Jaina Bibliography Part 2

Author(s): A N Upadhye
Publisher: Veer Seva Mandir Trust
Catalog link: https://jainqq.org/explore/016036/1

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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-Essal 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 sa vant 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 19251944 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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xti
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 Krisna of the Mahābhārata epoch his cousin, Ariştanemi exemplified in his own life the sublime principle of ahiinsă 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
xiii
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.
KALIDAS NAG
11th July, 1945 Calcutta

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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 "Essai 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 1906. 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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1. A word from the Publisher
2. A Note by the first publisher
3. Foreword (to the first edition) by Dr Kalidas Nag 4. Preface (first edition) by Shri Chhote Lal Jain
5. Table of Contents
6. List of Abbreviations
Section I.
i) Encyclopaedia
ii) Dictionaries
iii) Bibliography
iv) Catalogue
v) Gazetteers
vi) Census Reports
vii) Guides
viii) Temples
Section II.
i) Archaeology ii) Art
iii) Epigraphy a) Palacography iv) Numismatics
v) Iconography
vi) Architecture
Contents

VOLUME ONE (PP. 1-1044)
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)
Art, Archaeology and Epigraphy
(NOS. 360-562)
(NOS. 563-632)
(NOS. 633-854)
(NOS. 855-858)
(NOS. 859-856)
(NOS. 867-939)
(NOS. 940-956)

Pages
1-2
2-12
12-23
24-125
126-242
243-263
263-280
281-342
343-676
677-708
709-1006
1006-1007
1007-1009
1009-1037
1037-1044

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XX
Section III.
i) History
ii) Chronology
Section IV.
i) Geography ii) Travels
Section V.
i) Biography
Section VI.
i) Religion
Section VII.
i) Philosophy and Logic
Section VIII.
i) Sociology
ii) Ethnology
iii) Educational Statistics
Section IX.
i) Language ii) Literature
Section X.
i) General Works

VOLUME TWO (PP. 1045-1916)
History and Chronology (NOS. 957-1464)
(NOS. 1465-1509)
Geography and Travels
(NOS. 1510-1562)
(NOS. 1563-1574)
Biography
(NOS. 1575-1635)
Religion
(NOS. 1636-1820)
Philosophy and Logic
(NOS. 1821-1940)
Sociology and Education
(NOS. 1941-1959)
(NOS. 1960-1995)
(NOS. 1996-2000)
Language and Literature
(NOS. 2001-2125)
(NOS. 2126-2526)
General Works (NOS. 2527-2910)

1045-1367
1368-1391
1392-1407
1408-1410
1411-1430
1431-1499
1500-1562
1563-1572
1573-1586
1587-1589
1590-1624
1625-1781
1782-1916
CONTENTS

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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
EI

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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.
Series, Trivandrum. = The Modern Review, Cal- TLSB Transactions of the Litecutta.
rary Society of Bombay, = Note.
London. = Page.
VOJ = Vienna Oriental Journal, = 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 II

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Jaina Bibliography
VOLUME-II
Section III
1 HISTORY
957 VALENTINE Chirol - India, Old and New, London, 1821. Pp. 27, 43, 53, 54. Jainism and Jain school of architecture.
958 W. ERSKINE--Observations on the Remarks of the Buddhists in India, (TLSB, iii, 1823, Pp. 494-537).
General-Comparative antiquity of the Buddhists, Jains, and Brahmanas. Tests by which the excavations of the Buddhists, Jains and Brahmanas may be distinguished.
959
J. TOD-Comments on an Inscription upon marble, at Madhūcarghar, (Transactions of the Royal Asiatic Society of Great Britain and Ireland, Vol. I Pp. 207-229). London, 1827.
Remark on the era of Mahāvīra. Reviews and historical notes on the Bhojacaritra and the Kumārapālacaritra. Additional notes of OLEBROOKE.
960
James Forbes-Oriental Memories. Vol. I. London, 1834.
P. 197. Gigantic image of Gommateśvara at Kurkul (Karkal); Gommateśvara at Sravana Belgo!a.
Pp. 529-31. Cruelty on the Jains-Three classes of Yatis. Plate Vol. Plate No. 33.
Sculpture in a subterraneous Hindoo temple Cambay. The Shawuck PagodaImage of Pārisnaut.

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1046
961
W. TAYLOR-Oriental Historical Manucripts. 2 Vols. Madras, 1835.
Vol. 1, P. 184. Sambandar and his controversies with the Jains-Naladiyar and its origin.
Vol. ii, P. 83. The Ellora sculptures are in part the work of the Jains. Vol. ii, P. 86. Jain religion in the South of India above the Chauts.
962
JAINA BIBLIOGRAPHY
J. Dowson. On the geographical Limits, History, and Chronology of the Chera Kingdom of ancient India (Journal of the Royal Asiatic Society of Great Britain and Ireland (Old Series), Vol. VIII, Pp. 1-29). London, 1846.
Historical reviews relating to the Jains. The king Govindaraya made a gift of land in favour of a Jaina temple in 82 A.D.
A Jain of the name of Naganandin, was minister of Govindaraya and of his two predecessors Krisṇaraya and Kāla Vallabhāraya. Tiruvikramadeva, son of Caturbhuja Kanaradeva, was converted from the Jainism to the Sivaism (178 A. D.). In 878 A.D. under the reign of Malladeva II, a donation was made to the Jains at Ani.
An Inscription of the dynasty of the Chalukyas, dated of 1071 A.D., relates to the destruction of the Jain temples of Laksmeswar by the Cholas.
963

J. BIRD-Historical Researches on the Origin and Principles of the Bauddha and Jain Religions-Bombay, 1847.
This work treats specially of the Buddhism. Incidentally however it deals with. the Jainism. It serves to point out, among others, the following points:
Resemblances and differences between the Buddhism and the Jainism. Description of the grottos of Elura. The Digambaras and the Svetämbaras. The ascetics and the laic disciples. Jaina doctrines in general. Philosophical principles; the deliverance. Cosmology.
(An analysis of this work has given in the Journal of the Bombay Branch of the Royal Asiatic Society Vol. II, Pp. 71-108).

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JAINA BIBLIOGRAPHY
964
Histoire de la Vie de Hiouen-Thsang et de ses voyages dane I 'Inde, par HOEL-LI et YEN-Thsong, traduite du chinois par Stanislas Julien. Paris, 1853.
P. 224. Customs of the Nirgranthas. "They leave their bodies naked and make it a virtue to remove their hairs. Their skin is all cleft and their feet are hard and cracked; one would say of these rotten trees which are near the rivers".
Pp. 228-229. The predictions of the Nirgrantha Vajra in the subject of the return of Hiouen-Thsang to China.
965
J STEVENSON-The Tithyas or Tirthakaras of the Buddhists, and the Gymnosophists of Greeks, Digambar Jains, (Journal of the Bombay Branch of the Royal Asiatic Society, vol. V, Pp. 401-407). Bombay, 1854.
1047
Reviews on Vrsabha and Pärivanatha. Mahavira (died in 569 B.c) and his disciple Gautma Indrabhuti, destined to become the Bauddha. The Tirthakaras in the Buddhistic writings. The description which is given of these ascetics permits. to consider them as Digambara Jains. The same remark is applied to the Gymnosophists of the Greeks.
966
A. K. FORBES-Ras Mālā. 2 volumes. London, 1856.
Volume I

Pages.
6-18. The Satruñjaya and the Jaina temples. Jaina legends relating to the Śatrunjaya.
36-40. Jaina relations concerning Vanaraja, founder of the Capotkata dynasty or Cavada of Anahilväd.
52-55. Quotations from the Duyairaya of Hemacandra, in the matter of Mularāja Ist, of the dynasty Caulukya of Anahilväd.
68-72. Camundaräja, son and successor of Mülaraja Ist; quatations from the Duyaraya, from the Prabandhacintamani and from the Bhojacaritra.

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1048
JAINA BIBLIOGRAPHY
Pages 82-84. Bhimadeva Ist according to the Duyaśraya. 100-101. Legend from the Prabandhacintamani relating to Mülarāja Ist. 106. Karṇadeva Ist in the Jaina legends.
115. Hemacandra at the court of Jayasimha Siddharāja.
157-158. Girnār and the Jaina temples.
171-174. Siddharāja.
The Jainism and the Jaina controversy at the time of Jayasimha
176-178. Relations of Merutunga on Jayasimha Siddharaja.
180-204. Advent of Kumārapāla ; his conversion to the Jainism. Kumārapāla according to the Jaina chronicles. Hemacandra and Kumārapāla.
205-206.
The Jaina ideas concerning Ajayapăla.
207-208. Reviews of Merutunga on Mularāja II and Bhimadeva II.
237-238-Chronological and critical ideas on the Duyaśraya and the Prabandhacintamani.
245-246. The Jains under the Caulukyas of Anhilvād.
249-250. Description of Anhilvād according to the Kumārapalacaritra.
263-264.
The Jaina ministers Tejahpāla and Vastupāla.
264-273. The mount--Ābū.
369.
The Jaina sanctuary of Taranga.
Volume II
236-237.
The Banyās. General customs of the Jainas.
259-261. Morals of the Banyās.
312. Generalities on the Jaina priests.
331-332. The fasting and the suicide by inanition to the Jains,

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JAINA BIBLIOGRAPHY
1049
967
Memories sur les contress occidentales. par Hiouen-Thsang, traduits du chinois par Stanislas Julien. 2. Volumes. Paris, 1857-1858.
In some passages, Hiouen-Thsang speaks of the heretic monks who go naked, that is to say of the Jains. These passages are the following:
Volume I
Pages 41. In the realm of Kapisa, one finds some heretics who go naked.
69. Among the heretics of India, there are some who have no clothes at all and remain entirely naked.
163-164. At 40 or 50 leagues to the south-east of Simhapura (Panjab) "one sees the place where the founder of the heretic sect who wears some white clothes... commenced to explain the law. Today, one sees there an inscription. Near this place, one has constructed a temple..." Hiouen-Thsang describes afterwards some customs of the Jains.
354. In the realm of Vārānāsi, some heretics "preserve a tuft of hairs on the top of the head, go naked and have not any kind of dress".
384. The heretics who go naked "have a large crowd of partisans at Vaiśāli."
Volume II
27. Many of the naked heretics inhabit the Mount Vipula and given themselves up to the most hard austerities.
42. A naked heretic resided in the neighbourhood of Rājagriha who excelled in the art of divination. At last Hiouen-Thsang gives the description of numerous naked heretics in the following realms :
75. Pundravardhana ; 82. Samatata; 93. Kalinga ; 116. Culya. 119. Drāvida. 121. Malakūta.

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1050
JAINA BIBLIOGRAPHY
968
J. PRINSEP--Essays on Indian Antiquities, with useful tables. Edited by E. THOMAS. 2 volumes-London, 1858.
Volume II. Useful Tables.
Pp. 165-166. Note on the era of Mahāvira (569 B.C., before the era of Vikra. māditya), used by the Jains in some countries of India.
Mention of an era of Pārsvanātha, moreover doubtful.
969
MAX MULLER- A history of ancient Sanskrit Literature. Second edition. London, 1860.
The Jaina canon written towards the beginning of the 5th
P. 261. century A.D.
The legend of Mahāvira.
970
Rajendralāla MITRA-Vestiges of the kings of Gwalior, (Journal of the Asiatic Society of Bengal, vol. XXXI, Pp. 391.424). Calcutta, 1863.
The reviews devoted to these ancient kings and drawn from some epigraphical sources. Among the 19 inscriptions studied, and most of which are reproduced in facsimile, of them 5 Jains, namely :
N. 5. Samvāt 1013; the king Mahendrachandra, son of Mādhava. N. 6. 1034 ; the Kacchapaghata, Vajradāman.
N. 16.
1467 ; mutilated inscription, but very probably Jain.
N. 18. 1497 ; the Jomara Dungarendra Deva. N. 19. 1510; -do- -do
The inscription N. 7, of Samvat 1150, that Rājendralāla MITRA considered as Jain, is Vishņuite (cf. F. KIELHORN, Indian Antiquary, vol. XV, P. 33).

Page #32

JAINA BIBLIOGRAPHY
1051
971
Henry Beveridge-A Comprehensive History of India, Civil Military and Social etc. 3 Vol. London, 1865.
Vol. 2, Pp. 80-83. Worship by the Jains. Their practice as to caste. Their partial respect for the Vedas. Their Moral system.
Vol. 2, P. 148. Jain temples on Mt. Ābü.
972
M. ELPHINSTONE-The history of India. Fifth edition. London, 1866,
Pp. 116-119. Resemblance of the Jainism with the Buddhism and with the Brahmanism. Characteristic of the Jainism. The Tirthankaras. The Jain priests, the temples and the sacred writings.
Pp. 122-123. Some historical notions on the development of the Jainism. The principal regions of India where the Jainism is predominent.
973
Mark Wilks---Historical Sketches of the South of India in an attempt to trace the History of Mysore, Second Edition, Vol. I. Madras, 1869.
P. 26. n. Conversion of Vişnuvardhana, of the Ballal or Hoysāļā dynasty, from Jainism to Vaisnavism in 1133 under the influence of Rāmānuja, an apostle of the Vişnuite sect.
Demolition of 101 Jain temples at Calaswadi by Timmanna a Vaisnava in 1454.
974
W. W. HUNTER--Orissa-London, 1872.
P. 181. Mention of a Jain temple on the top of the Western Khandagiri
Hill.
P. 220.
The southern Yavanas originally Jains.
P. 220 (n). Southern Yavanas curiously intermingled with the Ballala or Jain dynasties who spread from Visianagarar to Mysore, if not identical with them (of Mr. CARMICHALLI's Vizagapatam, Madras, 1869),

Page #33

JAINA BIBLIOGRAPHY
P. 228. Yavanas-typical Buddhists but became Jains when Buddhism marged into Jainism.
Yavanas dissaminated Buddhism, especially in its later form of
1052
Jainism.
P. 282. Buddhism's compromise with Vishnu-worship which composite creed took the form of Jainism in strong Aryan Provinces-Mt Abu-the richest effort of devotion.
P. 284. Jainism one of the successors of Buddhism in Orissa.
P. 302. Jainism springs up frequently wherever Hinduism subjugates the wild tribes.
Plates P. 178. Serpent cave and Rock cells 300-150 B.C.
P. 181. Tiger cave, Udayagiri Cira 300 B.c.
Bhau DAJI-Merutunga's Theravali; or Genealogical and Succession Tables, by Merulunga, a Jain Pundit, (Journal of the Bombay Branch of the Royal Asiatic Society, vol. IX, Pp. 147-157). Bombay, 1872.
Brief review on Merutunga and his works. Analysis of the Theravali' which records the historical events that happened since the death of Mahavira upto the year Samvat 1371. The Jaina history occupies naturally the first place in this pattavalt. Remarks and comparative chronological table according to the Prabandhacintamant of Merutunga, the Kumarapalaprabandha of Jinamandanopadhyaya and an anonymous paṭṭāvali.
975
Bhau DAJI-The Inroads of the Scythians into India, and the Story of Kalakacharya, (Journal of the Bombay Branch of the Royal Asiatic Society, vol. IX, Pp. 139-146). Bombay, 1872.
2.
History of Kalakācārya according to:
1. the Kalakacāryakatha;
3.
976

a commentary of Subhastlagani;
a guzerati manuscript;

Page #34

JAINA BIBLIOGRAPHY
1053
4. a Marwari manuscript ;
5. another Marwari Manuscript by Jinarangasüri ; 6. the Paryaşanaśataka, with commentary ; 7. some commentaries on the Kalpasūtra.
977
H. KERN-Over senige Tijdstippen der indische Geschie-denis. Amsterdam, 1873.
P. 24 Sqq. Some historical ideas, in particular according to the Satruñjayamahatmya and the Kalpasūtra.
978
J. Muir-On the Era of Buddha and the Asoka Inscriptions, (Indian Antiquary, vol. III, Pp. 77-81). Bombay, 1874.
The Buddhists and the Jains seems to have formed only a single sect.
The legend of Buddha and that of Mahāvira offer great resemblances. Mahāvīra would have died in 388 B.C. This date would be equally that of the death of Buddha. The edicts of Asoke relating to the respect for animal life are rather confermable to the doctrines of the Jains than to those of the Buddhists.
979
J. T. WHEELER-The history of India, Hindu, Buddhist and BrahmanicalLondon, 1874.
Pp. 361-362. Principle of the Jainism-Its agreement with the Buddhism and particularly with the doctrines of the Small vehicle. The Tirthankaras-Monks and the laity. Jain temples: the most eminent among them. The Jainism is especially flourishing in the Western India.
980
F KITTEL-Old Kanarese Literature, (Indian Antiquary, vol. IV, Pp. 15-21). Bombay, 1875.
Jaina Literature.
Review on the following Jaina works, written in old Canara :
1. Chando' mbudhi, treatise of prosody, relating all-together to the Sanskrit and Canara meters by Nāgavarman,

Page #35

1054
JAINA BIBLIOGRAPHY
2. Kavyāvalokana, of the same author ; treatise of poetical rules.
3. Nighantu, of the same author ; vocabulary according to Vararuci, Halayudha, Bhāguri and the Amarakośa.
4. Rasaratnākara, treatise on the poetry and the dramatical composition, by Salva.
5. Śabdamanidarpana, grammar of the Canara language by Keśava or Keśirāja.
6. Nanartharatnakara, collection of Sanskrit words having several significations, by Devottama.
7. Finamunitanaya, of Nagacandra, explained, in 102 stanzas, some virtuous actions according to the Jaina doctrine.
explained
some Jaina doctrine and refutation of the
8. Sastrasāra, Brahmanism.
9. Dharmaparıkşe, of Vrittaviläsa.
10. Commentary on the Amarakośa.
11. Commentary on the dictionary of Halāyudha.
981 (i)
G. Bühler-On the Age of the Naishadha-Charita of Sriharsha. (Journal of the Bombay Branch of the Royal Asiatic Society, vol. X, Pp. 31-37). Bombay, 1875.
Review on the Prabandhakośa of Rājasekhara. According to the references on Sriharşa contained in this work, the Nvişadhiya might have been written between 1163 and 1174 A. D.
981 (ii)
G. BÜHLER--Additional Remarks on the Age of the Naishadhiya, (Journal of the Bombay Branch of the Royal Asiatic Society, vol. XI, Pp. 279-287).-Bombay, 1876
BÜHLER discusses again the theme of the Prabandhakośa of Rājasekhara relating to Sriharşa, and upholds his conclusions according to which this author might have lived at the end of the 12th century.

Page #36

JAINA BIBLIOGRAPHY
1876.
982
E. BURNOUF-Introduction a l' histoire du Buddhisme indien. Second edition.-Paris.
P. 263. Signification of the word 'arhat' to the Jains.
P. 279. Notes on the Jaina statues which are ordinarilly naked.
1879.
983
E. THOMAS-The Early Faith of Asoka, (Journal of the Royal Asiatic Society of Great Britain and Ireland, New Service, Vol. IX, Pp. 155-234).-London, 1877.
Importance of the discovery of Mathura for the history of the Jainism.
Opinion of COLEBROOKE according to which the Buddhism derived from the Jainism. Proofs in favour of this thesis, according to the Buddhistic documents.
List of the 24 Tirthankaras with their symbols and colours. The conclusions of STEVENSONS analogous to those of COLEBROOKE relating to the chronological reports of the Buddhism and Jainism,
Several other opinions or accounts, in particular that of the Chinese pilgrim Fa-Hien.
1055
Brahmanism and Jainism. The doctrine of the castes Asoka. The Brahmanism and Jainism. The doctrine of the castes Asoka. The there periods of his religious evolution. Chronological study of the edicts from this point of view. It is in the last period only, after the 27th year of his reign that Asoka was converted to the Buddhism. Researches on the term 'Devanampiya", which must have been a conventional title about, the Jains.
Study of the Indo-Scythian coins. Information about some archaeological relics of Mathura: statues and inscriptions. The Jaina religion was flourishing at Mathura in the period of Indo-Scythian King Kaniska.

984
MONIER, M. Williams-Modern India and the Indians. Third Edition. London,
Pp. 159-160. Jainism is now the only representative of Buddhistic ideas in India proper. Jain system earlier than Buddhism from an independent source.

Page #37

1056
JAINA BIBLIOGRAPHY
Characteristics of two sects of the Jains. Jainism, also lays stress on doctrine of transmigration. Jains although dissenting from the Veda regard themselves as Hindus.
Pp. 515-518 (Appendix No. 5). The Jain doctrine.
985
J. ALWIS--The six Tirtaka (Indian Antiquary, vol. VIII, Pp. 311-314).Bombay, 1879.
Account, after different Buddhistic works, on the six Tirthakas, who bear the following names :
1. Kaśyapa, surnamed Purna.
2. Makkhaligosāla.
3. Nigaạtha Nātaputta. 4. Ajita Kesakambala.
5. Sanjayabellance. 6. Kakudha Kätyāyana.
986
Max DUNCKER- The History of Antiquity, (From the German by Evelyn Abbott), vol. 4, London, 1880.
Book VI. Chapter III. The Kingdom of Magadha and the settlement in the south.
Chapter VI; Chandragupta and Magadha.
987
Shoshee Chunder DutT--India, Past and Present. London, 1880.
P. 144. Jainism superior to the general religion of the country. The Jains also repudiate the Vedas. Like the Vaisnavas and unlike the Buddhists, they adhere to caste. They explain Nirvana more fully by distinctly assigning to the liberated souls a spiritual life for ever and ever. Of the saints worshipped by them Ādinatha, Pārsvanātha and Mabāvīra are the most important.

Page #38

JAINA BIBLIOGRAPHY
1057
988
T. W. Rhys Davids--Lectures on the Origin and Growth of Religion as illustrated by some points in the History of Indian Buddhism-London, 1881.
P. 27. Remarks on the origin of the Philosophical theories of the Buddhism and of the Jainism, and particularly of the doctrine of Buddha. Resemblances with the ancient Hindu Pbilosophical schools.
989
Rajendralál MITRA-Indo-Aryans. 2 vols. Calcutta. London, 1881.
Vol. 1, pp. 16, 36, 63. Jain temples. Vol. 2, Pp. 355, 369, Jain temples. Vol. 2, Pp. 357, 417, 418, Jainism of Asoka.
990
H. JACOBI-Ueber Kalacoka-Udayin, (Zeitschrift der deutschen morgenlandischen Gesellschaft, vol. XXXV, Pp. 667-674). Leipzig, 1881.
Critical study of the Jaina ideas relating to Udayin, it admits to identify with Kālāšoka. Text of the Parisistaparvan, VI, 22—40 and 175-252, in which there is talk of Udayin.
991
(Indian Antiquary,
J. KIATT-Extracts from the historical records of the Jains. vol. XI, Pp. 245-256). Bombay, 1882.
A very important work of great interest for the history of the Jaina schools, The matter is of the pastavalis of the Kharatara and Tapa sects, established according to the unpublished works, in particular the Gurvavalisutra of Dharmasāgara.

Page #39

1058
JAINA BIBLIOGRAPHY
The essential elements of these chronological lists are given in the following lists:
1. Pattāvali of the Kharatara Gaccha.
Names
Period
Works
Diverse notes
1. Mahāvira
Mahāvīra had eleven disciples, the first of which was Gautama, still called Indrabhuti, and the fifth Sudharman. The first schism had taken place 14 years after the death of Mahāvira, with Jamali, and the second, two years later, with Tisyagupta (Prādesika).
2. Sudharman
3. Jambu
Died 20 years after Mahāvira.
64 years after Mahāvira.
-do-do
75
4. Prabhava . 5. Sayyambhava
Dašavikalikasutra.
6. Yaśobhadra 148 7. Sambhutivijaya 156 8. Bhadrabāhu 170
-do-do-do
Upasargaha. rastotra ; Kalpasūtra ; Niryuktis on 10 canonical treatises.
9. Sthulabhadra
219
-do
Was the last who knew the 14 Purvas. The 3rd, 4th and 5th schisms had taken place respectively 214, 220 and 228 years after the death of Mahavira.

Page #40

JAINA BIBLIOGRAPHY
1059
Name
Period
Works
Diverse notes
10. Mahagiri
249 years after
Mahāvīra. 265 -do313 -do
11. Suhastin 12. Susthita
The Kotika sect took birth with him.
13. Indradinna 14. Dinna 15. Simhagiri,
16. Vajra
584 years after
Mahāvira.
Founder of the Vajraśākhā. In 544 after the death of Mahāvīra, Rohagupta provoked the 6th schism. The 7th schism had taken place in 584 after the death of Mahavira. In 609, origin of the Digambaras.
17. Vajrasena. 18. Candra. 19. Samanta
bhadra. 20. Deva (Vrid
dhadeva). 21. Pradyotana 22, Mānadeva 23. Mānatunga
śāntistava Bhaktāmarastotra ; Bhayaharastotra.
24, Vira
In 980 after Mahavira, translation of the Siddhanta with Devarddhigani.
25. Jayadeva 26. Devānanda.

Page #41

1060
Names
27. Vikrama.
28. Narasimha.
29. Samudra.
30. Manadeva.
31. Vibudhaprabha.
32. Jayananda.
33. Raviprabha.
34. Yaśobhadra.
35, Vimalacandra,
36. Deva.
37. Nemicandra.
38. Uddyotana.
39. Vardhamana.
40. Jinesvara.
41. Jinacandra.
42. Abhayadeva.
43. Jinavallabha.
44. Jinadatta.

Period
Works
Samvat 11321211.
Samvegarangasalaprakarana
taka; Sadasiti
etc,
JAINA BIBLIOGRAPHY
etc.
Diverse notes

Founder of the Suvihita
paksa sect.
Died in in Samvat Pindavisuddhivi Foundation of the Madhu1167. prakarana Ga- kharatara śäkha. nadharasardhasa
;
They were its disciples who created the 84 gacchas still existing.
The first Suri particular to the Kharatara sect.
The famous commentator
of the Angas.
Samdehadolávali, In Samvat 1204, Rudrappalliyakharatara śākhā was founded by Jinasekharācārya.
the

Page #42

JAINA BIBLIOGRAPHY
Name
45. Jinacandra.
46. Jinapati.
47. Jinesvara.
48. Jinaprabodha.
49. Jinacandra.
50. Jinakusala. 51. Jinapadma.
52. Jinalabdhi.
53. Jinacandra.
54. Jinodaya.
55. Jinaraja.
56. Jinabhadra.
57. Jinacandra.
58. Jinasamudra.
59. Jinahamsa.
60. Jinamanikya.

Period
Samvat 1197-1223.
Samvat 1210-1277.
Samvat 1245-1331.
Samvat 1285-1381. Durgaprabo
dhayakhya.
Samvat 1326-1376.
Samvat 1337-1389.
Died in Samvat 1400.
Died in Samvat 1406.
Died in Samvat 1415.
Samvat 1375-1432.
Died in Samvat 1461.
Died in Samvat 1514.
Samvat 1487-1530. Samvat 1506-1555.
Samvat 1524-1582.
Works
1549-1612.

Diverse notes
1061
In Samvat 1331, foundation of the Laghukharatara säkha by Jinasimha
suri.
In Samvat 1422, Dharmavallabhagani founded the Vegadakharatara śākhā.
Jinavardhanastiri founded
the Pippalakakharatara säkhä in Samvat 1474.
In Samvat 1564, foundation of the Acaryiyakharatara śākha by Säntisagara,

Page #43

1062
Name
61. Jinacandra.
62. Jinasimha.
63. Jinaraja.
64. Jinaratna.
65. Jinacandra.
66. Jinabhakti.
67. Jinabhakti.
68. Jinalabha.
69. Jinacandra.
70. Jinaharsa.

Period
Samaat 1595-1670.
Samvat 1615-1674.
Died in Samvat
1711.
Died in Samvat 1763.
Samvat 1739-1780.
Samvat 1647-1699. Jinarajt, com- Jinasagarasuri founded in mentary on the Samvat 1586 the LaghNaisadhiya.
vacaryiyakharatara śākhā; and Rangavijayagani the Rangavijayakharatara śākhā in Samvat 1700. From this last sect comes of the Srisariyakharatara śäkhā.
Samvat 1770-1804.
Samvat 1784-1834.
Samvat 1809-1856.
Works
Named Suri in Samvat 1856.
JAINA BIBLIOGRAPHY

Diverse notes
It is said he converted the emperor Akbar to the Jaina religion. In Samvat 1621, Bhavahareopadhyaya founded the Bhavaharsiyakharatara säkhā.

Page #44

JAINA BIBLIOGRAPHY
II. Pattavali of the Tapagaccha.
Besides some little differences, the list of the Tapa sect is similar to the previous upto Uddyotana inclusively. Then the series of Jaina masters continue thus -
Names
36. Sarvadeva
37. Deva (Rüpair)
38. Sarvadeva.
39. Yasobhadra & Nemicandra.
40. Municandra
41. Ajitadeva
42. Somaprabha & Maniratna.
43. Vijayasimba
44. Jagacandra
45. Devendra.
46. Dharmaghosa
47. Somaprabha

Period
Died in Samvat 1327.
Died in Samvat 1357.
Samvat 1310-1373
Work
Author of
several com
mentaries.
Author of
diverse
stavas &
stotras.

1063
Diverse notes
Samvat 1029, Dhanapäla composed his dictionary. Samvat 1096, death of Santi
sūri.
Samvat 1135, death of Abhayadeva the famous com
mentator.
Municandra had as disciple Devasüri (Samvat 1143-1226), author of Syadvadaratnakara, Hemacandra lived in the same period (Samvat 11451229).
Founder of the Tapa gaccha.

Page #45

1064
JAINA BIBLIOGRAPHY
Names
Period
Works
Diverse notes
48. Somatilaka
Samvat 1355-1424.
49. Devasundara
Born in Samvat 1405.
50. Somasundara
Samvat 1430-1499.
51. Munisundara
Samvat 1436-1503. Upadeśaratna
- kara, etc.
52. Ratnasekhara
Samvat 1457-1517
Acarapradipa In Samvat 1508, origin of and several the Lumkā or Lumpaka sect. commentaries.
53. Laksmisägara 54. Sumatisādhu
Born in Samvat 1464.
55. Hemavimala
56. Anandavimala
Samvat 1547-1596.
57. Vijayadana
Samvat 1553-1622.
58. Hiravijaya
Samvat 1583-1652.
59. Vijayasena
Samvat 1604-1671.
60. Vijayadeva
Samvat 1634-1713.
61. Vijayaprabha
Born in Samvat
992
H. DHRUVA-Prasastis of Nanaka, a Court Poet of King Viśāladeva of Gujarat, (Indian Antiquary, vol. XI, Pp. 98-108.-Bombay, 1882.
Historical and literary ideas relating to the kings Viradhavala and Viśāladeva of the Vaghela dynasty of Dholka and to the ministers Vastupala and Tejahpāla. These information are taken from some Jaina sources, in particular from Vastupalacarita of Harsagani and Prabandhakośa of Rajasekhara.

Page #46

JAINA BIBLIOGRAPHY
993
K.B. PATHAK-The date of Mahavira's Nirvana, as determined in Saka 1175 (Indian Antiquary, vol. XII, Pp. 21-22).-Bombay, 1883.
Study of a passage from the Śravakacars, equally called Maghanandiśvāvakācāra, because Maghanandin wrote its first chapter.
According to this passage, the Saka era commenced 605 years after the death of Mahavira. This had, then, taken place in 527 B.C. It is exactly the same date that the Svetämbaras of the north admit,
1065
994
Lewis RIC-Early Kannada Authors, (Journal of the Royal Asiatic Society of Great Britain and Ireland, New Series, vol. XV, Pp. 295-314). London, 1883.
The ancient Canara literature is of Jain origin. It counts a very great number of representatives, of which the following are important:
Samantabhadra 650 A.D. (?), to whom are attributed the Devagamastotra the Nyayaniscayavarttikalankara, the Uktyanušasana, the Bhaşamañjari, the Cintamanitippani and the Astasahasratippani, Kaviparimeşthin, 670 A.D. (?)
Pajyapada, towards 690 A.D. known as grammarian and author of the Jainendravyakaraṇa, of the Paninisabdavatara, of the Kärikävritti, of the Surasasangraha and of the Sarvarthosiddhi. Akalankacandra, native of Śravana-Belgola; in 788 A.D., in presence of Hemasitala, king of Kanci, he held up a controversy against the Buddhists and provoked their banishment. His works are the Devagamastotranyasa and the Pramanaratnapradipa.
Pampa or Hampa born in 902 A.D., of a brahmanical family converted to the Jainism. Author of the Adipurana and of the Pampa Bharata.

Jinacandra. towards 950 A.D., author of the Pujyapadacarita.
Poona or Honna, towards 950 A.D. converted from the Brahmanism to the Jainism.
Ranna, author of the Ajitatirthakarapusäṇa, born in 949 A.D.
Nemichandra, towards 990 A.D., author of the Lilavati.
Gunabhadra, author of the Uttarapuraṇa.

Page #47

1066
JAINA BIBLIOGRAPHY
Gunacandra, towards 1070 A.D., author of Parivabhyudaya and of the Maghan
andisvara.
Gunavarman, who constructed probably the famous Jaina temple of the Gangas at Laksmeswar. He lived likewise towards 1070 A.D. He composed the Puspadantapurana and the Devacandraprabhastotra.
Nayasena, 1115 A.D., author of the Dharmamṛtha. Nagavarman, surnamed Kaviraja about 1070-1120. His works are: the Kanyavalakana, the Chando'mbudhi, the Karnatakabhasabhaṣaṇa, the Vastukosa and a translation in Canara of the Kadambart. Balacandra, towards 1120, author of the Tallvarlanadipika and of the Parabhrtakatravaryakhyana. Näagacandra, surnamed Abhinava Pampa, towards 1170, author of the Pampa-Ramayana, of the Mallinathapurana, and of a short treaties of Ethics entitled Jinamunitanava. Aggala. Digambara of the Desi gana. Pustaka gaccha and Kundakunda anvaya; he finished his Candraprabhapurana in Saka 1111. Kefiraja about 1160-1200, author of the Sabdamanidarpana. Kamalabhava, author of Santisvarapurana, towards 1200. Karnaparya, towards 1200, author of the Neminathapurana. Salva, towards 1300, author of the Resaratnakara. From the outset of 1300, the Jaina writers are supplanted by the Lingayats, until towards 1508, period to which preponderance commences to belong to the brahmanical works.
995
A. CUNNINGHAM-Book of Indian Eras.-Calcutta, 1883,
P. 5. The era of Mahavira must have been in usage among the Jains in an ancient period, probably at the time of Asoka.
P. 37. The death of Mahavira had taken place, according to the Digambaras, 605 years before Vikrama, and according to the Svetambaras, 470 years before the same Vikrama. This last date, may be 527 B.C., is most generally admitted.
P. 49. The ideas of the Jaina books relating to the era Vikrama.

996
K. B. PATHAK-The date of Trivikrama, (Indian Antiquary, vol. XII, P. 150). Bombay, 1883.
According to the Adipurana, Uttarapurana and the grammar of Trivikrama, the latter would have been contemporary of the emperor Räṣṭrakūta Ammoghavarşa Ist.

Page #48

JAINA BIBLIOGRAPHY
1067
997
Robert SWELL-A sketch of the Dynasties of Southern India. Madras, 1883.
P. 17. The Cholas destroyed a number of Jain temples at Puligere or Laksmeśvara in the reign of Someśvara I of the Western Chālukyas.
P. 39. The Kadambas of Palāśikā or Halsi in Belgaum, were Jaina and of the Manavya gotra, ‘sons of Hariti'.
P. 49. A Jain named Nāganandi was minister to the Kongu or Ganga Kings Kalavallabha Rāya Govinda Rāya, and his successor Kamāradeva.
P. 50. A forged inscription dated A.D. 178 mentions that Kongu King Tiru Vikramādeva was converted from the Jain to the Saiva faith by Sankaracharaya,
P. 72. At the time when Yuan Chwang visited Kanchi in A.D. 610 there were numerous Jains.
P. 73 In A.D. 788 the Buddhists were finally expelled froin the neighbourhood of Kanchi to Ceylon by Prince Hemašitala who became a Jaina.
P. 94. The Ratta Mahāmandalesvaras, at first feudatories of the Rästrakūtas, were Jains.
P. 95. The Santara kings in Maisur, feudatories of the Chālukyas, were Jains.
P. 105. Endowment of some Jain temples by Harihara I.
P. 118. Amoghavarsa I, who was surnamed "Atisayadhavala” and Nộpatunga I, he defeated the Chālukyas, and built the city of Mānyakheta. He came to the throne in A D. 814-15 or 815-16 and enjoyed a long reign.
998
Kirtikaumudi by Somessvaradeva, editted by A.V. KATHAVATA. (Bombay Sanskrit Series, n.XXV)-Bombay, 1883.
Introduction.
Review on Someśvara. He was the priest of Bhimadeva II, king of Anahilvād-Pāțan and of Lavaņaprasāda, prince of Dholka.
Resemblance of Someśvara with the Jain Harihara, according to the ‘Praban. dhakośa'. of Rajasekhara (Samvat 1405).
Analysis of the Kittikaumudi'. This is a history of the kings of Anahilvãd, and particular of Vastupala, the celebrated Jaina minister of the princes Lavaņaprasāda and Viradhavala. But the account of Someśvara stops at the time of the Zenith of Vastupāla.
Last years of Vastupāla,

Page #49

068
JAINA BIBLIOGRAPHY
Biography of Vastupāla according to the Jaina sources, principally the Vastupālacarita' of Harsagani and the 'Prabandhakośa'.
Text of the 'Kirtikaumudi'.
Notes.
Index of the names of persons and of localities. Appendices A and B. Text of two inscriptions in the temple of Tejahpāla on the mount Ābū. The first of these two inscriptions has been translated. Appendix C. Aphorism of the doctrine of the Syadvāda. Text and translation.
999 W. W. ROCKHILL—The life of the Buddha and the early history of his Order-London, 1884
The first appendix consists in a translation, by M.E. LEUMANN, of extracts from the Bhagavati XV, concerning the resemblances of Mahävira with Gosāla.
1000 (i)
H. KERN-Geschiedenis van het Buddhisme in Indie. 2 volumes-Haarlem, 18821884.
1000 (ii) H. KERN--Der Buddhismus und seine Geschichte in Indien. Uebersetzung von Jacobi. 2 volumes--Leipzig, 1882-1884.
H.
1000 (iii) H. KERN-Historiredu Bouddhisme dans l'Inde. Traduite du neerlandais par G. Huet. 2 volumes (Annales du Musee Guimet. Bibliotheque d'etudes, vols. X and XI). Paris, 1901-1903.
Volume I
Information relating to the Jains.
Pages Edition of the--
French
Netherlands. German 12
16-17
15-16
The Jains have been mentioned in the most ancient Buddhistic writings. The Jains and the Buddhists presented only a few exter

Page #50

JAINA BIBLIOGRAPHY
1069
17-18
nal differences. Mahāvīra was the contemporary a little anterior to Buddha. In note, references to COLEBROOKE and to M. JACOBI. Additional note of M. JACOBI : (1) In the introduction to his edition of the Kalpasülra, he has furnished the proof that Buddha and Mahavira were contemporaries. (2) In the article "On Mahāvira and his Predecessors”, he has sought to demonstrate that Mahāvīra was not the founder of Jainism, but the reformer of an already existing sect. Note with respect to the Digambaras. Episode of Višākhā. Note on the domination of Gymnosophists applied probably to the Jains by the Greek authors.
The Nirganthas having at their head Jñatặputra (Nātaputta), constitute one of the six sects hereticals in comparison with the Buddhism.
120
142
111 113
119 121
144
143
181
151
182
429430
546547
460461.
442
561
474
The Jain partisans of the doctrine of the salvation by the works : episode of Simha, adept of the Jainism at Vaiśāli. The sentiment of the universal compassion characterise the Jainism and the Buddhism. Note relating to intolerance and to the hatred of the Buddhists in comparison with the Jains.
445
565
477

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1070
JAINA BIBLIOGRAPHY
445
566
478
Note on the characters common to the Jainism and to the Buddhism.
Volume II
6-7
6-7
66-67
76
161
201
175
192
240
The Jains signalised by Asoke by the side of the Buddhists : dangerous rivals of the Buddhists after the most ancient books of the latter. Sharp rivalry of the Jains with regard to the Buddhists at Vaiśāli. Additional note of M. JACOBI on the importance of Vaiśāli as Jain Centre. History of the king Udayana who got the statue of Mahāvīra sculptured. The statues of Mahāvira at Mathura. Note on the sanctuary of Khandagiri founded by the Jains of the marathi country. Schematic representations of the sacred tree on the Jain inscriptions of Khandagiri. The symbol of the bull to the Jains. Institutions of Asoke in favour of the Jains. Historical ideas on the Jain monastery of Abhayagiri, at Ceylon. Predominance of the Jainism at Mathura from 83 to 360 A.D. after the votive inscriptions uncovered in this place. Persistence of the Jainism in India, inspite of persecutions.
194
242
211
245
213
196 310
386
337
338339
422423
368369
427
534
465
438
548
477

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JAINA BIBLIOGRAPHY
1001
Robert BROWN-The people of the World. Vol. 4. London, 1885.
Pp. 82-83. Jainism-A secession from Buddhism-Home of this faith-Mysterious character----Number of Believers-Tenets---Temples.
SI-YU-KI.Buddhist Records of the Western World. Translated from the Chinese of Hiuen Tsiang by S. BEAL. 2 volumes-Boston, 1885.
Here is, as regards the passages relating to the Jains, the agreement between the translation of St. JULIEN and that of S. BEAL.
Page
Page
Pages

Page
Page
Page
Page
Page
Page
Page
Page
Page
St. JULIEN.
Vol. I.
41
69
163-164
354
384
Vol. II.
225
27
42
Vol. II.
82
93
116
1002
119
121
⠀⠀⠀⠀⠀
⠀⠀⠀⠀⠀
S. BEAL
Vol. I.
55

76
144-145
Vol. II.
45
77595
66
158
168
Vol. II.
1071
199
208
227
229
231
Besides, in the vol. 1 of his translation S. BEAL has devoted a note to the Svetambaras, P. 144, and another to the Digambaras, P. 145.

Page #53

1072
JAINA BIBLIOGRAPHY
1003
L. FEER.-Tirthikas et Bouddhistes ; Polemique entre Nigantha et Gautama, (Actes du VI. Congres international des Orientalistes, III Partie, Section II, Pp. 69-80).Leide, 1885.
Summary of the Paragraphs
1. Charges directed against Buddha. Texts relating to the question. 2. The ten probibited actions and their tripartite division. 3. Reproach addressed to Buddha for considering the actions of the body as immaterial. 4. Who made this reproach to Buddha ? Was this an error or a calumny ? 5. Respective opinions of Nigantha and of Buddha on the actions of the body and those of the mind. 6. Reasoning of Buddha against Nigantha. 7. Subordination, according to Buddha, of the actions of the body to those of the mind. 8. Conclusion : Superiority of the system of Buddha.
1004
Th. Foulkes-The Pallavas, (Journal of the Royal Asiatic Society of Great Britain and Ireland, New Series, vol. XVII. Pp. 183-220).-London, 1885.
Date A.D.
Events interesting to the History of the Jainism.
about 777
Erection of a temple to the north of Sripura, by Kundawe, daughter of a king Pallava.
about 788
Hemnaśitala established an important Jaina colony at Kanchi. He was converted to the Jainism.
1064
Adondai, of the Chola dynasty, transform the Jaina temples into Hindu temples, with the exception of five.
1005
K. B. PATHAK - Passage in the Jain Harivamsa relating to the Guptas, (Indian Antiquary, vol. XV, Pp. 141-143).--Bombay, 1886.
The Harivamsa was composed in Saka 705 by Jinasena. Citation of the Colophon.

Page #54

JAINA BIBLIOGRAPHY
Text and translation of the passage LX. 83-88, according to which the Guptas must have commenced reign 720 years after the death of Mahavira, may be towards 193-194 A.D.
Note of M. FLEET. If one admits that the Gupta era my have commenced in 319-320 A.D., the calculation of Jinasena gives the date of 401-400 B.c. for the nirvana of Mahāvira.
1006
J. F. FLEET.-Two Passages from the Acharatika, (Indian Antiquary, vol. XV, P. 188) Bombay, 1886,
1073
Citation of two passages of the Acaratika (comentary on the Acarängasūtra), according to which the author, Silanka, considers as identicals the Gupta era and the Śaka era.
1007
Shyamal DAS-The Antiquity, Authenticity, and Genuineness of the Epic called "The Prithvi Raj Rasa', (Journal of the Asiatic Society of Bengal, vol. LV. Pp. 5-65).Calcutta, 1886.
This article contains three inscriptions in Sanskrit which interest the history of Jainism.
I. Inscription issuing from Bijoli in Mewar. Gift of a village in favour of a temple of Pārsvanatha, by the Cahamana Someśvaradeva; Samvat 1226-1169 A.D.-Analysis, Pp. 14-15; translation, Pp. 28-32; text Pp. 40-46.
III. Inscription issuing from Chitor, dated Samvat 1324-1267 A.D. Dedication of a temple (?) by Ratnaprabhasüri and Hemaprabhasūri, of the Caitra gana-Text, Pp. 46-67.
V. Other inscriptions issuing from Chitor; Samvat 1335-1278 A.D. Gift of land, by the prince Guhila Samarasimha, in favour of a temple of Pärvanatha which his mother Jaitalladevi had constructed.-Analysis, p. 18; text, Pp. 48.

1007 (1)
The Gaudaraho, a historical Poem in Prakrit, by Vakpati. Edited by Shankar Pandurang Pandit (Bombay Sanskrit Series, n. XXXIV). Bombay, 1887.
The critical review from the commencement contains some information on a commentary of the 'Gaudavaho' by Haripäla, son of Upendra. It is not absolutely certain that this Haripala may be a Jaina. However his style is Jain.

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1074
INTRODUCTION
Remarks on the importance of the Jain literature.
P. CXXXV-CLXI.-Note II. Jaina accounts on Vakpati and the prince Yasovarman of Kanauj, according to the following works:
Bappabhattisuricarita; Prabandhakosa of Rajasekharasûri; Prabhavakacarita, composed by Prabhäcandrasuri and reviewed by Pradyumnasûri; Tirthakalpa of Jinaprabhasûri; Gathasahasri of Samayasundara; Vicarasaraprakarana of Pradyumnasuri. Patavali drawn up in Samvat 1739 by Ravivardhanagani. Criticism of these documents.
1008
O, T. BETTANY--The World's Inhabitants or Mankinds, Animals and Plants. New York, 1888.
are
P. 307. The Jains temples and pilgrimage. Their holy inen of the past admitted as true deities. One half the mercantile wealth of India passes through their hands.
1. Sudharman
2. Jambu
3. Prabhava
4. Sayyambhava
5. Yasobhadra
JAINA BIBLIOGRAPHY
1009

J. KLATT. Fine apokryaphe Pattavalt der Jainas. (Festgruss an Otto Von Bohtlingk, Pp. 54-59).-Stuttgart, 1888,
his master,
Analytical or critical study of the Yugapradhanasvarupa' a short work in 88 Prakrit stanzas, on which Kalyana wrote a Sanskrit commentary in Samvat 1685.
The 'Yugapradhanasvarupa' contains some chronological data on 141 Jalna patriarcho. But 49 (or 48) only among them belong to the history. The others. are only indicated to prophetic title.
Here is a list of the first :
Names.
98
148
Date of the Nirvana.
20 years after the nirvana of Mahavira.
64
-do
75
-do
-do
-do
-do
-do
-do
-do

Page #56

JAINA BIBLIOGRAPHY
1075
Names.
Date of the Nirvana.
-do
do
6. Sambhutivijaya
156 years after the nirvana of Mahāvira. 7. Bhadrabāhu
170 -do
-do8. Sthūlabhadra
215
-do9. Mahāgiri
245 -do
-do10. Suhastin
291 -do
-do11. Gunasundara
335
-do12. Syāmārya (Kālakācārya) 376 -do
-do13. Skandila
414 -do
-do14. Revatimitra
450 -do
-do 15. Aryadharma
24 Samvat. (In this period lived Kalakacharya, the conqueror of Gardabhilla). 16. Bhadragupta
63 Saiņvat. 17. Árigupta
-do18. Vajra, the last dasapuram
-do19. Aryarakṣita
127 -do20. Durbalikapusyamitra.
147 -do21. Vajrasena
150 22. Năgahastin
219 -do23. Revatimitra
278 -do24. Simha
356 -do25. Nāgārjuna
434 -do26. Bhutadinna
513 -do27. Külakācārya
524 -do28. Satyamitra
531 -do29. Harillasüri
-do30. Jinabhadragani
645 -do31. Umāsvāti
720
-do
114
.do
585

Page #57

1076
JAINA BIBI IOGRAPHY
Names.
Date of the Nirvāna
32. Puśyamitra
780 Samvat
33. Sambhūtisūri
829
-do
34. Mādharasambhūti
889
-do
35. Sridharmasvāmin
929
-do
36. Jyeșthāngasūri
1000
-do
37. Phalgumitra
1049
-do
38. Dharmaghosa
1127
-do
39. Vinayamitra
1213
-do
40.
Śılamitra
1292
-do
41. Revatimitra
1370
-do
42. Sumanimitra
1448
-do
43. Arihamitra
1493
-do
44. Pādivayasūri
1502
-do
45. Visnumitra
1547 1597
46. Harimitra
-do
47. Sandilasvamin
1627
-do
48. Jinapatisvāmin
1667
-do
49. Jinacandrasūri,
1010
ATMARAMAJI ANANDAVIJAYAJI--Genealogical Tree illustrating the Chronology of the Jain Religion, and all its divisions and subdivisions.
This chronological table in colours has been communicated byM. HOERNLE to the Asiatic Society of Bengal in February, 1889. (See-proceedings of the Asiatic Society of Bengal 1889, p. 131).

Page #58

JAINA BIBLIOGRAPHY
1077
1011
J. F. HEWITT- Notes on the early History of Northern India, Part II, (Journal of the Royal Asiatic Society of Great Britain and Ireland, New Series, Vol. XXI, Pp. 187-359).--London, 1889.
Pp. 258-262. The Jainism and the country of the Suvarņas. The three great Jaina sanctuaries of West India, Satrunjaya, Girnār and the Mount Ābū. The Jainas of West India are in general tradesmen.--The Jaina doctrine based on some brahmanical rules. The Licchavis were probably adepets of the Jaina religion before being converted to the Buddhism.
1012
R. Ch. DUTT-A History of Civilization in Ancient India. London, 1889-1890.
3 volumes-Calcutta
Vol. II. Pp. 315-327. Review on the Jainism, Diverse opinions on the antiquity of the Jainism : Lassen, WEBER, BÜHLER, M. M. BArth and JACOBI.-- Life of Mahāvīra. Origin of the Svetāmbaras and of the Digambaras, the separation of which would be accomplished in 79 or 82 A.D. Council of Valabhi in 454 or 467 A.D. ; ultimate drawing up of the Jain canon. Discussion on the age of the Jainism. Resemblance between the Buddhism and the Jainism. The canonical writings. Translation of extracts from the Acārāngasūtra relating to Mahavira, Rapid analysis of the Upāsakadasă; episodes relating to Anand.
Volume III Pp. 84-85 Account of Hiouen Thsang on the Jains.
Pp. 344-372. Review on the Jain architecture in the different rigions of India.
1013
L. de MILLOUE- Histoire des religions de l'Inde, (Annales du Musee Guimet. Bibliotheque de vulgarisation, vol. II).- Paris, 1890.
CHAPTER III--Jainism.
Origin of the Jainism. According to the author, the Jainism is more ancient than the Buddhism. Dogmas of the Jains. Creation of the world. Cosmogony. Immortality of the soul. Transmigration. The mukti. Divinities and demons,

Page #59

1078
JAINA BIBLIOGRAPHY
The Tirthakaras or Jinas. Vṛṣabha, Nemi, Pārsvanatha, Mahavira. The Arhats, the tramavas, the yatis and the ravakas. Religious duties of the priests and of the laity. Dharma and karma. The ahimsa. Pious readings, Meditation. Abstinence, Ablutions. Confession and absolution. Sacrified and festivals. Pilgrimages. Temples and images. Funeral ceremonies. Sects. The Digambaras and the SvetämThe actual state of the Jainism. Its importance.
Pp. 328-329. Short bibliographical index.
1014
SOMESVARADEVA--Kirtikaumudi. Ubersetzt von. A. Haack-Breslau, 1892. German translation, preceded by an introduction.
1015
A.F.R. HOERNLE-The Paṭṭavali or Lists of Pontiffs of the Upakesa-Gachchha. (Indian Antiquary, vol. XIX, Pp. 233-242).-Bombay, 1890.
This pattavalt is borrowed from the "Ajanatimirabhaskara", a Hindi work on the Jainism, by Atmārāmaji Anandavijayaji, pontiff of the Vijaya lakha, founded from Tapa gaccha by Vijayasimhasūri.
The laic adherents of the Upakeśa gaccha call themselves Oswals. They constitute one of the principal commercial casts of Rajputana. It is said that they drew their name from the town of Osanagari, in Marwar, where is found an ancient temple of Mahāvīra.
The list of the pontiffs established by the paṭṭāvali goes back to Parivanätha and comprises the following names :

1. Subhadatta, disciple of Parsvanatha.
2. Haridatta.
3. Aryasamudra.
4. The ganadhara Kesin.
5. Svayamprabhastiri. Summary of the legend in this matter.
6. Ratnaprabhasûri, who died 84 years after Mahavira.
7. Yakṣadeva.

Page #60

JAINA BIBLIOGRAPHY
1079
8.32. Succession, repeated five times, of:
Kakkasūri, Devaguptasūri, Siddhasūri, Ratnaprabhasūri, and Yaksadevasūri.
Among which, the 17th master, a Yaksadevasûri, died 585 years after Mahāvíra.
33-74. Succession, repeated 14 times, of:
Kakkasūri, Devaguptasūri, and Siddhasūri.
In this list, the following masters are specially mentioned : 40. Devagupta, Samvat 885. 42. Kakkasūri, author of the Pancapramāņa. 43. Devagupta, Samvat 1072, composed the Navapadaprakarana. 49. Devagupta, Samvat 1108. 51. Kakkasūri Do. 1154. 54. Do. Do. 1252. 65. Siddhasūri Do. 1330. 66. Kakkasūri Do. 1371, author of the "Macchaprabandha". 67. Devagupta Do. 1409. 68. Siddhasūri Do. 1475. 69. Kakkasūri Do. 1498. 70. Devagupta Do. 1528. 71. Siddhasūri Do. 1565. 72. Kakkasūri Do. 1595. 73. Devagupta Do. 1631. 74. Siddhasüri Do. 1655.

Page #61

1080
Lewis RICE-Early History of Kannada Literature, (Journal of the Royal Asiatic Society of Great Britain and Ireland for 1890, Pp. 245-262).-London, 1890.
1016
The Canara language and its different forms. Quotations from the Subhasita or Nitikanda, an ancient Jaina work and from the Rajavalikathe, of Devacandra.
The ancient Canara literature. The most ancient poets: Samantabhadra, Kaviparimeşthin and Pujyapāda. Samantabhadra must be placed in the 2nd century A.D. He was born at Utkalikagrāma and was an active promoter of the Jaina religion.
Pujyapada, of his real name Devanandin, is the author of the Jainendriyakarana. He lived towards the middle of the 5th century. Other authors worthy of interest are: Śrivardhadeva (about 6th century), Ravikirti (7th century), the king Amoghavarsa Ist, who reigned from 814 to 867 and composed the Kavirajamargālamkara, precious work for the literary in formation it contains.
J. KLATT-The data of the post Magha, (Wiener Zeitschrift fur die Kunde des Morgenlandes, vol. IV, Pp. 61-71).-Wien, 1890.
JAINA BIBLIOGRAPHY
1017
Study of the Jaina Prabhavakacarita.
I. Magha might have been born at Srimāla, in the Guzerat, and might have been the cousin of Siddharși, according to the following genealogy:
Suprabhadeva (minister of the king Carmalata).
1
1 Dattaka
1
Magha

I
Subhamkara
1 Siddharsi
II. Biography of Siddharsi.
Period of Siddharși: he composed the Upamitabhavaprapañcakatha in Samvat 962-906 a.d.
IV. Magha might have then lived towards 906 A.D. But according to the references of several authors, he should have been placed to a period more ancient.

Page #62

JAINA BIBLIOGRAPHY
1081
V. Attempt of conciliation.
1. Māgha was probably a little older than Siddharşi, because his father was the eldest of the two brothers.
2. Siddharşi was undoubtedly an old man when he finished the Upamitabhavaprapañcăkatha.
3. Mägha could be considered as the contemporary of the king Bhoja of Kanauj (862 and 876 A.D.).
4. Perhaps he composed his poem early, that which was worth his renown since his youth.
1018
H. JACOBI.- Anandavardhana and the date of Măgha, (Wiener Zeitschrift fur die Kunde des Morgenlandes, vol. IV, Pp. 236-244).-Wien, 1890.
Criticism of the authority of the Jaina Prabhāvakacaritra relatively to the period of Māgha : the tradition which recalls this work is legendary. As regards Māgha, two principal facts are to he pointed out :
1. The poet is mentioned by Anandavardhana, who, according to the
Rajatarangini, became famous under the reign of Avantivarman of Kashmir (855-884 A.D.).
2. He was imitated by Ratnakara, the poet of the king Bälabrihaspati of
Kashmir (835-847 A.D.).
It follows from this, that Mägha must have lived towards the beginning of the 9th century, and even previously.
1019
A.F.R. HOERNLE-Two Patļāvalts of the Sarasvati Gachchha of the Digambara Jains, (Indian Antiquary, vol. XX, Pp. 341-361)..Bombay, 1891.
INTRODUCTION
Study of the manuscripts containing these Pattavalis. The manuscript A begins by an introduction in verse recalling the ancient pontiffs from Mahāvīra to Bhadrabahu II. It gives afterwards the list of the pontiffs of the Sarasvati sect up to the 108th, Bhuvanakirti (Samvat 1840).

Page #63

1082
AINA BIBLIOGRAPHY
The patļāvali of the manuscript B stops at the 102nd pontiff, Mahendrakīrti (Samvat 1938).
The two manuscripts have a common list upto 87th pontiff (Samvat 15721581). Afterwards a gives the series of the masters belonging to the line of Nagar, and B that of the masters of the section of Chitor.
The Sarasvati gaccha is still known by the name of Kundakunda arvaya. However, the founder of it was not Kundakunda, but Māghanandin. It is why the sect is called also Nandi gaccha or Nandi amnāya. At last, it is equally designated by the terms of Balātkāra gana and of Pārijāta gaccha. It is a branch of the Mūlasangha, that is to say of the community founded by Mahāvīra himself (Digambaras).
Information about other Digambara Patļāvalis. Text and translation of the introduction to the Pattavalt A. List of the masters of the Sarasvati sect. This list includes:
1. The series common to the two Patļāvalis; 2. The section of Nāgar; 3. The section of Chitor.
In each of these three parts, the name of the different masters is accompanied by detailed and precise chronological data and by varied remarks.
Index of the names of pontiffs.
NOTES
1 Chronology-Critical study of the chronological data contained in the introduction to the Patļāvali A.
2. History of Vikrama.-According to the same introduction, Vikrama was born in 470 of the era of Mahavira and ascended to the throne at the age of 24 years.
3. On the title of Bhattāraka. This title must have been conferred to the pontiff Padmanandin in Samvat 1375.
1020
A.F.R. HOERNLE-Three further Patļāvalis of the Digambaras, (Indian Antiquary, vol. XXI, Pp. 57-84).-Bombay, 1892.

Page #64

JAINA BIBLIOGRAPHY
INTRODUCTION
These three new pattavalis designated by the letters C, D, E, are of the same kind as the two precedents A & B, published by M. HOERNLE. The comparison between them of these five documents proves that there were two distinct traditions among the Digambaras, relating to the succession of their pontiffs.
Indeed, the pattavalis differ between them on several points.
1. The period of 683 years which followed the death of Mahavira is subdivided in a diverse manner following one or the other of the traditions. The paṭṭāvalts A and C representing one of these traditions, and the pattavalt E the second.
1083
2. The tradition, to which A & C testify, appeared to be the only authentic. It results from it that before Bhadrabahu I, the Jaina community must have been undivided. The division between the Digambaras and the Svetämbaras as brought about towards Samvat 136 or 139. Afterwards, with Maghanandin, the Digambaras were divided into four sects.
Another important difference consists in the varied designation of the residences of the Digambara pontiffs. A list indicates these diverse residence accor⚫ ding to the pattavalis A, B & D of one part, E of another part, and at last C.
4. The succession of the pontiffs is narrated in two ways: by A, B & D of one side, and by C & E of other side.
5. At last, one ascertains a difference in the dates in comparing the recensions. A and D with the recension C.
Pattavali C.
This pattavali commences by an introduction relating to the Jaina masters before the constitution of the Sarasvati sect. The chronological list, that it includes extends from Bhadrabahu II (Samvat 4) of to Subhacandra (Samvat 1450).
Text and translation of the introduction to this paṭṭāvali.
Table of the succession of the pontiffs of the Sarasvati gaccha according to this pallavali
Pattavali D.
Indication of the principal differences between this pattavalt and the others.
List of the succession of the pontiffs following this pattavalt, but only according to the passages where it differs from A and E.

Page #65

1084
Pattavali E.
Text and translation of the introduction.
General list of the pontiffs, from Bhadrabahu III (Samvat 104), upto Prabhacandra (Samvat 1571).
Appendix.
1. Review on a manuscript of the Vikramaprabandha. This work is identical with the Pancadandachattraprabandha published by WEBER.
Note on the Nitisära and the author of this work, Indranandin, who must have lived between 1524 and 1565 a.d.
1021
JAINA BIBLIOGRAPHY
William Wilson HUNTER-The Indian Empire: Its peoples, history and products. New and Revised Edition. London, 1892.
Pp. 205-208. The Jains-Jain doctrines. Jain temple cities. Relation of Jainism to Buddhism. Jains earlier than Buddhists. Antiquity of the Jains. JACOBI'S investigation of the question. Jainism older than Buddhism-Date of Jain Scriptures. Jains an independent sect. Modern Jainism, etc.
1022
G. T. BETTANY-The World's Inhabitants; or, Mankind, Animals, and Plants. Third Edition. London etc., 1892.
Pp. 307-308. Representation of Buddhism in India by the Jains. Their difference from Buddhism. Their belief in a sort of pantheism. Their wealth and influence. Their tenderness to animal life. Their temples and pilgrimages.

1023
Gustav OPPERT-On the Original Inhabitants of Bharatavarsa or India. Westminster and Leipzig, 1893.
P. 62. Influence of the Jains strongest in towns where the artisan classes form an important and powerful portion of the population, while the Brahmans appealed to the land-owning and the agricultural classes, whom they won by entreaties or by threats.

Page #66

JAINA BIBLIOGRAPHY
1085
P. 67, Tiru Vallava Nayanar, author of the Tamil work, the Kural, showed in his writings a knowledge of, and tendency towards, Jainism. The Jains use the title Nayanar as an honorific appellation.
P. 100. Buddhist and Jain missionaries the first preachers and religious teachers devoted to the indigenous population. This is, perhaps, why a temple, more particularly of Buddhistic and Jain, is called a palli.
P. 236. Adoption of the Jain faith by the Kurumbas who became bigoted adherents of this sect. Compaign of Ananda Chola to crush the supremacy of Jainism. Ascendancy of Saivism, the result. Jainism by no means extinct among Kurumbas.
P. 245. Success of a Jain priest to convert a great number of the Kurumbas to Jainism. Erection of a Jain basti by the king of Pulal. Destruction of Jain sculptures found in rice-fields. Many Kurumbas resemble in their present manners and customs e.g., marraige ceremonies, the Jains of former times.
P. 248. Existence of a Jain basti dedicated to Aditirthankara in the village Pulal.
1024
John STRACHEY--India. London, 1894.
P. 245. Jain doctrines, similar to the more orthodox forms of Buddhism-a tendency for Jainism to become virtually a sect of Brahmanism. "In the north and west of India the Jains are still a cultivated class, mostly engaged in commerce, whilst in the south they are, as a rule, agriculturists."
1025
J. KLATT---Samachärı-Satakam of Samayasundra and Pattāvalis of the AnchalaGachchha and other Gachchhas. Revised with additions by E. Leumann, (Indian Antiquary, vol. XXIII, Pp. 169-183).--Bombay, 1894.
I. The Samāchāri Šļakam.
The “Samācārisataka” was composed in Samvat 1672, by Samayasundavagani, disciple of Sakalacandra, himself disciple of Jinacandrasūri (Samvat 1612-1670) of the Brihatkharatara gaccha.
The work is divided into 5 prakaśas and 100 chapters. It is still designated under the name of 'Praśnottarasata'. A very large number of chapters bear a title. One of the most important chapters relates to the discussion happened in

Page #67

1086
JAINA BIBLIOGRAPHY
Samvat 1617, between Jinachandrasüri and Dharmasāgara, at Anhilvād-Pātan. This chapter recalls a series of gacchas and of Jaina masters, and enumerate 17 pattāvalis. The other chapters mention equally some authors and some works, the list of which has been given by KLATT following the alphabetical order.
II. Pattāvali of the Anchala-Gachchha. This pattāvalí agrees with those of the Tapā and Kharatara sect up to the 35th pontiff, Uddyotanasūri. The 36th and 37th Pontiffs were Sarvadevasüri and Padmadevasūri, both disciples of Uddyotana. The list continues afterwards upto the 83rd pontiff, Vivekasāgarasūri (Samvat 1940A.D. 1884).
III. Pattāvali of the Goyaraksha-Sākhā. After Bhavasāgara (Samvat (15601583), 61st (62nd) pontiff of the Ancala gaccha, the Goyaraksa sect commences with Sumatisāgara (63rd) to continue up to Gulabasāgara (75th).
IV. Pattāvalt of the Tapā. Gachchha. List of the different pattāvalis of this sect, namela ;
1. Gurvāvali of Munisundarasūri, Samvat 1466. 2. Last chapter of the 'Kriyāratnasmuccaya' of Gunaratnasūri, Samvat 1466. 3. Gurvavalisutra of Dharmasāgara, Samvat 1629. 4. The same work revised by order of Hiravijayasuri, Samvat 1648. 5. The pattavalt contained in the Hiravijayacaritra (Sarga IV) of Devavimala 6. Gurvāvali of Jayavijayagani, Samvat 1680. 7. Pattavalisāroddhara of Ravivardhanagaņi, Samvat 1739-1749.
V. Pattāvali of the Vijayānanda-Gachchha. Vijayasena (died in Samvat 1971). 59th pontiff of the Tapä sect is given as successor. Vijayatilakasūri, under which three subordinate new sects took birth : the Poravāda gaccha, the Osavāla gaccha and the Sāgara mātā.
The Poravāda gaccha, from Vijayananda (died in Samvat 1717) to Surendrasūri (Samvat 1908), counts eleven masters.
VI. Pattūvali of the Vijaya-śākhā. After Vijayadeva, 60th sūri of the Tapā sect, eight masters have been cited, up to Vijayasuri (Samvat 1940).
VII. Pattāvali of the Vimala-Gachchha. The sect took birth with Hemavimala, 55th pontiff of the Tapā gaccha. It was followed by Saubhagyahargasuri (Samvat 1583), who had himself six successors.

Page #68

JAINA BIBLIOGRAPHY
1087
VIII. Pattāvali of the Pārsvachandra-Gachchha. The pattāvali of this sect, still called Nagapuriya-Tapā, is analogous to that of the Tapā Gaccha up to the 40th pontiff, Municandra. A Municandra succeeded Devasuri (Samvat 1143-1226), then 26 other sūris.
IX. Notes on an inscribed Statue of Pārsvanātha. Text and translation of an inscription dated Samvat 1503 and recalling the dedication of a statue in bronze of Pārsvanātha by Udayacandrasūri, disciple of Salibhadrasūri, of the Jirapalli gaccha. This sect Jirapalli or Jiraula was founded by Sarvadevasūri in Samvat 994 or 1109.
1026
R. G. BHANDARKAR---Early History of the Dekkan. Second editions.--Bombay, 1895.
Pages :
1. The Jaina literature contains some information relating to the history of Guzerat and Rajputana.
III. Principal works of the Digambaras utilised as sources for the history of the Deccan : Harivamsapurāņa, Uttarapurāna, rašastilaka, Praśnottararatnāmālika, etc.
59. The princes of the first Cālukya dynasty were some devoted protectors of the Jainism. The latter was specially flourishing in the south Maratha.
65. The Harivamsapurāṇa was composed by Jinasena in Saka 705, under the reign of Vallabha (Govinda II, Rāştrakūta ?).
68-69 Amoghavarşa Ist, prince of the Rāstrakūta dynasty (above Śaka 760). was a fervent adept of the Jainism. There is a talk of him in the Uttarapurana of Gunabhadra, in the Pārsvabhyudaya of Jinasena (author of the Adipurāna and preceptor of Guņabhadra), in a philosophical treatise entitled Jayadhavala and in the Sarasamgraha, mathematical treatise of Virācārya. At last the Digambaras attribute to him the Praśnottaratnamälika the author of which should be Vimalachandra for the Svetämbaras and Sankaracharya for the Brahmins. A Tibetan translation of the Praśnotara-ratnamälika consider equally Amoghavarşa Ist, as the author of this work.
69. Under the reign of Akālavarşa, or Krişņa II, son and successor of Amog. havarsa Ist, several Jaina temples were constructed.
69-70. In Saka 820, consecration of the Uttarapurāņa by Lokasena disciple of Guņabhadra.

Page #69

1088
Pages:
75. The Yakastilaka, of Somadeva, finished in Śaka 881.
76. Under the Rästrakūtas, the Jainism, and particularly the Digambara community, continued its progress.
79-80. The Jaina Bharata, composed in Saka 863, by the Canara poet Pampa, furnished a genealogy of the Calukyas of the posterior dynasty.
93 & 95. Narration of a Jaina work entitled Vijjalarayacarita concerning the reign of Bijjala (Vijjala, Vijjana), of the dynasty of the Kalacuris.
JAINA BIBLIOGRAPHY
96. Under the second dynasty of the Calukyas and that of the Kalacuris (973-1188 A.D.), the Jainism was attacked vehemently by the sect of the Lingayat. 103. Different donations made to a Jaina temple in Šaka 1063 by a Yadava
prince.
123-124. The Silähäras of Kolhapur gave proof of great religious tolerance and patronised the Jainas several times.
133-134. Historical table in which are recalled some dates of Jaina events.
1027
R. CHALMERS-The Jains, Journal of the Royal Asiatic Society of Great Britain and Ireland for 1895, Pp. 665-666).-London, 1895.
Translation from the commencement of the Sutra 104 of the Majjhimanikaya. The question is of the position of the Nirgranthas immediately after the death of
Mahavira.
1028

V. R. GANDHI-History and Religion of the Jains, (Journal of the Royal Asiatic Society of Great Britain and Ireland for 1895, Pp. 679-680)-London, 1895.
The opinion that made Jainism a sect of Buddhism is abandoned to-day. The identification between Nigantha Nataputta and Mahavira is legitimate. Considerations on the word Nigantha.-Among the Jain gacchas, one bore the name of Nigantha, which was afterwards changed in Kotika The Jain doctrines; comparison with the doctrines of the Vedantists and of the Buddhists. The moral doctrines: the formula of universal pardon.

Page #70

JAINA BIBLIOGRAPHY
1029
Hon. P. COOMARSWAMY-Gleanings from Ancient Tamil Literature. (JCBRAS, xiv, 1895-96, Pp. 17-40).
1089
P. 20. Pandya king's conversion from Jainism to Hinduism by Jñana Sambandar.
E.S.W. Senathi Raja's remarks on Jainism and Buddhism, and the overthrow of Jainism by Sambandar.
1030
Sylvain LEVI-Les donations religieuses des rois de Valabhi. (Bibliotheque de l'Ecole des Hautes Etudes. Vol. VII. Etudes de critique et d'histoire, Deuxieme Serie, Pp. 75-101). Paris, 1896.
The princes of Valabhi in the Jaina tradition. The king Śiläditya Ist and the restoration of the Jainism. The lecture from the Kalpasitra before Dhruvasena Ist and his court. Devarddhigani and the council of Valabhi.
1031
G. BÜHLER-A Jaina account of the End of the Vaghelas of Gujarat, (Indian Antiquary, vol. XXVI, Pp. 194-195).-Bombay, 1897.
Text and translation of a passage from the Tirthakalpa or Kalpapradipa of Jinaprabha.
According to the last verses of the section entitled Satrunjayakalpa, this part of the Tirthakalpa was composed in Samvat 1384.
1032 (a)
The Raghuvansa of Kalidasa, Edited by G. R. NANDARGIKAR, Third edition.Bombay, 1897.
The preface of this edition contains reviews on some Jaina commentators of the "Raghuvamia", namely:
Pages.
15-20 Caritravardhana, of great renown among his co-religionists; his commentary bears the name of "Šijuhitaişini".

An anonymous person, disciple of Vijayanandasūri, and who lived after Caritravardhana, towards 1385 A.D.

Page #71

1090
Pages.
23-24 Vijayagani, disciple of Rāmavijaya of the Tapă sect, the comment which he composed is called "Subodhika".
24-25 Sumativijaya, author of the Sugamanvaya; it is a modern commentary. 25-26 Dharmameru, another modern commentator, wrote a "Raghutika".
1032 (b)
E. W. HOPKINS-Notes from India. (Journal of the American Oriental Society, vol. XIX, Pp. 29-41). New Haven, Connecticut, 1898.
P. 38. Notes on the arrangement of the hair on some Jain statues of Elura.
P. 39. Description of a veiled Jain statue at Badami (see-Vol. XX. P. 223, a slight correction to this review.).
1033
Friedrich RATZEL-The History of Mankind. (Tr. from the Second German Edition by A. J. Butler). Vol. 3. London, 1898.
JAINA BIBLIOGRAPHY
P. 524. The religion of the Jains is a development from Brahmanism resembling the old Buddhism, but tending more to the worship of saints.
1034
Abdul KARIM-The Students' History of India. Calcutta, 1899.
P. 28. Jainism-Its history and chronology.

1035
A. M. BOYER-L'epoque de Kaniska, (Journal Asiatique, IXth Serie, Tome XV, Pp. 526-579).--Paris, 1900.
The fourth part of this treatise is devoted to the study from graphic point of view, of some Jaina inscriptions of Mathura. This examination, being added to the indications furnished by the Chinese and the numismatic documents, permits to the author to conclude that Kanişka commenced reign towards the end of the Ist century of the Christian era.

Page #72

JAINA BIBLIOGRAPHY
1091
1036
J. F. FLEET-Notes on Indian History and Geography-The Places mentioned in the spurious Altem grant, (Indian Antiquary, vol. XXIX, Pp. 273-278). --Bombay, 1900.
Study of a Jaina document recalling some gift made by Pulikesin Ist, of the dynasty of the Chalukyas of the West. It contains, moreover, the following information: Construction of a temple at Alaktakanagar (Altem), in Saka 411. Mention of Jaina masters: Siddhanandin, Citakāchārya, Nāgadeva, Jinanandin. It is to this last that the gifts attributed to the temple were made and which consisted of villages and lands.
The study has the object to identify these different villages.
1037
A. WEBER---On the history of religion in India ; a brief review. Translated by G. A. GRIERSON, (Indian Antiquary, vol. XXX, Pp. 268-288).--Bombay, 1901.
P. 280. Review on the Jainism.
1038
H. L. FANSHAWE --Delhi Past and Present. London, 1902.
P. 67. About 200 yards to the northwest from Jumma mosque is the Jain temple or Sarawogi temple of Dehli, the elegant decorator of the porch of which is specially commended by Mr. FERGUSSON.
1039
R. G. BHANDARKAR--A Peep into thn early History of India from the foundation of the Maurya Dynasty to the fall of the Imperial Gupta Dynasty-B.C. 322-circa 500 A.D. (Journal of the Bombay Branch of the Royal Asiatic Society, vol. XX, Pp. 356408).-Bombay,
Pp. 395-396. One possesses only three Jaina inscriptions dating from the commencement of the 5th century A.D.
1. Udayagiri, 424 A.D. ; 2. Kahaun, 459 A.D. ;
3. Mathura, 113 of the Gupta era=431 A.D.

Page #73

1092
JAINA BIBLIOCRAPHY
1040
V. A. SMITH.-The Kushān, or Indo. Scythian, Period of Indian, History, B.C. 165 to A.D. 320. (Journal of the Royal Asiatic Society of Great Britain and Ireland for 1903, Pp. 1-64).- London, 1903.
This treatise contains the complete list of the inscriptions of the Indo-scythian kings. Here is the series of the Jaina Inscriptions :
Annee
King
Locality.
Mathura
Mathura Mathura
Mathura
Kaniska
Mathura
Mathura
Kaniska Kaniska
Mathura
Mathura
Ramnagar Mathura
Mathura
Mathura
Mathura
Mathura
Mathura
Mathura
Mathura
Huviška
Mathura
-do
Mathura
Mathura Mathura
Mathura

Page #74

JAINA BIBLIOGRAPHY
1093
Annee
King
Locality.
Mathura
Huvişaka -do-do
Mathura
Mathura
-do
Mathura
Mathura
Mathura
Mathura Mathura Mathura
Mathura
Huviska
Mathura
Mathura
Mathura Rāmanagar
Mathura
Vasudeva
Mathura
Mathura
Vasudeva
Mathura
Mathura
Mathura
Mathura
Vāsudeva
Mathura
Mathura
Mathura Mathura
Mathura
Vasudeva -do- (?)
Mathura

Page #75

JAINA BIBLIOGRAPHY
According to the author, the date of these inscriptions should be fixed accor ding to the Laukika era, or the common era. One must have thus, the following agreement:
1094
Inscriptions
4
98
Laukika
(32)04
(32)98
1041

Kaliyuga
3229
3328
Thus, the advent of Kanişka must have taken place towards the year 125 A.D.
A complimentary note to this article is given by the author in the Journal of the Royal Asiatic Society for 1905. Pp. 151-152.
A.D.
1043
128-129
T. W. RHYS DAVIDS.-Buddhist India. Second Impression. London, 1903,
P. 143. Jains an organised community all through the history of India from before the rise of Buddhism down to the present time.
222-223.
P. 163. The Buddhist and Jain records about the philosophic ideas current at the time of the Buddha and the Mahavira.
P. 285.
Illustration of the Jain temple at Khajuraho.
P. 318. Three-fourths or more of the persons named, and objects of donation specified in all the inscriptions throughout India, from Asoka's time to Kaniska's, are Buddhists, and the majority of the remainder are Jain.
1042
P. D. CHANTEPLE de la Saussaye-Manuel d'Histoire des Religions. Traduction. fransaise sous la direction de H. Hubert etc. I. Levy.--Paris, 1905.
Pp. 363-67. Devoted to the Jainism.

H. F. HELMOLT.-The World's History. Vol. 2. London, 1904.
Pp. 402-404. Jainism and its tenets.
Pp. 405-406. The kingdom of Magadha; Chandragupta and Aśoka.

Page #76

JAINA BIBLIOGRAPHY
1095
1044
V. A. SMITH-The early history of India.–Oxford, 1904.
Pages
8. The Jaina books contains some historical information of considerable value.
24. Short review on Mahāvira, born at Vaiśāli and died at Pawa.
27-28. Mahāvīra preached the Jainism in Magadha during the reign of Bimbisara.
39-40. Mahāvira and Gautama Buddha were contemporaries. They both died in the reign of Ajätasatru, Mahāvīra, few years before the Buddha. Discussion on the date of the death of Mahāvīra; cf. particularly the note I of the page 40.
41. Chronological table in which the death of Mahāvīra is referred to the year about 490 B.C., and that of the Buddha to the year 487.
145, 148, 158.--The Ajivikas presented close analogies with the Jains.
163, N. 2. The Hospital for animals, called "Banyan" at Surat was the common work of the Jains and of the Vişnuites.
176, N. 2. Khāravela, king of Orissa towards 157 before the Christian era, was a Jaina prince, but had the greatest toleration in respect of other religions.
264. The Jaina cult in the beginning of the Christian era. Mathura was one of its principal centres.
291. The Jains cult in the 7th century is specially flourishing at Vaiśāli and in the East Bengal.
326-328. During the two centuries of reign of the ancient dynasty of the Calukyas of Vātāpi, the Jainism made considerable progress; he was particularly popular in the southern Marathā. Amoghavarşa Ist (815-877 A.D.) was a very generous king with respect to the Jainas, specially with respect to the Digambaras, whose coinmunity made a rapid extension in the 9th and 10th centuries, with some pontiffs such as Jinasena and Guņabhadra.
330-331. Decline of the Chālukya dynasty (1156-1190 A.D.). Reign of Bijjala (Kalacuri), who professed the Jaina religion. Formation of the sect of the Lingāyats who thwarted in a large measure the scope of the Jainism.

Page #77

1096
JAINA BIBLIOGRAPHY
331. In the province of Mysore, under the reign of Vişnuvardhana, of the Hoysala dynasty (1117 A.D.), the Jainism enjoyed a great favour. Thanks to the minister Gangarāja, the temples destroyed by the Cholas were repaired.
334. Note on the development of the Jainism in South India.
338 & 355. The Jainism counted numerous followers in the Southern India when Hiouen-Thsang visited this country in 640 A.D.
339. Persecution of the Jainism by the Choļas in the 11th century.
1045 (i)
J. F. Fleer-Notes Indian history and Geography-Amoghavarsha I, as a patron of literature, (Indian Antiquary, vol. XXXIII, Pp. 197-200).-Bombay, 1904.
It is probable that the author called by the name of Nripatunga is identical with the prince Amoghavarşa Ist, of the Rāstrakūta dpnasty and who reigned from about 814-815 to 877-878 A,D.
1045 (ii)
J. F. FLEET-Notes on Indian History and Geograpy.--Kaviśvara's Kavirajamārga, (Indian Antiquary, vol. XXXIII, Pp. 258-280).-Bombay, 1904.
Study on the author and the composition of Kavirajamärga. This work would have been due to the king Amoghavarşa Ist, but it would have been written under the patronage of this prince by a certain Kaviśvara.
1046
D. R. BHANDARKAR-Gurjaras. (Journal of the Bombay Branch of the Royal Asiatic Society, vol. XXI, Pp. 413-433). Bombay, 1904.
Pp. 425-426. To what period the province of Guzerat took this name? Jaina ideas in this matter according to some inscriptions and pattāvalis.
1047
R. HOERNLE-Some Problems of ancient Indian History.--II. The Gurjara Empire. (Journal of the Royal Asiatic Society of Great Britain and Ireland for 1994, Pp. 639-662)-London, 1904.
P. 644. The theme of Harivams apurana of Jinasena, about the history of Guzerat.

Page #78

JAINA BIBLIOGRAPHY
1048
R. HOERNLE and A. STARTK-A History of India.Cuttack, 1905.
Pp. 26-28. Origin of the Buddhism and of the Jainism. Life of Mahavira. Pp. 34-35. The language and the Jaina literature.
Pp. 75-76. Religious state of Indian towards 800-1000 A.D. The Hinduism.
1049
Purna Ch. MAJUMDAR-The Musnud of Murshidabad, (704-1904), Murshidabad,
1097
1905.
P. 276. Azimgunj is the home of the Jains, whose ancestors emigrated from Bikanir in the latter half of the 18th cent.
1050
R. SHAMASASTRI-Chanakya's Law and Revenue Policy. (IA, xxxiv, 1905, Pp. 5-10). P. 5. Hemachandra's account of Chanakya in his Sthaviravalicharita, though legendary agrees with Visnupurana in making him the destroyer of Nanda and supporter of Chandragupta.
In the Nandisutra, a Jain religious work, Chanakya is extolled for the success which he achieved as Finance Minister to Chandragupta,
1051 (i)
R. C. DUTT-Early Hindu Civilisation, B.C. 2000 to 320. Calcutta, 1906, Pp. 381-390. History of Jainism.
1051 (ii)
R. C. DUTT-Later Hindu Civilisation, в.c. 320 to A.D. 800. Calcutta, 1906.
Pp. 93-95. Religious toleration of the emperor Harṣavardhana. The Jains in his court.
Pp.
127-128. Manatunga. The legend relating to the composition of the Bhaktamarastotra. The other poems of Manatunga.
Pp. 226-227, 232. Jain Architecture, its special characteristics.
1052
M. L. ETTINGHAUSEN-Harsa Vardhana empereur et poete de l'Inde septentrionale (606-648 A.D.).-Londres-Paris, 1906.
Pp. 93-95. Religious toleration of the emperor Harşavardhana. The Jains in his court.

Pp. 127-128. Manatunga. The legend relating to the composition of the Bhaktamarastotra. The other poems of Manatunga.
P. 131. Review on the poet Ravikirti and on the Satruhjayamahatmya.

Page #79

1098
JAINA BIBLIOGRAPHY
1053
William CROOKE-Things Indian, London, 1906.
270. Colossal images are common both to Buddhists and Jains. The largest Jain figure at Gwalior is 57 ft. high, while that at Śravana Be!goļa in Mysore, the colossal statue of Gommatesvara, cut out of a single rock, is 60 ft.
Pp. 283-286. Vardhamāna of Mahāvīra, born in about 599 B.C., the founder of Jainism-Absolute nudity was one of his chief rules-Difference between Jainism and Buddhism-Jainism remarkable for the magnificence and profuse ornamentation of its shrines. Jain temples at Palitana, Girnar, Mt. Ābū, Pārasnātha and Khajūrāho-Two kinds of Jain temples bastis and bettus. Jainism not a separate religion, but rather a sect of Hinduism.
P. 397. Disturbances between Jains and orthodox Hindus in connection with Jain processions.
1054
C.V. VAIDYA--Epic India; or, India as described in the Mahābhārate and the Rāmāyaṇa. Bombay, 1907.
P. 347. Idol worship the outcome of Buddhism and Jainism.
P. 359. Jainism borrowed two planks from the orthodox religion of India, viz., fasting and abstention from slaughter.
P. 369. The only philosophical discourses in the Rāmāyana throws light on the state of orthodox feeling towards Jainism and Buddhism, about Ist cent. B.C.
P. 377. The Rāmāyana refutes the doctrines of Jainism and Buddhism not by argument but by down-right condemnation.
P. 447. Buddhism and Jainism followed by a resuscitation of the Karmakända and Vedic sacrifices.
P. 505. The ahimsa doctrine was a part and parcel of Hinduism long before it was taken up by the Jains and the Buddhists.
1055
C. W. WHISH-India. London, 1907.
P. 15. Rise of Buddhism and Jainism may be dated in about 500-450 B.C.

Page #80

JAINA BIBLIOGRAPHY
1099
1056
Alfred MEEBOLD--Indien (India). Munchen, 1908.
The work, written in German, in eight chapters, describes India in all its different aspects, religious, philosophical and even topographical. Contains Pp. 1-322, and is illustrated.
Pp. 71, 75, 80, 106, 107, 109, 117. About Jains and Jainism.
1057
V. VENKAYYA- Ancient History af the Nellore District. (L.A., xxxvii, 1908, Pp. 199-210).
P. 201 n. Jain buildings at Patalipuram replaced by a Saiva temple.
1058
R. D. BANARJI-The Scythian Period of Indian History. (IA, xxxviii, 1908, Pp. 25-75).
P. 52. The Jain recods of the Kuśāņa period form an unique series of Indian epigraphs showing very advanced forms of characters, the parallel of which has not yet been found in India.
1059
C.E. LEWARD and Kiştanāth Krishņa LELE---The Paramāras of Dhar and Malwa. Bombay, 1908.
A treatise giving an account of the Paramāra rulers of Malwa.
1060
V. A. SMITH-The Early History of India', second edition revised and enlarged. Oxford 1908.
P. 9. The Taina books contain some historcal information of considerable value.
P. 26. Brief review on Mahāvira.
preached Jainism
P. 30. Mahāvīra Bimbis ra.
in Magadha during the reign of

Page #81

1100
JAINA BIBLIOGRAPHY
Pp. 41-42. Mahāvira and Gautama Buddha were contemporaries. They both died in the reign of Ajätaśatru, Mahāvira a few years before the Buddha, Discussion on the date of death of Mahävira; see particularly the not 1 of page 42.
Pp. 137. n. 3. Jaina legend (spurious) on the subject of Chandragupta. Pp. 156, 167. The Ājivikas presented close analogies with the Jains.
P. 172. The hospital for animals, said "Banyan", at Surat, was the common work of the Jains and the Vishnuites.
P. 181. Jain legends relating to Samprati, grandson of Aśoke.
P. 187. n. 2. Khāravela, King of Orissa towards 157 B.c. was an initiate of the Jainism, but with the great tolerance with regard to other religions.
P, 191, n. 1. Note on some persecutions directed against the Jains.
P. 285. The Jain cult, at the beginning of the Christian era. Mathura was one of the principal centres of it.
P. 319. The Jainism in the 7th century is specially flourishing at Vaiśāli and in the east of Bengal.
Pp. 386-388. The Jainism in the Deccan. It made considerable progress under the Chalukyas of Vätāpi; it was particularly popular in the southern Marathā. Amoghavarşa lst (815-877 A D.) was a king very liberal with regard to the Jains, especially with regard to the Digambaras, the community of which took a rapid extension in the 9th and 10th centuries, with the pontiffs such as Jinasena and Gunabhadra.
P. 391. The prince Bijjala (Kalacuri) professed the Jain faith. Formatiom of the sect of the Lingayats which hindered in a large measure, the scope of Jainism.
P. 392. In the province of Mysore, under the reign of Hoysala Visnuvardhana, Jainism enjoyed a great favour. Thanks to the minister Gangarāja, the temples destroyed by the Choļas were restored.
P. 398. Jainism in the south of India.
Pp. 409, 417. Jainism counted numerous adherents in the Southern India, where Hiouen-Thsang visited that country in 640 A.D.
P. 410, Persecution of Jainism by the Cholas in the 11th century.
P. 429. Jainism.
The Pallava Kings showed themselves very tolerant with regard to

Page #82

JAINA BIBLIOGRAPHY
1101
1061
R. D. BANERJI.-'The Scythian period of Indian History' (Indian Antiquary, vol. EXXXVII, Pp. 25-75). Bombay, 1908.
Pp. 33-34. Critical study of the Jaina inscription found at Mathura and dated of the year 299 (era?). Text and facsimile of this inscription.
Pp. 35-39. List of the inscriptions in Brahmi writing relating to Indo-Scythian Kings. Critical observations.
P. 49. Remarks on the inscription of Mathura, undated (G. BÜHLER. 'Epigraphia Indica, vol. I. p. 396, No. 33), where the question is of Gotiputra, 'a black serpent for the Pothyas and the Sakas'.
Pp. 51-52. General characters of the Jaina inscriptions belonging to the IndoScythian period.
P. 63. Remarks on the Jain inscription found at Mathura and dated of the year 72 (era?) under the satrap Sodasa.
1062
Vincent, A. SMITH-The Gujaras of Rajputana and Kanauj. (JRAS, 1909, Pp. 247-281).
Pp. 253-255. Sakeşvabhas ateşu..... varāhe "vati". This passage of the Jain Harivamsa is of exceptional value on account of the firm chronological standpoint it affords.
P. 274. A Jain tradition of about the year 953 A.D. records that about 18,000 inhabitants migrated from Bhilmal (Bhinamala), the ancient capital of Rajputana.
1063
V. D. BARODIA--History and Literature of Jainism. Bombay, 1909.
1064
V. A. SMITH--The Buddhist Emperor of India-Oxford 1909 (2nd Edi.)
P. 58. Regard for the sanctity of animal life, practised more strictly by the Jains,

Page #83

1102
JAINA BIBLIOGRAPHY
Pp. 60-62. Minor Rock Edict I, the earliest in date records his (Asoka's) impartial consideration for all denominations, including Jaina and Ājivika he did honour in various ways to Jains and Brahmanical Hindus as well as to Buddhists; cave-dwellings for the Ajīvika naked ascetics, liberal benefactions were bestowed on the Jains and Brahamanas.
P. 70. Asoka's grandson Samprati, an eminent patron of Jainism-in fact, a Jain Asoka, according to Jain traditions.
P. 193. Edict. VIII, I have employed my censors of the Law of Piety among the Jains also.
1065
C. S. SRINIVASCHARI-History of Madras and Ananda Ranga Pillai— The 'Pepys' of French India-Madras.
Mylapore-San Thome-There appears to have been an early Jain temple dedicated to Neminātha which was later on sallowed up by the encroaching sea. Mylapore served as a port for the Pallava Kingdom of Kanchi.
1066
R. SLATER-The ruins of Vijayanagara. (QJMS., ii, 1911, Pp. 49-56).
P. 55. Hanpi : That Jains formed a large community is evident from the group of Jain bastis overlooking the Pampapati temple.
1067
R. NARASIMHACHARI--The Chalukya Genealogy according to the Kannada poet Ranna, (IA, xi., 1911, Pp. 41-45).
Jain religion and the Poet Ranna.
1068
S. KRISTINASWANI AIYNGAR ---Ancient India. London, Madras, 1911.
P. 32. Abode of the deities of the Jains.
P. 34. Great patrons of the Jains and Buddhists.
P. 77. lain tradition that Chandragupta retired from the world and spent the evening of life in contemplation at Sravaņa Belgoļa.

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JAINA BIBLIOGRAPHY
P. 219. Persecution of the Jains ascribed to Visnuvardhana is hardly supported by facts.
Pp. 208, 258. In Bitti Deva's presence Rämänuja had a whole body of Jain ascetics and laymen ground in an oil mill.
P. 255. The Ganga rulers appear to have been Jains.
P. 260. Jainism versus Vaisnavism.
1069
A. M. TABARD-Talkad, the buried city. (QJMS, ii, 1911, Pp. 131-140).
P. 133. The religion of almost all the rulers of Talkad, a city buried under the sands of the Cavary, Mysore Prov., was Jainism.
1911.
1103
1070
C. Gopalan NAIR-Wynad, its Peoples and Traditions. (Malbar Series). Madras,
Pp. 50-51. Under the head predial slaves the author includes Jain or Then Kurumbers.
P. 53. The Jains consisting of Gowdas and Taragans migrated from purposes of trade.
Adoption of the title Taragan in Wynad by those Jains who settled here. under "Tarakun", (Royal mandate) of the Kottayam Raja.
P. 144. At Sultan's Battery in the Wynad taluq stands a viati temple, a magnificent and an interesting relic of a Jain colony now extinct.
1071
A. Govindacharya SVAMIN-A Note on Ajivikas. (IA, xli, 1912, p. 296)Ajivikas are neither Buddhist Bhiktus nor Jain, but they form a distinct sect.
1072

D. R. BHANDARKAR-Ajtvikas. (IA, xli, 1912, Pp. 286-290).
Ajivika, According to Utpala, does not signify Narayan-asrita, Kesava Bhakta or Bhagavata, as Prof. KERN, supposes. The theory Prof. KERN, supported by BÜHLER, that the Ajtvikas are Vaishnavas, is baseless.

Page #85

1104
JAINA BIBLIOGRAPHY
1073
N. N. LAW-The Law of Contract in Chandragupta's time. (MR, May, August and December, 1912).
Pp. 507. (Vol. XI); 124-128, 586-588. (Vol. XII). Sale and Pre-emption Loans.
1074 W. Bell-The Oxford India Reader, Oxford, 1912. Pp. 62, 63. Jainism-The religion. P. 97. Jain images and sculptures. P. 112. Jain temples in Kanara.
1075 K. B. PATHAK--The Ajivikas, a sect of Buddhist Bhikshus, (IA, xli, 1912, Pp. 88-90).
Ājivikas were well-known to the Jain authors of the later-Chālukya and Yadava periods as a sect of Buddhist Bhiksus who lived solely or chiefly on Kamji.
P. 8. Jainism an offshoot of Brahmanism, population 1,333,320.
Pp. 33-34. The Srimāli, Porväl and Osvāl are of the Jain religion a creed which seems to have commended itself to the mercantile community at a comparatively early period.
In the present day, except in Delhi, the Mahesri, or Brahmanic section of the Rajput caste, inter-marries with the Srävaka of Jain, and the latter, in turn, employ for their caste and domestic ministration, the Bhojak, or Sevak, a subdivisions of Brahmanas not in high repute among the priestly orders.
1076 A. Vovindachārya SVAMIN-Brahmana Immigration into Southern India. (IA, xli, 1912, Pp. 227-232).
Jainism to make the first southward march bringing down more "Aryan's of the north into the Carnatic and Tamil lands.
The traditions of twelve years' famine in Hindusthan in the 3rd century B.C. is attested by the Jain inscriptions at Sravan Belgoļa.
1077
K. B. PATHAK--On the age of the Sanskrit poet Kavirāja. (JBBRAS, xxii, 1913, Pp. 11-16).
P. 11. From the mention of the Jain Rāghavapāņdaviya in the Pamparāmāyana and in the Sravana Belgola inscription it may be inferred that there was only one Rāghavapāņdaviya known to Pampa's contemporaries.

Page #86

JAINA BIBLIOGRAPHY
1105
1078
Rustomji Nasarvanji MUNSHI-An Inquiry as to how a Bell in the Portuguese church at Barivli came to be transferred to a Hindu temple at Nasik. (JBBRAS, xxiii, 1914, Pp. 328-348).
P. 339. Mosque of Kulub-ud-din at Delhi built out of the ruins of some Jain temples among other Hindu ones.
According to CUNNINGHAM, the great temple of Sāsbahu or the great Jain temple of Gwalior, was not available for Hindu worship during the time of its Mahomedan occupation (13th and 14th cents).
P. 340. Thr Jain temple of Chintaman finished in about 1638 A.D. at a cost of Rs. 9,00,000 by śāntidās, a rich Bania merchant, was turned into a mosque by Aurangzeb.
1079
V. A. SMITH-The Early History of India from 600 B.C. to the Muhammadan conquest. Third Edition, Oxford, 1914.
P. 10, and n. 2. Jain books—Leading Jain texts-Publications relating to Jainism.
P. 29. Jainism and Buddhism.
P. 33. Death of Mahāvira and Buddha.
P. 35. n. 1. Ajātaśatru and his buildings at Bhagalpur
Pp. 42-43. Rise of Chandragupta Maurya 322 B.C.-Accession of Chandragupta.
P. 46, and n. 2. Traditional dates of Mahavira and Gautama-Death of Mahāvira 470 years before Vikrama, whose era begins in 58 B.C.-Merutunga, a Jain author.
P 77. Worship at altars by Chandragupta. Pp. 115-153. Chandragupta and Bindusära, from 221 B.c. to 272 B.C.
P. 181, and n. 3. Conversion of Kumārpāla, King of Gujarat, to Jainism in A.D. 1159-Jain monk Hemachandra.
P. 193. Jain traditions about Samprati, a grandson of Asoka,
Pp. 196-197. Chandragupta Maurya met Alexander in B.C. 326 or 325. His accession in B.c. 325-27, his victory over Selukos in B.c. 303.

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1106
JAINA BIBLIOGRAPHY
Asoka dedicated cave-dwellings at Barabar for the use of the Ājivikas, B.C. 257 and another about B.c. 250.
Dasaratha dedicated Nagarjuni caves to the Ajivikas, B.c. 232.
P. 203, n. 1. Persecution of Jainism in Southern India in the 7th century-- Ajayadeva's (A.D. 1174-6) persecution of the Jains.
P. 301. Jain cult related to the Buddhist at Mathura.
Pp. 345-346. Jainism in Vaiśāli and Eastern Bengal.
Pp. 373-398. Paundravardhana and Jainism.
Pp. 427-428. Jainism in the Deccan,
under Jinasena and
P. 429. Amoghavarşa and Jainism-Progress of Jainism Gunabhadra.
P. 433. Decay of Jainism and Buddhism-The Hoysala dynasty, Mysore Gangarāja, a Jain minister of Bittideva or Bittiga, 1111-1141 AD. (first prince) of the Hoysala dynasty.
Pp. 453-455, 463, 473. Jain religion.
Pp. 472, 476. Mahendravarman I, a Pallava king. (A.D. 600-625), a Jain in early life-His destruction of the large Jain monastery at Pataliputtiram in South Arcot.
1080
Umrao Simha TANK-Jain Historical studies. Delhi, 1914.
Contains an account of the life of prominent Jains and famous events of Jain history.
1081 (a)
Jarl CHARPENTIER-Tho Date of Mahavira. (IA, xliii, 1914, Pp. 118-123, 125133, 167-178).
The Jain chronology and its foundation-Buddhist relations concerning Mahavira and the Jains-The date of Buddha's death-The Jain tradition according to Hemachandra and the real date of Mahāvira.

Page #88

JAINA BIBLIOGRAPHY
1107
1081 (b) V. RANGACHARI—The History of the Naik kingdom of Madura. (IA, xliii, 1914, Pp. 153-158).
P. 158. A remarkable proclamation of Deva Raya in the 14th cent. declares the unity of the Jain and Vaisnava religions, and the consequent necessity on the part of the adherents of the two religions to the two religions to abstain from conflicts.
1082
K. B. PATHAK-Jain Sakatāyana, contemporary with Amoghavarsha I. (IA, xliii, 1914, Pp. 205-212).
This Jain author lived in the time of [Amoghavarsa I., wrote in about Saka 789, the work Amoghavritti, so named in honour of the Rāștrakūta king.
1083
E. HULTZCH—Die Digambaras von Mysore. (The Digambaras of Mysore). (ZDMG, Ixviii, 1914, Pp. 695—700).
The article traces the history of the establishment of the Digambara Sect of Jainism at Mysore.
1084
Nundolal Dey-Notes on Ancient Anga or the District of Bhagalpur. (JPASB, X, 1914, Pp. 317-347
Pp. 320-321. Chandană or Chandravala, daughter of Dadhivāhana, governed Anga during 7th-6th B.c., was the first female to embrace Jainism shortly after Mahāvīra's attainment of Kevaliship, and afterwards became the head of thirty-six thousand nuns.
P. 322. According to the Jain authorities Konika (Ajātaśatru) made Champa his capital after the death of his father-Udayin was the son of Ajātaśatru according to the Buddhist and Jain works.
The influence of Mahāvira after he attained the Kevaliship extended over Videha, Magadha and Anga, as the ruler of these kingdoms were his relatives.
P. 323. The religion of Mahāvira had spread over Vaiśāli, Rājagriha and Champa, but the genius of Buddhism prevailed over the doctrines of Jainism.
P. 329. The Jain work Champakaśreşthi-katha mentions the name of Samanta Pāla as king of Champa.

Page #89

1108
JAINA BIBLIOGRAPHY
P. 334. Mahavira, on becoming Kevalin, passed three rainy sections at Champa and its suburbs, and made many converts, Champa-a stronghold of Jainism. Champapuri is held very sacred by the Jains as Väsupujya, the 12th Tirthankara, lived and died here. A temple at Nathnagar marks the site of his birth and consecration. Väsupujya was the son of Vasupūjya and Jaya, and his symbol is the buffalo. In Champa existed a temple called Chaitya Punnabhadda where Mahävira resided and where Sudharmana, one of the Mahavira's disciples recited the Urasagadasao. Väsupujya's temple belongs to the Digambara sect. At Champa another the Svetambaras.
P. 336. The Ubbai Sutta, a Jain work, professes to give a description of Champa at the time of Küņika or Ajataśatru. The Champaka-Sresthi-Katha, another Jain work, contains enumerations of the castes and trades of the town.
Pp. 336-337. Svayambhava, the fifth Patriarch of the Jain church who succeeded Prabhava, lived at Champa where he composed for his son Manaka the Daśavaikālika Sutra containing in ten lecutres all the essence of the sacred doctrines of Jainism in the 4th cent. B.C.
1085
L. RICE-The Hoysalla King Bitti-Deva Visnuvardhana. (JRAS, 1915, Pp. 527
531).
P. 430. Under the influence of Rāmānuja, who demolished 720 Jain temples, Bitti-Deva exchanged his Jain religion for that of Visnu. His first queen was Santala Devi, a strenuous Jain.
1086
K. P. JAYASWAL-The Saisunaka and Maurya chronology and the date of Buddha's Nirana, (JBORS, i, 1915, Pp. 67-116).
P. 101. Jain chronology.
1087
R, D. BANARJI-The Palas of Bengal. (Memoirs of the Asiatic Society of Bengal, Calcutta: 1915, Pp. 43-113).
P. 48. The Jain Harivamsapuraṇa has a reference to a king named Indrarāja, a contemporary of Vatsaraja and living in the year 705 of the Saka era, i.e., 783 A.D.

P. 50. The Jain Harivambapuräna states that in S. 705 Indrayudha was ruling in the North. Sri-Vallabha in the South, the Lord of Avanti in the East, and Vatsaraja in the West.

Page #90

JAINA BIBLIOGRAPHY
1109
1088
F. E. PARGITER-The Telling of Time in Ancient India. (JRAS, 1915, Pp. 710713).
The Jain names of the muhurtas are set out in the Süryaprajñapti (SurapannattiSūtra) as noticed by Weber in his "Sacred Literature of the Jains" in his "Indische Studien”. The list constitutes pāhura X, (sub-) pähura 13.
Day-Muhurtas-fifteen in number-Rodda, seta etc.
Night-Muhurtas-fifteen in number--Adamda, Vijaa etc.
1089
K.B. PATHAK- The Nyāsakāra and the Jain Sakatāyana. (IA, xliv, 1915, Pp. 275. 279 : xlv, 1916. Pp. 25-27).
Information about the Jain grammarian.
1090
S. Krishnaswami AIYANGAR--Social Legislation under Hindu Governments. (QJMS, vi, 1916, Pp. 47-57).
Pp. 51-52. Under Bukka (A.D. 1336-1376), the founder of Vijayanagar Empire, came up a dispute between the Jains and the Vaisnavas in a Vaisnava centre, in the State of Mysore. It was decreed that the five big drums and the Kalas will continue to be used. If to the Jain Darsana any injury on the part of the Vaisnava should arise, it will be protected in the same manner as if injury to the Vaisnavas had arisen. By consent of both the Vaisnavas and the Jains, the duty of protection of the Jains was entrusted to the particular Tātāchārya (leading Vaisnava) of Tripati.
1091
J. F. FLEET-Salivahana and the Saka era. (JRAS, 1916, Pp. 809-820).
Pp. 819-820. Jinaprabha Sūri's Kalpapradipa (about A.D. 1300) describes apointment of Sātavāhana as king at Pratișthăņa and his conversion to Jainism. (JBBRAS, X, Pp. 131 ff.).

Page #91

1110
1092
M. RUTHANASWAMI-Dabhoi or the city of the Darbha Grass (MR, Jany-June, Pp. 539-545).
P. 543. Jain brothers Tej-pala and Vastupala and their work as builders of temples.
1093
E. J. RAPSON Ancient India. Cambridge, 1916.
Pp. 64-77. The rise of Jainism and Buddhism-Their founders-Their Sanskrit epics-The Puranas-Genealogies-The Päli epics-The sutras.
1094
JAINA BIBLIOGRAPHY
F. J. RICHARDS-Side Lights on the "Dravidian Problem" (QJMS, vi, 1916, Pp. 155-202).

OPPERT (Original Inhabitants of India, p. 61) traces the feud to a struggle between Jains and Brahmanas, the former representing urban interests and the latter the interest of the landed properties. Mr. M. Srinivasa AIYANGAR would ascribe it to a military organization of Chola Emperors.
1095
S. V. VENKATESWARA-The Date of Vordhamana. (JRAS, 1917, Pp. 122-130).
The date of Vardhamana, the founder of modern Jainism, is one of the carliest landmarks in the chronology of ancient India.
1096
K. P. JAYASWAL-The Historical Position of Kalki and His Indentification with Yasodharman. (IA, xlvi, 1917, Pp. 145-153).
Pp. 146-147. Confirmation of Puranic date of Kalki by Jain data.
Pp. 151-152. The two Jain chronologies.

Page #92

JAINA BIBLIOGRAPHY
1111
1097
A. VENKATA SUBBIAH-A Twelfth Century University in Mysore. (QJMS, 1917, Pp. 157-196).
Pp. 192-196. Buddhist and Jain Institutions differed markedly from the Brahmanical ones in that there was no caste system recognised by them. In the 11th century the Jains at Belgame seem to have been fairly active.
1098
S. SRIKANTAIYA-The Hoysala Empire (QJMS, vii, 1917, Pp. 292-309).
Pp. 304-309. Visnuvardhana's (12th Cent. A.D.) minister Ganga Rāja was a staunch Jain and restored several Jain temples and bastis. Punisa Rāja one of Vişnu's famous generals, utilized all his wealth in raising Jain structures. Santaladevi, one of Vişnu's queens gave grants to Jain temples.
Influence of Jainism in the early years of Vişnuvardhana's reign. He built a number of Jain bastis at Dorasamudra. Bittideva became Vişnuvardhana after his conversion to Vaişnavism-Its causes-Story of his persecution of the Jains, in the Sthalapurāna his discontinuing or abolition of the Jains, inams, destruction of bastis and his setting up of Narayaņa temples.
In the reign of Narasimha I, his minister Hulla, a devout Jain, erected the Bhandara basti at Sravana Belgoļa.
Throughout the existence of the Hoysala empire, Jainism more or less a living religion---Hoysala kings, whatever their religion, continued to patronise the Jains. Narasimha III had a Jain guru who was called Rāja Guru.
1099
S. K. AIYANGAR-The Beginning of South India History. Madras, 1918.
P. 144. Toleration enjoyed by Jains, Buddhists and Brahmans in the South India in the Beginning of christian Era.
1100
K. B. PATHAK-New light on Gupta era and Mihirakula. (IA, xlvii, 1918, Pp. 16-22). !
P. 18. According to Jain authorities the early Gupta kings were immediately succeeded by the great tyrant Chaturmukha-Kalkin, or Kalkirāja.
The Jain nirgranthas are allowed by the rules of their religion to take their meal at noon once a day.

Page #93

int2
JAINA BIBLIOGRAPHY
1101
E, H. C. WALSH-The Annual Address. (JBORS, iv, 1918, Pp. 1-13).
Pp. 2-3. Importance of the Hāthi-Gumphā inscription of Khāravela from the point of view of the chronology of pre-Mauryan times and the history of Jainism.
1102
Vincent A, SMITH-New Light on Ancient India, (JRAS, 1918, Pp. 543-547).
P. 546. Position of high honour given to the Jain religion in the days of the Nandas and in those of Khāravela.
The Nandas were Jains.
1103
K. G. Sankara AIYAR--The Age of the third Tamil Sangam. (QJMS, viii, 1918 Pp. 34-60).
P. 39. Establishment of a Jain Dravida Sangam in 470 A,c. according to the Digambara Darsana.
P. 53. Mr. Svamikannu Pillai has shown that Jivakachintamani was composed in about 813 A.C.
1104
S. SRIKANTAIYA--The Hoysala Empire. (QJMS, viii, 1918, Pp. 61-76).
P. 69. In the reign of Vira-Ballala though Jainism was patronised as before and Srivaişnavism claimed its own adherents, Saivism was becoming more and more popular. Ballala was himself Saivite and known as Siva Ballala.
1105
S. SRIKANTAIYA--Life in the Hoysala Period. (QJMS viii, 1918, Pp. 97-117).
P. 98. A Jain ascetic putting the Hoysalas in possession of power.
Pp. 106-107. A Jain teacher instructing four female disciples-Exemption of teachers from taxation-Jain priests discoursed on religion in public.
Pp. 108-109, "Jain Arithmetic" shows how questions should be set and how they should be answered.

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JAINA BIBLIOGRAPHY
1113
Jataka-tilaka, a poetical work on astrology written in 1049 A.D., by a Jain Siddhāchārya in the time of Ahavamalla, and Aryabhatta is mentioned as his predecessor in this work.
Nāgachandra or Abhinavapampa was a well known Jain poet, he was a disciple of Balachandramuni. He buit Mallinātha Jinālaya, the name of a famous tirthankara in Vijayapura, probably Bijapur, his supposed birthplace. His date is 1105.
P. 110. Karnāțakakalyana Karaka, a medical work ( 12th Cent.) written by a Jain, Somanatha.
Pp. 115-116. The Jains resorted to a peculiar mode of self-destruction consistently with their chief tenet. It was death by starvation or sallekhana. For days on end without food or water, men and women devoted themselves to the contemplation of the divinity till death was brought about.
1106
D. R. BHANDARKAR-Lectures on the Ancient History of India on the period from 650 to 325 B.C. Calcutta, 1919 (The Carmichael Lectures, 1918).
P. 78. The Jain Nirayāvali-Sutra informs us that Ajātaśatru fixed a quarrel on Chetaka, a Lichchhavi Chief of Vesali.
Pp. 146-147. Ayaramga-Sutta, a well-known Jain Canonical work, names such countries as a-raya (i.e., where there is no ruler), juvarāya (where the ruler is a youngester), do-rajja (Government by two), and also gana-raya (where Oana is the ruling authority), which the Jain religious Brotherhood is ordained to avoid.
1107
H. B. BHIDE--Is Kalkirāja an Historical Personage? (IA, xlviii, 1919, Pp. 123-130). Pp. 123, 128. Unreality of Jain writers regarding Kalkirāja. Pp. 128-130. Hemchandra's account of Kalkirāja.
1108
Haraprasad SASTRI—Contributions of Bengal to Hindu Civilization. (JBORS, 1919, Pp. 307-324).
Pp. 314-316. Jainism, Buddhism, Ājivakism and all the religions receiving from the Buddhism the appellation of "Tairthikias" or the Heretical systems were founded upon the customs, usages, morals and religious opinions prevalent in ancient times in Bengal and Magadha and among the people known as the Chera.

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1114
JAINA BIBLIOGRAPHY
1109
V. A. SMITH- The Oxford History of India, Oxford, 1919.
Pp. 47-56. Ajātasatru and Jainism-Jainism and Buddhism-Career of Mahavira. Jainism and Buddhism contrasted - Jain doctrines-Success of Jainism.
P. 75. Chandragupta Maurya and Jainism. P. 178. Non-existence of Jainism in Kashmir or Assam, P. 188. Jain images in Bundelkhand.
P. 199. Jainism patronised by the Gangas of the tenth century. Execution of the statue of Gommateśvara at Sravaņa Beļgoļa in about A.D. 983 to the order of Chāmundarāya.
Pp. 201-203. Jainism in southern Maratha country, Mysore and the DeccanKing Amoghavarşa (C. 815.77) and Jainism. Bittideva or Bittiga Vişnuvardhana) and Jainism.
P. 210, Mahendra's destruction of Pataliputtiram, a Jain monastery in south Arcot.
Pp. 214-215. Persecution of the Jains at the hands of the king variously called Kuna, Sundara or Nedumaran Pāndya.
P. 369. Akbar taught by Jains.
P. 388, Jahangir's severe orders against the Jains of Gujarat.
1110
T. Rajagopala Rao.Sālivāhana : Who is he? (The South Indian Research. Vepery, Madras, 1919, i, Pp. 225-247).
Jina Prabha Süri who lived in the 15th century recorded in his Kalpapradi pa that Sātavähana became a Jain and built Jain Chaityas or temples. Fifty of his viras (or sirdārs) erected Jain temples after their respective names-Evidences to show that sālivāhana is Sātavāhana.
1111
Ramaprasad. CHAND.—Date of Khāravela. (IA, xlviii, 1919, pp. 214-216).
Accession of Khāravela may be put down to about 79 B.c. and that of Satakarni II a few years earlier.

Page #96

JAINA BIBLIOGRAPHY
1115
1112
G. Jouvenau DUBREUIL. - Ancient History of the Deccan. (Translated from the French by V.S. Swaminadha Dikshitar). Pondicherry, 1920.
P. 12. Khāravela of Kalinga, Pp. 104-110. The Gangas.
1113
B. M. BARUA.— The Ājivikas. (JDL, v. ii, 1920, Pp. 1-80).
1. Pre-Makkhali period : The rise of a religious order of wandering mendicants called the Ajivika from a Vanaprastha or Vaikhanasa order of the hermits.
2. Makkhali period : Elevation of Ajīvika religion into a philosephy of life at the hands of Makkhali Gosāla.
3. Post-Makkhali period : The further development of Ajivika religion, absorption of the Ajīvika into the Digambara Jaina, the Sivaite and others; the influence of Ājivika religion and philosophy on Jainism, Buddhism and Hinduism.
1114
B. M. BARUA-The Ajivikas : History of their religion and philosophy, pt. 1; Historical summary. Calcutta, 1920.
Ajivikas and Jainism.
1115
(322 B.C.-circa
R.G. BHANDARKAR-A Peep into the Early History of India. 500 A.C.) Bombay. 1920.
P. 56. The Jains : Two inscriptions recording installation of images in 424 A.D, and 459 A.D. at Udayagiri and Kahaum respectively. Another inscription of Kumārgupta dated 431 A.D. records setting up of an image at Mathura. Facts proving that at the time there were not many adherents of the religion.

Page #97

1116
1116
D. R. BHANDARKAR.-Dekkan af the Satavahan Period. (Ind. Anti. Vol. XLIX1920, Bombay).
P. 30. The inscription of Kharavela speaks of a king called Satakarni, who has been identified with the Third King of the Satavahana dynasty. Its date is 165th year (C. 157 B.C.) of the Mourya era. It is questioned whether Kharavela's inscription contains any date at all. (J.R.A.S. 1910, 242 Pp. and 824 pp.).
LUDERS, emphatically declares that it contains no date at all (List of Brahmi Inscriptions, No. 1345). According to K. P. JAYASWAL and R.D. BANERJEE, the inscription contains a date (JBORS-1917, 449 ff. and 488 ff.). But see also R.C. MAJUMDAR'S criticism on it, Ante, 1918, 223-4). BÜHLER says that the Nanaghat and Sanchi inscriptions of the Satakarni and the Häthigumpha inscription of Khåravela are exactly of the same period; he assigned these records to 200-150 B.C. Subsequently, RHLER changed his mind and declared that Gautamiputra Satakarni flourished about A,D. 124.
JAINA BIBLIOGRAPHY
1117
V. A. SMITH-Asoka.
P. 34. Jain attitude akin to Buddhist.
P. 58. Regard for sanctity of animal life practised very strictly by the
Jains.
Third Edition. Oxford, 1920.
P. 38. Kumarapala's conversion to Jainism offers the best possible commentary on the history of Asoka.
P. 41. Kankäli Tila, Mathura, a Buddhist as well as a Jain site.
P. 61. Buddhism and Jainism both originally mere sects of Hinduism, Asoka's honour in various ways to Jains and Brahmanical Hindus as well as to Buddhists.

P. 62. Asoka's expenditure in hewing out of hard gneiss spacious cavedewllings for the Ajivika naked ascetics. His liberal benefactions on the Jains and Brahmanas.
P. 70. The Jain literary tradition of Western India about grandson of Asoka, named Samprati, who is represented as an eminent patron of Jainism, in fact a Jain Asoka.
Pp. 72-74.
Chronology of the Maurya period.
P. 210. Employment of Asoka's censors among the Brahmanas and Jains.

Page #98

JAINA BIBLIOGRAPHY
1117
1118
Akshoy Kumar MAJUMDAR-The Hindu History, B. C. 3000 to 12000 A.D. Second Edition. Dacca, 1920.
- Book II, Chapter IIA: India in Vedic Age till 2500 B.C., Rise of JainismJainism has been sometimes called Syād-vāda. Jainism is still a living religionJains accept the caste system. They agree with the Buddhists in denying the existence or at least the activity and providence of God.
1118 (a)
Haraprasad SASTRI-To Eternal Cities in the Province of Bihar and Orissa, (JBORS, vi, 1020, Pp. 23-39).
P. 25. Transference of the chief seat of Jainism from Vaiśāli to Pāțaliputra. At Pāțaliputra was made the first collection of Jain scriptures in the fourth century B.C. One great man of this period was Sthūlabhadra.
P. 26. Sthūlabhadra was born and bred at a spot in the city of Patna near the Gulzārbagh station-Bhadrabahu the latter with Chandragupta and others settled at Śravaņa Belgoļa at a time when Pătalipura was stricken by a continuous famine for twelve years.
P. 29. Composition of the Tattvārthādhigamasūtra by Umāsvāti Vāchaka in the fifth century A.D. at Pāțaliputra.
P. 33. Moving over to Odantapura of all respectable people from Pāțaliputra, on the former being made the provincial Capital.
Consecration at Patna of several Jain images in the fifth and sixth centuries.
Identity of Pātņa with Pāțaliputra, among the Jains.
1119
Edward GAIT-The Annual Presidential Address. (JBORS, vi, 1920, Pp. 455. 469).
Pp. 462-463. First collection of the Jain scriptures made at Patalipura, in the 4th century B.C. Pāțaliputra, a stronghold of Jainism down to the 18th century.

Page #99

1118
JAINA BIBLIOGRAPHY
1120
Jainath Pati— The Different Royal Genealogies of Ancient India. (JBORS, vi, 1920, Pp. 205-229).
Pp. 208-209. Genealogies in the Jain Harivamsa and its source of inspiration.
Pp. 220-221. Jain element in the Mahabharata, and the Ramāyaṇa.
According to the Jain Harivamša, Kuśādya deśa appears to be another name of Saurastra.
1121
Hermann JACOBI-Einteilung des Tage's Zeitmassung alten Indien. Division of diurnal measure of time in Ancient India. (ZDMG, Ixxiv, 1920, Pp. 247-263). Information about the measurement of time by the Jains.
1122
SITARAM-History of Sirohi Raj from the Earliest times to the Present Day. Allaha, bad, 1920.
Pp. 30-75. Sirohi : 12 Jain temples called the Deva Sari near the palace. Of these, the most important is that of Chaumukhiji built in v.E, 1634 (A.D. 1577).
Bamanwarji : Four miles north-West of Pindwara stands the Jain temple of Bamanwarji (Banwarji) dedicated to Mahāvīra. An inscription is in a temple near Bänwar dated in V.E. 1519 (A.D. 1462).
Tharoli : An old village to the north-West of Pindwara contains temple of śāntināth. Inscription bearing date 1251 v.E. on a stone slab affixed to the wall, shows that it was originally dedicated to Mahävira Svämi.
Pindwara : In the temple of Lakshminārāyaṇa are two inscriptions of the time of Parmar Raja Dhara warsh, one bearing date v.e. 1234 (1177) affixed to a wall of the Jain temple of Mahāvīra Svämi.
Ajari : Temple of Mahāvira Svāmi, near Gopālji's temple. The Jain temple contains an inscription dated 1262 V.E. (1212) on the seat of the image of Sarasvati.
Vasantgarh: To the east stands a Jain temple of the Afteenth century in which there is an image with an inscription telling us that it was installed at Vasantpur in 1507 v.e. (1451) during the reign of Kumbhakarna. Several finds of this place presented by the Maharao to the Jains of Pindwara, who placed them in

Page #100

JAINA BIBLIOGRAPHY
1119
the temple of Mahāvira there. Most of the images are undoubtedly old, that of Risabhanāth, having an inscription dated 744 v.E. (687).
Nandia : To the north of the village a big Jain temple containing an inscription dated 1130 V E. (1073), in which the temple itself is called Mandeśvara Chaitya.
Kojra : This village contains a Jain temple of Sambhavanātha, but an inscription dated 1224 v.E. (1167) on a column inside calls it a temple of Pārsvanātha.
Vasa : A peculiar feature of Saiva temple of Jagdish is that it has ā Jain image on the top. A parallel case may be cited of a Saiva temple in Santpur which remained without an idol for many years, after which a Jain image was installed.
Vasa containing
There was a village named Kalagra about two miles from a Jain temple of Pārsvanātha.
Kayadran : In the middle of the village a Jain temple. There existed an old Jain temple here, the stone of which were removed to Rohera for the construction of the new temple.
Ora : Common gate to the three temples near the Vaishnava temple surmounted by a Jain image which shows that it originally belonged to a Jain temple. There is also a Jain temple of Sārnāth in the village containing an inscription dated 1240 v.E. (1383), in which the temple is styled Mahāvīra Chaitya.
Mungthala : Here is a large Jain temple, the oldest inscription on which bears date 1216 v.E. (1159).
Girwar : The village contains ruins of an old temple. The marble gate to the Vaisnava temple of Pattanārāyaṇa appears to have belonged to some Jain temple of Chandravati, as a Jain image is engraved in it.
Datani: Here is a Jain temple.
Barman: There is a Jain temple in the village, in a wall of which an image of the Sun.God is inlaid.
Anadra : In this village there exists a Jain temple.
Sanpur : Restoration of a Jain temple built in about the twelfth century.

Page #101

1120
JAINA BIBLIOGRAPHY
Abū Mount Abu contains shrines of the Jain Tirthankaras-Dilwara temples are Jain-The temple of Vimala Sah, known as the Vimalvasahi, is sacred to Adinatha and was completed in 1088 v.E. (1031)-The other temple is that of Vastupala and Tejapāla built in 1287 v.8. (1231) and is dedicated to Neminatha-In addition to these there are several other temples of Śvetambara Jains, such as three storied temple of Chaumukhji, the temple of Santinätha and a temple of Digambara Jains.
Achalgarh: The brothers Vastupala and Tejpala were Jains, yet there is evidence to show that they restored several Śiva temples. Temple of Santinatha near the mausoleum of Raja Man of Sirohi. It was built by Solanki Rāja Kumārpāla and contains three images, one of which bears an inscription dated 1302 V.E. (1245)On the hill the shrine of Kunthunatha and temple of Pärsvanatha, Neminatha and Adinatha.
A Jain temple of Mahāvtra Svämi stands in this village.
P. 51 n. The inscription of the Palri Jain temple dated 1239 v.E. (1182), the inscription in the Jain temple of Bagingaon dated 1359 v.E. (1302) and another show that even during the ascendency of the Parmars the part of the country north of the Sirohi town was in the possession of Chauhans. An inscription dated 1289 V.E. (1232) has also been found in the temple of Santinātha in Sewara; this is of the time of Deora Bijai Singh.
1123
B. PUTTAIYA-Maharaja Chikkadevaraj Wodeyar of Mysore. (QJMS, xi, 1921, Pp. 97-112).
Pp. 99-100. Vishalaksha Pandit of Yelandur, a Jain, was a tutor of Chikkadevaraja when he came to the throne, the Jain Pandit became his chief ministerStory that the king met a number of Lingayat leaders the massacre of Lingayat and destruction of their Mutts which is attributed to the Jain Pandit who was subsequently murdered.
1124
C. V. VAIDYA-History of Mediaeval Hindu India. Vol. I. (Circa 600-800 a.d.). Poona, 1921.

P. 66. The Brahmins were the leaders of thought both among the Hindus and the Buddhists and the Jains.
P. 91. Use of yellow coloured cloth by Jain recluses.

Page #102

JAINA BIBLIOGRAPHY
1121
P. 100. In the time of Harşa. Buddhism and Hinduism flourished side by side as also Jainism. Lay Buddhists and Jains observed castes as much as the Hindus. The recluses or monks alone of Buddhism or Jainism throwing away caste, Jainism not a prominent religion.
P. 109. Yuan-Chwang's account of Jainism-The Jain recluses are men learned in the philosophies of their doctrines.
P. 111. Bāna's Harşacharita refers to the assemblage in aśrama of Divakaramitra, of Arhats (Jains), Sveta patas (Svetämbara Jains), Jains (Buddhists), and others.
P. 235. The Jains used and still use in Kathiawad and in Gujarat the Maharastri for their sacred writings.
Pp. 273-274. Stress in Jainism on non-sacrifice--Spread of Jainism in the South-Intelligence of Jain Pandits-Gradual spread of Jainism in the days of the early Chalukyas.
1125
R. Sharma SHASTRY.-Malanad chiefs : Q.J. M. S. Vol. xll, No. 1, Bangalore. 1921.
P. 47. Bhairavavodier of Garasoppa was a Jain king. P. 48. Sivappanayaka subjugated the Jain king of Chandragutti.
1126
M. S. COMMISSARIAT, A Brief History of the Gujrat Saltanat. (JBBRAS, vol. xxvi, 1921-22, Pp. 99-157).
Pp. 137-145. Pārsi and Jain missions from Gujarat to the court of Akbar. Mission of Hiravijaya Sūri to Akbar's Court. Stüpa on the spot where Hiravijaya was cremated at Una in Kathiawad.
1127
Otto Stein.-Megasthenes und Kautilya (Megasthenes and Kautilya). (Sitzungsber. d. Phil. hist. KI., Akad d. Wiss. in Wien, 191 Bd. 5 Abu.). Wien, 1922.
Pp. 290-297. Buddhist and Jain Religion.

Page #103

1122
1128
B. C. LAW.-Historical Gleanings. Calcutta and Simla, 1922.
Pp. 21-42. Influence of the five heretical teachers on Jainism and Buddhism (see No. 417).
JAINA BIBLIOGRAPHY
Pp. 76-95. Buddha and Niganthas: Introduction-Stha, a disciple of Nigantha Nathaputta and the Buddha-Sachchaka and the Buddha Sirigupta and Garahadinna-The Buddha and Dighatäpassi, a Jain, Buddha and Upali-Abhavarajakumära and the Buddha Visakhā.
1129
M. S. Ramaswamy AYYANGAR and B. SESHAGIRI.-Studies in South Indian Jainism. Madras, 1922.
Jain influence in the 5th, 6th and 7th centuries-Rise of saiva Nayanars and the conversions of Kuna Pandya and of the Pallava king led to the decline of the Jains in the Tamil land in about A.D. 750-Persecution of the Jains at the hands of the Vaisnava Alvars and the beginning of their fall by the end of the 10th century. Jainism in the Andhra and Karnata districts of the Madras Presidency-Jainism probably pre-Mauryan-Jainism as embodied in Andhra-Karnata literary
tradition.
1130
E. J. RAPSON-The Cambridge History of India, Vol. I: Ancient India. Cambridge, 1922.
P. 22. The summit of Abu bears some famous ruins of Jain temples.
P. 57. The scriptures of the Jains have been preserved in various forms of Magadhi, Sauraseni and Maharastri.
Pp. 150-170. The History of the Jains: Jainism, its relation to Brahmanism and Buddhism. The Tirthankaras or "prophets"; Päriva Mahävira-Jains and Buddhists-Mahavira's rivals, Gosala and Jamali-The Jain churn after the death of Mahavira-The great schism: Svetambaras and Digambaras-Settlements in Western India-Organisation of the religious and lay communities-Blanks in Jain ecclesiastical history.
Pp. 467-473. Chandragupta, the founder of the Maurya Empire: Characteristics of the Maurya period and authorities for its history-N.W. India before and after Alexander-Agrammes, Xandrames-Dhana-Nanda-Nanda and Chandragupta, Date of the overthrow of Nanda. Plot of Mudräräktasa-Chandragupta and Seleucus. Megasthenes-Rule of Chandragupta and the extent of his dominions.

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JAINA BIBLIOGRAPHY
Asoka's early faith was rather that of Jainism.
P. 512. Samprati is mentioned in the Jain tradition as a convert of their patriarch Suhastin.
P. 526. Mathura was a stronghold both of the worship of Krisna and of Jainism.
P. 532. The Jain story of Kalaka.
Pp. 534-637. Caves for the use of the Jain ascetics of Udaygiri-Hathigumpha and Kharavela.
Pp. 697-703.
Chronology.
B.C. 540-468. Vardhamana Nätaputra, Mahavira.
1123
Traditional date 600-528 B.C. Parsva, the predecessor of Mahavira as Tirthankara, is said to have died 250 years before him.
B.C. 321-184. The Maurya dynasty.
B.C. 321-296. Chandragupta.
The Jain authorities give the year of his accession as 313 (312) B.C. a date at which the canon of the Jain scriptures was fixed. Megasthenes at the court of Chandragupta. C. 300 B.c.
Bindusära or Amitrochates, successor of Chandragupta: his reign variously stated as of 25, 27 or 28 years.
1131
K. V. Subrahmanya AYYAR-Notes on Kalinga History. (QJMS, xii, 1922, Pp. 247-260).
Pp. 258-259. In the 13th year of his reign, Kharavela erected pillars etc., on the Kumāriparvata (i.e. Khandagiri) and improved the tomb shrine (Nisidhika) of certain Jain monks (Arhats)-A cave for the Jain monks of Kalinga established by his chief queen.

1132
Harit Krisna DEB-Vikramaditya and his era. (Zeitschrift fur Indologie und Iranistik, Leipzig. i, Pp. 250-402, 1922).
Pp. 299-301. Jain chronology and the evidence of inscriptions.

Page #105

1124
JAINA BIBLIOGRAPHY
1133
F. E. PARGITIER - Ancient Indian Historical Tradition. London, 1922. P. 37. Description of the Arhats (Jains and Buddhists).
P. 68. Mythological story about the Buddhists and Jains. Their struggle with Brahmanism.
P. 291. Buddhists and Jains treated as asuras and daityas (terms of hatred, etc.) by the Hindus.
P. 334. Buddhism and Jainism challenging the supremacy of the Brahmanas about the beginning of the seventh century B.C.
1134 Shyam Narayan SINGH-History of Tirhut, etc. Calcutta, 1922.
Pp. vii-viii. Mahāvira, the Jain leader and taken as a Ksatriya, was related to the Lichchhavis.
Pp. 41-42. Mithila and Vaiśāli closely associated with the names of Buddha and of Mahāvīra Vardhamāna, a native of Vaiśāli and therefore called the Vaisaliya or Nātaputta His father Siddhartha married a daughter of Cetaka, king of Vaiśāli. Mahāvíra born in or about 599 B.C.-His spiritual career at the age of 30, gathered a considerable following monks, known at the Nirgranthas-They came to be known as Jains after Mahāvfra's death about 527 B.C. -Mahāvīra's followers visited Vaišāli where the Lichchhavis used regularly to carry on dicussions on high problems of life. The Jains said to have been valiant disputants. Illumination at Vaiśāli when Mahāvira died, signifying the enlightenment of human souls under Mahāvira's teachings-Date of Mahävira's death.
P. 52. Vaiśāli, according to Yuan Chwang, was inhabited by a large number of Jains, and by the Hindus and Buddhists.
1135
R. Sham SASTRI—Malnad Chiefs. History of Sagar. (QJMS, xii, 1922, Pp. 45-57).
P. 47. Bhairava was a Jain king. After slaying him Virabhadra carried off his wife Channammaji and added Garasoppa to his own territory.
P. 48. Subjugation of Ammaji, the queen of Sodi and the Jain king of Chandragutti, by Sivappanayaka, the famous systematiser in the valuation of land revenue.

Page #106

JAINA BIBLIOGRAPHY
1125
1136
S. Krishnaswami AryANGAR- The origin and early history of the Pallavas of Kanchi. (Journal of Indian History, Oxford, vol. ii. 1922, Pp. 20-66).
P. 27. Tevaram hymner Appar, first a Jain and afterwards a Saiva.
Pp. 48.52. The Pallavas and the Gangas.
Pp. 55-60. The chronological datum in the Lokavibhāga, a Jain work composed in the fifth century in Cuddalore.
P. 61. Mahendra, first a Jain. Converted to Saivism by the saint Appar. Pp. 63-64. Influence of the Gupta culture.
1137
R. C. MAJUMDAR - Corporate Life in Ancient India. Second Edition, Calcutta, 1922.
P. 232. Illumination on the night of Mahāvira's death. Confinement of Jainism to a very limited section of the Lichchhavi community.
P. 327. The Jain fraternity similar to the type of the Buddhist fraternity.
1138
M. S. R. AYYANGAR and B. S. RAO.-Studies in South India in Jainism. Madras, 1922.
I. Early Jain history-Jain migration to the south-Jains in Tamil land and the Deccan-Jainism and Tamil literature.
II. Jainism in Andhra and Karnataka literary tradition.
1139
A. Rangasvami SARASVATI-The founder of the Vikrama Era. (Q.M. S. J. Vol. XIII–1922-23).
Pp. 506-510. The Vikramāditya, the founder of the Vikrama Era, was the historical king Sūdraka who ruled over Ujjain, set aside the ruling Andra Dynasty, destroyed the power of the Śaka invaders and was great patron of letters and himself a great poet..................Jain literature has got several references to a Vikramaditya of Ujjain who founded the Samvat era.

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.1126
P. 509.Prabhavakacharita or the lives of Jain saints by Pradyumnsûri gives a long account of the Jain Acharya Kalakasuri-According to this work when Satavahana was ruling from Pratisthana and Murunda at Pataliputra, a King called Gardabhila was ruling at Ujjain in Malava. The Šakas are said to have conquered Ujjain and replaced its king Gardabhila. These Šakas were driven out of Ujjain by the king Vikrama who founded the era after his name. The invasion of the Saka to Ujjain was brought about by Kalakasûri who invited them to conquor the Kingdom to wreak vengeance against the king Gardabhila who tried to outrage
his sister.
The above account proves beyond all doubt that there was a Vikramaditya at 56 B.C. ruling over Ujjain but all the stories narrated in it have not got the same degree of credibility.
1140
JAINA BIBLIOGRAPHY
G. RAMADAS-Samapa: or the Asokan Kalinga. (IA, lii, 1923, Pp. 66-70 and 80-91).
P. 67. The Kalingas were Jains, building Arhats with very little art decoration.
P. 68. The Jain king Khāravela-His chief seat near the 'Udayagiri HillsThe town of Kalinganagara strengthened in the first year of his reign.
P. 37. Brahmans who advised the conquest of Kalinga, and not the Jains or Buddhists.
1141

M. Raghava IYENGAR-Mandalapurusha and his age. (QJMS, xiii, 1923, Pp. 487-493).
P. 492. Yatidharma Śrāvakadharman, written by a Jain author, deals with the history and traditions of the Jain community in the southern country. It is stated in the work that the Jain Brahmanas used to do Archaka service during the reign of Visnudevaraya of the royal dynasty at the time of Gunabhadracharya.
P. 493. Use of the affix "Thiru" by Jains.

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JAINA BIBLIOGRAPHY
1127
1142
R. Shama SASTRI- Jain teachers and their contemporary kings. (Prabhavaka Charita), (QJMS, xiii, 1923, Pp, 499-505 and 563-572).
The era of Vikramāditya and the Dynasty of Gardabhilas and of Murundas.
Haribhadra Sūri Mallavādi-Bappabhatti-Sriharsa and Mänatunga--Siddharsi Srivira (Vikram. 938-991)-Sānti sūri-Mahendra sūri-Surāchārya--Abhayadeva-Vira sūri-Deva süri-Hemachandra sūri.
1143
S. Krishnaswani AIYANGAR--Some contributions of South India to Indian Culture, Calcutta, 1923.
P. 145. Tevaram hymner Appar first, a Jain and afterwards a Saiva--conversion of Pallava Mahendravarman to Saivism.
Pp. 193-194. Chronological datum in the Lokavibhāga, a Digambara Jain work treating cosmography.
P. 203. Lokavibhāga composed in Cuddalore in the fifth century, P. 204. Mahendra, a Jain, converted to Saivism by saint Appar.
P. 220. Appar was born a Saiva, became a Jain, and later on returned to Śaivism. He was instrumental in converting Mahendravarman from Jainism to Saivism.
Pp. 233-234. Jainism in the South.
P. 237. Appar, once leader of the Jain settlement at Pāțali (now the new town of Cuddalore). Mahendravarman and Matta-Vilasa Prahasana, a burlesque ascribed to the Pallava king.
P. 238. Sambandar, Jainism and Saivism-Jains in Madura impaled at the instigation of Sambandar-Stories about a Jain king of Kanchi, Rāmānuja and
Jains.
P. 248. The Kālachurya usurper Bijjala,. a Jain. Followers of Basava, a Brahmin and their conflict with the Jains.
P. 253.
Bijjala-Rāya-Charitam, the Jain version of the story of Bijjala.
Pp. 254-255. Ekāntada Rāmayya, a Brahman, and Jainismi,

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1128
JAINA BIBLIOGRAPHY
Pp. 287-291. Rastrakütas, the patrons of the Jains-conflict with the Saivas of the days of Sambandar and Appar-General persecutions of the Jains--Persecution of the Bauddhas under a king named Himaśitala at the instance of a Jain Achārya Akalanka-Rāmānuja and persecution of the Jains-Vişnuvardhana of Jainism-The Cholas and destruction of Jain monasteries and temples - The Chalukyas, the Hoysalas and the progress of Jainism.
P. 312. The Jains, a flourishing community in the Tulunad, the country between the Western Ghauts and Sea--Irugappa, a general of Harihara II, a JainComposition of Nanārtharatnamāla at his instance-His credit in erecting the Jain temple by name Ganigitti.
P. 315. The Vaisnava holy place Tirunarayanapuram known among the Jains as Vardhamanapuram.
1144
A. Rangaswamy SARASVATI-The Founder of the Vikrama Era. (QJMS, xiii, 1923, Pp. 506-510).
P. 507. Several reference in Jain literature to a Vikramāditya of Ujjain who founded the Samvat era.
P. 508, Text and translation of some Prakrit gathas quoted in a very large number of Jain commentaries and chronological works; these give the adjustment between the eras of Vira nd Vikrama and form the basis of the earliar Jain chronology.
P. 509. References in ancient Jain literature that a king of Ujjain called Vikramāditya founded the era after his name after the expiry of 470 years after the Jain Tirthankara Mahävira's nirvana.
P. 509. Prabhavakacharita or the lives of Jain saints by Pradyumna sūri, gives an account of the life of the Jain Acharya Kälaka sūri and of the politics of India at the period when Vikrama is said to have founded the Samvat era, and thus proves beyond all doubt that there was a Vikramāditya at 56 B.C. ruling over Ujjain. It makes Nāgārjuna, the famous Buddha Scholiast and founder of the Mahāyāna, a Jain. The account it gives of king Krişna of Mānakheta seems merely to be a reminiscence of the account of one of the kings of that name who ruled much later at Manyakheta (Malkhed) and who were Jains. It might be true that Vikrama patronized Jainism, but not likely that he became a Jain. In spite of doubts it appears to be certain that Kālaka süri the Jain teacher and author, and Vikramāditya, the king of Ujjain, were historical persons.

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JAINA BIBLIOGRAPHY
1129
1145
H. C. RAYCHAUDHURY-Political History of India from the accession of Pariīkshit to the Coronation of Bimbisāra, [JDL, ix, (Pt. 2) 1923, Pp. 1-96).
P. 46. Sixteen Mahājanapadas given in the Jain Bhagavati Sutra : 1. Anga, 2. Banga, 3. Magaha (Magadha), 4. Malaya, 5. Malava, 6. Achchha, 7. Vachchha (Vatsa), 8. Kochchha (Kachchha?), 9. Padha (Pandya?), 10. Lādha (Rādha), 11. Bajji (Vajji), 12. Moli, 13. Kasi, 14. Kosala, 15. Avaha, 16. Sambhuttara (Sumhottara ?).
P. 47. The Jains afford testimony to the greatness of Kāsi, and represent Asvasena, king of Benares, as the father of their Tirthankara Pärśva who is said to have died 250 years before Mahāvīra i.e., in 777 B.C.
P. 55. Mention of Dadhivähana, one of the early kings of Anga, in the Jain tradition. (Beginning of the 6th century B.c.). His daughter Chandanā or Chandravālā was the first female to embrace Jainism shortly after Mahāvria's attainment of Kevaliship.
P. 57. Mention by Jain writers of the two early kings of Rajagriha named Samudravijaya and his son Gaya, who is said to have reached perfection which has been taught by the Jains.
P. 59.
The Jñatrikas were the clan of Siddhartha and his son Mahavira, the
Jina.
Pp. 62-63. Family connection of Mahāvira.
P. 65. Reference in the Jain Kalpa sutra to nine Mallakis as having formed a league with nine Lichchhavis, and the eighteen Ganarajas of Kasi-Kosala.
P. 69. Mention in the Uttaradhyayana Sutra of a king Isukara ruling at the town called Isukara in the Kuru country.
Pp. 70-71. The Uttaradhyayana Sutra mentions a king of Kampilya named Sanjaya who gave up his kingly power and adopted the faith of the Jains.
1146
R. NARASIMHACHARYA-Sravana Belgola. (QJMS, xiii, 1923, Pp. 430-447).
Information about the colossal image of Gommateśvara. Account of Gommata given in inscription No. 234, of about 1180. Description of Gommata in the

Page #111

JAINA BIBLIOGRAPHY
inscription. The statue of Gommata made by Chamundaraya who, according to inscription No. 345, of about 1159, was the minister of Ganga king Rajamalla whose reign began in 974 and ended in about 984. Different estimates of the height of Gommata. The anointment ceremony of Gommaṭeśvara in March, 1922. Tradition regarding the visit to Śravana Belgola of Bhadrabahu and Chandragupta.
1130
1147
R. NARASIMHACHARYA-The Western Gangas of Talkad. (QJMS, xiv, 1923. Pp. 10-22).
P. 11. Foundation of the Ganga kingdom attributed to the agency of the Jain teacher named Simhanandi.
Pp. 11-12. Chämundaraya, minister of Rachamalla, author of Trişaşțilaksana mahāpurāṇa, popularly known as Chamundaraya-purana, written in 978; it gives an account of the twenty-four Tirthankaras.
P. 13. The Ganga plates register a grant in 963 A.D. by the Ganga king Marasimha to a Jain teacher named Munjärya, having the title Vädighanghalabhaṭṭa.
P 17. King Madhava of the Ganga family obtained greatness by following the Jain doctrine-The Jain teacher Simhanandi helped him in severing a stone Pillar The Ganga dynasty owed its greatness to Simhanandi-Prosperity of the family through the blessing of this sage stated in an old commentary on the Jain. work Gommatasära.
P. 17, note. Karma is primarily of two kinds according to the Jains; each is again subdivided into four classes.
1148
A. R. BANERJI-(Speech delivered at) The Thirteenth Annual Meeting of the Mythic Society, Bangalore, 1923. (QJMS. xiv, 1923. Pp. 5-9).

The great Emperor Chandragupta, a Jain-Abdicated his throne when Buddhism was pressing Jainism hard in the north-Accompanied his spiritual teacher to Sravana Belgola about the close of the 3rd cent. B.a.-Mysore, a stronghold of Jainism for many years-Ramanujacharya, put an end to Jainism in the 12th
cent.

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JAINA BIBLIOGRAPHY
1149
Walter HUTCHINSON.-History of the Nations, 4 Vols. Vol. I, p. 121. An Illustration of "exhortation by Mahavira".
The prominent points in the Jain philosophy on the extreme sanctity of life, the endowment of everything observable with a living soul, and the asecetic. simplicity, even to the extent of being entirely naked.
P. 128. Stretch of the Aryan territories in India at the time of Mahavira's birth, 599 B.C.
1131
P. 139. In 82 A.D. the Jains split into halves-The Digambaras and the Svetämbarar.
P. 143. In 454 the canons of the Svetämbaras were completed.
P. 155. (Jainism): Its comparative purity of precepts and practice gave it that hold on the thoughtful mercantile classes which it has never since (6th century)
lost.
P. 156. Bijjala, a Jain Kalachuri, his minister, Basava bitterly persecuted the Jains.
Pp. 158-59, Tiruvallava, his Kural-Under the Pallava rule, Jainism gave way before Hinduism in the further south, epcept in Mysore, the Tamil literature greatly enriched by remarkable series of hymns, some of which were Jain.
P. 160. Persecution of the Jains after Kulattunga Chola.
1150
K. P. Padmanabha MENON.-History of Kerala. Cochin, 1924.
Pp. 46-7. Nirgranthas and Jains-a discussion as to their inter-relation.
Pp. 461-3. The question of the conversion of Cherumal Perumal, king of Kerala, to Jainism-not trustworthy-by the 5th century A.D.-Jainism penetrated to the far south; in the 7th century Jains the dominant sect in the Dekkan.

1151
R. C. TEMPLE.-A sketch of South Indian Culture. (From the Lectures of Krishnaswami AIYANGAR). (Ind. Anti. Vol. LIII, 1924. Bombay).
P. 14. Tamil Sangam is Sanskrit Sangha, an Assembly-a body or academy of scholars and critics, whose imprimatur was necessary for the publication of any

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1132
JAINA BIBLIOGRAPHY
work of literature in Tamil. The Sangam is referable to the earlier centuries of the
Christian Era.
P. 25. Bhakti arose as the answer to the agnostic cults of Buddhism and Jainism.
Kural of Tiruvalluvar-the term 'Kural' means 'short' and the work is so called bacause it consists of aphoristic couplets of four and three feet each.-As an ethico-religious work the Kural is intended as a guide for conduct in life. It deals. with three only of the "four objects of life" are righteousness (dharma) wealth (artha), love (Kama) and salvation (moksha). "If the first three objects of life are attained by adopting a moral life, the other follows inevitably in consequence. Hence the omis
sion of the fourth in this work.
P. 27. The early Pallava history and its chronology; A Digambra Jain work, Lokavibhaga-Simha Varman II began to rule in A.D. 436. During the whole history of the Pallavas from about A.D. 200 to nearly A.D. 900. Their power centered round Kanchi. The culture, they introduced, was Northern, and Sanskrit literature. was encouraged; they were great patrons of religion and art.
H. A. SHAH.-Pusyamitra-who is he? (A.I.O.C., Session III; 1924).
P. 382. "Pulaka established on throne his son (in Avanti) who ruled for 23 years and who was succeeded by Palaka". It therefore means that since the Bharat war, 848 (825 & 23) had gone when Palaka ascended. The year of Palaka is known well from the Jain Gathas.
See. I.A. Vol XV, p. 141 ff.
I.A. Vol. II, p. 362.
1152
The year of Palaka is O.A.M. therefore the Mahabharat war must have taken place about 848 years before Mahavir entered Nirvana.. The date of Chandra Gupta according to Hemachandra (Paribista Parva VIII, 339) is 155 A.M.
The result is Pushyamitra is an older contemporary of Chandragupta Maurya.

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JAINA BIBLIOGRAPHY
1133
1153
(A.I.O.C., Session
III;
R. C. MAJUMDAR :- Indian Colonisation in the Far East. 1924).
P. 341. Jain and Buddhist stories about the voyage of merchants from Campa to Suvannabhūmi......
...... In the fifth century A.D. a king of Campa called Gangarāja abdicated the throne and went over to India in order to spend his last days on the banks of the Ganges.
1154
R Shama SHASTRY.--The Epoch of Kuna Pānd ya, Tirujnanasambandhar and Tirumanghayalvar-(A.I.O.C., Session III; 1924).
P. 223. Kunapāndya became Jain in his youth and disregarded Saivism of his ancestors, Jinsen, referred to fix the date of the king Jinasena completed his Harivamsa in a.d. 783... Guņabhadra was the student of Jinasena.
The statement niade in the Rājaválikatha that Jinasena, Gunabhadra and Govinda were contemporaries is also corroborated by the Prabhāvakacharita... Bhattākālanka referred to by Jainasena (Mahapurāna Parva I. 53) "The merits of Bhattakālanka, Śripal, and Pātrakesari (Vidyananda) prove when kept at heart of necklace of pearls".
1155
III;
S. V. VENKATESWARA.-India in the Second Century B.C. (A.I.O.C., Session 1924).
P. 407 ff. At the dawn of the Second century B.C. we have the undoubted face of the decline of the Maurya empire... Western Hindustan was the stronghold of Jainism...
After Asoka we hear only of Samprati whom Jain traditions agree in considering as ruler of Western Hindustan and of Dasarath who dedicated caves to the Ājivikas as known from three inscriptions on the Nāgārjun Hill.
...List of Western Emperors can be thus made up. Samprati's rules at Ujjain is proved by Jain traditions preserved in inscriptions of later ages.

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1134
JAINA BIBLIOGRAPHY
1156
R. C. TEMPLE.--Book Notice-The History And Institutions of the Pallavas by C.S. Srinivasachari. (Ind. Ant. Vol. LIV-1925 - Bombay).
P. 39. Mahendravarman "at first a Jain and later converted to Śaivism."
1157
A. S. ALTEKAR.-A History of Important Ancient Towns and Cities--In Gujarat and Kathiawad (from the earliest times down to the Moslem conquest). (Ind. Ant. Vol. LIV–1925, Bombay).
P. 11. History of the cities selected : Ankuleśwara : Modern Ankleswar (Broach dist.)-Akrureśwara its original name, Arikuleswara being a popular corruption.
Pp. 12-13. Anarilapattana--Modern Pattan or Pātan, 60 miles north of Ahmedabad. Under the Solanki rulers a centre of Jain activities, numerous Tain images found among the ruins.
P. 16. Asapalli (including Karnavati). Modern Ahamadabad occupies the sites of old Asapalli and Karnavati, Karnavati became a centre of Jain worship temple of Arishtanemi; Devasűri was residing here; Kumudachandra had to go to Karnavati to see Devasüri. Rajanagara of the Jains is the same as Karnavati or modern Ahmadabad.
Pp. 20-22. Girinagara : Originally the name of the city of Junagad (Yavanagada), Girinagara or Girnär has now become the name of the hill adjacent to it. To Hindus, Jains and Buddhists alike Girinagara is a tartha'. The Jainas regard the hill as a holy place, their 22nd Tirthankara Arishtanemi or Neminātha a cousin of Sri Krishna, died here. Hence the Digambara sect considers the place as particularly holy
P. 25. Dwaravati or Dwarka, a city of hoary antiquity. Jain authors occasionally mention and utilise the legend of the original site of Dwaravati being engulfed in an occanic inundation.
P. 26. Dhandhuka an old town-its existence in the 11th century, Hemachandra born here.
P. 38. Vardhamāna : Same as Wadhawăn (northern Kathiawad), In ancient India Vardhamāna was a common name of towns-Vardhamāna in (JAS Bengal, 1883); Vardhamānakoti in Dinajpur Dist; Vardhamāna situated

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JAINA BIBLIOGRAPHY
1135
between Allahabad and Benaras (Kathasaritsägar, 24/25); Vardhamana in Malwa (JAS Bengal, 1883). The town is named after Vardhamäna Swämin the 24th Tirthankara, who is said to have relieved it from the ravages of a cannibal Yaksha but whether he flourished here is extremely doubtful.
Pp. 39-40. Valabhi-modern Vata, 18 miles west by north of Bhavanagar. Hiuen Tsiang records that there were temples of Jains.
P. 42. Śatrunjaya (in Kathiawad) situated on a hill about 35 miles southwest of Bhavanagar. At present two temples on the hill-one of Adinatha and the other of Neminātha.
1158
Nripendra Kumar DUTT-The Aryanisation of India, Calcutta, 1925.
Pp. 91, 93-94. In Eastern India there were powerful non-Aryan communities. Eastern India was imperfectly Aryanised partly accounts for the rise of the two great protestant religions, Jainism and Buddhism. The protests against the Brahmanical hierarchy and rituals so boldly preached by Mahavira and Gautama Buddha in Behar a reaction against the imposition of Brahmanical belief and institutions upon a not very willing people. Chandragupta Maurya in his later life. dissociated himself from Brahmanism and became a convert to Jainism.
P. 98. Free from Aryan influences was the Tamil country. As late as the times of the Marayas the ordinary religion of the Tamillians was a form of demonworship, and Brahminism had not made much headway among them. The First great Aryan influence came with the spread of Buddhism and Jainism together with their literature from Northern India.
P. 99. In other parts of India the authors were mostly Brahmins; most of the compositions in classical Tamil literature were the works of Sudras.
1159
K. Ramavarma RAJA-The Age of the First Manu (Swayambhuva) or the Antiquiry of the Heretical (Pakhanda) Schools. (QJMS, vol. 16 No. 1, 1925), Bangalore. Bhagwata Purana Skhandhas iii-v.
P. 28. Priyavrata, the other son of Manu Svayambhuva was the ancestor of a different line of rulers among whom Rishabhadeva, 'Bharat', and 'Sumati" deserve special notice of these, the first was recognised as Vishnu himself incarnate and born as a son to king Nabhi and his wife, 'Merudevi. He was from the very be ginning, free from all worldly cares and illusions, and, yet lived and ruled to teach

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1136
JANA BIBLIOGRAPHY
the people, by his own example, how real liberation from the material entanglements should be sought and obtained; then, renounced his throne and kingdom in favour of 'Bharata’ the eldest of his one hundred sons, and went out wandering as a naked, indifferent and idiot-looking saint, in course of which he visited various places, including among others Konka (Konkan), Venka (probably the country dominated by the Venkatagiri hill, Tirupathi) and Kotaku (Coorg) in the southern Karnatic country, and was at last consumed in a big wide-spread forest fire here. But before this holy life ended in fire, his teachings had spread far and wide. His son, Bharata, was also a king of saintly character and struggled for liberation of his soul after renouncement. It was after him that this country (India) was called Bhārata Varsha.
1160
F.J. MONAHAN--The Early History of Bengal. Milford, 1925.
P. 185. Asoka is also mentioned in Purāṇas and Jain literature.
P. 200. Pillar edicts record that Asoka has ordered that superintendents of the Sacred Law (Dhamma-mahamatta) should be occupied with the affairs of the Sangha, with the Ājivakas, Brahmanas, with Niganthas and numerous other creeds.
1161
V. P. BOKIL-The History of Education in India, Part-I. Bombay, 1925.
P. 5. Rationalism prevailed in India from about 1000 B.C. to the Ist century A.D.--Buddhist and Jain religion reached their zenith at that time.
P. 12. Buddhist and Jain works mark the waves of independent thought and show the formation of the Prakrit taking place of Sanskrit as a spoken language in the beginning and later on even in writing.
P. 200. Mention of Jains taking part in tournaments for the test of learning with the followers of other faiths.
Pp. 217-220. Jainism-its origin and development discussed. Jainism an offshoot of Buddhism referred to by Houen Tsang---7th century A.D. Jain scriptures-committed to writing only in the 5th century A.D.-Jainism slight difference with Buddhism-discussed Jains-rejection of the authority of the Vedas.-Jain agamas falling into seven divisions-Vows of Mahāvrata and Anuvrata i.e. the higher and lower doctrinaries for Jain asceticism respectively-fully discussed,
· P. 225. Prakrit the language of the majority of Jain works.

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JAINA BIBLIOGRAPHY
1162
Narendra Nath LAW-Studies in Indian History and Culture, London, 1925.
Pp. 260-61. Jain writers on the science of Arthaśastra-Hemachandra, author of Arhan-niti, and Somadeva Süri, author of Nitivakyamṛta-their contents.
1163
B. C. MAZUMDAR-Orissa in the making, Calcutta 1925,
P. 35. Settlement of Jain ascetics in "Khandagiri" and "Udayagiri" but difficult to say wheather it was prior to Asoka's conquest of Kalinga-Ascetics used their own languages-few disciples learnt the language of Mid-India.
1137
P. 40. Mention of Satakarnis as the rulers of Magadha in Tamil work Manimekhalai and Silappathikaram.
Pp. 48-49. Hathigumpha inscriptions of Kharavela-its great historical value in the date of its record.
P. 96. Khäravela-his using of the language and script of the Jainas. Khāravela a Jain-confering of the epithet Aira or Bhadanta on the Jain and Buddhist persons of high rank.
P. 132. Creation of a culture centre in the Mayurbhanj forest either by the Buddhists or by the Jains prior to the time of Birbhadra the founder of the Bhanja dynasty.
P. 133. Places of Jain activities reduced to Saiva influence in Orissa the
Central Provinces.

1164
T. S. RAJAGOPALAN-Ancient India-Madras, 1925.
P. 11. The Jains and Baudha even before Mahavira and Buddha dissuaded the people from their brutal sacrifice.
P. 12. Rishaba the Ist Tirthankara of the Jains referred to be in 2,000 .c. (Puranas).

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1138
i165
A. L. KHAN-A short History of India. (Hindu period), 1926.
P. 22. Mahavira-founder of Jainism a contemporary of Buddha-a Khatriya prince becomes saint at the age of thirty. Mahävira's rejection of the Vedasbelieved in the transmigration of soul and doctrine of Karma;-observes caste distinction and worships many Hindu gods. Kindness towards animals of the Jains, greater than the Buddhists.
camp.
1166
Radhakumud MOOKERJI-Harsha, London, 1926.
P. 46. Harsha was attended to by all people, including Jainas.
P. 76. Nirgranthas received Harsha at Kanauj when he returned from the
JAINA BIBLIOGRAPHY
P. 80. In Prayaga, Nirgranthas were invited and given royal gifts.
P. 121. Yuan Chwang says that there were Digambaras in India (Watters, I, 123).
P. 121. Bana mentions Jain monks among his friend.
P. 122. Yuan Chwang says, "The Nirgranthas go without clothing". (Watters. p. 161).
P. 133. In Harsha's time, there were different sects of Jains, the Arhatas (Digambara) and Svetapatas (Śvetāmbaras).
A Digambara Jain (Kṣapanaka) was a faithfully friend of Bana.
1167

K. De B. CODRINGTON-Ancient India. London, 1926.
P. 42. Almost all of the Gupta, the 5th, 6th century and later medieval and also some earlier sculptures of Mathura are Jain. They belong to the Kankali Mound.
P. 44. A description of the seated Jain Adinath in the Mathura Museum, which is inscribed in the 84th year of Vasudeva.

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JAINA BIBLIOGRAPHY
1139
P. 45. Most of the āyāgapatas of Mathura are Jain--a description of the earliest of these.
Plate No. LII. A. Courtyard of the Indra Sabhā (Jain) Cave Temple. Ellora, Nizam's Dominions. 8th century.
Plate No. LXIX, A. Nemināth (Jain) temple. Khajuraho, Chhatarpur State, 10th eentury.
1168
K. R. SUBRAHMANIAN–The early religious history of Kalings, (R.J.A.H.R.S. vol. 1, no. I) Rajahmundry, 1926.
Pp. 49-50. "Men of different sects in Kalinga" mentioned in the Asokan inscriptions, include Jains also; Nandas were Jains, their Jain remains found in Nandapur in Jaypore; Khāravela inscription at Udayagiri gives a vivid picture of Kalinga; his inclination to Jainism but impartial; first seven centuries of the Christian era, a period of Bauddha culture, succeeded by Jain culture: caves on the Udayagiri-Khandagiri hills belong to the early Buddhist period; about the 7th century. Buddhism declined and Jainism lodged itself in some of the Buddhist buildings,
P. 51. Rāmatirtham sacred to Buddhists, Jains and Hindus; Gurabhaktakonda- its ruins of a Buddhist Vihāra-ururped by Jain images.
P. 52. References in the eastern Chalukyan inscriptions to Jains and their temples and not to Buddhists prove that Buddhism declined first. Hieuntsang remarks about more Nirgranthas temples than those of the Buddhists.
1169
RAWIINSON, H. G.-Intercourse between India and the Western World Cambridge, 1926. 2nd ed.
P. 60. Mention of Jains in the records of Megasthenes.
P. 157. The Ahimsā doctrine of Buddhism ahared also by Brahmins and Jains.
1170
K. G. Sesha AIYAR.--A problem of Ancient South Indian History. (QJMS, Vol. 16, No. 3, 1926, Bangalore).
P. 147. Nedu Māran was converted to Saivism by Jñānasambhanda, and at the instance of the latter became one of the most cruel persecutors of the Jains, of whom it is said he impaled 8,000 in Madura.

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1140
JAINA BIBLIOGRAPHY
P. 148. The middle of the 7th century coincides with the date of Jñānasambanda and Appar, and their royal disciples Ninrasir-Nedu Maran and Mahendra Varman. Those were the days when the Jains were most mercilessly persecuted both in the Pandya and the Pallava countries. The flame of passion and prejudice against the Jains was fanned with equal vigour by the Saiva Nayanars and the Vaishnava Alwars; and by the time of Sri Sankar (8th century) the Jains had ceased to be an important factor in the Tamil country. Every body conversant with Sangam literature knows to what great extent we are indebted to the Jains in that respect. The Sangam age was pre-eminently the period of the predominance of the Jains in Tamil letters. The author of Chilappatikaram was a Jain; while his brother, the Chera King i.e. Chen Kuttuvan, was Saivite. There was then perfect religious toleration.
P. 153. 171 A. G. will thoroughly satisfy the condition in the text for the great fire that consumed Madura (Date of Chilappatikaram by K.G. Sesh AiyarMadras Christian College Magazine 1917).
P. 156. The King of Ceylon, Gajabahu attended the consecration of the image of Patni-devi. He was reigning between 173 and 191 A.C. The date of the fire at Madura 171 A.C.
11711
K. R. SUBRAMANYAM--Relation between Tamilkam and Kalingam. (Q.J.A.M.R.S Vol. 1. pt. 4)—Rajahmundry, 1927.
P. 197. Kalinga held in contempt as the land of the Vrātyas; the art of scooping out caves and temples in rocks seen in the Khandagiri of Udayagiri hills, transmitted by Kalinga from the north to the Andhras and the Pallavas. The Buddhist and Jain cultures which flourished in the Tamil land in the early Pallava period, was essentially a Northern culture.
1172
B. M, BARUA.--Maskari as an Epithet on Gosala. (H.Q. Vol. III. 1927).
P. 235. Gosāla's place in Ājivikas history discussed. P. 236. Cause of the Jains retaining Ardha-Magadhi-explained. P. 239. Why Gosāla, called a Maskari fully explained. Pp. 245-61. Ājivikas-no identification with Parivarjakas-fully explained.

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JAINA BIBLIOGRAPHY
1141
1173
A. S. ALTEKAR.- A history of Village Communities in Western India. (Oxford University Press, 1927).
P. 2. Village administration as evident from two Mathura Jain inscriptions (E.I. Vol. I, p. 387) of the 1st century A.D.
P. 67. Evidence of taxation in the Anjaneri Jain inscription of the Yadava king Senuchandra III (I.A., XII, p. 127).
P. 118. Influence of progress of Jainism in Gujrat and Kathiawar under late Chālukyas on village worship.
1174
A. A. MACDONELL.--India's Past. Oxford, 1927.
Pp. 64-67. Rise of Jainism-doctrines-Jain canons-Agama, sūtras, Kalpa sūtra - commentaries of Bhadrabāhu, śāntisūri (died 1040 A.D.) and Devendraganiadoption of legends from, Brahmanism-Katha-Koşa-Hemachandra (born 1089) -Jinasena's Parsvabhyudaya, a poetical biography of Pārsvanātha, composed about 800 A.D.- Uvasagya-harastotra, the oldest Jain religious lyric--the Uvaesa-mala; a book of moral instructions, by Dharmadāsa-Hemachandra's Yoga-śāstras the best didactic Jain poem--Haribhadra's Şaddarśana-samuccaya-some peculiarities of Jain architecture,
P. 140. Hemachandra's Prākrit grammar.
Pp. 143-4. Between 1123 and 1140 A.D. a Digambara Jain named Dhananjaya wrote a lexicon entitled Namamala or Garland of Nouns. Hemachandra's Abhidhānacintamani, a lexicon of synonyms, the Nighanțušesa, a botanical glossary, the Anekārtha-samgraha, a dictionary of homonyms, and the Desi-nāma-māla, or Glossary of provincial words.
P. 153. The Yoga system prevalent among Jains.
P. 156. Hemachandra's Pramāņa-mimamsā, a work on logic written in the sutra style,
Buddhist and Jain contribuiion to development of Nyāya and Vaiśeshika systems-close affinity between the Vaišeshika and Jain philosophy.
P. 171. Somadevasūri, a Jain author, composed in Kashmir his Nitivakyāmsta, or Nectar of political doctrines—its similarity with the Arthaśāstra but a Jain touch apparent.

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1142
JAINA BIBLIOGRAPHY
P. 172. Hemachandra's Laghavarhan-nitiśāstra or Brief Manual on politics for Jains-a book dealing mainly with civil and criminal law.
P. 182. An extensive astronomical upanga of the Jains, the Suriyapannati, or instruction regarding the sun belongs to the earlier post vedic period.
P. 218. Jains claimed that the Tamil poet Tiruvalluvar, author of the Kurral was a Jain.
P. 219.
The Tamil author of the Naladiyar was probably a Jain.
P. 220. The Tamil epics Sindamani and its imitation Sutamani composed by Jains.
P. 226. Jain literature written in the Gujarati dialect rich, but yet little known.
1175 (a)
Rev. Henry Heras-The Aravidu Dynasty of Vijayanagara. Madras, 1927.
P. 536. Jainism was the prevailing religion in the old Karnataka country.
A Śravana-Belgola inscription (Q IMS. III, Pp. 23-8) ays that Jains came to Mysore from Ujjain, under Bhadrabāhu. Statue of Jain saint Bliujabalin erected between 977 and 984 a.d. by Chamundaräja.
P. 538. The royal decree (E.C.L.A. Ma, 18) of Bukka Rāya deciding the dispute between the Jains and the Bhaktas (Vaishnavas) in 1368.
P. 539. Influence of Jainism-Baichappa, a Jain, was minister of Bukka and Harihara II (Hultzsch, SII, I, p. 111) other prominent Jains mentioned in inscription of 1387-8 (EI, VII, Pp. 115-16) 1422 (Ibid, VIII, p. 22), 1426 (Hultzsch, SII, p. 162).
A Jain temple was built in Vijayanagara.
P. 549. The Nayaka family of Ikeri converted many Jains to the Saiva creed (Burnell, IA, II, p. 353).
P. 550. Jaina influence in Kanarese Viceroyalty-statue of Jain saint Bhujabalin set up at Enura (Venur) in 1603-4. Jain priest Chārukirti was the pontiff of Be!gola (Śravana-belgola) Kanarese prince Kinniga Bhüpāla granted money to maintain a Jain temple, in 1591. In 1586, Kārakala chief Bhairava II built a Jain temple at Kārakala, with images of three Tirthankaras, Ara, Malli and Munisuvrata ---temple of the three jewels (E.I. VIII, Pp. 124-5).

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JAINA BIBLIOGRAPHY
1175 (b)
T. BHATTACHARYYA,-Hand Book of Ancient Indian History, Patna, 1927.
6)
P. 9. The Jain chronicles of Guzrat and the Jain Sutras supply valuable historical truth.
P. 35. Mahavira a Kshatriya.
P. 36. The doctrine of Ahimsa-the principal one with the Jains.
P. 37. Jainism rejects in theory, the caste system, but in practice, the system exists among them.
The doctrine of Ahimsa-not so strict with the Buddhists as with the Jains.
P. 38. Jainism and Buddhism compared.
Pp. 38-39. Jainism compared with Hinduism,
P. 85. Mention of Asoka's didication of serveral caves to the Ajivikas, a Jain sect.
1927.
1176
1143
R. C. MAJUMDAR.-Outline of Ancient Indian History and Civilisation. Calcutta,
P. 11. Jaina chronicles-a source of Indian History.
Buddhism and Jainism-important cults for centuries.
Pp. 215-222. Jainism Mahavira the last Tirthankara genealogy of Mahavira and Päráva-Mahavira born in 540 B.c. at Kundagrama near Vaiśäli-his wanderings and death (c 468 B.c.) Buddhism and Jainism compared.

Spread of Jainism in India-patronised by Chandragupta Maurya. Pilgrimage of Chandragupta and Bhadrabahu to the south leaving Sthulabhadra in charge of the Magadha Jains-Sthalabhadra versed in 14 Purras (i.e old texts)-Convocation of a Council at Pataliputra and the rearrangement of 14 Purvas in 12 Angas. 12th Anga lost. Division of Sects to Digambaras and Svetämbaras. Digambara refusal to accept 12 Angas.
P. 297. Mention of Ananda the fabulous rich householder converted to Jainism-cited in Jain canonical works.

Page #125

1144
JAINA BIBLIOGRAPHY
P. 303. Stupas---erection of the Buddhists and Jains to commemorate a noted event or a sacred spot or deposit some relics of Buddha. Mahāvira or other religious saints.
P. 312. Indian art cannot be vivisected completely to the different Buddhist, Jain or Brahmanical styles.
P. 341. Harsha's Assembly at Kanauj attended by 3,000 Jains and orthodox Brahmanas,
P. 368. Kadambas although Brahmans-were patrons of Jainism.
P. 496. Numerous inscriptions of the Pre-gupta period refer to non-Brahmanical religions like Buddhism and Jainism whereas majority of the inscriptions of the Gupta period refer to Brahmanical religion.
P. 497. During the time of Hiuentsang (629-645 A.D.) Buddhism was carving a death struggle with Jainism and Hinduism.
Pp. 501-2. Jainism-patronised by Early Chalukyas and the Rashtrakütas -- Bijjala-the Kalachuri chief of Jain--Hoysalas-Jains, though converted to Vaishnavism protected Jainism. Jains persecuted by Choļas and Pandyas, mention of impaling 8,000 Jains by Sundara the Pandya king, pictured in Madura temple.
P. 510. Rishabha the 1st Tirthan kara and Buddha looked upon as Avatāras of Vishņu.
1177
R. C. MAZUMDAR.-Outline of Ancient Indian History and Civilization. Calcutta, 1927,
P. 11. Jaina chronicles a source of Indian history,
P. 195. The growth of heterodox religions like Buddhism and Jainismimportant momentous changes in ancient India history.
P. 196. Jainism-its prominence on the role of Indian history.
Pp. 215-222. Jainism-Mahāvira--and Pārsva the gist of their lives--Vardhamana born in Kundagrāma in 540 B.C. --father Siddhārtha a Kshatriya of Jnātrika clan and mother Trišalā sister of Chețaka ruler of Vaišali-His renunciation and asceticsm discussed --commandments of Päráva and Mahāvira discussed.
Jainism compared and contrasted with Buddhism.

Page #126

JAINA BIBLIOGRAPHY
1145 Jainism under the royal patronage of Chandra Gupta-Thera Bhadrabāhu the chief of the Jain community when Chandra Gupta was the king of Magadha. Their pilgrimage to South-Sthūlabhadra Jain teacher versed in 14 pūrvas (i.e. old texts). His convocation of the Jain council at Pāķaliputra and the codification of 14 Purvas to 12 Angas in 5th century A.D.-Rejected by the followers of Bhadrabāhu when returned from the south and finally leading to the rise of two schools of Jainas, Svetāmbaras and Digambaras.
P. 297. Mention of a fabulously rich Jain merchant named Ananda.
P. 303. Stūpas- erected by Buddhas and Jainas either to commemorate a a noted event or a sacred spot or to deposit some relics of Buddha, Mahāvīra or other religious saints.
P. 341. Harsha's assembly at Kanauj attended by 300 Jains.
P. 368. Kadambas-great patrons of Jainism.
P. 496. Inscriptions of the pre-Gupta period with only a few exceptions refer to non-Brahmanical religious sects like Buddhists and Jains but majority of the inscriptions of the Gupta period refer to Brahmanical religion.
Pp. 501-502. Jainism-Early Chälukyas & Rashtrakütas patrons of JainismProgress of Jainism in the Deccan under their patronage-superceded by Saivism
century A.D. Bijjala the Kalachur chief a Jain-Hoysalas, Jains though converted to Vaishnavism protected Jains. Mention of 8,000 Jains being tortured by Pāņdya king Sundara.
P. 570. Rishabha, the 1st Tirthankara of the Jains, looked upon as incarnation of Vishņu.
1178
S. Srikantha SASTRI-Deva Rāya II. (Ind. Ant. Vol. LVII-1928, Bombay).
P. 77. The greatest Emperor of the first dynasty of Vijayanagara, Deva Rāya II, son of Vijaya Rāya (or Bukka III). Deva Rāya had the good fortune to possess some of the greatest ministers.
P. 80. Irugappa Dandanātha, the revered minister of Bukka II and Hari Hara II, seems to have been still living, as in A.D. 1422 he made a grant at Śrāvana Belgoļa to the great Jaina scholar Panditārya Śruta Muni (Sr. Bel. 253 (82), Ep. Car. Vol. II).

Page #127

1146
JAINA BIBLIOGRAPHY
Deva Rāya later in the reign became more eclectic. His Jaina minister, Irugappa dandanatha, patronised Jaina scholars, while the fact that an epigraph at Srāvana Belgo!a be wails his death is a proof of his good will towards Jainas, also (Sr. Bel. 328 (125), Ep. Car. Vol. II).
P. 83. This period was of great literary activity. Sanskrit, Telugu and Kannada scholars of every sect-including Jains, produced a vast literature, secular as well as religious.
A list of Poets who flourished under the patronage of Deva Rāya
P. 84. given.
1179
R. G. BHANDARKAR-Early History of the Dekkan, Calcutta, 1928.
P. 102. Jain influence in the time of early Chālukyas-Ravikīrti the Jain composer of Aihole inscription--a poet--patronized by Pulakesi II-grant of a village for a Jain temple by Vijayāditya to Udayadevapandita or Niravadyapandita, the pupil of Sripüjyapäda of the Devagaña sect of Mülasamgha. Niravadya pandita-- a spiritual adviser of Vijayapandita (7th century).
P. 118. Sarasmgrala, a Jain mathematical work by Viracharya.-mention of Amoghavarsha as a follower of Jain doctrine (Syādväda) a great patron of Digambara Jains.
P. 120. Mention of grant of land to a Jain temple by Prithvirama to be constructed at Saundatti in 797 Saka year. Mention of a Jain temple built by a Vaisya named Chikarya at Mulgunda, Dharvad dist. in 824 Saka year.
Consecration of Jain Puräna in S. 820.
P. 137. Granting of a village to a Jain temple by Govinda III Bharata, a Jain work by Pampa in Kanarese of the year 863 S.
P. 139. Granting of a piece of land by a feudatory chief of Tailapа to a Jain temple to be constructed at Saundatti in Belgaum dist. in 980 A.D.
P. 163. Mention of the death of Vijjana according to Jain account.
P. 166. Decay of Jainism during the period 973-1188 A.D. effectual check given by the rise of Lingayata sect.
P. 181. Grant of land to a Jain temple by Seunadeva in 1063 S.
P. 214. Erection of a Jain temple in the village Ajarem in Kolhapur dist. . by Gandarāditya-Excavation of a tank image of Jinas placed on the banks
charities given to Jainas.

Page #128

JAINA BIBLIOGRAPHY
1147
1180
K. R, PISHAROTI --Religion and Philosophy in Kerala. (L.H.Q. Vol. IV. 1928).
P. 713. Buddhism and Jainism-flourishing religions in Kerala in the early centuries of Christian era.
1181
J. SEN - Asoka's Mission to Ceylon. (I.H.Q Vol. IV, 19 8).
P. 671. Jainism in South India-older than the Buddhism of Asoka by at least half a century. Mention of Samprati sending missionaries to the Andhras and the Dramilas and bringing the uncivilized nations under the influence of Jainism referred to in Hemachandra's Parisista pravan (XI 89-102).
1182
Plates of
Silara Rattarāja, Śaka
Samvat 932
H.C. CHAKLADAR-Valipattana (I.H.Q. Vol iv 1928).
Pp. 207-209 Slackening of faith over Brahmanism of Rattarāja under the influence of Jainism-Jains carrying a great influence over southern India referred to in the kharepalan plates of Rattarāja of Saka Samvat 930. Rāştraküța Amoghavarsa a patron of the Jainas. Cālukya Jayasimha II (11th century A.D.) converted from Jainism to Saivism by his wife Suggaladevi-Jains having treat influence at the court of the collateral branch of the Silaras reigning at Kolhapur. Influence of Jainism in South Maratha lands upto present day since the time of Rattarāja.
P. 208(n). Mention of Rāstrakūta Mānyakheta dying at Sravana Belgola in 982 a.c. by Sallekhanā.
1183
R. Gopalan–History of the Pallavas of Kanchi, Madras, 1928.
P. 42. The date of the Digambara Jain work known as Lokavibhāga---A'D. 458 (Saka 380) -a source of Pallava history.
P. 90. According to tradition the Pallava king Mahendravarman I was a Tain-but later embraced Saivism due to tortures committed by Jains on Appar, a Saiva saint.

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1148
JAINA BIBLIOGRAPHY
P. 92.
Three Jain figures in Pallava paintings in Pudukkotta state, Madras.
P. 95. Decay of Buddhism and Jainism in the reign of Mahendravarman I.
P. 103. About A.D. 652 Hiuen Tsang saw numerous Jain temples and many Digambara adherents in the Pallava capital.
1184
N. Der-Radha or the Ancient Ganga—Rāstra. I.H.Q. Vol. IV. 1928.
P. 45. Mānbhum-a corruption of Mānya-bhūmi meaning venerable country and evidently derived from Mahävira the "Venerable Ascetic Mahävira" on the attainment of Kevaliship in this district-a scene of Nirvāņa of no less than twenty Tīrthankaras including Pārsvanātha-contains the cenotaphs of the Jinas? or Samadhi-mandira, for which the Hall (Pārsvanāth hill) is called by the Jains Samet-Sikhara a corruption of Samadhisekhara. Singbhum-derivation of its name from Mahāvira who is compared to Lion (n. Kalpa sütra). Bhadra bāhu.the author of Kalpa--sutra flourished during Maurya rule and died in 357 B.C. says on the day called Suvrata, in the Muhurtta called Vijaya outside the Town of Jrmbhikagrāma on the bank of Rjupālika", Mahāvīra performed asceticism and became a Kevalin.
P. 46 “Mahāvīra stayed in the place not very far from the Pārasanāth hills called Jrm bhikagrāma" which was also called Jrmbhila (Mrs. Stevenson).
1185
ISHWARI PRASAD--History of Medieval India. Allahabad, 1928.
P. 26. Conflict between Hinduism and Jainism, under the Rajput.
P. 28. Jain temple at Ābū of the 19th century.
P. 39, Amoghavarsa Rāshtrakūta was a Jain -a Jain work called Uttarapurāņa by Gunabhadra, represents Amoghavarşa as a disciple of the Jain saint Jainasena.
P. 40. Great progress of Digarnbara form of Jainism under the Rashtrakūtas.
1186
S. Krishnaswami AIYANGAR-The Bappa Bhatti Carita and the early history of the Gurjar Empire. (J.B.B.R.A.S., 1928, vol. III, Pp. 100-133).
The life of Bappa Bhatti which is included in the Prabhāvakacarita of Chandraprabha sūri, considered from a historical standpoint.

Page #130

JAINA BIBLIOGRAPHY
1187
Radhakumud MOOKERJI-Asoka. London, 1228.
P. 7. Some Buddhist works say that a king of a locality set a price upon the head of some Nirganthas.
P. 13. Chandragupta was a Jain.
P. 31. Dharma-mahāmātras were appointed governing different sects, Jains, Ajivikas, etc.
P. 60. A theory that Asoka was a Jain.
P. 66. Asoka's toleration of Jainism.
P. 71. Jainism mentions 18 kinds of papa and 42 kinds of asrava. The Jaina work Praśnavyakarana Sutra, 1.7, mentions 5 kinds of asrava. Asoka has followed the Jaina rather than the Buddhist view of the asravas. Asoka included the Sara of Jainism in his Dharma.
1149
P. 86. Vaisali, modern Basarh, was famous in ancient times as the birthplace of Mahavira.
P. 206. Khäravela of Orissa was a Jain.
1188
BENI PRASAD-The state in Ancient India-Allahabad, 1928.
P. 7. Mention of Kharavela the Jaina King.
P. 10. The Buddhist Samgha-represented the maximum of organisation in Hinduism -The Jain orders were more loose.
P. 13. Shaking of the political position of Brahmanas by the rise of Buddhism and Jainism.
P. 116. Mention of Mahavira preaching in Prakrit.
Reference of Takṣaśila and its Jain edifices in Jaina literature.
Buddhist and Jain records mentioned as the most important informations of the Mauryan empire.

P. 154(n). Jain Kalpa-Sutra and Acaranga-sutra deal with the lief of Mahivira. Pärsvanatha-founder of Jainism. (JACOBI-S.B.E. vol. xlv, p. 122).

Page #131

1.150
JAINA BIBLIOGRAPHY
P. 155(n). Mention of 6th century B.C. clanoligarchies in Jain Kalpa-Sutra. (JACOBI, p. 65).
P. 156. Some regions in pre-Mauryan period ruled by Gaņas, two kings etc. referred to in the Jain Acārānga-Sūtra-no instance of dual Kingship in Jain literature,
P. 158. No mention of any organic connection between the procedure of the monastic order and the political assembly in Jain literature in pre Maurvan India.
P. 163, Both Bimbisāra or Śrenika and Ajātaśatru or Künika are claimed by Jains and Buddhists as followers of their religions.
P. 193(n). Mention of Jain tradition of Chandragupta's abdication, migration to the south and death under Jain rites.
P. 216. Mention of Samprati's conversion to Jainism.
P. 218. Jain King Khāravela's invasion of North in 165 B.C. and 161 B.C.
Federal feudalism described in Chandraprabha Sūri's Prabhārakacarita--mention of Anuyogadva rasūtram inculcation loyality to government. Gadyacințāmaņi written by Vadibhasimhasüri (8th century A.D.) mention of Satyabhadra's abdication and the regain of the throne by his son from the hands of an intriguing minister. Kșatracūdamaņi of Vadībhasimhasūri relates to the functions of kings and subjects. Haribhadra's Dharmavindu (9th century A.D.)-a work of less importance for the study of regal functions. Nuivakyāmritam of Somadevasüri (10th century A.D.)--Nectar of political sayings' in Sutra form--sources of the work mentioned. Functions of King fully described Yaśastilakacampu a work of Som deva-containing some political touches.
P. 507. Jainas always define Dharma so as to include the law of inanimate matter.
P. 509. Buddhist and Jain Kings reduced political significance of castes. Jain traditions records king Bharat created Jain Brahmans out of Kshatriyas, Vaisyas and Sūdras,

Page #132

JAINA BIBLIOGRAPHY
1189
S. V. VENKATESWARA-Indian culture through ages, vol. I. 1928.
P. 112. Mention of talented ladies converted to Jainism-Nanda wife of Bimbisära and twelve other queens-beautified mentioned in Antagada-Dasão.
sutras.
P. 129. Mention of Jain Nirgranthas giving up the world.
P. 135. Mention of mischievious students compared to bad bullocks in Jain.
1151
P. 138. The Jain Uttaradhyayana enjoins the devotee to study and meditate himself, Mahavira's addition of the virtue of Brahmacharya to other existing
virtues.
P. 139. Jainas condemnation of luxury goods as a temptators towards sensuality.
P. 144(n). Mahavira-described as Smarana (reminding) Varana (guarding from profanity) and Dharana (holding or retaining).
P. 148. The introduction of Vernacular by Buddhism and Jainism in the methods of teaching.
P. 160. Jain sutras enjoin reverence to Brahmana as well as Śramana.
P. 163. The Hindu, Buddhist and Jain-regard of this life but as a link in the endless chain of eternity.
P. 169. The life story of the Buddha and Mahavira show the Kalas (Arts) the subjects of training in the schools of the time.
P. 192. Mention of Bitter hate of Asvaghosha towards Jainism.
P. 217. Mention of the Ranna and Nemichandra honoured in the court of Chalukyas.
P. 251. Mention of the Jain monasteries at Kaveripattanam, Uraiyur and Madura preaching religion and Philosophy.

P. 259. Mention of Bhattavṛtti (grant of land to learned men), to Nirgranthas during early Chola period.

Page #133

1152
1190
N. C. MEHTA-Jaina record on Toramana, J.B.O.R.; xlv, 1928. Pp. 28 ff.
Kuvalayamala of Udyotanasüri alias Däkṣinyachihna; king Toraraya identity of this name with the celebrated Huna monarch Toramina (circa 499-510 A.D.).
1191
Oswald SPENGLER-The Decline of the West. Translated by Charles Francis. ATKINSON, London, (1928).
Vol. II. P 307, Gotama Buddha and his contemporary Mahavira, the founder of Jainism-both of whom came from the political world of the lower Ganges, east of the old Brahmanic Culture-field-recognized, neither the idea of God nor myth and cults.
JAINA BIBLIOGRAPHY
1192
B. M. BARUA-Kharavela's Personal History-(A.I.O.C., Session V; 1928).
Pp. 364-385. King Kharavela flourished before the beginning of Christian era-caves on the Udayagiri and Khandagiri hills near Bhuvaneswar in Orissa still stand forth as pious dedications from Khāravela and his royal family and servants for rendering shelters to resident Jain saints and recluses-Hathi-Gumpha inscription informs his history, activities, and achievements-epigraph of 17 linescontains a sketch of the autobiography of Kharavela :
(1) Kharavela's army-the traditional four divisions of an Indian Army.
(2) Kharavela's Administrative Policy and Method-traditional method of his forefathers-Fxcavation of the caves for the Jain Saints and recluses on the Kumāri Hill.
(3) Kharavela's Religion & Religious Policy.
P. 377. Invocation formula of Hathi-Gumpha-Namo arahantanam namo sovvasidhanam-clearly proves that Jainism was the religious faith of King Kharavela and inser. of Kharavela's chief queen-arahanta-Pasādānam kalinganam samanǎnam-&
so on.

Jainism was state religion long before Khäravela-he brought the Throne of Jina defeating the King Nanda Nandarajanita Kalinga-Jinäsana-caves on the Kumari Hills--resting places of the Jain saints-Kumaripavate arahato parinviasalo hi kaya-nisidiyaya.

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JAINA BIBLIOGRAPHY
1153 Jain recluses specifically mentioned--Hāthi-Gumpha record (1.9) with regard to feasting in Mathura and to that in Kalinga-even Mathura proved to be up till the reign of Khāravela an impenetrable region for Buddhism, although this faith was destined to thrive there together with Jainism during the reign of the Kuśāna Kings.
Conclusion: King Khāravela was a Jain from his very birth. King Asoka was not born in a Buddhist family-he was converted to Buddhism.
Patriotic spirit not inspired by Jainism-He was a Hindu so far as this world was concerned, and Jain so far as the other world was concerned--religious toleration of the nature of Hinduism.
1193
the Andhras mentioned in the Mahabhārat.
R. SUBRAO GARU : Kalinga & (A.1.0.C., Session V; 1928).
P. 494, Animism, Buddhism and Jainism were accepted as the religions by the masses.
P. 495. The spread of Jainism in Kalinga-in the early centuries of Christian era.
P. 517. Jain Kings Padmanäbh and his two sons Dadiga & Mahadeva. Greek geographer Ptolemy and Latin writers like Virgil and Gurtius refer to 'Gangaridae'. Pliny writes of Gangaridae Calingae or the Ganges of Kalinga-- Influence in the Eastern India-we find that even Chandragupta who owed his throne to the Brahmin Chāņakya accepted the discipleship of the Jain saint Bhadrabāhu. (vide f.n.s. p. 255 fn. 10, 11, 12).
1194
Hira Nand SHASTRI–Nalanda in Ancient Literature. (A.I.O.C. Session V; 1928)
P. 387. Sutrakrtānga mentions the name-Jain work Purvadesa caitya-paripatiby Hamsasoma in the year 1565 of the Vikram era and others-mention Jainas visiting this place. Mahāvīr spent fourteen chaturmasas in Nālandā. Aupapātika sutra, S.I. quoted.
P. 392. Jain works.

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1154
JAINA BIBLIOGRAPHY
1195
H. HERAS-Viragal of the time of Harihara II of Vijayanagar. (Qjms, vol. 19, No. 1, 1928, Bangalore).
P. 25. History of Goa under Bijayanagara : In 1380 the Musoulmans were finally expelled from the Konakan and the city of Goa was captured. Onc Baichappa, a general, is said to have distinguished himself in the Konkan war and to have 'sent may of the Konkanigas to destruction'. He is said by his conduct to have gained the heavenly world and attained to the feet of the Jina' (Ep. Carn. VIII ; SB. 152 ; 153).
1196 (a)
P.T.S, IYENGAR- History of the Tamils-Madras, 1929.
Pp. 143-5. Chandragupta's death by Sallekhana deciphering of the inscriptions left by Jain ascetics throws light on the Tamil literary history.
Difficulty in ascertaining as to the use of caves either of Jains or Buddhists in ancient Pandya and sera countries (in 5th 1st century A.D.).
Jain tenets discussed--Philosophy of Mahāvira described.
P. 246. Sangam-Tamil form of Sanskrit Sangha first popularised by the Tains meaning the organized body of the followers of Mahāvīra composed of the Bhikhu, the Bhikkhuni the Srävaka and Śrāvikā.
Bhikkhu and Bhikkhun--followers of strict, codes ending in Sallekhanā and Śrävaka & Srāvikā-candidates for asceticism,
Migration of Jain ascetics to the south from 4th century B.c.- lived in mountain caves till 5th century A.D.
P. 247. First mention of the Jains in the Tamil works Pattinappalai and Maduraikkanji- First establishment of Jain Sangha at Madura 470 A.D. In Digambara Darsanasära lately obtained from Anhilwad Pattan, Devasena giving his own date as 909 ricords that Vajranandi the pupil of Sri Pūjyapāda founded the Dravida Sangha in Mathura of the Deccan in 525 after the death of Vikrama.
P. 247 (n) 2.
The transliteration of the above inscription.
P. 248.
Saiva cult's competition with Jain in Tamil land in 4th century
A. D.

Page #136

JAINA BIBLIOGRAPHY
P. 527. Jaina cult practised in the outskirts of Madura in the time of Nedunjeliyan. Jain sangha established in the city 470 A.D.
P. 534. Mention of Mahendra Vikrama Pallava building stone temples to Jina. Šiva, Visnu and to the Trimurti.
Mention of Kopperinjolan-the Sola king of 6th century dying of
Sallekhana,
1155
P. 613. The Buddha and the Jain cults when they first appeared in India depended for their popularity on the personal devotion of their adherants to their human founders Siddhantta and Jina
1196 (b)
K.A N. SASTRI The Pandyan Kingdom-Trichinopoly, 1929.
P. 16. Influence of Buddhism and Jainism in the Pandyan Kingdom in second and third century B.C.-Less inclination of the rulers towards Buddhism and Jainism rather than Brahmanism.
P. 19. A mark of hatred towards Jains and Buddhists marked in the Sangam work Silappadikaram.
Southern life Aryanized by the influx of Brahmanism, Buddhism and Jainism from the north.
P. 32. Prevelance of Jainism in the south referred to in the Silappadikaram and the Manimekalai along with Buddhism.
P. 61 (n). A shrine for Narasimha the Brahman lion god excavated in the Anamalai hill the Jain Elephant hill by Maran Eyinan (8th century A.D.) perhaps intended to symbolize that the lion of Brahmanism put down the elephant Jainism.
P. 94. Influence of Jainism in Tamil land in the Sangam age.
P. 95. Prosperity of Jainism and decay of Buddhism in south as recorded by Yuanchwang-7th century A.D.
Mention of the discovery of a Jain figure at Eravadi in the Tinnevelly district with an inscription in Vatteluttu characters written below which reads. work of Ajjanandi 8th century A.D.) Ajjanandi-Jain teacher referred to in the Joakacintamani. Another inscription in the same place of the same period records the grant of land to a Jain temple.

Page #137

1156
JAINA BIBLIOGRAPHY
Two inscriptions of Maranjadayan from the Ramnad district (430 and 431 of 1914) mentions Tirukkattampalli which seems to have been a Jaina temple at Kurandai a Jain centre in Venbunadu.
The Aivar malai record A.D. 870 records the renewal of the images of PārsvaBhatārar and the Yakṣis at Tiruvayirai by one śāntiviraguravar the pupil of Gunavirakkuravadigal.
Endowments given by Rājasinha II, the Pandya king to Jain temples mentioned.
Jainism less effected by the rise of Saivism in the Tamil land.
P. 236. Greater importance to Jainism than Buddhism in the middle ages,
Tamil land in
A record (No. 358 of 1908) from Mangadu (Chingleput) contains a gift of land as Palliccandam to a certain Palli-a Jain temple (acc. A.D. 1251).
An inscription from Puddukkottah (No. 367 of 1904-Ammasattram) mentions Dharmadeva Ācārya as the pupil of Kanakacandrapāņdita, a Jain Acārya.
1197
J. Sen-The Coronation of Chandragupta Maurya. (I.H.Q. Vol. V. 1929).
P. 7. Jaina works absolutely silent on Alexander's invasion.
1198
K. P. JAN.- Was Nahapāna a Jaina ? I.H.Q. Vol. V. 1929.
P. 356. Jain tradition holding that a king named Nahavāņa or Naravähana became a Jaina muni and known as muni Bhutabali, Dharasenācārya his preceptor.
Naravāhana of Vibudha Sridhara's Srutāvatārakatha named as Nahavana in an ancient Jain Patļāvali and his name bears resemblence to Nahapana.
Nahapāna and Naravāhana identical persons.
Ksatrapa Rudyasimha a Jain, referred to in Junagadh inscription.
Bava Pyara's Matha at Junagadh and caves of Upperkot-belonged to Jains, and Dharasenācārya lived in these caves.

Page #138

JAINA BIBLIOGRAPHY
1157
1199
R. P. CHANDA.---Pusgamitra and the Sunga Empire, (I.H.Q. Vol. V, 1929).
P. 589. Contradictory criticism relating to Jain Häthigumphä inscription cited.
1200
Sylvain Levi, Jean PrzyLUZKI and Jules BLOCH --Pre-Aryan and pre-Dravidian in India. Translated by P. C. Bagecar, Calcutta, 1929.
P. 64. Tosaliputra, a Jain Acārya, the teacher of Arya Raksita or Raksitasvāmin,
P. 73. For the Jains, Anga a holy land; campa, its capital the residence of holy persons of Jain legend and history.
P. 166. Dantapura of Kalinga fomous among the Jains.
P. 220. Mention activities.
of the Jain king Khāravela's catholic and
charitable
P. 252 (n). Mention of the Jain author Somadeva Sūri borrowing the materials of his Nitivakyamțita from Kautalya (10th century) Abhidhānacintamani work of Hemacandra calls Dramila as the author of Arthasāstra-Mention of Dramilas identification with vātsyāna by Hemacandra.
P. -76. The presence of the Jains in the court of Harșa. Mentioned by Bāņa--3,000 Brahmans and Nirgranthas attended the Kanauj assembly of Harsa.
P. 391-4. The Jain Adipurana--composed by Jinasena continued after his death by Guņabhadrācārya in 8th and 9th century A.D.--conceived of the paternal and patriarchal form of government-its sermons on the kings not to accept Brahmanical gifts.
The coronation of Rişabha conducted in Brahmanic style fully described. Bharat, son and successor of Risabha and Bahubali as Yuvarāja after Risabha. Legends of Jayakumära, Vijayakumāra, Atibala mentioned in Adipuràņa.
Mention of political institutions in Adipurāņa. Facts of feudalism described in the Uttarapurāņa of Guņabhadrācārya mention of Rāma, Krişna (painted as Jain worthies) Śreņika Jivandhara-Jain heroes-mention of feudatories in Jain Padma

Page #139

JAINA BIBLIOGRAPHY
Purana-and Harivashia Purana-construction of Jain temples by Purana and Harivamsa Purana-construction of Jain temples by Śrenika followed by Samantas men
tioned in Harivatha Purana.
1158
P. 391 (n). Mss. of Adipurana-preserved in Jain temples. The Vardhamana Purana and Jinendragunastuti written by Jinasena-not yet recovered.
Pp. 395-398. Sriprašnavyākarāngam of Sudharamasvamigana bhritha-mention of Mandalika as feudatory and other references of body politic.
1201
V. RANGACHARYA.-History of pre-Musalman India. Vol. I. Madras, 1929. P. 227. Mention of Jainism and Bhagavatism as pre-Buddhistic cults. ?? Vol. 2-9 ?
1202
D. R. BHANDARKAR.-Some Aspects of Ancient Hindu Policy. Benares, 1929.
P. 24. Niivakyamṛita of Somadevasüri (950 A.D.). Commentaries of Med hatithi, Hemachandra and Mallinatha-containing quotations of Kautilya.
P. 28. Mention of Mallinatha commenting on some verses from the RaghuDamia and Kumarasambhava.
P. 29. Concepts in works of Policy after Kautilya whether Brahmanical or Jain borrowed from Kautilya.
Mahaviracharita-written by Bhavabhuti (8th century).
P. 95. Jaina Kalpasutra-Mention of Trisala's fourteen dreams relating to Mahāvira.
P. 105. The founder of Jainism, a kshatriya of Vaisali, Capital of the Lichchhavi Gana. Mention of Jain Samgha split up into number of Ganas, the Ganas. into Kulas, Kulas into Säkhäs and Säkhas into Sambhogas.
P. 107. Sachchaka, a Jain monk having discussion with Buddha. mentioned in Majjhima Nikaya.
9 Lichchhavi Kings in Vaiśäli mentioned in Jain Kalpa sutra.
P. 197. Mention of Vishnu being called as Tirthankara in Mahabharata-Tirthakara or Tirthankaras of the Jain scripture means Arhats,

Page #140

JAINA BIBLIOGRAPHY
1159
1203
J. Sen.- The Riddle of the Pradyota Dynasty. (I.H.Q. Vol. VI. 1930).
P. 688-90. Jain literature silent about Pradyota and his dynasty. Verses of Merutungas Theravali and Vicāraśreni; the death of Mahāvira is made to synchronise with the death of Candapradyota of Avanti and the accession of Pālaka.
1204
A. VENKATASUBBIAH.-When was ihe Gommata Image at Sravana Belgola set up? (I.H.Q. Vol. VI, 1930).
Pp. 290-292. Gommata, Bahubali or Bhujabali according to Jain tradition, son of first Tirthankara, Rşabha. Gommata becoming a Kevalin, Emperor Bharata setting up at Paudanapura statue of him measuring 525 bow lengths in height--came to be known as Kukkuteśvara or Kukkuta-jineśvara owing to the fact that the region around it became infested with Kukkutasarpas or cockatrices.
Jain image-(1) at Kärkala S, Kanara dist., Madras presidency set up by Virapāndya in 1432 A.D.-41 ft. high; (2) at Yenur set up by Timmaräja of Cāmunda family in 1604 A.D.-35 ft. high,
Gommata image at Sravaņa belgola 57 ft. high with undated inscription relating to the date of its construction. Munivamśābhyudaya of Cidānanda (c 1680 A.D.) and Rajāvali-kathe of Devacandra (Kannada work written in A.D. 1838) mention Gommata image to have been brought from Lanka by Rāma and Sitā. According to Bhujabali carita (a Kannda poem of Pancabana in c 1614 A.D) the God Gommata, beging pleased with the devotion of Cāmundarāya, minifested himself in the form of the stone image on the stone image on the larger hill at Śravaņa Belgo!a. Sthala purāņa of Sravana Be!go!a and the Bhujabalisataka of Doddayya (Sans. poem 1550 A.D.) say nothing about Rāma and Sitā's bringing the image but mention that Gommata image was standing at Sravaņa-Belgola and Cāmundaräya got it touched up by sculptors and consecrated it in Ky 600 Vibhava Caitra-su 5, Sunday.
Pp. 292-309. Controversial dates regarding the construction of the Gommata image--critically discussed. Image concluded to have been constructed in 380 A.D.

Page #141

1160
1205
K. B. PATHAK. On the Date of Sakalayana-Cintamani. (J.B.B.R.S. Vol. VI, 1930, London and Bombay, 1930).
Pp 239-240. Hemachandra taking Cintamani of Yokşavarmā as a model for his Laghuvritti. Relation between between Śākaṭāyana's Amoghavritti and Yaksavarma's Cintamani is same as that existing between Hemachandra's Brhedoritti and his Laghurtti. Amoghavṛtti containing: (1) the Ganapatha, (2) the Dhatupäṭha, (3) the Ringanusasana, (4) the Unädi-patha in addition to Sütras. Unädi sütras of Jain Sākaṭāyanas as found in Amoghavṛlti-different to those in Appendix to Panini's
grammar.
Silence of Hemachandra as regards the difference between his to books Bṛhadoriti and Laghurtti.
Jainendra (in 1, 4, 113-118) of Pujyapada containing neuter-tat-purusa compounds like those of Panini but not in Sakatayan, Yakşavarman and Hema
chandra.
JAINA BIBLIOGRAPHY
Amoghavṛiti and Cintamani-laid under contribution by Hemachandra for the material of his two grammatical works. So Yakṣavarma lived before 12 century
A. D.
1206
K. T. SHAH.-The splendour that was 'Ind. Bombay, 1930.
P. 88. Somadeva, Jain writer, author of Yasastilaka.
Pp. 89-90. Contribution of the Jains to the southern vernacular literature the Naladiar, a poem in Tamil-firuvalluvar, auther of Kurral in Tamil.
Pp. 98-9. Jain doctrines-Jain Samgha and scriptures.

Cultivation of the science of dialectics by the Jains.
P. 106. Prakrit grammar written by Hemachandra (12th century A.D.).
P. 109. The Suryapannati (Instruction regarding the Sun), a Jain contribution to astronomy.
Pp. 155-8. Jain temples-style of temple-Building.
P. 162. Oldest mosque in India, Qutubuddin's mosque at Delhi, Originally a Jain temple.

Page #142

JAINA BIBLIOGRAPHY
1207
R. D. BANERJI.-History of Orissa. Calcutta, 1930 Vol. I.
P. 46. Khāravela and Kudepasiri-called Airas which is equivalent of
Aila.
1161
P. 60. Mention of Kharavelas conquest to the North Western frontier in the 12th year of his reign-His conquest of Magadha and the bringing back of the image of Jaina taken once by Nandarăja.
Orissaa Jain stronghold from the very beginning-Mahävira, Vardhamana's preachings in Kalinga recorded in Jain Harivamsopurana. Haribhadriyavetti a Jain work mentions king of Kalinga as the friend of Mahavira's fatherŚtalanatha referred to as the Kalinga-Jina-Bhadalpur probably same as Bhadrachalam or Bhadrapuram the birth place of Sitalanatha.

Pp. 71-90. Rock inscription in Udayagiri hill of King Kharavela the only record of India recording the history of events of a particular monarch in chronological order-a Jain inscription Khäravela a Jain-Khāravela belonged to the Cheti or the Chedi dynasty-Kharavela and Kudepasiri called Aira in Häthigumphǎ and Manchapuri cave inscriptions-Kharavela-installed king in 24th year-Khāravela's conquest over Satakarni-his conquests over Rashtrikas and the Bhojakas.-his performance of Rajasuya ceremony-his victories at Vajirakara and Chakra-Koṭṭa his conquests of Magadha and the defeat of the Greek king Demetrios-His certain exemptions on the Brahmana caste. Kharavela's conquest over Musalas, destruction of Pithunda, his entry into Sunga empire mentioned in Mudra Rakshasa.-his bringing back of the image of the Jina of Kalinga taken by one of Nanda kings. The Jina probably the 16th Tirthankara Sitalanatha. born at Bhadalpur-distribution of white clothes to Jain monks-his conquest of Anga and Magadha-his excavation of the Rani Nur or Raninavara Gumphã caves. Subjugation of the Pandyas of extreme south of India. Convocation of the Jain council in the 13th. year of his reign-compilation of Sevenfold Angas of the sixty-four mystic letters. mentioned in Jain literary works. Khāravela mentioned in Svargapuri inscription close to the Hathigumphä.
Pp. 91-92. Chronology of Khäravela's life.
P. 96. Absence of Jain throughout farther India and Indonesia is extremely significant in view of the fact that the province of their origin, Orissa, was a stronghold of Jainism, the people of Kalinga were the pioneers of Indian colonisation in farther India and the Indian Archipelago. Not a single Jain image has been discovered in any province of Burma, Malaya, Siam, Annam or Cambodia,

Page #143

1162
JAINA BIBLIOGRAPHY
P. 138. No mention of Jain temples and relics at Puri in the account of Yuan Chwang.
Existence of serveral Jain images in the Jagamohana of the Temple at Puri.
P. 140. Mention of more than ten thousand Jain temples in Gauda by Yuan Chwang
P. 141. No mention of the Nirgranthas or Jains in Chwang.
Kalinga by Yuan
P. 157. Mention of Achārya Kulachandra's disciple Subhachandra visiting Navamuni cave in the 18th year of the regin of Uddyotakesari.
P. 291. No other king except Khāravela succeeded in ruling over such a wide stretch of coast land.
List of Plates :
P. 73. Map 2-Invasion of Khäravela.
P. 77. General view of the Svargapuri and Manchapuri caves Udayagiri, Puri district.
P. 81. Portion of the frieze-Corridor of the Manchapuri cave Udaygiri, Puri district.
P. 85. Corner of the Manchapuri-figures of Dvara-palas Udaygiri, Puri
dist.
P. 89. Front facade of the Ananta Gumphā Khandagiri, Puri dist.
of arch-Sri or Gaja Lakshmi Ananta
P. 124. Doorway of tympanum Gumphā--Khaņdagiri, Puri dist.
P. 132. Fragment of tympanum of arch and part of frieze the four horsed chariot of the sungod Ananta Gumpha-Khaņdagiri, Puri Dist,
P. 140. Fragment of tympanum of arch and part of frieze - The king elephant- Ananta Gumphā Khaņdagirl, Puri dist.
P. 148. Doorway and tympanum of arch-worship of the sacred treeAnanta Gumpha Khandagiri, Puri dist.
P. 156. Rani Nur Gumpha--general view--left portion of central wing, Udayagiri.

Page #144

JAINA BIBLIOGRAPHY
1163
P. 164. Rani Nur Gumphä-right half of the central wing and the right wing Udaygiri.
P. 172. Rani Nur Gumphā, Udaygiri.
P. 180. Rani Nur Gumphā, Udaygiri,
P. 188. Rani Nur Gumpha-Left half of the Upper Storey, Udaygiri.
P. 196. Small shrine in right hand corner of the ground floor, Rani Nur gumpha.
P. 204. General view of the Corridor--upper storey of the central wingRani Nur Gumphā-Udaygiri.
P. 212. Details of Corner, East Wing-Rani Gumphā, Udaygiri.
P. 220. Frieze in the Corridor of the upper storey of the Rani Nur Gumphā: (a) from the left, male bearing offerings, female fighting with elephants in lotus pool.
corridor--Rani Nur Gumphā : (b)
P. 228. Frieze in the upper storey Rescue of females by males.
P. 236. Frieze in the upper storey corridor - Rani Nur gumphā : (c) Rescued before house and abduction of female, after fight between male and female.
P. 244. Frieze in the corridor of the upper storey of the Rani Nur Gumphā : (d) Royal hunting scene, King shooting winged deer, and meeting nymph seated on a tree.
P. 252. Frieze in the Corridor of the upper storey of the Rani Nur Gumphā(e) king seated in a dancing hall.
P. 260. Lion-rider, so-called Yavana and Dvărapāla -upper storey--right wing -Udaygiri, Puri district.
P. 258. Portion of the frieze with doorway consisting of round arch supported by Indo-Persepolitan pilasters-lower storey--ruined corridor---Rani Nur Gumphā-Udaygiri, Puri dist.
P. 276. Frieze in ruined corridor of lower storey-Rani Nur GumphaUdaygiri, Puri District, dancing hall-female dancing with female musicians.

Page #145

JAINA BIBLIOGRAPHY
P. 284. Portion of the Frieze-Royal devotees-a king, two queens, with two females attendants-corridor of the lower storey-Rani Nur Gumphä-Udaygiri, Puri Dist.
1164
P. 300.
P. 308. Puri district.
Front facade of the Ganeshgumphä-Udaygiri, Puri Dist.
View of the corridor Ganeshgumpha-Udaygiri, Puri District. Portion of the frieze-corridor of the Ganesh Gumphã, Udaygiri,
P. 316.
Chhota Häthigumpha and other caves near it-Udaygiri, Puri Dist. P. 324. Double storeyed cave-Udaygiri, Puri dist.
P. 332. Baghgumpha-Udaygiri, Puri dist.
P. 340. Sarpagumpha-Udaygiri, Puri dist.
P. 348. Jambeiwaragumpha-Udaygiri, Puri dist.
1208
R. D. BANERJEE-History of Orissa, Calcutta 1931. Vol. II.
P. 340. None of the earlier group of Khandagiri and Udaygiri caves temples or shrines proper.
P. 369. Lotus carvings on the floor of Raja Rani temple, a common
in Hindu & Jain temples.
P. 371. Mention of Jain images discovered on the right jamb of the Jagamohana in 1910 and 1911.
P. 394. Mention of the image of Rishabhanatha in the cave now called Lalatendu Kesari-mention of the sculptures of 24 Tirthankaras in the Barabhuji cave arranged in a row with Lanchhana Vriksha of each and Sasana devi.
P. 401. Stupa or the tree in railing was a device common both to Buddhism and Jainism.
Plates :
XII. The 24 Tirthankars and their Sasana Devis, Barabhuji cave. Khandagiri,
Puri dist.
P. 184. General view of the Twin temple on the top of Khandagiri Hill, Bhuvanesvara, Puri dist.

P. 424. Rock-cut image of Rishava, the first Keshari's cave-Khandagiri, Puri dist.

Tirthankara Lalatendu

Page #146

JAINA BIBLIOGRAPHY
1165
1209
K. N. S. PILLAI-Agastya in the Tamil land. Madras, (1930?)
P. 22. Buddhists and Jains preceded Hindu Aryans in their arrival in the Tamil land in first two centuries B.C.
P. 23. Buddhists and Jinas--propagandists of their faith unlike Brahmans,
P. 24. The Tamil people-treated to stories of social, religious and spiritual kingship and were thus brought over to view the Jain and Buddhistic sectaries.
P. 26. Advent of Nayanars and the Alvars-powerful means of stamping out Buddhism and Jainsim from the Tamil land.
P. 43.
Influence of Tolkappiyam a Jain work over Tamil literature.
P. 43 (n). Tolkappiyam-a 4th centuay A.D. Jain work.
P. 44. Theological conceptions and cosmogonic legends of the Jains show a family linkness to those of the orthodox Hindus except in a few abstract doctrinal points.
P. 44 (n). Early Kanarese and Tamil literature and civilization highly influenced by the works of the Jain monks.
P 45 (n). The age of Tirujnānasambandha and Tirunavukkarasu (about the beginning of 7th century A.D.)--a dividing line marking earlier and later periods of the Jain History in Tamilagam.
1210
R. D. BANERJI ---History of Orissa. (From the earliest Times to the British Period). Vol. I Calcutta, 1930.
Pp. 59-61. Orissa under the Nandas and the Mauryas. References in the Hāthigumphā) inscription of Khāravela about the Nandas (Nandarāja). Khāravela brought back the image of Kalinga Jina from Magadha. Orissa a Jaina stronghold from the very beginning. Identification of Kalinga. Jina with the tenth Tirthankara, Sitalanātha, who was born at Bhadalpur, which is same as Bhadrāchalam or Bhadrapuram in the Kalinga country. This Bhadrachalam is in the Godavari district of the Madras presidency.

Page #147

1166
JAINA BIBLIOGRAPHY
Pp. 71-92. P. 71, Chapter VI : Khāravela and the empire of Kalinga. The Great rock inscription of king Khāravela on Udayagiri hill near Bhuvaneswara; it supplies an account of the first 13 years of the reign of Khāravela and benefactions conferred by him on the Jains at the same place; it is the only record of India, the object of which is to record the history of events of the reign of a monarch in chronological order. Khāravela was a Jaina; he belonged to the Cheti or the Chedi dynasty; his titles, Mahārāja and Mahāmeghavähana.
P. 72. Khāravela also called Aira; Aira is equal to Aida Aila and means a descendant of Iļa or Iļā; the Chetis or Chedis are Ailas.
Pp. 72-73. After his 15th year Khāravela was trained in State correspondence (Lekha), current accountancy (Ganana), civil law (Vava hāra), religious law (Vidhi), currency (Rūpa). The Hāthigumphā inscription is the only record which provides with some information regarding a king's childhood and early training.
Pp. 74-77. Khāravela annointed king in his 24th year and the record of his reign begins from this date : In the first year he repaired the damages to the city of Kalinga cau.ed by a cyclone; in the second year he sent a complete army con-isting of the infantry, cavalry, chariots and elephants, to the west and caused terror to the city of the Mushikas; the Kalinga army reached the home country of the Sātavāhanas (Šri Šātakarni) in the Bellary district.
Pp. 77-79. In the third year of his reign there were great rejoicings in the capital of Kalinga. The record of the fourth year is partly damaged, it opens with a reference to a city, regarded as the abode of Vidyadharas, reference to Rāshtrikas and Bhojakas, who were compelled to submit to Khāravela. In the fifth year an old canal was extended as far as the capital city of Kalinga. In the 6th year Khāravela performed Rājasūya ceremony and remitted taxes and customs duties and other concessions granted to the people. In the 7th year a son was born to Khāravela of his queen who was a princess of Vajira-ghara (old name of Wairagadha in the Chanda district of the Central Provinces). In the 8th year Kharavela invaded Magadha after conquering the hill fortesses of Goradhagiri (modern Barabar hills in the Gaya district) and Rājagriha (modern Rajgir in the Patna district of Bihar); the Greek king Demetros had to fall back on Mathura, on hearing of the approach of Khāravela. In the 9th year Khāravela gave away elephants, chariots, horses etc. and conferred certain exemptions on the Brahmana caste, a palace (Maha-vijaya) was built.
Pp. 80-82. In the 10th year Khāravela undertook the second campaign in Northern India and at the same time broke the power of the Musalas or the Telugu country. In the 11th year he destroyed the city of Pithunda, the capital of the

Page #148

JAINA BIBLIOGRAPHY
1167
Musulas and at the same time he broke a league of the kings of the Tamil country. In the 12th year of his reign Khäravela harrassed the kings of the North. Western frontiers and then he entered the capital of the Sunga Empire, Pataliputra, and compelled Brihaspatimitra to submit to him; during this campaign he brought away an image of the Jina of Kalinga, which had been taken away from the country by one of the Nanda kings. Finally in the 13th year he did some pious acts on the Kumari hill (Udayagiri) where the Jina Mahavira had preached his religion; in this year king Kharavela devoted himself entirely to religious meditation and work. He caused to be compiled the text of the sevenfold Angas of the sixty-four letters.
Pp. 83-90. Rani Nur Gumphã, Svargapuri and Manchapuri caves, Ganesa Gumpha, Alkapuri and Jayavijaya caves, and other caves described.
Pp. 91-92. Sequence of events of Khäravela's life given.
P. 142. In the case of Kalinga, Yuan Chwang does not mention the Nirgranthas or Jainas.
Pp. 156-57, King Uddyotakesari, his earliest inscription discovered in a ruined cave assigned to the mythical Lalatendukesari, on Khandagiri; according to this inscription in the 5th year of the reign of Uddyotakesari the old temples and well on the Kumara hill were repaired. The ancient names of Khandagiri and Udayagiri were, Kumara and Kumări.
In the Navamuni cave on the same hill there is another pilgrim's record belonging to the reign of Uddyotakesari; it states that in the year 18 of his reign the Acharya Kulachandra's disciple Subhachandra came to this shrine.
Pp. ix-xii. List of illustrations:
Map 2. Invasion of Kharavela p. 73. General view of the Svargapuri and Manchapuri cave-Udayagiri. p. 77. Portion of the frieze-Corridor of the Manchapuri cave-Udayagiri p. 81.
Corner of the Manchapuri-figures of Dvarapalas-Udayagiri, p. 85.
Front facade of the Ananta Gumpha-Khandagiri, 89.
Map. 3. Overseas Empire of Kalinga, p. 93.
Indo-Persepolitan pilaster-Ananta Gumpha, Khandagiri, p. 117.
Doorway of tympanum of arch-Śri or Gaja Lakshmi-Ananta Gumphal, Khandagiri, p. 124.

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Fragment of tympanum of arch and part of frieze--the four-horsed chariot of the Sun-God-Ananta Gumpha-Khandagiri, p. 140.
Tree-Ananta
Doorway and tympanum of arch-Worship of the Sacred Gumphā, Khandagiri, p. 148.
Rani Nur Gumphā-General Views-Left portion of the central Wing, Udayagiri, p. 156.
Rani Nur Gumphā-right half of the central wing and the right wing--Udayagiri, p. 164.
Rani Nur Gumphā, Udayagiri, p. 172.
Rani Nur Gumphā, Udayagiri, p. 180.
Rani Nur Gumphā--Left half of the upper storey–Udayagiri, p. 188.
Small shrine in the right hand corner of the ground floor, Rani Nur Gumphä, P. 196.
General view of the Corridor-upper storey of the Central wing-Rani Nur Gumphā, Udayagiri, p. 204. Details of the corner, East wing-Rani Nur Gumpha, p. 212.
Frieze in the corridor of the upper storey of the Rani Nur Gumphā—(a) from the left, male bearing offerings, female fighting with elephants in lotus pool, p. 220.
corridor-Rani Nur Gumpha-(b) Rescue of
Frieze in the upper storey females by males, p. 228.
Frieze in the upper storey corridor-Rani Nur Gumphā-(c) Rescuer before house and abduction of female, after fight between a male and a female, p. 236.
Frieze in the corridor of the upper storey of the Rani Nur Gumpha-(d) Royal hunting scene, King shooting winged deer, and meeting numph seated on a a tree, p. 244,
Frieze in the corridor of the upper storey of the Rani Nur Gumpha-(e) King seated in a dancing hall, p. 252.
Lion-rider, so-called Yavana and Dvărapăla-upper storey--right wingUdayagiri, p. 260.

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JAINA BIBLIOGRAPHY
1169
Portion of the Frieze with door-way, consisting of round arch supported by Indo-Persepolitan pilasters--lower story---ruined corridor-Rani Nur Gumphā, Udayagiri, p. 268.
Frieze in ruined corridor of lower storey--Rani Nur Gumphā, Udayagiri, and dancing hall-female dancing with female musicians, p. 276.
Portion of the Frieze-Royal devotees - a king, two queens, with two female attendants-corridor of the lower storey-Rani Nur Gumphā, Udayagiri, p. 284.
Front facade of the Ganesh Gumphā-Udayagiri, p. 292. View of the corridor-Ganesh Gumphā-Udayagiri, p. 300. Portion of the frieze--corridor of the Ganesh Gumpha, Udayagiri, p. 308. Chhota Hāthi Gumpha and other caves near it--Udayagiri, p. 316. Double storeyed cave-Udayagiri, p. 324. Hathi Gumphā--Udayagiri, p. 332. Sarpa Gumphả-Udayagiri, p. 340. Jambeswara Gumphā, Udayagiri, p. 348.
1211
C.E A.W.O. Book Notice - The Origin of Saivism and its History in the Tamil Land by K.R. Subramcnian, Madras, 1929. (Ind. Ant. Vol. LIX-1930, Bombay).
P. 94. Part II devoted to the traces and influences of Buddhism and Jainism in the Tamil Country; Part III to the Tamil Temples, and Part IV to the growth of sectarianism.
1212 F.J. RICHARDS-Periods in Indian History. (Ind. Ant. Vol. LIX-1930, Bombay).
P. 33. Dynastic period : The period 600-300 B.C. In N. India it covers the rise of Buddhism and Jainism and the gradual consolidation in the Lower Gangetic Plain of the Saisunage kingdom of Magadha, culminating in c. 320 B. c. in the establishment of the Mauryan Empire..
P. 37. Cultural Period: Language-Prākrit was the language in which the Buddha and Mahāvīra preached, the Buddhist and Jain canon were compiled and Asoka's edicts engraved. Sanskrit, presumably, was the language of the learned few, and it is not till about 150 A.D. that it appears in public documents.

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P. 61. Literature: The partial eclipseh of Sanskrit literature is of political origin; the political dominance which the priestly caste had achieved in the Upper Gangetic Plain by 600 B.C. was not acceptable to the laity of Bihar, and the east ward drift of Brahmanic culture provoked a revolt. in Bihar the Kshatriyas asserted themselves as defacto rulers of society, Buddhism and Jainism are Kshatriya movements; their literature is Prākrit and the older parts of the Epics are Kshatriya documents; 500-150 B.C. the Kshatriya period.
P. 62. Religion: The Pantheistic Philosophy of the Upanishads which elaborated : (1) the so-called 'Brahman--Atman' (worldsoul) metaphysics and (2) the doctrine of transmigration, the foundation on which Buddhism and Jainism built.
The period 600-300 B.C. covers both the formative period of these two religions and also the pericd of their systemization in the form of condensed aphorisms (Suttas, Sütras), affected alike by Buddhists and Jains and Brahmans, by the close of this period the greater part of Buddhist and Jain cannons was probably in being. In the Deccan Jainism, the state religion of Chālukyas and Rāshtraküțas, was dethroned by a double reformation; (1) that of Rāmānuja who developed and improved on the tradition of the Alvārs.
P. 63. Architecture : The Early Cave Period-three main groups : (1) Magadha (of Mauryan date), (2) Orissa (all Jain of about 1 B.C.-Cambridge. Hist. India, I, 638-42), and (3) Western India.
1213
R. SHAMSASHTRI---Dravidian culture--(ABORI. Vol. XI; 1930, P. 339).
.......in the course of about a thousand years......there occured a schism among the Aryans. First the Jainas and then the Buddhists revolted against the animal sacrifices and succeeded in converting to their new faiths.
1214
K. Ramavarma RAJA-Epochs of the History of Kerala. (Malabar) (QJMS, Vol. 20, No. 3, 1930; Bangalore).
P. 212. Malabar : The Hindus, the Jains and the Buddhists and the man of the east and west lived side by side following their respective vocations with no hitch or friction. The authors of some of the Tamil classics were the Jains.

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1171
P. 218. Religious persecution of the Jains as well as of the Buddhists started in the 7th century at the instigation of the Saiva Saints and ardent Vaishṇava devotees. The Brahmanical revival of the 9th century was equally, if not more, revolutionary in consequences. After a violent and merciless suppression of the rival Buddhistic and Jaina faiths existing in the land, it naturally advanced towards the extreme goal of exclusive orthodoxy and rigorous enforcement of the Varnaśmu amadharma'.
1215
D. R BHANDARKAR-Aryan Imigration into Eastern India. (ABORI. Vol. XII; 1930-31). Pp. 106-7 and 110.
Māhavir and his disciples-their tour for propagation of Jainism sufferings of them-spread of Jainism in N. Bengal.
1216
R. SHAMASASHTRI--- Forms of Government in the Ancient India--Jain ascetic Padalipta during the regin of Šukas. (ABORI Vol. XII; 1930-31, Pp. 8-9).
Vidy ananda, Bhattākalanka, Jinasena in the reign of Śri Vallabha--- mentioned.
1217
V. RAGHAVENDRA RAO-The Kadambas of Banavase. (QjMS Vol. 21 No. 4, 1931. Bangalore).
P. 321. The domestic life of Mrigesa (C. 420-445 A.D.) affords a striking example of religious teleration and feminine independence rare in the annals of any country but India, whose motto through all the centuries has been unity in diversity. Queen Prabhāvati was an ardent devotee of Brahmins while her royal consort leaned towards Jainism (I.A.VII p 35). Indeed this Catholic spirit of the King has been responsible for the assertion that all the early Kadambas were followers of the Vedic faith (Epi. Ind. XIV. pp. 161-166). If Mrigesa was not a Jain, his construction of a Jain temple in memory of his dead father is impossible to explain Indeed, memorials for the dead is a sure index to the religion of the departed no less than of the living.
P. 32. Harivarma (500-525 A.D.) in his early life, the son of Ravi was a follower of the Mahavira as is evident from all his grants to Jains ascetics. But he changed his faith and embraced Brahmanism between the 5th and 8th year of

Page #153

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JAINA BIBLIOGRAPHY
his reign. The writer in the Epi. Ind. XIV. p. 165 denies in toto that the Kadambas were ever Jains at all. Had these kings been true Hindus, memorials for the dead would not have been dedicated to Jain ascetics, as they were by Mrigesa, nor would they have ever faild to celebrate the aśvamedha sacrifice as the junior Kings of Palasika boast of having done (Ep. Car, V. p. 121 BL; Epi Car. VI p. 162 Kd.).
1218
V. RAGHAVENDRA Rao-The Kadambas of Banavase (QJMS Vol. 22, No. 1, 1931, Bangalore).
P. 61. The earliest inhabitants of Mysore were a race of Naga worshippers; on this were imposed, successively the three religions of Jainism, Buddhism and Saivism. Jainisny was introduced into the south by Chandragupta Maurya. After the Nāga worship. Jainism claimed the largest number of votaries. Jainism became the dominant religion in Eastern Mysore under the Gangas.
The Kadan bas whose family God was the Jayanti Madhukeśvara were unablio resit the onset of Jainism, as they had to bow to the supreme Arhats'. Numerous sec s Jaina priests, such as the Yāpaniya, the Nirgantbas, and the Kürchakas, are found living at Palasika in. Ant VII, Pp. 36-37. Svetapatas and Aharāshtı are also mentioned (Vol. VII, Pp. 36, 37). Banavase and Palasika were crowded centres of powerful Jain monks. This dominance received a check in the days of Harivarma. In the days of the Jain supremacy the Vedic religion was not persecuted.
1219
KG. SANKAR.-The date of Manikyavācaka (close of the 7th century A.C.) QJMS. Vol. 22 No. 1, 1931 Bangalore).
P. 53. King Vallabh.deva. Vallabha a title of Nedumaran. It has been hitherto thought that two other Pāndyas had this title, Jatila Parāntaka and Sri Māra, son of Varaguna I. But this is a mistake. The only reason for thinking that Jatila Parāntaka had the title is that Jinasena (783 A.C.) refers to a Sri Vallabha of the south as his contemporary in a verse (Harivamśa-Colophon 51). This verse has not been properly understood till now, at least by V.A. Smith and R. Shama Sastri. It means that in Śaka 705-783 A.C. Indrāyudha protected the North (Kanauj), (Dhruva) Srivallabh (a common Rashtrakūta title), son of Krishna (I), protected the South (Dekhan), Vatsarāja of Avanti protected the East (Malva) and Jayavaraha protected the West-- Soramandala (Surashtra). The Vallabha of this verse was therefore, a Rashtrakūta and not a Pandya at all.

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JAINA BIBLIOGRAPHY
1173
1220
J. C. Ghose.--Early Capital of Gurjara Pratihāras of Mahodaya. (I.H.Q. Vol. VII. 1931).
P. 754. Jain Harivansa regarded as strengthening the inference that the Pratihäras were established at Ujjain and not Bhilmal before they transferred their capital to Kanauj.
1221
B. C. LAW.--Buddhistic Studies, Calcutta & Simla, 1931.
P. 7. Tamil works datable with certainty to the 7th century & others presumably datable before that makes references to Buddhism and Jainism in such a way, as to justify inferences to these latter occupying a comparatively high position; & exercising a degree of influence to merit the attaks of Hindu saints and sages.
P. 8. Seven monumnets (in S. India) bearing inscriptions in Brahmi characters existed in the time of Hiuentsang belonging to Jainas and Buddhists.
Jainism referred to in the Tamil classical literatures.
P. 15. Mani mekhalai dealing with two sections of Jains viz. Ājivakas and Nirgranthas. Later Tamil literature frequetly mentions Ājivakas.
P. 73. Intercourse between Mahāvira and Gosāla referred to in Jaina Bhagavati and in the Chinese version of Samannaphala Sutta.
P. 74. Jaina Angas mentioning the names of Makkhaligosalaputta and Nigantha Nāthaputta.
P. 75. Jains agreeing with Buddhists in grouping Kassapa's docrtine under Akriyāvāda.
P. 76. Jain Bhagavati admitting Gosāla attaining Jinahood.
P. 80. Division of Karma into act, word and thought play an important part in Jains and Buddhist thought.
P. 81. Mahāvīra and Buddha---describing the main contents of Ajita's doctrine of non-action (Akriyāvāda).
P. 83. Śilanka--a Jain commentator identifies the doctrine of Pakudha with the system of Bhagavat Gita, the Sänkhyam and some of the Saiva systems.
P. 85. Rejection of Kaccayana's identification of thought with being by Mahāvira and Buddha. Negative infțuence of Kaccayana over Jainism,
Ayan
.
.

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1174
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P. 86. Mahavira's death prior to Buddha's mentioned in Sama gama Sutta, and Pațikasutta (also mentioned in Encyclopaedia of Religion and Ethics).
P. 87. Mahāvira and Gosāia the sophists of the time according to Buddhist writings the founders of Niganthas (Jainas) and Ājivikas or Maskarins respectively.
P. 88. Mention of fourfold self restraints (cātuyāma samvara) of Mahavirafully described.
P. 113. Lord Rşabha the first of the Tīrthankaras showing men the right path testified in Hindu Purānas.
Iksaku-Vamsiya Ksatriya Nāthas or
P. 114. Mahāvīra a descendent from Jñātris ancestors of Mahāvīra.
P. 114 (n.) Thought and true knowledge a great necessity for the Jainas.
P. 115. Kundanagāra a suburb of Vaiśäli--the birth place of Mahāvira,
P. 115 (n). The denial by Digambaras of Mahāvīra's marriage with Yaśodharā.
Prevelence of Jainism before Mahāvira----Four kinds of samaņas : (1) Arahat Jina, (2) Nirgrantha Acārya, (3) Nirg. Upadhyāya and (4) Nirg. Sadhu existence of Jainism before Buddhism.
P. 116. Mahāvira born with 3 kinds of knowledge viz. mati, śruta, and avadhi.
P. 118. Buddha a Jain muni at a certain stage of his ascetic life. Buddha a disciple of the learned Jaina saint Pihitashrawa who ordained him as Buddhakirti in the Sangha of Sri Pārsva at the town of Palasa.
Pp. 119-124. Jain Ācāryas, prescribed nudity as an essential step towards goal. The philosophy of wearing clothes and utter nakedness of the Jains fully discussed.
Pp. 125-136. Mahāvira's early life, renunciation, his preachings described, compared to Buddhistic philosophy.
Pp. 136-138. Controversial opinions as to the year of Mahāvīras' death-545 B.C. as the authoritative year of Mahavira's Nirvana.
Pp. 138-144. Mahāvīra's Dharma, Nirvāna, influence of Brahmanical doctrines over Jainism compared to Buddhistic tenets fully discussed.

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1175
P. 149. Comparison of Samsāra-paravāha of Buddhism to that of Jaina Philosophy mentioned.
Pp. 150-162. Karma theory of Mahāvīra & Buddha fully described,
P. 163. Mahavira's 'Ratna-Traya' the three-fold path of Right belief, Right knowledge and Right conduct discussed.
P. 171. Mahavratas of Jaina Muni and Anuvrates of a lay Jaina mentioned.
P. 172. Arhatship of the Jains fully discussed.
P. 334. Mahāvira's opinion on doubt and faith agreed upon by Buddha.
P. 729. Ardhamagadhi or Arşa the language of the Jaina Canon.
1222
H. C. RAY--The Dynastic History of Northern India. Vol. I. Calcutta, 1931.
P. 10. Destruction of Valabhi by Arabs mentioned in Jain works.
probable identification with
P. 285. Mention of Indrarāja's (of Kanauj) Indrāyudha of the Jain Harivarsa.
P. 355. Mention of 7 Jain teachers with names ending in Sena in the Dharwar district (Bombay) (Prof. R.C. MOJUMDAR PTCC Cal., 1922).
Pp. 560-61. Bijapur stone inscription of Dhavala found in the Jain temple 2 miles off from Bijapur village in the Bali (Godwar) district of the Jodhpur state records the granting of gifts to Jains by Vidhagdharāja in $ 973. Mention of Süri Sāntibhadra the pupil of Vasudeva-states that the Gosthi of Hastikundi renovated the temple of the first Tirthankara (Rşabhanāth)-image of Tirthankara within-Inscription composed by Sūryācārya and engraved by Satayogeśvara,
1223
C. E. PARSONS-A town in the Mysore State. 1931.
P. 15. Mention of Rāmānujachārya taking shelter in the court of the Jain King Bitti Deva-12th century-Seventeen days public disputation between Rāmāunjāchārpa and Jain Pandits at Tonnur-conversion of the Jain King Bitti Deva to Vaishnavism.
P. 16. Mention of Bittideva's dissatisfaction over the Jain priests-mutiliation of Bitti deva's figure by the Delhi emperor in order to discredit him with his Jain officials.

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P. 17. Defeat of Jain exponents in the debate with Rāmānujachārya--a legendary statement of the Jains being crushed to death in oil mills --Sravana Belgola inscriptions record Vishnuvardhana perse--cutting the Jains for a time, but endowed and built bastis at Śravaņa Belgoļa.
P. 18. Mention of 12,000 infuriated Jains meeting Rāmānujācharya, legendary tradition of the demolition of 700 Jain bastis for building 700 maths.
P. 19. Queen Santala Devi-wife of Vishnuvardhan- a Jain. Her mother queen Machikabbe-a Jain-making of grants specially to Śravanabelgoļa by Santala Devi-her death by Sallekhana in 1131 A. D.
Lakshmi-wife of Ganga Rāja a Jain.
P, 20. The monument of Shah Salar Masaud Ghazi, Tonnur was enlarged and endowed with the spoils which the Brahmins had torn from the Priests of Jaina.
P. 59. Sravana Belgola-Sravana (meaning the Jain Ascetic). Belgola (the white pond)-a chief seat of the Jains in S. India-Chandragupta's pilgrimage to Sravana Belgo!a with Bhadrabāhu--their death by sanyasans (Samadhi or Sallekhanā). Records of self-inflicted deaths in the lower hill-the higher hill crowned by the largest stone statue of the image of Gaomateśvara.
Pp. 60-74. Chandra-giri hill-Twelve bastis,
Facing p. 6. Photo of Chandragiri (Plate).
P. 61. Its sanctity begins from the pilgrimage of Chandragupta and Bhadr. abāhu. According to Dr. R. S. SASTRI (in Mysore Archaeological report for 1923) : (1) the image of Gomata was set up in 1028 A.D., (2) Chandragupta's, (ii) pilgrimage with Bhadrabāhu, (iii) for Sravana Belgola ruled by Kakutsthavarma. Pilgrimage in 429 A.D. (from an inscription discovered on a stone pillar in Mathura 1928) Chandragupta's dreams interpreted by Bhadrabāhu-his pilgrimage with Bhadrabāhu and 12,000 disciples.
Bhadrabāhu's death by Sallekhana-Chandragupta's death by Sallekhana in 298 B.c. in a cave South-West of the hill. The death recorded in Pārsvanātha basti inscriptions of 650 A.D.---mention of Sāntisenamuni.
Inscription (E C., VIII No. 1) records the death of 700 rishis by Samadhi in 600 A D.--Existence of 900 legible inscriptions on the hills-record of men and womens' sanyasana-Nandisena-his Sanyasana.

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1177
Bastis at Sravaņa Belgoļa are of the Dravidian type. Oldest probably built in the middle of 8th century A.D.
The Părśvanātha basti-earlier than 1129 A.D.-dedicated to Pārsvanāthaelaborately decorated-15ft. high image of Pārsvanātha-Manstambha in front4 Jain figures in the pavillion and 4 Jain deities sculptured on the base--erected by Puttaiya, a merchant of the time of Chikka Deva Rāja Wadiyar. An inscription of 600 A.D. on a rock to the south of the basti records Bhadrabāhu's prophesy of calamity in Ujjain.
The Katlalebasti or the Dark temple-largest on Chandragiri raised by the general of Ganga Rāja in memory of his mother Pochavve had a tower formerly. A tiny temple nearby (19' x 15'). The Chandragupta Basti-dedicated to the eighth Tirthankara attended by Yaksha Syama and Yakshi Jvālālāmālins-built in 790-800 A.D.
The Chamunda Rāya Basti built by the minister Chāmunda Rāya about 982 A.D.-image of Neminātha-an inscription on the base records its setting up in a temple, now vanished, which was the gift in 1138 of Echana, the son of General Ganga Rāya. Upper storey added by Chāmunda Rāya's son Jinadevana 995 A.D. and dedicated to Pārsvanātha-An inscription on the second pillar of the mantapa south of the basti records Kondakura being able to fly and to levitate (E. C. VII, 117).
The Eradu Katte Basti, or the temple of the two buildings to Ādinātha-built by Laksmi devi, wife of Ganga Rāja in 1118 A.D.--epitaphs on a pillar noting the death of a woman Lakavve in 1121 A.D.-and of Demati, wife of the merchant Chamunda by Samadhi. Another epitaph of a guru named Meghachandramuni epitaph of Sri Isarayya who died in 900 A.D.
P. 67. Photo Chandragupta Basti.
P. 69(n). Syādvāda-a highly technical term, used to describe the Jain philosophy. It may be rendered the affirmation of alternative possibilities (Hist. of Kannavse literature p. 23).
P. 72(n). Mention of Marasinga's death by Sallekhanā.
The Gandhavarana Basti-dedicated to Santinātha---a glowing panegyric of the queen Santala devi, wife of Vishņubardhan. Inscription on the third pillar of the second mantapa records the grief of Marasingha, the father and Machikabbe. the mother of Santala devi at her death by Sallekhana in 1131 A.D. Mention of Machikabbe's death by sanyasana.

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JAINA BIBLIOGRAPHY
The statue of Bharateśvara-a 9 ft. high statue representing Gomata's step brother, carved only from the Knees up-of 600 A.D. (E.C. VII, 61)-caused to be made by a Jain guru Arittha Nemi. The Kuge Brahma-deva pillar of 10th century.
Pp. 75-85. Vindbyagiri Sravana Belgola-Tyagada Brahmadeva pillar or the pillar of the Gifts--inscription on either of the hill recounting the exploits of Chămunda Rāya-Original inscriptions defaced by Hergude Kanna and a Yaksha carved on the south base by Hergude Kanna--A beautiful plate in E.C. II, p. 41'peculiarly Jains'--FERGUSSON. Brahmadeva stambhas crowned by seated figure of that God and Manastambhas bearing small pavillions in which Jina figures stand.
Image of Bāhubali to the right and Bharata on the left of the Stairway. Siddha's Bonlder with numerous inscriptions and rows of sculptured Jain SaintsAbhisheka of Gomata by Chamunda Rāya 1028 A.D. (3rd March). The story of Gullakayajji's offering of milk to Gomata-narrated --image of Gullakayi--inscription on the pillar behind her speaks of her as Yakshi devotee-inscription dated 1300 A.D. discovered on the rock records the death of Mallisetti, a merchant's daughter, by sallekhanā--seated figure of the Tirthankaras in the courtyard, image of Gomata and Kushmandiñi of 1200 A.D.
P. 80. Photo Statue of Gomata-Statue of Gomata attended by Chauri bearers, raksha and Yakshini to the left of the Yaksha--a round basin called Lake of Lalita. Genealogy of Gomata --Legendry record of Bharata setting up an image of Gomata 2,000 ft. high in the forest of Pandanapura. Gomata image.-its legendry set up by Chāmunda Rāya in 1028 A.D.---mention of Chāmunda Rāya's Rock bearing figures and names of Jain gurus-grant of villages valued at close by the image recording the original dates--image fully described-shortened finger in the left hand mutiliated by Rämänujachārya-Refashioned later on. Height of the image--
60' 3" recorded by Duke of Wellington (1800).
70' 3" recorded by Dr. Buchanan about the same time.
71' O" recorded by Mr. J.D. Legge of the P.W.D.
57' 0" recorded by Mr. Bowrig, 1st Jan., 1865.
58' 0" recorded by Mr. Lewis Rice.
measurement of different limbs of the image given.

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JAINA BIBLIOGRAPHY
1179
Mention of Boppana, a Jain writing a short poem (1180 A.D.) describing Gomata-The creepers which twins round Gomata's arms is said by the Jains to be the Mādhavi.
P. 86. Mention of the settlement of disputes of the Jains and Vaishnavas by king Bukka Rāya, 1355 A.D. Bhandari Basti-Śravanabe!go!a--so called because built by Hulta, the bhandari or treasurer of Narasimha l-erected in 1165 A.D. a huge temple dedicated to Tirthankaras-now in decay and neglected.
The Jain math, Śravanabelgo!a--carving resembling those of the bastis at Halebid--numerous images of Tirthankaras within-old paintings on the walls depicting Jain scenes ----Leśyā; is that which the soul is tinted by merit or demeritTwo interesting images now in possession of the head of the Sanskrit College near the math.
These images were given by Ladies Malabbe and Kannabekanti to one of the Bastis in Kalastavadi 800 years ago Mention of the demolition of 101 temples to furnish materials to enlarge the Ranganatha Svāmi temple in 12th century.
Mention of small Dravidian temples. Akkana Basli of Hoysala style of architecture-dedicated to Pārsvanātha--fully described--a seated Jina figure-Erected in 1181 A.D. by lady Achiyakka ---Akkana a shortened form of her name--a seated Jina on the Top inside.
The Terina Basti-dedicated to Bāhubali or Gomata-built by Marudevi, mother of Poysala setti and by Santikabbe mother of Nemi Setti 52-images of Jinas--supposed to represent the heavenly Mount Meru (In Terina Basti) is supposed to represent the heavenly Mt. Meru.
The mahānavami mantapa erected in memory of Nayakirti-muni a Jain teacher who died in 1176 A.D._fully described.
Mention of bastis in ruins particularly in Hale Belgola and Sanehalli.
Jinanāthāpura founded by general Ganga Rāja about 1117 A.D. of Hoysala style and dedicated to Sāntinātha. Basli described.
P. 104. Wall inscriptions (Belur 58) and copper plate (Belur 71) inside the Keshava temple, records commentary to Vishnuvardhan's conversion from Jainism to Śri Vaishnavism, in 1117 A.D.
Sthala-Purāņa at Śravana Belgoļa gives the reason for the earthquake which visited during the building of Keshava temple for the Kings Vishsuvardhana's persecution of Jains and his abandonment of the Faith,

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JAINA BIBLIOGRAPHY
P. 105. Restoration of all the Jain grants by Vishnuvardhan for the cessasion of the frequent earthquakes.
1180
Pp. 142-146. Halebid-The Jain bastis in ruins-mèntion of 720 bastis dotted near the country side-three Jain bastis were built after Vishnuvardhana's rancour against Jains have died down. Largest built in 1133 A.D. by Boppa in memory of his father general Ganga Rāja-Bore at first the name Drohaghattajinalaya- change of name to Vijaya Pärśvanatha under the direction of the king VishnuvardhanaImage of Pärsvanatha in the innermost shrine-14ft. high-fully described-face resembling the great Gomatesvara at Sravana Belgola-Dharanendra and Padmavati on either side of the image. Dr. Buchanan's description of the temple. Sarvähnayaksha and Kushmandini on the doorway.
Inscription (Belur 128) states a Lingait official stamping a linga on the pillars of this basti in 1638.
Other two bastis similar in design-middle one dedicated to Adinatha in 1138 A.D. by Heggade Mallimayya-Santinätha Basti built 66 year later a 14 ft. high figure of Santesvara. A tall and slender manstambha in front of the temple bearing. bas-relief figures of Gomatesvara.
Pp. 224-26. Appendix V. The Jains, Tirthankaras, Nirvana-described Division into sects-Digambaras and Svetämbaras-image worship by-Jain vow of Sallekhana, Sanyasana or Samadhi discussed.
1224
George M. MORAES.-The Kadamba Kula. Bombay, 1931.
P. 3. Chandragupta Maurya and Bhadrabähu.
P. 7. Origin of the Kadamba family according to the Jains.
P. 34
There grants of Mrigesavaramma to the Jains-i.e. to the Kürchakas (naked mendicants), Svetapata and Nirgrantha. Jainism-popular religion in the Kadamba empire.
P. 49. Ravivarmma-his Halsi inscription records provision for the celebration of the eight days festival (Kärttika) of the god Jinendra. The second Halsi record mention a grant made by him to the god Jinendra.
Harivarma-his grant to the temple of the Śramanas.
P. 85. The Prakasti of the Uttarapurana (Ś. 820) says that Bankapura, the greatest of cities was founded by Bankeyarasa.

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JAINA BIBLIOGRAPHY
1181
P. 85. Jakkiyabbe, the widow of Sattarasa Nagarjjuna the nalgavunda was entrusted with the office of her husband by Krishna II. She died by performance of the Jain vow.
P. 111. Kirtivarmma in one of his records it is stated that he founded agraharas (seats of learning) where lived Brahman and Jain scholars; one of such agrahāras was the famous agrahāra of Kuppatur, and the tolerant spirit prevailing there'is expressed in the Kuppatur grant of Kirttivarmma. "By that consecrating priest Padmanandi-Siddhāntideva the crowned queen Malala Devi having had the Kuppatur Pārsvadeva-chaityālya well consecrated--she worshipped in the prescribed manner all the Brahmanas......of the immemorial agrahāra Kuppatur, and having the name of Brahma-Fainalaya given to it by them.
Pp. 115-116. Chāmunda Rāya Belagami inscriptions: One of his grants to the Basadi of the Balagāra.gaña connected with Jayahuti śāntinātha, it is dated A.D. 1048. The other grant (A.D. 1048) also to the same basadi of Balarar. This Jain congregation of Balagāra was held in high veneration for its au icerity--Kesavanandi an ascetic and disciple of Meghanandibhattāraka of the same gana, made this grant.
P. 119. Lakshmana's minister and chief treasurer śāntinātha, a distinguished Jain poet had the title of Sarasvatimukhamukura and was author of Sukumāracharita. He persuaded Lakshmaņa to build the wooden basadi of Mallikamoda Śāntinātha in Baligrama (Belagami).
P. 249. The Kadamba Kings were of a very tolerant disposition. This toleration is evidenced by the numerous grants they made to the Jains, which led Dr.J. F. Fleet, Mr. K. P. PATHAK and others to suppose that the Kadambas were of the Jain persuation. The error was however corrected by Dr. FLEET in the second edition of his Dynasties of the Kanarese Districts. The religion of the Kadambas was Brahmanism and not Jainism during the Kadamba rule.
P. 252. Jainism had always been a stumbling block in the path of progress of the Saiva religion.
King Kākusthavarmma granted the village of Kheta to Śrutakirti.
Mrigeśa and other kings made grants to the Jains Inscriptions refering to the Jaina ascetics such as Sveta pațas, Yāpaniyas, Kūrchakas and the Nirgathas (FLEET, Sanskrit and old Kanarese inscriptions I A. vii, p. 38; p. 34; King Ravivarmma used to cansult Kumāradatta. Jainism grew unchecked during the supremacy of the Kadambas and received fresh stimulus in the time of the

Page #163

1182
JAINA BIBLIOGRAPHY
Rashtrakūtas. Jain gurus Virasena and Jivasena. Jayadhavala, Vijayadhavala, Atidhavala and Mahādhavala the four scholarly works. Jaina Mathas were established in all parts of Karnataka.
P. 253. Queen Malala-Devi partonised the Jain monastery at Kuppatur. Jaina monasteries at Bhandavapura & Belagami.
Growth of Jainism brought about the decay of the Saiva worship.
P. 257. Jain ceremonies, the eight rites of the Jaina temples, self-destruction by starvation. Jakkiabbe who was holding the office of nalgaunda of the Nāgarkhanda seventy expired in performance of the Jain vow of fasting.
P. 265. No. 26-Photo of Jain Basti at Halsi.
P. 288. No. 31. - Photo of Jain Basti at Yalavatti.
Pp. 291. and 294. Students of different races and creeds and from all quarters flocked to agrahāras to acquire knowledge at the feet of the Savanta-the agrahāras of Kuppatur and Belagami were famous in the Kadamba dominions,
Pp. 296.297. An epigraph at Chikkamagadi in the Shikarpur Taluqua tells that the Kadamba king Boppadeva made a gift to the Jaina matha at Magadi where a Jain temple was built by Sankara-Samanta, the general of Boppa-deva.
Pp. 297-98. That most important of the mathas in the Kadamba dominions were those of Belagami, Kuppatur and Bandhavapura. The professors in these monasteries were very learned, the second acharya of the temple at Bandhavapura was a great scholar who published commentaries and was a grammarian, logician. poet and dramatist and the acharyas of the Jaina monastery at Kuppatur were also distinguished for their learning.
P. 301. Literature --Sāntinātha the finance minister of Lakshmaņa of 1068 compiled the Sukumaracharita, his preceptor was Vardhamana. His titles were Dandanātha Pravara, Para mjina Matambhojini Rājahamsa, Saraswatimukhamukura, Sahajakavi, Chaturkavi and Nissahāyakavi.
P. 309. The earliest of the Kadamba temples did not radically differ from the Andhrabharitya structures. The oldest monuments seem to be at Halsi, the old ciiy of Palasika, (Pl. 26. p. 265) there is a Jain basti at this place, which was built by the Kadamba king Mrigesvarmma (5th century a.v.); its description.

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JAINA BIBLIOGRAPHY
1183
P. 311. The Jain basti at Yalavatti (Pl. 31. p. 288) is important as it marks a further stage in the envolution of the Kadamba power; description given.
Names of places identified.
P. 326, Abbalur--chief town of the Kod Taluqua, Dharwar dist. There was a Jain temple.
P. 240. Kalavanga-identified with Kadaroli village in the SampgaonTaloqua, Belgaum dist. This village was divided into three parts, which were given, one to the god, one to the ascetics of the Svetapatas, and one to the Nirgrantha sect.
Unpublished inscriptions
Pp. 418-427. No. 6. Mangundi Dharwar Taluqua, inscription of Jayakesi III, mentions-Ekaviryachāryā of Yāpaniya sangha his son, Bāhubali of Kameyagana, this great sage was known as Bahubalisiddha Siddhantikanta Tippogonda in the Kāņuga line.
1225
A.Y. ALI.-Medieval India. London, 1932.
P. 26. Raja Shekhara though a Shaiva honoured the Jains.
1226
P. C. Sen.-Some Janapadas of Ancieni Radha, I.H.Q. Vol, 1932.
P. 521. Rādha, one of the sixteen great Janapadas of India referred to in Jain Anga called the Bhagavati Lädha. In the fourth Jaina Upānga, the Pannavanā, also Lādha is mentioned as one of the Ariya Janapadas or countries of India with Kodivarisam as its chief city.
1227
K. R. SUBRAMANIAN.-Buddhist Remains in Andhra. Madras, 1932.
P. 28. Jainism--a popular religion in the ceded districts of Andhra-mention in the accounts of Hiuentsang.
P. 30. Mention of Jain asceticism.
P. 32. Mention of Jain Sanjäsi.

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1184
JAINA BIBLIOGRAPHY
P. 33. Popularity of Jainism in Karnataka and Dravida-mention of Buddhist Rāmatirtham being usurped by Jains.
(n) a number of Jain images exist in Godavari dist.-Jain remains in ceded districts--a few Jaina traces in Drākshärāma temple.
P. 04. Destruction of Jainism in the approach of Kumărila Bhatt, Sui Sankarächärya and the Bhakti cult.
P. 125. Re-establishment of Brahmanical religion by the devotees of Kokarneśvara over Buddhism and Jainism in Andhra.
1228
H. C. RAYCHOUDHURY-Studies in Indian Antiquities. Calcutta, 1932.
The lack of authori
P. 6. Rigveda held older than Pārsva (by Winternits). tative works on Parsva lessens confidence of the statement.
1229
RENE Grousset-The Civilizations of the East (India). Vol. II, Translated from the French by C. A. PHILIPS. London, 1932.
Pp. 131-2. Similarity of style between the Buddha and Jain statues at Mathura-FOUCHER's theory that they are an Indian adaptation of Gandhara art.
Pp. 226-8. Jain architecture-features of a Jain monastery.
Pp. 345.6. Indebtedness of Indo-Moslem to Jain architecture--mosque at Aimere inspired by Vimala Sha temple at Mt. Abü; Qutbal-Islam of Delhi built on site and with materials of a Jain temple; Indo-Moslem decoration or delicate lacework in stone recalls Jain decoration,
P. 356. Fusion of Jain and Persian art under the Moguls.
1230
Chimanlal l. SHAH.
Jainism in Northern India. 800 B. c. 0.A. D. 526. 1932.
1. Jainism before Mahāvīra.
II. Mahāvira and his times--Jain philosophy, history of the Jain churchdifferent sects.

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1185
III, Jainism in royal families-Vidhehans, Lichchhavis, Jñātrikas Vajjis, Mallakins, Ganarājas of Kasi-Kosala-Saisunagas, Nandas, Mauryas.
IV. Jainism in Kalinga-desam-Khāravela and the Häthigumphā inscriptionthe Khandagiri, Udaygiri, and other caves.
V. Mathura inscriptions and Jainism,
VI. Jainism during the Gupta period.
VII. Jaina literature of the North--the Siddhānta-Pūrvas, Angas, Upangas, Prakirņas, Chedasūtras, Mülasütras--commentatorial works called Nijjuttis.
VIII. Jain art in the North.
1231
N. Subha Rao.-Two centuries of Wadeyar Rule in Mysore. (1565-1761) (QJMS. Vol. 23, No. 2, 1932, Bangalore).
Pp. 175-76. The Council - In the administration of the country, the King was assisted by a council. Of these Councillors some interesting details are found in Ananta Kavi, Belagolada Gommațeśvara Charitre MS. K.A. 202, in the Mysore Oriental Library, Pp. 100-09). Councillor Viśālāksha Pandit, an expert in all sciences and in Jain philosophy and religion, the foremost minister of Chikkadevarāja (1673-1704). In 1679 the Mastakapūja to Dorbali at Śravanabeļgola was performed under his guidance. In a grant [E.C. III, (I) Nj 41] he is referred to as Dodda Pandita of Yelavandur. His death was brought about by his enemies on sectarian grounds.
P. 185. Under Chikkadevarāja, Anniah, son of Javana Setti, a Jaina, was the Officer in charge of the mint and Treasury He was favoured by his master being allowed to construct a pond in Sravanabelgoļa. He remained in Office as late as the reign of Krishnarāja I.
1232
B. A. SALETOR.-Harshavardhana in the Karnatak. (Q.JMS, Vol. 22, No. 3, 1932, Bangalore).
Pp. 313-317. Aihole inscription of Saka 556 (A.D. 634). It is an eulogy by Ravikitti who during the reign of the Chālukya Polekesi Satyāśraya (i.e. the Western

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1186
JAINA BIBLIOGRAPHY
Chalukya Pulakesi II) founded the temple of the Jinendra (KIELHORN, Ep. Ind. VI, p. 2). The conclusion is that
(a) The Aihole inscription of 634 A.D. is not the earliest record of Pulakesi's victories and especially of his victory over Harsa;
(b) That the geographical and chronological order of conquests as given in it cannot be relied upon; and
(c) That it is more or less a general resume of the conquests of Pulakesi written by his court poet.
1233
S. C. CHAKRAVORTY.-Some Points Regarding the Origin af the Licchavis of Vaišali. I.H.Q. Vol. IX, 1933.
P. 441. The Jains make Trišala, the mother of Mahavira.
P. 444. Jainism and Buddhism found favour with the Licchavis so soon pro. bably owing to the absence of any religion based on philosophy and reason. Mahavira's parents-worshippers of Parsva referred to in Acârängasütra. Mahavira's austerities-no counterparts in the Vedas.
1234
E. J. THOMAS.-The History of Buddhist Thought. New York, 1933.
P. 1. Niganthas-a sect of Jains, rival school of Buddhism.
P. 6. Bhagavati Sûtra a Jain book which gives the names of 16 ancient king. doms of India viz. Angas, Magadhas, Kasis, Kosalas, Vajjis, Mallas, Cheties, Vamsas, Kurus, Panchalas, Macchas, Surasenas, Assakas, Avantis Gandharas, and Kambojas.
P. 12. The Jains and Buddhists held that escape from rebirth could be obtained by knowledge of a special way of life.
P. 16 (n). Buddhaghosa and Sarvästivädins interpretation of päräjika as "Suffering defeat" is the same word as the Jain paramciya.

P. 73. The Jain doctrine of Kiriyavada the doctrine of action fully described in Buddhist literature.

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JAINA BIBLIOGRAPHY
1187 P. 115. The Buddhist and Jain contradictory dictions of Karma fully described. According to JACOBI the original Niganthas followers of Pārśva and Mahāvíra probably borrowed the rigid rules from the Achelakas or Ājivikas.
P. 117. An act of killing even if unintentional, involved retribution is rejected in Kathavatthu xx, 1. The Jains are charged with holding Abbk., iv, 73; if Jaina Sūtras.
P. 119.
The doctrine of Nirvāna is compared with Jain austerities.
The conception of mukti or moksha in Buddhism and Jainism fully
P. 122. explained.
P. 123. Jainism an older faith than Buddhism. Buddhists' probable borrowing of the idea of annihilation from Jain tenets.
P. 147. Pārsva-historical personage.
P. 151. Bhagavat, “Lord” a common term used by Hindus, Buddhists and Jains. Jain title 'conqueror' of their leaders possesses a distinctive feature, to themselves.
P. 247. Survival of Jainism for monastic systems. Jainism-"the creed of a cultivated class from which the masses are excluded".
1235
R. D. BANERJI.-- The Age of the Imperial Guptas. Benares, 1933.
P. 103. No Jain inscription of the reigns of Samudragupta or Chandragupta II-discovered-earliest known Jain inscription of Gupta period-in 432-3 A.D. a Jain image dedicated at Mathura by a Jain lady named Sāmāļhyā.
P. 104. Inscription on stone pillar at Kahaun in Gorakhpur district, recording the erection of five Tirthankara images.
P. 107. Jainism declining in Gupta period.
P. 108. Vata-Gohali inscription of 478-9 A.D., Pahārpur (Rajshahi district) - Yuan Chwang mentions Jaina medicants in North Bengal-hardly any evidence of existence of Jainism in Bengal during Päla period.
P. 140. Jain temples (Bastis) in North and South Kanara districts.

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1188
JAINA BIBLIOGRAPHY
1236
K. P. JAYASWAL.--History of India, 150 A.D. to 350 A.D. Lahore, 1933.
Pp. 44-5. Apsarā and Gaja-Lakshmi of Jain structural monuments-borrowed from the Hindus.
1237
N. C. BANERJEE.-Indian History. Calcutta, 1933.
P. 46. Mention of Mahavira--his preachings over masses irrespective of caste, creed, sex or age.
Pp. 51-53.-Jainism-Mahāvira--a religious teacher--penance for 12 years-- becomes a Jina and Kevali, Mahāvīra--not an originator of Jainism-Tirthankara-- religious priests of the Jains. Mention of Pārsvanātha as the last Tirthankara.
Tenets of Jainism--described-outward similiarities of Buddhism and Jainism discussed-mention of Svetāmbara and Digambara sects.
1238
H. Heras. -Studies in Pallava History. Madras, 1933.
A Jain temple at Tiruparuttikkunram of the later Pallava period
P. 90. mentioned.
1239
D. C. SIRCAR.---Maharaja Chandavarman af Komarti Plates. (I.HQ. Vol. X. 1934).
P. 781. Khāravela belonged to the Ceta dynasty.
1240
S. R. 'Das.-The Faina Calendar. (1.H.Q. Vol. X. 1934).
P. 332. In Jaina astronomy yuga consists of five years and begins with Abhijit-Jain lunar and solar years fully described.
Pp. 333-36. Řtu-Samvatsara i.e., the year of 360 days and nights together with Karma Samvatsara and Sāvana Samvatsara fully explained,

Page #170

JAINA BIBLIOGRAPHY
1189
1241
M. V. KRISHNA RAO.----Jainism in Gangavadi. (Q. J. M. S. Vol. 24, No. 1, 1933, Bangalore).
Pp. 48-59 ff. Jainism once most prevalent in Kannada and Tamil territories of southern India. Bhadrabāhu legend (Vienna Ori. Journal VII, p. 382); Mülasangha or the Original Congregation. Gangavādi, Kundakunda and Samantabhadra, proselytising on an extensive scale; by the 4th century A.D. Jainism had come to dominate the life and thought of the people of the Pandya, Chola and Chera Kingdoms, Kundakunda, author of Kurral, llangovadigal, younger brother of a Chera King and contemporary of Gajabāhu of Ceylon, author of Silappadikaram; Jain colonies at Kāveripattanam and Madura.
Gangavādi-occupied by Mysorean dynasty of the Gangas, later by the Hoysalas. Ikşvāku dynasty, ruled north of the river Krsnā in the Andhradeśa in about 225 and 340 A.D. Gangas belonged to this dynasty. Simhanandi laid the foundations of the Ganga dynasty about the middle of the 4th century (350 A.D.). The Gangas always ruled under the protecting and wakeful eye of Jinendra. The Gangas from the time of Srivikrama adhered more steadily to the Jain religion. Talavanapura or modern Talkad, the capital of the Gangas for about 8 centuries--once a mighty city, submerged in the sand by the Käveri.
Jain Acharyas and their work :
P. 52. Digambara Jainism supreme in the south till the 9th century A.D. Kundakunda occupied the pontifical chair about 8 B.C. He probably lived in Pataliputra, the seat of Dravida Sangha (I.A., XX, XXI; Digambara Pattāvalis pp. 60, 61) and an important town in Tondaimandalam, He wrote in Prakrit, then the court language of the Pallavas, for the benefit of the royal disciple Sivakumāra Mahārāja.
Samantabhadra, 3rd century A.D.; the most remarkable teacher ; his story. Simhanandi, another celebrated teacher, helped Madhava Konganivarma in founding his dynasty ; Gangavādi was then predominantly Jain. Simhanandi's successors Vakragrīva, Vajranandi author of Navastotra, and Pätrakesari refuter of the Trilaksana theory of utpada, uyaya and dhrauvya ; Sumatideva, author of Sumatisaptaka ; Kumārasena, and Chintāmaņi were the immediate predecessors of reputed Srivardhadeva (Tumbulāchārya and the author of Chūdamani).
A contemporary of Śrivardha was Pūjyapāda (Devanandi) preceptor of Durvinita. Pūjyapāda followed by Acārya Maheśvara,

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1190
JAINA BIBLIOGRAPHY
The Gangas, the Pallavas of Kanchi and Rāṣṭrakūtas of Malkhed were staunch Jainas. Western Chalukya Kings Pulakesin II, Vijayaditya and Vikramaditya II, favoured the Jain faith. Dravida Sangha founded at Madura by Vajranandi, a disciple of Pujyapada. Akalanka of Belgola, educated in the Buddha College at Ponnatanagara (Trivatur).
Sandusena, Indusena, Kanakasena, were some of the reputed teachers at
Annamalai.
9th Century: The Tamil country too produced some well-known Jain teachers as Mandalapuruşa Ajjanandi referred to in Jaka Chintamani, Kurandi Aristanemi. After their persecution by Appar and Sambandar, the Jains probably migrated in large numbers to Gangavaḍi and settled at Sravanabelgola. Mulasangha produced remarkable Acharyas-Prabhachandra (who predeceased Jinasena) Gunabhadra, Ajitasena, Dayapala, Vadirāja, Śrīvijaya. Arhadbali divided the Mulasangha of Saravati Gaccha into Sena, Nandi, Deva, Simha Sanghas (L.A. XXI, P. 73).
1242
K. R. SUBRAMANIAN-Some Noble families of the Eastern Chalukyan Period 615-1070 A.D. (A.I.O.C. VIIth Session, 1933).
Paṭṭavardhini family was... ancient... have served successive sovereigns. We do not hear of the Pattavardhini after the reign of Amma II (945-970) who pays the family the compliment of hereditary officials of the Chameka of this family became a Jain nun.
1243
Y. K. DESHPANDE: Conclusion-several remains of Jain Antiquity of Vidarbha dating from the 2nd or 3rd century. (A.I.O.C. VIIth Session, 1933).
P 828. Historically it can be shown the province was in touch with the Jain king as far back as 170 B.C..... Like the statues of the Vedic faith the statues of Jain faith are also being unearthed.

1244
Radhagovinda BASAK-The History of North-Eastern India. Calcutta, 1934.
Pp. 57-8. Cave-temple inscription of 425-26 A.D. discovered in Udayagiri, recording installation of the image of Pariva, by a disciple of acharya Gosarman, of the lineage of acharya Bhadra (Fleet, C. II, III, No. 61) Installation of Jain image at Mathura, mentioned in an inscription dated 432-33 A.D. (E,I. Vol. II, 210).

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TAINA BIBLIOGRAPHY
1191
P. 71. The Kahaum stone pillar inscription (Fleet, C.I.I. Vol. III, No. 15) records installation of five Tirthankara images,
P. 155. Toleration of Jainism in the 7th century.
P. 201. Yuan Chwang saw numerous Digambara Nirgranthas in Samatata (Eastern Bengal).
P. 231. Jains invited to Harsha's assembly.
Vihāra
at Vatagohali mentioned in Paharpur inscription
P. 304. Jain (Rajshāhi).
1245
Bhasker Anand SALETORE-Social and Political Life in the Vijayanagara Empire. 2 vols. Madras, 1934.
Vol. 1:
Persecution of Jains in Southern India in the first quarter of the 14th
P. 13. century.
P. 40. Exodus of Bhadrabahu to the South.
P. 73. Five Jain Chaityas existed and Jain men lived in Gerasoppe.
P. 74. Bharangi was a Jain centre.
Pp. 79-80. Mailapur wholly inhabited by Jains temple of Ādi Tirthankara.
Pp. 103-4. The famous Jain--Śrīvaishnava controversy and its settlement by Bukka I. Jain temples in the capital Vijayanagara.
P. 372. Disputes between Vaishnavas and Jains.
Vol. II :
P. 24. About B,C, 850 Arishtha Nemi attained perfection,
Existence of four castes among Jains proved by an inscription of the middle of the 10th century A.D. (My. Ar. Re. 1912-13, p. 31).
P. 42. The Kurumbars are said to be Jains (Taylor, Catalogue Raisonce, III, Pp. 399-400).

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1192
P. 54. The Pantacurhis were originally Jains.
P. 70. Jains and Vaishnavas were called Valangai and Idangai classes. P. 195. Two Jain kshatriyas settled in Mamgarasa and Changalaraya.
Pp. 242-4. Cruel mode of death by burying in the ground prevalent among Jains-prevalent in the 13th and the latter half of the 14th and beginning of the
15th centuries.
P. 339.
Endowment for Jain temple at kolgana in 1173 A.D.
P. 355. Harmony between Jains and followers of other religians.
Pp. 358-9. Generosity shown by people to Jains.
P. 407. Gomatabhiseka festival at Śravana Belgola and Karkala.
1246
JAINA BIBLIOGRAPHY
Oursel MASSON, P. WILLMAN, Grab OWSKA, H. D. and STERN, P.-Ancient India and Indian civilization. Translated from the French by M. R. DOBIE. London, 1934.
P. 24. Date of Mahavira.
P. 27. Jain literature as a source of history.
P. 37. Chandragupta Maurya was a Jain.
P. 39. Aśoka's tolerance of Jainism.
P. 58. Harsha's tolerance of Jainism,
Pp. 137-8, 144-7. Rise and growth af Jainism; Digambaras and Svetambaras.
Pp. 138-44, 150-2. Jain philosophy.
P. 140. Jain attitude to caste.
Pp. 148-50, 218, 248. Jain canons and other literature.
P. 168, 178. Influence of Jainism on Brahmanism.
P. 169. Brahmanic reaction.
P. 196. Jain logic.

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JAINA BIBLIOGRAPHY
1193
P. 203. Jain philosophy at the height of its expansion.
P. 208. Jain atomism.
P. 334. Jainism and Arabian Nights.
P. 356. Jain temples with domed halls.
P. 370. Jain religious art -- pictures of Tirthankaras of one same conventional. type.
1247
J. ALLAN--Cambridge shorter history of India.
Cambridge, 1934.
P. 14. Northern India divided into sixteen larger states-Mahajanapadas in 7th and 6th century B.c mentioned in Buddhist & Jainic writtings.
P. 15. Jñātrikas, a clan in which Mahāvira was born.
P. 16. Purāṇas supplemented by Jain and Buddhist literature which is a source of Indian history specially of Magadha. Mahāvira, son of the sister of Chetaka, king of Vaiśāli, and aunt of Bimbis ära of Magadha, Bimbisāra known as Śreņika by the Jains.
P. 17. Ajātaśatru--the Kūņika of the Jains.
P. 19. Jain tradition records Nanda as the son of a barber.
P. 34. Chandragupta, a Jain according to Jain tradition.
P. 96. A Jain inscription dated G. E. 141 (A.D. 460-1) records Skandagupta's reign as peaceful one.
P. 126. Mūlarāja the greatest figure of the dynasty Historians.
according to Jain
P. 128. Kumārapāla-a great patron of the Jains.
P. 131. The Jain Harivamsa was finished in A.D. 783-4.
P. 143. Probable identification of Indraraja with Indrāyudha of the Jain Harivamsa.
P. 165. Legends suggest Hoysalas originally Jain and later became Vaishnava,

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1194
JAINA BIBLIOGRAPHY
P. 365. Jains of both houses Sveta mbaras and Digambaras mentioned as taking part in the religious debate in the House of worship of Akbar.
361. Annexation of Mt. Abū by Akbar in 1576 A.D.
P. 369. Din-i Ilahi of Akbar, creed based largely on Jainism Zorobastrianism and Hinduism.
1248
A. S. ALTEKAR.-The Rashtrakūtas and their times. Poona, 1934.
P. 88. Amoghavarsha--his leanings towards Jainism-Jainasena preceptor of Amoghavarsha. Amoghavarsha follower of Syadvāda referred to in the Jain Mathematical work Ganitasārasaṁgraha of Mahāviráchārya.
P. 99. Krishna II a Jain-Gunabhadra the famous author of the last five chapters of Adipurāna - preceptor of Krishna. The adherance of Amoghavarsh and Krishna II to Jainism is not causative of the military decline of the Rāstrakūtas.
P. 272. Revival of Hinduism ineffective of the decline of Jainism in the Deccan under the royal patronage of early Kadambas Chalukyas and the Western Gangas. Rāstrakūta kings and viceroys influenced by Jains because of the existence of Jain scholars viz.-Samantabhadra, Akalankadeva, Vidyananda, Manikyananda, Prabhāchandra, Jinasena Gunachandra, and Pampa.
Mention of the sufference of Jains in the hands of Saiva fanatics.
Pp. 273-74. Mention of Kộishnavarma of Kadamba performer of Aśvamedha sacrifice giving munificient gift for a Jain establishment. Mention of Karka Sauvarnavarsha a staunch Saiva of Gujarat giving a field for a Jaina Vihara. Amoghavarsha-a Jain an ardent admirer of Mahalakshmi.
Mention of the gift of a field to Jain monastery by Brahmanas of Ballal family at Mulgund in 902 A.D. erection of a Jain temple by Mahāsāmanta Prthvirāma a contemporary of Křshna II in C 875 A.D.--Building of a Jain temple by ŚrisenaBelur inscription 1022 A.D. mentions Akkadevi as practising the rituals of Jina, Buddha and Ananta. Dambal stone inscription of Dharwar of 11th century records its grant by Balanju, a Saiva but opening it with a salutation to Jain munindras.
Pp. 307-308. Defeat of the Buddhists in the religious discussion at Śravaņa Belgoļa in the presence of Hemasitala of Kanchi by Akalanka in C. 780.

Page #176

JAINA BIBLIOGRAPHY
1.195
Pp. 309-317. Jainism ---set back for the rise of Lingāyat sect, great relics of Jain educational formulas-left in the entire Hindu society. Jains-patronised by Kadambas Chālukyas, Gangas.
Rāchamalla's creation of Jain establishment in Coorg. Rāya Rachamalla vasati, Ganga-Permadi-chaityalaya and Ganga-Kandarpa-chaityamandira-Jain edifices. Mārasimha II, a staunch Jain disciple of Ajitasena. Mention of Mārasimha's death by Sallekhanā Chamund apurāņa work of Mārasimha's minister Chāmundrāya, the erector of the Gommateśvara image at Śravana Belgola, Ganga Rāja and Hulla. Hoysala minister were Jains. Jinasena preceptor of Amoghavarasha mentioned in former's Pārsvabhyudaya and Sarasangraha, a Jain mathematical work. Amoghavarsha's offering of a finger to Mahālakshmi for the extrication of his kingdom from an epidemic. His practice of the vow of akinchanala. Krshņa II, Indra III were Jains. Death of Indra IV by Sallekhana.
Ruttas of Saundatti, Bankeya the governor of Amoghavarsha I, Jains. Lekaditya Bankeya's son, Srivijaya, a general of India III were Jains. Lekaditya Bankeya's son, Srivijaya, a general of India III, were Jains.
JAINS mistaken for Buddhists in the moslem records of Alberuni and Al
Idrisi.
Life in Jain Mathas-fully described. Krishnavarma a Kadamba king, a Jain but having the title of Ranapriya. Mention of Amoghavarsha offering dreadful feast to the god of death on the battlefield of Vingavalli.Jain Kings not enthusiastic in warfares.
Jainisin and Buddhism -- not responsible for the military emasculation of the population that let to the fall of Hindu India.
Pp. 409-410. Considerable contribution of the Jains to the Indian literature. Aptamimänsä, work of Samantabhadra containing the exposition of the Syadvada. Ashtasati of Akalankadeva written in early Rästrakūta period.
Sravan abelgola inscription no. 67 mentions Akalankadeva describing his own greatness Sāhasatunga who probably was Dantidurga-Tradition of Akalankadeva being the son of Krishna I. lacking evidence. Ashta---sahasri of Vidyānanda-a Jain work. Parīkshāmukhasūtra. Jain work of logic by Mānikyanandin and commented upon by Prabhāchandra. Pramey.zkamalamārtanda and Nyayakumudachandrodaya Jain works of Prabhachandra. .

Page #177

1196
JAINA BIBLIOGRAPHY
Mallavädin, a Jain writer on logic-founder of Digambara monastery at Naosari. His commentry viz., Dharmottaratippanaka on the Nyayabindulika of Dharmottaracharya. Jinasena's Harivamia finished in 783 A.D. His Adipuräna completed by his disciple Gunachandra. In Parivabhyudays of Jinasena utilizes the lines of Meghaduta in narrating the life of Parsva Amoghavṛtti of a Jain work of Sakaṭāyana a treatise on grammar. Ganitasarasangraha of Viracharya, a work on mathematics composed during the reign of Amoghavarsha.
P. 411. Karnatak-a stronghold of Jainism-Pampa, a Canarese Jain author of 10th century A.D. Adipurana of Pampa, a Jain work, finished in 941 A.D. Vikramarjunavijaya, a historical treatise of Pampa which glorifies his prtron Arikesarin II as Arjuna. Santipurana, a work of Ponna (10th century). Chamundapurana a Jain work of Chamundaraya (10th century) Ajitatirthankarapurana of Ranna, Jain work finished
in 993 A.D.
Rastrakutas-tolerant of Jainism, Buddhism and Hinduism.
1249
PAUL Masson-Oursel, HELENA De Willman-Grabowska, Philippe STERNAncient India and Indian Civilization, London, 1934.
P. 24. Rise of Jainism.-There was some connection between the development of Buddhism and Jainism and the Iranian reformation of Zaroaster. The date of the beginning of Jainism cannot be fixed. Mahavira, the founder of Jainism, died in 528 8.c., according to European scholars the date is 477 or 467.
P. 25. Bimbisära or Śrenika, the fifth king of Sisunaga line is claimed by both Jains and Buddhists as one of their sect.
Jainism favoured by kings
P. 37. Chandragupta Maurya-died at the age of fifty (298 B.c.) No truth in the Jain tradition of Bhadrabahu and Chandragupta.
Pp. 38-39. Asoka's fight against sufferings of all kinds bears the stamp of Buddhism and Jainism. Himself a convert to Buddhism, heaped favours on the Brahmans and gave such help to the Jains that he came to be regarded as one of them.

P. 58. Harsha or Siläditya summoned a council at Prayäga, where he heaped presents upon. Brahmans, Jains and Buddhists alike.

Page #178

JAINA BIBLIOGRAPHY
1197
Pp. 137-143. Early Jainism and Buddhism, their common conditions; transmigration; disregard Vedic gods; Karman; the aspiration to deliverance; the influence of the Yoga and the Sophists.
Pp. 144-152. Jainism; the Nirgranthas; Jina; the community; the Canons; Archaism and Realisation; the Substance; the soul and its salvation.
P. 153. Buddhism a younger brother of Jainism.
Pp. 168, 169, 174, 178. Influence of Jainism on Brahmanism.
P. 196. Logic.
P. 203. Philosophy- Jainism--later development. Siddhasena Divākara opposed Kunda Kunda, whose teaching was continued in the following century by Samantabhadra.
P. 208. Atomism,
P. 218. Jain Prākrit, the language of the Jain canon, is distinguished from Jain Mahārāshtri, the language of the commentaries and secular works of the sect.
P. 334. Arabian Nights-the prototype of the containing narratives, is found in a Jain commentary (Jarl CHARPENTIER, Paccekabuddhageschichten, Upsala. 1908).
P. 356. Jain temples.
P. 370. Sculpture-Tirthankaras of one same conventional type.
1250
K. P. JAYASWAL- The Murunda Dynasty and the Dale of Padalipta. Malaviya Commemoration Volume : Reviewed by Niharranjan Roy. (ABORI. Vol. XV; 1934), Pp. 118-119, 122.
The Murundas, according to the Purānic calculation, were in power as long as the middle of the 3rd century A.D. He incidentally fixes the time of the Jaina teacher Padalipta whose religious instructions to the Murunda of Pāțaliputra are noted in several Jain texts including the Prabhāvakacarita. This time, he says, is the same as that of Kaniska or his predecessors, which is further corroborated by Padaliptas' controversy with Nāgārjuna who is associated with Kaniska,

Page #179

1198
1251
N. Subba RAU-Two centuries of Wadeyar Rule in Mysore (1565-71) (QJMS. Vol. 24, No. 3, 1934, Bangalore.
P. 245. Jainism-it is significant to not that Chikkadevaraja Wadey ar while equally solicitous for its welfare as well, never brought himself under the influence of that religion as has been alleged (Wilks, Mysore, I, Ch. IV, Pp. 107, 220-222-New Edition). He supported his Jain minister Vishäläksha Pandia; Mastakapaja to Gommatesvara in 1679 his mint master Anniah (E.C. 11, SB 365). He made a grant of lands for Vimalanatha Chaityalaya [E.C. IV (2), Ng. 43].
JAINA BIBLIOGRAPHY
P. 246. Krishnaraja I, in 1723 made a grant to the Jinadharma of Belgola. for the worship and festivals of Gommatesvara (E.C. II, SB. 249).
1252
C. S. K. RAO SAHIB-Sri Gupta. (QJMS, Vol. 24, No. 3, 1934, Bangalore).
Pp. 219-21. I-Tsing, the Chinese pilgrim (671-695 A.D.) mentions a great king, Sri Gupta, Jainasena in his Harivamia (783 A.D.) refers to the Guptas as having begun their rule 720 years after Mahavira's nirvana, i.e. according to Jinasena 720and he is nearly a century later than I-Tsing. How could two inde pendent traditions one a century later than the other-refer to a king who ruled exactly in the same year 192 A.D. We may believe the accuracy of the Buddhist and Jain.
1253
Hiralal JAIN.-Some fresh light on the Dharasiva Caves and the Origin of the Silahar Dynasty. (ABORI. Vol. XVI, 1934-85) Pp. 1-11.
Darasiva is the headquarters of a District in the Hyderabad Dist.-named today-Osmanabad-Of the seven caves, the four on the north side of the ravine are decidedly Jaina excavation. Mr. BURGESS tentatively assigned them to about 650 A.D. adding that perhaps they belong to a somewhat earlier date. (Arch. Sur. of West India. Vol. III).

1254
Cambridge History of India. Vol. I. 1935.
P. 22. The Summit of Abu bears some famous ruins of Jain temples.
P. 55. Buddhism has been gradually absorted into Brahmin caste system, which has also, though in a less degree, influenced the followers of other faithsJains, Mahammadans, Sikhs and even native Christians.

Page #180

JAINA BIBLIOGRAPHY
1199
P. 57. The Scriptures of the Jains have been preserved in various forms of Magadhi, the dialect of Behar, Sauraseni, the dialect of Muttra, and Maharastri, the dialect of Maratha country.
P. 58. Literature controlled by Brahmanas or by Jain and Buddhist monks must necessarily represent the system of faith rater than nationality. They must deal with thoughts rather than actions, with ideas rather than events.
P. 150. History of the Jains.
Pp. 151-2.
Pp. 153-4. Date of Parsvanath.
P. 155. Traditional date of Mahavira.
Relation between Brahmans and Jains.
Pp. 156-58. Sketch of the life of Mahavira.
Pp. 159-60.
Nirvana of Mahavira.
Pp. 161-62. Relation between Jains and Buddhists.
Pp. 163-64. Schisms in Jain church.
Pp. 165-66. An Account of Śvetämbaras and Digambaras.
Pp. 167-68. Western settlements of the Jains,
Pp. 169-70. Conservation of the Jains.
P. 275. Unorthodox warrior spirit produced the work of Bhagavatas and that the Bhagavadgita emanates from an un-Brahmanical source is based upon the supposition that the Bhagavadgua and its underlying system of Sänkhya philosophy is an exponent of the free eastern anti-Brahmincal and un-Brahmanical life which produced great heresies of that region, Buddhism and Jainism.
P. 423. Mouthless Indians as noticed by Greek writers Scylax, Hecataous and Etesias are perhaps a sect like Jains who abstained from all animal food and kept their mouth covered lest he should breathe in minute insects.
P. 485. At the time of Megasthenes the Jains were probably still mostly to be found in Bihar and Ujjain.
P. 484.
Greek writers combine with the Buddhists and Jain books and the edicts of Asoka in testifying to the uniquity of the Pravrajitas or Śramaņas.

Page #181

1200
JAINA BIBLIOGRAPHY
P. 504. It is contended that even that Asoka's early faith which lays such a special stress upon the doctrine of benevolence, was rather that of Jainism.
P. 509. Asoka's religious officer Dharma-mahämäntra who superintended the bounties of his own household, those of his queens and sons; organised the activity of the counmittees and councils (Parişad) at the head of the Buddhists, Jains, Ajivakas and other sects.
P. 512. Samprati is mentioned in the Jain tradition as a convert of their Patriarch Subastin.
P. 526. The Sacred city of Mathura (Bolemy vii, i, 50) was a stronghold both of the worship of Krishna and Jainism.
P. 532. The Saka element in Indian Politics is possibly preserved in the Jain story of Kälaka.
P. 534. Udayagiri hill inscriptions (No. 1345-50) was to preserve the memory of pious benefactors-two kings, queen, a prince and other persons who had provided caves for the use of Jaina ascetics of Udayagiri.
1255
K. A. SASTRI NILAKANTA–The Colas. Vol. I, Madras, 1935.
P. 19 Tamil literature, the main source of information on the early Colas; the rapparungalam and rapparungalak-Karikai (10th century A.D.) are works on one branch of grammer prosody, by a Jain writer, Amitasāgara of somewhat earlier date ; these works possess glosses slightly later than the original texts; they provide fresh information, and confirm and elucidate, date drawn from the inscriptions.
P. 114. Jainism had a vogue in the Tamil country from very early times.
P. 117. In all important centres in the Tamil country there were Jain temples in which Jaina monks lived and preached their tenets (see S. V. Arugan and Puttan in the Indexes to the Silappadikaram and Manimekalai ; and Maduraikkanji II, 475-87.
P. 129. There were adherents of Jainism among the Pandya and Pallava rulers.

Page #182

Jaina BIBLIOGRAPHY
1201 P. 228. In the district of North Arcot, the Ilādaraya (Lāta) chieftains were ruling the region round Pañcapāņdavamalai continuously from the days of Parantaka I ; in the eighth year of Räjaräja, Udiyar Virasolar, remitted, at the request of his queen, some taxes in favour of a Jain temple (E.I. IV. P. 139), 19 of 1890.
P. 311. Pandya-Cola, the mahapätak (great sinner) Tamilian devastated the Beļvola country, burned several temples including finalayas erected by Gangaperumanadi; he was killed by Somesvara I.
P. 436. Year 38 (Parantaka I). Anandamangalam (Chingleput)Madiraikonda. Five Kaļañju of gold for feeding one devotee (adiyar) in the Jinagirlpalli by Vardhamanap-periyadigal, a disciple of Vinaiyābha-sura-kuravadigal. 430 of 1922 (This inscription is engraved on a boulder with three groups of Jain a figures-Annual Report on Epigraphy. Madras, 1923 II. 113).
P. 438. Year 38 (Parantaka I). Viļāppākkām (North Arcot)-Madiraikonda. The sinking of a well, by a female disciple of Aristanemi-pidaran of Tiruppanmalai. The 'twenty-four of the ür to protect the charity, a penpalli ; 53 of 1900 ; South Ind. Ins. VII. 56. note-- Tiruppanmalai--Another name for Pancapāņdavamalai, a Jaina centre from the Pallava period to that of Räjarāja (Annual Rep. on Epi. Madras. 1900, para 16).
P. 506. The year 21 (Rājakesari Rājarāja I)-Dädāpuram (South Arcot) Tirumalgal-pola. Vessels and ornaments of gold, silver and pearls presented amongst others to Kundavai-jinālaya built by Paräntakan Kundavaip-piraţtiyār, daughter of Ponmāļigaittuñjinadevar, in the city of Rājaräjapuram in Nallur-nadu, 8 of 1919. This Jain shrine exists no longer (Annual Rep Epi Madras, 1919 II, II.).
P. 554. The year 13 (Parakesari Rajendra I) Tirūmalai (North Arcot). Tiru mani valara to teripunarkangaiyum. Twenty Kāsu for lamp and ten Kāsu for tiruvamidu to Sri-Kundavai-jinālayadeva of Tirumalai by Camundappai, the wife of Nandappayyan, a merchat of Perumbāņappadik-karaivali-Malliyur. 80 of 1887 ; South Ind. Ins. i, 67, E. I. IX. Pp. 229-33.
1256
D. C. GANCOLY-Eastern Calukyas. (I.H.Q. Vol. XI. 1935).
P. 40. The Kalacumbarru grant (EL. Vol. VII p. 177), registers that the king (Amma II) at the request of the lady named Camekamba of the Pattavardhini family, made a gift of the village of Kāļacumbarru in the Attilinăndu vişaya

Page #183

1202
JAINA BIBLIOGRAPHY
for meeting the expenses of the repair of a Jain temple called SarvalokāśrayaJinavallabha. Village granted was bounded by Aruvilli, Korukolanu, Yidiyüru Yullikodamaṇḍiu (Note-Attilinandu is identical with Attili in Tanuka Taluq, Dist. Godavari, Kalacumbarru is modern Kunsamwhoo 3 miles S.W. of Attili.)
1257
V. V. MIRASHI-The Birth place of Bhavabhuti. (I.H.Q. Vol. XI, 1935).
P. 294. (facing) plate-image of Pārsvanatha (Nagpur Museum).
1258
K. V. Rangaswamy AIYANGAR-Some Aspects of Ancient Indian Polity. 2nd Ed. Madras, 1935.
P. 40. No direct reference to Jainism in the work of Kautilya. (Note)Jivaka, a mendicant, Hindu, Buddhist or Jain.
P. 41. Reference of Suicide (even religious) as anti-Jain in Kautilya.
(n) Santhara (religious suicide) a meritorious act of Jains ordinary suicidean inexpirable sin among Jains.
P. 42. Jainism-not a serious rival of Brahmanism in the time of Kautilya.
P. 183. Jain Sûtras-Jain work.

1258(a)
Purushottam Lal BHARGAVA.-Chandragupta Maurya, Lucknow, 1935.
Pp. 43-4. Retirement of Chandragupta and Bhadrabahu to Śravaṇa Belgola.
P. 76. Worship of images begun by Jains and Buddhists.
Pp. 92-3. Bhadrabahu, the disciple of Yasobhadra, author of the Kalpasülra.
Pp. 111-19. Jain legends regarding Chandragupta as described in Hemachandra's Parisisht aparvan (VIII, 33-39).

Page #184

JAINA BIBLIOGRAPHY
1203
1259
A. SOMAYAJULU.-The Ancient History of India. Madras, 1935.
(IX) Introduction-Jain tradition stating Mahāvira born as king Nandana in his previous life son of Nandivardhana, king of Svetatapatra.
P. 53. Mention of Rishabha having 100 sons, Bharata beting eldest.
P. 104. Mahāvīra (599-528 B.C.) --Jainism founded by Rishabhadeva. Mahavīra a contemporary of Kumärila Bhatta-Kumärila Bhatta's association with Mahāvīra to learn the Secrets of Jainism.
1260
W. DURANT.-The story of Civilization. New York, 1935.
Pp. 419-422. Mahāvira-a short description of his life work--Jain creed discussed-Atheistic polytheism and asceticism narrated-division into sects Shwetāmbara and Digambara four subsects of the Digambaras and 84 of the Shwetāmbaras --Jain population 13,00,000. Gandhi influenced by Jain sect.
P. 422. Jainism and Buddhism--religious reactions against hedonistic creed of an emancipated' and worldly leisure class.
P. 445. Chandragupta's abdication and his Jain asceticism.
p. 471. Influence of Jainism on Akbar's religion which recommended abstenance from meat.
???P. 478. (Plates) The Naga-King Facade relief on Ajanta cave temple xix (Nude image hooded by 7 cobras and two attendants).
P. 508. Non-adoration of the Trimurti by Jains.
P. 520. Buddhism Hindustan
and
Jainism-put an
end
to animal sacrifice in
P. 529. Jains--nearly approximated to Democritus in physical atomic theories. P. 534. Nästika--a system chiefly of the Chārvakas, Buddhists and Jains. P. 542-43. fig. 54, Interior of dome of the Tejahpala temple at Mt. Ābū.
Fig. 55. Temple of Vimala Sah at Mt. Ābü,

Page #185

1204
JAINA BIBLIOGRAPHY
Fig. 56. Cave xix Ajanţā.
P. 555. Prakrita language of Buddhists and Jains--5th century B.C.
?? P. 574. Fig. 57. Jain image-Elephantã caves. Bombay.
P. 598. Jain temples of 11th and 12th century---first in India. Jains following Buddhist, Vishnu and Shiva type of temples in lines. Mention of 6,499 Jain figures (FERGUSSON) of Satrunjaya group of temples. Jain temple at Alihole-of Greek style-temple of Pārswanātha-perfect in Khujurāho temples The Vimala and Tejahpāla temples on Mt. Ābū-greatest achievement of the Jains in art.
1260 (a)
Nagendranāth Ghosh.-Early History of Kausambi-Allahabad, 1935. (Allahabad Archaeological Society).
P. 59. According to Dr. BÜHLER, "Kässyapiya Arhats" of Pabhosa rock inscription may mean pupils of Vardhamāna, who was a kaśyapa by gotra (E.I. II, p. 242-3) Jain temple at Pabhosa. Jain Dharmaśāla at Pabhosa where an inscription recording the building of a Jain temple has been found (JRAS, IV, 1927).
P. 111. Stone sculptures of Kausambi—Jina heads-Jain Tirthankaras in sitting postures-sculpture of Candraprabhu Tirthankara bearing a crescent below the feet--figures of caturmukharudra and Ekhamukha Rudra-railing pieces of Kushana period and four pieces of stone with images of Tirthankaras a large stone containing carved images of 24 Tirthankaras-head of every single image chopped off.
1261
M. Somasekhara SARMA--Jainism in Andhra : Some traditions. (Triveni, a Journal; Vol. VIII, No. 2, Sept. Oct. 1935. Madras). Pp. 173-183.
Dharmamrita, a Kannada kāvya, (Saka 1037) by Nayasenadeva, a native of Mulugonda (Dharwar Dist.) The eleventh chapter of this work gives interesting information regarding Jainism in the Telugu country : Yasodhara, an Ikshvāku king of Anga started on a military campaign and came to the country of Vengi and founded there a city named Pratipalapura and made it his capital. In his old age he, along with his two eldest sons, Anantavīrya and Sridhara, made penance on the mountain of Jatasikhara Yaśodhara and Anāntavīrya attained nirvāṇa. Sridharācharya, his second, otherwise known as Akalanka was making rigorous penance on the mountain named Rishiniväsa. Yasodhara's third son, Priyabala, who was ruling at Pratipālapura died of snake bite ; he had no sons. His minister Indraprabha, approached Sridhara on the mourtain of Rishinivāsa and prevailed upon him to rule the country of Vengi till a son was born to him,

Page #186

JAINA BIBLIOGRAPHY
1205
In course of time he has a son who was named Yasodhara after his own father. Śridhara appointed his son to the kingdom and went away to his former abode on the mountain of Rishiniväsa and again performing vratas, attained nirvāṇa.
The mountain Rishinivāsa got the name of 'Sriparvata' because of Sridhara's stay there for a long time and his attainment of Siddhi. Because he attained mukti under a banyān tree to the south of Sriparvata, that place was called 'Siddhavața'. The place where the four kinds of deva groups assembled to perform jñānabpājā to Śrīdhara came to be known as “Amaravati', and the place where Khecharas worshipped with mallika flowers while Sridhara was doing penance under the arjuna tree, became renowned as Mallikarjunam. The place at which vriddhas or elders of the State were said to have been saying, got the name of ‘Vriddhagiri'. Yaśodhara (son of Sridhara) was nicknamed Mundiyasuta or son of the shaven monk and hence his lineage came to be known as Mundiyavamsa.
In the lineage of these Ikshvakus was born a king called Dhanda (a Jain). He ruled the country of Vengi with Pratipālapur as his capital. One day while 'Charanarishis' who were flying in the air, king Dhanda showed them to Sanghasri, his father-in-law, Dhandapura alias Chandavolu is very near Bhattiprolu; Pratipālapura the capital of Dhanda may be identical with Bhattiprolu.
Sanskrit lexicons give the name 'Kubera' as another name for Dhanda. The Komatis, lords of the Penugonda, of the Telugu country were described in inscriptions as the descendants of Kubera, Dhanda or Vittesa. What is the meaning of Komati? No interpretation for the Telugu term 'Komati' seems sound except the one suggested by Mr. CHICKURI Virabhadrarão--these Komatis were originally the devotees of Gommateswara, the Jain divinity. Dhanda or Kubera, the ancestor of the Komatis, also was a Jain. It is but natural that the descendants of Dhanda, the Komatis, should also be Jains.
The story in the Dharmāmrita contains some historical facts suggesting that Jainism was introduced into the Telugu country and patronised by the Ikshvakus, who were lains to start with. Traditions embodied in the epigraphs confirms the emigration of the Ikshvakus to the South and their adherence to the Jainism. Jainism was flourishing in the Andhra Empire of the Sātavāhanas. From the time of the reign of Khäravela, the king of Kalinga, onwards we can trace the progress of Jainism in the Telugu country on the basis of epigraphical evidence, although it is meagre.
1262
V. Ramachandra DIKSHITAR -Early History of Jainism in South India. (A.I.O.C., Session VIII ; 1935) P. 78.

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1206
JAINA BIBLIOGRAPHY
1263
Nagendranath Ghosh-Early History of Kausambi-mistakes pointed out...by K. (ABORI. Vol. XVII; 1935-36) P. 417.
K, writes...both (the author and the prefator) have neglected the most important new source available to them, the Jain tradition. The sole religious building of any importance that survives on the ruins of a far vaster edifice at Kosam is Jain, the temples at Pabhosa are Jain ; the images, which by scattered in 1930 on the path from the Asoka Pillar to the riverside--perhaps a by-product of Dayaram Sahni's work in excavating the base and restoring the Pillar-and which (according to pages 110-111) now grace the Allahabad Museum are mostly Jain... .
1264
D. C. GANGULY--The Eastern Calukyas. I.H.Q. vol. XII. 1936.
P. 47. Rāmatirtham inscription (of Vimaladitya (1011-1012 A.D.) not mentioned in the inscription) on the wall of the Durgapanca cave in the hill at the village of Ramatirtham in the Vizagapatam District states that it belongs to Sarvalokāśraya Vishnuvardhana-Mahārāja who had the epithet of Rājamartanda and Mummadi Bhima-Inscription badly damaged-it reports that the Muni Trikālayogi, Siddhāntadeva, a teacher of Desigana school of Jainism and a spiritual teacher of the King Visnuvardhana paid his reverence to the holy place of Rāmakonda (which is identical with Rāmatirtham).
1265 (a)
Hem Chandra RAYACHAUDHURI-Materials for the study of the early history of the Vaishnava sect. Calcutta, 1936.
P. 64. Jain tradition makes Arishtanemi or Neminātha a contemporary of Krishna.
P. 65.
The Uttaradhyayana Sutra mentions Krishna.
P. 67. Jain tradition attributes the lectures of the Uttarādhyayana sūtra to Mahāvíra-its commentary is ascribed to Bhadrabāhu (4th century B.c.) in the Vritti of the Rishimandala sūtra.
P. 95. The Anguttara Nikāyaa mentions Ājivikas and Niganthas.

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JAINA BIBLIOGRAPHY
1207
Pp. 121-3. Bhagavatism and Jainism-mention of Vasudeva and Bala Rama in Jain books-Jain faith deeply permeated with Hindu influences.
P. 170. In Bāņa's Harshacharit Harsa is represented as meeting with Jains.
P. 175. The Bhägavata Purāna includes Rishabha, the first Tirthankara in the list of the Avatāras.
1265 (b)
G. DUNBAR--History of India, London, 1936.
Pp. 24-27. Mahāvira---born at Videha about 540 B.C.-his parents followers of Pārśva (8th century B.C,)---mention of five vows of the Jains, external and internal austerities discussed--Gosāla-a rival teacher of Mahāvira. Mahāvīra's death 468 B.c. at Pāwā near Giribbajja.
Jain literature--Agama mixture of prose and verses--preserved orally until 454 A.D. Language used partly Prākrit, Jain Mahārāştri and partly SanskritJains honour 24 Tirthankaras and Venerate the three Jain jewels of right Faith, Right action and Right Morals.
Jainism-its foot in Eastern India at about 300 B.C. and its migration to Ajmer and Marwar-mention of Jain sects Śwetāmbaras and Digambaras.
the
Earliest Jain architecture found in the caves of Orissa dating from middle of 1st century B.C.
Jains---their contribution to Sanskrit and influence on Tamil, Kanarese and Telugu languages.
Buddhism and Jainism compared.
1266
W. H. MORELAND and Atul Chandra CHATTERJEE-A short history of India. London, 1936.
Pp. 40-3. Rise of Jainism.
P. 109. Persecution of Jains in the 7th century A.D. by a Pandya king.
Pp. 121-2. Decay of Jainism in the 10th century.

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1208
JAINA BIBLIOGRAPHY
1267
Bhasker Anand SALETORE-History of Tuluva. Poona, 1936.
Pp. 216-7. Defeat and punishment of 18,000 Jains by Pille Nāyanār and conversion of many Jains to Saivism.
P. 273.
The Santara chief Jagadeva (1104 A.D.) renounced Jainism.
P. 298. Jainas were powerful in the time of Lokāditya Mayuryavarmakanakavarma ruled in Banavasi like a devout Jaina.
P. 344. Jainism in Barakura--advent of Jainism in Tuluva in 9th century A.D. the Grāmapaddhati, a work of Tuluva tradition, refers to a Jaina ruler Jinendra and disputes between Brahmans and Jains.
P. 353. The aliya Santana kattu (law of inheritance through females) not universal among Jains.
P. 382. Jains used the term Sambukallu Bhattāraka for rulers and priests. P. 384. Preponderence of Jainism over Buddhism in Tuluva. Pp. 404-415. Jainism in Tuluva-date and main centres.
Pp. 467-8. Condition of Jains-poor people, Settis, Ballāļas-account of the manner of building of the statues of Gomata at Kārkala and Venuru (1.A. XXV, p. 216 ff).
1268
Radhakumud MOOKERJI-Hindu civilization. 1936.
P. 21. Antiquity of Jainism -a suggestion, inferred from the similarity of figures of standing deities on some six Mahenjodaro seals with Jaina Yoga posture, that Jainism may be one of the oldest religions of Chalcolithic origins.
P. 55. Number of Jains in India.
P. 187. Hemachandra and the Uttaradhyayana Sutra (XX, 58) claim king Bimbisāra was a Jaina.
that
P. 202. The association of the Jñātrikas with Jainism, Pp. 227-239. Pārśva and Mahāvīra.
Pp. 239-41. Jainism as a system of discipline. Pp. 241-3. Jainism aster Mahavira.

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JAINA BIBLIOGRAPHY
1209
P. 247. The Jain author Devasenacharya of the 8th century A.D. in his Darsansära says that Buddha probably first tried Brahmanical and Jain systems of self-realization, and then developed his own.
P. 262. Jainism, about a generation older than Buddhism, anticipated it in some of its features.
P. 277. Nanda kings of Magadha had Jaina ministers. The tradition of the Jainas about their influence on the Nandas is recognised in the later drama Mudra-Rakshasa.
Pp. 296, 300. Jaina texts like the Achāranga, Uttarādhyayana and other Sūtras furnish allusions to social and economic conditions.
1269
M. V. KRISHNA Rao.-The Gangas of Talkad. Madras, 1936. Frontispiecephoto-Gomateśvara.
Pp. 5-7. Mention of Jain Acharya Simhanandi meeting two princes Didiga and Mädhava of the 1-kshvaku dynasty-his acquisition of gift from Padmavati for the princes and a sword-made a crown from the patels of Karnikara for them provided them with an army. His sermons for them not to descend from the Jains śāsana-a considerable Jain element in the population of Gangavādi --Simhanandi's influence over them. Gangavādi Kingdom found by Simhanandi.
Pp. 12-13. Achārya Simhanandi mentioned with Elāchārya Padmanandinpersonal or religious name of Kundakunda was Padmanandin. Kundakunda referred to by BHANDARKAR and WEBER as one of the earliest Digambāra teachers, a poet and author. Gajadharala Jain (in Kundakunda Samaya-Sara) concludes with doubt the age of Kondakunda to be middle of 3rd century A.D. Samantabhadra and Akalanka two great Digambara teachers of 3rd century A.D. Simhanandi mentioned next to Samantabhadra (E.C.U. 255, 285, 289, 363, 596 etc.).
P. (13) (n). Vidyabhuşana in the introduction to his 'History of Medieval school of Indian logic' assigns Samantabhadra to 600 A.D. (XV).
P. 19. Mention of a grant to Jain temple in Sudi Plates of Butuga dated Ś. 860.
P. 20. Inscriptions at Śravaņa Belgoļa records Mārasimha's death by Sallekhana in 974 A.D.

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1210
JAINA BIBLIOGRAPHY
Pp. 33-34. Making of large grants to Jain temples by Avinita (500-540 A.D.) Avinita brought up under Vijayakirti--number of grants made by him 10 Jain bastis in Punnad.
P. 40. Durvinita (550 600 A.D.)--his kindness towards Jains.
P. 41. Mokkara Vasati, a Jain ganga temple built by Muskear (655-660 A.D.).
P. 59. Sree Purusha (726-776 A.D.)-a Jain--his magnificient grants to Jain temples.
P. 65. Sivamāra the bulwark of Jain Dharma (780-812 A.D.). Erection of Jain temple at Kummadavada and basadi at Sravanabe!go!a.
P. 70. Dindiga or Prithivipati, a patron of Jainism witnessed the Nirvāna of the Jain Acharya Aristanemi on the Katvapra hill at Sravana be!go!a.
P. 86. Making of grants to Jains by Rājamalla-granting of 12 villages on the Peddovagere to a Jain priest for Satyavākya Jain temple on the Panne Kadanga in Coorg.
P. 98. Buguga (937-960 A.D.) versed in Jain philosophy.
P. 107. Mārasimha--his death by Sallekhana in 974 A.D. Indra---son-in-law of Mārsimha--his death by Sallekhana at Sravana belgola in 982 A.D.
Pp. 113-114. Chaundaraya Purana account of 24 Tirthankaras of Chaundarāya, Chaundārāya---a Jain Ajitasena his guru. His son Jinadevana a disciple of Ajitasena-erection of a temple at Sravana belgo!a by Jinadevana. Chauņdarāya Basti at Śravaņa Belgoļa and the image of Gomateśvara built by Chauņdarāya in 983 A.D.
P. 115. Rakkasa Ganga-his devotion to Jain religion--construction of a Jain temple in the capital.
P. 182. Spread of Brahminism in S. India before Buddhism or Jainism.
P. 185. Grants to Jain temples by Mādhava II.
patronised by Ganga kings though they were of Jaina
P. 188. Brahminism persuation.

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JAINA BIBLIOGRAPHY
1211
Pp. 191-205. Jainism-its supremacy unchallenged upto 9th century in S. India-its penetration to S. India as early as 300 B.C.--Era begins by Bhadrabāhu and Chandragupta's pilgrimage to south-death of Bhadrabāhu and Chandragupta by Sallekhana-complete absence of Svetāmbaras in Bhadrabāhu's legend-migration of Digambaras from Bhadalpur (Pataliputra) or Tirupapuliyam (modern Cuddalore) to Delhi and Jaipur for religious propagation by 4th century Pandya, Choļa and Chera kingdoms came under Jain influence-Tamil classical literature prospered under Jain auspices. Illangovadigul author of Silappadikaram, a Jain-Kundakunda of Dravidian origin belonging to Dravida Sangha wrote Pañchästikāya, Dvādaśamukha, Pravachanasāra and Samayasāra in Prakrit-His propagation of Jainism. Samantabhadra, a Jain teacher of 3rd century A.D. his conversion of Sivakoți of Kānchi to Jainism-Sivakoti known as Sivakotācharya, a celebrated scholar in Jain history for his commentary on Tatvarthasāra. Simhanandi, a Jain teacher-his patronage to Madhava Konganivarma in founding a dynasty-Vakragriva, Vajranandin author of Navastotra (and Patrakesari-immediate Successor of Simhanandin author of Navastotra and Patrakesari-immediate Successor of Simhanandi). Smatideve, author of Sumatisaptaka mention of Kumārasena and Chintāmani and srivardadeva author of Chudamani. Pujyapäda, a Jain muni of 7th century. Digambara Darsana mentions a Dravida Sangha founded at Madura by Vajranandi, a disciple of Pujyapāda. Gangas, Pallayas of Kanchi and Rāstrakutas of Malked--staunch Jains, Vijayāditya and Vikramāditya II-their favour towards Jainism. Buddhists' defeat at Kānchi by Akalanka-conversion of the price to Jainism and banishment of the Buddhas to Ceylon. Mention of Sandusena, Indusena and Kanakanandi -- Jain teacher. Pushpasena, Vimalachandra and Indranandi-contemporaries of Akalanka.
Toranācharya and his disciples --Pushpanandi-gurus of Sivamāra Aryavada another Jain missionary observed vow of Kayotsarga on a small hill at Sravanabelgo!a--Chārukirti and Karmaprakurti-his contemporaries Sripāla Deva, a Trividyācharya mention of Matisena and Hemasena--their challenge to Buddhist disputants in the court of Rāstrakūta kings. Elachary belonged to Desigana and Pushtakagaccha guru of Ereyappa disciple of Sridharāchārya, and His death by Samadhi. Sambandar mentioned as bringing downfall to Jainisin while Appar for the expulsion of the Jains from Pallava country. Mandala purusha author of Tamil metrical dictionery disciple of Guņabhadra.
Prabhāchandra predecessor of Jina, the guru of Amogha. varsha and author of Adipurāņa-Jinadharmadīpikastaka, work of Amoghavarsha. Gunabhadra, a disciple of Jinasena, author of Uttarapurāna. Ajitasena, author Alankara Chūdāmani and Maniprakasa--a disciple of Gunabhadra and guru of Mārasimha and Chaundarāya. Mārsimha's death by Sallekhand at the feet of Ajitasena. Chaundarāya and his son

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1212
JAINA BIBLIOGRAPHY
Jinadevana disciples of Ajitasena dedicated a temple to him at Śravana belgoļa. Composition of Hitarūpasiddhi by Dayapāla, a disciple of Matisāgara and student in the capital of Chalukyan king Jayasimba. Srivijaya, a contemporary of Vădirāja.
. Mention of Arhadbali--his division of Mulasangha of Saraswati Gaccha into four Sanghas Sena, Nandi, Deva, Simha--a disciple of Guņabhadra.
Gangavati-a Jain centre under the Gangas. Rāstrakūța's favour to Jainism.
Pp. 296-209. Jaina Practices. Ascetism of Digambara Jains discussed.
Pp. 210-214. Doctrine of Jainism-influx of Brahminism-Suppression of Jains under Choļas-Anti-Jainic Western Chālukyas. Kalachuris though Jains could not check Saivism and Lingāyat Schism. Jainism-its prosperity in Mysore. The fall of the Rāshtrakūta, a calamity to Jainism-Gangavādi a Jain centreChola persecution--in Gangavāļi hence decay to Jainism.
P. 215. Development of figure and animal sculpture was largely the result of the earlier attempts which the Jains had made in embellishing their temples and Samavasarana structures with sculptures of gods and goddesses.
Pp. 222-226. An independent Jain style of architecture embodied in temples --- style of the temples closely allied by the Buddhist. The Jain stupas of the Asokan period-memorials of the dead and not symbols of any religious cult. Existence of Vesara style in Jain temples-fully discussed Chalurmukha or chaumukhas in Jain temples--fully described. The collonaded portico with pointed dome a distinctive Jaina style--creation of 3 celled temples for Tirthankaras rakshas and Yakshinis,The structural planning of the Chālukyas, Kadambas and the Hoysalas-inspired by their Jain faith. Jain style--pressed northword as far as Ellora (in 7th & 8th century) taking Dravidian elements-Indrasabhä and Jagannātha sabhā cave temples : an extension of Jain style in the north.
List specimens of early. Jain architecture.
Pp. 226-229. Mention of Basadi of wood built by Mādhava on Mandali hill. Avinita and Durvinita patrons of Jainism-Srivijaya his erection of temple. Jain temple constructed at Gudalur by Kandachehi the chief characteristics of a Jain temple--fully described.
P. 234. Later Jain temples of the Gangas-followed Dravidian style-geneology and style, fully described.
P. 236. Photo--Chauņdarāya Basti.

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JAINA BIBLIOGRAPHY
1213
P. 238. Manstambhas-style described portion at the top containing a standing Jina figure. Photo Mānastambha at Śravaņa Beļgoļa.
P. 239. Brahmadeva Pillar.
P. 241. Betta (literally hills) monuments of the Gangas containing image of G matešvara, the unfinished statue of Bharatešvara (10th century) Colossal statues of Gomata on the Doddabetta-remarkable sepcimen of Ganga sculpture-Jain works found at Karkala and Enur in S. Canara -Kārkala image about 41'5" high erected by Virapāndya on the advice of his guru of Lalitakīrti of Hanasoge. Timmaraja (in 1604) A.D. built Enur statue 35 ft. high under the advice of his guru Chārukirti.
Pp. 242-247. Gomata image of Chãmundarāya (10th century) the legendry episode, image fully described. Larger than any of the statues of Rameses in Egypt attended by Yakshas, chauri bearers-dvārapalaka within the enclosureimage of Lakshmi on the doorway figures of Indra and Asta Dikpālakas in the ceiling of the hall-erected by Bala Deva (12th century).
P. 252. Children of ordinary men, whether Jain or Brahmin, probably went through a course of secular studies before they parted ways in metaphysics.
P. 258. Early Jain Mathas--attempted the dissemination of their religious doctrines among masses-- Jain monastery at Patalika existing in flourishing condition in 7th century, at Perur, Mannie and Talkad were of this type-a medium of education and ethics.
P. 271. Präkrit generally adopted by Jains and Brahmins for literary purposes-Jain Achäryas--greatest cultivators of Sanskrit. Jain Sanskrit scholars Samantabhadra and Pajyapāda mentioned. Sabdavatāra-a sanskrit grammar. Sarvärthasiddi, a philosophical work, fainabhişékha a treatise on poetics and prosody and Samadhisataka--works attributed to Pūjyapäda. Aşgasakii-a work of Akalanka and commentary on Samantabhadra's Āpta Mimamsa-Uttara Purana work of Gunabhadra and Kalyāņa Kāraka, a work on medicine by Ugraditya.
Pp. 278-79. Ranna the Kannada poet-disciple of Ajitasenāchārya Nemichandra-writer and poet, a disciple of Ajitasenāchārya.
Pp. 284-85. Decline of Jainism in south marked the revival of rituals, sacrifices and animal food.
P. 290. Jainism-its insistence upon Seela and Vinaya, mention of women taking shelter at the feet of Jinas,

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1214
JAINA BIBLIOGRAPHY
P. 293. Colourful decorations upon palm leaf, manuscripts a speciality of the Jains.
P. 294. Mention of inter-marriage between Brahmins and Jains, mention of the observance of 16 ceremonials by Jains.
1270
H. C. RAY—The Dynastic History of Northern India.
Vol. II, Cal , 1936.
P. 683. The temple of Jinanāth built during the reign of Dhanga. An inscription of the year 1011 records a number of gifts by a Jain devotee.
P. 685. Khajrāho Jain temple inscription carved on the left doorjamb of the temple of Jinanātha at Khajrāho in Sanskrit of v, s. 1011 records a number of gifts made by a Jain named Pahilla. The gift mainly consist of gardens (Vaţikā) mention of Mahārājaguru Vāsavacandra.
P. 707. Khajrāho Jain image inscription refers to the sons of the Śresthin Panidhara of the Grahapati family (anvaya)-of (v) s. 1205.
P. 707(n) JRAS 1898 pp. 101-02. Horniman Jain image inscription; dedication of the image by Śresthin maula of the Grahapati family of Mandilapur in V.S. 1208.
Pp. 707-8. Mahoba Jain image incised on the pedestal of an image of Nemināth of (V) Sam. 1211 in the reign of Madanavarmadeva records the dedication of the image which was made by rūpakara Lakhana.
P. 708. Khajrāho Jain image inscription consists of a single line divided into two parts by a bore of (V) S. 1215 of Madanavarma deva - image set up by Sādhu Salhe, the son of Pahilla who was the son of Sreśthin Dedu of Grahapati family adds that the sons of Salhe Mahājana and others always bow down to Sambhavanatha-ends with the name of the engraver Rāmadeva'
P. 708. Mahoba Jain image inscription-records the dedication of the image in (V) S. 1220 in the reign of-Madana-Varuna deva.
P. 714. Mahoba Jain image inscription--incised on the pedestal of a broken Jaina statue-records the dedication of the image in (V) S. 1214 of Paramardideva.
P. 780. Mention of Hemachandra axtolling the Chālukyan king Bhima I of Anahillwäd for having conquered Karna in battle.

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1215
JAINA BIBLIOGRAPHY
P. 792. Mention of Ramachandra Consoling Chālukyan Kumārapāla.
P. 832. Dubkund stone inscription dated v.s. 1135-discovered at Dubkund, 76 miles S.W. of Gwalior. Records the invocation of the Tirthankaras ķşabha--- Svāmin, Säntinātha, Chandraprabha, the Jain (Mahāvira) Gotama and the goddess of scripture (Śru'adevata)-mention Rși and Dahada, two Jain traders on whom Vikram simha conferred the rank of śreșthins in the town Cadobha. Sreșthin Jasuka, their grand father hailed from Jayasapura-account of some Jain sages of Latavagata-gana---inscription composed by Vijaya Kirti. Mention of Sāntisena, father of Vajayakirti holding a sabhà before the king Bhojadeva and defeated the assailants of Ambarasena. Mention of grants made by Vikrama-simba to temples and holymen.
P. 363. Kolaven plates to Yasovarman discovered in the village near Kalvan in N.W. of Nasik Dist., Bombay, records that in Muktapali in the Audrahādi Vişaya, the Samanta, the illustrious Ranaka Amma of the Ganga family, convinced by the Svetāmbara ācārya Ammadeva, gave some land at Mahisabuddhika at the holy Tirtha of Kälakaleśvara. Mention of grants to the Jain temple in Svetapada by Vakaigala and other merchants-Repaired and dedicated to Suvr. atadeva-grant written by Sandhivigrahika Jogeśvara--not dated.
P. 869. Death of Bhoja in the joint attack on Dhara by Bhima I (Chālukya) and Karna (of Dahala) mentioned in Jain Chronicles.
P. 902. The Jain scholar Ašādhara survived Devapāla and finished his Sagara dharmāmsta in v.s. 1296 and his Ana gāra---dharmästa in v. s. 1300.
P. 903. Modi stone inscription found in a Jain temple at Modi. Indore, C. I.-fragmentary records of S' 1314 refers to the reign of Jayavarmadeva,
P. 923. Mention of Arthuna inscription of 1102 A.D. discovered in a Jain temple.
P. 973. Mention of attempts of Hemachandra and other Jain chronoicles to show Jayasimha as a Jain.
P. 974. Jain scholars honoured by Jayasimha.
P. 976. Mention of Hemachandra's prophesy about Kumārapala's installation as a king. Kumārapāla's accession aided by powerful Jain party in Gujrat.
P. 982. Jalor stone inscription incised on a lintel in the 2nd storey of an old mosque at Jalor in Jodhpur state records the construction of a Jain Vihāra containing an image of Pārsvanātha on the fort of Kancanagiri belonging to Jabalipur

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1216
JAINA BIBLIOGRAPHY
(mo Jalor) in v.s. 1221 by Kumarapala at the request of Hema sūri. Known as Kuvara (Kumāra) Vihāra.
P. 982(note). The record belongs to the Naddula (Cahamana) Samarasimaha who effected some repairs to the temple v.s. 1242.
P. 993. Jain chronicles assertion of Kumārapāla's adherance to Jainism under the influence of Hemachandra.
Pp. 994-999. Description of the Jain teachings given to Kumārapāla by Hemachandra mentioned in Kumārapal-pratibudha of Somaprabha, effect of Jainism on Kumārapāla compelled the latter to withdraw the right of the state to confiscate property of those who died childless. Mention of Kumārapäla's daily activities in the above book allegorical drama Moharaj-parājaya of Yashapāla (c. 1174-77 A.D.) mentioning Kumārapāla's conversion to Jainism - king's activities. Kumārapāla being a Jain did not give up his śavite faith altogether. Mention of Jain chronicles recording stories of Brahman hostility to the influence of Hemachandra at the court-Brahmans often saved from the wrath (f the king by Hemachandra. Rāsomāla-recording story of Saiva saint Sankara Svāmi bringing death of Hemachandra and induces Kumärapäia to massacre Jain monks.--King's inclin. ation towards Jainism probably due to the inquisition of the support of the wealthy Jains. Hemachandra-a Modha Benia by caste and Udayana prime-minister a rich merchant of Srimala Vamša. King's discussion with Hemachandra the question of succession before his death mentioned in Kumārapala-carita of Jayasimha. Hem.achandra's death followed by the revival of the Brahmanical forces in the royal policy. Amrabhata, son of the Jain Prime-minister Udayana--the death in a short civil war.
P. 1002. Destruction of the Jain temples by Ajayapāladeva and execution of minister Kapardin by casting him in cauldron, and or the Jain scholar Rāmachandra by placing on a heated plate of copper-mentioned by Merutunga. Civil strife of Udayana the Jain Prime-minister with Ajayapāla mentioned.
P. 1014. Abū stone inscriptions--records Tejapāla building the temple of Neminātha on Arbuda-built of white marble having 52 shrines for the Jinas.
P. 1016. Mention of the persecution of Jain monks by Bhima II.
P. 1020. The account of Jayasimha painted with the well known bias of Jain authors.
P. 1027. Mention of the Jain writers after investing Viradhavala and his father Lavaņaprasada with royal titles.

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1217
JAINA BIBLIOGRAPHY
P. 1028. The Jain authors are at pains to assert that the transference of power from the time of Bhima to Vaghelas was peaceful.
Mention of the Jain authors' intention to conceal the usurpation of Viradhavala and his father. Acquisition of Jain patrons in the line of Vyaghrapalla after the violent measures of Ajayapäła.
P. 1029. Viradhavala assisted by two Jain ministers Vastupāla and Tejahpāla in consolidating his powers. Vastupäla Tejahpäla at first ministers of Bhima, ministers belonging to Pragvata family.
(1-30) Abü stone--inscriptions engraved in the temple of Neminätha at Ābū containing dates 1287 v.s. --records belong to Tejahpäla.
P. 1030-(31). Girnar stone inscription on the west doors of the temple of Vastupāla and Tejahpala on Mt. Girnar of v.s. 1288-mentions invocation to Nemi-Jina, the charitable activities of Vastupāla and Tejahpāla and their genealogy
(32-36)Girnar-inscriptions in temple No. 31 dated v. s. 1288---records the charitable activities of Vastupāla and Tejahpāla--composed by maladhāri Naracandra Somesvara, Maladhari Narendra, Maladhāri Saracandra and Udayaprabha.
P. 1031. (37). Girner stone-inscription of v, s. 1289 incised on the rock to the east of Rajala and Vajela caves and west of the road to Gaumukha records the erection of four Jain temples for the benefit of the donors.
Mention of Jain authors leaving acconnts of Vastupāla and Tejahāla viz. : P. 1031(n3). Koti-Kaumudi by Someśvara.
Suksta-Samkirtana of Arisimha. Vasanta-viläsa of Balacandra Rammira made mardana of Jayasimha Vastupala-Tejahpala- prasast' by Jayasimha. Sukrta-Kirti-krllobini by Udayaprabha. Vastupala - prabandha Rājasekhara and
Narāyaṇānda by Vastupala. P. 1032. Mention of Vastupāla's victory over Cahamana ruler of Lata named Sankhu who is referred by Jain writers.
Jain tradition relating Viśāladeva's poisoning his father.
P, 1036. Jain writers mention Vastupāla as instrumental in securing the crown for Viśāladeva.

Page #199

1218
JAINA BIBLIOGRAPHY
P. 1039(3). Girnar stone inscription found at the entrance of the mandapa of Ganadhara to the west of the temple of Neminath at (Girnar Hill in Kathiawad) of v.s. 1330-in Sanskrit of the time of Arjunadeva records the grant of the right of engraving inscriptions in the temple of Neminatha and other sacred places on the hill of Girnar to Sutradhara Haripāla, son of Goga of Mevada community by Udayaprabha, other Jina priests and the Pancakula headed by Dhandhå.
P. 1081. Bijolia rock-inscription found in the village of Bijolia in Mewar about 100 miles from Udaipur-appear to be a Jain record. Mention of Pärsvanatha and other Jain divinities. Mention of the grant of village Rewa for Pārsvanatha by the last ruler of the Cahamanas viz. Someśvara-of 1170 A.D.
P. 1109. Sevadi stone inscription incised on the lintel of Mahavira temple at Sevadi-lines containing the invocation of Tirthankaras Säntinātha, making of annual grant of 8 drammas (v.s. 1172) to Jain Thallaka of Shanderaka-gaccha for the worship of Santinatha in the Khattaka of Baladhipa Yaśodeva by Katakarāja.
P. 1112. (1) Nadlai stone inscription engraved on the lintel of two pillars in Sabha mandapa of a Jain temple of Adinatha at Nadlai 8 miles to the N.W. of Desuri in Godwar of v.s. 1189 records a grant of oil made by Rudrapäla and Amṛtapala, sons of M. Rayapala to the (Jain) ascetics in and outside of Naduladagika.
(2) Nadlai stone inscription engraved on a pillar in the temple of Neminatha at Nadlai of v,s. 1195-records gifts by the Guhila Thakura Rajadeva for the wor ship of Neminatha.
P 1114. Mention of Mahavira temple at Sevadi.
P. 1116. Nadol grant (i) found at Nadol of v. Sam. 1218 registers grants to Jain temple by Mahārāja Alhanadeva of Naddula composed by Sridhara. Nadol grant, (ii) found at Nadol States Brahman, Sridhara (Vişnu), and Sankara always free from passioon are famous as Jinas.
P. 1131. Jain writers' indication of Udayasimha having a daughter who was married to Virama. Mention of Jain writers' Rajasekhara and Harsa Gani assertion of Dholka Caulukya Viradhavala being prevented from his accession by the intrigue of Vastupala.
P. 1169. Mention of Bharpuriya one of Jaina gaccha.
P. 1171. Mention of Amra defeating the disputants of Syadvāda (Jaina).
P. 1173. Mention of a Jain temple at Ar(Ahar) near Udaipur.

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JAINA BIBLIOGRAPHY
1219
P. 1181. Mention of a Jain temple of Mahāvīra at Sanderava about 10 miles NW. of Bali.
P. 1193. (3) Chitore stone inscription (ii) engraved on a lintel of a Jain temple records construction of a temple of a śyāma-Pārsvanātha by Jayatalladevi queen of Tejasimha in (v) s. 1335 records a grant of land by Mahārājakula Samarasimhadeva for the construction of a monastery for Pradyamma Sūri.
P. 1195. Tirthakalpa work of Jinaprabha records Samarasimha's (Citrakūța) treaty with Ulugh Khan (c. 1299 A.D.).
1271
Benoy Kumar SARKAR-Somadeva, the Jaina political philosopher of the tenth century. Indian culture, vol. ii, Cal., 1936.
Pp. 801-804. Somadeva (c. 950) his Nitivakyāmrita--a fine specimen of tenth century Hindu Culture in the realm of social philosophy; he commences his work with solutation to Ganesa in the orthodox Brahmanical manner; his contribution of extraordinary value in the history of human thought----the doctrine of etatisme ; doctrine of ahimsā (non-injury).
1272
B. A. SALETORE-Ancient Karnataka, Vol. I. Poona, 1936.
P. 6. Jains not indulging in Korida-juju or cock fight.
P. 49. Mention of a record found in Nemišvara basti Varanga the identity of Pandya Pattigadeva Alupa of 11th century.
P. 100. Transliteration of the above record cited.
P. 119. Mention of an inscription on a stone slab in front of the Nemisvara basti in Varanga giving informations of Alupendra I.
P. 121. Mention of grant made to Pārsvanātha recorded in the defaced inscription of the Ganri temple of Prantya in Mudubidre.
Pandya chakravartin Kavi Kulasekhara Alupendra---a patron of Jaina.
P. 122. Pandita Pāņdya and the Jain priests Maladhārideva, Mādhavacandra, and Prabhācandra mentioned in the damaged stone inscription of the Nemisvara basti in Varanga in the Karkala taluqa.

Page #201

1220
JAINA BIBLIOGRAPHY
P. 138. The 6th stone inscription of the Nemiśvara bastiat Varanga falls within the reign of Soyideva Alupendra but he is not the donor.
P. 143. An inscription Ammanavaru basti in Mudubidre records the gift by Alupa to a Jain basti--mention of Jain guru Cărukirti divya.
P. 146. Mention of Alupendra deva making some grants to Pārsvanatha of Bidire.
P. 153. Stone inscription in the Anantanātha basti at Nelli-Karu in the Kārkala talug mention Sankara-devi, sister of Devannavasa making gifts to the (Anantanātha) basti at Kiyaruvara. Dated $. 1447.
P. 154. Sanskrit and Kannada inscription of Anantanātha basti at Nellikaru the hall (mandira) of the caitya (i.e. the Jain basti) caused to be built by Manjana Komna Bhupa.
P. 182. An inscription found in Guru basti at Mudubidre dated 1281 A.D. refers to the reign of Hoysala viraballals.
P. 216 (n). Kun Pāņdya called Sundara Pāņdya on his being converted from Jainism to śaivism.
P. 217 (n). Kun Pandya a contemporary of Jinasenācārya the author of Brhadharivamśa of Ś. 705.
P. 223 (n). Mention of a grant made by Rāstrakūta Govinda III to Arakirti disciple of Yijakirti referred to in the copper Arakirti disciple of Vijayakirti referred to in the copper plate grant found at Radaba issued from Mayurakhandi of 812 A.D.
P. 236. Mention of Viśvanātha -a Jain guru.
Pp. 240-41. Jain inscription at Gurugala basti Hiriyangad inear Karkala, Dated ś. 1256-records a gift of land to the Sāntināthadeva basti in Karekala built by Kumudacandra Bhattāraka Deva, disciple of Bhanukirti Maladhärideva by Vasa Siddala devi queen of Srimatu Bommi Devarasa, and by the elder sister of Lokanātha Devarasa by name Bommala Devi and Somala Devi in the presence of Allappa Adhikāri and other citizens.
P. 242. Mention of Vira Jagadevarasa disciple of Viśvanātha Deva and of the Pailana-bali (?), Lokanāthrāja disciple of Cārukirti Panditadeva whose title was Ballala-tāya-citta-camatkāra.

Page #202

JAINA BIBLIOGRAPHY
1221
P. 243. The Koraga inscription of Vira Bhairava Kşamāpāla records the grant of land at the instance of Vasanta kirti Raula of the Balātkāragaņa for Pārsvanātha in the basti of Bara Kuru built by the king at Coliyakeri in that city.
Pp. 282-83. The Mudubidre Guru basti stone inscription records the reign of Vira Balläla Deva III.
P. 298. Mention of Rși Mārkandeya instructing Lokāditya Mayūravarma to win the sympathy of the Jains.
Kanakavarma-a devout Jain.
referred to in
Gramapaddhati (10th
344. Jains-a majority in Barakuru century).
P. 344 (n) (2). Dispute of the Jains and Brahmins in Barakuru referred to in Gramapanddhati and Ahicchatra Paddhati. Mention of Jain rulers - Arhat and Jinendra in the Puttige version of the former work.
P. 353 (n). Aliya santāna. Kuttu (law of inheritance through the females) prevelant among big Jain land owners of the mediaeval times-prevelence of makkaļa santān among other Jains i.e.--Jain Jäti.
P. 382 (n). Jain interpretation of Bhattāraka-ruler or priest-inflex of Jainism in Taluva in 9th century A.D.
P. 384. Crushing defeat of the Buddhists disputants at the hands of the Jains in Kanchi-7th century A.D.
P. 384 (n). Kadirika Buddhist temple-originally a Jain one.
Pp. 405-415. Jainism in Taluva--its penetration corroborated in Hindu and Jain traditions fully described,
Mudubidre and Karkala two Jain strongholds in Taluva-Their traditional records signify its penetration in 9th century A.D.-existence of Hinduism before Jainism.-Halavaravarga near Mudubidre earliest colony of the Jains of the place. Settlement of the Jains as traders-conversion of the ruler from Hinduism to Jainism.
Cautars of Mudabidri are Jains-originally Hindus-Traditional coming of Jains from Arabia mentioned.
Humçcha ruler Jinadatta first Jain ruler of Karkala.

Page #203

1222
JAINA BIBLIOGRAPHY
Mention of the destruction of 108 Jain bastis by Ballala Raya-Abhinava Cārukirti Pandita title of the Jain pontiffs at Sravana Beļgo!a. Cărukirti Pandita Deva disciple of Municandra Traividya Bhattāraka mentioned in a record dated 1096 A.D.--Another Cärukirti Pandita Deva disciple of Abhaya candra SiddhāntaCārukirti Deva curing Ballala's diseases ---Jainism patronized Taluva rulers fully described-The stone inscriptions at Nalluru Ś. 1218 Ammanavaru basti at Mudubidre 1384 A.D. Somnātha vara temple at Manigarukari in Bara kuru S. 1314, the Koraga record s. 1331, and Barakuru Jain basti inscription of Ś. 1421 - historical milestones of Jain influence in Taluva.
P. 406 (n). bhakasi.
Jain bastis at Hattiangadi-nearly six miles north of Kum
P. 415 (n). Śrikīrti Bhattāraka--Jain teacher represented on the bottom rows of the panel in the Dharmadhikar basti at Karkala. They are given in the following order
(1) Kumudacandra Bhattāraka. (2) Hemacandra Bhattāraka. (3) Sri Cārukirti Pandita Deva (4) Srutamuni. (5) Dharmabhūşaņa Bhattāraka (6) Pūjyapādasvāmi. (7) Vimala Süri Bhattāraka. (8) Sri Kirti Bhattāraka. (9) Siddhānta Deva.
(10) Cărukirti Pandita Deva. (11) Mahäkirti Deva Ravula and Narendra Kīrti Deva. P. 465. Jains occupying high position in Taluva society. P. 467. Jains----settis or the heads of the trade guilds of Taluva.
1273
Jaina Svetāmbara Sabhā.-- A short History of the Terapanthi sect Svetämbar Jains and its Tenets. Calcutta, 1937.
A history of the Terapanthi sect.
1274
Arthur R. Slater-Departed Glory. London, 1937.
P. 38. The Tower of Fame in Chitor, a Jain monument, dating from the 9th century A.D.
P. 42. Rock-hewn figure of Ādinātha in Gwalior 60 feet high.
P. 45. Destruction of 720 Jain temple by Bitti Deva, a Hoysala ruler of Mysore.

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JAINA BIBLIOGRAPHY
1223
1275
R. S. SATYASRAY.--Studies in Rajput History.
Vol. I. Calcutta, 1937.
P. 17. Old Rajput kings not Hindus many devoted to Buddhism and Jainism, Kumārapāla a renowned Jaina -mention of royal patronage over Jain monks-- Jain kings showing toleration to Hindu gods and temples.
P. 19. Palțavalivachana-a Jain work mentioned as a source of tracing the origin of the Chālukyas.
P. 78. When the Chalukyas came out of the Jain influence, the priestly class probably named their gotra according to the family of their 'Guru'.
P. 99. Jainism--rose to prominence during the rise of Chālukyas-10th century.
P. 107. Kumārapäla-having regard to Siva mentioned in the Prabandha Chintamani of Merutunga.
P. 110. Seizure of Lala by Chālukyas referred to in Prabandha Chintāmaņi of Merutunga, Kirtikaumudi of Someśvara and Sukrita-Sankarttana, a poem by Jain chronider Arasimha.
P. 118. Granting of a village to a Jain sage for the use of a Jaina temple by Govinda III, the Rāstrakuta king at the request of Chakirāja of the Ganga family, the maternal uncle of Vimalāditya mentioned in a Mysore inscription (e.f. BHANDARKAR R. G. Early History of the Dekkan p. 137).
P. 124. Kumārapāla not loved by Siddharāja because of the former's Jain inclinations.
P. 125. Kumārapala favoured the Jains probably more out of policy than out of devotion
P. 126. Artificiality of devotion of Bhima towards the Jains Vaghelas though Saivas utilized the Jain wealthy merchants.-- Vastupāla and Tejahpäla two able Jain ministers of Bhima Deva's court.
P. 133. Conflict of Viśāladeva with Virama for the throne of Dholakapuri in Jaina chronicles. Heinous Jaina tradition of Viśāladeva poisoning his father and brother with the help of Vastupāla---unfounded.

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1224
JAINA BIBLIOGRAPHY
1276
H. G. RAWLINSON.-India-a short cultural History. London, 1937.
Plates. facing page. 218. Jain temple Mt. Ābū. Illustration page-161. Colossal statue of Gomateśvara Sravaņa Belgola, Mysore.
Pp. 42-45. Mahāvira born in Sänkhya atmosphere-Jainism more extreme than Buddhism-consideration of suicide under certain circumstances justifiable by Jains---All nature animate to Jains-Jainism under royal patronage rose to importance.
Mahāvira born in 599 B.C. His mother of Lichchhavi clan. Kinsfolk worshipping Pārsva-Mahāvīra's renunciation and the preachings of new doctrineries-- hindered by Gosāla, death in 527 B.C. at Pāwā near Rājagriha-Division of Jain church into Svetämbara and Digambaras-Prākrit the language of the Jain scriptures-regorous nature of Jain tenents prevented it from being a mass religion-Jains a wealthy community-- Jains regard themselves as reformed Hindu sect. Employment of Brahmins for the performance of their domestic ceremonies.
P. 43 (n). Particles of earth, fire, water and air, having life mentioned in the Jain Achāranga Sutta.
P. 59. Mention of Alexander coming over a number of Digambara Jain ascetics. One whom the Greeks called Kalanos (Kalyāņa) persuaded to accompany Alexander to Babylon.
P. 65. Ajātaśatru--patron of Jain sect.
P. 72. No specific mention of Buddhists or Jains in the records of Megasthenes.
P. 75. Chandragupta's conversion to Jainism and his death at Sravanabelgoļa in Mysore.
P. 77. Asoka a patron of Jains. Dedication of Barabar hill caves to Ajivikas sect founded by Gosala, the rival of Mahāvīra.
P. 120. Nirgranthas-recipients of royal gifts recorded in Hiuentsang.
P. 123. Jainism though prospered under royal patronage--was never a religion of the masses.
P. 160. Gangas zealous patrons of Jainism--colossal image of Gomateśvara, Sravanabe!goļa -erected by a minister of Ganga king in 984 A.D).
P. 164. Hoysalas-Originally Jains--their change of faith to orthodox Hinduism-extermination of Jainism by Hinduism.

Page #206

JAINA BIBLIOGRAPHY
1225
P. 171. Cave xxxi Ellora i.e. Indrasabha and Jagannatha Sabhä, a group of Jain shrines with nude figures of Pārsvanātha and Mahāvira.
The Jain missioneries finding their way to S. India during the
P. 178. Pāņdyan rule.
P. 180. Mention of the inclusion of a Jain or Buddhist monk named Sarmanochegas (Šramaņāchārya) in the Pāndyan embassy to the emperor. Augustus in 25 B.C.
Mention of the existence of several Jain temples during Hiuen Tsang's visit to Pāndya king. Conversion of a jain king Nedumaran to Saivism and his persecution of 8,000 Jains. 7th century A.D.
P. 181. Mention of the temple of Nirgrantha (Jain) heretics in the Chola kingdom -recorded in Hiuen Tsang's accounts.
P. 189. Influence of Jainism in the early Tamil poetry. Jainism reached south in 4th century B.C. Rise of Sankara Acharya and the expulsion of Jainism in the south in 9th century A.D.
P. 189 (n)
Sravana Belgoļa, Mysore seat of Jain Pontiff of southern India.
P. 194. Mahendravarman (A.D. 600-625) a Jain turned himself to Hinduism -- conversion of a Jain temple to Siva by Mahendra Verman-Existence of Jain, Buddhist and Hindu sects in south-7th century A.D.
Pp. 203-4. Anhilvād old capital of Gujrat chronicled in Jain chroniclesmention of Jain temples at Anhilvād-Siddharāja (1094-1143) of Gujrat a patron of Jain-presence of Hemachandra Jain scholar, royal pandit and annalist in the court of Siddharāja. Jainism popular among modern merchant class of Gujrat.
P. 215. No mention of Jainism in Al-Biruni.
Pp. 217-218. Jain temples of Mt. Abū Girnar and Satruñjaya highest expression of mediaeval Hindu architecture.
Temples of Dilwara constructed in 1032-1232 A.D. Pendant of the centre dome defies description---satruñjaya-fully described.
P. 309. Invitation of Jains to the theological discussions of Akbar.
P. 315. Observances of Din Ilahi of Akbar chiefly borrowed from Jainism and Hinduism.

Page #207

1226
JAINA BIBLIOGRAPHY
1277
K. A. Nilakanta Sastri.--The Colas--Vol. II (Part I). Madras, 1937.
P. 156. The Ganga Chieftain of Kolar, Amarābharana Siyaganga (Süra Nāyaka), a feudatory of Kulottunga III (A.D. 1163-1216), was the patron of the Tamil grammarian Pavanandi, a Jain writer, whose Nannul has practically displaced all other manuals of Tamil granmar.
:
P. 167. The ancient line of Adigaimans of Tagadur--the Samantan Adiyaman; an inscription from Tirumalai says that he renovated the images of a Yakşa and Yakşi near the Jain settlement on the Tirumalai hill originally set up by the Cera king Elini, one of his ancestors (S.I.I.I, 75, E.I.VI, Pp. 331-3).
P. 231. Rajendra I was a Saiva; he destroyed richly endowed Jain bastis in the enemy country (Calukya). The amount of booty that fell into the hands of the Colas as a result of foreign war must have been enormous.
P. 259 & 532. Sekkilar, a Saiva, in his purāņa aimed to please and entertain the contemporary Cola monarch better than the vulgar works of heretical Jains.
P. 279. About A.D. 1227, the village of Sattamangalam had two assemblies, one of them made up of the residents of the Hindu devadana part of the village, and the other of persons in the Jaina Palliccandam; both assemblies were called ür and they cooperated in setting apart some of the village land for projects of public utility (tank, garden, etc.)-466 of 1912.
P. 338. From a record of the time of Räjarāja I, from Tiruppanmalai in the North Arcot Dist. (19 of 1890. E.I. IV. Pp. 137-140), it appears that the village Kurakampadi was an iraiyili-pallic-candam in the enjoyment (bhogam) of the Jaina temple in Tiruppanamalai. The Iļāda Chieftains ruling in the area, turned the Karpūravilai from the temple, and as a result the temple did not have enough for its expenses; the wife of the Ilada Chieftain Vira Sola drew his attention to this fact when they went together to worship in the temple, and he agreed thenceforth to cease collecting the Karpura-vilai, and another cess, called anniyayavaya-danda-irai, of which the exact nature is by no means certain.
P. 464. The mathas, the Jains pallis and the vihara were centres of learning which often owned large libraries of manuscript literature which increased in volume and diversified from generation to generation.

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JAINA BIBLIOGRAPHY
1227
P. 482. As a religious institution, the South Indian Temple reaches back to a remote antiquity, and the existence of numerous temples (Kottamas) of Brahmanical, Buddhist and Jain deities is fully attested by the Sangam literature.
Pp. 485-86. The religious temper of the period, particularly in the first half of it, was by no means narrow or sectarian. Not only did the kings as a rule tolerate religions and sects other than their own, but they often patronised all persuations in equal measure. Rājarāja's sister Kundavai built three temples, one to Vişnu, another to Śiva and a third to Jaina, all in the same place (Dadapuram and her gifts to all these shrines are found recorded in the same inscription (8 of 1919).
P. 489. Kāñci. The unique position of Kāñcīpuram; one of the capital cities of the Coļa empire is very instructive in regard to the mutual relations of the rival religious systems which were competing for the royal patronage and popular favour. This city seems to have comprised three principal sections, each consecrated to a particular faith and the institutions ministering to it.---Jina-Kāñchi, popuJarly known as Tirupparuttikkunram, undoubtedly larger and more prosperous and in more direct and frequent communication with Kāñcipuram proper in the days of the Coļa empire than at the present day.
Pp. 505-508. Jainism. By the side of Hinduism, Jainism had a fair following and enjoyed the patronage of the princes and people. The pallicandam, the land of the palli (Jain temple), was a recognised category of tax-free land known to the revenue accounts of the time. Tamil literature was greatly enriched by the Jain authors.
Sivakasindamani, a secular Kavya in Tamil by a Jaina author. Vestiges of Jainism in the Travancore country of the tenth to the thirteenth centuries (TAS, ii, Pp. 125 ff.). Jain centres in the Tamil districts. Paļļicandam village Kadaikkottur in the reign of Parāntaka (SUI. ii, 76, vv. 27-8). A large Jain monastery at Veļāl (N. Arcot SII. iii, 92) in about A). 885. At Sirramur (S. Arcot) temple of Pārsvanātha (201 of 1902). Tirakkol (N. Arcot, 277 of 1916); Sendalai (7 of 1899) Jinagiripalli and Anandamangalam, Chingleput dist. (430 of 1922, A. D. 945). Tiruppanmalai and Viläppäkkam (53 of 1900 of A.D. 945) Tirunarungondai, South Arcot (385 of 1929); Tirumalai near Polur, N. Arcot, and Tirumalavādi in Trichinopoly dist. (S.T.I. i, 67 and 68); Tirupparuttikkunram (Kanchipuram - 43 of 1890 and 381-382 of 1929); Kuhar, Tanjore, 288 of 1917; Maruttụvakkudi, Tanjore, 392 of 1907; all these places had Jain temples.
P. 509. In the tenth and eleventh centuries, Buddhism was less popular in the Tamil country than Jainism and in the religious controversies of the precedingt age, Buddhism suffered more damage and lost its hold on the people of the country more completely than Jainism. Many similarities in the worship of the three sects.

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JAINA BIBLIOGRAPHY
P. 515. Perungadai or Udayanan Kadai-an important Tamil version of the Bṛhatkatha by Kongu velir, the vel (chieftain) of Kongu, a native of Mangai (Vijayamangalam in the Erode Taluq of the Coimbatore dist.), composed in the third. century A.D. or earlier (J.R.A.S.; 1906 pp. 689-92) the peom rightly takes a high rank among the literary classics of the Tamil world.
1228
Pp. 516-18. Sindamani-The Sivakalindamani of the Jain poet Tiruttakkadeva counted as the greatest among the Mahakaryas of Tamil literature; composed about the tenth century. Life story of Jivaka.
P. 527. Kambam Ramayana-the greatest epic in Tamil literature was influenced by Sivaka-Sindāmaṇī.
Pp. 543-45. The Yapparungalam and Yapparungalakkarigai of Amitasågar, a Jain ascetic, composed towards the close of the tenth century; he was disciple of Gunasagara. The Karigai of Amitasågar attained great celebrity and the place where the work was composed came to be known as Karigai-Kulattur (534 and 535 of 1921; E.I. XVIII, No. 8). Yapparungalam is a treatise on prosody of which the Karigai is an abridgement.
P. 547. The Neminadam of Guṇavirapandita, treating of the orthographs and parts of speech of the Tamil language-it takes its name from the Tirthankara Neminatha of South Mylapore; author and pupil of Vaccanandi (Vajranandi) of Kalandai, another work Kalandai; of Gunavira on prosody is Venbäppattiyal also Vaccanandi-malai, the garland of Vaccanandi, after his guru composed in the reign of Kulottunga III.
P. 548. Nannul-by Pavanandi a Jain author; a grammar, composed in the reign of Kulottunga III.
1278
D. C. GANGULY.-The Eastern Calukyas, Benaras, 1937.
P. 35. (v). The Musinikunda plates, Saka 684.-register the grant of the village Musinikunda in the Tonka-Natavādi-Visaya, to the Jain temple Naḍumbivasti at Bijavada (built by?) Ayyana-Mahadevi, queen of Kubja-Visnuvardhana (III)-Mahārāja. The executor of the grant was the queen herself The inscription was issued by Visnuvardhana Mahārāja, son of Mangi-Yuvaraja, in Saka 684-762 A.D. Bejvada is the modern Bejwada. Nätavadi corresponds to the modern Nandigama, in the Kistna district,

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JAINA BIBLIOGRAPHY
1229
Pp. 83-84. Amma II, Vijayaditya VI, Rājamahendra, Tribhuvanāñkusa, Samastabhuvanarāya (A.D. 945-970).
(vii) The inscription registers that the king at the request of the lady named Camekamba of the Pattavardhini family, made a gift of the village of Kalacumbarru, in the Attilinadu-Visaya, for meeting the expenses of the repair of a Jain temple called Sarvalokāśraya-Jinavallabha. The village, granted, was bounded by Aruvilli, Kuyrukolanu, Yidiyūru, Yullikodamandru. Here Attilinandu is identical with the modern town of Attili in the Tanuka tāluq of the Godavari district. Kalacumbarru is the modern Kunsamurroo, three miles south-west from Attili. Aruvilli is the modern village of Etdooroo, one and a half mile west-north-west from Kunsamurroo.
(viii) The Maliyāpūndi grant (E.I. Vol. IX. P. 47). The plates were discovered in the Rāmalingeśvarasvāmi temple at Madanur, a village, about ten miles from Ongole, in the Nellore district, it records that the king, at the request of his subordinate Durgarāja, made a gift of the village of Maliyapundi, in the Kammanandu-Visaya, for the maintenance of a Jain temple on the south of Dharmapuri. The boundaries of the hamlet are Manjunyuri, Yinimiti, Kalvakuru, and Dharmavuramu. It also refers to the villages of Malkaparru and Kalvakuru. Dharmaurramu, is the Telegu form of Dharmapuri. This and Kalvakuru are now in the Addanki Division of the Ongole taluq. This part of Ongole taluq was anciently known as Karmarāstra Visaya.
P. 86.(xii) The Masulipatam grant (South Indian Epi. 1909, p. 109).
The inscription registers that the king made a gift of some Jain temples at Vijayavatika i.e. Bezwada.
P. 95. Vimalāditya (1011-1018 A.D.). (ii) Ramatirtham inscription (South Ind. Epi. 1918, p. 133).
The inscription is on the wall of the Durgapanca cave in the hill at the village of Rāmatirtham, in the Vizagapatam district. It reports that Muni Trikālayogi Siddhāntadeva, a teacher of Desigana school of Jainism, and a spiritual teacher of the king Vişnuvardhana (Vimalāditya), paid his reverence to the holy place of Rāmakonda, Ramakonda is identical with Rāmatirtham.
Pp. 167-68-Religion. During 616-1170 A.D. period, all the three religions Brahmanism, Jainism and Buddhism flourished in the kingdom Vengi. The Eastern Calukya Kings were patrons of Jainism. Ayyana-Mahadevi, the queen of Kubja-Vişnuvardhana, granted a village to the Jain temple Nadumbi-Vasti at Bezwada through the Jain teacher Kalibhadrācārya of the Kāvururi-gana and the Sanghānvaya (South Ind. Ep. 1917, P. 116). Amma II, made some grants to two

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Jain temples at Bezwada (Inscriptions of the Madras Presidency, Kistna, 54). He granted a village for meeting the expenses of the repair of a dining hall of a Jain temple called Sarvalokasrya Jinabhavana At that time the superintendent of the temple was Arahanandin of the Valaharigana and Adḍakali gaccha. Arahanandin was the disciple of Ayyapati, who was the disciple of Sakalacandrasiddhänta, who was well versed in Siddhanta writings (Epi. Ind. Vol. VII. p. 191). Jinnandin was the earliest known member of another line of Jain teachers. He belonged to the Nandigaccha, and was the chief lord of the Kotimaduva (?) gana, attached to Yapaniya-Samgha. His disciple was Divākara. Diväkara's disciple was Śrimandiradeva, was the superintendent of the Katakabharaṇa-Jinälaya, to the south of Dharmapuri, modern Dharmavaram, in the Ongole taluk of the Guntur district. This temple of Jina was built by Durgaraja of the Pattavardhini family, an officer under Amma II. Durgaraja was a contemporary of Srimandiradeva. Amma II, at the request of Durgaraja, granted a village for the maintenance of temple (E.I. Vol. IX. P. 56). The king Vimaladitya embraced Jainism, Trikalayogi-Siddhantadeva called also Trikalayogi-Munindra, an acarya of the Desigana school, was his guru (South Ind. Epi. 1918, p. 133).
1230
Literature
P. 174. Jain teacher Mahaviracārya's mathematical treatise in Sanskrit was versified into Telugu by Pavaluri Mallanna, a Niyogi Brahman (A D. 1060-1070) (History of Telugu literature, by P. Chenchiah and Raja N. Bhujanga Rao Bahadur).
Architecture.-Durgaraja, an officer under Amma II, built a temple of Jina named Katakabharana to the south of Dharmapuri (Ep. Ind. Vol. IX.
P. 56).
1279
D. B. DISKALKAR-Reference to Kushan Period (from Circa 1st century to the 3rd. cent. A.D.)-Large majority of sculptures pertain to Buddhism and Jainism (ABORI. Vol. XVIII; 1937) P. 169.
1280
B. A. SALETORE-Internal Security in the Vijayanagar Empire, (Ind. Cul. Vol. IV. 1937-38 Calcutta).
P. 472. Riots and local risings; An inscription at Udri dated A.D. 1380 refers to the reign of King Harihara Raya II, when Mädhava Raya was placed over the Konkana Country as viceroy, and riot there-the bravest person who quelled the rising was Baicapa (a Jain official) one of the most celebrated men in the City of Uddhare.

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1231 P. 474. The City of Banavase, the scene of a serious affray in A.D. 1442 when the great Jain General Irugappa Odeyar was ruling over Gove, as the minister of the emperor Deva Rāya II.
1281
in South India. (Ind. Cui. Vol. IV.
K. P. JAIN—The Antiquity of Jainism 1937-38) Calcutta
Pp. 512-16. Miscellaneous : Jainism reached south India long before Bhadrabāhu. It is wrong to assume and begin the history of South Indian Jainism with the great Jain migration of Mauryan period.
1282
Bata Krishna Guosh - The Cultural Heritage of India. (Ramkrishna Centenary Memorial Vols. 1-III, Calcutta, 1937) Ind. Cul. Vol. IV. 1937-38, Calcutta.
P. 378. A Review --Jainism represented by two articles by Appaswami CHAKRAVARTY and Hiralal Jain respectively.
1283
B. A. SALETORE. --Mediaeval Jainism, with special reference to the Vijayanagara Empire. 426 Pp. Bombay, 1938.
Taking the events that led to the rise and spread of Jainism in early days in Southern and Western India as his background, points out the share of Jains in the Upbuilding and continuance of the Vijayanagar culture.
1284
Stein KONOW-Dr. Banerji on Sakas and Kusans. (Ins. His. Qu. vol. xiv. Calcutta, 1938).
P. 138. Nahapāna's son-in-law Rşabhadatta--from this supposed náme it is inferred that he was a Jain ; the inference not supported by inscriptions.
P. 142. Second Saka conquest mentioned in the Kalakācārya-kathanaka and establishment of the era in Vikrama years 135 elapsed.
P. 143. Nahpāna (i.e. Naravāhana in Jinasena's Harivamsapurana) and his date.

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TAINA BIBLIOGRAPHY
1285
H. N. SINGHA-Sovereignity in Ancient Indian Polity'. London, 1938.
P. 81. Buddhism and Jainism born out of Samkhya.
P. 84. Denial of the authority of Vedas in Buddhism and Jainism.
P. 86. Rise of Buddhism and Jainism-a challenge to Brahmanism.
P. 88. Buddha and Mahāvira's sought the adherence of kings to their course.
P. 122. Buddhism and Jainism--helped to facilitate the work of monarchy to rise as a dominant institution of the society.
P. 135. Royal patronage received by Jainism and Buddhism-an expression of gaining grounds against rival creeds.
Pp. 200-202. Position of Jains in the Asokan rule fully described.
P. 229. A fair portion of the people of Kalinga was Jains during Khāravela's time--Jains-given not a praise-worthy descent in Mahabharata.
P. 272. In Kalinga the various sects were numerous, the majority being Nirgranthas--Hiuentsang,
P. 275. Existence of affinity between Hinduism, Buddhism and Jainism in ancient India,
1286
M.S. COMMISSARIAT -- A history of Gujarat Vol. I. Calcutta, 1938.
P. Lvl. Duyāshraya written by Hemachandra and completed by another Jain monk in 1256 A.D.--narrates the history of the dynasty of Mālrāj Chālukya Solanki. Prabandha-Cintamani completed at Vardhamānapural (Wadhwan) in A.D1305 by Merutunga.
P. LXII. Vimalasha--general of Bhimdev I and dandapati or governor of Ābū, erected in 1032, the Delwara marble shrine on Ābü,

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1233
P. LXVIII. Religious controversies between the Brahman and the Jains in the reign of Siddharaj of Gujarat (1094-1143), and also between the Digambara and Svetämbars in 1124; Kumud Chandra a Jain Acharya of Karnatak championed the cause of the Digambaras-he was supposed by Hemachandra. Digambaras defeated and expelled from the city (Prabandha-chintamani, Pp. 97-104) Siddharaj like his ancestors was a Shaiva though the Jains try to show him as a Jain; the opening verses of all the works written by Hemachandra during the reign of Siddharaj contain no special praise of Jain deities. Moreover, the order by which Siddharaj forbade the use of banners on Jain temples shows the reverse of a leaning to Jainism. Siddharaj patronised men of letters and was tolerant towards the Jains.
P. LXX. Kumärpäl (1143-74) was persecuted by Siddharaj but was helped by Hemachandra Acharya-Udayana, the great minister and general of Kumārpāl; Udayana's son Amrabhata built stone steps up the west face of Mount Girnar in Kathiawar, in A.D 1166.
P. LXXIII. Kumarpal rebuilt the temple of Somnath under the advice of Hemachandra. Inscription commemorating this restoration in 1169 A.D. the temple of Bhadrakali at Prabhas Paṭan.
P. LXXV. Career of Hemachandra the Acharya-his parents were Modh Vania and lived at Dhandhuka-Devächärya brought him to the Jain convent at Karnavati-author of many Sanskrit and Prakrit works Kumarpal converted to Jain faith by him-the royal proselyte prohibited throughout the eighteen regions of Gujrat the destruction of life in any form whatever-Hemacharya died in 1172 in his eighty fourth year.
P. LXXVIII. During the reign of Virdhaval Vaghela (the ruler of Dholka) his ministers the two brothers Vastupal and Tejpal, employed their fabulous wealth. in adorning the summits of Abu, Girnar and Shatruñjaya with magnificent temples in the thirteenth century A.D. Photo (plate) of Marble ceiling in the temple of Neminath built in 1231 by Tejpal at Abů (from the glories of Hindustan by Dr. Alfred NAVRATH).
Pp. Lxxlx-Lxxxi. The Delvada temples at Abu (4,000 feet above the platun's level) a master plece of the sculpture's art surpassing almost every other building in India in the richness and delicacy of its carving. A Kinloch FORBES on these temples-in his Rasmala, Col. James Tid's impressions in his Travel in Western India.
Plates-Jain temples in the fort of Mount Girnar near Junagadh (from Col. Tod's travels in India.

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JAINA BIBLIOGRAPHY
P. LXXXI. The temple of Vastupāl and Tejpāl at Girnar, 1232-contains an inscription by the poet Someshwar, the author of Kirtimanmudi and priest of Virdhawal Vaghela, stating how it was built. The number of Jain temples erected on Girnar and palitana prior to the fifteenth century is extremely small, great majority built after that period in their zeal to 'restore and to beautify the temples dating from the thirteenth century or earlier, the Jains have inadvertently resorted to measures little short of Vandalism--the old tripple temple at Girnar has been painted in hideous colours, destroying the beauty of its sculptured ceilings, domes renovated externally with a coating of broken china, and the inscription slabs covered with white wash.
Pp. Lxxxii-Lxxxlv. Shatrunjaya - the hill (2,000 ft. above the level of the plains) of Palitana-covered with palatial temples-A. K. FORBES's account in his Rasmala. Influence of the Jain style on the later architecture of Gujarat.
Pp. 54 and 85. The small structure which stands on the crest of one of the two highest peaks of Idargadh is still known as Ranmal's Choki or guardroom--this was originally an elegant little Jain temple and of great antiquity which was perhaps used for military purposes by the Rajput rulers of Idar in the fourteenth and subsequent centuries. Idar is about 64 miles north-east of Ahmedabad. There are views all round the central chamber for the Tirthankaras of the Jain pantheon.
P. 61. Ahmedabad styled Shrinagar and Räjnagar in Hindu and Jain writings and inscriptions. Karnavati, like modern Ahmedabad, was also a great centre of Jain worship-Devasüri resided here ; Kumudchandra had to go to Karnavati when he went to see Devasūri. Karnavati and Ahmedabad situated on adjoining sites on the banks of the Sabarmati.
P. 66. Jain mosque of Broach on the Narhada, buiit on the site of the Jain shrines-the marble door leading from the portico into the court of the mosque is evidently bodily introduced from some Jain temples,
P. 86. The temples of the Digambar and Svetāmbar Jains on the hill both well represented in the population of the Idar town-two beautiful ancient temples on the plateau of the hill Shambhavanātha's (3rd Tirthankar) temple belongs to the Digambaras-Shāntinātha's temple of Svetāmbaras; Pilgrims passing through Idar on their way to the Jain tirtha at Kesarianāth to Udaipur, after devotion at these Jain temples on the hill of Idargarh.
P. 107. The oldest Muhammadan monument in Ahmedabad is Ahmad Shah's mosque (A.D. 1414)--most of its building materials borrowed from some Hindu or Jain temples.

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1235
.: P. 110. The Jain Masjid of Ahmedabad-at the threshold of the central entrance of it, there is embedded in the floor a large slab of black marble--an inverted plinth of a Jain image imported from some Jain temple (Jas. BURGESS - The Muhammadan Architecture of Ahmedabad, Pl. I, Pp. 30-35).
P. 113. From the time when Vimal Sha, the Jain minister of the Solanki Rāja Bhim Deva I, erected his separate temple on Abū in 1032 to the final conquest of Gujarat by the Muslims at the end of the thirteenth century, the wealthy Jain community exercised a powerful influence on the architecture of Western Indiathe Saracen architecture of Ahmedabad is essentially derived from the Jain forms which it replaced.
P. 114. Spoilation of Hindu cities and temples for materials--the spoilation which began under the Nazims of the Delhi Sultans during the fourteenth century continued apace. When Ahmad Shah established his new capital near the city of Asawal he found in the old Hindu towns of North Gujarat sufficient material for his purpose. In the Jain masjid, in the Sultan's private mosque in the Bhadra, and in several of the earlier masjids of the city (Ah nedabad) pillars and ceilings are to be found that have been transferred bodily from the Jain temples, and many a delicately sculptured work of art scornfully cast into walls and foundations, has been brought to light during the last fifty years.
P. 169. The city of Junagadh is dominated at its northern angle by the ancient fortification know as Uparkot (or Citadel)-the large mosque which stands on the crest of the Uparkot--the large number of free-standing columns in this mosque were obtained by the spoilation of same of the beautiful Jain temples of old which adorned the brow of the sacred Girnar.
P. 191. Pavagadh (Pavakgadh or the fire-hill) in Gujrāt-a hill fortressamong other antiquities on the ‘Mauliya' plateau, on the east are some small but finely carved Jain temples of considerable antiquity.
P. 243. During 1411-1514. A period of growth and evolution, the style of architecture assumed two distinct forms; the one a combination of Jain' and Sarcenic elements; the other almost wholly Jain' made up a constructive form 'invented specially for the arch-heating Hindus'--the minarets and arched windows being successfully combined with the flat Hindu aisles.
Stage in the evolution of Ahmedabad architecture 1411-1514.
P. 255. Durate BARBOSA's (a Portuguese who arrived in Gujarat about 1515) account of Gujarat-his account of the manners and custorns of the Jains-Jain doctrine of ahimsā-Jains do not eat anything subject to death--they slay nothing, they are not willing to see the slaughter of any animal. If the king or governor of the land

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1236
JAINA BIBLIOGRAPHY
has any man condemned to death, for any crime which he has committed, they (Jains) gather themselves together and buy him from justice, if they are willing to see him, that he may not die. (The book of Duarti BARBOSA, ed. by M. Longworth Dames, Haklyt Society I. 111-12).
P. 264. The old town of Rander on the north bank of the river Tapti, was in the first quarter in the 16th century the principal commercial centre south of Broach-according to tradition, some time during the thirteenth century (about 1225) the Navayats (Araha from Kupa) succeeded in overpowering the Jain population of Rander and became its rulers. The term navayats is explained as meaning new comers, from the Sanskrit nava-āyat.).
P. 333. Chitor Fort (capital of Rajput rulers of Mewar till 1567 when the seat of Government was around to Udaipur). One of the most ancient buildings in the fort is the Kirli Stambh, or 'tower of fame' erected in the twelfth or thirteenth century and dedicated to Ādināth, the first of the Jain Tirthankaras.
1287
V. R. Ramachandra DIKSHITAR-Origin and Early History of Caityas, (I.H.Q. Vol. XIV, Calcutta, 1938).
P. 448. The Caityas are a pre-Buddhist institution. Cailyas were known also as devakula or devāyatana, and devavāsa. From that of the shrine the application of caitya was extended to a bimba or deity in the shrine (Pampa's, Adipuräņam, X. St. 241 vacana) (Mysore Oriental Library). The caitya was adopted as the name of their sacred shrines, whether they contained the images of the Buddha or Jina or their relics.
1288 (a)
Political Theories.
Narayan Ch.BANERJEE-Development of Hindu Polity and Calcutta, 1938.
Book V.
Pp. 249-50. Information of Licchavis. Curious Government of the Licchavis can be traced in Jaina book Niryāvali-sutta ; on the death of Mahāvira, eighteen confederate kings of Kāsi and Kosala honoured him.

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1288 (b)
M. S. COMMISSARIAT-A History of Gujrat. London, 1938.
Plates-Lxxix. Carved marble ceiling in the temple of Neminath built by Tejpal at Mt Abů.
1237
P. Lxxxi. Jain temples in the fort of Mt. Girnar near Junagadh.
!
P. LVI. Diyashraya-a work of Hemachandra-of 12th century A.D.-The book intended to teach the construction of Sanskrit language and to narrate the dynastic history of Mulraj.
P. Lxiv. Jain Acharya Hemachandra of Shrimodh parentage.
P. Lxviii. Religious controversies between Brahmans and Jains. An impor tant feature during the reign of Siddharaj-mention of conferences held for the decisions of factions of Svetambara and Digambara Jains. Mention of Siddharaj presiding over such a conference to which Kumudachandra a Jain Acharya from Karnatak championed the cause of Digambaras, 1124 A.D.-Kumuda chandra opposed by Hemachandra and Logician Acharya Devasuri of Karnavati-Defeat of the Digambaras and their expulsion from the city.
Siddhraj-a Shaiva but patronised Jains.
P. Lxx. Kumarapala frequently befriended by Jain Acharya Hemachandra.
P. Lxxiii-Kumarapala rebuilding the Shaivite temple of Somänäth under the advice of Acharya Hemachandra, referred to in Prabandha-Chintamani.
12
P. lxxxi. Temple of Neminatha at Mt. Girnar, Kathiawar erected in A D. 1232. Contains an inscription by the poet Someshwar the author of Ktrti-Kaumudi and family priest of Virdhawala Vaghela stating how the temple was built. Jain temples located at Girnar and Palitana before 16th century are extremely small and that the great majority of those to be seen today have been built after that period many being of comparatively modern date. Jains have inadvertently resorted to measures which have been characterised by ardent antiquarians as little short of Vandalism e.g. the Triple temple of Vastupal Tejpal on Mt. Girnar has been painted all over in hideous colours destroying the beauty of its sculptured ceilings while its domes have been renovated externally with a coating of broken china and the ancient inscription slabs covered the whitewash-The citadal of Junagadh and the hill of Girnar important views of historical and archaeological interest.

A

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JAINA BIBLIOGRAPHY
P. 61. Ahmedabad generally been styled Shrinagar and Rājnagar in Hindu and Jain writings and inscriptions-Karnavati-an important Jain centre-residence of Jain Achārya Devasūri. Mention of Kumudachandra meeting Devasūri at Karnavati. Hemachandra-Jain scholar brought up in the house of the minister of local governor Udayana of the city.
Pp. 85-86. Ruined Jain temple at Idargarh-nichas all around the central chamber for Tirthankaras--Two beautiful Jain temples of very ancient period erected on the plateau of the hill near Idar town. Smaller belonged to the Digambaras and dedicated to Shambhavanāthji, the 3rd Tirthankara. Other dedicated to Shantināthji-temples fully described.
Mention of Jain tirtha at Kesharināth in Udaipur,
P. 113. Jains having powerful influence over architecture in Western India since 11th century A.D. Hence it is that in the history of Indian Art the monuments of this early period in Gujrat are sometimes designated as belonging to the Jain or the western Hindu style.
Pp. 255-57. Jain doctrine of Ahimsā as referred to in the account of Duarte BARBOSA mentioned.
1289
Ramesh Chandra MAJUMDAR- A Brief history of India. Dacca, 1938.
Pp. 17-19. Pārsvanātha and Mahāvīra-resemblances and differences between Buddhism and Jainism—their later history.
P. 48. Three thousand Jains attended king Harsha's assembly.
P. 49. King Harsha's charity towards the Jains.
1290
H. G. RAWLISON- A concise History of the Indian People. Oxford, 1938.
Pp. 27-30. Rise and teachings of Jainism.
P. 77. King Harsha's toleration of Jainism.
P. 91. Ahimsa preached by Jains and Buddhists a cause of Mohammadan success,

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1239
P. 101. Jains numerous in Kanarese district of Southern Deccan-Ganga dynasty was Jaina-Gomata statue at Sravana Belgola (Mysore).
P. 104.
Bittiga Hoysala a Jain.
P. 108. Hemachandra and Siddharäja of Gujrat.
P. 110. Bhadrabahu's exodus to Mysore about 309 B.C.
P. 113. Pallavas were Jains at first.
P. 118. Decay of Jainism in south India.
1291 (i)
B. A SALETORE- Mediaeval Jainism. (With special reference to the Vijayanagara empire Bombay). 1938.
Introduction of Jainism in Southern and Western India.
II. Royal patronage of Jainism under the Gangas, Kadambas, Rāshtrakūtas, Western Chālukyas and Hoysalas.
III. Patronage of noblemen-Ganga and Räshțrakūta feudatories, Santara lords, the Silhāras, Rattas, nobles of Nagarakhanda and kuci Rāja, a Yadava noble.
IV. Jain men of action--Câmunda Rāya, Ganga Rāja, Punisa, the generals and minister of the Hoysala kings Visnuvardhana, Narasimha I, Ballava II and Vira Ballala III.
V. Women as defenders of the Faith-women in Karnataka history-ladies of the Nirgunda family-examples of austere Jain ladies-Kadamba queens Nagarakhanda ladies-Hoysala queen Santaladevi-wives of Feudatories, officials and citizens
VI. Popular support-policy of Jain leaders—importance of commercial classes-harmonious relations between Jains and non-Jains, prominent Jain centres.
VII. Jainism in the 8th and 9th centuries--stages in the spread of Jainism identity of the Ājivikas with the Jains disproved-establishment of Dravida Sangha-Jain centres in Tamil land, Travancore, Andhradesa and Karnataka from early times to the rise of Vijayanagara-contributions of Jains to culture-causes of decline of Jainism in the South.

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VIII. Vijayanagara's pledge--the history of toleration in Karnataka-political significance of the royal decisions of great cases in 1363 and 1368 A.D.
IX. State aid to Jainism-Vijayanagara monarchs and queens as defenders of the faith.
X. Jainism at provincial courts.
the 14th to the
XI. Jainism in different cities of Vijayanagara Empire from 17th centuries.
XII. Jaina architecture-Jain contribution to Sanskrit, Prākrit and Kannada literature.
1291 (ii)
B. A. SALETORE--Mediaval Jainism. Bombay, 1938.
Frontispiece-Description of the Karnataka, the abode of Jina Dharma as found in Kuppatur stone inscription.
P. 1.
Introduction of Jainism into south and west India.
P. 2. Jainism claimed great antiquity in certain parts of southern India and Karnataka as its home.
P. 3. Advent of Jainism into Karnataka is connected with the immigration of Jainas under the celebrated leader Bhadrabāhu the last of the great Sruta Kevalins with the company of Candragupta Maurya.
Pp. 6-86. Royal patronage under the Gangas; the kingdom a creation of the Jain sage Sinha nandi-- the story in connection with that sage and Madhava kongunivarma I described and examined; Avinita I, Durvinita-Sivamāra I-Śri purusa muttarasa Pșthvikonjunivarma II - Sivamāra II-Saigottar-Prince Duggamāra; Niti märga I ---Mārsingha guttiya Ganga-Nīti mārga, Rāma calla III, Rakkasaganga. Rācarnalla IV; The Kadamba patronage; Kākutsthavarma--Mrgesa varma-Ravi. varma-Harivarma; Deva Varma; Rāştraküța Patronage; Dantidurga; Khadagavaloka, Gavinda III, Prabhatavarşa Kambho Krşņa, Ranavaloka, Amogha Varsa L. Nrpatunga, Krşņa II-Krşna, III-Indra IV.
Western Calukya patrons; Tailapadeva II -Jayasimha III; the Great men in the age os this ruler; Vădirāja-an account of Vădirāja-his rival Vadi Rudragana Lakulisa Pandita; other great Jaina teachers of this period identified; Patronage by Calukya monarchs continued; Someśvara I. Trailokyamalla-a great Jaina teacher

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1241
of his time; Vadibhasingha Ajitasena-Vikramăditya Iv, Hoysala patrons; the Hoysala kingdom another Jaina creations; Relation between the Hoysala and their predecessors the Western Cālukyas; Jainism as the connected link between the Hoysala and the Vijayanagar kingdom--the birth place of the Haysalas a centre of Jainism--the story of the Jaina Guru Sudatta who helped Sala to build a kingdom critically examined; identification of Sudatta with the help of a contemporary stone epigraph. Early history of the Hoysala family-Vinayaditya II and his Jain Guru Santideva-Ereyanga and the sage Gopananda--Ballala I-Vişnuvardhana-Narasimha I - Ballăla II -Narasimha III-Rāmanātha.
Pp. 87-100. Introduction of Jainism into South and West India. Ganga fudatories of the Pasindi family, The Nirgundu Rāja—the Rāştrakūta fudatory Cakiraja; The Cellapataka nobleman Lokāditya; the Santara lords, the Kongalvas, the Cangalvas, Gollācārya, the Silahāras of Karhad, the Rattas of Saundatti, the nobles of nagarakhanda, Kucirāja, a Yadava noble.
Pp. 101-153. Jain men of action.
Cāmundarāja, his lineage, military achievements, literary works. Benevolence as a Jain. Sāntināth-a poet general. Gangarāja lineage, military victories; work as a Jain Boppa Puntsa; lineage, conquests. Policy, work as a Jaina-Bala-devanna-the brothers Mariyana and Bharata--Eca,-Vişnu Bittimaya the boy General, Devarāja, Hulla, Santiyanna--ministers Sivarāja and Somaya. General Recimayya The brothers Bharata and Bahubali - Minister Kammata Macayya--General Amsta.
Pp. 154-17). Women as defenders of faith. women in Karnataka history; Ladies of the Nirgunda family as champions of Jaina Dharma-a woman administrator --- Attimabbe; other examples of austere Jaina Ladies-Their devotion and Charity examplified Kadamba queens-Nagarakhanda ladies-wives of Generals---Hoysala queen Santaladevi-Wives of feudatories, officials and citizens.
Pp. 172-215. popular support. The policy of the Jain leaders explained. The importance of the commercial classes called Vira Banajigas, Harmonious relations between the Jainas and non-jainas-Examples of devotion among citizens. Prominent Jaina centres enumerated. Sravana Belgola, Paudanpura, Kopana; identification of Konkinapulo with Kapana, Cikkahonasoge, Pombucca, Kallengare Balligame, Kuppatur, Uddhare, Heggare, Sringeri, Kolhapur, Bandanike, Dürasamudra, Arasiyakere, the Jainas as town Planners. .

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$1242
JAINA BIBLIOGRAPHY
Pp. 216-282. Critical times for the Jainas; importance of the 8th and 9th century in Jain history-the identity of the Ajivakas with the Jains disproved; Stages in the spread of Jainism. The age of Samantabhadra, Akalanka Vijayanandi; the establishment of the Dravidasangha; other gurus who spread Jainism. Kanakanandi and Gunasena, Eläcarya; Jain centres in the Tamil land and Travancore; the Andhradesa and Karnataka from early times till the time of Vijayanagar; contribution of Jainism to the history and culture of the Tamil land; the Andhradesa and Karnataka literature; Grammar, mathematics, Astrology, medicine, arts and Architecture; contribution to the culture of India-the four gifts; ahimsa, toleration; General causes of the decline of Jainism in the Tamil and Telugu lands and Karnataka; the work of Saiva and Vaisnava Saints in the
Tamil land.
Pp. 283-297. Jainism and Hindu Dharma; a sketch of the history of toleration in Karnataka. Vijayanagar marking history by deciding great cases in 1363 and 1368 A. D. Political significance of the Royal decision of 1368, examples to prove the permanent effect of the Royal decree of 1368 from cases throughout the history of the Vijayanagar Empire.
Pp. 298-310. Vijayanagar monarchs defenders of all faiths; their attitude. towards Jainism work by queen Bhimadevi; King Devaraja I, King Deva Raja II. Emperor Krishna Deva Raya. Position of Jainism in the capital. Work of General Irugappa. Examples of nobles who helped the cause of Jainism.
Pp. 311-365. Jainism at the Provincial court; causes which made Jainism prominent at the provincial courts. The cangalvas and their work. The gangstapura rulers and their ministers and enemy of Jainism-Examples of noble ladies. who were patrons of Jainism.
Pp. 366-387. Jaina celebraties in the Vijayanagar Empire; features of lain. architecture; Jain contribution to Sanskrit, Präkrit and Kannada literature. Examples of Jaina writers ranging from the early fourteenth till the middle of the 17th. century.
1292
C. R. JAIN-The Origin of the Swetambara sect. (Jain Ant. Vol. III; No. IV; Arrah; 1938, Pp. 93-102.)
According to Svetämbara Sect Mahavira was married while the Digambaras disagree to it. The Swetambaras claim that he had a daughter married to Jamali

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JAINA BIBLIOGRAPHY
1243
who led a separatist movement against him. This is not corroborated by historical or literary sources. In the Samavāyanga Sutra of the Swetāmbaras, it is mentioned that out of the 24 Tirthankaras 19 were married meaning Shri Mahāvira; Pārsva, Nemi, Mallinātha and Bāspūjya were unmarried.
According to the Digambaras the Śwetāmbara sect arose during a famine which occurred during the reign of Chandra Gupta Mourya. The Swetambaras admit that Mahāvira disrobed himself completely but the King of Devas nevertheless threw over his shoulders a kind of celestial mantle which went trailing behind the Divine saint for several months.
The Cautam-kesi discourse is an attempt by the Śwetāmbaras to prove their priority of origin which is untenable logically.
The author's view is that the Digambaras were prior to the Śwetāmbaras.
1293
AMRITLAL MAGANLAL --Sripras' asti samgraha. Ahmedabad, 1938.
163
Pp. XXVIII. 119 18 326 56 plate 1. A cllection of colophones from palm leaf and 1276 paper Mss.
1294
Pramode Lal PAUL-The early history of Bengal. Calcutta, 1939.
P. I. In the fourth Jain Upanga, the Pannavană (IHQ 1932, Pp. 521 ff), Támraiipi (l'āmluk) is included in Vanga, and Kodivarsa (Kotivarsa, in modern Dinajpur) is inentioned as the chief city of Ladha (Radha)-reference to a very early period.
P. III.
The lexicographer identifies Vanga with Harivela.
P. 86. Similarity of the names of Sena kings or Bengal and Jain teachers of Dharwar--a suggestion of their interconnection.
1295
John CUMMING— Revealing India's Past.
London, 1939.
P. 45. Caves at Khaņdagiri and Udayagiri.
P. 55. Temples at Mt. Abū--best specimen of Jain architecture in Western India.

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1244
JAINA BIBLIOGRAPHY
P. 149. Jain sculptural remains at Mathura.
Pp. 273-74. Temple at Vasai (Baroda State). P. 292. Jain remains in Gwalior state from 9th or 10th century A.D.
P. 300. Images of Tirthankaras belonging to 9th century A.D. in Travancore State.
b.
P: 304. Jain temple at the Tiruchanat Malai (Travancore State).
P. 307. Jaina temple in Bairat (Jaipur State) containing inscription of 1587 A.D.-Hiraivijaya Sūri and his influence on Akbar's policy of restricting animal slaughter
P. 312. Pillars in a temple at Dungri Hill (Jaipur State) adorned with figures of the first 95 Jaina pontiffs from Bhadrabāhu.
P. 342. Śravanabelgola an important Jaina centre-Chandragupta Maurya retired here.
1296
B. N. PURI— India as described by early Greek writers. (Allahabad, 1939).
P. 125. Failure of Greek historians to distinguish Brahmanism, Buddhism
Jainism, Herodotas first to mention certain Jain rituals. Greek sources testify - ing the priority of Jainism to Buddhism (i.e. in the 5th Cen. B.C.).
1297
D. C. SIRKAR-The Successor of the Sal avāhanas, 1939.
P. 262. Mrgeśavarman of the Kadambas made a gift of vil lage called Kalavanga a portion of which was given to Arhats of Purva mahaccala, Sveta Pata, mahāśramaņas and the Nirgrantha mahāśramaņas.
P. 263. That Mrgeśa Varman is a Jaina is doubtful.
P. 264. The same king erected a finālaya at Palasika, and gave thirty-three nivartanas of land between the river Matrisarit and Ingini samgama for benefit of Yāpanīyas, Nirganthas and the Kürcakas who are apparently sects of Jaina asectes.

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JAINA BIBLIOGRAPHY
P. 265. Bhojaka is the name of officiating priests in Jaina temples.
P. 266. Mrgesavarman and Ravivarman favoured Jainism but is not definitely known whether they were Jains themselves.
1245
P. 271. The Halsigrant of Indian Antiquary-VI, Pp. 25-26 records Lord Ravivarman's ordinance that learned ascetics of Yapaniya Sangha of which Kumardatta was the chief should enjoy all material substance during the four months of the rainy season and that worship of Jinendra should be perpetually performed.
P. 276. The temple of Arhat Vardhamana, the last and the most celebrated Arhat of the age is said to have been built by Mrgesa, son of the General Sinha who belonged to the Bharadvaja Gotra, as quoted by Halsigrant (ibid. 30-31).
P. 277. Halsi Grant of king Harivarman shows that king and his forefathers. showed favours to Jainas and absence of Jaina adoration or mangalas proves that it might have been written by a non-Jaina.
P. 277. That Kakusthavarman and Santivarman were also favourable to Śaivism, as they were to Jainism, is proved by Talgunda inscription.
P. 278. Early Kadambas of the main line were Śaivas and were exceptionally tolerant towards Jainism. Many officials of the Kadamba kings were Jainas. A General named Śrutakirti who was a Jain saved the life of Kakustha-varman.
P. 287. Devagiri grant of Yuvaraja Devavarman records that a piece of land called Siddhakedara in Triparvata division was granted to the Yapanlyasangha for the performance of worship at the caityalaya of the holy Arhat.
P. 313. Ramayana (ii, 67.7, 68,22) tells that capital of Kekayas was Rajagrha or Sirivraja. There are three Rajagrhas, one is modern Girjak or Jalalpur on the Jhelum. Another is the ancient capital of Magadha. Situated in Bihar between Patna and Gaya.
P. 314. The third Rajgrha is menioned by Yuan Chwang as a city of Polou i.e. Balkha. Jaina writers mention a Kekaya city called Setaviva and that one half of the Kekaya kingdom as Aryas.

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1246
1939.
1298
D. C. SIRCAR-The successors of the Satavahanas in Lower Deccan, Calcutta,
Banarasi grant (Ind. Ant. VII p. 37-38) of Sri Vijaya Siva Mrgesavarman records the gift of the village Kalavanga-village divided in three parts. and each part of (1) given the Arkat and Jinendra residing in the Purva-mahaochala, (2) Svetambara Jaina, (3) Digambara Jain.
P. 264. Yapantyas, Nirgranthas and Kurcakas-sects of Jain ascetics.
JAINA BIBLIOGRAPHY
P. 265. The Hitnahebbagilu grant (E.C.IV. p. 130) begins not with adoration to Jinendra but with Lord Brahman; grant made not in favour of any Jain; grant made by Sri-Vijaya-Šiva Mrgeśavarman.
P. 268. Mulgati-eastern boundary of the village called Badaneguppe granted to Jinalaya of Talavananaguru referred to in Merkera plate of the Ganga King Kongani-Mahadhiraja.
P. 272 Erection of Jinälaya at the city of Palasika and the gift of 33 nivartanas of land between the Matrsarit and the Ingini confluence to Arhat by the king Ravivarman referred to in his Halsi grant.
P. 277. The Halsi grant of king Harivarman records the gift of a village to a caityalaya the property of sect of Sramanas called Aharisti-Dharmanandin the head of the Caityalaya
Śramana-Jain or Buddhist ascetic.
1299
R. N. MEHTA-Pre-Buddhist India. Bombay 1939. Preface-Buddhist and Jain literatures yield a clear picture of ancient India.

P. XIV. Mention of Jain works viz.-Acaranga Sutra, Kalpa sutra, Uttaradhyayana sutra, Sütra-kṛtanga, Anpapatika sutra, Uvasagadasão, Antagadada-sao, Bhagavati, and Nayadhammakaha.
P. 5. Mention of Selaa (or Sailaka) a Rajarși, sage king, mentioned in Jaina Nayadhammakahā.

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JAINA BIBLIOGRAPHY
1247 P. 23. Krşņa Vāsudeva of the Jain Uttaradhyayana sūtra is one and the same person mentioned in Upanişad Chandogya, the Aşçadhyāi, the Indika, Ghala Jataka, Mahābhās ya, Mahābhārata and Purāņa. (c.f. RAYCHAUDHURY The Early History of the Vaisnava sect).
P. 41. Uttaradhyayana sūtra-giving more correct interpretation of Brahmadatta.
P. 58. Trișașțišalakapurusacarita--work of Hemachandra giving the identity of Dandaka.
P. 59. Mention of Dandaka making a lascivious attempt on a Brahmin girl attested by Jain Trişasțišala Kapuruşacarila.
P. 63. Mention of Dadhivāhana in Jaina Literature,
P. 68 (n). Hāthigumphā inscription of Khāravela mentions Pithudaga as the capital of Kalinga before the advent of king Nanda of Anga Magadha
P. 106 N. Khāravela-Consecrated in his 24th year.
P. 308 (n). Mention of sixteen diseases in the Jaina Acārānga sutra.
P. 331. Uddalanka Aruni, the originator of the Sophistic movement before Mahāvīra and Buddha.
P. 425. Rājaguha surrounded by five hills mentioned in Jain tradition.
P. 427. Vamsa-a kingdom with kosambi identical with Vaccha of the Jains.
1300
Rule
(N.I.A. Vol, I, 1938-39),
Kamta Prasad JAIN-Jainism under the Muslim Pp. 516-521.
P. 517. Mohamedans first attacked Sind, the people whom they first encountered were Jainas (Samans). Sultan Mohammad Chori entertained the Chief of Digambaras (nude saints). King Allauddin Muhammad Shah Khilji bent his head before Ācārya Mahasena's profound learning and aceticism,
P. 518. During the Tughlaq reign--the two Jaina Chiefs Sūra and Vira were the ministers of Ghyasuddin Tughalaq. Sultan Mahammed or Mohammada (1325-1351 A.D.) entertained the Karnataka Jain Guru Simhakirti (Padmāvati Basti stone inscription of Humsa, Mysore).

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1248
JAINA BIBLIOGRAPHY P. 519. The Jain poet Ratnasekhara was honoured by Sultan Firozshah Tughlaq. Among the Sūra kings, Sikandara Sultan (A.D. 1554), honoured the Jain guru Višālakirti of Karnataka.
P. 520. Akbar issued Firmans to the Jainas for stopping cruelty and killing of animals at many a sacred Jain place. Emperor Jahangir also honoured Jainācāryas. Poet Benarasidas was favoured by Shah Jehan. Aurangazeb also entertained and honoured Jain Saints.
P. 521. Hyder Ali granted villages to the Jain temples.
1301
S. Srikantha SASTRI--- Viraballala II--(N.I.A. Vol.I, 1938-39).
P. 410. Viraballāla (crowned in 1172 A.D.)
P. 421-22. The 12th century in the history of Karnataka ---Jainism with its centre in Śravana Belgoļa. Vira Ballāla gave equal patronage and protection to the followers of all faiths. He visited Sravana Belgola personally and confirmed all the grants previously made to Gommata (Epi. Car. II). His minister Sachivottama Récharasa built Sahasra kuța jina Bimbalaya at Arasiyakere (AK. 77 Epi. Car. V) and the śāntināthalaya at Śravana Bego!a. In 1176 A.D. the merchant Devi Setti built Vira Ballala Jinalaya named after the king (My Ar. Rep. 1923, pp. 3639). Again Vira Ballāla Pattanasvāmi Nāgarasa made a grant to Gommata and built a dancer's hall to Pārsvanātha at Sravaņa Belgola (Sri Bel. 240, Epi. Car. II). The minister Chandramauli and his wife Achambika made grants to Adhyatmi Balachandra (Sr. Bel. 124, Epi. Car. II). Kammata Malli Setti who ruled Bandanikke under the suzarainly of Vira Balläla and Amātya Surya Dandanāyaka who were devotees of Nārāyana made a grant to Santinātha Basti at Bandanikke (Shik. 225-235) Epi. Car. VII). The four brothers Amrta, Masanayya, Kallayya and Basava not only built the Amstesvara Temple but also the Ekkoti Jinālaya at Vakkalagere (TR. 45, KD. 30, Epi. Car. VI). Adigavunda built not only a temple to Adi Mallikārjuna but also a Basadi (BI, 137 ; 138, Epi. Car. V). Inscriptions mention that the Chatussamayas of Jina, Buddha, Hari and Hara were equally patronised and there was little communal animosity.
P. 423. Of the Jaina Gurus who figure in the epigraphs of the reign, the chief
are :
(1) of the Mūlasangha, Designa and Vakragachha, Balachandra, Rāmachandra, Kulachandra, Kanakanandi, śrutakïrti Traividya, Nayakirti, Abhayachandra, Viramandi, Māghanandi, Vardhamana, Devachandra, Ramanandi

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JAINA BIBLIOGRAPHY
1249 Traididya, Nemichandra, Śrutakirti Bhattāraka, Vinayendu, Bālachandra, Padmasena, Jayakīrtti, Māghanandi Siddhānti, Jayakirti, Bālachandra Pandita, Prabhāchandra, Srutakirti, Māghanandi Pandita, the guru of Kamalabhava--author of Şantipurāņa.
(2) of the Pustaka gachha of the Müla Sangha :-Gunachandra, Nayakirti, Pandita, Chandra Siddhānti, Nayakinti, Adhyatmi Bālachandra.
(3) Of the Tintriņigachha of the Kranurgama :-Padmanandi, Rāmanandi, Munichandra, Sakalabūshana Traividiya, Sakalachandra, Subhachandra Pandita, Sakalachandra Bhattāraka, Bhanukirti Mālādhikäri, Hemanandi-vādībha-Vajrāmkusa.
(4) Of the Dramila Samgha established by Pujyapāda :--Sripāla Traividya, Vāsupūjya Siddhänti, Vajranandi to whom Vira Ballāla himself gava a grant on December 25th, 1192 A.D. Besides, there were (5) Srutakirti of Sangitapura, the guru of Aggala, (6) Gaņdavimukta Ramchandra, the guru of Janna (7) Munichandra the Guru of Guņavarana, (8) Nandiyogiśvara the Guru of Achanna.
Of the Architecture of the time we have numerous examples : Sahasrakūta Jinalaya at Arasiyakere built by Recharasa ; Säntinātha Basadi and dancing hall at Sravana Belagoļa.
P. 423. Education in the vernacular was especially encouraged by Vira Ballāla, There were centres of higher learning of the Jainas at Sravana Belgola.
P. 424. Literature: The twelfth century is of outstanding importance in the history of Kanada language and Literature ; Champu style in vogue amongst the Jaina poets. Numerous poets. Chief mentioned. The intense religious feeling that underlay the new literary activity could not but be reflected in the works themselves. Thus other faiths came to be criticised rather ruthlessly by the Virasaivas and in their turn by Jaina poets like Brahmaśiva and Vșttavilāsa. But this animosity was rather an exception than a rule. Vira Ballāla patronised all poets without any distinction of caste or creed. Chandramauli who was a Jaina and made grants to Gommateśvara yet patronised the Brahmana poet Rudrabhatta, the author of Jagannatha Vijaya.
P. 425. A characteristic of the literature of the period was a general attempt at purity and simplicity of diction. Nayasena in his Dhasmāmsta condemns the indiscriminate use of Sanskrit and compares it to a mixture of oil and ghee, How
er, a Jaina and Brahmana poets usually follow the old Champu style but manage at the same time to maintain a rimarkable lucidity of thought and ease of expression.

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1250
1302
A. N. UPADHYE-A review of Mediaeval Jainism by B.A. SALETORE-Bombay 1938. Pp. XII plus 426. (N I.A. Vol. 2, 1939-40) Pp. 128-134.

JAINA BIBLIOGRAPHY
Dr. SALETORE in his preface says-'far from being a bundle of metaphysical beliefs, Jainism was a faith that added in a large measure to the material prosperity of the land'. Jainism in the South rose to unrivalled brilliance not only in the fields of letters, arts and religion but in the domain of politics as well. The Ganga dynasty was established under Jain auspices in the 2nd century A.D. especially through the efforts of Acarya Simhanandi. Many of the later Ganga princes were fervent Jainas. By the time the Ganga power bagan to diminish, Jainism came under the aegis of two royal families, Rástrakūtas and Kadambas. Jainism received a good deal of patronage from the Western Cälukyas; the Hoysala Kingdom itself was a second supreme creation of Jain wisdom. The various Jaina centres of the south, possessed some of the most superbe intellectual prodigies India had ever produced. Jainism, especially under the Hoysala patronage added a good deal of the architectural and artistic splendour of India. Provincial heads from the families of the Santaras, Kongalvas, Cangalvas etc. were patrons of Jainism. The greatest claim of Jainism at the hands of posterity is that it gave to India men who turned it into a philosophy of action, and clearly showed the importance of the fact that ahimsa, which was the keynote of their great faith, instead of being an obstacle in the path of their country's liberation, was really an adjunct without which no freedom could be effected either in the field of religion or in that of politics. Many eminent ladies came forth as the defenders of the faith. The instance of the four gifts of learning, food, medicine and shelter-the primary needs of humanity-on the part of the richer sections of the people must have had the inevitable effect of drawing to the Jain fold the larger sections of the populace among whom Jainism had made rapid stridies from the ninth onward till the fourteenth century A.D. Various cultural centres in and around KarnaReferences to Jainism are detected in Tamil works of the Sangham age; establishment of the Dravida Sangha. In the Andhra territory Jainism can be traced back to the pre-Mauryan days. One of the best claims of Jainism at the hands of posterity is that it contributed to the literatures of all the three provincesKarnataka, the Tamil land, and Andhradesa. The Jainas fostered the principle of toleration more sincerely and at the same time successfully than any other community in India. Saivas and Vaisnavas, especially in the Tamil land ill-treated. the Jainas and the claimax of this ill-treatment was reached in the days of Tiruj ñanasambandhar. Jainism suffered a set back in the Deccan almost on the eve of the foundation of the Empire of Vijayanagara. Queen Bhimadevi of Vijayanagara,

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JAINA BIBLIOGRAPHY
.1251
General Irugappa, General Baicappa, Cangalva King, General Madgarasa were Jains. Strongholds of Jainism at this period. Even in the Vijayanagara Empire the Jainas contributed to the culture of the land. Some conspicuous errors of facts in this book painted out.
1303
B. A. SALETORE-The Authenticity of the Mudhol Firmans (N.I.A. Vol. 2, 1939-40).
P. 6. Antiquity of Mudhol Mudhol no creation of Maratha intellect or valour. It was a Karnataka centre. It was called Mudhuvollal. Here was born in A.D. 949 the famous Kannada Jaina poet Ranna, the author of Ajitapuraṇa, Sahasabhimavijaja or Gadayuddha, and a lexicon called Ranna-Kanda. His patron was the famous Ganga General Cămunda Raya (Kavicarita by R. NARASIMHACARYA I p. 62).
1304
H. C. SETH-Identification of Udayan of Kausambi with Udayin of Mogadha (A.I.O.C. Session X. 1940).
P. 469f. Jain & Buddhist traditions discussed (Historical).
1305
Kalipada MITRA-Jain influence at Mughal Court. (Pro. Ind. Mist. Cong. Third Session, Calcutta, 1939; Calcutta, 1940).

Pp 1961-72. Hiravijaya Sūri went to the Mughal Court in 1582, persuaded Akbar to issue various commands in accordance with Jain doctrine.
1306
S. R. SHARMA -Jainism and Karnataka Culture, Dharwar, 1940.
Pp. 20, 214. Jainism in Karnataka; its contributions to Karnataka culture; vicissitudes of Jainism under different dynasties; contribution of Jainism to literature, Art and Architecture of Karnataka; causes of its decline; rise of the Lingayat
sect.

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1252
JAINA BIBLIOGRAPHY
1307
G. N. SALETORE-The Southern Asmakas. (Jain Ant. Vol. VI ; No. II ; Arrah, 1940 ; Pp. 51-66).
The Asmakas were an ancient community having settlements both in the Uttaräpatha and the Dakşināpatha. It is more or less certain that their capitals in both these territories were named Podanapura.
The Southern Asmaka. Khāravel invaded Asokanagara, The Sapädalaksa country was no other than the southern Asmaka. Podana was the capital of Asmaka. Aśmaka, Sapädalaksa and Barleasa were different names of Aśmaka. Podana has been immortalised in the annals of the Jains. Podan has been identified with modern Bodhan a village lying in Lat. 18 40' and Long. 77 53, in the Nizamabad district of H.E. 4 the Nizam's Dominions.
1308
C. D. CHATTERJEE-A historical character in the reign of Asoka Maurya. (D.R. BHANDARKAR Volume, Ind. Res. Ins. Calcutta, 1940).
Pp. 330 and 332 ff. Natthikadiţthi (Non-existence of consequence) also contains the elements of the Samsārasuddhi of Makkhali Ghosāla who according to the Jaina Bhagavati Sutra (XV.I) was for many years a disciple of Mahävira, but ultimately quarrelled with him and renounced his spiritual leadership, Gosāla was undoubtedly an Ajivika.
1309
A. B. Kerra-The Greek kingdoms and Indian Literature. (D.R. BHANDARKAR Volume, Ind. Res. Ins., Calcutta, 1940).
Pp. 219 and 226. An interesting light has been cast by Dr. Tarn in his treatise on the Greeks in Bactria and India. According to JUSTIN the Jains have a tradition which makes the accession of Candragupta 312 or 313 B.c. The source of JUSTIN was some Greek in India who read Jain literature, unless indeed he could read Sanskrit and Prākrit for himself. JUSTIN may have been not a Greek of Parthia who lived for a time in India, but rather a Greek of India settling in a Parthian city. It must be pointed out that this alleged knowledge of Jain literature rests on the most insufficient evidence; one does not need be able to read Sanskrit or Prākrit to know that the Jain had a certain date for Candragupta,

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JAINA BIBLIOGRAPHY
1253
1310
in Orissa. Calcutta,
Prabhat MUKHERJEE-The history of Medieval Vaişnavism 1940.
P. 5. Khāravela, a Jain observed Brahmanical customs and compared himself to Krishna in Hāthigumphā inscription.
1311 (i)
S. R. SHARMA--Jainism and Karnataka Culture, Dharwar, 1940.
Historical survey--Jainism under Kadambas, Gangas and Chālukyas-Rāshtrakūtas and Kalachuris, a period of conflict Hoysala, Vijayanagara and Mysore rulers-other minor rulers-writers of Karnataka---art-transition of Jainism-influence of Jainism-disintegration --Ahimsa--the Jaina ideal.
1311 (ii)
S. R. SHARMA--Jainism and Karnataka Culture. Dharwar, 1940. Pp. xix 213, with 15 illustrations.
This book constitutes a review of the Karnataka history of Jainism for over a thousand years from the century of the Christian era onwards.
Contents : I. Historical Survey (antiquity)-The Kadambas and the Gangas; patronage of Jainism under the Chālukyas. Răstrakūtas and the Kalacuris; A period of conflicts; Jainism under the Hoysala, Vijayanagar and Mysore Rulers; Jainism under Minor Rulers. II. Contributions : Literature, Art and ArchitectureJaina writers of Karnataka --Jaina art in Karnataka --Jainisin as it was-Jainism as it came to be. III. Conclusion. IV. Karnataka Culture. V. Appendices. List of Illustration : Peculiar type of Jaina India, showing places of interest in Jaina History (Map).
1312
Tribhubandas, L. SHAH.- Ancient India, 4 vols. Baroda, 1938-41.
Vol. I-Pp. 5-6. Division and Characterisation of time according to Jainism.
P. 25. Between 900 and 600 B.C. Indians were either followers of Jainism or of the Vedic religion.
P. 31. Death of Jain ascetic Manaka in 450 B.C.
P. 32. King Ajātsatru was a Jain.

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JAINA BIBLIOGRAPHY
P. 42. King Bimbisāra was a Jain. Bimbisara inspired by Mahavira, regulated social conditions and guilds.
1254
P. 74. Twenty Tirthankaras attained salvation on Mount Sametsikhara, now called Parsvanatha Hill.
P. 80. King Prasenjit of Kosala became a Jain.
P. 94. According to Jain books Pärśvanätha was the son of king Asvasena of
Käsi.
P. 121. King Chetaka of Vaisali promised not to marry his daughter with a non-Jaina.
P. 159. According to the tenets of Jainism, a monk should stay in the same. place from the 14th day of Ashadh to the 14th day of Kartika, i.e. four months.
Pp. 166-7. Karkandu, the founder of the Chedi dynasty, the son of Padmavati, a Jain nun, was a devout Jain-his setting up of a gold idol of Pärsvanatha in his capital Kanchanpur-the first example in Jainism of setting up an idol--Vijayanandasūri states that at Bhadresvar in Cutch an idol was set up in Pārsvanatha Era 23.
P. 191. Poet Samaya-sunder who lived during Akbar's reign gives in a poem list of Jain centres of pilgrimage.
P. 215. King Udayin of Avanti, a Jain, built a Jain temple and placed idols in it.
P. 265. In Jain books (Antagaddasäng Part VII, Ch. 13) it is stated that thirteen queens of Bimbisära became Jain nuns.
Vol. II:
P. 3. The lay element in Jaina community formed an integral part of the community and received due recognition, unlike in Buddhism.
Pp. 46-51. The sign of Pärśvanatha is the serpent, that of Mehāvira the lion. Swastika-its meaning-"Tree without railing" signs-kept in a banner on wooden. horse-back in religious processions of Jains.
The wheel-one of the eight Pratihäryas-proceeds a Tirthankar wherever he goes. The "Moon"-the place of salvation (siddha bila) according to Jainism. Rshabhadev was born in Kosala. Kulind (Hastinapur?) the birth place of Santinath, the sixteenth Tirthankar.
P. 165. Chandragupta Maurya was a Jain-some Jain books claim Chaṇakya was Jain-the Parisistha Parva of Hemachandra describes Chanakya's birth.

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JAINA BIBLIOGRAPHY
1255
P. 174. Jain books say Ratnaprabhasūri, the sixth disciple of Pārsvanāth, flourished eighty years after Mahävira's death-Jains converted by him lived in a place called Osia-a sect of Jains still known as Osvals.
Vol. III:
P. 42. Jainism claims Krişna to have been one of its followers like his first cousin Neminátha.
P. 64. Muni Kalyānavijay-one of few Jain monks who took interest in his
tory.
P. 75. Persecution of Jainism by the Sunga monarchs.
P. 140. Jain books say of Harsapur (Which was situated between Ajmer and Puskar) that the city had three hundred Jain temples.
P. 144.
The Kshatrapa king Nahapan became a Jain in after life.
P. 195. Jains have their Vedas --Sansārdarśan Veda, Sansthapana, Parāmarsan Veda, Tattvävabodha Veda, and Vidyaprabodh Veda ; (vide Jainatattvādarsa by Vijayanandsūri).
Vol. IV:
Pp. 128-56. Khāravela and his inscriptions.
1313
P. C. Divanji-Ancient Indian History and Research Work. N.I.A. Vol. 3, 1940-41.
P. 138. In the post-epic period down to about 650 B.C. there were 16 States in Northern India according to the Buddhist works in Pali and Jain works in Ardhamagadhi.
P. 139. With the assistance of the chronicles of the Brahmans, Jains, and Buddhists a rough chronological frame work has been established from about 600** B.C. downwards.
P. 142. The historical facts that can be gathered from Purānic works can be scientifically tested by comparison with similar facts relating to the same period

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1256
JAINA BIBLIOGRAPHY
gathered from another independent source, e.g. the Jain Purāṇas in the case of the Mahābhārata period 2* and those which pass that test can be safely pressed into the service of secural history.
P. 161. Duel with Jarasadha : The Jain account agrees with that of Mahābhārata. The Jain Puräņas give a different version of the way in which Jarasandha had met his death. The two sources agree that Jarasandha was a contemporary and a foe of Krşna (Trişaşthisalakāpuruşacarita, by Hemacandra, VIII, 8 p. 126 and Harivamsa Purana by Jinasenācārya p. 537).
P. 164. For the history of the Age of Krşa, the Jain Purāņas too might prove to be of considerable, assistance.
P. 165. The Probable date of the foundation of the Saisunga dynasty in Magadha, some of the old Purānas and the Jain Purāņas contain ample materials for that purpose.
P. 167, The Bhagavatas and the Jains share some common traditions (WINTERNITZ H.I.L. I, Pp. 320, 407 etc. III, seq. Pp. 113-14, 484 etc. seq.).
P. 168. The age of Ramacandra : The Rāmāyaṇa of Vālmiki, Rāmopākhyāna in the Mahābhārata, the Paumäcäriya of Vimala Süri and some of the Buddhist Tales can serve as the source from which the history of this age can be reconst. ructed.
1314
Baij Nath Puri-Jain Religious orders in the Kushana Period. (Journal of Indian History XX, Pt. I, pp. 85-92, Madras, 1941).
Points out that in the Kushāna Period, a number of Jain religious orders where flourishing side by side in Mathura. These schools were popularly known as ganas and were divided on the lines of teachers who were known through their respective Kulas. The teachers grouped into a Kula were branched off into Sakhas or branches. The study is based on epigraphic records.
*2. Foot note-The history of the Indian religion contains clear evidence of the Jain and Bhagavat sects being the off shoots of a single sect started by way of protest against the doctrine that the highest goal of man was to secure happiness in this world and in the Swarga ruled over by Indra by the performance of animal sacrifices. It is therefore desirable for the Hindu writers to shake off their prejudice that the Jain accounts are only perverted versions of stories borrowed from the Hindu literature,

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JAINA BIBLIOGRAPHY
1257
1315
JINAVIJAYAJI MUNI--Kuvalayamālā, (Journal of the Bharatiya Vidya Bhavan) Pt. I. P. 8, 1939, II, Pt. 2, pp. 211-219--Bombay, 1941.
the Prasasti
Discusses some of the historically important facts gleaned from given in Part I.
1316
S. R. SHARMA--Jainism and Karnataka Culture. (Karn. Hist. Re. Soc. Silver Jubilee Pub. Series No. 1), Dharwar, 1941.
Pp. 20 214. 15 illus.
History of Jainism in Karnataka; its contribution to Karnataka culture; vicissitudes of Jains under different dynasties; decline of Jainism in Karnataka.
1317
Kamata Prasad JAINA-Some Historical faina Kings and Heroes. Delhi, 1941.
.
Pp. 11, 109. It gives the life of the following kings and Heroes contents: Vardhamāna-Shrenika Bimbisāra -- Chandragupta and other Mauryas-Maha. meghavāhana Khāravela-Kongrimvarma and other Ganga Heroes-Mrgeshavarma and Ravivarma-the Rāshtrakūta Monarches-the Rattas and their Generals the Chalukyan kings-king Billala the Hoysala kings of Dorasamudra-the Chandana and other Rajput class-Jaioa sages as Heroes--the Jain Generals-The Jaina Heroines-conclusion.
1318
H. R. KAPADIA.-A History of the Canonical Literature of the Jains. Preface; Analysis, Genesis of the Jaina scriptures. Classification of the Āgamas. 1941, Reduction of the Jaina canon; the extinct Āgamas of the Jainas, the canonicali comparison and Evaluation.
1319
P. V, Kane. History of Dharma Šāstra. Vol II, Part I. Poona, 1941.
Pp. 169. and 665. Brahmanda purāņa says that on touching Bauddhas, Pāśupatas Jainas etc.. one should enter water with clothes (touching of them entailed bath as expiation).

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1258
JAINA BIBLIOGRAPHY P. 722. Bịhat i amhita of Varāhamihir records naked ascetic worshippers in the temple of Jains.
P. 725. Gaņeśa came to be worshipped even by the Jains.
P. 927. Jains sanction religious suicide by Sallekhana.
P. 928. Kalandri inscription records the suicide of a Jaina congregate by fasting.
1320
Bimala Churn LAW--India as described in the early texts of Buddhism and Jainism, London, 1941.
P. 59.
Acaranga Sūtra speaks of Lādha (West Bengal).
Pp. 199-200. Hierarchy of gods as conceived in early Jainism.
Pp. 208-9. Eight mangalas or auspicious symbols of the Jains (Aupapatika sülra, sec.49) and other mangalas (ibid. Sec. 53, 55).
P. 210. Jainas, though opposed to caste system, were champions for purity of blood.
Pp. 211-12. Jainas in sympathy with democratic constitution--difference between Jaina and Buddhist orders.
P. 215. The Uttaradhyayana Sūtra mentions royal Jaina hermits.
Pp. 227-8. Practices of Jaina Samaņas.
P. 233. Praises attributed to Mahāvira by ascetics.
P. 240. Mahāvira's early wanderings in Lādha described in Acāranga Sūtras (i 8. 3-4).
P. 268. Kalpasūtra preserved the Vinaya of followers of Pārsva-Acaranga sutra represents Vinaya works of Nirgantha sect of Sramaņas- later works of some class within Jaina Agama--the Upāsakadaśānga represents oldest text of the Jaina Grhivinaya.
Pp. 273.4. Literary qualities and the importance of the Jaina Agama (Svetambara canon).

Page #240

JAINA BIBLIOGRAPHY
P. 286. Compilation of text called Nayadhammakaha for preachings.
P. 287. Jain system of education system of education as described in Anuyogadvara Sutra (II, p. 575 ff.).
1321
R. N. BANDEKAR-A History of the Guptas. Poona, 1941.
P. 96. A Tirthankara image dedicated at Mathura in 432 A.D.
P. 110. Sculptures of five standing naked figures at Kahaum in Gorakhpur District, (U.P.) probably Jain.
P. 120. Skanda Gupta tolerated Jainism.
P. 192. Jain inscriptions of Gupta period-two inscriptions record installation of Tirthankara images in 424 A.D. and 459 A.D. at Udayagiri and Kahaun-Kumāragupta's inscription-Jainism in Mathura decaying.
1322
1259
S. Krishnasvami AIYANGAR-Ancient India and South Indian History and Culture, 2 Vols. Ponna, 1941,
Vol. I:
P. 8. In the sixth century B.C. two great men have contributed very much to bring about a mighty transformation in religion-these two great sons of India are Mahavira Vardhamana, the founder of the religion of the Jina and the Gautam Šakyamuni, the Buddha,
Pp. 237-38. Course of education for princes, as described in the Hathigumpha inscription of Kharavela.
Pp. 345-387. Life of Bappa Bhatti, a Jain saint, as given in the Prabhavakacarita of Candraprabha Suci, and its historical value. A special datum for the Śaka year 705 or A.D. 783 from the Jain Harivamia of Jinasena.
Pp. 401-2. Military exploits of Kharavela.
P. 575. Lokavibhaga, a Digambar work on cosmography translation by Rishi Simhasüri-the copy dated Šaka 380.

P. 584. Mahendravarman (Mahendravishnu) Pallava, probably was a Jain when he composed the Matta-viläsaprahasana.
P. 703. Cholas tolerated Jainism, though the Jains had to pay a tax.

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JAINA BIBLIOGRAPHY
Pp. 736-739. Jainism and Śaiva and Vaishnava cults face to face in Mysore in Vishnuvardhana's time-his renunciation of Jainism; then Jainism was in the ascendency; Mysore remained generally Jain; Ganga rulers were Jains; about A.D. 1000 there was fresh vigour in in religious development, the struggle against the Jains has become keener.
1260
Pp. 740-3. Vishnuvardhana's toleration of Jainism-description in a Śravanbelgola inscription of 1128 A.D. of the defeat of the Buddhists of Kanchi in religious discourse by the Jain teacher Akalanka. The oil mill incident an establishment-Vishnuvardhana received holy food presented by the Jains, and directed the image of the Finalaya at Halebid to be named Vijaya Pärsvanatha in honour of his victory. He honoured Śrī Pala Trividya Deva and appointed him tutor to his children. Vira Śaiva (Lingayat) comes into prominence; Jainism subjected to the simultaneous attacks of the Vaishnavas from the South and the Vira Saivas from the north. The manner in which the Hoysala rulers and ministers dealt with these rival sects is a supreme instance of their religious policy.
Vol. 11:
P. 193. Penugonda (Vijayanagara), famous as one of the eighteen Jain centres of reputation.
Chikka Devaraja, king of Mysore, 1672-1704, had a Jain ministerassasination of the Jain minister after he introduced administrative reforms.
P. 776. Destruction of Buddhist heresy by Akalanka, a Jain teacher at Kanchi (E.I, Vol. III, Pp. 186, 189).
P. 784. Description of the Nirgrantha (Nikanda system of philosophy in the Tamil Kavya Manimekhalai.
Pp. 788-9. Differentiation between Ajivakas and Nirgranthas in the Manimekhalai,
1323
K. GOPALACHARI-Early History of the Andhra Country. Madras, 1941.
P. 16. Kalakacarya Katha corroborates the evidence that early Satavahana did not rule over Andhradesa. A Paithana Satavahana and Nahavana are the names for Bharukaccha, Naraväha in Harivamsa purana is a variation of Nahapana.
P. 30. Jina Prabhasüri's derivation of the word Satavahana.

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JAINA BIBLIOGRAPHY
1261
P. 31. According to Jaina tradition King Sātavāhana (Simuka) built Jaina temples and cetiyas.
P. 41. Memacandra in his Deśīnāmamālā and Abhidhāna cintāmaņi considers Hāla as a variation of Sālāhana and Sātavāhana.
P. 42. Rajasekhara calls Hāla as Sātavāhana. From inscription it is known that official language under the Sätavāhana was Prākrit and encouraged the use of Prākrit in literature. The inscriptions of Usavadata at Nasika and Kārlā have a mixture of Sanskrit with Prākrit. But the official records of Gotamiputa and his son Pulumavi II at Nasika and Kārla are in pure Prākrit. Gatha Saptašati is in Maharastri Prākrit.
P. 43. Merutunga in his Prabandha-cintamani tells that Sātavāhana devoted to the collection of composition of great poet and Sātavāhana bought four gathas for forty million gold pieces.
P. 7. Khāravela, king of Kalinga contemporary of the third or fifth king in the Sata-vāhana line. He is said to have destroyed the city of Pithumda, and the confederacy of the Tamira (Tamila) countries.
P. 9. Early Sātavāhanas were not reaching on the land of their birth in the third or second century B. c. Khāravela i.e. the third member of the Cedi dynasty of Kalinga.
P. 37, Khāravela in his second year sent an army to the west disregarding Satakarni. Synchronism of Khāravela and Sātakaņi is as probable as that of Khāravela and Sätakaại I.
P. 76. Of Khāravela Inscription what is more striking is that the maharăthis are as much associated with the Mahābhojas as the Ratthikas with the Bhojas.
the
P. 104. The traditional four-fold division of the army is mentioned in Hätigumphā inscription of Khāravela,
P. 158 fn. King Khāravela of Kalinga beseiged the city of Pithumda.
P. 159. The Pithumda of Hāthigumphā inscription of Khāravela was located by D.C. SARKAR in Pityndra mentioned by Ptolemy as the Metropolis of the Moisolia region.
P. 148. Subodhika, commentary of Kalpasūtra show that Talavara which is mentioned with eighteen Gangarajas was an official title.

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1262
JAINA BIBLIOGRAPHY
1324
K. GOPALACHARI.-—-Early History of the Andhra Country. Madras, 1941.
P. 16. Jain Literature-a source of Sātavāhana history-Nahavāna-corrupted into Naravana in Jinasena's Harivaṁsa Purāņa.
H. P. 19 (n). Problematical reference of Śri Vikrama composer of Sūtras as contemporary of Hemachadra 12th century.
P. 23 (n). Sālāhana and Sālavähana-variations of Sātavāhanas.
legend. Referred by
P. 27. Paithan capital of first Sātavāhana king-Jain Hemachandra.
.
P. 30. Jinaprabhasüri-a Jain monk of 14th century A.D.
P. 30 (n). Kathāsaritsägara work of Somadeva --reference of Building of Jain temples and cetiyas by Simuka.
P. 31. Sātavāhanas.
P. 41. Abhidhanacintamani and Desinämamala-works of Hemacandra-record Otala as a variation of Sālāhana and Sātavāhana.
P. 59. Jinasena's Harivamsa assign a period of 40 and 42 years to Naravāhana (or Nahapāna).
P. 87 (n). Aira-an official-Hemachandra's Deśikośa.
P. 181. Vallabha means Adhyaksa-Hemacandra.
1325
5. B. M. SRIKANTIA- The Kannada Movement. (QJMS.) Vol. 31, Nos. 3 & 4, 1941, Bangalore).
P. 297. The missionary efforts of the Jains led to a great cultivation of the Kannada language and the first great outburst of poetry on classical lines began with Amoghavarşa Nripatunga in the 9th century and within a century of this, our first great poet, one of our greatest appeared in Pampā (941); a brilliant period of Jain writers followed till about the middle of the 12th century, when the great outburst occured, inspired the Vira Saiva Reformer Vasava. The Jains continued to write, but the future was with followers of the new religion.

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JAINA BIBLIOGRAPHY
S. SRIKANTAYA-Sri Krishnaraja Wadiyar IV. (QJMS. Vol. 31 Nos. 3 & 4, 1941, Bangalore).
Pp. 220-222. Mastakabhisekha of Sri Gomatesvara March 1925, the Mahārāja on the antiquities and the relics of this important State-land of pilgrimage to the Jains. Gomata, the younger brother of Bharat, the enonymous Emperor of Bharatvarsha; Jainism inspired some of the noblest master pieces of Kannada literature in its early history: Jainism-ahiṁsā, anekāntavāda; the political view of every religious community in India, should be that of India as a whole, when purely social and religious questions invade plitics, vast difficulties arise and retard the progress of the country.
1932
1933
P. K. GODE-Twenty five years of Historical Research (i. e. 1916-41). Poona, 1941. Years Serial
Nos.
1934
1934 49
1935
34
1935
38
1934 54
52

64
67
1935 70
1326
1936 101
1327
1263
Date of Sumativijaya's commentary on the Raghuvamia (Latter half of 17th centry).
A quotation from the Hanuman nataka in the commentary on Meghaduta by Mahimahamsagani composed in S. 1693.
Reference to Durghataviti in Caritravardhana's commentary on Raghuvarla.
A commentary on the Kumarasambhava by Jinasamudraśuri and its probable date last quarter of the 15th century.
Date of Caritravardhana, commentator of Kumarasambhava and other Kavyas between A. D. 1172 and 1385.
A commentary on the Ṛtusamhāra of Kalidasa by Amarakirti suri and its probable date (16th cent.)
A commentary on Vagbhaṭālamkara by Rajahamsopadhyaya and its probable date about 2nd half of 14th century A. D.
BÜHLER's mistaken Identity of Vidyadhara the author of the Sahityavidyahari (Commentary on the Naifadhiyacarita).
Date of Vivalocanakosa of Sridharasena Karnataka Historical Review III, 15-20.

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1264
JAINA BIBLIOGRAPHY
1937 104
Exact Date of Amarakirti, the author of a commentary on the Raghuvamśa of Kālidāsa A .D. 1593.
1938
140
Date of Vaidika-Vaişnava Sadacāra of Harikrsna Misra between 1713 & 1744 A. D.
1938 144
A commentary on the Vagbhatalamkara by Jñanapramodagaại composed in 1625 A. D.
1938
145
before 1431
Date of Națakalakaşnaratnakośa of Sagaranandin A. D.
Mammta and Hemacandra-The Journal of the Sarasvati Mahal Library, Tanjore, 1939, vol. I, No. I Pp9--13.
1939 159
Date of Grammarian Bhimasena-before 600 A, D. (New Indian Antiquity 11 May, 1939, Pp. 108-110).
1940 188
Identification of Kubulakhan mentioned by Jinaprava sūri in his Vividha-Tirthakalpa. The Bhagavadgita in pre-Samkarācārya Jain source.
1940 187
1940 189
Date of Malayagiri Sūri--Between 1100-1175 A. D.
1328
K. G. SANKAR—The Hun Invasion of Hindusthan. (N. I. A. Vol. 4, 1941-42).
Pp. 39-40. In the Jain Harivamsa Purana of Jinasena (783 A. c.) Ch. 66. St. 52, the Guptas are said to have ruled for 221 years; thereafter Kalkirāja ruled for 42 years, he in turn was succeeded by Ajitanjaya, who ruled from Indrapurā (Indore). ibid Chap. 60 St. 491-492. Gunabhadra in his Uttarpurānas (898 A. C.) Ch. 77 St. 35 says Kalkirāja appeared in the year 1000 after Vira Nirvana, in Pataliputra, as the son of King Siśupäla; he was also known as Caturmukha; he ruled for 40 years; his son was Ajitanjaya (ibid. ch. 76. St. 397-401 & 428). Jinasena places Kalkirāja in 528 B, C. (Hari, Ch, 60 st. 551) Toramane identified with Kalkirāja, who was the son of Siśupāla. The Jain chronicles would not have failed to allude to his Hun origin, if he had been a Hun.
P. 40. Kalirāja is said to have oppressed the people, but the only instance of his oppression, given by Guņabhadra Uttarapuräņa (Ch. 77 St. 35, Ch. 76 St. 397401 & 428), in his refusal to exempt Jain monks from taxes.

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JAINA BIBLIOGRAPHY
1265
1329
T. G. ARAVAMUTHAN—Some Survivals of the Harappa Culture. (N.I.A. Vol. 4. 1941-42).
Pp. 298-99. Cult-object between Adorants : The formula relates to the iconic presentation of an object that has been adopted as the centre of a cult. The cult-object--be it a divinity or an object such as a tree, or a symbol such as a wheel, is prominently placed in the middle of a composition and it is flanked on either side by a beast or a man rendering veneration to it. A fine pannel (fig. 10) from an early Jain monument is an excellent illustration of this formula, which may be called that 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 on the Goddess, and birds plucking at lotus buds, are presented in pairs but disposed symmetrically on either side of the Goddess.
P. 331. Nandipada over Circle : The Nandipada is repeated four times around a circle (fg. 16: 10). The repetition connotes a 'strengthening' or an emphasising of the notion for which the Circle stands. It has been shown that the Circle is a substitute for the lotus or the wheel and that either of them may represent Brahman, the Buddha, the Jina- whatever name the sectaries may employ. We may therefore expect a representation of one of these to replace the circle or to occur enclosed in it. The expectation is fulfilled, in a place of Jain sculpture four nandipadas surrounded a circle (Fig. 16 : 13) in which is depicted the Jina.
P. 335. The deity on the Head : Jain iconography knows of a few images which carry smaller images on the head, -the smaller ones being invariably seated. Ambika-devī, the Yaksi, or the Sāsana.Devata of Neminātha, the twenty second Tirthamkara, is represented both in the standing and the sitting postures and a seated Jina is poised on her head, or is suspended just alone.
1330
S. Srikantha SASTRI— Narasimha II. (N.I.A. Vol. 4. 1941-42).
365 During the reign of Narasimha (1220-1231 A.D.) in Kannada, the Chief poet was Jaina who had obtained the title Kavicakravarti from Ballāla II (the father of Narasimha). He composed incriptions (Ch. R. Patna 179, S. 1119 and TK. 45 of S. 1119) and his raíodharacarite was completed in 1209 A.D. in the reign of Vira Ballala. His other work Anantanātha Purana was finished in . A.D. It was published at the Säntiśvara basadi in front of the Vijaya Pārśva basadi at Sarasamudra. Its first verse commenced at Anantanātha basadi at Gandarādityana Polal. In the court of Narasimha, Janna was a dandanāyaka, a mantrin as well as a poet.

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1266
JAINA BIBLIOGRAPHY
1331
DS. TrivedA-The Sheet Anchor of Indian History. Megasthenes accounts discussed -[ABORI. (S.J.V.) Vol. XXII ; 1917-42].
P. 588. Chandragupta Maurya, his age etc. discussed--Śramanes ard Brachmanesreferred by Megasthenes - The Sramanas are called Germanes by Strabo and Samanaeans by Porphyrius. They may have belonged to the sect of lina.
1332
B.A. SALETORE-Historical Notices of the Lokāyatas-[ABORI. (SIV) Vol. XXIII; 1917-42], Pp. 386-397.
Sen, Schools
and
Sects
in
Jain
Literature
References--(1) Amulyacaran
Pp. 22-23.
(2) See f. n. 4-reference to Nandisutra, according to R. S. Sharma SHASTRY, it was 'composed somewhere about the first century A.D.' (Mysore Arch. Report for 1927. P. 27).
etc.--In
A. D. 1415
P. 392 Gangadharaya-a councillor to Somnath the learned Jain teacher Abhaya Siddhāntadeva-etc.
P. 395. Ep. Car. Vol. VII. Sh. 57, p. 22 ; Jain guru Gunachandradeva was referred to in the Epigraph, dated A.D. 1115---Indeed it was an age of great Jaina gurus.
It seems certain that, far from being a secret society of profane thinkers, the Lokāyatas were a most vigorous body of philosophers respected both by Hindus and the Jains for more than five centuries.
1333
S. MUTHUSWAMY-Jain Rulers in India, Pp. 49.64, Madras. 1942).
Jour : Madras Uni. XIV. Pt. I,
Jainism in the south under the patronage of several royal families-- a brief review of the principal dynasties known to have professed that creed.

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JAINA BIBLIOGRAPHY
1334
R. S. PANCHAMUKHI-Jainism in Karnataka and Bhatkal Finds. (Kar. Hist. Review, VI, Parts 1-2. Pp. 14-31, 3 plates 1939, Dharwar, 1942.
Jainism in South India, and the Antiquity and evolution of image worship among the Jains.
1335
1267
R. S. PANCHAMUK-Jainism in Karnataka and Bhaikal finds. Karnataka Historical review, VI, Dharwar, 1942.
Pp. 14-31. A survey of Bhatkal (in North Kanara) and its surroundings has resulted in a rich find of lithic records and bronze and stone images of the Jaina pantheon. The paper gives an account of the state of Jainism from these data.
1336
Muhammad SHAHIDULLAH-Jainism in Andhradesa, Journal of the Andhra Historical research society XIII, Rajahmundry 1942, Pp. 185-196.
1337
Kālipada MITRA-Historical references in Jaina poems. Indian Historical Quarterly, Calcutta, 1942.
Pp. 101-109. Incidental references to historical personages in the collection of Jain poems named Aithihasik Jain Kanyasangraha composed in Apabhramsa, Rajasthani and Hindi.
1338
S. MUTHUSWAMI-Jain Rulers in India'. Journal of the Madras University XIV, Madras, 1942.
Pp. 49-64. A brief review of the principal Jaina dynasties from the days of Mahavira to Bhairava of the family of Tuluva rulers in the 15th century with a view to prove that Jainism had no emasculating effects on the rulers professing that faith.
1339

K. Madhava Krishna SARMA-Date of Asaga's Vardhamanacarita, New Indian Antiquary, lv, Bombay, 1942. Karnatak Publishing House.
Pp. 395-96. Is clearly given as Śaka 9:0. The author is said to have belonged to Dharala in Coladesa had written eight works.

Page #249

1268
JAINA BIBLIOGRAPHY
1340
H. C. SETH-Kharavela and Gardhabhila, Nagpur University Journal No. 8, Nagpur, 1942.
Pp. 4-11. Khāravela belongs to the early part of the first century B.C. and is identified with Gardhabhila of the Jaina and Purānic traditions.
1341
Rama Shankar TRIPATHI-History of Ancient India. Benares, 1942.
Po. 97-99. Career of Mahāvīra-main doctrines of Jainism.
Pp. 103-4. Relation between Buddhism and Jainism.
P. 159. Chandragupta's exodus to Mysore with Bhadrabāhu and starvation to death,
P. 165.
Asoka'a toleration of Jainism.
P. 263. The Kahaum inscription (C. I. I., III, Pp. 65-68) records erection of five Tirthankara images by one Madra, during the Gupta period.
P. 311. Jainism in Harsha's empire not popular except in Vaiśāli, Paundravardhana and Somatata, where Digambaras were numerous.
P. 389. Hemacandra and Kumārapāla of Gujrat.
P. 402. Prosperity of Jainism in the Dekkan during ascendancy of Vatapi Chalukyas-Ravikirti, the Jain author of Aihole inscription, a favourite of Pulakesin II-granting of villages to Jain pandits.
P. 416. Jainism patronised by Rashtraküța kings.
P. 455. Mahendravarman I Pallava was originally a Jain.
P. 480. Toleration of Jainism by the Cho!as.
1342
B. V. KRISHNA RAO-Early Dynasties of Andhradesh. Madras, 1942.
P. 43. The term Talavara a Telugu word occurs in the Ardhamagadhi literature of the Jainas.

Page #250

JAINA BIBLIOGRAPHY
1269
P. 122. Dharmamṛta, a Kannada Kavya, a Jain work by Nayasena gives interesting materials regarding Jainism and the antiquity of the Ikšākus in the Andhradesh. During the period of Väsupujya Yasodhara king of Ikṣāku reigned in Campapura, the capital of Anga. Then follows the account of the family of the king.
P. 125. Mahāvīra is said to have spent the retreat of caturmasya vrata in Campapur, Matsya purana contains an account of Campapur where Vasupujya, the 12th Tirthankara was born.
P. 126. The story of Dharmamṛla suggests that the first Jainism and later Buddhism gained hold in Andhradeśa. When the Andhras became Buddhists, the Jains out of spite would have given the appellation Andhaka to the land and people as well. The story of the book might have a connection with the account in the Aitareya Brahmana,
P. 174. The religious literature of the Jainas furnish a synchronism and help. us to determine the genealogical succession and to reconstruct the political history of the dynasty.
P. 565. Mahendra Varman I, a Pallava king was at first Jaina but he became later on a convert to the cult of Mahesvara.
P. 566. Some of the early Pallava kings were either Jainas or Buddhists.
P. 570. The Gangas of Punnata-Pannata country claimed descent in the Ränvayana golra and were Jainas by religion.
1343
S.K. DE-Early History of the Vaisnava Faith and Movement in Bengal. Calcutta, 1942.
P. 434. In Kavi Karnapuri's drama dealing with Caitanya's life, it is noted that Bhakti is superior to Viräga which is the central theme of the Buddhas, Jains and other systems of philosophy.
1344
G. C. GANGOLI-Some Evidences for the Early History of Indian Drama. (N.I.A. Vol. 5, 1942-43).

Pp. 69-70. The itinerant picture Showmen was the precursor of the Dramatic form. The class of picture Showmen referred to under the term mankha in old

Page #251

1270
JAINA BIBLIOGRAPHY
Jaina Literature. In the Uvasaga-dasão (end of the 4th or the beginning of the 3rd cent. B.c.), the doctrine of Gosāla Mankha-putta is referred to (Lecture VI and 166). Gosāla's father was mankha (Citra-phalaka vyagraviksu višeşah) i.e. a kind of mendicant that tries to extract clms by showing these pictures of deities, which he carries about with him.
1345
P. K. GODE-A Review of H. R. Kapadia's - A History of the Canonical Literature of the Jainas --Surat, 1941 (N.I.A. vol. 5 of 1942-43).
Pp. 255-256. Besides Preface and 'Analysis', the author gives in seven chapters valuable material dealing with-(1) the Genesis of the Jaina scriptures, (2) the classifications of the Agamas, (3) Redaction of the Jaina Canon, (4) Extinct Agamas of the Jainas, (5) Extant Agamas of the Jainas, (6) Canonical exegetical literature and (7) Comparison and Evaluation.
1346
JAGAN NATH-The Hūnas in India. (N.I.A. Vol. 5, 1942-43).
P. 252. Different scholars have identified Kalki with different historical persons. Dr. K. P. JAYASWAL attempted on the authority of Jain accounts to identify Kalki with Yasodharman (I.A. 1917. p. 145), Mr. PATHAK identified him with Mihirakula (1.A. 1918 P. 9) and Mr. K. G. SANKAR wants us to believe that Kalki is none else but Toramana (New Indian Antiquary IV, Pp. 36-42). The Jain tradition about Kalki is self contradictory and untrustworthy (I.H.B BHIDEI.A. Vol. 48 (1919) Pp. 123-128).
1347
Dhirendra Nath MOOKHERJEE -The KỊla Era, (N.I.A. Vol. 5, 1942-43).
Pp. 230 & 232. According to Jaina tradition Mahāvīra attained Nirvāna, three years and sɔme mont'ı3 before the close of the fourth age called Dussamā Susamă in the great period called Avasarpini. As Mahävira attained Nirvāna in 528 B.C., the Dussama Susama period ended in 525 B.c. from which date the Dussama age began From Ganabhadra's Uttarapurāņa (The age of the early Guptas by Dr. SyaMASASTRI--An Rep. of My. As. Dept. 1923) we know that when one thousand years of the Dussama age had elapsed there was born a Kalki in Pataliputra in a Mahämägha year. Now a thousand years from 525 B.C. leads us to A.D. 475.

Page #252

JAINA BIBLIOGRAPHY
1271 The previous year A.D. 474 was a Mahāmāgha year. Now a Kalki was born according to Jaina tradition 1000 years earlier in (1000-473, or) 527 B c. imme. diately after Mahāvīra's Nirvana. As Kalki lived upto 457 or 455 B.C. evidently he introduced the Kyta era about 458 s.c. and then departed from this world. Thus Jaina tradition also supports the epoch of the Ksla era introduced by Kalki to be about 458 BC.
1348
BIMALA CHARAN--India as described in early texts of Buddhism (ABORI. Vol. XXIV ; 1943) P. 117. Review..
and Jainism.
1349
Radhakumud MoOKHERJEE---Chandragupta Maurya and his Times, Madras, 1943.
P. 23. Jain tradition about Chandragupta.
P. 24. Both Jain and Buddhist traditions, are at one in declaring for him a noble birth.
P. 32. Buddhist tradition does not impute any base origin to the Nandas and thus runs counter to the Brahmanical and Jaina traditions.
P. 57. Hāthigumphā inscription of Khāravela mention, Nandrāja as being associated with an old aqeduct and having carried away to Magadha as Trophy the statue or foot-print of the first Jina and the treasures of the Royal House.
P. 67, fn. A note on Fleet's and HOERNLE's observation about Jain patļāvali.
D
P. 393. According to Kautilya Arthasastra mund and jațila (probably Buddhists and Jainas) had access to the harem.
1349 (a)
Rajaram Narayana SALETORE-Life in the Gupta Age. Bombay, 1943,
P. 103. Meeting with a Digambara Jain thought inauspicous (Bana's Harşa carita, P. 134).
P. 275. Jaina Vihāras were under the supervision of the Ācārya, an ecclesiastic officer.
P. 439. Gupta type of flat roof in the 16th century in Tuluva, and monoliths in the Gupta period became a feature of Jaina art.

Page #253

1212
JAINA BIBLIOGRAPHY
in
P. 442. Paucity of Jain imagery a consequence of the decay of Jainism the Gupta empire.
Kahumn stone inscription of A.D. 460-1 containing five standing nude figures (FLEET, C. I. I., III, (15) Pp. 67-8).
Image of Mahāvīra dated A.D. 432.
P. 469. Kșapaņaka (Sidhasena), a contemporary of Kalidāsa.
P. 470. Haricandra's (Bhattāra Haricandra) compositions, according to Bāņa, stand out as a Sovereign.
Pp. 485-8. Jain logicians and grammarians of the Gupta age, Digambara and Svetāmbaras-Devardhi Gani (A.D. 453).
Siddhasena Diväkara (A.D. 533) author of Nyāyāvatāra, Sammatitarka sutra, Siddhasena Gani, author of Tattvärthaţika. Samantabhadra (A.D), 600), author of Gandhahasti Mahabhāşya, Yuktya-nušāsana, Ratnakarandaka, Svayambhu Stotra, CaturvimšatiFinastuti, Akalanka Deva (A. D. 750), author of Aștā-sati, Nyāya-Viniscaya, Akalanka-Stotra Svarūpa-Sambhodana Prāyaścitta.
Vidyānanda (A, D, 827), author of Aştasahasri. Haribhadrasüri, author of Samarāicca kaha.
P. 489. In the age of the Guptas, Jainism fell on evil days.
Pp. 493-4. Survey of Jainism in pre-Gupta times.
Pp. 531-3. Features of early Jainism-Jain inscriptions of the reign of Kumara Gupta I ; from Mathura of A.D. 432 ; Udayagiri Cave inscription of A.D. 425; inscriptions of the reign of Skanda Gupta-Kahaum inscription of A.D. 460.
Pp. 533-5. Characteristics of later Jainism-during the reign of Harshavardhana- from Dašakumara-carita of Dandin.
Pp. 535-7. Jainism in the 8th century.
Pp. 556-8. Jain religious institutions-pre-Gupta Jain orders. Different ganas, Sakhas and Kulas, according to Kalpasūtra.
Pp. 558-64. Jain orders and institutions of Gupta times --centres of Jainism, Udayagiri, Mathura, Kahaum (Kakubha), Vatagohali (Pundravardhana). Grants of the reigns of Kākusthavarma and Mrgeśvarma.
Features of Jain Vihāra life.

Page #254

JAINA BIBLIOGRAPHY
1273
1350
R. C. MAJUMDAR-The History of Bengal. Vol. I, Hindu Period, Dacca, 1943.
P. 9. Description of the land Lādhas (Radha) in Western Bengal in the Achārānga Sūtra (1.8, 3) and one Upānga (I.A. 1891, p. 375) - Tāmalitti (Tamluk) and Kodivarisa (Bangarh).
P. 11. Ptolemy mentions Tamalites (i.e. Tamralipti).
P. 17. Hemachandra identifies Harikeli with Vanga.
P. 22. Tamralipti formed part of Vanga in the times of the Jaina Prajñ
āpanā.
P. 36. Early Jain tradition records that Mahāvīra travelled through Western Bengal, but was not warmly received.
P. 207. Some epigraphic records refer to Jain teachers of the Sena' family, settled in Karnataka. Perhaps the Senas of Bengal belonged to this Karnataka family of Jaina teachers.
P. 293. Earliest mention of Sumha (Subbhabhumi) in Āyāranga Sutta; no early Jaina record discovered in Bengal proper.
P. 294. Hiuen Tsang refers to Jaina ascetics (Watters, II, 184-91).
Pp. 409-11. Jainism in Bengal.
P. 410. A set of Jain traditions show that Jainism spread in North Bengal and in portions of lower Bengal already before the 2nd century B.C.
Erection of images of Pārsva and other Tirthankaras is spoken of in some Gupta inscriptions (C.I. I, III, 68, 259). Paharpur copper-plate of the year 159 (478-9 A.D.) testify to the existence of a Jaina Vihāra at Vața-Gohali. It was established in the 4th century A.D. at Paharpur.
P. 411. Nirgranthas formed a large sect in Northern, Southern and Eastern Bengal in the 7th century A.D. They disappeared in the subsequent period. Immigrants from Western India established Jainism in parts of North Bengal during the Mohammedan period.
P. 425. Decline of Jainism in Bengal during the 7th century A.D.
P. 426. No Jain king of Bengal is known.

Page #255

1274
JAINA BIBLIOGRAPHY
Pp. 464-5. Jain images in Bengal--those of Tirthankaras, their attendants, Yakshas and Yakshinis most important images found at Dinajpur, Midnapore, Bankura. Collections in VSP and Rajshahi Meseums.
P. 490.
Plan of the earlier Jain Vihara.
P. 507. A four-faced (chaturmukha) Jaina temple existed at Paharpur. Some temples at Pagan in Burma are an adaptation of the chaturmukha shrines of the Jainas.
P. 533. A characteristic of the art of Bengal in the Pala-Sena period-Buddhist Jains or Brahmanical dieties have well established iconographic types which are never transformed, except in minor details.
1351
George DUNBAR--History of India, Vol. I. London, 1943.
P. 24. A note on the Tirthankara Mahāvira and Jaina doctrine taught by Pārsvanāth and Mahāvira.
P. 25. Karma doctrine, Mahāvira's life; Jaina literature. Later Jain history.
P. 26. Arts and sciences of the Jainas. Superficial points of resemblance between Buddhism and Jainism.
1352
of
India,
Narendra Krishna SINHA and Anil Chandra BANERJI-History Calcutta, 1944,
Pp. 71-6. Career of Mahävira-Doctrine and early history of Jainismsacred and non-canonical literature of the Jains.
1353
A. C. BANERJEE--Rajput studies-Calcutta, 1944.
P. 54. Tirthakalpa-a Jain manuscript of Jinaprabha, mention of conflict between Samarsingha and Sultan of Delhi referred to in the above ms.

Page #256

JAINA BIBLIOGRAPHY
1275
1354
MORELAND and CHATTERJEE --A short History of India, 1944.
P. 41. Disciples gathered round Mahāvīra who was welcomed at the court of Magadha and elsewhere but Jainism never became an important factor in Political history.
P. 42. In early period the significance of Jainism as of Buddhism is religious rāther than political. The success of Mahāvīra and of Buddha was due in their first instance to their personal quality and later to the qualities of their disciples.:
P. 43. It is not improbable that a long struggle existed between the priests and the kings which marked the period before Mahavira and the Buddha became ascetics and denied the authority of the Brahmanas and thus separated themselves definitely from the priestly tradition.
P. 109. Jains in the far South were persecuted by Pāndya king who had been converted from the Jaina faith to the worship of Siva.
1355
Moti CHANDRA-The history of Indian costume from the 3rd century A.D. to the end of the 7th century A.D. (Journal of the Indian society of Oriental Art, Vol. XIII, Benares, 1944).
P. 5. Practice of importing foreign slaves corroborated by Jain sources dated before the Gupta period-list of foreign slaves in the Antagadadasão.
Pp. 26 40. Information about Indian costumes and textile materials from the Jain canon-Chedasūtras ; monastic as well as laymen's costumes ; leather used in making shoes, Jain monks allowed to wear shoes for certain purposes.
Pp. 94 95. Literary sources of the costumes Bịhat-Kalpa-sūtra by Jinadāsa Gani Kșamāśramaņa (Gupta period).
1356
A.P. KARMARKAR -Cultural Aspect nf Medieval Karnataka. (QJMS. Vol. 34, No. 2 & 3, 1944, Bangalore).
P. 142. The Gangas of Talkad : C. 4th Cent. A.D. to 10th cent. A.D.
The Gangas belonged to the Kānvāyana Gotra and the decendant of the Ikşvāku dynasty and of Solar descent. The foundation stone of the empire was

Page #257

1276
JAINA BIBLIOGRAPHY
laid in about the 4th century A.D. mainly at the initiation of the Jain Acharya Simhanandi (E.C. VIII, No. 35; II S.B. 54; I.A. XII, P. 20; S.I.I. II, pp. 33, 87 of 2nd Ori. Con. Pro. P. 301).
436 A.D. (?) Vişnugopa-He set aside the Jain faith and replaced that of Vişnu.
450-500 A. D. Tadangala Nadhava-a worshipper of Tryambaka; he endowed many grants to the Jain temples 520-540 A.D. Avinita-He was brought up as a Jain. His preceptor's name is Vijayakirti (E C.X. Mr. 727).
P. 143. 510-600 A.D. Durvinita - One of the most remarkable monarchs. His preceptor was Pujyapäda, the famous grammarian (E.C. XII; Tm, 23). In his later years he worshipped Vişņu (E.C. IX, Di. 68) Musakera (Sri Vikrama) - It was since his reign that Jainism attained the status of a state religion,
P. 143. 853-869. Erayanga Nittimargga-The later Gangas since Butuga came under the influence of the Rāstra Kūtas (i.e. Butuga, onwards). During the reign of Rāchamalla Satyavākya, the influence of Jainism was reviewed. 985 A.D. The collosal statue of Gommataräya was built in 985 A.D. by the famous General Cāmundarāya.
1357
K. M. MUNSHI --The Glory That Was Gurjaradesa: Part III. The Imperial Gurjaras. Bombay, 1944.
P. 9. Gurjaradesa according to Jinasena's Harivamsa (783-84 A. c.)
P. 20. The Chälukyas of Patana were the only rulers in India who gave an honoured place to the Svetāmbara Jain Sadhus. One of the great Imperial Gurjaras, Kumārapāla, had for his guide, philosopher and friend one of the greatest Sadhus, Hemachandra, in his court.
P. 46. Buddhism and Jainism, with their deep sympathy for the masses, had greater appeal for the Vaisyas. The Sadhus drawn from all sections of society, by their learning and piety provided a cultural force which stood away from Brahminical influence, though at the top the Sadhus shared the higher cultural heritage of Dharma. This was no where more apparent than in Gurjaradesa, Saurāṣtra, Anarta and Lāta.
and Jainism, as Popular forces brought
P. 48, Pāśupata cult, Buddhism millions within the fold.

Page #258

JAINA BIBLIOGRAPHY
1277
P. 56. In 783 Ac Jinasena in his Harivamsa Purāņa says : Indrāyudha protects the north, Srivallabha, the son of Krşņa, the south ; Vatsarāja, the lord of Avanti, the east and Varāha or Jayavarāha the West. Five years later Udyotana Sūri in his Kuvalayamālā states that Vatsarāja ruled at Jhalor.
Pp. 67-69. Fall of Pañcāsara in North Gujrat (in 696 A.C.) according to Prabandha-cintāmani Merutunga and foundation of Anahilavāda in 765 A.C. according to Jinaprabha and Haribhadrasūri ; Ancestry of Mülarāja 942 AC. the Cālukya king according to Jayasimhasūri's Kumära-pāla carita.
P. 80. Merutnga wrongly mentions Bhoja, the Parámara, it must be Bhoja the Pratihāra.
P. 114. King Munja, his adventures according to Merutuñga and Hemachandra.
P. 131. Durlabharāja (1009 to 1022 A.C.) was the first Cālukya who admitted Jain Sadhus to his court at Anahilavāda.
P. 136. Two references of the sack of Somanātha in Jain works--one by Dhanapāla and the other by Jinaprabha Sūri in his Vividha-tirtha-kalpa (1308 A.c.).
P. 152. The Paramara king Bhoja the magnificent, cherished Dhanapāla a fantic Jain as a treasure.
Pp. 159-160. Hemacandra's impressions of king Jayasimha are found in the Duyasraya, Siddha-Haima, Deś inamamála and Chandonuśāsana ; Jayasimha holds an assembly in 1125 AC, in which the Svetāmbara Sadhu Devasūri according to Prabhāvaka-carita.
P. 176. Siddharāja (Jayasimha Siddharaja--1096 to 1143 A.C.) inspired Hemachandra to write the grammar Duyāśraya-mahākāvya, which when completed, was duly honoured by being taken out in a procession on the back of the elephant with the royal insignia of Chatra and Camara.
P. 191-192. Kumārapāla embraced Jainism in 1160 A.C. under the advice of Hemacandra and assumed the title of Paramārhat ; he prohibited taking of animal life in his empire ; he erected 14,140 Jain temples.
1358
Buddha PRAKASH-The Rise of Maurya Imperialism. (P. O. Vol. X ; 1945).
P. 45. Some references to Jainism.

Page #259

1278
1359
K. A. Nilakanta SASTRI-An Episode in the history of Buddhism in South India (B.C. Law Volume Part-I, Calcutta, 1945).
P. 36. Appar's (7th century A.D.) references to Jainas; in:
JAINA BIBLIOGRAPHY
(1) Hymn on Tirutturutti (iv. 42) in V.9; "Have no regard for the faith of the ignorant Kunda Jainas who take account only of what they see".
(2) In the hymn on Tirunagai-Käräṇam (vi. 22) v. 10 "6 intelligent mind, do not take for truth the falsehood of the hardy Jainas who have abandoned their homes or the falsehood of the boastful minded Kundar".
P. 37. The word Samaṇar, Amanar and Kundar in Tamil are used to denote Jainas (saints).
Nambi Andar Nambi (end of 10th century A.D.) in whose works (Aludaiya Pillaiyar Tirukkalampakam, V. 8 and Tiruvandadi V. 28) are found frequent references to the Kundar.
Jñanasambandar (7th century A.D.) in the hymn on Kilait Tirukkäṭṭup-palli (T, 5, 10) refers to Kundar as those who cover their bodies with clothes coloured with bright red ochre and eat their meal in the forenoon.
P. 38. Sundaramürtti in V. 10 in the Devaram on Tiru-välkoliputtär says, "the Jains (Samanas) eat their meal standing".
P. 39. Attitude of intense hostility to the Jainas is proved from Sundarmurtti's hymn called Namakkaḍigal-ägiya adigal, verse 9, which says; our Lord God to be touched by reproaches from these Jainas who are lost to all sense of shame, viz. Namaṇanandi, Karumavira, Darumasena and the rest of them, who stand erect with no clothes on their bodies like some foul smelling bullock, and mutter (unmeaning formulae sounding like) namana-nanana-nananonam?
Pp. 33-42. Jains also in their turn reciprocated the hatred directed towards them-Sambandar refers to the Jain's intolerance of Saivas in rather strong terms; in III 108, V. 8 (Madura) he says-the Jains who would not ever stand in the direction of the wind that has touched the bodies of persons wearing the holy ashes (Śaivas).

Sambandar defeated the Jains in the court of the Pandyan ruler of Madura on the banks of the Vaigai river (see-Sakkiya's Sambandar Puranam V. 901-103)Appar was a Jain and turned Saiva.

Page #260

JUNA BIBLIOGRAPHY
1279
P. 39n. For references to the Jains in Sambandar's hymns see Balasubramania Mudaliyar's Saiva Siddhānta Mahasamajam edition of Sambandar's Devaram (1937) Pp. 60-66.
P. 49. Jñānasambandar upheld the cause of saivisms not only against the Jainas of the Pandyan country, but as well against the Buddhists of the Coļa-räjya.
1360
V. R. Ramachandra DIKSHITAR.--Presidential Address: Ancient India. (Ind. Hist. Cong. 9th Sess. Annamalainagar, 1945).
P. 176. The efforts of the Tamil saints (Appar, Sambandar, Manikkavasagar, Sankara etc.) led to the final disappearance of Buddhism in the south and for the matter of that in the Indian Horizon. But in the case of Jainism though decay set in, it died hard. Some of the fine monuments of the Jainas still preserved e.g., Indra Sabhā and Jayamalla Sabhä at Ellora, under the Chālukya's patronage, the splendid monolithic temple at Kalugamalai in the Pandyan kingdom. The inscriptions at Lakkundi mention the name of Dāna Chintamani Attiyabbe, a daughter of Mallapa or Mallapayya, the general of Taila II; she flooded the Western Chalukya territory with 1,500 Jain temples; the Ajita Purāna in Kannada of Ranna was composed at her instance.
P. 79. With the Kalachuri usurpation of the province of Telingana (1162-82) emerged the Vira Saivism; its leader was Basava, the minister of Bijjala, the usurper; it started as a fanatic sect aiming at the destruction of the Jains.
Tamil but also in Kan
P. 80. The Jains produced literature not only in nada.
P. 82. The Karnata Jains took part in the northern expedition of the Chālukyas of Kalyāni during the reign of Vigrahapāla III.
1361
Anil Chandra BANERJEE-Sidelights on the History of Medieval Mewar. (Ind. Hist. Cong. 9th Sess. Annamalainagar, 1945).
P. 147. An inscription of Naravāhana (v.s. 1028, A.D.971) in the temple of Natha near Udaipur describes the guru of the composer of the inscription as the “medicine for the disease of the Syädväd (Jainism), implying hostility to Jainism.

Page #261

1280
JAINA BIBLIOGRAPHY N-2. Tod says that Mewar afforded refuse to the Jaina and some of the Rāņās gave them special privileges. Inspite of their numerical weakness the Jains occupied very important place in the commercial and political life of Rajputana in Tod's days.
P. 148. An inscription (v.s. 1494, A.D. 1438) at Nagada refers to the construction of a Jain temple there.
P. 149. An inscription (v.s. 1496, A.D. 1440) at Ranpur in Marwar, tells that Rāņā Kumbha's favourite was 'Samghapati Dharanaka, a Jaina who had repaired and constructed Jain temples. This pious Jain made pilgrimages with the farman of Ahammada, the Sultan (Ahmad Shah of Gujarat--1411, 1441 A.D.).
An inscription (v.s. 1654, A.D. 1598) at Sadadi in Marwar refers to the construction of a Jain temple in Raņa Amar Simha's reign.
1362
D. G. MANAJAN.--Historical References to Jainism in Lanka Dwip, The Ancient Ceylon in Buddhist Scriptures. (Ind. Hist, Cong. 9th Sess. Annamalainagar, 1945). Pp. 425-31.
From the references in Dipavansa and Mahävansa, the ancient works of Ceylon we can identify the ruins and relics as belonging to Jainism. The Mahāvansa indicates the existence of Jainism in Ceylon before the advent of Buddhism in that country. King Udayan (496 B.C.) probably founded the city of Anuradhāpur. Udayan, a Sisunag, was a Jain, built several Jain temples and Stupa in Anuradhapur. A house for Nigantha Jotyia ; the Nigantha Giri; a Chapel for the Nigantha Kumbandha. King Pandukabhaya rendered great services for the cause of Niganthas ; he founded the city of Anurādhāpur and made it his capital in 437 B.a. King Abhaya built the Mahävihar (Abhayagiri Vihar) on the place of the Arama of Nigantha Giri. To the west of Abhayagiri Stupa at a distance of two or three furlongs, there are two stone idols in Padmāsan ; the bigger idol is nude; the other has one or two slight lines on the chest possibly carved afterwards to make it a Buddhist idol. The Veddas, the aboriginis of Ceylon identified with the Vidyadharas of the Jains.
1363
Suniti Kumar CHATTERJI -Buddhist Survivals in Bengal. (B.C. Law Volume, Pt. I. Calcutta, 1945).
P. 75. Both in Upper India and Bengal a comingling of cults among Purānic Brahmanism, Buddhism and Jainism.

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JAINA BIBLIOGRAPHY
1281
P. 80. Against Vedism and non-Aryan religions developed Jainism and Buddhism : these themselves did not escape the influence of the Vedic priests and the Brahmans at least in the ordinary religious life of their followers.
1364
C. D. CHATTERJEE-Early Life of Chandragupta Maurya. (From Jaina sources) -- B.C. Law volume, Pt. I. Calcutta, 1945.
Pp. 590-610. Life of Chanakya, a Jaina- life of Chandragupta also a Jaina.
1365
V. R. Ramachandra DIKSHITAR-Buddhism in Andhradesa. (B.C. Law volume, Part I, Cal, 1945).
P. 346. Buddhism, like Jainism was on all India movement in the centuries preceding and succeeding the Christian era ; whether Buddhism was the earlier movement of Jainism in Andhradesa, is a disputed question. Buddhism in Andhradesa traced from the third century B. C.
1366
A. B. KEITH-The age of the Arthaśāstra. (B.C. Law Volume, Part I. Cal. 1945).
The Nandisutra and the Anuyogadvārasūtra of the Jain canon mention the KautiJiya. The language of the Jain canon is far later than the time of the Nandas and if the language could be changed, then the content also was far from secure. Jain tradition also reveals early losses and therefore we have no right to hold that in substance or in detail our present canon goes back to the fourth century B.C. There
e views of Jacobi that redaction of the Jain canon and of the Kautiliya fell together cannot be accepted.
1367
K, A. Milkanta SASTRI-An episode in the history of Buddhism in South India. (B. C. Law volume, Part 1, Calcutta, 1945, Pp. 35-49).
Pp. 36, 37. Identification of a sect called Kundar, mentioned by the Tamil author Appar, with the Jaina laity-with the Jainas who wore robes as opposed to those who did not.
P. 39. Ill-feeling between Jainas and Saivas-Sambandar refers to the Jains' intolerance of the Saivas in strong terms.
P. Sambandar has been known to legend and history as an opponent of Jainism.

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1282
1368
C. D. CHATTERJI-Early life of Chandragupta Maurya. (B. C. Law vol. Part I, Calcutta, 1945. Pp. 590-610).
An essay based on Jaina sources, mainly the Sukhabodha of Devendragani a commentary on the Uttarajjhayana, the first of the four Mülasuttas of the Svetämbara
Siddhanta.
JAINA BIBLIOGRAPHY
P. 590. Birth of Chanakya, and prediction by the Jain saints, that the baby would be a king.
P. 590. Chanakya's father Chanaka was Brahman by birth but Jaina by
faith.
P. 591. The fourteen Vijjāṭhānas (branches of knowledge) according to the Jains.
In Jain literatue the term Parivajaka is applied to Brahman and nonBrahman ascetics.
P. 595. Non-Brahman Parivajakas, such as Ajvakas, Nirgranthas, etc. lived in organised religious communities.
There were codes of discipline for each of the classes of ascetics, such as, the Ayaranga for the Jains, etc.
Pp. 595-8. Jain tradition regarding Chandragupta's ancestry.
Pp. 606-7. Date of Mahavira's death.
P. 609. The date of the Paingas-about 100 B.c. at the latest.
P. 609. Representation of Chanakya as a Jain monk Bhattaparinna. (V, 162 Samthara, vv. 73-75).
P. 609. Umåsvämin, disciple of Kunndakunda, belonged to the earlier part of the Ist century A.D.

1369
N. C. BANERJEE-Text Book of Indian History. Calcutta.
P. 44. Mahavira-a sixth century B.c. religious teacher.
Pp. 49-50. Mahavira born of Kshatriya of Kshatriya family of Kundagrāma near Vaisali (c 540 n.c.). Early life and renunciation discussed.

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JAINA BIBLIOGRAPHY
Jainas-followers of Mahavira-Parśvanatha last but one of the 24 Tirthankaras of the Jainas. Pärśvanätha evolved the doctrines and the rules of Jainism and Mahavira consolidated it. Tenets of Jainism-materially different from that of Brahmanical systems. Doctrine of Karma discussed. Jainism silent about a personal god and creator-believes in penance and mortification. Compared with Buddhism.
Rajputana and Gujrat present day Jain centres-Jains-observance of casteDivided into two sects Svetämbaras and Digambaras.
P. 51. Jain traditions, a source of Indian History of 6th century B.C.
1370
B. C. Law -The Kosalas in Ancient India. Calcutta.
P. 149. Jain Literature a source of Kosala history-mention of illumination on the Posada instituted by 18 confederate kings of Kasi and Košala, 9 Mallakis and 91 Licchavis on the death of Mahavira referred to in Jain Kalpasitra. "According to Jains the Licchavis and the Mallakis were the chiefs of Kasi and Kośala-succeeded the Aiksväkas who ruled in the time of Rāmāyana" (Jacobi).
1283
1371
T. BHATTACHARYYA-Hand Book of Ancient Indian History, Calcutta,
P. 9. Jain chronicles of Guzerat and Jaina sutras, sources of Indian History.
P. 36. Jainism-doctrine of Ahinsa, denial of supreme deity, doctrine of Karma, theoritical rejection of caste system mentioned.
P. 38. Buddhism and Jainism compared-idea of God, monks of the Jains and Samghas of the Buddhas, caste systems in the two, doctrine of Ahimsa, austerity of them-discussed.
Pp. 38-39. Jainism. Buddhism and Hinduism-compared.
P. 65. Mahavira-Mongolian by birth according to SMITH.

P. 85. Mention of Asoka's dedication of some Barabar Hill caves to Ajtvikas-a Jaina Sect.
P. 98. Khāravela-his invasion of Magadha twice and defeat of Pushyamitra who is mentioned in Khäravela's inscription as Brihaspati-mitra.

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1284
JAINA BIBLIOGRAPHY
P. 113. Buddhist and Jaina art-attainment of advanced stage 225 B.C. - 230 A.D.
P. 211. Penetration of Jainism to south dates from Chandra Gupta's ttmesSravana Beļgoļa in Mysore a Jain settlement whence Jainism spread in the south.
P. 215. Mention of a Pandya king persecuting Jains.
1372
Kamta Prasad JAIN-The ancestors of Khāravela. (Jain. Ant. Vol. XII, No. I) Ariah, 1946. Pp. 33 to 39.
A Jain work “Chitrasena Padmavati Charitra” narrates the story of Chitrasena. King Citrasena of Vasantapura was a ruling chief in the country of Kalinga. He can be identified with Cheta or Chaitra Rāja of the Hathi-Gumphā inscription. Facts and points to identify Chitrasena of Jaina tradition with Chetarāja, or Chaitrarāja the ancestor of Khāravela given and discussed.
1373
K.B. VYASA-The Vikramaditya Problem ; A Fresh Approach—(ABORI. Vol. XXVII; 1946) Pp. 209-236.
P. 211. Vikramaditya ruling in Avanti in the middle of the 1st century B.C.according to Jaina Prabandhas.
Franklin EDGERTON aptly points out that we do not yet know enough of the history of the period to reject categorically the evidence of Jain tradition-(Harward Oriental Series, Vol. XXVI, 1926, Lxiv).
P. 218. see, P. 218-Jain works cited.,
1374
Sibendra Nath GHOSAL-The Puranic and Historical references in the Apabhramsa stanzas of Hemacandra. (Jain. Ant., Arrah, 1946).
Vol. XI, No. II, Pp. 35 to 40.
The Apabhramșa stanzas of the Prākrit grammer of Hemacandra contain numerous references to the characters and incidents of the Rāmāyaṇa, Mahabharata, Purānas and the other ancient literary works of the Hindus. There were frequent interchanges of thoughts and ideas between the different sects and like the

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JAINA BIBLIOGRAPHY
Buddhists, the Jainas too, fell back occasionally upon the heritage of Hindu religion and culture. The Puranic characters and incidents discussed in the historical in light.
Vol. XII, No. I, Pp. 16 to 26.
Text referring to Yamaloka and Yamaṛghini, Laksmi, the Goddess of fortune; Kama, the god of love, Rāhu, Śiva, Gown, Rudra, Brahman, Prajapati quoted and discussed. The Brahma-vaivarta Purana and mentions Jinabara' along with these gods and goddessess.
1375
1285
Benimadhava BARUA-Aśoka and his Inscription. Calcutta, 1946.
P. 10. Asoka's gift to Ajivakas, the Nirgranthas and others.
P. 56. Jaina author Jinaprabhasüri claims Samprati, son of Kunala, as a great king of Pataliputra as an emperor of India founded Viharas for the Jaina Śramanas even in non-Aryan countries.
P. 57. Samprati, the son of Kunala, is described by Jaina and Buddhist writers as the immediate successor of Ashoka.
P. 64. Asoka's grand son and successor Samprati came to be claimed in Jaina traditions to have been the Lord of Bharata with three divisions (trikhanda Bharatadhipati).
P. 66. The cruel persecution of the Nirgranthas and Ajivaka's attributed to Asoka was against the spirit of the Maurya emperor.
P. 85. The eighteen forest kingdoms of Khoh copper plate inscription of Samkshobha may be taken to correspond to the eighteen Vidhyadhara settlements with this sixty towns, associated in the Jaina Jambudvipapannalli with the Vindhya or Vindhya range.
P. 108. Beyond the Sringavan (Tienshan) range is the country called Karna varsa or Uttarakuru with the ocean as its northern boundary.

P. 109. The Jain work Jambudvipapannatti devides the Himalayas into two ranges namely the greater (Mahāhimvanta) and the lesser (cullahimavanta).
P. 130. Description of Jambudvipa according to Jambudvipapannati,

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1286
JAINA BIBLIOGRAPHY
1376
Jawaharlal NEHRU-The discovery of India. Calcutta, 1946.
P. 73. Buddhism and Jainism were certainly not Hinduism or even the Vedic Dharma. Yet they are integral parts of Indian life culture and philosophy.
P. 83. Jainism emphasised the abstention from life and in certain periods of Indian history there was a running away from life on a big scale.
P. 97. The ideology of the Upanişad did not permit to any marked extent to the masses. This led to new movements of materialistic philosophy, Agnosticism and atheism. Out of this grew Buddhism and Jainism and at the period of Rāmāyana Mahābhārata an attempt was made to bring out a synthesis of the rival creeds.
P. 127. A little later than the Upanişadic period a strong current of materialism out of which Jainism and Buddhism arose where again an attempt was made to synthesise the various forms of belief in the Bhagavad Gita.
P. 128. Both Jainism and Buddhism were breakway from the Vedic religion and its offshoots, though in a sense they had grown out of it.
it was tolerant to caste
P. 129. Jainism in many way utterly different from and adapted itsef to it.
P. 168. Ascetic aspect of life was to grow more important under the influence of Jainism and Buddhism, but it did not change materially the background of life.
P. 189. The age which gave birth to Buddha was of tremendous mental ferment and Philosophic enquiry in India. It gave rise to materialism, to Bhagavadgila to Buddhism and Jainism and other current thoughts which were subsequently to consolidate themselves in various systems of Indian Philosophy.
P. 197. The idea of non-violence, already present in the Vedas and Upanişadas, was emphasised by Buddhism and even more so by Jainism.
P. 198. India was influenced by Jainism which was most other worldly and life negating of all the doctrines and philosophies.
P. 199. The emphasis of Jainism on non-violence led to the killing of the soul being considered as lowly occupation for it often resulted in the destruction of animal life.

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JAINA BIBLIOGRAPHY
1377
NEHRU, Jawaharlal--The discovery of India, 2nd Edi. Calcutta, 1946.
P. 53. Arya Dharma includes all the faiths that originated in India; it was used by Jains also. Sanatana dharma, meaning the ancient religion, could be applied to any of the ancient faiths (including Buddhism aud Jainism), but the expression being monopolized by the Hinduism, Buddhism and Jainism were certainly not Hinduism or even the Vedic Dharma. Yet they arose in India and were integral parts of Indian life, culture and philosophy. A Jain in India is a hundred percent product of Indian thought and culture, yet it is not a Hindu
faith.
1287
P. 60. Buddhism and Jainism employed the abstention from life, and in certain periods Indian history there was a running away from life on a big scale.
P. 71. The ideology of the Upanishads did not permeate to marked extent to the masses and the intellectual separation between the creative minority and the majority became more marked. In course of time this led to new movements-a powerful wave of materialistic philosophy, agnosticism, atheism but of this again grew Buddhism and Jainism.
Pp. 92-94. Mahavira and Buddha: Caste-Both Jainism and Buddhism were break-aways from the Vedic religion and its offshoots, though in a they had grown out of it. They deny the authority of the Vedas and, most fundamental of all matters, they deny or say nothing about the existence of a first cause. Both lay emphasis on non-violence and build up organization of celibate monks and priests. There is certain realism and rationalism in their approach; One of the fundamental dectrines of Jainism is that truth is relative to our standpoints. It is a rigorous ethical and non-transcendental system laying a special emphasis on ascetic aspect of life and thought.
Mahavira, a Kshatriya (warrior class) was the founder of Jainism, a rebel against the parent religion and in many ways utterly different from it, was tolerant to caste and adopted itself to it; and so it survives and continues in India, almost as an offshoot of Hinduism.

P. 122. There was an ascetic aspect of life in India, as there was later in Greece; that aspect was to grow more important under the influence of Jainism and Buddhism, but even so it did not change materially the background of life.

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1288
JAINA BIBLIOGRAPH Y
Pp. 143-44. The idea of non-violence, already present in the Vedas and Upanishads, was emphasized by Buddhism and even more so by Jainism. There was a new respect for life and a kindness to animals. And always behind all this was the endeavour to lead the good life, the higher life. Effect of Buddha's teaching being pessimism towards life, so was the view of Jainism,
National background of each country moulded the religion according to each shape--for instance, India was influenced by Jainism which was the most otherworldly and life- negating of all doctrines and philosophies. The emphasis of Jainism and Buddhism on non-violence led to the tilling of the soil being considered a lowly occupation, for it often resulted in the destruction of animal life; Unconsciously this led to the degradation of vast numbers of tillers of the soil--but something inherent in the caste system was responsible for this degradation.
P. 168. India, a country of many religions, Jainism and Buddhism had largely faded away and been absorbed by Hinduism.
1378
L. B. KING-The Vratyas and their reference in Brahmanical and Buddhist literatures. (Proc. Ind, Hist. Congress, 9th Session) Allahabad, 1946.
P. 109. Vratyas cannot be considered as Magadhas, though some of the Magadhas may be styled as 'Vratyas'.
According to JAYASWAL the term Vratya indicated those who had the tradition of the Jains and Buddhas amongst them even before the sixth century B.C. Buddha and Jina (J.B.O.R.S. XIV–P. 26).
1379
M. L. Roy CHOUDHURY--Hindu-Muslim relation during the Mughal period 15211707 A.D. (Proc. Ind. Hist. Congress, 9th Session) Allahabad, 1946.
Pp. 288-89. Jain idols were destroyed by a Mughal Governor in Gujrat against Akbar's orders. Akbar removed the restrictions on building of places of public worship and immediately afterwards numerous such places of Worship were constructed. Jain temples were built at Śatruñjaya and Ujjain.

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JAINA BIBLIOGRAPHY
1289
1380
R. C. MAJUMDAR and A.S. ALTEKAR- A new History of the Indian people— Lahore, 1946.
Vol. vl-- The Vakataka--Gupta Age.
Pp. 365-66. During 550 to 900 A.D. the Buddhists, the Jains, the Saivas and the Vaishṇavas suffered from mutual persecution in South India but during the Vakataka-Gupta period (200 to 550 A.D.) the relations of these sects were fairly cordial in the whole country.
Drahman Nathasarman and his wife Rami of Pundra Vardhana (in Bengal) were pious Hindus but made grants for the worship of Jain Arhats. Kadamba kings Krishņa Varman and Mrigesavarman made grants to a Jain establishment. The Jains used to respect the Hindus and their teachers. The Guptas were orthodox Hindus but the Jainas paid best tribute to their administration.
Pp. 390-394. Jainism. Svetāmbaras convoked two councils at Mathura & Valabhi to settle the correct texts of the sacred writings (313 A.D.), and the settled texts later committed to writing (453 A.D.).
During this period the Jains gave up their prediction for Prākrit and began to write in Sanskrit. Mathura and Valabhi strongholds of the Svetāmbaras and pundravardhana (N. Bengal) of the Digambaras. Jain establishments existed at Kahaum in Gorakhpur district and Udayagiri in Central India. Karnataka and Myrore strongholds of the Digambaras & patronised by the Kadamba and Ganga rulers, Jainism gained firm footing in Tamil country since the early centuries of the Christian era, Naladiyar, Palmoli Nauru and Jivakachintamani-important Tamil Jain works.
392. In 470 A.D. Jains command a special sangam at Madura under the presidency of Vajranandi. Lokavibhaga was composed by Muni Sarvanandi in 458 A.D. in the famous Jain monastry in Patalika (S. Arcot). Kānchi, a famous Jain centre and some of the Pallava and Pandya rulers were Jains. Rivalry between Jainism and Saivism but no mutual persecution during this period. Ritual of Jain worship. Jain procession in the month of Kārtika. The rich patronage to the religion introduced laxity in a section of the Jain monks.
P. 393. According to the Digambaras the only surviving portion of the twelve Angas have been preserved in the Shatkhandāgama, Kashāyapāhuda and Mahabandha-composed towards the end of the 2nd or the beginning of the 3rd

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1290
JAINA BIBLIOGRAPHY
century A D., they deal with the doctrine of Karman and the causes of bondage which tie down the soul to Saṁsāra.
P. 393. Jain religion and philosophy are conservative. Umasvāti composed (in c 200 A.D.) Tattvārthadhigamasutra. During this period (Vakatak-gupta) Jain philosophers for the first time began to offer rational explanations fur their religious dogmas and tenets. Siddhasena Divākara (5th century A.D) father of Jain logic, he wrote Sanmati-larka and Nyāyāvatāra.
vāsa) in
P. 467. Paintings in the cave temple Sittannavasal (Siddhanam Puddukkotai state executed in the time of Pallava Mahendra-varman.
1381
A. GHOSH-The Pottery of Ahichchhatra, District Barully, U.P. (Ancient India, No. I. Delhi, 1946).
P. 37. Ahichchhatra, the capital of the Kingdom of North Pāñchāla. The ruins of Ahichchhatra are situated about half a mile to the north-east of the village of Rämnagar which is even now known to the Jainas as Achchchhatra.
1382
H. G. RAWLINSON- A concise History of the Indian People, 1946.
Pp. 29-30. Jain and Buddhist teachings.
P. 79. Buddhism left India having signed a mark on the Buddhism whereas Jainism survived.
P. 91. Causes of Mohammadan success-Buddhism and Jainism by their doctrine of Ahimsa had made bulk of the people peace loving and unwarlike.
P. 101. Decline of Buddhism under Cālukya dynasty and replacement by Brahmanism and Jainism. Ganga dynasty of Mysore patronised the Jainas.
P. 104. Vira Saivas or lingayātas were founded by Vasava, a Brahmin minister of uprising Rāja named Bijjala as a revolt against Brahmin priesthood and heretical doctrines of Jainism. Another version is that Vijjala, a, Jain, persecuted Lingayatas and was assassinated. Lingāyatas reject Brahmanism and the authority of the Veda. Hoysalas were Jains. But their successor Vişnuvaradhana was a convert Vaişnavism by Rāmänuja.
P. 110. Jain migration to South in Mysore, about 309 B.C.
P. 117. Religious reformers Sankara and Rāmānuja overthrew the heretical sects of Jainism and Buddhism by their teaching.

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JAINA BIBLIOGRAPHY
1291
1383
V. RANGACHARYA-The Play of Imperialism in Kannada History & some of its cultural effects. (Journal of Indian History Vol. XXV. Part I, No. 73-Trivandrum April, 1947).
P. 12. Making of a grant to Jains, and instituting an eight-day-Jinendra festival by Ravivarman Kadamba.
P. 16. Mention of the excavation of a Jain cave near Badami by Manga
lisa.
P. 17. Pulakesin II patronised the Jain scholar, Niravadya Udayadeva, a pupil of Pujyapāda, the probable author of Jainendravyākarana and gave him a village.
P. 24. Mention of Attiyabbe, widow of Nāgadeva, installing 1,500 Jain images, endowing lands to a finalaya and to a Jain scholar Nāgadeva Pandita.
P. 27. Contributions of Hoysalas were immense towards Vaišnavism Jainism (1141.1218 A.D.).
and
1384
Dasharatha SHARMA--Kumärapala Chalukya's war with Arnaraja of Sakambhari (Bharata-Kaumudi, Part II, Allahabad, 1947).
Pp. 875.886. Jaina emperor Kumārapāla defeated Anna, Anaka, or Arnorāja Sākambhari ; Heniachandra, the author of Doyaśrayamahakāvya is the earliest writer on this war; other writers-Abhayatilakagani, Merutunga, Jayasimha Sūri, Jinamandaņa and Charitra-sundara, Prabhāchandra.
1385
Pr. Hirananda Sastri--A new source of Indian history ; The Vijñaplipatras (BharataKaumudi- Part II, Allahabad, 1947.
Pp. 765-768. Kshamāpanā or Vijñaptipatras are letters of solicitation and invitation sent by the Jains to their gurus especially on their new years day (concluding day of the Paryushana ) - they may be addressed by individuals to friends or by one Jainasangha or community to another; in these mention is made of the ruler of the country, of his capital and chief exploits ; contain illustrations of the Bazara, streets, mansions, act; they allude to historical, religious, social matters, invariably written in the form of a scroll (see ancient Vijñaptipatras, by Dr. H. SASTRI, Baroda State, 1942, pp. 1-80, Plates l-xv III).

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1292
JAINA BIBLIOCRAPHY
1386
H. C. SETH--Mahavira Nirvana and some other important dates in ancient Indian History (Maratha Kaumudi --Part II, Allahabad, 1947).
Pp. 817-838. Traditional chronology of the Svetāmbara sect puts Mahāvīra Nirvana 470 years before the Vikrama era i.e. 528 B.C.; CHARPENTIER (Cambridge History of India, vol. I, p 155 and JA, vol. XLIII, pp. 118 ff puts it in 468 B.C. The Digambaras record, that 605 years elapsed between Mahāvira Nirvana and the Saka king. Gardabhila may be identical with Khāravela of the Häthigumphā inscription and Vakradeva of Khāravela's dynasty may be the famous Vikramaditya. Mahāvira's Nirvana should be in 488 B.C.
1387
Sikendra Nath GhosAl-The Purānic and historical references in the Apabhramsa stanzas of Hemacandra. (Jain. Ant. Vol. XII, No. II), Arrah, Pp. 76 to 87.
There is only one historical character called Munja who is more well known by the name Vākpatirāja Paramāra (970-973). The sentiments of the Rajput women studied.
1388
(Jain. Ant., Vol. XII
Kamta Prasad JAIN-Some Jaina kings and ministers. No. II), Arrah, 1947 Pp. 53 to 58.
Narrations of a few Jaina kings and ministers requiring investigation and compilation. Minister Krsnäditya and others (1257 A.D.). Seats of Chauhān Rajputs was at the flourishing town of Chanda wār or Chandawāda in the district of Agra. The members of a house of Lambakanchuka Jainas of Chandwära held the office of minister of these kings. Kļşņāditya belonged to this very house of Lamedru Jainas. King Aharamalla fought out victorious battle against the Muhammadan invaders with the aid of his minister Krsnāditya.
Minister Subhata (1277 A.D.) Mahā Rāwal Sri Chachiga was the ruler of the whole territory of Srimala country. (Kathiawada) during the thirteenth century. A worthy ruler Subhata was devout Jain.
Minister Vāsādhara (1398 A.D.) descendants of minister Krsņāditya lost the the patronage of the kings of Chandawāra and they were replaced as ministers by another house of Jaiswala Jainas of that town. Vāsādhara was renowned for his pity and devotion to Lord Jinendra.

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JAINA BIBLIOGRAPHY
Minister Punja (1505 A.D.) flourished at Mandir near Dhar in Central India when King Nasiruddin was ruling. He succeeded the Muslim minister Mallik Mafar. Upheld by the Hindu and Musalmans alike he was a devout follower of Jainism.
Raja Bharamalla (1605 A.D.) was the ruling chief of Kaccha and he adopted the vows of Jaina layman.
1293
Rājā Bharamalla of Nagaura, a contemporary of the Mughal Emperor Akbar, belonged to the Śrimäla sect of Rakyani gotra. He was devout Jain belonging to Japagachcha of Nagaura.
Diwana Tarachanda (1672 A.D.), a minister of Sardara Alaphakhana ruling at Fatehpur, observed the rules and vows of a Jaina layman. Raghava and Raghunatha (1778 A.D.). Ministers of king Sawanta Singh ruling at Deogarh in the Malava country in the 18th century A.D. They were seious of the Hirmada Jainas. of Deogarh.
1389
D. KUMAR "The Rise and Progress of Jainism". (Jain. Ant., Vol. XIII, No. I), Arrah, 1947.
Pp. 32 to 41. The end of the sixth and the beginning of the fifth century B.C. was a period of great religious activity in Northern India. A number of monastic orders sprang up prominent among them being Jainism, Buddhism and the Ajtvakas. For nearly five centuries after the death of Mahavira, Jainism was making rapid progress in Northern India. Bhadrabahu led the Jain Migration to the South. End of the 5th century A.D. and the opening of the 6th is the period of the Kalabhra invasion and occupation of the Pandyan Kingdom of the South. Dravidians in origin the Kalabhras embraced Jainism from the moment they came to this country. The Kalabhras were invited by the Jainism from the moment they came to this country. The Kalabhras were invited by the Jains into the Chela, Chora and Pandya kingdoms to establish Jainism firmly. The period beginning from the 6th century A.D. is marked by a revival of Brahmanism affecting greatly Buddhism and Jainism women stalwarts to the cause of Jainism mentioned.
1390
R. MAJUMDAR. CHOWDHURY and DATTA-An Advanced History of India. London, 1943.

P. 59. Both Vardhamana and Buddha preached their doctrines during the reign of Bimbisära.

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JAINA BIBLIOGRAPHY
P. 62. The total duration of Nauda line was 155 years according to Jain
texts.
P. 70. For North-East India the most useful information is to be found in early Pāli canan and the sacred books of the Jainas.
P. 73. Jain writers refer to the use made by Ajātasatru of Mahāśila Kantaga and Rathamussala.
P. 74. About republic some details are given by works on policy as well as the sacred literature of the Jains.
P. 75. Jain texts seems to limit the title af Rāja to nine persons only.
P. 82. The idea of Kalpa vskṣa occurs prominently in the Indian literature including that of the Jainas.
P. 408. Literary conditions under Turks-Afghans, marked by literary production of Jaina literature secular as well as religious.
1391
A. N. UPADHYE-A Pattavali of Senagana. (J.A., XIII 2, Pp. 1-9, Arrah, 1948).
This paper presents with a few critical introductory remarks an unpublished Pațțavali of the Senagana in Sanskrit from a single Ms. ; and it is accompanied by an Index of proper Names.
1392
A. N. UPADHYE-Kings and Dynasties mentioned in the Tiloyapannatti (Jubilee Number of the J. of the Asiatic Society of Bombay: In Press).
This paper discusses the various references, to kings and dynasties mentioned in the Tiloyapannatti which is assigned to a period between A.D. 473 and 609.
1393:
M. Somasekhara SARMA--History of the Reddi Kingdoms. (Circa 1325 A.D. to Circa 1448 A.D.), Waltair, 1948).
P. 460. Education : From time immemorial the brahman, agrahāras, mathas, and temples, the Jain basadis and the Buddhist Monasteries, had been the acknowledged national educational institutions for imparting knowledge to the pupils of the respective religious persuations.

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1394
R. D. BANERJEE-Prehistoric Ancient and Hindu India. Calcutta, 1948-(Reprinted).
Pp. 51-57. Jainism its origin and development. Päriva the predecessor of Mahavira lived in the eighth century B.C. He taught the four supreme commands: (1) not to injure life, (2) not to tell lies, (3) not to steal, and (4) not to possess any
property.
1295
Mahavira added a fifth, chastity. Päráva allowed robes but Mahävira enjoined complete nudity.
P. 54. Family of Vardhamana; legends about his birth; mendicant life of Vardhamana.
P. 55. Vardhamäna as teacher; relation between Jainism and Buddhism; rivalaries between the Ajivikas and the Jains.
P. 56. Nandas were Jains; Udayin the last king of the Saisunaga dynasty was a staunch Jain. Buddhism failed to become a popular religion till its advocacy by Asoka. The Maurya emperors were Jains; cause of the Schism-the Digambaras and the Svetämbaras.
P. 57. Samprati, a grandson of Asoka, a patron of Jain The Svetämbara sect confined to Rajputana and Western India while Bengal, South Bihar, Chotanagpur, and the whole of central India, Maharashtra, and southern India contained thousands of the Digambaras; Jain Sarākas (Śravakas) in Orissa.
P. 62. Buddha's teaching simpler than Jaina's.
Bimbisara married Chellana, the daughter of the Lichchhavi prince Chetaka and first cousin of Mahavira Vardhamana.
P. 69. Even after the formation of New Rajagriha, the holy places inside. the old Rajagriha continued to be visited by pilgrims both Jain and Buddhist, upto the twelfth century A.D.
P. 72. Reference of the Nands in the Hathigumphä inscription of Khâravela -excavation of a canal by a Nanda King in the year one hundred and three of the era of the Nandas; who also brought away an image of a Jina from Kalinga.

P. 90. Chandragupta Maurya was a Jain, died after a reign of twenty-four years, C. 297 B.C.

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Pp. 91-92. Kalinga a Dravidian Kingdom, where the Jain religion flourished-its conquest by Asoka; Buddhism a path of minor importance (259 B.C.) and its adoption as a state religion gave offence to the Jains the Brahmanas.
P. 93. In the 13th and 20th year after his coronation Asoka excavated cave dwellings in the Barabar hills of the Gaya Dist. for the Ajivikas.
P. 97. The introduction of the new religion (Buddhism) diverted to his propagation a good deal of revenue which, before that date, (3rd century B.c.) appears to have been spent on the Jain and the Brahmanical religions.
P. 103. Samprati, son and successor of Daśaratha (Maurya) is famous in Jain tradition as a Jain and the dedicator of thousands of Jain images.
P. 106. Khārvela's invasion of Magadha : Khāravela defeated the army of Pushyamitra at Gorathagiri or Barbar Hill, and raided the old capital, Rājagriha, Khāravela invaded Magadha once more and defeated Bahasatimitra (Pushyamitra). The repeated incursion of Khāravela in Magadha weakened the Sungas.
Pp. 115-117. The Chetis of Kalinga-extent of Kalinga--Hāthigumphā inscription of Khāravela-khāravela's accession-Khāravela's training-invasion of the Deccan, Public works--First campaign in Magadha- Invasion of Northern India (Bhāratavarsha)-fall of Pătaliputra.
P. 130. In Mathura the Jain religion flourished during the reign of Kanishka I, and many Jain images were made by local artists.
Pp. 134-35. In the last centuries before the birth of Christ Jainism does not appear to have succeeded in making any fresh converts. The large number of Jain records discovered in Mathura during the first century B.C. or A.D. contain hardly any names of Scythism or Greek converts : Jain religion declined on account of it, conservatism.
P. 141. In the works of the Mathura School of the Saka period (1st century A.D.) tendency towards schematic treatment is apparent, but it appears to have affected the Jain sculpture more than the Buddhist.
P. 143. The Mathura school flourished exceedingly during the reign of the Kushans. Numerous Jain images and Jain stupas were dedicated and built. The inscriptions on them enable to fix their chronology with greater percision than in the case of the products of any other school.

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1297
No complete building of the Mathura school has survived. The Kankāli Tilā Mound at Mathura yielded the remains of an immense Jain stupa. Jain stupas uncommon in medieval and modern shrines, but very common in Northern India in the first century B. c. in form they were exactly like the great Buddhist stupas of Sanchi, Mankiala, or Bharhut, being huge hemispheres decorated on the exterior and surrounded by railings with lofty gateways on the cardinal points. The stupas at Mathura were destroyed by Sultan Mahmud of Ghazni in 1018 A.D. and the great iconoclast was very forcibly struck by the beauty of the sacred and profoband edifices.
Pp. 155-157. Cave Temple of the Jain family of Kalinga. Earliest examples of southern art and architecture are caves excavated by Kharavela, King of Kalinga, and by his relations in the Udayagiri Hill in the Puri Dist. of Orissa, which are also the earliest known examples of Jain temple architecture. The biggest cave at Udayagiri excavated in the second century .c. for the residence of Jain monks. Views of Sir John MARSHALL on the Udayagiri caves (Cambridge History of India, Vol. I, Pp. 641-642)-referred to. The Ananta cave. The later caves on the Udayagiri and the Khandagiri Hills. Artistic inscription of Orissa.
P. 174. During the reign of Kumaragupta I, Indian sculpture attained the height of its excellence. The Jain image from Mathura of 114 G.E., i c. 433-the best known example of this period.
P. 202. Harshavardhana held quinquennial assemblies. at Prayaga or Allahabad, and Yuan Chewang was present at one held in 643. Buddhists, Brahmanas and the Jains received gifts during these assemblies.
P. 205. Mahendravarman I (Pallava), a Jain first converted to Saivism by saint Appăr.
Pp. 210-11. The early Chalukyas. In 730 Vijayaditya granted a village. called Kardama to a Jain teacher named Nirvadaya-Udayadeva, who belonged to the Devagana of the Mülasamgha and was a pupil of Pujyapada, the author of the Jainendra-yakarana. The early Chalukyas of Badami were orthodox Hindus, so the Brahmanical religion revived and Buddhism declined in the Deccan. The Digambara Jainism, however, became the favourite faith of the masses.
Pp. 214-215. Amoghavarsha I, the greatest king of the Rashtrakuta dynasty turned Jain and became one of the most liberal patrons of the Digambara sect. He was the disciple of ascetic Jinasena, the author of Parivablyudaya. Jayadhavala

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JAINA BIBLIOGRAPHY
was composed in 837. In the Jain mathematical work Sarasamgraha of Viracharya, Amoghavarsha I, is called a follower of the Syadvada doctrine. He himself composed the Ratnamalika, which exists in a Tibetan translation. He reigned for sixtythree years and was succeeded by his son Krishnaraja II.
P. 222. The temples of Aihole and Pattadkal. The Jain temple near the temple of Virupaksha resembles Dharmaraja's rath at Mamallapuram.
P. 222. Ellora. The extreme left of the Ellora Hill is occupied by Jain caves. These are full of decorative details which tire the eye.
P. 241. An image of Rishabhadeva, the first Tirthankara, was dedicated, during the reign of Madanavarman Chandella twelfth century, in the Jain temple at Khajuraho and is still worshipped.
P. 247. Ardhamāgadhi a literary dialect used by the Jains in their sacred
books.
P. 250. Hemachandra Suri was the adviser of Siddharaja Jayasingha and Kumārapāla. Hemachandra was born at Dhandhuka in 1088 and died in 1172. He wrote a large number of works. Ajayapăla distrusted the Jain ministers of Kumārapāla.
P. 251. Vastupala was the minister of Viradhavala and his son Visaladeva. He and his brother Tejahpala built a magnificent temple at Delvada (Dilwara), near Mount Abû, in 1230. In 1232 they built another temple of the Tirthankara, Neminatha on Satruñjaya Hill, and a third on the Girnår Mount.
P. 272. The Lingayats. Vasava founded the Lingayata sect who practise a new variety of the Saiva religion, they do not recognize Brahmanas or caste. Jayasimha II (10th century-Western Chalukyа King), was converted from Jainism to this new sect.
P. 288. The Hoysala Vishnuvardhana's queen Santaladevi erected a Jain temple at Śravana Belgola. Hulla, a minister of Narasimha I (son of Vishnuvardhana), was a great patron of Jainism, and the Hoysalas have left splendid buildings at Belur and Sravana Belgola.
1395
Nalinaksha DUTT--Presidential Address, Eleventh Session, Delhi of The Indian History Congress, 1948.
P. 40. Nandas and Chandragupta: If the Jain tradition about the retirement of Chandragupta to the South can be accepted (Advanced History of India,

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1299 by R.C. MAZUMDAR), then no harm in relying on the statement of Manjusrimulakalpa that Mahäpadma Nanda's leaning towards Buddhism made him unpopular.
Pp. 44-46. Jainism : Jainism occupies important place in the studies of our cultural history; lack of good translations of Agamas and lesser interest taken by European scholars, are the main reasons for our inadequate attention to the religion; the Agamas and their commentaries were recast and revised about the sixth century A. C. but they contain materials of a much early date; traditionally there were three recensions of the Agamas but so far no attempt is made to separate the strata chronologically. Jaina Myths and legends derived from the Indian traditions and hence a comparative study of the Buddhist, Jain and Brahmanic versions is likely to throw light on the social, political and cultural life of the Indians of the early Christian eras.
Jainism did not spread beyond Kausambi, Thaneswara and Saket till the days or Samprati, the grandson of Asoka, when it spread to Sindhu-Sauvira, Surashtra in the west, and to Andhra and Dravida in the south; but never outside the borders of India. Jainism developed a lay-society of its owo; our University should create an interest amongst our students, towards Jain literature.
1396
N. N. GHOSH-On the Chronological Pusition of Khāravela. (Ind. Hist. Cong. 11th, Session, Delhi, 1948).
Pp. 58.64. JAYASWAL puts Khäravela in the first quarter of the second century B. C., taking him to be a contemporary of Pushyamitra Sunga. He identifies Bahasatimita as Brihaspatimitra; his argumrnt not convincing (R. B. CHANDA, I. H. D. 1929, p. 595 f. 5a. 26). Khāravela, a contemporary of Satakarņi I, who appears in the Nanaghat and Sānchi inscriptions, both of the first century B. c. The Nandarāja of the inscription identified with Mahāpadma Nanda and not Nandivardhana. Tentative chronology of Khāravela :
Birth 29 plus 14 Yauvarājya 43-16 Accession 43-24
C. 43 B. c. C. 27 B. c. C. 19 B. C.
1397
G. B.' Seetharam-Queen Santaladtvi. Bangalore).
(Q.JMs, Vol. 38, No. 3, 1948,
Pp. 139-143. The qeen-consort of Vişnuvardhana, the great Hoysala Emperor. Santala Devi a flower of Karnataka Culture.

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JAINA BIBLIOGRAPHY
1398
L. A. PHALTANE---New Light on Antiquity of Jainism. (Jain. Ant., vol. XIV, No-I), Arrah, 1948. Pp. 21 to 27.
Magga (way) and Maggaphal (fruit of the way) are the two things mentioned in Jainism according to Achārya Kunkunda. Magga means a remedy for liberation and its fruit is complete contentment. The ancient name of Jainism was Marga. The word 'Magga', (Sanskrit Marga) appears to have been in use in several countries of the Asiatic continent. In Persian language 'Maga' used in the sense of a priest. In Canarese also the word is used. Monk (Christian Catholic priest) and Manga are its two different forms. The Saraswat Brahmanas of India name their god of worship as Mangesha. The Burmans use the word Manga in the sense of brother. Makala in Dravidian language means children. According to the Bhavisya Purānā Bhojakas and Magas were one and had many practices of the Jain saints. Makalastill an advanced community in the Dravidian province has been described as ordinary men and followers of Jainism by Jain Rāmāyaṇa.
Mongi-Tungi -'Mongi' means sacred or belonging to the sacred religion ‘Magga' and 'Tungi' means a mount or mountain. The joint word 'Mongi Tungi' would mean a sacred mount of the Jains. According to the Jains Rāmachandra attained liberation from this mount.
In view of the facts Marge was the name by which Jainism was pre-eminently known until at least the time of Shri Rāmachandra.
1399
(Jain. Ant.,
R. S. ALTEKAR-Jainism in the Deccan under the Rāstrakūļas. Vol. XV, No. I), Arrah, 1949.
Pp. 24 to 31.
The period of the Rāshțraküțas was probably the most flourishing period in the history of Jainism in the Deccan. Soon after it Jainism received a set-back owing to rapid spread of the new lingāyat sect. The literary activity of the Jains was also remarkable in this age, and they seem to have taken an active part in the education of the masses. Before the beginning of the alphabet proper the children in the Deccan recite the Jain formula on namassiddhebhyah. Grants were made to the Jains by the Kadambas, the Chālukyas, the Gangas and the Rāstrakūtas who were patrons of Jainism. Many of the feudataries and officers of the Rāshțrakūtas were also Jains. Jain Literature of the period discussed.

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1301
1400
Harisatya BHATTACHARYYA--Heroes of the Jaina Legends. (Jain. Ant., Vol. XV, No. I), Arrah, 1949. Pp. 14 to 23.
Kulakaras -are said to have been the most enlightened men of their times and great friend philosophers and guides of the human society. Parallel to the Vedic conception of the fourteen 'Manu's the Jaina legends give the descriptions of fourteen Kulakaras. Various stages of the progress of the early human race traced with the help of the successive Kulakaras. The Jain account presents the human society in its most primitive state concievable, viz., in the stage when it scarcely distinguishable from a heard of beasts.
1401
K. K. HANDIQUI-Yaśastilaka and Indian Culture. Sholapur, 1949. Pp. viii—540.
It deals with some aspects of Jainism and Indian thought and culture in the tenth century A.D. based on Somadeva's Yaśastilaka, a masterpiece of literature. It gives the pathetic story of Prince Yośodhara in a realistic manner based on a domestic tragedy, around which is woven a story of moral and religious edification.
Contents
Somadeva and his age (959 A.D.), Synopsis of raśastilaka and its sources ; Yaša stilaka—as a Prose Romance, as a Socio-Political record, as a Religious Romance, as an Anthology of Sanskrit verse ; Philosophical doctrines and schools of thought. Jaina Dogmatics and Moral and spiritual discipline; the Anuprekşas (ponderings) and Jaina Religious Poetry ; a controversial dialogue on the subject of animal sacrifice; Jainism and other faiths; Jaina criticism of vedic sacrifices ; Non-Jaina cults, customs and Beliefs ; Jaina religious and moral stories; Myths and legends : Quotations and references.
Appendix
Somadeva and the Pratihāra court of Kanauj ; the verses on the courtezan's corpse and a Buddhist legend ; Saiva temples and their geographical distribution ; the Kalamukha sect; geographical names ; General index.

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1402
.. V. S. AGRAWALA-A review of life in Ancient India as depicted in the Jain canons by Dr. Jagdish Chandra Jain, (J.U.P.H.S. Vol. 22, 1949) Allahabad, 1949.
Pp. 228-233. A digest of the varied cultural data that lie embedded in the extensive Jain religious texts, relating to Geography, social organisation, economic conditions, arts, sciences, religion and philosophy. Kinds of cloth ; marriage gifts ; musical instruments architectural terms, dance dramas.
1403
J. E. VAN LOHUIZEN-De Leeuw.-The "Scythian" Period. Leiden, 1949.
Pp. 1-72. Chap. I-The eras ; the Amohini tablet (āyāgapata) dated in the year 72. Maurya era counted from the coronation of Chandragupta in or about B.C. 321.
Chap. II.
The art of north-west India.
P. 137. Indra and Brahma with the Buddhists as well as with the Jains at Mathura and in early India in general were relegated to an inferior position about the same as that of Yakşas. The Jains who have retained the old names of these acolytes of the Jina as Brahma and Indra also call them rakşas (Sumangalavilasini, I, p. 264).
Chap. III. The Buddha and Jina image in the Kuşāņa art of Mathura.
Pp. 147-49. In the earliest times, Jainism and Buddhism did not use images for worship. The first proof of the existence of Jainism (at Mathura) is the inscription .. on the āyāgapța of the women Amohini (fig. 29). These āyāgapatas wire relief
plaques made of stone, decorating a stūpa all round. A number of these have been found again by Vincent SMITH at Kankāli Tilā near Mathura, together with many other Jainistic relics (Ar. Sur. Ind. N. Im. Se. vol. xx, 1901). Several of these : ayagapaļas bear a votary inscription mentioning the name of the donor.
The āyāgapața dedicated by Amohini is the only dated āyāgapata known uptil now. It shows a female figure, accompanied by some servants. According to BACHHOFER (Die fruhindische Plastik, vol. II, pl. 74 and the description there) she represents the goddess Aryavati. Aryavati a shorter from for ärya (ga) vali; aryavati, a word for the stone slabs put up around a slūpa a parallel to āyägapata. Aryavati āyapata-āyāgapata. This āyāgapața proves the existence of Jain stūpa before the middle of the 1st century B.c. Other āyāgapațas show a decorative design built up of several holy symbols; At Mathura the community of Jains was larger

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than Buddhists, the Chinese version of the Kalpanamandiņkā tells us about Kanişka's journey from the Basin of the Ganges back to the North-West India, viz. that the great emperor went through a wide flat country where he saw a beautiful caitya of the Jains, to which he paid homage as the thought it to be a Buddhist stupa. KoNow supposed that this caitya was possibly the same as the one of which the remains have been found at Kankali Tilā.
Pp. 149, n. Kalpanamanḍitika by Kumaralāta, translated by Kumarajiva, English translation Ind. Ant. Vol. 32, 1903, p. 385 and in the edition by E. HOUBER, Paris, 1908, Pp. 158--63.
1303:
Pp. 150-52. Buddhism and Jainism go together in their expression of art. Both had similar symbols, stupas, decorations, architecture, artistic motives-because both drew on the national art of India and employed the same artists (Ep. Ind. vol. 2, 1894. Pp. 311-23).
P. 153. Existence of a prospering Jain community about 57 n.c.; oldest Jina images also originate from about that time. Buddhism strongly influenced by Jainism (B. LAUFER, Chitralaksana, Leipzig, Pp. 17-18.
P. 155. In the second half of the 1st century B.c. the Jina was depicted side by side with the symbols which formally substituted him.
Pp. 158-59. A relief (text-fig. 10) found by FUHRER at Kankali Tila- accor ding to FUHRER it shows Vardhamäna holding a devotional conversation with a king; it is not Jainistic; it represents meeting of Buddha with king Suddhodana.
P. 158. Jina images always completely naked with (often) the Srivatsasymbol on the chest.
P. 167. Neither the oldest Jina figures on the ayagapatas show the unisa, nor do the images of the Kusana period, have it; before the Guptas the unisa disting uishes the Buddha from the Jina.
P. 219. Dhyana-mudra usual for Jina images.
P. 221. In the centre of the space between the two lions (on the base) a scene is represented, showing a number of adorants on either side of a small column carrying the Cakra symbol-this is a special characteristic of Jainistic images.
Generally Jainism more tenacious to tradition, becaue it has not been exposed to foreign and strange influences it remained conservative and therefore did not acquire the numerous followers among foreign nations that could have made it a

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world religion--a vicious circle in reverse ; Jainism remained a typical Indian religion, and it maintained some archaic characteristics which Buddhism lacks.
Pp. 237-62. Chapter 4. The Post-Kusāna period at Mathura. Various inscriptions on the Jina images and the bust, head and other parts of the images discussed ; after the 100 of the Kanişka era the number for 100 was frequently omitted in the dates.
Chapt. 5. Pp. 263---300. The Brahmi inscriptions of the post-Kuşāna period. Several Jain inscriptions discussed.
P. 310. Upright Jainistic images of the post-Kuşana period often have a little adorant on either side of the large image, mostly standing on a lower level.
P. 330. The story of Kālaka.
List of illustrations : Frontispiece. Ajāgapata found at Kankāli Tilā, Lucknow Pro. Museum. 28. Detail of an Ayāgapața (see frontispiece). 29. Ayāgapața dedicated by Amohini. 45. Seated Jina dated in the year 80. 46. Two Jinas, both dated in the year 83. 47. Fragment of a Jina image dated in the year 84. 48. Seated Jina dated in the year 84. 49. Seated Jina dated in the year 98. 52. Fragment of a Jina image dated in the year 62. 55. Seated Jina dated in the year 57. 56. Seated Jina dated in the year 12. 57. Fragment of a Jina, 3rd century A.D. 58. Jina head, 2nd century A.D. 59. Sarasvati image dated in the year 54. 60. Seated Jina, dated in the year 35 or 39.
61. Seated Jina, 3rd century A.D.

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62. Seated Jina, 3rd century A.D.
63. Image of Aristanemi dated in the year 18.
64. Standing Jina dated in the year 9.
66. Fragment of a Kušana pedestal dated in the year 47 of Kaniska.
Text figures:
22. Jina image dedicated by Kumāramitā and dated in the year 15.
23. Jina dedicated by Sthira and from about the same time as text fig. 22.
24. Jina image found at Kankali Tila.
1404
S. K. AIYANGAR-A History of Tirupati. Vol. I, Madras, 19:0.
P. 86. Current popular worship towards Buddhism and Jainism during the time of Alvars of Tirupati.
1405
Amritlal Maganlal SHAH-Prasasti Samgraha (Sanskrit text), Ahemdabad.
Contains Pralastis, collected from about 1,500 Jain Mss.

1305
1406
Adris BANERJI-Traces of Jainism in Bengal. (J.U.P.H.S. Vol. 23, 1950) Lucknow, 1950.
No. 164-168.
Pp. 164-65. Eastern India, the Prachyadesa of the Purāņas, Kikața equivalent to later Magadha. The people of Prachyadeśa were Aryanised by Jains (An. Bh. Ori. R. Inst. Vol. XII, p. 110). Bihar was devided into Anga, Magadha and Kosala; these included districts of Monghyr, Bhagalpur, Patna, Gorakhpur, Gonda, Deoriya and Balliya; with portions of Ghazipur. The term Bengal includes, West Bengal, Eastern Pakistan with the exception of modern Cooch-Behar, and HillTippera. In ancient days they were known as Pundra Radha, Suhma and Vanga. Modern Assam, Chittagong, Cooch-Bihar and Hill Tippera were probably the Kirata-deśa. The district of Tippera and Commila were known as Samatata. The country now known as Orissa was originally included in the three countries known as Udra, Utkala, and Kalinga.

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P. 165. 20 Tirthankaras attained Nirvāṇa on the Samet-Sikhara Pärsvanātha Hill. The name Burdawan in W. Bengal which was included in Uttara Rādha division was derived from Vardhamāna Mahävira, its ancient name being Vardhamāna-bhuktin Rādha.
Pundravardhana, now ruins of Mahasthanagarh, in the Bogra district. Kotivarsha, name of a Vishaya in Gupta Times; now a part of Faridapur District, (E. Pakistan). Taralipta a famous port of Sumha country.
Pundranagara was the fort of Jainism in the centuries before the birth of Christ-evident from the story of Sumagadha, daughter of Anathapindika, found in the Sumagadhāvadāna in the Bodhi-Sattāvadāna-Kalpalata and the tradition recorded in the Divyāvadāna, that Asoke put to death Nigantha ascetics (Cowell Div. P. 427). Hieun Tsang mentions their existence at Pundranagar (Vol. II, P. 184).
P. 166. Pahārpur Copper plate of 159 G.E.-a Mathura inscription of the Year 62, mentions a monk of Rārā (Rādhā).
P. 167. According to R.D. BANERJEE, “the Zone of influence extended from the Southern bank of the Ganges and Western Bank of the Bhagirathi right upto the northern frontier of the jungle country, where wild Gonds live and which is the province of Gondawana proper (Eastern India School of Medieval Sculpture).
P. 167. Bahulara Bankura Dist. brick temple, image of Pārsvanātha. In the extreme south eastern corner of the Bankura Dist.--Pārsvanātha. Also at Daulb. hirra.
P. 168. Dulmi or Dyapur Dulmi is a village 50 miles from Purulia. Deoli another village, about 12 miles from Dulmi, contained Jain temples, sculptureArvanātha. A mile and a half north of Deoli is Suissa, there is a Digambara image of Pārsvanātha. At Pakvirra, 23 miles south-west of Purulia--are fragments of Jain figures, the biggest being of Padma-prabha, Rishabhanātha and a Pratimasarvato-bhadrika-Mahāvir, Sāntinātha, Rishabh, and Kunthunātha. Ambika as Agnila
1407
N. VENKATARAMANAYYA- The Eastern Calukyas of Vengi. Madras, 1950.
P. 4. Pampa's Vikramärjuna throws some light on certain aspects of the E. Cālukya history. . Pp. 63-64. Ayyana Mahādevi, Queen of Visnuvardhana I, (Kubja-Vişnuvardhana-624-642 A D.) and mother of Jayasimha Vallabha I and Indrabhattā.

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raka ; she favoured Jaina monks of Kavururi Gana with a shrine called Nadumbivasti at Bejavādā i.e, Bezwādā (copper-plate Grant 9 of 1916-17). It is not known whether she was herself a follower of Jainism, or built a temple for them; the Vaisnava faith of Kubja Vişnu did not exclude worship of non-Vaisnava deities,
Pp. 116 n.1. Pāliketana or the Pālidhavaja banner, the insignia of royalty ; Description of this banner given by Jinasena in his Pūrvapurana (Chap. XXII, vv. 219-38. Indian Antiqury XIV. 1045). Jaina is said to have adopted this banner to symbolise his undivided lordship over the three worlds.
Ity=ame ketavo-moha-nir-jjay=Oparjjitā babhuh vibhas=tribhuvan esitvam samsamto=nannya-gocaram (V. 237).
P. 163. Amina I (Rajamahendra-922 A...), founded the city of Rājamahendravarama i.e., the present Rajahmundry on the eastern bank of the Godavari to remove his capital from Vengai.
P. 190. Durgarāja, brother of Pandaranga II (Supreme commander of the müla-varga or the permanent hereditary forces), figures in the Maliyampundi. Grant of Amma II (A.D. 945-970), as the founder of a Jinalaya at Dharmapuri, for the maintenance of which Aima II, granted the village of Miliyampundi (Epi. Indica. IX, Pp. 55-6).
P. 195. Though Ammas (II), personal faith cannot be deducted from his records, he dealt with all the faiths in an impartial manner. The Hindu shrines as well as the Jain basadis were benefited by his magnificient patronage. The Jaina ascetics of Nandi and Addakali-gacchas flourished in his dominions.
P. 216. Vimaladitya (A.D. 1011-18), a colourless prince ; the only facts known about him are his conversion to Jainism during his last years and his marriage with two princesses of the Coļa family.
P. 283. The population of Vengi as well as other parts of the coastal Telugu country was heterogenous in character. Society was based on caste and even the Jains who originally disregarded it came gradually under its influence and adopted it with certain modifications to suit their needs.
Pp 287-89. At the time of the Calukyan conquest three important religions, Buddhism Jainism and Hinduism prevailed in the east coast of the Telugu country. The Tain monks were very active and made a serious attempt to bring the whole country under the influence of Jainism. Deserted images in the ruined village sites all over the country show that Jain settlements were numerous, and an appreciable section of the people paid homage to the Arhats and Tirthankaras as corraborated by the evidence of epigraphy. Several inscriptions of the Eastern

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Cālukya monarchs and their subjects record the construction of basadis and temples and register the gift of lands and money for their maintenance. Jainism never a state religion. Some of the Eastern Cālukya kings, especially, Amma II, Rājamahendra, showed considerable favour to the Jaina monks ; but none, with the possible exception of Vimalāditya, became a śrāvaka and embraced the faith of Mahāvīra.
P. 291. There were several Jain monastic establishments in the country. The Sarvaiokāśraya-Finālaya, and the Kaļakābharaṇa-finalaya, both built during the reign of Amma II (Ep. Ind. IX, p. 49) were the most important Jaina monasteries ; the former belonged to Addakali-gaccha of Valahärigana, and in the sattralaya attached to it arrangements were made for feeding the śramanas of all the four castes. The latter was built for the benefit of the monks of the Yapaniya Sangha to enable the members of the community to practise their vows undisturbed.
P. 293. Literature: Three great Kannada writers, Ponna, Pampa and Nāgavarma I, closely associated with Kamma-nadu which was situated in the neighbourhood of the Rastrakuta dominions ; the first composed his sāntipurāna at the instance of two brahman noblemen Ponnamayya and Mallapayya of Punganur and dedicated to their common guru, Jinendra Candra. The other two were laina brahmins born in Vengipalu ie, Vangipuram in the Narasaraopet Tälug in the present Guntur district. Pampa was the author of Vikramārjuna-Vijaya and Adipurāna, the greatest poems in the Kannada language. Nāgavarma composed Chandombudhi, a treatise on Kannada prosody, and Kadambari an adaptation in Kannada of Bana's great Sanskrit romance. Though these authors wrote in Kannada, their works, especially those of Pampa, exercised considerable influence over the early Telugu writers and stimulated them to essay poezical compositions in their own language.
1408
L. A. PHALTANE--Do. Ancient fain books shed any light on ancient history? (Jain Ant. Vol. XVI, No. II), Arrah, 1920. Pp. 41 to 45.
The Tatvārthasitra is the first work written in Sanskrit among the Jains in which all the Jain tenets nre enumerated in Sūtra form. The Naraka beings described in the Third chapter of the Tatvārtha sūtra are no others than the people who dwelt in lands which spread far and wide at one time in the Arabian Sea and which were known as sea lands or Narakas,

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1309
1409
James Top-Annals and Antiquities of Rajasthan or the Central and Western Rajput States of India. Raprinted (Two volumes in one), London, 1950. (First published in two volumes 1829-1832). Popular Edition (two volumes), published 1914. Reprinted 1923.
Pp. 18. and 20n. Mt. Soomer is claimed by the Brahmins as the abode of Mahādeva and by the Jains that of Ādinātha, the first Jineswara. Adinātha, the patriarch of mankind. He taught the agriculture.
P. 49. The Boodha religion was modified into its present mild form, the Jain.
P. 54. The era of last Boodha or Mahāvira is 477 years before Vicrama, or 533 years before Christ. The twenty-second Boodha, Nemināth, a contemporary of Crishņa.
P. 76. and n. The symbol of the twenty-third Boodha, Pārswa is the serpent. Dates of Neminātha, Pārswanātha and Mahāvīra are A.c. 1120 A.C. 650 and A.C. 533 respectively.
P. 84. Mundawar (classically Mundodari), five miles northward of Jodhapur, preserves sculptures and Jain temples.
P. 187. The religion of Balabhi, before it was sacked was the Jain.
P. 275. Bhama Sah, the minister of Pertap, was the saviour of Mewar.
P. 284. Satruñjaya, one of the five sacred mounts of the Jains.
Pp. 413 and 428 n. More than half of the mercantile wealth of India passes through the hands of the Jains. Rājasthān and Saurashtra are the craddles of the Buddhist or Jain faith, and three out of their five sacred mounts-Ābū, Palithana and Girnar are in these countries. The strict Jain does not maintain a lamp in the rainy season, lest it should attract moths to their destruction. Mewar, a refuge to the followers of the Jain faith.
P. 414. The necrological records of the Jains bear witness to their having occupied a distinguished place in Rajpoot society. The first law of the Jains like that of the ancient Athenian lawgiver Triptolemns, is 'Thou shalt not kill.'
P. 425. Faith of the Hindus suffered much from the Jains. The Jains were hostile and Sancara Āchārya destroyed them,

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P. 426.
The Jains, the chief sect of the Buddhists.
P. 466. On the 5th day of Asoj the lives of some victims (buffalos and rams) are spared at the intercession of the Nuggur-Seth, a Jain.
Pp. 531-532 and 611.-Sumpriti, the fourth prince in descent from Chandragupta, was of Jaina faith and tradition ascribes to him the most ancient monuments of this faith, yet existing in Rajasthan and Saurashtra. The Jain temple at Komuluner may have been designed by Grecian artist. Description given.
Pp. 550-551. The temple of Mahāvīra at Nadole, its architecture and sculpture discussed. The Jain faith was once predominant, and their arts like their religion, were of a character quite distinct from those of Siva. Śreņika, a Jain Nadolaye, Balli, Daisoon, Sadri, all ancient seats of the Jains.
P. 571. The numerical extent of the followers of Jainism-seven out of the ten and a half nyals or tribes profess it.
Pp. 572 n and 613. The symbolic emblems of the twenty-four Jain apostles on ancient coins and medals of Oojein
P. 579. Peekar-a town of 1,500 houses, one third of which are inhabted by Oswāl Jains.
Pp. 609-612. Ajmer-ancient Jain temple-Urai din ca jhopra--Its architecture analysed and plan discussed. The Toork dilapidated it.
a
Pp. 620-621. Ahar; an ancient city still possesses some Jaina shrines and Jain inscription.
A copper plate at Nadole beginning with a obeisance to Jina
P. 630. Mahāvīra.
P. 127. Commercial Marts-Bhilawara, Bikaner Malpoora and Palli--commercial men and banners of India-natives of Maroodes and followers of the Jain faith,
P. 211. Swroop Sing-minister of Moolrāj-was a Jain.
P. 240. Bal-Pol, to the north-west of Jhalore contains a Pārswanāth.
shrine of

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P 297. Sowae Jay Sing laid the foundation of Jaipoor in S. 1784 (A.D. 1728). Vidhyadhur who planned the city was a Jain.
Pp. 438 and 439. The humane Jain merchant says, 'to hoard up grain, for the purpose of taking advantage of human misery, may bring riches, but never profit.
P. 478. Bharteswar boasts a high antiquity having 750 temples, chiefly of the Jain faith according to local tradition.
P. 545. The Bhagairwal Mahajins claim descent from Raja Bheem. The Bhagairwal is one of the "twelve and a half (säri bärä nyal) castes of Mahajins," or mercantile tribes; the greater portion of whom profess the Jain creed.
A temple of Pärśwanath at Kuraira with inscriptions dated 1300 to 1350. Description given.
P. 550. An inscription at Mawolee dated S. 1737 records an ordinance in favour of the Jains, that "the oil mill of Mawolee should not work on the four rainy months"; in order to lessen the destruction of animal life."
Pp. 579-81. Dhoomnar cave. Some of its columns are named after the sacred mounts of the Jains. Entrance adorned with Jain Tirthankaras. Numerous square cells of the Sräwaks or Jain laity and temples dedicated to Thirncars.
Pp. 584 and 588. A Jain temple at Jhalra Patun dedicated to the sixteenth Thirncara. An inscription dated the 3rd Jeyt S. 1103 (A.D. 1047) in a Jain temple. Inscriptions dated in the 3rd of Magh, S. 1066 (A.D. 1010), in S. 1180 and on the Thursday, the Mool nakshatra of S. 1289 on funeral memorials (nisea) of the Jain.
P. 595. Five Digambara Jain temples bearing inscriptions at Morakuro, about half a mile east of Bijolli. Cheetore-A square pillar called the Khowasin
sthambha.
75 feet and a half in height, 30 feet in diameter at the base, and 15 feet at the top dated in S. 952 (A.D. 896) Dysak (sudi) the 30th, Guruwar, dedicated to Adinath and covered with Jain figures. Jain inscriptions in the temple of Shantinatha.

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1410
A. L. BASHAM-History and Doctrines of the Ajivikas, London, 1951.
Foreword by Dr. L.D. BARNET-Dissent from the Vedic systems of sacrifice and Brahmanic retualism arose and created new preachers. Among the aristocratic clans of the North two noblemen created great churches; they were Gautama Buddha, the founder of Buddhism, and Mahāvira Vardhamāna, whom the Jains revere as their twenty-fourth Tirthankara. Besides these the Ājivikas also played a part of some importance.
Preface-refutation of HOERNLE's theory of taking Ājivika as Digambara Jain.
P. 4. The Ājivikas asceticism often terminated, like that of the Jainas, in death by starvation.
P. 6. The three heterodox sects, Buddhism, Jainism and Ajīvikism had much in common, all three rejected the sacrificial polytheism of the Aryans and the monistic theories of the Upanisadic mystics; they represent a recognition of the rule of natural law in the universe like that of their approximate contemporaries, the natural philosophers of Gonia. The system of the Ājivikas was based on the principle of Niyati as the only determining factor in the universe.
P. 8. Makhali Gosāla, before his association with Mahāvira, was a mankha (a bard).
Pp. 11, 16. Nigantha Nätaputta and his doctrine as contained in the Sâmaññaphala sutta of the Digha Nikāya : "A nigantha is surrounded by the barrier of fourfold restraint How is he surrounded? He practises restraint with regard to water, he avoids all sin, by avoiding sin his sins are washed away, and he is filled with the sense of all sins avoided-So surrounded by the barrier of fourfold restraint his mind is perfected, controlled, and firm.
P. 17. The teaching ascribed to Nigantha Nātaputta is very obscure, but as JACOBI has pointed out, while it is not an accurate description of the Jaina creed it contains nothing alien to it. Nigantha identified with Vardhamana Mahävira, the twenty-fourth Tirthankara of Jainism.
P. 18. According to Mahābodhi Jataka (V), King Brahmadatta of Benares had among others a Khattavijjavädi (Nigantha) Councillor; Nigantha, in fact the apostle of ahimsa, is here the teacher of a Macchivellian doctrine, resembling the antinomianism of Purana as described in the Sutta passage (quoted above).

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P, 21. In the Tibetan version of the Samañña-phala Sutta, quoted by RockHILL (the life of Buddha) 'Nirgrantha, son of Djnati' retains his authentic teaching of Karma wiped out by penance.
P. 22. ROCKHILL also quotes two Chinese versions of the Sutta. In the first of these, the translation of which is dated A.D. 412-13, we find the Nirgrantha Jñātriputra claims omniscience, as did the historical Mahāvira. The second translation is a little earlier A.D. 381-395. Here Nirgrantha maintains that all is the effect of Karma.
P. 27. Makkhali Gosāla considered himself to be the twenty-fourth Tirtbankara. Ascetics referred to as Ājivikas existed before their greatest leader, Makkhali Gosāla.
P. 31. Gosāla and Mahāvīra-their collaboration in asceticism and parting for sixteen years.
P. 34. The most valuable source for the reconstruction of the story of the life of Gosāla Mankhaliputta and his works is the Jaina Bhagavati Sūtra and Dr. BASHAM has quoted extensively from it.
Pp. 35-37. Birth of Makkhali Gosāla according to the Bhagavati Sūlra.
Pp. 39-41. Meeting of Gosāla with Mahavira.
Pp. 41-47. Peregrinations of the two Ascetics (Mahāvīra and Gosāla).
P. 52. Gosāla abondoned speech; Gosala's silence is confirmed by the Tamil text Nilakeci, which states that the defied Markali (Makkhali) never speaks for fear of injuring living creatures.
P. 57. Saccaka Niganthaputta converted by Buddha.
P. 66. Gosāla lived as an ascetic for twenty-four years, the first six of which were spent with Mahāvira and the last sixteen as a pseudjina at Savatthi.
P. 74. Buddha died C. 483 B.C., Gosāla in 484 B.c. and Mahāvīra in 468-67 B.C., according to JACOBI, CHARPENTIER and BASHAM.
Pp. 77-79. Svetāmbara tradition places the date of Mahāvīra's nirvāṇa in the year 470 before Vikram, or 528 B.C., while the Digambara traditional date is 605 before Vikram. Pāli scriptures record the death of Mahāvira of Nigantha Nātaputta

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taking place at Pāvā during the Buddha's life time. HOERNLE suggests 484 B.c. for the death of Mahāvira & 482 B.c, for the Buddha. Gosāla called himself Tisthankara, Jina, Arhant, Kevalin and Aptan.
P. 80. Samyutta Nikāya (i, p. 66) mentions Niganthu ; the Jaina Tamil poem Nilakeci mentions Pūraņa, the leader of the Ajivikas.
P. 83. Purana, like Makkhali, was habitually naked and in the Diuyāvadana (Ed. Cowell & Niel p. 165) ; he is described as a nirgrantha, clothed in the garment of righteousness (dharma-sala-praticchanna) ; the phrase is obviously an euphemism for a state of total nudity.
P. 84. Pūrana & Makkhali taught the same doctrine.
P. 87. Divyāeadana (p. 865) mentions Nirgrantha.
P. 88. Death by ritual suicide was the common end of the Jaina ascetic and similar suicides by Ajivikas.
Pp. 96-97. In Sutta-nipata (381), Ajivikas are clearly distinguished from Niganthas but the Sandaka Sutta (Majjh, i, P. 513) seems to embrance all six of the heretical teachers, including the great leader of the Niganthas, Nigantha Nātaputta or Mahāvīra in the general category of Ajīvikas. In the Dhammapada Commentary Buddha-ghoșa describes the ascetic with unsettled mind, who may start as an acelaka, than become an Ajīvika, than a Nigantha and finally a Tāpasa. The Divya-vadāna, in the story of Asoka, seems to use the terms Ajivaka & Nirgrantha synonymously.
P. 101. Wandering Sophists and ascetics played the biggest part in the development of heretical sanghas of Buddhism, Jainism, and Ajivikism.
P. 106.
The early Ājivikas, like the Jainas, extracted the hair by the roots.
P. 107. The ascetics called, Ājivika appear usually to have lived in a state of nakedness; Representations of naked ascetics occur occasionally in Buddhist art, but in most cases there is no evidence that these are Ājivikas and not members of the Digambara Jaina order. A figure in one of the Ajantā frescos has been identified by FOUCHER, as Pūrana Kassapa (L'Art Greco-Bouddhique, Vol. II, p. 264 also Journal Asiatic 1909, Pp. 21—3) and this is completely naked. Certain sculptures of the Gāndhāra school, depicting the Buddha's parinirvana, also show a naked ascetic, who seems to be the Ajivika in the act of informing the bhikkus Mahākassapa of the great event (Plate III) - Foucher, L'Art Greco-Bouddhique, Vol. i.

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Pp. 108-109. Mahāvīra founded his order upon a looser group of ascetics, wearing clothing and by no means strict in their chastity, who looked back to the Shadomy Pāršva Natha, the 23rd Tirthakara.
Jainism in its later form, was but a development of the older proto-Jainism of Pārśva. The early Jaina monk, although called acela, was not normally completely nude, but wore a loin.cloth (Acāranga Sutra i, 7, 7, i).
The Ājivika seems to have gone further in his nudity than the early Jaina.
Neither Mahāvīra nor Gosāla was the originator of the cult of nudity, which must have existed before either reformer commenced his ministry. The typical Ajivika of the early period was completely naked and armed with a bamboo
staff.
P. iii. Naccinārkkiņiyar, the fourteenth century commentator on the early Tamil grammar Tolakappiyam, quotes as an example an unidentified verse which mentions the existence of ascetics who perform penances in tāli or funerary urns. Dr. KR. SRINIVASAN, who has noticed this reference, states categorically that these ascetics were Ajivikas, who were identical with Jainas (Ancient India ii, p. 9).
P. 112. Chinese and Japanese Buddhist literature classes the Ashibikas (i.e. Ajivikas) with the Nikendabtras or Nirgrānthas as practising severe penance. (SUGIURA, Hindu Logic as pre erved in China and Japan, p. 16, quoting Hyaku-rom So, i, 22. The passage has been noticed by HOERNLE (ERE, i, p. 269). Who identifies the Ashibikas with the Digambara Jains).
Pp. 118-119. Detailed description of the begging customs of naked mendicants in the Mahāsaccaka Sutta of the Majjihima Nikäyu-in it the Buddha asks the Nigantba Saccaka Aggivesana how the Ajivikas maintain themselves; he replies-- giving full details (CHAlmer's translation, i, p. 238). See also pre-Buddhist Indian Philosophy pp. 167-8 by BARUA. In another passage of the Majjihima (i. p. 77) the same words are put into the mouth of the Buddha himself, when he describes his own ascetic conduct before his enlightenment ; the description of ascetic begging practice as given here, applies to the nude class of accelakas, or naked ascetic which included Ajīvikas & Nirgranthas or Jainas.
P. 123. The Ājivikas, like the Buddhists and Jainas were believers in Ahimsā and usually vegetarians; both the Buddha and Mahavira are said to have eaten meat at least once in the course of their careers as religious leaders. (Mahāvira recovered from his illness, after eating the flesh of a cockeral killed by a catBhagawati Sutra XV. Su. 557, fols. 985-6).

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P. 126. The proto-Jainas who followed Päriva, took, no vows of chastity (HORNLE ERE. i, p. 264 being his view on Uttaradhyayana Sutra XXIII, II ff). Their monks were not always strict in maintaining chastity (Satra Kritanga iv, 2 and JAINLife in Ancient India According to the Jaina Canon Pp. 199-202).
P. 132. Buddhaghosa's Dhammapad-attha-katha, i, pp. 390 ff. mentions naggasamana, accelaka and ajtika ascetics,
Pp. 138-141. Relations between Ajtvikas and Jainas; Ajivikas and Jainas. were originally on good terms and indeed closely related; the near relationship of the two sects is confirmed by the Buddhist tradition. The frequent confusion of terms Nirgrantha and Ajwika in the Buddhist texts also points in the same direction; similarities in the practice and doctrine.
Pp. 158-59. The hill of Barabar, called Khalatika in the Asokan inscription was known in the time of Anantavarman as Pravaragiri. It also had another name Gorathagiri and Goradhagiri. Dr. A. BANERJI SASTRI (JBORS, Xii; p. 60) suggests that Kharavela an earnest Jaina, was responsible for the expulsion of the AjIvikas from these caves (Barabar), the mutilation of the inscriptions of Asoka and Dasaratha, and the carving of the facade of the Lomas Rși cave.
P. 159. JAYASWAL places Kharavela in the first half of the second century n.c.; the latter half of the first century B.C. is the date now usually favoured for the Kharavela inscription.
P. 160. In the third century A.D. Jainism was widespread.
P. 163. Description of nagna ascetic (Nirgranthas) in the Vayu Purāṇa p. 78, verse 30.
P. 165 Lalita Vistara (ed. LEPMANN, Vol. I, p. 380) mentions Nirgranthas.
P. 167. The Digambara Jaina ascetic also carried a staff; Kṣapaṇakas-Jaina ascetics in Pañcatantra.
P. 168. Mention of nagnataka or naked ascetic (Digambara) Jain monk in the Hartacarita.
Varähamihira's Brahajjataka (for astrological purpose) mentions seven types of ascetics, with the heavenly bodies under whose influence they are born-6th is defined by Utpala or Bhattopala (the tenth century commentator) as-Nirgranthas -the member of whom is a naked ascetic without a robe, etc., (Nagnaḥ Kepanakah pravaran' adi-rahitaḥ). Utpala quotes Kalakacharya of the fifth century--ascetic Kṣapanaka born under Saturn.

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Pp. 175-76. Śilanka, the ninth century commentator to the Sutrakritanga, associates the Ajtvikas with the Digambara Jaina (Botika) & with the lesser Jaina Schism of the Trairäsikas (a schism of the Jaina comunity).
P. 177. Trairāśikas sect is said to have been founded in the city of Antarinjika by the monk Rohagupta in A.D. 18.
1317
P. 179. The Catuskanayikas were a small sub-sect of the Jainas, with a some. what unorthodox epistemology.
P. 180. The last Dristicada represents a stage in the history of Jainism when sectarian animosity was by no means as it later became.
P. 181. Nemichandra on the Ajivikas; Pravacanasär-oddhara (twelfth century work) contains classifications of ascetics including the Ajivikas.
P. 184. The Jaina commentator Mallisena whose Syādvādamañjarī was written as late A.D. 1292, knew of the Ajtvikas of the Tamil country.
P. 196. There is evidence that Jainism was sometimes severely persecuted by Pandyan Kings (SMITH, Early History of India Pp. 474-5).
Pp. 198-201. The most valuable reference to Ajtvikas in Tamil literature is that contained in the anonymous Jaina poem Nilakeci. This poem is a step nearer to the fully developed study of various philosophical systems than the Buddhist Manimekalai. It was possibly composed in the 7th or 8th century A. D. Its commentator, Vamanamuni, lived about the end of the thirteenth century. According to Prof. CHAKRAVARTI (Neelakesi) it was written in the first century
A.D.
P. 202. Anekantavāda, doctrine of Epistemological relativity.
P. 203. Civanana-cittiyar a Tamil Šaivite text composed about the thirteenth century outlines the opposing system of Jainism and others. In this work of the Ajivikas are described as naked ascetics, Actvakan amaṇarkal (Skt. 'Sramaņa), the usual Tamil word for Jaina ascetics-the author (Arunandi) considered the Ajivikas akin to the Jainas. He further states that the Ajivikas practice severe penance and pull the hairs from their heads. Apparently Arunandi had met Ajtvikas who had moved far in the direction of Jainism.
Pp. 203-4. Canarese references collected by Dr. K. B. PATHAK (I.A. XLI), Acarasara of Viranandi a Digambara work in Sanskrit of the twelfth century; this states that the Ajivikas will attain the heaven of Sahasrara Kalpa. Vaṭṭakera's Malacara states that non-Jaina ascetics can rise no higher than Sahasrara.

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Madhavacandra (a Southern Digambara) commentator to Namicandra's Trilokasāra, disagrees with Viranandi and Vattakera, and, like the Aupapātika Sūtra, forecasts an even more exalted destiny for Ajivika ascetics--i.e. they will reach Acyutakalpa, the last stage before Nirvāņa. This statement is confirmed by the Canarese commentator Padmaprabha Traividya. These passages show that the Ājivika was persona grata to the Digambara Jaina. He is promised a very high place in the Jaina Heavens. This surely indicates that the Jaina theologicians recognised him as akin to themselves and paid him qualified respect. It is also evident that some Ājivikas were being absorbed into Jainism during the middle ages.
P. 507. Jainas have never shown marked hostility to the Hindu gods or to the use of ikons in religious cermonies.
Pp. 214-215. Plagiarism, is an indication of the close connection of Ajīvikism and Jainism in origin. The Ājivikas had something in common with the earliest scriptures of the Jainas.
P. 217. Samayutta Nikāya contains a verse in praise of Nigantha Nātaputta.
Pp. 218-219. Comparison between the expression of Ajivika views in Buddhist and Jain texts shows notable similarities--examples given.
P. 229. Jaina criticisms of Ajivika determinism are based both on logic and common sense.
P. 230. The Jaina commentators give us a better impression than do the Buddhist and Jaina Prākrit texts of the Niyativadin's powers of logical argument.
P. 243. Ajivika cosmology. The Ajivikas divided humanity into six groups, classified according to their psychic colour. No. 3 is Red (lohita), Niganthas, who wear a single garment, it probably applies to all monks of a Jaina type.
P. 245. The Ajīvika abhijatis have much in common with the Jaina lesyās. Description of the six lesyäs. The Ajivika system of spiritual colours is a general classification of humanity according to creed or occupation, while that of the Jainas classified man's psychic development and virtue; the two doctrines are connected.
P. 266. The Ajrvika classification of the elements is nearer to the six Jaina categories of soul, matter, space, time, dharma and adharma. ARUNANDI, the author of Civanana-citiyar (Saivite) looks upon the Ajivikas as on unorthodox branch of Jainism.

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1319
P. 267. With the Jainas the atom (paramänu) is not differentiated according to elements; it is permanent and unchanging in its substance, but liable to change in its qualities. Atoms are susceptible to taste, smell colour, and touch and combine into aggregates or molecules (skandha). The alom is the minutest seperable portion of the ultimate undifferentiated classification by elements is not fundamental (JACOBI, Encyclopaedia of Religion and Ethics, ii, Pp, 199-200; SCHUBRING, Die Lehre der Jainas, pp. 88ff.). Both Dharma and Karma are atomic! jiva, the soul, is not paudgalika or material; Jiva is amurta and arūpa.
P. 273. Pūraṇabhadra and Manibhadra are well-known yakşas, popular divinities of the period (Mahāvīra, Buddha) in the Ganges Valley (Northern India). In Jainism they are chiefs of the demigods, Pūraṇabhadra of the Southern horde of Yakşas and Maņibhadra of the Northern. Jainism accepted the reality of the chief Hindu deities,
P. 274. The evidence of the Jaina commentators shows that the Ajivikas had their own epistemology and logic, which had much in common with that of the Jaina sect of Trairāśikas.
P. 277. One branch of the small Ajivika community was in the fourteenth century merging with the Jainas. This is the substratum of truth in HORENLE's theory, that the Ajivikas and Digambaras were identical, and is the basis of the belief of such Tamil scholars as Schomerus, who quoting POPE, believed that the Ajīvika atomic doctrines expressed in Civanana-cittiyar were the product of an heretical Jaina sect (Der Saiva-siddhanta, Pp. 104-05).
P. 278. Gosāla was one time closely associated with Mahāvīra, the Jain Tirthankara, but that later their partnership was broken.
P. 284. The doctrines of the Jainas and the Ajïvikas show stronger traces of the animist heritage.
P. 285. Buddhism, Jainism and Ajīvikism were a reflection of the changes in the social and economic pattern of the times.
1411
Jyoti Prasad Jain--Remaking of Jaina History. (Jain Ant. Vol. XVII, No. II), Arrah, 1951 ; Pp. 52 to 58.
• Jainism was summarily dubbed as a schismatic sect and a branch of later Buddhism. Formerly it was believed to be an off shoot of Buddhism. Hiuen Tsang surmised that, "It was here at Simhapura (Punjab) that the original teacher

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JAINA BIBLIOGRAPHY
of these white-robed heretics reached enlightenment and first preached the law he had discovered". HORACE Wilson was the first to propound that Jainism was an offshoot of Buddhism and originated in the 7th century A.D. According to ELPHINSTONE, Jainism originated in the 7th century, spread during the 8th, 9th and 10th, reached its zenith in the 11th and declined since the 12th century. Albrecht WELCER fixed the derivation in the 4th century B.C. MAX MULLER and OLDENBERG, admitted that Mahavira and Mätaputta were one and the same person, and that he was contemporary of the Buddha. A. GUERINOT emphasised five great points of difference between Vardhamana Mahavira and Goutama' Buddha. Dr. RADHAKRISNAN says that "The Indian tradition looks upon Jainism and Buddhism as two distinct faiths. Hermaun JACOBI gave a death below to the Buddhist derivation theory once for all. Editors of the Encyclopaedia of Religion and Ethics show how the Buddhists have borrowed from Jainism. The Vrätyas and Kshatrabandhus of the later Vedic literature were the Jain śramanas according to many. Jainism prevailed even before Mahävira and Pārswanatha. Now it is commonly held that Jainism is a very ancient religious system of India which had been coexistent with Vedic religion since the latter's advent into India.
1412
BUDDHA PRAKASH --Poros--(ABORI, Vol. XXXII, 1951).
P. 204. In the North-West Gandhara king Nagnajitor Naggaji as an important king (bull of kings) who ranked with Dvimukha (Dhummukha) of Pancala, Nami of Videha, Karakandu of Kalinga and Bhima of Vidarbha (Jataka Vol. III, p. 377) and adopted the faith of the Jainas. In the middle of the sixth Century B.C., Pukkusāti was the king of the king of Gandhara.
P. 230. Jain works which refer to the colleague of Chandragupta mentioned.
1413
Y. V. RAMANA RAO-The Expansion of Satavahana Kingdom from Eastern Deccan (QJMS-Vol. 42. No. 4. 1951-52, Bangalore).
P. 139. On account of frequent and violent social, religious and political revolutions, the early Telugu literature promoted by the influence of the Jains and Buddhists, irretrievably perished. There is indisputable evidence that emigrant scholars from Vengi promoted the early Kanarese literature. Nannyya, the poet laureate of the famous Cālukyan monarch, Rājarāja (1025-1060) is the reputed author of the first extant advanced Telugu grammar. He is credited with the title of the standardiser of Telugu language.

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JAINA BIBLIOGRAPHY
1321
1414
D. R. PATIL --The Cultural Heritage of Madhya Bharat, Gwalior, (1952).
P. 9. Peoples and Languages -1,00,234 Jains. The Jains though a little more than one per cent have throughout history played proportionately a far more important role in the life of this territory especially in the fields of industries, trades and commerce.
Arts and Architectures :
P. 32. Sacred Architecture- 4th/6th centuries A.D. Udayagiri sacred to the Hindu and Jain faiths. The Gupta or earliest temple was an unassuming structure except for its finest sculptural material. It was a simple one room tenement for the residence of the deity. Such temples have not survived in Madhya Bharat exeept the "false cave” No. I at Udayagiri which gives the idea what the earliest temple was like.
Religious history as told by monuments :
P. 61. Jainism : 89 Jain shrines or temples, so far recorded to exist in Madhya Bharat, the earliest are the rock-cut caves Nos. 1 and 20, at Udayagiri in Bhilsa district. At this a Jain temple existed at Besnagar. In the medieval age of 8th to 12th centuries. Jainism gained considerable following. This is amply reflected in the numerous temple remains at Badoh, Gyaraspur, Bhilsa, Buddhi Chanderi, Narwar, Padhavli, Bithola, Rakhetra, Suhania, Dubkund. Gandhaval etc. Besides these, rock-cut images of Tirthankaras and divinities are also found at Chanderi, Barvani, and other places. Abundance evidence in litera. ture indicating popularity of Jainism in the hay day of the Paramar rule in Malwa. it continued to flourish in later centuries in northern Madhya Bharat as is evident from the numerous and colossal rock-cut images carved on the face of the hill-foot of Gwalior and from the colossal images at Barai, 14 miles away to the north, all of them of 15th century A.D.
Brief Directory of important places of Archaeological interest in Madhya Bharat :
P. 76. Gwalior-Gigantic Jain Sculptures, 24 Tïcthankaras-one of 57' high. 15th century, when Torman princes were ruling over Gwalior.
Pp. 85-86. Padhavli--Mitaoli-ruins of Jain temples ; to the west of the village on the western face of a hill and on its top ruins of Jain shrines with sculptures; other Jain shrines and images around the village.

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P. 88. Narwar-Jain temples; about a hundred images.
in Central India.
images.
Bhilsa (ancient Vidisha), a prosperous centre of Jainism and Hinduism
P.100. Udayagiri- Nos. 1 and 20 are Jain caves.
P.106. Gyaraspur - Rajra Matha - All three shrines occupied by Jain idols.
Maldevi Temple-The shrine room and the hall, now shelter a number of Jain
JAINA BIBLIOGRAPHY
P. 108. Badoh-Pathari-Jain Temple.
Gadarmal Temple-made up from the ruins of different Hindu and Jain
Temples.
P. 110. Jain Temple-25 shrines-9th to the 12th century A.D. Images of 24 Tirthankaras, Sanskrit inscriptions in cells- 11th century AD.
Mandu :
P. 117. Loose antiquities on the hill of the Jain Temples.
P. 132. Un - Hindu and Jain temples :
Chaubara Dera-the Jain images in the hall belong to some other contempo rary shrine and where removed to here. Jain temples at Un-Chambara Dera.
II. a good specimen of the Paramara style of architecture. Gwaleshvara Jain temple-3 Digambara images-inscriptions on pedestal -13th century A.D. Archeoogical Map of Madhya Bharat.

The text of inscription in cave No. 20 (Udayagiri) : From [D. R. Patil - [The cultural Heritage of Madhya Bharat].
The text of the inscription in cave No. 20 (Udayagiri) :
१. नमः सिद्धेभ्य ( 11 ) श्री संयुतानां गुणतोयधीनां गुप्तान्वयानां नृपसत्तमानां
२. राज्ये कुलस्वामि विवर्धमाने ष‌मिष्यते वर्षशतेवमासे ( 11 ) सुकार्तिके बहुलदिनेश पंचमें ३. गुहामुखे स्फुटविकटोत्कटामिमां जिनद्विषो जिनवर पाश्र्वसंज्ञिकां जिनाकृतिदभवान
४. चीकर (11) प्राचार्य भद्राग्वय भूषणस्य शिष्यो व्यसावाच्छु रचदेगतस्य प्राचार्यगोश ५. मं मुनेरसुतस्तु पद्मावतावस्यते पर्टस्य ( 11 ) परंरणं चस्यरिपुघ्नमानिनस्य संधि ६. लस्येन्यमि विश्रुतो भुविस्य संज्ञया शंकर नामशब्दनो विधानयुक्त पतिमा
७. - गंमस्थितः ( 11 ) स उत्तराणां सद्दशे कुरुणां उदग्दिशादेशवरं प्रसूतः ८. जयाय कम्मरिंगणास्य धीमान यदत्र पुण्यं तदपासस
(11)

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1323
1415
R. C. MAJUMDAR--Ancient India. Banares, 1952.
Pp. 136-38. Kalinga-- detailed biography of king Khāravela.
Pp. 176-180. Jainism: Pārsva had a real existence; his life; died eighth century B.C.; Mahāvīra 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.
P. 393. Both Mārasimha and Indra (10th century AD.) became Jaina monks.
P. 399. According to one tradition Bijjalla (Kalachuri) a patron of the Jainas was killed by his minister Basava, the founder of the Lingayat sect; acceeding to another Bijjala abdicated the throne in 1168 A.D. in favour of his son Someśvara.
P. 455. Religion-while numerous inscriptions of the pre-Gupta period, refer to non-Brahmanical religious sects like Buddhists and Jainas, the great major. ity of the inscriptions of the Gupta period refer to Brahmanical religion.
P. 457. Buddhists and Jains doctrine of ahimsā or obstention 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 Rashtrakūtas, 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 Vaishnavas saints The Hoysalas, too, were Jainas; the Cholas and the Pandyas were bigoted Saivas and persecuted the Jainas. Sundara Pāndya impaled 8,009 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 Avatāras was four or six, but later even Rishabha, the first Tirthankara of the Jinas came to be looked upon as Avatāra of Vishnu.

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Pp. 472-8. Jaina canonical literature-Angas of the Svetämbara sect finally arranged in a council at Valabhi in the midle 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 Bc. The Añgas and their descriptions; the 12 Upangar; the ten Prakirnas; the six Chhedasitras; the four Malasätras; The non-canonical Jaina literature commentaries; stories; the Digambara literature; Kayas and lyricks; famous writers.
1324
P. 479. Kannada literature-most Pampa-Ponna-and Ranna's poetical works on the lives of Jaina Tirthankaras attained great distinction.
P. 525. If we exclude Jainism, we find in the far off India Colonies in far east, an almost exact replica of the religious system that prevailed in India during the first milennium.
1416
R. R. SETHI and K. S. NARANG-A Histhtory of Bharat to 1526, Ambala and Delhi, 1952.
P. 21. Jainism sought shelter in the Deccan whenever its existence in north became temporarily impossible.
Pp. 26-27. Jain literature and tradition also sources of ancient Indian history. The Angas of the Jainas throw light on some obscure portions of history.
P 29. Jain traditions tell interesting things about Chandra Gupta Maurya and Samprati.
P. 80. Caste the Jains did not take animal diet at all and so they formed separate groups within their castes.
Pp. 102-106. Mahavira founded Jainism. But the Jains take him to be the last in a line of twenty-four Tirhankaras; Bharat, the first Vedic Chakravartin King of India was the soon of Rishabha, the first Tirthankara. Pärivanatha, the real founder of Jainism lived in the eight century 8. c.; his life and preaching; Mahavira his life; his death in 546 or 468 B. C.; his doctrines; the Digambaras and Svetämbaras.
P. 128. Brahmanism and Jainism.
P. 129. Buddhism and Jainism.
Pp. 130-31. Common points in Brahmanism, Buddhism and Jainism. Points of contrast in Brhananism Buddhism and Jainism.

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1325
P. 134. These three religions are not entirely different religions; all the three start from the theory of transmigration of soul and stress on the theory of Karma and moral uplift. Buddhism ignores God and Jainism denies it altogether; both oppose the superstitious ritualism of the Vedas; Jainism carried the idea of Ahimsā and penance to extremes.
P. 171. Jain traditions about the Mauryas; Chandragupta.
P. 175. Chandragupta's death in the approved Jain manner (300 B. C.).
P. 220. The Sungas 184-73 B. C.; the Häthigumphā inscription; Khāravela's war against Magadha; his relations with the Andhras the Cheti and the Sunga kings.
P. 355. Harasha called a great assembly at Kanauj it was attended by Buddhist monks and Brahman and Jain priests. Hiuen Tsang gives a vivid account of this assembly,
Pp. 384-88. Hindu society and culture in the eleventh and twelfth centuries; Jainism had lost its purity and a new type of Jainism, more akin to Hinduism arose; unpopularity of Jainism in this period; Jainism suffered by lack of royal patronage; its followers did not exceed fourteen lakhs and was confined within the limits of Gujrat and Kathiawar.
Pp. 416-17. The Pallavas of Kāñchi : Mahendravarman 600-625 A, D.; he was at first a Jaina but later on converted by Upper to Saivism. In 640 A, D. there were many Jains in Kānchi.
P. 421. Amogha Varsha I (814-877 A. D.) a Rāshțrakūta was a Jain and patronised Jainism.
1417
G. YAZADANI--- History of the Deccan-Vol. I, Part VIII. Fine Arts. London & Bombay, 1952.
P. 9. Rock-hewen Jaina Shrines at Ellora carved in the 8th and 9th centuries A.D.: Indra Sabhā group being most important both in ornamental detail and in workmanship.
P. 10. The number of structural temples of the Deccan built by Jainas is not inconsiderable,

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JAINA BIBLIOGRAPHY
P. 19. The Jaina group of rock-hewn shrines at Ellora throw much light on the aims and ideals of the Jain builders; Indra Sabhā and Jagannātha Sabha group most notable; the various adjuncts of these temples are crowded and overloaded with architectured detail exhibits industry and skill.
Pp. 20-21. The later Chālukya kings and the Rāshtrakūtas favourably inclined towards the Jaina religion, and inscriptions shows that both rock-hewn and structural temple of this faith were built under the patronage of the kings of those two dynasties.
Pp. 43-45. Salient features of the Jaina sculpture of the Deccan; Jaina faith existed here (Deccan) from very early times, but flourished especially during the period of the ninth to elevenih centuries A.D., when important centres of the cult were established at Ellora, at Patancheru, 19 miles to the nort-west of the present city of Hyderabad, at Kulpak, the Kallipaka of the inscriptions, 45 miles north-east of Hydrabad, and Kopbal in the Raichur District of the Hyderabad State. All these seats are ancient. Kopbal had acquired fame as a tīrtha of the Jaina religion in the ninth century AD. Kopbal (Kopana) noted as a Jaina sanctuary in the seventh century A.D. (Kannada inscriptions of Kopbal, Hyderabad Archaeological series, Monographs No. 12-p. 2, n. 1. ). Some Jaina shrines at Patancheru, Kulpak, and Kopbal were burnt and razed to the ground-there the Archaeological Dept. has collected a large number of Jaina images. The general character of the Jaina sculpture of the Deccan shows competent workmanship and conveys a feeling of religious serenity; but it possesses neither the majestic dignity nor the vigour and zeal. The art seems to be schematic & showing no creative effort on the part of the artist. To illustrate this view two images may be described; (Plates XXXVIIXXXVIII); one of them (Pārsvanātha) was found at Kopbal now in Salar Jung's palace at Sururnagar in the suburbs of Hyderabad, and the other in the sculpture gallery of the Hyderabad Museum, both described.
In Jaina sculptures the figures of gods do not generally possess any decorative features. In purely decorative designs, such as floral and jenealery patterns, the skill of the Jaina sculptor surpasses that of his rivals.
P. 58. At Ellora the ceilings of the Indra Sabhā group of Jaina temples are adorned with painting (9th century A.D.), representation of the apsarasas plates:
No. XXXVII-(b)—A Jaina image-No: XXXVIII—Jaina image in the Hyderabad Museum,

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JAINA BIBLIOGRAPHY
1327
Faddegon Barned--the Pravacana-sära of Kunda-Kunda Ācārya, together with the commentary, Tattva-dipikā, by Amrtacandra Süri-English Translation by BARNED Fuddegon, Edited with an Introduction by F.W. THOMAS. Cambridge, 1935.
Pp. I-XXIV & 1-127. The translators's Preface, Introduction, Translation, Gathās given only in the Talparya-vrtti; Appendix to the T'attva-dipika; Eulogy attached to the Tattva-dipikā; Eulogy belonging to the Tälparyavşlti; Division of the Pravacana-sära, as indicated in the Tattva-dipika; Index.
The Pravacana-sāra, 'Essence of the Scripture' (or of the Doctrine', since Pravacana does not necessarily imply writing), is an early and authoritative Jain text in Prākrit Gātha--stanzas, embodying the teaching of the Digambara sect.
The author of the Irākrit stanzas, Kunda-kunda, is held in very high esteem among the Jainas.
1418
V. S. AGRAWALA-India as known to Pāṇini. Lucknow, 1953.
P. 381. Maskarin (Maskari Gosāla) Founder of the Ajivika, order and a contemporary of Buddha. According to Patañjali "A Maskarin is not so called because there is a maskara (bamboo staff) in this hand. Do not perform actions, but seek peace as highest end" i.e. Philosophy of inaction; a Determinist who ascribed every cause to fate or destiny (niyati).
P. 383. In the canonical scriptures of the Jains, Makkhali Gosāla mentioned as Gosāla Mankhaliputta.
P. 455. Mahāvira, junior contemporary of Buddha.
Pp. 463.64. Hāthigumpha inscription dated in the year 165 of the era of Raja Muriya refers to Nandaraja in connection with a canal excavated by him 300 years earlier. Another passage records that king Nanda carried away to Magadha the statue of the first Jina. Khāravela testifies that king Nanda was ruling in 465 B.C. and the form is also supported by the Jaina tradition.
P. 474. Paņini a contemporary of the Nanda King named Mahānandamiddle of the fifth century B.C.
Pp. 492-93. Jainendra Vyakarana of Pūjyapāda Devanandi (C. 550 - 600 A d.) of which the Gana-patha is preserved in the Mahavritti of Abhayanandi.

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JAINA BIBLIOGRAPHY
Jaina Šakațāyana Vyakarana of Pályakirti, a contemporary of king Amoghavarsha (817-877); the commentary Amoghavrti of the author still unpublished.
Siddhahaimaśabdānusāsana of Hemachandra (1088-1172), with his own Brihad-vritti (c. 1130 A.D.)
P. 495. Significance of Vishaya ; Jainendra, Sākatāyana and Hemachandra take it as rashtra, and Vardhamāna (1140 A.D.), as Janapada, which is the same thing.
1419
B. SUBBARA0-Baroda through the Ages, Baorda, 1953.
Pp, 10-11. The Rāshtrakütas were great patrons of Jainism and Aukottaka became a great centre of Svetāmbara Jainism with temples etc. A group of images from these Jaina temples have been discovered The Jain temples continued to flourish on the banks of the river Vishvamitri in ancient Akota. One of the images of Jinatrayi found at Akola is dated 1006 v.s. (949 A.D.) In 1207 during the invasion of Gujrat by Alp Khan, the Jaina community hurriedly buried all their precious images collected in over four centuries, to prevent them from falling into Muslim hands. A hoard of Jain Bronzes dating from 6th to the 11th century comining from a Jain monastery at Anko laka (to which fortunately we have literary references) were buried in an impoverished pit in the abandoned area of the town.
U, P. SHAH - A Note on the Akota Hoard of Jaina Bronzes. A big hoard of Jain bronzes from the site of Akola. A brief outline of the history of these finds and the description of the images and literary evidence, given. Most important in the whole collection is the inscribed bronze of Jivanta svāmi (paper 1, 2), assigned to c. 550 A.D. It represents Mahāvira meditating at home, before, fipal renunciation Images of this type show ornaments on the person of Jina, not otherwise sanctioned in Jaina iconography. Jiwantasvāmi icon represents a sort of Tirthankara-sattva, the analogy of the term Bodhisaltva. The biggest bronze in the hoard is that of a standing figure of Adinātha. It may tentatively be assigned to the latter half of the fifth century A.D. The earliest known example in India of a Tirthankara image showing a dhoti on the person, i. e., of the Svetāmbara sect; the earlier specimens from Mathura or Chausa are all nude.
Part III.
A Historical Survey of Baroda through the Ages.
P. 113. Early Medieval period-Baroda is mentioned in the Jain literature in the 8th century. Haribhadrasüri (701-771 A.D.) in his Upadeśapada mentions "Vadavadde" which is Baroda.

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1329
P. 115. A whole hoard of Jain bronzes varying in date from 6th to the 11th centuries of the Christian era came to light. The Rāstrakūțas were great patrons of Jainism. During the reigns of Damtivarman, Govinda III and Amoghavarsha, Digambara Jainism from Karnataka spread to Malwa and Magadha. Karka Suvarnavarsha, whose grant is found at Baroda, refers to Jain temples (Chaityālayatana) monastery (vasahika) and Senasangha at Navasari (738 Saka) Svetämbara Jainism had a very strong hold in Gujrat specially due to the activities of Haribhadrasüri. We get definite literary evidence about Jain temples and Jain scholars during the Chalukyan period. A few of the bronzes refer to a Jain monastery at Akola and probably these bronzes were kept in the Jain temples at Akola. The images belong mainly to the Twenty-four Tirthankaras and a few Jain goddesses like Ambikä, Sarasvati etc.
P. 116. Late Medieval Period : One of the most dominating features of this period is the dominating position of Jainism in Gujrat and the maintenance of regular Jain Bhandars or libraries has also made available to us a number of dated Jain works which throw light on the cultural history of Gujrat. In Jaina literature, a number of references to Baroda--then a great centre of Jains with a number of Jaina scholars.
Jayasimha Siddharāja (1094-1143 A.D.) ascended the throne of Anhilwäda. His governor, Santuka celebrated rathayātrā at“Vada Udaya" (Baroda) is referred to by Devabhadra (Prabha) Sūri in his Sreyāmsinātha Charita.
P. 117. During his exile, Kumārapāla came to Vätapadrapuri (Baroda). Where he was entertained by Katuka. After his exile, when he became the king in 1140 A.D., he gave Vadapadra (Baroda) to Katuka as a gift.
P. 118. According to the inscriptions on the pedestrals of soine Jaina images (mentioned, at Ankontaka) belonging to 10th, 11th and 12th centuries it is clear that Akota was a great centre of Jains.
P. 119. A huge hoard of images, dating from 6th to 12th century from the Jain temples at Akota, were buried in a hurry in a deserted area during the invasion of Gujrat by the Generals of Allauddin Khilji.
1420
K. A. Nilakanta SASTRI- A History of South India fram Prehistoric times to the fall of Vijayanagar--2nd edi. Madras, 1953.
P. 5. In Mahendravarman I's time arise a strong reaction against the growing influence of Jainism and Buddhism, which found expression in a wide spread bhakti movement among the worshipers of Siva and Vishnu.

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Pp. 79-80. Nandas' Empire included Kalinga, Khäravelas' Hathi Gumpha inscription mentions a Nanda Raja; No clear evidence of the Mauryan emperors having undertaken wars of conquest in the South. Jain tradition of Bhadrabahu and Chandragupta Mauryan and migration to the South. Inscriptions of 600 A.D. and another of the fifth century confirm the tradition. Two inscriptions about A.D. 900 from the neighbourhood of Seringapatam and later inscriptions at Sravana Belgola of 12th and 15th centuries repeat this tradition. Brihatakathakosa of Harishena (A.D. 931) also mentions the story.
P. 83. Map of South India: 300 B.C.-A.D. 500.
P. 85. Häthigumphä inscription mentions a league of Tamil States.
P. 90. Satakarni I, may be the King mentioned in the Hathigumpha inscription of Khāravela, but it is more likely that it refers to Satakarni II, the Seventh Andhra King (172 B.C.)
For absolute chronology (Pallava). We depend on a Saka date in the Jain manuscript Lokavibhāga, a work on cosmology, finished on the equivalent of the 25th of August. 458 in the 22nd year of Simhavarman's reign. This date receives confirmation from the Ganga Charters.
Pp. 110-112. The inscription of Kharavela the only carly epigraphic reference to the Kingdoms of the Tamil country after the Asakan inscriptions. History of the Tamil land-Sangam literatute (the first three or four centuries A.D.)the earliest stratum of Tamil literature. The Tolkappiyam, a comprehensive work on Tamil Grammar also of the same age. Silappadikaram (fifth century) contains a historically correct synchronism.
Pp. 154-55 Amoghavarsha, also called Nripatunga, son of Govinda III (814)— author of Prainottara-ratnamalika, a Jain catichism.
P. 356. Epoch in the annals of Tamil literature (500-850). Preponderance of Jain writers. But the rising tide of Hindu reaction soon produced a great volume of popular devotional literature, which was set to music and ravished the hearts of the common folk. Notable developments occured in belles-letters, grammar and toxicography, but here the Jains and Buddhists continued to hold the palm.
P. 356. Didactical works-the best known of them all, and among the earlist, is the Kural of Tiruvalldvar, a comprehensive mannual of ethics, polity and love. The author was most probably a learned Jain divine 450-500 may be suggested as the best date for the Kural.

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Pp. 360-61. Tirumalisai a Vaishanava alvāra contemporary of Mahendravarman I. He is reported to have tried both Jainism and Buddhism before turning Vaishnava Yogi (8th century). He has many flings at Jains, Buddhists and Śaivas. His works-Nanmugantiruvandadi and Tiruc-Candaviruttam.
Pp. 362-63. In the field of general literature, the three most outstanding works are by Jain and Buddhist authors. The Silappadikaram unsurpassed Gem, its authorship and date are doubtful; The work in some ways unique in the whole range of Tamil literature. Its theme given.
1331
P. 363. Perumgadai (Sanskrit Brithat-Katha) of Konguvelir, another great poem by a Jain author of which only parts are available. It tells of the adventures of Naravanadatta, the son of the celebrate Udayana of Kausambi. As a narrative poem the Perungadai has exceptional metrits and it deservedly popular. Valaiyapati and Kandalakesi the two other Jain Kayas in Tamil have been lost but were one counted among the five Kayas. The commentary on a Tapparangalam, a Jain Grammar, cites many works on grammar by Jain authors.
Pp. 364-65. The age of the imperial Cholas (850-1200) was the Golden age of Tamil culture and patronage of literature, Jain and Buddhist authors continued to flourish though not in such members as in the earlier age. Many works mentioned in the numerous inscriptions of the period have been lost beyond recovery. In general literature, the Jtoakacintamani of the Jain ascetic and poet Tiruttakkadevar was composed in the tenth century. The story of Jivaka given. The poem is said to have been the author's answer to a challenge that though Jain writers were admittedly distinguished in the field of religious literatures they could make no contribution to the literature of love. Saint Tiruttakkudevar is thought to have been a Chola prince by birth. Another Jain writer was Tolamoli (a man of unsurpassed eloquence) whose Sulamani handles a Jain Puranic Theme in very multifluous verse and is counted among the five minor Kavyas of Tamil literature.
P. 370. The Yapparungalam and Yapparungalakkakakagai two authoritative works on prosody, were composed by Amitasägara, a Jain ascetic of the close of the Tenth century. Both have lucid commentaries or Karigai (Skt. Kärikā) by Gunasagara, a Jain ascetic (a pupil of Amitasigara who was patronized by the contemporary Chola monarchs).
P. 371. The Neminadam of Gunavirpandita a Jain of the time of Kulottunga II; it treats of the orthographs and parts of speech; named the work after Neminatha the Tirthankara of South Mylapore. Another work of the same writer on prosody was Vaccanandi-malai, named after the authers Guru; it is also known as Venbappaltiyal. The Nannul was the work of Pavanandi, another Jain Grammarian

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patronized by a Ganga feudatory of Kulottunga III; it has displaced all otherbooks as the beginner's hand book of Tamil Grammar. The Purapparul-Venbamalai of Aiyanaridanar a Jain; it is based on an early work called Pannirupadalam. The last period (1200 to 1650) of Tamil literature-Philosophical works, commentaries, Puranas and prabandhas; some Jain writers of the period continued to write. work on Śaiva doctrine is the Siva-Naua-Sittiyar of Arunandi, contains critical discussion on rival systems including Jainism.
1332
P. 381. The commentary of Mayilainather on Nannul a work of Grammar; was among the earliest period (in the period of 1200-1650). Then comes the gloss of Adiyarkkunallar on Silappadikaram; a very learned and eloquent commentary remarkable for its extensive and instructive citations from numerous old works now lost. In lexicography, the most popular lexicon Nigandu-Cüdämani was composed by Mandalapurusha, a Jain (in the reign of Krishnadeva Raya of Vijayanagar.
Pp. 382-83. Among South Indian languages after Tamil, Kannada possesses the oldest literature. Sri Vardhadeva, also called Timbuluracarya from the place of his birth; his Cudamani, a commentary of the Tattartha-Mahalastra. Another writer of this early period (C 650) was Syamakundacārya. Both these Acaryas, like most Kannada writers, were Jains. The first extant work of real literature is the Vaddaradhana of Sivakoti (C. A.D. 909), a prose work on the lives of the older Jain Saints.
Pp. 383-84. Then we have Pampa, who came from Vengi and flourished in the Court of a feudatory of Rästrakūta Krishna III, Arikesari II of Vemulavada. His Adipuräna (life story of the first Tirthankara; and Vikramarjuna Vijaya (his own version of Mahabharata story) is called Pampabharata. Critics have unanimously hailed as the most imminent among Kannada poets. Pampa's Junior contemporary was Ponna whose principal work is the Santipurana, the legendary history of the 16th Tirthankara. He wrote also Bhuvanaikardmabhyudaya now known only from citations in later works, and the Jinaksharamale, an acrostic poem in praise of the Jinas. He got the title Ubhaya Kavi Chakravarti from Krishna III. Ranna. who, with Pampa and Ponna, completes, the three gems, adorned the court of the Chalukya King Taila II, and his successor and rose to the rank of Kavicakravarti (poet laureate) and enjoyed the honours of the golden rod, chauri, elephant and Umbrella, His Ahitapurana (993), Sahasabhimavijaya or Gadayuddha (982), Paruiurama-carita and Cakreśvaracarita, and a lexicon Ranna Kanda. Chavundaraya, a feundatory of Ganga Râcamalla IV, was Ranna's early patron.

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1333
P. 384. Chāvundrāya, composed the Cavundarāyapurāņa (978) or Trishashțilakshanna-mahāpurāņa. Nāgavarma I, another protege of Chāvundarāya and a pupil of Ajitasena ; his Chandonbudhi (Ocean of prosody) an earliest work on the subject in Kannada.
Sridharācārya, a Jain Brahmin, his scientific writing (Šāstrakavita)-Jätakalilaka (1049), the earliest work on astrology in Kannada and belles-lettere (Kavya Kavita) ---Candraprabhacarite no longer extant.
P. 385. Nāgachandra (C. 1105) who built the Mallinātha Jinalaya at Bijapur, wrote the Mallināthapuräņa ; his Ramacandra-Caritapurāņa ; his title Abhinava (new) Pampa. To the first quarter of the twelfth century belong also to a Jain polenic Samayaparikshe of Brahmaśiva (Superiority of Jainism over all other creeds) and the Govaidya of Kirttivarama a work on Veterinary Science. Round about 1145, Karnapra wrote his Neminätha-puräņa. To the same time belongs Nāgavarma II, the author of Kaufāvalokana, a work on the grammar and rahetoric of Kannada. Another work of-Nāgavarma on grammar is the Karnataka-bhaşābhushana. The Vastukoša, a third work of Nägavarama II, is a lexicon giving Kannada equivalents of Sanskrit terms. Nägavarma was Katakopadhyāya (camp-teacher) under Jagadekamalli II, whom he survived, became the teacher of poet Janna (C. 1209). A work on medicine, Pujya päda's Kalyana-Karaka translated from Sanskrit into Kannada by a Jain author Jagaddala Somanātha (about C. 1150). Rājāditya (1190) a Tain of Purinabage reduced to easy verse the mathematical subjects he dealt with in several ganita works.
P. 386. Jain writers continued to flourish under the later Hoysalas, and the lives of the Tirthankaras formed the theme of many Purāna with form of campus. Nemichandra court poet under Vira Ballala, wrote the Lilavati, a plain romance. He undertook to write the Nerninathapurana, at the instance of Ballala's Minister, but died before completing it, and the work came to be known as Ardha Nemi. Tanna not only a poet but a minister and a builder of temples ; he wrote the rasodharacarite (1209) ; his Annantanāthapurāņa (1230). Bandhuvarama a Vaisya, wrote the HarivanSabhyudaya and Ftva-Sambodhana (on morals and renunciation). Mallikarjuna (an ascetic) (C. 1245), a brother-in-law of Jaina compiled an anthology (Sūkti-Sudhainaava).
P. 337. Kumudendil (C. 1275) wrote a Ramayana Punyäsarva (C. 1331) of Nāgarāja. In the age of Vijayanagar (1336—1650) the Jains were being steadily pushed out by the rising influence of Saivas and Vaishnavas; yet they continued to write in Kannada on the lives of Tirthankaras and other holy persons. Madhura (1385), patronized by Ministers of Harihara II and Devarāya I, wrote Dharmanath purāna. Vritta Vilāsa, author of Dharmaparikshe, a Kannada version of a Sanskrit
Saivas and Vaishnawans were being stead;
nada on the lives of

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original of the same name by Amitagati, and Šāstrasāra. The life of Jivandhara handled three times over by Bhāskara of Renugonda (1424), Bommarasa of Terkanambi (C. 1485) and Koteśvara of Tuluvadesa (C. 1500). Bāhubali of Sringri (C. 1560) narrated the story of Nāga-kumāra.
P. 388. Jainism flourished in the Taluva country more than anywhere else in this period, when two colossal Jain statues were erected-one at Kārkala in 1431 and the other at Yenur in 1603. We have four authors from that country-first was Abhinava vādi Vidyananda of Gersoppa, in 1533. He compiled the Karyasāra (he gives the names of many poets of the period 900-1430) ; Salva (C. 1550) Courtpoet of a Prince of Konkon, produced a Jain version of the Bhārat about 1510. Ratnākaravarni, a Kshatriya of Mudabidire, wrote Trilokasāra (1567) on cosmology, the Aparajita-Sataka on philosophy and renunciation the Bharateśvara-carita, Ammagalapada (songs of the brothers). Nem Anna's jñānabhaskara-charita (1559) exalts meditation and study as means of emancipation above rites and austerities. Āyata-varma a poet of uncertain date assigned by some to C. 1400, his Ratna-Karandaka translated from Sanskrit, treats of the three jewels---right belief, right knowledge and right conduct.
P. 395. In the beginning, Telugu had much in common with Kannada and this affinity persisted to a relatively late stage in the development of thetwo languages. Pampa and Ponna, two of the greatest Kannada poets, came from the Telugu country. Early Telugu prose and verse can now be traced only in inscriptions like those of Telugu-Chodas and the Eastern Chālukyas. Beyond doubt there must have existed much unwritten literature of a popular character which enlive
ed the daily life of the common folk ; such desi compositions may have included ·lalipatalu (songs of the cradle), Melukolupulu (songs of the dawn), Mangala haratulu (songs of festivity), Kirtanalu (devotional songs) and Udupupaiali (songs of the harvest).
Pp. 411-42. Religion and Philosophy :
Jains were found in considerable numbers in different parts of the country following their practices without let or hindrance. But soon a great change came in the Tamil country-People began to entertain fears of the whole land going over to Jainism & Buddhism ; growth of emotional bhakti to Śiva or Vishnu and hatred of Buddhists and Jains ; challenges to public debate, competition in the performance of miracles, tests by means of ordeal, became the order of the day. Appar or Tirunavukkarasu a Śaiva was attaracted to Jainism in his early years-joined the Jain monastery at Pataliputra (Cuddalore) as a monk by name Dharmasena; further story given of his reconversion to Saivism.

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1335
The Pāņdya countıy almost overrun by Jainism ; Sambandar (Nanasambandar) Vanquished the Jain in debate and converted the Pāņdya King and his subjects to Saivism ; 800 Jains were put to death by impalement at Madura ; middle of the seventh century ; his Pandya contemporary was either Märavarman Avanisulamani or his grandson Arikesari Mārauarman.
P. 415. Tirumalisai an elder contemporary of Pallava Mahendravarman I, is said to have practised Jainism, Buddhism and Saivism.
P. 416. Yuan Chwang, who visited South India in 642, remarks that Buddhism had yielded to Digambara Jainism.
P. 419. Rämānuja won over the Hoysala, King Vishnu Vardhana from Jainism.
Pp. 426-27. Jainism had more influence than Buddhism on the life of the people, particularly in Karnataka and in the Tamil country owing to the striking contributions made by the Jain authors to the literatures of Kannada and Tamil. The Tain Temple built at Aihole by Ravikirti in the reign of Pulakesin II, was the abode of all excellencies; Jain temples and monasteries built in the extensive dominion of the Chalukyas and the Rashtrakūtas. Many early western Ganga monarchas followed Jainism and it also found patronage under the Eeastern Chalukyas. Amma II, (mid-tenth century) built two Jinalayas & established salras (feeding houses) attached to them where śramaņas (Jain monks) of all the four castes were to be fed.
Jainism had much in common with Hinduism. In 812 a Jain temple was endowed for the removal of trouble caused to a Chalukya Vimalāditya by the planet Saturn. In many Jain grants, endowments for daily rites ; influential guilds of merchants included a strong Jain wing in their membership. Jainism not altogether disappeared from the country.
P. 427. The Äjivikas.
P. 434. Khandagiri and Udayagiri rock-cut chambers. The Courtyard of the Räni-gumphā constituted an open air theatre. In the Ganesa Gumpha the entrance steps are flanked with figures of elephants, the first appearance of the sculptured animal motiff at the entrance to a rock-cut hall,
P. 438. The Ajantā style of Painting seen in a Jain cave at Sittannavāsal.
P. 445. At Ellora are five Jain excavations of the ninth century but only three of them Notable--Choța-kailaso ; Indrasabha and Jagannatha-sabha both two-storeyed.

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P. 461. Two Jain monuments at Śravana Belgoļa both creations of Chāmundaraya, the minister of the Ganga King Rācamalla IV ; Chāmund-rāya basadi on the side of the Chandragiri hill ; built orginally about A.D. 980 although in its present form the structure is typical of Chola architecture of early twelfth century. The other is monolithic image of Gommata on the Indrabttea hill (A.D. 983).
P. 462. One feature common to Jain temples of the South is the mänastambha standing in front of the temple on a wide square base of several moulded steps ; the column generally square in the lower part, circular above, bears shallow flutes crossed by lateral bands at regular intervals'. The capital is generally a fluted vase supporting an elaborate super-structure carried on an abacus supported by figures of rampart gryphons. Some of these free standing pillars are over 50 feet in height.
1421
N. Lakshminarayan Rao-Eminent Women of Karnataka. (Q.J.M.S. Vol. 45, No. 1. 1954), Bangalore.
P. 3. Kumkuma-Mahadevi (C. 708 A.D.). Among the early philanthropistsKumkuma Mahadevi, the younger sister of the Cālukya King Vijayāditya (696734 A.D.); responsible for the construction of a Jain temple (Jina bhavana) at Purigere (Lakshmeśvara, Dharwar Distt.). Vijayāditya made the gift of an entire village called Guddigere for its maintenance.
Pp. 6-7. Dānacintämaņi Attimabbe (C. 993 A.D.). Born in a family of learned men, her grandfather was a renowned Jain named Nāgamayya who had two sons, Mallappayya and Ponnamayya. General Mallappayya, the father of Attimabbe, was a great scholar, a reputed astrologer, an excellent teacher of archery. He had another doughter named Gundamabbe. Both married to Nāgadeva, commander-in-chief of the Calukyan armies and son of Dhallapa, the Prime minister. Attimabbe prepared a thousand manuscript copies of Ponna's Šāntinātha Purana. She patronised the famous court-poet Ranna (author of Gadayuddha). At her instance he wrote Ajita Purāņa. She made one thousand and five hundred golden images of Jina. She constructed a number of bastis.
P. 12. Santaladevi (1117-1131 A.D.) a Jain-she was the senior queen of Vişnuvardhana (Hoysala). She constructed Savatigandhavarana-Jinālaya at SarvanaBelgoļa in A.D. 1123. A great patroness of architecture and a highly accomplished, cultured and charming lady ; proficient in all arts, an earnest student of the

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Bharatagama, a crest Jewel in dancing, a Sarasvati in singing. A Brahaspati in discrimination, a Vacaspati in ready wit etc. on account of her religious toleration she is praised as 'the cause of the elevation of the four samayas (creeds) and a jewel of protection to all faiths.
1422
Sunil Chandra RAY-The Gupta Phase at Nalanda. (Ind. Hist. Cong. 17th Ses. Ahmedabad), 1954.
P. 78. Nālandă an outlying part of the city of Rajagṛha; Mahavira spent here not less than fourteen rainy seasons (Sutrakṛtänga and Kalpasitra).
1423
1337
Dasharatha SHARMA-New light on Alauddin Khilji's achievements from a Jain Book of 1336 A.D. (Ind. Hist. Con. 17th Sess. Ahemdabad, 1954.
P. 240. The main topic of the Nabhinandana-Jinodhara-prabhandha, is the installation of the image of the Jaina Tirthankara, Adinatha by a Jain officer. Incidentally it mentions the chief achievements of Alauddin Khilji, the Sultan responsible for the destruction of Jain images in Gujarat. A study of it is necessary for writing the social, economic and religious and political history of the period.
1424
Sudhakar CHATTOPADHYAYA-The Date of Pusyamitra Sunga. (Ind. Hist. Cong. 17th Sess, Ahmedabad), 1954.
Pp. 102-3. Häthigumphä inscription-Khâravela contemporary of Satakarni, the third king of the Satavahana line. Date of Khäravela: Hathigumphä scripts. more developed than Besnagar inscription of Heliodorus; sculptures of Mancapur caves posterior to Bharhuta's; reference to a canal excavated three hundred years before a Nanda king: Khāravela's time later half of the first century B.C. His fifth regnal year 24 B.C.

1425
BUDDHA PRAKASH-Historical Characters in the Mudraraksasa of Visakhadatta. (Ind. Hist. Cong. 17th Ses., Ahmedabad), 1954.
127. The Mudräräksas refers to a relative of Chandra Gupta Maurya, named Mahārāja Balagupta or Beladevagupta; identified with Balabhadra Maurya. connected with the third schism of the Jaina Church in 214 A.V.

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1426
Radha Kumud MOOKERJI---Asoka. Second Ed. Delhi, 1955.
P. 7. Asoka's younger brother Mahendra alias vitāśoka was beheaded, being taken for one of the Nirgranthas upon whose heads the local king set a price.
P. 13. A denfinite and long-continued tradition describes Chandragupta (Grand father of Asoka) abdicating and retiring as a Jain saint at Sravana Belgola in Southern Mysore, upto which, his dominion must have extended (PLUTARCH : Life of Alexander, Ch. LXII)
P. 31. Asoka's Edicts State “Dignitaries of piety (Dharma Mahāmātras) were appointed over all sects-Ājivikas, Nirgranthas etc, in 257 B.C.
P. 59. Asoka's personal religion, there is a view that it was Jainism.
P. 64. Asoka's toleration-promoting the interest of Brahmanas, Ājivikas and Nirgranthas equally with the Buddhists through the instrumentality of his officers, the Dharma-Mahāmātras.
Pp. 70-71.nl. Jainism mentions 18 kinds of of pāpa and 42 of asrava (STEVENSON--Heart of Jainism), Pp. 302-05) of which three are also mentioned by Asoka (P.E.III). Five kinds of asrava mentioned in Jaina works, Asoka followed the Jain rather than the Buddhist view of asrava. D.R. BHANDAKAR (Asoka, Pp. 129-30) finds a further borrowing of Asoka from Jainism in his use in the Edicts described; Asoka tried to include the sāra of Brahmanism, Buddhism and Jainism in his own Dharma.
P. 84. The uniscribed Asokan Pillar located at the village now called Koluha (from ancient Kollāga) near the ruins of old Vaiśāli. Modern Basarh; this locality was the birth place of Vardhamāna Mahāvira.
P. 100. Among the dissenters (Pashandas) the most prominent in Asoka's time were the Nirgranthas (Jains), and the Ājivikas.
P. 179. n.3. In fixing their Uposatha days, the Buddhists and Jainas took over the Brahmanical usages (cf. Vishņu, LXXI, 87; Manu, IV.I 13-114).
P. 186. Pillar Edict VII-Dharma Mahamätras shall be employed among Brahmanas and Ajivika ascetics among Nirgranthas, too.

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P. 201 n.1. In three inscriptions of the Barahar hill caves, there is dedected an attempt to chisel away the word Ajwvikeh Dr. A. BANERJI Sastri fastens the mischief on Khāravela, a Jain (Sec. HULTZSCH, Corpus, p. XXVIII, JBORS, XII, Pp. 49-52; 58-62).
1427
K. A. Nilakanta SASTRI- A History of South India. Madras, 1955.
P. 79. King Nanda and the statue of Kalinga Jina.
Pp. 80-81. Jain accounts of the end of Chandragupta Maurya.
P. 190. Kālaka being insulted by king Gard habhilla of Ujjain, persuaded the Sakas to invade Ujjain. Gardabhilla's son Vikramaditya founded an era in 57 B.C.
P. 111. Inscription of Khäravela contains the only early epigraphic reference to the kingdom of the Tamil country after to Asoka inscriptions; Tamiradeśsanghātam -confederacy of Tamil states.
P. 112. Silappadikaram cannot he placed earlier than the fifth century.
P. 346. Dhananjaya (1150) a Digambara Jaina of Karnataka, compiled Namamala, a lexicon of synonyms.
P. 348. Tolkappiyam-close of A.D. 100-300.
Pp. 355-56. Silappadikaram an unsurpassed gem and unique in the whole range of Tamil literature its theme.
P. 356. Perun gadai (Sanskrit Brihat-Katha) of Kongu-Velir a great poem by a lain author, of which only parts are available--tells of the adventures of Naravānadatta, the son of the celebrated Udayana of Ujjain; as a narrative poem the Perungadai has exceptional merits; Valaiyāpati and Kundalakesi are the two other Taina Kavyas in Tamil which have been lost but were once counted among the five great Kāuyas. The commentary on the Tapparungalam, a Jain grammar, cites many works on grammar by Jaina authors.
P. 358. Jivaķacintamani of the Jaina ascetic and poet Tiruttakkadevar composed early in the tenth century—the story. The great poem is said to have been the author's answer to a challenge that while Jaina writers were admittedly distinguished in the field of religious literature, they could make no contribution to the literature of love. The author is thought to have been a Chola prince by birth,

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P. 359. Tolamoļi (a man of unsurpassed eloquence) whose Sulamani handles a Jaina puranic theme in very mellifluous verse and is counted among the five minor Kayas of Tamil literature, belongs to the tenth century.
1340
P. 363. Jasambodani of Devendra-munivar, a Jaina work, expounds in detail twelve modes of meditation. The work is replete with mythical stories and ancedotes and its metres resemble those employed in contemporary Tamil inscriptions.
P. 363. In the field of Tamil grammar, the Yapparungalam and Tapparungalakkarigai, two authoritative works on prosody, were composed by Amitasägara, a Jaina ascetic of the close of the tenth century. Both the works have lucid commentaries, that on the Karigai being by a certain Gunasägara, also a Jaina ascetic and probably a pupil of Amitasägara.
P. 364. The Neminadam of Guṇavirapandita is a short treatise treating of the orthographs and parts of speech of the Tamil language. The author, a Jaina of the time of Kulottunga III, named his work after Neminatha, the Tirthankara of South Mylapore. Another work of the same writer on prosody was Vaccanandimalai (the Garland of Vaccanandi), named after the author's guru; it is also known as Venbappaltiyal. The Nannul (The Good Book) was the work of Pavanandi, another Jaina grammarian, patronized by a Ganga feudatory of Kulottunga III. By its simplicity and terseness, it has practically displaced all other books as the beginner's hand-book of Tamil grammar. The Purapporal-venba-malai of Aiyanaridanar, another Jaina writer, defines the conventions governing the turais (situations) of puram and illustrates each turai by a venbā it is said to be based on an early work called Pannirupadalam.
P 365. Šiva-Nana-Sittiyar (a work on Saivism) of Aranandi contains critical discussion of rival systems including two schools of Jainism.
P. 374. The period 1200-1650: The commentaries of Mayilainathar on Nannul and of Perundevanar on Virasüliyam, both works of grammar, were among the carliest. Then came the glors of Adiyarkkunallar on Silappadikaram; a very learned and elo quent commentary remarkable for its extensive and instructive citations from numerous old works now lost.
P 375. In lexicography, the most popular lexcion Nigaṇndu-cudamani was composed by a Jaina author by name Mandalapurusha most probably in the reign of Krishnadeva Raya of Vijayanagar.
P 375. Kannada: Nripatunga's Kazirajamärga (850), the earliest extant work on rhetoric in Kannada; according to this work Kannada country is said to have extended from the Kaveri to the Godavari, and thus included much territory in the

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north where now Marathi is the spoken language. Śrivardhadeva, also called Tumbulurācārya from the place of his birth; his Cudamani, a commentary on the Tattvarthamahasastra, in 9,60,000 verses. Another writer of this early period (c. 650) was Śyāmakundācārya. Both these ācāryas like most early Kannada writers, were
4
Jaina.
P. 376. Pampa-his two great poems Adipurāņa and Vikramarjuna Vijaya; Pampa's Junior contemporary was Ponna whose principal work is the Santipurana. He wrote also the Jinaksharamala, an acrostic poem in the praise of the Jinas.
Ranna, who, with Pampa and Ponna, completes 'the Three Gems' who usher in Kannada literature in full panoply, adorned the court of the Chalukya king Tailapa II and his successor. Born in 949 he rose to the rank of Kavicakravarti. His Ajitapuran (993), the Sahasabhima-Vijaya or Gadayuddha (982); Paraluramacarita and Cakresuara-carita (no longer extant); and a lexicon Ranna Kanda.
Chavandaraya, one of Ranna's early patrons, was a feadatory of Ganga Racamalla IV, who conferred on him the title Raya for his colossus of Gommatesvarahe composed in 978 the Chamundaraya-puraṇa, the earliest extant prose work in Kannada treating of the legends of 24 Tirthankaras, 12 Cakravartis, 9 Balabhadras; 9 Nārāyaṇas and 9 Partinarayanas, 63 in all. Nagavarma I, a pupil of Ajitasena, his Chandombudhi, 'Ocean of prosody' is the earliest work on the subject in Kannada.
P. 378. Śridharācārya, a Jain Brahmin showed his capacity for scientific writing (Sastra-Kavitva) in his Jataka-tilaka (1049), the earlist work on astrology in Kannada, and his capacity in belles letters (Kävya Kavitva) in his Candraprabhacarita, no longer extant. The Jain Nagavarmācārya, patronized by Ganga Udayaditya (1070), a feudatory of Someśvara II, at Bonavase, was the author of Candra cüḍāmaṇiŝataka on the ethics of renunciation.
P. 378. The next great writer was Nagachandra (c.1105), who built the Mallinätha Jinalaya at Bijapur, and wrote the Mallinathapurana, a Campa. But he is best known for his Ramacandracaritapuräna. To the first quarter of the twelfth century belong a Jain polemic Samayaparikshe of Brahmasiva which seeks to establish the superiority of Jainism over all other creeds. About 1145 Karnaparya wrote Neminathapurana.
A work on medicine, Pujyapada's Kalyaṇakāraka, was translated from Sanskrit into Kannada by a Jaina author Jagaddala Somanatha.
P. 379. Räjäditya (1190), a Jain of Pūvinabage, showed great skill in reducing to easy verse the mathematical subjects he dealt with in several ganita works like

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JAINA BIBLIOGRAPHY
Vyavahāra ganita, Kshetra-ganita and Lilavati Jaina writers continued to flourish under the later Hoysalas, and the lives of the Tīrthankaras formed their themes. Nemicandra wrote the Lilāyati, Ardha Nemi (Neminātha-purāna). Jaina, a poet and a minister and a builder of temples wrote the Yasodharacarila (1209), Anantanātha-purāna (1230). Bandhuvarma wrote the Harivamśābhyudaya and Jiva Sambodhana.
P. 380. Kumudendu (c.1275) wrote a Jain Rāmāyaṇa. In the age of Vijayanagar (1336-1650) the Jainas were being steadily pushed out by the rising influence of Saivas and Vaishnavas; yet they continued to write in Kannada on the lives of Tirthankaras. Madhura (1385) wrote Dharmanatha-purāna, a short poem in praise of Gommateśvara of Śravana Belgo!a; Vritta Vilasa, author of Dharma-Parikshe and Šāstrasāra. The life of Jivandharaja was a favourite subject and was handled three times over by Bhāskara of Ponugonda (1424), Bommarasa of Terakaņāmbi (c. 1485) and Koteśvara of Tuluvadesa (c. 1500). Bāhubali of Sringeri (c. 1560) wrote the story of Nāgakumara.
P. 381 Jainism flourished in the Tuluva country more than anywhere else in this period when two colossal Jain statues were erected --one at Kārkal in 1431 and the other at Yenur in 1603. Accordingly we have four authors from that country. First was Abhinava Vādi Vidyānanda of Gersoppa; in 1533, he composed the Kārpasāra, an anthology, he gives the names of many of the poets of the period 900-1430. Sālva (c. 1550) produced a Jain version of the Bharata. Ratnākara-varni, a kshatriya of Mudabidire wrote Trilokasāra (1557) on cosmology; the Aparajita-Sataka on philosophy, morals and renunciation; the Bharateśvara-carila. Many songs by this author are known as Anngaļapada 'songs of the brothers'. Nemanna's Jñäna-bhāskara-carite (1559), exalts meditation. Ayata-varma wrote Ratnakarandaka, a Campu translated from Sanskrit, treats of 'the beliefs and duties of the Jains'.
P. 387. Important works of the early 17th century: Karnataka Sabdanušāsana (1601) of Bhattākalanka Deva, the most comprehensive grammar of Kannada. The re-consecration of the Gommata statue at Sravana Belgoļa in 1612 was described by poet Pancabāņa of that town in his Bhujabalicarite (1614). The Kārkala image was rededicated in 1646 and its history and that of Gommata from the subject of KarkalaGommatesvara carita of Chandrama of the Tuluva country. Bijjala-rāya-caritra, giving the Jain version of Basava's life at Kalyāna and fina-munitanaya on Jain morals are other works of the period.
Pp. 419-20. Jainism :
Jainism had more influence than Buddhism on the life of the people, particularly in Karnataka and in the Tamil country owing to the striking contributions made

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1343
by Jain authors to the literatures of Kannada and Tamil. The Jain temple built at Aihole by Ravikirti in the reign of of Pulakesin II, is said to have been the abode of all excellencies ard Jain temples and monasteries continued to be built everywhere in the extensive dominions ruled by the Chalukyas and the Rāshtrakūtas. Rashtraküta Amoghavarsha I, sound solace by retiring to a Jain monastery more than once in the course of his long reign. Many of the early Western Ganga monarchs were followers of Jainism, and it also found patronage under the Eastern Chālukyas, Amma II, (mid-tenth century) built two Jinalayas and established satras (feeding houses) attached to them where sramaņas (Jaina monks) of all the four castes were to be fed. Jainism had much more in common with Hinduism than Buddhism. In 812 a Jain temple was endowed for the removal of trouble caused to a Chālukya Vimalāditya by the planet Saniscara (Saturn). In many Jain grants we find that the donors are required to use the proceeds of the endowment for their daily rites and observances in terms identical with those employed in Hindu donations; and influential guids of merchants often included a strong Jain wing in their membership. Soon after the establishment of Vijayanagar, Jains complained to king Bukkarāya of persecutions by the Vaishṇavas. The monarch interceded (1368) and declared that both parties should practise their respective religions with cqual freedom and without mutual interference. Though Jainism has been steadily losing ground it has not altogether disappeared from the country--particularly in parts of Gujarat.
P. 426. Khandagiri Udayagiri caves---35 in number : there are many unidentified sculptured scenes from Jain legends in the gumphầs. The courtyard of the Ranigumphä, there is reason to think, constituted an open-air-theatre, In it are the remains of channels for the distribution of water throughout the structure. In the Ganesa-gumphā the entrance steps are flanked with figures of elephants, the first appearance of the sculptured-animal motif at the entrance to a rook-cut hall which was developed with such wonderful effect later at Ellora and Elephanta (where, however, the elephants are replaced by lions).
P. 453. Two Jain monuments at Sravana Belgola, creations of Chāmundarāya the minister of the Ganga king Rachamalla IV, Chāmundarāya basadi it measures 70 ft. in length and its width is 36 ft. ; built originally about 980 although in its present form the structure is typical of Chola architecture of the early 12th century. Image of Gommata, eight 56 ft. carved out in 983 represents the ascetic standing entirely nude and absorbed in meditation. Two other monoliths, were made in Kanara; one over 40 ft. high at Kārkal in 1432, and the other at Yenur, about 35 fc. high, in 1604. Mänastambha a common feature to a Jain temple of the South Some of these free-standing pillars are over 50 ft. in height and are themselves impressive works of art. These stand in front of the temple on a wide square base of several moulded steps. The column is generally square in the lower

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JAINA BIBLIOGRAPHY
part but becomes circular above and bears 'shallow flutes crossed by lateral bands at regular intervals'. The capital is generally a fluted vase supporting an elaborate super-structure carried on an Nabacus supported by figures of rampant gryphons,
1428
C. SIVARAMAMURTI-Royal conquests and cultural migrations in south India and the Deccan, Calcutta, 1955.
P. 10. Mahendravarman was a Jain originally and later on he was converted by the saint Appar. The Pandya king Arikesari Paränkusa was also a Jain but later on converted. The story of Sambanda gives a graphic account of how the saint convinced the king and converted him and how the Jains suffered a defeat.
Colossal monolithic Buddhas and Jaina figures like those from the Southern Tamil districts a few of which are now preserved in the Madras Museum.
1429
S. B. DEO-The History of Jaina Monachism from Inscriptions and Literature. (Bulletin of the Deccan College Research Institute, Vol. XVI. Nos. I-4) Poona, 1956.
Pages 608. Part I, Chapter I-Indian Monachism; Chapter II, The sources for the study of Jaina monachism; Chap. III, the origin and antiquity of
Samanism;
Part II. Chapter I: The historical background of Jain monachism;
Part III-Chapter I: The Angas and the Malasätras; Cha. 2, The Chedasätras, Niryuktis and the rest of the texts of the canon; Chapter 3, the post canonical texts; Chapter 4, the order of nuns ;
Part IV. Chap. I. Jaina monachism from epigraphs; Social Impacts of Jaina monachism;
Part V. Chapter I. Part VI.-Chapter I.
tions.
Conclusions. Appendix; Bibliography and abbrevia

1430
P. C. Roy CHOUDHARY-Jainism in Bihar. Patna, 1956.
Contents-Jainism and Bihar; Jain Religion: Jain Architecture; Paras Nath hills; Kuluha hills; Jain antiquities (Mandehum and Singhahur Gaya, Shahabad, Bhagalpur, Patna and Muzaffarpur).

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N. K. SAHU (Edt. by).-A History of Orissa, Vol. I by W.W. Hunter, Andrew Stirling, John Beames and N.K. Sahu-Sushil Gupta (India) Ltd, Calcutta, 1956.
1345
P. 50n. The ancient capital of Kalinga was Dantapura identified with Palura; during Asoka's reign it was at Tosali and at the time of Kharavela, it was at Kalinganagar; both of these may be located in between Dhavli and Khandagiri hills.
P. 55. The Buddhist hermits of Orissa-their principal settlement at Khandagiri-some caves described.
(n. 26)-Khandagiri and Udayagiri hills were the strongholds of Jainism; HUNTER evidently mistakes the Jainas as Buddhists.
Pp. 56-61. A temple of the Jains, the religious descendants of the Buddhists. now crowns the top of western hills; topography friezes caves and sculptures descri
bed.
(n. 27-28). The sculptures in the caves of Khandagiri and Udayagiri belong to Jainism; -Jainism is much older than Buddhism. HUNTER wrongly makes the Jainas, the religious descendents of the Buddhists.
(n. 29). The temple is dedicated to Ṛṣabhanatha-Recently an over life size image of Parsvanatha in Kayotsarga pose, carved out of black marble, has been enshrined to the right of the temple.
(n. 32). The Rani-nur (Queen's palace) gumpha was excavated for the Jaina ascetics and had no connection with the Buddhists. It is believed to be the place of retirement for the queen of king Khäravela.
(n. 33) The abduction scene is identified with the Vasavadatta-Udayanastory (Journal of the Kalinga Historical Research Society, vol. I, No. 3, P. 241); the frieze-marriage of Pärivanätha (Puri District Gazetteer) depict the scenes from the life of King Kharavela himself.
(n. 34) HUNTER ascribes the foundation of Kalinga to 8th century B. G., king Karander (Karakandu), the disciple of Pärivanätha was ruling over Kaling a about that time (Uttaradhyayana sutra, S. B. E. xiv, p. 87).
Pp. 65-66. Short biography of a Kalinga king given according to an inscription.
(n. 45). King Kharavela of Chedi dynasty; the Häthigumpha inscription depicts his activities Bibliography of Kharavela inscription given: For Häthigumpha-Kharavela Inscription vide: Prince. JASB, vi, Pp. 1075-91; Cunningham,

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JAINA BIBLIOGRAPHY
Corp. Ins. Ind., Pp. 27f; 98-101; 132ff; R. L. MITRA, Antiquities of Orissa, ii, P. 16ff; Bhagwanlal INDRAJI, Actes du Sixieme Congress International des Orientalistes, pt. iii, sec. 2, pp. 152-77; BÜHLER, Indian Studies, iii, p. 13; FLEET. JRAS., 1910, 242ff; 824; Luders List No. 1345; K.P. JAYASWAL. JBORS., iii, p. 425ff; iv. p. 364ff; xiii, p. 221ff; F.W. THOMAS, JRAS., 1922, p. 83f; K.P. JAYASWAL and R.D. BANERJI, Ep. Ind. xx. p. 72f; B.M BARUA, Old Brahmi Ins. No. I; Ind. Hist. Quart. xiv, p. 261ff; D.C. SIRGAR, Select Inscriptions, p. 206ff.
P. 70. Kharavela, although a Jain, showed favour to both the Brahmanists and the Buddhists.
P. 82. The southern yavanas claimed Andhra descent, came from the eastern side of the Peninsula, and were originally of the Jain religion.
(n. 103). The accounts given about the Southern yavanas are erronous; they belong to western Ganga dynasty, these rulers were great patrons of Jainism.
P. 87. While Buddhism continued as Buddhism in India, the yavanas were typical Buddhists; and when it merged into Jainism, the yavanas became equally identified with the Jain faith.
P. 91 (n. 126). Many of the Jain and Buddhist rock-cells were converted into Hindu shrines.
P. 122. In the old settled and strongly Aryan provinces, the composite creed took the highly spiritual form of Jainism. Mount Abu, the richest effort of Jain devotion-its carving and detail stand unrivalled.
P. 123. Jain-worship still maintains at Khandagiri.
P. 135. Jainism co existed separately and immicably with Buddhism and Hinduism in the Central Provinces.
1432
K. C. JAIN-History of Bhimmal, (Proc. IHC, XXIVth Session), Calcutta, 1963.
Pp. 35-36. The old name Bhimmal, modern Śrimala, is situated about 105 miles south-west of Jodhapur. Two Jainas contributed to the repairs of the Jagatasvämi temple of this place. Bhimmal was a great centre of Jainism and there were several Jain temples. The people of the eastern gate of Śrimala accepting Jainism from the Jaina saints in the 8th cent. A.D. were called Pōravālas. The forefathers of Lollaka of Poravala caste living at Śrimālapattana constructed the Jaina temple at Bhijaulia.

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M. AROKIASWAMI-The antiquity of Mysore, (Q. J.M.S. Culture and Heritage Number, 1956), Bangalore.
P. 103. The region of modern Mysore was very important from very early times and served as a kind of half-way-house for all who discended on the South from the North. The pious expedition of Chandragupta and a band of Jain ascetics led by Bhadrabahu reaching Mysore in the first half of the third century B.C.
1347
1434
P. V. BAPAT (General Editor): 2500 years of Buddhism, (Delhi, 1956); P. L. VAIDYA: Origin of Buddhism (Chap. II).
P. 11. Five types of Śramanas including the Nigantha (Jaina) and the Ajiva which are mentioned in the Jaina literature frequently.
P. 13. The Jaina group their 363 schools broadly into four, namely, the Kriyavada, the Akriyavada, the Ajnanavada and the Vinayavada. Mahavira being shown as the champion of Kriyavada. The principal tenets of the Kriyavada school are that misery.
P. 14. Is the result of one's own acts, and is not caused by anything else, that release from Samsära can be secured by knowledge of the highest truth and by good conduct. According to Jaina sources Ajita kešakambalin is the champion of the Akriyavada which roughly corresponds to the Lokayatika or the Cärväka school. No specific mention of any teacher who believed in the doctrine of Vinayävåda is found in Jaina sources.

P. 15. Nigantha Nätaputta, who is no other than Mahavira, the founder, or, according to the Jaina tradition, the last prophet of the present world cycle, seems to have been slightly older than the Buddha. He preached ethical doctrines without apparently knowing that similar ideas had been held by an incomparably senior ascetic, Pariva. The latter is Mahavira's predecessor and lived 250 years before Pārśva. Mahavira.
P. 16. Pārsva's ethical code consisted of four rules while that of Mahāvira's consisted of five. The disciples of Päriva and those of Mahavira met at Śrävasti and brought about the union of these two schools. In Samaññaphala-sutta Nigantha

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Nātaputa is mentioned as having held the doctrine of four-fold restraint, In the Udumbarika-Sibanda-sutta, the restrainsts ascribed to him are different, but identical with the four vows of Pārsva. Jainism is not only a purely ethical system but also philosophical-Anekānta or Syadvada. Jainism enjoins such behaviour as does not cause injury to any Jiva. The Anguttara, and the seventy-fourth sutta of the Tikanipata, redicule the Jain doctrines particularly its idea overcoming sin, its restraint on movements and its insistence on certain types of clothing. Makk hali Gosāta, a contemporary.
P. 17. Of the Buddha belonged to the sect of the Aulakas or naked ones. He is said to have been a disciple of Mahāvīra, before he founded the Ajīvika.
P. 20. Schools While Mahāvira clung to the docrine of Atlakilamatha or selfmortification, as against Kassapa, Ajita, Gosāla and Sanjaya, the Buddha preached the Majjhima-patipada or the middle path.
P. V. BAPAT--Ashok (V. Asoka and the Expansion of Buddhism).
P. 58. Asoka advocated tolerance for all religious sects and denominations, and respect for all pious men, such as the Sramanas, Brahmanas, Ājivikas and Jainas.
Nalināksha DUTTA-(i) The pali Sutta Pitaka II (The Buddhists Teachings).
P. 156. The Pasādika Suttanta was delivered when dissension occured among the followers of Nigantha Nātaputta soon after his death.
K. A. Nilkanta SASTRI--Chpat. X Chinese Travellers.
P. 270. Yuan Chawang in his account of Banaras describes of some people who are naked, others who rub their bodies with ash, or practice cruel mortifications in order to escape samsāra of the Jainas.
S. K. SARASWATI :
A. In Northern India, (Chapt. XII, Places of Buddhist Interest).
P. 319. Apart from its Buddhistic bearing Rajgrha was also an active centre of Jainism in ancient times, as it is now and interesting remains of Jaina shrines and sculptures such as Maniyar Matha are still extant.
P. 320. Vaišāli as the birth-place of Mahāvīra the twenty-fourth Jaina Tirthankara was equally sacred to the Jainas.

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D. B. DISKALKAR : B. In Western India, (Chapt. XII-Places of Buddhist Interest).
P. 336. The author is of opinion that it is due to the stronger influence of Jainism and Brahmanism that the influence of Buddhism declined in Karnatak.
(Chapt. XIII-later
N. Aiyarswami SASTRI ; Approach to Hinduism Modifications of Buddhism).
P. 342. According to Sir R.G. BHANDAKAR, the Bhagavadgitā and the Bhakti movement owe their origin to the stream of thought which began with the Upanişads and culminated in the rise of Buddhism and Jainism in eastern India.
P. 354. The person who has been able to bring under control all the three violences (dandas), vocal, mental and physical, is called the tri-dandin. The term danda' in this particular sense is characteristic of the Jainas also as described in Majjhima.
P. 357. It is likely that after Asoka's prohibition of animal sacrifice some reformed Hindus and Jainas, took up the cause and roused sympathy in favour of the Asokan mission.
1435
S. Silva-The Bangārs, (Q.J.M.S.-Culture & Heritage Number, 1956), Bangalore.
Pp. 165-69. Among the Jain families that held sway over some tracts of South Canara (Tuluva), the Bangārs are the most magnificent. They shed a great lustre on the culture of Tuluva. Their history can be fairly linked together from the year 1157 A.D. (S. 1079). These Kings add to their names the title of Vira Narasimha. Descriptions given of all such kings.
(1)
Vira Narasimha Banga Räja (Vira Narsimha-1157-1208 A.D.)
(2) Chandrasekhara Banga Rāja (1208-1224 A.D.).
(3) Pandyappa Banga Rāja (1224. 1239 A,D.) (also known as Santa Rāja).
(4) Vittal Devi (1239-1264 A.D.). (5) Kāma Rāja I ( 1264-1274 A.D.). (6) Padumala Devi (1274-1287 A.D.).

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(7) Havali Banga Rāja I (1287–1323 a.d.). (8) Samkara Devi I (1324-1349 A.D.). (9) Havali Banga Rāja II (1349-1400 A d.). (10) Laksmapparasa Banga Rāja I (1400-1455 A.D.).
(Popularly known as Mammanna Banga). (11) Samkara Devi II (1455-1491 A.D.). (12) Kāma Rāja II (1491-1533 A.D.).
(13) Havali Banga Raja III (1533-1545 A.D.). (14) Laksmapparasa Banga Rāja II (1545-1556 A.D.). (15) Kāma Rāja III (1556-1612 A.D.).
(16) Laksmappa Banga Rāja III (1612-1628 A.D..
(17) Havali Banga Rāja Vodeya IV (1628-1631 A.D.).
(18) Samkara Devi III (1031-1653 A.D.). (19) Havali Banga Rāja V (1653-1699 A D.). (20) Laksmapparasa Banga Rāja IV (1699-1767 A.D.).
(21) Laksmapparasa Banga Rāja IV (1767-1799 A.D.)
(22) Laksmapparasa Banga Rāja V (1800-1838 A.D.).
In 1838, he was made prisoner by the English. After him, three more were crowned, viz. Kāma Rāja V, Santa Rāja and Padma Rāja. The Kingdom collapsed from 1867. The successor of Padma Rāja is not known. He was ruling till 1923.
1436
D. S. ACHUTA RAO-The Early Wodeyars of Mysore. Their cultural Traditions, Q.J.M. S.--Culture and Heritage Number, 1956), Bangalore.
P. 190. The Wodeyars were known for their catholicity of religious outlook. Cämarāja (C. 1617-37), a devotee of Siva and Vişņu was also a great patron of Jainism,
In C. 1631 he visited Śravana Belgoļa. There he learnt that the worship at the place had suffered as the lands of the matha had been mortgaged and the officia

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ting priest Cārukirti Pandita Yogindra had taken refuse at Bhallakipura owing to the harassments of Jaggadevarāya, the ruler of Canna panna. Camarāja, not merely secured the release and restoration of the mortagaged lands but arranged for the return of the Yogi from the latter place, conferred on him many honours including grants of lands and fully restored religious life at the place (Muni Vam. MSS. Pp. 19-22: E.C.11.S.B, 250, p. 106, No.352, 1634, Pp.1556; Annals, p. 60).
P. 191. The author of Munivanśäbhyudaya (stn. 151) tells us that Jainism had such decisive influence upon Chikkadevarāja during the early years of his reign that he observed the absolute sanctity of all life, he gave up certain prohibited things and used only purified water. Among the celebrated ministers Viśālākṣa Pandita was a Jrina.
P. 192. Karnataka has been the home of tolerance from the earliest times. The Jainas of the Magadhan empire led by Bhadarbāhu found refuse in the heart of Mysore.
P. 193. The Sravana Belgoļa inscription of Bukka I (C.1368) where the sovereign impressed upon the Srivaisnavas and the Jainas that there was no difference what ever between the Vaişnava darśana and the Jaina darśana and that the harm or good done to one must be regarded as the harm or good done to the other shows how the conception of religious freedom was held sacred and invisible and increasingly fostered by the Vijayanagar rulers. Such a spirit of enlightened liberalism is best examplified in the invocatory verse in an inscription in the Cannakeśava temple at Belur founded by the Hoysala King Vişnuvardhana.
ram Sairah Samubasate Siva ili ... Arhan etc. The verse immortalised of unity of all faiths.
the spirit
1437
N. Laksminarayan Rao-The family of Arikesarin patron of Pampa, (Q. J.M.S.), Culture and Heritage Number, 1956, Bangalore.
P. 212. Arikesarin II, the patron of the Kannada poet Pampa who wrote his Adipurāna in 941. That in 959 A.D. Baddega, the son of Arikesarin II was ruling is known from the colophon of Yaşastilaka of Somadeva.
P. 215. Both Pampa and the inscriptions praise Yuddhamalla, the first known member of the family as ruling the Sapadalakşa country,

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JAINA BIBLIOGRAPHY
P 223. Of Baddega III, son of Arikesarin II-we get some information from the colophon of the Yasastilakacampu of Somadevasürin, who was his protege. An inscription says that Baddega had the Subhadhamajinalaya constructed for the use of Somadevasürin, Chief of the Gauda-samgha, this poet is also mentioned in the Parbhani Plates of his son Arikesarin III. In the colophon Somadeva sa s that he completed it at a place called Gangadhara under the patronge of Baddega, son of Arikesarin II, in Saka 881 (A.D. 959) when Räṣṭrakūta Krishna III, was camping at Melpati (North Arcot Dist.) Gangadhara where Baddega resided still exists under the same. name near Vemulavada the capital of these chiefs.
1438
P. B. DESAI-Jainism in South India and some Jaina Epigraphs. Pp. XIV, 454, with 21 Illustrations,
It is the comprehensive history of Jainism in South India with primary emphasis on the Andhra districts, Tamil country and Karnataka, mainly from epigraphical material. Contents:-Jainism in Andhra Deśa (Traditions and Literature, Antiquities and Relics); Jainism in Tamil Nad (Advent of Jainism, Epigraphs, Strongholds of Jainism, some special features, Life and Literature, sage Rṣabhadeo, Hills and natural caverns-Tachchambadi etc.), Jainism in Karanataka, Jain Epigraphs (Antiquities, Incriptions in the Gulbarg and Kopbal districts); Jainism in Karnataka; Jaina monk symbolised; Jainism Vs. Savism. Bad days for Jainism; List of inscriptions edited. Texts of Inscriptions in Nagari script and their summaries in Hindi. Index.
Sholapur, 1957.
1439
A. L. SRIVASTAVA-A Short History of Akbar the Great. Agra, 1957. (1542-1605).
Pp. 58-60. Akbar and Jainism: Jainism exercised even a more profound influence on the thought and conduct of Akbar than Chaistianity. He seems to have come into contact with Jain scholars quite early, in 1582 he is said to have invited one of the greatest living Jain divines, Hirvijaya Süri, from Gujarat to explain to him the principles of his religion; he so impressed Akbar that the emperor practically gave up meat diet.

The teachings of the Jain monks (Munis) produced a remarkable change in Akbar's life. He gave up hunting of which he had been so fond of in his early days and abstained almost wholly from meat diet. He restricted the slaughter of animals and birds, prohibiting it completely for more than half the days in the year. He even laid down the penalty of death for taking animals' life on prohibited days. Farmans were issued to all governors and local officers to abide strictly by the imperial injunctions.

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1353
1440
YUSUF HUSSIN-Glimpses of Medieval Indian Culture, Bombay, 1957.
P. 11. The Vaishnava Alvars and the Shaivite Adiyars (Hindu mysties of the South in the tenth century) had composed popular hymns (parabanha) marked by strong religious emotion. They attached importance to the love of God as the means of salvation. They succeeded in weaning the people away from Buddhism and Jainism, and thus revived Hinduism in the South of India.
1441
Kālidās Nag--Discovery of Asia, Calcutta, 1957.
P. 61......Mahāvīra and Buddha......stand as eternal symbols of Asian Spirituality.
P. 72. In Max Muller's "Books of the East" series most of the books represent early Brahmanism, Jainism and Buddhism.
P. 94. From the age of Mahävira and Buddha we may collect materials and publish them in Encyclopaedia Asiana of Peace and Harmony of the permanent well being of humanity.
P, 103. The Heterodox schools led, by Jaina-Buddhistic scholars, have left us priceless documents on our social, economic and ethical life; the classics of Jainism have not yet been systematically explored ; some Jaina-Buddhist scholars were Encyclopaedists in the own way.
P. 108. Jainism and other religions of India, can offer valuable manuscript materials which are unpublished and unnoticed.
P. 109. Emphasize with the conviction of Mahävira and Buddha that "Conciliation and not conflict is the basis of normal life and society."
P. 110. The immortal truth of non-violence alone can drag mankind out of self-destruction and re-establish us all in the World of Life and Joy.
P. 111. From the age of Mahävira and Buddha, it has been shown that nonviolence alone leads to the permanent solution of the troubles of all beings.
P. 148. Sages (honoured as the "Gymnosophists by the Greeks) -- like Pārsvanātha, Mahāvīra and the Buddha-each a great reformer, as reflected in the texts of Jainism and Buddhism.

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JAINA BIBLIOGRAPHY
P.640. India indifferently represented : Jain woodworks and paintings.
P. 642. A Gujrati Jaina painting (15th century A. D.) representing the tonsure (chudakaraña) of Mahāvīra (in the Boston Museum of Fine Arts).
P. 648. The Free Gallery of Art, Washington, contains illustrated leaves of the Kalpasūtra showing the style of the Gujrati Rajput paintings of the 15th century.
Plate 5. Fig. 8. Jaina like statue by an Argive Sculptor, Delphi.
Plate 9, Fig. 16. Gujarati Jain MS. Painting, 15th century, Boston Museum.
1442
D. G. MAHAJAN--Ancient Dravidion Jain Heritage. (1. H. C. Proc. XIXth Session), Patna, 1957. Pp. 70-79.
The ancient Tamil literature of the Sangam age (300 B. c. to 300 A. D.) is replete with ample references to 'Amanpalli' or rock caverns resorted to by the Jain Munis-ascetic for meditation. The Tamil epic Manimekalai gives a fair perspective of the Jain religion and its doctrines. The natural caverns on the slopes of the bills practically all over the hilly parts of the Tamil Land are sort of ancient haunts of the Jains. The period from 300 A. D. to 700 A. D.--"The age of the Jain Sanghas” was characterised by a militant propagation of Jainism with main seat at ancient Pataliputra, modern Tiruppapuliyar-Thirupadaripuliyar in the South Arcot district, important seat of a most renowned monastery traced as far back as the 3rd century A. D. adorned by Jain Acharya Samantabhadra, also adorned by Acharya Sinhanandi or Sravanandi in the 5th century, by Achārya Dharmasen, who later converted himself into the Saivite sect. Vajranandi Achārya, a pupil of the great Jain Achārya Pūjyapāda, founded in 470 A, D, the great Jain Sangha of Madura.
The period from 700 A, D to 1250 A. D.- the period of the great controversies. The Alvāras and the Nayanamars, the Hindu revivalist, went about the country engaging their Jain and Buddha adversaries in the field of religious disputation. Jain Acharya Vimalachandra, challenged the Saivas, Pāśupatas, Buddhists, Kāpālikas and Kāpālis. Sandusen, Indusen and Kanakanandi were engaged in controversy by the Saivite saint Jnyana-Sambandhar.
Prominent Pallis were at Tirumalai, Tiruppannamalai, Rajendrapuram, Villappakam in North Arcot Dist. Jirunarungondai and Srinnur in South Arcot District; Anandamangalam (Chinglepeth Dist.), Sandalai, Maruttavakudi (Tanjore Dist.) Tirumalwadi in Trichinopolly dist. Tirupperuttikunram known as Jain Kanchi just near the present Kanjeeweram. Perumpallies or large monasteries were at Narttamalai, Aunavasal, Settippatti, Sembatur and Mosakudi.

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1355
Jaina art-Pudukkottai State has more than 50 Jain monuments important for the study of Jain iconography. Frescos in Jain cave temple named "Sittannaväsal Siddhanivasam" are the earliest Jain paintings known in South India.
The Jains formed an integrated part of the entire Tamil Society for not less than fifteen centuries.
Tamil Literature-If Jain authors' works on each and every subject both Jain and non-Jain are excluded from the Tamil literature there will be practically no Tamil literature as such. Some Tamil works mentioned.
1443
K. C. OJHA--The Yavana invader of the Gangetic basin, (Proc., IHC, XIXth Session), Patna, 1957.
P. 174. Dr. K. P. JAYASWAL read the name of inscription. But his reading has been found to be useless. The Hāthigumphā inscription refers to a Satakarni, ruler of southern India. Gautamiputra Satakarni claims in his Nasik cave inscription expulsion of the Graeco Bactrians along with the Sakas and Pahlawas. It is clear that the Graeco Bactrians were occupying some parts of inner India in the time of Khāravela and śātakarni kings, that is about the beginning of the Christian Era.
1444
C. StvaramMURTI -- Presidential Address. (Prof. IHC, XXth Session), Bombay, 1958.
P. 25. Kundavai, a sister of Rājarāja Chola, endowed a Jaina institution at Nagapattinam. A Vijayanagar monarch brought about place between Vaişnvas and Jains by requesting his own Rajaguru literally to shake hands in friendship with the Jaina preceptor.
1445
K. A. Nilakanta SASTRI-A Note on Virasaivism-Its History and Doctrine. (Pr. & Tr. A. I. O. C. 18th Sess, 1955, Annamalainagar, 1958).
P. 386. 1 he reign of Bijjala, the first and greatest of the Kalachuris who ruled in Kalyāni in the second half of the 12th century, was remarkable for a notable revival of Saivism (Virasaivism of Lingāyatism) in Karnataka. Knowledege of this movement comes mainly from literary sources of a Purānic character, much mix ed

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with legendary and miraculous occurences. The Puranas are both Śaiva and Jaina in origin, the Jaina versions being, generally latter and perhaps relatively less trustworthy.
P. 389. Both the Virasaiva and the Jain literary sources say that Bijjala was a Jain. (JBBRAS. Vol. VIII, p. 78 and DKD). The Jainas usually described all important persons from Chandragupta Maurya downwards and even such Puranic figures as Rama as Jainas, and not much value can attach to such testimony. Bijjala was a Saiva. The story of Ekantada Ramayya (Lingayat) and the Jainas; Ramayya's challenge...if the Jainas would wager their 800 temples including the Anesejjeya Basadi in Lakshmeśvara. Jainism in Karnataka suffered most by the impact of the new Saiva revival.
1446
S. S. MALWAD-Swadi Dynasty. (Pr. & Tr. A. I. O. C. 18th Sess. 1955. Annamalainagar, 1958).
Pp. 295-296. Krishnadevaraya of Vijayanagara (1508-1542) made his sister's son Arasappa Naik the ruler of Swadi which belonged to local chiefs of Kadamba family. Thus Arasappa Naik (1555-1598) became the founder of Swadi dynasty. He patronised the four monasteries at Swadi, viz. Brahmin, Vaishnava, Jaina and Virasaiva. It was during his time that Bhattakalanka, the head of the Jain monastery at Swadi composed 'Karnataka Sabdanusasana".
1447
U. P. SHAH-Jaina Monk Kalakacharya in Suvarnabhumi (Pr. Tr. A.I.O.C. 18th Sess. 1955. Annamalainagar, 1958).
Pp. 260-269. Arya Syama identified as Kalakacharya who went to Suvarnabhumi, who learnt nimitta from Ajivikas, who gave some predictions about the siege of Mathura and who composed the anuyoga texts.
If the Kalaka of the Garddhabhilla legend is Kalaka II, then this Kalaka II's date would be C. 453 after Mahāvīra, i.e., 74 B.C. or 15 B.C. according as the date of Nirvana in 427 B.C. or 568 B.C. The incidents ascribed to Kalaka II, relate to Kalaka I.

Jaina monks and laymen had been to Suvarnabhumi in the first or second century, B.C.

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1357
1448
JNAN CHANDRA-Some unknown facts about Bimbisāra. (Proc. IHC, XXIst Session), Bombay, 1959. Pp. 215-217.
The Purāņas place Bimbisāra in the saišunāga line. Hemacandra's Trishaşțišalaka purusha charita describes him as belonging to Vāhīka-kula ; Punjab was called Vähika. The Jain sources inform us that his real name was Sreņika and he was later called Bhambhasār, for the reason that he preferred to take a Bhambha musical instrument.
1449
N. R. RAY-A note on the decline of Chalukya power under Bhimadeva II (Proc. IHC, XXIst Session), Bombay, 1959.
Pp. 84-86. The rich Jain community was primarily responsible for the religious revolution in Ajayapāla's reign. Under Kumārapāla there had been an ascendency of the Jains, in general, and of Hemacandra in particular. Sometimes undue importance is attached to Kumārapāla's association with Jainism. Merutunga and following him several chroniclers claim that Kumārapāla became a convert to Jainism. But this is not supported by epigraphical evidence. Kumārapāla's leaning towards Jainism was more for political reasons. This view is refuted. According to later writers like Merutunga and others Ajayapāla, the nephew and successor of Kumārapāla reversed his predecessor's policy and began to persecute the Jains, though this is not mentioned by earlier Jain writers. Ajayapāla was the patron of a Jain scholar named Vardhamāna. The theory of Jain alienation is seen to rest on slender foundations and as such the decline of Chālukyas under Bhimadeva cannot be explained in terms of a theory or religious revolution.
1450
Ram Sharan SHARMA-Aspects of Political Ideas and Institutions in Ancient India. Delhi. Varanasi, Patna, 1959.
P. 151. Religion and Politics : Kautilya exhibits ar attitude of antipathy towards the sects opposed the Brahmanical system of life. He lays down certain regulations regarding crimes committed by the Paşandas and Kșapanakas.
P. 152. Omnibus rule prohibiting all kinds of heretical sects from participation in the feast meant for gods and ascetics; if the sākyas, Āijvikas and Śūdra ascetics are invited at the feast, a fine of hundred panas shall be imposed on the guilty (Arth. Ses. III. 20).

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P. 165. Kusana Pulity : The earliest epigraphic mention of the title maharaja is to be found in the first century B.C. Häthig umphā inscription of Khāravela, where his ancestor Mahā-meghavāhana is described as mahārāja.
P. 166. Jain text : Kalakacharyakathānaka, which seems to contain genuine traditions about the first appearance of Saka in India, uses the prakritised form rāyāhirāya in the case of Saka śāhi ; also prakritised form sahānusāhi.
P. 167. Kālaka story given.
P. 171. Gramika, mentioned in a Mathura Jain inscription of the time of Vasudeva (Luders' list No. 69a) another Jain votive image epigraph from Mathura mentions two generations of a local grāmika (Luders' List No. 48).
P. 181. Kusanas never adopted policy of religious persecution. Under their rule Mathura, an important centre of Jainism in the reign of Kaniska and Huviska.
P. 186. Chandragupta Maurya, according to the Jain tradition, was the son of a peacock'tamer (the different views regarding the caste of the Mauryas have been summarised by K.C. Ojha in "Original Home and The Family of the Mauryas" in the Journal of the Ganganath Jha Research Institute, Vol. IX. 1951).
P. 188. According to early Jain text, besides the Ksatriyas, the brahmanas also filled the office of the senāpati and yodhajivas (warriors).
class of
P. 190. Early Jain sources inform that members of the Srotriya brāhmaṇas were occassionally employed as dūtas.
P. 193. Jain sources inform that there was a parisa (as assembly) of the gāhāvais (i.e., Vaisya and šūdras).
1451
RAM GOPAL—India of Vedic Kalpasutras. Delhi, 1959.
Pp. 86-87. The Ajivika sect-the Buddhist and Jain traditions are not unanimous in regard to the name Makkhali Gosāla--the Jain scriptures refer to the Ājivika teacher as Gosāla Mankhaliputta.

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1359
1452
D. C. SIRCAR-History Section, Presidential Address. A.1.0.C. 19th Ses. 1957, Delhi, 1959.
P. 174. The relation between the Airas of the Krishna-Guntur region and of Orissa cannot be satisfactorily determined. It is possible that the establishment of Aira rule in the heart of the Andhra country was the result of the southern campaigns of Khāravela and these southern Airas were over-thrown by the Later Satavāhanas who came to the area from outside.
1453
D. C. Sircar-Presidential Address, History Section. (Proc. and Trans. AICC, XIXth Session); Delbi, 1959.
Part I.
Pp. 174-175. King Haritiputra Manasada ruled over the Krishna-Guntur region about the middle of the second century A. D. with the title Mahārāja. The dynastic name of the king is given as Aira in an inscription discovered in the Guntur District which connects this King with the rulers of the Aira or ChediMahāmeghavähana family. The Aira rule in the heart of the Andhra country was the result of one of the southern campaigns of Khäravela.
1454
SWAMI SANKARANANDA-The Last Days of Mohenjo Daro. Calcutta, 1959.
P. 140. The culture of the Indus valley found its way in the Eastern India. This Eastern Zone of the Indus cultural colonization gave birth to the greatest of the religious preachers of the world, the Buddha. It is here in this zone also arose Mahavira, the founder of the Jain religion.
1455
R. C. MAJUMDAR-The Classical Accounts of India, Calcutta, 1960. (being English translations of the accounts, left by Diodorus, Herodotus, Megasthenes, Arrian, Strabo, Quintus, Siculus, Justin, Plutarch, Frontinus, Nearchus, Apollonius, Pliny, Ptolemy, Aelian and others with Maps, editorial notes, comments, analysis and Introduction).
P. XX. Sramaņas include both Buddhists and Jainas.

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JAINA BIBLIOGRAPHY
P. 202. Plusarch's (C. A. D. 46-120), life of Alexander : Kalanos, his real name was Sphines, but as he saluted those whom he met with 'Kale', (that is 'All hail'), he was called by the Greeks Kalanos.
P. 225. The Indika of Arrian : (First century): Sophists-these sages go naked, living during winter in the open air to enjoy the sunshine, and during summer, in meadows and low grounds under large trees ; they live upon fruits and bark of trees.
Pp. 277-278. The Geography of Strabo (born 63 B. c.) ; Onesicritus (pilot of Alexandar's ship), his account of the Sophists, who always went naked, devoted themselves to endurance; they were held in very great honour ; they did not visit other people when invited ; he found fifteen sophist at a distance of twenty stadia from the city, who were in different postures, standing or sitting or lying naked and motionless with sun; it was very hard to endure the sun, that at midday no one could easily endure walking on the ground with bare feet.
Onesicritus conversed with one of these sophists, Calanus, who accompained the King (Alexandar) as far as Persis. Gist of conversation given. Mandanis, the wisest and oldest of the sophists ; his talk with Onesicritus.
Pp. 279-80. Lack of agreement among the historians in the account of Calanus.
P. 424. Dionysious Periegetes (3rd century A.D.) Priscian, the celebrated grammarian, translated the poem of Dionysios into Latin, in which occur the following lines
Some of the Indians who pursue wisdom go about naked, and, what is wonderful, look with eyes undazzled on the sun, and, while concentrating their vision on his rays, concentrate also their minds on the holy themes.
Pp. 425-29. Accounts of the Brahmanas and Sramanas : Sramanas include both Buddhists and Jains. Two ascetics named Calanus and Dhandamis who flourished at the time of Alexander (4th century B.c.).
Pp. 439-40. Clemens Alexandrinus (A.D. 15-211) In his work "Stromateis', he writes : Those Indians who are called Semoni go naked all their lives. These practise truth, make predictions about futurity, and worship a kind of pyramid beneath which they think the bones of some divinity lie buried. They keep themselves chaste. (The Semnoi were probably Jains Ed. P. 448).

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1456
R. C. MAJUMDAR-Ancient India As described by Megasthenes and Arrian by J. W. Merindle. Revised 2nd edition. Calcutta, 1960.
Pp. 101-02. Of the Sarmanes Megasthenes says that those who are held in most honour called Hylobioi; their descriptions.
1361
Pp. 105, 105n.-COLEBROCKE in his "Observations on the Sect of the Jains," says "the followers of the Buddha are clearly distinguished from the Brachmants and Sarmanes. The latter, called Germanes by Strabo, and Samanaens by Porphyrins, are the ascetics of a different religion, and may have belonged to the sect of the Jina, or to another.
Pp. 106-07 & Pp. 116-17. & 123-129.
Kalanos and Mandanss: Kalanos condemned by his countrymen but Mandanis is applauded. Kalanos, his real name was Sphines; he received the name Kalanos because in saluting persons he used the word Kalyana, which is commonly used in addressing a person.
P. 136n. The Prasil and the Gangaridae, M. de st. Martin thinks their name has been preserved in that of the Gonghris of South Bahar, whose traditions refer their origin to Tirhut; he would identify their royal city Parthalis (or Portalis) with Vardhana (contraction of Vardhamana), now Bardwan.
P. 161 & n. Beyond Palibotra (Patna) is Mount Maleus, on which shadows in winter fall towards the north, in summer towards the south, for six months alternately.
n. Maleus, possibly, mount Parsvanatha, near the Damuda, and not far from the Tropic, as suggested by Yule; vide Ind. Ant. Vol. VI. P. 127, note and conf. vol. I. P. 46 ff.
1457

Kalidas NAG-Greater India. Bombay, 1960.
P. 121. Long before Mahävira, India demonstrated her respect for life (Ahimsa) in her early Vedic history.
P. 123. The solemn call 'Listen to me, O ye children of immortality... I have come to know the Great Purusha like the Sun, beyond the darkness! Originated in the Vedic period and culminated in the Upanisadic time-soon beccame manifest in the Jain Tirthankaras.

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The unerring universalism of the Upanisads led Mahavira, the Mason of Jainism, so preach Ahimsa (no-injury) as the noblest principle of religion.
1362
Pp. 408-09. It is a fact of profound historical significance that when Mahavira and Buddha inaugurated the era of renovation and emancipation, the hoary religious factors that they had to confront and contend with were ritualism and asceticism. While the ritualism was systematically criticised by Gotama, the asceticism was then strong enough to claim both Mahavira, and Buddha as temporarily its subjects.
P. 412. Symbolic representation of deities was a natural compromise on the higher aesthetic plane; and it left its indelible marks on the masterpieces of early. Jaina and Buddhist art.
P. 420. Jaina iconography was never touched by the humanizing influence It remained rigidly archaic, ritualistic and formal to the last, as a long list of Jinas and Tirthankaras, although in temple architecture and painting the jaina contribution was really great.
Pp. 804-05. Remembering the 2500th anniversary of Mahavira and Buddha, the foundation stone of an International University of non-violence could be laid for the abiding benefit of the entire humanity by holding aloft the banner of Ahimsa in order to solve all our national and international problems and struggles.
P. 806. Jain literatures furnish most valuable evidences of research and speculation on science and culture of the Orient.
P. 808. Jainism aspired to control by the noble principle of non-stealing (a-chaurya) and non-possessiveness (a-panigraha), "slavery and exploitation".
Pp. 809-10. Jainism and the world message of non-violence: By the discovery of Ahimsa Jainism may legitimately claim a very high place in the Parliament of Religions of Man. Jains claim Prehistoric antiquity of Adinath (or Rṣabhadeva) the first Tirthankar: Parsvanath (8 0 B.C.), the 23rd Tirthankara ; and Mahavira-the senior contemporary of Buddha. In the 2500 years ago (i.e. 556 B.C.) on the first day of Sravana, Mahavira preached his first sermon from the Vipule mount of Rajagriha. This event was celebrated at Rajgir in Bihar in July 1944 and from 31st Oct. to 4th Nov. 1944 at Calcutta-attended by, Jains and non-Jains from all over India; and Vira Sasana Sangha of Calcutta was
established.

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1363
To save humanity from annihilation by Atomic warfare. we must accept Non-violence as the basic principle of our co-existence. The need for an International University of Non-violence.
Pp. 810-11. Jaineology and World Peace:
Jainism is a minor religion of India, yet it antedates Buddhism and offers a solution to offers a solution to many major national and international problems. Ahimsā or non-violence is to be understood and practised in our relation to all beings (Sarva Sattra) (a) terestrial, (b) aquitic and (c) aerial, as later envisaged by the scientists of the Geo-physical year in the Antactic.
Adinātha, the first Tirthankara, was followed by other prophets of Nonviolence like Neminātha (cousin of Sri Krsna) and they proclaimed Peace as superior to war.
Pp. 811-13. Fine Leading Ways : Preachings of Pārsvanātha and Mahavira. Jainism rejected the rituals involving animal sacrifices. The Jainism and Buddhism contrasted.
Between 400 and 200 B.C. the Nanda Kings and the Mauryan Emperor Chandra Gupta supported Jainism. Other enlightened patrons of Jainism.
1458
K. C. JAIN-History of Bayana, (Proc, and Trans., AIOC. XXth Session, 1959), Poona, 1961. Vol. II, Part I.
Pp. 179-186. Situated about 30 miles to the South-West of Bharatpur Bayana has been mentioned as Brahmavada in the Jain inscriptions of the 15th, 16th and 17th centuries. Vedic and Jain religions were popular here. The earliest trace of Jainism, in Bayana is known from the 10th and 11th centuries. The Muslims pulled down the Hindu and Jain temples. Text of the inscriptions in the Jain temple at Bayana given.
1459
earliest time upto
Amar Chand MITTAL.-An Early History of Orissa, (From First century B.C.), Banaras, 1962.
P. 109. According to the Uttaradhayana Sūtra Karakandu was the name of a Kalinga king.

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JAINA BIBLIOGRAPHY
Pp. 116-17. The earliest reference to Kalinga in the Jain literature is found in the Avašyaka Niryukti, 325 in connection with Lord Aranātha, the eighteenth Tirthankara.
Pp. 136-139. Prevalence of Jainism in Kalinga.
Pp. 144-146. Identification of the Kalinga Jina.
Pp. 227-394. Book-III, the epoch of Khāravela.
Chap. IX, Sec. I-Political condition of Kalinga on the eve of Khāravela's occasion. Sec. II-Sources for the historicity of Kbāravela --The Hāthigumpha Inscription-its condition, size, system of spacing, authorship and composition discussed. Sec. III-Mahameghavahana dynasty. Sec. IV–Predecessors of Khāravela. Sec. V-Lineage of Khāravela Aira, Chedi Vanisa.
Chap. X-Date of Khāravela. Sec. I - Internal evidences. Sec. II-circumstantial evidences.
Chap. XI. Sec. 1–Name. Khāravela—its etymology. Sec. II-Childhood of Khäravela. Sec. III-Education of Khāravela. Sec. IV-Marriage of Khäravela. Sec. V-Coronation of Khāravela.
Chap. XII. Sec. I--Conquests of Khāravela, extent of empire. Sec. IIKhāravela's administration. Sec. III -Military force. Sec. IV-The city of Kalinga- its identification.
Chap. XIII, Sec. I--Wealth & prosperity of Kalinga. Sec. II-Religious policy. Sec. III-Estimate of Khāravela.
Chap. XIV-Cave Architecture in Orissa. Sec. A-Details of several caves given. Sec. B-State of sculpture & Architecture.
Pp. 395-400. Appendix A-Text of the Hāthigumphā cave Inscription of Khāravela.
P. 400. Appendix B-Text of the Manehapuri cave Inscription of the Chief queen of Khāravela.
P. 401. Appendix C_Text of the Manchapuri cave Inicription of Vakradeva.
Pp. 402-411. Bibliography. Pp. 453ff. Plates--X, figs. 56--Description given. 4 maps.

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V. R. DEORAS-Fresh light on the Southern compaigns of the Rashtrakuta emperor Krishna III, (Proc., IHC. XXth Session), Bombay, 1958.
1460
P. 133. Indranandhi's Jualamālinīkalpa completed at Manyakheta in the Saka year 861, i.e. A.D. 939, refers to Krishnaraja as the reigning sovereign,
P. 135. Pushpadanta in his Mahapuraṇa records that in the course of his travels he reached Melpati, where king Tudiga i.e. Krishna III was staying after having cut off the head of the Chola king.
1365
P. 138. Somadeva's Yasastilaka was composed in Saka 881 (A.D. 959) while Krishna was reigning at Melpati after having subdued the Pandya, Simhala, Chola, Cherama and other kings Yasastilaka, vol. II, p. 419).
1962.
1461
Jack LINDSAY-A short History of Culture From prehistory to the Renaissance, London,
world.
P. 90. The careers of the Buddha, Vardhamana, Zorasthustra, John the Baptist, Jesus, Mohammed, Main and we may add Orpheus and Pythagoras-all show strong shamanist characteristics.
The Shaman feels strongly his role as mediator between men and the spirit
Pp. 197-98. The use of ascetic techniques to gain control of the body is central; and the three main expressions come in Jainism, Buddhism and Bakhti.
Jainism accepted nothing less than total escape from the chain, and venerated a small group of noble selves who had escaped into perfection.

Jainism founded by Vardhamana, born about 569 B.a., an ascetic who gathered the usual marvellous tales of birth, childhood and initiation. The Jains have carried ahimsa or non-violence towards all creatures to an extreme, e.g., they filter their breath with respirators so as not to swallow living organisms. They have survived as a minority sect; like the Quakers in 18th century England they have played a leading part in banking, and in parts, Bengal and Assam, hold almost a monopoly of retail trade. There is a certain bitter irony in the way in which quietest sects, especially when persecuted, seek to heap up treasure in heaven, and by their extremely abstinent lives end by heaping up treasure on earth and playing a leading role in money accumulation.

Page #347

1366
1462
V. V. MIRASHI-Presidential Address, Twenty-fourth Session, Indian History Congress, Delhi, (Pro. IH.C. Calcutta, 1963).
Pp. 12-13. The ideal of Chakravartin before the kings of ancient India, was not for self-aggrandisement but for the promotion of Dharma (righteousness). Such a king was called Dharma-Vijayin. The first king who is traditionally supposed to have brought the whole of India under his rule is Bharata, after whom the country is called Bharatavarsha.
1463
JAINA BIBLIOGRAPHY
Gulap Chandra CHOUDHARY-Political History of Northern Indian from Jain sources, (C. 650 A.D. to 1300 A.D.) Pp. XXV, plus 449. Amritsar, 1963.
In this work the author has utilised mainly the Jain sources (mostly Svetambar) with a view to reconstruct, examine, check up or supplement the political history of the various dynasties that ruled in different parts of N. India in the said. period. It shows what light the Jain sources throw on the dynasty as a whole or on the individual rulers, their achievements and pricipal political events of the reigns. Part II of the book pertains to a study of the polity and administration. which evolved during this period.

1464
R. K. DIKSHIT-Jainism under the Chandellas, (Jain. Ant. Vol XXII, No. I), Arrah, 1963. Pp. 7 to 13.
The allegonical drama of Krsna Misra, Prabodhachandradaya introduces a Digambara ascetic in III Act. The picture presented by Prabodhachandradaya is vitiated and contrary to historical evidence. The Chandella Kings who ruled. over Jejakabhukti (modern Bundelkhand) from the 9th to the 14th century A.D., though were orthodox Saivas showed their respect for and patronage of the rival creeds Buddhism and Jainism. Epigraphic and monumental evidence show that the pradela contained a flourishing Jaina community and its holy Kietras and that the Chandella kings even permitted the Jainas to build their temples in the capital cities of Khajuraho and Mahoba and within the fort walls at Ajayagadha. At Khajuraho, there is compact group of Jaina temples, situated to the South-east of the village, and an isolated temple, the Ghanțai. The Adinath and Pārsvanath temples of the southern group belong to the Chandella period. Most important, of these is the temple of Santinätha. The Pärsvanatha temple is the largest and the finest of the ancient shrines showing an inscription of v.s. 1011. They offer ample material

Page #348

JAINA BIBLIOGRAPHY
1367
for the study of Jain iconography. The images include those of all the twentyfour Tirthankaras, lunchanas, Yakshas, Yakshinis, Vahanas, sixteen auspicious symbols, the Jain adaptations of Navagrahas and Dikpalas, Apsaras, Vidyadharas, Kirtimukhas, certain Brahmanical deities such as Brahma, Visnu, Šiva and Balarama. All these sculptures are masterpieces of art and reflect great credit on the Chandella sculptors. The State Museum, Lucknow, has a good collection of statues from Mahoba. Most of these statues belong to the Chandella period, as shown by the inscriptions on their pedestals. Three images respectively of Neminātna (vs. 1211), Sumatinatha (v.s. 1215) and Ajitanätha (v.s. 1220) refer to the reign of King Madanavarman. Ajayagadha (Panna Dist., V.P.) the celebrated fortress of the Chandellas, also boasted of a number of Jaina shrines. A statue of Sumatinatha bearing an inscription in v.s. 1331 by Acharya Kumudachandra of the Mula Sangha belongs to the reign of Viravarman. An image of Santinatha set up at Jayapur durgga (Ajayagadh) in v.s. 1335 also belongs to the reign of the same ruler. Large collection of Jaina images, mostly belonging to the Chandella period has been noticed in Ahara, Madanapura (Tikamagadha District, V.P.). The dates of the inscriptions range from v.s. 1123 to v.s. 1869. The inscriptions contain the names. of different anvayas, viz. Gapati, Khandelaväla, Lambakancuka, Paurapatta, Puravata, Medhatavala, Golapurva, Jaisaval, etc. The most remarkable of the Ahara statues is the one of Santinatha 18 high which contains an inscription in stating that it was installed in v.s. 1237, in the reign of Paramardideva and referring a "Sahasrakūta chaityalaya' enshrining the images of Santinatha, Kunthunatha and Arahanatha at Banapura (Jhansi Dist.), as well as to a Sn Santi Chaityalaya' at Nandapura and another 'Chaityalya' at Madanesasagarapura. Papaura, 3 miles to the east of the city Tikamagadha, has 75 Digambara temples belonging to XVI-XIX centuries of the vikrama era. Epigraphic records show that it was important Jaina centre under the Chandellas. Devagadha (Jhansi District, U.P.) has an extensive group of Jaina shrines. The earliest inscriptions in these temples belong to the 9th century A.D., but some of the buildings may be even earlier. The place owned the sway of Chandellas at least during the 11th and 12th centuries.
Jaina monuments mostly belonging to the 11th and 12th centuries, existed side by side with the Brahmanical shrines at Madanapura, Dudahi and Chandpur, all in the Jhansi district and at Chhatarpur and Tikanagadha, The dominions of their Kachchhapaghata feudatories are also rich in Jaina shrines.

Page #349

Section III (ii)
1465
R.G. WALLACE -- Memoirs of India. London, 1824. Pp. 145–148. Jainism described. P. 393. Notion of time, or chronology of the Jains.
1466
Ch. P. BROWN-Cyclic tables of Hindu and Mahomedan Chronology-Madras, 1850.
P. 57. Geneological review on the Cālukya princes. These would have originally professed the Jaina religion. They would have been afterwards, towards Śaka 1060, converted to the Vişnuism, thanks to the efforts of the famous reformer Rāmānuja (cf. p. 61).
1467
A. WEBER-Chronologische Notiz (Zeitschrift der deutschen morgenlandischen Gesellschaft, vol. XII, Pp. 186-189, Leipzing, 1858.
Review on the Satruñjayamāhātmya and the author of this work, Dhaneśvara.
1468 C. M. DUFF-The Chronology of India-Westminster, 1899.
The chronological data relating to the Jainas, contained in this work, are recalled in the following pagesPages Tears
Events 4-5 527 Before the Christian era.
Death of Mahāvira (The Jaina tradition gives still the years
545 and 467 B.c as dates of this event). 7 357 Death of Bhadrabāhu (in 365, according to the tradition of
the Digambaras). According to the tradition of the Svetāmbaras the council of Pataliputra, where the Angas had been assembled, must have taken place at the time of this great priest.
Christian era 83 Origin of the sect of the Digambaras.
First redaction written from canonical books.
139

Page #350

JAINA BIBLIOGRAPHY
1369
Pages
Years
Events
33
453
Traditional date of the final revision of the canon in the council of Valabhi.
Towards
Epoch of Manatunga, author of the Bhaktamarastotra. Epoch of the poet Ravikirti,
55 65
610 660 743
Ravisena wrote the Padmapurāņa. Birth of Bappabhattisūri, author of the Sarasvatistotra; died in 838. Jinasena wrote the Haritamsapurāna.
783
71-72
Towards
810
814
837
Epoch of: Jinasena, author of the Harivamsapurāņa, of the Pārsvabhyudaya and of the Adipurāņa ; Virācārya, author of the Saro samgraha, a treatise of Jaina mathematics; Vidyānanda, author of the Așțasahasri ; Prabhacandra, author of the Njāyakumuda Chandrodaya. Advent of Amoghavarşa Ist, who has professed the Jaina creed and to whom the Digambaras attribute the Praśnottararatnamalika. Composition of the Jayadhavalafika, a treatise on the Digambara Philosophy, Epoch of Gunabhadra, author of the Uttaraputāna and of Atmānusāsana. Silänka might have composed at this date his commentary on the Acārāngasūtra. Consecration of the Uttarapurāņa of Guņabhadra by his disciple Lokasena. Birth of Pampa or Hampa, the canara poet. Epoch of Amritacandrasūri, author of the Samayasaraţika, of the Pravacanasāraţikā, of the Tattvārthasāra etc.
77
Towards
860
876
897
902 905
83-84
906
Sid 'arsi, cousin of Mágha, composed the Upamitabhavapra. pañcākatha.
90
941
The Canara poet Pampa composed the Adipurāņa and the Pampa-Bharata.

Page #351

1320
JAINA BIBLIOGRAPHY
Pages
Years
Years
Events
959
Somadeva wrote the Yaśastilaka.
967
Foundation of the Kharatara sect by Jinenśvara disciple of Vardhamāna.
972
Dhanapāla composed the Paiyalacchi.
994
Amitagati wrote the Subhasitaratnasandoha (And in 1014 the Dharmaparikșa).
113
1024
Epoch of activity of Jeneśvara.
1032
Construction at Dailwādā of a temple in honour of Vrisabha, by the marchant Vimalaśāh of Anahilvād.
120
Death of śāntisūri, of the Tharapadra sect, author of a commentary on the Uttaradhyayanasūtra.
126
1064
Abhayadevasüri, founder of the sect Brihatkharatara, wrote his commentaries on the Angas.
1069
Jinacandra wrote the Samvegarangaśāla,
129
1073
Devendragaại comments on the Ultaradhyayanasütra.
130
1076
Birth of Jinadattasūri.
131
1080
Birth of Aryarakṣita, founder of the sect Añcala.
132
1082
Gunacandra composed the Mahāvīracarita ; Guruchandra and Candragani, each one Sriviracarita.
1102
First copy of the Kathāratnakośa of Devabhadrasūri, by Amalacandragani.
137
1103
Foundation of the sect Añcala.
Death of Jinavallabha.
De
1381111 1401116
Rāmadeva, disciple of Jinavallabha, wrote the Şadaś itika. cūrni.
143
1124
Epoch of Yaśodevasűri, disciple of Candrasüri.

Page #352

JAINA BIBLIOGRAPHY
Pages
145
146
147
148
151
152
153
154
156
161
163
164
165
166
169
174
175

Years
1129
1130
1133
1141
1148
1150
1152
1153
1160
1175
1179
1182
1186
1189
1193
1204
1206
Events
Mallisena commits suicide by prolonged fasting.
Dhananjaya mentioned in an inscription of Saka 1045; he was the contemporary of the poet Pampa,
1371
Amradevasüri wrote his commentary on the Akhyanakamanikola of Nemicandra.
Birth of Jinacandra of the Kharatara sect.
Jinasekharasüri, disciple of Jinavallabha, founded a subordinate sect.
Epoch of Hemacandra.
Birth of Dharmaghosa, disciple of Jayasimha in the Añcala sect; author of Satapadika.
Birth of Jinapati, disciple of Jinacandra.
Epoch of Candrasuri of the Harşapuriya sect.
Candrasuri wrote a commentary on the Sadavakyaka.
Foundation of the sect Sårdha paurnamiyaka.
Ratnaprabhasüri wrote a commentary on the Upades mala Dharmadasagani.
Siddhasenasuri wrote a commentary on the Pravacanasaro
dhāra.
Birth of Jinesvarasüri; he had as disciple Abhayatilakagani.
Foundation of the sect Agamika by Silagana and Deva
bhadra.
Epoch of Tilakācārya.
Dharmaghosa composed the Satapadika.

Page #353

1372
Pages Years
179
179
180
181
182
182
185
186
187
182 1229
188
190
191
194
1219
1220

1222
1227
1228
1230
1235
1237
1240
1241
1245
1246
1251
202 1265
Events
JAINA BIBLIOGRAPHY
The two famous Jains, the brothers Vastupala and Tejahpāla, ministers of the princes Lavanaprasada and Viraddhavala (dynasty Vaghela of the Caulukyas of Anahilvädḍ).
Epoch of Jinadatta, author of Vivekavilasa.
Abhayadevasuri, disciple of Vijayacandrasuri, composed the Jayantavijayakāvya.
Birth of Ajitasimha, of the Añcala sect.
Jagaccandra founded the Tapa sect.
Arisimha wrote the Sukṛtasamkirtana in honour of the minister Vastupäla. Epoch of Amaracandra. Birth of Jinaprabodha, author of the Durgaprabodhavyäkkyä.
Probable epoch of Udayaprabhasūri, author of the Dharmabhyudayamähäkävya.
Epoch of Asadhara, author of the Trisastismṛiti, of the Jinayajñakalpa, etc.
Mahendrasuri, of the Añcalika sect, wrote the Satapadt.
Tilakācārya completes the commentary of Bhadrabahu on the Avasyakasutra. Epoch of Devendrasūri, of Arisimha and of Amaracandra.
Death of the minister Vastupäla.
Probable epoch of Ratnasimhasüri, author of the Padgalaşaltrimšika.
Devendrasuri effected two famous conversions at Ujjain. He died in 1271.
Death of the minister Tejahpāla.
Epoch of Balacandra, of Vijayasenasüri of Padmasuri and of Pradyumnasüri.

Page #354

JAINA BIBLIOGRAPHY
1373
Pages
Tears
Events
203
1266
Dharmatilaka of Lakşmitilaka, disciple of Jineśvara, wrote a commentary on the Ullasikkamastotra of Jinavallabha,
203
1269
Birth of Jinacandra ; he died in 1319.
205
1280
Birth of Jinakusala,
2051282
The Šantinathacaritra of Devasūri is translated from the Frākrit in Sanskrit and abridged.
208
1292
Epoch of the commentator Jinaprabhasūri.
210
1299
Birth of Somatilakasūri, who died in 1368.
210
1300
Epoch of Merutunga.
212
1309
Vijayasimhasūri wrote the Bhuvanasundarikatha.
218
1334
Prabhanandasūri wrote the Kșetrasam grahanivștti.
218
1336
Ratnadeva translated in Sanskrit the Vijjalaya of Jayavallabha.
220
1340
Birth of Devasundara, of the Tapā sect.
220
1343
Epoch of Jinaprabha, of the Rudrapalliya sect.
222
1347
Birth of Merutunga, of the Ancala sect, author of the Sūrimantrakalpasāroddhára.
223
1349
Rajasekharasūri composed the Prabandhakośa. Birth of of Jñānasāgara, diciple of Devasundara : he died in 1404.
224
1353
Birth of Kulamandana, one of the five disciples of Devasundara.
227
1366
Jayasimha wrote the Kumārapalacarita.
227
1370
Gunākarasūri wrote a Bhaktămarastotraţika.
227
1372
Ratnasekharasūri composed the Sripalacaritra;

Page #355

1374
JAINA BIBLIOGRAPHY
Years
Events
228
1373
Devendra Muniśvara wrote a commentary on the Praśnottararatn mālā of Vimalacandrasuri.
228
1374
Birth of Somasundarasūri, who died in 1443.
229
1376
Birth of Jayakirti, disciple of Merutunga and master of Jayakesarin ; he died in 1443.
229
1379
Jayasekharasūri wrote the Upadeśacintamani.
1380
Birth of Munisundara, author of the Upadeśaratnākara ; he died in 1447.
230
1385
Inscription of frugapa, Jaina minister of Harihara II, and author of the Nānārtharainamala. Sanghatilakasūri, of the Rudrapalliya sect, wrote a commentary on the Samyaktvasa
plaţika.
234
1395
Abhayadevasüri, contemporary of Guņākarasűri, composed the Tijayaphuttastotra.
238
1400
Sādhuratna wrote the ratijitakalpavritti.
238
1401
Birth of Ratnasekharasūri, author of the Sraddhapratikramanavritti ; he died in 1461.
1405
Jinavardhanasūri became the grand priest of the Kharatara sect.
241
1408
Birth of Lakşmisāgarasūri.
247
1424
Mention of an inscription dated Šaka 1349 in a Jaina temple of Vijayanagara.
248
1427
Munisundara, disciple of Devasundara and of Jñānasāgara composed the Mitracatuṣka-kathā; he is also the author of the Sahasranāmasmriti.
253
1435
Silaratnasūri, disciple of Jayakirti, wrote a commentary on the Meghadutakāvya of Merutunga.
53
1436
Jinamandanasūri finished the Kumarapalacarita,

Page #356

JAINA BIBLIOGRAPHY
1375
Pages
Years
Events
254
1438
Jinakirti, disciple of Somasundara, wrote a commentary on his Namaskārastava ; author of the Dānakalpadruma, of the Śrapalagopalakat ha and of the Dhanyaşālicarilra.
256
1448
A patļāvali of the Kharatara sect, in the temple of Jesalmer, is dated of that year (Samvat 1505).
1448
of Ratnaśekhara,
wrote
the
Somacandra, disciple Kathāmahodadhi.
2571449
Jayacandrasūri, disciple of Somasundara, composed the Pratikramanavidhi.
258
1451
Foundation of the Lumpāka sect.
260
1464
Probable period of Sakalakirti, author of the Tattvarthasāradipaka,
261
1465
Subhasilagani wrote the Pancasatiprabodhasambandha.
1470
Period of Kșemankara.
2631477
Origin of the Vesadhara sect(branch of the Lumpaka sect).
Period of Śrutasāgara, author of the Tattvärthadipika.
266
1496
Padmamandiragani commented upon the Risimandalaprakarana.
2691507
Origin of the Katuka sect.
270
1511
Foundation of the branch Nāgapuriya of the Lumpāka sect.
270
1513
Origin of the Bijamata sect.
270
1513
Foundation of the Pāśa sect.
Harisena wrote the Jagat sundariyogamala.
273 273
1526 1528
Nemidatta composed the Sripala carita ; he is also author of the Sudaraśanacarita.
the

Page #357

1376
JAINA BIBLIOGRAPHY
1469
P. C. MUKHARJI-An independent Hindu view of Buddhist Chronology. (Indian Antiquary. Vol. XXXII, Pp. 227-233). Bombay, 1903.
The author utilises some Jaina documents in order to fix some dates, among others the following:
Death of Buddha
543 B.c.
Date of Candragupta
380-375 B.C.
Advent of Asoke
Between 329 and 325 B.C.
1470
Nīlmaņi CHAKRAVARTI- Chronology of Indian Authors', a supplement to M, Duff's Chronology of India. Journal of the Asiatic Society of Bengal, 1907, Pp. 205-220). Calcutta, 1907.
The chronological date relating to the Jaina authors are the following:
Date A. D.
479 1166
Death of Haribhadrasūri, Samvat 535. Samvat 1222 Epoch of Chandrasūri, of the Harsapuriya gaccha. He composed the 'Samghayani-rayana', the 'Khetta-samāsa' and a commentary on the 'Avasya-sūtra'.
1240
Gunākara composes the 'Ascara.yogmalalaghuvȚtti', Samv at 1296.
1307
Jinaprabhasūri, disciple of Jinasimhasūri, writes the 'Vihi-maggapava, Samvat 1363.
1405 (?) Jinavardhanasūri, disciple of Jinarājasūri (who was pontiff of the
Kharatara sect from Samvat 1461 to 1475), writes a commentary on the 'Vägbhatālamkāra.
1446
Jinamandana gani composes the "Sraddha-guna-samgraha', Samvat 1492.
1469
Hemahamsa gani, of the Tapā gaccha, composes a commentary, entitled 'Nyasa', on the 'Nyayamanjuşa, Samvat 1525.
1516
Vinayahamsasűri composes a commentary on the Disavaikalika-sútra', Samvat 1572.

Page #358

JAINA BIBLIOGRAPHY
Date A. D.1527
1552
1589
1590
1595
1596
1604
1622
1624
1630
1377
Samvat 1583, a Dipika has been written on the 'Sutrakrtänge" by Harṣakula, disciple of Hemavimalsuri, of the Tapă gaccha.
Samvat 1608, copy has been made for the first time of the 'Lokaprakasa', treatise of Jaina geography by Vinayapāla.

Samvat, 1645, Narachandrasüri composes a commentary on 'Prakrita-yakarana' of Hemachandra and Punyasägara a commentary on the Jambudelpa Prajñapti".
Samvat 1646, Gunavinaya gani composes the 'Raghavi-v qui a commentary on the 'Raghuvania', as well as a 'Damayantikatha-vṛtti",
A 'balabodha' has been composed on the 'Pravacanasara' by Padmamandira gani, Samvat 1651.
Samvat 1652, Padmadevavijiaya gani composes a 'Ramacharita cr RamaJana and Kanakakušala of the Tapa gaccha, a commentary on the 'Bhaktamara-stotra and the 'Kalyanamandira-stotra".
Jnanatilaka gani, disciple of Padmaraja gani, writes the 'GautamaKulaka-vṛtti, Samvat 1660.
Samvat 1678, Sumatiharsa gani composes the 'Gunaka-Kumuda-kau
mudi'.
Samvat 1680, Sadhusundara gani composes a treatise of grammar entitled 'Dhaturalnakara' or 'Kriyakalpalata'.
Samayasundara, disciple of Sakalachandra, writes the 'Cailasahasri", well as a commentary on the 'Kalpasatra', the Kalpalata'.
1471
Muni JINAVIJ VYAJI-The Date of Haribhadra Sari-(A.I.O.C. Session I; 1920). P-cxxiv-his works cited-participants KLATT, LEUMANN, BALLINI, MIRONOW, and JACOBI-Age between 705 & 775 A.D.
1472
Rames Chandra MAJUMDAR-The Kushan Chronology. Pt. 1. (JDL, i, 1920, Pp. 65-112).
P. 104. The business habit of the Jain merchants is not peculiar to the Kusan period alone-Sodasa's Mathura Inscription belongs to the Jain religion,

Page #359

1378
JAINA BIBLIOGRAPHY
1473
R. C. Majumdar--The Origin of the Sena Kings~(A.1.0.C. Session II ; 1922).
Pp. 343-7. Line of Jain teachers-earliest one is at the time of the Răstraküta king Krishna II, dated 902-3 A.D.-Mārasimha preserved the doctrine of Jina ... Chāmundaräya, the disciple of Ajitasen ...
1474
PRADHAN SITANATH-Chronology of Ancient India. Calcutta, 1927.
P. 63. Mention of Jain version of Brahminical Harivarśa.
P. 135. Kalpa Sutra-Jain work.
P. 211. Jain literature and chronology alternative sources of Indian history (from Bimbisāra to Chandra Gupta Maurya).
P. 218.
Purāņas borrowing information from ancient Jain sources.
P. 226. Jain tradition refers Mahāpadma as the son of a Courtesan by a barber.
Pp. 241-42. Puttavallis works of Svetāmbara Jainas-Jaina tradition asserts Chandragupta's accession to be 312 B.c. Devardhigania Kşamā-Šramaņa the author of Kalpasūtra a Jain work.
Mahavira carita, work of Nemichandrācārya mention of the date of Vira Nirväna and the birth of the Saka king to be 605 years 5 months, (??).
Trailokya Prajñapti, a Jain work by Yati Vệsabha of Digambara sect.
P. 257. Sahasranika, a disciple of Mahāvira-Sansnika the Jain name of Sahasranika.
1475
K. B PATHAK-On the Date of Samantabhadra, (ABORI, Vol. XI, 1930, P. 149).
Points: (1) Samantabhadra's attack on Dharmakirti.
(2) Aptamimänsā, verse 80, Samantabhadra says that Dharmakirti contradicts
himself.
See, Verse 106- Page 150.

Page #360

JAINA BIBLIOGRAPHY
(3) Samantabhadra refutes Bhartrihari.
(4) Santarakshita quotes and refutes Kumărilla.
(See, Transactions of the Ninth Oriental Congress-"The position of Kumärila in Digambar Jain Literature"-K.B. PATHAK).
Conclusion... Samantabhadra may be assigned to the eight century.
1476
K. B. PATHAK-Santarakṣita's Reference to Kumärila's Attacks on Samantabhadra ond Akalankadera, (ABORI. Vol. XI; 1930, Pp. 155-164).
1477
1379
S. R. DAS-4 Short Chronology of Indian Astronomy. I.H.Q. Vol. VII. 1931.
P. 139. Jyotisa Vedānga followed by the astronomy of the Jainas-Suryaprajñapti only available work on Jaina astronomy. Mention of two more Jaina astronomical works viz: Candraprajñapti and Bhadrabahavya Samhita. Mention of Bhadrabahu's commentary on Suryaprajñapti.
P. 140. Suryaprajñapti-attributed to Mahavira written about 500 B.C.Conception of juga as explained in Süryaprajñapti explained.
P. 141. Astronomy one of the principal accomplishments of the Jaina priest in the Bhagavati Sutra of 300 B.c.-knowledge of astronomy essential for Jaina priest also observed by Śânticandra gana (1595-A.D.) in the preface to his commentary on Jambudvipa pranjñapti.
1478
K. B. PATHAK-Santarakṣita, Kamalaila and Prabhachandra, (ABORI. Vol. XII; 1930-31) Pp. 81-83.

Conclusion: It is needless to state that all these authors were contemporaries, the Jain author Prabhācandra being that latest of them. It may be remarked that Prabhachandra, when a mere boy, must have approached the feet of Akalankadeva or seen him.
1479
K. B. PATHAK-On the Date of Akalanakadeva (Reproduced in Part II). (ABORI. Vol. XIII; 1931-32), Pp. 157-160,

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1380
land.
1480
K. N. S. PILLAI-Chronology of the Early Tamils, Madras, 1932.
P. 9. Jains and the Buddhists-the first of the Aryas to penetrate to the Tamil
Pp. 26-27. Mention of Vajranandi-a Jain Grammarian pupil of Devandi Pujyapada a Jain Sanskrit Grammarian of the Kanarese country of 6th centuryJainendra a grammatical treatise of Devanandi Pujyapada being one of the eight principal authorities of Sanskrit Grammar.
Mention of Vajranandi founding a Sangam at Madura-Sangam, a college of Jain ascetics and scholars for religious propaganda of their faith.
B.C.
Ruthless persecution of the Jains in the 7th century A.D. in the Tamil land.
P. 135. Mention of Mahendra Varma destroying a Jain monastry after his conversion.
JAINA BIBLIOGRAPHY
P. 145. Kudal capital of the king Mudukudumi is abbrevated from Sanskrit Mathura the strong hold of the Jains in the North-the importation of the name to south due to Jain auspices.
P. 187. Jainism-its influx to Tamilagam about the middle of 3rd century
P. 206. Efforts of the missioneries of Jainism and Buddhism resulted in the growth of culture in Tamilagam held by western scholars.
P. 220. Mention of the Jain inflicting tortures on Saint Appar.
1481
A. N. UPADHYE-Dr. Pathak's View B.O.R.I., XIII, 2, Pp. 161-70, Poona, 1932).

Anantavirya's Date, (Annals of the
After collecting the available data it is shown in this paper that Anantavirya, the commentator of Akalanka's works, is altogether different from Anantavirya, the commentator of Parikṣamukha. The first flourished probably in the first quarter of the 8th century A.D. while the second Anantavirya flourished probably at the close of the 11th centruy A.D.

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TAINA BIBLIOGRAPHY
1381
1482
A. N. UPADHYE-A Note on Trivikrama's Date, (Annals of B.O.R.I. XIII, 2, Pp. 171-2, Poona, 1932).
In the light of some of the lately published Inscriptions, more definite limits are put to the age of Trivikrama, the Präkrit grammarian, who must have flourished at the latest early in the beginning of the 13th century A.D.
1483
Radha Kumud Mookerji-- Problems of Early Maurya Chronology and History, (J.U.P. H.S. Vol. 6, 1933).
Pp. 137 140. Jain traditional chronology ; the date 323 B.C. for Chandragupta's accession to sovereignty. Mahāvīra's death 470 years before the date of the birth of Vikramaditya. Vikrama era started from 57 B.C. Mahāvira predeceased the Buddha. Buddhism did not make much headway in the lifetime of Mahāvira. Majjhima Nikaya, II, 153, and Samyutta Nikāya, Jațila Sutta ; King Prasenajit directly tells the Buddha that he was junior to Mahavira in both age and ascetic career. There are on record only in the Buddhists texts of a few stray cases of converts from Jainism to Buddhism. Mrs. Rhys Davids says in her work on Śākya that the early training of the Buddha himself was received from Jainism as the predominant system of his times.
P. 147. Brahminical works are much later than the time of Chandragupta and cannot be expected to reflect reliable history of remote times. The most genuine Brahminical tradition on the subject is the Arthasastra of Kautilya. The theory of Chandragupta being base-born or a șüdra does not fit in with the Brahminical system and ideals for which Kautilya stands.
1484
S. Srikantha Sastri— The Age of Samkara. (A.I.O.C. VIIth Session of VIIIth Session, 1933).
P. 563. Historical reference to Jain scholars-Samantabhadra, Pūjyapād, Jinendrabuddhi, Akalanka, Prabhachandra and Jinasena II, etc.
1485
S. C. UPADHYAYA--The Authorship and Date of Paumachariya the oldest extant epic, in the Jain Maharastri language-(A.I.O.C., Session VII ; 1933) P. 135.

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1382
JAINA BIBLIOGRAPHY
1486
Jugalkishore MUKHTAR-Samantabhadras' date and Dr. Pathak, (ABORI. Vol. XV, 1934) Pp. 67–88.
Points---PATHAK's view ragarding Samantabhadras' age ; first half of the eighth century A.C.
Traditional View-Samantabhadra flourished in the second century A.C., and this view has been upheld by some modern scholars also.
1487 (i)
Shah, Shantilal-The Traditional Chronology of the Jainas. (An outline of the Political Development of India from 543 B. C. to 73 A. D)-review by H. R. KAPADIA--(ABORI. Vol. XVII ; 1935-36) P. 215.
1487 (ii) Rajendra Chandra HAZRA - The Dates of the SmȚli- Chapters of the MasytaPurāņa, (ABORI. Vol. XVII ; 1935-36), P. 25.
The Brhat-Samhita names the following gods with their respective characteristics.
(13) the god of the Arhats (for the Jains).
1488
Author : Exact Date of Amarakārti, the Author of a commentary on the Riusamhara of Kalidas, (ABORI. Vol XVIII ; 1937) P. 20.3.
Dictionary of Jain Biography (Arrah) mentions: (1) "Amarakirti - under him a Manuscript of Jinadattas' Vivek vilās was transcribed in V. K. Sam. 1649 - Samvat 1649 varṣe Bhādrapada māse krsn-pakse, navamyāmtithau, somadine likhinyam granthaḥ.
(2) then (i) "A Dig. Bhattāraka author of the Svayambhusahasranamoțīkā” and (ii) "the author of a commentary on Ratnasekharasūri's Sambodha-sitteri
(3) Hiralal Jain-Amarakirti belongs to the “Mathura Sangha"-line of spiritual preceptors---Amitagati-Sāntisena, Amarasena, Šrishena, Chandrakırti, Amarakirti.
He completed his work Satkarmopadesa in Apabhramsa in Samvat 1247, Bhadrapad masa, Dpitia Suklapaksha, 14 tithi, Gurubar, when Krishnanarendra, son of

Page #364

JAINA BIBLIOGRAPHY
1383
Bandiggadev of the Calukya dynasty was reigning at Godhra in Gujarat. He wrote seven other works. Names given are recorded by the author and find that it corresponds to Thursday, 16th August, 1190. It would thus be seen that this namesahe of the commentator flourished 400 years earlier.
1489
Kamta Prasad JAIN-The Jaina Chronology, (Jain. Ant. Arrah). (1) Pre-Historical or Pauranic period-under it the events happened upto Arista-Nemi is recorded.
Vol. II, No. IV, 1937, Pp. 87 to 95 and Vol. III, No. I, 1937, Pp. 19 to 25. Vol. III, No. III, 1937, Pp. 75 to 79; Vol. IV, No. II, 1938, Pp. 57 to 61.
(2) Historical period-
Vol. IV, No. III, 1938, Pp. 89 to 92. The Historical period begins with Arista Nemi, the 22nd Tirthankara, a cousin and a contemporary Krisna of the Mahabharata.
2(a) Ancient Historical period (800 B.c. to 200 A.D.).
Vol. V, No. I, 1939, Pp. 29 to 32.
Vol. V, No. II, 1939, Pp. 61 to 64.
Birth of Parsvanatha, the 23rd Tirthankara at Benares in 895 B.C. or 877 B.C. and his attainment of Nirvana in 795 B.C. or 777 BC. from the Sammeda Sikhara (Parasnath Hill in Bihar).
Vol. VII, No. II, 1941: Pp. 73 to 80. Birth of Vardhamana Mahavira, the last Tirthankara at Kundagräma in B.c. 617, 599 or 562.
Vol. VIII, No. 1, 1942, Pp. 30 to 35. Attainment of Nirvana by Mahavira at Pāvā in 545, 527, 590, 580, 467 B.C. The Mauryan emperor Chandragupta (326322 n.c.) adopts vows of a Jain Śramana and accompanies the Jain monk Bhandrabahu to South India, Vol. X, No. I, 1944, Pp. 19 to 24. Samprati, the grandson of Asoka was converted to Jainism in C. 236 B.C. Šālisūka Maurya, the younger brother of Samprati, achieved the conquest of Jainism throughout Saurastra. Birth of King Kharavela of Kalinga in 207 в c. He ascended to the Imperial throne in 183 B C.. His Mahārājābhişeka ceremony in 177 B.C. events of his life with dates given. Conversion of Gautamiputra Satakarni, also called Vikramaditya to Jain faith in 57 B.C.

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1384
JAINA BIBLIOGRAPHY
Vol. XI, No. II, 1946, Pp. 5 to 9. In 66 A.D. flourished Arhaobaliācārya who arranged the sub-divisions of Mülasamgha. Advent of Saka Samvat in 78 A.D.
Kundakundācārya flourished in 31 to 165 A.D. Dharasenācārya dictated the Anga knowledge to his disciples Puşpadanta and Bhūtabali in 106 A.D. They recorded the extant Agama into black and white in 136 to 156 A.D.
Vol. XII, No. 1, 1946, pp. 27 to 29. Samantabhadra flourished in 138 A.D.
Vol. XII, No. II, 1947; Pp. 68 to 75. C. 375 to 585 A.D.
Date of Pūjyapādasvāmi 450 A.D. or 600 Circa.
Vol. XIII, No. 1, 1947, Pp. 42 to 48. C. 510 A.D. to 715 A.D.
The Pallava king Mahendravarman, a devout Jaina flourished in C. 610 A.D. Hiuen Tsang (C. 630 to 644 A.D.) notices Nigranthas (naked Jain) in Afghanistan and other places. Persecution of the Jains in the Deccan in about 655 A.D.
Vol. XIII, No. II, 1948, Pp. 30 to 36. C. 662 A.D. to 800 A.D.
The famous logician Akalanka, contemporary of Dantidurga II and Krsna I, Rāştrakūta flourished in C. 760 A.D.
Jinasenächärya composed the Harivamsapurāņa in about 783 A.D. Valsarāja Pratihāra of Kanauj flourished in C. 784 A.D.
Vol. XV, No. 1, 1949, Pp. 41 to 45.
(788 to 968 A.D.). Amoghavarsa I, Rāştrakūta flourished in c. 814 to 900 A.D. Harişenāchärya composed the 'Bịhad Kathakosa" in c. 931 to 932 A.D. Devasena (Vik. Sam. 900) Bhattāraka writes "Darśana-sära”.
Vol. XVIII, No. 1, 1952, Pp. 20 to 25. 938 A.D. to 990 A.D.
Some dated records of the period (938 A.D. to 990 A.D.) mentioning the names of kings of the Ganga, Cālukya and Kalasa dynasties with their grants.
Vol. XIX, No. I, 1953, Pp. 24 to 32. C. 981 A.D. to 1058 A D.
Some dated records of the period (981 A,D, to 1058 A.D.) mentioning the names of kings of the Rațța, Ganga Cālukya dynasties with their grants.

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JAINA BIBLIOGRAPHY
1385
1490
S. Shrikantha SASTRI - The Date of Jambudvipa Prajñapti Samgraha, (Jain Ant. Vol. IV ; No. III ; Arrah ; 1938 ; Pp. 81-81).
After discussing the literary and epigraphical evidences the author fixes the date as C. 1050 A.D.
1491
S. Srikantha SASTRI- The Date of the consecration of the Image of Gommațeśvara. (Jain Ant. Vol. V ; No. IV ; Arrah; 1940; Pp. 107-114).
After considering several literary and epigraphical evidences the writer arrives at the conclusion and fixes the date of the consecration of the image in Circa. 907-8 A.C.
1492
H. LUDERS-The era of the Mahārāja and the Mahārāja Rajatirāja, (D.R. BHANDARKAR Volume, Ind. Res. Ins. Calcuttta, 1940). Pp. 281 and 288.
Text of an inscription on a stone slab found at Kankali Tilā at Mathura formerly published by BÜHLER (Academy, vol. XLIX, p. 367--J.R.A.S., 1896, Pp. 578 ff. --Viruna Orient. Journ. Vol. X, Pp. 171 f) and R.D. BANERJEE, (Ind. Ant., Vol. XXXVII, Pp. 33 ff. and plate III) given.
Dale of the inscription is 200 90 (2), though Bühler and R.D, BANERJEE differ with regard to the reading of the date. Notes on the text, translation given. Okhārikā Ujhatikā, and Okhā are names of foreigners. Okhārikā and Okhả are presumably Greek names They may also be Iranian names. There were Parthians at Mathura who had immigrated during the rule of the Khatrapas and who, although they were converted to the Jina faith, upheld the traditions of their native country. The inscription refers to an image of Arhat Mahāvīra.
1493
A. N. UPADIYs -On the Dale of Vasunandi's Commentary on Mulacara, (Woolner Commemoration Volume, Pp. 257-59, Lahore, 1940).
The Sanskrit commentary of Vasunandi on the Mulācāra is assigned to the middle of the 12th century A.D.

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1386
JAINA BIBLIOGRAPHY
1494
K. Madhava SARMA-Date of Asaga's Vardhamana Charita (N.I.A. Vol. 4, 194142) Pp. 395-96).
In his report for 1886-92 Pp. 163-64. PETERSON extracts the concluding portion of a Ms. of Asaga's Vardhamānacharita, dated Samvat 1679. Here Samvat 1679 i.e. A.D. 1622 is obviously the date MS. and not of the work. The date of the work is Šaka 910. ie. A.D. 853. The author belonged to Dharala in Coladesa and wrote eight works. In his History of Classical Sanskrit Literature, p. 296 Dr. M. KRISHNAMACHARIAR mentions Asaga's Vardhamānacharita with the date of Samvat 1679 and mistakes this date of the MS for that of the work.
1495
P. K. GODE-The Chronology of the commentary of Sadanandagani on the SiddhāntaCandrika of Ramasrama or Ramacandrasrama-A.D. 1743. (Jain Ant. Vol. IX; No. I; Arrah ; 1943 ; Pp. 15-19).
Sadanardagani composed this commentary in A.D. 1743. He belonged to the Kharataragaccha. He was a very close student of Sanskrit grammar.
1496
S. Srikantha Sastri-Some Jaina Gurus In Kannada Inscriptions, (Jain Ant. Vol. IX; No. II ; Arrah ; 1943 ; Pp. 61-75.
A dynastic and chronological index of names and dates pertaining to Jainism, chiefly called from recent publications of inscriptions in the Kannada country like the M.E, R.E. ; H.A.R.; N.K.K.I.; K.I. etc.
The dynastic arrangement has been followed and whenever possible the gurupramparā and exact dates of the following dynasties given :
Chalukyas of Badami ; Rästrakūtas ; Kadambas ; Western Gangas; Nolambas ; Kalyäni Cālukyas ; Kalachuryas of Kalyāni ; Yādavas of Deragiri ; Rattas of Soundatti ; Hoysalas; Vijayanagara ; Tuluva Bhairarasas ; Harati Chiefs ; Miscellaneous.

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JAINA BIBLIOGRAPHY
1387
1497
H. C. SETH -A critical Examination of Svetārbara and Digambara Chronological Traditions. (Jain Ant. Arrah). Vol. X; No. II ; 1945 ; Pp. 41-48.
Both the Svetāmbara and the Digambara sects of the Jainas have preserved certain chronological traditions. A comparative study of these may yield useful results. Chronologies of the Svetāmbaras discussed.
Vol. XI ; No, I; 1945 ; Pp. 4-10.
Tradition of the Digambaras discussed. 231 years assigned to the Guptas in the Digambara traditions appear to be correct,
1498
S. A. JOGLEKAR-Šatavāhan and Satakarni. (ABORI. Vol. XXVII ; 1946) Pp. 237-248.
P. 241. Hāla favourite with Jain authors.
P. 248. References in Literature-Jain legend refers to Satigani, Rājā of Paithan and a contemporary of the Saka rulers of Ujjain ... Jaina tradition refers to King Śātavāhan, who built many temples and caityas ...
1499
Jyoti Prasad Jain --The Predecessors of Svāmi Virsena, (Jain Ant. Vol. XII, No. 1), Arrah ; 1946 ; Pp. 1 to 6.
Virsena was ordained by Ajjanandi (or Ajayanandi) and was taught Siddhānta by Elächārya. The date of completion of the Dhavala by Virsena is A.D. 780. Ajjanandi or Aryanandi belonged to the first half of the 8th century A D.
1500
H. C. Seti-(Part II) A Critical Examination of śvetāmbara and Digambara chronological traditions-(A.I.O.C., XII; 1946.)
Various Jain chronological traditions have been brought together in this paper. They are shown to be generally reliable. The Svetämbar traditions reckon 470 years between Mahāvīr Nirvāna and the commencement of the Vikrama era. The various reign periods of Kings and dynasties making up this total are on the whole correct, except that Nahavāna or Nahapān is wrongly put there before the commencement of the Vikrama era. As suggested by the Digambar traditions,

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1388
JAINA BIBLIOGRAPHY
which are borne out by the modern researches, he is a post-Vikrama figure. This correction and further critical examination of the various Jain chronological tradi. tions leads to the following conclusions :--
(1) The correct date of Mahāvir Nirvāņa appears to be 430 (470-40 years of Nahavāna's reign) before the commencement of the Vikrama era or 488 B.C.
(2) Chandragupta Maurya's reign commenced in 325 B.C.
(3) The reign of Nahapāna commenced with 78 A.D. and the saka era reckoned from this date seems to be connected with him.
(4) 320 A.D. is obtained as the initial year of the Gupta era.
(5) Kalki's reign ends in 512 A.D. The death of the Huen King Toramāna is also placed by some modern historians in the same year. May be that Jain records have preserved the tradition of his reign in the account they give of Kalki. Kalki may be a tribal name reminiscient of Kalkilas of Purānas.
1501
S. Srikantha SASTRI--The date of Sruh wā arya, (Jain. Ant., Vol. XIII, No. II), Arrah, 1948. Pp. 12 to 17.
Sridharāchärya, the author of Jataka Tilaka, has been generally assigned to the 799 A.D. But analysing different sources he cannot be taken back to the 9th century A.D.
1502
Sabal Singh-Time of Śrīdharāchārya-(ABORT. Vol. XXX, 1949). P. 271. reference to his work on matters--aye-Jains referred ...
1503
S. Srikantha SASTRI-The original home of Jainism, No. II) Arrah, 1919, pp. 58 to 62).
Jain. Ant. Vol. XIV,
The antiquity of Aryan traditions-Vedic, Jaina and Buddhistic goes back to at least 20,000 B.C. and the original home of the race must have been in Bhāratavarsa. A comparative study of Susuma and Dussumā Kalpas and of the various legends narrated in the lives of Tarthankaras is necessary in this regard.

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JAINA BIBLIOGRAPHY
1389
1504
(J.B.R.S. Vol.
Dinesh Chandra STRCAR-Barli Fragmentary Stone Inscription. XXXVII, Parts 1-2, Pp. 1-5, 1951.)
The author disagrees with the readings of Pandit G. H. Ojha and K. P. JAYASWAL and says that it does not refer to Lord Vira and the year 84. He translates his reading as-Let there be success! When king Bhagavata (of the Sunga dynasty) was appointed...years . . . an inhabitant of Madhyamika, dedicated ... at Malini, a hall at ... Ka, .... at Vava ..., eightyfour pillars (at ...)
1505
Y. V. Ramana RAO-The Chronology of Andhra Dynasty and the Hathigumha Inscription, (Q.J.M.S. Vol. 43–Nos, 3 & 4. 1952-53-Bangalore), Pp. 117-125 ff.
The Andhras or Andhrabhrtyas or Sātavāhanas who held sway over the greater part of the Indian peninsula in the early centuries before the Christian era. For materials Jain and Pali sources have not been tapped.
P. 122. Khāravela's inscription and the First Contact of Synchronistic Prong : Mourya era dates from the coronation of Chandragupta (Circa 32: B.C.) ; the date of Khăravela's accession circa 170 B.C. Khāravela third member of Chedi dynasty. The Sātakarni associated with Khāravela was probably the third member of the dynasty (Sātavāhana). Rapson.
Pp. 123-25. Date of Khāravela's Accession : K. P. JAYASWAL shows that the inscription does not contain any reference to the Mauryan era. The relevant text runs as 'causes to be completed the eleven Añgas of the 64 letters which had become lost with the time of the Mauryas'.
Khāravela a contemporary of Puşyamitra, who founded the Sungamitra dynasty and who ascended the throne in 188 B.C. Khāravela's accession 182 B.C. Q:J M.S. contd. Vol. 44, Pp. 99-107.
Was Satkarni Khāravela Ally or Foe (Pro. of the Ind. Hist. Cong. 1945; Trans. of the Third Ori. Conf. Pp. 111 ; 174).
Pp. 98-101. The limits of the Kingdom of ancient Kalinga and Andhra, 200 B.C.
Pp. 101-02. Jātaka version of Khāravela's attack. The Culla-Kalinga-Jataka (Ed. by Fausbold No. 301).
P. 102. Musika and Krishṇavena.

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1390
JAINA BIBLIOGRAPHY
1506
Jyoti Prasad JAIN-The date of Durvinita Ganga the Royal Patron of Pujyapada (Jain. Ant., Vol. XVII, No. II), Arrah, 1952. Pp. 1 to 11.
The Ganga monarch Durvenita Konguni cannot be placed much beyond 500 A.D., and as a tentative suggestion his date may be fixed as circa. 480-520 A.D.
1507
B.O.R.I.,
A. N. UPADHYE---Age of the Paramātma-prakaśa (Anouls of the XXXIV, Pp. 166-7, Poona, 1954).
This short note scrutinises the evidences advanced by A. Master to settle the date of the Paramātma-prakāśa ; and it is shown that they are not in any way conclusive.
1508
M. Raja Rao-The Chronology of Events in the Silappadhikaram, (QJ.M.S.--Culture & Heritage Number 1956), Bangalore--Pp. 261-282.
P. 261. Ilango-adigal, the ascetic prince, was the younger brother of Senguttuvan, the king of Cera. He consecrated the temple of Pattini at which ceremony Gajabāhu the King of Ceylon, was also prezent. Ilango Aidgal (author of Silappadikarm and Kulavanikan Sattan alias Sittalai Sattanär, were contemporaries of Kovalan and Kannaki. They lived and wrote in the second century A.D. Gajabāhu was reigning between 173 and 191. 171 A.C. the date of fire at Madura (Q.J.M.S. Vol. 16, No. 3, 1926 p. 156).
P. 265. The Scheme of week days, tithis and naksatras that Adiyarku Nallar, the commentator, has drawn up is completely sound.
P. 266. Adiyarku Nallar lived about 1120 A. D. the date of this patron, Boppana the general of Hoysala Visnuvardhana.
Pp 266.67. The story.

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JAINA BIBLIOGRAPHY
1391
Pp. 273-74. The distance from Puhar to Tiruchi and from Tiruchi to modern Mudarai is, in each case about 100 miles. The town that was destroyed is referred to in the Sangam literature as Kudal and Manamadurai. It must have been a town at the confluence of a tributory of the Vaigai-either the present Manamadurai (Railway Junction or some other town nearer the sea than modern Madurai).
P. 274. Kannaki declares herself as the daughter of the Pandyan--an epithet frequently applied to the present Goddess Mināksi. Local tradition points out a small temple near the river as the original Pattani temple dedicated to Kannaki. Were the honours later on transferred to Goodess Minākşi ?
1509
H, G. SHASTRI–The Purānic chronology of the Mauryan dynasty, (Proc., IHC., XXIInd Session), Bombay, 1959.
P. 81. 'Kusala' and 'Kulala' of the Puran as obviously stand for 'Kunala' known in Buddhist and Jain traditions as the name of the son of Asoka and father of Samprati.

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Section IV GEOGRAPHY-111
1510
J. MACMURDO-An Account of the Province of Cutch, and of the countries lying between Guzerot and the Indus. (TLSB, ii, 1820. Pp. 205-241).
Pp. 240-241. Description of Pārsvanātha worshipped in the Parkur Desert in the hands of Soda Rajput.
1511
J. W. MASSIE--Continental India, Vol. I. London, 1840.
Pp. 429-477. Mythology of India displayed : the systems of the Brahmana, the Jain, and the Buddhist.
1512
J. STEVENSON-Some Remarks on the Relation that subsists between the Jain and Brahmanical systems of Geography (Journal of the Bombay Branch of the Royal Asiatic Society, Vol. II, pp. 411-415. Bombay, 1847.
Explanation of the Jaina geography. The continents. The Jam budvipa. Rivers and mountains. The Mount Meru, Two maps besides text.
1513
H. G. BRIGGS-The cities of Gujarashtra.
Bombay, 1849.
Topographical, historical and archeological description of the principal towns of Guzerat
1514
Joseph Dalton HOOKER-Himalayan Journals. Vol. I. London, 1855.
Pp. 15-21. Pärasnāth mountain. Its sanctity. The eastern metropolis of Jain worship. Origin of Jain sect. The Jains a transition between Buddhists and Hindus, Ascent of Pārasnāth. Vegetation of Pārasnāth.

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Jana BIBLIOGRAPHY
1393
1515
J. H. NELSON—The Madura Country. Madras, 1868.
Pt. 2, P. 16. Survival of Jain worship in two small temples in the district.
Pt. 3, p. 50. The professors of the faith of the Kşamaņa or śramaņa heretics were the predecessors of the Jains, and the religion was but little different from that now known as the Jain.
1516
J. BURGESS-- Gujarat and Rajputana. Calcutta-London, 1874.
Choice of 30 photographic views of different monuments with historical and descriptive reviews.
1517
J. WILSON--Final Report on the Revision of Settlement of the Sirsa District in the Punjab (Lahore), 1879-83.
P. 101. Jaini or Sarāogi sect--worship of Pārsvanátha-Tenderness for animal life-Intermarriage of Bisnis and Saräogis.
P. 139. Ascetics and low castes among the Jains,
1518
J. KIATT-Surpäraka. (Indian Antiquary, vol. XI, Pp. 293-294). Bombay, 1882.
Series of references to Sūs pāraka (Sopārā), extracts of the following Jaina works:
Ganadharasārdhaśataka of Jinadattasūri ;. Prabhāvakacaritra ; A gurvävali of Munisundara, and
a Patļāvali of the Kharatara sect.
• According to these authorities, Sūrapäraka is situated in the Kuñkundeśa.
1519
universelle.
Vol. VIII, L'Inde et l'Indo
Elisee RECLUS--Nouvelle geographie Chine. Paris, 1883.
Pages.
269-270. The Jaina sanctuaries in the peninsula of Kathiawad, the Satruñ. jaya, Pālitānā.

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1394
JAINA BIBLIOGRAPHY
Pages
275. The Jaina art at Ahmadabad,
276. The Jainas at Pāțan : their number, their temples and their libraries.
291. The temples of the mount Abü.
295-296. The Jaina palace at Tulaiti (Chitor).
302. Temples and Jaina sculptures at Gwalior.
345. The Jaina temple at Khūrja.
346. The Jaina temple at Brindaban, near Mathura.
355. The Jaina temples at Ayodhyā.
411. The Jaina commercial movement at Rangpur.
495. The Jaina grottos of Elura,
682-686. General review on the Jains; their origin, their customs, their professions. The Jaina sanctuaries.
685. Map of the principal places of pilgrimage in India.
93, 291, 293 & 683. Engravings representing several Jaina temples.
1520
F. S. GROWSE--Mathura : A District Memoir. 3rd Ed. Allahabad, 1883,
Pp. 12-13. Most of the Sarāogis of the dist. including Seth Raghunāth Das are of the Khandel gachchha or got-They number in all 1593 only. A temple of the Seth stands in the suburb of Kesopur. Jambu Svāmi practised penance here. He is reputed the last of the Kevalis. The temple was built by Mani Rāma, who enshrined in it a figure of Chandra Prabhu. A large marble statue of Ajitnātha, brought by Seth Raghunāth Dās now occupies the place of honour. In the city are two other Jain temples dedicated to Padma Prabhu in the Ghiya mandi and the Chaubes' quarter. Other temples at Kosi and Sahpan.

Page #376

JAINA BIBLIOGRAPHY
1395
1521
Nundo Lal Dev-The Geographical Dictionary of Ancient and Mediaeval India. Calcutta, 1899.
Part 1. Ancient Names & Modern Names or Situation :
Ayodhyā. Oudh. Birthplace of Ādinātha, a Jain Tirthankara.
Alavi. Airwa. Alabhi of the Jains, from which Mahāvira made his missionary peregrinations, Chandragiri. Near Belgola, sacred to the Jains, Chandrikāpuri. Sravasti, birthplace of Tirthan kara Chandraprabha.
Girinagara. Girnar, containing temples of Neminātha and Pārsvanātha.
Ujjayanta. Girnār sacred to Neminätha.
Part 2. Modern Names and ancient names or situation :
Ābu. Arbuda Parvata, containing temples of Risavanātha or Adinātha and Neminātha.
Girnar. The Junagar hill in Guzerat is one of the five hills sacred to the Jains, containing the temples of Neminātha and Pārsvanātha.
Pālithānā. In Guzarat, one of the five hills sacred to the Jains containing a temple of Adinātha,
1522
Archibald ADAMS--The Western Rajputana States, etc, London, 1899.
P. 19. Sirohi : Banias and Mahājans, mostly Jains, form a very numerous class.
Pp. 37-38. Mount Abu : Jajn temples at Dilwara -Their age-Abū one of the four principal places of pilgrimage of the Jains.
1523
Elisee RECLUS- The Universal Geography. Ed. by A. H. Keane. 4 Vols. London, (1900).
Vol. 3. P. 167. At Kathiawad the largest and most famous groups of Śravaka or Tain temple, the special zeal of the Jains for building temples, their

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1396
JAINA BIBLIOGRAPHY
greatest pride in decorating temples, the Jains possess more religious edifices than the other Hindus.
Vol. 3. Pp. 407-408. Mahāvīra's followers at one time prevailed in Southern India - Jain works still the most remarkable in Dravidian literature greatest respect for all living things, from the venomous snake to the smallest animalcule, the "four duties of the Jain, their spirit of fellowship-some of their sanctuaries, such as those of Palitana, Mt. Abū, Junägarh, Pārasnāth, are amongst the most magnificent in the world.
1524
F. L. PULLE-La cartografia antica dell' India. Parle I (Studi italisani di Filologia indo-iranica, vol. IV).-Firenze, 1901.
Pp. 14-15. Enumeration of the Jaina treatises relating to the geography, namely:
Kșetrasamāse, of Jinabhādra, with commentary of Malayagiri; Laghukṣetrasamāsa, of Ratnasekhara, with commentary ; Vrihannauyaksetrasamāsasūtra, of Somatilakasūri, Samghayaņi (Samgrahại). of Can Irazúri, disciple of Abhayadevasüri, with commentary of Devabhadra. Special reviews on the Kșetrasamāsa, the Samgrahani, the Trailokyadipiki and the Lok aprakaśa.
Pp 19-20. Jaina system of the islands and of the seas according to the Jwabhigamasūtri and the Bhagavall.
Pp. 35.41. De cription of the Jambudvipa according to the Jaina geography the Hanumaecaritra. Analysis of the Jumiuddiv zpannatli (Jambudvīpaprajñapli), containing the orthodox geographical tradition of the Jains. Brief analysis of the Jambudurpasamgrahant of Haribhadra, work on which Prabhānanda wrote a commentary called Kşetrasamgrahani.
1525
V. A. SMITH-Vaiśāli (Journal of the Royal Asiatic Society of Great Britain and Ireland for 1902, Pp. 267-288). London, 1902.
Pp. 282 Sqq. Vaišāli according to the Jaina tradition. The town included three parts : Vaiśāli properly called, Kundagrāma and Vaniyagrāma. Vaišāli is represented today by Bisa hgarh (Besarh). Vaniyagrāma (the actual village of Baniya was the residence of Mahävira. As regards Kundagrāma, perhaps it is now the village of Basukund,

Page #378

JAINA BIBLIOGRAPHY
1526
G. W. FORREST-Cities of India. Westminster, 1903.
Pp. 55-66. Architectural style of the Jains copied by the Sultans of Ahmedabad. Mahavira with his eleven chief disciples, may be regarded as the first open seceders from Brahmanism-Life of Mahāvīra Jainism and Buddhism were the two heretical sects of importance agitating the region about Benares at the same time. Jainism never became a dominant creed. To the Peases and Barclays of Western In lia we owe the costly Jain temples.
Pp 89-94. Jain shrines on Mt. Abū the highest ideals of pure Hindu Arhitecture. Jain aim of victory over desires and Jaina creed that "Patience is the highest good". Description of Jain temples.
1527
T. C. RICE-Jain settlements in Karnata, (Malabar Quarterly review, Vol. III. Pp. 311-312). Ernakulam, 1904.
1528
1397
T. A. GOPINATHA-Jaina Centres in Southern India. (Malabar Quarterly Review Vol. IV. Pp. 229-235).-Ernakulam, 1905.

1529
HIRA LAL-Muktägiri (IA, xlii, 1913, Pp. 220-221).
Muktagiri or 'salvation hill' is what is called Sdth-ksetra of the Jains referred to as Medhigiri in the Jain Book Nirvana Bhakti, Jain Temple in Ellichpura.
1530
Cathay and the Way Thither. (Translated and edited by Henry Yule). Second Edition (Revised by Henri Cordier). Vol. 3. London, 1914.
P. 251. Mailapur was anciently inhabited by the Jains. The dream story about the image of the place. One had a dream that in a few days the town would be overwhelmed by the sea. Their holy image was removed further inland, and

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1398
JAINA BIBLIOGRAPHY
three days later the old town was swallowed up. The temples were the re-established in a town called Mailamanagara, where exactly the same thing happened again. Tradition runs in reference to the whole coast from San Thome to the Seven Pagodas, and extensive ruins existing beneath the sea are sometimes visible,
1531
M. RUTHNASWAMI --Dabhoi or the city of the Darbha Grass. (MR. Jany June, 1916, Pp. 539-545).
P. 543. Jain brothers Tej-pāla and Vastupāla and their work as builders of temples.
1532
c. Hayavadana Rau-The Place-names of Mysore. (QIMS, vi, 1916, Pp. 264-281).
P. 270. A very old line of kings, Jains by religion, called themselves "The Lords of Nandagiri”. The Jain ascetics lovers of the picturesque and they selected such spots for passing their lives.
1533
Lewis Rice–Mullur. (IA, xiv, 1916, Pp. 141-142).
Jain temples in Mullur-The Kongalvas were Jains by religion.
1534
Arthur R SLATER - Where religions meet-As illustrated in the sacred places of India. (QJMS, viii, 1918, Pp. 193-309).
P. 296. The construction of the series of caves at Ellora is of Buddhist, Brahmanical and Jain origin. The first series are Buddhist, the second Brahmanical, while the third was excavated in the days of the Jains.
P. 299. Benares and Mathura, centres of Buddhism and Jainism,

Page #380

JAINA BIBLIOGRAPHY
1399
1535
K. T. SHAH-Trade, Tariffs and Transport in India. Bombay and London, 1923.
P. 26. The Buddhist and Jain influences on trade-Their general condemnation of many an industrial pursuit.
1536
K. P.Jain-Sankišā as a Jaina Tirtha.-I.H.Q. Vol. V. 1929.
Pp. 142-143. Sankišā a village in the Farrukhabad district of the United Provinces--represents the old city of Sānkāśya mentioned by Fa-Hian and HiuenTsang. Originality of the name discussed. Kampilya-place of birth and renunciation of the 13th Tirthankara Sri Vimalanātha lying around modern village Kampilla in Kaimganj tahsil of the Farrukhabad district. Kampilya and Sānkāsyaidentical. Mention of quarrel between Jains and Buddhists over the sacred place of Sānkāśyā in the records of Fa-Hian. Mention of a Jain temple in the vicinity of Sānkiša at the village of Sarai mention of a nice Jain image discovered at Sankiśā. Suggestion of the excavation of the mound of Aghatia for some Jainic references.
1537
Puran Chand NAHAR-The Jain Tradition of the origin of Pataliputra.) A.I.O.C., Session VI ; 1930). Pp. 169-171.
1538
B. P. PRATINIDHI-Ajanta, Bombay, 1932.
P. 11. The Buddhists, the Jains and the Hindus have worked at Verul (Ellora) and naturally the incidents from the mythologies of all the three religions have been utilised.
P. 17. In Jain caves Gomateśvara, Pārsvanätha and other Jain Tirthankaras are shown to carry serpent hoods as an ornament on their heads.
P. 18, First Tirthankara was perhaps a Nāga.
P. 118. In the Bhikṣu group of painting cave No. 17 one of them is carrying chowrie and one is led to suppose that he may be a Jain of Digambara sect. Some of the Sadhus of the Digambara Jain sect are to be seen moving about naked even in this twentieth centuries.

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1400
1539
A. C. SEN-Some Cosmological ideas of the Jainas. (I.H.Q. Vol. VIII. 1932).
P. 43. Jains oldest sect outside Brahmanism.
Pp. 43-44. Jain cosmography discussed, conception of earth, hells and heavens in Jainism discussed.
P. 44. The idea of Jambudvipa and Mt. Meru in Jain geography fully explained.
JAINA BIBLIOGRAPHY
Py. 44-46. Devas, Masculine and feminine-described.
47-48. Narakins i.e. neuter sex-explained.
Lesyas means "thought-colours" which determine the temperament of a being. knowledge, body, birth in Jainism discussed.
1540
B. C. LAW-Geography of Early Buddhism. London, 1932.
P. XVIII. Jain traditions possess new names for the several dvipas as well as for the Samudras.
P. 10 (n). Administration of Añga as a separate province under a Magadhan prince with Campã as its capital mentioned in Jain sources (Hemachandra, the author of Sthaviravali and Bhagavati Sutra and Nirayavali Sätra).
P. 64. Häthigumphä inscription mentions king Khäravela bringing back to his realm from Anga-Magadha the throne of Jina which had been carried from Kalinga by king Nanda.
P. 65. Jain Uttaradhyayana-Sutra mentions Pithunda as a sea-coast town. This reminds of Khåravelas Pithunda-Pithü daga and Ptolemy's Pitundra.

P. 74. 'Celya' (Sans. Caitya) means a shrine associated with Buddhism, Jainism and Brahmanism.
P. 74 (n). Jain Cetiyas not big as the Buddhists but resemble it very strongly.

Page #382

JAINA BIBLIOGRAPHY
1541
Bimala Churn LAW-Sacred Places of the Jains, (Jou. U. P. Hist. Soci. Vol. IX, Pt. II, 1936) Allahabad.
1542
M. Govind PAI-Venur & Its Gommata colossus. (Jain Ant. vol. II; No. II, Pp. 45-50, and No. III, Pp. 51-60), Arrah, 1936.
Venur-thirty-four miles to the north-east of Mangalore (S.K.); 35 feet high colossus of Bahubali (Gommata). It was installed by king Timma or Timmarāja Odeya belonging to the Ajila or Ajala family of the Jaina chieftains that once ruled in that part of the district. Description of the image given. A Jaina temple called 'Kalla Busadi' or Säntisvara Basad' and a Mana-stambha-two Kanarese inscriptions dated 1489 A.c. and 1537 A.c. records the installation of 24 images of the Tirthankaras in Tirthankara Basadi-Another Kanarese inscription of the reign of Madukka Devi, a queen of the same Ajila family, dated Saka 1544-a gift to the Santisvara Chaityalaya by a prince called Ramanath Arasu. Another Jain temple. Two inscriptions behind the colossus-one in Sanskrit verse in sixteen lines, text and translation given and explanatory notes of different words--another in Sanskrit verse, text and translation and notes given. The colossus was installed in 1603-1604 A.C. A short history of the Ajila dynasty given.
1401
1543
Kamta Prasad JAIN-Podanapura And Takṣaśilă. (Jain Ant. vol. III; No. 111; Arrah; 1:37; Pp. 57-66).

According to the writer, Podanapura of the Jaina books was not Takṣaśilă, rather it was a prominent city of ancient Daksinapatha. Podanapura as the capital of Vahubali discussed. Podanapura in the story of Parsvanath narrated. Podanapura in Sanskrit Jaina literature discribed; in Jain Kannad literature; various names of Podanapura-Potana, Podana, Paudana and Podanapura; Podanapura in Buddhist literature, Podanapura was the capital of Ashamaka in the southern part of India.
1544
K. A. N. SASTRI- Foreign Notices of South India. Madras, 1939.
P. 102. Majority of 80 Deva-temples belonged to the Digambaras-Yuanchwang's record.

Page #383

1402
JAINA BIBLIOGRAPHY P. 125. Mention of secular nude ascetics living on herbs recorded in the accounts of Abu Zaid.
1545
Bimala Churn LAW-Holy Places of India. Calcutta, 1940,
P. 49-54. Jain sacred places : Khandagiri, Udayagiri, Pāresnātha, Pāvā and Rājgir in Bihar ; Raivataka ann Somnāth in Gujerat ; Satruñjaya in Kathiawar, Bawangaja Hill in central India; Abū Rakhabha Deva, and Rānapur (or Rāmpura) in Rajputana ; Chandragiri and Sravana-Belgoļa in South India.
1546
R. N. SALETORE- Monastic Life in Šravaņa Beļgoļa. (Jain Ant. Vol. V; No, IV; Arrah ; 1940 ; Pp. 123-132).
Some features of monastic life of the Jaina monks of Sravana Belgola from the earliest times till the beginning of the 19th century. Chiefly froin inscriptions. The monks lived in communities called Sanghas-Corporate nature of Jaina monastic life. Revenue for the Jaina monasteries. Gift of donations. Regulations to preserve endowments. The practice of Sallekhana.
1547
(Jain Ant. Vol. V;
S. R. SHARMA-Sravana Belgola-Its meaning and message. No. IV; Arrah; 1940; Pp. 141.143).
Sravana Belgoļa enshrines the spirit which alone is life. Jainism is the most logically consistent of all philosophies. It is not merely a ‘philosophy' but also a 'way of life'. Jainism enriched Indian civilisation.
1548
A. N. UPADHYE--Belgoļa and Bahubali.
(Jain Ant. Vol. V; No. IV; Arrah; 1940; Pp. 137-140).
Śravana Belgoļa is a place of great cultural importance. Traditionally, the place is associated with Bhadrabāhu and Chandragupta Maurya, and the historical value of this tradition is now accepted by the standard authorities. It is on Vindhyagiri or Doddabetta that the image of Bāhubali stands. The life of Bāhubali has a noble lesson to the struggling humanity for all times to come.

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JAINA BIBLIOGRAPHY
1403
1549
B. A. SALETORE-Sravana Belgola-Its secular importance. (Jain Ant. vol. V; No. IV; Arrah. 1940; Pp. 115-122).
Object of this paper-how for centuries this sacred place of Jaina pilgrimage was also noted for its material wealth. Epigraphical evidences discussed. Commercial life of the people of Śravna Belgo!a. Jains of this place were organised in commercial guilds. House-tax at Gommatapur. The Jain Achārya (the Pontiff) was responsible to the state for the imports of Government. Commercial life of the merchants; they were in charge of the public charities. They asserted their rights when injustice prevailed, Jewel merchants.
1550
Bimala Chura LAW-Vijayini in Ancient ladia. Gwalior, 1944.
P. 16. The demise of Mahāvīra, according to the Jaina tradition, took place on the day of installation of Pālaka on the throne of Avanti and the interval between this event and Chandragupta Maurya's accession to power is 215 years The interval between the demise of Mahävira and the rise of the Nandas is 60 years.
P. 19. According to the Jaina Vividha-tirthakalpa, a powerful prince of the Satavahana family defeated the then Malava king Vikramāditya.
P. 25. According to Kalikācayakatha, the Garddabhilla of Ujjayani offered violence to Sarsvati, the sister of Kālikācārya who in revenge uprooted Garddabhilla and established the saka kings at Ujjayini. Garddabhilla's son Vikramāditya destroyed the Sakas and inaugurated the Samvat era. The Jaina Vividha-tirtha-kalpa credits a powerful Sātvāhana prince of Pratisthānapura in Maharāştra with the inauguration of an era. The Tirtha-kalpa alludes to the alliance of the Sātavāhana prince with the Nāgas of the Godavari region.
P. 33. The Digambara Jaina tradition avers that Mahāvira visited Ujjayini, where in a cemetry he practised penances and obtained manaḥaparyāya jñāna.
1551
Banarasidas JAIN-An itinerary of a pilgrimage to faina Badri (Jain XIII, N. I), Arrah, 1947. Pp. 24 to 28.
Ant., vol.
The partial itinerary of a pilgrimage to Jaina Badri given below is based on a single leaf in the form of a letter found among the manuscripts belonging to the Yati's Upaśraya at Zira in the Punjab. The pilgrim also visited many other places, Text given.

Page #385

1404
JAINA BIBLIOGRAPHY
1552
A. S. ALTEKAR.- Banares and Sārnath : Past and Present. Benares, 1947.
P. 42. Benares also regarded as a holy place by the Jains. Supārsvanātha the 7th and Pārsvanātha the 23rd Tirthankaras, were born in Benares. The birth place of Śreyānsanātha, the Ilth Tirthankara was at Singhpuri in Sārnāth and that of Chandraprabha, the 8th Tirthankara at Chandravati, about 20 miles from Benares.
1553
J. B. AUDEN- A geological discussion on the Satpura Hypothesis and Garo-Rajmahal. Gop. (Pro. N.F.S.I. No. 8, vol. xv, Delhi, 1949).
P. 328. Pārasnāth Hill, 4,480 ft. rises above the highest of the Ranchi plateaux, and represent the residual of a still higher land surface. But even if it is supposed that a total thickness of almost 4,000 ft. of rocks have been renouned by erosion in the Pārasnāth area, it is not possible to assume that the original level of assume that the original level of the Pārasnāth Plateau was then at the present level of the top of the hill. Allowing for the line of nil movement along the hinge line at latitude 25° degree, the uplift in the Pärasnāth area should have been about 1,300 feet. That is, the part of the crust now represented by the residual summit of Pärasnāth was probably in Tertiary times at an elevation of about 3,200 feet. The erosion into residual plateaux and uplifts. were doubtless controlled in the main by the Himalayan monuments further north, rather than by simple vertical isostatic adjustment in a crust devoid of compressional restraints.
1554
Sita Rama SINGH-Renascent India and Vaišali. (Jain. Ant., vol. XVI, No. 11). Arrah, 1950. Pp. 70-72.
The message of Vaiśāli is that republicanism is the best sort of constitution under which the individual has the best opportunities to unfold his personality to the utmost extent, that such a developed individual should dedicate himself to the well-being of the community, that Lord Mahāvīra was the finest flower which blos cmed at Vaiśāli, embodying as best ideals, and that the religion of a republic should be the cult of self-reliance.
1555 H. V. TRIVEDI-Badnawar and its antiquities. (Jain. Ant., vol. XVII, No. I). Arrah, 1951. Pp. 59 to 72.

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JAINA BIBLIOGRAPHY
Some Jaina sculptural and architectural remains including the Baijanatha Mahadeva temple, image of the Jain Acyuta devi (of the Digambara sect) and other images of Jain Tirthankaras, recently unearthed at Badnawar (Vardhanapura and Vardhamanapura of mediaeval inscriptions) in the district of Dhar, Madhya Bharat Union have been described, time, findspot, names and fates of the images. being discussed.
1556
L. A. PHALTANE-The Tatwärthasutra and Geography-Pushkarardha Dwerpa, (Jain. Ant., vol. XVIII, No. II), Arrah, 1952, Pp. 36-38.
The Jain scriptures say that Jambud weep. Dhätaki khanda and Pushkarärdha dweepa are the three territories in which men reside. The present round about Bokhara must have been the ancient Pushkara continent of the Jaina mythology.
1557
1405
Jyoti Prasad JAIN-Ramagiri of Ugraditya's Kalyankarat, Jai. Ant.. vol. XIX. No. I), Arrah, 1953. Pp. 1 to 11.

Ugråditya's Kalyankaraka is a treatise on the science of medicine in Sanskrit. Contents of its 25 chapters enumerated. Ugråditya got his education in the establishment of Mount Ramagiri from his teacher Śrtnandi. The work was completed in the Ramagiri hill which being adorned with many Jain caves, cave temples and other objects of worship was situated in the Vengi country of Trikalinga. In the district of Vizagapatam lies the famous Rämatirtha hill which was also known in ancient times as Ramakonda (Kondagiri)-Identical with the Ramagiri. The work was written sometimes between 790 and 799 A.D. and he may be assigned to circa 780-840 A.D.
1558
J. E. SPENCER-Asia East by South. A cultural Geography. London, 1954,
P. 127. Jain contemporary of Buddhism in protest against Hinduism, but its extreme asceticism long limited its growth. It remained an Indian religion only, but did not die out as did Buddhism. Today its 15,00,000 adherents are mainly located in Northern Bombay Presidency and Rajaputana.

Page #387

1406
1559
D L. SNELLGROVE-Buddhist Himalaya Travels and Studies in quest of the origins and nature of Tibetan Religion-Oxford, 1957.
P. 10. The Term 'Conqueror' (Jina), which also became the title of Mahavira, the leader of the Jains, was also applicable to the Sage.
JAINA BIBLIOGRAPHY
P. 43. The Jaina built Stapas and decorated them in much the same way. The symbols of tree and wheel and stupa were just as much in use by them and the stories of the previous lives were derived from a common stock of Indian hero-and animal-tales.
P. 45. The Buddha-image-One may compare the early Jain images, which are either standing with arms straight to the sides or seated cross-legged with hands placed together on the lap in the gesture of meditation.
1560
Klaus BRUHN-Jain Tirthas in Madhyadesa, (Jain Yug, November, 1958) Pp. 2933, and Jain Yug, April, 1959.

Selected Jain monuments at various places in Madhya Pradesh and the surrounding area have been dealt with.
1. Dudahi-Situated about 18 miles to the south of Lalitpur in the Jhansi District of Uttar Pradesh and to the north of the former Ram Sagar, it contains the ruins of Hindu and Jain monuments. Amongst the Jain monuments two colossal images stand out. The seated Jina (Figs. 1 and 3) is a combination of three Jinas, one seated in the middle and two standing to the left and right. The central mürti measures 12 feet in height. Description given. Stylistically all pieces belong together. The seated Jina is identified with Rsabha on account of Jatas and the images to the left and right show the snake-hoods and represent therefore Pārsvanatha (or supärśvanatha). The standing Jina (fig. 2) also measures about 12 feet in height. Description given. On the pedestal there appears a dharmacakra flanked by the two deer (not visible in our photograph). This group does not identify a particular Jina but can be carved on the pedestal of any of the 24 Jinas. The Cakra and deer motif is however not very common in our area. It is therefore, not impossible that it had the meaning of a cinha, identifying the Jina as Santinatha,

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JAINA BIBLIOGRAPHY
1407
Chandpur-The deserted and dilapidated town of Chandpur in the Jhansi District has lent its name to a group of medieval temple, Hindu and Jain, whose remains are scattered over a wide area near the ruins of the former town. As one comes from Bhopal one will find the Hindu temples to the left and the Jain temples to the right of the rails. The Jain monuments include the colossal image of a Jina (housed in closed structure with plain walls), the extant porch of a temple, and numerous slabs. Tradition has it that the Jain Temples were built by a Jain merchant "Parah Sah". Almost all the Jain remains are situated within a small fenced compound bordering on the railway track. Of these figs. 1 and 2 described in details. - Fig. 1-The most interesting features of the first piece are the tree and the relief with the horsemen. The trunk of the tree resembles that of a datepalm, All the arms are broken and both the figures possibly carried in their left hand a child which was partly attached to the upper arm.
Fig. 2-At the height of the heads of the principal figures a miniature-replica of the crown of the tree projects from its trunk. This is only out of several possible elaborations of the tree of the sacred couple motif which has been discussed in details. The sculptures may belong to the 10-11th centuries.
1561
Kailash Chand JAIN-History of Mandor, (Prof., IHC. XXIInd Sesssion), Bombay, 1959.
Pp. 230-231. Jaina temples built at Mandor in a period between the 7th century and 10th century AD. prove the existence of the Jains here. At Ghatiyala Kakkuka, the Pratihāra ruler of this place, a patron of Jainism, constructed a Jaina temple (IRAS, 1895, p. 516). The Śrāvakas of Mandor built and repaired temples at other places and placed images in them. The Mandovara Gotra of Osvalas became famous after Mandor. Mandora Gachchha, a branch of Kharatara Gachchha originated from this place.
1562
Umakant P. SHAH -Geographical evidence from the Kašyapa Samhita, (Prof. and Trans. AIOC, XIXth Session) Delhi, 1961. Part-II.
P. 97. The Jaina Prajñāpanā sūtra places Koțivarsa Visaya in the Radha (Ladha). The headquarters of the Visaya have been identified with Diw-kot (Devakot or Devikota). Koraghāța identified with Karahāta is the same as modern Karād in the Satara.

Page #389

Section IV 11-TRAVELS
1563
J. TOD-Travels in Western India--London, 1839.
This work furnished a descriprion of the great Jain sanctuaries of West India. The text is illustrated with nine plates.
1564
Colonel Top's "Travels in Western India" (AJ, xxix, 1839, Pp. 145-151, 171-180).
Pp. 147-177. Sacred Mounts of the Jains at Abū and Satruñjaya.
P. 171. Ancient cities of the Jains. P. 174. Library of the Jains at Anhilwara.
1565 (i) J. Burgess-- Notes of a visit to Satruñjaya hill, near Palitana, in September 1868– Bombay, 1868.
Popular description of the temples of Satruñjaya, with recall of some historical data,
1565 (ii)
J. BURGESS-Notes of a visit to Somnāth, Girnär and other places in Kathiawad, in May 1869, Bombay, 1869.
Popular description of the sites and of the temples of the mount Girnăr.
1566
Fr. BUCHANAN-A journey from Madras through the countries of Mysore, Canara, and Malabar, 3 volumes, London, 1807. (Second edition, 2 volumes ; Madras, 1870).
Diverse pages of this account are devoted to the Jains. One will find information of thein in the general index, in the word "Jaina".

Page #390

JAINA BIBLIOGRAPHY
1409
1567
J. BURGESS--Extracts from the Journal of Colonel Colin Mackenzie's Pandit of his route from Calcutta to Gaya in 1820. (Indian Antiquary, vol. XXXI, Pp. 65-75). Bombay, 1902.
New edition of a journal of route drawn up by the pandit whom colonel Mackenzie had engaged for himself.
This account contains some historical and archeological reviews on the temples or the Jain sanctuaries of Madhuvana, Bhagalpur, Champaran, Bihar, Bahad, Pawa and Rajgir, Additional note on the mount Pārsvanātha at Palaganj.
1568
Thomas WATTERS-On Yuan Chwang's Travels in India, 629-645 A.D. (Edited by T. W. Rhys Davids and S. W. BUSHELL), 2 vols. London, 1904-05.
Vol. 1, p. 252. Yuan-Chwang on the Jains. This pilgrim is of opinion that Jainism as a system was later in origin that Buddhism and was mainly derived from the latter.
1569
Hira Lal-A visit to Ramțek, (IA, V. xxxii, 1908, Pp. 202-208).
Pp. 2-4. Local Jains say that Rāma was a Jain and that when he visited Rāmţek, he first worshipped śāntinātha.
1570
Richard Cannac TEMPLE--The Travels of Peter Munday, in Europe and Asia, 1608-1667. Edited by R. C. TEMPLE. Vol. II : Travels in Asia, 1628-1634. London, 1914. (The Hakluyt Society, Second Series, No. 35).
P. Lix. Munday heard of a pinjrapol kept up by the Jains at Cambay for sick fowls.
P. 257n. Munday makes no mention of the extensive Jain temples on Mt. Ābū.
P. 310n. Remarks of all the 17th cent. travellers on the pinjrapols or animal hospital in Gujarat, supported mainly by the Jains.

Page #391

1410
JAINA BIBLIOGRAPHY
1571
Mansel Lognworth DAMES—The Book of Duarte Barbosa. Translated from the Portuguese by M. L. Dames. Vol. I, London, 1918. (The Hakluyt Society, Second Series, No. 44).
P. 110, n. 2. BARBOSA's description of the Jains-Their carefulness with regard to the life of flies and vermin.-Their keeping up of hospitals for animals.
1572
PANNA LALL-- Account of a Tour in the Almora District, Himalayas, (J.B.O.R.S, vi, 1920, Pp. 361-392).
Jain
architecture-Characteristics
found
in
the
temple
at
P. 392. Champhāvat.
1573
Diaries of Sir William ERSKINE (JBBRAS, 1922, xxv, 1922, Pp. 373-409). (1) Jaurney to Ellora, 1820, and (2) Jaurney in Gujarat, 1822-23. P. 407. An underground Jain temple in Cambay.
P. 408. Sir William's visit to the celebrated Jain temple in Gujarat, the most complete temple he has seen ; no Jains here now, not even one priest or rati. The temple is kept and shown by a Brahmanical Hindu. It is supported by contributions from the Jains at Jumboosur and Kathiawad.
1574
S. R. SHENDE--Routes between Aryavarta and Dakshinapatha, (B. C. Law volume, Part I, Calcutta 1945).
P. 522. A Jain Muni Bhadrabahu Shrutakevalin went to Shravaņa Belgoļa from Košala in 3rd century B.C.

Page #392

Section V BIOGRAPHY
1575
BHAU DAJI—Brief Notes on Hemachandra or Hemācharya, (Journal of the Bombay Branch of the Royal Asiatic Society, vol. IX, Pp. 222-224).--Bombay, 1872.
Biographical review on Hemachandra according to the Kumārapalacaritra, the Kumārapalaprabandha, the Prabandhacintā nani, the Rişimandalavritti, of Jinabhadrasūri, and some other works of Jainas.
1576
Hermann JACOBI - On Mahāvīra and his predecessors. (IA, Vol. ix, 1880. Pp. 158163).
Mahavira, the supposed founder of the Jaina sect-His relation with Gosāla Mokkhaliputta-The history of the Niganthas in general.
1577
Lewis Rice-The Poet Pampa (Journal of the Royal Asiatic Society of Great Britain and Ireland, New Series, vol. XIV, Pp. 12-23), London, 1882.
Bibliographical review on the Canara poet Pampa. Pampa or Hampa was born in Saka 824 His father, Abhirāma Devaraya was converted from the Brahmanism to the Jainism. The two works of Pama are the Adipurāna and the Vikramarjunavijaya or Pampa-Bharata. He wrote both of them in the year Śaka 863.
Another Canara poet, Nāgachandra, called Abhinava Pampa, composed the Ramachandracaritapurāņa or Pampa-Rāmāyaṇa about a century later.
1578
Ram Chandra Basu-Fainism and its founder. Calcutta, 1886.
A discussion of the life and historicity of Ādināth and also of Mahāvira and his immediate predecessors.

Page #393

1412
1579
G. BÜHLER-Ueber das Leben des Jaina Monches Hemachandra-Wien, 1889. Sources:
JAINA BIBLIOGRAPIY
1. Prabhavakacaritra, composed towards 1250 by Prabhäcandra and Pradyumnasūri.
2. Prabandhacintamani of Merutunga.
3. Prabandhakośa of Rajasekhara.
4. Kumarapalacarita of Jinamaṇḍana Upadhyaya.
5. The account furnished by Hemacandra himself in his different works.
Biography of Hemacandra.
Hemacandra was born in Samvat 1145 (1088 A.D.) at Dhandhuka, in the district of Ahmedabad. He was the student of Devacandra and received the dignity of Suri or Acharya in Samvat 1166. He went to settle down at Anahilvāḍ Patan and met his first protector in the person of the king Caulukya-Jayasimha, surnamed Siddharaja, who died in Samvat 1199.
It is in the court of this prince that Hemacandra composed his grammar, two of his dictionaries, the Abhidhanacintamani and the Anekarthasamgraha, his poetical treatise, the Alaṁkāracudamani, and his metrical treatise, the Chandonus asana. The Diydirayamahäkävya was undoubtedly also begun.

Kumarapala succeeded Jayasimha on the throne of Gujerat. Hemachandra entered in relation with this prince towards Samvat 1214-1215. Between Samvat 1199 and 1214, the composition of the Desinämamālā and some diverse complements to the Abhidhanacintamani. It is towards Samvat 1216 that Hemacandra converted Kumarapala to the Jainism and composed the Yogaiastra and the Vitaragastotra in order to fortify the king in his new religion. Kumarapala favoured extremely the Jains and built to them a great number of temples. After Samvat 1216, the literary activity of Hemacandra did not fail off. In this period were written the Trisasfiialakapuruşararita, the appendix to this work or Parilistaparvan, the end of the Doyairaya Sanskrit, the Prakrit Duyaraya and the commentary on the Abhidhānacintamani.
Hemacandra died in Samvat 1229, a little before Kumarapala.

Page #394

JAINA BIBLIOGRAPHY
A considerable series of historical, literary and bibliographical reviews complete this memoir on Hemacandra.
Recursion ELEUMANN. Zeitsebriff der dentschen morgendendischen Gesellschaft, vol. XLIII, Pp. 348-352.
NOTES
Haridas SASTRI A Note on Vimala, (Indian Antiquary, Vol. XIX, Pp. 378-380). Bombay, 1890.
The author of the Praśnottararatnamala was certainly a Jain. According to several manuscripts this author must have been Vimalachandra, and according to some others Amoghavarsa. There were four sovereigns of the name of Amoghavarsa, of whom the first was a devout Jaina. It is difficult to determine which one of these kings must have written the Praśnottararatnamālā; but the author of this work must have lived between 853 and 973 A.D.
finished.
The Padmacarita or Padmapurana is equally a Jaina work. It was composed by Vimalasuri in the first century of the Christian era. It is a Jaina adaptation of the Ramayana.
1580
Umäsväti
J. KLATT-Specimen of a literary-bibliographical Jaina Onomasticon-Leipzig, 1892.
Preface of WEBER on the extent that would have had the work of Klatt, once
Haribhadrasūri
Biographical and bibliographical reviews on the following authors:
Abhayadevasüri
Jinavarman
Jinavallabha
Jinadatta
Jinaprabha
Jinabhadra
1413

1581
Jinavijaya
Jinasekhara
Jinasamudra
Jinasamudha

Page #395

1414
Jinakirtisūri
Jinakusalasūri
Jinagatisūri
Jinaguṇaprabhasūri
Jinagunasundara
Jinacandra
Jinatilaka
Jinadaman
Jinadasa
Jinadeva
Jinadharma
Jinadhara
Jinanandin
Jinapati
Jinapadma
Jinapäla

Jinapalopadhyaya
Jinaprabodha
Jinabhakti
Jinabhata
Jinamaṇḍana
Jinamahendra
Jinamāņikya
Jinamukti
Jinasarvasüri
Jinavardhanasūri
Jinasägara
Jinasimha
Jinasundara
Jinasūri
Jinasena
Jinasaukhya
Jinasaubhagya
Jinahamsa
Jinaharṣa
Jinahita
Jinānanda
Jinendra
Jineśvara
Jinodaya
Jitadhara
Jitavijaya
Jiva
Jivakalasa
Jivadeva
Jivana
Jivaranga
Jivarāja.

JAINA BIBLIOGRAPHY

Page #396

JAINA BIBLIOGRAPHY
1415
Jinamuni
Jinameru
Jinaranga
Jinaratnasūri
Jinarāja
Jinalabdhi
Jinalābha
From Jinabhadra upto the end, one finds besides some reviews on the Jaina works, the titles of which are contained in the alphabetical series Jaina-Jiva.
1582
1. KLATT-Specimen eines Faina-Onomastikons. Berlin, 1892. (Sitzungsberichte der Koniglich Preussischen Akademie der Wissenschaften).
First editing of the precedent work.
It contains only the reviews relating to Abhayadevasüri, Umäsvāti, Haribhadrasüri Jinadatta, Jinaprabha and Jinabhadra.
1583
S. C. VIDYABHUSANA--Buddhadeva. Calcutta, 1311, Bengali Sal. (1905, A.D.).
Pp. 223-225. Conversation between Mahāvira and Gosāl Makhali PuttaMahāvira and Nirgrantha Natha-Putta are one and the same person.
1584
Edv. LEHMANN-Buddha. Kobenhavn, 1907.
Pp. 38-42. Jain sect-Their relation and reaction to Buddha.
1585
Manik Chand JAINI-Life of Mahavira. Allahabad, 1908.
Preface-Introduction-Introductory remarks, and the historicity of Mahāvira-sources of information, mythological stories-family relation-details arranged chronologically-- Appendix.

Page #397

1416
JAINA BIBLIOGRAPHY
1586
S. C. VIDYABHUSANA-Yasovijaya Gani (about 1608-1688 A. D.). (JPASB, vi, 1910, Pp. 465-469).
Life of Yaśovijaya---His works on Logic--His criticism on Logic as taught in Benares academies.
1587
A. GUERINOT-Un maitre Jaina du lemps present ; Sri Vijayadharma Sūri. (A Jaina teacher of the present time : Sri Vijayadharma Sūri. (JA, 10th Ser., xviii, 1911, Pp. 379-384).
The book in French, forms an account of Jainism as lived in the present time. The present article sketches the life of Vijayadharma Sūri.
1588
K. B. PATHAK--Nripatunga and the authorship of the Kavirājamārga. (JBBRAS, xxii, 1913, Pp. 81-115).
In this paper there are several quotations from Jain authors.
1589
Wilhelm HUTTEMANN- Miniaturen zun Finacharitra. (Baessler Archiv, Berlin, iv, 1914, Pp. 47-77).
The article, in German, discusses and interprets the small Jinacharitra as available from existing materials,
1590
Umrao Singh TANK-A Dictionary of Jaina Biography, Part I-A. Arrah (India), 1917.
1591
U.S. TANK--Some distinguished Jains, Agra, 1918,
Brief sketches of some distinguished Jainas Jaina families.

Page #398

JAINA BIBLIOGRAPHY
1417
1592
K. B. PATHAK-Sakatayana and the Authorship of the Amoghavritti, (ABI, i, 1918-20, Pp. 7-12).
The Jain sākatāyana composed his sūtras and the Amoghavritti in the time of Amoghavarsa I.
1593
M. BLOOMFIELD-The life and stories of the Jain Savior Parsvanātha. Baltimore, 1919.
The work contains the life-history of Pārsvanātha as culled from Jain works, canonical and non-canonical.
1594
K, B. PATHAK and K. G. OKA-Amarasimha and his commentator Kshirasvāmin, (JBBRAS, xxiii, 1919, Pp. 275-281).
P. 275. Though the production of a Buddhist, Amarasimha's lexicon has been universally accepted as an authority by the Brahmanas and the Jains alike. It has been commented upon by Buddhists, by Brahmanas and by Jains like Āśādharapandita and Nāchirāja.
1595
A. J. SUNAVALA--Vijaya Dharma Sūri, his life and work, with a prefatory note by F. W. THOMAS, Can.bridge, 1922.
The work in 18 chapters forms a comprehensive account of the life of the great Jaina monk.
1596 Banarasi Das JAIN - Jaina Jatakas, or Lord Rshabha's Punabhavas. Translated by Amulyacharan Vidhabhusana. Lahore, 1925.
A translation of the first canto of Book (Parvan) 1 of Hemacandra's Trişaşțiśalakāpuruşacarita, with a note on Jaina cosmography.
1597
H. BHATTACHARYYA-Lord Mahavira. Delhi, 1926.
A short life of Mahavira.

Page #399

1418
1598
C. R. JAIN--Sannyasa Dharma. Allahabad, 1926.
A study of Sannyasa Dharma based on three Jain works, Mulacăra, Bhagwati Aradhana and Charitrasara. Stages and ideals-twentyeight root virtues-ten holy virtues-destruction of desire bearing hardships with equanimity-purity in taking of food-how to die-the daily life-riddhis or eight miraculous powers.
1599
H. OLDENBERG-Buddha, Calcutta, 1927.
P. 65. Nigganthas-known as Jains-corresponds in many essential points with Buddhism. Point of difference lay in matters regarding penances.
P. 77. Pāva the death place of Nataputta referred to in Jain works.
P. 175. Mention of the terrible nature of Jain austerities.
1600 (i)
H. BHATTACHARYYA-Lord Pariva, Delhi, 1928,
A short life of Pārsvanatha.

1600 (ii)
H. B. HATTACHARYYA-Lord Arishtanemi, Delhi, 1929.
A short life of Arishtanemi.
JAINA BIBLIOGRAPHY
1601
C. R. JAIN-Risabha Deva-The founder of Jainism. Allahabad, 1929. Pp. xii+ 190 with 10 plates.
It gives the life of Risabha Deva, the first Tirthankara.
Contents: Glimpses from his early existence; four and twenty Tirthankaras ; His birth, childhood, Family life and Public life, Sannyasa, omniscience, the Samavasarana. Bahubali and Bharata-his two sons; the community of the faithful and His Nirvana.

Page #400

JAINA BIBLIOGRAPHY
1419
1602
A. N. UPADHYE-1. Samantabhadra, an Outstanding Personality, (The S.D.J. Hostel Magazine, X, ii, Pp. 24-8, Allahabad, 1929).
The personality of Samantabhadra, the great logician of the c. 2nd century A D., is delineated on the basis of the glimpses that one gets from his various works.
1603
A. N, N--Review--Rannakavi Prashasthi-Mysore, (QJMS., vol. 19, No. 3, 1929, Bangalore).
Pp. 241-42. Contains 15 articles by well known literateures. Life and Times of Ranna ; critical essays on the works of Ranna. All are agreed that Ranna is a Mahakavi. He deserves to be classed with 'Homer, Dante and Milton'. Mr. A. R. Krishna SASTRI points out that Ranna is superior in this descriptive work.
1604
R. Shama Sastry--The life and work of Kesiraia (QJMS, Vol. 22, No. 1, 1931, Bangalore).
P. 89. Kesirāja, the author of the Sabdamanidarpana (Kanarese grammar) is not a Jaina but a Brahman.
1605
N. N. LAW-Haraprasad Sastri. I.H.Q. Vol. IX, 1933.
P. 335. Mention of a Jain Bhāņdāra with 1335 Mss. receiving an annual grant of Rs. 5,000 from the Govt. of India (Place not mentioned).
P. 341. Rāsas. Dhāls and Sijhāis preserved in Jain monasteries in Kathiawad, Marwar, Udaipur Gujerat etc.-Sources of information relating to Aurangzeb's reign.
1606
VIJAYA INDRA SŪRI-Reminiscences of Vijaya Dharma Sūri. Madras, 1933.
A collection of articles by different authors on the life and teachings of Vijayadharma Sūri, the Jaina saint.

Page #401

1420
JAINA BIBLIOGRAPHY
1607
15 plates), Washington, 1933.
Dr. W. N. BROWN--The story of Kalaka (with Pp. viii + 149.
The Kālak story as legend and history.
Translation--versions of Bhavadevasūri and Dharmaprabha sūri ; Miniature painting in western India-12th-17th century.
1608 (i)
G. BÜHLER--The life of Hemacandracārya. Translated from German by M. Patel Santiniketan, 1936 with an introduction by Dr. M. WINTERNITZ,
Sources---Hemacandra's youth---Jayasimha Siddharāja-Kumārapāla-literary works.
1608 (ii)
G. BÜHLER- The Life of Hemacandrācārya--translated from the original German by Manilal PATEL (Singhi Jain Series Vol. 11), Santiniketan, 1936.
A biographical statement of the life of Hemacandrācārya (1088-1173 A.D.) of the most eminent Svetāmbara Jaina monk and scholar of Gujarat. (Pp. 1-XV; 1-104): Preface, forward, the sources, Hemacandra's youth, Hemacandra and Jayasimha-Siddharāja ; the accounts regarding the first acquaintance of Kumārapāla and Hemacandra ; the stories regarding Kumārapāla's conversion, the consequences of Kumāra pāl's conversion ; Hemacandra's literary works after Kumārapāla's conversion ; stories about the inter-course between Hemacandra and Kumārapāla, and about their end. Notes, Indix, errata.
1609 (i)
B. C. LAW---Mahāvīra - His life and Teachings, London, 1937.
Pp. V+-109; Preface, Life, Teachings, Index.
1609 (ii)
B. C. LAW-Mahavīra. London, 1937.
An account of the life and teachings of Mahāvīra from the original Jain and Buddhist texts.

Page #402

JAINA BIBLIOGRAPHY
1421
1610
S. RADHAKRISHNAN -Gautama the Buddha. London, 1938.
P. 12. When Siha the Jain becomes a Buddhist he is required to give food and gifts as before to the Jain monks who frequented his house.
P. 20. Mention of a discussion held between a Jain layman and Buddha relating to the doctrine of in-action.
P. 28. Jain theories maintain an infinity of souls involved in matter.
1611
G. W. BRIGGS-Gorakhnāth and Kānphāță.
Calcutta, 1938.
P. 72. Nimnāth and Pārasnāth, sons of Matsyendranāth. They were slain and restored to life by Gorakhanāth. They were initiated by father and founded new sects. They were Jains.
P. 73. Gorakhanāth left Pārasnāth one of the two boys and the Jains deem him an incarnation of God.
P. 151. A Jain temple near Paedhuni in Bombay city shelters an idol of Ghorajināth indicating a contact of the Jains with Gorakhanāth.
P. 213. While Gautama turned aside for extremes in fullfledged asceticism Brahman and Jain laid emphasis upon such life.
P. 218. Farquhar puts the order of Sannyāsis before those of Buddhists and Jains.
P. 259 Both Jains and Buddhists witness to the practice of Yoga which antidates them both.
P. 279. Hindus and also the Jains, to certain exent, could not throw off the worthless and immoral practices enjoined in the tantras even when Buddhism was stamped out in India.
1612
(Jain
B, A. SALETORE--Vadi Vidyānanda-A Renowned Jaina Guru of Karnataka. Ant. Vol. IV; No. I; Arrah; 1938; Pp. 1-21).

Page #403

1422
JAINA BIBLIOGRAPHY
Vādi Vidyānanda of Vijayanagara Age: Details concerning this guru given an inscription in the Padmavati basadi at Humcca, Nagar taluq, Mysore States-his name, lineage, qualifications, achievements, and date-discussed. His date A. D. 1502-A. D. 1530.
(It is also dealt with in Delhi Sultans as Patrons of Jaina Gurus in the Karnataka Historical Review, vol. IV, Pp. 77-86 by B. A. SALETORE).
1613
S. Srikantha SASTRI—Vadibha Simha and Vadi Rāja. (Jain Ant. vol. V; No. III; Arrah; 1939; Pp. 89-95).
Vädibha Simha must have been as a boy the pupil of Somadeva Sūri in 960 A. D., and he lived up to 1033 A. D. in the reigns of Rāja Raja I and Jayasimha II, and was the contemporary of Vādi Rāja, whose Pārsvanātha Charita was completed in 1025 A. D.
1614
M. Govind Par—Śrīvardhadeva And Tumbalurācārya. No, IV; Arrah; 1939; Pp. 125-127).
(Jain Ant. Vol. IV;
Srīvardhadeva, the author of Cūdamani, a Kannada commentary upon Tattvarthamālā Šāstra in 96,000 verses. Cūdāmaņi written in C. 6th century A. c. Tumbalurācārya wrote a Kannada commentary on Cüdāmani in 81,000 verses some. time before the 10th century.
1615
P. K. GODE--Date of Malayagiri Sūri. (Jain Ant. Vol. V; No. IV; Arrah; 1940; Pp. 133-136).
Malayagiri Sūri, the author of several works, his date may be placed between A, D. 1100 and 1175.
1616
M. Ramakrishna RAVI-Bhatta Jayanta and Yasovarman of Kashmir. (D. R. Bhandarkar Volume, Ind. Res. Ins., Calcutta, 1940).
P. 46. The Jaina tradition brings down Vāk pati, the author of Gaudavaho, to 900 A. D., identified with his royal namesake of the Paramāra line. Agamadambara of Jayanta is a sort of allegorical drama, where the characters are the representatives of various scbools of philosophy, including Buddhist, Jaina and atheist. Act. II of

Page #404

JAINA BIBLIOGRAPHY
1423
the drana takes Anekāntavāda with a Kshopanoka ard ends with a miserable sense of devotees of Nilāmbara or Balarama.
P. 47. One of the characters of the drama is Jinarakshita representing the kshapanaka.
P. 49. Tenets. Nothing is known about Jinarakshita Kshapanakos appear to be the earlier Digambara Jains.
1617
A. N. UPADHYE-Hastimalla and his Adipurăņa, (Volume of Studies in Indology, presented to Prof. P. V. KANE, Pp. 526-29, Poona, 1941).
This is a succinct record of the biographical details about Hastimalla and of the works attributed to him. His date is still a problem. A Kannada work of his Adipurāna by name, is introduced in this paper.
1618
P. K. GODE-The Genealogy of Mandana, the Jaina Prime Minister of Hoshang Ghori of Malwa, between A. D. 1405 and 1432. (Jaina Ant. Vol. IX ; No. II; Arrah ; 1943 ; Pp. 91-94).
Mandana, the Prime Minister of Malwa, a Jaina author belonging to the period A. D. 1432. He himself was a Sanghapati like his father and was connected with Kharataranvaya, and a devout Jain. This association of a Jaina Sanghapati with a Muslim ruler of Malwa is as interesting as it is instructive.
1619
P. K. GODE- Mandana, the Prime Minister of Malwa and His works between A.D. 1400 and 1448.
(Jain Ant. Vol. XI ; No. II ; Arrah ; 1946 ; Pp, 25-34).
Two Sanskrit works of Mandana Mantri--Kavyamandana. and Singarmandana. The Colophon of Kavyamandana. The date of composition of KM is earlier than A. D. 1448 and that it was composed during the reign of one Alamsahi king or governor of Malwa with his capital at Mandapurga or Mandu, Mandan was the Prime Minister of Alpkhan identified with Hoshang Ghori (A. D. 1400 and 1432).

Page #405

1424
JAINA BIBLIOGRAPHY
1620
Jyoti Prasad Jain-Some more aliases of Kundakund (Jain. Ant. Vol. XIII, No.I), Arrah, 1947. Pp. 19 to 23. (First half of the 1st century A. D.)
Achārya Kundkund is known to have many aliases --Padmanandi, Vakragriva Elächārya and Gridhapiccha. His other known aliases are --Vattakerāchārya, Vattkeryāchārya, Vatterakāchārya and also Pravartakācharya.
1621
Gyanchandra JAIN-Täran Swami and his sect, (Jain Ant., vol XII, No. I), Arrah, 1947. Pp. 59 to 61.
Founder of the Tāran Panth, Tāran Swāmi was a Jain philosopher reformer flourishing in India in the 15th century and a contemporary to Sant Kabir, Guru Nānak and other cosmopolitan reformers of medieval India. Born in the year 1448 at Ruhupawati which is near Delhi, he preached against idolatry travelling over the whole of India and was respected by both Hindus and Muslims. The followers of Tāran Swāmi are found all over the country specially in the Central Provinces and Berar, Central India, United Provinces, Bengal and Bombay and are about forty thousand in number. They are divided into six sects namely, the Charnāgaras, the Samayas, the Asaithis, the Ayodhyāwāsis, the Golapurabs, and the Dosakes. Wrote 14 books in the Apabhramba language. Names of his works given. Sacred places connected with the name of Tāran Swāmi-Shree Nisaijee near the fort of Malhargarh in the Gwalior State; Shree Semerkhedi in the Sironi Tahsil of the Tonk in Central India; Shree Sukhajee in the Damoh sub-division of the Central Provinces and Berar.
1622
D. G. MAHAJAN-Acharya Samantabhadra and Patliputra. (Jain. Ant., Vol. XIV, No. I), Arrah, 1948, pp. 36 to 45.
The great Jain Achārya Samantabhadra's name has been associated with Pāțaliputra for he visited this place which has been located in modern Patnā in about the 2nd century A.D. Āchārya Samantabhadra might have visited Pataliputra in Tamil land, the ancient Thondaimandalan-South India. Kānchipuram was a centre of learning in the north of the country. Thondayamandalam, with Pāțaliputra in the centre and Madura in the Southern part of the Tamilanādu.

Page #406

JAINA BIBLIOGRAPHY
1623
Harisatya BHATTACHARYYA-Heroes of the Jain legends. (Jain. Ant., Arrah).
Vol. XIII, No. II, 1948, Pp. 18 to 29.
Comparative study of the Superme being according to the Jain and Brahmanic schools. Narayana, according to Jainism, is a mighty human being ruling over three parts of the earth and according to Brahmanic school the superme. divine principle. The Jain Puranas contain accounts of nine Näräyanas of whom the accounts of Lakṣmaṇa and Kṛṣṇa is of much interest to a student of comparative religion. Nine Prati-Nārāyaṇas, according to the Jains are persons who are. antagonists of Nārāyaṇas-Vedic and Jain accounts studied. Nine Balabhadras are the elder step-brothers of the Nārāyaṇas and are said to be attached fast to them. Of them Padma, otherwise known as Ramachandra and Baladeva is of interest to a student of comparative religion. Jain versions of the stories of the Ramayana and the Mahabharata..
1425
I. The Jain story of the Ramayana, substantially similar to the account of Valmiki, with details and differences discussed.
Vol. XIV, No. I, 1948, Pp. 8 to 21.
Story of the Ramayana continued. The Jains maintain that the Raksasas and vanaras are Vidyadharas, i.e., human beings endowed with Vidya or knowledge of extraordinary arts. The Vedic people denounced the Rakshasas, because they were Jainas and as such disturbers of the sacrificial ceremonies.
The Krishna story in the Jaina Puranas, essentially similar to that of the Vedic Puriņas, with details and differences discussed.
Vol. XIV, No. II, 1949, Pp. 71 to 77.
The Jaina version of the Krishna story continued. The Jaina account shows that the battle of Kurukshetra has a core of actual history. It was an actucal national catastrophe in ancient India, and not a poetic imagination.
1624
Kalipada MITRA-Some Jain Kings and ministers. (Jain. Ant. vol. XV, No. II), Arrah; 1949. Pp. 70-77.

King Durvinita-There are two classes of evidence, one of which places Durvinita the Ganga king in the 5th century, and the other in the 7th century, and the second view seems to be prepounderating.

Page #407

1426
JAINA BIBLIOGRAPHY
King Nrpatunga Amoghavarsha I (Cir. 815-877), the greatest king of the Rāstrakūta dynasty had is capital at Manyakheta (Malkhed). Disciple of Jinasena he liberally patronized the Digambara sect. Some scholars on the basis of some laudatory verses from the Ganitasāra samgraha and the Yathakhyatacarita of Ainoghavarsha opined that Amoghavarsha adopted muni-di kşā while others do not accept this view as the Diksita name is not known from any sources. Ministers, Bharata and Nanna-Bharaia was the minister of the Rāştrakuța king Kệşņa III (940-968), and his son Nanna, the minister of Krsna III and his brother K bottigadeva (968972). They were the patrons of the great poet Puspadanta, who was a volumnious writer of Apabhramśa poetry. Chāmunda Rāya--The minister and commander-inchief of the Western Ganga kings Mārasimha II, and Rāchamalla of Rajamalla II, Disciple of Ajitasena he erected the images of Gommateśvara and Neminātha and endowed villages yielding 96,000 coins at the feet of Nemichandra for the daily worship of the image of Gaumateśvara.
1625
Muni RATNA PRABHA VIJAYA-Sramana Bhagavān Mahāvīra. Ahmedabad, 2nd Edition, 1948-51.
(In the year 1941-42, first edition of the four volumes of this book written in English collected from Svetämbara Jain Scriptures and other sources by Muni RATNA PRABHA VIJAYA was published. Instead of four books of the first edition, the second edition comprises of eight books).
The work supplied comprehensive account of the 26 previous Bhavas existences) and the 27th or the last Bhava of Mahāvīra, the 24th Tirthankara. It deals with various subjects relating to Jainism, such as--souls, universe, knowledge, painting, music, ethics, metaphysics, philosophy, etc. It also discusses early history of Jainism, Jainism and democracy; Jainism not a branch of Buddhism; origin of religion ; Jainism and modern science (Physics, sound, Biology).
Vol. I, Part I, 1948.
Contents: The first fifteen previous Bhavas of Mahävira.
Vol. I, Part II. 1948. Sixteenth to twentysixth previous bhavas.
Vol. II, Part I. 1948. (27th Bhava)-Mahāvira's descent from the heaven, dreams of his mother, birth celebration, early life, dikşa, first thirteen years of his ascetic life.

Page #408

JAINA BIBLIOGRAPHY
1427
Vol. II, Part II. 1951. His kevala-jñāna (omniscience), his Samavasarana c ), Dikṣā of 11 teachers (ganādharas), Dikṣā of Candanā, chief lady teacher, four sanghas, preparation of the 12 Angas, his visit to Rājagsha and conversion to Jainism of King Sreņika, Princes and others. Fourteenth to fortysecond year of his Ascetic life. His Nirvāņa. Prominent Royal families and Sadhus, Sadhvis, Srāvakas, Šravikās of Mahāvira. Social. political and religious history of the country.
Vol. III, 1950. Gañadharavāda. Discussions with the eleven GanadharasIndrabhuti, Agnibhuti, Vayubhūti, Viyakta, Sudharma, Mandika, Maurya, Akampita, Acalabhrātā, Metārya and Prabhāsa.
Vol. IV, 1947. Discussions with the seven nihnavas of the deśa visamvadi type and Bhotika of the sarva visasvādi type.
Vol. V, Part I. 1948. Sthavirävali containing summaries of life of the 30 head: of the Jaina church and their chief works.
Vol. V, Part II. 1957. Sthavirávali containing summaries of life of the 31-61 heads of the Jaina church.
1626
BIRENDRA KUMAR---Babu Deo Kumārji Jain. (Jain Ant., Vol. XVII, No. I), Arrah, 1951, Pp. 1 to 7.
Danbir Babu Dev Kumar Jain of Arrah born in 7th March, 1877, has left a landmark in the cultural and educational advancements of the Jain community. He established "The Central Jain Library”.
1627
Jyoti Prasad JAIN-A noble server of the noble cause, ( Jain Ant., vol. XVII, No. I), Arrah, 1951, Pp. 8 to 10.
Life and activity of Babu Deo Kumar Jain.
1628 (i)
Jyoti Prasad JAIN-Jaina Gurus of the name of Pujyapāda, (Jain Ant. Arrah), Vol. XVI, Nos. I & II. 1950. Pp. 1 to 6& 46 to 53. Vol. XVIII, No. I 1952, Pp. 7-15.
Names of 21 different Pujyapādas discussed from epigraphical and literary (including Pattāvalis) sources, with special reference to (I) Pūjyapāda Devanandi (C. 450-500 A.D.). (2) Pūjyapäda Bhatta-Akalanka-deva (C. 600-675), (3) Pūjyapada ]

Page #409

1428
JAINA BIBLIOGRAPHY Yogi the Siddha (c. 1300 A.D.), and (4) Pujyapāda Bhattāraka of Kārkala (C. 1500 A.D.).
With the available data there is no doubt that the Pūjyapāda referred to in Darśanasāra as the Guru of Vajranandi was no other than Pujyapāda I, Devanandi. The epigraphical records provide sufficient corroborative material to fix his identity and to enable us to distinguish him from the other and later Pūjyapādas. His works-Sarvārthasiddhi, Jainābhișeka, Samādhisataka, Jainendra Vyakarana, Sabdāvatāra Tika on Pāṇini and a work on medicine--Vaidya Sastra. His date--latter half of the 5th or the beginning of the 6th or about the middle of the 7th century A.D.
1628 (ii)
Jyoti Prasad Jain—“Pūjyapāda of the Chalukyan records”. (Jain Ant., vol. XIX, No. I), Arrab, 1953, Pp. 16 to 20 and Vol. XX, No. II, Arrah, 1954, Pp. 1 to 8.
Pūjyapada of the Chālukyan records (c. 7th century) is different from (Devanandi) Pūjyapāda-a grammarian and a contemporary of Ganga Diruinita (c. 5th century). Pujyapāda of the Chalukyan records was a reputed scholar and a great reformer. Epigraphical evidences given.
1629
S. Srikantha Sastri–Vidyānanda. ( Jain Ant., Vol. XX, No. II), Arrah. 1954. Pp. 9 to 14.
Can Vidyānanda or Vidyānandin be identified with Vimalacandra ? Vidyānanda appears to have been an immediate disciple of Akalanka and he may be assigned to about 720 A.D.
1630
Jyoti Prasad JAIN-Pujyapäda Devanandi, Jain. Ant. Vol. XXI, No. I), Arrah, 1955, Pp, 21 to 28, 31.
Epigraphic evidences sufficiently prove that there must have intervened at least a century between Pujyapāda Devanandi and Akalanka (c. 600-675 A.D.). Akalan ka mentions Devanandi and incorporates the whole of his Sarvärthasiddhi in his own Tattwārt harāja-vārtika and shows great respect and admiration of the latter's Jainendra grammar. Devanandi's well known works are: (1) The Jainendra Vyakarana, (2) The Sarvārthasiddhi, a learned commentary on the Tattvārthadhigamasūtra, (3) Samadhitantra, (4) Istopadeśha, (5) Daśabhakti ; (5) Sabdāvatāra, (7) Kalyāṇakāraka, (8) Jain bhișeka and (9) Sāntyaştaka,

Page #410

JAINA BIBLIOGRAPHY
1429
1631
Kalipada MITRA-On the identification of Devagupta and Harigupta. (Jain Ant., vol. XXI, No. II, Arrah, 1955, pp. 12 to 14.
Views of N C. Mehta (Jain Siddhanta Bhaskar, Bhag 20, Kiran 2, Pp. 1 to 6) quoted. Harigupta and Devagupta were adherents of Jainism according to the Kuvalayamālā of Udyotanasūri. MITRA refuses the views of MEHTA on the basis of available evidences.
1632
Umakant P. Shah-Jaina monk Kalakācārya in Suvarnabhūmi. (Proc, and Trans. AIOC XVIIIth Session, 1955), Annamalainagar, 1958. Pp. 260-269.
Jaina monks and lay men had been to Suvarnabhumi in the first or second century B.c.
1633
Amar CHAND-Mahāvīra. Bangalore. P. 19. It deals with the life of Mahāvira.
1634
A. N. UPADHYE-Mahāvīra and his Philosophy of Life. (Transaction No. 25, Pp. 1-22, The Indian Institute of Culture, Bangalore, 1956).
This lecture was delivered on the occasion of the Mahāvīra Jayanti under the auspices of the Indian Institute of Culture, in April, 1956. It deals with the background of Jainism, gives a neat account of life of Mahāvīra, and finally discusses the great principles preached by him indicating their value in the context of the presentday world problems.
1635
S. K. RAMACHANDRA Rao-Mahavira : His Life and Influence. (Q.J.M.S. Vol. 49, No. 1, 1959, Bangalore).
Pp. 68-73. Mahāvīra-a great hero-his heroism was spiritual and moral; the battles he fought and won were against the base nature of man, urges and impulses, passions and pangs. The greatness of such victory does not cease with the demise

Page #411

1430
JAINA BIBLIOGRAPHY
of its author; its influence spreads and grows. Vardhamana renounced the world at the age of 30. At the age of 42 he obtained omniscience and became arhat. Subsequent to this attainment, Mahavira spent the first rainy season in the village (Vardhamana the modern Burdwän). At the age of 72, he breathed his last at Pāvā in the Malla country in 468 B. C. He was a senior contemporary of Buddha and pre-deceased him.
P. 71. The great kings of the Gangetic plain (even Asoka and his grandson Samprati) were Jaina enthusiasts. During the time of the Guptas, Jainism spread across north India, from Orissa to Mathura. The chiefs and kings of Western India exhibited great zeal for this religion. After the middle ages, it declined but was never totally lost.
P. 72. Śvetāmbaras and the Digambaras.

Page #412

Section VI
RELIGION
1636
Edward MOOR-The Hindu Pantheon. London, 1810.
Jains, a sect of Buddhists, or Vaisnavas; their tenets; enmity between them and Brahmanas; their persecution; their statues, images, obelisks, temples, etc., armorial and forehead marks of statue of Jain Deva and Jain 7śvara.
1637
Bombay and Western India. (AJ, ix, 1820, Pp. 609-610).
The custom of this Jain Banias to fast for eight days every year. The fasting period is called pajusan. Reference to a voluntary death by fasting.
1638
The Jainas (A) XVII, 1824 Pp. 22-23).
Jainas a sect of the Hindus- The name Jain or Joinu derived from the word Jina (Ji, to conquer). Accounts of the origin of Jains, their doctrine and duties.
1639
J. A. Dubois -- Maeurs, institutions et ceremonies des peuples de l'Inde. 2 volumes. Paris, 1925.
Vol. II, Appendix I. Review on the Jains. General considerations--Metaphysics Doctrine of the transmigration of souls.-Cosmology. Succession and division of time. The sacred writings.-The Tirthankaras and the Cakravartins. Doctrine of deliverance.- Moral --The temple of Sravana Be!go!a.
1640
W. FRANCKLIN-Researches on the Tenets and Doctrines of the feynes and Boodhists.London, 1827.

Page #413

1432
JAINA BIBLIOGRAPHY
1641
W. MILES-On the Jains of Guzerat and Marwar. (AJ, n.s., vii, 1832, Pp. 146, 334-335).
Here a brief summary of the paper is given. (The paper in full is contained in the Transactions of the Royal Asiatic Society of Great Britain and Ireland, vol. iii, Pp. 325-371).
1642
BJORNSTJERNA-The British Empire in the East. London, 1840.
Pp. 67-68. Short review on the Jains, Resemblance between the Buddhism and the Jainism.-The Tirthakaras.-Characteristic of the Jaina temples.
1643
Baudh Mat Jain Marg Grantha. (AJ, xxxi, 1840, Pp. 201-202).
Notice in brief of the Jain work on Buddhism.
The work begins with an exposition of the Buddhist religion as professed by Jains, including the worship of Harr Hora, and Hiranyagarba, i.e., of Visnu, Siva and Brahma. Then follows discourses on Dharma and Adharma, showing what is religion and what irreligion, on the qualities and perfection of Bhagavân Śākya Buddha, and on behaviour in assemblies of Jains. The original treatise is in the Magadhi language. (See, Proc. As. Soc. 1873, p. 40).
1644
DuBois de Jancigny et X. Raymond-Inde.-- Paris, 1845.
Pp. 203-206. Review on the Jainism.
Analogy of the Jainism with the Buddhism and the Brahmanism.-- The principal Tirthakaras.-Morals of the Jains, their literature and their temples.--Rapid history of the Jainism Actual condition of the Jains.

Page #414

JAINA BIBLIOGRAPHY
1433
1645
and Diffusion.
(CR, iv, Art.
1.,
1845,
Indian Buddhism-Its origin Pp. 241-281).
P. 248. In Mysore and the south of India the Jains admit certain of the Hindu deities into the courts of their temples, which they never do in the Mahratta country or Marvara.
P. 251. The distinction between the Buddhists and Jains-The Jains worship 24 deified heroes, the Buddhists only 7. The Jains have caste, the Buddhists have none, the Jain images are naked, the Buddhist, not.
Pp. 256-257. Description of Pārasnāth hill.
P. 257. Murshidabad was a great place of resort for the Jains.
Pp. 263-264. Prof. WILSON's opinion that Jainism India about the seventh century of the Christian era.
was introduced
into
P. 266. Mention of the remains of a Jain establishment thirty miles from Puri inland.
1646
Ch. LASSEN-Indische Alterthumskunde. 4 volumes-Bonn-Leipzig. London, 1847-1861.
Vol. IV, Pp. 755-787. Sketch of the Jainism.
Opinions of WilsON, BENFEY, James TOD, COLEBROOKE and J. STEVENSON on the origin of the Jain religion.
Epigraphical ideas. Ideas of the classical antiquity. The Satruñjayamāhātmya; considerations on the date of this work and on the author, Dhaneśvara. The Jains doctrines; agreement with the Buddhistic doctrines; the Jainism proceeded from the Buddhism. The cannonical writings and the language of the Jains.
The priests and the laity. Festivals, temples etc.
General account of the Jains doctrines. Religious life of the Jains. The priests and the laity.

Page #415

1434
JAINA BIBLIOGRAPHY
Festivals, temples etc. Historical summary of the Jainism, --Pārsvanātha, probably the founder of the sect; his life;-Mahāvira, his life bis disciples, his doctrines. The successors of Mahāvīra after the Kalpasūtra. Extension and development of ihe Jainism, from the country of Magadha in the other regions of India. Historical ideas; the king protectors of the Jainism. Principal Jain centres. Bibliographical notes.
1647
H. H. WILSON-Religion of the Hindus. London, 1862.
P. 5. Jain system of Philosophy is a heretic system.
P. 6. Jainas disregard the Vedas, practice and opinions of Hinduism.
faiths and
P. 7. Jains evaded the religious fury of the rival religious survived its terror.
P. 22. Tenderness towards animated nature comprehends all moral and devotional duty a tenet common to both Bauddhas and Jains.
P. 23. Ksapanaka has been described as Jaina naked mendicant.
P. 24. Kşapaņaka's doctrine as reviewed by Anandagiri of a double set of Planetary bodies is undoubted by a Jain doctrine. According to Anandagiri the persecution of the Jains took place in the state of Rudrapur during Sankara's life time.
P. 36. In a dispute between the Saivas and Vaisnavas the Chula Monarch Krimi Konda Chola being a devout worshipper of Siva sent armed men to seize Rāinānuja who with the assistance of his disciples effected an escape and founded as refuge with Jain sovereign of Mysore Vital Deva, Vattala Rāya.
P. 150. Nimbāditya originally Bhaskara ächārya lived near Brindavanand was visited by a dandin according to other accounts by a Jain ascetic and engaged in a controversial discussion till sunset when visiteant was offer d some refreshment which was declined for the fact of taking anything after dark as unlawful.
P. 225. fn 2. Hemacandra's history of Mahāvira narrates Saiva, Brahmana bearing Pale Complexion from their smerring themselves with ashes.
P. 227. Basava Purāna gives an account of a dialogue between Jainas and the Saivas to prove latter's superiority.

Page #416

JAINA BIBLIOGRAPHY
1435
Pp. 277-8. The first authentic notices of the Jains occur in the ninth volume of the Asiatic Researches from the pen of Colonel MACKENZIE, Dr. BUCHAMEN and Mr. COLEBROOKE. Some account of the Jain occurs in Colonel Wilk's Historical Sketch of South India. BUCHANAN's travels in Mysore and in the work of Abbi DuBois. WARDS has an article on Jain in his account of the Hindus. Mr. ERSKINE noted some of their peculiarities in his observations on the cave of elephant and in the remains of Bauddhas in India in the proceedings of the Bombay Literary Society. Latest and most detailed account is found in the papers of Mr. COLEBROOKE, Major DELAMAINE, Dr. HAMILTON, Colonel FRENKLIN and Major Tod in the transaction of the Royal Asiatic Society. Some voluable informations are to be found in the Calcutta quarterly magazine. Particularly in the Journal of a Native traveller from Calcutta and back again through Behar. A novel and comprehensive view of Jain literature is contained in the catalogue of manuscripts collected by the Late Colonel MACKENZIE.
P. 279. Enurneration of the Jain Parāṇas.
P. 278 fn 1. A list of the works by different Western scholars whose contributions on Jaiua topics be inade there.
P. 278 fn 4. List of 44 works comprising purānas, charitras or legends, Ritual prāyascitta, Medicine, Grammar, Arithmetic, miscellaneous.
P. 279 fn 1. Hamilton's account of the 24 Puranas contradicted.
P. 281 fn 1. Enumeration of the siddhāntas and Agamas of the Jainas.
P. 282. Hemacandra, author of Abhidhānacintāmaņi is a zealous and able Propagator of the Jain doctrines in the 12th century.
1648
H. H. WHISON-Essays and Lectures on the Religion of the Hindus. Collected and edited by R. Rost. In two volumes. London, 1861-1862.
Vol. I. Sketch on the religious sects of the Hindus. (Memorie original. Asiatic Researches, Vol. XVI, Pp. 1-136, and Vol. XVII, Pp. 169-314).
Pp. 5-7. Buddhists and Jains in comparison with the Brahmanical religion: contempt of the Vedas and of the religious practices. Brahmanical persecution to which the Buddhists succumbed, but to which the Jains outlived.

Page #417

1430
JAINA BIBLIOGRAPHY
P. 24. At the period of Anandagiri, the Jains should be represented only by the Digambaras.
Pp. 276-347. Review on the Jains. Bibliography. The Jaina literatures : canonical writings and other..
The language. Fundamental principles of the Jainism : Rejection of the authority of the Vedas. Cult of the Tirthakaras. Life of Mahāvira.-The first disciples. Among these, Indrabhüti, or Gautamasvāmin, could not be identified with the Buddha. The Jain doctrines. The nine categories (tattvas):
1.
Jiva
2. Ajiva
3. Punya
4. Papa
5. Asrava
6. Samvara
7. Nirjară
8. Bandha
9. Mokşa.
The metaphysical principle of the Syadvāda and the seven logical possibilities. The doctrine of Karma, the eight kinds of acts. Moral : the five fundamental precepts and the four dharmas. Yatis and Srāvakas. The Jaina cult. General formula of prayer. The ceremonies. The objects of adoration. The Tirthakaras and the gods. The grand festivals.
History of the Jainism.-Opinions and considerations on the origin of the Jainism. It would not have its origin to a high antiquity.- Extension and development of the Jainism. The succession of the pontiffs.-The Svetāmbaras and the Digambaras.-Principal differences between the two communities. --The schisms and the sects. The 84 gacchas.--condition and importance of the Jains.
Vol. II. Miscellaneous Essays and Lectures. II. Two lectures on the religious practices and opinions of the Hindus. (Original edition : Oxford, 1840).
P. 87. (Ed. or. Pp. 41-42). General characteristics of the jains and of the Buddhists; Contempt of the Vedas. Rejection of the distinction of the castes. Substitution of a new pantheon to that of the Brahmanical religion. The Jains in the West of India.
1649
D. MOORE-Examination of Jainism
Surat, 1867.
Refutation of the doctrines of Jainism,
In Guzerati,

Page #418

JAINA BIBLIOGRAPHY
1437
1650
J. VINSON --La religion des des J'aina--Paris, 1870.
1651
P. WURM-Geschichte der indischen Religion im Umriss dargestellt. Basel, 1874.
Pp. 286-288. Review on the religion of the Jains. The Jainism is considered as a mingling of Buddhism and of Brahmanism-Age and home of the Jainism.Characteristics of the Jaina religion in comparison with the Brahmanism;
1. Rejection of the Vedas.-The sacred literature of the Jains.
2. Adoration of the Tirthakaras.
3. Absolute prohibition to kill living being, no matter what it may be.
Characteristics in comparision with the Buddhism :
1.
Tendency to the monotheism and not to the atheism.
2. The cosmology.
The priests: Sabhus and ratis.--The sects.
Digambaras and svetāmbaras.- The Jainism is specially diffused into the caste of the Vaisyas.
1652
L. ROUSSELET--L'Inde des Rajahs.- Paris, 1875.
Pp. 17-18. The respect of animal life to the Jains. Description of the Jaina hospital for animals at Bombay.
P. 27. Influence of the Jains at Bombay. The Banyas.
P. 98.
The Jains at Surat.
The priests. The hospital for animals.
P. 146.
The Jain temple of Kaira.
P. 173. The group of Jaina temples at Jowar (Rajputana).
P. 232.
The Jain temple of Chitor.

Page #419

1438
JA'XA BIBLIOGRAPHY
Pp. 362-470. Gwalior : the temple of Ādinātha; the gigantic statues of the Tirthakaras (figures).
Pp. 370-374. Review on the Jainism. Antiquity. General doctrine. Comparison with the Buddhism. Historical development. Digambaras and Śvetāmbaras. Acutal plate customs. The Jaina architecture.
Pp. 395-399. Description of the sacred mountain of Sunagadh near Datiya (two prints).
P. 497. Ruins of a Jaina temple at Gyarispur,
1653
M. MONIER-WILLIAMS—Hinduism. London, 1878.
Pp. 221-224. General survey on the Jainism. The sects.--The canonical treatise-cosmology. The principal Tirthakaras—The beings : the living souls and the inanimate objects.-The deliverance-Moral : the five duties.-Yatis and Śrāvakas. The divinities and the Brahmanical priests in the Jain temples.
1654
A. BARTH-Les religions de l'Inde.---Paris, 1879.
A. BARTH.-The religions of India. Authorised translation by Rev. J. Wood.-- London, 1882.
The English translaiion of the original French has been made under the direction of the author, with correction, alterations and additions. It must then be considered as a second edition. The chapter devoted to the Jainism (Pp. 81-91, French edition ; Pp. 140-152, English edition) deals with the following points :
The canonical literature of the Jains.--Close resemblance between the Jainism and the Buddhism.--The Jinas and the mythology in general.-The cult.Rejection of the Vedas and of the distinction of the castes.- The priests and the lay community. The principal Jaina sects.-Asceticism, metaphysic and moral.The Jina and the Buddha of the actual period.---The legend of Mahāvira; the Nirgrantha Jñātaputra.--The Jainism is more recent than the Buddhism.-The present condition of the Jainism.-Bibliographical notes.
1655
R. Cust-Les religions et les langues de l'Inde. Paris, 1880.
Pp. 47-43. Short review on the Jainism. The Jaina literature.--The Jains in former times and today.-Respect for animal life.

Page #420

JAINA BIBLIOGRAPHY
1439
1656
Joseph EDKINS--Chinese Buddhism. London, 1880.
P. 31. The ruins of the city of Rājagriha visited by the Jains at a spot sixteen miles south-west of Behar.
Pp. 156-158. Dr. HAMILTON says, speaking of the Śrāvakas or Jains, a still existing Buddhist sect in India, that they worship twenty-four great teachers, who are called either Avatāras or Tirthankaras. The series of twenty-four patriarchs may be assumed to be the same as the Jain twenty-four patriarchs. RHODE supposes the Jains to be descendants of the asuras and rakshas. Bodhidharma headed a new school in Southern India, and was heretical as viewed from the Jains' standpoint.
1657
Fr. LAOUENAN-Du Brhmanisme et de ses rapports avec le Judaisme et le Christianisme. 2 volues. Pondicherry, 1884.
Vol. I, Chap. VII. The Jainism and the Jains. Origin of the Jainism. Periods to which its existence is established undeniably.-Struggle between the Jainism and the Brahmanism.--Jain doctrines of South India. Moral and discipline.
1658
L, de Milloue-Essai sur la religion des Jains. Louvain, 1884.
Introduction: The Jainism would be more ancient than the Buddhism.
1. General survey on the Jains. -The different names of the Jins.Resemblance of the Jainism with the Brahmanism and the Buddhism.
Morals and customs of the Jains. The Svetāmbaras and the Digambaras. The laicadepts : prescriptions and customs. The priests, the monks and ascetics; precepts and occupations.
II. General doctrines. The Universe. The time. The Supreme God ; His attributes. The Tirthakaras ; their characters; the Tirthakaras of the past cycle, of the actual time and of the future cycle.
The Manus. The Cakravartins. The gods. The demons.

Page #421

1440
JAINA BIBLIOGRAPHY
III. Legends of the Tīrthakaras.-Legend or history of each of the 24 Tirthakaras of the present time, and in particular of Vrsabha, of Pārsvanātha and of Mahāvira
1659
C. P. TIELE-Outlines of the History of Religion to the Spread of the Universal Religions. (Translated from the Dutch by J. ESTLIN CARPENTER). Third Edition. London, 1884.
Pp. 140-142.
The Jains : Characteristic features of their religion.
1660
M. MONIER-WILLIAMS - Religious Thought and Life in India. Part I. Vedism, Brahmanism and Hinduism. Second Edition. - London, 1885.
P. 250. Legend of the demon Kalkatti and origin of the famous status of Kārkaļs.
1661
Moreshvar Gopal DESHMUKH-On the Habits of a Jain ascetic. (JANTH. SB, i. 1886, pp. 77-89).
The doctrine and principles of the Jain religion as revealed in a monk's life.
1662
leur historie, Paris,
J. VINSON-Les religions actuelles, leurs doctrines, leur evolution, 1888.
Pp. 186-195. General sketch of the Jainism. Life of Mahāvīra. The principal Tirthakaras, Vrsabha and Pārsvanātha.-The Supreme God and his attributes.The cult.-Doctrines relating to the time and to the Universe. --The deliverance.The moral precepts. The Jain sects.-Origin and history of the Jainism.--Actual State.
1663
Guru Prasad SEN-A Reply to my Critics ; or what is Hindu religion ? (Cr. xciim, Art 11, 1891, Pp. 158-185).
Pp. 169-170. A memorial from the Jains of Shahabad, one of the most importand Jain communities in India, to the Chief Secretary to the Government of Bengal,

Page #422

JAINA BIBLIOGRAPHY
1441
suggesting that they are to be classed under head "religion" as Hindus, and under head "sect" as Jains.
1664
Sylvain Levi-La science des religions et les religions de l'Inde (Ecole pratique des Hautes Etudes, Section des Sciences religieuses, Rapport), Paris, 1892.
Generalities on the religion, the role and the destiny of the Jainism-The canon of the Svetämbaras and the Digambaras.
1665
A. BASTIAN-Kosmogonien and Theogonien indischer religion philasophien besonders der Jaina. Berlin, 1892.
(Cosmogony and Theogony with religio-philosophical details of the Jaina).
The work contains a detailed account of the theory of the origin of the world and the hierarchy of their deities according to the standpoint of the Jains.
1666
Ernest LEUMANN-Rosaries mentioned in Indian literature. (Transactions of the Ninth International Congress of Orientalists, London, 1893, vol. 2., Pp. 893-899).
The rajoharana and the mukhavastrika, two of the most characteristic utensils used by the Jains on same Jain monuments. Occurrence in the older literature of the Jains the names genettiya and kañchaniya. First refer.nces to rosarius found in the Jain canon. The Jain literature ascribes rosaries only to certain monks of the Brahmana order.

1667
L. H. ANDERSON-Spirit of the Buddhists and the Jainas Regarding Animal Life Dawning in America.-How Animals are slaughtered in Chicago. (Jbts, ii, 1894, Appendix 4).
A paper advocating non-slaughter of animals.
1668
W. CROOKE-An Introduction af the Popular Religion and Fokklore of Northern India. Allahabad, 1894,

Page #423

JAINA BIBLIOGRAPHY
P. 4. The Jains are forbidden to eat after sun set lest insects may enter the mouth and be destroyed.
1442
P. 67. The Jains worship Bhairava (one of the most awful forms but do not offer him flesh or blood sacrifices, but fruit and sweetmeats of siva) as the protector or agent of the Jain church and community.
P. 117. Worship of ancestors by the Jains.
P. 338. Akbar's prohibition to kill cattle during the twelve sacred days (pojisan) observed by the Jains.
1669
Ancient Religions Before the Great Anno Domini. (CR, c, art 5, 1895, Pp. 75-98).
P. 90. Mixing up of Jainism sometimes with Buddhism and sometimes with Brahmanism. Parsvanatha was contemporaneous with other great men of the time. Two centuries later lived Mahavira, who, like Buddha, was of the royal caste. In several features Jainism differs from Buddhism; it has never left India, and is still a quasi
It has a form of worship; ineffable bliss is the goal of Jainism, not nirvana; both lay stress on morality, charity, purity, patience, courage, contemplation, knowledge; both get rid of caste, and are atheistic. The Jains number one and a half million; they enjoin mercy to all animated beings, and place a cloth over their mouths to save the lives of insects; they have a considerable literature, and an order of priesthood.

1670
E. W. HOPKINS-The Religions of India-Boston. London, 1895.
Pp. 280-297. Jainism-Origin of the Jainism. It is contemporary of the Buddhism and appeared in the 6th century BC. The author is inclined to believe that the Jainism is however more ancient than the Buddhism.-Mahavira:
his personality.-The Svetämbaras and Śvetämbaras and the Digambaras. -Principle of the Jainism. The three jewels. The moral practices; the duties of the laic adepts. Analogy of the Jain moral with the Brahmanical moral and moral and that of the Buddhists. Respective customs of the Svetämbaras and of the Digambaras.
P. 318. The path of deliverance according to Mahavira.

Page #424

JAINA BIBLIOGRAPHY
1443
Pp. 585-586. General bibliography of the Jainism,
1671
T. W. Rhys DAVIDS.--Buddhism, its History and Literature. New York-London, 1890.
P. 24. Jain literature is considerable. However it includes few original elements. It consists rather of a series of isolated propositions, than of a system of philosophy.
1672
P. D. CHANTEPIE de la SAUSSAYE--Lehrbuch der Religions--geschichte. Zweite Auflage. 2 volumes. - Freiburg i. B-Leipzig-Tubingen, 1897.
Vol. II, Pp. 63-68. General account of the Jainism. Origin of the Jainism; Pārsvanātha and Mahävira. The Buddhism and the Jainism; comparison--Life of Mahāvīra.--Philosophical principles of Jain doctrine- The action, the sin, the deliverance. The triple jewel-Digambaras and Svetāmbaras-The cult and the organisation-The Jain writings-Actual position of the Jains.
1673
J.G.R. FORL ONG--Short studies in the Sciences of Comparative Religions. London, 1897, Pp. 14662.
Ch. 1. Jainism and Buddhism.
The article on Jainism and Buddhism draws special attention to the student of Indian Religions. The most important fact brought out is the relation of Jainism and Buddhism. Instead of Jainism being, as was formerly supposed, an offshoot from Buddhism, it is shown to extend as far back as 3,000 B.c. It is found flourishing alongside the nature worship of the rude tribes in Northern India. The author points out that Asoka on becoming a Buddhist changed his title, and it is significant of the difference between Jainism and Buddhism.
1674
Ed. HARDY—Indische Religions geschichte. (Sammlung Goschen).- Leipzig, 1898.
Pp. 81-86. Concise statement of the Jain religion. Review on Mahävira.-- The Jaina doctrines. The sects.-Extension of the Jainism. The Jain art.

Page #425

1444
JAINA BIBLIOGRAPHY
1675
A. WEBER-Zur indischen Religions geschichte,
Stuttgart, 1899.
This little volume contains a brief review on the Jainism in which there is discussion on the following points : Origin of the Jainism. Its period in comparison with the Buddhism.--The Digambaras and the Svetāmbaras. The Digam. baras must be more ancient : they are the Gymnosophists.-The canonical and secular literature of the Jains..
1676
R. HOERNLE-Jainism aud Buddhism. (Proceedings of the Asiatic Society of Bengal, 1898, Pp. 39-55-Calcutta, 1899.
The major part of this memoir (Pp. 39-53) is devoted to the Jainism deals with the following points :
and
Antiquity of the Jainism.
Review of the most recent works on this religion. Life of Mahāvīra : its resemblances with Gosāla and with Pärasanātha.
Religious state of India at the advent of the Buddhism and of the Jainism. These two orders were the result not of a religious reformation, but of a protest against that which was exclusive in the Brahmanism.
Essential differences between the Buddhism and the Jainism.
Concise history of the Jainism.-Origin of the Svetambaras and of the Digambaras. The council of Pāțaliputra. Progressive extension of the Jainism. The council of Valabhi and the fixation of the canon. The inscriptions of Mathura. The Jaina sects at the commencement of the Christian era.
[The same study is found also in the Calcutta Vol. CVI (1898), Pp. 374-337. It has been further summed up in the Journal of the Mahabodhi Society, Vol. VII. (1898) Pp. 22-23].
1677
C. Von Orelli-Allgemeine Religions geschichte.--Bonn, 1899. Pp. 493-498. The Jainism.

Page #426

JAINA BIBLIOGRAPHY
1445
Notes on the origin of the Jainism.-Mahāvira, his period, his life, his roleJain doctrines. General characters. The souls; the living beings - The knowledge. The moral ; the five fundamental precepts.—The Jain writings ; constitution of the canon. Development and history of the Jainism. The Svetāmbaras and the Digambaras.--Actual organisation.
1678
W. J. WILKINS--Modern Hinduism. Second Edition. Calcutta and Simla, (1900).
Pp. 347-351. The Jains-Their leading tenets and teneis distinguishing them from the main body of the Hindus - Jiva and Ajiva-ratis and Šrāvakas -The rituals of the Jains-The Jains a sect of the Buddhists-Svetāmbaras and Digambaras.
1679
Morris Jastrow—The Study of Religion. London, 1901.
Pp. 114, 233. Jainism follows Buddhism-Buddhism and Jainism give birth to other forms of religion.
1680
Rickhab Dass JAINI--The Doctrines of Jainism. (Calcutta Review, Vol. CVII, Pp. 388-392 ; vol. CVIII, Pp. 338-344 ; vol. CIX, Pp. 356-359 ; vol. CX, Pp. 190192 ; vol. CXI, Pp. 151-158; vol. CXII, Pp. 161-165). Calcutta, 1899-1901.
Very elaborate explanation of the Jaina doctrine such as it is professed at the actual time.
The question is especially of the philosophical principles of the Jainism and of the doctrine of deliverance.
1681
A. BARTH-Bulletin des religions de l'Ind.-Jainisme (Revue de l'Histoire des Religions, vol. I, Pp. 256-257; Vol. III, Pp 89-92; vol. V, p. 246; vol. XI, Pp. 179-184; vol. XIX, Pp. 280-296; vol XXIX, Pp. 25-36; vol. XLV, Pp. 171-185). Paris, 1880 a 1902.
As one knows it, the Bulletine of M. Barth are devoted to the critical recension of the works relating to the religions of India and have the object of recording the results acquired in this sphere. We shall recall only those where it is the question of the Jainism,

Page #427

1446
JAINA BIBLIOGRAPHY
I.--1880,
Principal works mentioned :
E. WINDISCH, Hemacandra's Yogaśāstra.
H. JACOBI, Kalpasūtra; J. WARREN, “Nirayāvaliyā" and “Uber de godsdiestige en wijsgeerige Begrippen der Jainas.”
Conclusions : The antiquity of the Jainism cannot be contested However, it is not allowed to affirm in an absolute manner that the founder of the sect may be the same personnage as the Nirgrantha Jñātraputra of the Buddhistic books. "All what one can say, it is this that from the 5th century A. D. the Jainas identified the Jinas of the actual age with one of the six scholars of whom the Buddhistic sūtras make contemporary adversary of Buddha."
II.- 1881.
Examination of the two memoirs of M. JACOBI, on Mahävira and his Predecessors and Das Kalakācārya-Kathanakam.
Conclusions: 1. "It becomes more and more probable that the Jainas from the 5th century were able to rise by the traditions mor? or less direct to the ascetics having lived thousand years before.
"We admit also that real personality is concealed probably under the figure of Pārsvanātha.
“That which we contest, it is the conscious and continuous existence of the sect since romote date, it is the direct transmission of a doctrine and of a proper tradition. This tradition appears to us, on the contrary, to be formed later, of vague recollections and on the model of Buddhistic tradition,"
2. As regards the legend of Kālakācārya, it is difficult to separate the reality from the skein of fictions which accompanies it.
III.-1882.
Mention of the article of Bhagwanlal INDRAJI and M. J. BURGESS, The Kahaun Inscription of Skandagupta, which "restores in a difinite manner” this inscription to the Jaina religion,

Page #428

JAINA BIBLIOGRAPHY
(
IV. 1885.
1. Canonical treatises.
Reviews on the edition of the "Ayaramgasutta" by M. JACOBI, on that of the "Aupapatikasutra" by E. LEUMANN, on the article of M. THIBAUT relating to the "Suryaprajapati", and on the concerted article of WEBER, "Ueber die heiligen Schriften der Jainr."
2. History.
Review of the works of M.M.E. LEUMANN(
JACOBI (
1447
); edition of the "Parisistaparvan" of Hemacandra, WEBER ), and KLATT
The Jaina documents of the middle age deserve generally confidence; beyond the 5th century, there is no more than scattered recollections. With the approach of our era they become absolutely imperfect. As to the period of origin, "Until now two points appear; it is that, of the Jainism and of the Buddhism, one of the two has largely copied the other; and that the chances of originality are not in favour of
the first".
3. General studies.
L. de MILLOAR' Essai sar la religion des Jains;
J. BARGESS Papers on Satruñjaya and the Jains. The communications of M. BURGESS are particularly interesting relatively to the customs and to the rituals in usuage today among the Jains.
4. Stories.

Mention of the two narrations published by WEBER, Campakacresthikathanaka et Uttamacaritra-Kathanakam.
V--1889.
1. Reviews on the following works :
A. WEBER, "Verzeichniss der Sanskrit-und Prakrit Hands-chirften der K. Bibliothek zu Berlin, Band II, Abth. 2, (In this catalogue, M. Barth quotes the Reports of BHANDARKAR for 1883-84, and the first three Reports of PETERSON.) H. JACOBI "Jaina Sutras translated, I. Acaranga Sutra and Kalpa Sutra. (For M. BARTH, the most probable

Page #429

1448
faina BIBLIOGRAĐHY
date of the “Kalpasūtra" is 980 of the era of Mahāvīra, that is to say 453 or 513 A.D.).
R. HOERNLE, “Uvāsagadasão” edited and translated.
2.
Historical and critical notes.
M. BARTH remains suspicious with regard to the Jaina tradition that characterises "a lack of true recollections associated with a profusion of details of a minute and certainly fictitious precision.” His scepticism is particularly keen as regards the first centuries of this tradition. However he recognised the ability of the works o Bühler on the inscriptions of Mathura. “The result from now onwards acquired from this beautiful country so vigorously conducted, he says, is a series of documents going from the year 80 upto the middle of the 2nd century of our era, and establishing in an unquestionable manner that, from this peiod, the Jaina church was perfectly distinct and organised.” Inspite of all, these researches are generally very far from confirming the Jain tradition.
(Compare Revue de l'Histoire des Religions "Vol. XX, P. 332, under the title : "M. Buhler et la tradition Jains”, a rectifying note of M. Barth, concerning the opinion of M. BÜHLER on the Jaina tradition,
3. Mention of other different works, among which : G. BÜHLER, "Uber das Leben des Jaina Monches Hemacandra;" H. JACOBI, "Ausgewahlte Erzahlugen in Maharashtri ; E. LEUMANN, "Beziehungen der Jaina-Literatur zu andern Literaturkreisen Indiens.”
VI-1894.
1. Review of the works of BÜHLER on the inscriptions of Mathura :
"From the mass of these inscriptions admirably interpreted by M. BÜHLER, it proceeds that, from the 1st century before our era, the Svetāmbara Jaina church was solidly organised...” But on several points, 'which are of capital importance for the first history of the Jainism, I have nothing to change to the stocks that I have made in the preceding Bulletin."
Mention of other inscriptions and of different pattavalis published by several scholars.
2. Svetāmbara canonical literature. E. LEUMANN, Daśavaikālika-sūtra und Niryukti. 3. Stories, History, Polemics.

Page #430

JAINA BIBLIOGRAPHY
1449
The principal memoirs examined here are :
E. LEUMANN
-
"Die Legende von Citta and Sambhuta”.
A. WEBER
-
"Samyaktvakaumudi”.
H. JACOBI
"Upamitabhavaprapancae Kathae specimen.
G. BÜHLER
-
Das Sukritasamkirtana des Arisimha, et The Jogaducharita of
Sarvānanda.
4. Digambara literature.
K. B. PATHAK "The position of kumarila in Digambara Jaina literature"'; R. HOERNLE, “Two Patļāvalis of the Sarasvati Cachchha of the Digambara Jains."; Lewis RICE, “Inscriptions at Sravano Belgola.”
The interpretation of M. Lewis Rice relatively to the first inscription of this collection (epitaph of Prabhācandra) is criticised and the works of M. M. FLEET and E. LEUMANN in this matter are remarkable.
5. General works.
WEBER, Verzeichniss d Sanskrit- und Prakrit Handschriften d. K. Bibliothek zu Berlin, Band II, Abth. 3; J. KLATT, "Specimen of literary-bibliographical Jaina-Onomasticon."
VII-1902.
1. General Works.
R. HOERNLE Jainism and Buddhism'; Rickhab dass JAJNA. "The Doctrines of Jainism"; Upamitibhavaprapanca Katha edition of the "Bibliothecaindica". "Syādvādamaħjart"' of Mallisena.; Șațdarcanasamuccaya (iha" of Gunaratna, published by M. PULLE.; The calalogues of Jaina manuscripts of FLORENCE, by M. Pulle, and of STRASBOURG, by M. E. LEUMANN.
2. Archeology.
Mention of two memoirs of BÜHLER, the one on the conception of Mahavira after the sculptures of Mathura, the other on the legend of the “Stūpa constructed by the gods” equally at Mathura. Note on the epitaph of Prabhācandra, at Sravana Belgola, definitely published by M. Fleet in the "Epigraphia Indica”.

Page #431

1450
JAINA BIBLIOGRAPHY
3. Canonical treatises,
Critical considerations on the Jaina tradition, with respect to the translation of the "Uttarādhyayana" and of the "Sutrakstānga" by M. JACOBI. The narrations relating to the "Avašyaka”, after the “AvasyakaErzahlungen" published by M. E. LEUMANN.
4. Stories and legends.
Translation of the history of "Sanamkumāra" by M. de BLONAY, and of the “Kathakoşa" by M. TAWNERY. The studies of M. PULLI on the "Antarakat hasangraha''. Translation of the "Prabandhacintamaņi" of Merutunga by M. TAWNEY. Edition of the “Kumarapalacarita” of Hemacandra by Shankar Pandurang Pandır. Re-edition by M. BURGESS of the memoir of WEBER on the "Satruñjaya-māhātmya.
5. Digambara literature.
Review on the edition by M. PAVOLINI of the "Pancatthiyasamgahasutta" of "Pavayanasāra” of Kundkunda,
1682
T. W. Rhys Davis.-- Jainism (Encyclopaedia Britanica, Ninth-Tenth edition, vol. XXIX). Edinburgh, 1902. Complement to the preceding article.
The canonical books : age ; indigenous and European editions ; historical studies.-Antiquity of Jainism, Role of Mahāvīra.--Opposition between Buddhism and Tainism, -The principal doctrines of Jainism ; the 'Jiva'; the 'syadvada'; the asceticism-life of Mahävira.
1683
BENARSI DASS-A Lecturer on Jainism. (Jain Itihas series, No. 1) Agra, 1902.
Introduction-Jainism misunderstood --Causes of of misunderstanding A--ntiquity of the Jains - Jainism never originated after Sankarāchārya-Jainism is not offshoot of Buddhist-Hindu scriptures-Buddhist works-Jain śāstras-Buddha not a disciple of Mahävira-Buddha an older contemporary of Mahävira - Antiquity of the Jains further-Jainism not a product of Brahmanism. Both product of the common atmosphere of ancient India-Ancient India in Jain sastra--Max muller's opinion Hinduism and Brahmanism misnomers-Jainism was not founded by Pārsvanatha but Risabha-Buddhist work-Jain sastras-Hindu scriptures-Inscription at

Page #432

JAINA BIBLIOGRAPHY
1451
Mathura-Ancient India once more-Yoga Darśana-Sānkhya Darśana-Mahāb1.ārata--Chārvāka Darśana-Tenets of the Jain Ratna-Traya-Eleven Pratimās---Dasa Laksana Dharma-Twelve Anupreksas-Charitra of a Muni-Why the Jain monks are naked and why the Jains worship naked images-Winding up.
1684
1. G. BÜHLER-On the Indian Sect of the Jainas.
(Tr. From the original German by J. BURGESS). London, 1903.
P. 1. Communities of Jainas or Arhata i.e., followers of the prophet.
The tenets-Mythology-Philosophy and ritual of this Jains.
1685
John Campbell OMAN-The Mystics, Ascetics and Saints of India. London, 1903.
Pp. 142-151. Hindu ascetic sects and their subdivision. Sec. 1: Introductory remarks --The multiplicity of Hindu sects by no means abnormal-Jain monks or Yatis interviewed-Their opinions and habits.
1686
A. Guerinor--La doctrine des etres vivants dans la religion Jaina. (Revue de l' Histories des Religions, vol. XLVII, Pp. 34-50).--Paris, 1903.
Comparative explanation of the Jaina doctrine relating to the living beings, according to the Uttarādhyayana and the Jīvavicāra. Classification and characters of the living beings :
1. Beings in state of perfection. 2. Beings in state of transmigration ; inanimate or animate : Inanimate beings : earth, water, fire, wind, plants.
Animate beings : inferior animals, inhabitants of the hell, superior animals, men, gods.
1687
Paul DEUSSEN-Erinnerungen an Indien (Indian Memories). Kiel, Leipzig. 1904, Pp. 1-256.
P. 61.
The Jains-Their creed and doctrines-Their relation to Brahmanism,

Page #433

1452
1688
BAIJNATH.-Hinduism: Ancient and Modern, Meerut, 1905.
Pp. 130-131. Jainism-A branch of Hinduism.
1689
J. M. MITCHELL- The Great Religions of India'. Edinburgh and London, 1905.
P. 19. Principle of Jainism; the respect of life down to its lowest manifestations. The Jaina temples. Number of the Jains; their principal professions.
Pp. 204-208. Short explanation of Jainism. The two great Jaina sects. Geography of Jainism. Asceticism and cult. Literary and scientific culture of the Jains. The recent Svetämbara Congress in Rajputana (1903) and at Bombay (1904).
JAINA BIBLIOGRAPHY
1690
C. F. OLDHAM-The Sun and the Serpent. London, 1905.
Pp. 172-181. Both Buddhist and Jain systems closely connected with the Sun and the Serpent. Each of these forms of religion arose or found their chief supporters, amongst Solar tribes who had come but little under Brahmanical influence. The Purana version that Buddhism and Jainism originated amongst the Asuras-OriginLegend ancient, as later sects of white-robed Jains not mentioned. Jain devotees called rati-Term siddha for the deified ascetics-Jains in existence before Buddha. All the twenty-four Tirthankaras, or deified anchorities of the Jains, were Kshatriyas, and all but two were of the Solar race of Ikṣvāku-Close connection as such with the Sun and the Serpent. The last of the Tirthankaras was Vardhamana or Mahavira who was a contemporary of Sakya Buddha. He was related by marriage to Bimbisära, Raja of Magadha. By permission of his elder brother, Vardhamana became an ascetic; he went naked; after twelve years he became a Jina or Tirthankara; after his death, he became a Siddha-Pärśa, who preceded Mahävira, was a son of the Raja of Benares. He is represented with the hoods of a seven-headed Naga expanded over his head-Sculptured representations of Naga at Jaina temples.

1691
F. R. HORRNLE-Origine at premiers developments du Jainisme-Translated from English by A. GUERINOT. (Museon, Nouvelle Serie, Vol. VII, Pp. 109-134). Louvain, 1906.

Page #434

JAINA BIBLIOGRAPHY
1453 Translation of the memoir constituting the first part of "I" Annual Address of M. HOERNLE at the Asiatic Society of Bengal, in 1898 (to see the proceedings of that Society, 1898, Pp. 39-53).
The text of M. HOERNLE is found still in the Calcutta Review. 1898, Pp. 315. 333 and that second edition contains some complementary pages dealing with the Jaina doctrines.
1692
S. Krishnaswami ArYANGAR--Self-Immolation which is not Sati, (IA, xxxv, 1906, Pp. 129-131).
P. 129. There are numerous instances of Jains performing the act of Sallekhanā, i.e., death brought on by starvation.
1693
J. C. R. FORLONG--Faiths of Man ; A Cyclopaldia of Religions, 3 Vols. London, 1906.
Vol. 2, P. 308. The Jains are followers of Mahāvira (or Vardhamāna) the contemporary of Gotama Buddha. They include Digambaras and Svetāmbaras. rati, ascetics, are naked and laity (Śrāvakas or "discipl s") are clothed. The Jain scriptures include 45 agamas in Jain dialect. They aim at nirvana (Encyclop. Brit.).
1694
J. KENNEDY—The Child Krishna, Christianity, and the Gujaras. (JRAS, 1907; Pp. 951-991).
P. 975. Jain traditions to represent the oldest form of the Krishna legend.
P. 976. Mathura, originally a capital of the Surasenas, was afterwards entirely Buddbiest and Jain.
1695
D. T. SUZUKI--Outlines of Mahāyāna Buddhism. London, 1907.
P. 8. The Hinayānists and the tirthakas were sweepingly condemned by the Mahāyānists as inadequate to achieve an universal salvation of sentient beings.

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1454
JAINA BIBLIOGRAPHY
1696
P. DEUSSEN - Allgemeine Geshichte der Philosaphie mit besonderer Berucksichtrgung der Religionen-1. Band. III, Abteilung: Die nachwedische Philosophie der Inder. Leipzig, 1908.
Pp. 116-118. General characteristic of Jainism and of Buddhism,
Pp, 118-120. The Jainism. Its place in India on the side of the Brahmanism. Its adepts. The analogies between Buddhism and Jainism.-Life of Mahāvíra. The Śvetāmbaras and the Digambaras. Principle of Jainism. Conception of the Nirvāna. The Triratna.
Pp. 231-258. Translation of the chapter III of the "Sarv 1-daśana samgraha' of Mādhavāchārya (philosophical system of the Arhatas or Jainas).
1697
Richard SCHMIDT--- Fakire and Fakirtum im Alten und Modernen Indien. (Monk and Monkhood in ancient and Modern India). Berlin, 1908.
Pp. 38-42. Hemachandra and Kumārapāla.
1698
A. De GUBERNATIS-Le Bouddhisme en Occident avant et apres le Christianisme, (Rivista degli Studi Orientali, Vol. II, Pp. 167 230). Rome, 1908-1909.
Pp. 175-180. Buddhism, Brahmanism and Jainism. Morals of the Jainis. Chronological relation between Buddhism and Jainism : 'One can suppose that the Jainas have been the predecessors of Buddhism in its relation with Brahmanism'. General characteristics of the History of Jainism.
1699
The Convention of Religions in India. (Prabuddha Bharata or Awakened India, Almora. xiv, 1909, Pp. 90-94, 110-114, 130-134, 150-154, 169-174, 190-193, 207-210, 231-234).
Pp. 132-133. Jainism (Švetāmbari) By Muni Maharaj of Benares. In this thesis are stated the fundamental doctrines of Jainism.
1700
A. GUERINON - Religion Jains. (JA, 10th Ser. V. xiv, 1909, Pp. 547-549).
The article is a summary of a paper meant for the Švetāmbara Conference at Baroda. It gives a brief outline of the religion of Jainism.

Page #436

JAINA BIBLIOGRAPHY
1701
Mrs. RHYS DAVIS-Psalms of the Early Buddhists. London, 1909-13.
I. Pp. 57-58. Psalms of Five Verse ascribed to Nanduttara, daughter of a Brahmin of Kammassa damma, ex-Jain, pupil of Great Moggallana.
I, Pp. 63-68. Bhadda 'Kundalakesà', ex-Jain, daughter of a setthi of Rajagaha, wife of a Brahman thief, foremost of the sisters who had swift intuition.
II, P. 30. The Jain leader Nätaputta teaches a dilemma to Abhaya.
II, P. 83. Contact of Ajjuna with the Jains and his entrance into their order.
1702
Th. ZACHARIAE-Vertia; eine Bezeichung der Jainas. (Vienna Oriental Journal, xxxiv, 1910, Pp. 337-344).
The article deals with Jaina notation, among others.
1703
A. GUERINOT-Religion Jaina. (JA, 10th Serv. V. xv, 1910, Pp. 377-378). Tenets of Jaina religion-Its mythology and the ethical background.
1455
1704

Mrs. S. STEVENSON-Notes in modern Jainism: with special reference to the Svetambara, Digambara and Sthanakavāsi sects. Oxford, 1910,
The distinctive characteristics of the three sects have been discussed with reference to modern practices.
1705
K. V. Subrahmanya AIYAR-Origin and decline of Buddhism and Jainism in Southern India. (IA, xl, 1911, Pp. 209-218).
Buddhism known to the Pandya country a few centuries prior to Aśoka-In the 1st century A.D. it gradually spread throughout Southern India-Jainism also. dated back to the same period-Jains put a permanent barrier to the growth of Buddhism in the 7th and 8th cent.-The rise of the Saiva saints effected removal from Southern India of the two religions in the course of a few years after the

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1456
JAINA BIBLIOGRAPHY
9th century A.D.- Jainism continued for three more centuries in Mysore and was stamped-out by the Lingāyat rising and the advent of Rāmānuja in the 12th century A.D. (See No. 390).
1706
Louis De La VALLEE POUSSIN--The Stance Fain et Bouddhique. (One stanza of Jainism and Buddhism). (JA, 10th Ser. xvii, 1911, Pp. 323-325).
The article in French contains a brief account of the religions of Jainism and Buddhism,
1707
E. W. THOMPSON—Religion in the Mysore State. (Q.J.M.S. i, 1911, Pp. 126-145).
P. 139. The Jains more numerous and powerful in the Southern than the Buddhists. They came for purposes of trade or for Government administration. The Jain writers created the earliest Kanarese literature-Names of Jain Prime Ministers and Generals in Mysore known from inscriptions but the religion confined equally to small and exclusive class. It never spread outside the capital cities. All the remains of Jain temples known are in cities that were capitals or sub-capitals of provinces.
1708
T. A. GOPINATHA RAO-A Note an the "Origin and Decline of Buddhism and Jainism in Southern India". (IA. xlii, 1993, Pp. 307-308).
A criticism on Mr. K. V. Subrahmanya Aivar's paper “The Origin and Decline of Buddhism and Jainism in Southern India" published in the "Indian Antiquary”, xl, 1911, Pp. 209-218, (see-No. 379).
1709
R. G. BHANDARKAR-Vaisnavism, Saivism and Minor Religious systems, Strassburg, 1913.
P. 2. The rise of a New Theistic System— Tide of free speculations culminated in the east into such systems as those of Buddhism and Jainism.
Pp. 8-9. The Satvats and their Religion --Siddhārtha and Mahāvira belonged to the sākya and Jñātrika races of Kșatriyas, and Buddhism and Jainism, might be considered to be the religions of these tribes.

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JAINA BIBLIOGRAPHY
1457
Vasudeva Krisna worship owes its origin to the stream of thought which began with the Upanisada and culmninated in the east in Buddhism and Jainism.
1710
Tukaram Krishna LADDU-Address at the Tenth Anniversary, the Syadvada Jain Mahavidyalaya, Benaras. Benares, 1914.
Early History of Jainism-Principles of Jainism-Conclusion.
1711
Hermann JACOBI-Some Aspects of Jainism. (Journ. Maha-bodhi Soc., Calcutta, xxii, 1914, Pp. 83-90).
Like Buddhism Jainism is originally and pricipally a monastic religion and it is entirely dependent on Buddhism-Internal evidence-Ethics of the Jains-The Jain Belief-The Jain Literature.
1712
Mrs. Sinclair STEVENSON-The Heart of Jainism. Oxford, 1915.
Introduction-Historical Summary-The Life of Mahavira-Mahavira's Predecessors and Disciples-History of the Jain Community-Introduction of Jain Philosophy-The Nine Categories of Fundamental Truths-Karma and the Path to liberation The Life Story of a Jain-The Jain Layman and his Religious LifeThe Jain Ascetic-The end of the road-Jain worship and religious customs-Jain mytholoay-Jain architecture and literature-The empty heart of JainismAppendix.
A. Jainsime GUERINOT-Jainisme (JA, 11th ser., v, 1915, Pp. 371-375). The small article; in French, gives a short outline of the Jain religion.

1713
Herbert WARREN-Jainism in Western Garb, as a Solution to Life's Great Problems. Chiefly from notes of talks and lectures by Virchand R. GANDHI. Second Edition, Arrah (India), 1916.
Introduction-The Universe--Man as he actually is-Man as he may become-Means to the end-Recapitulation.

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1458
JAINA BIBLIOGRAPHY
1714
A. B. KEITH-M. Reinach's Theory of Sacrifice. (JRAS, 1916, Pp. 542-555).
P. 552. The source or origin of the nude statues of the Tirthankaras from the archaic type of "Apollo" which flourished in Greece from the middle of the 6th century B.C.
A discussion on the above theory.
1715
Jain Ahimsa. (Mar, July-Dec., 1916, Pp. 385-387).
Non-injury to life, the essence of Jain religion thought not exclusively its own principle.
1716 Jagamanderlal JAINI-Outlines of Jainism, with a preliminary note by F. W. Thomas. (Index by H. Warren). Cambridge, 1916.
The work in different chapters devoted to subjects like Religion, ethics, metaphysics etc., describes Jainism in broad outline-The original texts (Pt. 2).
1717
S. C. GHOSAL-Davva-Samgaha (Dravya-Samgraha) of Nemichandra SiddhāntaChakravarti with a commentary by Brahma-deva. Arrah, 1917.
with
Pp. L 123 103 Li-L xxxiii. With 9 plates and 5 charts. (Text edited translation. Notes and an original commentary in English).
The introduction deals with the Ganga dynasty, Chāmundarāya, Śravana Belgola, Gommațeśvara, Bāhuvali, Nemichandra-the author, the sources of the story, subject-matter of the book and Brahmadeva's commentary,
Contents :--The Dravyas (substances)--Jiva and ajiva; connection of Jiva with Karmas ; Gunasthanas (stages), märgaņās (states), Pudgala, Dharma (medium of motion), Adharma (medium of rest), Akaša (space), Kala (time), Pradeśa (space occupied by one particle), Asrava (influx), Bandha (Bondage), Samvara (check), Nirjarā (Destruction), Pun ya and Papa (weal and woe), Moksa (liberation), Jñana (cognition), Samāropa (fallacies), Caritra (conduct), Dhyāna (meditation), Arhat-Siddha- Ācārya-Upādhyaya-sadhu.
Puran Chandra NAHAR and Krishna Chandra Ghosh-An Eptome of Jainism, being a Critical Study of its Metaphysics, Ethics and History etc., in Relation to Modern Thought. Calcutta, 1917.

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1459
Introduction-Jainism-Its Philosophy and Religion-Predicaments by Preeminence Knowledge and its forms-Epistemology and Logic-Pratyakça is really Parokṣa-The Jain Theory of Formal Logic-The Jain Logic and the "Nayas"The doctrine of Syådvad-Sankara and Syadvad-Examination of Sankara-The Doctrine of Unity in Difference-The Universe as a self--Existent Unit-Theories of Evolution-The Sänkhya Poilosophy-Causation and Compound Evolution-GodSoul-The Karma Phenomenology-Churchianity and the Low of Karma-Belief in Rebirth-Rebirth and Karma-Sartra-Karma-Sartra and Oudarika-Sarira-Freewill and Fatalism-Will and Individuality-Causality in the Moral World-Classification of Karmas-From Metaphysics to Ethics-The Conceptions of Virtue and Vice-On Punya and its Fruitions-Papa, vice or sin-Asrava or Influx-Bandha or Bondage-Samvara or Stoppage-Nirjara or Dissipation -Mokia or EmancipationGunasthänes-Jain Church-Jain Festivals-Jain Places of Pilgrimage-Jain Literature-Jain Art and Architecture-Appendices.
JAINA BIBLIOGRAPHY
James A., MONTGOMERY-Religions of the Past and Present. Philadelphia and London, 1918.
1718
Pp. 135-160. Buddhism with an addendum on Jainism. By Franklin EDGERTON.
1919.
Banarsi Lal GARR-Samyayikia; or, A Way to Equanimity. Arrah (India), 1918,
Its Origin-Its Meaning and Object-Dissensions of the subject from the ideal or internal (Niichai) point of view-A succinct account of Avaśyaka Sutra Dosas (blemishes to be avoided)-The Texts-How to perform Sämäyika-Appendix (A): Eleven Pratimas, (B): Twelve Vows.
1719

1720
C. R. JAIN-What is Jainism-Third Edition, Revised. Arrah (India), 1919. Jainism-Its ethics. Philosophical background-Its mythology and ritual.
1721
C. R. JAIN-The Key of Knowledge. Second Edition, Revised. Arrah (India),

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1460
JAINA BIBLIOCRAPHY
Preface-The Ideal - Creatian-God - The fall Redemption-- The Kingdom of God--Yoga-Resurrection--The holy Trinity-The Siddhānta--The coming of the Messiah-Reincarnation - In the Footsteps of Gods-Reconciliation-Summary and Conclusion--Appendix-Glossary of Non-English Words and Phrases etc.
1722
(JPASB,
B. C. Law-Influence of the five heretical teachers on Jainism and Buddhism. xv, 1919, Pp. 123--136).
An attempt to make an extensive research with regard to the influence of the doctrines of the five heretical teachers on the development of Jainism and Buddhism.
1723
N. RAMANUJASWAMI— Who is a Hindu ? Madras, 1919.
Pp. 29-31, Jainis and Sikhs are Hindus but Buddhists are not-Characteristics of Jainism-Jains consider themselves to be Hindus, and are governed by Hindu secular or Civil jurisprudence.
1724
A. G. WIDGERY-Salvation and Redemption for Sin and Suffering as taught by some Oriental Religions. (QJMS, ix, 1919, Pp. 102-110).
P. 107. Salvation, according to the Jains, revealed to men especially by the twentyfour great Tirthankaras, It appears to the Jains that one may obtain redemption from suffering.
1725
H. WARREN-Jainism not Atheism ; And the Six Dravyas of Jain Philosophy. Second Edition. Arrah (India), 1920.
An attempt to establish Jainism as not atheistic absolutely-An account of the six dravyas or reals of the Jains.
1726
C. R. JAN--- Selections from 'Atma-Dharma' of Brahmachari Sital Prasadji. Allahabad, 1920,

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JAINA BIBLIOGRAPHY
1461
1727
P. C. BAGGHI- Animistic elements of Jainism. (Proc., Asiatic Society of Bengal, Calcutta, xvii, 1921, P. ccxlvii).
The ethical background of non-injury in Jainism is discussed in this paper with reference to original texts—The historical beginnings-Elements in Jain philosophy in Jain mythology and ritual.
1728
Sir Charls ELIoT-Hinduism and Buddhism : An Historical Sketch. Vol. I. London, 1921.
Pp. 105-123. The Jains-Their relation to Buddhism etc.
1729
P. C. Bacchi— Primitive Elements of Jainism. (JDL, v, 1921, Pp. 349-364).
Introductory- Philosophy-Religious Rites and Superstitions-MythologyConclusion and Probabilities.
1730 K. G. Sankara–Tolkapya’s Religion. (QJMS, xi, 1921, Pp. 289-290).
The earliest Tamil grammarian Tolkapya was a Jain house-holder ; Tolkapya may have been a Brahmana before he became a Jain.
Mr. SUBRAMANIAN shows that Tolkapya was a Brahmana and was never a Jain.
1731
B. K. GOSWAMI SASTRI -The Bhakti Cult in Ancient India. Calcutta, 1922.
Pp. 55-56. Jains were the first to open the attack upon orthodoxy of the Vedas and its functional injunctions.
Pp. 58-59. Metaphysical doctrines adopted by Jains.
P. 62. Buddhists and Jains introduced the worship of human Saints (Siddhapuruṣa) and the Tirthankaras as embodiments of pure life, as a culmination of their creed of respect for life. These heretic schools laid the foundation of the cult of personal devotion which was to play at subsequent period in the Pāśupata and Vaisnava creed.

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JAINA BIBLIOGRAPHY
1462
P. 63. The scrupulous and pious reverence for all life-the essential creed of the heretic Buddhists and the Jains considerably helped the evolution of the Satwata Philosophy of 'all life' in latter times,
P. 63. Jainism and Buddhism naturally at once captured the imagination of the masses when they began to preach 'no murder' as their religious ideal.
P. 63. The Jains and the Buddhas thoroughly exposed the claims of Vedicism to an inspired divine origin by their remorseless logic,
P. 97. Even the complete original work Bhagavata underwent several modifications as will appear from internal evidence from references in the work of Buddhism and Jainism.
1732
C. Hayavadana RAO-Primitive Religion in Mysore. Q. J. Mythisociety, Vol. xll, No. 2, Bangalore, 1922.
P. 154. Out of the Jain temple of Padmavathi at Humcha is growing a sacred tree called Lakke Gida, said to be the same that Jinadatta (the founder of Humcha), tied his horse to as described in the account of that place.
1733
N. C. BANERJEE-Religion and Belief in the Arthakastra. (A.L.O.C., Session II;
1922).
P. 472. Aparajita, Aprahpata, Jayanta and Vaijayanta occur. Also these names are found in the Jain Uttaradhyayana Sutra.
1734
M. GнOSH-The Religion of Asoka. (A.I.O.C., Session II, 1922).
P. 555. Early in the 3rd century 8.c. the Ajivikas or Trairäsikas definitely and finally separated to form a separate order and came to be known as Digambaras... Abhidana Ratnamāla (ii, 189, 190) the Digambaras are also known as the Ajivas... Difference between Digambara and Svetämbar discussed in brief...

P. 556. By the time of Asoka they were two different sects of Jainas. Acute antogonism arose in the time of Bhadrabahu... Magasthenes mentions a class of mendicants who took food from hand. ...The Ajivikas are the same as the Digambaras of the present day. The word Deva here (Rock Edict. IX) only refers

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JAINA BIBLIOGRAPHY
1463
to Jaina deity to whom he professed allegiance up to his 29th year and most likely this was the state religion of the Mauryas... probably Asoka after his 9th year became a staunch Jaina and made Jainism his state religion.
In the 8th Edict he speaks of going out on tour well-enlightened. This shows that after the tenth year he became a follower of Jaina sect of Ājivika.
1735
John MCKENZIE-Hindu Ethics (The Religious Quest of India). London, 1922.
Chapter II. Buddhist and Jain Ethics, and Egoistic Hedonism :
Pp. 109-115. Jains are a religious community with a distinct origin and history; Mahavira-little known of his life ; title of Jina correspondens to that of Buddha ; means Conqueror. Jainism much nearer to Hinduism than to Buddhism. In Jain teaching, features suggestive of Buddhism-destruction of Karma; Jain conception of Nirvana different from the Buddhist Nirvāṇa, not the annihilation of the soul, but its deliverance and its entry into a blessedness that has no end (Barth, Religions of India, P. 147). Qualities of a Siddha (one who has attained deliverance).
The way to the attainment of Siddha-hood : Triratna or Three jewels vows of the laymen and ascetic. Principles of ahimsa-Jain more rigorous than Buddhist. Gautama died of a disease caused by eating pork. Preservation of life. Pinjra Pols or hospitals for animals, outcome of the doctrine. Belief in transmigration and hell. Ahimsa-its development. The Digambaras and the Svetāmbaras.
1736
Th. STCHERBATSKY-The Central Conception of Buddhism and the meaning of the word "Dharma". London, 1923.
Pp. 34, 49. (n. 2). Karma and Jainism.
P. 68. Jainism existing before Mahāvira.
P. 70. Soul with reference to Jainism and other schools of philosophy.
P. 73.
8th cent. B.C., the period of pre-Jainistic Jainism,
1737
T. A. Gopinatha RAOOn the History of Sri-Vaisav nas. (Sir Subrahmanya Ayyar Lectures, 1917). Madras, 1923.

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1464
P. 11. Bittideva's conversion to Sri-Vaisnavism.
P. 12. Images of Narayana set up in Jain temples converted into places of Vaisnava worship.
Pp. 35-36. Conversion to Vaishnavism of the Jain king Biṭṭideva Account given in the Sthalapurana-Date of the royal conversion by Ramanuja, sometime before 1021 Šaka (A.D. 1099).
P. 38. Kulottunga I's grant to Saiva, Vaisņva and Jain temples alike.
1738
R. Rama RAO-Origin and Development of Siva-worship with Special Reference to Virasaivism. (QJMS, xiv, 1924, Pp. 282-301).
Basava-His birth and early life-His rise to power under king Bijjala-His missionary zeal.
JAINA BIBLIOGRAPHY
1739
O. PERTOLD-The idea of God in Jainism and Buddhism: Observed from the point of view of the comperative Science of Religions. (Proceedings of the Tenth Indian Science Congress, Pp. 241-242). Calcutta, 1924.
The idea of god in Jainism.
1740
Jinneswar Prasad JAIN (Mail Delhvi)-Husn-i-Avval (or, First Beauty), an Original Work on Jainism. (In Urdu). Arrah (no date), Pp. 1-178.
The work is a discourse on Jain philosophy and religious doctrines.
1741

H. JACOBI-Der Jainismus (Jainism) (Archiv fur Religion surissenhaft, xiii, 4.). The short article in German gives a succint account of Jainism.
1742
J. GR. FORLONG-A Student's Synchronological chart of the Religions of the World, Accompaniment to Rivers of Life or Faiths of Man in all Lands. Edinburg (No date).

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1465
JAINA BIBLIOGRAPHY
Jain preceptor, 24-Tirthankaras (700 .c.-600 B.C.). Jain Kalpa Sutra written; part of Sutras or Jain Bible (500 B.C.-400 B.C.). Jain images naked. Buddha called Jain Esa. Jain faith in full vigour (100 A.D.-200 A.D.).
Siladitya of Balabhi protects Jains. Jain priest-Jain Śiva. Jainism revived under Amogavarsa, king of Konjeveram. Jain temples of Satruñjaya and Palitana, that of Somnat destroyed by Mamud (1025 A.D.) at Abu of Vimalasa (1032 A.D.). That of sad rebuilt by Kamboo Rana of Oodayapur. Jain Tower, Chitore, built by Kamboo Rana (1439 A.D.).
KANNOOMAL-The Study of Jainism, Agra.
It contains a summary of the Jain philosophy (dharma) and religion based on the Tattwadaria of Atmaramji. There are chapters in it dealing with the Tirthankaras, the ideal of a Jain sadhu and the ideal of a Jain householder.
1744
Helmuth V. GLASENAPP-Der Jainismus Eine indische Erlosungsreligion. (The Jainism, An Indian Religion of Salvation). Berlin, 1925,
Contents:
1743
Foreword, Pronounciation of Indian words First Part. Introduction. Second Part. History. Preliminary notes.
I. The Tirthankaras.
(1) Original history. (2) Päriva. (3) Mahavira.
II. The oldest community.
(1) Mahavira's successors. (2) The Jainism in Bihar. (3) Jainism in Orissa. (4) The great schism.
III. Spreading and flourishing.
(1) Jainism in North India. (2) The Jainism in Gujrat. (3) Jainism in the Dekhan. (4) Jainism in South India.
IV. The decline.
(1) The retreat before the Hinduism.
(2) The Jains under Islamic rule.

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JAINA BIBLIOGRAPHY
(3) The Jains in the Hindu Kingdoms. (4) Reformatory movement.
IV. The present time.
Third Part. Literature. Preliminary notes. I. The canonical literature :
(1) Origin of the canon. (2) Canon of the Svetāmbaras. (3) Canon of the Digambaras:
(a) The lost ancient canon. (6) The modern secondary canon.
II.
The non-canonical Literature : (1) Theological and scientific lit.
(2) Novels and poetry. (3) Drama. (4) Miscellaneous.
III.
The inscriptions. Fourth Part-Doctrine. Preliminary notes.
A. Empirism. Doctrine of cognition.
1. The sources of cognition,
2. Ontology and dialectics.
3. The truth and the tradition.
B. Metaphysics.
1. Fundamental truth. 2. The substances : (i) Jiva, the soul, (ii) Ajiva, the unspiritual.
3. Karma. 4. The soul under the influence of the Karma.
I.
Physical life of the incarnated souls :
(a) The bodies and their organs. (b) The functions of the body. (c) Sexual relations, (d) Birth and death.

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JAINA BIBLIOGRAPHY
II. The Psychic life of the incarnated souls.
(a) The activity. (b) Ability of recognition. (c) The faith. (d) The manner of life.
(e) The type of souls (Leshya).
(f) The state of the soul.
C. Ethics.
I. Theoritical fundamentals of the ethics.
(a) Suffering and possibility of salvation.
(b) The reasons of Karma.
(c) The way to salvation.
(d) The 14 Gunasthānas.
II. The practical ethics :
(a) Merits and guilt. (b) The ethical orders:
(i) The duties of the laymen
(ii) The duties of the ascetics.
(c) Means to defence against karma.
(d) means to destory karma.
III. Salvation
D. Cosmology.
I. Evidences against existence of god.
II. Form and size of the world—all.
III. The inhabitants of the world-all.
IV. Description of the world:
1. The central world. 2. The lower world.
3. The world of the gods. 4. The dwelling
places of the blessed, of the departed.

1467

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JAINA BIBLIOGRAPHY
E. World history and Hagiography I. Fundamental ideas:
1. The periods and the ages.
2. The 63 great men :(a) The 24-Tirthankaras. (b) The 12-Cakravartins. (c)
9.Vasudevas, and 9-Prativasudevas. II. History of Bharat and of his great men.
1. Preliminary notes.
The 9-Baladevas,
1. Ages, Saints and Heroes of the present period.
(a) Sushamā sushamā, (b) Sushamā, (c) Sushamā-dushamā, (d) Dushamā-sushamā,
(e) Dushamā, (f) Dushamā-dushamā. 3. The future period and its saints.
Final remarks.
Second Part-Society. I. The fundamentals of Society.
1. Jainism a world religion. 2. Castes.
3. State and right. II. Clerical and lay people,
1. State of the community. 2. Laymen. 3. Monks and nuns.
III. The sects.
1. The schisms of old days. 2. The sects of later periods, (a) Śwetāmbaras, (b) Digambaras,
Sixth Part-Worship. A. General part.
I. Preliminaries and subject of Jain-worship. II. Forms of devotion. 1. Prayer, hymns, mantras. 2. Meditation 3. Postures and bodily exercises.

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JAINA BIBLIOGRAPHY
4. Confession and penance.
5. Renunciation and mortification.
6.
Yoga.
III. Cure of souls, Practical religion.
IV. Adoration of images.
(1) Holy symbols. (2) Images.
V. Places of worship.
VI. Magic and mantric.
B. Special part.
I.
The rites of laymen.
1. Daily rites. 2. Rites of special occasion.
II. Rites of the ascetics.
1. Daily rites 2. Special.
III. Ritual of the temple.
1. Daily 2. Spcial.
IV. Festivals.
V. Sancturies and pilgrimages.
Seventh Part.Conclusion,
I.
The position of Jainism in the history of religions.
II. Jainism and Indian religions.
(1) Jainism and Hinduism. (2) Jainism and Buddhism.
III. Jainism and the non-Indian religions.
Notes. Bibliography. Notes to the illustrations. Index.

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1470
JAINA BIBLIOGRAPHY
1745
J. JAINI-A Review of the Heart of Jainism of Stevenson, Ambala, 1925.
P. 1. Every Jaina book opens with a Mangalācharaṇa to the omnicient, perfect, Liberated soul.
P. 2.
23rd Tirthankara attained liberation in 776 B.C.
P. 4. Jainism 'a theological means between Brahmanism and Buddhism' (Prof. HOPKINS).
Absence of hurry excitement in Jainism is a condition of its longivity. P.5. Atheisticism of Jainism discussed. P. 7. Tirthankara--simply means a Jaina Arhat.
Nirvanan-absolute extinction of all desires and passions--No soul loses individuality in Jainism,
Moksha---liberation of soul from the bondage of Karmic matter,
P. 9. Jaina saints renounce the world not for pretty fears of it but for the joy and impulsion of the inner call of the soul.
P. 12. Mahāvīra and Pārsvanātha-historical personalities. Chandra Gupta and Śreņika were Jains.
P. 13. Svetām baras and Digambaras --explained.
P. 15. Existence of Jains in the south before Bhadrabāhu's pilgrimage to that country.
P. 16. Different kinds of death--given in gāthās of "Karma Kānda' of Gom. malasāra by Sri Nemichandra Siddhānta Chakravarti (C, 1000 A.D.).
P. 19. Pārsvanātha born in 876 B.C.
P. 20. Rishabhadeva taught His own daughters writing-mentioned in AdiPurāņa.
P. 23. Saptabhangi--The soul of Syadvada or the Logic of many points of view.
P. 29. The Digambaras do not include Punya under Asrava.
P. 32. In Jainism all sin is wrong whether it is secret or aggressive, gross or light.

Page #452

JAINA BIBLIOGRAPHY
P. 44. The Jain ideal is to evolve the utmost powers of the soul.
1746
Jagmanderlal JAINI-A review of the Heart of Jainism by Mrs. Sinclair Ambala city, 1925.
Stevenson.
A critical review of Mrs. Stevenson's book, pointing out its errors and misjudgments. JAINI, Rickhab Dass. An Insight in Jainism. Meerut.
1471
Characteristics of Jainism-Jain cosmology, tea and Ajiva-the karma Jiva Theory-Jaina conception of Dharma-Jainism is not Atheism-Ahinsa.
1747
William CROOKE-Religion and Folklore of Northern India. Oxford, 1926.
P. 34. Use of Swastika among Jains used on shaven heads of children on marriage-day in Gujrat and in place of dieties-their significance.
A father's rites to his new born child, as prevalent among the Jain of the Dharwar district.
P. 243. Fertility charms as prevalent among the Dhundia sect of Jains in Gujrat.
P. 246. Marriage of a girl to a godling (Tirthankara) prevalent among Jains of Central Provinces.
277. Protection of a new born chiid, customs of Jains of Bombay.
P. 287. Use of metal in cooking by Jain women.
P. 305. Use of knots in majic among Jains.
Pp. 327-8. Use of the broom, as prescribed for religious minded Jains.
P. 349. Tenderness to animal life shown by Jains.

1748
A. GUERINOT-La Religion D. Jaina-Histoire Doctrine, Culte, Customs, Institutions. Paris, 1926. Pp. 1-VII & 1-351.
History-Chapters I-X.

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1472
JAINA BIBLIOGRAPHY
Doctrine-Chapter 1-XIII.
Cult, Custom & Institution-1-VI.
Conclusion-Index, Plates 1-xxv, Table of matters, Errata.
1749
N. B. UTGIKAR-Some Notes on the Mokșa Dharma Section of the Santipurvan of the Mahābhārat. (A.1.O.C., Session IV ; 1926).
P. 127. Adhyaya 18-a passage to show the widespread tendency of renouncing the world--found in Jainism...
P. 131. Condition of things reflected in the epic, remarkably coincides with the conditions, which are generally recognised as prevailing at the time of the rise of Jainism.
P. 131. The period in evolution of Indian life and civilization the period immediately preceding and following the birth of Jainism...formation of the epic-400 B.C. to 400 A.D.
1750
Rev. H. Heras--Asoka's Dharma and Religion. (AIOC, Session IV ; 1926). P. 123. A criticism of Asoka's Dharma.
In this Dharma there is nothing exclusively Buddhist. It is something Common to all religions, though specially influenced by Jain doctrines as regards sacredness and inviolability of life.
1751
B. M. Barua-The Religion of Asoka. Calcutta.
P. 9. Upāli a staunch follower of Jaina-his conversion to Buddhism but still liberal to the Jains.
1752
W. SCHUBRING-The Jainismus. Religionsgeschi-chtliches Lesebuch (Text Book of history of religion), Second Edition, Nr. 7. Tubingen, 1927.

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JAINA BIBLIOGRAPHY
1473
Survey on the translated passages.
Introduction.
The Founders : Pārsvanātha-- Mahāvira-Life of the monastic order.
Idea of the world : World and non-world-Fundamental facts—Places in
the world all, atoms-souls.
Life of the world : Chain of existences, Samsära.
Consequence of deeds, karma---Intelligible type of soul, Leśya--Re-incarnation.
Renunciation of the world : Way to salvation.
Beginning of salvation--The liberated ones and their place. Index.
1753
G. GRIMM-The Doctrine of Buddha. Leipzig, 1927.
P, 250. Mention of Upali a follower of Nigantha Nāthaputta holding a religious discourse with Buddha.
1754
Bertram C.A WINDLE--Religions, Past and Present. London, 1928.
Pp. 73-4. The Jain Swastika Symbol--ils significance-the various forms of life, the three jewels, and complete liberation,
Pp. 219-20.
A survey of Jainism.
1755
C. R. Jain-The key of knowledge (Third Edition, Allahabad, 1928). Pp. xiiii, 788 cix.
The key of knowledge makes a minute analysis of all the religions of the world with special reference to Jainism.
Contents-(1) the idea; (2) Creation ; (3) God ; (4) The fall; (5) Redemption ; (6) The kingdom of God; (7) Yoga ; (8) Resurrection ; (9) The Holy Trinity ; (10) The siddhānta ; (11) The corning of the Messiah ; (12) Re-incar

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1474
JAINA BIBLIOGRAPHY
nation; (13) In the footsteps of Gods; (14) Reconcilation; (15) Summary and conclusions; Appendices A, B & C. Glossary of non-English words; Bible. References; General Index.
1756
C. R. JAIN-The Practical Dharma. Allahabad, 1929.
Pp. 1-4. Jain Tattvas viz. Ja, Ajwa, Asrava, Bandha, Sariwara, Nirjard and Moksha-mentioned and explained.
Pp. 5-10. Nature of Karma-Karmana Santa (body of Karmic matter) i.e. of the Jain Siddhanta, Paramatman-discussed.
Pp. 11-16. Asrava-the influx of matter into the constitution of soul-explained
Pp. 17-27. Bandha (bondage) division into two classes Samprayika and try patha by Jaina-discussed.
Pp. 28-43. Conception of Samvara (the stopping of asrava)-explained.
Pp. 44-59. Philosphy of Nirjara (the gradual removal of Karmic matter)explained.
Pp. 60-72. Moksha (the attainment of perfect freedom)-discussed.
Pp. 73-80. 14 stages on the path to Nirvana-described.
Pp. 81-98. Table showing Satta, bandha and udaya of Karma prakritis. Pp. 99-104. Dharma in practice elaborately-discussed.
P. 105. Glossary of Jain terms.
1757
H. WARREN-Jainism-Not Atheism. Bijnor, 1929.
P. 1. God described in Jainism not as the creator but an all-knowing and perfectly happy soul. Conception of God in Jaina theology-discussed.

P. 2. Conception of soul in Jainism-discussed.
Pp. 3-10. Jain Philosophy of God, Deity, soul and matter-fully discussed.

Page #456

JAINA BIBLIOGRAPHY
Pp. 11-12. Conception of the world as the effect of intelligent and non-intelligent causes discussed and causes referred to.
Pp. 13-14. Moksha in Jainism and five salient principles of virtuous conduct of Jina discussed.
P. 15. Karma theory-explained.
P. 17. Jainism acknowledges Deity and advocates worship but does not regard Deity as creator and ruler of the Universe,
Pp. 18-24. Six kinds of substances (Dravyas) of Jain philosophy viz, Dharmāstikaya. Adharmastikaya, Akashästikäya, Pudgalāstikāya, Jivästikaya and Kala-fully explained.
P. 25. 'Pradeshas' in Jain philosophy indivisible and inseparable parts of a substance. Guna-Paryaya-Guna means quality and Paryava means modificationexplained.
Pp. 26-33. Conception of Natures and Jiva in Jainism--fully analysed.
1758
H. S. GOUR-The spirit of Buddhism. Calcutta, 1929.
P. 50. Ajat Shatru embraced Jainism under the influence of Devdutt.
P. 90. Similarity of Buddha images with Jain images--discussed.
1475
Gist of Mahavira's life and working. Jainism a distinctive religion
to Buddhism.
Pp. 420-423. Jainism-its denial of the authority of Vedas-word Jain derived from Jin-which means victor. Jagatprabhu, Kalan-Karm, Adish wars, Devadhideva, Tirthankara, and Jina titles given to the Jain Saints. Jains conception of soul in man and living creatures and that Nirvana as the goal attainable after self mortifications, differ with Buddhists conceptions. Differences of Jain and Buddhist doctrines fully discussed. Mahavira's preachings not a systematic philosophy but a sum of opinions on various subjects. Ethics-a corrollary and subordinate to the metaphysic of Mahavira.

1759
C. KRAUSE An Interpretation of Jain Ethics. Bhavnagar, 1929.
A lecture on Jain ethics and ritual.

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1476
JAINA BIBLIOGRAPHY
1760
C. R. JAIN-Jainism, Christianity and science.
Allahabad, 1930.
A comparative study of Jainism and christianity and Jainism as a science of Salvation.
1761
C. CHAKRAVARTY--Antiquity of Tantricism. I.H.Q. Vol. VI. 1930.
Pp. 124-125. Traces of Tantricism found in Jain Prakrit canonical works. Mahävira refers Sāya-vadins to have been sensualists in the Sthänånga sütra-The Uttaradhyayana sütra has reference to curative spells. The Sūtrakstānga mentions men who practise incantations (atharvani) and conjuring, the art to make one happy or miserable.
1762
M. DASGUPTA-Early Vişnvism and Nārāyaniya worship. I.H.Q, vol. VII. 1931.
P. 97 (n) "Bhagavatism, like the religions of Mahāvīra and Buddha, was the expression of a natural reaction from the sacrifice ridden religion of Brahmanic period".
1763
C. R. JAIN--Ratna-Karanda-Srävakāchara (or the Householder's Dharma of Samantabhadracharya. Bijnor, 1931. Pp. xxii 99.
(Introduction, text with English translation).
Contents : Right Faith-Characteristics of right knowledge--necessity for the adoption of right conduct-Guna vratas-Sikşā vratas-Sallekhana--the pratimās.
Appendix - Householder's life and yoga-samadhi.
1764
S. NARAIN-Buddhism. Calcutta, 1931.
P. 19. Shankara's contention against the Jains -his preaching of Advaita in order to refute the doctrines of the Jains.

Page #458

JAINA BIBLIOGRAPHY
1477
1765
Buddhist Esoterism. Hemphry
Benoytosh BHATTACHARYA--- An Introduction to Mulford, 1932.
P. 114. Buddhist mode of worship is entirely different from that of the Hindus or Jainas. The Jainas regard their images as remembrances ; by seeing the images of Tirthankaras they call to mind their doble lives excellent deeds, their lofty preachings, their high ideals, and to their memory they offer various articles of worship in token of reverences.
P. 147. Buddhism and Jainism had to borrow some of these Hindu deities for their Pantheons. At the same time Buddhist Pantheon was commonly ransacked by Hinduism and Jainism in the later and more promiscuous Tantric age.
1766
A. N. UPADHYE-A Note on Nisidhi (Nisidiya of Khāravela inscription). (ABORI, vol. XIV; 1932-33) Pp. 264-266.
1767
P.S. DESHMUKH-The Origin and Development of Religion in Vedic Literature. Oxford, 1933.
P. 349. Rise of Buddhism and Jainism was a check on Brahmanism.
P. 350. The ritualistic spirit of Brahmanism which existed in India from the end of the Rigvedic period, continued to pervade and dominate, till the rise of the two rival religions (at least so they are called) Jainism and Buddhism.
1768
Mrs. RHYS DAVIDS- Indian Religion and Survival. London, 1934.
P. 83. The effective power of Karma was more of a central doctrine for the Jains than it was for the Šakyans.
1769
Mrs. Rhys DAVIDS-Outlines of Buddhism. London, 1934.
P. 43. Ascetic Practices-in vogue among the Jains was a new movement of a new movement of a religio ethical tendency located chiefly at Vesale teach

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1478
JAINA BIBLIOGRAPHY
interalia the cancellation of the pleasant errors in ones past deeds (Karma) by tapas or voluntary bodily privations.
P. 70. Doctrine of Karma of the Jains discussed.
1770
V. BHATTACHARYA-The Basic conception of Buddhism. Calcutta, 1934.
P. 9. Mahāvīra the last Tirthankara of the Jains.
1771
N. MACNICOL-The Living Religions of the Indian People. London, 1934.
P. 21. Jainism closely akin to Hinduism.
Pp. 171-178. Jainism its history and General characteristics. Mahāvīra the chief exponent-Jainism and Buddhism movements of revolts against Brahman doctrine. Mahāvīra an elder contemporary of Buddha-a Kshatriya of the Jñāta or Jñātri clan. His Nirvāṇa in 527 B.C. according to tradition and 480 B.C. according to Prof. JECOBI. Jainism and Buddhism compared and contrasted. Mention of 5 rules of the Jains. Mention of Bhadrabāhu converting Chandragupta Maurya. Division of sects, Digambaras and Svetāmbaras discussed. Influence of Jainism in Mathura before the christian era. Notable splendour of Mt. Ābū temples--conversion of Hoyshala kings from Jainism to other faiths marked the decline of Jainism in the South. Jainism compared with Hinduism.
Pp. 179-191. Jainism-its doctrines fully described.
Pp. 191-197. Jainism-its discipline and ethics fully discussed.
Pp. 198-202. Present position of the Jains-Jains a commercial community, Rajachandra Raojibhai a notable Jain of the present age of Kathiawar. Influence of Jainism over Mahatma Gandhi.
1772
MACMUNN--The Religious and Hidden cults of India. London,
P. 45. Mahāvīra the Jina, contemporary of Gautma the Buddha.
P. 46. Jainism compared with Buddhism.

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JAINA BIBLIOGRAPHY
1479
P. 58. Plate--A Jain carving near Gingee (S. Arcot).
an uprising against caste.
Pp. 78-79. Jainism an offshoot of Brahmanism Jainism a midway between Buddhism and Hinduism.
The Jain canons-framed at the council of Vallabhai in A.D. 454 Jains canons written in Ardha-Magadha Hemachandra Jain writer of the Life of Şixty Three great Men. Jains developing a special form of art. The temples of Mt. Abu famous throughout the world. Jain temples suffered less terribly than the Hindu in the clash with Islam.
1773
H. R. KAPADIA-Ethico-Religious classifications of Mankind as Embodied in the Jain canon. (ABORI, Vol. XV; 1934), Pp. 97-108.
1774
A. B. Keith-Pre-canonical Buddhism, (I.H.Q., Vol. XII. 1936).
P. 13. The Jain and some pre-Vaiseșika system joined the materialists and began to assume indivisible atoms, whereas the Sāṁkhyas and some pre-Buddhistic philosophers decided for infinite divisibility.
1775
H. L. JAIN --What Jainism stands for ?
(Jain Ant. Vol. II ; No. II ; Arrah ; 1936). Pp. 29–37,
According to Jainism religion came in to keep peace on earth, promote good will amongst mankind and inspire hope of a higher life in the individual Jainism is the system of synthesis of all the so-called false belief-Syadvada-an elephant and seven blind men. In the Jaina system the principle is always kept in the forefront, and hence, religious toleration and fellowship is the essence of Jaina philosophy.
The principle of Ahimsā or non-injury to living beings. Jainism does not prohibit a house-holder from committing these three kinds of Himsa which may be called accidental, occupational and protective. It is only the injury for injury's sake, for the merest pleasure or the fun of it without any thought and with out any obvious higher end to serve, that a house holder is recommended to guard himself against. Whenever the occasion arises, let him ask to hiniself the question. “Is it necessary for me to injure this being, and if so, what is the minimum amount of injury

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1480
JAINA BIBLIOGRAPHY
that will serve the need ?" This much care and caution would save him from a lot of wanton destruction. Violence in words and violence in thought are also constituents of Himsa and one must abstain from these too. Jainism wants to make people gentlemen who have no tendency to do violence to any body. 'Parigraha parimana vrata' or the vow of setting a limit to the maximum wealth that one would possess. The aim of Jainism is to avoid as far as possible, undesirable clashes in life and consequent disharmony in society. This is a very quiet and peaceful attempt at economic equalisation of wealth. Karma Theory-every individual works out his own destiny by his own mental and physical exertions which, by themselves generate energies that bring to them agreeable or disagreeable experie
nces.
The Jainas worship Tirthankaras or those who made it easy for others to cross over the ocean of life. In Jainism, there is no place for the distinction of caste and creed. Jains believe in salvation of mankind and brotherhood among all
men.
1776
B. Seshagiri RAO-New Studies in Jainism-Emotional Interpretation of the Jain Religious Ideal.
(Jain Ant. vol. III; No. II; Arrah; 1937; Pp. 43-46).
The emotional interpretation of Jaina ideal of moksha. These observations are based on stotras of various literary types like-Nama-japams. Prataḥsmaraniyas (early morning prayers). The ancient Jains adumbrate the heroic yogamarga for the realisation of "the freedom of the sould" from all limitations which is the only sukha or satsukha as moksha.
1777
Kamta Prasad JAIN-Jainism. (Ind. Cul. Vol. IV, 1937-38; Calcutta)-Miscellanea :
Pp. 37-73. Its universality; Ahimsā, Syadvada, Nirvana.

1778
I. B. HORNER-The Book of the Discipline. London, 1938.
P. viii. Jain orders of monks and nuns-contemporary of Buddhism.

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JAINA BIBLIOGRAPHY
1481
P. xxiii. The Jains had precepts corresponding to the first the Parājika rules as did the common precursors of Jain and sākyan, the Sanjäsins or brahmin ascetics and recluses.
P. xxix. Mention of Buddhist order attracting Jains.
P. xxxviii. The term auso (senior ascetics) and bhamte (juniors) commonly used by Buddhists and Jains.
P. liii. Somana Niganthā or niganthā nāma samanajalikā-followers of Mahāvira.
P. liv (n). Jain tradition supporting Mahāvira's parents as having been the followers of śramanas.
P. Lv. Probability of the words brahmacariya and brahmacarin taken over by Sākya (and Jainism) from Pro-Säkyan sects.
1779
V; No. I; Arrah; 1939,
N, S. JUNANKAR-Future of Jainism. (Jain Ant. Vol. Pp. 9-20).
Why has Jainism ceased to be a vital force in the national life. ?
Historical retrospect: It challanged the divine authority of the Vedas and the infallibility of the priests who were the custodians of the divine world; it protested against the tyrrany of an all powerful God over human lives; it denounced the cult of ritual and sacrifice its whole teaching represented a democratic and egalitarian urges in the priest-ridden society. The 'clan vital of Jainism in its early Stages was supplied by its relevance to the specific needs of the age. The divorce of philosophy and religion from life and environment has produced moral and intellectual preversity.
Challenge of science to religion : Science has proved that suffering is not inevitable, poverty unnecessary, squalor and unhappiness uncalled for.
Present day need : A Jain university will be the beacon of national and social regeneration. Next to education in importance, is the provision of medical facilities. Shadow of unemployment ; the distinction of caste, creed or colour cannot have any place in any genuine Jaina creed. There must be fullest freedom for inter-marriage and inter-dining. Similarly, to revise our ideas of sanctity about sex and sexual relations.

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1482
JAINA BIBLIOGRAPHY
1780
B. Seshagiri RAO- New Studies in South Indian Jainism. (Jain Ant Arah).
Vol. V ; No. IV ; 1940, Pp. 147-162.
Sravana Belgola Culture --Śravaņa Belgoļa appears to be a centre of culture of śiksha and Diksha. It has a remantic history. Through the ages, it has continued to be a place of Memorial Tombs. In its undated archaic descriptions Belgola came to be called Śrīlitha'. Sallekhana' the fast unto death'-it is a special 'ideosyncracy' of Jainism. A similar cultural 'ideosyncracy' of Jainism is said to be Ahimsa.
Vol. VI ; No. II ; Pp. 67-74.
Ahimsa was a 'religion of strength', a religion of self-effort. It appealed to the general, common mind of the vast body of Andhra-Karnatakas will be clear from a few excerpts from the Sravaņa Belgola inscriptions. The culture of the spirit, chit and ananda in Jaina faith. Sallekhana, 'the fast unto dcath'-Sallekhana corresponds to Prayopaveśana, a rite of purification of body (deha) and the ego (dehi). Details of Sallekhanā of women given. The idea of the transience of riches, and their sanctification by utilising them towards acts of social usefulness and exaltation of the faith and commemoration of teachers in Jainism ; epigraphs cited. Spiritualisation of life on the conquest of desire, of sense, of sex-not only recommended to the ordinary householder, but even to the king, the general and the warrior.
Vol. VII ; No. I ; 1941 ; Pp. 26-39.
The cultural influence of Jainism in all ranks of society. Epigraphs cited. Sociological interest to modern times echoing from stone scripts. Religions catholicity. The elasticity of caste.
Appendix I-Sravana Belgola culture. Authors and works.
Appendix II-Names of some of the Poets who composed the Sravana Belgola Inscriptions.
1781
J.C. JAIN--Presidential Address. (Jainism Section of the First Convention of Religions, Calcutta, 1137).
(Jain Ant. Vol. VI ; No. I ; Arrah ; 1940 ; Pp. 17-24).

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JAINA BIBLIOGRAPHY
Definitions af religion according to different thinkers. Vedänta takes a monistic or idealistic view of life. Jainism and Samkhya philosophers take pluralistic or realistic view of it. Mahavir taught his tenents not in Sanskrit but in Ardhamagadhi, the vernacular of the masses. He treated all men and women equal without any distinction of caste or creed. In his assembly hall a compartment was allotted even to the animal. He laid emphasis on the theory of Karman, i.e., 'as a man has sown so shall he reap'. Theory of 'Anekäntaväda'-many sided view of a thing. Anekantarada propounds 'No judgment is true in itself and by itself Every judgement as a piece of concrete thinking is informed, conditioned to extent and constituted by the appercepient character of the mind.'
Present-day needs of the world. International peace through religion comparative study of all religions.
1782
S. R. SHAAMA-Jainism and Karnataka culture. Dharwar, 1940.
Pp. IV-XIX and 1-2-06. List List of Abbreviations, Errata, Introduction, Historical survey, contributions Literature, Art and Architecture, Idealism and Realism; Karnataka culture, Appendices, India.
1483
1783
N. DUTTA-Early monastic Buddhism. Calcutta, 1941.
P. 2. The outland of Magadha became a fruitful field for the growth of Jainism, Ajivikism and Buddhism.

P. 129. Mention of Dighatapassi. a Jain monk.
P. 142 (n). Bimbisāra and Ajataśatru claimed as Jains in Jaina agamas. Ajätasattu a supporter of Devadatta. Mention of Abhayarajakumāra-a Jain expostulating Buddha for condemning Devadatta. Devadatta supposed to be a Jain-his conversion to Buddhism a year before Buddha's demise.
P. 143. Mention of Buddha's failure to convince on the inefficacies of self mortification adhered to by a number of Jain monks on the side of Isigili Mountain at Kalasilā (Rajagaha) Upali's conviction as to the failure of Nigantha Nataputta's wrong in putting more stress on Kayakamma (-danda) than on monokammas while Abhayarajakumara failed to establish that Buddha was lacking in anukampa (compassion). Dighatapassi, the Jain monk though convinced like Upäli did not change his faith.

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JAINA BIBLIOGRAPHY
P. 153. Dighatapassi, Upäli, Abhayarajakumara and Asibandhakaputt-gamani the Jain disputants with Buddha at Nalanda. Meeting of Mahavira with Gosāla at Nalanda mentioned in Bhagavati sutra.
1484
P. 159. Mention of Migara, the rich Setti of Savatthi, a staunch adherent of Nigantha Nataputta.
P. 172. Influence of Nigantha Nätaputta over Sakyas over Sakyas before Buddha. Mention of Mahānāma a relation of Buddha towards Jainism.
Dandpani of Devadaha a follower of Jainism. No mention of any Jain of Devedaha converted to Buddhism by Buddha. Vappa, a Šakyan Jain converted to Buddhism by Moggallana.
P. 176. Influence of Jainism for 250 years over the Licchavis before the advent of Buddhism. Geneology of Mahavira traced. Saccaka, a Licchavi Jain, defeated by Buddha in religious dispute but not mentioned if he turned Abhaya and Panditakumaraka's enquiry of Ananda but the means of destruction of dukkha as pointed out by Buddha but dissatisfied with the answer. Siba, a military Jain official of the Licchavis--his conversion to Buddhism regarded as a great shock to Jainism in the Licchavis.
1784
P. C. DIVANJI-Origin of the Bhagavata and Jain Religions. (A paper read before All India Oriental Conference 22nd December, 1941)-(ABORI. SJV Vol. XXIII, 1917-42), Pp. 107-125
P. 115. III Jain Religion and its Origin. [vide-(1) On the Indian Sect of the Jainas-BÜHLER. (2) S.B.E. Vol. XII. Introd. by JACOBI-Pp. XIX-XXXVIII, (3) ERE Vol. II-Jainism by JACOBI-Pp. 465 66). For the purpose of the History of Religions, Jainism cannot be believed to have been started earlier than between B.C. 877 and 717 (see f.n. to this line)......
P. 117. Bhagavat Purana V. refers to Rşabhadeva as a great devotee of Viṣṇu and a great Yogi....
P. 120. The charge that the Jainas had made out their Puranic works from the Bhagavat sources on twisting the facts so as to suit their purpose must be dismissed as unfounded and that as regards certain matters of historical interest the Jaina works are more informative and reliable than the Bhagavat works.
Dr. Ray CHAUDHARY has taken a note of his (Aristanemi) being a first cousin of Krisha in his Early History of the Vaisnavas but beyond that he has not

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JAINA BIBLIOGRAPHY
1485
referred Jain works for more information...the word Aristanemi appears at least in the Santipath of the Mundak. Prašna, and Mandukya Upanishads of the Atharvaveda.... in Panini VI. 2. 100 there is reference to an Ariştaśritapuram (a city where Arista had taken up an abode)...It is significant that the Jain works contained detailed accounts of the lives of the first Tirthankar Rṣabhadeva & 22nd, 23rd and 24th Tirthankaras...Rṣabha is revered both by the Bhāgavatas and Jains.conclusion. The origin of the two religions cannot be placed (125) earlier than about .c. 3050 to 3000. The latest date arrived at by some is B.C. 1100. The said forigin cannot therefore have taken place later than between B.C. 1050 and 1000.
Pp. 107-25. Earliest date is c. 3050 to 3000 B.c. and the latest c. 1100 B.C. and both are evolved from the Nivrtti-dharma.
1785
Ajit PRASAD-The contribution of Jainism to religious thought-Aryan Path, xlll, Malabar Hill, Bombay, 1942. Pp. 99-103.
P. 436. Early Buddhist and Jain texts show that there were various kinds of ascetics wandering students.
P. 437. Ahimsa-it is not certain whether Ahimsa sprang up under the Jains or they exploited some life-sparing tradition already there..
1786
Sukumar SEN-Is the cult of Dharma a living Relic of Buddhism in Bengal? (B. C. LAW vol. Pt. I, Calcutta, 1945).
P. 669. The cult of Dharma is the most primitive and native form of religious practice in Bengal. The eptreme austerities of the Gajan celebrations may indicate Jain or allied influence.

1787
Phani Bhusan Roy-Brahmanism and Jainism. (B. C. Law volume, Part I, Calcutta 1945), pp. 527-529.
Pp. 527-529. Jainism a Pauruşeya and Brahmanism an Apauruşeya religionpauruşeya religions are proselytizing cults-Pauruşeya Jainism should be renamed as Vedic religion, i.e, the religion of Veda (truth).

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1788
Miss I. B. HORNER-Early Buddhism and the taking of life. (B.C. Law volume, Part I. Calcutta, 1945).
Pp. 436-37. Among the most famous of all the religious groups were the Jains, whose doctrines were already well developed by the time of the rise of Buddhism. In the sixth century B.C. the two greatest religious systems, Jainism and Buddhism made an indelible impression against the prevalence of practices which deprived creatures of life, whether the notion of akimua actually sprang up under the Jains or whether they exploited some life sparing tradition already there. we do not know, but the magnitude of the stress the Jains lay on doing anything so calamitous as taking life has an appearance of a protest against an existent and wide spread slaughter of creatures.
P. 443. Jains ultra-scruplous in their avoidance of taking life; naked as cetics, called Ajivikas, were not strict vegetarians.
JAINA BIBLIOGRAPHY
1789
A. P. KARMARKAR-The Linga cult in ancient India. (B. C. Law volume, Part I. Calcutta, 1945).
Pp. 463-64. Linga and Yoni symbolise the generative and reproductive aspects of nature; ring-stones-a stone at Satruñjaya, the hole in it being is known as Muktadvāra (door of absolution), through which any one who can creep us assured of happiness; such dises can be regarded as cult objects comparable with the prehistoric ring-stones on the one hand and the cakras and the Yantras of the Saktas, the Visnupattas of the Vaisnvas and the Ayapatas of the Jains on the other.

1790
B. C. LAW-Jain Rules of Etiquette, (Jain Ant. vol. XI; No. II; Arrah; 1946 ; Pp. 10-14),
The Jain rules of etiquette-the Jain rules of conduct contain also the rules of decorum. They are classified under such general heads as begging of food, drink and clothes, walking, modes of speech, entry into others possessions. postures, place of study and attending to the calls of nature. Each item explained.

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1791
Kamta Prasad JAIN-Catholicity of Jainism and reaction of other influence on it. (Jain Ant., vol. XIII, No. I), Arrah, 1957. Pp. 9 to 18.
The characteristic feature of Jainism is its universal catholicity. 'caste' had no place of importance, in Jainism Literary as well as epigraphical evidences are there to prove the prevalence of catholicity in Jaina Samgha even century A.D.
1792
1487
SRINIVASACHARI, C. S.-Akbar's Eclecticism and Parliament of Religions. (BharataKaumudi, Part ii, Allahabad, 1947).
The background of cultural and religious conditions that prevailed not only in India, but also in other countries like Persia and central Asia, exerted a definite influence on the thought and action of the Mughals.
P. 996. Akbar said to have come under the influence of Jain scholars alsoaccording to Abul Fazl, Akbar was taught by the Jain Sadhu Hira Vijaya the righteousness of Ahimsa,
1793
SWAMI VIVEKANAND-Bhakti or Devotion. Mayavati, Almora, 1947.
With the exception of the Buddhist and the Jain, perhaps all the religions of the world have the idea of a Personal God. The Buddhist and the Jains, although they have no Personal God; worship the founders of their religions in precisely they same way as others worship a Personal God.

1794
Kalipada MITRA-Jainism and the modern world. (Jain Ant. vol. XVI, No. 1). Arrah, 1950.
Pp. 7 to 16. History has shown that Jainism can adapt itself to changed circumstances, can rise above stagnation by freeing itself from the bondage of the tangle of dogmas and can create kingdoms, The character of the United Nations Organisation offers indeed the solitary ray of hope in the prevailing gloom and human rights are in a way recognised. India in recent times has again and again declared her policy of working for peace-peace of the world which is perhaps beginning to sense that salvation lies in Ahimsa.

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1488
1795
Brahmachari, SITAL PRASADJI-Jainism a key to true Happiness. Jaipur, 1951.
Pp. VII-133. True happiness; Soul, energy and fate, principles of Jainism; inflow and Bondage; etc...
1796
JAINA BIBLIOGRAPHY
G. VENKAT RAO-Asoka's Dhamma (Dharma) (Publication and year nil). (Krishnaswami Aiyangar commemoration vol.).
P. 261. Any tinge of Brahmanical or Jain influence that is discovered in it (Asoka's Dhamma) may be traced to Asoka's own Catholic outlook.
1797
Hiralal R. KAPADIA-A syllogism Pertaining to Ahimsa. (Jain. Ant., vol. XVIII, No. I), Arrah, 1952.
Pp. 16 to 19. The doctrine of ahimsa has captured and enraptured the hearts of the Indians from the hoary antiquity. The great vow of ahimsa occupies the central place in Jainism, Dasaveyaliya, a canonical treatise of the Svetämbaras, sheds ample light on the conduct of the Jaina alergy. Dasavej aliya-nijjutti, ten parts of a syllogism with Sanskrit equivalents and with English rendering.
1798

Sashi Kanta JAIN-Some common elements in the Jain and Hindu Pantheons-1. Yakshas and Yakshinis (Jain, Ant., vol. XVIII, No. II). Arrah, 1952 Pp. 32 to 35 and vol. XIX, No. I, 1953, Pp. 21 to 23.
Yakshas and Yakshinis are technically known as "Sasan devata" "Guardian deities'. Indra appoints one Yaksha and one one Yakshini to serve each Tirthankara as attendants. Their full representation in sculpture is found in the specimens of the Gupta period, and thereafter, the epoch which saw the expansion and elaboration of Brahmanic pantheon. The conceptions of the Yakshas are found mixed with those of such Brahmanic gods as Brahma Siva, Vishnu, Skanda, Indra, Varuna, Seshanaga, Yama, Kubera and such semi-divine beings as the Gandharvas and the Kinnaras and among the Yakshinis analogous representations may be traced with such Brahmanic Goddesses as the cosorts of Visņu, Brahma, Śiva, Kama, Yama, Varuna and Agni and the goddess Tară. Comparative study of the Jain Yaksa-Yaksiņis with Hindu gods. and goddesses made.

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1799
Edward CONZE-Bud hism its Essence and Developments. Oxford (2nd edi.) 1953.
Pp. 61-62. About 500 B. C. two religions came to the fore in India which placed 'No Harming' into the very centre of their doctrine--the one being Jainism and the other Buddhism. This spiritual emphasis on the prohibition of doing harm to any living being was presumably a reaction against the increase in violence, which marked human relationships as a consequence of the inventions. of bronze and iron. It was directed in India not only against the massacres which marked tribal warfare, but also against the enormous slaughter of animals. which accompanied the Vedic sacrifice, and to some extent against the cruelty which marks the attitude of peasants to animals. The doctrine of Jains and Buddhists is based on two principles:
1489
(1) The belief in the kinship of everything that lives which is further strengthened by the doctrine of reincarnation, according to which the same being is today a man, tomorrow a rabit, after that a moth, and then again a horse, By illtreating an animal one might thus find oneself in the invidious position of ill-treating one's deceased mother or one's lost friend.
(2) The second principle is expressed in the Udana, where the Buddha says: "My thought has wandered in all directions throughout the world. I have never yet met with anything that was dearer to anyone than his own self. Since to others, to each one for himself, the self is dear, therefore, let him who desires his own advantage not harm another". In other words, we should cultivate our emotions so that we feel with others as if they were oviselves. If we allow the virtue of compassion to grow in us, it will not occur to us to harm any one else, any more than one willingly harm ourselves.
P. 92. The Buddhists, like the Jains, are taught to concentrate their attentions on the "Nine Apertures" from which filthy and repulsive substances flow unceasingly-the two eyes, the two ears, the two nostrils, the mouth, the urethra and
the anus.

P. 140. The a-theoretical attitude of the Madhyamikas had a striking parallel in the so-called Greek Sceptics. The founder of this school is Pyrrhon of Elis (C. 330 B.G.) Except for the stress on omniscience, his view of life corresponds in all its details closely to that of the Madhyamikas. Pyrrhon had no positive doctrines. To be his disciple meant to lead a kind of life similar to that of Pyrrhon. "He wanted to reveal to men the secret of happiness, by showing them that 'salvatian' can be found only in the peace of thought which is indifferent, a sensibility

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JAINA BIBLIOGRAPHY
which is extinct, a will which is obedient ; and further, that this quest requires an effort which is, on the part of the individual, an effort to die to himself." (L. ROBIN, Pyrrhon et le scepticisme grec, 1954, p. 24).
P. 141. It is a fact that Pyrrhon founded his school immediately on his return from Asia, which, together with his teacher, Anaxarchos, he had visited in the train of Alexander's army. It has further been asserted by ROBIN, and other authorities, that the sceptic philosophy was something quite new to Greece, and that none of the preceding indegenous Greek developments led upto it. One can therefore, infer with some probability that Pyrrhon acquired his views in India or Iran. If he did not acquire them in Iran, the tenets of the Madhyamikas would have been present in India already by about 350 B.C. They were of course, not necessarily transmitted to Pyrrhon by Buddhist monks. It is perhaps more probable that he was in contact with the Digambara Jains, who, in the Greek accounts occur under the name 'gymnosophists', the naked ascetics. The Jains and Buddhists lived in close contact with each other, and the doctrine of each shows the influence of the other. It is, for instance, curious that the Jains have a list of twenty-four successive Tirthankaras (saviours), and that ancient Hmayana Buddhism knows a Itst of twenty-four predecessors of Shakyamuni. I believe that the Mahayan doctrine of Omniscience has also been profoundly influenced by the Jain views on that subject. As a matter of fact, a typical Jain doctrine is recorded among the sayings of Pyrrhon. He gave as his reason for writing no books that he was resolved to exert no pressure on any body's mind, The Jains, before him, had drawn, from their injunction. of 'inoffensiveness' the logical conclusion that one must not do violence to anyone by imposing one's views upon him. However that may be, if it is granted that Pyrrhon owed his basic ideas to his conversion by Indians, and if his philosophy is very similar to that of the Madhyamikas, then the Madhyamika doctrines, which are known to us only from writings certainly not older than about 100 B.C., must go back in their essentials to c. 353 B.c. i. e. to within 150 years of the Buddha's Nirvana.
1800
K. GURU DUTT-Review of Religions af Ancient India by Louis Renou. QJMS. Vol. 44, No. 4. 1953-54. Bangalore.
P. 153. The Section on Jainism gives a sketch of "A religion of austere aspect, that might be described as Buddhism's darker reflection". The Jainas believe that there has been a progressive attention of the right knowledge and the inner history of Jainism shows the effort to retrace the path and recover the original sources of this knowledge. In its outward history it is a contrast to Buddhism which inspite of its spectacular origins and early imperial support, has faded out of India, whereas the Jaina Community has always been firmly established.

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1491
1801
R. C. AGRAWALA-Vaisnavits gleanings from the mediaeval inscriptions of Marwar. (Ind, Hist. Cong. 17th Sess. Ahmedabad), 1954.
P. 164. The Nadol plates of Rajaputra Kirtipāla (E. I., IX, Pp. 67-8 dated v. s. 1218; testimony to harmonious relations existing between Jainas and the Brahmanas ; Brahma, Visnu and Siva famous as Jinas.
1802
H.J. Forman and R. GAMMON.
Truth is one. New York, 1955.
Pp. 106-115. 6. Jainism and Sikhism.
Jainism, the creed that will not kill a gnat; A vital religion in India today, with millions of followers. Mahāvira, founder of Jainism ;
Jina', a conqueror, who conquered himself. Born forty years before Buddha in 599 B.C. All Jaina mothers of great saints have annunciatory dreams. Trishalā dreamed of a white elephant, white bull, a bear, Lakshmi or Shri, a garland of flowers, white moon, sun, and seven other dreams, Tirthankara, a pilot to guide humanity across the troubled stream of life to the other shore. Mahāvira married Yashodā and had a daughter. He left home in 570 or 569 B.c. to escape life to liquidate the debts of Karma accumulated in past lives, achieve Nirvāṇa and end forever the ceaseless round of birth and death. The Digambara or sky-clad ones, wore no clothes at all, to show the uttermost poverty. In our own day tbat nakedness is somewhat modified. Mohandas K. Gandhi's loin cloth was a sop to modern convension from one at heart a Digambara. Possessions, attachments. are insperable obstacles to enlightenment. Life of Mahāvira ; his supreme knowledge, non-injury; Jainism a revolt against Brahmanism The five vows non-injury, truthfulness, no-stealing, chastity and non-attachment. M. K. Gandhi took vow before a Jaina sädhu that he would abstain from wine, meat and women. The twelve vows of a lay brother or sister. The Jaina idea of Karma is perhaps more concrete than it is in either Hinduism or Buddhism. Jaina teinples of India are among architectural glories. The Jains are the only religious body that tries to extirpate cruelty.
Plates : Jaina temple of Calcutta-one of world's beautiful buildings ; Jaina colossus Gomateswara ; Mahāmastakabhisheka or great head-anointing ceremony ; Jain statue in the Sanghiji's temple of the 11th century near Jaipur.

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1803
Gustav Roth-The terminology of the Karana sequence in Ancient Digambara and Shvetambara Jaina Literature. (Proc, and Trans. AIOC, xviiith Session, 1955), Annamalainagar, 1958. Pp. 250-259.
Karana i.e. ways in reaching the state of a Tirthakara be reached. Both Digambaras and Shvetāmbaras give 16 karuna sequence leading to the state of a Tirthakara. The oldest version of the karana sequence is found in the Dig. texts Mahabandho and Satkhandagama (Cir. 1st Cent. A.D.).
1804
A. N. UPADHYE-The Ethics of the Fainas. (The Indo-Asian Culture, V, 2, Pp. 183-189, Delhi, 1956).
In this note the details of the Jaina ethics are discussed, as prescribed for a layman and for a monk.
1805
A. N. UPADHYE-Right Faith. (Jaina Gizette, XXV, Pp. 10-13, 35-39, 65-69 and 99-105).
This is an exhaustive exposition of the Jaina doctrine of Samyag-darśana, the significance of which from the Vyavahara and Niscaya points of view is discussed giving the necessary dogmatic details connected with it.
World Parliament of Religions---Commemoration volume. Rishikesh, 1956.
P. VIII. A collections of Prayers of World's Religions : Adoration to the Tirthankara.
P. 86. Comparative sayings from twelve Religions : 5. Jainism : Indifferent to worldly objects, a man should wander about treating all creatures in the world as he himself would be treated. (Sacred Books of the East, 45 : P. 314).
Pp. 289-295. Jainism by Swāmi Sivananda :
Introduction : Jainism a very ancient religion. Mahāvīra not the founder of Jainism, he revived the Jain doctrine ; Parávanātha was the twenty-third ; the first of these twenty-four was Rishabha Dev ; Time divided into cycles.

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Jain Philosophy: God not a creator; godhood is the perfected soul (Siddha) or the liberated soul (Mukta). Thirthankaras ; Jiva-Ajiva (soul, Non-soul); World. Doctrine of Reincarnation. Triple Jewels. Moksha. Jain concept of soul (Pañchastikayasara, Pp. 135-137).
P. 296. Jaina sayings collected by Swami Sivananda. injury), five vows, etc., 24.
P. 297. Jaina Sutras-Translated from Präkrit by Herman JACOBI : a few
given.
1493
Pp. 298-300. Mahavira-The Prophet of Ahimsa by R. R. DIVAKAR (Governor of Bihar). A living cult; Lesson of Ahimsa ; not a negative force.
Pp. 300-302. Analects of Jain Scriptures by Swami Sivananda.
Pp. 302-307. Gospel of Jainism by George ZUTZALER. Jainism an exact science; nature of happiness; objects of knowledge: karma; true civilization; salvation.
Ahimsa (Non
Pp. 307-310. Universal Principles of Jainism by Dr. Mohammed Hafiz Syed (Allahabad). Religion; Tirthankaras; brotherhood of life; philosophy; catholicity of attitude; social behaviour.
Pp. 310-311. Some Ideals of Jainism by Sant Sri Balajt (Ahmedabad).
Pp. 311-320. An Outline of Jaina Ethics and Philosophy by Jyoti Prasad Jain.
Two Aspects of Religion (1) Worship and rituals, (2) Ethical and moral; Jaina Philosophy; Opinions of Scholars; Antiquity; Concept of Universe; Material World; Process of liberation; Ethics; Ahimsa ; Realistic faith; True freedom.
P. 549. Comparative Teachings of Religions-on brotherhood, cosmic love and peace. Jainism.
Pp. 619-622. Renunciation in Jainism by Jyoti Prasad Jain. Concept of mind; Human relationsphip; Process of evolution; Interdependence; Mahavira.
1806

J. L. JAINI-Tattvartha-Sutram, (A Treatise on the Essentials of Jainism) of Umäsvami, Delhi, 1956 (2nd edition). Pp. vi 171.
The first edition of this book was published in 1920. It is the oldest extant Sanskrit work of the Jainas-composed in the 1st century A.D. The book in ten chapters is the most authoritative exposition of Jaina doctrine. Text, transliteration, English translation with notes,

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1807
S. C. DIWAKAR--Religion and Peace. Mathura, 1957. Pp. viii 116.
Contents--Religion and world peace; Heart of Religion ; Ahimsã and Aparigraha (Non-injury and possessionlessness) ; Anekāntavāda and Syadvāda (NonAbsolutism and co-existence); Karma Philosophy and Samādhi Maran (ideal Death).
1808
A CHAKRAVARTI --The Religions of Ahimsā. Bombay, 1957.
Pp. i-vii. Introduction. Pp. 1-18. Life of Vardhamāna, Pārsva, Aristanemi and Rishabha.
Is it
Pp. 19-34 Jaina scriptures ; Kāla or Time; the nature of Loka world. created ?
Pp. 35-38. The Age of Ahimsa Dharma. Pp. 39-64. Jina logic-nayas, Asti-nasti Väda, Anekanta vada. Pp. 65-75. Jaina Psychology. Pp. 76-83. The Ethical Code.
Pp. 84-110. Karma Theory. Pp. 111-122. Jaina Metaphysics. Pp. 123-142. Nava Padarthas or Nine Categories. Pp. 143-146. Spiritual Discipline.
Pp. 147-150. The ten Noble Virtues, Daša Dharmas. Pp. 157-158. The twelve Anuprekshäs. Pp. 159.170. Parishaha Jaya or conquering inconveniences and pains, Pp. 171-182. Tapas.
Pp. 183-189. Gunasthānas or the stages or spiritual developments.
Pp. 190-197. Jaina conception of Divinity. Pp. 198-226. Jaina Darshana compared with other Darshanas.
Pp. 227-254. Jaina Philosophy compared with Western Thoughts.
Pp. 254-277. The life of Sri Krishņa; the story of Rāma.

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1495
1809
Kamalabai DESHPANDE-Some Religions observances (Vratas) and festivals (utsavas) mentioned in Desināmamala (Proc. and Trans., AIOC XVIIIth Session, 1955), Annamalainagar, 1958. Pp. 483-91. Hemachandra's Deśināmamālā, a lexicon, contains list of religious observances (vratas) and festivals. List with description given.
1810
K. A. Nilakanta SASTRI - A note on Virasaivism-its History and Doctrine. (Philosophy and Religion section, Proc. and Trans. A.I.O.C., XVIIIth Session, 1955), Annamalainagar, 1958. Pp. 386-391.
The Purāņas are both Śaiva and Jaina in origin; the Jaina versions being generally later and perhaps relatively less trustworthy. There is no clear proof that Bijjala was a Jain. Bijjala was a traditional type who has been represented as a Jaina by Virasaiva sources because of the fact that the Jainas were their chief antagonists. At Ablur Ekāntada Rāmayya-his controversy with the Jains-his offer to cut off his own head if the Jainas would wager their 800 temples including the Anesejjeya Basadi in Lakshmeśvara-Unwillingness of the Jains. Jainism in Karnataka suffered most by the impact of the new Saiva revival,
1811
S. RADIIAKRISHNAN-Indian Religious thought and Modern Civilisation. (Pro. and Trans., A.I.O.C. XVIIIth Session, 1955. Presidential Address), Annamalainagar, 1958.
P. 11. The goal of world unity is to be achieved by ahimsa. The catholicity of the Tamil classic Tirukkural, its emphasis on ahimsa or non-violence in its varied applications, ethical economic and social ; Tirukkural is used by the Buddhists and the Jains, the Saivites and the Vaishnavas ; it is called podumurai or common scripture.
P. 15. A Tirthankara is one who provides the ship to cross the world of Sansära. The ship is the dharma. Destroying the four karmas, he attains the four eminent qualities of anantajñāna, infinite knowledge, anantadarsona or infinite perception, ananta-virya or infinite power, ananta-sukha or infinite bliss. He spends the rest of his life in the world for the good of mankind. When the self realizes its true

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nature it is freed from subjection to time or as it is said, it is released from rebirth. He becomes siddha paramești, the perfect being. The Siddha is worshipped because he represents the final spiritual perfection. The arhat, the siddha, the sangha and the dharma and the four objects of supreme value worthy of adoration. Jainism emphasizes the potential divine stature of man and its teacaing claims to be of universal application.
1812
Gustav Rors-The Terminology of the Karana scquence. (Pr. & Tr. A.I.O. Con. 18th Sess. 1955. Annamalainagar, 1958).
Pp. 250-259. How could the state of a Tirthankara be reached? What stations had a man to pass to be at home on such heights of complete perfection. 16 Karanas leading to the state of a Tirthankara; i.e., by meditating upon the sixteen forms (bhavanā) of penance, and according to the Svetāmbaras there are 20 karanas.
Conclusion: The 16 karana sequence cannot only be traced in Tattvarthasūtram and later Dig. texts but also in more ancient Dig. literature such as Mahabandha and Şațkhandagama but that the Shvet. 20 karana sequence cannot be traced in the more ancient parts of the Angas and Upangas. The karana sequence leading to the state of a Tirthankara originated in circles close to the Digambaras. It seems that the Shvet. after the separation of the two groups have included the karana sequence and enlarged upto 20 karanas.
1813
C. B. SHETH-The fain Acharya. (Proc., IHC, XXIInd Session), Bombay, 1959.
P. 178. The Panchindiya Sūtra prescribes thirty-six qualifications for the Achārya. He must be able to control the five senses. He must be endowed with five samities and three guptis.
1814
Madan Mohan SINGH-Brahmanism as described in early Buddhist texts. (Proc., IHC. XXIst Session), Bombay, 1959.
Pp. 102-103. Though people responded to the teachings of the Buddha and Mahāvira, yet it is revealed from the Buddhist literature that Brahmanism remained the dominant religion of the age. The rules laid down for Jain monks show closer similarity to those of the Brahmana mendicants. Though the Jains revolted against the authority of the Brahmanas and the efficancy of the Vedic rajñas and

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1497
rituals, they did not go against the prevalent customs and practices of the people, but they tried to replace a few of them by similar disguised practices in order to attract the masses. They tried to get rid of those Brahmanical practices which involved killing of life The Jains introduced eight Mangalas. Though they challenged the orthodox view of the high position of the Brahmanas, they placed the Kshatriyas above all.
1815
S. B. Deo--- Jaina Manastic Jurisprudence. Banares, 1960. P.187.
It is a book on Jaina monastic jurisprudence originally embedded in the author's 'History of Jaina Monachism from Inscriptions and Literature'-contents. I. The Background to Monastic Jurisprudence. 2. The custodians of Monastic jurisprudence. 3. Laws of jurisprudence and their working. 4. Transgressions and punishments. 5. Bibliography and Index.
1816
H. L. JAIN---I he practice of the earlier Tirthankaras. (Proc. and Trans. AIOC, XIXth Session), Delhi, 1961. Part II, Pp. 75-81.
Mahāvira adopted an earlier system of religion which was prevalent in his time and which he renovated and preached to his followers. According to Dr. Herman Jacobi Pārsvanātha was a historical person (Introduction to Vol. XXII and XIV of the SBE). According to Dhammanand Kosambi Buddha came into contact with the followers of Pārsvanātha even before as well as after his enlighteninent (Pürsvanatha's Caturyama Diarma). The asceticism of Pārsvanätha has been called Caujjāma (Caturyāma) and this name has been given even to the system of Mahāvīra in the Pāli books. Pārsvanātha regarded all Samyama as one (Sāmāyika), Mahāvīra classified it into five vows Chhedopasthānika). Both the Digambara and Śvetāmbara traditions agree.
1817
A. N. UPADHYE and H. L. JAIN-Gunabhadra's Atmānušāsana, Sholapur, 1961.
Text critically edited with Introduction, Appendices, and with the commentary of Prabhācandra.
Introduction.
1. Atmānuśāsana-means spiritual advice or self instruction. Its various editions. It belongs to the category of religious and didactic poetry following the pattern of Jaina ideology.

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Contents: Every one desires for attaining true happiness that arises from the destruction of all karmas which results from right conduct which is dependent of right knowledge, which is acguired from scriptures. It is by the practice of penances, for which the human birth alone is suited, that the karmas are consumed and real happiness is reached. Proper meditation destroys all karmas ; and then the Alman is realised in full effulgeness. Jainism makes no room for a God which is a creator and a distributor of favours and frowns; but it is a pre-eminent champion of the Karma doctrine which is an automatically functioning mechanism. By one's thoughts, words and acts one incures good or ban karmas.
2. Gunabhadra, the anthor ; his date---middle of the 9th century A.D.He belongs to the ascetic line of pañcastūpānvaya, which was later on replaced by Senānvaya or Senagana of the Mülasamgha.
3. Prababācandra, the commentatory between 1185-1243 A.D.
1818
R. WILLIAMS--Jaina Yoga. London, 1963.
P. 296.
This book describes what the Jainas considered to be the way of life proper to a layman, during the period of their greatest political importance (from the fifth to the thirteenth centuries, particularly the eleventh and twelfth). It deals with the Śravakacāras, the actual treatises on the lay life, and sets forth, primarily, the opinions of the doctors of the church ; taking no account of material from the narrative literature or from inscriptions. This exposition is preceded by an account of the authors covered by the survey, with an investigation of the attribution and dating of their works. As the original texts are not easily accessible, some extracts from them, showing the dependence of the writers on one another, are given in an appendix.
Contents: Preface ; Introduction ; Bibliography; Authors - Svetāmbara sampradaya; Authors-Digambara sampradāya ; The Ratna-traya ; Categories of Śrāvakas ; Categories of food , Samyaktva and mithyatva ; The Mūla gunas ; the Vratas; the Ahimsa-vrata ; the Satya-vrata ; the Astepa-vrata ; the Brahma-vrata ; the Apari graha-vrata ; the Dig-vrata ; Ratri-bhojana ; the Bhogopabhoga parimāņa vrata; Ratri-bhojana ; the Abhakşyas ; the Ananta-kayas ; the Professions; the Anarihadanda-vrata ; the Samāyika-vrata ; the Deśūvasika-vrata ; the Poşadhopavāsa-vrata ; the Dan-vrala; the Sallekhanā-vrata ; the Pratimas; the Dina-carya ; the necessary duties; the namaskara ; the caitya-vandanā ; the vandanaka ; Pratikramana

Page #480

JAINA BIBLIOGRAPHY
1499
and alocana: Pratyakhyana; the Kayotsarga; the Paja; the Asatanas; Pramada; the Yatra; the caitya; Soadhyaya; Tapas; Dhyana. Vinaya and Vaiyavṛllya; the Anupreksas; the Bharanas; the Kalas; the seven Vyasanas; the gatis; the Śravakagunas; the Kriyas; Appendix.
1819
Diwakar PATHAK-Non-violence and Jainism. (Jain Ant., vol. XXII, No. II), Arrah, 1964, Pp. 26 to 32.
Jainism an important ideological phenomenon in the religio-philosophical history of mankind is one of the ancient religions of India that came with a fixed aim to disclose the shallow mundane practices of the Vedic priests. Jainism puts forward the idea of non-violence which is also supported by Buddhism. All the major religions of the world support ahimsa-the highest fideal of all religions and morality.
1820
K. C. SOGANI-The Gunavratas and the Siksaoratas in Jainism. (Jain Ant., Vol XXII, No. II), Arrah, 1964. Pp. 9 to 16.
The Gunaratas and the Siksavratas recognised as the seven Slavratas serve the useful purpose of guarding the Anuvratas-they effect a positive improvement in the observance of the Anuvratas. Nature of Digurata (fixation of the limits of one's own movements in the ten directions), Nature of Desavrata (more precision of the Digurata), Nature of Anarthadanda-vrata (renouncing the commitment of such acts as are not subservient to any useful purpose) and forms of Anarthadandas-described.
Vol. XXIII, No. 1, Arrah, 1964. Pp. 8 to 22. Bhogopabhogaparimanavrata (the limitation in the use of Bhoga and Upabhoga in order to reduce attachment to the objects. Two kinds of Abegation in Bhogopabhogapartmanavrata, Bhogopobhogaparimaṇavrata. Nature of Samayika (positive way of submerging the activities of mind, body and speech in the Jaman. Nature of Prosadhopavasavrata (renouncing of the four kinds of food on the 8th and 14th lunar day in each fortnight). Procedure of Prosadkopavāsavrata; Prosadhoparasacrata and the five sins. Nature of Atithisamibhagavrata (offering of four kinds of gifts in conformity with the manifold ways of entertaining the three kinds of recipients by one who has acquired certain qualifications) Consideration of five objectives for the adequate observance of this vow. The five Aticaras of this vow are: (1) placing food on things having life, (2) covering food with things having life, (3) offering food at an improper time, (4) offering some other person's food, and (5) lack of interest or jealousy towards the other giver.

Page #481

Section VII
PHILOSOPHY AND LOGIC
1821
Traduits
par G.
H. T. COLEBROOKE—Essais sur la Philosophie des Hindous. Pauthier. Paris, 1833.
Pp. 210-221. French translation of the memoir of ColeBROOKE on the philosophy of the Jains.
1822
MADHAVACHARYA-Sarvadarśana Sangraha, edited by Iswarchand VIDYASAGARA, (Bibliotheca indica). Calcutta, 1858.
One knows that the third section of this famous compendium is devoted to the explanation of the Jain philosophy.
1823
Acharya. Translated by E. B.
The Sarva-Darsana-Samgraha, by Madhava COWELL and A E. Gough, London, 1882.
Chapter III (Pp. 36-63). The Arhata system.
1824
S. J. WARREN--Les idees philosophiques et. religieuses des Jains. Traduit du hollandais par J. Pointet. (Annales du Musee Guimet, vol. X, Pp. 321.411).Paris, 1887.
1825
R. C. Bose -- Hindu Philosophy popularly explained. 1887.
The heterodox systems. Calcutta,
Chapters VI and VII. The Jainism. The first works relating to the Jain religion : MACKENZIE, BUCHANAN, COLEBROOKE, WsLson. The works of Mon. JACOBI.-- The Kalpasūtra : age, style, contents--The doctrine of the time--The Tirthakaras. Rsabha and Parsvanātha-Life of Mahāvīra-Jainism and Buddhism,

Page #482

JAINA BIBLIOGRAPHY
1501
Chronological and dogmatical resemblance between the two religions. The Jain of this treatise-The Tirthakaras and their characters--The moral. The vows-- The five degrees of the knowledge.-The path of deliverance--The categoriesThe nitvāna.
1826
R. GARBE-Samkhya und Yoga. (Grundriss der indoarischen Philologie und Altertumskunde, Band III, Heft 54). Strassburg, 1896.
Pp. 39-40. Explanation of the Jaina doctrine of the Yoga, according to the Yogaśāstra of Hemchandra.
1827
Richard GARBE-Philosophy of Ancient India. The open Court Publishing Company, Chicago, 1897.
P. 8. The doctrine of the Vedānta system is a body of ideals which belongs alike to all systems of Brahman philosophy and Buddhism and Jainism.
Pp. 11-14. Sāṁkhya system supplied the foundations of Jainism and Buddhism, two philosophically embellished religions, which start from the idea that this life is nothing but suffering, and always revert to that thought.
P. 82. The doctrines of the Jains are so extraordinarily like those of the Buddhists that the Jains were until recently regarded as a Buddhist sect.
1828
M. Rajaram Bodas-A historical Survey of Indian Logic. (Journal of the Bombay Branch of the Royal Asiatic Society, vol. XIX, Pp. 306-347), Bombay, 1897.
Notes on the resemblances of the Vaiseșika philosophy with the doctrines of the Jainism.
1829
Max MULLER-The Six Systems of Indian Philosophy. Varanasi, Reprint (first published in 1899; second edition, 1933).
P. 19. Syadvāda, the theory that everything may be or may not be. Mahāvīra, the founder of Jainism, often took refuse in Agnosticism or the Angānavāda (Max MULLER- Natural Religion, P. 105).

Page #483

1502
JAINA BIBLIOGRAPHY
P. 31. King Harsha, his history written in Sanskrit by Bāņa (Harshacarita, translated by Cowell and THOMAS, P, 235)-the king is represented as entering a forest, perceives Gainas in white robes (Svetāmbaras).
P. 89 and P. 239. In the Buddhist annals other teachers such as Gñātiputra, the Nigrantha, the founder of Gainish are mentioned by the side of Gautama. The Nigrantha or gymnosophist developed into a powerful sect, the Gainas. Gnātiputra or Nātaputta was the senior of Buddha.
Pp. 438-39. In the year 1885 Prof. LEUMANN published an article, 'The old reports on the schisms of the Gainas,' in the Indische Studien, XVII, Pp. 91-135. Haribhadra's Shaddarśanasamukkayasūtram was published in the first volume of the Giornale della Societa Asiatica Italiana, 1887 by Prof. C. Punni (besides this there are other contributions of his to Gaina literature). References to Vaišeshika philosophy in these Jain works discussed.
1830
L. De La Vallee Poussin-Le Bouddhisme d'apres les sources brahmaniques.-1. 'Sarvadarcanasamgraha, Series : Arhatadarcana. (Museon, Nouvelle series, Vol. III. Pp. 40-54)-Louvain, 1902.
Annotated translation of the first part of the chapter III of the 'Sarvaderśanasamgraha', containing the controversy of the Jains against the Buddhists.
1831
F. O. SCHRADER--Uber den Stand der indischen Philosophie zur Zeit Mahaviras and Buddhas.-Strassburg, 1902.
The author states the philosophical opinions (not the systems) which were current in India at the time of Mahāvīra and of Buddha. He enumerates at fitst these opinions ant treats them in a general manner. Afterwards, in so many distinct paragraphs, he speaks of Kala-Väda, of the Svabhava-vada, Niyati-väda, Yadrecha-vāda, of the Alma-Vada, Isvara-vāda, Ajñana-vāda, of the materialistic and atomical theories and at last of the eight kinds of Akriya-vadins.
The work is quite entirely written after the Jain documents, in particular after the commentary of Malayagiri on the Nandis ütra and after the comment of Silānka on the 'Sütrakrtanga'. However the following pages concern specially the Jainism.

Page #484

JAINA BIBLIOGRAPHY
1503
2-8. Classification of the philosophical opinions after the Jaina canon. These opinions are of the number of 363, divided in four groups: Kriya-vada, Akreya-vada, Ajnana-vada and Vinaya-vada.
15-16. List of different authors who have vindicated these opinions, after the 'Rajavartika' (VIII-i), a commentary written in the 8th century A.D. on the Tattvarthasutra of Umāsväti.
27-29. Explanation of the Kala-vada.
30-31
Svabhava-vada.
32-34
Nijati-vada.
36-37
Tadrecha-vada,
41-42
Atma-vada.
47-51
Ajñana-vada.
52-54.
Materialistic and atomical theories in the Jainism. 54-57. The eight kinds of Akriya-Vadis after the Jaina canon.
60-61. The time in the Jaina doctrine.
62-68. Refutation of the theism by Malayagiri.
1832
H. JACOBI-The Metaphysics and Ethics of the Jainas. (Transactions of the Third International Congress for the History of Religions, Vol. II, Pp. 59-66). Oxford, 1908.
32
دو

33
دو
22
The doctrine of the Being in Jainism. The indetermination of the Being. Consequences of this doctrine: the 'syadvada and the naya".
The 'Syadada' all metaphysical proposition is only true from a determined. point of view, and its contrary can be true if one places oneself at another point of view. The seven possibilities. The 'naya': the terms and the words express only the idea by one of its sides. The seven 'nayas or modes of expression. Eternity and formal indetermination of the matter. Relation of Jainism with the Samkhya. The material things. The atoms, their modifications and their combinations. The karman; its material on constitution, Elimination of the Karman; role of the religion. The ascetic discipline. Relation of Jainism with the theories of Yoga. (See a summary of this memoir by M.P. OLTRAMARE in the 'Revue de l'histoire des religions, vol, LVIII, Pp. 351-360).

Page #485

1504
1833
L. SUALI Materiaux pour serir a l'histoire du materialisme indien (Museon, New series Vol. IX, Pp. 227-298). Louvain, 1908.
French translation of passages borrowed from the chapters IV and VI of the 'Saddarśana-samuccaya' of Haribhadra, and of the corresponding commentary of Gunaratna.
1834
M. R. BODAS-A Brief Survey of the Upanishads. (JBBRAS, xxii, 1908, Pp. 67-80).
P. 74. Upanishads gave birth to Buddhism and Jainism and many other movements and yet ultimately supplanted them by means of the orthodox Vedanta philosophy.
1835
JAINA BIBLIOGRAPHY
S. C. VIDYABHUSHANA-History of the Mediaeval School of Indian Logic. Calcutta,
1909.
Book 1: The Jain Logic-The Era of Tradition-The Historical Period.
Book 2 The Buddhist Logic.
1836

J. CHARPENTIER-The Lesya theory of the Jainas and Ajvikas. (Goteborg, 1910) (Festskrift tilegnad K.F. Johanson pa hans 50-arsdag, Pp. 20-38).
The article is an exposition of the Leiya-Theory as given by the Jain authors like Umasvati.
1837
M. L. JHAVERI-The first principles of Jain Philosophy. With an introduction by L. D. Barnett. (Vira Samvat, 2436). London, 1910.
The work contains a discussion in outline of the main tenets of Jain philosophy.

Page #486

JAINA BIBLIOGRAPHY
1505
1838 (i)
Virchand R. GANDHI--- The Jain Philiosophy. Bombay, 1911.
Pp. 1-6, 12-23, 32-47. Jain philosophy, ethics and psychology,
Pp. 76-97. Symbolism.
Pp. 76-79. Significance of Om and Swastika.
P. 80.
The sacred thread.
P. 80. The elephant and seven blind men.
P. 84. The mango tree and six persons. P. 88. Sandal-wood mark on the forehead. P. 88. The heart-sign. P. 89. Mark of an eight-petaled lotus.
Pp. 91-93. Hemacandra and his works.
Pp. 112-120. Jain explanation as to the nature and existence of the soul.
Pp. 143-153. Rules of taking food.
P. 173. Jain view regarding the origin of caste.
Pp. 176-185. Jain philosophical activity.
P. 186. Jain literary activity-Devarddhi Gani codifier of the sacred canon, Bhadrabāhu Sūri, author of Nirguktis', Siddhasena. Haribhadra, Malayagiri, Abhayadeva, Devendra sūri, author of works on Karma, Dharmasāgara who wrote a history of the heterodox sects, Hemacandra, the encyclopaedist, Yasovijaya, and Muni Ātmārāmji.
Patļāvalis,
lists of spiritual
P. 187. Jain historians and commentators-Jain heads of the community with their biographies.
P. 187. Sacred libraries of the Jains at Pattan, Cambay and Jessulmir.
P. 188. Colonel Top's mention about the influence of the Jains in Western India in his Annals and Antiquities of Rajasthan' (1829).

Page #487

1506
JAINA BIBLIOGRAPHY
1838 (ii)
Virchand R, GANDHI- The Karma Philosophy. Bombay, 1913.
Definition of Karma-eight kinds of Karma and their subdivisions-causes of Karma---stages of development --the vows.
1838 (iii)
Virchand R, GANDHI—The Yoga philosophy, Bombay, 1912. An exposition of the Yoga philosophy and practical rules for soul-culture.
1839
Dr. Helmuth Von GLASSNAPP-Die lehre vom Karman in der Philosophic der Jainas. Leipzig, 1915.
The doctrini of karman in Jain philosophy.
1840
Satis Chandra VIDYABHUSANA-The Nyāyāvatāra--the earliest Jaina work on Pure Logic of Siddha Sena Divakara. Arrah, 1915, Pp. iv-+-42.
Siddha Sena Divākara--the author, the celebrated Kșapanaka of Vikramā. ditya's court (c. 550 A.D.); Candra prabha Sūri, author of Nyāyāvatāra Vivrti, founder of the Svetāmbara Pūrnima Gaccha in 1102 A.D. Text and translation with notes, and the text of Nyāyāvatāra vivști. Commentary.
1841
Champat Rai JAIN-Nyaya, the Science of Thought. Arrah (India), 1916.
A brief exposition of the view of Jain philosophy on the nature and types of jñāna (knowledge) and the working of mind in reference to logical inference,
1842
Champat Rai JAIN-The Practical Path. Arrah (India). 1917.
The method of philosophy--the tattvas--the nature of karma-asrava bndha-sanvaranirjară-mokşa-stages on the path-dharma in practice-Appendix-GlossoryIndex.

Page #488

JAINA BIBLIOGRAPHY
1843
H. Ut.-The Vaileşika Philosophy. Edited by E.W. Thomas, London, 1917. P. 19. Four schools of the Jains: Kriya vada, Akriya vada, Ajänavada, and Vainayika vada.
P. 23. Mahavira and even Buddha were compelled to provide their teachings and assertions against the scepticism of Sanjaya Velatthi-putta.
Pp. 24-25. JACOBI's remarks on matter in Jainism-Atomic theory of the Jains.
Pp. 28-29. Dharmottara's theory opposed to the Jain theory-According to the Uttaradhyayana Jainism maintains three categories-In Jainism the categories are divided into two. The Vaiśeşika borrowed, materials from the thoughts of those days and systematized them later.
1507
P. 35. Roha-gutta, the chief teacher in the sixth schism of Jainism imported the Vaišesika doctrines into Jainism.
P. 38. The Jains maintain that the Vaiseşika was established by Roha-gutta. P. 133. In Jainism ether means empty space and is not an element.
1844
VIJAYANAND SURI-The Chicago Prainottar, Agra, 1918.
Questions and answers on Jain philosophy, for the Parliament of religions held at Chicago in 1893.
1845 (i)
C. R. Jain-Logic for Boys and Girls. Arrah (India), 1920.
Jain logic, simplified for the Young.

1845 (ii)
C. R. JAIN-A Peep behind the veil of karmas. Third edition, Revised. Arrah (India), 1920.
An exposition of the Jain theory of Karma.

Page #489

508
1846
A. B. DHRUBA-Trividham Anumanam' or a study in Nyaya Sutra. (A.I.O.C. Session I; 1920).
P. Lxxxix-Importance of the Jain tradition about the composition of the Āgamas... (1) The first glimmer of the light of Indian Logic belongs to the PreBuddhistic age of the 'Parsads'. (5) The results of Brahmanical thought in this department, as linked with theism and Realism got summed up in the Nyaya Sutras of Gotama, as similar work of Jain and Buddhist logicians carried on in harmony with their own religious and philosophical dogmas is represented in the corresponding fragments of the Jain and Buddhistic literatures.
JAINA BIBLIOGRAPHY
1847
S. C. VIDYABHUSANA-History of Indian Logic. Calcutta, 1921.
P. 122. fo. Vätsyana refers perhaps to the Jain syllogism of ten members as illustrated in the Dala-vaikälika-niryukti of Bhadrabahu who is supposed to be contemporary of Candragupta II called Vikramaditya about 375 A.D. The Jain logician Anantavirya, in his commentary of Nyayanatara (?) verse 13 says that best form of syllogism consists of ten parts, mediocre of five parts and the worst of two parts only.
P. 151. About 1409 Gunaratna in his commentary of Saddariana-samuccaya mentions two Brahmana logicians Śrikantha writer of a commentary on Nyayasutra called Nyayalankara, and Abhayatilaka writer of a commentary on Nyayasutra called Nyaya-vytti.
P. 152. Jinadatta Süri reviews in his Vivekasvilasa the six systems of philosophy as enumerated by Haribhadra in his Saddarianasamuccaya. Date of Jinadatta Sûri

P. 152. Haribhadrasüri's account of the six systems of philosophy in his work Saddariana-sammuccaya. These are Buddhist, Nyäya, the Sankhya (including Yoga), the Jaina, the Vaišeşika and the Jaiminiya (comprising the Mimämsa and the Vedanta).
P. 153. Another Jain writer Maladhari Rajasekhara Sūri in his Saddarakanasamuccaya mentions the six systems of philosophy in a different order. These are Jain, Sankhya (including Yoga) the Jaiminiya (comprising the Mimämsä and the Vedanta), Yanga or Saiva (which is the same as Nyaya), the Vaišeṣika and Saugata.

Page #490

JAINA BIBLIOGRAPHY
1509
P. 154. In the Vivekavilasa in Saddarśanavicāra, Jinadatta includes both Naiyayika and Vaiseșika in the Saiva sect.
P. 154. Naiyāyikas are Saivas and Vaisesikas are Pāsupatas.
Pp. 157-8. Fonuders of medieval logic.
P. 159. Adināth or Rsabh adeva, the first Tirthankara. Digambara and Svetāmbara sects. Indrabhūti Gautama a disciple of Mahāvira, his date, birth place and parcentage.
Pp. 160-61. The canonical scriptures of the Jainas.
P. 161, Dșstivada consists of five parts, the first of which is said to deal wit hlogic. It is reputed to have existed at the time of Sthūlabhadra.
P. 164. The early Jain writers who discussed definite problem of logic were Bhadrabāhu and Umāsvāti. An elaborate discussion of certain principles of logic is found in Prākrit commentary on Daśavaikālika Sūtra called Daśa-vaikālikaniryukti. This commentary was the work of one of Pracinagotra. He was Śrutakevalin that is one versed in 14 Purvas of the Distivāda.
P. 164 fn. Bhadrabāhu's date according to KLATT, WEBER and PETERSON.
Pp 164-5. There are two Bhadrabāhus and their date and work according to Digambara and Svetāmbara standpoints.
P. 165. fn. Bhadrabāhu must have lived as late as the 6th century A.D. if he was really a brother of Varāhamihira who was obe of the nine gems at the court of Vikramāditya. Another view that Bhadrabāhu's brother was not the same Varāhamihira that adorned the court of Vikramāditya. Date of junior Bhadrabāhu.
Pp. 165-7. Syllogism of Bhadrabāhu.
Pp. 167-8. Bhadrabāhu's explanation of Syädvāda in his Sutra-kstāngniryukti.
P. 168 fn. Dr. HOERNLE. in Ind. Ant. XX. P. 341 says Umāsvāmin is included as the sixth Digambara-sūri of the Saraswati-gaccha between Kundakunda and Lohācārya II.
P. 172. The teachings of Mahāvira are said to be handed down in the form of Agama through memory and were codified in writing by Devardhigaņi otherwise known as Kșamāśramaņa.

Page #491

1510
Pp. 185-6. Akalanka's works. His age.
P. 195. Amṛta-candra-sūri who belonged to the Digambara sect was the author of Tattvarthasara, Atmakhyati and lived in S. 962 or 905 A.D. Devasena Bhattaraka, his guru, his date and his works.
JAINA BIBLIOGRAPHY
Pp. 196-7. Abhayadeva-sûri and his works on logic. He was succeeded by Jinesvara-suri a contemporary of king Munja.
P. 198. Devasüri, otherwise known as Vadapravara, his date, works and enterprise.
Pp. 200-205 ff. Devasuri's view on right knowledge (Pramana); on inversion (Viparyaya); on argumentation (tarka); his criticism of the application (upanaya) and conclusion (naigama)-they are as parts of syllogism are useless but these together with the example are to be employed to convince men of small intellect. Devasüri on inference for the sake of self and others (svärthänumänana parärthänumänana) and intrinsic inseperable connection (antranyapti). His view on four kinds of nonexistence; on council and method of discussion.
P. 205. Hemacandra Suri surnamed Kalikalasarvajña was the preceptor of Kumarapala, king of Gujrat, author of many books and the spiritual brother of Pradyumna-süri.
P. 206. Date of Candraprabha-süri and his works; for details PETERSON'S 4th report, p. xxvii.
P. 207. Amaracandra-sūri nicknamed Simhaśiśuka was the pupil and successor of Mahendra-süri of Nagendra-gaccha and was succeeded by Haribhadra-süri ; referred to by logician Gangeśa Upadhyāya in his Tattva Cintamani.
P. 208. Date of Haribhadra-suri and his works.
P. 209n. Dr. JACOBI's opinion on Haribhadra-süri. Haribhadra-süri II, and his date. He is not the author of Ṣaddarsana-samuccaya.
P. 210. Haribhadra-sūri who was by birth a Brahmin and was a chaplain. ta king Jitări whose capital was Chittore (Citrakūt) was instructed in Jaina doctrine. by Jinabhatta Haribhabra-süri's pupils Hamsa were sent for missionary work of Jaina faith. This was marked by Haribhadra-suri in the end of each of his 1400 works.
P. 210. Parsvadeva was the author of a commentary on Nyaya-Pravesa called Nyayapravekapanjika. He assisted Amaradeva-süri in S. 1190 or 1133 A.D. in writing his commentary on Akhyanamanikaša of Nemicandra.

Page #492

JAINA BIBLIOGRAPHY
1511
P. 211. Candrasena-sūri, his date and works.
P. 214. Devasundra is the guru of Gunaratna as mentioned by Ratnasekharasūri in his Śrāddhapratikramaņa-sūtaavštti composed in S. 1496 or 1439 A.D.
P. 214. Gunaratna his date and works.
P. 218. Knowledge from particular standpoint (Naya).
P. 221. Akşapāda was attacked by Siddhasena Divākara in his Sanmati'arka and Haribhadra-sūri in his Sastravārla Sammucaya and Anekanta-jayapataka. Udyotakara (Varttikakāra) was attacked by Abhayadeva-sūri of Rajagaccha.
P. 221 f. Conciliatory character of Jaida logic; it is not in conflict with the Bhamanas. It has no bitter rivalry with the Buddhists. The special Jaina doctrines of Naya and Saptabhangi though occasionally criticised did not receive any rude blow from Brahmanas, The Pramāna-vārttika-ţika of Jaina Kalyānacandra is likewise a commentry on the Praman-vartlika of Buddhist Dharmakirti. Dhammottara-tippanaka is the title of Jaina commentary by Mallavādin on the Buddhist work Nyāyabindutikā of Dharmottara.
Pp. 222-23. Royal patronage and persecution of the Jains but no hostility from the Mahomedans. Rights and privileges of the laity and aid to literary men.
P. 227. Takki (Tarkin) and Takkika (Tārkika) referred to in Tipitikas are men who were Buddhists, Jainas or Brahmanas. They were not logicians but sophists indulging in quibbles and causistry.
P. 252. Nāgārjuna called in Tibetan Klu-Sgrub is stated by Lama Taranath to have been a contemporary of king Nemicandra. Fn. 4. Date of Nemicandra ; his genealogy.
P. 346. Subhakaragupta, a Buddhist philosopher of the monastry of Vikramasila, was quoted and criticised by Haribhadrasüri.
P. 351. Kasta-samgaha arose at the time of Umāsvāmin.
P. 371. Nyāyabhūşana, the oldest commentary of Nyāyasära, is, mentioned by Gunaratna in his commentary of Saddarśanasamuccaya and by Maladhari Rajasekhara in his Saddarsanasanasamuccaya.
P. 390. Ksamākalyāna, a pupil of Jinalābhasūri, wrote his commentary on Tarkasamgraha and Tarkasdipika.

Page #493

1512
JAINA BIBLIOGRAPHY
P. 396. In reality it was the faina logicians Amaracandra and Anandasūri who were called the lion and tiger and not Sašadhara and Manidhara who were according to Bengali tradition criticised by Gangesa in his work under the title of Simha-vyāghrokta laksana,
P. 406. 1093-1150 A.D. is the date of Ananda-süri and Amrtacandrasuri.
P. 423. Invariable concomittance (vyāpti) defined by lion and tiger. Amaracandra and Anandasūri.
1848
Satis Chandra VIDYA BHUSANA- A history of Indian Logic. Calcutta, 1921.
P. 141. Vācaspati Misra, author of the Nyāyavartika vatbarya-ţikā, (about 841 A.D.) condemns Jain scriptures.
P. 151. Gunaratna, a Jaina philosopher, author of Şaddarśana-samuccaya-vstti (about 1409 A.D.).
Pp. 152-3. The six systems of philosophy according to the Jain philosophers Haribhadra Sūri, author of Saddarasana-samnccaya (about 1168 A.D.) and Maladhāri Sri Rājasekhara Sūri (1348 A.D.).
Pp. 157-163. Mahāvīra (599-527 B.c.). Division of Digambaras and Svetāmbaras (1st century A.D.) Indrabhūti Gautama, a disciple of Mahāvīra (607-515 B.C.) cannonical scriptures of the Jains--Logical) subjects in the canons.
Pp. 164-171. Early Jaina writers on Logic : Bhadrabāhu, the senior (C. 433357 B.C.)-- Bhadrabāhu the Junior (C. 375 A.D., or 450-520 A.D.).--Umāsvāti (1-85 A.D.).
Pp. 172 220. Jaina writers on systematic Logic-Siddhasena Diväkara, alias Kșapaņaka (c. 480-550 A.D.)- Jinabhadra Gani Kşamāśramaņa (484-588 A.D.)Siddhasena Gani (600 A.D.)--Samantabhadra (600 A.D.)- Akalankadeva (c. 750 A.D.)-Vidyānanda (c. 800 A.D.)-Māņikya Nandi (c. 800 A.D.)-Prabhā Candra (C 825 A.D.)-Rabhasa Nandi (C. 850 A.D) ---Mallavādin (C. 827 A.D.)-Amộta Candra Süri (905 A.D.)- Devasena Bhattāraka (899-950 A.D.)--Pradyumna Sūri (C. 980 A.D.)-Abhayadeva Süri (C. 1000 A.D.)--Laghusamantabhadra (c. 1000 A.D.)–Kalyāna Candra (C. 1000 A.D.)-Ananta Virya (c. 1039 A.D.)-Deva Süri (1086-1169 A D.)-Hemacandra Süri (1088-1172 A.D.)- Candraprabna Süri (1102 A D.)---Nemicandra Kavi (C. 1150 A.D.)--Ananda sūri, and Amarcandra Sūri, Nicknamed Tiger-cub and Lion-cub (1093 1135 A.D.)--Haribhadra Süri (1120 A.D.)

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JAINA BIBLIOGRAPHY
1513
Pārsvadeva Gani (1133 A.D.)-Śrteandra (C. 1137-1165 A.D.)-Devabhadra (1150 A.D.)-Candrasena Suri (C. 1150 A.D.)-Ratnaprabha Suri (1181 A D.)-Tilakacārya (C. 1180-1240 A.D.)-Mallisena Suri (1292 A.D.)-Rajashekara, Süri (1348 A.D.)Jnana Candra (1350 A.D.)-Gunaratna (1409 A.D)-Śrutasägara Gani (C. 1493 A.D.) Dharma Bhusana (C. 1600 A.D.)-Vinayavijaya (1613-1681 A.D.)Yasovijaya Gani (1608-1688 A.D.).
P. 273. Hostility between Jains and the Buddhist logician Dignaga (C. 450520 A D.)
P. 305. Philosophical debates between Jains and Acarya Dharmakirti, a Buddhist logician (C. 635 A.D.).
A. B. KEITH-The Karma-Mimasa. Calcutta, 1921.
Pp. 32 n, 34, 38, 68, 69. Jaina views about the theory of Karma.
1849 (i)
A. B. KEITH-Indian Logic and Atomism: An exposition of the Nyaya and Vaiseşika systems. Oxford, 1921.
1849
Buddhist or Jain Logic has been handled where it comes into immediate contact with the doctrines of the Nyaya and Vaiseşika.
Pp. 14-16. Jain legends as to the origin of Vaiseṣika.
P. 53. Jain view about Cognition.
P. 56. Jain theory of perception. P. 80 n.
P. 195. Realism and Jainism.
P. 228. Mythology of the Jains.

Bhadrabähu's 10 member argument for Jainism
P. 232. Sound theory of the Jains.
P. 271 n. 4. Theism and the Jains.
P. 272. Jain theory about self-moving atoms.

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1514
JAINA BIBLIOGRAPHY
1850
A. B. Keith--- Indian Logic and Atomism. Oxford, 1921.
P. 14. The tradition preserved in a late text the Avaśyaka in a passibly interpolated passage and in late prose versions attributes the Vaišeșika system to a Jain schismatic 544 years after Vardhamāna Rohagutta, of the Chaulu family whence the system is styled chaluga.
P. 15. In the Jain system there is no evidence of anything which could give rise to the Nyāya or Vaišeșika system.
P. 15. In the Sthānanga sütra we find mention made of the usual four means of proof, perception, inference, comparison and verbal testimony and there are given certain classes of inferences but it is idle to claim priority for the Jain logic nor as it appears in such authors as Umāsvāti and Siddhasenadi vākara is there anything to suggest that the logic was the original possession of the Jains.
P. 15. According to Syādvāda everything is indifinite and changing in point of quality, permanent only in respect of substance and thus to make any true statement about it demands a qualification.
P. 15. Similarly Nayas are modes of regarding reality from different points of view.
P. 16. The case is different with the atomic theory of the Vaišeşikas and the Jainas... In the Jain conception atom has taste, colour, smell, two kinds of touch and is a cause pf sound though soundless and thus differs from Vaišeśika's atom which has no connection with sound and has one, two three or four of the ordinary qualities according as it is air, fire, water or earth. Jain atoms are thus qualititatively alike the Vaišeșika's atoms are not.
P. 17n. On the general appearance of Jain doctrines as influenced by Vaiseșika view see Bhandarkar report for 1883-1, Pp. 101 ff. A Primitive view recognising the self as well as the five elements appears in the Sutra kştanga (SBE XIV; XXIV) but this is very far from the Vaišeşika. The age of Buddhist atomism kui Pp. 26 ff) is very doubtful.
P. 31. Reference of Nyāyasůra of Bhāsarvajña in the commentary of Gunaratna on Saddarśanasamuccaya.
P. 53. Jains contention about knowledge.

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AINA BIBLIOGRAPHY
1515
P. 263. Rajasekhara's Evidence of the application of the term Yoga to Nyāya and Vaiseșika in his Saddarśana-samuccaya is supported by Gunaratna in his commentary of Haribhadra Sūri's Saddarśana-samuccaya.
1851 B. M. BARUA - A History of Pre-Buddhistic Indian Philosophy. Calcutta, 1921.
Pp. 363-404 Philosophy of Mahavira. Aim and scope - Review of modern studies in Jainism : Lack of historical method--Acknowledgement of debts to the lain scholars--A general reflectian on Indian life in the time of Mahāvira and Buddha - The bearing of political history upon the progress of thought and the development of language-Uninterrupted growth of Sanskrit -The origins of pessimism--The problem of misery and other ethical problems.
A short account of Mahävira's life : flis names and birthplace-His parentage : The source of his anti-Brahmanical feelings-Marriage--Renunciation. Pärsvanātha and Mahāvira--His philosophy-Sources of information-Kariyam or Karijāvāda was the original name of what is now known as Jainism-Significance of the name Niganthu. In which sense Päráva may be called a precursor of Mahāvīra -- The original Nigantha order---Päráva doctrine-Modern interpretation of the term cātuyāma samvara --Contrast between Pārsva and Mahavira. The former was a mere religious teacher, the latter a religious philosopher-Mahāvīra's philosophic predecessor was Gosāla-Three questions relating to the ecclesiastical history of the Jains, and their answeis Definition of Kiriyam.
Gosäla, Mahāvīra and Buddha-Buddha's interpretation and criticism of pre-Jain and contemporary philosophers from the standpoint of his ethicThe fundamental categories and maxim of Mahāvīras ethics-Modification of Buddhas interpretation of his predecessor's fundamental ethical thesis, and of Mahävira's interpretation of pre-Jain philosophies-- Difference between the views of Mahavira and Buddha, and the correlation of Niyativāda and Kriyāvāda.
The category of Jiva--Gosāla's determinism did not exclude the notion of freedom of the will, nor did Mahävira's dynamism altogether set aside the rule of fateGosäla, Mahāvīra and Buddha : Transition from a Biological to a psychological, or from a physical to an ethical stand-point-Threefold division of actions into deed. word, and thought-There is physical determinism : Soul is in its nature absolutely pure.
The category of Ajīva : Its signification--the problems of knowledge-Sañjaya, Mahävira and Buddha-Syadvada-Pañc aasti-kaya.

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1516
1852
S. N. DAS GUPTA-A History of Indian Philosophy. Vol. I. Cambridge, 1922.
Pp. 169-207. The Jain Philosophy. The origin of Jainism-Two sects of Jainsm The canonical and other literature of the Jains-Some general characteristics of the Jains-Life of Mahävira-The fundamental idea of Jain ontology-The doctrine of relative pluralism (Anekantaväda)-The doctrine of Syadvada-Knowledge, its value for us-Theory of perception, Non-perception knowledge-knowledge as revealation-The Jivas-Karma theory-Karma, Asrava and Nirjara-Pudgala-Dharma, Adharma, Akäia-Kala and Samaya-Jain cosmography-Jain Yoga-Jain atheism-Mokļa (emancipation).
1853
H. P. SASTRI-Chrology of the Nyaya System. (JBORS, Vol. viii, 1922, Pp. 13-28). Haribhadra Suri and prmeya sutra-Nyaya Sutras, a sectarian work-Jains and the Saptabhanginyaya or Syadada.
JAINA BIBLIOGRAPHY
1854
Paul MASSON-OURSEL-Esquisse d'une Histoire de la Philosophie Indienne. (A Sketch of the History of Indian Philosophy). Paris, 1923.
Pt. 3. On Jain and Buddhist thought.
1855
S. RADHAKRISHNAN-Indian Philosophy. Vol. I. London, 1923.
P. 286. Pluralistic realism of the Jains.
1856
Gopinath KAVIRAJ-The Doctrine of Pratibha in Indian Philosophy. (ABORI, vol. v, 1924, Pp. 113-132).

Pp. 126-128. Jainism. Omniscience explained by an appeal to the nature of jiva and the existence of the Past and the Future--Classification of InstitutionRise of institution-Process of dawning of Institution-described.
1857
MAITREYA-Buddha Mimamsā.
London & Calcutta, 1925.
P. 34. Jain Mandir include Baddhist and Jain temples proper. Buddha not the son of a Jina.

Page #498

JAINA BIBLIOGRAPHY
P. 35 (n3). Jina meaning Vishnu referred to by Hemachandra.
Word
(n4.) Jina, Jinendra, Jaitra applied to Buddha meaning the mightly. Jina used as epithet of Buddha and again as Arhat or Tirthaka of the Jains mentioned in the Vaijayantikosha Yadavaprakāśa.
P. 176. Tirthamālā-stavana-a Jain classical work.
1858
C. R. JAIN-Sacred Philosophy. (Allahabad). (no date)
A discourse on the Jain Siddhanta.
1859
R. D. RANADE-A Constructive Survey of Upanisadic Philosophy, Poona, 1926.
P. 134. The passage of Kauslaki Upanisad (IV, 20) leads to the view that the souls fills the whole of the body, a doctrine which is not unlikely to have led to the Jaina doctrine that as large as the body is even so large is the soul, that the soul of elephant is as large as the body of elephant, while the soul of ant is only as large as the body of ant.
1517
1860
S. K. BELVALKAR & R. D. RANADE-History of Indian Philosophy. Vol. II. Poona, 1927.

P. 423(n). Mention of Sanjaya Belatthiputta as paving the way for Jainism.
P. 445. Jainism-its Kriyavada explained.
P. 446. Jainism-its categories explained.
1861
J. L. JAINI-Gommatasāra Javakaṇḍa (The Soul) of Nemichandra Siddhanta Chakravarti, Lucknow, 1927.
(Introduction, text with English translation and commentary).
It deals primarily with the soul.

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1518
JAINA BIBLIOGRAPHY
Contents-The name and origin of the book-the author (10th century A.D.)the four Anuyogas of Jainism-omniscience-early Jain sacred literature-(the 12 Angas-five Parikarmas-sütra-14 Pürvagatas-five chūlikās)-the Jaina theory of Numbers and its 21 kinds-Jaghanya Parita Asamkhyata and Ananta-the contents of Gommalasura-the Philosophy of the book-vitalities-consciousness-Attentionknowledge and its 8 kinds-the soul and the body--soul classes and its 406 kindsNigodas-vegetables-Bhogabhumi-the neclei-Spiritual stages-Text and translation
and Index.
1862
J. L. JAINI-Commatasāra Karmakunda (Part-I) of Nemichandra Siddhanta Chakravarti, Lucknow, 1927. (Introduction, text with English translation and commentary).
It deals with the material and self-forged Karmic fetters of the soul.
Contents-The six substances-the embodied soul-the seven tattvas-Karmic matter-39 kinds of inflow and their difference-Inflow of the eight karmasBondage and its causes and kinds-148 sub-classes of karmas-Fruition of karmaLiberation-11 Pratimas-vows. Index.
1863
R. R. SHARMA-The Yogachara theory of the external world-(A.I.O.C., Session V: 1928).
Pp. 883 & 395. Jain philosophers Samantabhadra, Prabhachandra, Vidyanand & others.

1864
JWALA PRASAD-Indian Philosophy. Allahabad, 1928.
P. 37. General Introduction to the Jain system.
P. 39. Outlines of the Jain Philosophy.
P. 50. Jain literature.
P. 60. Vardhamana Mahavira, the reputed teacher of Jainism was the senior contemporary of Buddha.

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JAINA BIBLIOGRAPHY
1519
P. 89 In the mediaeval age the Jains and the Buddhists developed an independent system of logic which was confined to the discussion of strictly logical problems.
P. 117. Yoga philosophy presents remarkable resemblance to Jainism and Buddhism in the nature of the Yoga discipline and its consistently predominent note of pessimism.
1865
Prabhu Dutt SHASTRI–The essentials of Eastern Philosophy, New York, 1928.
Pp. 57-66. Jain logic, psychology, metaphysics, and ethics.
1866
C. R. JAIN-Confluence of Opposites. Delhi, 1928.
Jainism-Jain logic-Jainism and Science-Jainism and Yoga--Tirthankaras Ritual.
1867
C. R. JAIN-Jaina Psychology.
Allahabad, 1929.
An exposition of Jain psychology.
1868
S. N. Das GUPTA--Yoga Philosophy. Calcutta, 1930.
Pp. 65-67. Beginning from Acārānga, Uttaradhyayana-sutra and the Sūtra Krtānga and passing through Tattvārthadhigama-sūtra to Hemacandra's Yogaśāstra, Jains had been founding their yoga discipline merely on the basis of a system of morality indicated by the Yamas. Yoga Sūtra was written shortly after the close of the epoch of the early Upanişad under the influence of old Bhuddhism and Jainism.
P. 144. The simile used by the Jains in explaining the pervasion of the bɔdy by the soul is just the same as with Rāmānuja. The soul being atomic in size-on the basis of their expression anuguradehaparimana.
P, 151. Nyāya and Jain objection tuat if Puruşa were the principle of intelligence, then all things should be directly illuminated by it, and there would be no need of the help of any organ such as the Buddhi, is groundless, for knowledge in

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1520
JAINA BIBLIOGRAPHY
our ordinary sense means that a limited content should appear revealed as the experience of a person.
P. 155. As against tee Jains and the school of Rāmānuja, Samkhya yoga argues with the Naiyāyikas in holding that the souls are omni present.
P. 181. Gunaratna referred to Maulikyasänkhya (original Sānkhya school) in his commentary of Şaddarśana-samucavya.
Pp. 237-8. If we take a bird's eye view of the Jaina we find the denial of Isvara is mainly due to the fact that all that he could do is really determined by Karma.
P. 243. fn. 2. Jain objects to the argument to prove the existence of a creator on the basis of the collocation of parts.
P. 263. Citta aecording to Yoga, is regarded as being spread all over the body just as the Jains thought of the soul.
P. 303. Jains had exactly the same code of morality of the Yoga system and Hemacandra in his Yogaśāstra relates how Kausiki having told the truth in pointing out the way of the bandits to the villagers had violated the law of Ahimsā and gone to hell.
P. 327. When we attempt to get at the root of the detailed Karma theory of Yoga which bears a strong Jain colouring we see that by the Karmas some new kinds of matter stuff are produced which may be called virtue or vice.
P. 328. Karmas however do not penetrate into the puruşa of Yoga after the Jain fashion and eannot therefore, obscure his visiob or weaken his soul.
1369
K. B. PATHYK-Dharmakirti's Trilakṣaṇahetu attacked by Patrakesari and defended by Patrakesari and defended by Santarakṣita. (ABORI, vol. XII ; 1930-31), Pp. 71-30.
1870
(ABORI, vol. XIII;
H. R. KAPADIA- A note on Siddhiviniscaya and Srstiparıkşa. 1931-32).

Page #502

JAINA BIBLIOGRAPHY
1521
1871
Dr. Betty HEIMANN -Philosophical Aspect of Ahimsa. (Substance the lecture delivered at the B.O.R.I. Poona, 25th Feb. 1932, ABORI. vol. XIII; 1931-32) Pp. 331-334.
1872
H. D. BHATTACHARYYA--The Vicissitudes of the Karma Doctrine, (Malaviya Commemoration volume, Benares, 1932. Pp. 491-526.)
P. 497. Jainism evolved a salvation knowledge, a residence of Siddhas and a karma with form.
P. 498. Jainism dispensed with the necessity of a moral Governor and yet upheld the validity of moral law.
P. 500. Jainism constructed tiers of heaven and hells to make provision for saints and sinners of different grades in after life.
P. 507. The Jaina view that Salvation could come only to man was accepted by other creeds--the Nyāya-Vaiseșikas, the Samkhya-Yoga and Buddhism favoured a negative definition of salvation while Jainism and Vedāntism associated pleasure with salvation.
1873
A. B. KEITII - Some Problems of Indian Philosophy,
(1.H.Q. Vol. VIII, 1932).
P. 438. The Yoga doctrine that Dharmā dharman (or Karman) are the product of the prakrties--familiar with the idea in Jainism.
1874
D. C. CHATTERJEE-The Doctrine of Trirüpa Hetu. I.H.Q. vol. IX, 1933.
P. 506. Jain logicians object to the doctrine of the threefold character of a "hetu' and aver that one characteristic i.e. anyathanupapatti is alone sufficient to make hetri a valid one.
P. 508. If the Sadhya is not proved the 'hetu' also is not proved, for the 'hetu according to Jainas is inseperably connected with the Sadhya and is ascertained as such in the Sadhyadharmin.

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1522
1875
J. C. JAIN-The Metaphysical Significance of Dharma and Adharma in Jains Metaphysics. IH.Q. vol. IX, 1933.
Pp. 793-794. Division of the universe to Jtvastikāya and Ajwastikaya according to Jain metaphysics discussed. Concept of Dharma ann Adharma fully explained.
1876
JAINA BIBLIOGRAPHY
D. C. CHATTERJEE-Hetucakranirnaya. (I.H.Q. Vol. IX, 1933).
P. 266. Mention of references found in Jain works relating to Diñnäga the Buddhist scholar.
1877
G. V. BUDHAKAR--Is the Advaita of Sankara Buddhism in disguise? (QJMS. vol. 24, No. 1, 1933, Bangalore).
Pp. 5-6 & 15. The Jain references, mention the Vedanta from 400 B.C.The Satrakritanga gives both absolutism and theism. But all the later. authorities generally refer to the first only. No theistic or Pañcaratric view is given.
1878
J. N. SINHA-Indian Psychology. London, 1934.
Pp. 2-3. Theory of sense organs and their functions.
P. 16. Vidyanandin in his Tattvartha-Šlokavärttika argues that so called motor organs (karmendriya) are included in the tactual organ.
P. 17. Jain does not recognise manas as a sense organ.
P. 20. Jain holds that only visual organ is apräpyakāri.
Pp. 86-7. Theory of acquired preception according to Jain.

P. 89. The difference between the Jain and the Vedantist in their views of acquired perceptions.
P. 93. Jain holds that recognition is a single Psychosis but is not a kind of perception. It is a unique Psychosis.

Page #504

JAINA BIBLIOGRAPHY
1523
P. 99. Theory of recognition according to Jain. Jain regards recognition as a single unitary Psychosis produced by perception and recollection both, which apprehends the identity of an object in the past and the present.
Pp. 99-102. Jain criticism of the Nyāya, Vaišeșika and the Buddhist view.
P, 106-9. Jain theory of perception.
P. 164. Jain upholds the theory of nominalism of Buddhists as also realism of the Naiyāyika, a class of Vaišeșika and Mimāmsakas regarding the notion of universal.
P. 165. Jain is not out and out nominalist like the Buddhist though they deny the existence of class essence they are nominalists with a leaning towards realism.
Pp 172-4. The modified nominalism notion.
of the Jain regarding universal
Pp 174-77. Jain criticism of the Buddhist nominalism.
Pp. 177-8. Jain criticism of the Nyāya Vaiseșika realism.
P. 179. Jain refutation of the Mimāṁsaka object about universality.
P. 180-1. Ramanuja holds almost the same view as the Jaina as regards the universal,
P. 181. Jain and Rāmānuja hold that universal is real, it exists in the individual in the form of common characters; there is no other universal besides them.
Pp. 191-2.
The Bhatta criticism of the Jaina doctrine of Universal.
P. 199. According to Jain a cognition is perceived by itself in apprehending its object. It is not perceived by any other cognition.
Pp. 206-9. Jain criticism of the Bhatta doctrine about the perception of cognition.
Pp. 214-218. Jain criticism of the Nyāya Vaišeșika doctrine about the perception of cognition.
Pp. 244-5.
The Jain doctrine ef the perception of the self,

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1524
JAINA BIBLIOGRAPHY
P. 260. Jain agrees with Prabhākara in holding that in every cognition of an object there is the cognition of the self, the object and itself. Every cognition is appropriated by the self,
P. 265. Vadideva Sūri in his Pramānanayatattvaloka defines Sam-saay as uncertain knowledge consisting in an alteration between various extremes owing to the absence of proof or disproof.
P. 270. Vādideva Süri gives a similar account about anadhyavasāya with that of Vallabhācārya, author of Nyāyalilavati.
P. 271. Ratnaprabhācārya 'in his Ratnakarāvatārikā explains the nature of anadhyavasāya as defined by Vādideva Sūri. It is a bare apprehension of an object in the form 'what it is'. In it the particular features of the object are not distinctly presented to consciousness.
P. 284.
Anyathākhyāli or viparitakhyāti is advocated by the Jaina.
P. 335. Jain believes in super-normal perception.
P. 361. Jaina divides super normal preception into two kinds : (i) empirical perception (sāmvyāvaharika) and the (ii) transcendental perception (pāramārthika).
Pp. 362-3. Jain criticism of the Nyāya-Vaišeșika doctrine of yogic intuition.
Pp. 364-7. Jain doctrine of omniscience. Mimāṁsakas objection to the Jain doctrine of omniscience. Jain a refutation of Mimāṁsaka objection to doctrine of omniscience.
1879
Srikāntha SHASTRI- Jain Epistemology.
(A.I.O.C., Session VIII; 1935), P. 49.
1880
S. MOOKERJEE-The Buddhist Philosophy of Universal flux. Calcutta, 1935.
Pp. 173-179. The soul theory of Digambara Jains-its difference with Buddhism--fully discussed.
P. 250. The Sautrantikas vehemently opposed this doctrice of the duality of nature--the division of entities into substantial and phenomenal aspects and they scenied in it the reminiscence of Sānkhya and Jain doctrine.

Page #506

JAINA BIBLIOGRAPHY
1525
P. 30!. Jains holding an intermediate view on the relation of the sense organ with the object having Vedānta and Yoga on one side and Buddhist on the other.
P. 305. Jain position regarding the contractual relation between sense-organs fully discussed.
P. 342. Jain doctrine of relativity (anekāntavāda) means the miraculous efficiency of reconciling all contradictions.
Jain view of no soul distinct from the mind.
P. 365. Mention of absence of Syllogistic form of argument in phases of Jain logic.
P. 376. Gangesa's views on Jain Logicians mentioned.
Pp. 578-9. Mention of Jain logicians views on the triple characteristics and fivefold characteristics of probans.
P. 382. Pātravasvāmin, the Jain logician.
P. 383. Jain theory of the probans discussed.
P. 392. Mention of Jains non-allegiance to Dignāgas philosophy.
P. 398. The doctrine of antarvyāpti (internal concomitance) originally the creation of Jain logic Siddhasena Divãkara (6th century) and Hemachandra Sūri (12th century) Jain logicians. No mention in Jayantabhatta as to the originality of the doctrine of antarvyāpti being Jain ar Buddhist.
P. 400. Indian logic incomplete without study of Jain and Buddhistic logic,
1881
J. C. JAIN -The Conception of Soul in Jainism. I. H. Q, Vol. XI. 1935.
P. 138. Jain Philosophy of soul discussed.
P. 139. Mention of Upādhyāya Yaśovijayaji an 18th century Jain saint.
Division of soul in Jain theology into mukta (liberated) and samsarin (nonliberated) fully discussed.
P. 140. Division of living matter (sacitta) and dead matter (aeitta) discussed.

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1526
JAIN
BIBLIOGRAPHY
P. 141. Jain view of life in the vegetable kingdom-explained ; observance of Nature in Jain philosophy-discussed.
1881 (i)
Francis GRANT-Oriental Philosophy. New York, 1936.
Pp. 20-30. History and Philosophy of Jainism.
1882
C. HAYAVADANA RAO-The Srikara Bhasya by Sripati. Bangalore, 1936. 2 Vols.
Vol. I. Introductions :
P. XXVII. Jainism offshoot of Upanishadic thought but independent in its outlook.
P. XLII. Bādarāyana agrees with the Jains, that continued existence cannot be disputed.
P. 15. Śrīpati stupefied the Jains. P. 46. Āhavamalla and his dynasty were Jains but tolerant towards Saivism. P. 135. Note. Kumārapala converted to Jainism in A.D. 1159.
Pp. 209-213. Arrangements of the Brahma-sūtras of Bădarāyana by different commentators-Rejection of Vivasana or Jain system :
Suka 1550 A.D.
- Pasupathyadhikarana
11. 2. 32-35. Sankara 788-8?0 A.D.
- Ekasminnasambhavādhikaranam
11.2.33-36. Rāmānuja 1140 A.D.
- -do
11.2.31-34. Anandatirtha 1238 A.D.
Naikasmin adhikaranam
11.2.33-36. Nimbārka 1250 A.D.
11.2.33-36. Vallabha 1479-1544 A.D.
-doSuka agrees with the commentators that Bādarāyala rejects the Jain system in the Ekasminnasambhavadhikaraṇam.

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JAINA BIBLIOGRAPHY
1527
P. 649. Saptabhangi nyāya.
P. 678. Existence and non-existence. P. 839. Jain indifference to caste.
1883
A. N. UPADHYE - Jainism and Karma Doctrine, (J. A., II, 1, pp. 1-28, Arrah, 1936).
The various aspects of Karma doctrine are found in Jainism. The Indian continent is geographically and naturally favourable for speculative thought, and it is here that the help of the theory of transmigration was invoded to explain the inequalities of the human life. Then here is presented a review of the theory of Atman through the various stages of Indian literature,
1884
Rhys DAVIDS- The Birth of Indian Psychology. London, 1936.
P. 110. In later days the Buddhists saw in the teaching of the Jain founder mainly a gospel of restraint or Samvara.
P. 278. Pali and Jain scriptures we find the triplet; action of body; action of speech ; action of mind or word, thought and deed.
Pp. 346-347. Origin and development of the word Arhanta. P. 393. In Jain doctrine, it is the soul (Jiva) that is coloured.
1885 Rhys DAVIDS--The birth of Indian Psychology and its development in Buddhism---- London 1936.
P. 110. Buddhists findings of a gospel of restraint or Samvera in the teachings of Jain Founder.
P. 271. Mention of triplet, action, body, speech and mind in the Jain scriptures. P. 393(n). In Jain doctrine, it is the soul (Jiva) that is coloured. -
1886
Jainism and Karma doctrine. (Jain, Ant. vol. II, No. 1) Arrah,
AN UPADHYE 1936. Pp. 1 to 28.

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1528
JAINA BIBLIOGRAPHY
On the antecedents of the Karma theory the law of cause and effect is not always effective in its operations. The various local conditions remaining the same, one is tempted to seek their cause in some previous birth or births. The doctrine of transmigration is the starting point of all Indian religions. The doctrine of Karma presupposes, and is meaningless without, a fully developed doctrine of transmigration through which is passing a permanent soul. The Jațilas were Kriyāvādins, According to Dr. KEITH (Buddhistic philosophy, p. 113) Buddha borrowed the Karma doctrine from the Jatilas. It may be possible that the Buddha was indebted for his Karma doctrine to Jainism which too was a Kriyāvāda and the antiquity of which over Buddhism is an undisputed fact.
1887
Kalipada MITRA--Knowledge and conduct in Jaina Scriptures. (Jain Ant. Vol. III; No. III ; Arrah ; 1937 ; Pp 67-73).
Both Jhana and Kriya are necessary for the attainment of mokṣa without knowledge action becomes ineffectual-therefore both should be treated as equal. Problems discussed by citing texts.
1888
Betty HEIMANN- Indian and Western Philosophy, London, 1937.
P. 89. Jain logic--the theory af the five or seven-fold reality of thingsSyāduada.
P. 110. Figures in Jain sculpture repeated in rows of the same or similar type-a representation of law of plurality.
P. 123. Observation of Ahimşa by Jains.
1889
H. M. BHATTACHARYA-The Jaina theory af Knowledge and Error. (Jain Ant. Vol. IV; No. 1 ; Arrah ; 1938 ; Pp. 23-32).
The paper deals with the Jaina theory of knowledge and error (1) Metaphysic of knowledge ; (2) Knowledge and self-consciousness ; (3) The conditions of knowledge ; (4) The position of the not-self or object in the knowledge situation ; (5) The limits of knowledge ; (6) The Jaina test of Truth ; (7) The Jaina theory of Error,

Page #510

JAINA BIBLIOGRAPHY
1529
1890
J. N. SINHA-- Indian Realism. London, 1938.
P. 18. Nyäyavaiseșika, Mimāṁsaka and Jain hold that a cognition apprehends an object without being invested with its form, even as a sword cuts an object without being invested with its form. A lamp illuminates blue and other objects but it does not assume their forms.
Po. 61-76. Jain Realism. The Jain realism contrasted with the Sauträntika realism. Jain criticism of Sautrāntika realism.
P. 66. Whether the parts of a body are in conflict with one another or in harmony with one another present no difficulty to the Jaina who is an advocate of pluralistic realism or relativism (anekantavada).
Pp. 66-71. Mallisena's exposition of the Yogācāra idealism ; and his criticism af the same.
P. 220. Mallisena borrows in his Syadvāda-mañjari in almost the same language the details of criticism of the subjective idalism from Sridhara's Nyāyakandali.
P. 224. The cognitive act apprehenns its object by its very nature without being invested with the form of the object. The Jain, the Mimāṁsaka and some Vedāntins hold this doctrine.
P. 235. Cognition without an object is impossible.
1891
Sadhu SANTINATH --Sadhana, Poona. (Review by S. S. in QJMS, Vol. 29, 1938-39, P. 53).
The spiritual discipline or Sadhana : The non-Vedic Jain reconciles the world as constituted of conscious and unconscious entities in a world uncreated by God and says that beyond Karma Law there is no regulator of the body.
1892
Hari Mohan BHATTACHARYA- Jaina Critique of the Samkhya And the Minamsa Theories of the Self in relation to knowledge. (Jain Ant. Vol. V; No. I, Arrah; 1939; Pp. 21-25).
(1) Examination of the Sāmkhya position ; (2) Examination of the Mimārsa ka position.

Page #511

1530
1893
S. C. GHOSHAL-Mind in Jain Philosophy.
(Jain Ant. Vol. V; No. III; Arrah; 1939; Pp. 75-79).
This article summarises the view of the Jaina philosophers whether mind is to be regarded as a servee or not and compare this view with the same in Hindu Philosophers. Mind is called in Jain logic Anindriya or No-indriya. The view of Jain logicians is the same as that of the Hindu Nyaya Philosophy. It is not confined. to particular object cognizable by particular senses or contact but it can cognise all. objects, cognizable by the five senses.
1894
JAINA BIBLIOGRAPHY
S. C. CHATERJEE-Nyaya Theory of Knowlegde. Calcutta, 1939,
P 133. Pratyaksa, perception is of two kinds, mukhya or the Primary and Samyavaharika or the Practical; the first is independent of the mind and senses and the second is conditioned by both mind and senses.
P. 143. Sense is a physical organ with specific energy (Sakti).
P. 181. The Jains and Advaita Vedäntas adopt a conceptualistic view of the
universal.
P. 222. According to Jains all true knowledge must be a definite and an assured cognition of objects.
P. 226. Jains take Pratyabhijña to mean recognition in the sense of both understanding the nature of an object and knowing that it was perceived before.
P. 254. Jains hold that Anumana is the method of knowing an unperceived object through the perception of a sign and the recollection of its invariable concomitance with the object.

P. 331. What the Naiyayikas calls Upamana or comparison is according to Jains, a form of Pratyabhija.
P. 348. In the Jain system Sabda is recognised as separate Pramana or source of knowledge.
P. 349. While in the Nyaya system scriptural testimony depend on divine revelation, in the Jaina it comes from the perfected and omniscient finite self.

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JAINA BIBLIOGRAPHY
1531 P. 381. Jains and the Naiyāyikas take Sabda as the statement of a perfectly realiable person.
P. 406. Jain accept Smộti as a source of valid knowledge. It is not merely a revival of the past experience but its essence lies in the knowledge of some thing as 'that'as past (talityakāra).
P. 409. Prabhacandra and Hobhouse point out that inference in its turn involves memory.
1895
CHATTEEJLE and DATTA - Introduction to Indian Philosophy. Calcutta, 1939.
The founders of Jainism and their place in Jain faith--they are libera
P. 83. ted souls.
P. 84. The two sects of Jainism--Svetāmbaras and Digambaras. literatures.
Their
P. 85. Then Philosophical outlook of Jainism.
Pp. 86-89. Conciousness is the essence of soul; it manifests itself and other objects. Immediate and mediate knowledge and their kinds.
Aksa in Parokșa is interpreted as Jiva and not indriya as ordinarily
P. 87 fo. explained.
P. 89.
Cārvāka school criticised by the Jain.
P. 90. Jain theory of Judgment. Every judgment expresses one aspect of reality and is therefore relative and subjective to some condition.
Pp. 92-93. Different systems of Philosophy represent different partial aspects of reality and therefore every judgment should be qualified by some word like somehow Syät expressing conditionality. This view is called Syādvada.
Pp. 94-97. The seven forms of judgment of Saptabhanginaya.
P. 98. It is a kind of relativism but is realistic but not idealistic. It is not also scepticism.
Every object is found to possess inumerable
P. 99. Jain metaphysics. characters, positive and negative.

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1532
JAINA BIBLIOGRAPHY
P. 100. Moreover every object acquires new character with changes in time, Only the omniscient therefore knows and object fully.
P. 101. Jain conception of substance. The world is composed of substances of different kinds and a substance is possessed of some unchanging essential characters (Guna) and accidental characters undergoing modification (Paryāyas). Change and Permanence are both, therefore real.
P. 102. There are three factors present in reality, viz. permanence, origination and decay. Casual efficiency is not the mark of reality as Buddhas think. The Buddha theory of momentariness is also untenable.
Classification of substances. Subs
P. 203. Refutation of momentariness. tances extended and non-extended.
P. 104. The living and the non-living substances. The fettered and the liberated substances. The Moving and the non-moving; the five kinds of immobile living substances having only one sense. The mobile living substances having two to five senses.
P. 106. Jiva is a soul, souls have varying degrees and kinds of knowledge. The soul manifests itself and others. It is eternal.
Pp. 107-8. Like light the soul pervades the entire body in which it lives. Soul's occupying space simply means its presence in the defferent part of space and not filling space like a material body allowing no other matter to occupy it. Soul's presence does not prevent another soul's presence in a same space. Proofs for the existence of soul.
P. 109. Cārvāka view that unconscious material elements can produce consciousness is not verified by perception nor by inference.
The inanimate substances ajīvas ---Pudgala, Akasa, Kala, Dharma
Pp. 110 - 14. and Adharma.
P. 115. Bondage of the soul. The soul in itself is possessed of infinite potentiality. Due to Karman it is associated with matter and thus its limitation or bondage occurs.
P. 116. Passions attract matter to the soul, the body and other conditions of an individual are all due to Karma.

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JAINA BIBLIOGRAPHY
1533
P. 117. The passions causing bondage are anger, pride, infatuation and greed. Bondage of the soul to matter is due to its bondage to bad dispositions or passions.
P. 118. Interpenetration of the soul and matter is proved by the presence of consciousness in every part of the body. Liberation is the expulsion of matter from the soul.
P. 119. Ignorance is the cause of passions. Knowledge alone can remove ignorance. Right knowledge is obtainable from the teachings of the omniscient Tirthankaras. Therefore faith in them is necessary. Knowledge is perfected in right conduct.
P. 120. Right faith, right knowledge and right conduct constitute the three gems of a good life. They jointly produce liberation. Right faith is respect for truth. It is not blind faith. It is the the minimum will to believe without which no study can rationally begin.
P. 121. Perfect faith can result only from perfect knowledge. Right knowledge consists in the detailed knowledge of all truth. Removal of Karma is necessary for this. Right conduct is refraining from wrong and performing what is right,
P. 122. The five great vows form the basis of right conduct. The principles underlying these accepted by many other faiths. The vow of Ahimsā or non-injury to life. It is based on the idea of potential equality of all souls.
P. 123. Ahimsā must be practicised in thought, speech and action; the vow of Satya or truthfulness consists in speaking what is true, as well as pleasant and good; the vow of asteya or non-stealing is based on the idea of the sanctity of property.
P. 124. The vow of Brahmacharya consists in abstaining from all forms of self indulgence; the vow of Apari graha consists in abstaining from all attachment to sense-objects ; right knowledge, faith and conduct jountly bring about liberation consisting in fourfold perfection.
P. 125. Jainism as a religion without God ; the grounds of Jaina atheism. Neither perception nor inference can prove God. The quality attributed to God

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1534
JAINA BIBLIOGRAPHY
are not reasonable. The Jains worship the liberated souls possessing God-like quality instead of God. The religious fervour of the Jains does not therefore suffer. Jainism is a religion of self help.
P. 87 in. Early writers lik Umāsvāmi confine Aparokşa only to soul's immediate knowledge without any medium. Hemacandra extended it to ordinary perception as well to justify Akşa interpreted as Jiva and not indriya as ordinarily explained.
1896
S. C. CHAKRAVARTY--The philosophy of the Upanişads. Calcutta, 1939.
P. 54. Sānkhya, Cārvāka, Buddhist and Jain systems should be placed in another group called the atheistic group.
P. 55. The Yoga philosophy followed closely on the lines of the Sānkhya system which greatly influenced the Buddhist and the Jaina philosophies.
P. 200. Sankara first turns his dialectic guns against the unorthodox systems of Buddhists and Jains and the orthodox Vaišeşika, Nyāya, Sānkhya and Yoga systems.
1897
&
A. N. UPADHYE--References to Svadvāda in the Ardhamagadhi Canon, (Proc. Trans. of the A.I.O.C., IX, Pp. 669-72, Trivandrum, 1940).
With a view to shed light on antecedents and history of the doctrine of Syūdvada, some crucial passages from the Ardhamagadhi canon are broght together and discussed critically.
1898
A. S. GOPANI-Characteristics of Jainism. (Bharatiya Vidya I, Pt. 2. Pp. 168-178, Bombay, 1940).
The Jain conception of Philosophy ; Syāduāda, the the most striking inventions of the Jainas ; Nayavāda ; Jaina metaphysics ; their historical principles; Jaina Physics, Ahimsa and the doctrine of Karma.

Page #516

TAINA BIBLIOGRAPHY
1535
1899
T.K.V.N. SUDARSANACHARYA-Some parallel coneepts of Jainism and Vedanta (Jour. of Sri Venkatesvara Oriental Inst. II, Part I, Pp. 57-64). Tirumalai --Tirupati, 1941.
The writer compares the system with the Vedic texts and points out the parallels.
1900
G. HANUMANTHA RAO- Anekāntavāda or the Jain philosophy of Relativity (Halfyearly Jour. of Mysore Uni. II. Pt. 2, Pp. 79-91. Mysore, 1942).
1901
Barry GIFFORD-Tr. Doctrine of Karman in Jain philosophy. Translated into English from the original German work by Dr. H.V. GLASSENAPP. Pp. XXVI 104. Bombay, 1942.
Law of Karma is one of the cardinal principles on which the Jain metaphysics is based-next to the doctrine of Ahimsa.
1902
M. A. VENKATA RAO-A note on Nyāyamakaranda. (Essentials of Authentic Advaita (Q.J.M.S. Vol. 32, No. 3, 1942), Bangalore.
Nyāyamakaranda, an advaitic exposition by Anandabodhācārya of perhaps the 12th century A.D.
P. 263. The idea of salvation, liberation, or Mokșa. Jainism holds that perfection consists in endless progress in thought, feeling and activity a very modern doctrine indeed. (this is the view of Jainism current in Vedāntic criticism. I have since reason to doubt this interpretation. Even the Jains seem to prefer enternity in the end. M.A.V. RAO). It is perhaps the only Indian system that conferg eternal value on time. Alexander would be very surprised to know that from more than 2,500 years past an Indian scheme of religion is maintaining substantially his view.

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1536
JAINA BIBLIOGRAPHY
1903 (i)
Helmuth Von GLASSENAPP-The doctrine of karman in Jain philosophy. Bombay, 1942 (Bai Vijibai Jivanlal Panalal charity fund) translated from the original German by Mr. G. Barry Gifford, Pp. i--xxvi and 1-104.
1903 (ii)
G. HANUMANTA RAO--Anekantavuda or the Jaina Philosophy of relativity. The halfyearly Journal of the Mysore University, II, Mysore, 1942.
Pp. 79-92. Attempts to bring out only those features of Jainism that reflect the relativistic principles.
1904
P. N. SRINIVNSACHARI--The Philosophy of Visistadvaita.
Adyar, 1943,
P. 347. Buddhism and Jainism favour, more than any other religion, the ethics of Ahimsa and Jiva Kärun ya extended even to the sub-human species.
P. 476. Jain posits the existence of fiva and explains mukti as the severance of the Atman from the influence of Karma and the entry of the self into endless perfection.
P 592. The combination of two tatvas led to the formulation of the Jain and Sankhya systems and the schools of personalism.
1905
K. C. BHATTACHARYA-The Jain theory of Anekānta-vada. (Jain Ant. Vol. IX: No. I; Arrah; 1943, Pp. 1-14).
The Jaina theory of anekanta-vāda or the manifoldness of truth. This paper discusses the conception of a plurality of determinate truth to which ordinary realism appears to be committed and to show the necessity of an indeterministic extension such as is presented by the Jaina theory.
The Jaina theory elaborates a logic of indermination--not in reference to the will--but in reference to knowing, though it is a pragmatist theory in some sense. As a realist, the Jaina holds that truth is not constituted by willing though he admits that the knowledge of truth has a necessary reference to willng. His theory

Page #518

JAINA BIBLIOGRAPHY
1537
of interministic truth is not a form of scepticism. It represents toleration of many modes of truth.
1906
H. JACOBI-The Metaphysics and Ethics of the Jainas. (Published in the transaction of third I.C. for the History of Religions). (Jain Ant. vol. X; No. I; Arrah, 1944, Pp. 32--40).
Jainism, at least in its final form, which was given it by its last prophet the twenty-fourth Tirthankara Mahavira, took its rise in that part of Eastern India wherein an earlier period, according to the Upanisads, Yajnavalkya had taught the doctrine of Brahman and Atman. The position taken by the Jainas towards the problem of being discussed. The Jaina theory of Being. Syadvada. The doctrine of Nayas. Relation between Jaina philosophy and Sankhya-Yoga. Karma. Nyaya and Vaiseṣika systemes.
Jainism is an original system, quite distinct and independent from all others.
1907
Satkari MOOKERJEE-The Jaina Philosophy of Non-Absolutism, Calcutta, 1944,
P. xxii-+-323.
In this book the author has discussed at length the Jaina philosophy of 'NonAbsolutism (Anekäntavada) with his philosophical insight, logical analysis and critical exposition. It reveals an ideology entirely different from the Vedic. It is not an exhaustive account of Jaina thought, but an analytical studo of its foundation. Jaina philosophy is frankly realistic and so stands in a close relation of kinship to the Nyaya, Mimänsä and Sankhya system of thought.
Contents: Ch.I. The logical Background of Jaina philosophy.
Ch. II. Non-Absolutism-an absolute real can neither be a cause nor an effect; the Jaina solves the difficulty by means of anekanta, Vedänta, Sänkhya, Mimämsä and Carvāka system discussed in relation to Jain Philosophy.
Ch. III. Numerical difference and Absolute non-existence Vedäntist, Buddhist, Sünyavädin and Jaina view discussed; Nagarjuna on Sankhya and Nyaya theories and the Jaina solution; Jaina position compared and contrasted with other
systems.
Ch. IV. Absolute Negativism and Absolute Particularism. Fluxist on the Jaina position, voidist's position and the Jaina reply.

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1538
JAINA BIBLIOGRAPHY
Ch. V. The Inexpressible or the Infinite. Ch. VI. The Dialectic of sevenfold predication.
Ch. VII. Relations : The presupposition of relation the fluxist, the Vedāntist and Bradley Dharmakīrti and Kant.
The Nyāya conception
of universals; the
objection
of
Ch. VIII. Dharmakirti.
Ch. IX. The Jaina conception of universals : Jinabhadra, Akalanka, Vidyānandi, Yasovijaya and Samantabhadra's view discussed.
1908
A. K. COOMARASWAMY-Time and Eternity. (Artibus Asiae, supplementum VIII). Ascona (Switzerland), 1947.
P. Time (Kāla) unites procession, recession, and stasis, and by these all this (world, or universe) is united. Essentially, this is the doctrine attributed by Rāmānuja to the Jains : "Time is a particular atomic substance which is the cause of the current distinction of past, present and future".
P. 57. Poussin cites some Jaina sources (ZDMG. 40; Genitasārasaņgraha, edited by M. RANGACHARYA, Madras, 1912) in which samaya as point of time corresponds to the Buddhist Kana: 'a moment (samaya) is the minimum time (kāla) required by an atom (Parmaņu) to move its own length'.
1909
H. M. BHATTACHARYA--The Principles of Philosophy.
Calcutta, 1948.
P. 157. Rāmānuja theory of Svavikalpa form of knowledge fully resembles that of the Jain.
P. 292. Jains believe in the all vital character of the material world which is pervaded by what they called Nigodas or minute life principles.
1910
H, CHAKRAVARTY--Astinäşti Vada. Jain Ant. vol. XIV, No. I ), Arrah, 1948. Pp. 28 to 35.
Astinästi vada implies the prediction of contradictory attributes of Asii and Nasti, 'is' and 'is not to the same object of Jaina metaphysics, implies that an object

Page #520

JAINA BIBLIOGRAPHY
1539
can be described from one point of view, i.e., it exists and from another point of view that it does not exist. Matter discussed under the following heads : (1) self and alien ; (2) Place (3) Time (4) Form (5) Interpretation (6) Relative qualities (7) Matter and form (8) Review.
1911
Rājendra PRASAD--A critical study of the Jaina Epistemology. (Jain. Ant., vol. XIV, No. II ), Arrah, 1949. Pp. 63 to 70.
To have the consciousness of an act of knowledge another act of knowledge is not necessary according to the Jain thinkers. Knowledge is known by itself. Details of Jaina epistemology discussed. Classification of knowledge into mediate and iiomediate. Samuyābahāmika pratyaksha (ordinary sense perception) is characterised by four stages, viz. Avaraha, Iha, Avāay and Dhāraṇā. Paramārtha Pratyakşa is subdivided into Sakala and Vikala. The first has Kevala-jñana--'Omniscience unlimited by space, time and objects and free from doubt, perversity and indefiniteness' and the second has Awadhijñāna and Manahparyayajñāna. There are five kinds of mediate knowledge : Smarana (memory), Pratyabhijñāna (recognition), Tarka Anumana (inference), and Agama (testimony).
1912
M. HIRYANA-The Essentials of Indian Philosopoy. London, 1949.
Pp. 41, 59-60, 64. History of Jainism, Pp. 61-1. Philosophical categories of Jainism. P. 61. Notes on Jiva.
P. 62. Notes on matter, time and space, Pp. 63-4. Notes on knowledge; kinds of knowledge, mediate and immediate. Pp. 65-69. Conception of reality. P. 66. Notes on universals.
Pp. 61, 69-70. Goal or theology of life ; means to the attainment of goal. Pp. 68-9, 82-3. Relativism.
1913
A. CHAKRAVARTI --Samayasāra (or the nature of the self) of Sri Kunda. Kuņņācarya. Banares, 1950.

Page #521

JAINA BIBLIOGRAPHY
(Introduction, text with English translation and Amritachandra's commentary in English exposition).
1540
Samayasara, the most important philosophical work by Shri Kunda Kunda, deals with the nature of the self. Samaya is used synonimously with Ätman or Brahman, The translation and commentary are based upon Amritachandra's Atmakhyati. Jayasena's Talparyavṛti and Mallisena's Tamil commentary have also been consulted. The introduction is divided into three main groups :---
(A) Self in European thought-Greek and Christian thought; Renaissance; Bacon and Scientific method; Cartesianism mathematical methods-the English Empirism and the German Idealism.
(B) Self in Indian thought--In the Upanishads (Chandogya-kathamundaka and Bṛhadaranyaka) in the Sänkhya and Vedanta system; A discussion of Dreams and Hallucinations; Jainism-its age and tenets; Muksa murga; the concept of Dravya, Asti-Nästivada, Jiva or soul.
(C) Self in Modern Science-Sankara and Kundakunda; Šankara and Amritachandra and their views in relation to the Individual and Samsara, nature and the external world, the origin of the concrete world, the doctrine of causation and one and many text with translation and commentary.
1914
CHAINSUKH DASS-Jain Darshanasar. Jaipur, 1950. Pp. XL+75+20.
Contents -Introduction-Universe, soul, Karmas, God and Moksha, logic, Jainism and other Indian Darshanas, Jainism and Western thought and modern Science, Ahimsa, caste system, Is Jainism a Nastika system? Jainism as a solution to some modern problems. Text in Sanskrit. And notes in English.
Nathmal TATIA-Studies in Jain Philosophy, Banaras, 1951.
Study of Jain dogmatics, relating to non-absolutism, epistemology, Karma and
Yoga.
1915
Nathmal TATIA-Studies in Jaina Philosophy. Banaras, 1951. Pp. xxxv+327.
It deals with the Jñana, Ajñana, Karma and Yoga of Jaina Philosophy.
The non-absolutistic attitude of the Jainas (Nature of Brahmanical, Buddhistic and Jaina compared).

Page #522

JAINA BIBLIOGRAPHY
Ch. II. The Epistemology of the Agamas (Introductory, Mati-jñana, the four Buddhis, ruta-jñana, avadhi, Manahparyaya-jhana, Kevalajana-and comparison of them).
Ch. III. The problem of Avidya (yoga, Sänkhya, Nyaya, Vaišeṣika, Vedanta, Buddhist, Saiva views and compared).
Ch. IV. The Jaina doctrine of Karman (Material nature, relation between the soul and karma, classification, states and process of karman).
Ch. V. Jaina yoga. (the Doctrine of Gunasthana, Dhyana and Haribhadra's
view).
Index Authors, works, general, Sanskrit, Päli and Präkrit words.
1916
1541
Ronald, M. SMITH-Brith of Thought. (ABORI. Vol. XXXIII, 1952). P. 113. In Indian thought all things have life, and that remains the Jain belief to this day. The Jain conception of Jiva, the soul must date from about this. time, long before Mahavira.
1917
A. CHAKRAVARTI -Moghala and Saptabhangi. (Jain Ant., Vol. XVIII, No. II),
1952.
Pp. 27 to 31. Moghala representing Buddhistic views, criticises the Jaina metaphysical doctrines of Nitya-anitya, Asti-nasti and Bheda and Abheda. Arguments in support of the Jain theories put forward.
1918
Harisatya BHATTACHARYYA-Satya. (Jain. Ant., vol. XIX, No. I), Arrah, 1953.
Pp. 12 to 15. Satya' literally meaning telling the truth is being discussed in its various aspects and distinguished from 'Anrta' or speaking falsely with reference to various sources-Brahmanic, Buddhist and Jain.

1919
Ram Jee SINGH-Syadvada-an epistemological solution of world tension. (Jain. Ant., Vol. XIX, No. II, Pp. 22 to 32), Arrah, 1953 and (Vol. XX, No. I, Pp. 22 to 37), Arrah, 1954.

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JAINA BIBLIOGRAPHY
Syadvāda discards all absolute judgements and holds that the knowledge of reality has got innumerable characteristics. Points of discussion-World tensions, need of a solution, religio spirituo, physical view, political solution, economic solution, transition to epistemological solution, theory of Syädvāda, syādavāda and anekāntavāda, seven Nayas and their fallacies, doctrine of Saptabhangi, syadvada as a doctrine of seven forms of judgement. Examination of criticisms against syadvada. Syadavāda and world tension.
1920
Heinrich ZIMMER-Philosophies of India. Ed. by Joseph Campbell. London, (2nd ed. 1953).
P. 60 note 23. Dr. Zimmer regarded Jainism as the oldest of the non-Aryan group, in contrast to most accidental authorities, who consider Mahāvira, a contemporary of the Buddha, to have been its founder instead of, as the Jainas themselves (and Dr. ZIMMER) claim, only the last of a long line of Jaina teachers. Dr. ZIMMER believd that there is truth in the Jaina idea that their religion goes back to a remote antiquity, the antiquity in question being that of the pre-Aryan, so called Dravidian period.
Sankhya and Yoga represented a later, psychological sophistication of the principles preserved in Jainism.
P. 96. The records of the Buddhists and Jainas make it possible to study the state of
in the sixth and fifth centuries B.c.
P. 105. Candragupta was an adherent of a non-Vedic creed (that of the Tainas), the roots of which go back to pre-Aryan beliefs in north-western India which had never been quite eradicated by the Brahmans.
P. 158. Originally, Jaina saints went about 'clothed in space' (digambara), i.e., stark naked, as a sign that they did not belong to any recognized group, sect, trade, or community. They had discarded all determining marks ; for determination is negation by specialization.
No. 6. Later on, as a concession, the Jaina holy men donned the white garment and became Svetāmbara, 'clothed in white'.
Pp. 181-279. Jainism.
Pp. 181-204. Pārsva : his life and stories of pre-births described. Pārsvanatha attained liberation in 772 B,C.; born about 872 B.c,

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JAINA BIBLIOGRAPHY
1543 Pp. 205-217. Jaina Images ; Life of Buddha and Pārsvanātha—some close correspondences shown ; Pārsva and the Buddha images based on the conceptions of older forms ; legends of Dharnendra and Mucalinda ; images of Pārsvanatha with two serpents sprouting from his shoulders (plate Vla) point to a connection with ancient Mesopotamian art (plate VIC) the Persian legend of Dahhāk corresponds to that of Kamatha (Plate Vlb). Image of Rşabhanatha ; Jaina vision of the perfected saint.
Pp. 209-10. Plate vii. Rşabhanätha, Mt. Abü, 11th to 13th centuries A.D. a Typical Jaina vision of the perfected saint-described.
P. 210. In ancient times the Jaina monks went about completely naked ; later on many assumed a white garment and termed themselves Svetāmbara.
P. 211. Jaina iconography--the scupitor not allowed to damage the sense of his representation by modifying in any way the perfect isolation and non-particularity of the released beings. The solution--providing every image with an emblem that should refer either to the name or to some distinctive detail of the legend of the Tirthankara intended.
P. 211 n. 26. At the time of Alexandar's raid across the Indus (327-326 B.C.) the Digambara were numerous ; the Greeks called them gymnosophists 'naked philosophers', a most appropriate name. Editor's note: the schism-Svetämbara and Digambara (Encyclo. Reli. & Ehic. Vol. IV. p. 704).
P. 212. The Jaina colossus (of 983 A.D.) at Sravana Belgola one of the largest free-standing figures in the world ; its history and legend fully described. (Pl. viii). Legend of Bharata the first Cakravartin, note 27 : Legend of Bharata - see Kālidāsa's Sakuntala (Everyman's Library, No. 629). On a hill 15 miles from Mysore, is a statue of Gommata, 20 ft. high ; another erected in 1432 by Virapāņdya of Kārkala, South Kanara. In 1604 in the same district, in Venur, still another, 37 ft. high.
Pp. 213-16. The 24 emblems of the Tirthankaras, fully described; the form, sphere and spirit of the Jaina images described. How an images affects the mind.
P. 217. Jainism reflects the cosmology and anthropology of a much older, pre-Aryan upper class of north-eastern India.
P, 218. Krsna's father, Vasudeva, was the brother of the father of the twenty-second Tirthankara, the Lord Aristanemi. History of Indian philosophy characterised by ruins of crises of interaction between the invasive Vedic, Aryan and the non-Aryan, earlier Dravidian styles and thought. Jain retains the structure.

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1544
JAINA BIBLIOGRAPHY
Pp. 219-20. Krşņa, Rāma and the Tirthankaras, represent the resurgence of a world view totally different from that of the Aryans. Parśva can be visualized in a historical setting.
Pp. 221-224. Mahāvīra, his life described. The canonical texts of the Buddhists, dating from the first centuries B.C. mention the Jaina frequently under their old name of Nirgrantha, 'without knot, tie, or string, i.e. 'the unfettered ones'; and referto them as a rival sect, but nowhere as one newly founded. Mahāvīra not a founder of a new ascetic community but the reformer of an old one. Aristanemi (or Neminātha) cousin of Krsna.
Pp. 224-n. 44. The cycle of time explained.
Pp. 225-26. With Aristanemi, Jaina tradition breaks beyond the bounds of recorded history into the reaches of the mythological past. And yet it does not follow that the historian would be justified in saying that some teacher of the Jaina faith-perhaps Aristanemi-did not precede Pārsvanātha. The long series of these mythological saviors, points to the belief that the Jaina religion is eternal.
P. 227. A philosophy of the profoundest pessimism. The round of rebirths in the world is endless ; as a result of meritorious, or evil conduct, one is reborn a god or being of hell or an animal. The release is possible only by heroic effort-a long, really dreadful ordeal of austerities and progressive self-abnegation.
Pp. 227-234. According to Jaina cosmology, the universe is a living organism, made animate throughout by life--monads which circulate through its limbs and spheres ; and this organism will never die. Life-monans and their possesions described. The six colors (leśyās) described. 'Humanity' (the phenomenon of the human being, the ideal of its perfection, and the ideal of the perfected human society) discussed.
Pp. 234-40. The mark of the personality.
P. 241. The Cosmic Man: The philosophy of Jainism as monistic ; in its analysis of the psychology and destiny of man, Jainism is dualistic ;
Pp. 248-252. The Jaina doctrine of Bondage,
Pp. 262-268. The Doctrine of Gosāla-Maskarin Gosäla's systematization of the universe was akin to the tradition of the Jainas ; the two doctrines were related being derived from some main tradition of pre-Aryan natural science and psychology; the followers of Gosāla were Ajivaka ; his doctrine described.
Pp. 268-279. Man against Nature : Jainism agrees with Gosāla as to the masklike character of the persanality ; but Jainism disagrees with Gosäla's fatalistic

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JAINA BIBLIOGRAPHY
1545
interpretation of the graduated roles of the play, asserting that each human individual is free to make his own escape. The universe composed of six constituents; Jiva, Ajīva, Dharma, Adharma, Kala, and Pudgala--fully described. Karmas described. The seven Tattvas, described.
P. 281. Sānkhya and Yoga related to the Mechanical system of the Jainas, which can be traced back, in a partly historical, partly legendary way, through the long series of the Tirthankaras, to a remote, aboriginal, non-Vedic, Indian antiquity.
Pp. 305-6. The term Kevälin denote the Jaina saint or Tīrthankara cleansed of karmic matter, detached from bondage, this perfected one ascends to the summit of the universe. The word Kevalin expressed the two meanings of 'isolated, exlusive, alone and whole, entire, absolute', both being ideas pertaining to the sphere of beatitude in perfection. Sānkhya Yoga system shares many features with the ancient pre-Aryan philosophy preserved in the beliefs of the Jainas.
P. 315. Jainism viewed the interaction of the two principles (life-matter and life-monads) in terms of a kind of subtle chemistry, as a material process of per. vasion and suffusion, a tingering of the crystal of the life-monad by contamination with a subtle karmic substance.
P. 331. Denunciation of ascetic extravagances of the Jainas by Buddhism and Sankhya.
P. 337. From the materialistic non-Aryan philosophies of the Jainas and Gosāla, the universe is interpreted on the basis of two antagonistic eternal principles, purusa and prakrti (or Jiva and non-jiva).
P. 379. It was in the great paradoxes of the epoch-making Bhagvad Gita that the non-Brahmanical, pre-Aryan thought of aboriginal India became fruitfully combined and harmonizéd with the Vedic ideas of the Aryan invaders. The nonAryan systems (Jainism, Gosāla's teaching, Sānkhya, and Yoga) were characterized by a resolutely logical, theoretical dichotomy, which insisted on a strict distinction between two spheres, that of the life-monad (jiva, puruşa) and that of matter (a-jtva, prakriti);
Pp. 404-07.
Yoga according to Bhagvad Gita and Jainism.
P. 413. Jainism assigns a completely passive role to the self and describe the self not as the force and sustance of the cosmos but as the individual life-monad.

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JAINA BIBLIOGRAPHY
P. 474. The Jainas called their way of salvation the ford (tirtha), and the supreme Jaina teachers were, Tirthankaras, 'those making, or providing, a ford'.
P. 492. Vaisali (modern Basarh, in the Hajipur subdivision of the Muzaffarpur District of Bihar Province) the ancient city near which Vardhaman Mahavira, the last of the Tirthankaras (cf. supra, Pp. 221-222) is supposed to have been born.
P. 546. According to Buddhism all beings are to be regarded, respected, and treated as potential Buddha-basically the same view as that of the ancient Jaina system.
Pp. 547-550. Purification of the subtle body: according to the more ancient, less psychological, more materialistic approach of the Jaina discipline, it is to be brought about by an inhibiting of the physical infux of darkening karmic colour into the crystal of the monad.
Pp. 595-96. The ruthless asceticism of the 'naked philosophers' (the 'gymnosophists' who astounded Alexander's Greeks) followed logically from their resolution to be sterilized of (ajiva) dead material and thus rendered pristine-pure, luminous, and perfect.
Pp. 615-18. Appendix B: Appendix B Historical summary. (Appendix B. Historical Summary):
B.C.
c. 2000-1000 Aryan Invasions of N. India.
325 Alenxander enters N.W. India.
c. 400 B,C.-Rāmāyaṇa
200 A.D. (present form).

c. 3500-1500
c.
C.
?
(Indus Valley Ruins).
B.C.
563-483
Dravidian Civilization
872-772 Pāršāva (23rd Jain Savior).
?
Gosala.
Prehistoric Jaina Saviors.

Buddha.
321-297. Candragupta Maurya. Canakya Kautilya
(Arthaśästra).
c. 274-237 Aśoka.

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JAINA BIBLIOGRAPHY
1547
c. 400 B.C.-Mahabharat 400 A.D. (present form)
(Bhagvad Gua).
C. 80 Pali canon. c. 983 Camundrarāya (Gommata
image).
INDEX:
Abhinandana, 4th Jaina Savior, 213.
Ajita 2nd Jaina Savior, 213.
Alabaster, Jaina statues preferably of 209-10, pl. VII.
Ābū, mount, Jaina temples at, 215n, pl. VII.
Ājivaka, Gosäla and his doctrine of 262-68, 497n, 546, 612, 615 ; asceticism in, 267-68, 404, 453 ; cosmology, 263-65, 278, 331, 488 ; dualism, 337, 379; 'as hempen garment', 264-65, personality in 268-69. alms, Jaina karmas affecting adversely, 273 ; see also charity.
Ananta 14th Jaina Savior, 213, 226.
Ara, 18th Jaina Savior, 213, 226.
Aravinda, Dravidian (Jaina) king, 186,188-9.
Aristanemi, Bhagvān (Neminātha), 22nd Jaina Savior, 183, 213, 216, 224-46; in art, Pl. VII ; Indo-Aryan links, 218, 220, 225 ; putative date, 226;
Art, Buddhist - Jaina parallels, 205-8; Hindu-Jain contrast, 215, Jaina, 132n, 205-17, 225-27, 259, 507, Pl. V, VIa, VII, VIII;
Ascesticism, Ājivaka, 267-68, 404 ; Jainism. 187, 209-10, 250-51, 254-56, 275, 278-79, 404, 469, 595, 600;
Aśvasena, king, in Jaina legend, 184, 195.
Atheism : Jainism, 182 ("transtheism')
Atoms : Ājivaka, 265; Jainism, 271, 277-78, 279.

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1548
TAINA BIBLIOGRAPHY
Bhadrabāhu, Jaina teacher, 211n.
Bondage, Jaina doctrine of, 248-52, 274-75.
Brahmanism and Jainism, 244.
Bubble, Jaina metaphor of, 258-59.
Buddha, Jaina Saviors parallel to, 205-8, 221-24.
Buddhism, Jainism parallels to 205-8, 221-24, 266 ; Jainism, view of 223-25.
Butter, Jaina statue, Jaina statue anointed with, 212.
Bull, in Jaina statue, 211, pl. VII.
Cāmundarāya, Ganga statesman, 212-13, 618.
Candraprabha, 8th Jaina Savior, 213.
Caste, Jaina karma of, 273.
Charity, Jainism, 196n, 279, see alms.
Chastity, in Jainism, 196n see celibacy.
Clothing, Jaina monks, question of, 158, 210-11, 210n 222-23, 223n.
Colors, karmic, in Jainism (leśyās), 229-30, 241, 248-50, 256, 257, 550.
Cosmology, Jaina, 227-31, 250-52, 259-60, 270-78.
Crossing-Makers, see Tirthankaras.
Deities : Jainism, Vedic/Hindu deities in, 181-82, 183, 193, 194, 198-99, 200,
202, 203, 215, 218, 277, 262, 306, Pl. V.VII.
Death Jaina ideal type of, 193, 198-99, 204, 216-17, 222, 257, 404.
Devendra, Jaina teacher, 202n.
Dharma, 15th Jaina savior, 213, 226.
Dharma, medium of movement in Jaina universe, 271.
Diet : of Jaina householder, 196n; see also food ; vegetarianism.

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Digambara Jaina sect (clothed in space; nude), 158; 210, 210n, 211n, 214, 222, 223n.
Dravidian factor : see Jainism.
Dualism: Jainism 185n, 208, 219, 241-42, 330, 337, 379, 576. 578, 595-96, 599;
Elements: Jainism, 277.
Faculties (usually indriyas), Jainism, 228, 277-78;
Fasting, in Jainism, 189, 192, 196n, 201: see vegetarianism.
First man, Jaina concept of, 241-48.
Food, of Jaina saviors; 209.
Giants, of early Jainism, 226-27.
Gommata (Bahubali), Jaina saint, colossal image of, 212, 213n, 618, Pl. VIII.
Gunas: Jaina correspondences, 229-30.
Gymnosophists, 210, 595.
Heaven/hell, Jainism, 187-204, passim, 258-59, 270.
Iconography: Jaina, 207-16, see also art.
Images: Jaina, 205-16, 219,
Indra, Päráva as, 183, 193, 194.
Influx (asrava); in Jainism, 231, 248-51, 550.
Integration-isolation (Kaivalya): Jainism, 221, 253-54, 257-59, 268, 331, 459,
576, 596.
Jainism, 181-234, 240-62, 268-79; afterwards, 184n, 187-204 passim, 227, 238, 257, 258-59, 270, 272.
Antiquity of, 60n, 96, 217, 259, 281,
Art of 132n, 205-17, 225-27, 259, 507, Pl. V, VIa, VII, VIII.
Asceticism, 183n (longivity and), 187, 209-10, 250-51, 254-56, 275, 278-79, 331-404, 405, 469, 595, 600.
Asceticism, extreme, condemned, 196-99, 203, 400n, 404n.

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1550
JAINA BIBLIOGRAPHY
Atoms in, 271, 277-78, 279;
Bondage, doctrine of, 248-52, 274-75 ; and Brahmanism, 244.
Buddhism, parallels to, 205-8, 221-24, 266.
Buddhist view of, 223-25;
Cakravartin in, 129, 191-93, 205, 216 ; caste no restriction in, 59-60, 60n, 203, 273 (karma), 596, 602 ; charity, 196n, 279 (bed-bugs); charity, 196n; classic tradition, prefigurement of, 228n, 229n; clothing of monks (Digambara/Svetāmbara), 158, 210-11, 210n-lin, 222-23, 223n, 595 ; cosmic man, 241-48, 259-60, 270, 275-76 ; cosmology, 227-31, 245, 250-52, 259-60, 270 78, 453, 488 ; death, ideal type of, 193, 198-99, 204, 216-17, 222, 257. 404, dharma (medium of movement), 271, diet in, 196n, 209, 254-55, dualism of, 185n, 208, 219, 241-42, 330, 337, 379, 576, 578, 595-96, 599, elements in, 277, faculties in, 228-29, 277-78, fasting in 189, 192, 196n, 201 ; ferryboat metaphor in, 392 474, 552 (see also Tirthankara ; and Gosāla (Ajivaka doctrine), 264, 266, 268-69, 278, 331 ; and Greeks, 210n. Iln, 507 (Alexander's Jaina Guru), 595 ; guņas, correspondences to, 229.30; heterodoxy of, 59-60, 60n, 129n, 217, 219, 251, 252, 269, 281, 306, 330, 337, 379, 413, 569, 612 ; Hindu gods in, 181-82, 184n, 194, 198-99, 202, 204, 215, 218, 257, 262, 306 ; house-holder's twelve vows, 196n; human being and personality in, 231-32, 250, 268-70, 272-73, 546 ; inconography, 207-16 ; images, 205-16, 219; influx (asrava), 230-31, 248-51, 550 ; integration-isolation (kaivalya), 182, 221, 253-54, 257-59, 268, 272, 276-77, 305, 331, 459, 544, 552, 576, 596; karma (actions), 183n, 203, 204, 224, 229-31 (colors), 241, 248-52 (bondage doctrine), 256, 257-58, 271-74 (types), 306, 315, 547, 550 ; life-monad (jiva), 227-31, 241-42, 249.51, 256 60, 270-71, 274-77, 286, 298, 306, 307, 315, 337, 379, 404, 413, 459, 547, 550, 596, 609n ; longevity, ideal of, 183n ; matter (ajiva), 241, 244, 270-71, 274, 286, 298, 337, 379, 404, 413, 595 ; mind, faculty of, 228-29; monasticism, 158, 239, 254-55, 256-57. 263, 264n, 278-79, 404 ; monistic element in, 241, 244 ; mythology, 182, 213-14, 225-26 (see also Hindu gods, above ; Tirthankaras) ; name, meaning of, 210 ; negation in, 558, 575 (see also ascetism and integration - isolation above) ; nirvāṇa in 183, 217; non-violence (ahimsa), 250, 254-55, 278-79, 400n; pessimism, 227, 248 ; postures in, 209-10, 211, 214, 219-20; principles (tattvas), 274-75 ; reincarnation, 185-200 passim, 227, 272-73; release (moksa), 204, 252-62, 275 ; and Sānkhya-Yoga, 228-29, 251, 270n, 281, 285-86, 298, 306, 330 ; saviors, see Tirthankaras; also Aristanemi, Mahāvira, Pārsva(nātha) ; sense, faculties of, 228-29, 260, 277-78 ; sin

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JAINA BIBLIOGRAPHY
1551 in, 181 ; Sweden-borgianism, parallels to, 244-48, 259n ; temples, 215n ; time-cycle in, 224n-25n, 226-27 ; time, constituent of universe, 271 ; Tirthankaras, see that title ; and Vedänta, 459; vegetarianism, 251, 254-55, 279 ; Yoga in, 209-10, 217, 405n (see also asceticism above).
Kalanos, Jaina saint, 507.
Kalvānas, celebrations for Tirthankaras, 195-96, 200, 204. Kamatha, Jaina legendary adversary, 186-87, 190. Kārkala, Jaina statue at, 213n, Karma : bondage--causing factor : Jainism, 203, 204, 229-31 (colors), 241, 248-52 (bondage doctrine), 256, 257-58, 271-74 (types) 306, 315, 547, 550 ; Kesi, Jaina teacher, 222. Ksemankara, Jaina hermitage, 192. Kundakundācārya, Jaina teacher 623. Kunthu, 17th Jaina Savior, 213, 226. Kusumāndi, Hindu-Jaina deity, 213.
Laksmivati, (Queen in Jaina legend, 192.) Life-monad : Jainism, 227-31, 24142, 249-51, 256-60, 270-71, 274-77, 286, 298, 306, 307, 315, 379, 404, 413, 547, 550, 596, 609n longivity, Jaina ideal of, 184n.
Madhyagraiveyaka, Jaina heaven, 193, Mahāvīra, Vardhamāna, 24th (last) Jaina Savior, 60n, 182, 210, 252, 282, 615; in ait, PI, VII ; Buddhists on, 223-25 ; emblem, 214, 225n; and Gosäla, 263-64 ; life, 220-22, 492n teachings and reforms, 222-23, 269, 278 Mahipāla, Jaina legendary adversary, 196-201. Malli, 19th Jaina savior, 213, 226. man, cosmic : in Jainism, 241–48, 259-60, 270, 275 ; matter : ajiva : Jainism, 241, 244, 270, 71, 274, 286, 298, 337, 379, 404, 413, 595; pudgala : Jainism, 271, see also karma (bondage causing factor : Jainism). mind, Jainism, 228-29. moasticism, Jaina, 239, 254-55, 256-57, 263, 404 ; see also asceticism; celebacy; clothing, Jaina monks ; monoism (non-dualism) : Jainism, 241, 244, Nami, 21st Jaina savior, 213, 226. Nandivardhana, Jaina legendary prince, 221 ; Neminātha, see Aristanemi. nirvāņa (enlightenment/extinction): in Jainism, 183, 217. Nonviolence (usually ahiṁsā) Jainism, 250, 254-55, 278-79, 400n.
Padmaprabha, 6th Jaina savior, 213. Padmavati, 202 ; Goddess as, 569; identified with Artemis, 504 ; Laksmi as 199. Palitana, temples at, 215n. Pancastikayasära (Kundakundācārya), 623. Pārsva(nātha), 23rd Jaina savior ; 181, 1824 99, 222, 233, 404n; Buddha, parallels with, 205-8; and 'dark brother' motiff, 185-88 ; historicity of, 182, 194, 220, 224-26 ; incarnations, 186-17 (Marubhūti), 189-90, (Vajraghosa), 190 (Sasti-prabha and Agrivega), 191-93 (Vajranabha), 193-94, 216-17 (Anandakumāra), 193 (Aham-Indra), 194 (Indra); snake emblem, 205, 208, 213 ; statues of 205, 208, 213—15, 219, PI. V, VIa, VII ; Tirthankara, probable career as, 182–85, 95-99, 200-204.

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JAINA BIBLIOGRAPHY
Pārsvanātha Caritra (Bhāvadevasürī), 166n, 181n, 201n passimism, of Jainism 227, 248. posture : Jainism, 209-10, 211, 214, 219-20. prāna: "bodily power" in Jainism, 228n, see also life-breath(s) Pravacanasāra (Kundakundācārya), 623. principles (tattvas), Jainism, 274-75. Psycho-analysis/psychology : Jaina, 228, 241-42.
Rahagutta, Jaina schematic, 612. Rajamalla, Ganga king, 212. Ravana, Jaina demon, 213. Reincarnation, in Jainism, 185–200 passimism, 227; release (moksa) : Jainism, 204, 252-62, 275 ; Rşabha (nātha), first Jaina savior, 199, 212, 213 ; in art. Pl. VII. 208-9, 211.
Sagaradatta, Jaina sage, 193. Sambhava. 3rd Jaina savior, 213. Sammeda Hill, 204. Samudravijaya, Jaina legendary king, 225. Samvara (Meghamalin), Jaina legendary adversary, 201-3, 205. Santi, 16th Jaina savior, 213, 226. Sasiprabhā, Pārśva as, 190. sense (perception), Jainism, 228-29, 260, 277-78. Serpents · Jaina-Buddhist parallels, 205 ; in Jaina time-cycle, 224n-25n in myth of Pārsva, 189-90, 191, 197-98, 232, 213; springing from shoulders of Pārsva et al, 886n, 208, P. VI ; in art, 205-9. Siddhārtha, Jaina king, 221. Siddha-silā, Jaina supernatural realm, 204. Sitala. 10th Jaina savior, 213. Śravana Belgola, Jaina figure at, 212-13, Pl. VIII. Sreyamsa, 11th Jaina savior, 213. SudharmaGautama, Jaina teacher, 222. Sumati, 5th Jaina savior, 213. Supārsva, 7th Jaina savior, 213. Suvidhi, 9th Jaina savior, 213. Suvrata, 20th Jaina savior, 213, 226. Svayambhu, Jaina apostle, 203. Svetāmbara, Jaina sect (clothed in white), 158n, 210-11, 222, 223n. Swedenborg, Emanuel, Swedish philosopher, beliefs of: parallel to Jainism, 284n, 317n.
Temples Jaina, 215n, time, Jaina cycle of, 224n-25n, 226-27. Timma Raja Jaina king, 213n. Tirthankaras (Jaina saviors : 'Crossing-makers'). 181-82, 233, 392, 374 ; ancestry and line of, 213-14 ; 218, 224-26, 281 ; in art, Pl. V, VIa, VJI ; birth celebration, 195-96, 'cut off', 215, 219-20, 261 62, 305-6, 307, 552; images, 207–17, 219-20 ; omniscience, 231n, 330 ; 'Twelve Meditations', 200 ; see also Aristanemi ; Mahävira ; Pārsva.
Trišalā, in Jaina legend 221.
Uttarādhyayana Sutra, 202n, 222, 223n, 623.
Vaišáli (Basarh), 221. Vajraghoșa, Pārśva as, 189-90. Vajranābha, Pārsva as, 191-93. Vajravirya, Jaina legendary king, 192, Vāmā, Jaina legendary queen, 184, 195. Väsupūja, 12th Jaina savior, 213. Vegetarianism : Jainism, 251, 254-55,

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JAINA BIBLIOGRAPHY
279. Vimala, 13th Jaina savior, 213, 226. Vimala Sha, Jaina king, 215n. Vipulamati, Jaina sage. 216-17. Viśvabhuti, Jaina legendary statesman, 186. Wheel (usually cakra): Jaina epithet, 225; white Contemplation of Pārsva. 202-3. Yasoda, in Jaina legend, 221. Yoga in Jainism, 209-10 217, 405n.
1921
Mohan Lal MEHTA-Jaina Psychology. Amritsar, 1955. Pp. XVI-+220.
It is a treatise on Jaina Psychology based on the Doctrine of Kaima. Contents:
Chap. 1. Karma: the basis of Jaina Psychology.
Chap. II. Sensory and mental comprehension.
Chap. III. Sensory and mental comprehension,
Chap. IV. Extra-sensory perception.
Chap. V. Sense-feeling and emotion.
Chap. VI. Activity and its control,
Chap. VII. Transmigration.
Chap. VIII. Conclusion and recapiculation.
Index.
1922
Mihir Kumara MUKERJEE-Ascetic mysticism in Jainism. (Jain. Ant., vol. XXI, No. II), Arrah, 1955. Pp. 1 to 11.

Jainism offers a philosophy where man's place in the cosmos has been investigated, and formulated his relation with the entire cosmic existence. The author discusses the subject under the following points-(1) Mystery of life; (2) Intellectual mysticism; (3) Renunciation; (4) Karma-evil and suffering; (5) Himsā degrades soul; (6) Ascetic idealism; (7) Nudity; (8) Internal puriey and realisation; (9) Liberation or Nirvän; (10) Reality is freedom.

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JAINA BIBLIOGRAPHY
1923
Wing-Tsit CHAN and Charles A. MOORE-The Essentials of Buddhist Philosophy by Junjiro Takakusu. Bombay, 1956.
P. 203. Buddhism have a definite theory of the world-periods or aeons (kalpa) which is substantially identical with that of the Sankhya and Jaina Schools of India The Sānkhya School might have been the originator of the Kalpa theory as GARBE thinks (Richard GARBE Die Sankhya Philosophie), and Buddhism as well as Jainism might have been indebted to it.
1924
Anantalal THAKUR-Ratnakirtinibandhavali, (Buddhist Nyāya works of Ratnakirti) Tibet Sanskrit works Series. Patna, 1957.
P. 4. Jainism had its own Mantraśāstra, teaching all sorts of magical and esoteric practices but having no room for meat, wine and women, The belief in magical powers by estoeric mantras and practices very old in India, shared alike by Hinduism, Buddhism and Jainism (Mantraśāstras and Jainism by ALTEKAR).
P. 28. Introduction : Ratnakirti and the other Šāstras : one Mānikyachandra and one Ahrika are mentioned. The former may be identical with the Jaina scholar Manikyanandin, The latter has been accepted as a particular Jaina scholar by Dr. B. BHATTACHARYA (Mimāṁsāślokavārtika Trivandrum, Intro. P.I.).
1925
Muni Mahendra KUMAR-Science of Atom in Jain Philosophy (Summaries of Papers, A.I.O.C., XIXth Session, Delhi, 1957), Pp. 89-90.
Atom is indivisible, impregnable and indestructible. Its special features are colour, touch, taste and smell. Atoms, more than one, when joined, make one molecule. Keeping its ownself, the atom multiplies into countless changes and every atom turns into gold, silver, iron, earth, water, fire, wind and other worldly things.
1926
P. K. Jain-Kevala-jñāna of Jainism and the super mind of Sri Aravind)--A comparative study, (Summaries of Papers, A.I.O.C., XIXth Session, Delhi, 1957).
Pp. 88-89. Points of similarity between the concepts of the Kevala-jfiāna and the super mind.

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JAINA BIBLIOGRAPHY
1555
Both are realistic in approach and idealistic in outlook. Kevala-jñāna and the super mind are the highest points of evolution, in which the essential nature of the self unfolds itself. Intuition and knowledge are the two constituent factors of the soul, and there is no antagonism between the two. Ananta catustaya in the state of Kevala-jñāna conforms to the three infinite potentialities of Saccidānanda. Ananda is the main permeating element in both the conceptions. Different stages in the course of evolution are the different poises of the same Reality in both the philosophies and all different view-points ultimately merge, into the vastness of this last stage.
Points of Dissimilarity
Jainas start their enquiry from the world of value. Unlike in Kevala-Jäāna intuition reigns and intellect loses itself into it in the super mind. Jainas reject Absolutism and maintain relativity in Kevala Jñäna, while Śri Aravinda though admitting relativity on the level of intellect lays stress on the unity only. Jainas condemn the idea of grace and involution, while Sri Aravinda very vehemently affirms it.
1927
Muni NAGRAJ-Syadvada and the theory of Relativity, (Summaries of Papers, A.I.O.C., XIXth session, Delhi, 1957).
P. 87. Whatever we speak contains a relation and without relation every speach becomes devoid of truth, or false.
1928
Radha Krishna CHOUDHARY---Comparative study of Faina and Buddha Philosophy, (Summaries of Papers, A.I.O.C., XIXth Session, Delhi, 1957), pp. 77-78. Main points given and discussed :
(a) Both advocate the some way to liberation.
(b) Buddhist improved upon the Jaina legends.
(c) Monastic tenets of both emphasising the rational elements in man closely resemble.
(d) As the Buddhists emphasised on the Aryasatya.
So the Jainas on Samvara.

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1556
JAINA BIBLIOGRAPHY
(e) The Avyākslas (in Buddhism) generated the dialectical process of Buddhist philosophy - Prabhācandra, the Jaina dialection, successfully refuted the Yogācāra denial of extra-mental reality. Abhayadeva, another Jaina dialection, refuted Yogācāra's difficulty of cognising Jadatā.
(f) Karma is maintained by both the systems.
1929
Sarvepalli RADHAKRISHNAN and Charles A. MOORE-A source book in Indian Philosophy. Princeton, New Jersey, 1957.
P. XVII-The Epic Period-500 or 600 B c. to A.D. 200-the rise and early development of Buddhism, Jainism, Saivism, and Vaisnavism; the unorthodox systemi of Jainisin perforce brought into clearer perspective by the construction of systematic treatises.
P. XX. The two schools of Jainism and others-evidence of the diversity of views in Indian philosophy.
P. XXIV. Non-systems of Indian philosophy (except the Cārvāka) openly stands in violation of the accepted intuitive insights of its ancient seers whether it be similarly intuitive wisdom of Mahävira, the founder of Jainismn or others as we have it today.
P. XXVI. All philosophies in India-Hindu, Buddhist, Jain and Cārvākahave a practical motivation, stemming from man's practical problems of life, his limitations and suffering, and culminating in every case except the Cārvāka in a consideration of his ultimate liberation (Mokşa). The goal of life is essentially the same.
P. XXVII. The essential spirit of the philosophy of life is that of nonattachment: they also accept the doctrines of karma and rebirth.
P. 228. Jainism did not draw its theories from the Veda and Upanişads and did not attempt to justify its teachings by reference to those bases orthodox texts.
Pp. 250-71. Chapter VIII—Jainism.
P. 250. The Jainas followers of Vardhamāna (Mahävira) (599 B.C.-527 B.C.) who systematized the doctrine of the three Tirthankaras (founders of the path), Rsabha, Ajitanātha, and Aristanemi (all of ancient date, mentioned in the Yajur Veda).

Page #538

JAINA BIBLIOGRAPHY
1557
The Jaina system does not accept the authority of the Veda. It commends the truth of its system on the ground of its accordance with reality.
Its central features are its classification of being, its theory of knowledge with its celebrated doctrines of Syadvada and Saptabhangi, and its ascetic ethics. Five kinds of knowledge ; consciousness; the soul.
P. 251. The doctrine of naya (aspects or standpoints) ; Jiva (conscious) and ojiva (non-concious) ; the Jainas believe in the atomic structure of the universe. Cause of the soul's embodiment ; way to deliverance through the three Jewels'right faith, right conduct and right knowledge ; five virtues-ahimsa (non-violence), truth speaking, non-stealing, chastity and non-attachment to worldly things, constitute right conduct ; the Jainas were the first to make ahimsa, non-violence, into a rule of life, the state of ‘release'.
A. Tattvārt hādhigama Sutrā—Chapters I to X
contents of these
Pp. 252-60. given.
Pp. 260-68. B. Syādvādamanjari : The Syadavādamañjari by Mallisena is a 13th century commentary on the famous Jain work. An examination in thirty-two stanzas of the doctrines of other systems by Hemacandra, (1088-1172); a celebrated work on Jaina metaphysics and logic, the book ranked almost as an original place of work.
Pp. 269-71. C. Sanmati Tarka : The noumenal (dravyārthika) and the phenomenal (paryāyārthika), the two fundamental methods (the two nayas, standpoints) covering the viewpoints of things as stated by Tirthankaras.
P. 349. The age of Buddha (563-483 B.c.) represents great spirit in India. The revolt of Buddhism and Jainism forms an era in the history of Indian thought, since it finally exploded the method of dogmatism and helped to bring about a critical point of view.
all men alike worship, the Jainas as the Un
P. 379. That being whom obstructed...
1930
Sadashiv N. ATHAVALE-A note on the logic and epistemology of the Carvakas. (Proc., I.H.C. XXII Session), Bombay, 1958.
P. 46. Jain writers like Vadirajasūri, Prabhāchandrasuri etc., have recorded the views of the Cārvākins.

Page #539

1558
JAINA BIBLIOGRAPHY
1931
R. D. KARMARKAR-Presidential address-Philosophy and religion section, (Proc. and Tran. AIOC, XVIIIth Session; 1955). Annamalainagar, 1958.
P. 108. The Jains partially accept the separate existence of the Atman or self.
1932
H. M. BHATTACHARYA-The Anekānta-vāda of the Jainas (the Indo-Asian culture, Vol. VI, No. 3, New Delhi, 1958), Pp. 310 to 318.
Anekānta-vada or the Doctrine of Manysidedness of Reality of the Jainas is a distinctive contribution to Indian thought in so far as Realistic Metaphysics and Epistemology are concerned. The sevenfold (saptabhangi) judgement described.
1933
K. C. PANDEY--Presidential Address, Religion and Philosophy Section, The Philosophy of freedom of soul is the basis of Principle of co-existence. (Proc. and Trans. AIOC, XIXth Session), Delhi, 1959. Part I.
Pp. 205-206. The Jainism admits it to be sentiment and capable of attaining infinite consciousness power and happiness.
1934
V. S. VENKATA RAGHAVACHARYA-Paramatabhanga : Sri Vedanta Desika's criticism of Philosophical systems other than Advaita. (Summaries of Papers, AIOC, XXth Session, 1959), Bhuvaneswar, 1959.
P. 141. Vedānta Desika deals with the Jains amongst others.
1935
GAURINATH SASTTI-The Philosophy of Word and Meaning. Calcutta, 1959.
P. 47. The Jainas favourably inclined to the atomic doctrine. In this system we find pudgalas instead of paramāņus which, however, are of one kind and not of four kinds as maintained in the Nyāya Vaiseșika system ; that the four classes of material objects together with movables and immovables are produced from pudgalas.

Page #540

JAINA BIBLIOGRAPHY
1559
Pp. 52-54. The Jaina believes that words are material substances made up of atoms which are distinct from other material atoms in nature. These atoms have been designated as sound atoms in order to distinguish them from the acknowledged kinds of atoms, viz., air, earth, etc. The Naiyayika and grammarian criticism.
A. N. UPADHYE-Anupeha in the Ardhamagadhi cannon. (Proc. and Trans. AIOC, XIXth Session, Delhi, 1961), Part II, Pp. 82-85.
1936
Anuppeha (Anuprekṣa)-to think repeatedly. The Tattvärthasutra The Tattvärthasutra enumerates twelve Anuprekṣās reflecting on the fundamental facts of life. A potent agency for the destruction of Karman it accompanied Dhyana. Standardisation of the Anupreksas in a list of twelve and their representation in early Jaina literature.
RAMJEE SINGH-The nature of unconditionality in Syadvada'. (Jaina Ant., vol. XXII, No. 1). Arrah, 1963.
1937
Pp. 20 to 24. Syadvada is the doctrine of the relativity of judgement, which follows as the reductio-ad-absurbdum from Jaina Doctrine of Anekantavada or Manifoldness of truth. Saptabhangi is the Pluralistic doctrine of the Jaina Dialectics. A wonderful reconciliation between conditionality and unconditionality: everything is conditional on thought level, but not on the level of existence,
Contents.
Y. J. PADMADRAJIAH-A comparative study of the Jaina Theories of Reality and Knowledge. Bombay, 1963. Pp. xiii+423

1938
Part I. Ontology (the nature of reality).
Chap. I.
Five types of Approach to the Problem of reality.
Chap. II. The Philosophy of (a) Indentity (Being). (b) Difference (change).
Chap. III. The schools of Philosophy in which Identity subordinates
difference.

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1560
JAINA BIBLIOGRAPHY
Chap. IV. The schools of philosophy in difference subordinates identity.
Chap. V.
The Jain Philosophy of Identity in difference.
The externalistic of Identity-in difference. Ubhayarāda Versus
Chap. VI. Jatyantaravada.
Chap. VII. Is relation on entity in reality ?
Chap. VIII. A consideration of two controversies concerning Dravya and guna and their relations.
Part I1-Epistemology.
Chap. IX.
Anekāntavāda (Manifoldness).
Chap. X. Nayavāda (Standpoints).
Chap. XI. Syādvāda (conditional predication).
Conclusion ; Bibliography and Indexes to (a) works, (b) authors, (c) Philosophical sects and tenets and (d) Sanskrit and Präkrit words.
1939
Muni NATHMAL-Philosophy of saul is the gift of Ksatriyas to Indian thought. (Summaries of papers of the 26th International Congress of Orientalists, New Delhi, 1964).
Pp. 180-181. Almavidya (Philosophy of Salvation) is a non-vedic term. According to Jain theology Lord Rşabha, the Kșatriya, was the first preacher of Ātmavidya and all Tirthankaras (belonging to Ksatriya clan) followed him.
Muni RAKESH KUMAR--the theory of Syadvada (-do- as above).
Pp. 201-202. The Syadvada theory (Assertion of relativity) in the general and practical principal of life. To limit it to only philosophical speculations is sheer ignorance.
DINESH CHANDRA SHASTRI-Concept of Mind in ancient India. (Do, as above).
P. 232. Jaina mind discussed.
Kamal Chand SOGANI— Fundamentals of Jaina Mysticism (Do, as above).

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JAINA BIBLIOCRAPHY
1561
Pp. 241-242. Jain mysticism not discussed in the Encyclopaedia of Religion and ethics.
Jaina equivalent of the word mysticism is 'Šuddhopayoga' which consists in realising the transcendental self (paramātman) through the internal self (antarātman) by renouncing the external self (Bahirälman). Gunasthānas, or the 14 stages of spiritual evolution.
Nathmal TATIA --Negation in Indian Philosophy. (Do. as above).
P. 248. Jaina philosophy recognizes negation as a part of the real.
V. VARDACHARI-A Note on the Nirvikalpaka and Savikalpaka perceptions in Indian Philosophy. (Do as above).
Pp. 260-261. A graded development of the two kinds. (Nirvikalpaka and Savikalpaka) is given in the Jain system.
J. S. ZAVERI--Non-absolutist Realism of the Jainas. (Do, as above). Supplement, Pp. 40-41.
Here the writer discusses the non-absolutist realism of the Jains as applied to the problems of substance qualities and mutation. Mutation-Qualities and substance-discussed.
Conclusion--The Jainas are neither idealists nor sceptics, they are realists but not atheists.
1940
V. RAGHAVAN and R. N. DANDEKAR-Philosophy and Religion. (Oriental Studies in India, published on the occasion of the 26th International Congress of Orientalists, New Delhi, 1964).
Pp. 103-112. Mentions some Jain authors and their published works on Jain Philosophy and Religion.

Page #543

1562
JAINA BIBLIOGRAPHY
RAMJI-SINGH-The nature of unconditionality in Syādvād. (Jain Ant. Vol. No. 1), Arrah, 1964.
Pp. 1 to 7. Syadvāda is the doctrine of the relativity of judgement which follows as the reduction-ad-absurbdum from Jaina doctrine of Anekantavada or manifoldness of truth. From it developed a wonderful organion of Saptabhangi where is found the pluralistic doctrine of Jaina Dialectics. Jaina theory elaborates a logic of indetermination not in reference to the will but in reference to thought. This saves it from scepticism. Thus there is a wonderful reconcilation between conditionality and unconditionality. Everything is conditional on thought level, but not on the level of existence. There is no real contradiction.

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Section VIII
I-SOCIOLOGY
1941
J. DELAMAINE-On the Śrawacs or Jains (Transactions of the Royal Asiatic Society of Great Britain and Ireland, Vol. I, Pp.-413-438), London, 1827.
Generalities.-Enumeration of some sects or tribes among the Jains.-Peculiarities of the Digambaras.-Traditions relating to the establishment of the tribe of the Ardhabhals and to the priority of the Digambaras.--The doctrines and the Jain belief in general.-The Tirthakaras.-Special review on Ṛsabha and Pärsvanatha. Legend of Parivanatha.-The eight karmas.
1942
F. Buchanan HAMILTON-On the Śrawacs or Jains. (Transactions of the Royal Asiatic Society of Great Britain and Ireland, vol. I, Pp. 531-538). London, 1827.
The Jains in the districts of Bihar and of Patna. The doctrine of the castes to the Jains. The different Jain tribes. The Digambaras; Their sacred books their sects, their priests.
The Svetambaras: they have not special priests: the religious functions are performed by the Brahmanar.-The Tirthakaras and the cult of which they are the object. The sacred books of the Svetämbaras. The temples and the cult in general Review on three special sects; the Therapanthis, the Vispanthis and the Dhundiäs.

1943
J. A. DUBOIS-Hindu Manners, customs and ceremonies. Translated by H.K, Beauchamp. Third edition, Oxford, 1906.
The review on the Jains forms the Appendix I.

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1564
1944
Jonathan HUTCHINSON-On Leprosy and Fish editing. London, 1906.
Pp. 102, 338, 347, 354, 386. Jains and Leprosy.
P. 360. The Jains-Non-eaters of flesh.
1945
B. A. GUPTE-Notes on the Position of Women among Hindus, Moslems, Buddhists and Jains. Calcutta, 1909. (Ethnographic Survey of India).
Pp. 23-30. The Position of Women among Jains:
1. Woman as a mother.
3. Woman's position.
5. Woman as a trouble.
7. Pregnant woman.
6.
8.
9. Woman as a ministering angel. 10.
11. Chastity.
12.
13. Woman as an ascetic.
14.
15. Woman the cause of quarrel.

1946
JAINA BIBLIOGRAPHY
1947
Woman as a temptation.
Woman in a passion.
Woman as a wife.
Married life.
Maurice BLOOMFIELD-The Dohada or Craving of Pregnant Women: A Motif of Hindu Fiction. (JAOS, xi. 1920, Pp. 1-24).
Reference to many Jain work have been made to illustrate the paper.
Woman as a Queen-dowager. Desire for a woman,
Emancipation of women.
Jains and Swadeshi. (Mr. June, 1922).
P. 758. Order passed to the effect that (i) no other clothes but woven and hand spun khaddar should be worn in temples while performing Pājā and saying morning and evening prayers, (2) Chandan alone should be used unless pure Kashmere Kesar is available.

Page #546

JAINA BIBLIOGRAPHY
1948
S. T. Moses-Fish and Religion in South India. (QJMS, xiii, 1923, Pp. 549-554). Pp. 550-551. The Jains found in the North Arcot, South Arcot and South Canara districts are the only people who scrupulously abstain from eating fish or flesh-They avoid all sorts of meat diet.
1949
1565
K. P. JAIN-Marriage in Jaina Literature. IHQ. Vol. IV, 1928.
Pp. 146-152. Marriage-result of Karma in Jainism-fully explainedMarriage in the Bhogabhumi (i.e. men and women born in couples and lived like husband and wife later on) and Karmabhumi (i.e. the individual births) according to Jains explained-Svayaniwara-defined.
Polygamy in vogue among the Jains. Marriage between the four varnas discussed-marriage with non-Jainas and new converts discussed-mention of(1) Raja Cetaka of Vaišali the staunch Jains giving his daughter Celana in marriage to Śrenika Bimbasara a Buddhist.
(2) King Dhanasena of Kaušambi followed Vedic religion but his queen Dhanashri professed Jainism,
(3) Vasumitra, the merchant, paid reverence to Jain gurus, but his wife Dhanasri a non-Jain.
(4) Nili, the daughter of Jaina seth Jinadatta of Bhrgukacha married to Jaina convert Sägardatta. Sagardatta's conversion to his former faith and mention of torture inflicted on Nili to give up her religion.
Jain Kavi Dhananjaya had Buddhist wife and Buddhist Lexicographer Amara Simha had a Jain wife.

Mention of Palita a Jain merchant of Campä-sailed to Pihundanagara where he was married with a foreign girl.
Instance lack relating to the marriage where Jain girls were given in marriage to foreigners-Illegal daughters born out of wedlock or of prostitutes were accepted by ancient Jains. Jinasenācārya-an early law givers of the Jains-Earlier Jains considered full youth to be the appropriate age for marriage. Customs and ceremonies attending J in marriages fully discussed. Mention Mention of re-marriage advocated in Jain literature (Trivanacara ch. 11. Pp. 171-173).

Page #547

1566
1950
S. K. KARANDIKARA-Hindu Exogamy. Bombay, 1929.
P. 92. In Buddhist and Jain works names of Kṣatriyas are often mentioned together with their Gotras,
P. 93. Both Buddhism and Jainism were revolts of the Ksatriyas against the orthodox Brahmin supremacy and they wanted to show to the world that they were in no way inferior to ancient Brahmin teachers.
P. 94. One significant fact regarding the teachers is that nowhere we find any discussion or were the basis of the Brahmanical Gotras.
JAINA BIBLIOGRAPHY
1951
Gotras of the Buddhist and Jain mention of their Pravaras which
H. C. CHAKLADAR-Social life in Ancient India. Calcutta, 1929.
Mallinatha quotes Surparka or Sopärä as the capital of Aparanta. P. 111. Kapanika means the Jain Sadhi.
P. 113.
Buddhism and Jainism accounts for many ascetics in the country.
1952
I. B. HORNER-Women under Buddhism. London, 1930.
P. 5. The cult of mother referred to in the early Jaina literature.
P. 24. The doctrine of Ahimsa pre-existing in India among Jains before Buddha.
P. 32. The process of Marriage among the followers of Naked Ascetics discussed.

P. 101. Community life is not an exclusive previlege of men according to Mahāvīra--so his permission of it to be the right of women. The four orders of his followers viz. monks, nuns, laymen and lay women discussed.
P. 102. Candana the head of the Svetämbara Jains,
Establishment of institutions and invocation of the Jains.
P. 108. Vesali a flourishing Jain centre at the time of Buddha. Mention of Jain nuns held in great esteem and termed as 'noble lady'.
P. 116. The early organisation of the Jain institutions accountable for its (Jainism's) survival upto present day in India.

Page #548

JAINA BIBLIOGRAPHY
1567
P. 153(n). Paumāvai the Jain queen who renounced the world_"And although she was asked at her consecration she did not tell of her pregnancy for fear they might not grant her ordination”.
P. 171. Nanduttarā a renowned Jain speaker converted to Buddhism.
P. 177. Isidāasi, a Jain woman drawn to the Jain order by another lady Jinadattā.
P. 213. Jains particularly advanced to granting religious ventures to women.
P. 214. Mention of Bhaddā Kundalkesā an ex-Jain woman.
P. 214(n). Jain recluses must not possess a needle or anything made of
metal.
P. 216(n). The beginnings of Monasticism in India appear to have taken their rise with the Jains and Buddhists.
. P. 263. Rebirth in the form of a demon in consequence of suicide held by the Jains.
P. 286. Mention of five formulas of worship uttered by Queen Paumāvai viz, Reverence to the Arhats, to the liberated ones, to the Masters, to the Teachers and to all the saintly monks of the world.
P. 321. Mention of Upali an ex-Jain refusing audience to the Jains in general.
P. 348. Mention of Višākha's story of converting Migāra a Jain through the preaching of Buddha whom Visakha had invited.
P. 359. Mention of Buddha's preaching the invalidity of the Jainic doctrines before Viśākha.
1953
Mognus HIR SCHFELD-Women East and West. London, 1935.
P. 204. Despite their peculiar way of living and the fact they are minority members of Jain and Jew communities are not only recognised as fully authorised citizens but occupy a position of high esteem.
P. The Jain temple which was visited at Calcutta was comparatively new. For a long time Jain architecture has been specially distinguished.

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1568
JAINA BIBLIOGRAPHY
1953 (i) TAMOSH CHANDRA DAS GUPTA-Aspects of Bengali Society from Old Bengali Literature. Calcutta, 1935.
P. 129. The style of pillars in the city of Burdwan resembled those favoured by the Jains for serving the purpose of lampstands.
1954
A. N. UPADHYE : Studies In Jaina Gotras. (Jain Ant. Vol. II ; No. III ; Arrah, 1936 ; Pp. 61-69).
Gotras refer to names of personages from anythological lists. The word Gotra occurs in the Jaina scriptures as one of the Eight Karmas. According to Gommatsära, Gotra signifies the conduct of the soul coming down from generation to generation. High or low birth of soul is deterinined by the Karma. The sources of some of the Gotra-names are found in the lists of names of yakşas, of fathers of Tirthankaras. of Kuladharas, of Cakravartins, of Baladevas of Vasudevas and of Rudras. The names of Pravaras are drawn from Jinasena's Sahasranama, a part of his Mahapurāna. The list of Sūtras is made up by the names of Ganadharas of Vrsabha, Ganadharamukhyas of twenty-four Tirthankaras the names of Ganadharas of Mahāvira, Daśapurvadhārins and Acārăngadhārins. The names of Sakhas are drawn from the varieties of Srutajñāna, the names of Angas, Prakirnakas and sutras. Some of the Sākha-names of additional Gotras are drawn from Leśyādhikara of Gommațasāra. Gotra, according to Brahmanic tradition. Gotras in literary and epigraphic records. Authors, who were converted from Brahmanic fold, retained their old gotras as family hireloom. List of seventy-four Gotras with their Pravaras, Sūtras and Sakhās are given. Another list of 140 Gotras etc. from a palm-leaf Ms.
1955
S. Rice-Hindu customs and their origins. London, 1937.
P. 134. Jains cover their mouth, lest they should harm some small insect inadvertantly and will sleep in bug-infested beds to give the creature a chance of a full meal.
P. 150. Development of the custom of venerating cattle to the point of refusing to kill them under any circumstances, it is not unlikely that the rise of Buddhism played a considerable part-Mahāvira-founder of Jain sect born in 468 B.C. Doctrine of Ahimsa of the Jains in relation to animals explained.
1956
Prof. INDRA-The Status of women in Ancient India, Lahore, 1940.

Page #550

JAINA BIBLIOGRAPHY
1569
Pp. 300-312. Liberty of the Jaina women to take the life of asceticism.
Trishaşți shalākā charitam-the Jātaka story book of the Jains mentions Nirnamikā a forsaken ugly maiden having audiance with Yugandhara Rishi and her asceticism.
Mention of 14,000 Sadhus, 46,000 Sadhuis, 159,000 Shrāvakas and 3,18,000 Shravikās at the time of Mahävira (c.f. Chicago Prashnottari Pp. 176). Chandanahead of the order of female ascetics. Chandanā daughter of king Dadhivāhana of Champā. Mention of female Jain ascetic Pusrpchūlā with 38,000 in Kalpasūtta. Number of female ascetics greater than males referred to in Kalpasūtta. Mahā Suvratā. Arya Pakshini and Rājimati ---a few Jain nuns. Religious status of a Jain woman better than that of her Buddhist sister-status of women in Svetāmbara school discussed. The 19th Tirthankara owing to deceitfulness in previous life was born as a woman-his doing of twenty things that make a Tirthankara be born a Tirthankara with feminine characteristics. Uniformity of rule for Jain monks and nuns laid down in Achārānga sūtra.
No Nirvāna to women according to Digambara school. Division of Jains into Shvetambaras and Digambaras in 72 A.D. (Dr. HOERNLE) or 142 A.D. according to Shvetambaras. Legendary story as to the origin of the above division of the Jains mentioned. Position of women ascetics in Jainism fully described. Social status of the Jain and Hindu women of ancient times discussed.
Mahāvīra's views regarding women. Jain scriptures always claim a superiority of the males to females. Mention of Sulasă and Revati pious Jain women, Status of the Women in Jain law books discussed. Bhadrabahu samhitā an authoritative Jain law book. Power of Jaina women over adoption and over her Strādhana discussed. Staus of a Jain daughter and a Jain widow narrated.
1957
Atindra Nath Bose-Social and Rural Economy in Northern India, 600 B.C. to 209 A.D. Calcutta, 1942.
P.11. Geographical divisions of India according to the Jain Bhagvati.
P. 33. Kāravela's Hāthigumphā inscription proves that the queen consort and queen Mother had their own estates out of which assignments of revenue could be made.
P. 59. Description of communal amusement in Jaina Sutras.
Pp. 68-9. Ahimsa not invented by Mahāvīra but can be traced in the Vedas and the earliest Samritis.

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1570
JAINA BIBLIOGRAPHY
P. 84. Mahāvira issued ordinance for protection of plant life as well as animal life (JACOBI, Jain Sutras, II, p. 357).
P. 95. A Jain SB inscription records a tradition that in Chandragupta Maurya's time a Jain saint prophesied a twelve-year famine in Ujjain and that Chandragupta abdicated and followed the saint.
1958
Prof. INDRA --The Status of Women. Lahore, 1946.
P. 300. Account of the nun Nirnāmikā.
P. 301. In the life time of Mahāvīra, abrilliant Galaxy of 14,000 Sadhüs, 4,600 Sadhvīs, 1,59,000 Sravakas and 3,18,000 Sravikās was created, account of Canadā, Puspacūlä, Sumanā-Kalpasülra records 20,000 nuns by annihilation of Karmas besides 1,000 male ascetics only were entitled to that exalted position. In the reign of Arhan Aristanemin 3,32,000 women adopted the vow of renunciation and 300 female ascetics reached the goal of emancipation. The account of Mahā Suvratā Arya Rukmini and Rājimati. Räjimati converted her husband to the Jaina faith and made the disciple of Nimiprabha.
P. 302. According to to Svetāmbara tenets women are placed on equal footing with men in the pursuit of religious ideals.
P. 303. With regard to the nineteenth Tirthankara deceitfulness in previous life was the cause of his birth as woman. In Acaränga sutra uniform and alike rules were prescribed for monks and nuns. A childless lay woman yearns to have a piece of cloth of the dead Sadhvi for the hope of getting a son.
P. 304. Kalpasūtra records that aged male ascetic should be bowed with reverence by the younger ascetic but the female ascetic though aged should bowdown to the male ascetic just initiated. Man is senior to women who are consi. dered as Maya. This led the Digambaras to lay down that women never attain nirvāṇa.
P. 305. The story of Sivabhūti , founder of the Digambara sect. The five main differentiation between two rival sects of the Jains as summarised by Mrs. STEVENSON,
P. 306. Woman is declared to be one of twenty-two troubles.
P. 307. Rsbhadeva is said to have taught men 72 arts and women only 64,

Page #552

JAINA BIBLIOGRAPHY
1571
Pp. 308-12.
A nutshell account of Jain law.
1159
B. S. Verma --Socio-Religious, Economic and Literary Condition of Bihar (from ca. 319 A.D. to 1000 A.D.) Delhi, 1962.
P. 62. Harsha, king of Magadha (641 A.D.) held a special assembly at Kanauj in honour of Yuan Chwang, it was attended amongst others by about three thousand Jains and Brahmanas, (REAL, Life of Hiuen-Tsiang, p. 177).
P. 73. The Pālas of Bihar and Bengal : Rajyapāla, adopted the policy of religious toleration, Jainism also flourished in his kingdom as is known from an inscription, found in a Jain temple at Nalanda, belonging to the 24th year of his reign (I.A., xlvii, p. iii).
P. 77. A large number of Hindu and Jain images of Tirthankaras such as of Mahāvīra, Pārsvanātha, etc. were found at the Buddhist monastery of Nalanda ; it indicates that this monastery was visited by non-Buddhists as well.
79. In the Saura Purāna (Ch. 38, 54), it is said that the Ghārvākas, Buddhists, Jains, etc. should not be allowed to settle in the kingdom : Na Chārvāko navi Bauddho na jaino yavano-a-pina. Kapālika Kauliko vā tasmin rājye viselkanchit.
It is likely that the Saivas took the lead in the aggressive religious activities against the unorthodox sects, sucn as Buddhists and Jains (YADUVANSI, Šaivamat, Pp. 138 ; 1955).
Pp. 101-104. Jainism : Antiquity of Jainism ; the Yajurveda mentions the names of three Tirthankaras, Rishabha, Ajitanätha and Aristanemi; the Jains had their ttronghold in Bihar ; Mahāvīra was born in Vaišali and died in Pāwā. Mabāvira first entered the order of Pārsvanātha but left it afterwards. Mahāvīra stressed asceticism and complete abandonment of all possessions, including clothings, whereas Pārsvanātha had stressed some covering and disfavoured extreme renunciation. These differences widened at the time of Bhadrabāhu.
The Siddhas also refer to the naked Jain monks : "Dihnakka jai maline bessn, nggala hoi upadia kesen, "Khavanehin Jana vidambiwa besin, appana bahira mokkha ubesen," --SANKRITAVANA, Dohakosha, p. 2. vs. 5, 6.
No king in Bihar during this period subscribed to the faith of Jainism, Mahāvīra's message to mankind was that future happiness depends on Karma ; on practising asceticism, Karma could be burnt up and one could become a Tirthan

Page #553

1572
JAINA BIBLIOGRAPHY
kara. Jainism during this period lost its importance and appeal in Bihar, the land of its birth.
Image worship was current among the Jains in Eastern India even in the preMauryan times ; removal of a Jain image from Kalinga to Pataliputra by the Magadh King, Nanda. No place for god in Jainism.
The Jain laity who had been drawn away from Hinduism by Muhāvīra, found themselves left without any object of worship. Therefore, gradually reverence for their masters and teachers passed into adoration, and images of these personages were set up for worship.
Images of Rishabhadeva, Pārsvanātha, Mahāvīra and śāntinātha are most common in Bihar. No Jain inscription of Gupta period found in Bihar. Some of the images of the Tirthankaras were installed at Rajgir by some teachers called Vasantanandi and Thiroka (GHOSH, A guide to Nalanda, p. 11). Jain images discovered in the districts of Singhbhum, Mānbhum, Patna and Shahabad point out that Jainism continued to have adherents in different parts of Bihar. When the storm of persecution by the Mohammedans swept over Bihar, Jainism took refuse in Hinduism.
P. 125. Nāga-worship : it is one of the earliest popular cults. Jainism admitted the Naga in their religious system. Pārsvanājha has the serpent as his special symbol.

Page #554

Section VIII 11-ETHNOLOGY
1960
J. Malcolm-A memoir of Central India including Malwa and adjoining Provinces. Second edition, 2 volumes-Lond., 1824 (Third edition 1832).
The volume II, Pp. 160-165 enumerates some Estates of Jain faith and points out their customs.
1961
H, M. ELLIOT-Memoirs on the history, folk-lore, and distribution of the races of the North Western Provinces of India. Edited, revised and re-arranged by John Beames, 2 volumes. London, 1869.
Volume I.
P. 289. The Jains are in the number of 49,983 in the provinces of the NorthWest. They reside specially at Ajmer, Muzaffarnagar and Lalitpur. Moreover, they are seen principally at Agra, Farrukhabad, Itawah, Allahabad and Mirzapur.
1962
E. T. Dalton-Descriptive Ethnology of Bengal, Calcutta, 1872,
Pp. 164-165. The Mundas and the Oraons were beaten and driven away from their own countries by the Lowrik. Sumwaras or Lowriks Sowriks, that the author supposes to have been the Jains.
Pp. 173-174 The Bhumijs who inhabit in the neighbourhood of Jaina temples pretend that the founders of these temples preceded them in their country. These Bhumijs would be probably the Vajra Bhūmi, known by their bad treatment with regard to Mahāvira.
P. 178. The Jains would have formerly occupied the country of the Kols Ho Larka. One does not know what they have became afterwards ; but they must have left some souvenir at Dhalbhum and in the district,

Page #555

1574
JAINA BIBLIOGRAPHY
P. 318. The Kurmis, in the province of Chota Nagpur, are today settled there where rose formerly some jaina establishments.
(2nd reprint by Indian Studies: Past and Present).
1963
W. F. SINCLAIR-Notes on Castes in the Dekhan, (Indian Antiquary, vol. III, Pp. 44-46; 73-77; 126-132; 184-190; 337-339). Bombay, 1874.
P. 74. The castes called 'mixed' comprise among others of the Marwäris and the Agrawals. The Märwäris are engaged in trade; they belong generally to the Jaina religion. The Agarwals are equally some merchants. One considers them as forming usually a Jaina tribe; but perhaps they constitute a particular tribe.
P. 129. The Jains who practise the profession of cultivators are a little numerous in the Deccan. Their religion is not quite similar to that of the Marwaris; they practise rather the Jainism of the South India.
1964
D. P. KHAKHAR-Castes and Tribes in Kachh. Pp. 167-174). Bombay, 1876.
Śravaks. They belong principally to the two castes of the Oswals and the Śrimalis, of the tribe of the Wäniäs. They are originally Rajputs who were converted to the Jainism.
(Indian Antiquary, Vol. V.,
Wanias. They constitute nine castes, among which the Oswäls, the Bhojaks, and the Śrimalis belong to the Jaina religion. The Oswals are for the most part cultivators, and the Śrimalis tradesmen.
1965
V. A. SMITH-Notes on the Bhars and other early Inhabitants of Bundelkhand. (Journal of the Asiatic Society of Bengal, vol. XLVI, Pp. 227-236). Calcutta, 1877.

Relation between the Bhars and the Jainism. The eastern Bhars must have professed the Jaina faith.
At Dinai, there is a colossal statue with an inscription dated Samvat 1196. One sees there the ruins of a magnificent temple. In other localities one meets some small Jaina sculptures. Besides the inscriptions prove that the Jainism was flourishing in the 12th and 13th century in Bundelkhand,

Page #556

JAINA BIBLIOGRAPHY
John WILSON -Indian Castes, 2 vols. Bombay, 1877.
Vol. i, p. 315. The Jains, the Buddhist seceders, take exactly the same view of caste as their speculative progenitors. Their Yatis or Jatis continually assail caste by such arguments as we find in the Vajra Süchi of Aiva Ghosa.
Vol. i, p. 441. Sarāka.
Vol. ii, Pp. 86-87. Chola dynasty-Jain inscriptions at Ellora (Virola)Depression of Jainism.
Pages
Vol. ii, p. 111. Osvāls, a class of mercantile Jains, and are called Osval Brāhmaṇas.
1
81
115
212
213
247
248
256
275

A. SHERRING-Hindu tribes and castes. 3 Volumes. Calcutta, 1872-1881.
VOLUME II (1879).
Districts
Punjab
Central
Provinces.
2
Kathiawad
1966
Kacch
Do.
Guzerat
Do.
1967
Tribes professing the Jain religion.
3
1575
Bhābrāhs, numbering about 14,000.
Porewars, tradesmen at Bhandara, Nagpur etc.
Banyas, majority are Jains.-The temples of Palitana and of the mount Girnar are same places of pilgrimage very frequented.
Sravaks, principally the caste of the Oswals, and that of the Srimalis.
Wanias, some nine castes that count the Wāniās, three are Jainas: the Oswals, the Bhojaks and the Śrīmālis.
Ghorwäls and Pudawals.
Banyas.

Page #557

1576
JAINA BIBLIOGRAPHY
Rajputana
VOLUME III (1881). Review on an ancient Jaina temple at Lodorva, and on these of Jessalmer. These lasts are finally sculptured; the oldest dates of 1371.
10.
The Barā Bās; resemblance of the Jains priests of this tribe with the Brahmanas, The Bhojaks, although worshippers of Siva, voluntarily frequent the Jaina temples. The Agarwāls and the Oswäls of Ajmer, of Jessalmer and of the state of Märwär, etc., are principally Jainas.
Do,
Do.
The Saraogis, the Srimālis and the Palliwäls, cultivators or merchants in the country of Märwär, are equally Jainas.
98
Madras
The Madras Presidency count about 21,000 Jains who reside specially in Canara and Arcot.
The Mārwāris belong for the most part to the Jaina religion.
Mysore
158
Do.
Some castes of Sadars are Jainas.
1968
John, C. NESFIELD-Brief view of the caste system of the North-Western Provinces and Oudh, Allahabad, 1885.
P. 38. Prevalence of Jainism among trading castes.
Pp. 116-122. Jains : Incompleteness of information-Original tenets of Jainism anti-Brahmanical-But gradually assimilated to Brahmanism-Function of the Jain castes---Castes partly Jain and partly Hindu-Religious orders of Jains - Jain ceremony of Rathajālrä.
1969
Eustace, J. KITTS--Caste and Custom. (CR, 1xxx, art 10, 1885, Pp. 189-206).
P. 190. Our imperfection of the knowledge of the Jains.

Page #558

JAINA BIBLIOGRAPHY
1577
P. 191. Hinduism has drawn within its pale the Jain god and goddess of Pandharpur.
1970
W. CROOKE-- An introduction to the Popular Religion and Folklore of Northern India--- Allahabad, 1894.
P. 4. Recall of the Jaina rule which prohibits eating after the sun-set, lest one would kill the insects which penetrated into the mouth.
P. 7.
The swastika is regarded by the Jains as a propitious sign.
P. 67. The Jains worship Bhairava as the protector of their church and their community. They offer to him some fruits or some sweetmeats, but never meat or bloody sacrifices.
P. 117.
The Jaina cult consists in the worship of deified saints.
P. 235. Indra is the invisible companion of Mahāvīra.
P. 338. The emperor Akbar prohibited killing of the animals during the twelve days regarded as sacred (Pajusan) by the Jains.
1971
North-Western Provinces and Oudh,
W. Crooke-The tribes and castes of the 4 volumes. Calcutta, 1896.
VOLUME III. Pp. 52-55. Article Jati.
Statistic of the Jains in the provinces of the North-West and of Oudh ; according to the census of 1891. Most of them belong to the caste of the Banyās. General review, borrowed from M. BURCESS, on the Jainism and the Jains. Ideas on the ratis. They are of two sorts ; Ist the ratis properly called, the priests, dressed in white; 2nd the Sewaras who bear dresses of Ocherous colour. These last of nomadic habit, have the reputation to practise magic and sorcery. The Hindus have them in horror and despise them. The census reveals 12 Jaina fakirs : 4 at Saharanpur, 1 at Muzaffarnagar, 1 at Mathura, 2 at Agra and 4 at Jalaun.

Page #559

1578
JAINA BIBLIOGRAPHY
VOLUME IV. Pp. 97-107. Article Oswāl.
Legend on the coversion to the Jainism of the tribe of the Oswāls. Towards the year Samvat 222 (165 A.D.), there was at Osanagari a king without progeny. Thanks to the devotions of a Jaina ascetic of the name of Ratnasūri, this prince obtained a son and was converted soon to the Jainism. The conversion of the tribe was accomplished afterwards progressively upto Samvat 1167. The Oswāls are in general Digambaras. Some only belong to the Svetāmbara community and worship ancient masters of the Kharatara sect ; they read the Kalpasūtra. Some ideas on the cult, the pilgrimages and religious festivals.
1972
M. MILLETT-Some modern Jain Sects-Hindu Antipathy to Jains. (Indian Antiquary, vol. XXV, P. 147). Bombay, 1896.
Review on two sects of Jaina ascetics: the Mundebands and the Dhundiās. Citation of proverbs of a certain animosity against the Jains in Rajputana.
1973
S, C. VIDYABHUSANA--The Sarāka caste of India identified with Serike people of Central Asia. (Proceedings of the Asiatic Society of Bengal, 1903, Pp. 56-59). Calcutta, 1903.
Diverse opinions on the Sarakas :
H. RISLEY consider them as the descendants of an ancient Jaina tribe. Likewise, for M. STREATFIELD, they must have been originally Jains.
A. GAIT and M. HARAPRASAD SHASTRI regard them as Buddhists. The Sarakas inhabit in the provinces of Bengal (West) of Chota Nagpur of Orissa and even of Assam. The Sarāogis live in the provinces of the North-West and the Central Provinces. They belong to the Jaina religion. One believes them to be of the same race as that of the Sarakas. For the author of this treatise, the Sarakas and the Saraogis are, on the contrary, two distinct races. The first are of Mongolian race and the second of Caucasian race. Besides the Saraogis profess the Jaina faith, whilst the Sarakas are adepts of the Hindu cult.

Page #560

JAINA BIBLIOGRAPHY
1579
1974
Edgar THURSTON-Ethnographic Notes in Southern India. Madras, 1906.
P. 150. Jain cremation.
1975
Mian Durga SINGH-A Report on the Punjab Hill Tribes. (IA, xxxvi, 1907, Pp. 264-284).
P. 268. The Baniās are generally divided into (1) the Agarvāls and ((2) the Sarāogis, who are Jains,
1976
Anthropometric Date from India).
Bombay. Calcutta, 1907. (Ethnographic Survey of
Pp. 80-89. Abstracts of measurements of male members of the Jain Pancham
caste taken at Kolhapur on the 19th February, 1906.
Seriations. Scytho-Dravidian Tract.
Type specimen. Jain Pancham.
1977
Edgar THURSTON --(with the assistance of K. RANGACHARI). Castes and Tribes of Southern India, 7 vols. Madras, 1909,
Vol. 2, P. 419-438. Jain and Jain Vaiśya.
1978
(IA, xxxviii, 1909,
H. A. ROSE-Caste and Sectarial Marks in the Panjab. Pp. 118-121).
P. 120. Sectarial marks of the Jains.
1979
Keshab Lal OJHA--The Moths of Malwa. Lucknow, 1909. (Ethnographical Survey of the Central India Agency, Monograph, No. 1).
Pp. 2-3. History of Modhera ; an ancient town in Gujarat-Progress and influence of Jainism in Gujarat-Story in Gujarat-Story in the Dharmaranya-The vanishment of all Jains from the territory-The Chaturvimsat Prabandha, by a Jain,

Page #561

JAINA BIBLIOGRAPHY
Rajsekhara Suri, account in it of the conversion of a king of Kanauj named Ano to Jainism His stay under Jain teacher Siddhasena, Suri. Ano was a staunch Jain. Vanraj of the Chävda dynasty owed a great deal to the Jains. Account in the Dharmaranya of the introduction of Jainism and subsequent dissensions the residents of Modhera.
among
1580
P. 9. Out of 100 Modh families in Bhopal about twenty follow the faith of the Tirthankaras. A Jain maiden married into a Vaisnava family has no scruple in entering a Vaisnava temple, while a Vaisnava girl would readily pay her respects to the Jain Yatis and always visit the Upairayas. Jainism has retained its hold on the Mods and most of them returned to Brahmanical fold. In Gujarat, hardly any Jains, while in Central India, the Jains are few in number.
P. 10. Jains offer balls to the manes at the Siddhvad in Ujjain.
P. 11. A few Modh families in Bhopal are Jains.
1980
R. V. RUSSELL and HIRA LAL-The Tribes and Castes of the Central Provinces of India. 4 vols. London, 1916.
Vol. 1, Pp. 219-231. Jain Jain religion (1) Numbers and distribution, (2) the Jain religion; its connection with Buddhism, (3) the Jain tenets; the Tirthankaras, (4) the transmigration of souls, (5) strict rules against taking life, (6) Jain sects, (7) Jain ascetics, (8) Jain sub-castes of Banias, (9) rules and customs of the laity, (10) connection with Hinduism, (11) temples and car festival, (12) images of the Tirthankaras, (13) religious observances, (14) tenderness for animal life, (15) social condition of the Jains.
1981
L. H. GRAY and G. F. MOORE-The Mythology of all races.
Vol. VI. Pp. 220-29. Mythology of the Jains.
1982
Karan MAHENDRANATH-The cultivating Pods, 1919.
In the introduction Prof. P. MITRA has written-it is possible that the Pods of Bengal have suffered the most being originally Jains.
1983
Boston, 1917.
B. C. LAW-Ksatriya Clans in Buddhist India. Calcutta and Simla, 1

Page #562

JAINA BIBLIOGRAPHY
1581
P. 2. The Lichchhavis were one of the earliest and devoted followers of Jainism and Buddhism.
P. 3. By the time of Chandragupta Maurya the first council of the Jains was held at Pataliputra.
Sūtrakritānga is one of the earliest works of the Jain sacred literature,
P. 26. Mahāvira was very kin and most probably a fellow townsman of the Lichchhavis.
P. 35. Vaiśäli claims the founder of Jainism as its own citizen.
P. 77. Buddhism Vaisāli.
and Jainism had a strong hold on the Lichchhavis of
P. 124. Ksatriyani Trišala was the mother of Mahāvira, the founder of Jainism.
among the Mallas as among the other
Pp. 175-176. Followers of Jainism races of Northern India.
1984
B, G. LAW--Ancient Indian Tribes. Lahore, 1926.
P. 12. Mention of illumination instituted by king of Kasi on the night in which Mahāvīra died. Vajraswāmi--a great Jain spiritual leader-his disciple Aryarakṣita originally a Brahman. Mention of Kasi king Nandana as to abandoning all pleasures for best truth--reference in Sütrakritānga, Jain sütra.
P. 13. Bala a Jain monk-Refusal of Bala to marry Bhadrā daughter of King Kausalika --fully described.
P. 51. Jains and Buddhist literature a source to study the later history of Kosala.
Pp. 133-4. Information of Magadha in Jain literature-Mahāvīra's birth in Magadha his preachings in the court of Bimbisāra-conversion of prince NandisenaAccount of Rājagaha in Jain sūtra-Mahāvira's stay in Rājagaha-death of Gandharvas of Mahāvīra in Rājagaha-conversion of Robbers under Balabhadra Kapila to Jainism by Mahāvira-fully described.
P. 136. Jain tradition of Pataliputra being built by Udaya.

Page #563

1582
JAINA BIBLIOGRAPHY
P. 147. Mention of Lepa a wealthy merchant of Nalanda in Jain, SutrasBuddha's inability to convert Udaka a follower of Päráva to Buddhism.
P. 152. Reference of Bimbisāra as a Jain.
P. 153. Mention of a Magadhan prince ruling Anga with Campa as capital in Jain works (Hemchandra Sthaviravali of the Bhagavati sütra and Niryavalisülra).
P. 161.
Parišiştaparvan, a Jain work, mention of Pataliputra built by Udayin.
P. 189. Jain sacred books speak of Bhojas as Ksatriyas.
1985
S. V. VISWANATHA- Racial Synthesis in Hindu Culture, New York, 1928.
P. 122. Jainism and Buddhism-short description given.
1986
Emile SENART-Caste in India. London, 1928.
P. 76. Jains forming six castes distinguished by no occupational speciality.
1987
Edly Theodore BESTERMAN, Ernest CRAWBY---Studies of Savages and Sexes. London, 1929.
P. 59. Jains enforce the rule of sexual abstinence,
P. 95. Jain's doctrine of Ahimsä.
P. 170. Jains respect for animal life.
1988
N. K. DUTTA-Origin and Growth of caste in India. Vol. I, Calcutta, 1931.
P. 198. Mahāvīra charita contains traditions of Vašiştha, Viswamitra and Jamadagnya being vovacious devourers of beef.
P. 204. Jainism and Buddhism--responsible for the abolition of animal sacrifices-people being led to Ahimsa overwhelmingly under their fold.

Page #564

JAINA BIBLIOGRAPHY
1583
1989
F.J. RICHARDS-Note on the cultural geography of the Wynad. (Ind. Ant. Vol. LXI, 1932, Bombay).
P. 195. The Nayars, Brahmans, Jains and Muhammadans of the Wynad do not differ from their Kinsmen in the plains. The Pathiyan Kurumbars appear to be under the spiritual authority of Jains. (Gopalan Nair's WYNAD, its people and Traditions. p. 87 ; THURSTON'S Castes and Tribes, IV, p. 161).
P. 197. The Wynad abounds in relics of ancient cultures; some of them prehistoric, such as sculptures, caves, shrines and inscriptions associated with Jainism, Buddhism (perhaps) and orthodox Hinduism.
1990
DR, BHANDARKAR-The Nagar Brahmans and the Bengal Kāyasthas. (Ind. Ant. Vol. LXI-1932, Bombay).
P. 66. The Mauryas, merged among the Rajputa as a Paramāra subdivision called Moris and amongst the Marhātņas as a surname known as More.
P. 67. The Nāgars were an ancient tribes; their Nägar script. The Buddhist monk Lalita-vistar (2nd or 3rd century A.D.) enumerates 64 scripts, but makes no mention of a Nāgar alphabet. The Nandi-sūtra (5th century A.D.) of the Jains gives a list of 18 scripts which Rishabhadeva, the first Tīrthankara, mastered, and we find Nāgari-lipi mentioned among them. The word Nāgari (in the Marathi-English Dictionary) means "relating to the Nagar Brāhman-language; character of writing, etc. The Nāgar Brāhmaṇs to this day use the Nāgari script though they live in different parts of India,
1991
S. N, SINHA and N. K. BASU--History of Prostitution in India.
Calcutta, 1933.
P. VII (Intro.)-Maintenance of regular institutions for training up Gamikas mentioned in Jain canonical text.
1992
L. A. Krishna IYER--Migration. (A study of the Traditional origin of the Dravidian Peoples of Travancore)-(QJMS. Vol. 25-No. 4, 1935, Bangalore).
P. 254. The Vellalas : The Vellalas of Anjanand trace their migration to Travancore to the story of Kovalan and Kannaki (Silappadikaram)-The story

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1584
JAINA BIBLIOGRAPHY
given. Madura consumed with fire. A large number of Vellalas and Kollans fled to the Travancore hills via Korangani and settled down in different parts of the Anjanad Valley.
1993
Indu Bhusan GHATAK---Ethnology for India. (Q JMS, vol. 36, No. 4, 1946. Bangalore).
P. 219. Kurumbas (South India): The Kurumbas of South India are of two types--those who live in the Nilgiri Plateau, more savage, speaking Kurumba dialect and those who live in the plains speaking Kanarese and civilised.
1994
Ram Sharan SHARMA--Südras in Ancient India. Delhi, Varansasi, Patna, 1958.
Pp. 36-37. The Ksatriyas reduced to the position of Sūdras as a result of their long struggle with the Brähmanas, Ksatriyas as a well-defined varna with their rights and duties did not exist in the Rig Vedic period. Dispute regarding the brahmanical monoly of knowledge, successfully challanged by the Ksatriyas. In north-eastern India the Ksatriya revolt reached its climax with the preachings of Gautama Buddha and Vardhamana Mahavira, who claimed social primacy of the Kşatriya and gave the next place to the Brahmanas. .
P. 86. There are greater chronological uncertainties in the case of the Jain sources, which have not been edited and studied. It is held that the canonical wotks were first compiled somewhere towards the end of the fourth or the beginning of the third century B.C. (CHARPENTIER-Uttra. Intr. Pp. 32 & 48-ascribes them to the period between 300 B.C. and the beginning of Christian era). But, dealing as they do with the life of Mahāvira; they may be utilised for the pre-Mauryan period, from which they were not far removed in point of time.
P 87Materials furnished by Buddhists and Jain sources may be taken as reflecting more of actual conditions than the rules laid down in the Dharma-sülras. While the Dharma sütras emphasise the primacy of the Brahmanism, the Buddhist and Jain sources emphasise the primacy of the Ksatriyas.
Pp. 134-38. Early Jainism admitted to its monastic order members of all the varnas and tried to uplift the Cāņdālas. The early Jain monks accepted food from lower class families, including those of the weavers.
P. 135. The first female disciple of Mahāvīra is said to have been a captured slave. According to a Jain cannon some of the causes of the renunciation of the

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1585
world were poverty, sickness, sudden anger and insult. There might be some truth in the following abuse hurled by the house-holders at the monks : "those who become sramaņas are the meanest workers, men unable to support their families, lowcastemen, wretches, idlers (Suya gaļam, II.2.54).
P. 136. The rules of the Buddhnist and Jain churches did not favour the release of considerable sections of the labouring masses from their wordly obligations.
P. 137. In the Jain church also, among those who were excluded from entering the monastic order, were robbers; king's enemies, debtors, attendants, servants, and forcibly converted people. While according to the existing social and economic relations Buddhism and Jainism tried to improve the position of slaves in some other ways.
P. 138. Buddhism and Jainism tried to inculcate among their followers a spirit of genreosity and kindness towards their employees. A Jain text states that wealth should be accurnulated not only for the sake of kinsmen and kings, but also for the sake of dāsas, dasīs, kammakaras and kammakarīs, suggesting thereby that those latter deserve to be well maintained by the employer (AYAR ; 1.2.5.1.).
P. 158. It is practically certain that Candragupta Maurya belonged to the Moriya clan of the Ksatriya community (Political History of Ancient India, p. 267).
Pp. 175-76. A Jain work Pannavanā, which supplied valuable inforination about artisans, may be also ascribed to this period (post-Mauryan).
P. 191. Very severe punishments for sūdras offending against the members of the superior varnas : JAYASWAL (Manu & Yājñavalkya, p. 150) suggests that these provisions (Manu VIII, 270-77) are directed against the 'dharma'--preaching learned šūdras, i.e., the Buddhist or Jain śūdras and sūdras who claim equality with the higher classes.
P. 229. Jain works of the period (A.D. 200-500) show that numerous female slaves and maid-servants were recruited from tribal peoples.
P. 243. Jambuddivapannati (3.55/p. 229) describes the vaddhai or an architect as one of the fourteen Jewels. This suggests some improvement in the civic status of the śüdras artisans.
Pp. 284-85. The reforming religious movements of Buddhism, Jainism, Śaivism and Vaişnavism did not question the fundamental theory of karma, which provided the doctrinal basis of the brahmanical social order. By promising reli

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1586
JAINA BIBLIOGRAPHY
gious equality in place of other forms of equality they helped to reconcile the lower orders to the existing social system. The spirit of protest against social inequalities, which characterised these movements in their earlier stages, withered away in course of time, and they identified themselves with the essentials of the varna organisation.
1995
B. Srinivasa JETTY-The Jelly community of South India. (Q.J.M.S. Vol. 50, No. 2, 1959), Bangalore.
P. 92. The origin of Modha Brahmins; their forcible conversion to Jainism (Skanda Mahapuraṇa-Dharmaranya Mahatmya).

Page #568

Section VIII
III-EDUCATIONAL STATISTICS
1996 (1)
Indian Education in 1915-16 (Bureau of Education, India). Calcutta, 1917.
P. 23. Jains under Education:
1. In Bombay, 19,800.
2. In the Central Provinces, 41,644.
1996 (ii)
Indian Education in 1917-18. (Bureau of Education, India). Calcutta, 1919. P. 17. Jains under Education :
1. In the Punjab, 1,950.
2.
In the Central Provinces, 5,248.
3. In Assam (privately educated), 8 (found reading in recognised schools).
1996 (iii)
Indian Education in 1918-19. (Bureau of Education, India). Calcutta, 1920, Pp. 17-18. Jains under education:
1. In the Punjab, 1,463.
2. In Bihar and Orissa, 157.
3. In the Central Provinces, 5,536.
1996 (iv)
Indian Education in 1919-20. (Bureau of Education, India). Calcutta, 1921. P. 19. Jains under Education :
1. In Bombay, 22,545.
2. In the Punjab, 1,588.
In Bihar and Orissa, 170.
4. In the Central Provinces, 5,504.
5. In Assam, 14.

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1588
1997
D. C. DAS GUPTA-Jaina System of Educatian. Calcutta, 1942, Pp. xiixx 134.
It deals with the educational systems found in Jaina literature.
Contents:-I. Five great institutions of the Jaina period, and their educational activities; the family-the Church-the school-the State-Industry. II. The Brahmanic and the Art school. III. Jaina monasteries; IV. Monastic orga nisation and administration; V. The education of women-Ecclesistical; VI. Education of women-lay; VII. Education of the princess; VIII. The influence of geographical factors on vocations; IX. Literature of the Jaina fathers-religious activities of the Jainas-Jaina contributions to philosophy, religion, art, literature, history, astronomy, astrology, mathematics, grammar, lexicography, poetics and politics; X. A brief resume of the nine lectures.
1998
A. S. ALTEKAR-Education in Ancient India. (B. C. Law volume, Part I, Calcutta, 1945).
P. 129. The Upanisad-sütra period. C. 1000 B.c. to C. 201) n.c.: Metaphysics made remakable progress during this period, as is evidenced by the Upanisadic, Jain and Bauddha works.
JAINA BIBLIOGRAPHY
P. 131. The Age of the Dharmasastra, C. 200 B.C. to C. 500 A.D.: Heterodox systems like the Jainism and the Buddhism were studied by the Hindus and theories and dogmas of Hinduism were analysed and examined by the Jains and the Buddhists,
1999
Radha Kumud MOOKERJI-Ancient Indian Education. (Brahmanical and Buddhist). London, 1951.
P. 367. Examples of organisation in Education: The beginnings of collectivitism or of organisation in education may be traced to the earliest Vedic timese.g. references to Samghas or Assemblies of learned men in Rigveda. Later came Jainism and Buddhism with emphasis upon the system of organized brotherhoods accomodated in the rock-cut halls, Viharas and monasteries. The Brahmanical system followed suit with similar institutions like Mathas.

P. 372. An important centre of education in ancient Mysore was Belgame, the capital of the Banarase, which contained Puras, Mathas etc. and Jain temples, Bastis.

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JAINA BIBLIOGRAPHY
1589
P. 383, ni. Indian sects or schools-the Anguttara-Nikāya (Part iii, P. 276) refers to (1) Ajıvako, (2) Nigantha, (3) Munda-sävako ("a Nigantha disciple, a Jain"), etc. Ratnalka-dhārani an ancient work mentions the Achelakas (naked ascetics), the Ājivikas having the dirghajațā or taking the vow of celibacy (Kumāravrata) or practising the penance of Panchätapa.
P. 393-Adoption by Jainism of Brahmanical system of fasting on select days.
P. 453. Taking part in religious disputations : followers of Pārsva led by Kesi had a fateful discussion with those of Mahāvira under Gautama in the Park called Tinduka at Srāvasti, as a result of which Jainism divided into two sects. There were similar controversies between the followers of Mahāvira and Gosāla, followed by a similar schism.
2000
Tamosh Chandra Das GUPTA-- Aspects af Bengali Society from Old Bengali Literature. (University of Calcutta, 1935).
P. 161. Hemachandra compiled a Jaina version of the Rāmāyana and then classified the powers acquired by Tantrik practices.
P. 215. Kavikankan Mukundarām, who flourished in the later part of the 16th century, described at some lengih the different castes of his day in his Chandikāvya.
P. 218. The Sarāka (Weavers of saris) a subcastes are mentioned among the Navaśākhas.

Page #571

Section IX
I-LANGUAGE
A. HOEFER-De Prakrita dialecto libri duo. Berolini, 1836.
A very methodical explanation of the Präkrit grammar after the dramatical
sources.
2001
P. 9. Review on Hemacandra.
Ch. LASSEN-Institutiones linguae pracriticae. Bonnae ad Rhenum, 1837.
Book I-Some Prakrit grammarians and some Prakrit dialects. To mark out particularly :
2002

Pp. 42-43. Of the dialect of the Jains.
Book II. Text of the first four chapters of Vararuci with] Präkrit-Sanskrit index-explanation of the Prakrit grammar in general.
Book III-some secondary Prakrit dialects, principally of the Magadhi, Paiśāci and the Apabhramsa.
Appendixes, additions and correction, indications.
2003
N. DELIUS-Radices pracricae-Bonnae ád Rhenum, 1839.
Pp. III, XIII-Preface.
P. 1-9. The 8th chapter of Vararuchi, of form of roots in Prakrit substitutes,

Page #572

JAINA BIBLIOGRAPHY
1591
Pp. 10-12. The decree of Kramadiśwar about roots.
Pp. 13-93.
Index of roots.
2004
The Prakrita-Prakasa or the Prakrit Grammar of Vararuchi. The first complete edition by E. B. Cowell. Hertford, 1854. Second Issue. London, 1868.
(Reprinted from the Second Issue, 1962). Calcutta.
Preface-The Prākrit in general. Review on Vararuci. Review on Hemachandra and his Prakrit grammar, etc. Introduction-concise explanation of the Prakrit grammar in general.
Text of the 'Prakritaprakaśu' of vararuci, with three appendices, the last of which consists in the text of the chapter devoted by Hemacandra to the Sauraseni dialect.
English translation of the grammar of Vararuci, with two appendices, the second of which reproduces the sütras of Hemacandra on the sandhi of the vowels.
Index of the Prākrit words with their equivalent Sanskrit.
2005
The Tamil Language and Literature-(CR, xxv, Art. 7, 1855, Pp. 158-196).
P. 183. Establishment of the amanāl or Jain religion in Madura a little before the reign of Kuna Päņdyan.
P. 184. Kuna Pändyan was a follower of the Samanal doctrines.
P. 186. Jains claim author of the Kural to be a Jain and adduce a verse in support ot it, alleging that their god, the twenty-fourth Tirthankara, called Arugan, ascended up into heaven over a ladder of flowers.
P. 191.
The author of the Chintämani, a Tamil poem, was a Jain.
P. 193. Manigavāsagara, the great champion of Saivism, overcame the Jains in the ninth century.

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1592
JANA BIBLIOGRAPHY
2006
E. BÜHLER-On Sakațāyana's Sanskrit Grammar. (Journal of the Asiatic Society of Bengal, vol. XXXIII, Pp. 202-208), Calcutta, 1865.
Review on the Sabdänuśāsana of Sakatāyana, the commentary entitled 'Chintāmaņi' by Yakşavarman, and the 'Prakriyāsamgraha,' another commentary by Abhayachandrasūri.
Text and translation of some sutras of Śākațāyana with the corresponding abstract commentary of the 'Chintamani', and comparison with Päņini.
2007
J. BEAMES-Outlines of Indian Philology. Second edition. London, 1868.
Pp. 2-3. The Prākrit dialect called Sauraseni would be the sacred language of the Jains.
2008
J. Muir--Original Sanskrit, Texts, collected, translated, and illustrated, volume second. Second edition. London, 1871.
P. 435. Considerations on the introduction of Sanskrit words in Tamoul brought about by the Jains from the 8th to the 12th & 13th century A.D.
2009
Kesiraja's Jewel Mirror of Grammar (Sabdamanidar pana), Edited by F. KITTELMangalore, 1872.
The text of Kesiraja is accompanied by an indigenous commentary.
2010
S. GOLDSCHMIDT-Der Infinitiv des Passivs im Prakrt (Zeitschrift der deutschen morgenlandischen Gesellschaft, vol. XXVIII, Pp. 491-493). Leipzing. 1874.
2011
R. PISCHEL-De grammaticis pracriticis-Vratislaviae, 1874.
An all-around survey on the Prakrit grammarians : Vararuci and his school, Hemacandra, Trivikrama, Simharāja.

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JAINA BIBLIOGRAPHY
1593
2012
F. KITTEL--Nagavarman's Canarese Prosody-Mangalore, 1875.
Edition of the Chandombudhi of Nāgavarman. The volume includes besides an introduction and a sketch of the Canarese literature.
2013 (i)
E. B. Cowel-A short introduction to the ordinary Prakrit of the Sanskrit Dramas. London, 1875.
Schematic explanations of the Präkrit grammar. At the end a list of irregular Prākrit words.
2013 (ii)
R. CALDWELL-A comparative Grammar of the Dravidian or South-Indian family of Languages. Second edition. London, 1857.
Introduction.
Pp. 124-125. The Jaina literature in Canara.
Review on the Sabdamaņidarpaņa, a grammar of classical Canara composed by Keśava or Kesiräja, a Jain who, according to the research of M. KITTEL, lived towards 1170 A.D.
Pp. 128-133. The Jaina literature in Tamoul. The cycle called Jaina of the Tamoul litetature extends from the 8th or 9th century A.D. to the 12th or 13th century or thereabout. It comprises the following authors and works : The Kural of Tiruvalluvar, which goes back at least to the 10th century A.D.
The Naladivār, the author and the period of which are unknown.
The Sindamani, the famous epic poem, the author of which is unknown.
The Divakaram, a dictionary attributed to Sendanar. Two other classical dictionaries, the Pingalandei and the Südamani Nighantu, this last of the 16th century and owed to Mandalapuruṣa.
The Nannul, grammar composed by Pavanandi.

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1594
JAINA BIBLIOGRAPHY
2014
A. C. BURNELL-On the Aindra School of Grammarians. Mangalore, 1875.
P. 7. Brief review on the grammar said to be of Sākațāyana. This book is the grammatical text book of the Jains. But the period and the authority of it are still undecided. Yakşavarman composed a commentary on this grammar.
P. 37. Sākatāyana was one of the most ancient grammarians. But the grammar which bears his name, just as we have it, is a drawing up of the ancient text made subsequently to Pāṇini.
Tolkāppiyam belonged probably to the
P. 56. The Tamil grammarian Jaina sect.
P. 57. He was probably the same Keśirāja or Keśava, the Kanara grammarian who lived towards the end of 12th century and composed the Sabdamanidarpana.
Pp. 97-103. Historical study on the period of the grammar said to be of Sākațāyana. The author sums up his conclusions in the following table :
(Old) Šākațāyana Gr. (C. 500, B.C. ?).
Panini's Gr. (C. 300. B.C.)
Jinendra's Gr. (C. 1000 A.D.)
(Matter with new additions) (form with new additions) (Abhinava) Śākatayana (C. 1100 A.D. ?).
2015
S. GOLDSCHAMIDT-Bildungen aus Passiv-Stammen im Prakrt (Seitschrift der deutschen morgenlandischen Gesellschaft, vol. XXIX, Pp. 491-495 ; vol XXX, P. 779), Leipzig. 1875-1876.
2016
E. MULLER-Beitrage zur Grammatik des Jainaprakrit. Berlin, 1876.
Introduction : the Prākrit of the Jains : its principal characters. Remarks on the alphabet.
Phonetic :
Vocalisation and consonantal system,

Page #576

JAINA BIBLIOGRAPHY
1595
Morphology: Declension : names of numbers : pronouns ; conjugation. Index of Prākrit words. This work devotes especially to the phonetic; it presents only a rapid sketch of the morphology.
2017
H. BOWER-Introduction to the Nannūl. Madras, 1876.
A Tamil grammar,
2018
Hemacandra's Grammatik der Prakritsprachen, Herausgegeben von R. PISCHEL. Halle, 1877-1880.
I PART-Text and vocabulary.
INTRODUCTION. Text of Hemacandra. Index of the Prākrit words,
II Part-Translation and comments.
Preface, of the worth of Hemacandra as grammarian. Interpretation, and not literal translation, of the text of Hemacandra. Index of the sūtras.
2019
H. JACOBI-Ueber vocaleinschub und vocalisirung des r im Pali und Prakrit (Kuhn's Zeitschrift fur vergleichende Sprachforschung, vol. XXIII, Pp. 594-599).---Berlin, 1877.
The Prākrit examples relating to the two phenomena studied, are borrowed specially from the Sūtrakritānga.
2020
A. F. Rudolf HOERNLE-A sketch of the History of Prākrit Philology, (CR, lxxi, Art. 7, 1880, Pp. 311-332).
P. 312. The last Prākrit Grammarian is the great Jain monk, Hemachandra, who wrote his grammar at the instance of the Chalukya king Siddhā Rāja (who reigned in Gujarat from 1094-1143 A.D.).
The two other Prākrit grammarians Trivikrama and Subha Chandra belonged to the Jain community.

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1596
JAINA BIBLIOGRAPHY
P. 315. Books of the Jains contain not only specimens of Prākrit, but are wholly written in that language.
COLEBROOKE speaks of the Präkrit and Pali, the languages of the Jains and the Buddhas,
In 1847 was published the first Jain work, Kalpa Sūtra, by Dr, J. STEVENSON of Bombay.
P. 317. Hemacandra wrote his grammar about the middle of the 12th century A.D,
Grammar of the Jain Prākrit by E. MULLER came out in 1876.
2021
H. JACOBI-Ueber den Cloka im Pāli und Prākrit. (Kuhn's Zeitschrift fur vergleichende Sprachforschung, vol. XXIV, Pp. 610-614). Berlin, 1879.
in
the Sutrakritänga and the
On the technics of the śloka, principally Ullarādhyana,
2022
S. GOLDSCHMIDT-Prakrtica. Strassburg, 1879.
2023
Th. ZACHARIAE--Das Jainendravyākaranam, (Bezzenberger's Beitrage zur Kunde der indogermanischen Sprachen, vol. V. P. 296-311)-Gottingen, 1880.
Description of a manuscript of the Fainendravyakarana preserved in the royal liberary of Berlin.
The author of this grammatical treatise is unknown. But he was surely a Jain, and perhaps he was called Jinendra sūri.
The date of the Jainen dravyākarana is difficult to determine. It must be admitted however that this work belongs to the series of the most ancient works which have given place to Pāṇini.
Proofs in favour of this opinion :
1. The fainendravyakarana is with Pāṇini in a closer resemblance than any other grammatical work.

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JAINA BIBLIOGRAPHY
1597
2. Among the authorities cited, there are six very little known and who are exactly quoted in the same order as in Panini.
General comparison of the Jainendravyākarana with Pāņini. The terminology of the Jainendravyākarana. Review on the commentary (Mahāvritti) of Abhayanandin. Text of the first sūtras of the Jainendravyākarana with indication of the corresponding passages of Pāṇini.
2024
The Prakrita-Lakshanam or Chanda's Grammar of the Ancient (Arsha) Prākrit. Edited by R. HOERNLE. Part I (Bibliotheca Indica). Calcutta, 1880.
INTRODUCTION
Canda, the supposed author of the ‘Prākritalakṣaṇa' was perhaps a Jain, who lived towards the commencement of the Christian era. The 'Prākrtalaksana' attributed to Pāņini by Kedāra Bhatta and by Malayagiri in his commentary on the 'Süryaprajñapti'. Critical study of the manuscripts which have been utilised for the edition :
System of writing, phonetical peculiarities, terms etc. Critical rules applied in the making out of the text, considerations on the nature and age of the Prākrit which the grammar of Caņda compared to those of Vararuci and of Hemacandra. Text of the 'Prakrtalaksana', with diverse appendices. Index of the sūtras. Index of the Prākrit words
2025
Robert Needham Cust--Linguistic ond Oriental Essays, written fram the year, 1846 to 1876. London, 1880.
P. 121. The Jains appear to have had their career of supremacy in Southern India, but they have dwindled away to an inconsiderable sect; they admit caste, and if they abandon their heresay, can be admitted back into full privileges, from which they are only partially excluded. They carry their respect to animal life to very extravagant lengths.
P. 134. The Jain religion is an admixture of Buddhist and Brahmanical doctrines.
P. 425. Dr. EGGELING's exhibition of some Jain palm-leaves dating from the twelfth to the fourteenth century A.D., the oldest date that can safely be assigned to any Indian manuscript,

Page #579

1598
JAINA BIBLIOGRAPHY
2026
F. KIELHORN-On the Jainendra-Vyakarana. (I. A. Vol. X, Pp. 75-79). Bombay, 1881.
Description of some manuscripts of the 'Jainendravyakarana', two of which are accompanied by commentaries by Abhayanandi muni and Somadeva yati. The commentary of the latter is entitled 'Sabdārnavacandrika', it was composed in 1205 A.D. at Ajurika.
There are two recensions of the text of the Jainendravjākarana'; the one has been followed by Abhayanandin, the other by Somadeva. In both, the work has been divided in 5 adhyāyas. Character and object of the 'Jainendravyākarana'. Agreement with Pāṇini.
The author of the 'Jainendravyākarana': Pujyapāda. The legend in this matter : Pujyapāda would be no other than Mahāvira. The real author must be Devanandin. Proof in favour of this hypothesis.
2027
H. JACOBI-Zur genesis der Prakritsprabhen, (KHUN's Zeitschrift fur vergleichende Sprachforschung, vol. XXV, Pp. 603-609). Berlin, 1881.
The assimilation, in Prakrit, of the consonants constituting a group (ratti rātri) is explained by the fact that already in Sanskrit the assimilating consonant was pronounced double (rättri).
2028
H. JACOBI—Das quantitats gesetz in den Prakritsprachen (Kuhn's Zeitschrift fur vergleichende Sprachforschung, vol. XXXV, Pp. 292-298). Berlin, 1881.
2029
S. GOLDSCHMIDT-- Prakrtica, (Zeitschrift der deutschen morgendischen Gesellschaft, vol. XXXII, Pp. 99.112 ; vol. XXXVII, Pp. 457-458). Leipzig, 1878-1883.
2030
The Ayaraṁga Sutta of the Cvetāmbara Jains, edited by H. JACOBI. Part I. Text. London, 1882,

Page #580

JAINA BIBLIOGRAPHY
PREFACE
Sketch of a grammar of the Jaina Präkrit compared with Pali. Vowels; consonants; groups of consonants. Declension. Pronouns and adjectives. Numerals. Verb. The manuscripts which have served in the edition. Critical text of the 'Ayaranmgasulla'.
2031
O. BOHTLINGK-Bemerkungen zu Ginakirti's Kampaka-kathanaka, (Melanges asiatiques tires du Bulletin de l'Academie imperiale des Sciences de Saint-Petersburg, vol. IX, Pp. 75-86). St. Petersburg, 1883.
1599
Grammatical observations and critical remarks on the book.
Uber das Campaka-sresthi kathanakam, die Geschichte vom Kaufmann Campaka, ed. by A. WEBER, Berlin, 1883.
2032
K. B. PATHAK-Pujyapada and the Authorship of the Jainendra-Vyakaraṇa, (Indian Antiquary, vol. XII, Pp. 19-21). Bombay, 1883.
This investigation on Pujyapada and the author of the Jainendravyakarana ends in the three following conclusions:
1. There was in South India an author of the name of Pujyapada. Pujyapada is cited by Arhäddäsa in the Munisuvratakanya, by Indrabhuti in the Samayabhüşaṇa, and by the Sabdamanidarpana.
2. Pujyapada is the author of the Jainendravyakarana. The fact is affirmed in a Canara translation of the Dharmapariksa of Amitagati made in the 13th century by Vrittawilasa. According to an inscription of Laksmeswar, Pujyapada was born at Alaktakanagar and lived in Saka 651.
3. Pujyapada was named still Devanandin, It is under this name that Somadeva cites him, and a paṭṭavali of the Nandi gaccha identified the two designations.

2033
H. JACOBI-Noch einmal das Prakritische quantitats gesetz, (Kuhn's Zeitschrift fur vergleichende Sprachforschung, vol. XXVI, Pp. 314-360). Berlin, 1883.
On the abridgment of a long vowel before a group of consonants, and on the vowels e and o which are sometimes long, sometimes brief in Prakrit.

Page #581

1600
1884.
2034
Karnataka-Bhasha-Bhashana by Nagavarmma. Edited by Lewis RICE. Bangalore,
Grammar of the Canara language composed by the Jain Nagavarman. The edition of the text is accompanied by an introduction and a commentary.
2035
H. JACOBI-Ueber die Entwicklung d. indischen Metrik in nachavedischer Zeit. (Zeitschrift der deutschen Morgenlandischen Gesellschaft, vol. XXXVIII, Pp. 590-619). Leipzig, 1884.
Diverse ideas on the scansion in the Jaina works, and especially on the Vaitaliya stanza (in the 'Sütrakrtanga"), Arya (in the 'Acäränga' and the 'Sütrakṛtānga') and Samavṛtta (in the Satrakṛtanga).
JAINA BIBLIOGRAPHY
2036
S. GOLDSCHMIDT-Prakritische miscellen. (Kuhn's Zeitschrift fur vergleichende Sprachforschung, vol. XXV, Pp. 436-438; 610-617; vol. XXVI, Pp. 103-112; 327328; vol. XXVII, p. 336). Berlin, 1881-1885.
These three studies constitute a series of lexicographical and grammatical notes on the Prakrit words.

2037
H. JACOBI-Indische Hypermetra und hypermetrische texte, (Indische Studien, vol. XVII, Pp. 389-441). Leipzig, 1885.
The descriptive passages of the Jain canonical writings, known under the name of 'varnakas' have been drawn up, not in prose, but under a metrical form analogous to that of the hypermatron of the Greeks. Technics of these hypermetra. History and origin of this metrical form. Examples borrowed of the 'Aupapatiksitra' and the 'Jaldharmakathastra".
2038
Hemacandra's Linganucasana-Herausgegeben von R.O. Franke, Gottingen, 1886. Text, commentary and translation.

Page #582

JAINA BIBLIOGRAPHY
2039
G. BÜHLER-4 disputed meaning of the particles tts and cha, (Wiener Zeitschrift fur die Kunde des Morgenlandes, vol. I, Pp. 13-20). Wien, 1887.
Explanation of the doctrine of 'Nemacandra on the particles 'iti' and 'ca", after the 'Linganuiäsana' and the 'Sabdanusasana".
2040
F. KIELHORN-On the Grammar of Śakatayāna, (I.A. vol. XVI, Pp. 24-28).— Bombay, 1887.
1601
Agreements among three grammarians Hemacandra, Śakatayana and Candra.
List of the treatises belonging to the grammar of Sakaṭāyana. Analysis of the 'Sabdanusasana' or text of the sutras. General characters of this work. Comparison with Pänini.
2041
Robert Needham Cusr-Linguistic and Oriental Essays written from the year 1847 to 1887. Second Series, London, 1887.

Pp. 67-68. The Jains have played a great part in the history of India, and left an enormous literature behind them. RHYS DAVIDS is of opinion, that the few Buddhists who were left in India at the Mahomedan conquest of Kashmir, in the twelfth century, preserved an ignoble existence by joining the Jain sect, and by adopting the principal tenets as caste and ceremonial observations of the antecedent Hindu creeds-One of the chief features of the Jain religion is their extreme respect for animal life.
2042
H. JACOBI-Ueber unregelmassige passiva im Prakrit, (Kuhn's Zeitschrift fur vergleichende Sprachforschung, vol. XXXVIII, Pp. 249-256). Gutersloh, 1887.
Study on three classes of irregular passive forms borrowed from the Jaina Mähäräştri.

Page #583

1602
JAINA BIBLIOGRAPHY
2043
R, PISCHEL-Die decicab das bei Trivikrama, (Bezzen berger's Beitrage zur Kunde der indo-germanischen Sprachen, vol. III, Pp. 235-265 ; vol. VI, Pp. 84-105 ; vol. XIII, Pp. 1-21). Gottingen, 1879, 1881, 1888.
Generalities on that terms 'desis'. Study of the passages of Trivikrama where the words "desis' have been cited.
2044
Nannul.-Translated by 7. Lazarus. Madras, 1888.
Note-There exists a great number of other editions or translations of the 'Nannul a Tamil grammar. It is not necessary to signalise them here. One will find the list of them in the work of M.J. VINSON, 'Manual of the Tamaul Language', Pp. 235-236.
2045
F. KIELHORN- A brief Account of Hemacandra's Sanskrit Grammar, (Wiener Zeitschrift fur die Kunde des Morgenlandes, vol. II, pp. 18-24). Wien, 1888.
Analysis of the grammar of Hemacandra after the manuscripts. The ‘Siddha-Hemacandrabhidhanasvopajña-sabdanuśāsana, comprises 8 chapters. The last chapter treats of Präkrit dialects. The first seven chapters explain the Sanskrit grammar. They are divided each in 4 padas. This explanation of the Sanskrit grammar treats successively : firstly, the euphony ; secondly, the declension, thirdly the conjugation ; fourthly, the primary suffixes; and fifthly, the secondary suffixes. There is neither any talk of the Vedic language nor of the theory or accentuation.
Details on the manner with which Hemacandra proceeds in this grammatical explanation : technical terms, avbandhas etc.
2046
G. BūHLER-Lezicographical notes : Dharmavahika, (Wiener Zeitschrift fur die Kunde des Morgenlandes, vol. III, Pp. 365-366). Wien, 1889.
After three passages borrowed of the 'Prabandhacintamani' of Merutunga, the word 'dharmavahikā' signifies 'an account book of charitable expenditure', that is to say something like 'a book of charities'.

Page #584

JAINA BIBLIOGRAPHY
1603
2047
R. G. BHANDARKAR -The Prakrits and the Apabhramsa. (J.B.R.A.S. Vol. XVII, Pp. 1-48). Bombay, 1889.
Some lines on the grammatical and lexicographical works of Hemacandra, The Prākrit of the Jains : opinions of Hemacandra and of Weber.
2048
Bhattakalanka Deva's 'Karnāțaka--Sabdānuśāsanam', edited by Lewis RICEBangalore, 1890.
INTRODUCTION
The Jaina grammarians. Sākatāyana. The “Jainendravyākarana'. Hemachandra. Nāgavarman, Kesirāja. Tolkappiyam. The 'Nannul'. Bhattakalarkadeva. Bhattakalankadeva was the disciple of Akalankadeva, a Digambara of the school of Kundakunda. He wrote his grammar in the Canarese language, 'the KarnāțakaSabdānušāsana', in Saka 1526, that is to say in 1604 A.D. He drew up this work in Sanskrit and accompanied it by two commentaries equally in Sanskrit : the 'Bhāṣāmañjari', and the 'Mañjarimakaranda' Chronological sketch of the Canarese literature. Reviews on the Canarese authors; a great number among them professed Jaina religion Alphabetical index of the authors and of the works.
Text of the 'Karnāļaka-Śabdānušāsana' and of the two commentaries--A summary translation of each sūtras is given. Systematical and alphabetical table of the sūtras. List of the Canarese words quoted in the examples.
2049
R. O, FRANKE - Die indischen Genuslehren-Kiel, 1890.
This work contains, among other original documents, the 'Lingānuśāsana', of Sākațāyana, with some extracts froin the commentary of Yaksavarman.
2050
F. KIELHORN --Malayagiri's Sanskrit Grammatik' (Nachrichten der K. Gsellschaften der K, Gsellschaft der Wissenschaften zu Gottingen, 1892, Pp. 318-327).
Review on a unique and incomplete manuscript of a Sanskrit grammar due to Malayagiri,

Page #585

JAINA BIBLIOGRAPHY
This grammar, compared to that of Hemacandra, is without particular interest. It is entitled 'Muşti" and must include five chapters. It was composed in the time of Chaulukya Kumarapala (about 1143-1173 A.D.). Text of the sutras II, 1, 10 45, dealing with the declension, with indication of the corresponding sutras of Hemacandra and of Śākaṭāyana.
1604
2051
R. MORRIS-Notes on some Pali and Jaina-Prakrit words. (The Academy, 1892, Pp. 217-218; 242-243; 318). London, 1892.
Study on the words 'panta, samiti and vivaffa' employed in the Jaina Prakrit.
2052
H. JACOBI-Ueber die Betonung in klassischen Sanskrit und in den Prakrit-Sprachen. (Zeitschrift der deutschen Morgenlandischen Gesellschaft, vol. XLVII, Pp. 574582), Leipzig, 1893.
This memoir contains four paragraphs:
1. The post-tonic syllable.
2. The pre-tonic syllable.
3.
The enclitic.
4. Quantitative modifications and displacement of the accent.
A certain number of examples have been borrowed of the language of the Jaina writings.
2053
Sakatayanan's Grammar-Published by G. OPPERT. Madras, 1893.
This edition comprises: The grammatical sutras of Sakaṭāyana. The commentary of Abhayachandra-Siddhäntasūri, entitled 'Prakriyasamagraha'. An index of the sutras.

2054
Th. BLOCH--Vararuci und Hemacandra. Gutersloh, 1893.
Study on the reciprocal relations which exist between Vararuci and Hemacandra, and on the worth of the Präkrit grammarians in general. The conclusions are negatives: The authority of the Prakrit grammarians should be accepted only under the guarantee of the lessons of the manuscripts.

Page #586

JAINA BIBLIOGRAPHY
1605
2055
F. KIELHORN--Die Sakatayana-Grammatik--Gottingen, 1894. (Nachrichten der K. Gesellschaft der Wissenschaften, n 1).
Comparative study of the rules of the grammar of Sākațāyana, II, 4, 128-239, with those of Pāṇini ond of Hemacandra. Considerations on the age of the grammar of Säkatāyana. It is more recent than the 'Mahābhāsya', than the grammar of Candra and the 'Kasikāvstti'. As for the grammar of Hemacandra, one can consider it as an improved remodelling of that of Sākațāyana.
2056
Das Unadiganasutra des Hemacandra. Herausgegeben von J. KIRSTE, (Quellenwerke der altindischen Lexikographie, II). Wien, 1895.
Edition of the text accompained by proper commentary by Hemacandra. In appendix : Index to the edition of the Anekārthasangraha' by Th. ZACHARIAE.
2057
J. Kirste--Epilegomena zu meiner Ausgabe von Hemachandra's Wien, 1825 (Sitzungsberichte der phil.--Hist. Classe der Kais. Wissenschaften).
Unadiganasutra. Akademie der
Complementary remarks concerning :
1. The manuscripts.
3. The commentary.
2. The origin.
4. The index.
2058
J. KIRSTE--Ueber Hemacandra's Dhatupatha, (Actes du congress international des Orientalistes, H Partie, Section I, Pp. 111-116). Leide, 1895,
The 'Dhatupātha' of Hemacandra. General considerations. Division of the verbs in 9 classes only. Division of each class in three sections : Parasmaibhasas, Atmanebhasas and Ubhayatobhasas or Vibhasitas. Comparison of the 'Dhatupātha' of Hemacandra with those published by BOHTLINGK and WESTERGAARD. The number of roots in the works of Hemacandra is 1980. The signification of the roots sometimes different according to Hemacandra and according to Pāṇini.

Page #587

1606
JAINA BIBLIOGRAPHY
2059
R. Pischel-Der Akzent des Prakrit, (Kuhn's Zeitschrift fur vergleichende Sprachforschung, vol, XXXIV, Pp. 568-576; vol. XXXV, Pp. 140-150).-Gutersloh, 1896-1897.
The Präkrit accent would be in close harmony with the Vedic accent. Examples borrowed from the Jaina Mähārāştri.
2060
H. JACOBI-Der Akzent im Mittelindischen, (Kuhn's Zeitschrift fur vergleichende Sprachforschung, vol. XXXV, pp. 563-578). Gutersloh, 1897.
Critical notes on the preceding article of M, PISCHEL.
2061
Der Dhatupatha des Hemacandra--Herausgegeben von J. KIRSTE (Quellenwerke der altindischen Lexicographie IV). Wien, 1899.
Edition accompanied by commentary of Hemacandra himself.
2062
Nannul—Madras, 1900.
Text and commentary of the Tamil grammar.
2063
R. PISCHEL--Grammatik der Prakrit-Sprachen (Grundriss der indo-arischen Philo. logie un Altertumskunde, Band I, Heft 8), Strassburg, 1900,
Authoritative work of great importance for the study of the study of the different Präkrit dialects. It is divided in the following manner.
INTRODUCTION
The Prākrit languages-paragraphs 16 to 21 (Pp. 13-20) are especially devoted to the language of the Jains. According to M, PISCHEL, the dialect in which the canonical treatises of the Svetāmbaras have been drawn up must receive the name of 'Ardhamagadhi' rather than that of Jaina Prākrit'. Likewise, the term of 'Şaurāştri Jaina' should have been preferred to that of 'Māhārāştri Jaina', in order

Page #588

JAINA BIBLIOGRAPHY
1607
to designate the language of the non canonical works. At last the dialect of the Digambaras can be called "Sauraseni Jaina'. The Prākrit grammarians-among others, Dhanapāla and Hemacandra are the objects of special reviews to the paragraphs 35 and 36 (Pp. 37-39).
Explanation of the Präkrit grammar phonetic.
Morphology derivation and composition. This explanation of incomparable richness, must be consulted in the subject no matter of what grammatical problem has been raised by the Jaina texts. Additions, corrections, general bibliography, objective index and index of prākrit words. The work contains, moreover, a critical bibliography, complete and precise, of all the works concerning the Prākrit dialects : grammar, lexicography, editions of texts, historical studies, diverse memoirs etc.
Recension : Sten Konow, I.R.A.S, 1901, Pp. 325-331. G. A. GRIERSON-I.A. vol. XXX, Pp. 553-556.
2064
R. PISCHEL-Materialien zur Kenntnis des Apabhramss. Gottingen, 1902.
Study of the examples in Apabhraṁsa dialect furnished by the grammar of Hemachandra IV, 329-446, with the Sanskrit translation of Udoyasaubhagya gani.
2065
Sten Konow-- Maharashtri and Marathi, (K.A. vol. XXXII, pp. 180-192). Bombay, 1903.
The first part of this work is devoted to the relation of the Mābārastri with other Prākrit dialects.
2066
George Abraham Grierson--The Languages of India. Calcutta, 1903.
P. 57. Ardha-Māgadhi or Half Magadhi, was the language in which Mahavira, the Jain apostle, preached, and it was used in the older Jain scriptures.
'Casual. Languages of Southern India. (C.R., cxvi, Art. 9., 1903, Pp. 90-97).
P. 92. The Chintamani, an epic celebrating the exploits of a king named Jivaka, belongs to the early Jain period, which has been appropriately termed the Augustan age of Tamil literature.

Page #589

1608
JAINA BIBLIOGRAPHY
2067
J. VINSON-Manuel de la langue tamoule. Paris, 1903.
INTRODUCTION
P. XXXIX. According to a Jaina work, the Digambaradarśāna, an association of Digambara Jains must have been founded at Madura in Samvat 526, may be 470 A.D. These are probably some Jains who, from the North, have brought the writing in the Tamoul country, in the first centuries of the Christian era.
P. XL and XLIII-XLIV. Evolution of the Tamoul literature :
I. Period of tentative procedure, then dogmatic treatises composed alter
Ferodoma natively by the Jains and the Sivaites. It is the period of the Kural and of the
1 Naladiyār.
dominates : It is the age of the epic
II. Period during which the Jainism poems.
III. Period in which the Śivaism commence to attack vehemently the Jainism, period of the Sindāmaņi.
IV. The Sivaism has become predominantly ; period of the great Sivaite purāṇas and of the Sūlāmani.
V. Progress of the Vişnuism ; adaptation of the Sanskrit literature.
The second and the third periods are the most important. They extend from about the 10th to the 14th century.
Quotations from the Naladiyar, Sindanamani and Sūļamani. (See the index, p. 237).
2068
Z. WICKREMASINGHE-Index of all the Prakrit Words occurring in Pischel's 'Grammatic der Prakrit-Sprachen'. Bombay, 1905 sqq.
* This index has been published in Appendix to the 'Indian Antiquary' vol. XXXIV and subsequent volume.

Page #590

Jana BIBLIOGRAPHY
1609
2069
(Linguis
G. A. GRIERSON--Specimens of the Marathi Language. Calcutta, 1905. tic Survey of India, vii).
P. 7. One form of the Māhārāstri is the dialect of the non-canonical literature of the Svetāmbara Jains--This form of the language is usually called Jain Mahārāștri, and was perhaps based on the vernacular spoken in Surāṣtra.
2070
(Linguistic
G. A. GRIERSON--Munda and Dravidian Languages. Calcutta, 1906. Survey of India, iv).
P. 298. In the canon of the Svetambara Jains the form Damila is used for the Tamils. The forms Davila and Davida in the Prākrit literature of the Jains and of the Sanskrit plays seems to be a later stage, due to the Prākrit change of m to v.
P. 301. The beginning of Tamil literature proper seems to be due to the labours of the Jains—The romantic epic Chintamani is by an unknown Jain poet.
2071
E. WINDISCH--Ueber den sprachlichen Charakter des Pali (Actes du XIVe Congres international des Orientalistes, Ire Partie, Pp. 252-292). Paris, 1906.
P. 279. Notes on the Ardhamāgadhi, the language of the ancient Jaina sütras. Resemblances of this dialect with the Māgadhi and the Pāli.
2072
J. HERTEL-Von Panini zu Phaedrus (zeitschrift der deutschen morgenlandischen Gesellschaft, vol. LXII, Pp. 113-118). Leipzig, 1908.
The fable of Phedre 1, 3: The joy adorned with feathers of the peacock. Parallel wordings : Babrius, Jataka 339 etc. This fable was already known in India in a redaction analogous to that of Phedre, the contents of which reveals an ancient origin. Study of the passage of Hemachandra, 'Parisiştaparvan' III 45 and the following. Hemachandra must have known a redaction of the fable next to the first redaction. This fable was already current in India in the 4th century BC* *

Page #591

1610
JAINA BIBLIOGRAPHY
2073
J. HERTEL-Beitrage zum Sanskrit werterbuch aus Hemachandra's Parisistaparvan, (zietschrift der deutschen morgenlandischen Gesellschaft. vol. LXII: Pp. 361-369). Leipzig, 1908.
Glossary Sanskrit-German of words little known and even unknown, which are not found in the usual Sanskrit dictionaries.
2074
H. JACOBI-Uber das Prakrit in der Erzahlungs-Literatur der Jainas, (Rivista degli studi Orientali, Vol. II, Pp. 231-236). Roma, 1908-1909.
Upto now one admitted two varieties in the Jaina Māhārāștri : an ancient dialect, represented especially by the recitals relating to the 'Avaśyaka', and a modern dialect, of which the recitals of Devendra constitute the type.
The linguistic study of the "Samaraditya Katha' of Haribhadra and of the 'Padmacharita’ of Vimla-süri (finished in 530 after the death of Mahāvira, that is to say in the first years of the Christian era) permits to replace this chronological classification by another based on the very nature of the language. One is thus led to distinguish a metrical form and a prosaic form of the Jaina Māhārāștri. General characters of these two varieties. Historical reasons of their existence and their employment in the Jain literature.
2075
D. C. Sen-History of Bengali Language and Literature. Calcutta, 1911.
Pp. 2-4. Conversion of nearly the whole population of Bengal to Buddhism and Jainism-Out of the twenty-four Tirthankaras of the Jains, twenty-three attained Moksa in Bengal. The seat of their religious activity was Samet-Sekhara or the Paresanath hills in the district of Hazaribagh-Many of the Tirthankaras, such for instance as Sreyamgśunātha and Vāsupūjya, were born in Bengal-Mahāvira spent eighteen years of his life preaching his faith in Rāra Desa (Western Bengal).
2076
Shripad Krishna BELVALKAR-An Account of the Different Existing Systems of Sanskrit Grammar. Poona, 1915.
Pp. 62-63. Jaina or Mahāvira, the last of the Tirthankaras, is the traditional author of the Fainendra grammar---works like Dhananjaya-kośa or Fain-Hurivamsa

Page #592

JAINA BIBLIOGRAPHY
1611
(A.D. 783) and writers like Bopadeva or Hemachandra refer to Devanandi, otherwise known as Pajyapada, as the author of this grammar.
P. 63, n. 1. Sutrapatha of the Jainendra grammar originally belonged to the Digambara Jain from whom the Svetämbaras borrowed it.
Pp. 64. Date of the Jainendra Vyakarana-Foundation of this school dates from about the same time as that of the Chandra-Prof. PATHAK's paper on the Jain Sakatayana (Ind. Ant. Oct. 1914) gives evidence to assign the Vyakarana to the latter part of the 5th century A.D.
P. 65. Character of the Jainendra Vyakarana-There are two versions in which the Jainendra Grammar has come down to us-Altogether wanting in originality.
Pp. 66-68. Later history of the grammar since the 13th century very little is known-It draws a solitary student here and there amongst the Digambara Jains, especially of Southern India.
Pp. 73-81. The Hemachandra School-Life of Hemachandra-Nature of Hemachandra's Sabdanukasana-Treatises accessory to Sabdanulasana-Commentary on Sabdanulasana-Digest and manuals and other miscellaneous works-Conclusion,
P. 98. From the prasasti given at the end of Chandrakirti's commentary on the Sarasvata Prakriya we learn that the author was a Jain belonging to the brihad gachchha of Nagpur, residing in a Jain tirtha, called Kanțika, and 15th in succession from the founder of the gachchha, Deva Süri (Sam. 1174).
2077
L. P. TESSITORI-Notes on the Grammars of the Old Western Rajasthani with special reference to Apabhramŝa and to Gujarati and Marwari, (IA, xlv, 1916. Pp. 93-99).
P. 97. Jain ascetics live like the bees. (Published in I.A. vols. XLIII-xlv, 1914-16, and also published as a reprint from the British India Press, Mazgaon, Bombay in the year 1916).

2078
Alfred C, WOOLNER-Introduction to Prakrit. Lahore, 1917.
The work contains specimens of Jain Mähäräṣṭri. (Second ed. published by the University of the Panjab, Lahore, 1928).

Page #593

1612
JAINA BIBLIOGRAPHY
2079
Ernst WINDISCH-Gesehichte dur Sanskrit-Philologie und Indischen 491.2 Altertumskunde. (Grundriss der Indo-Arischen Philologie und Alterttumskundi, I Band, I Heft. B). Strassburg, Verlag von. Karl J. Tribner, 1917 and 1920. Pp. 1208, 209-460 with Index.
P. 29. gives some earliest references of Jain works; e.g. COLEBROOKE's observation on the sect of Jains, 1807 ; STEVENSON's Kalpasūtra (1848) etc.
2080
Amoghavritti, (A.B.O.R.I.
K. B. PATHAK-Sakaļāyan and the Authorship of the vol. I, 1918-19, Pp. 7-12).
Jain sākațāyan wrote the Amoghavritti, and that he lived in the time of Amoghavar a I. (vide in this connection Jain Hitaisi (July-August, 1916, an Art. by Pt. Nathuram PREMI, who accepts K. B. PATHAK's view).
(See also for Arts. (1) 'The Nyasakara and the Jain Sakațāyana', (2) Jain Säkatayana, contemporary with Amoghavarşa l', Indian Antiquary, 1914, Pp. 205 ff, 1915, Pp. 275 ff., 1916. Pp. 25 ff.)
Malayagiri, himself a distinguished grammarian, lived between A.D. 1143 and 1174.
2081
S. P. V. RANGANATHASWAMI --Paisachi Prakrit. (I.A., xlviii 1919, Pp. 211-213).
P. 213. Hemachandra in his grammar treats of six Prākrits, viz., Prākrita, Sauraseni, Māgadhi, Paisāch, Chulikā-Paisāchi, and Apabhramsa, and has only two Paiśāchi dialects.
2082
George A. GRIERSON- Paisachi in the Prakrita-Kalpataru. (I.A. xlix, 1920, p. 114).
Hemachandra in his grammar describes Paisachi and two varieties of Chūlikā-paiśächikā.
.
..
2083
wwi R. NARASIMHACHAR--The Karnataka Country and Language, (Q.J.M.S. x 1920, Pp. 248-258).

Page #594

JAINA BIBLIOGRAPHY
1613
P. 252. Antiquity of the Kannada language-According to the Jain tradition'Brahmi, the daughter of Risabhadeva, the first Tirthankara, invented eighteen alphabets including, among others, Kannada. An inscription of about the 9th century found in a Jain temple in the Deogarh fort contains specimens of different alphabets mostly Dravidian. Amrita-sāgara, a Jain Tamil poet who flourished before the 11th cent. states in his rapparungalakkarigai, a work of prosody, that there existed in the Kannada language a work on prosody.
2084
P.V. RAMANUJASWAMI -Hemachandra and Paisācipraksta (I.A. Li. 1922, Pp. 51-54).
No grammarians who follow Hemachandra treat of more than two Paiśācikas He treats of seven dialects.
Trivikrama and Srutasāgara are two Jain Präkrit grammarians who closely follow Hemachandra.
2085
H. Narayana Rao-Etymological Research in Kanurese and Maruthi. (J.B.B.R.A.S. xxv, 1923, Pp. 491-497).
Pp. 492-3. Reference to Hemachandra's Desinamamala.
2086
George A. GRIERSON-Paisachi and Chūlikāpaisāchika, (1.A. Lii. 1923, Pp. 161-7).
Jain religion eulogised. Hemachandra and his Prākrit Grammar.
2087
Walter Eugene CLARK-Magadhi and Ardhamägadhi. (J.A.O.S. vol. 44, 1924, Pp. 81-121).
It is a comparative analysis of these two dialects-references from Hemacandra's Prākrit grammar also---what is Ardhamāgadhi ?-What characters speak Māgadhi and Ardhamāgadhi ?
2088
George A. GRIERSON--The Eastern School of Präkrit Grammarians and Paisāci Prakrut (Sir Ashutosh Mukherjee Silver Jublee Volumes. (Vol. III, Part II, Orientals, Calcutta, 1925, Pp. 119-141).

Page #595

1614
JAINA BIBLIOGRAPHY
P. 120. Hemacandra's Prākrit grammar containing independent sūtras : Trivikrama and Laksmīdhara mention Hemacandra as their authority.
P. 122. The success and and arrangement of terms of Hemacandra's grammar -his sources.
2089
Suniti Kumar CHATTERJI-The origin and Development of the Bengali Language. 2 vols, Calcutta, 1926.
Vol. I. Pp. 53-54. Employment of languages based on eastern vernaculars by Buddhism and Jainism-but Sanskrit gradually accepted by Buddhists and Jains.
P. 58. Jains preserved the original Western Prācya language of the teach. ings of Mahāvira-oldest Jain texts written in Ardhamāgadhi.
P. 63. The Rādhas mentioned as a barbarous people in Jain tradition which goes back to the 6th century B.c,
P. 71. The Ayāranga Sutta describes Lādha and Subbha (Rādha, Suhma) as inhabited by churlish people.
P. 72. In 4th century B.c. Jainism was spreading in North, Central and West Bengal Pundra-vardhana was a Jain centre in the time of Asoka, according to the Divyāvadāna--in the beginning of 2nd century B.c. Kalinga had a Jain king (Khāravela).
P. 76. Jain Upāngas include Bengal (Tāmalitta and Vanga) among Aryan lands.
2090
K. S. Ramaswami Sastry SIROMANI—Forgotten Karikās of Kumārila-(A.I.O.C., Session IV ; 1926).
Pp. 83-84. Some Karikās of Kumarila found in Jain literature. These Jain authors also flourished in the philosophical field close after Kumārila from 8001100 A D., and their authority is not questionable. Jain authors:
(1) Vidyānanda-about 800 A.D.
(2) Abhayadevasūri ---second half of fourth century A.D.

Page #596

JAINA BIBLIOGRAPHY
(3) Jineswarasüri-1024 A.D.
(4) Laghusamantabhadra-about 1000 A.D.
(5) Vadidevasūri-about 1050 A.d.
2091
P. V. BAPAT-The Relalion Between Pali nnd Ardhamagadht, (I. H. Q. Vol. IV,
1928).
P. 29. Jains believed Ardhamägadht to be the language of gods and ṛsis.
2092
George A. GRIERSON-The Sauraseni and Magadha Stabakas of Rama Šarman Tarkavaglia (Ind. Ant. vol. LVII-1928, Bombay).
1615
Pp. 28-29. Supplement Magadhi; Ardhamagadhi and Dākṣinātya. Magadhi is the language of carnivorans (demons), of religious mendicants, orthodox and heterodox.
Ardhamägadhi is the speech of female demons (rākṣast), merchants (resthin -? can this word refer to Jaina merchants, the modern Seths ?), servants (ceta), and (?). ascetics (amukampya-the reading doubtful).
2093
T. K. LADDU-Introduction to Trivikrama's Prakrit Grammar, (translated from the German by P. V. Rämänujaswämi). (A.B.O.R.I., vol. X; 1930).
P. 177. Introduction-origin of Language... Vedic Skr. source of the Prakrit...Prakrit literature. Religious and Grammatical... Prakrit Grammarians...

Ch. III: Comparison bet. Trivikram & Hemachandra. Gautama and Mahavira, the contemporaries lived in the Pre-Paninian period-about 500 m.c. P. 182. Buddhist and Jain writers accepted them...dialects.
Several Prakritists come after Vararuci, among other, Canda wrote: the Prakrit lakshana and Dhanapal composed a Präkrit Dictionary 'Paiyalacchi". We then come to the great Prakrit grammarian. Hemachandra (1088-1172) (see Pischel, Gr. 36).
*f.n,cf. Prof JACOB's remarks in the Introd. to his ed. of the Kalpasütra.

Page #597

1616
JAINA BIBLIOGRAPHY
P. 201. Trivikramas' Time and Personality. In the introductory verses Trivikram says of himself that he is the grandson of Adityaśarman (orvarman) and the son of Mallināth and belongs to the excellent family of Bāņa.
He invokes Mahāvira for his blessing and says he is the disciple of Arhanandi Traividyamuni, which shows that he was a follower of the Jain religion (see p. 205).
2094 (i)
A. N. UPADHY E-Joindu and his Apabhramsa Works. (Annals of the B.O.R.I., XII, 2, Pp. 132-163), Poona, 1931.
The paper opens with a review of the published Apabhramsa works indicating how the study of Apabhraíśa is indispensable for a student of modern Indo-Aryan languages. It aim to set forth a critical study of Joindu's Apabhramsa works. It is pointed out that the Apabhramsa section from Hemacandra's Präkrit Grammar is indebted to the Paramatma-prakāsa.
2094 (ii)
A. N. UPADHYE-śubhachandaa and His Prākrit Grammar. (A.B.O.R.I. Vol. XIII; 1931-32), Pp. 37-58.
Points ... Various subhachandras and some facts about the--Suhbachandra, the Prākrit grammarian distinguished from them-spiritual geneology of Subhachandra-literary activities etc. of his predecessors information about Subhachandra, his scholarship etc.-his composition of ritualistic works-His works according to Pandava--Purāņa--- Prasasti–His later works-Jñānabhuşaņ and Subhachandra contemporaries--when Subhachandra became a Bhattarak ? A digression on the possibility of existence of a Prākrit grammar written in Prākrit, various evidences-Śabdacintamani, a Prākrit grammar by Subhachandra-its extent-Dr. HOERNLES' incomplete manuscript-Analysis of Subdhachandras' sourcesGrammars of Hemachandra and Trivikram compared--those of Hemachandra and śubhachandra compared--Those of Trivikram and Subhachandra compared originality of Subhachandra-Our expectation about Subhachandras' grammar and how they failed-His grammar looked at from another point of view--the period when he composed his grammar-Cintamani of Subhachandra and the Audarya-Cintamani of Srutasāgara--Manuscripts material-concluding remarksappendices.

Page #598

JAINA BIBLIOGRAPHY
2095
K. B. PATHAK-The Text of the Jainendra-Vyakarana and the Priority of Candra to Pujyapad, (A.B.O.R.I. vol. XIII; 1931-32). Pp. 25-36.
Two redactions of the Jainendra sutras, one of these is preserved in Somadeva's commentary called Sabdarṇavacandrika and the other is given by Abhaynandin in his Mahavṛtti. Dr. KIELHORN maintained that Somadeva's recession of the sutras cannot be the original one-diverse opinion-etc. Two manuscripts of Sabdarṇavecandrika in the Deccan College...detailed discussion follows. four proofs discussed, conclusion. The four proofs will suffice to convince Sanskrit scholars that Candra lived before Püjapäd...author of Jainendra-Vyakarana belongs to the latter half of the fifth century A.D...As Dr. LIEBICK has satisfactorily shown that the Chandraupiti was composed by Chandragomin himself, the victory over the Hunas mentioned therein was the one gained by Skandagupta about A.D. 455. On these grounds we may conclude that Chandragomin was contemporary with Skandagupta and that Pujyapad lived a few years later but before the end of the fifth century A.D.
2096
K. B. PATHAK-On the Unädi Sutras of Jain Ŝakatayana, (A.B.O.R.I. Vol. XIII; 1931-32). Pp. 154-156,
1617
2097

A. N. UPADHYE-The Prakrit Dialect of Pravacanasara of Jaina Sauraseni, (The J.U.B., II, 6, Bombay, May, 1934).
The Jaina Sauraseni occupies an important position in the scheme of Prakrit dialects. This dialect inherits many features of the Ardhamägadht dialect of the Śvetämbara canon, that it is nourished in the background of Sauraseni, and that strong influence of Sanskrit is working on it.
2098
H. SRINIVASACHAR-Kannad Language, (A.I.O.C, VII or VIII Session, 1937).
P. 813. Article in Kannad-Kannad works by Jain writers referred Pampa, Ranna and Ponna-references to Pampa's greatness by Kesiraj.

Page #599

1618
2099
A. N. UPADHYE-Grammatical Peculiarities of Varangacarita, (N.I.A., I, 9, Pp. 554-7, Bombay, 1938).
The Varangacarita of Jațilamuni is a Sanskrit Puranic Kavya of the 7th century A.D. In this paper are collected together a few grammatical pecularities from it ; and they may be looked upon as deviations from the standard Sanskrit.
krit.
2100
L. RENOU-Adverbs in taram, taram, (Ind. Hist. Q. vol. xlv), Calcutta, 1938.
Pp. 134-135. An adverb is formed by means of a suffix attached to proverbs; the types in taram teach us less about the real productivity of a traditional usage than about the grammatical culture and pedanticism of the authors; some Jain examples cited.
JAINA BIBLIOGRAPHY
2101

RATNAGANDRA-Jaina Siddhanta-Kaumudi-A Grammar of the Ardha-Magadha Pra
Pp. XII. I 411. ii. Labore, 1939.
A Sanskrit grammar of the Ardha-Magadhi Prakrit dialect, the language of the Jain Scriptures.
2102
Franklin EDGERTON-The origin of Pali Middha. (N.I.A. vol. 2, 1939-40).
Thinamiddha 'sloth and troper' thiņa equals Skt. Styāna.
P. 608. Frequent occurrence of forms in Jain religious literature parallel to those of the Buddhists makes it always desirable to look there especially when we find Buddhist terms that raise difficulties. The Jains have a word, which looks as related to the Pali thiṇamiddha. This is either thiṇaddhi or thinagiddhi. The Sanskrit form of the former is styänarddhi; of the latter, styanagrddhi-'somnambulism'-under its infiuence a man may not only walk, but perform extremely violent and sinful acts, such as killing people, in his sleep. It is a form of Karma, which 'obscures' or 'hinders' belief (darbanavaraynta); it belongs to one group of five of that category -various degrees of 'sleep' and 'drowsiness'. We must accept the original identity

Page #600

JAINA BIBLIOGRAPHY
1619
of the Pāli thinamiddha (BSKt. styānamiddha) with the original of the Jain Skt. and Pkt. compound quoted. It is an ancient, inherited word (or 'concept'). It is probably older than Buddhism, certainly older than the oldest Buddhist canonical texts, as is shown by its frequence and confirmed by the Jain parallels.
2103
A. N. UPADHYE -- Paisaei Language and Literature, (Annals of the B.O.R.I. XXI, 1-2, Pp. 1-37, Poona, 1940).
Some ancient authors and modern scholars on Paisāci and its significance. Compositions in Paiśāci by Hemacandra, Jayasimha, Yašapāla, Dharmavardhana. Jinaprabha and Somasundara.
2104
P. V. BAPAT-Tāyin, Tayi, Tādi, (D. R. Bhandarkar volume, Ind. Res. Ins., Calcutta, 1940).
Pp. 256-258. How did the change over from tadi to tāyi take place ? Here the Jain Prākrit texts come to help The word 'tayi' or "tai' in Jain Prākrit texts is used constantly and it is used in almost the same sense as Pāli tādi'. It is used with reference to Mahāvīra himself as well as with reference to 'one who is as holy as the Great Teacher, a Monk'. It is perhaps due to the Jain infiuence that the word in its Prākrit form came to be used and known even in Buddhist circles, and that is perhaps the reason why the form tāyi came to be used by the Buddhist Sanskrit writers. Texts cited.
2105
B. M. BARUA--Ardhamāgadhi and Prakrit ---Presidential address, (A.I O.C., Session X ; 1940).
Pp. 203-212. Various scholars' edition of Jain works referred in the lecture.
canonical, non-canonical
2106
K. RAMAKRISHNIAH-Telugu--(A.I.O.C., Session X ; 1940).
.
P. 636. The purāṇic theme of the early days in Kannad had a Jain colouring ; Telugu borrowed much from Jain literature,

Page #601

1626
JAINA BIBLIOGRAPHY
2107
A. N. UPADHYE-Prākrit Studies—Their Latest Progress and Future, (A portion of the address in A.I.O.C. Hyderabad, 1941). . (Jain Ant. vol. VIII; No. II ; Arrah ; 1942 ; Pp. 69-86).
A survey of the Prākrit studies and their latest progress and future given and discussed.
2108
A. N. UPADHEY-A Prākrit Grammar Attributed to Samantabhadra, (I.H.Q., XVII, Pp. 511-16, Calcutta, 1942).
This paper presents a critical study of the Poona Ms. of the Prākrit grammar attributed to Samantabhadra. It is concluded here that this grammar is later than Hemacandra, that it cannot be attributed to Samantabhadra, the great logician, and that there is no evidence at all to postulate any other Samantabhadra later than Hemacandra.
2109
S, M. KATRE-Prakrit Languages and their contributions to Indian literature, Bombay, 1945.
Pp. 15-19. The name Ardhamāgadhi ; comparison between the languages of the verse and prose, the name of the Agamas; Jaina Māhārastri works of the Svetāmbaras ; Jaina Samraseni-the canons of the Digambara ; Apabhramsas utilised by the Digambaras.
2110
(Proc. Ind. Hist.
S. BANERJEE-How was the Siddha Haima Vyakarana composed. Cong.) Allahabad, 9th Session, 1946.
Pp. 200-201 Siddha Rāja requested Hema Chandra, to fulfil his heart's desire by taking up the work of writing a work on Grammar-the Jain scholar Hema Chandra completed the work (Siddha Haima Vyakarana within a year--the monarch sent for 300 copyists, got many copies of the work issued and sent them to 18 provinces of India. Twenty copies were sent to Kashmir,

Page #602

JAINA BIBLIOGRAPHY
1621
2111
A N. UPADHYE--K-suffix in Sanskrit. (Proc. and Trans. the A.I.O.C., xii, Pp. 635-36, Banaras, 1948).
This note puts together interesting forms of nouns and pronouns having k-suffix used in the Kathākośa of Hariş na.
2112
K. P. MITRA-Some popular Deriv ntions in Jain Literature, (Indian Culture-V, Calcutta).
Pp. 435-438. A study of derivations of some words from the story of Brahmaņa and his rajñopavita.
2113
A. M. GHATACE-Introduction to Ardha-māgadhi. Kohlapur, 1951. Pp. xii 257.
It deals with the phonology, morphology and syntax of the Ardhamāgadhi language together with an introduction and appendices containing the vocabulary of the said language.
2114
P. L VAIDYA-- Prakrit Grammar of Trivikrama, Sholar, 1954, with his own commentary or Präkrit-Sabdanuśāsanam savritikam.
Introduction in English. Trivikrama, a Digambara Jain ; his date later than the last quarter of the 12th century ; wrote his grammar about A.D. 1236.
2115
A. M. GHATAGE-On the progress of Jaina and Prakrit Studies, (Jain, Ant., Vol. XVII, No. II) Arrah, 1951. Pp. 33 to 51.
Survey of the works done in the field of Jain and Prākrit studies.
2116
A. N. UPADHYE-On the latest phase of the progress of Präkrit Studies, (Jain. Ant., vol, XVIII, No. 1) Arrah, 1952, Pp. 1 to 6.

Page #603

1622
JAINA BIBLIOGRAPHY
The Präkrit literature is more popular than Sanskrit and helps us to get a better picture of the Indian masses than is otherwise possible. Dr. MEHENDALE has attempted a valuable analysis of important Prākrit Inscriptions (Historical Grammar of Inscriptional Prakrits, Poona, 1948).
2117
A. M. GHATGE-Jacobi's Introduction to Ansgewahlte Erzalungen in Maharashtri - translated into English, (Jain Ant., vol. XVIII, No. II), Arrah, 1952.
Pp. 16' to 26. The evieence of the canonical books and a persistent Jaina tradition lead scholars to give the name Ardha-Māgadhi to the language of the Jain canon to which JACOBI had given the name Jain Prākrit which is now-a-days generally taken to mean Ardha-Māgadhi, Jaina Mähārāştri of the post-canonical works and Jaina Sauraseni of the Prākrit works of the Digambaras. The home of Māhārāstrī being Maharashtra situated along the upper course of the Godavri with Prathisthana as its capital. Beginning of its literary cultivation in the 4th century A.D. The Jain canons were written in western Indio (Valabhi) in the year 454 A.D.
2118
Louis Renou-Histoire De La Langue Sanskrite Par. Paris, 1956.
Pp. 222-229. Sanskrit Jaina : Generalites.
2119
E. D. KULKARNI- The language of Pandavacarita of Devaparbhasūri. (Summaries of Papers, A.I.O.C. XIXth Session, Delhi, 1957).
P. 86. Maladhārin Devaprabhasūri wrote Pāndavacarita in about 1200 A.D. The language of the work shares all the characteristics of Jaina Sanskrit.
2120 (i)
Satya Ranjan BANERJEE-An apparent anomaly in Hemacandra's Prakrit Grammar. (Summaries of Papers, A.I.O.C., XIXth Session, Delhi, 1957). P. 86.
The Sütra U dodvārde (1/82) in Hemacandra's Prākrit Grammar is defective from the grammatical point of view.
2120 (ii) Satya Ranjan BANERJEE-A note on the remarks of Paisachei on the illustrative Gathas of Hemachandra's Dešinamamala. (Proc. and Trans. A.I.O.C., XVIIIth Session, 1955), Annamalainagar, 1958. Pp. 274-279,

Page #604

JAINA BIBLIOGRAPHY
1623
Illustrations and account to show difference in reading drawing attention to the careful collation of manuscripts.
2121
H. C. BHAYANI-- Metres of Svayambhu's Ritthanemicāriya, (Summaries of Papers, A.1.O.C., XXth Session, 1959), Bhuvaneswar, 1959.
P. 93. An analysis of all the metres employed in the Apabhraṁsa work of about 8th or 9th cent. A D. Most of the metres used in ths work occur also in other Apabhramsa epics like Svayambhu's Paumacariya and Puspadanta's Mahapurāna.
2122
E, D. KULKARNI--The language of Samaraditya samk sepa of Pradyuamnasūri, (Proc. and Trans. A.I.O.C. XXth Session, 1959), Poona, 1961. Vol. II, Part-I. Pp. 241-253.
Belonging to Candragaccha he wrote this work in Samvat 1324, i.e., 1268 A.D. The work contains proverbial stanzas and expressions of universal application like other Jaina texts. The language of the work is rich in new material. The following types of vocables are used in it.
I. Rare words which appear in Vedic texts and epics only.
II. Words quotable only from grammatical works. III. Words which are registered in the Dictionaries, but for which no citation
from literature is available according to them.
IV. Words not used in the Dictionaries but recorded in the lexicons.
V. Words not so far reeorded in the published Dictionaries or having mean
ing not recorded in them,
VI. Words peculiar to Jaina texts. Examples of each of the types enumerated above given.
2123
NILAKANTHA DAS-Local Languages of Orissa, (Proc. and Trans. A.1.0.C., XXth Session, 1959, Vol. I), Poona, 1962.
P. 215. Pārsvanātha (Tirthankara) defeated the yavana king of Kalinga in his youth (Mrs. Sinclaur STEVENSON'S The Heart of Jainism, p. 48).

Page #605

1624
JAINA BIBLIOGRAPHY
P. 216. Jainism flourished near about the present Jagannath (Puri) in Kalinga,
P. 220. Fundamental principles of Jainism underlined and discussed.
P. 221. Antiquity of Jainism-its original connection with the Sumerian Ji' and Dr. H. R. HALL's (Ancient History of the Near East, 7th Edition, p. 173) discrement Jaina traits found in ancient Sumerian statues.
P. 222. All philosophy in the early Vedic culture came from Jainism.
P. 225. Oriya origin of the word Jaina'.
P. 226. Jagannatha seems to have been originally invented in imitation of the Nātha Tirthankara of the Jainas, viz., Rşabhanātha.
2124
S. N. BHAVASAR-The Language of the Sanskrit Kavya Mallināthacarita by Vinayacandrasuri. (Summaries of papers, A.I.O.C., XXII Session, Gauhati, 1965). Pp. 108109.
Date of Vinayacandrasuri-Beginning of 12th century A.D. and the end of the 13th century A.D. His other works-Kalpanirukta and Shripärsvanātha caritam.
Representing all the peculiarities of the Jain Sanskrit the language of Vinayacandrasūri rich in theme, in contents and also in imaginations, originality, form and style. Words not found in the dictionaries those that are found only in the lexicons that are not commonly used, those that are not Sanskrit in origin, and those that are purely Prākrit are met everywhere in the Mallinathacaritam.
2125
A. N. UPADHYE-Language and Dialects used in the Kuvalayamala. (Summary of Papers, A.I.O.C., XXII Session, Gauhati, 1965). Pp. 131-132.
The main language of the author Uddyotanasüri in Kuvalayamala, a Prākrit campū, its Prākrit Bhāṣā and the matters of description are of the Maharastri Desi type. Some passages are in Sanskrit and some portions are in Apabhramsa and in some contexts the Paišāci-bhāṣā is illustrated. The author also enumerates the Deśi-bhāṣās and illustrates the various languages spoken by traders of different parts of the country and speaking different languages in the market place.

Page #606

Section IX
11 - LITERATURE
2126
E. ARIEL-Tiruvalluvar-tcharitra. (Journal asiatique IV. Serie, Tome IX, Pp. 549). Paris, 1847.
French translation enriched with copious notes, of two passages of the Tiruvalluvar-caritra'.
2127
Anuntplos FAAANOE-Bayabapata, n. ouvtoun tns Maxabapatas, nolvoeloa vno Tov Amapa n Amapane anapa. Ev AOnvals, 1847.
Greek translation, preceded with an introduction, of the 'Balabhārata' of Amaracandra,
2128
The Kalpa Sūtra and Nava Tatva, two works illustrative of the Jain Religion and Philosophy. Translated from the Magadhi by J. STEVENSON. London, 1848.
Preface.-Notes on the Kalpasūtra. Summary of the Jain, doctrines. List of the Tirthakaras, of the dreams of Trišalā and of the Jain symbols.
Translation of the 'Kalpasūtra', preceded by a version of the 'Kalpalatā' or introduction to the 'Kalpasūtra'.
Translation of the Navatattva.
Appendix---Remarks on the Prākrit of the Jain books.
2129
E. ARIEL-Kur'al de Tiruvalluvar, Fragments traduits du tamoul. (Tournal asiatique, IVth Serie, Tome XII, Pp. 416.433, et Tome, XIX, Pp. 381-435). Paris, 1848-1852.

Page #607

1626
JAINA BIBLIOGRAPHY
Introduction-Generalities on the 'Kural'. The native editions. Division of the 'Kural'. Extracts of the three books of the 'Kural' (French translation).
2130
Th. PAVIE-La legende de Padmani, reine de Tchilor. (Journal asiatique, Vth Serie, Tome vii, Pp. 5-47; 89-130; 315-343). Paris, 1856.
III. The 'Padmant' after the Jaina legends. Explanation of the Jain recension of the legend of Padmani after a manuscript entitled 'Padmavati caritra' and dated Samvat 1524. This legend would be drawn from the 'Stlasamudha' of Dharmaghosa.
2131
A. WEBER-Ueber das Catrunjaya Mahatmyam. Ein Beitrag zur Geschichte der Jaina. Leipzig, 1858.
INTRODUCTION
Different opinions on the origin of the Jainism. WILSON, BENFEY, LASSEN :COLEBROOKE, STEVENSION. Discussion of the thesis of COLEBROOKE who identifies Gautmasvāmin, disciple of Mahavira, with Gautama Buddha.
The priority of the Buddhism over the Jainism. Critical study. The immediate disciples of Mahävira and the first sects. Date of the death of Mahāvira.The language of the Jains is most recent than that of the Buddhists.
The most ancient documents relating to the Jainism, in Greece and in India.Remarks on the 'Kalpasütra' after the version of STEVENSON.-The inscriptions of the dynasty of Valabhi-The account of Hiouen-Thsang.-Death of Mahavira: 349
348 B.C.
The 'Satrunjayamahatmya'. Generalities. The manuscript of Oxford. Character of the work. The language. Detailed analysis of the 14 chapters. Text of the 'Satrunjayamahatmya' (Extracts).

2132
The Vasavadatta by Subandhu-Edited by F. HALL, (Bibliotheca indica). Calcutta, 1859.

Page #608

JAINA BIBLIOGRAPHY
PREFACE
P. 5, note. In the Kalpadrumakalika, a commentary on the Kalpasūtra by Laksmivallabha, it is said, at the end of the chapter 24, how Udayana became king of Ujjain.
P. 8, note. An anonymous commentary on the Bhaktamarastotra relates in what conditions Manatunga composed his poem and how the king Bhoja became adept of the Jainism.
P. 49. Analogous information according to another commentary of the Bhaktamarastotra.
P. 54. Review, according to the Simhasanadvatrimŝika and the Kathakosa, on a certain Padalipta, founder of the town of Palitana.
2133
1627
Th. AUFRECHT-Zwei Erzahlungen aus der Bharatakadvatrincatika und dem Katharnava (Zeitschrift der deutschen morgenlandischen Gesellschaft, vol. XIV, Pp. 569581). Leipzig, 1860.
Text and German translation of the following two narratives: 'Bharatakadvatrimšika', 3; 'Katharyava', 2.
2134
J. VINSON-Legende tamoule relative a l'auteur des Kur'al, (Revue oriental et americaine, vol. IX, Pp. 93-136). Paris, 1864.
General introduction on the Dravidian philology; linguistic, prosody, literaThe masterpieces of the Tamoul literature among others the 'Sindamani' and
the 'Kural'.
Historical notes on Tiruvalluvar-carita.

2135
J. VINSON-La grande epopee de l'Inde dravidienne, le Sindamani, (Revue orientale, Nouvelle serie, vol. I, Pp. 5-27). Paris, 1866.
Analysis of the first canto of the 'Šindamani' with entire translation of a great
number of stanzas.

Page #609

1628
2136
G. SMALL-A handbook of Sanskrit Literature. London, 1866.
Pp. 106-107. General review on the Jains.
The Tirthakaras-Characters of the Jainism.-Yatis and śrävakas-The sects; the Digambaras and Svetambaras.-Jaina literature-Geographical division of the Jains.
2137
A. WEBER-Uber ein Fragment der Bhagavati Berlin, 1866-67. First part (1866).
Introduction. The Jaina texts known upto the time when WEBER studied the 'Bhagavat': The 'Kalpasütra', the 'Satrunjayamahatmya' and the 'Saryaprajñapti". The 'Bhagavati' in general. Anteriority of this work over the precedents. Manuscript of the 'Bhagavati' studied by WEBER: age; external division of the text; abreviations; peculiarities of the writing, etc.
XLL.
JAINA BIBLIOGRAPHY
Section I-The language of the 'Bhagavati". The Magadhi; agreements of this dialect with the Magadhi of the Prakrit grammarians, with the language of the inscriptions of Asoka, with the Mahärăştri and Pali. Phonetic of the Magadhi. Frequent substitution of the 'y' for other sounds; the nasals; the vowels; the consonants. Morphology. Declension: the nouns, the pronouns, the names of numbers. Conjugation; radicals, imperative, potential, aorist, future, passive, participles, infinitive, causative, desiderative, intensive. Derivation. Study of the principal suffixes. Syntax and lexicography. Two facsimiles besides text reproduce four passages of the manuscript of the 'Bhagavati".
Second Part (1867)
Section II.-The contents of the 'Bhagavati'. Detailed analysls of the books More rapid analysis of the books XXXIV, XXXV, XXXVI and General recapitulation and explanation of the doctrine of the 'Bhagavati'. Section III. The legend of Khamdaka (Bhagvati, II, I, 18-80). text, translation and commentary.

Appendix I.-Description of the person of Mahavira, after the commentary of Malayagiri on the 'Suryaprajñapti', comparison with the description of Buddha. Appendix II.-Description of the person of Indrabhüti, after the 'Bhagavati". Index of the words.

Page #610

JAINA BIBLIOGRAPHY
2138
Ed. FOUCAUX-La guirlande precieuse des demandes et des reponses. Paris, 1867.
P. 8, Note. The Praśnottararatnamala is attributed, among other authors, to Asitapata, who belonged probably to the sect of the Jains.
2139
A. WEBER-Ueber die Pracnottararatnamala, (Indische Stereifen, vol. I, Pp. 210227). Berlin, 1868.
Pp. 211-212. Note on a manuscript of the Praśnottararatnamālā. The work begins by an invocation to Pārśvanatha ; it is attributed to an author of the name of Asitapata, that it would suit perhaps better to read Sitapata.
2140
A WEBER--Ueber die Suryaprajnapti, (Indische Studien, vol. X, Pp. 254-316). Leipzig, 1868.
Study of a manuscript of the roval library of Berlin containing, not the same text of the 'Suryaprajñapti", but the Sanskrit commentary of Malayagiri on this work. Generalities on the 'Suryaprajñapti". This is an astronomical work of imagination rather than of observation. Detailed analysis of the 20 books which constitute the work, and particularly the books I (8 chapters), II (3 chapters), and X (22 chapters).
2141
A. WEBER-Ueber einige Lalenburger Streiche, (Indische Streifen, vol. I, Pp. 245252). Berlin, 1868.
German translation of the stories 4, 13 and 25 of the 'Bharatakadvätrimiika", published by M. Th. Aufrecht.
1869.
1629
AMARACANDRA-Balabharata.
Text preceded with a preface.
2142

Edited
2143
by Becanarama TRIPATHI-Benares,
G. BÜHLER-On the Chandikaŝataka of Banabhatta, (Indian Antiquary, vol. I, Pp. 111-115) Bombay, 1872,

Page #611

JAINA BIBLIOGRAPHY
Translation of a recital recalling the origin of Bhaktumarastotra, and extract from an anonymous Jain commentary (probably from the commencement of the 15th century) on the Candikaŝataka.
Notes on the period of Manatunga.
1630
2144
E. WINDISCH-Hemacandra's Yogacastra. Ein Beitrag zur Kenntniss der Jain-Lehre, (Zeitschrift der deutschen morgenlandischen Gesellschaft, vol. XXVIII, Pp. 185262 et 678-679). Leipzig. 1874.
INTRODUCTION
The 'Togalastra, still called 'Adhyatmopanisad, was composed by Hemacandra, for the king Kumarapala. The Jain moral philosophy and the philosophical principles on which it rests,
Resemblance of the Jain doctrine with the Buddhistic doctrine.
Notes on the manuscripts utilised.
Text of the first four prakasas of the 'Yagasastra".
Analytical summary of these chapters.
Translation accompanied by notes. Index.
Corrections of the text.
2145
The Vikramankadevacharita of Bilhana. Edited by G. BÜHLER, (Bombay Sanskrit Series, n XIV). Bombay, 1875.
INTRODUCTION
Pp. 2-3. Remarks on the richness still unexplored of the Jaina libraries which contain some works of all sorts not only Jainas, but also Brahmanical.

P. 32. N.-4. It is inaccurate that the king Ahavamalla, of the dynasty of the Chalukyas, was converted to the Jainism.
Pp. 44-46. Review on the manuscript of the Vikramankadevacarita utilised by BÜNLER for his edition. It is a Jaina manuscript, dated Samvat 1343, and conserv ed in the temple of Pärsvanatha at Jessalmer. It is in ancient Jaina devanagari and presents the ordinary peculiarities of this writing.

Page #612

JAINA BIBLIOGRAPHY
2146
James D. B. GRIBBLE-Tamil Poetry. (CR, lx, art. 5, 1875, Pp. 69-77).
P. 70. Tiruvallava, a Tamil poet, was a Jain. About his time Jainism grew in strength all over Madura, until it was professed by many learned doctors, and in the ninth century the king of Madura, Kuna became a convert to Jainism.
2147
The Duaiasharaya (Indian Antiquary, vol. IV, Pp. 71-77; 110-114; 232-236; 265-269). Bombay, 1875.
INTRODUCTION
The 'Doyairaya' is thus entitled because it intends the double object of teaching the Sanskrit grammar and of relating the history of the Solankis (Caulukyas) kings of Anahilväḍ-Pâțan. This work was commenced by Hemacandra. It was finished in Samvat 1312 (A.D. 1255), at Pralhadan-Patan (probably Palampur), by a Jaina monk of the name of Leśajayatilakagani. A commentary was composed by Laksmi. tilakavai. Detailed analysis of the narrative part of the 20 sargas.
2148
H. JACOBI-Zwei Jaina-Stotra, (Indische Studien, vol. XIV, Pp. 359-391). Leipzig, 1876.
1631
1. The 'Bhaktamarastotra'.
Introduction-The 'Bhaktamarastotra' is a hymn of 44 stanzas in honour of Risabha, the first Tirthakara. Circumstances under which it was composed by Mänatunga. Considerations on the period and the character of the poem.
Text and translation of the 'Bhaktamarastotra".
2. The 'Kalyanamandirastotra'.

Introduction. This hymn, according to the commentator, would be the work of Siddhasena Divākara. This is an imitation of the 'Bhaktamarastotra'. It consists of 44 stanzas in honour of Pārsvanatha. Text and translation of the 'Kalyanamandirastotra', Grammatical remarks.
2149
A. WEBER-Pancadandachattraprabandha. Ein Marchen von Konig Vikramaditya, Berlin, 1877.

Page #613

JAINA BIBLIOGRAPHY
General notes on the character of the legends, narratives, stories etc. in the Sanskrit literature, and particularly in the Jain literature. The language and the lexicography in the 'Pañcadandachattraprabandha': Sanskrit mixed with Präkritic and popular forms. Peculiarities of the manuscript and characteristic of the legend.
1632
Text of the 'Pañcadandachattraprabandha', with exhaustive commentary. German translation, with notes. Index of the words.
2150
H. JACOBI-Die Cobhana Stutayas des Cobhana Muni, (Zeitschrift der deutschen. morgenlandischen Gesellschaft, vol. XXXII, Pp. 509-534), Leipzig, 1878.
Text of the first four stanzas of the 'Caturvitsatijinastotra' or 'Risabhanamrastotra composed by Jinaprabhasüri and commented by Kanankakusala. Sobhana; he was the brother of Dhanapala and lived in the second half of the 10th century. Generalities on the 'Caturviniatijinastuti'. The 96 stanzas divided in 24 series of 4 stanzas. Scansion and grammar. The manuscripts utilised. The commentary contained in these manuscripts. Text and translation of the 'Caturvishŝatijinastuti'.
2151
-A, WEBER-Ueber die Sinhasanadvatrincika, (Indische Studien. vol. XV, Pp. 185453). Leipzig, 1878.
Critical study on the different reviews of the 'Simhasanadvātriṁśikā', more known under the name of 'Vikramadityacarita'.
32
This work would be of Jaina origin. The Jaina review of it would be the most ancient, and all the other reviews might have a common Jaina background. Grammatical remarks on the Jaina review. Study of the principal manuscripts. The review of Vararuci and the resemblance that it presents with the Jaina review. Special and analytical study of the Jaina review. The manuscripts; Detailed analysis of the introduction; Siddhasena Diväkara; his interference in favour of the Jaina religion in comparison with Vikramaditya. The 32 narratives; analysis with numerous extracts accompanied by translation. Conclusion: names and history of the 32 statues; short information on the contents of the work.

2152
Archibald Edward GOUGH-Papers relating to the callection and preservation of the records of ancient Sanskrit literature in India. Calcutta, 1878.

Page #614

JAINA BIBLIOGRAPHY
P 21. Mode followed by the Jains in preserving their literary treasures.
P. 28. Mention of 7 manuscripts on Jain religion in R.L. MITRA'S 'Notices'.
Pp. 64-68, 80, 87. Mention of several Jain works and their authors, etc,
Pp. 83-84; 100-104, 116-119, 125-134. References to Jain works etc., made in connection with BÜHLER's search for Sanskrit manuscripts during 1871-72, 1872-73, 1873-74, 1874-75.
Pp. 91-99, 108-113, 137. A classified list of Jain works.
2153
The Kalpasura of Bhadrabahu, edited by H. JACOBI. Leipzig, 1879.
INTRODUCTION
1638
Chronological connections
between between Jainism and Buddhism.-Thesis of COLEBROOKE: Mahavira would have been the master of Gautama Buddha. Criticism-Thesis of WILSON: Jainism would proceed from Buddhism analogous opinions of LASSEN and of WEBER. Criticism; resemblances and differences between Buddha and Mahavira and between their doctrines; chronological discussions the term Nirgrantha; the ideas of the epigraphy; the Nigantha Nataputta given to Mahavira. Conclusion: Buddha and Mahavira are two distinct personages but who lived at the same period.
Chronological discussions relating to the nirvana of Mahavira.
(1) After the 'Versus memoriales' of the 'Vicarasreni' of Merutunga, Mahavira might have died in 527 B.C. (2) After the 'Parisistaparvan' of Hemacandra, in 467 B.C. only. This last date would be the most probable; proofs in favour of this hypothesis.
Review on Bhadrabahu after: (1) the theravalls of the Kalpasitra, of the Avasyaka and of the Nandisütra; (2) the 'Rişimandalasätra' of Dharmaghosa and the 'Parisistaparvan' of Hemacandra; (3) the legends contained in different modern commentaries of the Kalpasutra.-In note (Pp. 12-13) text and translation of the 'Uvasaggaharastotra', attributed to Bhadrabahu.

The Jaina books; their final drawing-up in 454 A.D. by Devarddhigani; the subsequent alterations. The Jaina languages; Mahārāştri Jaina and Parkrit

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1634
JAINA BIBLIOGRAPHY
Jaina ; general characters. The orthography of the Jaina books. The Kalpasūtra ; authority of this book ; sources ; compositions ; Jinacaritra, Sthavirävali and Sämācārt; state of the text ; the commentaries; the translation of STEVENSION. The manuscripts which have helped to the making out of the text.
Supplementary note on Bhadrabāhu after the translation of the Digambaras. Text of the Kalpasūtra.
Notes.--Prākrit-Sanskrit glossary. Recensions : H. OLDENBERG der deutschen morgenlandischen Gesellschaft, vol. XXXIV, Pp. 748-757.
Zeitschrift
2154
Amsterdam, 1879.
S. J. WARREN-Nirayāvaliyasuttam, een Upanga der Jaina's.
INTRODUCTION. Generalities on the 'Nirayāvaliyasūtra.
Prākrit-Sanskrit glossary. Remarks and annotations.
Recensions : H. JACOBI. Zeitschrift der deutschen morgenlandischen Gesellschaft. vol. XXXIV, Pp. 178-183.
2155
N. J. KIRTANE--The Hammira Mahākāvya of Nayachandra Suri, (Indian Antiquary, vol. VIII, Pp. 55-73). Bombay, 1879.
Analysis of the 'Hammiramahākävya', historical poem in 14 cantos, by Nayacandrasūri, grand son and disciple of Jayasimhasūri. The manuscript wnich has served for this analysis has been copied at Firuzpur, in Samvat 1542 by Nayahamsa, another disciple of Jayasimhasüri.
2156
J. KLATT--Dhanapala's Rishabhapañcācika, (Zeitschrift der deutschen morgenlandischen Gesellschaft, vol. XXXIII, Pp. 445-483). Leipzig, 1879.
INTRODUCTION.
Review on Dhanapala. His identification with the author of the Paiyalacchi.
Remarks on the commentary, without the name of the author, annexed to the text of the Rşabhapañcaśika'. Summary of the stotra. The language in general. Lexicography and grammar. Details on the phonetic, the morphology and the syntax. The scansion. Text and translation of the Rşabhapancaśika, with numerous extracts of the commentary. Präkrit-Sanskrit glossary.

Page #616

JAINA BIBLIOGRAPHY
Appendix.-List of the Jain manuscripts of the Royal Library of Berlin.
2157
G. THIBAUT-On the Suryaprajñapti, (JASB, vol. XLIX, Pp. 107-127, and 181206). Calcutta, 1880.
Account of the review of COLEBROOKE and of the analysis of WEBER. Generalities on the Suryaprajñapti). Technical and systematical study of the work after the subjects discussed, with comparative ideas: The theory of the two suns, the two moons, and the two systems of constellations. The astronomic-chronological period; the juga or quin-quennial cycle; the lunar months. The revolution of the sun and the moon; the solstice; the nakşatras; the length of the day; the rapidity of the sun in the different circles that it travels; the rise and the setting of the sun. The doctrine of the trapksetra, that is to say of the part of Jambudvipa which is lighted each day by two suns. The moon; her revolutions; the place that it occupies at different periods in the circle of the naktatras. Connections of the moon and of the sun in their revolutions. Relative rapidity of the moon, of the sun and of the stars.
1635
Details on the nakṣatras-Calculations in view of the determination of the place of the moon and of the sun, and calculations of the time in general. Connections of the Jaina astronomy with that of the Buddhists, the system of the Puranas and the chinese theory explained in the 'Tcheoupei".
2158
H. JACOBI-Das Kalakacārya-Kathānakam, (Zeitschrift der deutschen morgenlandischen Gesellschaft, vol. XXXIV, Pp. 247-318). Leipzig, 1880.

INTRODUCTION
The 'Kalakacaryakathanaka' must have originated at a very remote time, but the age and the author of it are not known. Language and the general character
of the work. Analytical summary.
Enquiry about the personages of the name of Kalaka. Abstract of the ideas of the following works: Kalpasätra and commentaries, Prajñāpanäsütra; Nandisūtra; Avaiyakasutra. According to these documents there would have been five Kälakas. Historical notes in this matter. Text of the 'Kalakācāryakathānaka'. Translation, Prakrit-Sanskrit glossary.

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1636
2159
Nilmani MUKHOPADHYAYA—Sahityaparicaya; an Introduction to Sanskrit Literature. -Calcutta, 1881.
Chrestomathy for the schools, with English translation and notes, tains, among others, two narratives borrowed from the 'Kathakosa.
2160
C. H. TAWNEY-A Folklore Parallel, (Indian Aniquary, Vol. X, Pp. 190-191). Bombay, 1881.
JAINA BIBLIOGRAPHY
Translation of a narrative from the 'Kathākosa' entitled: 'A story of tenderness to animals' and borrowed from the 'Sahityaparicaya' of Nilmani MUKHOPADHYAYA,
2161

P. STEINTHAL-Specimen der Nayadhammakahā. Leipzig, 1881.
Introduction. The manuscripts of the 'Nayadhammakaha. Considerations on the system of writing of these manuscripts. General object of the ‘Näyādhammakaha". Analysis of the first adhyayana; history of the prince Megha who made himself monk. Critical text of the first adhyayana (about the 5/8th). Extracts from the commentary of Abhayadevasüri and remarks on the text.
Prakrit-Sanskrit vocabulary.
2162
G. U. POPE-Notes on the Kurral of the Tamil Poet Tiruvalluvar, (Indian Antiquary, vol. VII, Pp. 220-224; vol. VIII, Pp. 305-309; vol. IX, pp. 196-199; vol. X, Pp. 352-355). Bombay, 1878-1881.
INTROCUCTION
The 'Kural' in general. Review on the author. He lived between 1000 and 1200 A.D. His name is unknown; Tiruvalluvar is only a title. He lived at Saint. Thome or Mayilapur. The commentaries and the editions of the 'Karul'. The spirit of the work. Opinions of GRAUL and of CALDWELL. For the author, the 'Kural" reflects the doctrine of Sankaracharya, mixed with Jainism and with philosophy according to the 'Bhagavadgita'. The scansion of the kurul. Detailed analysis of the first four chapters which constitute in some sort the introduction of the work.

Page #618

JAINA BIBLIOGRAPHY
1637
2163
A, WEBER- Das Saptacatakam des Hala. Leipzig, 1881.
Among the manuscripts which have served for the making out of the text, is found a Jaina review, denoted by the letter R. and to which the editor has devoted special study, namely : Introduction, P. XXVIII and XXIX. Generalities on the manuscript which present all the characters of a Jaina manuscript.
Pp. 404–439. Comparative analysis of this review with the text of Vulgata.
2164
A. Weber--Uber den Kupakshakaurikadi ya des Dharmasāgara, Streitschrift eines orthodoxen Jaina, vom Jahre 1573. Berlin, 1882 (Sitzungsberichte der Koniglich Preussichen Akademic der Wissenschaften).
General notes on the ‘Kupakşakausikāditya' - This work is comprised of 11 chapters. The manuscript of Berlin contains only the first and the end of second. It is accompanied by a commentary composed by Dharmasagara himself. Review on the author, after this commentary and a Gurvävali.
Dharmasāgara had for masters Ānandavimalasűri (Samvat 1547-1596) and Hiravijayasuri (born in Samvat 1583). He composed the 'Kupaksakausikāditya' in Samvat 1629, may be 1573 A.D. Vijayadānasűri (Samvat 1553-1622).
Analysis-The 'Kupakşakauśikāditya' is a polemical treatise against the ten hetrodox sects which originated by the side of the Svetāmbara community, to which Dharmasāgara belonged and which he considers as mere orthodoxy.
List of the Ten Hetrodox Sects
1. Sect Khavanaya. Due to a renovation, towards Samvat 139, of the order of the Digambaras. The doctrine consists of three principal dogmas :
(1) Prescription of the state of nudity;
(2) Exclusion of the women from the final deliverance.
(3) Rejection of a special mode of nourishment for the ascetics.
2. Punnima sect. Founded in Samvat 1159 by Candraprabhācārya.
3. Kharatara sect. Founded in Samvat 1204 by Jinadattācārya.

Page #619

1638
4. Pallavia or Amcalia sect. Founded in Samvat 1213.
5. Saddhapunnima sect. Founded in Samvat 1236.
6. Agamika sect. Founded in Samvat 1250 by Devabhadra and Silaguna.
7. Padimari (Lumpaka) sect. Founded by Lumpaka in Samvat 1508, and it has for fundamental character of being opposed to the cult of images.
8. Muniari or Katuka sect. Founded by Katuka in Samvat 1562, and characterised by hatred that it manifests with regard to the manis.
9. Vamjha sect. Founded in Samvat 1570.
10. Päsa sect. Founded in Samvat 1572 by Paśacandra when he was separated from the Tapă sect.
2165
Rajendralala MITRA-The Sanskrit-Buddhist literature of Nepal. Calcutta, 1882.
P. 13. The Tirthakaras appear to have been the Jains. Some people however maintain that these were the Brahmans.
JAINA BIBLIOGRAPHY
2166
Albrecht WEBER-The History of Indian Literature. (Translated from the second German edition by John MANN and Theodor ZACHARIAE). Second Edition. London, 1882.

P. 244 n. Development of the atomic theory among the Jains.
Pp. 296-297 n. The sect of the Jains is to be regarded as one of the schismatic sects that branched off from Buddhism in the first century of its existence. Origin of the Jain sect. The sacred texts of the Jains are styled Angas. The Jains have great significance in connection with the Sanskrit literature.
2167
A. WEBBR-Uber Bhuvanapala's Commentar zu Hala's Saptacatakam. Berlin, 1882. (Sitzungsberichte der Koniglich Preussischen Akademie der Wissenschaften).
The first pages only of the preceding study.

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JAINA BIBLIOGRAPHY
2168
A. WEBER-Uber das Campakacreshthikathanakam, die Geschichte vom Kaufmann Campaka. Berlin, 1883 (Sitzungsberichte der Koniglich Preussischen Akademie der Wissenschaften).
Text and translation of the history of the merchant Campaka, composed by Jinakirti.
Grammatical remarks and comparative datum.
Addendum-New linguistic remarks and comparative datum suggested by diverse savants.
2169
Das Aupapalika Sutra, erstes Upanga der Jaina. I. Theil. Einleitung. Text und Glossar. Von E. Leumann. Leipzig, 1883.
1639
Introduction. Object of the 'Aupapätikasutra" Etymology of the word 'Upapāta”. Agreements of the 'Aupapätikasutra' with the second upanga, the 'Rajapraśnīyasūtra".
Systematic analysis of the 'Aupapātikas ütra".
Manuscripts utilised for the edition.
Text of the 'Aupapatikasülra".
Präkrit-Sanskrit glossary. For a great number of terms, the German signification has been added.
Appendix-Remarks on the transcription and lexicographical notes.
Inaugural treatise published by M. E. LEUMANN at Leipzig, in 1882, comprises only the introduction and text of the first 38 chapters of the 'Aupapātikasūtra".
2170

E. LEUMANN-Zwei weitere Kalaka-Legenden, (Zeitschrift der deutschen morgen-. landischen Gesellschaft, vol. XXVII, Pp. 493-520). Leipzig, 1883.
Study of the two new recensions of the legend of Kalaka. The one has for author Dharmaprabha, and the second Bhavadeva. Grammatical remarks.

j

Page #621

JAINA BIBLIOGRAPHY
The examination of the different narratives proves that all derive from a unique ancient legend.
1640
Chronological notes. Corrections in the treatise of M. JACOBI. Comparative study of different lists of great Jaina priests.
I. Line of descent from Mahagiri, in the Nandt and the Avasyaka.
2. Line of descent from Suhastin, in the 'Kalpasülra' and the 'Dasairulaskandha".
3. List of the Dasapurvins, after Merutunga.
Critical examinations of these lists: the names and the dates. Text of the two new recensions of the legend. Prakrit-Sanskrit glossary.
2171
A. WEBER-Ueber Bhuvanapala's Commentar zu Hala's Saptacatakam, (Indische Studien, vol. XVI, Pp. 1-204). Leipzig, 1883.
Study of a Jain manuscript containing a commentary of Bhuvanapala on the 'Saptasatakam', with special title of 'Chekoktwicāralīlā".
Graphic peculiarities of the manuscript.
Grammatical and orthographic characters of the review of the text. lities on the commentary. Review on Bhuvanapala who appeared to have been a Jain native of Guzerat. Analytical study of the work.
2172
J. VINSON-Un episode du poeme epique Sindamani, (Publications de l'Ecole des langues orientales vivantes. IInd series, volume IX, Melanges Orientaux, Pp. 547577). Paris, 1883,

Generalities on the 'Sindamant'. Period, character, style, scansion. The author and the commentary of the work. Subject of the 'Sindamani". Lithographed text and translation of an episode borrowed from the beginning of the third canto (adventure of Gandharvadattä).
Grammatical and metrical notes.

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JAINA BIBLIOGRAPHY
1641
2173
A. WEBER-Uber das Uttamacaritrakathankam, die Geschichte vom Prinzen Trefflichest. Berlin, 1884 (Sitzungsberichte der Koniglich Preussischen Akademie der Wissenschaften).
INTRODUCTION
General characters of the narrative. The manuscripts. Period of the redaction : end of the 15th century. Contents : adventures of all sorts serving as illustration to the Jain doctrine. The language and the vocabulary. Text of the narrative. Translation. Bibliographical notes and additional comparatives.
2174
A. WEBER-Ueber die heiligen Schriften der faina (Indische Studien, vol. XVI, Pp. 211-479. et vol. XVII, Pp. 1-90). Leipzig, 1883-1885.
An all-round survey on the Jaina canonical treatises, with the following subdivisions : The ideas of the tradition on the Jaina canon. Account of Hemacandra concerning the loss of the ‘Purvas' 11-14. The three degrees of the doctrine. The writers. The oral tradition. The uniformity of the canonical books. The lost treatises. The actual state of canon. The modifications of the text. The language. The date of the writing. Origin of the Jainas: they constitute one of the most ancient sects of Buddhism.
Systematic analysis of the canonical treatises : Angas.-The 12th anga. Its agreements with the first eleven. The grouping of the angas. Particular study of each of them : contents, historical ideas, commentaries etc. Upangas.The 12 upangas in general : their agreements, their classification. Individual analysis.
Prakirņas (Painnas).--The 10 paiņņas ; their different enumerations. A special and very rapid analysis. Chedasūtras. The 6 chedasūtras ; generalities, ideas of the tradition, age etc. the work of Bhadrabāhu. Detailed analysis of each of these chedasūtras. The 'Kalpasūlra'. The Nandisutra'. The 'Anuyogadvārasūtra Mülasūtras.--The 4 mūlasütras ; generalities. Analysis of each of them, and especially of the 'Uttaradhyayana' and of the Avasyaka'. Review on some other treatises, particularly on the Oghaniryukti. List of the lost texts.

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1642
JAINA BIBLIOGRAPHY
2175
E. LEUMANN-Beziehungen der Jaina--Literatur zu an dern Literaturkreisen Indiens, (Actes du VI Congress international des Orientalistes, III Partie, Section II, Pp. 469-564). Leide, 1885.
Study of the resemblances of the Jain literature with:
1.
The Buddhistic literature.
A. The Buddhistic legend of Pāyāsi.
B.
The Rayapasenaiyya.
Comparison of the two recensions of the legend. Conclusions : 1. The legend must be familiar longtime, before the Buddhistic and Jaina writings.
2. The Buddhistic recension is not necessarily more ancient than the Jaina recension, still it may be more simple.
3. I cannot be determined in a certain manner if the Jain writing goes back to a period when the priority of Pārsva was a manifest fact.
II. The brahmanical epic literature.
the
? AComparison of the legend of Draupadi in the Mahabharata and in Jħatadharmakatha. The Jaina recital must go up to high antiquity.
B. Comparison of the legend spoken of Herode, a part of the legend of Krsna in the Bhāgavatapurāņa, with the corresponding narration of the Jħatadharmakatha.
III. The Brahmanical astronomical literature. Study of three astronomical passages from the commentary of Bhattotpala on the BỊhajjataka (966 A.D.). These passages are borrowed of an old Jain astronomer of the name of Kalakācārya.
An astronomical treatise is also attributed to one Bhadrabahu. This work is in Sanskrit, and the commentator Abhayadeva knew it already under this form about 1120 A.D.
IV. The Brahmanical grammar.
General considerations on the activity of the Jains in the grammatical domain. The quotations of Brahmanical grammarians in the commentaries of Malayagiri and of Silānka.

Page #624

JAINA BIBLIOGRAPHY
V. The tantrical literature.
Analysis and extracts of a small tantrical treatise in the chapters entitled Sarvopayogikaratva, and which presents an enough close relationship with that which one knew of the 12th anga, the Dighivaya.
H. JACOBI-Ausgewahlte Erzahlungen in Maharashiri. Grammatik, Text, Worterbuch. Leipzig, 1886.
2176
Collection of ten (respect, eleven) Jaina narratives, borrowed from the commentaries on the 'Uttaradhyayanasutra".
Preface-Brief reviews on Devendra and Säntisuri, authors of the commentaries in question.
1. Bambhadatta.
3. Udayana.
5. Domuha.
Introduction-Classification of the Prakrit dialects and special notes on the Mähäräștri. Grammar, particularly devoted to the Mähäräştri. Text of the ten narratives.
7. Naggai.
9. Mandiya.
10 a. Agaladatta.
Prkarit-Sanskrit-German glossary.
. 1643
2.
4. Karakandu.
6. Nami.
8.
Müladeva.
10. Agadadatta.
2177
F. L. PULLE-Della letteratura dei G'aina. Yenezia, 1884-1886.

Sanamkumăra.
Puntate I e II, e Aggiunte.
I. Generalities.-Review of the principal opinions set forth on the subject of Jainism; COLEBROOKE, WILSON, TOD, BENFEY, STEVENSON, LASSEN, WEBER, WARREN, JACOBI and E. LEUMANN. Posteriority of the Jainism in comparison with Buddhism. Relationship between the Jainism and the Buddhism. The country of origin and the language of the Jains. The Jaina literature.
II. The cononical texts.-study of the terms Arhat, Jina, Tirthakaras. Life of Mahavira. The sacred books; their wording-The Angas. Brief review on each of them-The Upangas. General review. Analysis of the Aupapasikasutra.

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1644
JAINA BIBLIOGRAPHY
III. Additions--Extracts of Vidhiprapā of Jinaprabhasūri. Review on the indigenous edition of the Angas and the Upāngas. Bibliographical ideas.
2178
The 'sacred' Kurral of Tiruvalluva-Nayanar, with Introduction, Grammar, Translation, Notes, Lexicon, and Concordance, by G.U. Pope. London, 1886.
I. General considerations in the subject of the Kural' and of its author. Period of the work : between 800 and 1000 A.D. Editions and commentaries. The theological and philosophical system explained in the 'KURAL'.
Analytical summary of the chapters.
II. The grammar of the Kural.
III. The scansion of the KURAL.
Text and translation - The translation is under metrical form. Notes.--The commentary reproduces a great number of passages from the versions of the KURAL' by BESCHI and ELLIS.
Vocabulary and agreement-The lexicon relates to the 'Kural' and 'Naladiyar'. General index,
2179
PADMARAJA-A Treatise on Jain Law and Usages. Bombay, 1886.
This volume consists in a choice of stanzas, translated all at once in in Canara and in Marāthi.
English,
2180
Pandit Shanker Pandurang-The Gaudavaho by Vakapali. Bombay, 1887 (Bombay Sanskrit Series xxxlv).
Pp.ii-iii. An old manuscript library at Patan near Sidhpur, in the territory of the Gaekwad was actually used by Hemachandra. Jain Bhandara at Khambayat or Cambay.
P. v. The use of the particle Kila at the head of a sentence, is only found in Sanskrit works by Jain writers.
P. XLIX. Whatever Präkrit poetry, lexicography or grammar has been preserved to us owe to the Jains.

Page #626

JAINA BIBLIOGRAPHY
1645
Pp. CXXXV-CXLIII- Jain scholar, Bappabhatti, his life ; Raivatādri (Girnār) besieged by the Digambaras and settled by a stratagem invented by Bappabhatti, a quarrel as to the ownership of the temples on Girnār.
P. CXLIII. The Prabandha-Kośa by Rājasekharasūri gives the lives of 24 personages, among whom the life of the Digambara poet Mandakirti is also given.
P. CXLVIII. The Prabhāvaka-charita composed by Prabhachandrasūri ; the Tirthakalpa by Jinaprabhasüri ; the Gathāsahasri of Samayasundara ; the whole story of the life of Bappabhatti is little better than a fabrication.
2181
A. Weber-Ahalya AXIAAEUS und Verwandtes.-Berlin, 1887 (Sitzungsberichte der Koniglich Preussichen Akademie der Wissenschaften).
The name of Ahalyā is found in the 10th anga, the 'Praśnavyakarana', among those of the beauties (Sitä, Draupadi, Rukmini, Padmāvati, etc.) who were cause of bloody wars. Abhayadevasūri, in his commentary, gives some details on these heroines. Text of this passage.
2182
Šivaga-Šindāmaņi—Edite per Sāminādeiya. Madras, 1887.
This edition is composed in the following manner : Preface of the editor. General table of contents. Legendary lives of the supposed author of the Sindamani Tiruttakkadevar and of the commentator 'Naccinarkkiniyar. Analytical summary of the Sindāmami'. Index of proper names ; Enumeration of the stanzas ; Notes on the scansion ; Text of the Sindamani', accompanied by the commentary of Nacciarkkiniyar ; Preface of the commentary ; References and quotations forgotten or not identified; Alphabetical table of the stanzas. Erratum.
2183
F. L. PULLE-Shatdarcanasamuccayasutram, (Giornale della Societa asiatica italiana, vol. I, Pp. 47-73). Firenze, 1887.
Generalities on the Şaddarśanasomucraya' of Haribhadra üri.
1. The 'Ganadharasärdhaśataka' of Jinadatta üri. 2. The "Vicarāmộtasangraha'. 3. The paffavalic of the sect Kharatara and of the lapā sect.

Page #627

1646
JAINA BIBLIOGRAPHY
Biography of Haribhadrasūri.
Division of the "Şaddarśanasamuccaya".
The manuscripts utilised for the edition of the text. Test of the “Şaddarśanasamuccaya'.
2184
F. L. PULLE-Un progenitore indiano del Bertoldo. Venezia, 1888.
The 'Antarakathāsaņgraha' of Rājasekhara ; its place among the legends and narratives in the Hindu literature, and particularly in the Jain literature. Text and Italian translation of eight abridged stories from the 'Antarakt hāsamgraha'. Diverse notes.
2185
H. JACOBI-Die faina Legende von dem Untergange Dvaravati's und von dem Tode Krishna's (Zeitschrift der deutschen morgenlandischen Gesellschaft, vol. XLII. Pp. 493-529). Leipzig, 1888.
The legend of Krisna in the Jaina literature.
1. Narrative of Devendra in his commentary on the 'Uttaradhyayanasūtra.'
2. 'Antakstdaśa' V. I.
3. "Fnātadharmakathā', XIV.
Notes on the legend and the cult of Krişna among the Jains. Text of the narrative of Devendra. Translation, Glossary. Appendix. Text of the Antakrtadaśa'. V. I.
2186
R. Fick--Eine Jainistische Bearbeitung der Sagara-Sage.-- Kiel, 1888.
Text and German translation, with notes and glossary, of a narrative borrowed from the commentary of Devendragani on the 'Uttarādhyayanasūtra'. The introduction recalls the principal moments of the legend of Sāgara : Mahabharata, Rāmāyana, Harivamsa and Purānas. 'The Jaina narrative is only an adaptation, particularly according to the Mahabharata, of this very old legend. Comparison with the Buddhistic legend of Kisāgotami.

Page #628

AINA BIBLIOGRAPHY
2187
E. KUHN-Der Mann im Brunnen, (Festgruss an OTTO von Bothlingk, Pp. 6876). Stuttgart, 1888.
Study of diverse recensions of the legend called 'the man at the bottom of the pits'. The Jain recension is contained in the 'Sthaviravalicarita' of Hemacandra, II, 191 and following,
2188
ATMARAMAJI ANANDAVIJAYAJI. Jaina-mata-vṛksa". Ahmadabad, 1888.
This little book contains a reduction of the chronological picture of the Jaina. sects composed by the same author and presented by A. F. Rudolf HOERNLE to the Asiatic Society of Bengal in 1889 (in Proceedings, 1889. p. 131). Communication due to the obligingness of Rudolf HOERNLE.
1647
2189
Sulamani-Edite par Tamodarampillei-Jaffna, 1889.
The edition comprises the following parts. Preface of the editor; review on the manuscripts of the Sulamani. Table of proper names. Text; Index of the
stanzas.
3.
2190
A. WEBER-Uber die Samyaktvakaumudi, eine eventualiter mit 1001 Nacht auf gleiche Quelle Zuruckgehende indische Erzahlung. Berlin, 1889 (Sitzungsberichte der Koniglich Preussischen Akademie der Wissenschaften).

The 'Semayaktvakaumudi' presents, as for the positions of the personages, curious analogies with the 'thousand and one rights".
Reason of this analogy:
1.
It is necessary to reject the hypothesis of a casual coincidence to which the peculiarities and the details of the narrative are opposed.
The question of borrowing is difficult to solve; the uncertainty of the chronological datum.
In all probability, the 'Samyaktvakaumudt' proceeds from a proper Indian tradition, from which would proceed equally the analogous narratives of

Page #629

1648
J AINA BIBLIOGRAPHY
of a
previous persian
the 'Mille et une nuits’, through the medium redaction.
Detailed study of the introduction and of the whole of the narratives of the 'Samyaktvakaumudi', according to the two recensions of this work, and comparison with the analogous situations of the 'Mille et une nuits'. Biographical review on the Jaina masters quoted in the 'Samyaktvakaumudi'.
2191
J. VINSON-Literature tamoulc ancienne ; le Sindamani, (Revue de linguistique et de philologie comparee, vol. XXII, Pp. 1-32 et 107-133). Paris, 1889.
The Tamoul literature in general.
The sources of the Sindamani'. Particular review on the edition of the poem published at Madras in 1887. Character of the work. Detailed analysis of the 13 cantos of the 'Sindāmaņi'. Translation of the stanzas 150-249 and 270-281 of the canto XIII. Notes on the age of the 'Sindāmāni'.
2192
G. BÜHLER--Das Sukritasamkritana des Arisimha. Wien, 1889. (Sitzungasberichte der phil. hist. Classe der Kais. Akademie der Wissenschaften).
General character of the work--The 'Sukslasamkārthana' is a mahakāvya composed in honour of the Jaina minister Vastupāla. It consists of 11 cantos and 553 stanzas.
The author and his period. Arisimha was a Jain. According to Amaracandra, he might have written a poetical treatise entitled 'Kavitarahasya', and composed the "Kavyakalapalata in collaboration with Amaracandra himself. According to the Prabandhakośa' of Rajasekhara, Arisimha would have been the master of Amaracandra. The two poets were in close relation with the minister Vastupāla.
The 'Sukstasamkirtana' was probably composed between Samvat 1276 and 1296 or 1297. Detailed analysis of the Sukstasamkrirtana' and historical notes. Extract from the 'Prabandhakośa' of Rājasekhara. Numerous extracts from the Sakytasamkirtana' (Sargas I-V and VIII-XI).

Page #630

JAINA BI B1.IOGRAPHY
1649
2193
Le Livre de l'Amour de Tirouvallouva, traduit du tamout par G. de Barrigue de Fontainieu, Paris, 1889.
Foreword by M. VINSON.
The poems of love of the Tamoul country. General plan. Historical review on Tiruvalluvar. Excellent bibliography of the works relating to the 'Kural'. Review on the Naladiyar'. Translation by M.B. de Tontainteu, of the third part of the 'Kural' (Doctrine of love). Appendix. Translation of the three chapters of the Naladiyar'. Notes and interpretations.
2194
E. LOVARINI–La novellina gainica del re Papabuddhi e ldel ministro Dharmabuddhi. (Giornale della Societa asiatica italiana, vol. III, Pp. 94-127). Roma, 1889.
The manuscript. Age and general character of the story. The language. Text and Italian translation.
2195
V.G. Ozna-The Somanāthpattan Prasasti of Bhava Brihaspati, (Wiener Zeitschrift fur die Kunde des Morgenlandes, vol. III, Pp. 1-19), Wien, 1889.
The introduction, due to BÜHLER, mentions the part of Hemacandra in the reconstruction of the Sivaite temple of Somanātha by Kumārapäla, and in the conversion of this prince to the Jainism.
2196
G. A. GRIERSON--The modern vernacular Literature of Hindustan. Calcutta, 1889.
P. 132. Review on Jayacandra who wrote in Samvat 1863 (1806 A.D.) a work in Hindi, entitled Svami Karttikeyanuprakşā and relating to the Jaina doctrines.
2197
The Uvāsagadasão, edited in the original Prakrit with the Sanskrit Commentary of Abhayadeva, and translated with copious notes by R. HOERNLE,
2 volumes (Bibliotheca indica).
Calcutta, 1888-1890.
Vol. I. Text and commentary.

Page #631

1650
JAINA BIBLIOGRAPHY
INTRODUCTION
Description of the manuscripts and documents utilised for the establishment of the text and of the commentary.
Criticism of these materials.
Orthography followed in the edition of the text, it must be consistent with the rules established by Hemacandra for the Jain Prākrit. Considerations on the commentary and on Abhayadeva. Text of the 'Uvāsagadasão'. Index of the Präkrit words with their Sanskrit equivalents. Critical notes relating to the text and errata. Text of the commentary.
Vol. II. Translation. Introduction.
The sacred books of the Jains. The Angas. Age and authority of the Angas. The council of Pataliputra. Refusal of the Digambaras to accept the canon set up by this council--The council of Valabhi and the ultimate drawing up of the Jaina canon. Remarks on the period of the Angas and of the Pīrras and on the antiquity of the Svetämbaras. The 'Uvāsagadasão', accompanied by numerous notes.
Appendix I. History of Gosāla after the 'Bhagavatr'.
Appendix II. Doctrine
of
Gosāla
after
the
Sumangalavilassn'.
Appendix III-Diverse notes.
General index and errata. Recensions : E. LEUMANN, 'Wiener Zeitschrift fur die Kunde des Morgenlandes, vol. III, Pp. 328-350. G. A. GRIERSON, Indian Antiquary, Vol. XVI, Pp. 78-80.
2198
F. L. PULLE--Originali indiani della novella Ariostea nel XXVIII canto del Furioso. (Giornale della Societa asiatica italiana, vol. IV, Pp. 129-164). Roma, 1890.
Pp. 142-145. Text and translation of a narrative extracted from the commentary of Malayagiri on the 'Nandisutra'.
Pp. 161-164. Notice, accompanied by a rapid analysis, on the Samyaktvakaumudi.
2199 (i)
Sthavirävalı Charita or Parišiştapaivan by Hemachandra. Edited by H. JACOBI (Bibliotheca indica). Calcutta, 1891.

Page #632

JAINA BIBLIOGRAPHY
1651
PREFACE
Object and character of the 'Sthavirāvalicarita'. The history and the legend in this work. Critical discussion relating to the death of Mahāvira.
Notes on parallel texts (cf. Appendixes) concerning the narratives contained in the Sthavirävalicarita'. Haribhadra and Hemacandra. The language and the scansion in the 'Sthaviravalicarita'. Note, after BÜHLER, on the chronology of the works of Hemacandra. Detailed analysis of the 'Parisistaparvan'. Text of the 'Parisistaparvan'.
Appendixes.
Extracts of the commentary (tīkā) of Devendra on the 'Uttarādhyayanasūtra', of the 'Rişimandalastotra' of Dharmaghoșa, and the commentary of Padmamandira on the 'Rişimandalastotra'.
2199 (ii)
H. JACOBI-Upamitabhavaprabancae kathae specimen. Bonnae, 1891.
The allegorical literature in India. General character of the 'Upamitabhavaprapancākatha'. Review on Siddharși. The abbreviators of the work of Siddharşi : Vardhaman (Upamitibhava prapancānāma-samuccaya) and Hamsaratna. The language of Siddharşi. The manuscripts utilised. Text of the first chapter of the 'Upamitabhavaprapañcakatha'.
2200 (i)
WEBER'S Sacred Literature of the Jains. Translated by Dr. H. Weir SMYTH (L.A. vol. XVII, Pp. 279-292; 339-345 ; vol. XVIII, Pp. 181-184 ; 369-378 ; vol. XIX, Pp. 62-70 ; vol XX, Pp. 18-29; 170-182 ; 365-376 ; vol. XXI, Pp. 14-23; 106113 ; 177-185 ; 210-215 ; 293-311 ; 327-341 ; 369-373). Bombay, 1888-1892.
English translation, enriched with notes, of WEBER'S 'Ueber die heiligen Schriften der Jaina' in Indische Studien. Vols. XVI and XVIII, 1883-85.
2201 (i)
E. LEUMANN - Die Legende von Citta und Sambhuta, (Wiener Zeitschrift fur die Kunde des Morgenlandes, vol. V, Pp. 111-146 ; vol. VI, Pp. 1-46), Wien, 18911892.
Comparative study of diverse redactions of the legend of Citta and Sambhūta.

Page #633

1652
JAINA BIBLIOGRAPHY
1. Buddhists redaction : Gitta-Sambhūta-jataka (Jausboll No. 498). II. Jaina redactions, 1. In verse : 'Uttarādhyayana', XIII (Citta-Sambhujja);
2. In prose : commentary (vrtti) of Devendra on the
'Uttaradhyayana' (Bambhadatta). 3. Avasyakaniryukti, IX.
III. Brahmanical redaction : Harivamsa I, 18-24.
CONCLUSIONS
1.
The Buddhistic recension is in generally better than the Jain recension under one or other of the three aspects. However, none of these two recensions contains original specific features. They are two subsequent recensions to the Brahmanical 'redaction, which must be considered as primitive.
2201 (ii)
2.
E. LEUMANN- Dašaraikālika-sūtra und-niryukti, (Zeitschrift der deutschen morgenlandischen Gesellschaft, vol. XLVI, Pp. 581-663). Leipzig, 1892.
Enumeration of the commentaries of the Daśavaikālikasütra.
Review on the two tikās (Bșhadvștti and Laghuvștti) of Haribhadra, with historical ideas on the latter. The Niryukti of the 'Daśavaikalika'. Agreements between niryukti and bhasya. Detailed analysis of the stanzas 222, 297 of this Niryukti. List of the recitals relating to the "Daśavai kalika". List of passages parallel to the Niryukti. Study of recitals relating to the 'Daśavaikālikasütra'. Translation of the first three chapters or the sūtra. Analysis of the first three chapters of the sütra. Analysis of the other recitals or legends. Analytical study of the recitals relating to the Niryukti.
Text of the Daśavaikalikasūtra. Text of the 'Daśavaikälikaniryukti'.
2202
E. LEUMANN-Jinabhadra's Fitakalpa, mit Auszugen sus Siddhasena's Curni, Berlin, 1892 (Sitzungsberichte der Koniglich Preussischen Akademie der Wissenschaften).
INTRODUCTION Notes on the period in which Jinabhadra lived. The Futakalpa' is also called 'Yati-Jitakalpa'. It is a list of penitence for the Jaina monks. These penitence

Page #634

JAINA BIBLIOGRAPHY
1653
after the canonical texts, are ten in number. The commentary of Siddhasena is in Prakrit. Text of the Juakalpa. Text of the commentary of Siddhasena (Extracts). Translation of the first eleven stanzas (Introduction) of this commentary: eulogy of Mahavira, of the Gaṇadharas, of the Sthaviras, and of the Pravacana (1-4); eulogy of Jinabhadra (5-11).
2203
G. BÜHLER-Indian Studies-I. The Jagaducharita of Servananda, a historical romance from Gujarat. Wien, 1892.
Generalities of the 'Jagaḍucarita '.-Title of 7 sargas. Characters of the poem, and particularly the vocabulary. One knows nothing of the author, Sarvānanda, neither of his master Dhanaprabha, whose names have not yet been found in the Jain works. The Jagaḍucarita has the same worth as the poems of other Jain monks of the 13th century or of the following centuries. It dates probably from the commencement of the 15th century. Detailed analysis of the poem. The life of Jagaḍu according to Sarvananda. A large number of stanzas have been translated. Other accounts of the life of Jagaḍu: historical value of the narrative of Sarvananda.-The life of Jagaḍū is found still related in the 'Pancasatiprabodhasambandha, composed by Subhasila in Samvat 1521 (1464 A.D.) and in a history of Bhadreswar written by a Jain of the name of Khantavijaya. Study of the passages of these two works relating to Jagadu, and critical examination, from the historical stand point of the datum furnished by the 'Jagadicarita'. Extracts of the Jagaducarita' and of the 'Pañcalatiprabodhasambandha". (Sanskrit text).
2204
P. E. PAVOLIN-La novella di Brahmadatta tradotta ed annotata (Giornale della Societa asiatica italiana, vol. VI, Pp. 111-148). Roma, 1892.
The articles of M.E. LEUMANN on the origin of the novelette of Brahmadatta. The diverse Jain recensions of this novel :
1. Tika of Devendra on the 'Uttaradhyayanasutra".
2. Vrtti of Säntyäckrya on the same sutra.

3. Niryukti of the 'Uttaradhyayana".
4. Dipika of Laksmivallabha, according to the pika of Devendra.
5. Bhaga of the 'Upadesamala'.

Page #635

1654
JAINA BIBLIOGRAPHY
6. Commentary of Hemacandra on his ‘Yogaśāstra'. Italian translation, acoompanied by notes, of the novelette of Brahmadatta on the text published by M. JACOBI in his Ausgewahlte Erzaḥlungen in Maharashtri'.
2205
P. E. PAVOLINI-Le novelline pracrite di Mandiya e di Agaladatta. Roma, 1892.
Italian version, accompanied by notes, of the narratives IX and Xa of the collection of M. JACOBI 'Ausgewahlte Erzahlungen in Maharashiri'.
2206
The Pampa Rāmāyana or Ramacandra Charita Purāņa of Abhinava Pampa. Edited by Lewis Rice. Revised edition. Bangalore, 1892.
INTRODUCTION. Review on the author-Abhinava Pampa, 'the new Pampa', was thus surnamed by imitation of the name of Pampa, or Hampa, the celebrated Canara poet, who composed in Saka 863 the ‘Pampa Bhārata and the 'Adipurana'.
Abhinava Pampa was called in reality Nāgacandra. He lived at the end of the 11th century and was the disciple of Bālacandramuni. General notes on the ,Pampa-Rāmāyana, ', sources, rapid explanation, style, character, etc. the poem is essen tially Jaina.
Analysis of the work-This analysis, very complete and very detailed, is almost tantamount to a translation. It gives, so to say, an account of the contents each stanza. It consists of 16 sections corresponding to the 16 cantos of the poem. Canara text of the poem.
2207
Quatrains in
Tamit by G. U. Pope. Oxford,
The Nalodiyar or four hundred 1893.
INTRODUCTION.
1. Generalites--The native tradition relating to the "Naladiyar'. The Jains and the tamoul literature. General character of the Naladiyar'. II. Grammatical notes. III. The scansion. IV. Bibliographical references, Some of the works quoted are of Jain origin: The 'Silappadigaram' pretty short poem by Seraman ; The 'Eladi', collection of sentences by Kanimethaiyar ; The Sindamani'. At last the grammar entitled "Nannul'. Analytical summary of the chapters. The Naladiyar'. Text, translation and notes. Index of the initial words of each of the quatrains. Lexicon and agreement. General index,

Page #636

JAINA BIBLIOGRAPHY
1665
2208
Th. AUFRECHT-Zwei Erzahlungen (Festgruss an Rudolf von Roth, Pp. 129134). Stuttgart, 1893.
Text and German translation of the first two stories of the 'Bharatakadvatrimśika'.
2209
P. E. PAVOLINI-La novella di Brahmadalta sıcondo la versione di Hemacandra, (Giornale della Societa asiatica italiana, vol. Vii. Pp. 339-342). Roma, 1893.
Review on the recension of the novelette of Brahmadatta contained in the commentary of Hemacandra on the ‘Yogaśāstra', and comparison with the other recensions of this novelette.
2210
Kālidāsa-The Meghaduta as embodied in the Parśvābhudaya. Edited by K. B. PATHAK. Poona, 1894.
This edition gives the text of the 'Meghadüta' Pārsvabhyudaya' of Jinasenācharya. The editor has joined the commentary of Mallinātha, and English translation, some critical notes and an introduction.
2211
P. E. PAVOLINI-Venti strofe del Gathakosa di Municandrasûri, Firenze, 1894.
Introduction.- Brief review on Municandrasūri, celebrated for austerity of. his life and by his activity as commentator. Some of the stanzas of the 'Gathảkośa' must have been very popular, for one finds them quoted in a certain number of works. Explanation of some special terms. General character of the 'Gathakośa'. Text of the 20 stanzas extracted from the 'Gathakośa'. Italian translation of these stanzas.
2212
H. JACOBI-Faina Sütras, translated from Prakrit. 2 volumes (SBE Vol. XXII et XLV). Oxford, 1884-1895.
Part-1. INTRODUCTION Antiquity and authority of the Jain books. Life of Mahāvira. Comparison of the biography of Mahāvīra with that of Buddha. Origin of Jainism. Has Jainism

Page #637

1656
JAINA BIBLIOGRAPHY
spring from the Buddhism ? Critical discussion of the opinions of Weber and of LASSEN. Comparative study of the moral precepts of the Buddhists, of the Jains and of the Brahmans.
Conclusion. Buddhism and Jainism must be regarded as religions which have been developed from Brahmanism, not by the fact of a sudden reformation, but after along movement of preparation. The differences between the principal dogmas of the Jains and of the Buddhists.
General conclusion on the origin of Jainism.
1. Jainism is independent, as for its origin, of Buddhism ; it has had a particular development and has not much borrowed from the rival religion.
2. Jainism and Buddhism are indebted to Brahmanism for the principle of their philosophy, their moral and their cosmogony. Value of the Jain tradition. Opinion of M. BARTH. Historical study. The council of Valabhi (980 or 993 of the era of Mahāvīra--454 or 467 A.D.) and the work of Devaraddhigani : codification of the existing manuscripts and of the oral tradition : Constitution of the Jaina canon. Investigation in the matter of the probable period in which the Jaina treatises were drrwn up. They have origin at about 300 B.C. Remarks on the lost treatises, the Purvas and the 12th anga, the 'Dīstivada'.
Special reviews on the 'Acārāngasutra' and the 'Kalpasūtra'. Concise analysis of the Acärängasūtra' and account of the principal commentaries, of which this treatise has been the object.
Translation of the 'Acārāngasūtra'.
Translation of the 'Kalpasūtra'.
Index.
Part-II, INTRODUCTION
Bibliography of the principal works relating to Jainism to 1894,
published from
1834
The Nirgranthas and the Jains-Study of the doctrines and of the religious practices of the Nir granthas after the Buddhist books, and comparisons with the Jaina doctrines after the canonical treatises. Almost absolute identity of the two creeds. Two errors of the Buddhists relatively to the Jains :
1. They attribute to Mahavira the doctrines which belong to his predecessor Parsvanáth,

Page #638

JAINA BIBLIOGRAPHY
1657
2. They make Mahāvīra an Agnivaiśyāyana when he was a käśyapa. This error is explained by the fact that he was assigned the gotra of his disciple Sudharman. Pārsuanātha and the Nirgranthas before Nātaputta Mahāvira. Explanation of the philosophical ideas in current at the time of Mahāvīra and of Buddha, after the Buddhist and the Jaina books. Influence of these ideas on Buddha and Mahā vīra. Mahāvīra and Gosāla. The Ājivakas.
Antiquity of Jainism. That which it has in common with the Vedanta and Samkhya philosophies. Discussion of the opinion of R. G. BHANDARKAR in the matter of the age of Jainism. Agreements of Jainism with the Vaiseșika philosophy.
i Reviews on the "Sūtrakstānga' and the 'Uttarādhyay.na'. Translation of the 'Uttaradhayana'. Translation of the 'Sūtrakṣtānga'. General index. Index of Sanskrit and Prākrit words.
2213
G. de BLONAY-Histoire de Sanamkumara, conte maharastri (Revue de l'Histoire des Religions, vol. XXXI, Pp. 29-41). Paris, 1895,
Translation of the narrative published by M. JACOBI in his Aus gewahlte Erzahlungen in Maharashtri, Pp. 20-28.
2214
E. LEUMANN-Ueber die Avacyaka-Literatur.
(Proceedings of the X Congress international des Orientalistes, II Part, Section I, P. 125). Leide, 1895.
Definition of the literature Avaśyaka : uniformity of the texts having connection with the six formulas Āvaśyaka which represent the most ancient part of the Jain canon. The first of these formulas is the oath called Sāmāyika. Examination of a manuscript of the year 1081 A D. and containing the the commentary of Milānka on the text relating to Sāmāyika. Notes on the 'Višeşavasyakabhāsya of Jinabhadra, work of a great authority among the Jains.
2215
The Kathakośa, or Treasury of stories, translated from Sanskrit Manuscripts by C. H. TAWNEY, with appendix containing Notes by Professor E. LEUMANN. London, 1895.
PREFACE. The 'Kathakośa' has the object of illustrating the dogmas of the Jainism.

Page #639

JAINA BIBLIOGRAPHY
Sketch of the Jain doctrines. The Jainism is contemporary of the Buddhism. Life of Mahavira. Doctrine of transmigration of soul. The deliverance. The true faith, the real knowledge, the real conduct. Cosmology. Moral; precepts for the use of the monks and rules of conduct for the laity. The cult. Agreements of the narratives of the 'Katakoka' with the European fables. The manuscripts of the 'Kathakośa' utilised for translation. Reviews on some special words. Translation of the 'Kathakosa'. The collection comprises 41 narratives, the version of which is accompanied by philological, historical and comparative notes. Notes by M. E. LEUMANN, Diverse historical, philological and bibliographical explanations. Index of proper names and general index.
1658
2216
Panchatantra edited, with notes, by G. BüнLER and F. KIELHORN. Sixth edition (book 1) and fourth edition (books II-III and IV-V), (Bombay Sanskrit series, N.I., III, IV). Bombay, 1891-1886.
According to the researches of the J. HERTEL, this classical edition of the Panchatantra represents approximately the simple text of Jain origin.
2217
P. E. PAVOLINI-Vicende del tipo di Muladeva (Giornale della Societa asiatica italiana, vol. IX, Pp. 175-188). Firenze, 1896.
General characters of the type of Müladeva. The name of Müladeva in the Sanskrit literature. The action and conduct of Müladeva, according to the three narrators Devendra. Śivadāsa and Somadeva. Partial translation and analysis of the narration of Devendra in his commentry on the 'Uttaradhyayanasütra' (Jacobi, 'Ausgewahlte Erzahlungen in Maharashtri' No. VIII).

2218
P. E. PAVOLINI-Bharatakadudtrimcika (Studi italiani di Filologia indo-iranica, vol. I, Pp. 51-57). Firenze, 1897.
Text and Italian translation of the narratives 7, 8 and 14 of the 'Bharatakadiatrinjika.

Page #640

JAINA BIBLIOGRAPHY
1659
2219
E. LEUMANN--Die Avasyaka-Erzahlungen. Leipzig, 1897.
Edition of abstract narrations from the cūrni of the Avaśyaka and of the ţika of Haribhadra on the same treatise. The commentary of Haribhadra constitute the fundamental text. What the cürni offer more or less is indicated in a special manner. Some parallel passages are, besides, borrowed of the 'Višeşãoaśyakațika' of Šilānka. This edition is incomplete. A final note indicates the reasons for which it has been interrupted.
2220
G. BÜHLER-A Legend of the Jaina Stūpa at Mathura. Wien, 1897 (Sitzungsberichte der phil. hist. Classe der Kais. Akademie der Wissenschaften).
Remarks on the antiquity of the Jainism. A proof in favour of this antiquity is furnished by an inscription of the year 79 of the Indo-scythian era (about the middle of the 2nd century A.D.). The siūpa of Mathura, it is said, should have been 'constructed by the two 'thupe devanirmite'. At this period their, the origin of the stūpa was so remote that it was lost in the legend. Some information relating to this legend are contained in the 'Tirthakalpa of Jinaprabha. Translation of the passages of this work concerning the stupa of Mathura, and historical notes. (The same account is reproduced in the I.A, Vol. XXVII, Pp. 49-54).
2221
G. A. JACOB Notes on Alankara Literature. Part-I (Journal of the Royal Asiatic Society of Great Britain and Ireland for 1897, Pp. 281-309). London, 1897.
Pp. 298-299. Review on Namisādhu, a svetambara Jaina who composed, in 1068 A.D., a commentary on the Kavyālamkāra of Rudrața.
Pp. 308-309. Notes on Vāgbhata and on the Neminirvāna owed probably to this author.
2222
F. L. PULLE-I novellieri gainici (Studi italiani di Filologia indo-iranica, vol. I, Pp. 1-26 ; vol. II, Pp. 1-32). Firenze, 1897-1898.
Importance of the narratives, legends, stories etc. for the study of the Jainism. The sources of the 'Antarakathāsamgraha'. Review of the works of M. E. LEUMANN on the relations between the canonical texts and the Jaina accounts. The 'tradition of

Page #641

1660
JAINA BIBLIOGRAPHY
the Siddhānta : explanatory works, commentaries, illustrations, comments and vulgarisations.
The principal periods of the Jaina literary history :
1. Preaching of Mabāvira and his disciples
during the first two centuries 2. Period of the sūtras
about 500 to 300 B.C.
300 B.C. to 450 A.D.
3. Period of the niryuktis, bhāsyas, cūrnis
...
500-850 A.D.
4.
Period of the çikās and vșittis
850-1200 A.D.
5.
Period of the comments and summaries...
1200 A.D. and after.
Text of the first 22 stories of the 'Antarakathāsamgraha', with comparative and bibliographical notes.
2223
P. E. PAVOLINI- Gli scritti di Somaprabhacarya (Studi italiani di Filologia indoiranica, vol. II. Pp. 33-72). Firenze, 1898.
Review on Somaprabhācārya.
He lived towards Samvat 1332 and was the disciple of Vijayasimha. He wrote the 'Sindūraprakara' and the 'Śringāravairāgyatarangiņi.
General characters of these two works. The 'Sindūraprakara' is an account, in 100 stanzas, of the Jaina moral. Harsakirti, disciple of Candrakirti, composed in Samvat 1682 a commentary on this work. Comparison of diverse manuscripts of the Sinduraprakara', with the Hindu edition and the quotations of Harsakirti. Identification of the recitals and stories reached by Harsakirti,
Italian translation of the 'Sindr ūaprakara'.
2224
P. E. PAVOLINI-Una redazione pracrita della Pracnottararatnamala (Giornale della Societa asiatica italiana, vol. XI, Pp. 153-163). Firenze, 1898.
The different recensions of the 'Praśnottararatnamálä'. Study of a Prākrit version and distinctly Jaina of this work, with comment and commentary in bhāṣā by a certain Rșyuttama.
Text and translation of this new recension.

Page #642

JAINA BIBLIOGRAPHY
1661
2225
Kavirājamārgga of Nripatunga-Edited by K. B. PATHAK. Bangalore, 1898.
Work on the poetical composition, but full of historical and literary information.
An introduction precedes the text.
2226
The Pampa Bharata or Vikra nārjuna --Vijaya of Pampa. Edited by Lewis RiceBangalore, 1898.
Edition established in the same conditions as that of 'Pampa-Rāmāyana'.
2227
F. L. PULLE--Şațdarşanasamuccaya-ţikā, (Giornale della Societa asiatica italiana, vol. VIII, Pp. 159-177 ; vol. IX, Pp. 1-32 ; vol. XII, Pp. 225-236). Firenze, 1895-96-99.
Review on the ţikā of the 'Şaddarasanasamuccaya' and on the author, Guņākarasūri, who is no other than Gunaratnasūri, disciple of Devasundara.
Text and
Additional note relating to the date of the death of Haribhadra. elucidated analysis of the 'Şaddarasana-samuccayatıkā.
2228
The Prabandhacintamani, composed by Merutunga Ācārya, translated from the original Sanskrit by C. H. TAWNEY (Bibliotheca indica). Calcutta, 1899.
A very careful translation in English of the 'Prabandhacintämani'. In the introduction, M. TAWNEY shows that the first four chapters of the work of Merutunga contain historical data ; he delivers these elements in dwelling upon the principles written br BÜHLER relating to the Jains on the work of C. M, DUFF, 'Chronology of India'.
On the contrary, the fifth and the last chapters of the 'Prabandhacintāmani' are only a Jaina adaptation from native ancient legends. Of numerous notes, and Pp. 205-215 of the corrigenda and addenda much abundant in comparative reconciliations in the same way as in bibliographical, historical and geographical information, An index of the proper names and a general index finish the volume,

Page #643

1662
JAINA BIBLIOGRAPHY
2229
Siddharşi-Upamitibhavaprapañca Kathā. Originally edited by P. PETERSON and continued by H. JACOBI (Bibliotheca indica). Calcutta, 1899 sqq.
Edition of the text.
2230
The Kumārapālacharitra (Prākrita Lvyāśraya Kāvya) by Hamacandra, with a commentary by Pūrņakalasa Gaņi, edited by Shankar Pandurang PANDIT (Bombay Sanskrit Series, No. LX). Bombay, 1900.
Preface : Description of the manuscripts utilised for the edition.
Introduction. Generalities on the Kumarapalacaritra. This poem is in Prākrit and consists of 8 cantos. It constitutes the last part of Dryāśvayamahakavya, the first twenty cantos of which are in Sanskrit. It has the object of relating the history of the princes af Anahilvad-Patan, particularly of Kumārapāla and at the same time to illustrate the Prākrit grammar of Hemacandra. The first part of the Kumārapalacarita was commented by Abhayalilakagani, and the 8th canto by Pūrņakalasagani, disciple of Jinacandrasuri. Analysis of the Kumārapalacarita. Review on the Hemacandra after A. K. FORBES--Rās Māla'. Analytical summary of the Kumārapalacarita. Text of the poem. Interpretations of the manuscript D and corrections. Index of the words. Appendix -Text of the chapter VIII of the Grammar of Hemacandra, with his own commentary, 'Prakaśikā.
2231
L. De STEFANI—La novellina Jainica di Madiravati, (Giormale della Societa asiatica italiana, vol. XIII, Pp. 1-26). Firenze, 1900.
Different wordings of the story :
The recital in prose of the 'Kathākośa', under the title of Kanakarathaka
1. thanaka ;
2. The metrical recension of the novelette of Madirāvati. Comparison of the two redactions. The novelette of Madirāvati. The language and scansion, The manuscript-Text and translation.

Page #644

JAINA BIBLIOGRAPHY
2232
L. De STEFANI-Note alla nevellina jainica di Madiravati, (Giornale della Societa asiatica italiana, vol. XIII, Pp. 217-220). Firenze, 1900.
1663
Notes, corrections and additions to the previous treatise, after the observations of H. JACOBI, E. L.EUMANN and T. H. TAWNEY.
2233
P. E. PAVOLINI-Eroine brammaniche in un novelliere giainico (Giornale della Societa asiatica italiana, vol. XIII, Pp. 89-99). Firenze, 1900.
Study on the legends relating to Draupadi, Kunti, Devaki and Rukmini, according to the Jaina recension of the 'Kathakota' composed by Subhasilagani.
2234
J. VINSON-Legendes bounddhistes et djainas traduites du tamoul. 2 volumes. Paris,
1900.
Of these two volumes we shall point out only that which relates to the Jainism.
Volume I.
Preface: Evolution of the tamoul literature. The period of Jain influence. The Sindamani.
Bibliographical review and short translation.
Volume II.
Review on the Jainism. The Tirthakaras. Life of Mahavira-The supreme god. Arhat-The cult-The Jain doctrines. The time. The universe. The deliThe moral rules.-The laic disciples. The religions. Svetämbaras and. Digambaras. Origin of the Jainism. Historical glance. Actual state,
2235
A. A. MAGDONELL-A History of Sanskrit Literature. London, 1900.
Pp. 25-26. The Jains, like the Buddhists, at the commencement of their tradition, ignored Sanskrit and made use of popular dialects. Up to the 1st century of the Christian era, Präkrit is the language of the Jaina inscriptions of Mathura,

Page #645

JAINA BIBLIOGRAPHY
P, 386. The Buddhism and the Jainism have for principle the Sämkhya system.
1664
P. 390. The Jainism and the Buddhism admit Gods; half-gods and demons, but subjugate them to the universal law of transmigration.
Pp. 395-396. General principle of the Jainism. Suffering and nirvana. Origin and destiny of the Jainism.
Pp. 432-433. Grammatical and lexicographical works of Hemacandra.
2536
'Das Panchatantram', Textus ornatior zum ersten Male ubersetzt von R. SCHMIDT.Leipzig, 1901.
German translation of the 'Panchatantra', following a recension until then in major part unpublished and almost identical to that of Pūrṇabhadra (1199 A.D.).
2237
H. LUDERS-Sur Sage von Rsyasringa' (Nachrichten der K. Gesellschaft der Wissenschaften zu Gottingen Pail. hist. Klasse, 1901. Pp. 28-56).
Pp. 54-55. The legend of Rsyairnga (Valkalacirin) in the Jaina literature, namely: Sthaviravalicharita' of Hemchandra 1, 90-258, and 'Vasudeva-hindi' collection of legends in Prakrit (VI or VII century A.D.).
2238
P. E. PAVOLINI-Sulla leggenda dei quattro Pratyeka buddha (Actes du XIIth congress international des orientalistes, vol. I, Pp. 129-137). Firenze, 1901.

Comparative study of the legend of the four Pratyackabuddhas according to the Kumbakära-Jataka (Jataka, 408) and the commentary of Devendra on the 'Uttaradhyayanasütra' (JACOBI), 'Ausgewahlte Erzahlugen in Maharashtri, Pp. 34-55).
The Buddhistic recension is anterior to the Jain narration.
2239
P. E. PAVOLINI-Una Suktavali giainica anonima, (Miscellanea linguistica in onore di G. Ascoli, Pp. 315-320). Torino, 1901.

Page #646

JAINA BIBLIOGRAPHY
16651
Review on a manuscript of Florence containing 150 moral stanzas, some of which are found in the 'Sinduraprakara', the Subhasitavali", etc., which correspond to the 'Indische Spruche' published by BORTLINGK. Text of 20 of these stanzas.
2240
J. BURGESS-The Satrunjaya Mahatmyam, (Indian Antiquary, vol. XXX, Pp. 239251 et 288-308). Bombay, 1901.
Translation of the memoir of WEBER. This version leaves sideways all the historical introduction and has for object only the analysis of the 14 chapters of the "Satruhjayamahatmya". As a set-off, it contains some important additions, and it is enriched with numerous notes.
2241
P. E. PAVOLINI--Il compendio dei cinque elementi. Pancatthiyasamgahasullam I. Testo (Giorn le della Societa asiatica italiana, vol. XIV, Pp. 1-40). Firenze, 1901.
General characters of the 'Pancatthiyasamgahasutta' or 'Parayanasara", work of Kundakundacarya. The language. The scansion. The manuscripts. Edition of the text, with information about the contents of each stanza according to the commentary of Amritacandra.
2242
Saptabhangt Tarangint by Vimaladasa. Edited by P. B. ANANTACARYA muktavali, n. 8). Conjeeveram, 1901.

Treatise of logic attributed to Vimaladasa or Vimaladeva. Edition of the text with a short preface or some notes.
2243
(Śastra
J. VINSON-Literature tamoule ancienne: le Sulamani (Revue de linguistique et de philologie comparee, vol. XXXIV, Pp. 305-339). Paris, 1901.
General considerations on the 'Salamani'. Age of the poem Author. Scansion. Analysis of the 12 cantos. French translation of the following passages: Invocation; preface; II, 24-30, V, 125 192; VII, 120-152, XII, 59-62,

Page #647

1666
1501.
2244
P. HOLLER-The Student's Manual of Indian Literature. Rajahmundry, India,
Part I-Pp. 52-54.
General survey on the Jaina literature. Origin of the Jainism. Fundamental dotrines. Language. Enumeration of the principal Jaina works.
Part II-Pp. 40 and following.
Bibliographical review: Rṣabhadeva, Bhadrabahu, Dhanešvara, Hemacandra and Amaracandra.
2245
JAINA BIBLIOGRAPHY
Raja-Cekhara's Karpura-maħjari, Critically edited by Sten KoNow and taanslated by Ch. R. LANMAN (Harvard Oriental Series, vol. IV)-Cambridge, Mass.,
1901.
The third part of this work, which is a real model of scientific edition, contains some references relating to the Jainism.
P. 180. Biography of Rajesekhara. This author seems to have been a Sivaite, but not a bigot, for on all occasions he pays homage to the Jaina religion.
P. 192. The influence exercised by the Jains on the development of the Präkrit literature.
P. 193. Review on the Vajjalagga, Präkrit anthology composed by Jayavallabha, a Svetambara Jaina.
2246
T. S. Kuppuswami SASTRI and S. Subrahmanya SASTRI-The Gadyacintamani of Vadtbhasimha. (Sarasvativilasa Series, n. 1). Madras, 1902.
2247

J. HERTEL-Uber die Jaina-Rezensionen des Pancatantra. Leipzig, 1902 (Berichte der phil.-hist. Klasses der Konigi. Sachs. Gesellschaft der Wissenschaften).
The reviews of the north in prose, of the 'Pancatantra' constitute a particular class among all the lessons of this work. They are divided in their turn in two groups:

Page #648

JAINA BIBLIOGRAPHY
the simpler texts proceed from a common source, and in all probability, Jain. As regards the more elaborate text, it is certain that its writer was a Jain, namely: Pürṇabhadra, who lived towards Samvat 1300.
The simpler text served as point of departure to a very extensive series of narratives.
Besides these two texts, M. E. LEUMANN has discovered among the manuscripts of Berlin a third Jain recension of the Pancalantra, entitled 'Pafchäkhyāna" (Some corrections of this treatise are indicated in the 'Seitschrift fur die Kunde des Morgnlandes' Vol. XVII, Pp. 300-301).
2248
1667
G. BÜHLER-The Sukritasamkitana of Arisimha. Translated by E. H. BURGESS, under the direction of J. BURGESS (I.A., Vol. XXXI, Pp. 477-495). Bombay, 1902.
2249
A. GUERINOT-Le Jivaviyara de Santisuri. Un traite jaina sur les etres vivants (Journal asiatique, IX Serie, Tome XIX, Pp. 231-288). Paris, 1902.
Introduction-Review on Säntisüri. Rapid analysis of the Jwaviyara'. Manuscripts utilised for the edition. Text of the Jivaviyara', with French translation and diverse notes.
Präkrit-Sanskrit-French glossary.
2250

K. B. PATHAK--Nripatunga's Kavirajamarga, (J.B.R.A.S.-vol. XX. Pp. 22-39). Bombay, 102.
Antiquity of the 'Kavirajamarga".
Review on the author, Nripatunga, better known under the name of Amoghavarsa the First. He belonged to the Rastraküța dynasty. He ascended the throne in Saka 737, and abdicated in favour of his son towards Saka 797-799.
In all probability, he is the author of the Prainottararatnamala'. Analysis of the 'Kavirajamarga'. This work is a poetical treatise. But it contains also useful information on the religious movement at the time of the Räṣṭrakūtas. Some quotations of the 'Kavirajamarga".

Page #649

1668
JAINA BIBLIOGRAPHY
2251
P. E. PAVOLINI— Appunti di novellistica indiana (Giornale della Societa asiatica italiana, vol. XII, Pp. 159-169; vol. XVI, Pp. 257-268). Firenze, 1899-1903.
Five short articles, of which the following relate to Jaina stories or legends :
1. Two Jaina writings present a close affinity with the 'Mille et une nuits':
(a) The 'Samyaktvakaumudi', published by WEBER ;
(b) The cycle of enigmas and of novelettes relating to Naggai and some of
which have been quoted by Devendra and Lakşmivallabha in their commentaries on the 'Uttarādhyayana'. Analysis of the narrative concerning Naggai, published by M. Jacobi in his 'Ausgewahlte Erzahlungen in Maharashtri'.
2. Sanamkumāra.
Additions and corrections to the translation of this narrative by M.G. de BLONAY, in the 'Revue de l'Histoire des Religions, vol. XXXI, Pp. 29-41.'
5.-Agaladatta. Remarks on the translation of this novelette by M. BALLINI.
5.-Udayana Translation and analysis of the Jaina narrative relating to Udayana, published in the collection of M. Jacobi.
2252
Edited by Bh. SASTRI and K. P. PARAB
Amitagati --Subhasita-ratna-sandoha. (Kāvyamālā, n 82). Bombay, 1903.
Compare on this edition the critical remarks of R SCHMIDT. The Kavyamālā Edition of Amitagati's Subhasitasardoha, in the Zeitschrift der deutschen morgenlandischen Gesellschaft, Vol. LVIII, Pp. 447-450.
2253
J. HERTEL-Uber Amitagatis Subhasitasamdoha (Wiener Zeitschrift fur die Kunde des Morgenlandes, vol. XVII, Pp. 105-134). Wien, 1903.
Summary of the "Yogaśastra' of Hemacandra (Samvat 1216). It is probable that Hemacandra was inspired from the 'Subhāşitasamdoha' of Amitagati (Samvat 1050).

Page #650

JAINA BIBLIOGRAPHY
1669
The 'Subhästasiamdoha' is a didactical and polemical treatise all together : didactical in this that it explains the Jaina moral and precepts to which the laic disciples must conform ; polemical for it attacks in more than one occasion the Brahmanical doctrines. Summary of the 32 chapters which constitute the work. Scansion Comparison of some chapters with the passages borrowed of the Brahmanical works. Text of the chapter XXV, which deals with the play. Analysis of the chapter XXXI (duties of the śrāvaka) and comparison with the chapters II and III of the Yogaśāstra'. Comparison of the chapter IX of the ‘Subhāşitasamdoha' with the chapter I of the 'Yogaśāstra'. Other parallels between the two works. Analysis of several other chapters of the 'Subhasitasardoha :
Ch. VIII Of the knowledge ; Ch. IX of the righteous action ; Ch. XXVI Of deliverance; Ch. XXVIII Of the religious law and of piety: Ch. XXXII Of asceticism.
2254
J.J. MEYER ---Karyasamgraha--Metrische Uebersetzungen aus indischen und anderen Sprachen. Leipzig (1903).
Translation
of
the novelette of 'Agaladatta' published by
Pp. 72-118. M. JACOBI.
Pp. 218-220. Remarks and philological notes with respect to this translation.
2255
Kavyävalokana by Nagavarman. Edited by R. NARASIMHACHAR. Bangalore, 1903.
Besides the poetical treatise of Nāgavarman, the volume contains a revised edition of the Karnatakabhaşābhūşana' of the same author.
2256 (i)
Umäsvati--Tattvärthardhigama. Edited by K. PREMCHAND MODY (Bibliotheca indica). Caleutta, 1903 sqq.
Edition of the Sanskrit text after nine manuscripts and of the commentary (Bhasya) of Umāsvāti himself.

Page #651

1670
2256 (ii)
Umasvati-Pralamarati. Edited by K. Premchand MoDY. Ahmadabad, 1903.
2257
J. J. MEYER-Dacakumaracaritam. Aus dem Sanskrit Ubersetzt. Leipzig, 1903.
Pp. 28-29. Review on the two Jain novelette of 'Mandiya' and of 'Agadadatta', published by H. JACOBI.
2258
A. BALLINI-Agadadatta. Firenze, 1903.
Italian version of the two recensions of the novelette of Agadadatta published, under the Nos. Xa and X, by M. JACOBI in his 'Augewahlte Erzahlungen in Maharashtri, Pp. 66-86.
JAINA BIBLIOGRAPHY
2259
J. HERTEL-Eine vierte Jaina-Recension des Pancalantra (Zeitschrift der deutschen. morgenlandischen Gesellshaft, vol. LVII, Pp. 639-704). Leipzig, 1903.

Review on the 'Pañcakhyanodhara', composed in Samvat 1716 by Meghavijaya. Analytical and comparative study of this work. Agreement of the Pañcakhyandhära" with diverse recensions of the 'Panchatantra'. Certain recitals of the Pañcakhyanodhara' are probably of Jaina origin. Such an origin is sure as regards the last part of the book. The text of several recitals is given.
2260
N. MIRONOW-Die Dharmapartkşa des Amitagati, Leipzig, 1903,
The most complete article published uptil now on Amitagati and the 'Dharmapariksa. The work of M. N. MIRONOW comprises the following principal paragraphs. The author-Amitagati belonged to the order of the Digambaras. He was native of Mathura. He composed his 'Subhasitasamdoha' in Samvat 1050 and his 'Dharmaparikyä' in Samvat 1070. Previous publications concerning the 'Dharmapartka. Generalities on the Dharmapariksa. Division of the work. Scansion and language. General analysis. Detailed analysis and summary of the most of the legends and doctrines, in the following order:
A. Poetical recitals.

Page #652

AINA BIBLIOGRAPHY
1671
B. Brahmanical and epic histories :
1. History, already known, of the Sanskrit literature.
(a) According to the Rāmāyana'.
(b) According to the Mahabharata'.
2. Histories drawn, according to Amitagati, from the Brahmanical literature.
(a) From the 'Rāmāyaṇa'.
(b)
From the 'Mahābhārata'.
C. Criticism of the Brahmanical and Buddhistic doctrines.
1. Doctrine of the gods ; 2. General theology ;
3.
Buddhistic doctrines.
D. Jain doctrines.
E. Jain legends.
Index.
2261
T. S. Kuppuswami SASTRI--The Kşatracūdamani of Vadıbhasimha, Sarasvativilāsa Series, n. III). Tanjore, 1903.
This edition admits a historical introduction and some varied notes with quotation of perallel passages.
2262
K. B. PATHAK-On the Jain Poem Raghavapāndaviya (Journal of the Bombay Branch of the Royal Asiatic Society, vol. XXI, Pp. 1-3). Bombay, 1904.
Of epigraphical and literary ideas, M. PATHAK concluded that the Jaina poem entitled Raghavapandavīya of Dvisandhānakāvya was composed between Saka 1045 and 1062, and which is the work of Dhanjaya, a famous Digambara author, known still under the name of Srutakirti Traividya,

Page #653

1672
2263
J. HERTEL-Uber das Tantrakhyayika. Leipzig, 1904.
In the introduction. Pp. XXIV-XXVII. Mr. HERTEL indicates the general characters of the Jains recensions of the 'Pafchatantra'. There are two principal recensions the 'textus simplicior' and the edition of Pürṇabhadra still called 'textus ornatior'. These two recenisons do not derive any common origin. The 'textus ornatior' represents a combination of the 'textus simplicior' with the Tantrakhyayika, Kashmirian Brahminical recension. Pürnabhadra was seeking indeed to re-establish the fundamental text of the 'Panchatantra'. For him, the 'Tantrakhyāyika' was nearer than all other editions of the fundamental text, from which the 'textus simplicior' deviates at the same time by the contents and the order of the narration.
2264
V. HENRY-Les litteratures de l'Inde. Paris, 1904.
Pp. 77-80. Some brief lines on Mahavira, the language of the Jaina writings and the two great sects, the Svetämbaras and the Digambaras.
JAINA BIBLIOGRAPHY
To see also at the index the titles of the Jains works which are the object of a review or of a remark.
2265

L. SUALI sistemi filosofici dell' India alla fine del secolo XIV (Giornale della Societa asiatica italiana, vol. XVII, Pp. 243-271). Firenze, 1904.
Translation of the beginning of the Saddarsana-samuccaya' of Haribhadra, and of the corresponding commentary of Gunaratna.
2266 (i)
A. BALLINI-Un ciclo anedottico del Sultano Firuz II (Suratrana Piroga) del Pancacati prabodhasambandhah di Cubhacilagani (Verhandlungen des XIII, internationalen Orientalisten-Kongresses, Pp. 41-43). Leiden, 1904.
The writing of Subhastlagani. The 'Pancalati was composed in Samvat 1521. It includes 596 moral novelettes. Short analysis of the work. In a series of 16 novelettes, the principal actor is Suratrāņa Piroja. This personage is

Page #654

JAINA BIBLIOGRAPHY
1673
always accompanied by his confident, Jinaprabha. He is also allowed to identify him to the Sultan Firuz II (1220-1296), who had, indeed, for friend, a sūri of the name of Jinaprabha. The languageof the 'Pañcaśati'.
2266 (ii)
A. BALLINI–Pancacati-Prabodhasambandhah, o le cinquecento novelle antiche di Cubhacila-Gani, edite e tradotte. (Studi italiani di Filologia indo-iranica, vol. VI).Renze, 1904.
Introduction. Subhasilagani, his life and his works. "The Pañcaśatiprabodhasambandha”; general character of this collection of nevelettes; the style and the language. Text and Italian translations of the first fifty novelettes.
2267
R. PISCHEL---Gutmann und Gutweib in Indien (Zeitschrift der deutschen morgenlandischen Gesellschaft, vol. LVIII, Pp. 363-373). Leipzig, 1904.
Study of an ancient recension of the apologue of Goethe contained in the 'Dharmaparikşa' of Amitagati, IX, 43-55. The matter is of two husbands who lay a bet in the matter of knowing who of the two will keep silent for a long time. It is the wife who loses the bet.
2268
E. LEUMANN- Die Hamburger und Oxforder Handschriften des Pancatantra (Verhandlungen des XIII. internationalen Orientalisten-Kongresses, Pp. 24-29). Leiden, 1904.
Notes on the imitations of which the 'Pañcatantra' was the object on the part of the Jains. Some narratives of the Avasyaka (7th century) presents analogy with those of the Panchatantra.
2269
A. BALLINI-La Upamitabhavaprapanca Katha di Siddharsi (Giornale della Societa asiatica italiana, vol. XVII, Pp. 345-368; vol. XVIII, Pp. 217-253). Firenze, 1904-1905.
Review on Siddharşi, who lived at the end of the 9th century A.D. General analysis of the 'Upamitabhavaprapancakatha': ch.1. Eulogy of the Jaina religion. The allegory and the reality. Summary of the different chapters.

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1674
JAINA BIBLIOGRAPHY
Ch. 2-7. Allegorical description of the human life.
Ch. 8. General summary of the work. Translation, accompanied by notes, of the 'Upamitabhavaprapancakatha (canto 2).
2270
Amitagati's Subhasitasamdoha. Sanskrit and Deutsch herausgegeben von R. Schmidt Und J. Hertel (Zeitschrift der deutschen morgenlandischen Gesellschaft, vol. LIX, Pp. 265-340; 523-577). Leipzig, 1905.
Introduction-Bibliography relating to Amitagati. Lexicographical and grammatical notes concerning the 'Subhasitasodoha'. The manuscripts utilised for the establishment of the text. Critical text of the 'Subhasitasamdoha'. German translation.
2271
E. LEUMANN-Zum siebenten Kapitel von Amita gati's Subhāşitasamdoha (Zeitschrift der deutschen morgenlandischen Gesellschaft; vol. LIX, Pp. 578-588). Leipzig, 1905.
The dogmatical contents of the chapter VII of the "Subhasitasandoha' : "Samyaktva' "Wahrer Glaube' and 'Mithyātva' Irrglaube'. Special vocabulary of Amitagati. Grammatical remarks. Comparison with the 'Tattvārthädigama' of Umāsvāti. This article contains, besides, some observations on the translation of the Ch. VII of the 'Subhasitasaṁdoha' by M.M. HERTEL and R. SCHMIDT.
These observations have provoked on the part of the two translations an explanation which has been inserted, with an answer from M.E. LEUMANN in the Zeitschrift der deutschen morgenlandischen Gesellschaft', vol. LIX, Pp. 819-821.
2272
W. SCHUBRING-Das Kalpa-sutra, die alte Sammlung Finistischer Monchsvorschriften.« Leipzig, 1905.
Under the title above, M. SCHUBRING has given an edition of the Brihatkalpasūtra. It is the question of the fifth Chedasūtra. This work must not be confused with the Kalpasūtra, published and translated by M. JACOBI and which constitutes the eighth section of the fourth Chedasūtra, the Daśāśrutaskandha.

Page #656

JAINA BIBLIOGRAPHY
1675
The contents of the Kalpasūtra is specially historical and legendary On the contrary, the Brihatkalpasūtra deals with the discipline and enumerates the prescriptions imposed on the monks and on the Jaina nuns.
Introduction - The Brihatkalpasūtra. Its place among the Chedasūtras. Resemblances that it presents with these treatises and with the other canonical works. The commentaries to which it has given place. Summary explanation of the Jaina discipline. The Utilised Manuscripts. Critical text of the Brihatkalpasūtra, with indication of parallel passages in other canonical treatises. Notes and remarks. Translation. Prākrit-Sanskrit glossary.
2273
P. E. PAVOLINI- Meghadutiana (Giornale della Societa asiatica italiana, vol. XVIII, Pp. 329-332). Firenze, 1905.
The second study is consecrated to the resemblances which present with the Meghadüta the Nemidutakävya, a short poem of Vikrama, son of Sangana.
2274
L. SUALI--Saddarsana-samuccaya by Haribhadra. (Bibliotheca indica). Calcutta, 1905.
The text is accompanied by the commentary of Gunaratna.
2275
Sanatana Fainagrantha-māla. Volume I. Bombay, 1905.
This first volume of a new Jaina collection, which in many respects deserve to be continued, includes the following fourteen treatises. .
1.
Brihatsvayambhustotra of Samantabhadra.
2. Ratnakarandaśrāvakācāra of the same author.
3. Puruşarthasiddhayupāya of Amritacandrasuri,
4. Atmānušāsana of Guṇabhadra.
5.
Tattvärthasūtra of Umāsväti.
6.
Tattuarthasära of Amritacandrasūri,

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1676
7. Alapapaddhati of Devasena.
8. Natakasamayasarakalaia of Amritacandrasüri.
9. Parikşamukhasutra of Manikyanandin.
Aptapariksa of Vidyananda.
11. Aptamimämsä of Samantabhadra, with the commentary of Vasunandin.
12. Yuktyanulasana of the same Samantabhadra.
13. Navavivarana.
Samadhisataka of Pujyapada, with comment (tippanika).
1906.
accom
The text of these treatises, except for the numbers 11 and 14, it not panied by any commentary. The introduction recall the date of the authors in the same way as their principal works.
JAINA BIBLIOGRAPHY
2276
P. B. ANANTACARYA-Sarvadarsana-siromani by Ramanujācārya. Conjeeveram,
Concise explanation of nineteen philosophical systems among which (the sixth) the Jaina system. This is a summary based, according to all probability, on the Sarvadarsanasamgraha. It is extracted from a sort of encyclopaedia due to to the same Ramanujācārya and entitled Sarvatantraširomani.
2277
J. HERTEL-Missverstandnisse (Wiener Zeitschrift fur die Kunde des Morgenlandes, vol. XX, Pp. 113-119). Vienna, 1906.

These few pages consist specially in a rejoinder to the review that M. Ed. HUBER, in the 'Bulletin de l' Ecole francaise d'Extreme-Orient,' vol. IV, Pp. 755756, dedicated in memory of J. HERTEL: 'Eine vierte Jaina Recension des Pancatantra",
J. HERTEL shows how Meghavijaya composed his 'Pañcdkhydoddhara' and indicates the relations that presents this work with the text of Pürnabhadra and other recensions of the 'Pancatantra'. Certain accounts of the work of Meghavijaya [are, more ancient than parallel Buddhistic narratives. They are probably of Jaina origin.

Page #658

JAINA BIBLIOGRAPHY
1677
2278
H. JACOBI--Eine Jaina-Dogmatik'. Umasvati's Tattvarthadhigama Sutra "ubersetzt und erlautert' (zeitschrift der deutschen morgenlandischen Gesellschaft, vol. LX. Pp. 287-325 and 512-551). Leipzig, 1906.
Translation of 'Tattvärthādhigama' accompanied by a rich and copious commentary. The text is recalled. On the whole, this publication constitutes one of the most important contributions to the knowledge of the Jaina doctrines.
Introduction-Authority of Umàsvāti among the Jains. His Tattvårthādhigama has become in some way a dogmatic breviary. Biographical review on Umāsvāti. He was born at Nyaggrodhikāgrāma. The accounts on his period are very divergent. Chronological notes according to the commentators of Umāsvāti. He must have lived before the 6th century of the Christian era, perhaps even at the end of the 4th century. The works of Umāsväti.
Translation of the Tattvürthādhigama.
Ch. I. The real faith. The fundamental truth. The knowledge and its five species.
Ch. II. The soul and its essence. The animate beings, their diverse categories and their general characteristics.
Ch. III. The hell.
The continents and the seas, Men,
Ch. IV. The gods. Ch. V. The non-living being. The substances. Ch. VI. Of the karma in general.
Ch. VII. Moral presceiptions. The sins.
Ch. VIII. Details on the karma : its diverse species. Ch. IX. Moral discipline. Ch. X. The deliverance. Index of the words,
2279
Pradyumnasūri — Samarāditya-samkşepa'. Edited by H. JACOBI (collection of the Jainajñāna-prasārakamandala of Bombay). Ahmedabad, 1906,

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1678
JAINA BIBLIOGRAPHY
The 'Samarāditya-sarksepa' is a sort of religious romance in 9 cantos. It was composed in Samvat 1324 [1268 A.D.). It is a Sanskrit summary of the Samarāiccakatha' of Haribhadra.
Preface. Review on Pradyumnasūri. He was born towards Samvat 1270. He belonged to the Chandra gaccha and was the disciple of Kanakaprabha. He was considered by his contemporaries as a critic of high authority. It is thus that Devasūri submitted to him his 'Upamitabhavaprapanchākatha-säroddhara (Samvat 1298). One can only attribute to him until now the 'Samarāditya-samksepa'.
Remarks on the language, the style and the scansion of Pradyumnasūri. Critical text of the 'Samarāditya-samkşepa' according to six manuscripts.
Diverse notes and corrections.
2280
The mirror of Jainism. Part I. Second
BANARASI DAS-Jinendra-mata-Darpana. edition. Lucknow, 1906.
Hindi text enriched with Sanskrit quotations and notes in English. An edition in Urdu characters has been published the same year at Allahabad.
2281
A. BALLINI-Contributo allo studio della Upamitibhavaprapanca Katha di Siddharsi (Rendiconti della Reale Academia dei Lincei, Scienze morali, storiche e filologiche, serie quinta, vol. XV. Pp. 309-348 ; 397-438 ; 623-659). Roma, 1906.
I. The life and works of Siddharşi.
Siddharşi lived in the 9th century. He composed the 'Upamitabhanaprapancakatha in (Samvat) 962, that is to say in 906 A.D. He had for master Haribhadra who lived in the 9th century. Besides the 'Upamitabhavaprapanca-katha' he composed the 'Nyayayatarvitti' and a commentary on the 'Upadeśamālā' of Dharmadāsa gani.
II. The 'Upamitabhavaprapanca-kathā'
The gist and the form of the work. The allegory. Analysis of the first book and the integral translation of the allegorical story of the mendicant.
III. Sources, summary and paraphrase of the 'Upamitabhavaprapanca-katha'.
The principal source of the work of Siddharşi is the 'Samarāditya-katha' of Haribhadra. Among the works which gave rise to the 'Upamitabhavaprapanca-katha',

Page #660

JAINA BIBLIOGRAPHY
1679
it is necessary to quote in particular those of Vardhamanasůri, of Hamsaratna of Devasūri and of Yaśovijaya (Vairāgy-kalpalată)
IV. The language and the style of Upamitabhavaprapanca-kathă”. V. Corrections to the text of PETERSON.
2283
J. HERTEL-Das sudliche Pancatantra. Leipzig, 1906.
According to the introduction p. LXXIX, the analogy of the two principal Jaina recensions of the Pañcatantra (textus simplicior and textus ornatior) with the other recensions would be as follows;
Primitive Panchatantra
( In Kashmir, about 200 years B.c.).
Common wordings
Kashmirian recension
Textus simplicior (North-west of India, after 850 A.D.)
Tantrak Yayika (Kashmirian recension anterior to 1000 A.D.)
Textus ornatior (North-west of India ; recension of Purnabhadra, towards 1200 A.D.)
2283
J. HERTEL--Meghavijayas 'Auszug aus dem Pancatantra (zeitschrift des Vereins fur Volkskunde, 1906. Pp. 249-278 and 444). Berlin, 1906.
The Jaina recensions of the Pañcatantra' textus simplicior, textus ornatior of Pūrņabhadra, 'Pañcākhyānoddhāra' of Megha vijaya.
Review on Meghavijaya. He composed his work in Samvat 1716 (1659 or 1660 A,D.). His principal source was the recension of Pūrņabhadra. German translation or analysis of 23 narratives of the 'Pañcākhyānoddhāra', namely : 1, 2, 8, 12, 20, 29; II. 7; III. 1, 5, 6, 12, 17 ; IV. 2, 13; V. outline: 7, 12-18.
Each of these stories is accompanied by the indication of similar narratives, particularly in the Buddhistic literature (Jätaka) and Jaina (Parisistaparvan of Hemachandra).

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1680
2284
J. HERTEL-Jat 59, 60 und Parisastaparvan II, 694 ff. (zeitscrift des deutschen morgenlandischen Gesellschaft, Vol. IX, Pp. 399-401). Lipzig, 1906.
The Jātaka 59, as well in the recital in prose as in the final verse. Besides, the stanza II, 717 of the 'Parilistaparvan' offers some remarkable analogies with the stanzas of the Jätakas 59 and 60; but the preceding story (II, 694 and the following) differs from the Buddhistic narration.
Notes and hypothesis on this matter; it is probable that at the origin a story. such as that of Hemachandra accompanied the stanza of the Jätaka 59, and that it has been later replaced by the recital that the actual redaction contains,
2285
JAINA BIBLIOGRAPHY
K. B. PATHAK-Nripatunga and the authorship of the Kavirajamarga' (Journal of the Bombay Branch of the Royal Asiatic Society, Vol. XXII, Pp. 81-155)-- Bombay, 1906.
Answer to the critical article published in the 'Indian Antiquary', vol. XXXIII, Pp. 258-280 by Mr. FLEET on the edition by Mr. PATHAK of the 'Kavirajamarga' of Nripatunga (Bibliotheca carnatica, 1898).
From his philological study, very richly evidenced with documents, M. PATHAK concluded that it is justifiable to continue to attribute the 'Kavirajamärga' to Nripatunga. This was already the opinion of the celebrated canarese grammarian Bhattakalanka, in Śaka 1526.
2286
L. SUALI 'Contributi alla conscenza della logica a della metafisica indiane (Giornale della societa asiatica italiana, vol. XIX, Pp. 23-369, et vol. XX. Pp. 33-64.Firenze, 1906-1907.

Translation of the chapter II (Naiyayika-mata) and of the chapter V, (Vailetikamata) of the 'Saddarŝana-samuccaya' of Haribhadra, and of the corresponding commentary of Gunaratna.
2287
T. S. Kuppuswami SASTRI-The age of the Tamil Jtvakachintamani. (IX, xxxvi, 1907, Pp. 285-288).

Page #662

JAINA BIBLIOGRAPHY
1681
The works dealing with the story of Jivaka are four in number, viz. (1) the Gadyachintāmaņi by Vādibhasimha, (2) the Kșatrachūdamaņi by the same author, (3) the Jivandharachampu by Harichandra, (4) the Tamil Jivakachintamani. Observation of Pandit Saminatha Aiyar in his edition of a portion of the Jivakachintamani, published in 1899. The pandit is of opinion that the Tamil Jivakachintamani is not an original work. The Sanskrit poem which treat of the story of Jivaka are based on the Jain purāņas. The original story of Jivaka is found in the Mahāpurāna.
Jivakachinlāmaņi was composed during the period ranging from the beginning of the 10th to the second half of the cent. A.D.
2288
Amitagati's 'Subhasitasamdoha'. Sanskrit and German publication of R. SCHMIDT (Zeitschrift der deutschen morgenlandischen Gesellschaft, vol. LXI, Pp. 88-137; 298-341; 542-582; 875-908). Leipzig, 1907.
Continuation and end (cantos XVII-XXXII), by M.R. SCHMIDT alone, of the edition and of the translation of the work of Amitagati, inaugurated in collaboration with Mr. J. HERTEL. An index of the words terminate this publication.
2289
T. S. Kuppuswami SASTRI-The age of the Tamil Jivakachintāmaņi (Indian Antiquary, vol. XXXVI, Pp. 285-288). Bombay, 1907.
The Jain works which relate the history of Jivaka are four in number: the "Gadya-chintāmaņi' and the Kșatra-chūdāmaņi' of Vādibhasimha, the Jivamdharacampu' of Harichandra, and the Jivaka-chintamani' of "Tiruttakkadevar'; the first three works are in Sanskrit ; the fourth is in Tamil. The Tamil Jivaka-chintamani' is not an original work. The source of it is principally the Sanskrit Gadya-Chintāmni'. Moreover the Sanskrit poems which deals with the history of Jivaka are based on the Jain Purānas in particular on the Mahāpurāņa', commenced by Jinasena and finished by Guņabhadra, in saka 820-897 A.D. On the other hand, according to Umāpati, 'Sivaite' writer who lived at the commencement of the 14th century, the Chola Anapaya read with pleasure the 'Jivakachintamani'. But this prince is identified as Kulottungo-chola Ist, who reigned from about 1070 to 1118. In results from these reconciliations that the Jivakachintāmaņi' was composed in the period included between the beginning of the 10th century and the second half of the 11th century

Page #663

1682
2290
W. HUTTEMANN-'Die Jnata-Erzahlungen im sechsten Anga des Kanons der Jinisten'. Strassburg, 1907.
JAINA BIBLIOGRAPHY
The sixth Anga: Naya-dhammokahão (Jnatadharmakathas). The two parts. which constitute it: Näyäni (Jhätäni) and Dhammakahão (Dharmakathas). Relations between these two parts:
1. The first is much more extensive than the second proportion of 10 to 1.
The recitals of the first part are independent, the one from the other. Those of the second, on the contrary, resume the subject dealt within the initial chapter.
In the first part, the matter is (inspite of the title) of the Dharma: it is the principal part of the Anga: the second is only an appendix.
Signification of the word 'naya' (jñāta): it designates a determined kind of narratives, in which the latent thought appeared suddenly at the end. In the sixth. Anga, these recitals have always a religious object. They constitute two groups: the recitals of allegorical character, and those of legendary character. Analytical study of 13 allegorical recitals, and of 6 legendary recitals.

2291
"The Antagada-Dasão and Anuttarovavaiya-Dasão', translated from the Präkrit by L. D. BARNETT. London, 1907.
Introduction-Generalities on Jainism: history and doctrine. Character of the Jaina writings. Translation of the 'Antagada-dasão". Translation of the 'Anuttarovavaya dasão'. The versions of these two canonical treatises are accompanied by numerous notes. Appendix I-Text of the Anuttarovavaiya-dasão. Appendix IINote on the Jaina cosmography. Appendix III-Note on the psychological doctrine of the Jains.
Analytical index-Recension. E. LEUMANN. Journal of the Royal Asiatic Society of Great Britain and Ireland, 1907, Pp. 1079-1083.
2292
J. HERTEL-Zu Hemchandra's Parisistaparvan. II. 446 Sec. (Zeitschrift der deuts chen morgen landischen Gesellschaft. Vol. LXI, Pp. 497-500). Leipzig, 1907.

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JAINA BIBLIOGRAPHY
1683
Series of critical remarks and comparatives on the 457, 490, 522 and 570 of the second canto of the 'Parišiştaparvan'.
2293
A. BALLINI - 11 Vasupujyacaritra di Vardhamana suri. (Rivista degli Studi Orientali, vol. 1, Pp. 41-66, 169-195; 439-452; vol. II, Pp, 39-84). Roma, 1907-1908.
Introductian. The author of the "Vāsupūjyacaritra', Vardhamānasūri belonged to the Nāgendra gaccha. His spiritual (religious) genealogy is as follows:
1. Virasūri. 2. Cacciga. 3. Vardhamāna. 4. Rāmasuri. 5. Chandrasūri. 6. Devasūri. 7. Abhayadevasūri. 8. Dhaneśvara.
9. Vijayasimha.
Devendrācārya
Vardhamānasūri,
Vardhamānasūri composed his work in Samvat 1299 (1243 A.D.). The principal object of the Vāsupujyacarira is to narrate the legend of the twelfth Tirthakara. Author of this legend group 20 other recitals. The language and the scansion of the work. Systematical and detailed analysis of the Vāsupūjya-caritra. Index of the proper names. Index of the technical terms of Jaina philosophy.
2294
A. BALLINI---La Upamitabhavaprapanca Katha di Siddharsi (Giornale della Societa asiatica italiana, vol. XIX, Pp. 1-50; vol. XXI Pp. 1-48). Firenze, 1906 and 1908,
Upamitabhavaprapañca-katha'
Continuation of the Italian translation of the (Chapter III).
2295
(Indica No, VI, Pp. 1-45).
U. WOGIHARA-Asanga's 'Bodhisattvabhumi' Leipzig, 1908.
P. 42, No. 1. List of the seven 'dangers' or fears (bhaya), according to the Jaina doctrine, according to the 'Avašyaka-niryukti', XVI, 14. One finds besides, in this work elucidations on some terms used in the Jaina literature namely : 'Sangrahaņi" (p. 13), pārañciya' (p. 36) and 'Saraya' (p. 41).

Page #665

1684
JAINA BIBLIOGRAPHY
2296
F. BELLONI-FILIPPI--La rogacastravrtti (Giornale della Societa asiatica italiana, vol. XXI, Pp. 123-222). Firenze, 1908.
First part. Date of the 'YogaśastravȚtti': Hemachandra would have this commentary after the 'Trişastiśalakapuruşa-carita'--the manuscripts. Importance, extent and style of the work, its critical value for the interpretation of the 'Yogasastra'-scansion.
Second part Text of the "Yogašāstra-vștti' (commencement : "Yogaśāstra 1, 1-8), and translation in Italian, accompanied by notes and by elucidations of 1, 1-5 (Mangalacharna).
2297
Haribhadrasüri-Samaräicca Kaha. Edited by H. JACOBI (Bibliotheca Indica). Calcutta, 1908 and following. Critical edition of the Präkrit text.
2298
The 'Panchatantra' in the recension called 'Pañchākhyānaka' and dated 1199 A.D. of the Jain Monk, Pūrnabhadra critically edited in the original Sanskrit by Dr. J. HERTEL (Howard Oriental Series, vol. XI). Cambridge, Mass., 1908.
'Editio princeps' of the 'Pañcatantra' according to the recension of Pūrņabhadra. This recension generally designated under the name of 'textus ornatior', has for title 'Pañcākhyānaka'. The volume finishes by a glossary containing the terms little used or which are not found in the Sanskrit-Worterbuch in Kurzerer Fassung' of BOHTLINK,
2299
R. PISCHEL-Ins Gras beissen (Sitzungsberichte der K. Preussischen Akademie der Wessenschaften, 1908, Pp. 445-464). Berlin, 1908.
Pp. 449-449.450 and 455. Elucidations on three passages of the 'Prabandhachintāmaņi' of Merutunga (Translation Tawney, Pp. 55, 172 and 180).
2300
J. KENNEDY-The chiid Krishna and his Critics. (Journal of the Royal Asiatic Society of Great Britain and Ireland, 1908, Pp. 505-521). London, 1908.
Pp. 509-511.
The Jain legend relating to Krishņa in the 'Antagadadasão."

Page #666

JAINA BIBLIOCRAPHY
1685
2301 (i)
J. CHARPENTIER-Studein uber die indische Erzahlungsliteratur. (Zeitschrift der deutschen morgenlandischen Gesellsshaft, vol. LXII, Pp. 725-747). Leipzig, 1908.
Comparative study of the 'Hatthipula-jataka' (Jātaka 509) with the chapter XIV of the 'Uttarādhyayana-sutra' and the ‘Mahābhārata', XII, 6522-6561,
2301 (ii)
1. Paccekabud
J. CHARPENTIER-Studien zur indischen Erzahlungs-Literature'. dhageschichten. Uppsala, 1908.
Comparative study of diverse legends (Udayana, Domuha, etc.) in the Jain recensions and others.
2302
J. HERTEL-Ausgewahle Erzahlungen aus Hemachandras Parisist aparvan-Lipzig, 1908.
Introduction-Life of Hemachandra, according to the memoir of BÜHLER Ueber das Leben des Jaina Monches Hemachandra, Wien, 1889. The Parišiştaparvan. Nature and object of the work. The sources : commentary of Padmamandira on the 'Rşimandala-prakarana' of Dharmaghoșa. Explanation of the Jaina doctrines, in particular according the 'Tattvārthadhigama-sülra' of Umäsväti.
The recitals of the 'Parisistaparvan translated in German by M.J. HERTEL are the following:
1. History of Prasannachandra, I, 92-258 ; 2. History of Jambu, II-III ;
3. Foundation of the town of Pataliputra, VI, 22-187;
4. History of Kalpaka VII, 20-138 ; 5. History of the minister Chāņakya, VIII, 194-469-IX, 1-13 ;
6. History of Kunāla, son of Asoka, IX, 14-54. Some notes accompany the translation of these recitals.
Appendix I.
Indication of similar passages.
Appendix II.
Critical text relating to the text. Index,

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1686
JAINA BIBLIOGRAPHY
2303
H. JACOBI-MAYURAVYAMSAKA (Zeitschrift der deutschen morgenlandischen Gesellschaft, vol. LXII, Pp. 358-360). Lipzig, 1908.
Study on the signification of the words 'mayuravyamsaka' according to different sources, among others the commentary of Hemachandra on his "Kävyānuśāsana' and the commentary of Vardhamāna (1140 A.D.) on the 'Ganaratna-mahodadhi' II, 115. This word signifies 'Deceiver. This study nullifies the conclusions of M. J. HERTEL, relatively to the origin of the fable of Phedre : the Jay adorned with the feathers of the peacock (see the preceding number).
2304
L. SUALI--La legge jainica (Giornale della societa asiatica italiana vol. XXI, Pp. 223-290). Firenze, 1908.
Introduction-Review on the life and the works of Haribhadra. The 'Dharmabindu' : explanation of the Jaina doctrine, in 8 chapters : I-III, the law of the laic adepts: IV-VI, the law for the use of the monks : VII-VIII, the good effects of the law, the condition of Tirthakara, the Nirvana, the commentary of Munichandra (Samvat 1178) on the 'Dharmabindu'. The sources of the 'Dharmabindu': the canonical treatises : the Tallvärtha Sülra' and the Srävakaprajnapli' of Umäsväti. Relation of the 'Dharmabindu' with the Yogaśāstra' of Hemachandra and some other works, Text and Italian translation, accompanied by Notes, of the 'Dharmabindu (ch. I-III).
2305
A. BALLINI - Il Vasupujyachanritra nel Trisastisalakapurusacharitra di Hemacandra (Rivista degli Studi Orientali, vol. II. Pp. 239-240). Roma, 1908-1909.
Appendix to the analysis of the Vasupujya-charitra of Vardhamanasüri (supra. No. 1117). Comparative summary study of the legend of Väsupujya, the twelfth Tirthakara, in the "Trişaşti-salākāpuruşa-caritra' of Hemachandra (parvan IV. sarga II) and in the work of Vardhamänrsuri. Corrections to the analysis of the Väsupūjyacaritra'.
2306
H. JACOBI-Hindu Tales. (An English translation of Jacobi's Ausgewahlte Erzahlungen in Maharashtri, by J. J. MEYER). London, 1909.

Page #668

JAINA BIBLIOGRAPHY
1687
2307
Rabindra Narayan GHOSH-India's Literary Wealth: A connected story of her Libraries from the very earliest times downwards. (DSM. v., 1909, Pp. 77-79). Jain libraries in Western India.
2308
U. D. BARODIA-History and Literature of Jainism. Bombay, 1909.
I. Origin of Jainism-The twenty-four Jineswaras-The kings of Magadha-- History of Jainism from the Nirvana of Mahāvira up to the present time,
II. The Jain Siddhant or canon -The later literature of Jainism-Secular Literature.
2309
H. JACOBI--Arthamāteva (JRAS, 1909. Pp. 421-423).
Interpretation of
arthamäteva.
Hemachandra's allegory becomes intelligible by reference to the Upamitibhavaprapancha Katha, a popular work with the Jains. Hemachandra and Siddharşi in the interpretation of Bahulika
2310
S. P. V. RANGANATHASWAMI - Literary Wealth of India : Search for Prakrit Manuscripts. (DSM, vi, 1910, Pp. 41-46).
Śrutasāgara, the author of Audaryachintamani, was a fierce Digambara Jain and he devoted the greater part of his attention to crushing the rival sect. He was the pupil of Sri Vidyānandin who was the pupil of Devendrakirti. He was skilled in Sanskrit and Prākrit poetry. Mention of some of his works---His literary activity must be referred to about the years 1550 Sambet or 1494 A.D.
Two schools of grammar dealing with the two dialects of the Prākrit language. The works of Chanda, Hemachandra, Trivikrama, Subhachandra and Śrutasāgara dealing mainly with the Jain dialects of Prākrit and other Prākrit works of Jain authors. The rest such as Prakrit-prakaśa, etc, deal with the Aryan Prākrit dialects used in the ordinary works.

Page #669

1688
2311
Rabindra Narayan GноSH-India's Literary Wealth: A connected story of her Manuscript Libraries: Some valuable informations from a Mysore correspondent. (DSM, vi, 1910, Pp. 1-3). (see No. 469).
Manuscript libraries in Southern India:
(a) Jain libraries: (1) An ancient Jain matt in Müḍabidri near the west coast of the Canara District, Madras Presidency, contains a very rich collection of manuscripts. Here are found the only surviving single copies of valuable books. (2) At Śravana Belgola, Mysore State, below the hill on which stands the statue of Gommatesvara, there is a Jain monastery containing a large, valuable and wellpreserved collection of manuscripts, mostly in palmyra leaves, in the Päli, Sanskrit, Kannada and Tamil languages. (3) In another Jain monastery in Mysore State, at Humcha, we find a large collection of manuscripts. (4) Pandit Padmaraja and other Jain pandits possess, more or less collections of manuscripts.
2312
N. D. MIRONOV-Notes Jaines I. Siddharsi. (Bull., Academie Imperiale des Sciences de St. Petersbourg, 6th Series, v, Pt. 1, 1911, Pp. 349-354). (In Russian).
Notes Jaines II. Nyāyāvataratippaṇ de Devabhadra. (Bull, Academie Imperiale des Sciences de St. Petersbourg, 6th Series, v, Pt. 1, 1911, Pp. 501-508). (In Russian).
JAINA BIBLIOGRAPHY
2313

L. P. TESSITORI-Two Jaina versions of the story of Solomon's Judgment, in Gujarati and Jaipuri. (IA, xlii, 1913, Pp. 148-152).
The version in the commentary of the Nandisutta-The version in the Antarakathasamgraha.
2314
Arthur A. MACDONELL-A History of Sanskrit Literature. London, 1913.
P. 25. The older tradition of both the Buddhist and the Jain religions ignored Sanskrit entirely, using only the popular dialects for all purposes-In course of time both the Buddhists and the Jains endeavoured to acquire a knowledge of Sanskrit,

Page #670

JAINA BIBLIOGRAPHY
1689
P. 26. In the Jain inscriptions of Mathura an almost pure Prākrit prevails down to the first century A.D.-In the seventh century the Jains, like the Buddhists, used Sanskrit even in oral theological discussions, though without entirely giving up Prākrit.
P. 386. On the Sankhya system were based the two heterodox religious systems of Buddhism and Jainism.
P. 390. The popular beliefs about heavens and hells, gods, demi-gods, and demons, were retained in Buddhism and Jainism.
Pp. 395-396. On the Sānkhya system are based the two philosophical religions of Buddhism and Jainism in all their main cultures. The two passimistic religions are very nearly similar.
Jainism has survived as an insignificant sect in India alone.
2315
G. K. NARIMAN–References to Buddhist Authors in Jain Literature. (IA, xlii, 1913, Pp. 241-242).
P. 241.
The names of authors like Devabhadra-His works Nyāyāvatāraţika.
P. 242. Authors like Bhadrabāhu, Haribhadra and Prabhāchandra. The last wrote Prameyakamalamärtanda & Nyāyakumudachandra.
2316
Satis Chandra VIDYABHUSANA--All-India Jain Literary Conference. (MR, September, 1914).
Pp. 255-258. An address delivered at the Conference held at Jodhpur.
2317
Rickhab Dass JAIN-The Paramātma-Prakash. Arrah, 1915.
An English translation with introduction and notes, of the Paramātma-Prakāsh by Sri Yogindra Acārya.
2318
Mohanlal D. DESAI-The Naya-Karnika, Arrah, 1915. Pp. 1–25. A discussion on Jaina metaphysics.

Page #671

JAINA BIBLIOGRAPHY
Pp. 27-37. Life of Sri Vinaya Vijaya and a list of his Sanskrit and Gujrati
works.
1690
Pp. 39-58. English translation with notes of the Naya-Karnika.
2319
J. K. P. Vijñapti-Triveni, a Jaina epistle. (IA, xlvi, 1917, p. 276).
This paper is a review of the work, Vijñapti-Triveni-The work is a Sanskrit epistle dated in 1484 v.s.-It is in imitation of the Meghadüta.
2320
G. P. QUACKENBOS-The Sanskrit Poems of Mayura, etc. New York, 1917. (Columbia University, Indo-Iranian Series, ix).
Pp. 16-50. The Jain tale about Mayura and Bana. The date of Manatunga. The Jain tale first found in the Prabhavakacharita. The four versions of the Jain tale. The Jain tale as told by an anonymous commentator. Variations from the Jain tale as narrated by the anonymous commentator. The Jain tale as given in the Prabandho-chintamani. Allusion to the Jain tale in the Kayaprakasa, Sudhäsägara and Jagannatha's commentary on the Suriyalatako of Mayūra.
Comments on the Jain tale-Origin of the tale. The legend of Samba. The real reason for the composition of Suryasataka. The real reason for the composition of Chandisataka. May üra not a Jain. King Bhoja. The Bhojaprabandha. Allusions. to the Mayura in the Bhojaprabandha. A list of poets at Bhoja's court. The poet Kritachandra joins the court circle of Bhoja. The banishment of Kalidasa. The Śukadeva joins the court circle of Bhoja. Mayura in disfavour. Mayura in disfavour. Comment on the Bhojaprabandha Bhoja not a contemporary of Mayura.
The credibility of Jain tradition: BÜHLER's opinion.
Pp. 56-60. Summary of the life of Mayura. Traditions concerning Mayara fall into two classes: traditions separate from the Jain tale itself.

2321
G. K. NARIMAN-Literary History of Sanskrit Buddhism. (From Winternitz, Sylvain Levi, Huber), Bombay, 1920.

Page #672

AINA BIBLIOGRAPHY
1691
P. 199. Nirgranthas or Jains are religious sects of non-Buddhistic persuasionThey are the adversaries whom Ašvaghosha detests with greater virulence than Brahmans - There is a story in which king Kaniska is made to be enraged against the Jain rivals of the Buddhist. Inscriptions at Mathura show that the Jains were flourishing under the Indo-Scythian kings.
Pp. 288-289. The Jain work Darśana Sāra contains a virulent attack on the Buddhists charging them not only with consumption of animal food but also of spirituous liquor.
2322
Dinesh Chandra Sen- The Bengali Rāmāyaṇas. Calcutta, 1920.
Pp. 27-31. Jain Rāmāyaṇa of Hemachandra Acharya (1082-1172)—its characteristics-elevated notion about the Rakşasas and monkey, Rāvana's character depicted as noble and grand ; Rāma is introduced only in later chapters.
P. 38. Hemachandra's Rāmāyana proves that the story of Rāma in the Southern works was a later engraftment on Dravidian legends about Rākșasas and monkeys.
Pp. 53-4. Forecast of the birth of Hanumana, the Ape god, and the stories about the banishment of his mother Añjanā for a moral flaw, as given in the Jain Rāmāyaṇa.
Pp. 204-212. Influence of Jain Ramāyaṇa on Bengali poems, various episodes, e.g. Lakshmana's love-making, Sita's drawing of Rāvana's picture, etc. incorporated into Bengali from the Jain source.
Bengal once a great Jaina centre-twenty-three Tirthankaras attained Siddhi in Samet-sekhara (Pareshnáth Hills, Hazaribagh)-Sreyansganath, and Väsupūjya, Tirthankaras, born in Bengal-Mahävira preached in Rāda Desha (Western Bengal)---statutes of Tirthankaras discovered in Bikrampur and other parts of Bengal.
2323
J. N. FARQUHAR- An outline of the Religious Literature of India. London, etc. 1920.
Transmigration and Release: Y to 200 B.C. iv (D). The
Ch. 2. P. 73. Jain School.

Page #673

JAINA BIBLIOGRAPHY
Ch. 3. The Movement Towards Theism: 200 B.C. to A.D. 200. P. 119. (iii) Jainism.
1692
Ch. 4. Pp. 162-165. Philosophies and sects. A.D. 200 to A.D. 550. (iii) Jainism, (A) Svetambara Literature. (B) Digambara Literature.
Ch. 5. The Sakta System: A.D. 550 to A.D. 900. Pp. 213-215. (iii) Jainism. (A) Svetämbara Literature. (B) Digambara Literature.
Ch. 6. Bhakti A.D. 900 to A.D. 1350. Pp. 277-281. (iii) Jainism. (A) Svetämbara Literature. (B) Digambara Literature.
Ch. 7. Mulsim Influence: A.D. 1350 to A.D. 1800, Pp. 359-60, (ii) Jainism. (A) Svetämbara Literature. (B) Digambara Literarure.
2324
F. E. KEAY-Hindi Literature. Calcutta, 1920.
P. 84. Banarasi Das (b. 1586, d. sometime after 1641) of Jaunpur, a follower of the Jain religion.
Bhudhar Das, flourishing in 1724, was a Jain. Wrote works connected with the Jain religion, including Jain Sataka and the Pariva-purana.
P. 97. Jaichand of Jaipur wrote in 1806 Sami Kärttikeyanuprekşa dealing with the doctrines of the Jains. Brindaban Ji (circ. 1791-1858) of Benares, a Jain of considerable merit was also a forceful writer on Jainism.
2325
P. D. GUNE-Apabhrambu Literature and its importance to Philology-(A.I.O.C. Session I; 1920).
P. XLvf. Points given (e) stray quotations in a few Jain legends and Alankara works etc.
2326
M. WINTERNITZ-Geschichte der Indischen Literatur. (History of Indian Literature) vol. 2. Leipzig, 1920. (English translation published by the University of Calcutta, 1933).

Vol. 2. Pp. 289-296. Religious text of the Jains. Jain canon (Siddhanta). Canonical Jain literature.

Page #674

JAINA BIBLIOGRAPHY
1693
2327 P. D. GUNE--Pradyota, Udayana and Śreņika-A Jain Legend. (ABI, ii, 1920-21, Pp. 1-21).
Jain
The author traces the history of Pradyota, Udayana and Srenika from legendary sources.
2328
F. KINGSBURY and G. E. PHILIPS—Hymns of the Tamil Saivite Saints. Calcutta, 1921.
Pp. 10-11. Influence of the Saiva pilgrim poet Sambandar in conquering in argument a vast multitude of Jains in the presence of the king of Mandura. Conversion of the king to Saivism-Impalement of eight thousand stubborn Jains with the consent of Sambandar.
P. 27. Sambandar's poems contain frequent denunciations of Buddhism or Jainism proving that the poems were composed at a time when the struggle between Hinduism and these other religions was at its highest.
P. 33. Jains setting fire to Sambandar's house-His prayer for an attack of fever of the Pāndyan king, then a Jain.
P. 59. Apparsvāmi, a Saiva, got sunk in the sea by the Jain persecutors, but he began to float on the surface on crying ‘Hail, Siva'.
P. 61. Apparsvāmi when smitten with an inward disease forsook Saivism and became a Jain.
2329
Edward P. Rice- A History of Kanarese Literature. Second Edition. Calcutta, 1921.
Pp. 17-41. The Jain period to A.D. 1160. The Jain religion in the Kanarese country. Its dominance in the Kanarese country- Its introduction into South India - Principal tenets-The vow of sallekhana-Syādvāda-Decline. The Kavirājamārga (C. 850) and early writers, Stanzas from Kavirājamārga Jain writers from the Kavirājamārga to the Lingayet revival (1160). Illustrative extract from the Pampa Rāmāyana. Notę on the date of Samanta Bhadra and Pujyapāda,

Page #675

1694
JAINA BIBLIOGRAPHY
Pp. 42-48. Jain literature from 1160-1600. In the time of the later Ballala Rājās (1160-1326). Under the Rājās of Vijayanagar (1336-1610).
Pp. 93-94. Jain writers of the 17th and 18th centuries.
2330
Sivaprasad KAVAYATIRTH-Popular Element in the Classical Skt. Drama. (A.1.O.C., Session II, 1922).
P. 259. (1) Hemachandra quoted, some lines from Alankaracintämaņi. (2) Jain rhetorician, the junior Vägbhafa in his Kavyānuśāsan, some verses quoted. (3) Mallināth's Meghdūta Sanjivani quoted.
2331
Jarl CHARPENTIER- The Uttarādhyayana Sutra, being the first Mülasutra of the Svetāmbara Jains. Uppasala, 1922. Pp. 409. (Text edited with an introduction, critical notes and a commentary).
Contents -Śvetāmbara Jain canonical literatures - contents of the Siddhanta and the identification of the author ; a short review of the oldest canon with traditions concerning its history and its gradual development ; points of dispute about the existence and non-existence of Distivāda (the 12th Anga); the beginning of Jaina commentaries like Niryukti, cūrņi, ţikā, dipikā etc. ; What is Mülasūtra ? The structure of Uttaradhyayana sūtra and its contents. It is not the work of one single author ; a short survey of the commentary and explanatory literature of the text. Text and commentary, words-notes etc.
2332
P. V. Jagadisa AYYAR-Periyapurana (or the lives of the great saiva Devotees). Q J.M.S. Vol. xll. No. 2. Bangalore, 1922.
P. 197. Regretting the regard paid by king Anapaya Chola (Kulottinga II) to a Jain work 'Jeevakachintamani' and the consequent evil effect upon the people to ban towards that religion, and in accordance with the proverb 'As is the king so are the people' Sekkilar (the kings prime minister) attempted to narrate the importance of the merits of Saivism through Periapurāna, a Saiva work.
2333
E. HULTZACH-The story of Jivandhara. Q.J.M.Ş. yol, xll, No. 4. Bangalore, 1922. Pp. 317-348.

Page #676

JAINA BIBLIOGRAPHY
1695
Pp. 317ff. A legend of the Digambara Jainas translated from the Uttarapurānam of Guņabhadra (897 A D.). Works on stories by Jain authors available in English Translation : Kathakośa, by C. H, TAWNEY (London, 1895). Merutunga's Prabandhachintamani, by the same (Calcutta, 1901), Hindu tales, by J. B. MEYER (London, 1909), and the analysis of Hemachandra's Parisishțaparva (Calcutta, 1891). Critical editions of the story of Jivandhara or Jivaka by Mr. T. S. KUPPUSVAMI SASTRI :
(1) Jivandharacharitram by Guņabhadracharya (Tanjore, 1907).
(2) Jivandharacham pu by Harichandra, Tanjore, 1905.
(3) Kshatrachūdāmaņi by Vādıbhasimha, Tanjore, 1903.
(4) Gadyachintāmaņi by the same, Madras, 1902.
A Tamil poetical version of the same story was published by Mahamahopadhyāya Saminath AryAR.
(5) Jwakachintāmaņi by Tiruttakkadevar, with the commentary of Nachchinarke kiniyar, Madras, 1887.
Pp. 320-348. Jivandhara's birth, youth and other events described fully as also his previous births-he was a contemporary of Mahavira and attained salvation.
2334
O JMS.
Walter Engine CLARK-The influence of Oriental Literature on the West. vol. xll, No. 2. Bangalore, 1922.
P. 129. The chief interest of the Jain monks, was religious, and the early literature was composed by them.
P. 130. Tains and others added to the folk tales, animal stories, fables, apologues, etc., a strong moralising element. Such stories or collections of stories were handed down for centuries by oral tradition, but in India they received a literary development earlier than anywhere else.
P. 134. There were many vernacular works in Prakrit, collections of tales which have been entirely lost. A few of the most famous have been preserved in later Jain and Buddhist and Sanskrit versions.
2335
P. C. NAHAR-A Note on the Jain Classical Sanskrit Literature. Second Oriental Conference).
(Calcutta, 1922,

Page #677

JAINA BIBLIOGRAPHY
This kind of literature is divided into three periods: (1) Period from 1st cent. B.C. to 10th cent. A.D., classed as ancient, (2) the next period from 11th cent. A,D. to 15th cent. A.D., classed as mediaeval and (3) the third period from 16th cent. to 19th cent. A.D., classed as modern.
1696
2336
Batuknath BHATTACHARYYA-A Brief Survey of Sahitya-Shastra. [JDL, ix, (Pt. 2), 1923, Pp. 97-206].
P. 123. In an inscription dated 1128 A.D., discovered by Mr. Lewis RICE, is a verse by Dandin praising the Jain writer Śrivardhadeva, author of Churāmaṇi.
Pp. 152-153. Amarasimha or Amarachandra, a disciple of Jinadatta SūriHemachandra and his production of Karyanulasana.
2337
Banarasi Das JAIN-Ardha-Magadhi Reader. (Lahore, 1923).
Deals with Ardha-Magadhi, the sacred language of the Jains and serves as an introduction to the study of the Jain Agamas.
2338
Helen M. JOHNSON-The Story of the thief Rouhineza in the Mahaviracharitra of Hemachandra. (JAOS, xliv, 1924, Pp. 1-10).
This popular story forms a side-episode in the story of the life history of the last Tirthankara of the Jains.
2339
T. R. Ramakrishna SHASTRY-The Sanskritic Element in Tamil Literature. (A.I.O.C. Session III; 1923).

P. 205. The influence of Sanskrit on the Dravidian Literature of this period (time of Agastya's migration) is very indirect and small and would probably reduce itself to nothing. The real effect of Aryan association is to be witnessed in clearer light in the literature of the next period when Jainism had gained ground in the Dravidian country.
P. 207.
The coming of the Jains into Southern India witnessed an influx of Sanskritic ideas and vocubulary into Tamil Literature. The Silappadikaram, the

Page #678

JAINA BIBLIOGRAPHY
1697
earliest work of the Jains in the Tamilnad, présenting a clear picture of their religious and social customs and manners.
P. 210. In the writings of the Jains and the later sectarian poets we meet with a prose style in which the admixture of Skr. expressions was veay large.
2340
M. BLOOMFIELD-The Salibhadra Charita, a story of conversion to Jaina Monkhood. (JAOS, xliii, Pp. 257-316.).
2341
Maurice BLOOMFIELD-On Recurring Psychic Motifs in Hindu Fiction and the Laugh and Cry Motif. (JAOS, xxxvi, Pp. 54-89).
Pp. 54-55. Jains' performances of the type of Devendra's stories and the commentaries (chürṇi and (tka) to the Avasyaka literature.
Comment on the critical habits of the charitas or prbandhas of the Jains: They illustrate conspicuously the Hindu inability to discriminate between fact and fancyThey weave into their narrative once more the whole apparatus of Hindu fictionHemachandra's Trişaştikalaka-puruşa Charita gives an idea of the extent of this type of literature-Not very different and scarcely less numerous are the Jain writings called Katha (Kaha), or Kathanaka-They moralize more directly and obviously (dhammakaha), but they are intimately connected with the traditional names of saints, emperors and kings.
2342
Franklin EDGERTON-Presidential Address to the B. C. I.; in Poona. (ABORI Vol. VIII; 1927).
P. 225. A Jain Authority Lakshmivallabha's commentary on the Uttarajjhayan Sutta, p. 1099 and so on.
2343
Chakravarty, CHINTABARN-Origin and Development of Dütakavya (I. H. Q. Vol. III, 1927).

P. 277. Mention of Jain Meghadata of Merutunga of Ancalagaccha-15th century AD. dealing with the story of Neminatha the 22nd Tirthankara,

Page #679

1698
JAINA BIBLIOGRAPHY
P. 280. Mention of a Jain work named Manodūta,
P. 282. Śrladüta of Caritrasundaragani-deals with the story how Sthūlabhadra, a Jain prince renounced the world and became a disciple of Jain saint Bhadrabāhu.
P. 293. Vijñaptipatras--means messenger poems of the Jain poets intended to serve the purpose of letters.
P. 294. Dütakāvya--whether Hindu or Jain are more or less mythological in character.
2344
Maurice WINTERNITZ-A History of Indian literature. Vol. I, Calcutta, 1927.
P. 27. Traditions of the Jains with regard to formation of their canonical works is fairly trustworthy.
P. 48. The Jaina used Middle Indian dialects for their sacred writings--the Jaina Prākrit (Ardhamāgadhi or Arșa) and the Jaina Maharāștri.
P. 125. Jain monks are forbidden to devote themselves to the exorcism of the Atharvaveda and to magic.
P. 338. According to Jain stories, Draupadi chooses all the five Pāndavas simultaneously.
Pp. 472-473. The Jains made Krişna cult part of their religions in the 3rd or 2nd century B.C.
P. 511. Jain monks composed and preached in popular dialects.
P. 513. In the second half of the first century A.D. the Jain monk Vimala' sūri recast the Rāma legend in his Prākrit Paumacariya (Padma carita).
P. 514. The Jain Rāmāyaṇa influenced the Bengali versions of the Rāmāyanas continued on p. 2 see p. 2.
P. 525. The Digambara Jains, composed Purūņas from onwards. Ravişeņa wrote the Padmapuräna in 660 A.D.
the 7th century
P. 538. Śrstikhanda i.e. section of the Creation (from Padma Purana, Bengali manuscripts)-in the chapter on conflicts between gods and demons and history of religion it is written that Vişņu aided Bșhaspati by causing the phantom figure of

Page #680

JAINA BIBLIOGRAPHY
1699
a nude Jain monk (Digambara) to appear, to initiate the demons into Jain doctrine.
P. 551. Book iii of the vişnu-puräna-The last two chapters of the book describe the origin of the heretical sects-the Jains, called Digambara.
Vol. II, Calcutta, 1930.
P. 50. Mojjhimanikāya-- several suttas throw light on the relation of Buddha to the sect of the Jains, especially the Upali-sutta No. 56 but also Nos. 57, 101 and 104.
P. 72. Sutta No. 58. Story of prince Abhaya who urged on by Niganta Nätaputta, comes to the Buddha and asks a very difficult question.
P. 195. Dhammopada (commentary)-story of Moggaltana indicates a very hostile attitude towards the naked ascetics, viz. the Jain monks. Opposition to the naked ascetics also shown in the story of Visakha.
P. 206. There Gāthas (commentary)-legend of Bhadda Kundalakesa who first becomes a Jain ascetic and afterwards she becomes a Buddhist nun. Same story in Manorathapurani.
P. 269. Kalpanamanditika-confutes the religious views of the Jains.
P. 288. Divyāvadāna--persecutions of Jain monks.
P. 293. Sumagadhavadana-legend of Sumagadha, who alienates her husband from the Jain monks.
Pp. 424-595. Jaina literature.
Pp. 424-28. Jainism and its literature.
Pp. 428-74. The canons (siddhanta) of the Jains.
Pp. 475-595. The Non-canonical Jaina literature. Pp. 614-15. The year of the death of Mahāvira.
2345
Helen M. JOHNSON-Kath, and Vittaka-(Miscellanea -- Ind. Ant. Vol. LVI, 1927, Bombay),
P. 17. In the Trişastisoläkāpuruşacaritra, Hemachandra raises a question of fiction terminology--A vsttaka is one's own adventures (carita); a Kathā is the

Page #681

1700
JAINA BIBLIOGRAPHY
adventures of men of former times. Does any one know of any Vṛttakas or autohistographical caritras ?
2346
H. D. VELANKAR-Vairagyasāra af Suprabhacharya (A poem in Apabhramsa) (ABORI vol. IX; 1927-28). Discovered in the Digambara Jain Saraswati Bhuvan, Bombay.
Pp. 272-280. It contains 77 stanzas in the Doha metre, which teach general moral principles of Jainism. From V. 46 it is clear that Suprabha, the author, was a Digambara. Written in Apabhramsa. The Apabhramśa of our poem seems to belong to the Eastern School represented by Rāmasarman Tarkavägisa rather than to the western which is represented by Hemachandra. Grammatical notes and glossary given.
2347
Hira Nand SHASTRI-About Kalpa-Sutra of Bhadrabahu. (AIOC, Session V; 1928).
Pp. 1109-10. Manuscripts ranging from Sam. 1100 one written in Sam. 1100 existing in the Dharmavijaya Library at Agra. H. JACOBI owned a dated in Sam. 1484. Other Jain works are also known e.g. Upadesamālā.
2348
AJITA PRASAD Sāmāyik Path of Shri Amitagati Süri. Calcutta. English Translation of 32 meditative verses in Sanskrit.

2349
J. L. JAIN-Atmanushasana of Shri Guna Bhadra Acharya. Lucknow, 1928. (Sacred Books of the Jains, vol. VII).
P. 75. Text with English Translation and commentaries. A discourse to the
soul.
2350
A. Berriedale KEITH-A History of Sanskrit Literature Oxford, 1928.
P. 15. Jains showed conservatism in adopting Sanskrit in the place of
Prkărit.

Page #682

1701
JAINA BIBLIOGRAPHY
Pp. 142-3. Attempts of Jains to write epics--the raśodharacarila of Kanakasena Vādirāja (whose pupil Srivijaya flourished in A.D. 950) --Yaśastilaka of SomadevaYasodharacarita of Māņikya Sūri (C. 11th century), a work of a Svetāmbara Jain of Gujrat, as opposed to the Digambara version of Vādirāja-Hemachandra (1098-1172), author of Trişaşțisalākāpuruşacarita-Haricandra (of unknown date), author of the Dharmaśarmabhyudaya, a life of Dharmanātha, the 15th Tirthankara, Devaprabhasüri's Pāndavacarita and Mrgāvaticarita 13th century) Caritrasundra Ganin's Mahipăiacaritra-Buddhaghoşācārya's Padyacūđāmaņi.
P. 148. No tradition of historical writing among Jains--their Patļāvalis only stereotyped lists of pontiffs and invented legends.
Pp. 172-3. Hemacandra's Kumārapālacarita-its values--Sarvananda's Fagaducarita-a minor historical Kavya.
in praise of
Pp. 214-5. Jain writer Manatunga's Bhaktāmarastotra, written Rşabha-merits of his style and the question of his identity,
P. 226. A Svetắmbara Jain Jayavallabha’s Vajjalagga, a Prakrit anthology, which illustrates by examples the three ends of men, conduct, practical wisdom and love.
Pp. 240-1. Amitagati's Subhāṣitaratnasamdoha a work on Jain ethics---Hemacandra's Yogacăstra, dealing with Jain philosophy-Somaprabha's S?ngāruvairāgyutaranginiwhich glorifies Ahimsä and constantly depreciates women.
P. 246.
The Jain versions of the Pañcatantra-their origins.
Pp, 260-1. First Jain version of the Pañcatantra--about 1100, proofs of its Jain origin---second Jain version written by a monk Purnabhadra in 1199-works which grew up from these two versions, e.g. the Pañcākhyānodhärn of Mahāvijaya (1659-60).
Pp. 291-3. Romantic tales written by Jains - version of a Svetāmbara Jaina--- recension of Kșemamkara, Jain compilation of the 15th century Pancadandacchatraprabandha-the Bharatakadvātrincikā, a work obviously of Jain inscription,
Pp. 293-5. The Didactic tales-Hemacandra's Puricistaparvan--Kathūs or Kathänakas used to illustrate Jain tenets e.g. Campka--cresthikathānaka and Balagopala kathanaka of Jinakirti, who wrote in the 1st half of 15th century.
P. 414. Jain writtings on lexicography and metrics-Hemacandra's Abhidhānacintāmaņi, Nighantuśesa, Anekārthasangraha--the Jain Dhanamjaya's Namamāla (written between 1123 & 1140)-Maheśvara's Visvuprakasa (1111 A.D.)-Mankha's

Page #683

JAINA BIBLIOGRAPHY
Anekarthakola-Kesavasvamin's Nanarthärṇavasataksepa (1200 A.D.)-Medinikara's Anekarthasabdakośa (14th century)- Irugapa's Nanartharatnamālā (14th century).
A bibliography of original Jain works on philosophy.
1702
Pp. 417-8.
P. 516. Work on astronomy-Suryaprajħapti.
2351
A. VENKATASUBBIAH-The authors of the Raghavapäṇḍaviya and Gadyacintāmaṇi (J.B B.R.A.S., 1928, vol. III, Pp. 134-160).
P. 134. Abhinava-pampa (or Nägachandra) in his Ramacandracaritapurāņa (I, 25), mentions a famous Jain guru named Śrutak Irtitraividya.
A Jain guru named Śrutakirti traividya is mentioned in a Kannada inscription at Tardal. (I.A. 14, 14ff).
P. 136. A verse from the Ramayana of Abhinavapampa in praise of the Jain guru Meghacandra is cited in a SB inscription (No. 47 or 127).
P. 140. Vädiraja, the author of the Pärivanathacarita.
P. 141. SB. inscription No. 40 (64) records the setting up of an epitaph in memory of the Jain guru Devakirti, disciple of Gandavimukta-siddhanta-deva, who was a disciple of Maghanandin.
P. 142. A custom of Jaina authors who have written in Kannada is to praise their gurus; e.g. Aggala praises Chandraprabhapurana, Kumudendu's Rāmāyaṇa, Janna's Anantanatha-purana Nayasena's Dharmamṛta.
P. 147. Durgasimha (11th century A.D.) mentions in his Pañchatantra the Raghavapandaya of Dhananjaya, who was a Jain,
P. 149. Jainism practically a part of Hinduism in the 11th century.
2352
Arthur, A. MAGDONELL-A History of Sanskrit Literature. London, 1928.
P. 26. In the Jain Inscriptions at Mathura, an almost pure Präkrit prevails down to the 1st century A.D.-Jains began gradually to use Sanskrit, without entirely giving up Prakrit.
P. 386. Jainism based on the Sankya system,

Page #684

JAINA BIBLIOGRAPHY
1703
P. 390. Popular beliefs about heavens, hells, gods, demi-gods, and demons were retained in Jainism and Buddhism.
Pp. 432-433. Hemachandra (1088-1172 A.D.) author of a Prākrit grammar and of the Unādiganasūtra, four dictionaries-Abhidhāna chintamani, Anekārtha-sangraha, Decināmamālā and Nighanțucesha.
2353
Kurt von KAMPTZ- Uber die vom Sterbefasten handelnden altern Painna des JainaKanons. 16 x 20 cms. Pp. 1-40. Druck von J. J. Augustin in Gluckstadt und Hamburg. Hamburg, 1929.
This is a dissertation submitted by the author for the Doctorate degree of the University Hamburg. It gives a list of the Painnas of the Ardhamāgadhi canon of of the Jainas. Some of the Prakirņaka texts are analysed and illustrated with some extracts. The various types of Death which a Jaina monk encounters are explained. Almost all the găthās from these texts which refer to certain religious heroes who met their end in a worthy manner are quoted and some explanations on them are added. Some of the striking names among these are : Amayaghoșa, AvamtiSukumāla, Usahaseña, Gamgadatta, Gayasukumāla, Cāņakya, Cilãiputta etc.
2354
A. VENKATASUBBIAH--The Adrpurāņa and Brhakatha. (I.H.Q. Vol. V, 1929),
P. 31. Jinasena, the author of Adipurāna written in C. 825 A.C. deals with life story of Rşabha, Adinātha or Puru, the first of the Jaina Tirthankaras,
P. 32. Bịhat-Katha of Gunādhya consisted of 7,00,000 śloka-measures of which 6,00,000 were destroyed and only 1,00,000 gained currency. Original Byhat-katha may have contained the story of Tirthankaras.
Pp. 33–35. Kannada Adipuräna written by Pampa (Adipampa) in A.c. 941 subject matter discussed. Trișaștilaksana-Mahāpurāņa a Kannada book written in A.c. 977 by Cámundarāya relates to the life story of 24 Tirthankaras. Other contents of the book fully discussed. Jinasena-pontiff in the lineage of Jaina priests and teachers of the Senāvaya of the Mülasangha who had their seat at Mulgund (in Dharwar dist., Bombay). Word BỊhat-katha used by Jinasena refer to mythical works of Kucibhattāraka, Nandimuni of Kavi-parameśvara.
2355
K. P. JAIN-The Adipurāna and Brhatkathā. (1.H.Q. Vol. V, 1929).

Page #685

1704
JAINA BIBLIOGRAPHY
P. 547, Jinasena's Adipurāņa completed by Sri Gunabhadra-svāmi. The book based on the life of first Tirthankara upon the Gadyakatha of Shri Kavi-Paramesvara. Jayadhavalä-[ikā---a manuscript of Jinasena kept in Bhandara at Sravanabelgoļa. Jinasenā-cārya belonged to Pañca-stūpānvaya of the Jaina Sangha and names his ancestors as Virasena, Aryanandi and Candrasena in the above manuscript written in mixed Sanskrit when Amoghavarşa was ruling.
2356
H. SARMA--Jayamangala and the Other Commentaries. (I.H.Q. Vol. V, 1929).
P. 419. Sarvajña may mean Buddha, Siva or Jina. Author of Bhatfi Jayamangala either a Buddhist or Jaina.
2357
L. B. L. JAIN>Jain Vairāgya Shatak, Bijnor, 1930.
P. 1. Virtue alone can give eternal happiness according to Jains.
P. 2.
Sufferance of Jiva Atmă discussed.
p. 3. Effect of Karma over Jiva Almā and the consequences thereof explained.
Pp. 4-11. Inter-relation of body, Almā and Karma discussed.
Pp, 12-20. Jain canons mentioned and explained.
2358
C. V. VAIDYA-History of Sanskrit Literature. Poona, 1930.
Sec. I. P. 3. Mahāvíra era, named after the preacher probably came into use not in 5th century B.c. immediately after his death but some centuries after the dates of their commencement.
" P. 13. Mahārāshtri and Ardha-Magadhi language used by Jains in their canonical writings for the first two or three centuries. Later the Jains used Sanskrit.
P. 16. Hemachandra, anthor of original Sanskrit grammar, defies Pāņini. P. 191. Rishabha, a Ķgvedic Rishi.

Page #686

JAINA BIBLIOGRAPHY
1705
Sec. II. P. 16. Arhat, Šramaņa and Pratibuddha words in later literature apply only to Jain and Buddhist monks.
Sec. III P. 153. Mention of Jain female recluses by Pāņini. Pārsvanātha not the first Jain preacher.
2359
P. L. VAIDYA-The Uvāsagadasão. Poona, 1930. Pp. XIII 248.
It deals with the duties of Uvāsagas. The introduction discusses the age and authority of this anga and its substance. Content-Text with word-index and two appendices concerning quotation from Bhagavati sūtra, Satrakstänga, Sāmaññaphala sutta about Go-śāla and English notes.
2360
R. Shama Sastry—The Author of the Gadāyuddha. (Q.J.M.S. Vol. 21. No. 1, 1930, Bangalore).
"Gadāyuddha”, well-known Kannada work briefly narrating the story of the Mahābhārata War; another work in Kannada, the Ajitanāthapurāņa, a story of Ajitanātha Tirthankara. Both these works have all along been ascribed to a single poet known as Kavi-Ranna, a gem of poets. In the first chapter of Ajitanāthapurāna its author says that besides that work he has written two more works called Parasurama Charita and Chakreśvara Charita. There were two poets of the same name or title. Srinivasa RANGACHAR concludes that the authors of the two works are quite different one being a Jaina and the other a Brahman Gadāyuddha).
2361
A. N. UPADHYE-Joindi and His Apabhransa works. (A,B.O.R.I. Vol. XII : 1930-31),
Pp. 132-163. Preliminary remarks on the publication of Apa. literatureApa. study and the growth of modern vernacular-the moderate ambition of this paper-Yogasār publication and contents of Yagasär-excerpts from YogasarParamātma Prakāsh-Publication and Material - Popularity of Paramātma Prakash strength of Paramātma Prakāsh-appreciation of its contents-an important extract from Paramälma Prakash with English Tran.-Srāvakachär Dohaka manuscript--material-contents analysed-extensive excerpts-quotations traced and the problem of authorship-Dohäpähud- manuscript-material-nature of the text conflicting

Page #687

1706
JAINA BIBLIOGRAPHY
evidence as to the authorship-textual comparison of Dohāpāhud with other works of Joindu-contents of Dohāpähud a few excerpts remarks on the style of Joindu and bearing thereof on the authorship of Dohäpähud. The Skr, form of the author's name-Joindu-date-concluding remarks-an Appendix.
2362
Uggar SAIN-Niyamasāra. (The perfect Law of Kunda-Kunda Acārya. Lucknow, 1931. Pp. 9 78.
(The original text in Prākrit, with its Sanskrit renderings, translation, exhaustive commentaries, and an introduction, in English).
Niyamasära of Kunda-kunda with the Sanskrit commentary written by Padma Prabha (about 1000 A.D.) deals with the path of liberation, i.e. right belief, right knowledge and right conduct-the three Jewels (Tri-ratna) of faith combined Niyamasāra signifies the right rule.
2363
Helen M. JOHNSON-Trişastiśalākāpuruşacharitas or lives of 63 illustrious persons, by Hemacandra, vol. I, Baroda, 1931.
Translation of the first book of the Trişaştisalākāpuruşacaritra-Cosmographykarma-The fourteen Gunasthānas - the Nine Tattvas--the qualities of the Pancaparameşthins.
in
the Provincial Museum,
Plates :- Frontispiece-Rşabhanātha, statue Lucknow, dated 1177 A.D.
I. Manuşyaloka, reproduced from the Ardhamāgadhi Koša.
II. The Lanchanas of the Twentyfour Tirthankaras (Svetāmbaras).
III. The Dreams of Ķşabha's Mother.
IV. The Eight Auspicious things.
Do, vol. II. Baroda, 1937.
Translation and notes of the second and third books of the TrişastisalākāpurusaBaritra,

Page #688

JAINA BIBLIOGRAPHY
1707
2364
Herbert H. GOWEN-A history of Indian Literature. New York and London, 1931.
Pp. 255-66. Origins of Jainism-Jain architecture-the Jain canon and its commentaries-canon of Svetāmbaraś, written in Prākrit (Ardha-Māgadhi) was fixed in 454 A.D. by the monk Devarddhi. Jain scriptures rendered into Sanskrit about 1000 A D.-the Achārānga sūtra-influence of Jainism on other religious literature of India-Jain influence on Tamil literature-Jivaka cintāmani, Tiruvallavar's Kurral and Lady Avsaiyar's works distinctly Jain -Jain influence on Telugu literature-Hemachandra--his Arrhan-niti, rogaśāstra, Trishashțicalāk apurushacharita-Amitagati's (10th century A.D.) collection of Jewels of Happy Sayings, a work on Jain ethics and Dharma-pariksha (written in 1014)--Jain influence in beast fables of the Panchatantra one of its recensions brought out in 1199 by a Jain named Pūrņabhadra.
2365
Champat Rai JAIN-The Householder's Dharma or the Ratna-Karanda-Srävakāchara of Samanta Bhadra Acharya. 2nd edition. Bijnor, 1931.
P. 99. Right Faith, characteristic of right knowledge; necessity for the adoption of right conduct; Guna Vratas, Sikşä Vratas, Sallekhana, the Pratimas, AppendixHouseholder's life, Yoga-Samadhi.
2366
A. N. UPADHYE--An Old Prefatory Gloss on Istopadeśa. (Annals of the B. O. R. I.. XIII, I, Pp. 86-7, Poona, 1932).
A scrutinising study of Āsādhara's Sanskrit Commentary on the Iş topadeśa of Püiyapada leads us to the conclusion that Asadhara is not the first to write a commentary on that work and that he incorporated in his commentary some earlier gloss consisting of short prefatory statements possibly composed by Pujyapāda himself to make the context clear.
2367
H. R. KAPADIA--Rājapraśniyasūtra, its claim as Upanga, its title, etc. (A.B.O.R.I. Vol. XIV; 1932-33). Pp. 145-149.

Page #689

1708
JAINA BIBLIOGRAPHY
2368
Section-Presidential
Address.
(A. I, O.C.,
Session
P. L. VAIDYA-Prakrits VII; 1933).
Pp. 411-418. Important works on Jain philosophy, literature and manuscripts mentioned. References in his lecture; W. SEHUBRING 'Die Lehre der Jainas nach den alten Quellen largestell' in the 'Grundriss'-a book of reference.
A. N. UPADHYE-edition of Pravacanasār.
2369
H. Chennakesava AYYANGAR --Jainism in Kannada Literature. P. 1299 (A.1.O.C. VIIth Session, 1933).
Jainism in South India has been in existence for a period extending over 2,200 years now. The first permanent abode of the Jains after their migration to the South from Pataliputra or Ujjain in about 297 B.c. is at Sravana Belgola ... history Digambar Jain migration to the Karnatak... There is no subject or Šāstra of the original Jaina works, which has been left untouched in its Kannad rendering. Rāştrakūtas, Gangas, and the Hoyasalas... works by Jain authors mentioned-Jaina works, on the whole, form a very great important section of Kannad Literature and throw a flood of light on the history and tenets of Digambara Jainism in South India particularly in the Kannada country.
2370
R. NARASINHACHAR-Antiquity of Kannad Literature so compared with thal of Ku Literatures of the Sister Languages of Southern India. (A. I. O. C. VIIth or VIIIth Session, 1933).
P. 807f. Kannad Jain Literature referred - Tamil Chūdāmani, a classical Jain poem.
2371
Ajit Prasad Jain-Puruşārtha--Siddhyupāya of Amrita Chandra Sūri. Lucknow, 1933. Pp. 49+85+4+4.
(Text edited with an Introduction, Translation and onginal commentaries in English).
This book mainly deals with the Doctrine of Ahimsa from its various aspects. The Introduction has animal sacrifice-the flesh food-must life be killed ?Hunting-killing for trade in bone and leather-municipal slaughter-Himsā

Page #690

JAINA BIBLIOGRAPHY
1709
in the name of Science-Is killing ever an act of mercy ? The survival of the fittestthe significance of Ahimsa-Intentional hunting - Arambhi Himsa Committed in the exercise of one's profession)-Virodhi Himsă (committed in defence of person and property) - Jainism, a practical religion-conclusion. Synopsis of the book.
2372
K. A. Šāstri-Brief History of Sanskrit Literature. Calcutta, 1933.
P. 18 (n). 30,000 manuscripts kept in 2 Jaina libraries in Khambay which was mentioned by BÜHLER.
P. 56. Udyotakara attacked by Dharmakirti mentioned in Jain Sloka-Vārtika,
P. 57. Diņnāga and Dharmakirti-contemporaries of Udyotakara pupils of Asanga mentioned in Jaina Sloka-Vārtika.
P. 63.
Brihatkatha-a work of Somadeva 7th century A.D.
813
A.D.- in
the court of
P. 70. Jinasena's-Pārsvābhyudaya written in Rāshțrakūta king Amoghavarsha.
P. 72. Pravakaracharita of the Jainas mentions Siddharsi, the composer of Upamitibhava Propañchakatha in 906 A.D, as grandson of Suprava Deva and a cousin of poet Māgha.
P. 73. rašastilaka-a Jain romance of Somedeva in 959 A.D. in the reign of Rāştrakūtā Krishna.
P. 77. The author of Kathā Saritsāgara (Somadeva) states that Guņādhya, Katyāyama and Varuruchi are all contemporaries. 11th century. A prose revision of Betāla Pañcha Vimsatikā is attributed to Sivadas Jaina.
P. 102. Betāla Panchavimšatika-a prose recension attributed to Sadasiva, a Jain-exists in a collection of 25 tales. A Jaina recension of Jambhala Dutta is available also.
P. 104. Panchākhāyanikā--a book of fables a Jain work not earlier than 11th century A.D. a new version of the same was made by Jaina Pūrņabhadra in 1199 A.D.

Page #691

1710
AINA BIBLIOGRAPHY
2373
Hiralal Jain-Nayakumäracariu of Puspadanta. Kararnja, Berar, 1933.
A work of 10th century A.D. (written about 965 A.D.) by Puspadanta author or Mahāpurāņa 965 A.D.).
P. xviii-xxvi--Full information given about the life of Puşpadanta.
P. xx. Mānyakheta (Malkhed)-Library centre.
P. xxl. Nāga kumara recognised by the Jains as one of the 24 Kamadevas, i.e. the most beautiful persons that ever lived. He attained his personal charms and heroism by observing the fast of Sri Panchami in his previous birth. Various authors wrote the account of his life in different languages at different times-20 such given.
P. xxvi, Picture of palace and public life. P. xxlx. Political divisions of India as found in Nayakumaracariu. Pp. xxxlxxxvl. The Nāgas and the Nägaloka. P. xxxvll. Analysis of the work. Pp. xLv-Lxll. Language and grammar.
2374
A. N. UPADHYE-Pamcasuttam of an Unknown Ancient writer : Prākrit Text edited with Introduction. Translation, Notes with copious Extracts from Haribhadra's Commentary, and a Glossary. Second Ed., Revised and Enlarged, Crown pp. 96, Kolhapur, 1934.
CONTENTS
Introduction
1-14
Prakrit Text : Pamcasuttam
15—28
Notes
29–58
Pamcasutta: Translation
59-83
Glossary
85–96

Page #692

JAINA BIBLIOGRAPHY
1711
2375
A. N. UPADHYE-Darśanasāra of Devasena : Critical Text of the B.O.R.I. XV, 8–4, Pp. 198—206, Poona, 1934.
The Darsnaasāra of Devasena is an important text for the study of Jaina schisms. The Prakrit text is critically editted here with the help of five Mss, from the Bhandarkar Oriental Research Institute. Varous readings are given in the footnotes.
2376
Hiralal Jain-Karakanda Cariu of Muni Kanakāmara. Amravati, 1934. An apabhramśa work (of 11th century A.D.) on the life of Karakandu recognised as a saint or Pratyeka-Buddha by the Jains as well as the Bauddhas-critically edited with introduction, translation, glossary, Indices, Notes and appendices and illustrations of the hill and the caves, images and pillars at Tirapur (Dhārāśiva).
2377
H. R, KAPADIA-A note on Jaina Hymns and Magic Squares. (I.H.Q. Vol. X, 1934).
P. 148. Hymnology holding an important place in Jainism. Pp. 150–53. Insertion of a number of magic squares with notes.
2378
A. M. GHATAGE-Narrative Literature in Jain Maharastri. (A.B.O.R.I. Vol. XVI: 1934-35). Pp. 26-43.
2379
D. L. NARSIMHACHAR-The Jain Ramayanas--(A.I.O.C. Session VIII; 1935). Synopsis.
P. 57. (1) Introductory: The Jain Rāmāyana an interesting study in the history of the Rāmāyaṇa.
(2) The attitude of the Jains towards Vālmiki Ramāyaṇa-mainly religious--A popular epic adapted for their own particular purpose–The Rāmāyana tradition.
(3) Consequent changes in characterisation and structure of the story---the character of Rāvaņa all important-The evils attendant upon an uncelibate life-the Brahmacharyavrata of the Jainas.

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JAINA BIBLIOGRAPHY
(4) Differences between Jain Ramayana and the Valmiki Rāmāynṇa-(i) in the story, (ii) in characterisation, (iii) in religious instruction.
1712
(5) Two schools of Jain Rāmāyaṇa-(i) The school of Vimalasiri, author of the Pauma cariya the earliest extant version of the Jain Rāmāyaṇa, (ii) the school of Gunabhadra as is known from the story of the Rāmāyaṇas given as in appendix to the story of the Tirthankara, Munisuvrata-Distinguishing features of both these schools-(1) one follows the Valmiki Rāmāyaṇa as is known to us from the Dasaratha Jataka, (2) the Adbhuta Ramayana.
The Prakrit and Sanskrit versions of both of these schools. Kannad literature particularly rich in Jaina Rāmāyaṇas.
(6) Which of these is more popular and why?
(7) Artistic merits of both of these schools. (8) Conclusion.
2380
Hiralal JAIN--Nayakumaracariu, (An apabhramsa work of the 10th century)--- Jain Ant. Vol. I; No. I; Arrah, 1935.
Pp. 11-17. Authors-Puspadanta; the poet's patrons; the story in brief; the poetry of Nayakumaracariu.
N.B. This work has been published with an exhaustive introduction, glossary, indices and notes as the first volume of the Devendrakirti Jaina Series, Karanja.

2381
A. N. UPADHYE-Pravacanasira of Kuadakunda. An authoritative work on Jaina. ontology, epistemology etc.: Prakrit text, the Sanskrit commentaries of Amṛtacandra and Jayasena, Hindi exposition by Pände Hemaraja: Edited with an English Translation and a critical elaborate Introduction etc. New Edition, Published in the Rayachandra Jaina Śästramālā, vol. 9. Royal 8 vol; Pp. 16+132+376+64, Bombay, 1935.

Page #694

JAINA BIBLIOGRAPHY
Preface
Introduction
1. Sri Kundakundācārya
A general appreciation of Kundakunda Traditional names of Kundakunda-Vakragriva-Elācārya-Grdhrapiccha.
CONTENT S
2. Kundakunda's Date
Kundakunda's posteriority to Ś'veta. and Diga. Division. Kundakunda as the Sisya of Bhadrabahu discussed.-Kundakunda as a contemporary of Sivakumara discussedKundakunda as the author of the Kural.
3.

Kundakunda's works
84 Pahudas.-Satkhanda gamatka MulacaraTen Bhaktis-Titthayarabhatti-SiddhabhattiCarittabhatti-Anagdrabhatti-Ayariyabhatti
Nivvanabhatti-Pamcaparametthibhatti-
Damsanapahuḍa-Carittapahuda-Suttapahuga
Bodhapahuḍa-Bhavapāhuḍa.-Mokkhapāhuḍa
Limgapahuḍa-Silapahuda.-Barasa
Anekkha.-Niyamasära-Pañcastikāya-Samayasara.
4. Pravacanasara of Kundakunda
(a) A Study of Pravacanasara
(b) The Text of Pravacanasara
Two Recensions of the Text.
(c) Summary of Pravacanasara

1713
11-14
1-cxxvi
i-x
я хxiv
xxiv. xlix
xlix-xcvii
xlix-1
1-liv
liv-lxii

Page #695

1714
1
5618
(d) Philosophical aspect of Jaina and Samkhya ontology-Nature of spirit and matter. Jiva and Pudgala. The theory of omniscience. Omniscience compared with RADHAKRISHNAN'S Religious experience. The Atomic theory of Kundakunda. Syadvada, or the theory of conditional predicationVedantic beginning for Syadvada and Modern Philosophy. Jaina conception of Divinity-Transmigration a fact and dogma. Jaina conception of god. Jaina Liberation.
(e) Monastic Aspect of Pravacanaṣāra,
5. Commentators of Pravacanasara

(a) Amṛtacandra and his Tattvadipika
(b) Jayasena and his Tatparyavrtti-Date of Jayasena.
(c) Balacandra and his Kannada Tatparyavrtti-Date of Balacandra. Präkrit Text of Pravacanasara with the Skt. commentaries of Amṛtacandra and Jayasena and the Hindi Commentary of Hemarāja.
English Translation
Index to the Contents of Pravacanasära Index to Introduction
(d) Prabhācandra and his Sarojabhaskara Prabhäcandra and his date.
(e) Mallisena and his Tika.
(f) Pande Hemaraja and his Hindi.
Balavabodha.
6. The Prakrit dialect of Pravacansara. Historical background of Jaina Sauraseni.

JAINA BIBLIOGRAPHY
lxii-xcv
xcv-xcvii
xcvii-cxi
xcvii-ci
ci-civ
civ-cvii
1-376
1-34
35-40
53-61
cvii-cix
civ-cx
cx-cxi
cxi-cxxvi

Page #696

JAINA BIBLIOGRAPHY
2382
A. M. GHATAGE-The Dašavaikälika-Niryukti. (I.H.Q. Vol. XI, 1935).
P. 627. Dakavaikalika-Niryukti-a work of Niryukti literature giving a better insight into the secular and profane subjects-subject matter of Niryukti literature discussed-the Datavaikafika-Niryukti deriving name from Daŝavaikalika Sülra, the second of the Mulasūtras of the Jain canon.
Pp. 628-630. Niryukti-Sanskrit word originated from Prakrit Nijjulti-critically examined.
Pp. 630-637. Dalavaikalika-Nijjutti-attributed to Bhadrabahu according to Jain tradition. The age of Nijjuttis and their Gathas discussed.
1715
2383
F. W. THOMAS-The Pravacanasära of Kundakunda Acarya, together with the commentary, Tattva-dipika by Amṛtacandra Suri. Cambridge, 1935.
An English translation of the Pravacanasara which embodies the teachings of the Digambara sect, and its commentary by Amṛtacandra (c. 905 A.D.), with introduction and notes.

2384
Barend FADDEGON-The Pravecana-sara of Kunda-Kunda Acarya, together with the commentary, Tattva-dipika by Barend Faddegon, edited with an introduction by F.W. THOMAS. Cambridge, 1935.
Pp. 1-XXIV & 1-127. The Translator's preface, Introduction, Translation gathas given only in the Talparya-Vrtti; Appendix to the Tattva-dipika, Eulogy attached to the Tattva-dipika, eulogy belonging to the Tatparyavṛtti. Division of the Pravacana sära. As indicated in the Tattva-dipikā; Index. The Pravacana-sara, (Essence of the scripture or 'of the Doctrine', since pravancana does not necessarily imply writing), is an early and authoritative Jain text in Prakrit Gatha stanzas. embodying the teaching of the Digambara sect. The author of the Prakrit stanzas Kunda-Kunda, is held in very high esteem among the Jainas.

Page #697

1716
JAINA BIBLIOGRAPHY
2385
A. N. UPADHYE-Review of Pravacanasāra. Ed. by Baren Faddegon. (A.B.OR.I. Vol. XVII ; 1935-36), P. 87.
.. a modarate attempt, so far as Pravacanasār is concerned has been already made (by A. N. UPADHYE) in the Journal of the University of Bombay, Vol. II, Part VI. Towards the problem of Kundakunda's date vide... Merkara Copper plates of 466 A.D. (looked upon as apocryphal by some) mention Kundakundānvaya, and Sarvårt hasiddhi (II, 10) of Pujyapāda quotes some gathas in the same order as found in Bāras Anuvekka of Kundakunda. A close study of their works shows that the relative chronology should be like this : Kundakunda, Umāsvāti, Samantabhadra, Siddhasena, and Pūjyapad (5th century A.D.). So it is more probable that Kundakunda flourished at the beginning of the Christian era...
2386
A. M, GHATAGE-A few parallels in Jain and Buddhist works. (A, B. O. R. I. Vol. XVII; 1935-36), Pp. 340-350.
2387
O, STEIN-Jainist Literature. (P.O. vol. I; No. III; 1936).
Pp. 28-33. The discussion of the Numeral 18...many works mentioned.
see f.n. also.
2388
(Jain Ant. vol. 11.
Bibhutibhushan DATTA-A lost Jaina Treatise on Arithmetic No. II; Arrah; 1936).
Pp. 38—41. The formulae concerning the mensuration of a segment of a circle. This formulae has been stated by the celebrated Jaina metaphysician Umāsvāti several centuries before Bhāskara I. It also occurs in the BỊhat Kşetra-samāsa of Jinabhadra Gane (529-589 A.D.) the Ganitasār-samgraha of Mahāvírācārya (825 A.D.) ; Laghu kşetrasamāsa of Ratnasekhara Sûri (1440 A.D.) etc.

Page #698

JAINA BIBLIOGRAPHY
2389
Bimala Churn LAW-The Kalpasütra. (Jain Ant. Arrah, Vol. II; No. III; 1936, Pp. 71-74; vol. II; No. IV; 1937, Pp. 81-85).
Kalpasutra is supposed to have been written by Bhadrabähu in 454 A.D. several commentaries date from 15th to 17th century. Biographies of Jinas narrated. Lives of Pārsvanäth, Ariṣṭanemi & Rṣabhadeva given. Rules of Tatis and Samăcaris given.
1717
2390
A. N. UPADHYE-A comparative Study of Svetambara and Digambara Literature, (The Atmananda Janmasatabdi Smaraka Volume, Pp. 82-4, Bombay, 1936).
This note presents a list of Prakrit words which are differently Sanskritized by Digambara and Svetämbara authors. This shows that both of them had the same stock of literature in the beginning.
2391

Ludwig ALSDORF-Harivamlapurana, Alt-und Neu- Indische Studien herausgegeben vom Seminar fur Kultur und Geschichte Indiens an der Hansischen Universitat. 5. Super Royal (roughly 28 x 20 cms.) Pp. 12 516. Hamburg, 1936.
This is a critical edition of the Harivamsapurana in Apabhramia extracted from the Mahapurana also known as Tisal! himaha-purisa guṇālaṁkāra, of Puspadanta, Chapters 81-92. The critical Text in Roman characters is accompanied by variant readings. and followed by a German translation, informative Notes, Glossary of Apabhramia words, Index of Proper Names, extracts from the Adipurana, and Uttarapurana and photographs of some folios of the Mss. used. The Introduction in German is quite thorough and elaborate. It gives details about Puspadanta, the author, and sheds abundant light on the contents of the Harivansa comparing the details with those available in the works of Jinasena and Hemachandra. The Jaina version of the Pandava legend is incidentally discussed. The Vasudevahindi has been studied as the prototype Jaina of the Brhatkatha. The critical apparatus is fully described and the orthographical peculiarities of the Mss. are discussed at length. The Apabhramsa grammar based on these chapters is elaborately prepared; and it covers the syntactical and stylisitic peculiarities as well. The metrical forms used in the Harivamla are exhaustively studied.

Page #699

1718
JAINA BIBLIOGRAPHY
2392
A. M. Ghatage-The Sūtrakstāgña Niryukti. I.H.Q. Vol. XII, 1936.
P. 270.
The subject matter of Niryukti described.
P. 271. SutrakȚlanga Niryukti comprising of 205 Gathās-not later than 1st century A.D.
Pp. 272-73. Relation of Niryukti to others explained.
as authors
of Sūtrakstānga Niryukti.
Contents
P. 274. Ganadharas-held explained.
P. 274. Four kinds of sūtras viz. Samjñā-sutra, Sangraha-sūtra, Vstta, an Fatinibaddha explained together with sub-divisions.
Pp. 275-280. The Gist of the chapters of Sülrakstānga Niryukti and Gathā explained.
P. 280. The story of Ardraka and his conversion of 500 robbers to Jainism narrated.
2393
N. Roy-History of Sanskrit literature.
Calcutta.
Pp. 2-3. Two dialects used by Jains in sacred writings-Ardha-Māgadhi and the Jaina Mahārāștri.
P. 56. Parišişta-parvan of Hemachandra-an example of Katha literature.
P. 60. Jain rommance Yasastilaka of Soma deva, written in A.D. 959 in the reign of Rashtrakūta Krishna.
2394
V.R.R. DIKSHITAR-Studies in Tanil Literature and History, (Madras, 1936).
Pp. 136-7. The problematical reference of Valluvar the Tamil classical author being a Jain. The epithets Malarmiśai Yehinan, aindavittan aravāļiyantanan denote Arhat and the philosophical ideas of the arhats. Indra-worship common to Hindu sects including Buddhism and Jainism.
Abimsā not the exclusive doctrine of the Jainas-a fundamental doctrine of the Upanişada and the philosophical sections of the Vedic literature,

Page #700

JAINA BIBLIOGRAPHY
1719
2395
L. Alsdorf-Eine Neue Version der verlorenen Brhatkatha des Gunadhya' (P.O. Vol. I; 1936-37).
Pp. 116-118. Review - Journal-Atti Del XIX Congresso Internazionale degli Orientalisti, Roma, 294–29 settmbre, 1935—XIII, Pp. 722.
Dr. L. ALSDORF of Hamburg expounds that apart from the two Kashmere Sanskrit versions of Guņādhya's Bịhatkathā, viz, Somadeva's Kathāsaritasāgara and Kșemendra's BỊhatkatha-Mañjari, there exists another version which has so far been overlooked. And that the Vasudevahindi by Sanghadāsa, a text in Prakrit prose, covering about 370 pages of quarto size. This Jain version is referred to thrice in the Avaśyaka Cūrni, which, therefore, leads to the conclusion that Vasudevahindi is prior to 6th century A.D. But its language is very old and it should, therefore, be much earlier. Thus, it is the oldest exiant version of Guņädhya's Bịhatkathā.
2396
Rajendra Chandra Hazra-Vişnu Purāņa. (A.B.O.R.I. Vol. XVIII; 1937).
Vişnu Purāna III, 17 & 18-story-referring to Digambara Jainas--Māyāmoha, with his body stripped of all garments, his head shaved, and a peacock feather in hand, went to the banks of Narmada where the Asuras were living, preached to them the religion of the 'naked' (i.e, Jainism) and turned them Arthas, etc.
2397
J. F. Kohl-Notes-Die Suryaprajñapti, (Bonner Orientalistische Studien 20, Stuttgart, 1937), XXVIII ff. On the Jaina Calendar Cf. S.R. DAs, Jaina Antiquary III, 2, 1937, 31 ff.
2398
The Bappabhatti
Dasharatha SHARMA --Studies in the Prabhāvaka-Charita - (a) süricharita. (Jain. Ant. Vol. III, No. I), Arrah, 1937. Pp. 1 to 7.
The Prabhavakacharita of Prabhachandra (ninth century of the Vikrama era) containing a review of the whole of Northern India from Gujarat in the West Bengal, in the east, the biographies of several persons and an account of sixtyfour Kalas is important for a student of history. According to Prabhāvakacharita, having a Pratihara lineage Amawas the emperor of Kanoujin v s. 890. Nāgāvaloka, Nāgabhata, Nāhada and Ama are names of one and the same person. According to the

Page #701

JAINA BIBLIOGRAPHY
Satyapurakalpa, Ama was a scion of the Mandore family which connects him to the line of Chandragupta Maurya.
1720
2399
A. N. UPADHYE-Paramatma-prakasa of Yogindudeva. An Apabhramśa work on Jaina Mysticism: Apabhramsa text with Various Readings, Sanskrit Tika of Brahmadeva and Hindi exposition of Daulatarama, also the critical Text of Yogasära with Hindi paraphrase: Edited with a critical Introduction in English. New Ed. Published in the Räyachandra Jaina Śästramälä vol. 10, Royal 8vo Pp. 12 124, 396, Bombay, 1937.
Preface
Abbreviation, Etc.
Introduction
CONTENTS
I. Paramatma-prakāśa:
(a) Earlier studies and the present Edition.
(b) On the Text of P.-prakasa
(c) Detailed Summary of the contents of P.-prakala.
(d) Critical Estimation of P.-prakāśa and References. to some Historical persons. Yogindu's place in Jaina Literature. Yogindu, Kanha and Saraha.

(e) Philosophy and Mysticism of P.-prakāśa. Vyavahara and Nilcaya, or Practical and Realistic. Nature of Atman or Spirit.-Nature of Paramatman or Supperspirit. Nature of Karman. The World and Liberation, or Samsara and Mokṣa. Mysticism in Jainism. Evaluation of Punya and Papa, or Merit and Demerit.
(f) Apabhramsa of P.-prakāśa and Hemacandra's Grammar.
II. Joindu The Author of P.-prakasa :
(a) Yogindu and not Yogindra

ix-xi
xii
1-88
1-57
1-2
3-9
9-22
22-29
29-44
44-57
57-67
57

Page #702

JAINA BIBLIOGRAPHY
(b) Works of Joindu
(1) Paramatma-prakäia. (2) Yogasara
(3) Naukara-Sravakacara or Savayadhammadoha
(4) Dohapahuda. (5-6) Amrtasiti and Nijätmastaka.
(c) On the Date of Joindu
III. Commentaries on P.-prakāśa-
(1) A Kannada Gloss.
(2) Brahmadeva and his Vṛtti
(3) Maladhare Balacandra and his Kannada Commentary.
(4) Another Kannada Gloss.
(5) Daulatarama and his Hindi Bhäsä-Tika.
IV. Description of the Mss. studied and their Mutual Relation.
V. Critical Account of the Mss, of Yogasära. Apabhramsa Text of P.-prakāśa with Commentary and
Brahmadeva's Sanskrit
Daulatarama's Hindi Commentary.

2400
P. L. VAIDYA-The Mahapurana of Puspadanta. Pp. xlii 669. (text edited with Introduction, variants notes and appendices).
1721
-
57-63

63-67
67-69
67-69
69-72
72-74
74-76
76-77
85-87
Vol. I. ed. by Bombay, 1937.
The Mahapurana or Tisatthi-mahapuruşa-guṇalamkara of Puspadanta is a Jain epic in Apabhramia of the 10th century A.D. It deals with the lines of the 63 great persons known as Salaka-puruja. Introduction-Introductory-critical apparatusThe Prasasti stanzas of the Mahapurana. Bharata, the patron of Puspadanta-what is Mahapurana ?-books on sixty-three great men text with foot-notes-notes, glossary of important Präkrit words.
1-352

Page #703

1722
JAINA BIBLIOGRAPHY
Vol. II. Bombay, 1940. Pp. xxi 570.
Introduction-Critical apparatus-summary of context--the appendices--text foot-notes, notes and 5 appendices.
Vol. III. Bombay, 1941, Pp. xxxii 28 314.
Introduction-critical Apparatus--the poet and his works--the date of the poet-his patrons--Malkhed, the capital of the Rāştrakūtas-the gloss on the constituted text, summary of contents of vol. III. Text with foot-notes, notes, etc.
2401
Prof. HANDIQUI—Sri Harşa's Naişadhacarita (PO. Vol. II; 1937-38).
E. I. P. 195.
references to Jain philosophy, litearature in his introduction.
2402
A, VENKATASUBBIAH-The raśastilaka and the Pañcatantra. 1937-38.).
(P.O. Vol. II;
Pp. 181-4. The work of Jain author Somadeva-written in the Saka year 881 (A.D. 958) under the patronage of Prince Vagaraja, feudatory of the Räştraküţa emperor Krishņa III.
2403
M. WINTERNITZ— Jinist Literature. (PO. Vol. II; 1937-38). Vol. published--referred to.
P. 42. (in 1920).
2404
Bata Krishna GhosE-A review of Madhavadasa Chakravarti's 'A Short History of Sanskrit literature, Calcutta, 1936-2nd edn. (Ind. Cul. Vol. IV, 1937-38, Calcutta).
P. 376.
The author has also paid attention to Jaina literature.
2405
A. CHAKRAVARTIJaina Literature in Tamil, (Jain Ant. Arrah),
Vol. IV; No. II; 1938; Pp. 35-43.

Page #704

JAINA BIBLIOGRAPHY
1723
Antiquity of the Jains—a section among the Aryans opposed to the religions of sacrifice. The eastern Aryans were opposed to the sacrificial ritualism and were led by Ksatriya heroes who were believers in Ahiṁsā doctrine and as such were the forefathers of the Jainas.
Tamil literature refers to the 3 Sangams or Academies under whose guidance Tamil literature was cultivated. In the earlier works supposed to be Sangam literature the several collections such as the 8 collections, the 10 idylls etc., there is no reference to Sangam literature. The modern oriental scholars conclude that the whole tradition is fictious and was created by some fertile imagination. After elaborate discussion Mr. Sivaraja Pillar in his 'Chronology of the Early Tamils' writes about the Sangam tradition as entirely apocryphal and not deserving any serious historical consideration, the eigth century tradition is a faint reflex of the earlier sangam movements of the Jains. Vajranandi, a Jain grammarian and scholar went over to Madura with the object of founding a sangam there. That sangam could not have been anything else than a college of Jaina ascetscs and scholars engaged in a religious propaganda of their own. This movement must have first brought in the idea of a Sangam to the Tamil country. The orthodox Hindu party resorted to the creation of Sangams with divinity too playing a part therein, for the express purpose of adding to the authority and dignity of their literature. The very name sangam' are known to the early Tamils proclaims its late origin and to attempt to foisting the idea it signified on the so-called Sangam literature as its inspiring cause is little short of perpetrating a glaring and absured anachronism.
Vol. IV; No. III; 1938; Pp. 69-76.
Traces of Jain influence discernable in the earliest Tamil literature extant such as grammatical work of Agastya etc.
(1) Talkappiyama work on Tamil grammar also contains information about the social policy of the early Tamilians-its author, a student of Agastya; according to S. Vaiyapuri Pillai Tolkappiyar was a Jain-reasons given.
Kural-The ethical work 'Kural-a most important work in Tamil literature composed in the form of couplets known as Kural Venlea. It is a work based on the doctrine of Ahimsa. The work is claimed by almost all the religious sects of the Tamil land. The Jaina tradition associates this great ethical work with Elācāriyar of Sri Kundakundācārya of first century B.C. and the former half of the first century A.D.-unbiased Tamil scholars accept the Jaina authorship of this work.
cording to one tradition the author Tiruvalluvar was born of a Candai woman,

Page #705

1724
JAINA BIBLIOGRAPHY
Vol. IV; No, IV; 1939; Pp. 101-108. Kural (contd.)- In the chapter on Dharma, the author says that it is far better and more virtuous to abstain from killing and eating any animal than to perform 1,000 sacrifices. The author would not have acquiesced in any form of Vedic sacrificial ritualism. In another section the author distinctly condemns the Bauddha principle of purchasing meat from the butcher. The only religion that conforms to the principle enunciated in the book is the religion of Ahimsā as upheld by the Jains. The Jaina commentator of the Tamil work Neelakesi freely quotes from Kural and introduces the quotations with the words 'as is mentioned in our scriptures'-the commentator considered this work as an important Jaina scripture. Prabodhacandrodaya, a non-Jain Tamil drama where the representatives of various religions are introduced on the stage, where the Jain Sannyasi is made to recite that particular verse from the Kural which praises the Ahimśā doctrine. In the eyes of this dramatist the Kural was characteristically a Jaina work.
Naladiyar-The work consists of 400 quatrains. The tradition supposes that each verse is composed by a separate Jaina monk--tradition given. It is one of the earliest didactic work in the Tamil language and is probably of the same age or slightly earlier than the Kural.
Aranericcāram-Aranericcāram--the essence of the way of virtue by Tirumunaippādiyar describes five Jaina moral principles-Ahimsa, Asteya, Satya, Brahmacarya and Parimita Parigraha.
Palamoļi or Proverbs by Huņrunaiyār Araiyanār contains principles of conduct and worldly wisdom. Tiņaimalai Noorraimbatu by Kaņmedaiyār treats of the principles of love and war.
Nanmanikkadigai by Vilambinathar deals with four important moral principles in the other works. Elati, Cardamon and others by Kanimedaiyar is supposed to contain five or six fragrant topics.
Vol. V; No. I; 1939; Pp. 1-8-Silappadikāram or 'the epic af the anklet, a Tamil classic. Its author, the Chera prince, Ilangovadiyal, a Jaina ascetic. This great work is an authority for literary usages. The three great kingdoms Pāndyam, Chera and Chola are involved in this story describes the three great capitals-Madura, Vanji and Puhar. Full story given.
Vol. V; No. II; 1939; Pp. 35-42.--In this 'epic of anklet the term “Andanam' is interpreted by the commentator to mean 'Srāvaka' the householder among the Tainas. It again occurs in the famous Kural defined as 'as one who is all love and

Page #706

JAINA BIBLIOGRAPHY
1725
mercy to all the living creatures'. Evidently it is used to describe the followers of Ahimsa doctrine. Jtvaka Cintāmaņi--the greatest of the five Tamii Mahakavyas by Tiruthakkadeva. It describes the life history of Jivaka and contains Srngära Rasa. story given. This work is later than the 8th century.
Vol. V; No. III; 1939; Pp. 67-74. Jivaka story continued. Its commentary by Naccinārkkiniyar,
(i) Yośodhara Kavya : Nothing is known about its author except that he was a Jaina ascetic. From the nature of the story it is inferred that it is later than the Hindu doctrine of Yaga as reformed by Madhavācārya, i.e., the Vedic ritual could very well be continued without involving animal sacrifice, if a substitute for the animal be introduced in the same form made of rice-flour. The story rasodhara Katya is intended to reject this ritualism even with this substitute.
Vol. VI; No. I; 1940; Pp. 1-8.-Yasodhara story continued and described in four sections.
(ii) Culamani : by poet Jolamolittevar. The hero of the story is one Tinttan one of the nine Vāsudevas according to the Jaina tradition of whom, Krşņa of Bharata fame, is one, story given.
(iii) Neelakesi by a Jaina philosopher poet about whom nothing is known. It deals with the system of Indian philosophy and has a commentary called Samaya Divakara by one Vämana Muni, the author of another classic called Merumandirapuranam. Neelakeši appears to be a refutation of the Buddhistic work, Kundalakesi, story of Kundalakesi given.
Vol. VI; No. II; 1940; Pp. 35-42. Story of Neelakeši continued.
Vol. VII; No. 1; 1941; Pp. 1-20. Story continued, upto the fifth chapter. The sixth chapter is devoted to Ajivak religion. The seventh chapter to Sānkhya school; the eigth chapter-Vaiseșika Darśana; the ninth chapter-examination of Vedic ritualism; the tenth or last chapter---examination of the materialistic school (Bhūtavada).
(iv) Udayana kävya---relating to the life of Udayana, the Vatsa prince of Kausambi.
(v) Nägakumāra Kūvya--Perunkathai by Prince Kongnvel, a classic dealing with the story of Udayana of Kausambi. Story given. Its last chapter (sixth) describes Udayan's renunciation

Page #707

1726
JAINA BIBLIOGRAPHY
Merumandira Puranam by Vamana Muni (about the 14th century) a Tamil classic. It is based upon a Purānic story relating to Meru and Mandira. The story is used as frame-work for expounding Jaina philosophical doctrines. Story given.
Sripurāna by an unknown author, written in prose style in the Manipravala, mixed Tamil and Sanskrit. The 63 heroes whose history is narrated in this work are the 24 Tirthankaras, 12 charavartins, 9 Vasudevas, 9 Baladevas and 9 Prativasudevas.
Yapparungalakkārikai by Amộtasāgara; a work on Tamil prosody. Its commentary by one Guņasāgara.
rapparungala Virutti by Amrtasāgara: a work on Tamil prosody. Neminātham by Gunavirapandita; a work on Tamil grammar (early century of the Christian era). Nannool by Bavanandi Muni; a work on Tamil grammar. Its commentary by the Jain grammarian Mailainathar. Agapboruļvilākkam by När-Kavirāja Nambi. It is an exposition of the psychological emotion of love and allied experiences. Divakara Nighanțu by Divākara Muni; a Tamil lexicography. Pingala Nighantu by Pingala Muni; a Tamil lexicography; Cūdāmani Nighantu by Mandala Purusa. This Tamil lexicography contains twelve chapters dealing with the names of: (1) Devas; (2) Human beings ; (3) Lower animals; (4) Names of trees and plants; (5) Place names ; (6) Names of several objects ; (7) several artificial objects such as metals and timber; (8) Attributes of things in general; (9) Names relating to sounds articulate and inarticulate; (10) words which are rhyming with one another (prosody); (11) Groups of related words.
Tirunürrantadi by Avirodhi Alvar; a devotional work addressed to God Nemināth. The 'Antadi' is a peculiar form of composition where the last word in the previous stanza becomes the first and the leading word in the next stanza.
Tirukkalamba gam by Udici Deva; a devotional and philosophical work discussing the doctrines of the rival faiths. Encuvadi, a popular work on Arithmetic, and Jinen dramalai, a work on Astrology.
2406
A. N. UPADAYE-Varängacarita of Fatāsimhanandi. A Sanskrit Purānic kāvya of A.D. 7th century : Edited for the first time from two palm-leaf Mss. with various Readings, a critical Introduction, Notes, etc. Published in the Manikachandra D. Jaina Granthamālā No. 40, Crown Pp. 16, 88, 396, Bombay, 1938.

Page #708

AINA BIBLIOGRAPHY
1727
CONTENTS
Preface
xi-xiv
Introduction :
1-56
1. Critical Apparatus
2.
Text-constitution
3. Authorship of the Poem
4. Jata-Simhanandyācāıya
5. His date and other works
6.
Varāngacarita : A critical study--
(i)
Analysis of the Contents
(ii)
A Dharmakathā with some Kāvya feature
(iii)
Dogmatical Details in Varängacarita
(iv)
Polemic Discussions
(v) Some Details viewed in contemporary Socio
political Background.
(vi) Ašvaghoșa and Jațila
(vii) Varāngacarita and Later Jaina Authors.
(viii) Grammatical Peculiarities of
Varāngacarita
(ix) Metres in Varāngacarita
(x) Style of Varāngacarita
7. Four Other Varāngacaritas :
(i)
Vardhamana's Varāngacarita in Sanskrit.
53

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1728
note.
(ii) Dharani Pandita's Varangacarita in Kannada.
(iii) Lalacanda's Varangacarita in Hindi.
(iv) Kamalanayana's Varangacarita in
Hindi.
Varangacaritam: Text with Foot-notes.
2407
2408
A. N. UPADHYR-A Tamil Commentary on Pravaranasara, (Anals of B. O. R. I., XIX, 1, Pp. 1-2, Poona, 1938).
The opening verse of the Tamil commentary is correctly interpreted in this

JAINA BIBLIOGRAPHY
5555
2409
56
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, No. 1. Calcutta, 1938).
1-312
P. 170. Jainism. Pancasata Gai (Govindacarya). Dilaram (of Bijapur) (Persian commentary of the Sanskrit version of the original Prakrit collection of 346 distichs) copied 1796. Karmakanda (Ascribed to Nemicandracārya). Dilaram (of Bijapur). Karmakanda (written for Gen. Claud Martin) Persian commentary of the original Prakrit text. 1796. Both of the above 2 works are mentioned in the Catalogue of the Persian MSS. in the British Museum, by C. Rien, London, 1879. Supplement 1895. Nos. Add. 25022 and 502211).
A. N. UPADHYE-Jambudvipa-prajnapti-samgraha of Padmanandi. (I. H. Q. Vol. XIV, Calcutta, 1938).

Pp. 388-391. On Cosmography; total gathās 2426 in Prakrit. Dr. W. KERFEL'S account of Jaina cosmography in Die Kosmographie der Inder (Bonn u. Leipzig, 1921. Pp. 208-340), among the Digambara works he mentions Indravamadeva's Trailokyadipika and Nemicandra's Trailokyasara; Tilopapannatti of Jadivasaha and Jambuddivapannatti of Paumanandi-works on cosmography.
2410
A. M. GHATAGE-The title Dasavaikalika Sütra. (I. H. Q. Vol. XIV. Caicutta, 1938).

Page #710

JAINA BIBLIOGRAPHY
1729
Pp. 432-439. Dasavaikālika Sutra—the title means ten chapters dealing with the rules of conduct and of begging food.
2411
A. M. GHATAGE-Parallel Passages in ihe Daśavaikalika and The Acārānga. (N.I.A., Vol. I, 1938-39) Pp. 130-137.
There are three chapters in the Daśavaikalika which have a very close parallel in three chapters of the second part of the Acārānga. These passages were noted by W. SCHUBRING and PATWARDHANA. Both concluded that the Daśavaikalika is younger of the two. The two texts given in parallel columns. Conclusion-out of the two parallel texts the one found in the Daśavaikälika is the older and is preserved in the original form while the prose of the Acārānga is younger and is a mutilation of the original verses.
2412
L. ALSDORF-A New Version of the Agadadatta Story. (N. I. A., Vol. I, 1938-39). Pp. 281-299.
Some light on the three versions of the Agadadatta tale and a description and comparative analysis of the same--Sanghadasa's in Vasudevahindi, śāntisūri's and Devendra's.
2413
Hiralal R. KAPADIA--The Date of composition and Authorship of a well-known ve'se in Sanskrit. (N. I. A., Vol. I, 1938-39). Pp. 340-341.
The date of composition and authorship of the verse :
श्रेयांसि बहुविघ्नानि भवन्ति महतामपि । अश्रेयसि प्रवृत्तानां क्वापि यान्ति विनायकाः ॥
This verse frequently met within Jaina exegetical literature. Haribhadra Sūri is the earliest commentator to quote this verse in his Anekānta-jayapataka he died in Vira Samvat 1055 i. e. in Vikrama Samvat 585 (some believe he flourished about two centuries later).
2414
A. N. UPADHYE-A Tamil Commentary on Pravacanasar. (A.B.O.R.I. Vol. XX; 1938-39).

Page #711

1730
JAINA BIBLIOGRAPHY
P. 80. A Tamil commentary on Pañcāstikāya, Pravacanasār and Samayasar of Kundkund...brought out to light by M. M. Prof. S. KUPPUSWAMI Shastri in his 'A Triennial Catalogue of Manuscripts', vol. VI, para (i) Sanskrit, R. No. 5346 and P. 7677 (Madras, 1935).
Manuscripts give the name of the scribe and the date of transcription of the original Manuscripts : 'Sixth day (i. e, Thursday ?) of the month of Āsādha in the year Virodhikst, at Ponnur in the Sannidhi of Alvar in Kanakamalai, by Padumannangal, disciple of Ajitapenadevaraiya'.
2415
Review-Upadeśamala. (A.B.O.R.I. Vol. XX, 1938-39), P. 97. Upadeśamala. Bālavabodha-a Gujarati commentary on the Pr. Verses entitled Updeśamālā, and is by a Jain ascetic named Nann-Sūri, the date of composition is A. D. 1487 (i. e., Vikrama Samvat 1543).
2416
B. C. LAW-Studies in the Vividha Tirtha Kalpa. (Jain Ant. Vol. IV; No. IV; Arrah, 1939, Pp. 109-123).
The Vividatirtha Kalpa, a Jaina work is important and helpful in the study of Ancient Indian Geography. The undernoted stories are given Kaparddi yakas, Pārsvanātha in Sudhadanti, Akhinandanadeva in Avanti, Pratisthanpura, Campa. puri, Pātaliputranagara, Srāvastinagari, Varāņāsinagari, Śrı Mahāvīra Gañadhara, Pārsvanātha in Kokā vasati, Kotisilatirtha, Vastupāla Tejapāla, Dhingpuri tirtha, Nābheyadeva in Kudungeśvara, Vyaghri, Aştāyadagiri, Hastināpuratirtha, Kanyā. naya Mahāvīra, Padmavātidevi in Amarakunda, Mānikyadeva in Kollapaka, Pārsvanātha in Sripura, Stambhanaka, Pārsvanātha in Phalavardhi, Ambikādevi.
2417
Hiralal JAIN-The Şațkhandāgama with the Dhavala Tikā in 16 volumes, 1939– Amraoti-Nagpur and each volume containing about 500 pages,
The only surviving pieces of the original Jain canon of twelve Angas, are according to Digambara tradition, preserved in what are popularly known as Dhavala, Jaidhavala and Mahadhavala. Manuscripts of these were preserved only at the Jain pontifical seat of Mudbidri in South Kanara.
The Sütras of this Prākrit text were composed by Puspadanta-Bhutabali originally communicated by Dharasenācārya (1st century A. D.), and its Sanskrit-Prākrit

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JAINA BIBLIOGRAPHY
1731
commentary was written by Virasenācārya (9th century A. D.) in 60 thousand ślokas.
The whole work deals with the karma philosophy, the first three divisions from the point of view of the soul which is the agent of the bondage, and the last three from the point of view of the objective karmas, their nature and extent.
Vol. I. Introduction-How Şaškhandāgama was reduced to writing; date of șațkhandagama; its commentaries ; Dhavalā, its date and author; literature before Virasena (commentator); Relation with the canon, and the six khandas ; Language, conclusion. Hindi introduction, text with commentary and Hindi translation,
2418
V. R. Ramachandra DIKSHITAR-The Silappadikāram, Madras, 1939. Pp. XIV,
392.
P. 16. The date of the composition of the silappadikāram was in the second half of the 2nd century after Christ.
Pp. 47-48. The earliest extant work in Tamil, the Tolkappiyam shows that the assimilation and the blend of the two cultures, Sanskrit and Tamil, was a thing of the ancient past. Similar ideas found scattered in the Silappadikäram, and the twin epics betray clear imfluence of the Buddha and the Jaina cults which had come to stay in the Tamil land. Alongwith the three dissenting sects-the Buddha, the Jaina and the Ajivaka, the established religion of the land was in a flourishing condition. At the outset no nice distinction between the orthodox religion and the dissenting sects ; fundamental principles of all these sects were the same ; Madari, a devotee of Krsna paid respects to Kavundi-Adigal, a Jain sannyäsinz.
P. 52. Details about the Jain practices and customs furnished by the Silappadikaram ; Kovalan and Kannaki followed Jain practices of bathing, clothing and eating ; Senguttuvan's brother Ilango-Adigal was a Jain; Kovalan's parents were Buddhists ; those of Kannaki embraced Ājivaka faith.
Pp. 66-67. The author of the Poem was llango, the younger son of King Ceralatan and his elder brother was the Cera king Senguttuvan clebrated in the Silappadikāram ; took to a life of renunciation.
P. 68. His religion-Ilango was a monk of the Nirgrantha sect of the Jainas ; the term Kunavāyirkottam is interpreted by Adiyarkkunalar as Aruhankoil (Jain temples).

Page #713

1732
JAINA BIBLIOGRAPHY
P. 69. According to Dr. V. SWAMINATHA AIYAR, Saivism was the religion of Ilango; V. R. Ramachandra DIKSHITAR makes him a Hindu, and according to V. KANAKASABHAI 'The Tamils 1800 years ago' p. 208) he was a Jain.
P. 71. Arumpadavuraiyāśiriyar a commentator of the Silappadi Kāram quotes the extant astrological work finendramalai.
Pp. 71-73. Adiyarkkunaunallar, another commentator of the Silappadi Karam lived in the 15th century A, D.; a critical and research scholar, an astronomer and astrologer ; made a special study of musical treatises; whole of the commentary not available ; a Saiva by faith but his leaning towards Jain is provcd.
P. 73. Ilango-Adigal must have been a Jain.
Pp. 77n2. Adiyārkkunallar describes Kottam as a Jain temple; Koufam (SansKostha) means any building sacred to any divinity and not particularly to Aruhan, the Jain deity.
P. 88nl. According to the Jain scriptures the joys in the Nāgaloka are greater than those in Svargaloka.
P. 92nl. Uttarakura---six such places distinguished in Jain literature.
P. 118. Inside the city (Puhär) were the Jain temples.
P. 188n4. The term palți means Jain temple.
P. 122nl. Cedi a city of the Vidyadharas according to the Jainas.
P. 152. Niggantakkottam, the temple of the Nigranthas (Jainas).
P. 156n4, 157, Jaina silātala ; little difference between earlier Jain and Hinduism.
P. 157. Jain Caranar ; yogis-Pañcaparamesțins ---Arhat, Siddha, Ācārya, Upadhyāya and Sadhu; practice of the Savakas.
P. 158n3. Kavundi was a Jain.
P. 159n4. Honey forbidden to Jains.
P. 160nl to n4. Principles of Ahimsa, cardinal doctrine of the Jains, begging fowl (Katijnai), the uri, and pecocks feathers are the outfit of the Jain ascetic. Pancamantra : a, si, a, u, sa these represent Arhat, Siddha, Acārya, Upadhyāya and Sadhu. The first letters of the Pañcaparameșthin.

Page #714

JAINA BIBLIOGRAPHY
1733
P. 163. Perumakan-an epithet for Arhat, Caraṇar-Samana sages of whom there are eight classes; knowledge of past, present and future-Avadhijnänam according to Arumpadavuraiyasiriyar.
P. 164. Jinendra, the great victor; Krtakritya, accomplisher Carana, he who could move about at his will; angas (anga-agama).
P. 165. God. Possessor of 8 qualities-analajñānam, anantadarśanam, anantaviryam, nirnamam, nirgotram, nirayusyam and aliyaviyalpu; the three agamas, Angagama, Pärvagama, and Bahusrutagama the Vedas of the Jainas; Sahasranamas (108 names).
P. 171 nl. The temple at Uraiyur was a Jain temple.
n2. Uraiyur Kandanpalli, the sacred hall of the Nirgranthas.
P. 177 n3.
P. 175 n4. Aindra Vyakaranam, the oldest school of Sanskrit grammarians. The Aindra Vyakaranam, belongs to the Paramagamas of the Jains. Truthfulness and non-injury, the Chief Jaina doctrines.
P. 177 n4.
P. 199 n2.
Palli-Jain Temples (p. 64).
Yaksi-devată, everyone of the 24 Tirthankaras was served by at
P. 214 n5. Yakka and Yakkini.
P. 216 nl. The Savakas were Jain householders who heard preachings of dharma from the caraṇar.
P. 220 nl. Jain customs of not eating after nightfall.
P. 308 nl. The practice of Sallekhana or committing suicide by slow starvation commended to Jainas and their ascetics. Chandragupta Maurya starved himself to death.
P. 308 n5. Ajivaka.
2419
S. M. KATRE-Review-the Satkhandagama of Puspadanta and Bhutabali with the commentary Dhavala of Virasena: Vol. I, Satprarupana-Amraoti, 1939.
Pp. 46-47. According to the Digambara tradition the only surviving pieces of the original Jain canon of twelve Angas are preserved in the Trilogy entitled Dhavala, Jayadhavala and Mahadhavala. The Satkhandagama summarising the teaching of the fifth Anga Viahapannatti and the twelfth Anga Diffhivada as

Page #715

JAINA BIBLIOGRAPHY
known to Dharasana (Ist, 2nd century A.c.) was reduced to writing by Puspadanta and Bhutabali in Sûtra Form; Virasena took 21 years to complete the commentary, Dhavala of 60,000 slokas (8th Oct. 816 A. D.). Jinasena completed his commentary Jayadhavala of 40,000 slokas in the Saka Year 769. Virasena and his pupil Jinasena were both prolific writers, the first completing his philosophical prose writing. amounting to 92,000 lokas in the course of 31 years and the second writing the Jayadhavala, the beautiful poem Parshva-bhyudaya and the Sanskrit Adipuräna. For a proper survey of Jain doctrines, whether Svetämbara or Digambara, before the schism took place and for a study of Middle Indo-Aryan language as utilized by Jain sources, Dhavala and Jayadhavala will prove to be indispensible.
1734
2420
A. N. UPADHYR-Review of Aijhatta-tattaloo, The Spiritual Light, by Muni Nyayavijaya with translation in Engligh and Introduction in Prakrit, Pp. 8 32 16 294 24. Jamnagar 1938 (N. I. A. vol. 2, 1939-40).
A Prakrit räpäntara of the Sanskrit text of ddhyatma-tattvälokah. A work on yoga essential details about meditation and concentration are explained. The work belongs to the category of Janarnava of Subhacandra and Yogasästra of Hemacandra.
2421
H. C. AYYANGAR-Jainism in Kannada Literature. (Pro. Tr. of the 9th A. I. O. C., Trivandrum, 1937, Trivandrum, 1940.
Pp. 1299-1302. Jain Literature in Kannada.
2422
H. R. KAPADIA-Anekanta Jayapataka of Haribhadra Suri. Vol. I, Baroda, 1940 (Gaik. Ori. Ser. No. 88).
Critically edited with an Introduction Pp. XXXII & 404. History of Anekantavāda. Survey of Anekantajayapataka and its commentaries, life and works of Haribhadra Sūri and those of Municandra Sūri. Text.

2423
K. G. KUNDANGAR-Bahubali story in Kannada Literature. (Jain Ant. Vol. V; No. IV; Arrah; 1940, Pp. 144-146).
(1) In the published Kannada Literature the story of Bahubali is first noticed in the Adipurana of Adi-Pampa (about 941 A.D.).
(2) Cavundaraya purana of Cavundaraya (abaut 978 A. D.).

Page #716

JAINA BIBLIOGRAPHY
1735
(3) Shravana-Belgula inscription No. 234 of about 1180 A. D. composed by Boppana who had the little Sujanottamsa.
(4) Bhujabali Carite (about 1614 A, D.) by Pañcabana.
(5) Gommateśvara Carite of Ananta-kavi (about 1780 A. D.), Rajavalikathe of Devacandra (about 1838 A, D.), and the Sthalapurāņa of Shravana-Belgoļa are other works in Kannada giving the story more or less in the strain of Bhujabali-Salaka and Bujabali-carite.. Sthalapurāņa contains measurement of the image. Description of the image.
2424
A. C.-Review of the Silappadikāram or the Lay of the Anklet (translated with an introduction and notes) by V. R. Ramachandra Dikshitar. (Jain Ant. vol. VI; No. II; Arrah: 1940; Pp. 64-66).
Mr. DIKSHITAR bases his conclusion that Ilango, the author of Silappadikāram could not have been a Jaina by faith for he attended the fire sacrifice performed by the Chera king, his brother, who is assumed to be a Sanatanist Hindu by faith. In Tamil, the term Velvi is always used to denote 'fire ritual while Veda-vevi is used to denote Vedic sacrifice involving animal slaughter. Fire ritual has never been condemned by Jains, while they were opposed to Vedic sacrifice on the ground of Ahimsā. Ilango was a Jaina by faith.
2425
Hiralal JAIN---Remnants of the 12th Jaina Srutanga Ditthivada. (Jain Ant. vol. VI; No, II; Arrah; 1940; Pp. 75-81).
(1) Tradition about the Angas; (2) How fragments of Diţthivuda were saved from oblivion; (3) Period of restoration; (4) Commentaries on the restored texts; (5) Variations in the texts and dogmas and the language of the Sūtras; (6) Extent of Ditfhivada and relation to it of the Satkhandāgama.
It is noteworthy that the Svetāmbara Jainas have preserved versions of the first eleven Angas but they take the twelfth Anga to be entirely lost. The eleven Angas are disowned by the Digambara school which, however, has scrupulously preserved the above mentioned portions of the twelfth Anga unknown to the Śvetāmbaras. The two traditions thus inscrutably seem to complement each other.
2426
and
Padmapuran
(A. I. O. C. Session XI;
B. A. CHAUGULE-Pauma-cariya 1941). P.

Page #717

1736
2427
N. C. Narasinha ACHARYA-The Andhra Mahabharat. (A.B.O.R.I. Vol. XXII, 1941). P. 98.
Reference to Jainism-There is no trace of the Buddhist and Jain Bharatas now. Possibly Nannyabhatta's rendering in the Kavya style was in answer to those that prevailed prior and upto his time which were conceived as Buddhist or Jain versions of the Mahabharata.
2428
A. N. UPADHYE-Review of Neelakesi, the original text and the commentary of Samayadivakaramananuni, edited and published by Prof. A. Chakravarti. (Jain Ant. vol. VII; No. I; 1941; Pp. 49-52).
JAINA BIBLIOGRAPHY
Neelakesi, a well known Tamil classic. It expounds the doctrine of Ahimsa, in all its aspects and it critically examines other systems of Indian Thought. The commentator is identical with Vamanacārya, the author of Merumandarapuranam of the 14th century A.D. The date of the text is yet to be ascertained. The Jains are known by the names of Nirgrantha and Sramaga in Tamil literature.
2429
H. R. KAPADIA-A History of the Canonical Literature of the Jainas. Pp. XII, 972s Surat, 1941.
History of the Svetämbara Jain canon.
2430

P. L. VAIDYA-The Mahapurana or Tisaṭṭhi-Mahāpuruṣa-Cuṇālaṁkara. (A Jain Epic in Apabhramsa of the 10th century A.D. of Puspadanta, vol. III (English and Hindi introductions), Bombay, 1941-Pp. XXXII 314.
It contains a section of the work known separately under the title of Harivaria Purana and consists of Samdhis 81 to 92. The English introduction gives information about the critical apparatus, the poet and his works.
2431
D. L. NARASIMACHAR-Vaddaradhane (Kannada text) (Jou. of the Kannada Literary Academy-Vol. 26, Part I: Pp. 67-88; Pt. II; Pp. 89-108. Bangalore, 1941.

Page #718

JAINA BIBLIOGRAPHY
1737
Ancient Jain prose work. The 6th story is completed. Throws light on the development of the Kannada language and on many points of historical interest. In part four more stories are presented.
N. V. VAIDYA-Nayadhammakahio-sixth Anga of S. Jain canon. edited. (ABORI. Vol. XXII, 1941). P. 299.
2432
H. Shesh AYYANGAR-Neminath Puranam. (Kannada text). Madras, 1941. Pp. 3 Lii 599.
2433
Karnaparya (author) belonged to the 12th century and wrote his monumental work during the reign of Vijayaditya of Shilahär line of Karahataka, i.e, modern Karhad in Satara Dist. Neminatha Purana narrates the story of Krishna, altered and adopted to suit the Jain religious traditions.
A. N. UPADHYE-Tiloyapannatti of Jadivasaha. (J. S. B., II ff., Arrah, 1936 onwards; also separately issued in a book form, Pp. 1-20, Arrah, 1941).
fluence-index.
2434
The Tiloyapanṇatli is an important text of the Karaṇānuyoga group of the pro-canon of the Jainas. A thorough study of the text is likely to throw abundant light on many a link in the history of Jaina literature and on the growth of Prakrits.
2435
A. CHAKRAVARTI-Jaina Literature in Tamil, Arrah, 1941, P. 80.
In this book the author has attempted to take a survey of Jaina contributions to Tamil literature. Contents-Cultural background of Jainism-Jainas in the Tamil country-Three Sangamas and Jaina influence-Tolkappiyam and its commentaries-Kural, its authorship and date-Naladiyär-Minor didactic worksKavya literature-Silappadikaram-Jtvakacintamani-Minor kavyas-Yasodhara KanyaCulamani-Neelakebi-Perunkathai-Merumandarapuranam-Sripurana-works on Prosody" and Grammar-Tamil lexicons-miscellaneous works-estimate of the Jaina in

2436
H. R. KAPADIA-A History of the Canonical Literature of the Jains. 1941.

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1738
JAINA BIBLIOGRAPHY Preface, Analysis, Genesis of the Jain scriptures, classifications of the Agamas, Redaction of the Jain canon, The extinct Agamas of the Jains, the extant Āgamas of the Jains, the canonical comparison and Evaluation.
2437
Mariappa M. BHAT-Chandassaram of Gunacandra. (Kannada text) Annal of Ori. Res. The University, Madras, 1941-42.
Pp. 1-36. A short prosody by Guņacandra (C. 1650 A.D.). Introduction and technical terms; Mātrāvrttas and metres Şat padis; Samavrtta and VarnavỊitas; Miscellaneous metres and Talavrttas.
2438
A. N. UPADHYE--Vaddaradhaneyambha Halegannada Gadya Grantha (in Kannada, Prabuddha Karnataka, 24, 2, Pp. 99-109, Mysore, 1942),
The Vaddāradhane is an important Kannada Text which has evoked a good deal of discussion amongst Kannada scholars. In this paper are discussed the authorship, the title, the nature of the language and lastly the date of the work which needs to be assigned probably to the 11th century A. D.
2439
A. N. UPAD!iye-Harisena's Dharmaparıkşa in Apabhramśä. Annals of the B.O.R.I., xxlll, Poona, 1942.
Pp. 592-608. Mahāvīra. The man of Dauntless Engery. Aryan Path, xlli, Malabar Hill, Bombay, 1942, Pp. 97-99.
2440
A. N. UPADHYE-Padmaprabha and his commentary on the Niyamasāra. Journal of the University of Bombay, xl, ii, Bombay, 1942.
Pp. 100-110. Niyamsāra is one of the works of Kundakunda, an authority on Jaina dogmatics. The article is a critical study of Padmaprabha and his commentary on this work.
2441
H, L. JAIN-Some recent finds of Apabhraṁsa literature. Nagpur University Journal, No, i, Nagpur, 1942.

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JAINA BIBLIOGRAPHY
1739
Pp. 81-82. Pajjumana Kaha, Sukumla cariu, Chhakkammovaesa, Anuvayar rayanapaiu and Neminahacariu.
2442
P. K. ACHARYA-Mänasāra Västuśāstra, the basic text on Architecture and sculpture. Manuscripts in various scripts found, composed by some Šilpin...reference to the Jain sculptures, deities etc. [A.B.O.R.I. (S.J.V.) Vol. XXIII, 1917-42]. P. 2 and 14. IX. 2.
2443
K. Madhava Krishna SHARMA- The Jivānušāsana vrtti of Devasūri. (Jain Ant. vol. VIII; No. II; Arrah; 1942; Pp. 87-88).
Ms. of this work in the Anup Sanskrit Library, Bikaner. A Prākrit text and a Sanskrit commentary by Devasuri dated Samvat 1162. Ms. was copied in Samvat 1561 (A.D. 1504). It consists of 39 sections given.
2444
A. N. UPADHYE & Hiralal JAIN-Tiloyapannatti by Jadivasaha, Part I. (A,B.O.R.I. Vol. XXIV; 1943); P. 270. Review by R.D. VADEKAR.
2445
Nathuram PREMI- Jain Sahitya aur Itihas. (ABORI. Vol. XXIV; 1943). P. 115. Reviewed by R.D. VADEKAR.
2446
H. D. VELANKAR - Metres and Music. (P.O. Vol. VIII; 1943).
P. 213. Vaitāliya metre--this metre is of a frequent occurance in the holy literature of the Jainas-Vaitālika or māgadhikā...we are at present unable to say how and when this metre was first composed. But it is significant that the literature where this metre frequently occurs was dominated by the deeply learned and educated Sadhus of Jainistic orders.
2447
H. R, KAPADIA-A History af the Canonical Literature of the Jains-review by R. D. VADEKAE---(A.B.O.R.I, Vol. XXIV; 1943); P. 114.
.

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1740
JAINA BIBLIOGRAPHY
2448
K. Madhava Krishna SHARMA : The Pramana-sundara of Padma Sundara. (Jain Ant. Vol. IX; No. I; Arrah; 1943; Pp. 30-31.
Author's three works known so far were-(1) Rāvamallabhyudaya; (2) Pārsvanalhakärya and (3) Akbarsahi Sủngāradarpana. A fourth work of him, namely Pramaņasundara recently found. Its description and the beginning and the end of the text given.
2449 (i)
A. N. UPADHYE—Tiloyapannatti of Jadivasaha. An Ancient Prākrit Text dealing with Jaina Cosmography, Dogmatics etc. : Authentically edited for the first time (in collaboration with Prof. Hiralal Jain) with various readings etc. Part I, published by Jaina Samskriti Smaraksaka Samgha, Sholapur, Double Crown, Pp. 8, 38, 532, Sholapur, 1943.
2449 (ii)
* A. N. UPADHYE-Tiloyapannatti of Jadivasäha. As above, Part II, with Indices, etc., Introduction, Double Crown, Pp. 116-540, Sholapur, 1951.
CONTENTS
Part I:
Preface
13-20
Text, 1.4, with Hindi Translation,
Appendix, etc.
1-528
Part II :
Introduction
1-13
Text, 5-9, with Hindi Translation,
Appendices, etc.
529-882
2450
A. N. UPADHYE-BỊhat Kathakośa of Harisena (A.D. 931-32): A Thesaurus of 157 Tales in Sanskrit connected with the Bhagavati Aradhana of Sivārya. The Sanskrit Text authentically edited for the first time, with various readings, with a Critical Introduction (covering 122 pages), Notes, Index of Proper Names etc.

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JAINA BIBLIOGRAPHY
Published in the Singhi Jaina Series, No. 17, Bharatiya Vidya Bhavana, Bombay, Super Royal, Pp. 8, 20, 128, 406, Bombay, 1943.
CONTENTS.
Introduction :
1. Critical Apparatus and Text-constitution:
(i) Description of Mss. and their Mutual Relation.

(ii) Presentation of the Text
(iii) Numbering of the Stories,
2. Narrative Table in India :
(i) Vedic and Allied Literature
(ii) Sramanic Ideology: Ascetic Poetry
(iii) Early Buddhist Literature
(iv) Jaina Literature
(a) Canonical Stratum
(b) Post and Pro-canonical Strata, etc.
(c) Later Tendencies and Types.
3. Compilations of Kathanakas: A Survey
4. Aradhana and Aradhana Tales:
(i) Bhagavati Aradană
(a) Sricandra's Kathakola in Apabhramhsa.
(b) Prabhacandra's Kathakośa in Sanskrit Prose.
(c) Nemidatta's Kathakota in Sanskrit Verses,

⠀⠀
1741
⠀⠀⠀
1-122
1-6
1
4
5
6-39
6
11
15
17-39
17
30
35
39-47
47-72
50
59
60
69

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JAINA BIBLIOGRAPHY
(d) Nayanandi's Aradhana and other
A. Kathākośas.
(e) The Vaddaradhane in Old-Kannada
Prose.
5. Bha. Arādhana and the Dependent Kathanakas
5. Harisena's Kathakośa : A Study--
Cultural Heritage and Literary Kinship of the work.
Interesting Social, Historical, etc. Bits of Information
On the Language of the Text
Orientalists on the Jaina Narrative Literature.
113
7. Harişeņa, the Author: His Place and Date
117-122
Table of the Tales
123-128
Sanskrit Text of the Kośa.
1-356
2451
V. RAGHAVAN-Somadevasūri, Author of Nitivakyamrita, Yasastilakacampu etc.---A review in New Indian Antiquary, vol. VI, 1943-44, Bombay.
Pp. 67,69. The anonymous commentary with which Somadeva's Nitivākyamata has been published in the Manikyacandra Digambara Jaina granthamālā (No. 21) says that Somadeva produced this work at the instance of King Mahendra-pāla of Kanyakubja. Sri Nathuram PREMI discounts this story in his introduction. It will be not unlikely if his Nitivákyämrit was written for a Mahendrapāla of Kanaui. probably Mahendrapala II.
The Lemulavada grant (edited in Bharata Itihāsa Samsodhaka Patrika (XIII, 3) and reproduced by Sri Premi in the chapter on Somadeva's Nitivákyämrta in his Hindi book Faina Sahitya Aur Itihāsa' (Pp. 90-92). The Lemulavada grant mentions Somadeva's grand-preceptor as Yaśodeva of Gaudasangha Sri Premi explains the 'Gauda' here as referring perhaps to the name 'Golla' occuring in

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1743
Śravanabeļagoļa inscriptions (p. 89 of his Hindi book). If Gaudasamgha cannot but mean a Samgha of Bengali provinance, is it possible to explain the reference in the grant to Somadeva as a student of the Gauda Samgha ? It may be suggested that Somadeva a pupil of the Gaudasamgha in Gaudadesa and one probably patronised by the Bodhgayā Rāștrakūtas migrated to Lemulavada under the Rāstrakūta feudatory. Chalukya Arikesarin and his successors, and either touched enroute Kanauj, the Cedi and the Rāstrakūta courts or after having come to Lemulavada, had occasions to visit the above three courts.
2452
A. N. UPADHYE--The Dhūrtākhyāna-A Critical Study. This is a critical essay on tee Dhürtākhyāna (of Haribhadra) which is a unique satire in Indian literature. Included in Āchārya Jinavijayaji's edition, Bharatiya Vidya Bhavana, Bombay, Super Royal Pp. 1-54, Bombay, 1944.
CONTENTS.
II. Haribhadra's Age, Life and Works
xiv-xxiii
III. The Dhūrtakhyāna : A Critical Study
1-56
IV. Dhūitakhyāna Text:
1-65
1-32
33-48
1. Prākrit 2. Sanskrit
3. Old-Gujarāti V. Index of the Proper Names of the Dhūrtakhyāna. ...
49-65
66
2453
Pandit RANJIT SITARAM--Mudra-Rakshas, Bombay, 1944. (New Book Co. 188-90, Hornby Road).
P. 162. From Pataliputra spread Jainism, the earliest pacific ereed in the world, to all parts of India including Afghanistan.
P. 163. In the Jaina records and literature Pataliputra is also referred to as Kusum-pura or its synonym Pushpapura--the city of flowers-Pätali is the name of a flower.

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JAINA BIBLIOGRAPHY
P. 165. Jaina council held in about 300 B. c. at Pátaliputra to collect and revise the scriptures according to the Digambaras, it was compiled at a much later date by Jina Chandra at Valabhi (modern vala) in Kathiawad. The Jainas, pacifist from ancient times, have also used simha as part of their names to symbolise the courage of non-violence.
1744
P. 178. The Jainas-In the days of Visakha-datta about 400 A.c. (Mudrarakshas) Ujjain in Malwa and Valabhi in Kathiawad were important centres of the Jainas. Jain influence a factor in the social background of the drama. Chandragupta Maurya a Jain.
Pp. 184-185. According to Bana's Harsha-charita, in Divakara Mitra's retreat there assembled Jainas, Buddhists etc.
P. 188. Annual sacrifice was the main part of the Vedic religion opposed by the Buddhists and the Jainas who laid stress on Ahimsa or non-violence Brahmans from Kashmir to Bengal are meat-eaters while only in those parts where Buddhism or Jainism predominated for a long time, including the south, the Brahmans are now vegetarians. Non-violence or Ahimsa, is indeed, part of the ancient national religion of India, and as much an intrensic part of its culture as the doctrine of Karma which, too, is accepted by the Buddhists and the Jains.
P. 201. Buddha and Mahavira were pioneers of rationalism and their radical thought influenced the rulers in their respective countries.
P. 248. Kshapanaka-a Jain monk..
P. 257. Kshapaṇaka-the Jain monk of the Digambara order was nude. Arhat. Epithet of the founder of Jainism Śravaka-literally one who listens, a layman; in current use for the Jain laity, Bhadanta-designation of a Jain or Buddhist monk.
2454
A. N. UPADHYE-Vrihatkathakosa of Acharya Harisen edited for the first timeSinghi Jain Series-(A.B.O.R.I. Vol. XXV; 1944). P. 253. Review:
PHULCHANDRA Siddhanta Shastri, MAHENDRAKUMAR Nyayacārya and KAILASH CHANDRA Siddhanta Shatri Kaşaya-pähuda of Gunabhadracarya with the carni sutra of Yativṛsabhacarya and the commentary Jayadhavala of Virasenacārya. Chaurashi, Muttra). (Text edited with introduction and Hindi Trans.)
The work deals with the classification and detailed description of Kasayas (such as, Krodh, Man, Maya & Lobh) which are the fundamental Jaina doctrines of Karma Philosophy.

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1745
Vol. I, 1944, Pp. 14 2 125 408 16.
Introduction - The contents of this edition-Dates (2nd cent. A.D.) of Kaşāyapähuda, Chūrņi, (6th Cen. A D.) and Jayadhavala (894 A.D.)-gloses and commentaries on Kaşāyapāhudas. Language Präkrit-Subject matter. So far 9 volumes have been published. The entire text of Kaşāya pahuda sūtra along with the Cūrnisütra of Yativșsabhācārya together with Hindi translation by HIRALAL Siddhanta Sastri has been published in ore volume from Calcutta.
2455
M. N. DESHPANDE----Krşņa legend in the Jaina canonical literature. (Jaina Ant. Vol. X; No. I; 1944; Arrah; Pp. 25-31).
The life history of Krşna has been from ancient times a favourite subject for all writers on various topics ; religious, philosophical, didactic and mundane. The materials taken from the books represent the tradition before the beginning of the Christian era. Comparison with the Mahābhārata.
1. Krsna's genealogy-(a) Krsna's person-He was ten Dhanus in height.
2. Kļşņa's sovereignty--(a) Samudravijaya; (b) Baladeva leading the five Mahāviras; (c) Pajjumna ; (d) Samba ; (e) Virasena ; (f) Ugrasena leading warriors. Kļşna's wives.
3. Exploits of Kșşņa. 4. Destruction of Dwarka and the death of Krsna(i) future births of Krşņa. 5. Kļšņa and the Pāndvas. (i) Pandu ; (ii) Drupada : (a) Draupadi; (b) Svayāmvara of Draupadi ; (c) Draupadi's choice ; (iii) Nārada : (a) Närada persuades Paumanabha of Avarakankā; (b) Ganges episode. 6. The end of Pandavas.
2456
A. N. UPADHYE ; JINAVIJAYA--Review Section-Dhürtākhyāna of Haribhadra Süri edited by Jinavijaya Muni with a critical study by A. N. UPADHYE--(P.O. Vol. X: 1945). P. 124.
2457
BR. KULKARNI-ain works on Astronomy referred to... (A.1.0.C., Session X11: 1946); P. 154.

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JAINA BIBLIOGRAPHY
2458
A. N. UPADHYE-Harisena's Dharmaparıkşā in Apabhraísa (Silver Jubilee Number, Annals of the B.O.R.I., XXII, Pp. 592-608, Poona, 1942; in Hindi Anekanta, VIII, Pp. 48--53, 90–96, Saharanpur, 1946).
The following topics are discussed in this paper-(1) Various Dharma-parīksās of Amitagati, of Vịttavilasa, of Padmasāgara, of Harişeņa, Hariseņa, his date and the composition of DP., works of Harişeņa, and Amitagati compared.
2459
A. N. UPADHYE-The Prakrit Dhūrtākhyāna, a Unique Indian Satire. (Proc. and Trans, of the A.I.O.C., XII, Pp. 464–67, Banaras, 1946).
The Dhūrtākhyāna of Haribhadra is evaluated as satire. Related tendencies of this type of literary form in Indian literature are discussed and Haribhadra's contribution is appraised.
2460
A. N. UPADHYE-Sricandra and his Apabhramsa Kathakośa. (Bharata Kaumudi, II, Pp. 1005-16. Allahabad, 1946).
The Apabhramśa Kathakośa of Śricandra is introduced here from a single MS. Śricandra gives his genealogy and mentions his contemporaries. It appears that he flourished in the last quarter of the 19th century A.D. The sources of this Kathakosa and its relation with Harisena's Sanskrit Kathākośa are discussed here.
2461
A. N. UPADHYE-Prākrit Literature. (Encyclopaedia of Literature, I, Pp. 481-90, ed. J.T. Shipley, Philosophical Library, New York, 1946). Contents
(1) Prākrit Language : its growth, usage and dialects. (2) Prākrit Inscriptions and Dramas. (3) The Jaina Canon, Pro-canon and Post-canonical works. (4) Lyrical Anthologies, Didactic works and Hymns. (5) Narrative Literature in Jaina Maharastri and Apabhramsa. (6) Classical Kāvyas and Campus. (7) Doctrinal Treatises. (9) Grammars. (10) Lexicons. (11) Works on Poetics and Metrics. (12) Astronomical and Medical Texts. (13) Conclusion.
2462
J. C. JAIN-The Jain canons and their place in the study of Ancient Indian Culture. (Jain Ant., Arrah, 1946).

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JAINA BIBLIOGRAPHY
Vol. XI, No. II, Pp. 17 to 24.
The Jain canons extending from 2nd century, B.G. to 7th century, through much light on various traditions historical or semi-historical presenting the political administrative, social economic and geographical conditions of Ancient India,
The Jain canons discussed under the following heads-the Redaction and the age of the Jain canon; their antiquity.
Vol. XII, No. 1, pp. 7 to 15.
Modifications in the Jain canons and their Authenticity; their date, and their exegetical literature-(1) Nijjutti; (2) Bhasa; (3) Canni; (4) Tika.
2463
P. K. GODE-Some notes on the Manuscripts of Medical works by Jain authors. (Jain Ant., Vol. XIII, No. I), Arrah, 1947. Pp. 1 to 8.
1747
The contribution of the Jainas to Indian medical literature with the help of the manuscripts mentioned will be of great value to students of Indian medical literature. Information about 26 mss. given.
2464
Sumeru Chandra DIWAKAR--Mahabandha of Bhutavali with Mahadhavala commentary ed. by (Text, edited with introduction and Hindi translation).
The Mahabandha, popularly known as Mahadhavala, is the sixth part of the Satkhandagama. It deals with the Bandha category which is one of the Sauraseni Prakrit.

Vol. I, Kashi, 1947, Pp. 19 76 350.
Introduction-Mahabandha and its importance. Its date (Ist century A. D.), commentary (9th century A. D.). Historical references-the subject matter (bondage of karma)-varieties of Karma-utility of study (completed in seven volumes: from volumes two to seven. ed. by PHOOL CHANDRA Siddhanta Shastry).
2465
Sushil Kumar DE-Sanskrit Devotiona! Poetry and Hymnology. (New Indian Antiquary. Vol. IX; Bombay, 1947).

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1748
JAINA BIBLIOGRAPHY
P. 133. Mānatunga, author of Bhaktāmara in praise of Rşabha in Sanskrit and the Bhavahara in Prākrit. Jaina monastic records place him in the 3rd century A. D. and other Traditions bring him down between the 5th and the 9th century A. D.
P. 134. Siddhasena Divākara's Kalyānamandira Stotra Pārsvanātha. Both these early Jaina hymns become the starting point of a large number of Jaina stotras of later times.
P. 139. Nemi-bhaktāmara of Bhavaprabha Sūri alludes to the legend of Neminātha and Rājamati. There are several Aita-śānti-stava, both in Sanskrit and Prākrit e.g. by Nandisena (earlier than 9th century), Jinavallabha (12th century), Jayasekhara and Santicandra Gani (16th century), which celebrate Ajita and Santi Tirthankaras. Vidyanandin wrote the Palrakesari-stotra in praise of Mahāvira,
P. 140. Besides eulogies particular Jinas, there is quite a number of stotras, generally known as Caturvimšati or Chaturvimśikā, in which all the 24 Jinas are extolled. Such stotras are composed by teachers such as Samantabhadra (c.a, in first half of the 8th century), Bappabhatti (C. 743-838), Sobhana (second half of the 10th century), Jinaprabha Süri (beginning of the 14th century) and others. In his Siddhi priya-stotra, Devanandin, who is probably not identical with the old Pujyapada, employs Antya-ramaka in the same order of syllables over nearly half the foot in two consecutive Vasantatilakā feet of each stanza. Sometimes the poems are what is called Şadbhäşā-nirmita, each stanza being written in a different language, the six language being Sanskrit, Mahārāștri, Māgadhi, Sauraseni, Paisaci, and Apabhraíba. Such stotras are the Parśva-jina-stavana by Dharmavardhana and the Santinātha-stavana by Jinapadma (first half of the 14th century). Some of the stotras have a distinctly instructive or philosophical colouring, such as Ekibhava-stotra and the Jñana-locanastotra of Vădirāja (about 1025 A.D.). The Vitaraga-stotra of Hemacandra is a poem in praise of Mahāvira but it is also a poetical manual of Jain doctrine.
2466
A.N. UPADHYE-Sricandra and his Apabhramsa Kathakosa. (Bharata-Kaumudi, Part ii, Allahabad, 1947).
Pp. 1005-1016. Earlier acquaintance; the author, his genealogy and contemporaries, his date; the apabhramsa Kathakośa, its source and basis; comparison with Harisena's Kathākośa. Sricandra composed this work in the last quarter of the 11th century A.D.
2467
Umākānt Permanand SHAH-A Peep Into the Early History of Tantra In Jain Literature, (Bhāratakaumudi, Part II, Allahabad, 1947).

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JAINA BIBLIOGRAPHY
Pp. 839-854. Tantrism has a hoary antiquity, belief in magic and witchcraft is primitive and the use of charms, amulets etc. was universal from very early times; worship of symbolical diagrams traced from Vedic terms; Mahavira believed in supernatural powers, which he called Rddhis Labdhis; Gods possess powers of transformation and supernatural cognition, powers of amarasausadhi, vikriya-labdhi, carana saints can move in space; Vidyanupravada-purana dealt with powerful vidyas; in the 2nd or 3rd century B.c. Jainism knew of both the pure and the impure form of mantras and Vidyas; evidence of the growth of the Jain Tantra in the early centuries of the Christian era supplied by the Panmacarium of Vimala Suri; before the 3rd or the 4th century of the Christian era, Jainism had a Tantra of its own based upon ancient traditions.
2468
B. C. LAW-The Jaina Bhagavati Sütra. (Jain, Ant., vol. XIII, No. II), Arrah, 1948. Pp. 37 to 43.
The fifth Jain anga, popularly known as the Bhagavatisütra is entitled Viahapannalți. The Standpoint of Jainism as presented in the Bhagavati is in no way different from that in other texts of the Jaina Agama.
2469
1749
K. K. HANDIQui-Yasastilaka And Indian Culture (Or Somadeva's Yasastilaka and Aspects of Jainism and Indian Thought and Culture in the Tenth Century), Pp. VIII 540. Sholapur, 1949.
Contents Prefaces; Somadeva and his age; Synopsis of Yasastilaka; the story of Yasodhara and its Sources; Yasastilaka as a Prose Romance-as a socio-political record as a Riligious Romance-as an Anthology of Sanskrit Verse; Philosophical Doctrines; schools of Thought; Jains Dogmatics and moral and spiritual discipline; the Anupreksas and Jaina Religious Poetry; a controversial dialogue; Jainism and other faiths; Jaina criticism of Vedic sacrifices; non-Jaina cults, customs and beliefs; Jaina religious and moral stories; myths and legends; quotations and references. Appendix: Somadeva and the Pratihāra Court of Kanauj; the verses in the cour tesan's corpse and a Buddhist Legend; Saiva temples and their Geographical Distribution; the Kälämukha sect. Index of Geographical names mentioned in Talastilaka, General index.

2470
H. R. KAPADIA-Agamonun Digdarsana. (A.B.O.R.I, Vol. XXX; 1949).

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1750
JAINA BIBLIOGRAPHY
· P. 366. Short account of the Svetāmbara Jain canon-Ch. XXI, briefly refers to the Digambara view about these canonical texts-last Ch: mentions the critical literature about the Agamas.
2471
Bimal Charan LAW-Some Jaina Canonical Sütras, Bombay, 1949. P. XV. 203 in 8 (Bombay Branch Royal Asiatic Society Monograph No. 2). Reviewed by Louis Renou-(A.B.O.R.I. Vol. XXX, 1949) Pp. 353-354.
2472
A. N. UPADHYE-References to Earlier works in the Tiloyapannatti (Proc. and Trans. AIOC, XVth Session, Bombay, 1949). Pp. 292-93.
Cosmographical works-W. KIRFEL-Die Kosmographic der Inder (Kwrt Schroder Bonn u. Leipzig, 1920) Yativșşabha-Tiloya-Pannatti Jivarāja Jaina Granthamala, Sholapur, 1943).
Aggayanży (Loyavinicchaya-m-Aggayanie IV, 1982,
Loyavinicchaya (Lokavinicchaya).
Loyavibhaga (Lokabhivaga). Logaini (Lok ayam).
Ditthivada (Drsfivada). Parikamma (Parikrama).
Mulāyāra (Mulacara).
2473
K. G. KUNDANGAR --Contribution of Jains to Kannada Language and Literature. (Jain. Ant., Vol. XIV, No. II), Arrah, 1949. Pp. 78 to 87.
Jains are the pioneers in the making of Kannada language and in the production of Kannada literature. A short account of the Jains in Kannada language and literature upto the beginning of the fourteenth century is given. Though the Cola princes in the Tamil country peresented Jainism the ruling princes of Ganga, Cālukya, Rāstraküta, Kadamba, Hoysala and other dynasties in Karnātaka were sympathetic to all religions and therefore they could easily take root and grow. Examples of Kannada words grouped under three heads—tatsama, tadbhava and Deśya given. Jains gave to Kannada grammar, a tinge of Sanskrit form. Tatarthamaha-śāstra's commentary by Srivardhadeva, also called Tumbalurācārya (about 650 A,D.). Prabhrta in Kannada by Sam Kumdāchārya, a contemporary of Srivar

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JAINA BIBLIOGRAPHY
1751
dhadeva, Gunavarma composed Harivaṁsapurāna and Sudraka verses, Nemicandra made his commentary on Nitivākyāmstam of Somadeva in Kannada, The authors with their dates and works mentioned.
A literary revolution after the middle of the 12th century led by Basava who established Viraśaiva faith and preached his philosophy in Vachana (sayings). Jain poets and writers attempting to bring round the public to put faith in Jainism with their works mentioned. Jain authors on scientific subjects with their dates and works mentioned. The Jains have supplied to the Kannada reading public classical poetry, fiction, short story, works or philosophy, science and fine arts such as music, dancing, sculpture, architecture and painting.
2474
H, L. JAIN-Dharmaparīkşā of Srutakirti. (Proc. and Trans. A.I.O.C., XVth Session, Bombay, 1949). Pp. 290-91.
Apabhramsa work of about 1500 A. D., the author being identified with the author of Harivarśapurāņa. The line of teachers of the Nandi Samgha is given.
2475
K. M. MUNSHI-Ancient Gurjardesa and its Literature. (Presidential Address, Gujarati section, Proc. and Trans. A.I.O.C. XVth Session, Bombay, 1949).
P. 206 & 217. During the reign of Vatsarāja (c. 780 A.D.) Udyotana wrote his Kuvalayamāla at Jhalor and Jinasena wrote his Harivamsa Purāna at Wadhwan.
P. 212. About A.D. 500, Brahmanism and Buddhism dominated Saurastra and Gujarat, but Valabhipura was hospitable enough to welcome the conference of Sadhus which redacted the Jaina canon, thereafter called the Valabhi Vāchanā. Jainism, an off shoot of the Aryan thought and religion. Mahavira and his disciples tought Aryan doctrine. Jaina sādhus, often drawn from the Brahmanical class. Vimala's Paumachariyam is an attempt to alter Ramāyaṇa to suit the needs of the Jainas. Works like Nandisūtra show that the religious and literary activities of Jaina sadhus, were influenced by the Vedas, Mahabharata, Ramayana, etc.
P. 217. In Gurjaradeśa around Bhillamala, Jainism acquired great influence and the Jaina sadhrs were active in pursuit of literature in the 8th century. Udyotana's Dharmakatha embodies the cordinal sins through a succession of lives. Jaina Dharmakatha was losing, or had lost, touch with real life. Siddharshi (906 A.D.) wrote his Upamittibhavaprapanchakatha, an allegory on the world's worthlessness,

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1752
JAINA BIBLIOGRAPHY
Śilāchārya's Chaupanna Mahāpurusha Cariyam in Prākrit, on which Hemacandra modelled his, Trishasti-salakāpurusha-charita; Bhuvana-Sundarikathā by Vijayasimha (919); Kalakāchārya Kathānaka by Maheśvarasūri; Bịhatkatha-kośa by Harishena (931-2); Yaśastilaka campu by Somadeva (959); Tilakamañjari by Dhanapala (973).
2476
C.S.K. JAIN- Contribution of the Jainas to Hindi Literature. (Jain. Ant., Vol. XVI; No. II), Arrah, 1950. Pp. 73-77.
The art of Tulsi owes much to Jain poet Swayambhu Dev (791 A.D.), the composer of the great epic Paumchariu (The Jain Rāmāyana) in Chaupias and Ghattas. The romantic and mystic flavour of Sufi poets like Jayasi owes to Muni Naya Nandi 1100 A.D., through his composition Sudarshan Chariu. Some lines of Kabir resemble with those of Muni Ram Singh (near about 1100 A.D.). Composition of epics in Hindi literature owes its origin to the Jain poets, the most important of which known uptill now, are acquainted herewith along with their works. Banarasidas (1586) was one of the few early prose writers of Hindi. His Ardhakat hānak (autobiography) is the only work of its kind in old Hindi. Pt. Daulatram Jain of Baswa (Madhya Pradesh) translated Jain Padma Purāņa of Ravishenācharya into Khari Boli in 1766 A.D.
2477
A. M. GHATAGE--Kahānaya-Tigam. Prakrit reader. Kolhapur, 1951. Pp. vii 64 56 48 152.
Various readings, translation, vocabulary, notes and an introduction. Stories
of
(i) Baravi-vinaso.
(ii) Muladevo.
(iii) Karakaņdu.
2478
N.A. GORE--Selections from the Kumārapäla-pratibodha—the stories of Nala and Varuna. Poona. Pp. 18 122 51 5.
It contains an introduction and the two stories.
2479
1. B. HORNER --The Book of the Discipline. (Vinaya Pitaka), vol. IV (Mahavagga), London, 1951.

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JAINA BIBLIOGRAPHY
1753
P. 11. Gotama's utterance to Upaka, the naked Ascetic i.e. Zjivika.
P. 110. Naked ascetics (Vin, iii 212).
Pp. 318-325. General Siha, a disciple of the Jains. Nātaputta the Jain (Mahāvira) -Vin. Texts ii 109 n. I Siha-His conversion by Gautam Buddha.
P. 88, 114. If a former member of another sect comes naked, he should be provided with a robe.
P. 436. Buddha said-nakedness an observance of members of other sect is not allowable.
2480 (i)
V. S. AGRAWALA-A Review of the Silappadhikaram translated into English by V. R. Ramchandra Dikshitar. (J. U. P. Hist. Vols. 24-35. 1951-52), Lucknow. Pp. 293-95.
2480 (ii)
V. S. AGRAWALA--A review of Mahapurāņa of Jinasenachārya edited by Pannalal Jain. (J.U.P. Hist. Soc. Vols. 24-25, 1951-52) Lucknow..
Pp. 287-288. Mahāpurāna, a work of Jinasena--close of the 9th centy. A.D. The Purāna literature of the Digambara Jainas--a list of 52 Purānas ranging from the 9th to the 17th century given by the editor.
2481
Fatehchand Belany, Prakrit Sahitya. (J.U.P. Hist. Vols. 24-25, 1951-52), Lucknow. Pp. 265-276 in Hindi.
Sources of the Prākrit Literature, Redactions of the Āgamas, Commentaries on Agamas ; Sanskrit commentaries. Anga literature, Upānga literature, 4 original sutras, 2 chulikas, 6 Chheda sütras, 10 payannas ; Kalpasūtra, Avaśyaka sūtra, 20 Payannas, Āgamic literature, Karma Šāstras, Upadesha Charitra, Jyotish, and Apabhraíśa literature--the above with the names of works, the names of authors and their dates.

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JAINA BIBLIOGRAPHY
2482
Charlotte KRAUSE-- Ancient faina Hymns. Scindia Oriental Institute, Ujjain, 1952, Pp. 2 ii iv 144.
Eight texts critically edited with IntroductionDiscourses, Notes, Index and Bibliography.
1. Jñānasägara sūri's Munisuvrat astavanam.
2. Sarodaya Gani's Devakulādināt ha-stavanam.
3. Hemavimala Sūri's Varakāna-Pārsvanātha stavanam.
4.
Nayavimala's Sankheśvara-Parśvanātha-stavanam.
5.
Tirthamalā-caitya-vandanā.
6,
Vira-stuti.
7. Jinapatisūri's Mahāvīra-stuti.
8.
Simandhara-stavana,
2483
Kalipada MITRA-Some tales from the Nandisūtra and their parallels. (Jain. Ant.. Vol. XX, No. II), Arrah, 1954. Pp. 19 to 33.
Some 74 tales from the Nandisutra under autpattiki cited with their parallels.
2484
Kalipada MITRA--Some tales of the BỊhatkathākośa, their originals and parallels. (Jain. Ant., Vol. XX, No. I), Arrah, 1954, Pp. 4 to 21.
Some tales from the BỊhatkathakośa (c. A.D. 931-32) with their originals and parallels given.
its parallels in tales, Indian, Arabian, Tibetan and
Śreņika-kathanakam European
Motif of quasi-impossible task in Sreņikakathānakam described. Motif intelligence test in bride choosing discussed.

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JAINA BIBLIOGRAPHY
1755
2485
Jinasenāchārya and Guņabhadrāchārya- Mahapurāņa in three handy volumes (Murtidevi Jain Granthamālā Sanskrit Series, Kasi), 1954.
The Sanskrit text, Hindi paraphrase, alphabetical Index of the verses and an Introduction in Hindi by Pannalal JAIN, Vol. III--preface in English by H.L. JAIN and A.N. UPADHYE.
The Mahapurāna (MP) or the Trişaști-lakşaņa-mahapurana-sam graha (TLMPS) is a great narrative of the ancient times, basically describing the lives of 63 salakapurşas, namely, 24 Tirthankaras, 12 Cakravartins, 6 Balabhadras, 9 Nārāyanas and 9 Pratinārāyaṇas recognised and honoured by Jainism. These biographies also cover their earlier births. These biographies embody in the work mythological, religious, dogmatical, sacramental and ritualistic details, and thus make the whole work almost an encyclopedia of Jainism. We get here a graphic description of the evolution of human society along the march of time and of what the great souls of the past did for man in the beginning. The MP. is a magnificent traditional history so far as the great heroes of Sramanic culture are concerned. This MP. has served as model to authors like Puspadanta, Hemacandra, Āsādhara, Cāmundarāja and the author of Tamil Śrīpurāņa, etc. who composed their works in Apabhramsa, Sanskrit, Kannada and Tamil. The MP. consisting of 76 Purāņas is divided into two parts-(1) Adipurāņa in 47 Parvans and Uttara-purāna in 29 Parvans. The total Granthagra comes to about 20 thousand ślokas of the Adipurāna, 42 Parvans and three verses more were composed by Jinasena (about 12 thousand ślokas) and the remaining work by his pupil Gunabhadra. The Adipurāna covers the biography of the first Tirthankara and first Cakravartin, and the Uttarapurāna deals with the lives of the remaining. Jainasena, the disciple of Virasena, whose Jayadhavala, commentary he completed in 837 A.D., occupies a unique place in Indian literature by both the quantity and quality of his contributions. His disciple Gunabhadra completed his Mahāpurāņa posthumously some year before 897 A.D. He was a contemporary of Rāstrakūta Amoghavarşa. Sometime before 783 A.D., he completed the Pārsvabhyudaya, a Sanskrit Kāvya, which incorporates in every verse one or two lines of the Meghadūla of Kālidäsa in their serial order, the remaining lines being composed by himself.
2486
I. B. HORNER-The Middle Length Sayings. (Majjhimanikaya), vol. I, London, 1954.
P. 39. Anangasuttu (No blemishes)—The naked ascetic, Pandu's son, who had formerly been the son of a Vehicle maker. Commentary on Majjhima-nikāya 1. 151 explains ajıvaka as nagga samana,

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1756
JAINA BIBLIOGRAPHY
Pp. 121-24. Culadukkhakkbandhasutta: Gotama's discussions with the Jains on the Black Rock on the slopes of (Mount) Isigili near Rajagaha and conversations.
Pp. 214-25. Gotama's meeting with Upaka, a naked Ascetic (ājivaka).
Pp. 245 46. Culasaropamasutla : Pingalakoccha's conversation with Gotama about the Jain (Nigantha) Natha's son and others.
Pp. 280-291. No. 35-lesser discourse to Saccaka Culas accakasutta, discourses addressed to a Jain-saccaka, a contraversialist.
Pp. 291-305. Mahasaccakasutla-Greater discourse to Saccaka, a Jain controversialist.
P. 305-n. 2. Gotama saw that two hundred years after his parinibbana his teaching would be established in Ceylon--by saccaka, the Jain after his rebirth in Ceylon.
2487
Trans, of the
A.N. UPADHYE-On the Text of the Dhūrtakhyāna. (Proc. and A.I.O.C., XVI, Pp. 173-76, Lucknow, 1955.
It is shown in this paper that some passage quoted in the Sanskrit commentary of Abhayadeva (of the 2nd half of the 11th century A.D.) on the Praśnavyākaranānga have a close agreement wiih the text of the Dhūrtakhyāna, though he does not specify the source.
2488
V.M, KULKARNI- Anadi Vimśika-a critical study (Jain. Ant., Vol. XXI, No. II); Arrah, 1955 ; Pp. 35 to 42.
Vimsati Vimśikā of Haribhadra-score of Twenties, is a manual of Jainism. His Anādivimśika is also of the same type. Contents with critical remarks and translation.
Vv. 1-5.
The Jain view of universe.
Vv. 6-12. Refutation of the theory of creation and the true nature of God.
Vv. 13-17. The principle of Bondage.
Vv. 18-19. Refutation of the Upanişadic views of the beginning of the universe.
V. 20 The universe is devoid of beginning,

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JAINA BIBLIOGRAPHY
1757
2489
A. CHAKRAVARTI-Fraka Chintamani Muktialambak am-Chapter of Liberation. (Jain Ant., vol. XXI, No. I); Arrah, 1955.
Pp. 1 to 12 ; No. II, Pp. 15 to 34. The Jivaka Chintamani, one of the five Mahākavyas in Tamil dealing with the Puranic story of Jivaka is probably later than the 8th century A.D.
Section 1-Vijaya Devi's renunciation-The facts relate to the period of Jivaka's reign.
Section II-Water sports.
Section III-Enjoying the seasons.
Section IV-Birth of sons. Section V-Enjoying in the royal pleasure garden.
Section VI-Worshipping the Omniscient.
Section VII–The rare acquisition.
Section VIII-Its nature is impermanent.
Section IX—The misery of life in hell.
Section X-The life of animals is also misery.
Section XI-Misery of Human life.
Section XII-Life of Devas in Svarga is also miserable.
Section XIII-Right Belief.
Section XIV-Moral Discipline.
Section XV-Gift.
Section XVI-Fruits resulting from Gift.
Section XVII-The fruit of moral discipline and right belief,
Section XVIII–Attaining Moksha,

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1758
JAINA BIBLIOGRAPHY
2490
.: A. N. UPADHYE-The Samtinaha-cariu in Apabhraíśa (Proc. and Trans. A.I.O.C., XVIIIth Session, 1955); Annamalainagar, 1958. Pp. 244-249.
Some important aspects of the Ms. of the Sāmtināha cariu discussed. The work was completed in 1587. V.S. Mahimdu (Skt. Mahicandra) composed this work.
2491
S. Arumuga MUDALIYAR-Saiva Siddhanta works (Sattiram and Tottiram) in Tamil in the days of the Vijayalaya line of Cholas (9th to 13th centuries A.D.). (Proc, and Trans. A.I.O.C., XVIIIth Session, 1955). Annamalainagar, 1958.
P. 595. Arul Nandi Sivacharyar's work Sivagnanasittiyar, a Saiva Siddhānta work, contains a cemprehensive statement of the doctrine (Supakkam) preceded by a critical discussion of rival systems (Para Pakkam) including two schools of Jainism.
2492
H. L. Jain-Parallelism of Iales between Apabhramśa and Western Literature. (Proc. and Trans. A.I.O.C., XVIIIth Session, 1955); Annamalainagar, 1958, Pp. 270-273.
The basic framework of Apabhraíša (Sugandh-dasami-katha), French (Cabinet des Fees), English (the little glass slipper,) and German (Ashputtel) is the same.
2493
A. Chidambaranātha CHETTIAR-An early Tamil Epic. (Proc. and Trans. A.1.O.C., XVIIIth Session, 1955). Annamalainagar, 1958, pp. 361-365. &
Containing a wide sweep of history, philosophy, relationship between the Chola, the Pandya and the Chera kings of the Tamil country. Ilanko's Cilappadikaram celebrates the great achievements of Kannaki. It has an unparalleled variety of appeal and deserves to hold a high place not only in Tamil literature but also in world literature. In later periods, poets like Tiruttakadevar, Sekklar and Kambar attempted to copy it and even rival it.
2494
.
A. N. UPADHYE-Dhūrtakhayana in the Nišuthacūrņi. (Submitted to the A.I.O.C., XVII; revised and published in the Acarya Sri Vijayavallabhasūri Smaraka Grantha; Pp. 143-51; Bombay, 1956),

Page #740

JAINA BIBLIOGRAPHY
1759 The Dhürlākhyāna found in the Nisuthacūrni is introduced here with a summary of the contents which are compared and contrasted with those in the work of Haribhadra who, it is concluded, is indebted to the Cürņi. The Appendix gives the text as found in the Cūrni
2495
A, N. UPADHYE--The Samtinatha-cariu in Apabhramsa (J. of the University of Poona, 5, Pp. 144-65, Poona, 1956).
This is an unpublished Apabhramśa text. The following topics are discussed here: (1) Ms. material. (2) Age of the work. (3) Evidence on the Authorship of Mahimdu, Mahadu and Bambhajjuna. (4) Sädhärana, the Patron. (5) Contents and Form.
2496
A. N. UPADHYE-The Literature and Philosophy of the Jainas. (The Indo-Asian Culture, IV, 4, Pp. 440-49, Delhi, 1956).
Here are presented broad outlines of the Jaina literature and Philosophy in a non-technical manner.
2497
Muni PUNYAVIJAYA-Angavijjà (Science of Divination through Physical Signs and Symbols), Banaras, 1957. Pp. viii 94, 372.
(Text critically edited with Hindi and English introduction).
It is a Prākrit work of c. 4th century A.D., in 60 chapters, ascribed to Santisūri thārapadragaccha, on astrological deductions from the linear marks and signs on the body. It supplies also a good deal of culture--historical material relating to the age of the Kuşāņas and the Guptas. It may be regarded as a supplement to Varahamihira's BỊhatsamhita.
Pp. 35-55. English Introduction by Dr. MOTICHANDRA. Summarises the chapterwise contents of the text. (It contains valuable lists of textiles, containers and utensils, seats and furniture, ornaments and jewellery, gods and goddesses, conveyances and boats, government officers, articles of food and drink, arms and weapons, birds and animals, personal names of men and women, architectural terms etc.).

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1760
JAINA BIBLIOGRAPHY
Pp. 87-94, Coin names in the Angavijja by V.S. AGRAWALA. Here the author has recorded the numismatic data incorporated in this text in the form of lists of ooins constituting the wealth during that period, which served as the basis of foretelling the fortune of a person. 22 names of the coin are given and discussed.
2498
Tr. A.I.O.C.
A. N. UPADHYE-The Šāmtinaha-cariu in Apabhraíša (Pr. & 18th Ses., 1955, Annamalainagar, 1958).
Pp. 244-249. Samtinaha- cariu in Apabhramsa, composed by Mahimdu (Mahadu) (Skt. Mahichandra) who could finish only seven Sandhis and a half and the remaining five and a half Sandhis were composed by Bambhajjuna, the elder brother of Mahadu. It was completed in 1530 A.D. It contains the life of Santinātha, the 16th Tirthankara.
2499
Literature.
H. L. Jain-Parallelism of Tales Between Apabhramsa and Western (Pr. & Tr. A.I.O.C., 18th Sess., 1955. Annamalainagar, 1958).
Pp. 270-273. Numerous stories found in Pāli and Sanskrit literature, have in the past, travelled from India to the West. The Sugandha-daśami-kathā in Apabhramśa: It narrates the life of a rich man's daughter whose mother died while she was young. The father married again and had another daughter from his second wife. The step daughter was ill-treated and married to a cowherd, who ultimately turned out to be the king. The unfortunate daughter suddenly became a queen. Its two counter-parts in French and German. The German story (Ashputtel) was collected by J.L. Karl GRIMM-(1785-1863), while the time of French (story in Cabinet des Fees), writer Charles PARRAULT was from 1628 to 1703 A.D. The English version's title is Cindrella or The Little Glass Slipper. The date of the Apabhramsa story is uncertain but its manuscripts are dated earlier than the 17th century. Another is that of Srutasāgara, who lived about 1500 A.D. Thus the Indian story is the earliest of the versions mentioned above.
2500
K, C. HAZRA-Studies in the Upapuränas,. Vol. I; Calcutta, 1958.
P. 100 n. 149. Round about Jodhpur there is a class of Sākadvipa Brahmanas known as Sevakas, who are religious dependants of the Osväl Śrävakas. (Ep. Ind. IX ; p. 279).

Page #742

JAINA BIBLIOGRAPHY
1761
P. 112. As both the Pancarātras and the Bhagavatas believed deeply in the doctrine of ahiṁsā (non-killing), their ideas became the subject matter of many of the Purāṇic works, which were meant for saving the Vedic religion specially from the onslaught of Buddhism, Jainism and other non-Vedic and anti-Vedic religious systems. With the rise and spread of Buddhism, Jainism and other non-Vedic and anti-Vedic religious faiths, the protagonists of the Vedic way of life must have been actively busy in devising ways and means for creating a favourable field for the Vedas in popular mind. As a matter of fact, during the few centuries preceding and following the beginning of the Christian era, the Smarta adherents compiled a number of works entitled 'Vişnudharma', 'Sivadharma', Sauradharma, and so on, prescribing religious and other duties to the respective sectaries.
P. 149. Vişnudharma in Chap. 105, gives a dismal picture of Kali age-While other wicked Śūdras will turn Śākyas, Srāvakas, Nirgranthas and Siddhaputras in the Kali age'.
Pp. 292-93. In his smộti-candrikā, I, Pp. 18-23. Devanabhatta quotes from the earliest Adi-purāņa fifteen verses on the selection of a habitable tract of land. Dharma-deśa and adharma-deśa--the latter was to be shunned. A person born in Āryāvarta was not allowed to go beyond the rivers Narmadā (in the south), Sindhu (in the north and west) and Karatoya (in the east). The people of Kanchi, Kosala, Saurastra and Devarastra, of the two countries known by the name Kaccha, and of Sauvira and Konkana were very much condemned; not to reside permanently in those tracts of land which were watered by the 'five rivers and were known by the names Āratta. People who went beyond the Narmadā, Sindhu and Kāśi (river Kośi) and to the western side of Padmā and lived there for a period longer than that required for visiting the holy places, were sure to visit the hells after death. No marriage or funeral ceremony, nor any sacrifice was to be performed in Anga, Vanga, Kalinga, Vindhya and Malavaka, in the countries lying on the south of the Narmadā, on the north of the Sindhu, and in Paundra, Saurastra, Caidya, Kerala and Magadha. If a twice-born man chanced to go, out of his own accord and not for visiting holy places to Saurastra, Sindhu, Sauvira, Avantya, Dakșinăpatha, Kalinga or other bordering countries, he was ex-communicated and was to be purified by sacraments.
2501
Satya Ranjan BANERJEE-A Note on the remarks of Piscel on the Illustrative Gathas of Hemachandra's Dešinamamälā. (Pr. & Tr. A.I.O.C., 18th Sess, 1955. Annamalainagar, 1958)

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1762
JAINA BIBLIOGRAPHY
Pp. 274-279. Interpretation of some verses of Hemachandra's Deśināmamālā in which PISCHEL finds no meaning at all. A careful perusal of the illustrative Gathas of Hemachandra shows how unjust Pishcel's remarks regarding some of the gathas have been. 5 examples given.
2502
A. Chidambaranātha CHETTIAR-An early Tamil Epic. (Pr. & Tr. A. I. O. C., 18th Ses., 1955, Annamalainagar, 1958).
Pp. 361-365. Cilappadikaram consists of not more than 5,000 lines of poetry and celebrates the great achievements of Kannaki (the heroine of the poem) and of a Pandya and a Chera king, who are to be regarded as the other heroes of the poem. Kannaki stands pre-eminent. Her essential nobility shines throughout the book. The poet, Ilanko, expresses the significance of human achievements. At the time of composition of the epic, the second century A.D. the Tamils had become a wellsettled race.
The Pāndyan king deserves to be regarded as a hero of the epic. Senkuttuvan, the Chera king, has the valour of Achilles; his victory in many battles mentioned.
Ilanko had a rich supply of stories which can be detached and enjoyed by themselves. He avoided stock phrases and embellished his poem by fashioning his words with care and artistry. Many are the ways in which he describes familiar things in his book whick show a pleasing variety in language. Ilanko's characters speak with variety. His style is ornate in places.
Cilappadikaram contains a wide sweep of history, philosophy, religion and ethics. It contains accounts of the relationship between the Chola, the Pāndya and the Chera kings. Philosophy is conveyed through the characters. Ilanko thought that poetry was intended not merely to beguile one's leisure but it should inspire and instruct. All in all, llanko has achieved unqualified success as a poet and takes a high rank among the epic poets of the world.
2503
Sarabhai Manilal NAWAB--The Collection of Kalaka story. (Srikälaka-kathaSamgraha), Ahmedabad, 1959.
IX. 2. The book is in two parts:
Part I. English version, History, Legends and Miniature paintings with 88 illustrations (in colour 19 and 69 monochrome). Contents:

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JAINA BIBLIOGRAPHY
1763
1. Editorial data and literary accomplishments of story writers.
2. Different thread bares of the stories.
3. Comparative study of different stories.
4.
The descriptions of the plates.
5. Some dancing postures.
Part II. Texts, recensions and variations by Pandit Ambalal Premchand SHAH, 1949,
Contents: 30 stories in Sanskrit, Prākrit and old Gujarāti.
2504
Bhavarlal NAHATA-Important Cūrņis on Jaina Canonical Works. (Summaries of Papers, A I.O.C., XXth Session, 1959); Bhuvaneswar, 1959.
P. 89. The Niryuktis, the Bhāsyas and the Cūrnis are the three categories of ancient Jaina canonical texts. Originating in the sixth century A.D., the Carnis explain the meaning of the original in a very clear way. The paper enumerates all available Cūrnis.
2505
Agarchand NAHATA-Cultural Study of the Aupapātika Sūtra, a Jaina Canonical Text. (Summaries of papers, A.I.O.C., XXth Session, 1959). Bhuvaneswar, 1959.
P. 88. The paper cites a few cultural references from the Aupapatika Sütra.
2506
S.A. JAIN- Reality (English translation of Pūjypäda's Sarvārthasiddhi). Calcutta, 1960, Pp. viii 300. (Text in Devanagari with transliteration, English translation and exhaustive notes).
It is the oldest extant commentary on the Tattvārthadhigama Sūtra of Umāsvāmi. It is a compendium of all aspects of Jaina religion and philosophy. Contents : I. Faith and knowledge; II. The category of the living; III. The lower world and the middle world; IV. The celestial beings; V. The category of the non-living; VI. Influx of karma; VII. The five vows; VIII. Bondage of karma ; IX. Stoppage and shedding of karma ; X. Liberation, Index,

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1764
JAINA BIBLIOGRAPHY
2507
F.W. THOMAS-The Flower-spray of the Quodammodo Doctrine, or the Syadvädamanjari of Sri Mallisenasūri, translated and annotated with index etc. Deutsche Akademie der Wissenschaften zu Berlin Institut fur Orientforschung, Veroffentlichung Nr. 46. 21 x 30 cms. Pp. 1-176. Akademie-Verlag, Berlin, 1960.
This is an authoritative and systernatic English translation with annotations in foot-notes of the Syādvadmañjari (of Mallisena-sūri) which is a learned and concise Sanskrit commentary on the Ahyayogavyavacchedikā of Hemacandra. After the sad demise of the author it is seen through the press by Edward CONZE who observes thus in his Prefatory Note: 'It not only throws much light on the philosophical views of the Jains themselves but also on the philosophical debates so popular in the Indian Middle Ages. Prof. THOMAS planned this work as a sequel and complement to the Pravacanasāra, published by the Jain Literary Society in Cambridge in 1935, and he devoted so much of his time to it because he had a high opinion about the intrinsic value of the Jain position, which in his view compared favourably with the so much better known tenets of the Vedānta and Mādhyamakas'.
2508
J. P. THAKER--Cultural Gleanings from Hemacandra's Trişastiśalakāpuruşacarita I. (Proc, and Trans. A.I.O.C., XXth Session, 1959); Poona, 1961. Vol. II, Part I, Pp. 121-130,
The author collects and discusses the data on castes and stages of life; occupaton; family life; position of women; costumes; decoration; pastimes; jokes; mode of journey; eatables; flesh-eating; diseases and their remedies; social customs; beliefs and superstitions; arts of sculpture; music; dramaturgy, and painting; and vices.
2509
Jitendra S. JETLY-Tarkabhasa-Värttika of Subhavijaya Gani. (17th century A.D.). (Ploc. and Trans. A.1.0.C., XXth Session, 1959); Poona, 1961. Vol. II, Part-I, Pp. 153-155.
It is a rare work available only in Mss. form. Information on this work is supplied in the paper. Introduction--the date of Subha vijaya Gami-main characteristics of the work,

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JAINA BIBLIOGRAPHY
1765
2510
S. D. PAREKH-- Some works on the folk-tale of Pañcadandacchatra by Jain authors. (Proc. and Trans. A.I.O.C., XXth Session, 1959); Poona, 1961. Vol. II, Part I; Pp. 139-140.
The author traces about twelve Jain works and seven non-Jain works on this folk-tale. The five magic wands are the basic motifs around which the whole folk tale is woven. The folk-tale preserves some ancient traditions, beliefs and customs.
2511
Oscar BOTTO-11 Nitivakyāmsta Di Somadeva Suri. Turin, 1962. P.227.
Italian of the whole work.
The monograph consists of a translation in (Nilivakyāmsla) with introduction and notes.
2512
Hiralal Jain-Mayana-Parājaya-cariu of Harideva with Hindi translation, introduction and appendices, ed. by Kashi, 1962, Pp. 4,36,84,90.
The struggle of the Jina to attain liberation and the hindrances of sex-passions therein are symbolised in this Apabhramśa work. Contents--Critical Apparatussymbolism and Sanskrit plays-allegorical tales in Jain literature --Kama in Kārya tradition-contents of the text about the author-Doctrinal setting of the worksource of the plot-its language and figures of speech.
2514
H. C. BITAYANI -- Presidential Address--- Präkrit and Jainism Section. (Proc. and Tran., A.I.O.C., XVIIIth Session, 1955); Annamalainagar, 1958. Pp. 49-57.
A survey of research work done in Präkrit and Jainism in two years. Details of various Prākrit works edited and published. Jinadattākhyāna-dvaya edited by A.M. Bhojak giving the story of Jinadatta, one by Sumati and another anonymous (Bombay, 1953). The Suttagame edited by PUPPHABHIKKHU (Gurgaon, 1954). The Uttarādhyayana edited by R.D. VADEKAR and N.V. VAIDYA. Sumati's commentary on the DASAVEYALIYA (Surat, 1955). Gujarati rendering of the Sthānāng Samavāya by Dalsukh MALVANIA (Gujarat Vidyapith, 1955). Volumes 10, 11 and 12 of the Șatkhandāgama edited by Hiralal Jain. Volumes second and third of the Mahābandha of the Mahadhavală by Phool CHANDRA (Banaras, 1953-1954). Third yolume of the Kaşāyapāhuda of Gundhara with the Cūrnisūtra of Yativșsabha and

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1766
JAINA BIBLIOGRAPH
the Jayadhavala of Virasena by PHOOL CHANDRA in collaboration with KAILASH CHANDRA (Mathura, 1955). Akalanka's Rajavārtika, a commentary on the Tattvärthasūtra edited by Mahendrakumar JAIN (Banaras, 1953).
Pūjyapāda's commentary on Taltvārtha edited by Phool CHANDRA (Banaras, 1955). Vadirāja's commentary (Vivaruna) on Akalanka's Nyāya-Vinisscaya, part-2, edited by Mahendrakumar Jain (Banaras, 1954). Car Tirthankara (Rșabha, Nemi, Vardhamāna and Pārsva) by Sukhlal SANGHVI (Banaras, 1953). Jain Philosophy by A. CHAKRAVARTY (the History of Philosophy : Ministry of Education, 1953). An account of Jainism by L. RENON (Lectures on Religions of Ancient India, university of London, 1953). The Outlines of Jaina Philosophy by Mohanlal MEHTA (Bangalore, 1954).
Aspects of Jainism by Nathmal Tatia, A, CHAKRAVARTY, P.R. Jain, Indukala JHAVERI and I.C. SHASTRI (Bangalore, 1955).
Religious didactic and devotional literature. The Somädhitantra aur Istopadeśa by Tugalkishor MUKHTAR with commentaries of Prabhācandra and Asadhara (Delhi, 1954). Samantabhadra's Samicīna Dharmaśāstra by Jugalkishor MUKHTAR (Delhi, 1955). Ratnakarandaśrävakācāra with the Vacanika of Sadāsukha (Sholapur, 1954).
Āśādhara's Jinasahasranāma with his own commentary and also that of Śruta sågara edited by Hiralal SHASTRI (Banaras, 1954). Arhuddasa's Bhavyajankanthabharana translated by KAILASH CHANDRA (Sholapur). Mythological literature Second volume of the Mahapurāņa by Pannalal Jain (Banaras, 1954) ed. two volumes of Paumacariu ed. by H.C. BHAYANI (1953). Subhacandra's Pandava furāņa edited by J.P. SHASTRI (1954). Dámanandin's Purānasärasamgraha ed. and trans. by Gulabchandra JAIN (Banaras vol. 1, 1954, vol. II, 1955). The Dharmaśarmabhyudaya trans. by Pannalal JAIN (Banaras). Hemacandra's Trişasțiśalākāpuruşa carita, Eng. trans. by H. M. JOHNSON (Baroda). The Caupannamahapurisacariya of Silācārya by BRÜHN (Germany). The Caupannamahāpurisacariya by V. M. KULKARNI (A.B.O.R.I. 36, 1955).
Linguistic study of Prākrit. The Prākrit grammars of Trivikrama edited by P.L. Vaidya (Sholapur, 1957). The Prākrit Bhāsā (in Hindi) by P.B. PANDIT (Banaras, 1954). Prakrit Vandadaya' tree sap, self-control by Norman BROWN (language 30, 1954). English translation of Jacobi's Introduction to the Bhavisattakaha (J.O.I , Baroda). Interpretation of the Apabhramśa portion of Hemacandra's Siddhahema by K. D. VREESE (J.A.O.S., 74, 1954). Scientific or Sastric N.I.A. literature : H.R. KAPADIA's Illustrations of letter diagrams of the citra kāvya (J.U.B., 23, 1954).

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JAINA BIBLIOGRAPHY
Amgavijja, an early Jaina text on Prognostics, edited by Muni PUNYAVIJAYA, Padmanandini's Jambudteapannati edited by H.L. JAIN and A.N. UPADHYE. Jaina art-The Jain sculptures from Ladol by U. P. SHAH (Bombay, 1954).
Agam Gramtho ki Mahattvapurna Sabdasutyan (in Hindi) by J.C. JAIN (Banaras, 2011 v.s.). Numismatic Data from early Jain Literature by U. P. SHAH (Baroda, 1954).
1767
Life in Ancient India as depicted in the Jain canons by J.C. JAIN (1947).
The so-called Mauryan polish in Jain Literature by J. C. JAIN (Baroda, 1955). The Jain data about musical instruments by H.R. KAPADIA. (Baroda, 1953-55). Foreign elements in Jaina Literature by U.P. SHAH (I.H.G. 29, 1953),
Great Women in Jainism by U.P. SHAH (Holy Mother birth centenary volume,
1953).
Eminent women of Karnataka by N.L. RAO (Q.J.M.S. 45, Bangalore, 1954).
Magadh (in Hindi) by B.S. VINOD (Banaras, 1954). Rajagraha and Nalanda by A.C. SEN (1954).
Jayantarijaya's Holy Abu, vol. 1 by U.P. SHAH (Bhavanagar, 1954).
Cultural history and chronology :
Studies in Indian Literary History by P.K. GODE (Bombay, 1954).
Acarya Simhanandin, King-maker and Pontiff by A. R. BAJI (I.H.Q, 39, 1954). Same Digambara Jain works composed in Gujarat and Saurastra in Sanskrit and Apabhramia by B. J. SANDESARA (Baroda, 1954).
Literary circle of Mahamatya Vastupala by B.J. SANDESARA (1953).
Old Kannada Literature by D.L. NARASIMHACHAR (1955). Volumes 3 and 4 of the History and culture of the Indian people by H.D. VELANKER, H.L. JAIN, J.N. BANERJEE, A.M. GHATAGE and A.D. PUSALKAR (Bombay, 1954, 1955).
Inscriptional sources; Jain Silälekha Samgraha, Part II, edited by VIJAYAMURTI (M.D.I.G.) Bombay, 1954. Interpretation of two Jain Inscriptions in Lucknow Museum by D.C. SIRGAR (I.H.Q. 3, 1954). Lexical Material: Sastisataka Prakarana of Nemicandra with three Balavabodhas by Somasundara, Jinasagara and Merusundara; Nala Pavadanti-rasa of Mahiraja and Präcin Phagu Samgarh all edited by

Page #749

1768
JAINA BIBLIOGRAPHY
B. J. SANDESARA (Baroda, 1953, 1954 and 1955). Revantagiri-rasu, Neminātha-catuspadikā Sirithulibhaddaphagu edited by H.C. BHAYANI (Bombay, 1955).
Bibliographical and reference literature. The Descriptive Catalogue of the Government Manuscripts Library at B.O.R.I., vol. XVII (Jain Literature and Philosophy Agamika Section) Part fifth by HR. KAPADIA (1954).
Rajasthān ke Jain Śāstrabhandäron ki Grantha sūci in Hindi), vol. II, by K. C. KASLIWAL (Jaipur, 1954).
2515
B. J. SANDESARA --- Presidential Address, Prakrit and Jainism section, (Proc. and Pres. Addresses, A.L.O.C., XXth Session, Bhuvaneswar, 1959), Poona, 1962. Pp. 87-131.
Dr. Weber, the first scholar to give a detailed account of the canonical literature of the Jainas. (Eng. Trans. L.A., vols. 17, 18, 19, 20, 21). According to Dr. Jacobi, Jainism is an independent system (Intro. of the Kalpasūtra, Leipzig, 1879 and Intro. of some Jain canonical works, S.B.E. No. 22, 45).
Niryuktis Bhüşyas and cürnis all in Prākrit are the earliest exegetical literature on the canons among the Jainas. Prakrit, the language of the people. Mahāvīra preached in that language--Reason for the canonical literature being in Prākrit. Ajgavijnyā, an interesting work on omens and augury (Pra. Tex. Soc. 1957).
New Research Institutions : Institute for Research in Prâkrit, Jaineology and Ahimsa, Vaiśāli. Bhāratiya Samskrti Vidyā, Mandala, Ahmedabad, Second Council for the redaction of Jaina Canon was convened by Arya Nāgārjuna at Valabbi in Saurastra in the 9th century A.D. M. BLOOMFIELD, 1 he first scholar to draw attention to the importance of the study of Jaina Sanskrit in his paper 'Some aspects of Faina Sanskrit.' Festschrift Jacob Wackernagel, Pp. 220-230, Gottingen, 1923. Dr. HERTEL--Purnabhadra's Pañcākhyāna (1199 A.D.) words peculiar to Jaina Sanskrit (Harv. Orien. Ser., Pp. 291-295).
Dr. UPADHYE - Intro. to Harişena's Bịhatkathäkośa (10th century A p.)-words peculiar to Jaina Sanskrit (Sin. Jain Ser. Pp. 101-110).
Mr. Mohanlal D. DESAI -- Jaina Gurjara Kavio, (Pt. I, Intro., Pp. 227-234Words and expressions peculiar to Jaina Sanskrit from Merutunga's Prabandhacintamani (1305 A.D.). B.J. SANDESARA and J P. THAKER--Lexicographical studies in Jaina Sanskrit (J.0.1., Baroda, 1958). Präkrit-Hindi Dictionary (Prāksta śabda Mahārnava) by Pt. Hargovinddās SHETH,

Page #750

JAINA BIBLIOGRAPHY
Ardhamagadhi Dictionary by Muni RATNACHANDRAJI.
Abhidhana-Rajendra by VIJAYA RAJENDRA SURI. All towns with the Jain population in Gujarat, Rajasthan and Malva possess a Jnana Bhandara. The aggregate number of manuscripts in Jaina Bhāndāras in these parts of the country is not less than a million.
1769
A survey of the work done in Prakrits and Jainism in two years. Cannonical literature-The Sutṛakṛtanga Sutra along with its Niryukti and Cürgi, edited by Muni Sri PUNYAVIJAYAJI. The Das avaikälika Sutra with a Curni by Agastyasimhasuri edited by Muni Sri PUNYAVIJAVAJI. Acaranga Sutra, Nandisutra, Anuyogadvära Sutra, Samavayanga Sutra, Cheda sutra, Bṛhat Kalpa Sutra ahd Vjavahāra Sutra being prepared by Pra. Tex. Soc. Oghaniryukti with the commentary of Dronacårya ed. by Muni MANAVYAYAJI (Surat, 1957) Nišuha Satra with the Niryukti, Bhasya and Cûrni ed. by Upadhyaya AMARA MUNI and Muni Sri KANAIYALALJI (Sammati Jñanapitha, Agra, Vol. I-II, 1957; Vol.III, 1958; and Vol. IV).
Commercial texts published
Kalpasutra (Rajkot, 1958). Aupapatika Sutra (Rajkot, 1959). Avarpaka Sutra (2nd ed., Rajkot, 1958). Antakṛddasa-Sutra (2nd ed., Rajkot, 1958). Bhagavan Mahavira Ane Mamsahara by Ratilal M. SHAH (Patan, 1959). Bhagavan Mahaviranum Ausadhagrahana by Muni Nyayavijayaji (Patan, 1959). These works have tried to refute the opinion. that Mahavira had partaken of meat.
Papers on Agama studies published by A. N. UPADHYE-Ethical and philosophi cal significance of Anupreksas in canonical literature, (J.O.I., VIII, Baroda, 1958).
L. ALSDORF-4 critical study of Itthiparinna. (Indo-Iranian Journal II, 4, 1958).
V.S. AGARWALA-A study of the coins mentioned in the Angavijjd (Uttara Bharati, Agra University, IV, 1957). VIJAYENDRASŪRI-Indra in the Jaina canon. (Kisvajoti, vii, ii, 1959).
U.P. SHAH-Coins in ancient Jaina literature. (Rajendrasüri Smaraka Grantha, Khudala, 1957).
Muni PUNYAVIJAYAJI-Prathamānuyoga. (Vijaya Vallabhasüri Smaraka Grantha, Bombay, 1956).
Agarchand NAIATA-The Jaina system of computation of time. (Khudala, 1957). Narendra Kumar BHANAVAT-The Upasakadai anga Satra. (Khudala, 1957).

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1770
JAINA BIBLIOGRAPHY
Digambara Agamas-Vol. VII of the Mahabandha of the Şaskhandagama of Bhutavali.
Padmanandi's Jambudvipaprajñaptisangraha.
Intro. in Hindi on the Mathematics of Trilokaprajñapati edited by Dr. A. N. UPADHYE and Dr. H.L. JAIN (Sholapur, 1958).
Post-canonical Prākrit literature: -
Vimalasüri's Paumacãriya, a Jain version of the Rāmāyana by Shantilal SHAH.
Šilānka's Cauppannamahapuris acariya by Pt. Amritlal BHOJAK.
Dharmakathās-Udyotana sūri's Kuvalayamala edited by Dr. A.N. UPADHYE. (Sin. Jain Series, Bombay, 1959).
Kathākośas-Nemicandra's Akhyanakmanikośa with its commentary by Amradeva. (1134 A.D.), edited by Muni PuņYAVIJAYAJI (Pra. Tex. Soc.).
Prākrit work in prose
Bhadreśvarasüri's Kathavali (9th century A.D.) by U.P. SHAH. Ratnaprabhasüri's Višeşa Vịtti (Doghatti VỊlli) on the Upadeśamālā (1182 A. D.) edited by Acārya Hemasägarasūri. (Bomhay, 1958).
Dharmadāsa's Upadeśamālā Manipaticarita edited by R. WILLIAMS (R.A.S. London, 1959).
Anthologies in Präkrit-Jineśvarasūri's Gāthakośa (1195 A.D.) edited by B.J. SANDESARA and Amritlal BhojAK.
Prākrit work on prognostics---Jayapāhudā or Jayapāyuda edited by Acārya JINAVIJAYAJI (Sing. Jain Ser., Bombay, 1958).
Composition of new works-Adhyatmataltvāloka by Muni NYKYAVIJAYA.
Prākrit Vijñanakatha by Acārya VIJAYA KASTURASŪRI. Dr. Helmuth von GLASENAPP compares the tenets of Jainism and Buddhism, (Belvalker Felicitation Volume, Delhi, 1957).
Purāņa literature-Acārya Ravişeņa's Padmapurāna (v.s. 733) edited with Hindi trans. by Pannalal JAIN (Banaras,1958). Haricandra's romantic story Jivandharatampu by Pannalal JAIN (Banaras, 1958)...

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JAINA BIBLIOGRAPHY
1771
Stotra literature of various authors. Prabandha literature of various authors, Jaina logic--Mallavādin's Nayacakra by Muni JAMBUVIJAYA (Bhavnagar).
Naracandrasūri's golss on the Nyayakandali of Sridhara edited by J.S. JETLY Upadhyāya Kşamäkalyāna's Tarkasangraha Phakkika edited by J. S. JETLY (Jaipur, 1956).
Upādhyāya Yašovijaya's Anekantavyavasthā Prakarana by Lävanyasűri (Botād, v.s. 2014). Haribhadrasüri's Sastravärtüsamuccaya and Yasóvijaya's Syadvādaakalpalatā by AMRITASURI (Shirpur,1958).
Lexicon-Višvalocanakośa or Muktavali by Sridharasena. (Nandlal SHARMA, Bombay, 1912).
Sudhakalaśa's Ekakşaranāmamalā edited by Muni RAMANIKA VIJAYA.
Dhananjaya's Nighanțu Samuccaya by Ajitranjan BHATTACHARYYA (Calcutta).
Jyotisa--Naracandra's Janmasamudra (1178 A.D.) along with its commentary Bedä edited by Muni VIKASAVIJAYA.
Music-Synopsis of Sudhākalaśa's Sangitopanışat (1324 A.D.) and its synopsis Sangitopanişat sāra (1350 A.D.) edited by U.P. Shah.
Monographs on Sanskrit Literature--A Gujarati book on History of Sanskrit Literature of the Jainas by H.R. KAPADIA (Baroda, 1956). Adminstrative terms occuring in Siddharși's Upamitibhavaprapanca katha by DASHARATHA SHARMA Maru Bharati, VII. 2,1959).
A vocabulary af notable words from Somadevasūri's Yaśastilaka by E.D, KULAKARNI. (Bulletin of the Deccan College Research Institute. XVIII, 1957). The historical importance of Hemacandra's Dvasraya Mahakävya by J. P. THAKER (V.V.S.E.)
Stotraliterature of the Jainas by W. SCHUBRING (Jñānamuktāvali, Delhi, 1959).
A Jaina inscription from Shergadh of v.s. 1921 by D.C. SIRCAR; (Ep. Indi.. XXXI, 1957).
Materials used for Jaina inscriptions by D.B. DISALKAR (V.V.S. G.) Some observations on Jaina epigraphy by D.B. DISALKAR (J.0.1, IX, 1959).
Pippala Gaccha's Guruvāvali by Bhavarlal NAHATA (V.V.S.G). Upadhyaya Meghavijaya's Arhadgita by Muni RAMAŅIKAVIJAYA ;
Jaina contribution to Metrics by Gulabchandra CHANDHARI (Rajendrasūri Smaraka Grantha), Svelambara poets of Ujjaini by Agarchand NAHATA (Vikram III, 1959).

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1772
JAINA BIBLIOGRAPHY
Review of some unpublished works on Jaina philosophy by J.S. JETLY. Abhayatilaka's Nyāyālankara Tippaņa (J.0.1, VIII, 1958).
Gunaratnagani's Tarkatarangini and Saśadhara Tippana (J.0.1, VIII, 1959).
Vedānta philosophy as seen from the scriptures of early Jainism by Hajime NAKAMURA (J.0.1, VIII, 1958).
Jamali's life and his point of difference from Mahavira by Prithivi Raj JAINA.
Mallavadin, author of Tippana on Dharmottara's. Tikā on the Nyāyabindu of Dharmakirti, is different from Mallavadin, author of the Nayacakra by MALVANIA.
A manuscript of the Nayacakra noticed by Muni PUNYAVIJAYA. References to Jainism in the Pali canon by Gulabachandra CHAUDHARI. The concept of Arhat by Padmanabha JAINI.
Haribhadrasūri's comparative studies in yoga by N.M. TATIA, (V.V.S.G.) Agnrulaghu paryaya in faina philosophy by Indukala JHAVERI. (Vidya, Journal of the Gujarat University, II, 1957).
Philosophy of Jainas by H. BHATTACHARYA. (East and West, Rome VIII, 1958).)
Anekāntaväda of the Jainas by H. BHATTACHARYYA. (Indo-Asia Culture, 1958).
Two contemporary teachers --Mahävira and Buddha by H.V. GUENTHER. (Religious Digest, Ceylon, 1957).
A comparative view of Jaina and Buddhist philosophy by Radha Krishna CHAUDHARI (Prabuddha Bharata, 1957).
Faina theory of Knowledge by INDRA CHANDRA (Indian Philosophy and Culture, 1958).
Life and works of the poet Banarasidās (in Hindi) by Ravindrakumar Jain. The earliest extant literature in Gujarāti-Rajasthani is Jaina literature.
Rsivardhana's Nalarāya-davadanticarita by Ernest BENDER (American Philosophical Society, Philadelphia, 1951).
Kannada--Santinātha's Sukumära carite by D.N. NARASIMHACHAR and T.S. SHAMA Rao (Mysore, 1954).
Sivakot vācārya's Vaddaradhane by NARASIMHACSAR. (Mysore, 1955).
Mahābala Kavi's Neminatha Purana by NARAS.MHACHAR, Bandhu Varma's (1200 A.D.) ivasambodhane (in Tamil) edited by Pt. H. SESHA IYENGAR (Madras, 1957). Pārsva Pandita's Parsvanatha Purāna (1205 A.D.) by Bommarasa Pandita (Sanmati Granthamala, Mysore, 1957). Pārsva Pandita's Pārsvanatha Purana (1205 A.D.) by Mariappa BHAT (University of Madras, 1957). Pam pa's Adipurana (941 A.D.)-a Kannada classic has been edited by K.G. KUNDANGAR (Belgaum, 1953). Ranna's

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JAINA BIBLIOGRAPHY
1773
Ajitapurāņa (993 A.D.) by H. DEVARAPPA (Sanmati Granthamālā. Mysore, 1959). Tatavaratna pradipike, a Kannada commentary on the famous Tattvārthasūtra of Umāsvāti, composed by Bālacandradeva about 1170 A.D., edited by Pt. A. SANTIRAJ ŚASTRTY (O.R.I, Mysore, 1955). Acanna's Vardhamāna Purana (c. 1195 A.D.) by Mariappa BHAT (University of Madras, 1958). Brahmasiva's Samayaparikse composed about 1100-1125 A.D., edited by B.S. KULKRANJ (K.R.I. Dharwar, 1958).
Pāyanavarni's jñānacandracarite edited by T.R. SHETTI (Moodbidre, 1958).
Jaina Art--- Akola Bronzes by U.P. SHAH (State Board of Historical Records and Ancient Monuments, Bombay, 1959). Jaina bronzes of the Chausa hoard by U.P. SHAH (Ibid).
Kalaka Kathasangraha or collection of Kalaka stories by Sarabhai NAWAB (Ahmedabad, 1: 59). The material culture and life as represented in the sculptures on the temples at
Abu, Kumbhariā, Tāranga Hills, Modheri and Pātan by H.A. MAJUMDAR. Jain contribution to Indian art by Ravishanker RAVAL (V.V.S.G).
U.P. SHAH--A brass incense burner from Akota (J.I.S.O.A., XIX, 1958). Harinegamesin. (J.I.S.O.A XIX, 1958). Brahma-santi and Kapardi Yaksas in the Śretambara and Digambara literature and art. (Journal of the M.S. University of Baroda, VII, 1, 1958). The forgotten practice of worship of the parents of the Tmhankaras adducing art-evidence from different parts of India. (Bulletin of the Prince of Wales Museum, Bombay, No. 5, 1958-59).
Sculptures depicting faina stories in the temples at Abū and Kumbharii. (Jaina Yuga, 1959).
Some Early Sculptures from Abū and Bhinmäl. (Bulletin of the Museum and Picture Gallery, Baroda, XII, 1955-56).
Krishna Datta VAJAPFYI -Jaina art of Mathura. (Rajendra Süri Smaraka Grantha).
A. N. UPADHYE-The Gommatšśvara colossus at Sravana Belgola. (Indo-Asian Gulture, VI, 1958).
K. B. DAVE-The history of Yakşa-worship with special reference to Jainism. (Vijaya Vallabhasūri Smarka Grantha).
Sarabhai NAWAB- An illustrated manuscript of the Kalpasūtra in Gotden letters (Ibid).

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1774
JAINA BIBLIOGRAPHY
Muni PUNYAVIJAYA-An illustrated manuscript of the Supāsanāhacariya of Laksmanagani copied down in 1426 A. O. (Ibid).
Klaus BRÜHN-The figures on two lower reliefs on the Parsvanatha temple at Khajuraho (Ibid).
M.R. MAJUMDAR-An inscribed metal bell from Patan.
U. P. SHAH-The Fayā group of goddesses (Ibid).
U. P. SHAH-A rare sculpture of Mallinātha (Ibid).
H. D. SANKALIA-Digambara Tirthankara images from Maheśvara and Nevāsa.
Klaus BRÜHN-Some articles on faina art and iconography, (Jaina Yuga).
Acquisition of a palm-leaf manuscript written in golden letters, by the Oriental Institute of the Baroda University.
Jaina Philosophy, Culture and History :--
A. CHAKRAVARTI- The Religion af Ahimsa (Bangalore, 1957).
S. C. DIWAKAR-Religion and Peace (Mathura, 1959).
Mohanlal MEHTA-Faina Darśana in Hindi (Sanmati Jnanapatha, Agra, 1959).
Muni PHÜLACANDRA-Nayabada in Hindi (Sanmati Jnanapatha, Agra, 1959.
Muni PHULACANDRA -Nayavāda in Hindi (Sanmati Jnanapitha, Agra, 1958).
V. P. JOHARAPURKAR ---Bhattāraka Sampradāya (Sholapur, 1958).
Acarya VIJAYENDRASŪRI-Vaiśāli (2nd edition, Bombay, 1958).
Amarchand Mittal-Early History of Orissa. (Jaina Cultural Research Society, Orissa).
J. P. Jain - Jaina sources of the history of ancient India (100 B. c. to 900 a.d.)
PRAKASH CHANDRA- Jainism in Rajasthan.
Muni VISALAVIJAYA-Car Jaina Tirtho (Bhavnagar, 1956) : Jaina Tirthas in Gujarat (Bhavnagar, 1957).
Muni KANAKAVIJAYA-The principal Jaina Tirthas of India.
(Palitana, 1958).

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JAINA BIBLIOGRAPHY
1775 Bangāla-ka Adi Dharma (Vijaya Vallabhasűri Jaina Sahityamala, Bombay, 1958).
A. SANGVE-Jaina commentary (Bombay, 1959). P. B. Desai–Jainism in South India (Sholapur, 1957). P. B. DESAI–Jainism in Kerala (Journal of Indian History, XXXIII, 1958).
Dasharatha SHARMA-Kålakācārya was a chief of the Kalaka people (I.HQ, XXXIII, 1957).
B. J. SANDESARA-Historical references to the Pancasāra Pärsvanatha temple built by Patan by D. Vanarāja in the 8th century A.D. (VVSG).
Bibliographies and catalogues :PANNALAL and JYOTIPRASAD--Prakasita Jaina Sahitya (Delhi, 1958). Muni PUNYAVIJAYA- A descriptive catalogue of the Manuscripts of Jaisalmer,
Muni PUNYAVIJAYA A catalogue of the manuscripts in the Hemchandrācārya Jñānamandira at Pälan.
Muni PUNYAVIJAYA- A Catalogue of the santinātha Bhandara at Cambay (Gaekwad's Oriental Series).
Ajitranjan BHATTACHARYA- A descriptive catalogue of the Jaina Manuscripts in the library of the Asiatic Sociely of Bengal.
Vishveshvarananda Vedic Research Institute, Hoshiarpur-A classified catalogue of the manuscripts in possession of the Institute.
The Rasasthan Research Institute-Catalogue of Manuscripts (Jodhpur, 1959). Klaus BRÜHN-Jaina Studies in Germany (Voice of Ahimsā, VI, 1956).
A. N. JAINI–A Gujarati translation of the Faina studies in Germany (Jaina Yuga, 1959).
2516
S. C. DIWAKAR-A Jain scripture of the 6th century B. C. (Summaries of Papers, A.L.O.C., XXII Session, Gauhati, 1965) Pp. 89-90.
A Digambara Jain book (Pratikraman Granth-trayi by Gautama Swāmi, disciple of Lord Mahavira (557 B.c.) In Prākrit language the book deals with a form of internal Penance, a reference of 'Nalanda, the name of the 23rd chapter of Satrakritânga, the second anga of the 'Dvudashanga'. The Sanskrit commentator of the book Acharya Prabhachandra of 9th century A. D. explains Nålandå as Jyotirloka.

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1776
JAINA BIBLIOGRAPHY
2516
The Cultural Heritage of India-vol. II, Calcutta, 1962,
Pp. 99-100. Part I. Section 7. Influence of the Epics on Indian life and literature by: Nilmadhava SEN.--The influence of the Rāmāyana on Jain literature. Jains adopted many popular epic stories and episodes including Ramayana and Mahabharata but with wide deviation from the original in favour of Jainism. The earlist Laina Ramayana epic is Paumacariya by Vimala Süri (in about the 3rd or 4th century A.D.) written in pure Mahärästri Prakrit. Other notable works in Sanskrit are Padmapuräna by Ravişena and Trișașți-salakäpurușa-charita by Hemachandra.
Pp. 102-103. The earliest Kannada Rāmāyana (Ramachandra-charita-purana) written by Nagachandra (c. 1100 A.D.) gives a Jaina version of the Rāma story and differs considerably from the original works. Other Jaina versions of Ramayana in Kannada are the kumudendu Rāmāyaṇa (c. 1275 A.1).), the Rama-Katha-Valära (c. 1297 A.D.) by Devachandra and the Rama-Vijaya-Charita by Devappa (16th century A.D.)
Pp. 109-110. The influence of the Mahābhārata in Jaina literature. The Jaina version of the Mahābhārata is termed Harivarśa, where Krsna is the major, Balarama is the second important figure, and the arch-enemy (Prati-vāsudeva) is Tarāsandha. The fight between the Kauravas and Pandavas is almost omitted in the śvetāmbara version, while the Digambaras closely follow the Brahmanical version. All the stories get mixed up with the life of Ariştanemi, a cousin of Vasudeva. Almost all the characters are converted to Jainism,
The following are the Jain versions of the Mahābhārata and its stories -
1. Harivansa Purana of the Digambara sect by Jinasena in 60 chapters completed in 783 A.D.
2. Uttarapurana of Gunabhadra (9th century A.D.)--a part of Mahapurāna.
3. Påndava Purāņa of śubhachandra (written in A.D. 1501).
4. Šatrunjaya Mahatmya’s tenth to twelfth sargas deal with the Mahabharata story.
5. Pandava-carita . of Malad harin Devaprabha Sūri. (C. A.D.: 1200) in 18
sargas.

Page #758

JAINA BIBLIOGRAPHY
1777 6. Pandava-Puräna by Asaga (11th century A.D.) is a Digambara version of the Mahabharata in Sanskrit.
7. Caupauna-Mahapuräna-cariya of Silācarya (written in A.D. 868).
8. Puşpadanta's Mahāpurāna in Apabhramśa (A.9. 965).
9. The sixteenth chapter of the Naya-dharmakahão given the story of Dovai (Draupadi).
10. The last book of the Katha-Kośa gives the story of Nala and Davadanti (Damayanti).
· 11. The Kumārapāla-pratibodha of Somaprabha gives the story of Nala as a warning against gambling.
12. Pañcasati-prabodha-samabandha of Subhasila Ganin (written in A.D. 1464) deals with the stories of Draupadi and Kunti.
13.
Subhasıla's Bharatädi-katha.
14. Amitagati's (11th century A.D.) cites many legends and sagas from the Rāmāyana and the Mahabharata stories.
15. Vasudeva-hindi of Sanghadāsa Gaņin and Jinadāsa (c. 6th or 7th century A.D.), a Präkrit work, deals with the story of Vāsudeva-Kļšņa.
16. The Artagadadasão gives a completed Jain version of the Krsna legend where the story of the downfall of the city of Dvārāvati and the death of Krsna is told. Jainas incorportated Kțsņa cult into their religion and subsequently Kșsņa is made into a pious Jina.
P. 113. Pampa I (c. A.D. 902) the celebrated author of the Kannada Mahabharata gives the Jaina version of the story. Karņapārya (c. A.D. 1140) introduced the stories of Krsna, the Pāņdava and the Mahābhāratan wars in his Neminatha Purana.
P. 248. Part III. Section 16. The Purāņas by Rajendra Chandra HAZRA.
Early Jaina texts carry evidences of large number of heretical doctrines defying Brahmanical doctrines. Of the teachers of anti-Vedic system, the name of Vardhamana Mahavira is a prominent one.

Page #759

1778
JAINA BIBLIOGRAPHY Pp. 462-63. Part V. Section 27. A General Survey of the Literature of Arthaśāstra and Nitiśāstra by U.N. GHOSAL.
Somadeva's Nitivakyāmstam (A.D. 959), a treatise on statecraft based on the Arthaśāstra of Kautilya--taking more interest in moral maxims than in administration and military matters. His romance Yasatilaka testifies his knowledge of political science.
P. 473. Part V. Section 28. Political Organisation: The Monarchical States by U. N. GHOSAL.
Among the dynasties that arose on the ruins of the Maurya empire the Chetas of Kalinga (Southern part of Orissa and northern part of Andhra) has a predominant position. The most prominent ruler of the dynasty waz Kharavela who aspired to become a Chakravartin (overlord) of the surrounding territory.
The State in
relation to religion in ancient
Pp. 490-92. Part V. Section 30. India by Nilakantha SASTRI.
Jainism found its votaries and patrons in many a monarch, with the exception of Khāravela of Kalinga, generally ruled in western India and Mysore. The structural temple is a common feature of Hinduism and Jainism. In public disputations, the Jains and Buddhists were worsted by Saiva saints who flourished in the Tamil country from 7th to 9th centuries A.D. Ellora exhibits rows of Brahmanical, Buddhist and Jain caves and temples. One of the divisions of Kanchipuram was named after Jina.
P. 582-84. Part V.
Section 36. Monasticism in India by Sukuniar DATTA.
Information regarding the institution of Sanyōsis in the sixth century B.C. may be found in the scriptures of Buddhism and Jainism. rati is the name for religious homeless for the Jainas. In Jainism there exists no specific rules for the Yatis except the pajjūsana (staying somewhere during the rainy season).
P. 591. In Jainism, there is nothing corresponding to the Buddhist Vinaya rules, although the homeless yatis adhered to the faith of Mahavira observed as well the bhikkus the customry rain retreat.
Part V. Section 39.
Foreign
Elements in
Indian Population by
P. 625. Devala MITRA
According to a Jain tradition Toramana, the Huņä сhief, becarne a Jaina convert and lived at Pavvaiya on the Chandrabhågā.

Page #760

JAINA BIBLIOGRAPHY
2517
A. N. UPADHYE-Lohacarya's Aradhana, A missing work. (Jain Ant., vol. XXII, No. I); Arrah, 1963. Pp. 1 to 4.
Prabhácandra, in his Kathakosa (close of the 11th century A.D.), believed that there was a bigger Aradhana of Lohacarya. Very lately a Mss. of a Prakrit commentary on the Pancasamgraha has come to light. The opening sections of it, which is more or less mangala discussion, formed a part of some Aradhana text and mentions Lohäcārya as the first author of the Aradhana. This evidence is a pointer to the existence of a Mss, of the Aradhana by Loharcārya and it goes to confirm the observation of Prabhäcandra. Any Mss. of it is traceable or not in any of the Bhandaras is a point.
2518
L. C. JAIN--Ganita-sara-samgraha af Mahavtracharya, Sholapur, 1963. 281, 86.
1779
(Text authentically edited with a Hindi translation and introduction).
This is an ancient treatise on Mathematics in Sanskrit written by Mahaviracārya in c. 850 a.d.
In the introduction a brief survey of the contents of the book is given. Its first edition with English translation by M. RANGACHARYA was published in 1912 with an introduction by David Eugene SMITH.
2519

Pp. 34,
P. K. GODE-The Bhagavadgita in the Pre-Sankaracarya Jain sources. (A.B. O. R. I. Poona; XX; Pp. 188-194).
Some verses from Gia are found quoted in the Jain Padmapurana and in Haribhadra Suri's Sastravarta sammuccaya and Loka taltvanirnaya; these works are earlier than the Grabhasya of Sankaracarya, the quotations in them will be helpful in the clarification of the problem whether there were different recensions of the Gita current before Sankaracarya, who is regarded by some to have established the vulgate text.
2520
V. M. KULKARNI-The sources of Hemacandra's Kavyanulasana. (Summaries of Papers of the 26th International Congress of Orientalists, New Delhi, 1964).

Page #761

1780
JAINA BIBLIOGRAPHY
Pp. 147-149. The principal sources of Hemachandra Kavyānuśäsana are given, such as, Bharata's Natyaśāstra, Anand's Dhvanyaloka etc.
2521
A. N. UPADHYE- The Problem of Pūrvas : their relics traced (Summaries of Papers of the 26th International Congress of Orientalists, New Delhi, 1964).
P. 258. The Purvas included in the 12th Anga as Dīstivāda said to have been lost, but it is shown that the Satkhandagama and Kaşayapāhudas are the relics of the 2nd and 5th Purvas,
2522
B. C. CHHABRA and S. SANKARANARAYANAN-Bhojacharita of Shri Rajavallabha, Banaras, 1964. Pp. I to XXIII; 191.
Paramāra Bhoja (c. 999-1054 A.D.), a conqueror, a poet, a builder of architecture, a great king, deserves a high place among the sovereigns of ancient India, Though a Saiva to the core he had tolerance and leniency towards Jainism as is known from the Prabandhas and Charitas of the Jaināchāryas. He had many panegyrists and admirers.
Pathaka Rajavallabh (in middle of the 15th century) is the Jaina author of the Bhojacharita. Contents:
1. Introduction (i) Bhoja, (ii) the critical apparatus, (iii) Rajavallabha, (iv) The Bhojacharitaman estimate, (v) Summary, (vi) Analysis of Historical facts.
II. Text. III. Explanatory notes. IV. Index to Proper names occurring in the text. v. Index to Introduction. VI. Additions and corrections.
2523
Hiralal JAIN--Karakanda-cariu of Muni Kanakamara, Banaras, 1964; Pp. 2 98,8.
An Apabhraíśa work (c. 965 A.D.) on the life of Karakandu recognised as a saint or pratyekabuddha by the Jainas as well as Buddhists critically edited with

Page #762

JAINA BIBLIOGRAPHY
1781
Hindi and English introductions and translations, appendices, notes, glossary and indices of personal and geographical names. Also Terapur and its cave-temples discussed.
2524
S. Shankar Raju ---Jwakacintāmani and Padmavat --- A comparative study. (Summaries of Papers ; A.I.O.C., XXII Session, Gauhati, 1965. P, 78.
2525
Jai Dev VIDYALANKAR-Ksnamisra's indebtedness to Mahendravikramavarman's Mattaviläsa. (Summaries of Papers, A.I.O.C., XXII Session, Gauhati, 1965). P. 74
Act III of Prabodhacandrodaya ridicules the tenets of Jainism.
2526
P. V. BAPAT-Vimati-Vinodani : A Vinaya commentary and Kundalakesi-Vatthu : A Tamil Poem. (Summary of papers, A.I.O.C., XXII Session, Gauhati, 1965). Pp. 141-142.
The commentary details some of the heterodox views propounded in the poem. Similar views ascribed to the Buddhists of Kundalakesi's pursuance by a Jain follower, Neelakesi, in the Tamil poem Neelakesi, which is a refutation of Kundalakesi-vatthu, one of the five Tamil poems called Sirupañcakāvyam.

Page #763

Section X
GENERAL WORKS
2527
C. MACKENZIE-Account of the Jains. (Asiatic Researches, vol. IX, Pp. 244-286). Calcutta, 1809.
I. Account collected from a priest at Mudgere. Legends relating to the Jainism The Tirthakaras, the Cakravartins and the Vasudevas.-The castes.-the religious ceremonies.-The different classes of priests-Principles of the Jainism-Customs and observances of the Jains.
II. Notices of the Jains, from Carukirti Acārya at Belligola in Mysore. The time and the different periods according to the Jains.-The Manus.-Vrsabha-the Tirthakaras of the past time and those of the future age.
III. Historical and legendary account of Belligola.-Śravana Belgola and the colossal statue of Gomateśvara.-The minister Camundaraya and his favours towards the Jains.-List of Jaina masters of Sravana Belgola.--History of the Jainism at Śravana Belgola-Concise description of the temples.- Translation of an inscription. One plate out of text reproduces the statue of Gomatesvara.
IV. Extracts of a journal by Major C. MACKENZIE. Review on a temple and Jaina statue at Mudgere. Two plates reproduce some Jaina statues, some fragments of carved stones and an inscription.

V. Particulars of the Jains, extracted from a journal by Dr. F. BACHANAN.The Arbatas or Jains their origin. The Gods and their diverse categories - the earth, the heavens and the hells.-The Jaina gurus and the cult in general.The two kinds of Jaina temples: basti and beffu. The statues of the Siddhas.
2528
A. BURNES-Notice of a remarkable Hospital for animals at Surat. (Journal of the Royal Asiatic Society of Great Britain and Ireland. (Old Series), vol. I, Pp. 97-98)London, 1834.

Page #764

JAINA BIBLIOGRAPHY
1783
Description of the hospital for animals called Pinjrapol, founded at Surat by the Jains.
Notes on the establishments of the same kind, which are found in the west of India and specially on a hospital of rats at Anjar in the Kacch.
2529
H. T. COLEBROOKE --Miscellaneous Essays.
2 volumes. London, 1837.
• Vol. I, Pp. 380-390. On the philosophy of the Hindus. Part V. On Indian Sectaries-Sect of Jina. (Article Original: Translation of the Royal Asiatic Society of Great Britain and Ireland. Vol. I. Pp. 551-558).
General indications on the Jains.
The two principal categories :
1. Jiva. 2. Ajiva. The five secondary categories :
1. Asrava.
2. Samvara.
3. Nirjarā.
4. Bandha.
5. Moksa.
The eight Karms : First class-1. Jñānāvaraniya.
3. Mohansya.
2. Daraśnāvaraniya.
4. Antarāya.
Second class-1. Vedantiya.
2. Namika.
3. Gotrika.
4. Ayuşka.
Other classification of the categories :
1. Jivāstikāya. 3. Dharmāstikāya. 5. Akāśāstikāya.
2. Pudgalāstikāya. 4. Adharmāstikāya.
The six substances :
1. Jiva ; 3. adharma. 5. kāla,
2. dharma. 4. pudgala, 6 akāca,

Page #765

1784
JAINA BIBLIOGRAPHY
The seven logical relations. Controversy of the Vedāntists against the Jains,
Vol. II ; Pp. 191-224. Observations on the Sect of Jains. (Article original : Asiatic Researckes, vol. IX., Pp. 287-322).
General Characteristics of the Jains. Principles of their philosophy- Religious organisation : śrävakas and patis. Age of the Jainism. Analysis of the Abhidhānacintamani of Hemacandra. Concise review on each of the 24 Tirthakaras. The time according to thr Jaina doctrines. The cakravartins, the Väsudevas, the Baladevas and the Prativāsudevas--the Jaina geography and cosmology.
Vol. II, Pp. 315-320. On Inscriptions in South Bihari, (Article original : Translations of the Royal Asiatic Society of Great Britain and Ireland ; vol. I, Pp. 520-523).
The immediate disciples of Mahāvīra. Two among them outlined the master. The one, Indrabhūti, or Gautamasvāmin, should have founded the Buddhism, the other, Sudharman, the Jainism. Study of an inscription of Nakur, dated samvat 1686, and recalling a homage to Gautamasvāmin by the care of Jinarājasūri, Pontiff of the sect Bịhatkharatara.
2530
J. STEVENSON--On the Intermixture of Buddhism with Brahmanism in the religion of the Hindus of the Dekkan. (Journal of the Royal Asiatic Society of Great Britain and Ireland (Old series), Vol. VII, Pp. 1-8); London, 1843.
The Vithobă and Rakhami divinities, who form part of the Hinduist pantheon and are the object of a special cult at Pandharpur, would be some transformed Jaina divinities.
2531
R. Spence HARDY-Eastern Monachism. London, 1860.
P. 65. Custom of the Jaina priests to carry a voil on the mouth and to clear the road where they pass, in order to avoid the killing of the lowest animals.
P. 338. There are no more Buddhists in India. One meets only soine Jains who profess a modified Buddhism or some doctrines derived from the same source as the Buddhism.
P. 375. Curious account of the missionary RHENIUS, according to whom the grand Jaina priests are elected from the common majority.

Page #766

JAINA BIBLIOGRAPHY
2532
BHAU DAJI-On the Sanscrit Poet, Kalidasa. (Journal of the Bombay Branch of the Royal Asiatic Society, vol. VI, Pp. 19-30 et 207-230). Bombay, 1862.
P. 24. Review on Manatungasüri.
Pp. 24-25 and 9. Vikrama according to the Jaina works.
2533
ANDERSON, T.-On the flora of Bihar and the mountain Parasnath with a list of the species collected by Messers. HOOKER, EDGEWORTH, THOMAS and ANDERSON. (Journ. As. Soc. Beng. 32, 198-218). Calcutta, 1863.
2534
1785
L. BOWRING-Traces of Jains in Mysore. Journal of the Asiatic Society of Bengal, vol. XXXIII, Pp. 208-209; Calcutta, 1865.
Note on the king Visnuvardhana of the Hoysala dynasty, who abandoned the Jaina faith and was converted to the Vişnuism. The Jains at Sravana Belgola and
the colossal statue of Gomateśvara.
2535
G. BÜHLER-Pushpamitra or Pushyamitra? Indian Antiquary, vol. II, Pp. 362363. Bombay, 1873.
Text and translation of three gathās, respectively of Merutuñga, Dharmasagara and Jayavijayagani, relating to the Jaina chronology, and according to which 470 years would have passed between the death of Mahavira and the advent of Vikrama.

2536
S. J. WARREN-Over de godsdienstige en wijsgeerige Begrippen der Jaina's. Zwolle, 1875.
Introduction. Generalities. Sources referred to for the explanation of the Jaina ideas: the Kalpasitra, the Satrunjayamahatmya, the Suryaprajñapti, the Abhidhanacintamani, the Bhagavati, Chronological resemblance between the Buddhism and the Jainism. Ch. 1. The Jaina monks and their doctrine in general-characteristics of the Jaina monks. The Jaina dogmatics in general. Theory of the knowledge. Moral. The five fundamental precepts. Ch. II. Metaphysic. Ontology. Abhidharma. The substances and their different classifications. The diverse kind of jivas.

Page #767

1786
JAINA BIBLIOGRAPHY
Ch. III. The legend of Skandaka, grammatical considerations on the text of this narrative.
Ch. IV. The sin and the final liberation. The sin in general. List of sins after Jinadatta and after Hemacandra. The action. The asceticism. The deliverance.
Ch. V. Cosmology. Brief and general considerations on the Univease and its elements according to the Jaina doctrines.
2537
Zweite
A. WEBER- Akademische Vorlesungen über Indische Literaturgeschichte. Auflage. Berlin, 1876.
P. 316. Note on the Jaina Sect, which WEBER considers as sprung from the Buddhism. Rapid indications on the canonical treatise and the language of the Jains. Bibliographical survey.
2538
G. BÜHLER-The Digambara Jains. (Indian Antiquary, vol. VII, Pp. 28-29), Bombay, 1878.
Reference of visit to Delhi and to Jaipur, and some talks of the author with the Digambara Jainas of these two towns. The Digambaras are scattered in the eastern Rajputana, the Punjab, the north-western provinces, the Central India Agency and Guzrat. Their places of teaching (Vidyāsthāna) are the following towns : Jaipur, Delhi, Gwalior, Ajmer, Nāgor in the Rājputānā. Rāmpur-Bhänpur near Indore, Karangi and Surat. The Digambaras have the claim of representing the first Jaina church so they call their community the 'Mülasangha'.
They are divided into ascetics and laic adepts. The ascetics comprise the Bhattārakas or grand priests, and the pandits or ordinary ascetics. They constitute four sects; the Nandigaccha, the Sarasvati gaccha, the Bharati gaccha and the Syena gaccha. They remain no more today in the state of nudity; they cover themselves with a cha dar, which they leave moreover at the time of meal.
The laic adepts from three classes; the Khandarwāls, the Agarwala and the Bahirwāls. The literature of the Digambaras is divided into for Vedas :
1. The Prathamānuyoga comprising historical and legendary works : the 24 Purāņas, the Uttarapurāna, the Harivamsa Purāņa, etc.

Page #768

JAINA BIBLIOGRAPHY
1787
2. The Karanānuyoga, together with cosmological works, such as the Trilokasāra, the Süryaprajñapti etc.
3. The Dravyānuyoga, which explains the philosophical doctrines and includes, among other books, the Pravacanasāra, the Astasahasri, the Rajavārtika, etc.
4. The Caraṇānuyoga, which deals with the customs, the cult etc.; to this division belongs the Trivarnācāra, the Mūlācāra etc.
The Digambars admit the authority of several Śvetāmbara canonical treatises, but reject a great number of them.
2539
E. THOMAS-Jainism. (I.A., Vol. VIII, Pp. 30-31), Bombay, 1879.
Note on the priority of the Jainism in comparison to the Buddhism.
The Jainas, Svetāmbaras and Digambaras all together, place the date of Mahāvira in 526-527 B.C. This date is confirmed by several dynastic lists. Besides, the date of the death of Buddha is very disputed. That which is accepted most generally is 543 B.C. But this determination enfolds more than one error. In 1854, CUMMINGHAN proposed 477 B.C. Then, being rallied to the hypothesis of COLEBROOKE who makes Buddha a disciple of Mahāvira, he rectified this date to 478 B.C. Since then the hypothesis of COLEBROOKE has been confirmed by several important proofs, among others a passage of the 'Bhagavati'. The same note is also inserted in the proceedings of the Asiatic Society of Bengal, 1879, Pp. 1-4.
2540
H. JACOBI--On Mahāvira and his Predecessors. (I.A., Vol. IX, Pp. 158-163). Bombay, 1880.
The identification between Nigantha Nātaputta and Mahāvira is legitimate. The forms of the words Nigantha and Nātaputta in the language of the Jains and that of the Buddhists. It results from this linguistic investigation that Nigantha Nātaputta must have played a role in the most ancient Buddhistic tradition. The doctrines of Nataputta and of the Niganthas in general according to the Buddhists. These doctrines are analogous to those of the Jainism. The opinions of the other Tirthakaras. At the time of Mahāvīra, the Jaina ideas were current in India. The Niganthas existed long time before him. Mahāvīra appeared thus as the reformer of a sect already existing. The founder of this sect was probably Pārsva. Among the Tīrthakaras, he alone, indeed, appeared to have been a historical personage; the others were of the domain of the fable and fiction.

Page #769

1788
JAINA BIBLIOGRAPHY
2541
J. BURGESS-Supärä, Sürpāraka, Eorhapa. (I.A., vol. XI, Pp. 236-237). Bombay, 1882.
According to the Jaina literature, a süri of the name of Vairasena (towards 60-80 A.D.) converted at Sopārā the four sons of Jinadatta, who founded afterwards four schools.
2542
Max Müller-India, what can it teach us ? London, 1883.
P. 79. The language of the sacred Buddhistic and Jaina writings is borrowed from the popular dialects.
P. 290. Sidhasenasūri lived in 544 A.D.
P. 291. Mänatungasüri composed the Bhaktamarastotra towards 610-650 A.D.
P. 307. Mānatunga, while belonging to the Jaina religion, was admitted to the court of Harşavardhana of Thaneswara.
Pp. 330-331. Legend of Manatunga, still called Mātanga : loaded with 4.1 chains, he would free himself in composing the 44 stanzas of his Bhaktamarastotra. He lived in the 7th century at the court of Harşavardhana.
Pp. 335-338. Chronological ideas furnished by the Jaina writings. The exact date of the death of Mahavira would be 460 and not 526 B.C. Devardhigani, who, according to the tradition, should have fixed the Jaina canon, lived 980 years after the death of Mahāvira, that is to say, in 454 or rather in 520 A.D. At the same period (980 years after the death of Mahavira), the Kalpasūtra of Bhadra. bāhu was revised and read before Dhruvasena Ist (of the dynasty of Valabhi), in order to console him for the death of his son.
Siddhasenasüri must have been the adviser of Vikramaditya and would have altered the Samvat era. The date which is assigned to him, is 470 after the death of Mahāvīra. The date attributed to Mänatunga (before 454 or 520 A.D.) lacks historical foundations.
P 362. Philosophical systems mentioned in the Jaina writings, in particular in the Kalpasūtra, the Annyogadvārasūtra, the Saddarśanasamuccaya, and at last in the Şaddarśanavicāra of Merutunga.

Page #770

JAINA BIBLIOGRAPHY
1789
E. LEUMANN-Zutschriffder damsehen morgenlandischer, vol. XXVII, Pp. 285-291.
Recension : This review contains some chronological ideas relating to the era of Vikrama and extracts from the pattāvalis of the sects Kharatara and Tapā at the same time as from the pattāvali of Merutunga studied by Bhau DAJl.
2543
J. F. FLEET--Niśidhi and Gudda. (I.A. Vol., XII, Pp. 99-102); Bombay, 1883.
Definition of the words 'nisidhi' and 'gudda'. Niśidhi, after K.B. PATHAK, is still employed by the oldest members of the Jaina community and denotes 'a tomb raised on the remains of a Jain ascetic'. As for 'gudda', it signified disciple, partisan, follower'. Study of 6 inscriptions in order to illustrate and confirm these definitions.
aici
1. Inscription of Kadakol, Saka 1168. -do
Śaka 1201. -do
12th or 13th century. 4. -do
Saka 1189. 5. Inscription of Siggāmve (Dhārwad); XIIth to XIVth Century. 6. Inscription of Honnür; towards Śaka 1030.
2544
H. JACOBI-Ueber die Entstehung der Cvetämbara und Digambara Sekten (Zeitschrift der deutschen morgenlandischen Gesellschaft, vol. XXXVIIT, Pp. 1-42). Leipzig, 1884.
I. The Digambara sources on the origin of the Svetämbaras:
1. The Rajavalikathê', studied by M. Lewis Rice; 2. The 'Bhadrabahucarita' of Ratnandin.
II. The Śvetāmbara sources on the origin of the Digambaras ;
1. The 'Kupakşakauśikāditya' of Dharmasagara; 2. An account reported by Devendragani in his commentary on the
'Uttaradhyayanasūtra'. III. Text and translation of the report of Devendra. The order of the Digambaras (sect Botika) must have been founded by Sivabhūti, 609 years after the death of Mahāvīra.
Historical and critical notes on this narrative which appeared invented in all its details.

Page #771

JAINA BIBLIOGRAPHY
IV. The Bhadrabahucarita. This work dates from the end of the 15th century or from the commencement of the 16th. The author is Ratnanandin, disciple of Anantakirti.
1790
The language of the work: Detailed analysis of the four parischedas. According to this work, the Svetämbaras drew their origin from the Ardhajhalaka
sect. Critical remarks.
V. Conclusions: 1. A party of the Jaina monks male their way towards the South India, under the guidance of Bhadrabahu, towards 350 B.C. These monks were submitted to some ascetic rules more rigid than their colleagues living in the country of origin.
2. The difference of moral and of doctrine between the church of the South and that of the North, already manifest in the ancient time, led towards the commencement of the Christian era to antagonism that is ascertained today between the Digambaras and the Svetämbaras,
3. The two sects neither represent the primitive Jainism; they each have modified it on their side.
VI. Text of the Bhadrabahucarita.
2545
M. KUNTE-Nirvana. Journal of the Ceylon Branch of the Royal Asiatic Society, vol. VII, Pp. 163-180). Colombo, 1884.
Some generalities on the Jainism, principally in the Paragraph VII: The Jainas or conservative rationalists,
2546
K. B. PATHAK-The Explanation of the Term Palidhvaja. (I.A., vol. XIV, Pp. 104105). Bombay, 1885.
Text and translation of a passage of the Adipuraya, XXII, 219-238, in order to fix the sense of the word of Palidhvaja or Paliketana.
2547
L. de MILLOUE et W. Senathi RAJA-Essai sur le Jainisme par un Jain (Actes du VI. Congres international des Orientalistes, III Partie, Section II, Pp. 565-581).Leide, 1885.
Short summary of the Jaina doctrines, translated from the tamoul after the preface of Sindamani. The supreme god and his attributes; The universe; The

Page #772

JAINA BIBLIOGRAPHY
1791
worlds; The earth and its regions; The time; The 14 Marus; The 24 Tirthakaras, The two great sects; Svetāmbaras and Digambaras; Doctrines and moral observances of the Jaina; The principal Jaina sanctuaries in the South of India; The sacred books.
2548
E. LEUMANN-Die alten Berichte von den Schismen der Jaina. (Indische Studien, Vol. XVII, Pp. 91-135). Leipzig, 1885.
Indication of the texts relating to the seven (or eight) schisms of the Jaina church, namely:
Sthāṇāngasūtra III, 7 (cf. XVI, 275). Bhagavati V, 9, 33; Avasyaka VIII, 56-100.
Special study of the last text. Special review on each of the seven schisms according to the commentary of Haribhadra on the Avaśyaka, and that of Santisūri on the Uttarādhyayana, with reference to the Bhāgavati. Remarks on the eighth schism. Complementary notes on the passage of the Avaśyaka pointed out as higher. Appendix concerning the five schisms of the Digambaras.
2549
R. S. COPLESTON-Papers on the first fifty Jatakas. (Journal of the Ceylon Branch of the Royal Asiatic Society, vol. VIII, Pp. 193-296). Colombo, 1885.
Pp. 212-221. The Jaina dialectics--Resemblances of the Jains with the Brāhmans and the Buddhists. The Svetāmbaras and the Digambaras. Jaina customs. The sermons of the priests; they are composed of two parts: 1st enunciation of a moral principle. 2nd corresponding recital. The four sections of the Digambara writings. Some chronological data.
2550
H. JACOBI--Zusatzliches zu meiner Abhandlung: Ueber die Entstehung der Cvetambara und Digambara Sekten (Zeitschrift der deutschen morgenlandischen Gesellschaft, vol. XL, Pp. 92-98). Leipzig, 1886.
Origin of the Boţika sect according to the commentary of Haribhadra on the Avasyakasūtra (9th century). Comparison of this narrative with that of Devendragani.

Page #773

1792
JAINA BIBLIOGRAPHY
Respective age of the two reports. Origin of the Boțika sect according to the airyukti of the 'Avaiyakasutra'. This sect has nothing to do with the Digambaras. Proof drawn from the Parilişṭaparvan of Hemacandra,
2551
H. JACOBI-Miscellen (Zeitschrift der deutschen morgenlandischen Gesellschaft, vol. XL, Pp. 99-101); Leipzig, 1886.
Three reviews collected here, the last is devoted to the play upon words in the Sutrakṛtanga.
2552
L. de MILLOUE-Etude sur le mythe de Vrisabha. (Annales du Musee Guimet, vol. X, Pp. 413-443). Paris, 1887.
The Tirthakaras in general-Vriṣabha according to the Jaina ideas and according to the brähmanical documents; identity of the two personages. Explanation of the myth of Vrisabha; survival of the vedic myth of Agni. Description of a fragment of bas-relief in limestone representing Vrisabha and of a group in cast iron the principal personage of which is Mahavira. These two images are reproduced in two plates besides text. Pl. XVII and XVIII.
2553
G.M. MURRAY-AYNSLEY-Discursive contributions towards the study of Asiatic Symbolism, X (I.A., vol. XVI, Pp. 8-15). Bombay, 1887.
P. 13. Review on the incensing, of which some Jaina pilgrims on the mount Abu were the object. The ceremony had taken place on the porch of one of the temples. It was performed by a priest, with the help of an incenser similar to that which the Catholic liturgy made use.

2554
L. von SCHROEDER-Indians Literatur und Cultur in historischer Entwicklung -Leipzig,
1887.
P. 259. Brief review on the Jains (Nirgranthas) and on Mahavira (Nätaputta. Jnätraputra).

Page #774

JAINA BIBLIOGRAPHY
P. 763. The architectural style of the Jains.
P. 769. The grottos of Elura.
P. 770. The Jaina temples in general.
P. 773. Historical and geographical summary on the Jaina art.
2555
Dr. G.Le BON-Les Civilisations de l'Inde. Paris, 1887.
P. 508. Impropriety of the qualificative Jaina' applied to the architectural style of several monuments of India.
Pp. 508-512. The temples of Khajuraho and of the Mount Äbü.
Pp. 620-624. General sketch of the Jainism. Numerous figures adorn this work and make, so to say, all the worth. One finds the table of them on p. 725 and following.

1793
2556
G. BÜHLER-Uber die indische Secte der Jaina. Wien, 1887.
General sketch all together historical and dogmatic of the Jaina religion: however, the historical point of view is predominant. The Jainas are especially numerous in the provinces of the west and of the north-west of India, as well as in the southern Dravidian districts. The two principal sects: The Digambaras and the Svetambaras-they were already separated before the first century of the Christian era. Organisation: the ascetics and the adepts. The doctrine in general; the deliverance and the paths of three Jewels:
1. The real faith: the Jinas.
2. The real knowledge: the nine truths: cosmology and dogmatics.
3. The real guidance: moral: the five oaths; the ascetic discipline and the rules of guidance of the laic adepts. Cult of the Jains. The cloisters and the development of the Jainism. Wording of the doctrine: the Angas. The Jainism is independant of the Buddhism. The resemblances between the two religions are explained by the fact that they are born in the same period and from the same movement of reaction against the Brahmanism.

Page #775

1794
JAINA BIBLIOGRAPHY
Historical review on Mahavira. The ideas of the Buddhistic canon of Ceylon on Mahāvira and the Jainism. Historical ideas after the edicts of Asoka, the inscriptions of the king Khāravela (2nd century B c.) and those of Mathurā. Comparison of these references with the contents of the Kalpasūtra. Conclusion : The Jainism and the Buddhism are developed in a way parallel in the same period and in the same country. This account is followed by nine pages of complementary notes in which one finds the most precious historical, epigraphical and bibliographical informations.
2557
(Journal Asiatique, VIII Serie, Tome
L. FEER-Nățaputta et les Niganthas. XII, Pp. 209-252). Paris, 1888.
Study complementary to two memoirs of the same author on the Upālisülta, namely:
1. The sütra of Upāli.
2. The commentary of the Upali Suttam.
Summary of the paragraphs :
1. The person of Nāțaputta-His name. His polemics. His residence. His death. His role.
2. The school-Nigantha---signification of the name. Bearing of the Niganthas. Composition of the Nigantha school. Destiny of the Nigant ha school.
3. Nigantha doctrine---The four abstentions. Prohibition of cold water. Suppression of the suffering. The darda. Nigantha pantheon. Tripartite division of the ten forbidden actions.
4. The role of the intention in the actions. The intention according to Gautama, the intention according to Nātaputta.
5. Niganthas and Jains. Nātaputta and Mahāvīra.
6. Resemblances of Gautama and of Nātaputta. Conclusion : There are great probabilities in order that Gautama may have been during an undecided duration the disciple of Nātaputta, and that the Buddhism may be a rebellious and independant offshoot of the Nigantha school as the Jainism is the faithful and legitimate offshoot of it, the real representative.'

Page #776

JAINA BIBLIOGRAPHY
1795
2558
M. Monier WILLIAMS. (Remarks on the Jains)-Journal of the R.A.S. of Great Britain and Ireland, New Series, vol. XX, Pp. 277-288). London, 1888.
Origin and age of the Jainism: it is probably a little anterior to the Buddhism. Chief idea of the doctrine : the deliverance by the mortification of the body and the fight against the passions. Mahāvira and the question of nudity. Origin of the Digambaras and of the Svetāmbaras-Differences between the two sects. Jaina doctrine. The Tirthakaras. The individual souls. The moral. The metaphysical principles. The formula of worship. Observations of M. RANGA LAL.
Conservative tendencies of the Jains. Actual number of the Jains. Account of the dedication of a Jaina temple at Delhi. The fraternity and the mutuality among the Jains. The formula of worship. Religious customs. The pilgrimages and the sanctuaries. The Jainism and the question of the castes. The respect for the life even in its lowest manifestations.
Note of M. W. Davies. The resemblances between the Jains and the Vişnuites at Delhi.
2559
H. JACOBI-On Bharavi and Magha. (Wiener Zeitschrift fur die Kunde des Morgenlandes, vol. III, Pp. 121-145) ; Wien, 1889.
The paragraph of this account is consecrated to Harichandra and to his poem, the Dharmaśarmabhyudaya. Harichandra is the imitator of Māgha and of Vākpati. He must then be younger than this last, who lived towards the middle of the 8th century.
2560
H. JACOBI--Ueber den Jainismusund die Verehrung Krischna's (Berichte des VII, internationalen Orientalisten-Congresses, Pp. 75-77). Wien 1889.
The Jaina cult. The Tirthakaras and other saints. Among the 63 personages of the Jaina mythology 27 are in harmony with the cult of Krisna. This resemblance is strict with regard to the 24th Tirthakara. Neminaiha. Origin of the cult of Krisna in the Jain religion. When the Jains spread out upto Guzerat towards the 3rd century of the Christian era, they met in this country the cult of Krisna, that they adopted willingly in order to ascertain more easily some laic adepts. A summary of this communication is given in the I.A., vol. XVI, Pp. 163-164.

Page #777

1796
2561
C. F. OLDHAM-Serpent-worship in India. (Journal of the Royal Asiatic Society. of Great Britain and Ireland for 1891, Pp. 361-392). London, 1891.
Pp. 384-386. The cult of the serpent and the Jaina religion. Historical and legendary reconciliation. The Nagas in the Jaina art.
2562
L. de MILLOUE-Introduction au catalogue du Musee Guimet. Apercu sommaire de 1 Histoire des religions des sancien-peuples civilises Paris, 1891.
Pp 43-51. The Jainism. Origin of the Jainism. Resemblances and differences with the Buddhism. The principal dogmas. The doctrine of the time. Gods. The deliverance. The Tirthakaras. The priests and the laity- Svetambaras and Digambaras. Account of Vrsabha, Pärivanatha and Mahavira. The sacred books of the Jains.
JAINA BIBLIOGRAPHY
2563
E. LAMAIRESSE-L'inde apres le Bouddha. Paris, 1892.
Pp. 257-268. General chapter relating to the Jains, after the works of M. de MILLOUE,

2564
E. LEUMANN-Billige Jains-Drucke. (Zeitschrift der deutschen morgenlandischen Gesellschaft, vol. XLVI, Pp. 146-147). Leipzig, 1892.
Review on the reduction of prices of the indegenous editions of Jaina texts in India.
2565
K. B. PATHAK-The position of Kumarila in Digambara Jaina Literature (transactions of the Ninth International Congress of Orientalists, vol. I, Pp. 186-214). London, 1893.
Study on the controversy of Kumärila against the Digambara Jaina AkalankaIn this treatise are studied the following Jaina texts: The Devägamastotra or Apatamimänsä of Samantabhadra (on the omniscience of an Arhat); Commentary of Vidyananda on this passage, in the Aşṭasahasri or Aptamimamsālamkāra ;

Page #778

JAINA BIBLIOGRAPHY
1797
The Aptopariksa of the same Vidyananda, and the commentary on this work; The Astalati, commentary of Akalankadeva on the Apatamtmasa of Samantabhadra; the Parikṣāmukha of Manikyanandin; The Jainaślokavartika of Vidyananda. Summary of the controversy; Notes on the date of Akalankadeva (end of the 8th century).
2566
J. BURGESS-Notes on Hindu Astronomy and the History of our knowledge of it. (Journal of the Royal Asiatic Society of Great Britain and Ireland for 1893, pp. 717-761). London, 1893.
Pp. 752-753, Review on the Suryaprajapati. The works of WEBER and of M.G. THIBAUT on this work.
2567
K. B. PATHAK-Bhartrihari and Kumārila. (Journal of the Bombay Branch of the R.A.S., vol. XVIII, Pp. 213-238). Bombay, 1894.
Pp. 218-228. Review on the different Digambara authors, namely: Samantabhadra, author of the Aptamimamsa, commented by Akalanka and Vidyananda; Manikyanandin, who composed the Parikşamukha; Prabhäcandra, commentator of Manikyanandin; Jinasena, who must have written his Harivamia in Saka 705, the Paricabhyudaya at the beginning of the reign of Amoghavarsa Ist and the Adipurana in Saka 760.
2568
K. T. TELANG-Subandhu and Kumārila. (Journal of the Bombay Branch of Bombay Branch of the R.A.S., vol. XVIII, Pp. 147-167). Bombay, 1894.
Notes on the role of Kumärila in the persecution of the Jains and of the Buddhists.

2569
GULAL Chand-Jainism. 28 Labdhees-Miraculous powers possessed only by Yogis and Yatis (except three) (Journal of the Mahabodhi Society, vol. III, P. 8,) Calcutta, 1894.
Simple list of these miraculous powers, copied, the author says, from a very old Jain manuscript', which he does not designate otherwise. These wonderful faculties consist, among others, of curing all sorts of diseases, of knowing the thoughts of others, of multiplying some objects, of moving in the space etc. at last to become an Arhat.

Page #779

1798
2570
H. OLDENBERG-Noch einmal der vedische Kalender und das Alter des Veda (Zeitschrift der deutschen morgenlandischen Gesellschaft, vol. XLIX, Pp. 470-480) Leipzig, 1895.
P. 480. Review on Pärsvanatha. The Jains regard Pārsvanatha as a predecessor of Mahāvīra and place his nirvana 250 years before the death of the latter. Pārsvanatha can be considered as a historical personage. He was undoubtedly a man, whose moral and religious tendencies charmed Mahavira. There would not be any difficulty to admit that such a man had lived during the period of the Brahmanas or at the end of this period.
JAINA BIBLIOGRAPHY
2571
J. DAHLMANN-Das Mahabharata als Epos und Rechtsbuch. Berlin, 1895.
Pp. 134-136. The legend of Draupadi and of the Pandavas in the Jhaladharmakatha-Resemblance with the Mahabharata. Arguments of M. E. LEUMANN in favour of the high antiquity of the Jaina editing. Criticism of these arguments. The Mahābhārata, in it actual state may have served as model to the Buddhist and Jaina recensions.
Pp. 172-173. The Mahabharata points out religious constructions (chaityas and stupas in particular), the origin of which would be Brähmanical and would go back to a very remote period. Evidence borrowed, according to BÜHLER, from the Buddhistic and Jaina architecture.
P. 174. Similarly, the Jaina and Buddhistic sculpture derive from a very distant source, to which the Mahabharata makes occasionally allusion.
P. 223. Comparison of the Jaina legend of Paesi with some analogous passages of the Mahabharata.

2572
M. WINTERNITZ-Nejamesha, Naigamesha, Nemesa (Journal of the Royal Asiatic Society of Great Britain and Ireland for 1895, Pp. 149-155). London, 1895.
Study on the resemblances between the Vedic Nejamesa, the Naigamesa of Suśruta and the Naigameya of the Mahabharata on the one hand, and the Hari. negamesi or the Nemesa of the Jains, on the other hand.

Page #780

JAINA BIBLIOGRAPHY
2573
A. P. W.-Modern Jain Antipathy to Brahmans. (I.A. vol. XXV, p. 316). Bombay,
1896.
Account of a custom in practice with the Saraogi Baniyäs, and which consists, on the occasion of a marriage, in throwing the arrows on a dummy representing a Brähman.
2574
1799
H. KERN-Manual of Indian Buddhism. (Grundriss der indo-arischen Philologie und Altertumskunde, Band III, Heft 8). Strassburg, 1896.
P. 32. Nigantha Nätaputta (Mahavira), one of the chiefs of the six heretical. sects in comparison with Buddha.
P. 74. Seniority of the order of the Nigranthas (Jains).
P. 93. At Saranath, near Benares, rises today a Jaina temple on the ruins of the celebrated Buddhistic Vihara.
P. 112.
Asoka, in his edicts, testifies good sentiments towards the Jains.
P. 114 n4. Allusion to the cruelty of which Asoka should have given testimony with regard to the Jains at the end of his reign.
2575
J. DAHLMANN.-Buddha. Berlin, 1898.
The second part of this work, and principally the chapter devoted to the materialistic and sceptical doctrines, contains several extracts from the Jaina
sütras.

2576
Y.S. VANIKAR-Some Remarks on the Svastika. (Indian Antiquary, vol. XXVII, P. 196). Bombay, 1898,
The Jains give to the Swastika the first place among their eight symbols. It is for them the emblematical figure of a Siddha. Indeed, the central point (bindu) represent the life (jiva), and the four branches, the four conditions of the future. life (to become god; to go to the hell; to be born again in human form; to be born again in the body of an inferior animal). But in the swastika these four branches are bent back and like closed, for the Siddha is freed from all new birth.

Page #781

1800
JAINA BIBLIOGRAPHY
2577
T. W. Rhys DAVIDS -- Indian Sects or Schools in the time of the Buddha (Journal of the Royal Asiatic Society of Great Britain and Ireland for 1898, Pp. 197-198), London, 1898.
List of ten religious sects according to the Anguttaranikaya. The first sect pointed out is that of the Ajivikas; the second is that of the Niganthas. A third, that of the Munda-sävakos is assimilated to the second by Buddhaghosa who defined it in the following manner. "Munda-sävako ti Nigantha-sävako'.
2578
Mis de La MAZELIERE--Moines et ascetes indiens. Paris, 1898. Pp. 50-51. Short notice on the Jainism. The mythology and the Jaina
art.
2579
G. THIBAUT --Astronomie, Astrologie und Mathematik. (Grundriss der into-arischen Philologie und Altertumskunde, Band III, Heft 9). Strassburg, 1899.
Pp. 19-20. The Jaina astronomy according to the Süryaprajñapti.
2580
J. Burgess - Note on faina Mythology. (I.A., vol. XXX, Pp. 27-28). Bombay, 1901.
Concise analysis of the second volume of the Ralnasāra (Bombay, Samvat 1923) which contains some information about the Jaina Mythology.
List of the 24 Tirthakaras of the past, actual and future time.
Nine other lists, each containing 24 Jinas ; they are the Jinas of the Dhātukikhanda, of the Puşkaradvipa and of the part Airāvata of the Jambūdvipa, List of the 24 Tirthakaras of the present time with their distinctive characters.
Note on the Yakşas and Yakşiņis in the Jaina mythology. Classification of the gods.

Page #782

JAINA BIBLIOGRAPHY
1801
2581
C. BENDALL-- Ancient Indian Sects and Orders mentioned by Buddhist Writers. (Journal of the Royal Asiatic Society of Great Britain and Ireland for 1901, Pp. 122-127). London, 1901.
Notes on two passages borrowed, the one from the Ratnolkädhärani (according to the Siksāsamuccaya), the second from the Mahāvastu, III, 412, 7-10. In the first of these passages there is a talk of the disciples of the guru naked and undressed' 'nagna acela guru'. BENDALL identifies this master with GOSAAL. Perhaps the question is rather of Mahavira.
2582
L. de MILLOUE-Conferences au Musee Guimet, 1898-1899. (Annales du Musee Guimet. Bibliotheque de vulgarisation, vol. XII). Paris, 1902.
Pp. 45-46. Theory of the soul and of the transmigration of souls in the Jaina religion.
Pp. 73-74. Jaina cosmology. The principles. The period. The continents.
P. 141. The symbolism of the swastika to the Jains. P. 143. The symbolism of the Vardhamāna (trident).
P. 163. Jaina moral. Dharma and Karman. Pp. 169-170. The hell according to the Jaina doctrines.
2583
L. de Milloue--Conferences au Musee Guimet, 1899-1900, et 1900-1901. (Annales du Mussee Guimet. Bibliotheque de vulgarisation, vol. XIV). Paris, 1903.
Pp. 47-48. The condition of the women at the house of the Jains.
P. 153. Funeral customs of the Jains.
2584 Mis de La MazeLIERE-Essai sur l'evolution de la civilization indienne. mes. Paris, 1903.
Volume I.
2 volu
Pp. 204 205. Review on the extension of the Jainism from the 11th to the 15th century. The Jaina art. In note, some rapid information about the follow

Page #783

1802
JAINA BIBLIOGRAPHY
ing points : Origin of the Jainism ; the Jinas ; the monks and the laic adepts; the Svetāmbaras and the Digambaras ; Mahāvīra; the temples of the mount Abū ; general sketch of the more ancient of these temples.
Volume II.
Pp. 200-201.
D.
The Jainism in the actual period.
2585
G. BÜHLER-On the Indian sect of the Jainas. Translated (and) edited by J. BURGESS. London, 1903.
This work contains three parts : 1. The Indian sect of the Jainas, translation of the memoir of G. BÜHLER.
II. Appendix : Epigraphic testimony to the continuity of the Jaina tradition. A note, moreover enough extensive of the memoir of BÜHLER (Note 35) has been combined by M. BURGESS with another work of BÜHLER (on the authenticity of the Jaina tradition) in a unique article which proves, after the harmonious testimony of the inscriptions and of Kalpasūtra, the continuity of the tradition in the Jaina church in a period relatively remote (1st century of the Christian era).
III. Jaina mythology. This sketch, due to M. BURGESS himself, deals with the following points : The Tírthankaras in general. Lists of the 24 Tirthankaras with distinctive signs of each of them. Enumeration and classification of the gods. The hells. A list of the 84 Jaina gacchas terminate the work.
2586
H. OLDENBERG--Buddha, sein Leben, seine Lehre, seine Gemeinde. Vierte Auflage. Stuttgart, Berlin, 1903.
Pages.
Information relating to the Jains.
German edition
French edition
76. N.2
66.N. 2
General resemblance of the Buddhism and of the Jainism. It is possible that Pārsva, precursor of Mahāvīra about 250 years may have been a historical personage. Authenticity of the Jaina tradition. Testimony of the Buddhistic writings.
92-93
79-80

Page #784

JAINA BIBLIOGRAPHY
German
French
edition
edition
103 N.I. 89. N.I.
108
111, 113, 118, 127
N. 3.
129.
199-201
309 N. 2
234 N. 3
382 N. I
408 N. I
433 N. I
434 N. 2.
93
96, 98
102,

111 N. 2
113.
173-175.
267 N I
287 N I
328 N I
350 N 2
372 N 2
The tree of the science. Comparison of the Buddhistic and the Jaina narrations.
1803
Comparison of the Buddhistic and of the Jaina tradition. Analogy and differences between the biographies of Buddha and of Mahavira.
Some of these analogies and differences.
Reproach of the Buddhists directed to the Jains. The mortifications as means of arriving at deliverance in the Jaina doctrine. Ironical criticism of the Buddhists by the Jains in this subject.
The Nirvana according to the Jaina doctrine (Uttaradhyayana).
The first four moral precepts of the Buddhists are found also formulated by the Jains.
Dependance of the Buddhistic and Jaina monastic rules in comparison with the Brahmanical rules. Rigidity of the Jaina monastic rules.
The laic adepts were in more close relations with the monks to the Jains than to the Buddhists.
These relations, as M. HOERNLE has shown it, explain in a large measure the persistence of the Jainism in India, when the Buddhism has succumbed.
2587
J. KIRSTE-Hamsakhaypika (Wiener Zeitschrift fur die Kunde des Morgenlandes, vol. XVIII, Pp. 130-131). Wien, 1904.
Quotation of two passages relating to the fable of the 'learned swan' and borrowed, one from the Samyaktvakaumudt, and the other from a commentary on the Uttaradhyayanasutra.

Page #785

1804
JAINA BIBLIOGRAPHY
2588
W.F. WARREN-Problems still unsolved in Indo-Aryan Cosmology. (Journal of the American Oriental Society, Vol. XXVI, Pp. 84-92). New Haven, 1:05.
Pp. 91-92 Problems relating to the Jaina cosmology. What are the resemblances of this cosmology with that which explains the epical and the purānical texts, on the one hand, and with the modern Brāhmanical and Buddhistic theories, on the other hand ? Other special problems.
2589
L. SUALI- Il Lokataltvanirnaya di Haribhadra. (Giornale della Societa asiatica italiana, vol. XVIII, Pp. 263-318). Firenze, 1905.
Introduction. Indegenous editions and manuscripts of the Lokatattvanirnaya. Analysis of the work :
I. Generalities of religious and mythological order. II. Concise explanation of the non-Jain philosophical doctrines. III. Criticism, from the Jaina point of view, of these philosophical systems.
Text and Italian translation of the Lokatattvanirnaya.
2590
Csse de MARTINENGO CESARESCO-The Jaina precept of non-killing (Actes du XIV, Congres international des Orientalistes, Ire Partie, Pp. 132-136), Paris, 1906.
The prescription of the 'Ahimsa' to the Jains and the Buddhists. Some Jaina ancedotes on this subject.
2591
Parešnāth Hills,
W. Bengal (Rec. Ind. Mus. 5,
J. T. JENKINS— Fishes from 128-129). 1910.
2592
Bamfylde Fuller-Studies of Indian Life and Sentiment. London, 1910.
P. 110. Jaina movement of religious reform; Shown keen appreciation of natural beauties.

Page #786

JAINA BIBLIOGRAPHY
1805
P. 110. Jaina community devotes to trade and money lending pursuits that are not harmful to animal life.
P. 111. Amongst them men can earn title of honour by the profuse celebration of religious ceremony. His truimph is commemorated by the grant of title. There are three of these titles; the cost of the lowest exceeds £ 3,000.
2593
R, E. ENTHOVEN-The Folklore of Guzerat with Introduction. (IA, V. xl, 1911, Appendix, Pp. 1-36, see No. 407), Jains and Svastikas.
2594
Donald A. MACKENZIE-Indian Myth and Legend, London, 1912.
P. 120. Jainism as social revolt.
P. 124.
Vishņu prominent before rise of Jainism.
P. 133. Jainism--a revolt against Brahmaņic orthodoxy, influenced in its origin by the Upanishads, emancipation by rigid austerities.
2595
W.J. WILKINS---Hindu Mythology. Cal. & Simla, 1913 (3rd Edi.).
Pp. 503-506. The Jain Deities : The origin of the Jain sect obscure; tenets closely resemble those of Buddhism; social and religious equality of man, a number of saints raised to the dignity of deities; Buddhism and Jainism, though strikingly similar, have distinct separate origins; Jain saints past, present and future-24 in number; Vrishabha--bull his characteristic mark. Pārsvanātha--a snake to distinguish him. Mahävira, the last Tirthankara, his symbol a lion. His parents were Brahmans.
2596
W.J. WILKINS--Hindu Mythology. Calcutta & Simla, 1913.
Pp. 503-6. Jaina deities, i.e. the twenty-four Tirthankaras.
2597
M. C. MAZUMDAR-The Hindu Wills Act, Calcutta, 1916.
Pp. 38-39. Jainas--a sect of Hindus differing in some tenets but following some observances. Jainism older than Buddhism-Buddhist and Jains not only

Page #787

JAINA BIBLIOGRAPHY
independent but directly opposed to one another. In philosophy the Jainas are the most thorough going supporters of the old animistic position.
1806
J. L. JAINI-Jaina Law. Arrah, 1916.
A translation of the chapters on Inheritance and Partition in the Bhadrabahu Samhita with an appendix containing the text of the Indranandi Samhita.
2598
R. E. ENTHOVEN-Folklore of Guzarat. (IA, xlvi, 1917, Suppl., Pp. 125-135, See No. 381).
2599
P. 132. At the time of admitting a Jain to the ascetic order of the religion, the hairs of his head are pulled out one by one until the head is completely bald.
Radhakumud MOORERJI-Local Government in ancient India. Oxford, 1919.
P. 33. Jaina terminology-uses of the terms gana, Kula and Sakha in Kalpasitra and Jaina inscriptions of Mathura of the reign of Kaniska.
1920,
2600
P. 75. One Ukkal inscription mentions villages of Jain as in the Chola Tondai and Pandya countries (No. 9, Hultzch S. I. Inscr. vol. III, P. 15)-an, example of village planning.
P. 100. In Southern India, religion benefactions of guilds were mostly for Hinduism rather than for Jainism or Buddhism.

2601
W. KIRFEL-Die Kosmographic der Inder nach den Quellon largestellt. Leipzig,
Pp. 208-329. Abschnitt Die Kosmographic der Jaina. Jambudvipa, Lavanoda Ocean, Dhatakikhanda Kaloda-Ocean, Puskaradvipa, Puskarodd, Bhavanaväsin, Vyantara, Jyotișa, Vaimänik. Plates 18. Das Kosmographische System der Jaina.

Page #788

JAINA BIBLIOGRAPHY
1807
2602
C. V. Rajwade - The Burning of Mithila. (A.I.O.C., Session I, 1920).
P. xxxi---Points : 8 points given, out of them see 6th point-The Buddhist and Jain versions seem to have tried to bring together all isolated factors in the stories current about king Janaka. 7th point--The Jains seem to have substituted the name of Nimi for that of Janaka.
2603
Satis Chandra VIDYABHUSANA -- Nāgārjuna. (A.I.O.C., Session I, 1920).
P. xxxv. The council of Kaņişka inaugurated the renaissance of Sanskrit learning-the teachings of Mahāvir as contained in the Jaina Agamas were codified in writing by Devardhi Gaņi Kşamā-Šramaņa at Balabhi in 453 A.D.
2604
(A.I.O.C., Session I,
J. S, KUDALKAR--The Jain Manuscript Bhandars at Palan. 1920).
r. cvii-A final word on their search.
2605
(A.B.O.R.I. vol. II,
P. D. GUNE-- Pradyota, Udayana and Sreņika--a Jain legend. 1920-21, Pp. 1--21).
(f. n. The legend is found in Kumārapal-pratibodha, which is being edited by Muni JINAVIJAYAJI in the Gaekwad's Oriental Series, The Trişaşțšalākāpuruşacarita of Hemachandra gives the same legend in Skt. in a more detailed form. It corroborates the Jain Prakrit version which later is chosen for its brevity).
2606
E. W. BURLINGAME --- Buddhist Legends (translated from the original Pali text of the Dhammapada commentary). Three parts : Cambridge, Massachusetts, 1921.
Part I. (Harvard Oriental Series, Vol. 28).
P. 18. The Jains taught the Doctrine of Non-Injury, that it is a wicked thing to injure man, animal or plant. But this doctrine, noble as it is, they carried to what was perhaps a logical, but for all that, quite absurd extreme. The Buddha also taught, but confined it within reasonable limits.

Page #789

1808
JAINA BIBLIOGRAPHY
P. 93. Book IV. 6. Pathika, the Naked Ascetic. A naked ascetic seeks to prevent the wife of a certain householder from hearing the Buddha.
P. 95. Book IV. 12. Sirigutta and Garahadinna: At Savatthi live two friends, Sirigutta, a disciple of the Buddha, and Garahadinna, a disciple of the Naked Ascetics of the Jain Order. The latter reproaches the former for visiting Gotama. Trial in a stratagem; Garahadinna converted to Buddhism.
Pp. 98-99. Book V. IIb. Jambuka the Naked Ascetic :
Do.: Do. Part 2. (H.O.S. Vol. 29). Pp. 54-56. Book 4. 6. Pāthika the naked ascetic : Full story given.
Pp. 70ff. 8. Marriage of Visākhā : Treasurer Migara invites five hundred naked ascetics for feast on the occasion of his son's marriage. Full story given.
Pp. 92-99. Book 4. 12 Sirigutta and Garahadinna; The naked ascetics, the Niganthas. Full story given.
Pp. 130-137. Book 5.
11 Jambuka the naked ascetic. Full story given.
Pp. 233-34. Book 8. 5. Säriputta's uncle, who used to give alms to the naked ascetics to gain the world of Brahma, converted to Buddhism.
P. 305. Book 10. 7. Death of Moggallana the Great : Plot of the heretics to kill Moggallana with the help of thieves ; and king Ajātasatru burnt 500 naked ascetics with 500 thieves.
Do. Do. Part 3. (H.O.S. Vol. 30).
P. 36. Book 14. 2. The Twin Miracle. Sandalwood bowl suspended in the air by a cord from a series of bamboos, sixty cubits from the ground; any Arhat can take it by flying through the air. The six heretics including the naked ascetic Nāthaputta, strived for six days but they did not succeed in obtaining the bowl.
P. 138. Book 18. 10f. Treasurer Ram : Activity of Souls-Jain doctrine; they do not see their own fault, great though it be; though the faults of others exist not, they talk of them as though they did exist.
P. 185. Book 21. 8. Culla Subhaddā the virtuous : Subhaddā could not bear to look upon the naked ascetics who were invited by her father-in-law on holidays.

Page #790

JAINA BIBLIOGRAPHY
1809
P. 196. Book 22. 8 Degrees of nakedness: Niganthas are to be to the Acelakas, who go entirely naked, for these ascetics at least wear a covering in front. The Niganthas said: even dust and dirt are endowed with the principle of life, and so for fear they may fall into our alms-dishes, we wear a covering. Naked ascetics of the Jain Order, Niganthas.
2607
K. V. LAKSHMAN RAO-Did Panini know Buddhist Nuns? (Ind. Ant. vol. L1921, Bombay).
P. 82. A Sūtra in Panini, in the second Ashtaka is "Kumāra Śramaṇādibhi" (II-1-70) the Śramanadigaṇa consists of the words Śramana, Tapa etc.
Jainendra Vyakaraṇa which cannot be later than the 5th century A.D. has a Sutra similar to that of Pänini. The illustrations generally given under this aphorism are Kumāra Šramaṇa Kumararamana means a sanyasint. Sanyasint who has joined the order as a brahamchariṇī,
P. 83. Who could they be except the Buddhist nuns? Hinduism does not recognise sannyasa to women and sudras. The word śramaņa even in its masculine form has been monopolized by Buddhists and it now practically means a Buddhist monk.
2608
R. SHAMASHASTRY-The Home of the Ancient Hindus and their policy of Racial fusion (A.I.O.C. Session II; 1922).
Pp. 135 & 138. Brahmanic and Jain accounts of the cosmos. It must be noted that Bhaṭṭakalanka, the celebrated Jain post and philospher, who lived in eighth century A.D. is the author of the Rajavartika, a brief commentary in Sūtra style on the Tatvarthestra of Umāsväti. Coming from such a learned scholar, acquainted with such older works as the Jambuprajñapti and other treatises on the geography of the world then known, the Vartikas cannot be regarded as poetic imaginations.

2609
Anagarika DHARMAPAL-Buddhist Section: Address. (A.I.O.C., Session II; 1922).
Pp. 525-6. The Vishnu Purana (18th Adhyaya) speaks of the avatara who in the form of Vishnu, appeared in the form of a Digambara to the asuras-preached them to give up the following of the Vedamarga. The Padma Purana speaks of the

Page #791

JAINA BIBLIOGRAPHY
Prachchanna Bauddhas and the writer evidently being ignorant of the Arya Dharma, speaks of the 'Baudhas' as being naked or clad in blue garments, the writer had in his mind the Digambar Jainas.
1810
2610
Hara Prasad SHASTRY-Presidential Address: Sks. & Prt. Section. (A.I.O.C., Session II; 1922).
Pp. 175-176. An upheavel of the Indian mind in the 8th and 7th centuries n.c. produced Buddhism and Jainism.
P. 179. Jain Prakrits are Prakrits-Präkrit is a very vague word,
2611
R. SHAMASASTRY-Vjusti-or the Vedic New Year's Day. (A.I.O.C. Session II, 1922).
P. 35. It is known that both Mahavir and Kautilya lived somewhere in Videha country, modern Bihar...
P. 43. The ancient Jaina also began their year, on the summer solstice, as repeatedly stated in their Süryaprajñapti.
2612
T. N. SUBRAMANIUM-Tolakapya's Religion. (Q.J.M.S. Vol. XII. No. 2.) Bangalore, 1922.
P. 207. A reply to the criticism of Mr. K. G. Sankara's note regarding Tolakapya's religion, proving that Tolakupya was not a Jain.

2613
Radhakumud MOORERJI-Men and Thoughts in ancient India. London, 1924.
P. 40. According to some Jain works, there were 363 different systems of erroneous doctrines.
Pp. 118, 123, 138. Asoka's toleration of the Jains as described in Pillar Edict VII.
P. 166. There were many Jains in the assembly of king Harsha.

Page #792

JAINA BIBLIOGRAPHY
1811
P. 178. Yuan Chuang refers to Nirgranthas and Digambaras. Bāņa refers to Jaina monks.
P. 183. During the reign of Harsha, the Buddhist saint Divākaramitra admitted Jaina monks as his disciples.
2614
D. B. Ramachandra MUDALIAR - Indian Music, (Q.J.M.S., xiv, 1924, Pp. 165-183).
P. 168. Destruction of works written during the period of the Pāņdya kings by the Buddhists and Jains owing to the religious animoisty.
2615
Kumar Gangananda SINHA------ Practice of begging before 6th century B.C. according to Haernle, in practice outside of the order of the Jainas. (A.1.O.C. Session III, 1924), P. 539.
2616
C. R. JAIN- Discourse Divine. Hardvi, 1925. P. 46.
It is an English translation of the Sanskrit work Istopadeśa of Pūjyapäda (4th century A.D.).
The Istopadeśa is a sort of direct appeal to the experience of self-realization rather than a metaphysical study of the soul-nature through the intellectual faculty.
2617
S. K. MAITRA-Ethics of the Hindus. Calcutta, 1925.
Pp. 151-59, Vidyānandin in the Aştasahasri enters into an acute analysis of the meaning of Niyoga or command from the Mimärsaka standpoint with special reference to these two functions of objective presumptions (Käryatva) and subjective impulsion (Preyakatva).
P. 159. According to Jainas, Niyoga is a personal prescription of a superior to an inferior being, while according to Pūrvamimamsakas it is an impersonal law without a law giver.

Page #793

1812
JAINA BIBLIOGRAPHY
P. 160. According to Jainas and the Buddhas, however, the law is the declaration of the Aptas or Seers of the Transcendental plane-persons who by acquiring personal experience of matters of Spiritual significance are competent judges of what is really right or wrong.
P. 161. Buddhas and Jainas being atheists do not admit any eternally perfect being. In place of such a being they assume an endless series of perfected persons who acquire perfection in course of time.
Pp. 226-30. Jaina classification of Papa and punya.
P. 261. Creation and re-absorption are not accepted by the Pūrvamimāṁsakas, Jainas and the Buddhas according to whom there is no Iswara or Lord of the world as a creator or destroyer.
Pp. 265-66. The Jainas do not accept the negative conception of mokșa as the cessation of experience. Mallisena's criticism of the Nyāya view in the Sjadvādamañ. jari deserves notice.
P. 297. The negative conception of the ideal life as essentially a state of quiescence, the Hindu ideal furnishes a contrast to the Jaina ideal of eternal progress.
P. 298. The heterodox Jaina system, however, preaches a doctrine of endless upper motion (anantagati) from loka, empirical condition, to Aloka, transcendental condition-motion which becomes infinite (ananta) after mukti.
P. 320. In Atmānusāsana of Gunabhadra an attempt is made to remove the defect in the ascetic view without, however, encouraging indiscriminate pleasureseeking as the Hedonists do.
P. 321. The theory of morality as enunciated by Samantabhadra in the Jainakārika and all elaborated by Vidyānandin in his commentary thereon called the Astasahasri.
P. 325. According to the Jainas and Buddhas, it is not the prescriptions of the king but the injunctions and prohibitions of Arhats and Buddhas that constitute right and wrong.
P. 329. Iśvara, Brahmā or Lord is distinguished from the spiritual expert or Aptapuruṣa of Jainism and Buddhism,

Page #794

JAINA BIBLIOGRAPHY
1813
2618
A. YUSUF AL--The making of India. London, 1925.
P. 21. Jainism-an older religion than Buddhism Sanātan Dharma of the Hindus.
sharply contrasted with
(Hindu Mahāsabhä
P. 22. Jains-inclusion within the fold of Hinduism Beneras resolution, 1923).
P. 32. Jains-having extraordinary tenderness to animals.
P. 33. Jains-classed as a phase of Hindu religion.
2619
S. N. TADPATRIKAR—Was Garga a Jaina ? (J.B.B.R.A.S., 1925, vol. I, P. 138).
9. A discussion of the question of the religion of Garga, the author of Pasukevali.
2620
R. RAMADAS-Tirilinga and Kulingah. (I.A. vol. LIV. 1925, Bombay).
P. 225. Kalinga is declared to be formed of Kalin (in strife) nga (to go), i.e. because it had been a country where there was always strife, it is so named. This explanation is quite against what history tells us. The cdicts of Ashoka state that the Kalinga was peaceful and flourishing; the Häthigumphā cave inscription of Khāravela does not speak of any strife in the country. Had it been a country where people had quarreled amongst themselves, it would not have been populous and wealthy. The origin given by the Sanskrit Grammarians appears unsatisfactory and unfounded.
2621
B. M. BARUA--Inscriptional Excursions. (I.H.Q. vol.II, 1926).
Pp. 90-92, Contradictory meaning of the Ājivikas and Brāhmans in Asoka's edicts--fully discussed.

Page #795

1814
JAINA BIBLIOGRAPHY
2622
H. S. GOUR--The Law of Transfer in British India. Calcutta, 1926.
P. 33. Jains-dissenters from Hinduism.
2623
C. R. JAIN--The Jaina Law. Madras, 1926. P. 285.
This book deals with the Jaina jurisprudence with the following topics -
Part I. Adoption and sonship; marriage; property, inheritance, stridhana, maintenance, guardianship and custom.
Part II. Original texts and translation of Bhadrabāhu Samhitä, Vardhamuna niti, Indranandi Jina Sanhita, Arhan niti and Trivarnikācāra.
Part III. Appendix.
2624
S. M. EDWARDES-- Kannada Poets. (I.A. vol. LV, 1926); Bombay.
P. 72. Memoir No.13 of the Archaeological Survey of India published in the Kanarese Language (Kannada poets metioned in inscription) a precis of the information is given. The original name of Dharmapur was Tagadur-a town which gave she!ter to both Jains and Shaiva Hindus.
P. 74 Indrakirti Circa--A.D. 1055.
In front of a Jain temple at Kogali in Bellary Dist, an inscription dated S.977 of the reign of Trailokyamalla, records that the temple was constructed in former days by a Ganga ruler named Durvioita, and that at the date of the inscription gifts were made to the temple by a Jain ächärya named Indrakirti. Indrakirti was an excellent poet.
Pp. 77-78. Lakshmidhara and Madhura a.d. 1410. One Madhura was the author of several works, including Dharmanātha Purūna and Gummațashataka. He was a Jain of Vaji family of the Bharadvāja gotra; he is styled 'Crest Jewel of the Court of Bhunātha'.

Page #796

JAINA BIBLIOGRAPHY
1815
2625
Sylvain Levi--Pihunda, Pithuda, ritundra : (Ind. Ant., Vol. LV, 1926, Bombay). I'ranslated from the French by S.M. Edwardes.
Pp. 145-147. The Jain Uttarādhyayana Sūtra (XXI, 1-4, translated in sacred books of the East) relates the story of a merchant named Pälita, who departs from Champā, on a journey by boat to the city of Pihumda. The Hāthigumphā inscription of Khāravela mentions Pithuda which may be read as Pithumda, which would become Pohumda in Prākrit. Ptolemy mentions Pitundra and places it between the deltas of the Godavari and Mabānadi. We must look for the city between Chicacola, and Kaling-apatam, if Ptolemy's information approximates to the truth, The name of Pithumda connected with the name of a people-Tuhunda.
2626
J. JOLLY---Kautilya and Canakya-(A.I.O.C., Session IV; 1926).
P. 109. One of the Jain canonical books, the Nandi, mentions the Kodillayam, i.e., Kauțilyam as forbidden book but another Jain canonical book, the Anuyogadvārasūtram, quotes the Kodallayam, i.e. Kautilyam instead (A. Weber's Cat. II, 677-697).
2627
A. A. Krishnaswami AYYANGAR--The Mathematics of Aryabhata. (QJ.M.S., vol. 16, No. 3, 1926, Bangalore).
P. 163. Rules for finding the square-root and the cube-root. It is rather curious to observe that Mahävirächārya in South India and Sridhara, Bhāskara and Brahmagupta give more or less identical rules for the extraction of the square and the cube-root, while no method of extracting the cube-root is given by any early Greek Writer.
2628
B. M. BARUA -- Ajtvika : (A.B.O.R.I. ; Vol. VIII, 1927), Pp. 183-188.
(1) Three classifications : (a) naked ascetics, (b) class of recluses, (c) recluses with a profession of mendicancy.
(2) Known in Vedic hymns, the Brāhmanas, Āranyakas-pre-Jain period... Digambara Jainas-(vide art. Aji ihas hy A.F.R. HOER LE in ERE).

Page #797

1816
JAINA BIBLIOGRAPHY
2629
D. M. Roy-The culture of mathematics among the Jains of Southern India in the ninth century A.D. (A.B.O.R.I., Vol. VIII, 1927, Pp. 145-147).
2630
S. M. EDWARDES-- The Jaina Gazette, vol. XXI, No. 6, 1925. Book Notice. (I.A. vol. LVI, 1927); Bombay.
P. 235. An article on the Vrātyas by Prof. A. CHAKRAVARTI; a rapid survey of existing information and theories about the Vrátyas, who depricated in sacrificial cult of the Vedas and preached the doctrine ol ahima.
2631
Kumarswami SHASTRI (Officiating Chief Justice of the Madras High Court)-- Antiquity of Jainism. (A.I.R.A., 1927, Madras, 228).
"Were the matter res-integra, I would be inclined to hold that modern research has shown that Jains are not Hindu dissenters but that Jainism has an origin and history long anterior to the Smritis and commentaries which are the recognised authorities on Hindu Law and Usage. In fact Mahāvira, the last of the Jain Teerthankaras, was a contemporary of Buddha, and died about 527 B.C. The Jain religion refers to a number of previous Teerthankaras, and there can be little doubt that Jainism as a distinct religion was flourishing several centuries before Christ. In fact Jainism rejects the authorities of the Vedas which form the bedrock of Hinduism and denies the efficacy of various ceremonies which Hindus consider essential."
(The Jaina Gazette, vol. XXVIII. No. 7. July, 1941. P. 111, Lucknow).
2632
Gray Lous HERBERT--The Mythology of all rāces. Vol. VI. Boston, 1927.
Pp. 220-9. Jain mythology :- Similarity of Jain and Buddhist mythology-the real Jain gods are the Tirthankaras of the present avasarpiņi period -ten worlds and 720 Tīrthankaras invented--the Mythological tales of Mahävira, Pārsvanatha, Neminātha and Rşabha-minor deities, Bhaumeyikas, Vyantaras, Jyotiskas and Vaimänikas, and their various subdivisions--heavens and hells according to Jain mythology-great importance to sphere of thought corresponding to belief in fairies, ghosts etc. Similarity of Jain and Brahmanic mythology,

Page #798

JAINA BIBLIOGRAPHY
1817
2633
SOUVENIOR-The Indian Empire. Calcutta, 1927.
P. 174. Mention of 5 Jain temples at Ellora (700-1200 A.D.).- Presence of Jain and Hindu style of architecture in the temples of Khajurāho between Jhansi and Allahabad.
2634
Udaya Vir SHASTRI -- Antiquity of the Samkhya Sūtras. (A.I.O.C., Session V; 1928).
P. 855.
references to Jainism in the sütras shown in this article.
P. 856.
The sūtras contain the views of Jainas. Kalpasülra--- Ist chapter,
2635
Presidential
Address. (A.I.O.C.,
HARAPRASAD Shastri -Sanskrit Culture : Session V; 1928).
P. 92. Reference to Haribhadra, the reputed author of 1400 treatises on Jain culture, religion, etc.
P. 101. Jain Bhandaras.
2636
W. N. Brown—The Indian and Christian Miracle of Walking on the water. Chicago and London, 1928.
Pp. 12-13. The Jains also know of crossing water by means an Act of Truth. The story of Pārsvanātha by Bhāvadevasūri (14th cent, A.D.).
Pp. 15-16. The Jains as well know such supernatural powers and have technical names for them (Labhi, Sakti Riddhi) vide Hemachandra's Trişaștiśalakapuruşa-carita I, 843-880 and Faina Jätakas by Amulyacharan and Banarsidās Jain, Pp. 89ff. and BLOOMFIELD's : the life and stories of the Jaina Savior Pārcvanātha. Pp. 80ff.
2637
Bahubati Colassi called Gommata ?
(I.H.Q. Vol. IV,
G. PA-Why are the 1928.)

Page #799

1818
JAINA BIBLIOGRAPHY
P. 270(n). Sravana Belgoļa image (57 ft. high) in Mysore, Kärkalā in south Kanara (411 ft. high) and Venur in south Kanara (35 ft. high) belong to Digambaras and known universally as Gomata, Gomatta, Gummata or Gommata. Gommateśvara images not of Bāhubali but of some other perfected being of Jaina mythology.
Contradictory criticisms of the above Gommata name cited.
Ep.
0
Pp. 272-278. Cāmunda Raya, the builder of the image, had another name Gommato or Gommata Rāya. Different sources whencefrom the story of Cāmunda Rāya's installation of the image narrated.
P. 278. Ajitasena officiated for Cāmunda Rāya at the installation of the Śrvaņa Belgoļa image.
P. 279. The word Gommata's meaning in Kanarese sources discussed.
Pp. 281-285. The word Gommața as depicted in the inscriptions Nos. 242 (1175 a.c.), 333(1206 A.c.), 345(1159 A.C.), 349(1 159 A.c.) and 397(1129 A.c) discussed. Other sources implying the Gommața meaning fully discussed.
2638
S. DESIKAR- Nambi Andar Nambi. (I.H.Q., vol. IV., 1928).
P. 446. The strenuous fight contributed by Saint Tirujñāsambandar and saint Tirunavukkarasu-contributed to the downfall of Jainism and Buddhism in south India.
2639
Mrs. RHYS DAVIDS-Gotama the Man, London, 1928.
P. 25. Niganthas--now called Jains-a class of thinkers in Vesāli.
P. 28. Mention of a Jain society at Vesäli.
P. 32. Jains - paying little respect to musing (Ghana) or to other worlds.
P. 40. Jains used the word 'Way' mārga - just a worthy word for Karma, for action.
P. 62. Jains - worsened the doctrine of man-in-men.
P. 133. The notion of the 'man' the man-in-man an independent unaffected entity, inner world contemplator according to Jains.
P. 137. Jains giving heed to the mind but chiefly to show man as managing it,

Page #800

JAINA BIBLIOGRAPHY
1819
2640
Proceedings of the 3rd Indian Philosophical Congress, Bombay. Calcutta, 1929.
Pp. 129-136. From the speech of Harisatya BHATTACARYYA (The Indian doctrine of non-soul). Position of nihilism in Jainism--explained, compared with Buddhistic and Vedāntic schools-- Ajiva explained a group of real substances according to Jainas. Mention of five non-psychical substances of the Jaina viz. Pudgala, Dharma, Adharma, Akaša, Kāla. The conceptions of Dik and Akāśa explained - Manas regarded by Jainas as the internal sense and not an independant reality.
P. 137. From the speech of B.L. ATREYA-(A few short-comings of Jainism as a system of philosophy). Jaina Logic of Anekāntavāda--criticism-mention of five kinds of knowledge mati, shruti, avaāhi, manahparyaya, Kevala Jñāna.
2641
H. S. GOUR--The Hindu Code. Calcutta, 1929.
P. 211. Application of Hindu Laws to Jains : Jains held to be Vaishya caste.
P. 212. Jainism compared with Buddhism.
Pp. 477-78. Principles and ceremonies attending Jain methods of adoption discussed. Bhadrabahu Samhita, a digest of the Jain Law.
P. 1281. Widow's rights of inheritance discussed.
2642
B. B. DUTTA--The scope and devetopment of Hindu Gañita; (I.H.Q., Vol. V., 1929).
P. 481. Ganitānuyoga or the exposition of the principles of mathematics a necessary feature of Jainism. The knowledge of Samkhyāna (the science of numbers) and jyotişa (astronomy)--principal accomplishments of Jaina priests.
2643
F. A. Steel-India. (London, 1929). P. 22. Jainism-most tender hearted of faiths.
P. 82. Jaina religion-extreme antiquity-one of the oldest faiths of the world--use of Swastika alone would make one hesitate to place Jainism a century or

Page #801

1820
JAINA BIBLIOGRAPHY
so before Christ, Swastika-oldest known symbol of the world--still the sign par excellence with the Jains.
P. 83. "The sky clad' is the most ancient of the two sections of the Jains opulent people-Jains the richest community of India.
P. 84. Jain architecture finest in India. Mt. Abū the most perfect specimen of Jain art.
2644
A. K
COOMARSWAMY- Picture showmen. (I.H.Q., vol. V., 1929).
Pp. 182-87. Term mankha designates a picture showman in Jaina Prākrit texts. Exhibition of paintings referred to in the Jain work Trişastiśalakāpuruşa (10571173 A.D.).
2645
Bibhutibhusan DATTA--The Jaina School of Mathematics) in the Bell. Cal. Malf. Soc. vol. xxl, 1929, Pp. 115.45.
2646
P. NATH-A study in the Economic Condition of Ancient India. 1929.
P. 27. Grāma defined in Abhidhāna Rajendra by VIJAYACANDRA.
P. 59. Conditions of the people after the rule of Mahāvira described in Haribhadra Sūri's Kalpa Sūtra.
2647
Allahabad, 1929. Pp. viii and 112
C. R. JAIN--Faith, Knowledge and Conduct. (2nd ed. 1940).
It deals with "The way, the truth and the life' from the point of view of comparative religion ; an intelligible and systematic exposition of the subject of Salvation in short compass.
Contents : Book I. The way.
Book II–The Truth: Part I. The method of Investigation (Nikshepa, Nayavada, Anekantavāda, Syadvada, Categories and Divisions).

Page #802

JIANA BIBLIOGRAPHY
1821
Part II. Mataphysics and Psychology (the soul, knowledge, omniscienc Jńānāvaraniya cover, the will, passions, intellect, attention, instincts, the subconscious, the mind, memory and recolleetion, association of ideas, dreams and visions, recognition, thought, inhibition, motor mechanisms, pleasure and pain, sensation, material parallelism, ethics, forces of the body Leśyas, faith and free will. Book III. The life.
2648
Richard TEMPLE-Hindu and Non-Hindu Elements in the Kathā-sarit-Sāgara. (Ind. Anti. vol. LVII ; 1929, Bombay).
P. 11. Nudity-The story of Phalabhūti. On this Penzer (Pp. 117 ff) has a long note on nudity in magic ritual all the world over. In Somadevas time it was a common observation of the ways of Yogis who went about habitually naked; and among the Jains it was the sect custom, going back to very early days. The naked Jain ascetics were called Digambara, sky-clad.
2649
P. C. Nahar--A note on the Svetämbara and Digambara Sect. (I.A. vol. LVIII.e 1929, Bombay).
Pp. 167-168. The Jaina ascetics of the period of Pārsvanātha and those of predecessor's times used to wear clothes. Fashion of discarding clothes during the regime of Mahāvīra, due to the prevalence of extreme asceticism at the time.
The word Nigrațnha, did not literally mean without any clothes or naked, but did mean without any bond, or free from bondage of Karma. Among the Digambaras nudity has survived even to the present day. The ancient images of Tirthankaras consecrated before the division cannot properly be said to belong to any particular sect ; rather they belong to the Jains as a whole. Seating images without any signs of nudity, which can be assigned almost with certainty to early times before the division. Denying woman the possibility of full spiritual emancipation led to the schism.
Mahāvira established order of the Sri-sangha or Caturvidha-sangha, composed of sādhus and sadhuis, śrāvakas and śrāvikas, with equal share in the order. The Digambars advocate most conservatives; they discarded the then existing Jain canons, which are respected and recognised by the Svetämbaras. The Digambars place the origin of the Svetāmbars at a very late period. The story of Devanandā and Harinegameshi (SMITH's Jain stūpa and other Antiquities of Mathura ; p. 25) discarded

Page #803

1822
JAINA BBLIOGRAPHY
by Digambars; the different Ganas, Kulas, Sakhās and Gacchas found inscribed on the relics of Mathura, are identical with those mentioned in the Kalpasūtra, while these names do not occur in any of the Digambara work.
2650
Rājgir? Miscellanea (I.A.
vol. LVIII. 1929,
D. N. SEN-Who built New Bombay).
Pp. 176-77. Did Bimbisāra build it? Bimbisāra lived and died within the old walled city. Did Ajātaśatru build New Rājgir? Ajātasatru also lived in the royal city in the valley. The Chinese pilgrims' accounts of New Rājagraha are conflicting. According to Hiuen Tsiang, it was built by Bimbisāra whereas Fa-hien says that Ajātaśatru built it. Both mistaken in their theories, Reference given.
2651
C. KRAUSE--The Kaleidoscope of Indian Wisdom. Madras, 1929. (Shri Yashovijaya Jain Granthamālā, Bhavanagar).
P. 16. Vedānta--Like in Jainism, the liberated souls stay in a definite place, which is situated at the top of the Universe.
Pp. 21-24. II. Non-Vedic Systems : Jaina and Buddha systems are prominent for their metaphysical depth and grand ethics, their historical importance and the influence they exercised on Indian civilization, by their humane and peaceful spirit, which greatly contributed to the abolition of bloody sacrifices and other horrible practices of ancient, indigenous ritualism.
Sanjaya Belatthiputta : he promulgated independent agnostic-relativistic speculations, before the time of Buddha--the existence or non-existence of a thing can be expressed from 7 different stand-points. These same 7 modes are also in Jain Logic-Saptabhangi-Vada' or 'Syadvāda'. Closely akin to Jain Philosophy is the system of the Ajivikas which flourished at the time of Mahavira and Gautama Buddha. They were also called Achelakas, i.e. the unclothed ones, fiom the nakedness of their monks; the souls are divided into 6 categories of different colour', which seems to correspond to the 6 lesyäs of Jain Dogmatic. They believe everything to depend on Niyali, the necessity resulting from Karma.
Pp. 28-37. Jainism claims eternity-Utsarpinis (periods of rising development) and Avasarpinis (periods of decline). Jainism older than Buddhism. The Svetämbaras and the Digambaras described. The Calvinistic Sthanakvāsi and Terapanthi sects, probably influenced by Mohammadan ideas-opposed to idol-worship. Jivas or souls in various stages of development, from the senseless and irrational Nigodas

Page #804

JAINA BIBLIOGRAPHY
upto the Siddhas of highest perfection. The Universe, its shape of a standing man, is crowned by the umbrella-shaped region of the Siddhas (Siddhašila). The soul; the Karmas; punya and papa; the Siddhas; the Kevalts or Omniscient; Ahimsa for monks. and laymen (Sravakas). Under the mild and humane reign of devoted Jain kings whole countr' enjoyed a Golden Age. Due to the humane influence of Jainism alone, if today, vast areas of India, such as pious Gujarat, Kathiawar, Cutch and Marwar are, in fact, humanist countries of the world.
2652
Rai Bahadur HIRALAL-Presidential Address. A.IO.C., Session VI; 1930.
Pp. 8-11. Jain Literature in Präkrit, Kannada and Tamil referred to. Jain. literature presents a connecting link between old and modern languages.
Umäsväti-Ist century A.D. and so on. Separately published vol. VI, see pages xxxviii.
1823
2653
V. R. R. DIKSHITAR-Dr. Hoernle's Presidential Address, 1898, before the Asiatic Society of Bengal, A.B.O.R.I, Vol. X; 1930.
P. 170. From the very first the lay adherent formed an integral part of the Jaina organisation, but this was not so in the case of Buddhist order.
2654
Dakshina Ranjana SHASTRI-The Skull-less Kāpālikas became more refined and gave up wine and meat, which was in all probability due to the influence of the Jains. (A.I.O.C., Session VI; 1930.) P. 295.
2655
Nagendranath VASU-Presidential Address. Bengali Section. (A. I. O. C., Session
VI; 1930.)
P. 255. The rise of Jainism is the direct outcome of the ascendency of Kshatriyas...We find Mahavir deeply read in the four Vedas and the old sacred literature ...Because of Kshatriya influence, Jains declared themselves to be superior to Brahmins.

2656
S. N. TADAPATAIKAR-The Krisna Problem. (A.B.O.R.I; vol. X; 1930).
Pp. 276. 278, 279. Jain Harivamia Purana-The Jainas also have adopted the Indian epic.

Page #805

1824
JAINA BIBLIOGRAPHY
2657
Kamta Prasad JAIN- A further Note on the Svețāmbara and Digambara Sects. (I. A. vol. LIX, 1930, Bombay).
Pp. 151-154. Refuting P. C. NAHAR's article published in I. A., vol. LXI, 1930 LVIII, 1929; regarding nudity.
P. 151. Antiquity of the Svetāmbara sect--points ; points examined ; nudity in Vedic period. The wind-girdled Bachhantes', the Munayo Vătavašanās (RikSamhitā, X, 136-2); Gymnosophists (Ind. A. vol. XXX, P. 280).
P. 152. In almost all the Brahmanical Sanskrit literature (list given), Jain monks are designated as naked recluses. Niganthas are naked monks, according to the Buddhist literature (references given).
P. 153. Ancient Jain images are nude.
2658
B. DATTA--Geometry in the Jaina Cosmography. Quellen Und Studien zur Geschichte der Mathematik Band 1, heft 3, Berlin, 1930).
Pp. 245-254. Applications of certain geometrical or mensuration formulae in the Jain cosmography--theory of proportional triangles and the area of the segment of a circle.
2659
K. G, KUNDANAGAR-Development of the Kannada Drama. (J.B.B.R.A.S, vol. VI, 1930), London & Bombay, 1930.
P. 314. Bhattākalnkadeva, a Kannada grammarian of 17th century.
2660
Arthur OSBURN- Must England Lose India ? London, 1930,
P. 42. In addition to the main two religions Brahmanist and Mohammedan, there are considerable number of Buddhist, Parsees, Christians or Jains and other less definite or more primitive religious pursuasions.
2661
K.P. JAN-A further note on th: Svetambara and Digambara Sects of Jainas. (I.H.O. vol. VI. 1930).

Page #806

JAINA BIBLIOGRAPHY
1825
P. 379. Nudity of the monks treated with reverence before Mahavira as also in the Vedic period. Mention of Jain muni in Padma Purana of the time of Raj Vena of the Vedic period. Jainas (Niganthas) described as naked monks in the Buddhist literature.
P. 380. Nakedness of the Jain monk -an original practice and not a subsequent innovation started by Mahavira-Digambara tradition holding Rṣabha to be the first introducer of nudity in Jainism.
P. 381. Jain images of pre-Christian are found at Mathura and KhandagiriUdayagiri are nude figures-Jain images of Mathura, which name the gacchas, ganas etc., as found in the Svetambara 'Kalpasūtra', are also nude like those found in the Digambara Jain temples of that place.
P. 381 (n). Many a Digambara Jain temple abound with naked images assig ned to early or pre-Christian eras-mention of an image of Rṣabhadeva at Kunthalgiri which bears the date Samvat 1919 and another of Parsvanatha at Patna of Samvat 184. Kampilla, Pabhosa and other Jain temples possess naked images of Pre-Christian era..
P. 382. The language of the Jain canon (Śvetämbara Jain Angas) is far later than the time of the Nandas': A. B. KEITH.
P. 383. The installations of naked images, as found in Häthigumpha inscriptions of 2nd century B. C., proves the antiquity of Digambaras over Svetämbaras. Mention of Digambara Jain priests having audiance with Alauddin and Aurangazeb and preaching Jain doctrines to them.
2662
C. MUKERJI A modern Hindu view of life. Calcutta, 1930,
P. 11. Mention of Kumāril Bhatta cutting down the heads of a number of Buddhists and Jains, men, women and children and severed heads crushed to pieces after obtaining permission from the reigning Hindu king.
2663
C. R. JAIN-Essays and Addresses, Allahabad, 1930.
Jainism Jaina Siddhan'a- the power of Jainism to stop human warfare-a comparative study of Jainism and other religions-religion and science-knowledge and its nature syadrada, the safeguards which maintains consistency in metaphysical thought-origin of Jainism and the doctrine of suicide-veil of Karma-immortality and joy-Ahimsa-spirit and matter-instinct.

Page #807

1826
JAINA BIBLIOGRAPHY
2664
Charlotte KRAUSE-The Heritage of the last Arhat. Bhavanagar, 1930.
A lecture on Jaina philosophy.
2665
K. B. PATHAK-Sankarācharya attacked by Vidyanand. (A.B.O.1. vol. XII; 1930-31). P. 84.
2666
K. B. PATHAK-Kumärila's verses attacking the Jain and Buddhist notions of an omniscient Being. (A.B.O.R.I. vol. XII. 1930-31). Pp. 123 131.
2667
A. C. SEN-Schools and sects in Jain literature. Calcutta, 1931.
The five elements and soul-four great schools, kriyavāda, akriyavāda, Ajñänavăd and Vinayavāda, and their subdivisions--various minor sects.
2668
C. R. JAIN-The nudity of Jaina saints-Delhi, 1931. Pp. 3 and 23.
Nudity is the mark of saintship and a sign of world-renunciation-practised from time immemorial.
2669
D. F. MULLA- Principles of Hindu Law. Calcutta, 1932.
P. 619. Chap. XXI. Jains, Jain tenets and Jain Law.
P. 619. They reject the scriptural character of the Vedas and repudiate the Brahmanical doctrine relating to obsecural ceremonies, the performance of Srädha, and the offering of oblations for the salvation of the soul of the deceased. Amongst them there is no belief that a son, either by birth or adoption, confers spiritual benefit on the father.
P. 622. The Agrawala Jains do not believe that a son whether by birth or adoption, confers any spiritual benefit on the father, the adoption, therefore, is entirely secular in character,

Page #808

JAINA BIBLIOGRAPHY
1827
2670
and Buddhism.
SITAL PRASAD Brahmachari- A comparative study of Jainism Madras, 1932. Pp. xxiii 304.
Contents
Ch. I. Nirvāņa, moksha or liberation.
Ch. II. Existence of the soul.
Ch. III. The path of Nirvāņa or liberation.
Ch. IV. Karmas and their fruits.
Ch. V. Ahinsa.
Ch. VI, Why Jainism and Buddhism are the sam:
2671
Bombay, 1932.
J. N. MANKER-Animal Sacrifice and Commandments of God. Pp. viii 44.
Contents : (i) Animal sacrifice and commandments of God (by L. H. AJWANI); (ii) All-India Pandits against Animal sacrifice (by J.N. Manker); (iii) Some Sciriptural Extracts; (iv) Some heartless specimen of bigoted Hindusim (by J. N. MANKER).
P. 16. The Jains even more than other Hindus accept the doctrine of Ahimsā as an essential doctrine in religion.
2672
Puran Chand NAHAR-Antiquity of the Jain Sects. (I. A. vol. LXI, 1932, Bombay); Pp. 121-126
Pp. 121-126. Nudity was not practised by all Jain monks even in the days of Mahāvira ; Gosāla Makhaliputta, a naked Sramaņa, gets beaten when he defended nakedness. Jain canons-Digambaras during Muhammadan rule.
2673
A. N. UPADHYE-Authorship of the Svarupa-sambodhana. (Annals of the B.O. R. I., XIII, 1, Pp. 88-91. Poona, 1932).

Page #809

1828
JAINA BIBLIOGRAPHY
Tradition accepts Akalanka as the author of the Svarupasambodhana ; and even Vimala, the author of the Saptahhangitarangini has adopted this tradition. It is shown in this note that this tradition is questioned by a Kannada commentary on it and by Padmaprabha's commentary on Niyamasāra, which state that Mahasena is the author. Then a modest attempt is made to settle the period of Mahasena by distinguishing him from three other Mahasenas.
2674
A. N. UPADHYE--Asaga, his works and Date. (Karnatak Historical Quarterly, II, Pp. 42-7, Dharwar, 1932).
Asaga is repeatedly praised by Kannada authors like Ponna, Nayasena and Acanna, but as yet no Kannada works of Asaga has come to light. Two Sanskrit works of Asaga are known ; Varahamānacarita and Santipurāņa. The various details about Asaga from the prasastis of these two works are put together. The doubt is cleared that Asaga mentioned Samvat era and he flourished in the middle of the 9th century A. D.
2675
S. R. Das – The Jaina School of Astronomy. (I. H. Q. Vol. VIII. 1932).
P. 31. The conception of Mount Meru and Jambudvipa in Jain astronoiny discussed.
P. 33. The philosophy of earth consisting of continents in concentric circles separated by seas forming rings between them explained. Jambudvipa, Sudarsa Meru, Dhātaki-dvipa, Puşkara dvipa and Manaşotiara parvata in Jain astronomy explained. Planets in Jain astronomy fully discussed,
P. 34. Jain astronomy belongs to 5th century B.C.-Critically examined.
P. 35. Place of Astronomy in Jainism-discussed.
P. 35 (n). Knowledge of astronomy considered necessary for the Jaina priest--as opposed to Buddhist monks.
Pp. 36-37. Mahāvira, a great mathematician and astronomer, referred to in Ganita-sāra-Samgraha.
Süryaprajñapti-Jain astronomical work-authorship attributed to Mahāvira.

Page #810

JAINA BIBLIOGRAPHY
1829
Candraprajñapti and Bhadrabahu Samhita of Bhadrabahu Jain astronomical works. Jain astronomers mentioned in Varahamihira's Pancasiddhāntikā (6th century A.D.). Brahmagupta (598 A.C.) refuting the theories of Jainas once in his Sphutasiddhānta, Jaina astronomy mentioned in Sripati's works (A.c. 1040). Bhaskaräcāry's critism of Jain astronomical doctrines mentioned.
Pp. 38-39. Bhadrabāhu VI Samhita--written by Bhadrabāhu. Date of Bhadra. bāhu critically examined. Bhadrabāhu the last of Srutakevalin; śruta kevalins mean those who could produce from memory the whole of the voluminous canonical literature of the Jainas. The authenticity of Bhadrabāhu VI Samhitā discussed. Kusumpura (mod. Patna) in Magadha first residence of Bhadrabāhu.
Siddhasena- Jain astronomer referred to in Brhat Samhita of Varahamihira. Jambudvipaprajñapti (c. 500 B.C.) gives the cosmography of the Jainas.
Pp. 40-42. The Jain conception of two suns theory fully discussed. Jain theory of matter Yuga, Nakșatras discussed. Lunar system of the Jainas fully explained.
2676
A. B. DHRUBA-The Veda and its Interpretations. (Malaviya Commemoration Volume, Benares, 1932, Pp. 447-458).
P. 447. Allegiance of Jains to the Vedas---Jains appealed to the Vedas as their authority and propagating Jainism argued that the Vedas of the Brahmins were not the original Veda (Uttarādhyayana, Sect. XXV).
2677
(Malaviya Commemoration Volume,
0. C. GANGOLY-Bäla-Gopala-stuti. Benares, 1932, Pp. 285-9).
P. 288. "Southern Rajasthani' or 'Gujrati' school of painting not identical with the Jaina school-a large volume of Jaina canonical literature illustrated in Southern Rajasthani style-yet Jaina Mss. have a canonical application of a general vocabulary of the medieval patois of Indian painting current in Southern Rajputana and which had its sectarian and non-sectarian uses.
2678
S. R. Das-Jaina School of Astronomy. (I. H.Q. Vol. VIIĮ. 1932.)

Page #811

JAINA BIBLIOGRAPHY
P. 565. Theory of two suns in Jaina astronomy as explained in Mahavira's Süryaprajħapti fully explained.
P. 568. The motion of the sun in Jain astronomy discussed.
1830
2679
Bibhutibhuson DATTA-The Science of Sulba-A study in Early Hindu-Geometry. Calcutta, 1932.
P. 7. Advent of the Jaina sect 500-300 B.C.
Pp. 201-202. Employment of the term Višesa (a little over) in the same connection as in the Sulba, in Suryaprajħapti (c. 500 B.c.). in Jambudu paprajħapti (c. 300 B.C.), Nemicandra (c. 975 A.D.). Early canonical works of the Jainas belong to a period not much separated from that of the Sulba; the irrationality of N2 was known to the ancient Hindus.
2680
J.J. MODI-Oriental Conference Papers; Bombay, 1932.
P. 225. According to Prof. K. B. PATHAK in his paper New Light on Gupta Era and Mikir Kula', Mihirkula of the Indian inscriptions, the Mihirkula of Chinese writer Hieuntsang is the same person as Chaturmukha-Kalkin, Kalkin or Kalkiraja (472-542 A.G.) of the Jain writers'. Jinasena mentions Mihirkulas reign to be of 42 years and two other Jain 40 years. Jain writers speak of Kalkirāja as a 'Paramount sovereign...foremost among wicked men, a perpetrator of sinful deeds".
2681
S. SRIKANTAYA-Heavenly Mansions of the Hindus (Q.J.M S, vol. 23, No. 1, 1932, Bangalore).
P. 98. Lunar Mansions: All save the Jaina texts assumed that the winter solstice fell at the beginning of the Nakṣatra Dhanistha, but the datum is quite insufficient to enable us to fix in any way the date of the works.

2682
H. R. KAPADIA-Reference to the Bandhas and their Philosophy in Umascati's Tattvarthabhasya and Siddhasena Gani's Commentary to it. (A.B.O.R.I. Vol. XIV; 1932-33). P. 142,

Page #812

JAINA BIBLIOGRAPHY
1831
2683
A. N, UPADHYE-The Lesya Doctrine-Views of Leumann, Jacobi & Baruahexamimed-(A.I.O.C. Session VII; 1933). Pp. 391-398.
2684
A. N. UPADHYE-rapaniya Sangha- A Jaina Sect. (The J.U.B., 1, 4, Pp. 224-31, Bombay, May, 1933).
The Jaina church was subjected to many schismatic divisions almost from the days of Mahāvira.
Even in the main divisions of Svetambara and Digambara there have been many subdivisions which are noted in this paper. Here are discussed many details about the Yapanlya Sangha which is often mentioned in epigraphic records. The traditional origin of this sect, is narrated; and it is shown how this was criticised by both Svetämbaras and Digambaras.
Epigraphic references show that the monks of the rapaniya Sangh lived in Karnataka and its bordering districts from the 5th to the 14th century A.D. It is concluded that the Yapaniyas were absorbed among the Digambaras in the South. Sākatāyana, the Sanskrit grammarian, belonged to this Sangha. In order to facilitate further studies the teachers of this Sangha are listed alphabetically.
2685
A. N. UPADHYE--A Mss. of Varängacarita. (Annals of the B.O.R.I., XIV, 1-2, Pp. 61-79, Poona, 1933).
It was stated some twenty years back that Ravişeņa (A.D. 677) had composed a Varāngacarita besides his Padmacarita. This interpretation of the verse in question was wrong; and it is shown with fresh evidence that Jațila was the author of the Varāngacarita. Jațila, Jațācārya and Jațāsimha nandi are the names of one and the same author who can be put in the 7th century AD, at the latest. It is shown that Jinasena has taken much material from the Varāngacarita for his Mahāpurāņa; and that this is perhaps one of the earliest epic Kāvyas of the Jainas From the Koppala inscription, it is clear that Jațācārya belonged to that part of South India. There is one more Varāngacarita in Sanskrit by Vardhamāna (13th century A D.); and there is also a Kannada Varängacarita by Dharani P.ndita (16th century AD.).

Page #813

1832
JAINA BIBLIOGRAPHY
2686
F. W. THOMAS-Presidential Address-- p. 401. (A.I.O.C. Vith Session, 1933).
In south India and Ceylon the early infusion of Aryanism may not have penetrated very far before the Buddhist and Jain propaganda reached those countries in superior force.
2687
M. R. Balakrishna WARRIER- The Buddha and Jain Vihāras and Chaityas were transformed into Hindu Temples. P. 1005; (A.I.O.C. VIIth Session, 1933).
2688
C.S. SRINIVASACHARI-Further light on Pañchamahaśabda. (A, I. O. C. Session VII; 1933).
P. 654. Reference to Jain author Revākotyacharya.
2689
H. R. KAPADIA-Women in Jainism. (A.1.O.C., Session VII, 1933).
P. 259. Liberation possible for women-knowledge--their position in Jain community etc.
2690
H. R. KAPADIA-Women in Jainism. (A.I.O.C., Session VII, 1933). P. 31.
2691
Fr. ZACHARIAS-Fainist Eschatology; (520 B.c.) (A.IO.C. VIIth Session, 1933).
P. 637. Jains form an important sect of dessenters from Hinduism. Though founded in 520 B.C. they did not rise in importance till 8th and 9th century A.D.
2692
Jainism
and Buddhism.
N. P. CHAKRAVARTI --Presidential Address --Prakrits, (A.I.O.C. VII Session, 1933), P. 659,

Page #814

JAINA BIBLIOJRAPHY
1833
2693
Editorial--The cult of nudity.
(Q.J.M.S., vol. 24, No. 4, 1934, Bangalore).
P. 376. The earliest man went about naked; clothing the body was probably devised for warmth and convenience. We have an article on the subject in the Journal of the Anthropological Society of Bombay (XV-3), in which Mr. R. P. MASANI discusses the subject as it relates to India where the nude Jain ascetics are adored and nudity plays an important part.
2694
Kamta Prosad JAIN–The significance of the term 'Nirgrantha'. (J.UP.H.S. Vol. 7, 1934); Allahabad.
Pp. 52-58. Nirgrantha means 'non' (-nit) --'possession' (-grantha) and it denotes an ascetic of the Jain faith; void of all the outer possessions-even having no care for his body, passing his days in the attire of Nature and keeping his mind a loof from the worldly attachment and avarice.
Buddhists describe the Nirgrantha as a recluse free from bonds (Dialogues of the Buddha, vol. II, Pp. 74-75). Nirgranth-in Upanişadas; Padma-Purāņa, VayuPurāņa; in Pițaka and works; in the seventh pillar edict of Asoka, in the copper-plate of the Kadamba King Siva Mragesa Varma (5th cent. A.D.); in the sculpturesAyāgapatta (Q 2) two naked Jain saints: flying above on both sides of the stupaCharana Munis; the Paharapur copper plate of 479 A.D. records a donation to the Nirgrantha ascetics. Hicun Tsang's descriptions of the Nir-grantha---'Leaving their bodies naked, and pulling out their hair.' The Gwalior inscription of 1104 A.D. mentions nirgranthanäth.
2695
K. SAUNDERS---A. Pageant of Asia. London, 1934.
P. 18. Leaders of Buddhism and Jainism-saviours to show men reality.
P. 139. Pandyas-largely influenced by Jainism.
P. 146. Jains reared monuments of their founder in Sanchi and Amara
vati.
European quakers and Indian
P. 425. Pacifists of Japan compared to Jains.

Page #815

1834
JAINA BIBLIOGRAPHY
2696
A. S. ALTEKAR-Education in Ancient India. Benares, 1934. P. 53. Jain teachers were all Sanjasins, who had renounced the world.
P. 129. During c. 1000 B.C. and C. I. A. D. Vedic religion, characterised by sacrifices, was becoming unpopular, as a result of Upanishadic, Buddhist and Jain movements.
Pp. 131-2. Influence of Hinduism, Buddhism and Jainism over one another the result of theological controversies between the followers of these religions.
P. 139. Followers of Makkhali Gosāla and svetāmbara and Digambara Jainism studied under Divākarasena (Bāņa, Harshacharit, Uchchhvāsa VIII).
P. 143. With the beginning of Christian era, there was a revival of Sanskrit, and Jains began to compose their sacred works in Sanskrit.
P. 244. Jaina widows were Tāught to enable them to read Sciptures.
P. 317. Hemachandra was the preceptor of King Kumārapäla of chaluka dynasty.
2697
A. K. Bose-Agriculture. (I.H.Q. Vol. X. 1934).
P. 291. No mention of communal cultivation of lands in Jain sources-Jain Sūtras composed on the banks of the Ganges are in Eastern India.
P. 292. Gāhāvai includes the husbandsman in Jain literature.
2698
H. R. KAPADIA—Some references pertaining to Agriculture in Jain Literature. (I.H. Qly, vol. X ; 1934).
P. 797. Life of Ananda, one of the ten Upasakas of śramaņa Bhagavān Mahávira referred to in Upāsakadasāo.
Pp. 798-9. Tuga means the yoke of a cort or a length of 4 cubits in Jain literature.
Śri Akalanka's Tattvāri harajavarttika describes the nature of agricultural implements. Abhidhānacintāmaņi contains terms pertaining to agriculture. Class of agriculturist3 referred to in Prajñāpanasūtra and the bhāsya of Tattvārthadhi gamasūtrafully described. Karmabhumi in Jain texts refer to lands where the Jinas were born,

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JAINA BIBLIOGRAPHY
1835
P. 800. Ploughing established by Lord Rşabha before his renunciation but Bharata persuaded men to abstain from it referred to in Hemachandra's Trişāştisalakāpuruşa-carita.
2699
E. SHARPE-The India that is India. London, 1934,
P. 29. Rise of Shankarācārya-an obstacle to Jainism. Jains divided into Śvetāmbara and the Sthāņakvāsi. Pālitānā and Dilwārā Jain temples possessing world repute-Svetāmbara Jains idol worshippers. Digambara Jains on way of its decay.
P. 30. Digambaras, Svetāmbaras and Sthānakvāsi described. Monkhood of Jainism discussed-compared to Hinduism-nuns holding a slight subordinate position to their co-monks of order.
Pp. 31-32. Jain austerities described --Jain customs explained-'Pinjra-Pol' means a Jain hermitage-its nature and managements described.
P. 33(n). Jain hospital Guru Shri Shanti Vijayaji Hospital, Mt. Ābū run on upto-date western lines retaining the Jain principle of not hastening death; pain, of course alleviated by anaesthetics.
P. 34. Jain rituals on the death of a Jain fully described - Doctrine of Ahimsā narrated.
the Hindus but have ceremonies
P. 35. Jains a sect distinctly apart from performed by Brahmins.
Pp. 35-86. Jains food, marriage and lavish hospitality described.
2700
C. M. Ramachandram CHETTIAR-Jainism in Kongu Nadu. (Q.J.M.S. Vol. 25. Nos. 1, 2 & 3. 1934-35; Bangalore).
P. 87. Existence of a few ancient temples in Erode Taluq and one image on a rock at Tirumūrthi Hill; existence of the name of Bastipurām (Basti is the Jain temple) to a deserted site at Vijiamangalam and by the survival of two Jain families of priests, one at Vijiamangalam and the other at Pundurai in the Erode Talug, it can be inferred that the Jain Religion made inroads into Kongu Nadu, but could not make a permanent mark into the affairs of the Kongu people. Even today the people who reside at the next doors to the Jain temple do not know that the temple represents a different religious ideal from theirs. Some think that the Jain image

Page #817

1836
JAINA BIBLIOGRAPHY
is that of another form of Śiva and call it Ammanesvar, meaning thereby by the naked God.
P. 88. There are some natural caverns on the sides of the Arunattar Hill near Pugalur which could be ascribed to the 3rd century B.C. They contain stone beds with inscriptions. Similar beds in the Aivar Malai in the Palani Taluq: on the Trichangodu Hill and Vellimalais: Brihatkathakośa of Harishena states that the Jain Sangha went to the South in the directions of the Punnata country. This Pro. vince was Kitipuram (Kittur on the Kabbini River-Ind. Ant. XVIII, P. 366).
P. 89. At Tirumurthi Hills, about 12 miles south of Udumalpet, there is a big boulder 25 feet in diameter with a Jain image engraved on it. From inscriptions it was known as Ammana Samudram; the deity known as Ammaneswara. The Jain monks located their centre at such an ideal locality. The Nayakas and their feudatories, would have erased all relics of Jainism. The Jain image has assumed the name of Tirumurthi, the Hindu Trinity combined into one. The priests of the locality attributed the Purāņic story of Anusuya and Athri rishi to this place and quite recently a local Sthala purānam has been spun by a local Pandit with that story as the basis. This is how certain religions disappear giving place to a more prevalent religion.
P. 90. The stronghold of Jainism seems to have been the Erode taluq in and around Vijiamangalam in a purely Tamil country of the type of Kongu Nadu shows that it ought to have a foreign origin. The folk-lore current in the place also shows tinge of Jainism. This must have been a colony of Jains as evidenced from the existence of the name, Bastipuram. The Jain temples in the surroundings are very old and are in ruins. A recent act of Vandalism of a Sanyasi has removed the ruins of the temple on the fine conical hill near Vijiamangalam and the beautiful image in it and replaced an ugly temple with a lingam in it. The images of
Tirthankaras in these temples are fine pieces of sculpture. The roof in the Vijiamangalam temple contains the life of Rişabha Tirthankara engraved in relief work which is a beautiful piece of sculpture.
The following are the temples now
found in the Erode
Pp. 90-91. Taluq :
(1) Vijiamangalam-4 miles from the Railway station of the same name; temple of Chandraprabha ; popularly known as Nettai Gopuram as it stands tall and erect; has 5 halls, contains statues of Chandraprabha, Vardhamāna, Anantanātha with 13 small figures around it, Kushpanini or Dharmadevi, Rishabha. The fifth hall-the biggest, the terrace has the history of Adiśwara or Rishabhanātha

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JAINA BIBLIOGRAPHY
1837
engraved on it, description given. A mānastambhı. Five inscriptions copied from this temple, others mutilated. Stone pillar inscription commemorating the Nisidika of Pullappa, sister of Chāmunda Rāja. Inscription dated 1163 of Kulottunga Chola, a Kongu Chola (1149-1163), records gift of land to Virasanghatap iramballi of Vijiamangalam Third inscription dated 1267 A,D. The fourth dated 1412 A.D.-- of the Vijianagar King Harihara Rāja III. This temple has been in a flourishing state between the 12th and the 14th-15th centuries.
P. 92. (2) Arasnamalai.-- This is a fine conical hill near the Railway road south of Vijiamangalam temple. The deity on the hill was Neminātha. The temple fell in ruins and recently a Siva Sanyāsi pulled the building down and threw the fine idol away and erected an ugly Siva temple near it. The Yakshi temple still stands; the Yakshi Kushpanini is now in the Vijiamangalam temple.
(3) Sinapuram.-- 8 miles from Vijiamangalam on the road side, a small shrine of Ādiśvara, 21 feet in height. Kongumandala Sathakam says--this was the birth place of Pavanandi, the Great Tamil Grammarian.
(4) Thingalore (ancient Chandrapuri) - 4 miles from Sinapuram, the deity is Pushpanātha or Pushpadanta; Brahma Yaksha figure 3 feet high-small Tirthankara on his crown ; inscription dated 1045 of the reign of Vikrama Chola Konathan, a Kongu Chola; Sandiravasadi; the famous temple of Appichimar Matam had some connection with Jainism.
(5) Vellodu-3 miles south of Perundurai Railway Station. The deity is Adiśvara.
(6) Pundurai-4 miles from the former, towards the east. The deity is Pārsvanātha - 2 feet high. Another Jain temple at Palankarai near Avanashi. The Jains were generally scholars and they mastered the language of whichever country they immigrated to. They influenced and aided a great deal the development of Telugu and Kanarese literatures. Tamil literature was at one stage under their patronage. The literary activities of Kongu Nadu were under their hands. Kongu Vel Ma Kadai, the Tamil version of Brihatkatha, was their work by the famous poet Kongu Vel who lived at Vijiamangalam more than a dozen centuries ago. Their latest poet Karmega Kavi, compiled Kongumandala Sathakam and thereby preserved all the folk-tales of Kongu to posterity. The rhetorician Gunaveera Pandit, the grammarian Pavanandi and the commentator Adiyarkunallar are attributed to this land. Their influence has made Vijiamangalam as one of the great 24 Jain Centres on earth.

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1838
M. Govind PAI-A note on Deit Gana (Jain Ant. vol. I; No. III; Arrah, 1935). Pp. 63-66.
2701
Origin of Sanghas and ganas (sub-divisions); Vali; gachchha, etc, that portion of the Deccan that lay between the Western Ghat Balaghat, the Karnataka country and the river Godavari was called simply the Deśa. Deśtgana acquired that name. having had its habitation in or having had some or other conspicuous connection with that position of the Deccan known as Desa.
B. Seshagiri RAO-Ancient South Indian Jainism. (Jain Ant. Vol. I; No. I; Arrah, 1935). Pp. 5-10.
P. 71.
2702
Namas Kriya; spiritual religion and Ritualism; A religion of strength; a practical religion and discipline for all; Diksha and Siksha; some great Jaina Sidhdäntäcāryas; Jaina influence on conquerors.
JAINA BIBLIOGRAPHY
Kamta Prasad JAIN-Aśoka & Jainism. (4.I.O.C., Session VIII; 1935);
-
2703
2704
Kamta Prasad JAIN Who was the founder of Jainism? (Jain Ant. Vol. I; No. II; Arrah, 1935); Pp. 19-23.

According to JACOBI, Parsva was the founder of Jainism. Jaina tradition unanimous in making Rishabha, the first Tirthankara as its founder. There may be something historical in the tradition which make him the First Tirthankara.
Ramprasad CHANDA remarks that Yoga is common to all Indian religions but the Kayotsarga (dedication of the body) posture is peculiarly Jain. In the Adipurana (xviii) Kayotsarga posture is described in connection with the penances of Rishabha or Vrishabh, the first Jina. A standing image of the Jina Rishabha in Kayotsarga posture on a stelle in the Curzon Museum, Mathura, closely resembles the pose of the standing deities on the Indus seals. The standing deity figured on seals 3 to 5 may be the proto-type of Rishabha. (Modern Review, August 1932, Pp. 156-159).
The Hathi Gumpha inscription mentions the image of Agra Jina, the first? Jina, Rishabha. Rishabha is regarded as the founder of Jainism,

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JAINA BIBLIOGRAPHY
1839
2705
Bibhutibhusana DATTA--Mathemalics of Nemirandra. (Jain Ant. Vol. I; No. II; Arrah, 1935) ; Pp. 25-44.
Nemicandra's time and place --980 A.C.- belonged to Karņāțaka; Nemicandra's works; Nemicandra as Mathematician--his work Trilokasāra treats of the cosmography of the Jainas. He is found to have employed the law of indices, summation of series, mensuration formulae for a circle and its segment, and permutations and combinations. Arithmetical Notation; Law of Indices; Arithmetical Progression; Mensuration formulae--circle; circular annulus; Segment of a circle, prism, core and sphere; Isosceles trapezium. Permutations and combinations Samkhyā; Prastāra; Parivartana; Maşta ; Uddista.
2706
Bibhūtibbūşana DATTA and Avadesh Narayan SINGH- History of Hindu Mathematics -- a source book. Part 1, Numeral Notation and Arithmetic. Lahore, 1935.
P.4. Importance to the culture of Ganita (Mathematics) given by the Jainas; the four anuyoga 'exposition of principles' (one of them is Ganitānuyoga) (“the exposition of the principles of mathematics'); the knowledge of Samkhyāna (literally, 'the science of numbers', meaning arithmatics and astronomy) one of the principal accomplishments of the Jaina priest.
P. 5. Mahāvira (850 A.D.), one of the best mathematicians of his time, his appreciation of mathematics.
P. 6. Khāravela (163 B.c.) of Kalinga spent nine years in learning lekha (alphabets, reading and writing), rūpa (drawing and geometry) and gañana (arithmetic). Mention of lekha, rüpa and gananā in the Jaina cannonical works Samvāyāngasutra 72).
P. 7. The word Samkhyāna used for ganita in Kalpasutra of Bhadrabāhu (ed. by H. JACOBI, Leipzig, 1897); Bhagavatisūtra (Bombay 1918, p. 112).
P. 8. Subjects treated in the Hindu Ganita of the early renaissance period consisted of the following: Parikarma (fundamental operations), Vyavahāra (determinations), Rajju (rope, meaning geometry), Rasi (Rule of three), Kaläsavarna (Operations with fractions), Pāvat tāvat (as many as, meaning equations), Ghana (cube, meaning cubic equations), Varga-varga (biquadratic equations) and Vikalpa (permutations and combinations) vide Sthan nyasü:ra 747.

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1840
JAINA BIBLIOGRAPHY
sūtra 142. (c. 100
Pp. 11-12. Numeral terminology in Anuyogadvāra, B.C.).
P. 13. Notational Places--the first use of the word 'place' for the denomination is met with in the Jaina work Anuyogadvārasūtra (c. 300 B.C.); Mahāvira (850 - Gaạita-săra-sangraha, 1163-68) gives twenty-four notational places.
P. 15. Numerals in spoken Languages-substractive (Gss. i. 4); Multiplicative: (Gss, i. 28; i. 27).
P. 33. Numerical notation, using distinct letters or syllables of the alphabet, the name akşarapalli given to this system by the Jainas, to distinguish it from the decimal notation, the ankapalli.
P. 37. Invention of the Brahmi script and the numeral notation according to the Samvāyānga-sutra (fourth century B.c.) and Pannavanā-sutra (c. 168 B.C.) each gives a list of 18 scripts.
Pp. 42-43. The decimal place-value system epigraphic instances; 18. 862 A.D. Deogarh Jaina inscription of Bhojadeva (Ex. In. iv, p. 309) The dates Vikrama Samvat 919 and the corresponding Saka Saṁvat 784 are both given in decimal figures.
Pp. 55-57. Words denoting numbers—3 is expressed by ratna (Jaina) used by Mahāvīia only; others take it for Five. 5 is expressed by Karaniya - that which ought to be done; according to the Jainas ahimsā, sunţta, asteya, brahmacarya, and aparigraha. 6 is expressed by dravya (used by Mahāvíra). 7 is expressed by tatva (used by Mahāvira because the Jainas recognise seven tatvas; used for five by others), pannagabhaya) used by Mahavira). 8 is expressed by Karman (used by Mahāvira for 8 and by others for 10), tami (used by Mahāvira) and mada (used by Mahavira only); 9 is expressed by padartha (used by Mahāvira only). 24 is expressed by gayatri, Jinä, arhat, siddha 25 is expressed by tatva, also for 7 by Mahavira).
P. 61. Word numerals-Jinabhadra gani (575) has used word symbols with the left to right arrangement to express numbers (Bịhat-kşetra-samāsa, i, 69). In the beginning opinion was divided as to which method of arrangement (right or left) should be followed in the word system (of numerals).
P. 79. The Zero Symbol : The writings of Jinabhadra Gani (529-589) a contemporary of Varahamihira, offer conclusive evidence of the use of zero as a distinct numerical symbol. The zero of Jinabhadra Gaņi is certainly not a mere concept of nothingness, but is a specific numerical symbol used in arithmetical calculation,

Page #822

JAINA BIBLIOGRAPHY
P. 80. Siddhasena Gani (6th century) used zero in calculation. (Footnote). SMITH and KARPINSKI (Hindu-Arabic Numerals p. 53) state, the Ganita-sarasangraha of Mahaviracharya (c. 830 A.D.), while it does not use the numerals with. place-value, has a similar discussion with zero'. The first part of the statement is incorrect, because Mahavira has always used numerals with place-value. In fact, no trace of numerals without place-value is to be foundin the Ganita-sara-sangrahaJ. TROPFKE's statement (Geschichte d. Elementar-Mathematics, Bd.II, 1926, p. 56) that zero was not regarded as a number before the seventeenth century A.D., is incorrect B. DATTA, Early literary evidence of the use of the zero in India', American Math. Monthly, XXXVIII, 1931, p. 569.
1841
Pp. 83-84. The place-value Notation in Hindu Literature. Jaina canonical works. The earliest literary evidence of the use of the word 'notational place' is furnished by the Anuyogadvara-stra, a work written before the Christian era; the total number of human beings in the world is given by a 'number which when expressed in terms of the denominations, kofi-koti, etc. occupies twenty-nine (29) places (sthana). Reference to the places of numeration is found also in a contemporary work, the Vyavahara-sutra (ch. i; of B. DATTA, Scientia, July, 1931; p. 8).
P. 125. The only works available which deal exclusively with patigaṇita (science of calculation) are; the Bakhshäli manuscript (c. 200), the Trisatika (c. 750), the Ganita-sara-samgraha (c. 850) and three other works.
P. 145. Cross Multiplication Method (tastha-gunana). This method has been. mentioned by Mahavira also.
P. 150. Division-a method of division by removing common factors seems to have been employed in India before the invention of the modern plan. This removal of common factors is mentioned in early Jaina works (Tatvarthägamasutra) Bhasya of Umäsväti (c. 160). It has been mentioned by Mahavira who knew the modern method.
P. 151. The method of long division-according to Mahavira.
P. 155. Square-The Sanskrit term for square is varga or Krti. Definition and method: "The product of two equal numbers is varga' p. 12).
(Mahavira Gss.
Minor methods of squaring-Mahavira (Gss. p. 13,
Pp. 162-68. Cube ie. Ghana: the continued product of three equal numbers is ghana (Gss. Pp. 14-15); Minor methods (Gss. p. 15, Gss. ii, 44, 45).

Page #823

1842
P. 172. Square-root-Mila and pada (Gss. p. 13).
Pp. 192-203. Fractions in combination [Gss. p. 39 99; p. 41 (112)] common Multiple niruddha Mahāvira (Gss. p. 33) was the first amongst the Indian mathematicians to speak of the lowest common multiple; his definition; process; addition and substraction-Mahavira (Gss. p. 28) differs from other writers in giving the methods of the summation of arithmetic and geometric series under the title of addition (samkalita) (Gss. p. 28); Multiplication-Mahavira refers to cross reduction in order to shorten the work (Gss. p. 25); Division; Mahavira's method. (Gss. p. 26); Unit fractions: Mahavira has given a number of rules for expressing any fraction as the sum of a number of unit fractions These rules do not occur in any other work; rules (Gss. p. 36); rule to express any fraction as the sum of: (1) Unit/fractions (Gss. p. 37); (2) two other Unit fractions (Gss. p 37); (3) to express any fraction as the sum of two other fractions whose numerators are given (Gss. p. 38); (4) to express a given fraction as the sum of an even number of fractions whose numerators are previously assigned (Gss. p. 38).
JAINA BIBLIOGRAPHY
Pp. 203-205. The Rule of three; trairasika; the term rasi is used in the enumeration of topics of mathematics in the Sthananga-sütra (C. 300 B.C.) (Sutra 747); The method according to Mahavira (Gss. p. 58).
P. 208. Inverse Rule of three: Vyasta-trairasika method, according to Mahavira. (Gss. p. 58).
Pp. 219-226. Interest in Ancient India-Ganitasara-samgraha has a large number of rules and problems relating to a problem of interest; Problem involving a quadratic equation (Gss, p. 71); other problems, solution of simultaneous equations (Gss. Pp. 68-69); the Ganita-sära samgraha contains a large number of problems relating to interest-(Gss. Pp. 70-73)-13 problems given.
Pp. 227-229. Problems on partnership and proportionate division and problems relating to the calculation of the fineness of gold found in Gss. Pp. 84, 85, 88, 89, 94, 99-100.
Pp. 230-231. Regula Falsi i.e. the rule of false position or the rule of supposition isfa-Karma; Mahavira gives a large variety of problems to which he applies the rule (Gss. chapters iii and iv); Gss. Pp. 48, 49, 55.
P. 232. The Method of Inversion called vilomgati (working backwards) Gss.
p. 102,

Page #824

JAINA BIBLIOGRAPHY
Pp. 233-234. Problems on Mixture Kuttikara).
1935.
Pp. 235-238. Problems involving solution of Quadratic equations; Mahavira divides these problems into two classes: (i) those that involve square-roots (mula) and (ii) those that involve the square (varga) of the unknown examples given (Gss. 51, 52, 53, 54, 55, 56).
P. 240. The Mathematics of zero: Zero in Arithmetic - Gss. P. 6;
Gss Ganita-sara-samgraha by Mahavira (850) edited with English translation. and notes by M. RANGâcâRYA, Madras, 1912.
-
2707
1843
misraka-yavahara (Gss. p. 82 valika
Proceedings and Transactions of the Eighth All-India Oriental Conference. Mysore,
P 418. Mahapurana a Jain work composed by Jinasena an Gunabhadra, written in Sanskrit under the patronage of Amoghavarsha I, 783 A.D. (Presi. address. of VAIDYA, P.L..).
Pp. 566-67. Prameya Kamala Martanda, a work of Prabhacandra-criticism of Süresvara's view of Vivarta-Jinasena II Guru of Amoghavarsha Jayadhavala, work of Jinasena II of S' 759 Prabhachandra a disciple of Akalamka and Vidyananda and author of Chandrodaya, Bhattakalumka, Sripala and Patrakesari. Ashtakati, a work of Vidyananda amplified by Akalamka mention of Mänikyanandin and Padma
nandin.

P. 571. Prabhachandra criticises Bhaskara's notion of Salvation in Prameyakamalamartanda. Jinasena II mentions Vächaspati as being defeated by Virasena (Lect. of Sastri Sri Kanta).
2708
P. S. Sivaswamy AIYRR-Evolution of Hindu Moral Ideals. Calcutta, 1935.
P. 1. Jains a heretical sect and dissents from Hinduism.
P. 1 (n). Jains-influenced by Hindu ideals and practices, but object to be classed as Hindus.
P. 120. Jains a class of strict vegetarians.

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1844
2709
N. A. THOOTH-The Vaishnavas of Gujarat. London, 1935.
P. 39. Jainism and Buddhism-Pointers of the deficiencies of old Vedic laws.
P. 86. Buddhism and Jainism-bringing Banias to the front rank in the political rank.
P. 216. Hemachandra, the Jain scholar, wrote in Sanskrit and Apabhramsa in the early 12th century A. D.
JAINA BIBLIOGROPHY
P. 229. Bhalana-a religious preacher--had to work hard against the prevelance of Jainism and Saivism in Gujarat to preach his Puranic revival (1439-1539 A. D.)
P. 247. Jain writings-giving a deep influence on the morals of Gujarat in 17th century A. D.
P. 337. Jains have raised most gorgeous and luxurious temples for the abode of their Tirthankaras.
P. 351. Only a few Banias adhere to Jainism in Gujarat now.
P. 353. Saivism-its revolt against Buddhism and Jainism in Gujarat.
P. 358. For a time the economic fortunes of Gujarat depended on the Jains, but that has passed away.
2710
Jagmanderlal JAINI-Fragments from an Indian student's note book. London, 1935.
Pp. 1-8. Exposition of Jain philosophy.
P. 140. Jain theology and astronomy.
2711

A. N. UPADHYE-The Lelya Doctrine. (Proc. & trans. of the A. I. O. C, VII. Pp. 391-98; Baroda, 1935).
It is shown here that the antecedent counterparts of the Lesyas detected by different scholars in the Ajtvika system are only superficial. After explaining the etymology of the term Lesya, the metaphysical basis and the dogmatical details of this doctrine in Jainism are discussed here.

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JAINA BIBLIOGRAPHY
1845
2712
Hiralal Amritlal SHAH-Vedic Gods : I-IV'.
The Jain Calender and the Arthaśāstra. Vol. VII. Part II, Pp. 109-110, 111. (A.B.O.R.I. Vol. XVII; 1935-36).
2713
ZACHARIAE-On Jain Authors of 16th and 17th Centuries--Art. from Winternitz Commemoration Volume-review (A.B.O.R.I. Vol. XVII; 1935-36). p. 96.
2714
H. R. KAPADIA--Methods adoped by Jain Writers for recording their own names and those of their Gurus in the works composed by them. (ABORI. Vol. XVII; 1935-36). Pp. 84-86.
2715
S. C. GHOHAL-Rules for Ascetics in Jainism, Buddhism & Hinduism. (J. A. vol. I, No, IV ; Arrah, 1936). Pp. 67-81.
Origin of Hinduism and Jainism lost in obscurity. Tenets and practices similar in all religions. Some of the practices in Jainism vehemently attacked by Hindus and Buddhists were included in their own religious doctrines.
Achelakas (Jain naked saints) and their practices described by Buddba in Angutlara Nikaya-Achelaka Bagga ; Manosoathapurani and Dandavaggo. Hindus also have naked saints e. g. Sivaite sect. Siva and Kali are naked. Paribrājakas and nudity. Non-bathing non-cleaning and spare eating common to the Jains, the Buddhists and the Hindus. Rules regarding eating, sleeping, waking, movements and action in these three religions. Rules regarding staying in one place during the rainy season also common. Buddha allowed saints to live in Bihārs. The Panchasila of the Buddhists and the yāmas of the Hindus are the same as five Mahabratas of the Jains.
Seeing these similarities in the rules for ascetics, western scholars like Max MULLER in Hilebert Lectures, BÜHLER in his translation of the Baudhayana Sūtra. KERN in his History of Buddhism in India, and JACOBI in his introduction to the translation of the Jain Sütras have come to the conclusion that the originals of the monastic orders of the Jainas and Buddhists are to be found in the Hindu ascetic,

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1846
JAINA BIBLIOGRAPHY
2716
A. N. UPADHYE--A Note on Nisidhi (nisidiye. of Khāravela Inscription). (Annals of the B. O. R. I., XIV, 3-4, Pp. 264-66, Poona, 1933; for its Hindi version see J. S. B, II, Pp. 137-39, Arrah, 1936).
The term nisidiya in its various forms frequently occurs in many Jaina inscriptions in Sanskrit, Kannada and Prakrit. The etymology and significance of this term are discussed in this note.
2717
A. N. UPADHYE-Studies in Jaina Gotras. (J. A., II, 3, Pp. 61-69, Arrah, 1936).
After discovering three lists of Gotras etc. among the Jainas, the sources of the material that formed these lists are discussed in this paper with adequate references from inscriptions etc. where also some Gotras etc. are mentioned. It is shown here how the names of Gotras are drawn from the lists of Yaksas; the Pravaras from the Sahasranama of Jinasena ; Sutras from the lists of Ganadhara. mukhyas etc.; and the Sākhās from the various subdivisions of Śrutajñāna. And in conclusion it is shown that these lists must have been supplemented, now and then, till the 13th century A. D.
2718
A, CHAKRAVARTI--Neelakesi. The original text and the commentary of Samaya-Divākara of Vāmana Muni. Edited Madras, 1936. English Introduction in one volume. Pp. 339.
A Tamil work by an unknown Jaina Philosopher poet. Neelakeši is a resutation of the Buddhist work called Kundalokesi, now lost. This work is intended to expound the doctrine of Ahimsa in all its aspects, and from the same point of view it examines other systems of Indian thought, like Buddhist (Kundalakesi-vārda, Arkachandravada, Mokkalavada, Buddhavāda), Ājivikarāda, Sankhyažāda, Vaisi sika-vādi, Veda-V'üda and Bhūca-vāda (materialistic school).
2719
Emma HAWKRIDGE- Indian Gods and kings. London, 1936.
P. 56. Jains borrowed from the yoga philosophy.
Pp. 86-7. Conversion of a king of Madura from Jainism to Hinduism by the Saivite saint Sambandar (7th century A. D.)--punishment of Jains.

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JAINA BIBLIOGRAPHY
1847
P. 138. Jains in king Harsha's religious assembly.
P. 241. A Jain saint of Gujarat at Akbar's court--Akbar's leanings to some Jain principles due to his influence--the saint's death by starvation.
2720
Proceedings and Addresses of the First Indian Cultural Conference. Calcutta, 1936 (from the address of P. C. Nahar).
Pp. 16-18. Rishavadeva, the first Tirthankara--existence of Jainism long before Buddhism-reference of Rishava deva in Vedic literature-Mahāvíra's Nirvāna in 527 B. c. Pārswanāth flourished 250 years before Mahāvira's NirvāņaJainism and Hinduism compared-mention of Avasarpiņi and utsarpiņi-Yugalikas a period in Jain tradition--explanations of Jain Sädhus--vast field of research work in Jain literature.
2721
V. RAGHAVAN -- Picture Showmen--Mankha. (I. H. Q. Vol. XII; 1936.)
P. 524. Jain Prakrit texts mention the Markha, the beggar or mendicant who goes about showing picture panels Citra-phalakāvyagra-hasta-bhikṣaka-višeşa. Manka known by two other names Gauriputraka and Kedāraka.
2722
M. A. Smirii --The fauna of British India including Ceylon and Burma, Reptilia and Amphibia, vol. II -Sauria, p. 303 (1936) has included Paresnath specimens described by Stoliczka as Mocoa sacra under heiolopisma (Lygosoma Blgr.) Sikkimense.
If more materials become available from the Paresnāth Hill, it is likely that racial differences may be found constant between the Paresnath form and the typical form from the Himalays, indicating thereby that isolation between the two forms probably occurred in the post-glacial period about 20,000 to 25,000 years ago. The second point is that isolation has not been the result of any fortuitous occurence but is due to some palaeographical factors.
During the period of glaciation of the Himalayas, the atmosphere was damper in the plains of India but even then the dampness in the plains at sea-level could not have been of the same kind as it is to be found now either in the E. Himalayas or at the summit of the Paresnāth Hill. For the migration of this lizard, as well as of Amblyceps, a continuity of low ranges of hills between the foothills of Nepal and the Parsenāth Hill seems almost a necessity. So besides humidity, temperature has been also a factor governing its distribution.

Page #829

1848
2723
Proceedings and Addresses of the First Indian Cultural Conference. (Organised by the Indian Research Institute, Calcutta). A.B.O.R.I. Vol. XVIII, 1937.
P. 90. Jain Section :
(1) Predecessors of Tirthankar Mahavir-by K.P. JAIN.
(2) Doctrine of Relativity in Jain Metaphysics-by Satkari MUKHERJEE. (3) Jainism-its Metaphysics and Ethics-by R.C. GHOSH,
(4) A study in Proto-Jainism-by A.K. SUR.
2724
A. N. UPADHYE-Mystic Elements in Jainism. (Proc. and Trans, of the A.I.O.C. IX, Pp. 673-77, Trivandrum, 1940 ; J.A., III, 2, Pp. 27-40, Arrah, 1937).
2725
JAINA BIBLIOGRAPHY
C. R. JAIN-Selections from the Atmadharma' of Brahmachari Sital Prasad. 2nd edition. Agra, 1937.
Pp. 67. It contains some selections from the works of Kundakundacharya, Pujyapada, Padmanandi. Devasena, Amritachandra, Amitagati, Padmaprabha Maladhari and Subhachandra.

It deals with happiness, Jtoa (life), pudgala (matter), changes in different bodies, the soul, qualities, accidents and meditation.
2726
Benoy Kumar SARKAR-Creative India. Lahore, 1937.
P. 414. Siddhanta -the Jaina canon written down in present form about 550 A.C.
Jaina social philosophy-a formating force in the intellectual and cultural world of India under the Mauryas, Andhras, Kusanas, Vākātakas, Bhārasivas and the Guptas. Amgas, Dasãos-Jaina texts-Uvasagadasão, Antagadadasão, Anuttaro Vavai darao rich in data of secular life and worldly interests. Jain positivism described.

Page #830

Jaina BIBLIOGRAPHY
1849
Siddhānta comprises 45 texts :
(1) Amgas : 11 or 12 (one missing) (2) Upamgas : 12 (3) Paiņnas : 10 (4) Chheda Sūtras : 6 (5) Sūtras : 1 Nandi
11 Anuyogadvara. (6) Mula Sütras : 4
Jainism against sacrifice.
P. 306. Influence of Brahmanical, Buddhist and Jainic culture in succession in South India,
P. 307. Ideas of Amgas and the Agamas i.e. Jainism in Kural, a classic Tamil work by Teruvallu (c. 300 B.C. ?).
2727
Ant.
H. V. GLASSENAPP-A Faina Tirthankara in a Buddhist Mandala. (Jain Vol. III ; No. II; Arrah; 1937 ; P. 47).
In the Arya-mañjusri-mülakalpa, a Sanskrit text, published by T. Ganapati Sastri as No. 70 of the Trivandrum Sanskrit Series, mention is made of Rsabha, the first Jaina Tirthankara along with other deities,
2728
V. RAGHAVAN--Some more Sanskrit and Prākrt Poetesses. (Q.J.M.S. Vol. 27, Nos. 3 and 4 ; 1937; Bangalore).
P. 281. Āyiccâmbă-was the wife of the Apabhramśa poet, Svayambhudeva, who had the title Kavichakravartin and Candascudamani. He wrote the Pauma Cariu, i. e. Padma Carita on the life of Rama according to the Jain version. Svayambhu's wife, Āyiccămbā, is mentioned by him at the end of the 42nd Sandhi as having assisted her husband in the composing of the Ayodhyakanda. Svayambhu assigned to the period between A. D. 700-783.
2729
(Jain Ant. vol. III ; No. II :
Sukumar Ranjan Das.- The Jaina Calendar. Arrah; 1937; Pp. 31-56).

Page #831

JAINA BIBLIOGRAPHY
The astronomical-chronological period on which the Jaina systern is based in the well-known quinquennial nga or cycle which is the same as that of the Jyotisa Vedanga. A Jaina juga consists of five years and begins with Abhijit. Solar, Ṛtu Sarana, lunar and the Nakṣatara months and years described. The names of months-modern and Jaina. Four kinds of Samvatsaras, five seasons, calculations given.
1850
2730
A. N. UPADHYE-Mystic Elements in Jainsm. (Jain Ant. vol. III; No. II; Arrah; 1937; Pp. 27-30).
Some aspects of mysticism; mysticism in Jainism; elements of mysticism in Jainism. Jainism contains all the essentials of mysticism. The rigidity of the code of morality prescribed for a Jaina saint gives no scope for Jaina mysticism to stoop to low levels of degraded tantricism. Sex-impulse is considered by Jaina moralists as the most dangerous impediment on the path of spiritual realisation, so sensual consciousness has no place whatsoever in Jaina mysticism. The routine. of life prescribed for a Jaina monk does not allow him to profess and practise miracles and magical feats for the house-holder with whom he is asked to keep very little company.
2731
M. C. JAIN-History and Principles of Jaina law-Jain law and the law courts (Jain Ant. vol. III, No. I); Arrah, 1937. Pp. 9 to 15.
The antiquity and independence of Jainism once recognised, the law for the Hindus would not apply to Jainas, if theology has anything to do with jurisprudence and the fundamentals of the two religions differ. Jainas differ particularly from the Brahmanical Hindus in their conduct towards the dead omitting all obsequies after the corpse is buried or burnt. They also regard the birth of a son as having no effect on the future state of his progenitor and consequently adoption is a merely temporal arrangement and has no spiritual object.' In the Jaina law of inheritance, the widow precedes the son. Females occupy a respectable position in Jaina society, and enjoy equality under the law. The daughter's son is at par with the son's son. Jaina law favours separate living as against the Joint family system of the Hindus.

2732
B. N. Krishnamurti SARMA-Vadiraju Tirtha. (P. O. vol. II; 1937-38)

Page #832

JAINA BIBLIOGRAPHY
1851
P. 203. Reference to Jain doctrine of Ahimsā.
P. 208. Kalpalata.
2733
Sri Ram Sharma--Jahangir's Religious Policy. (Ind. cul. vol. IV, 1937-38), Culcutta.
Pp. 311-12. His attitude towards the Jains. Man Singh and Bal Chandra, the leaders of the two Jain schools of thought, enjoyed royal hospitality under Akbar. Man Singh prophesied that Jahangir's reign would not extend beyond two years. When Jahangir visited Gujarat where there were many Jains, he decided to embark upon their persecution. He issued orders for their expulsions from the Imperial territories (Tuzak, Tuzaki-Jahangiri, Persian Text 63, 219) Dr. BENI PRASAD is wrong in stating that the order of expulsion was confined to one sect alone (Jahangir by Dr. BENI PRASAD, p. 414)
2734
as depicted in Ancient Sanskrit dramas. (Ind.
Keshav Appa PADHYA--Buddhism Culture, vol. IV, 1937-38); Calcutta.
Pp. 71-72. Mudrārākshasa --a notable play written by Vishākhadatta-does not contain any reference to Buddhism. A passing reference is made about a Jain Bhikkhu (Kshap naka). Buddhism was not considered as an important factor during the time of Asoka's grand father, king Chandra Gupta.
2735
Jean PRZYLUSKI - From the Great Goddess to Kāla. (Ind. Hist. Qu. Vol.XIV. No. 2: Cal. 1938).
P. 271. According to the Jainas, wicked kings named Kalkin and Upakalkin appear periodically during the periods of decline (dulsama); by their periodicity the Kalkin and Upakalkin of Jainism are evidently in relation to Kali and to the theory of the ages of the world.
2736
Kalipada MITRA-The previous births of Sejjamsa. (Jain Ant. vol. IV; No. II; Arrah; 1938; Pp. 45-56).

Page #833

1852
JAINA BIBLIOGRAPHY
Sejjamsa, grand-son of Bāhubali and great-grandson of Rşabha (who had been starving for a year) gave the first alms to Rsabha. His previous births narrated(a) Previous birth of Lalitang--story of Mahābala; tale of an elephant (narrated by Sayamleddha); (b) tale of a jackal; (c) story of Kurucanda; Narration of Seyyamsa-story of Sirimai.
2737
DATTA Bibhutibhusana and SINGH Avadhesh Narayan-History of Hindu Mathematics—Part II Algebra ; Lahore, 1938.
P. 9. Unknown quantity-was called in the Sthānānga-sūtra (before 300 B. C.) Yavat-tāvat (as many as or so much as, meaning an arbitrary quantity), Sūtra 747 of Bibhutibhusana DATTA-'The Jain school of Mathematics',-Bulletin of the Calcutta Mathematical Society xxi, Pp.1-60; particularly Pp. 26-8, 66,
P. 10. Power : The oldest Hindu terms for the power of a quantity, known or unknown, are found in the Uitaradhyayana sūtra (c.300 B. c. or earlier) chap. xxx, 10,11; Varga (square), Ghana (cube), Varga-varga (square-square), Ghana-varga (cube-square), Ghana varga-varga (cube-square-square).
In the Anuyogadvāra-sūtra (142), a work written before the commencement of the christian era, are found certain interesting terms for higher powers, integral as well as fractional; particularly successive squares (varga) and square-roots (vargamüla).
Pp. 20-24. Laws of signs--Addition : Mahāvira (850) says: 'In the addition of a positive number (the result) is (their) difference. The addition of two positive or two negative numbers (gives) as much positive or negative numbers respectively (Gss. i, 50-1). Subtraction : Mahāvīra says: a positive number to be subtracted from another number becomes negative and a negative number to be subtracted becomes positive (Gss, i, 51).
Multiplication : Mahāvira-In the Multiplication of two negative or two positive numbers the result is positive; but it is negative in the case of (the multiplication of) a positive and a negative number (Gss. i, 50).
Division : Mahāvira states : In the division of two negative or two positive numbers the quotient is positive, but it is negative in the case of the division of positive and negative (Gss. i, 50).
Evolution and involution : Mahāvīra says: the square of a positive or of a negative number is positive; their square-roots are positive and negative respectively.

Page #834

JAINA BIBLIOGRAPHY
1853
Since a negative number by its own nature is not a square, it has no square-root (Gss. i, 52).
P. 35. Classification of equations-earliest reference in Sthānānga sūtra (sūtra 747) a canonical work of circa 300 B.C. (see Datta : Jaina Math., Bulletin of the Calcutta Mathematical society, xxi, Pp. 119 ff.
P. 36. Linear equations in one unknown-early solutions : reference in the Sthānanga sutra to a linear equation by its name (ravat-tāvat), suggests the method of solution followed at that time (Datta, Jain Math, B.C.M.S. xxi, p. 122).
P. 38. Rule of false position : very limited applications of it are found in the arithmetical treatises of Mahāvira (850); finding out the unknown (Gss. iii-107108).
Pp. 44-46. Rule of Concurrence (Sankramana); Gss. vi, 2 Linear Equations; Gss. vi, 139, 1401, 142, 268, 91, 270-21.
Pp. 49-53. Linear equations--solution by false position; Mahāvíra Gss. vi. 159, 160-2, 251-2521-2531.
P. 56. Certain interest problems treated by Mahāvira lead to simple simultaneous equations involving several unknowns. In these problems certain capital amounts are stated to have been lent out at the same rate of interest for different periods of time-Gss. vi, 37, 39, 42.
P. 60. Quadratic equations : Geometrical solution of quadratic equation is found in the early canonical works of the Jainas (500-300 B.C.) and also in the Tattvārthadhigama sutra (c 150 B.C.) Datta : Geometry in the faina Cosmography, Quellen und studien zur Ges. d. Math., Ab-B, Bd 1 (1931). pp. 245-54.
Pp. 66-67. Mahāvira--The only work of Mahāvira (850) which is available now, is the Ganita-sāra-samgraha. As it is admittedly devoted to arithmetic, we cannot expect to find in it a rule for solving the quadratic. But there are in it several problems whose solutions presuppose a knowledge of the roots of the quadraticproblem and its solution cited-Gss. iv, 34, 44.
Pp. 73-74, Two roots of the quadratic-known to Mahāvira-rules and illustrations--Gss. iv, 57, 59,61,62-4, 35-52, vi 29 ff.
Pp. 77-81. Equations of Higher Degrees-Mahāvira considered certain simple equations of higher degrees in connection with the treatment of the geometric series-types given--Gss. ii, 97, 101, 102, iv, 51, 52, 54-55, 56.

Page #835

1854
JAINA BIBLIOGRAPHY
Pp. 82-87. Simultaneous quadratic equations---common forms; Gss. vii 129}, 1253, 127}; rule of dissimilar operations-Gss. VI. 2,47,51.
P. 90. Indeterminate equations of the First Degree : Kuttikara; Gss. vl. 794 etc. 115] ff. 794.
Pp. 103-104 and 124. Solution of by-ox=c; Mahävira's rules; Gss. vi. 1151 (first portion), 136} (first portion); vi, 188,187, 189.
Pp. 137-139. Simultaneous Indeterminate equations : Generalised conjunct Pulveriser : Gss. vi. 1151, 136) (last lines) and 1293, 138).
Pp. 207-210. Rational Triangles : Integral solutions --Mahāvira : Gss. vii, 93}, 903, 921 and 111).
Bibhutibhusana DATTA--'On Mahāvīra's solution of Rational triangles and Quadrilaterals'. (Bulletin of the Calcutta Mathematical Society, xx. 1928-29. Pp. 267-294). Right triangles having a given side-Gss. vii 97, 95}. Right triangles having a given Hypotenuse-Gss. vii. 95), 97), 122, 123, 1241. Problems involving Areas and Sides : Gss. vii, 112, 115, 117; Problems involving Sides but not Areas-Gss. vii. 1181, 1194, Pairs of Rectangles; Gss. vii 1311.133; Isosceles Triangles with Integral sides: Gss. vii. 108); Pairs of Rational Isosceles triangle; Gss-vii 137; Rational Scalene Triangles. Gss. vii. 110%; Triangles having a given Area: Gss. vii 154!; 156), 158, 1601–1611.
Pp. 229-245. Rational Quadrilaterals: Rational Isosceles Trapeziums; Gss. vii. 991: Pairs of Isosceles Trapeziums-Gss. vii. 173, 174); Rational Trapeziums with three equal sides; Gss. vii. 1013; Rational Inscribed Quadrilaterals-Gss. vii. 1031 1141. Inscribed Quadrilaterals having a given Area: Gss. vii. 146, 148, 150, 152; Triangles and Quadrilaterals having a given Circum-Diameter: Gss. vii, 2211.
Pp. 245-246. Single Indeterminate Equations of Higher Degrees-Gss. vii 78. Gss. ii 83; 82, & vi. 317.
Pp. 300-301. Solution of axy=bx+cy+d: Mahavira's rule; Gss. vi-284 and Gss. vi. 35.
2738
PRZYLUSKI, Jean -- From the Great goddess to Kala. I. H. Q. Vol XIV, Calcutta, 1938.
P. 271. By their periodicity the Kalkin and Upakalkin of Jainism are in relation to Kali and to the theory of the ages of the world,

Page #836

JAINA BIBLIOGRAPHY
1855
P. 274. In the most ancient texts where the name of Kalki(n) can be found, that is to say, in Jaina literature, Kalki(n) is a nefarious being.
2739
A. GHOSH--The Law of Endowments. Calcutta, 1938.
P. 1095. The Madras Hindu Religious Endowments Act. For the purposes of this Act, Hindu Public religious endowments do not include Jain religious endowments.
The local Government may, by notification, extend to Jain religious endowments the provision of this Act, and may declare such extension to be subject to such restrictions and modifications as they think fit.
2740
Dhirendra Nath Ror-The Spirit of Indian Civilization. Calcutta, 1938.
P. 99. The Jainas and Buddhists are equally proud of their non-theistic principles of ethics.
P. 222. India was not Hellenised and forgot the passing of the Macedonian storm. No Indian author, Hindu, Buddhist or Jaina makes even the faintest allusion to Alexander or his deeds.
2741
A.S. ALTEKAR-The position of women in Hindu civilization, Benares 1938. (Culture Publication House, Hindu University).
P. 15. Jaina lady philosophers remained unmarried, for example Jayanti, daughter of king Sahasranika of Kausambi, she met Mahāvira and became a nun (Bhagavatisītra, Gujrati ed. III, p. 257).
P. 38. Maidens entering Jaina orders sometimes unable to live up to high ideals.
P. 153. Two cases of Sati among Jainas in Southern India, during the medieval period. (E.C. VIII, Sorab Nos. 106, 261 dated 1376 and 1408 respectively).
P. 190. Jaina nuns used to be shaved.
P. 212. Women were admitted into Jainism and were allowed to preach.

Page #837

1856
JAINA BIBLIOGRAPHY
P. 246. Digambara Jainas hold that women cannot get salvation except by being reborn as men.
Jaina nuns placed under a more rigorous discipline than monks.
P. 248. Svetāmbara Jainas concurred with the Buddhist view that womanhood was no bar to salvation,
P. 309. King Kumārapāla of Gujrat (1144-73) admits that widows had no right of inheritance (Mahaparajya, Act. III).
P. 310. Kumārapāla voluntarily foreswore his right to the property of the 'weeping widow' (Kumärapälapratibodha, p. 48).
P. 390. The Jaina saint Hemachandra described women as 'the living torch illuminating the way to hell' (Yogaśāstra, II, 87).
Jaina and Buddhist nuns have not attributed one's wickedness to the wickedness of the other sex.
2742
S. Srinivasa IYENGAR-Mayne's Treatise on Hindu Law and Usage. Madras, 1938.
P. 5. Jainas-following substantially the broad features of Hindu laws.
P. 88. Jains-governed by Hindu Law except in cases governed by their exceptional customs ---Jains rejection of Vedas-non-practising the Sradhas of the dead.
Superiority of the Brahmins not recognised by Jains.
P. 89. Jains-governed by Aliya Santāna law previously in Madras now substituted by Mitakshară law by the Jaina Succession Act.
P. 197. Hindu law of adoption applied to Jains in the absence of contrary usages.
P. 210. Power of Jain widow to adopt discussed. P. 239. Intricacies of Jain law of adoption discussed.
P. 247. Restrictive rules regarding the Jain law of adoption discussed.
P. 252. Ceremony accompanying adoption among Jains not essential.
P. 546(n) Right of a Jain widow to demand a share of partition of her husband's property-explained,

Page #838

JAINA BIBLIOGRAPÍİY
1857
P. 615(n). Mention of Jain widow to succeed to her husband's estate even though undivided.
P. 718. Jain widow's estate explained.
Unmarried daughter preferred to married in relation to the succes
P. 756(n). sion of strīdhana.
P. 779(n). Mention of custom recognised by Allahabad and Calcutta High Courts holding a childless Jain widow's acquision of absolute rights in her husband's property whether ancestral or self acquired.
2743
Elizabeth SHARPE--The Great Gremation Ground. (Mohäsmaśāna); London(A Review by H. R.) (Review in Q.J.M.S. vol. 29, 1938-39, P.513).
The second part of this brochure deals with the philosophy of the Jainas, which denies Advaitism or oneness, that spirit of Jiva alone is real but posits that Matter is as real and eternal as the spirit. It is observed that the Jaina philosophy is a live philosophy, ennobling and assuring and also optimistic. The authoress is of opinion (p. 42), wrongly, we think, that the Upanişads have indented for their philosophy on Jainism, and says that the major parts of the former are due to the desire of the Upanişadic writers to plant, unsuccessfully, their pet theories of oneness on to the Spirit and Matter of Jainism.
2744
P. K GODE-The Oldest Dated Manuscript of the Dešināmamala of Hemachandra, dated September 1241 (A.D.). (N. I. A, Vol. I, 1938-39); Pp. 558 561.
It is deposited in the Sanghavi Pādā Jain Bhandar of Patan. (G. O. Series No. LXXVI; Baroda. 1937; Vol. I; p.60).
2745
A. N. UPADHYE -On the Authorship of a Mungala Verse in Inscriptions. (N. I. A. II, 2, Pp 11-12; Bombay, 1939).

Page #839

1858
JAINA BIBLIOGRAPHY
The famous verse grimat-parama-gambhira, etc., which occurs in many Jaina inscriptions, is pointed out here to be the first verse of the Pramāņa-samgraha of Akalanka which is lately brought to light. This will enable one to put limits to the date of Akalanka as well to the age of many undated epigraphs.
2746
C.R. JAIN-The change of Heart. Delhi, 1939. Pp.164.
Contents : The change of Heart-Jaina Psychology-Grace and truthPower-- Religious differences-Do Tirthankaras Partake of food ?--Jainism and the Philosophy of Al Ghazzali - Arhan Nzii-origin of the Svetāmbara sect--Psychic Hedonism--Four and twenty elders--more questions on Jainism.
2747
Kamta Prasad JAIN : Asoka and Jainism. (Jain Ant. Arrah). Vol.V; No. II;1939; Pp. 53-60.
The inscriptions of Asoka were deciphered by the help of Ceylonese Buddhist texts. In doing so the scholars could not keep clear their version of the latter monkish evidence and were mostly swayed by the accounts of the poetical and sectarian books of the Ceylonese Buddhists.
The Buddhist legends are not pure history; Dharma of the Predecessors of Asoka; Some objections answered; Asoka's Dharma was not Buddhism;
Vol. V; No. III; 1939; Pp. 81-88.
Evidence of Asoka's inscriptions; Asoka's visit to sacred places; Asoka's State Policy and Administration; Evidence to prove the Jain faith of Asoka; Asoka's monuments and symbols;
Vol. VI; No. 1; 1940; Pp. 9-16.
Technical terms of Jainism in Asokan Edicts; Teachings of Asoka;
Vol. VI; No, II; 1940; Pp. 43-50.
Philosophy of Asoka.
Vol. VII; No. I; 1941; Pp. 21-25.
Asoka's missions to Foreign countries; Asoka's belief in Jainism and his last edict; the successors of Asoka,

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JAINA BIBLIOGRAPHY
1859
Conclusiom: Asoka certainly professed Jainism at a certain stage of his life. He based his religious code (dhamma) on Jain dogmas and Jain spirit. When he got inscribed his last pillar edict, he was Jaina at heart.
2748
V. R. Ramachandra DIKSHITAR-Some Join Teachers in Sravana Belgola. (Indian Culture, VII, Pp. 41-45). Calcutta, 1940.
Based on inscriptions at Śravana Belgola, the writer enumerates some Jain teachers, and concludes that the period covered by the 6th to the 8th centuries in South India was marked by wordy warfare and learned religious dispensations, especially between Buddhists and Jains, as also between Saivas and Vaisnavas.
2749
H. R. KAPADIA-The Jaina System of Education. (Journal of the Uni. Bombay, VIII, 1940).
Pp. 194-259. Traces the Jaina system of education and its classification.
2750
A. N. UPADHYE-Mystic Elements in Jainism. (Pro. and Tr. of the Ninth All Ind. Or. Conf. Trivandrum, 1937; Trivandrum, 1940).
Pp. 673-677. A short study to see what elements of Jainism have contributed to mysticism, and in what way it is akin to or differs from such a patent mysticism as that of monistic Vedanta.
2751
E. WATTS-Buddhist and Jain Nuns in India. (Indian Review, Vol. XLI, Madras,
1940).
Pp. 408-9. No great respect for women, formation of orders of nuns; monastic rules of both coincide in many respects.
2752
M. Ramakrishna KAVI-Bhatta Jayanta and Yasovarman of Kashmir. (AcaryaPuspanjali Volume, in honour of D. R. BHANDARKAR. Calcutta, 1940).
Pp. 46-49. Agamaḍambara is a sort of allegorical drama by Jayanta, where the characters are the representatives of various schools of philosophy, including

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JAINA BIBLIOGRAPHY
Buddhist, Jain and atheist. Act II takes up Anekantavada with a Kshapanaka and ends with a scene where the drink offers celestial sport to couples of the sect.
1860
The characters in the drama-Jinarakshita, the Kshapanaka; Nothing is known about him. (A'shapanakas appear to be the earlier Digambara Jains).
2754
Mr. Rhys DAVIDS-Wayfarer's words, vol. I; London, 1940.
P. 44. The identification of self with body and mind is put forward as the opinion of one of the growing Jaina school among the Licchavi Republican rajas of Vesali-The Vijjians of Vesali the stoutest defenders of the Bhagava-Tapas according to Jains the cure of Karma of the past.
2755
H. L. JAIN--The Tenth All-India Oriental Conference-Tirupati, 1940. (from the speech of H. L. Jain).
P. 49. Indrabhuti Gautama, pupil of Mahavira, arrangement of Mahavira's teachings by him-Anga Dithiada the most important work being lost-manuscripts of Dhavala, Jai Dhavala, Maha Dhavala Siddhäntas preserved only at Mudbidri, South Canara.
2756
S. K. AIYANCER-Seran Vanji--Ernakulam, 1940.
P. 2. Existence of the Buddhists and Jains--conclusive of considerable amount of intercourse between North and South India.
P. 9. A Jain nun taken as companion of the wife of Kovalan in their journey from Srirangam to the Pandya capital. (Kovalan, a wealthy merchant of Chola capital).

2757
K. P. MITRA-Bahubali Gommatesvara, (Jain Ant. vol. VI; No. I; Arrah; 1940, Pp. 25-34).
A legendary account of the incident that led to the adoption of the statuesque posture by Bahubali, upon which the colossal statue has been modelled. Bahubali presents an ideal of asceticism of unsurpassed sublimity. The image reflects a serene expression of deep concentration.

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2758
M. H. KRISHNA-The mastakabhisheka of Gommatesvara at Sravana Belgola. (Jain Ant. vol. V; No. IV; Arrah; 1940; Pp. 101-106).
Śravana Belgola is situated about 8 miles to the south of Chennarayapatna in the Hassan District of Mysore. The history of Śravana Belgola begins from the third century B. G., i.e. from the time of Chandragupta Maurya. Gommatesvara or Bahubali's story given. The great statue of Gommatesvara, the object of the Mastakabhisheka was erected in 983 A.D. by Chamundāraya, the minister of the Ganga king Rachamalla IV. Description of the image. The Mastakabhisheka-the earliest one on record--took place in 1398. Account of the ceremony held in 1888 given.
The image is on the top of the hill called Vindhyagiri.
2759
P. B. ADHIKARI-Indian Aesthetics: A critical study. (D. R. Bhandarkar volume, Ind. Res. Ins., Calcutta, 1940).
1861
Pp. 63 and 65. 'That the idea of the Beautiful in Nature did not exist in Hindu mind. It is the same with their descriptions of human beautyMAXMULLER. But from the absence of the subject from philosophic treatises, it does not follow, nor can it be asserted, that the subject was not handled at all in the ancient days of this land. There are some of the systems; as for instance, the Buddhists and the Jaina, where we find fine psychological analysis and description of the aesthetic consciousness.
2760
Nowroz C. MEIA-Akbar & Jainism. (A.I.O.C., Session X; 1940).
P. 124. Hirvijaya Suri, Vijayasena Sūri and Bhanuchandra Upadhyāya; also two more names Shantichandra and Jinachandra. Śantichandra was at court till 1587, and wrote a 'turgid encomium' (Kriparasa-kosa) on Akbar. Jinachandra is crowned with the Honour of converting Akbar to the Jain religion.

2761
K. A. Nilakanta SASTRI-Cakravartin. (N.I.A., vol.3, 1940-41).
P. 308. Cakravartin as Mahapuusa with distinguishing marks on his bodysimilar statement in Jain works.

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JAINA BIBLIOGRAPHY
Pp. 319-321. References to the Cakravartin tradition occurs in a Tamil Jain work, of about the 13th century A.D., the Jvasambodhanai, which is being edited by S. Vaiyapuri PILLAI Both text and commentary the work of one author. Elaborate account of Sagara and his imperial attributes-detailed analysis given.
2762
B. S. UPADHYA-The River Sindhu of the Malavikagimitra, (J.U.P. Hist. Soc. Vol. XIV; Pt. I. 1941).
Pp. 10-20. Contemporaneity of Pusyamitra with Kharavela highly improbable. The Greek king of the Indian invasion was Demetrios and not Menander. The Yugapurana of the Gärgi Samhita, an astronomical work of about 1st century B. G., narrates the incidents of the Greek invasion just after the reign of Salisuka Maurya, the fourth successor of Asoka. Śäliśūka forcibly converted the people of Saurastra to Jainism, his own faith, (J.B.O.R.S, XIX, 3, 1928, Pp. 401, 1.19) Puşyamitra killed Brhadratha, the last emperor of the Maurya dynasty; he revived the horse
sacrifice.
2763
A. N. UPADHYE-Materials for the interpretations of the term Gommata. (I. H. Q., XVI; Pp. 819-826, Calcutta, 1940; for its Hindi version J. S. B. VIII, 2, Pp. 85-90, Arrah, 1941).
This paper presents a critical study and an objective reinterpretation of some. of the crucial gathas of the Gommatasara in which the term Gommata is used with various shades of meaning. It is obvious from the discussion that Gommata was a name of Camundaraya who got carved the famous statue of Bahubali at Sravana Belgola.

2764
A. N. UPADHYE-The Present Position of Prakrit, Jaina and Buddhistic Studies and their Future. (Presidential Address of the Prakrit and Buddhism Section, A.I.O.C., Hyderabad, Proc. of the A.I.O.C., VII, Pp. 1-34, Hyderabad, 1941).
This is an exhaustive address which takes stock of the work done in the Jaina and Buddhistic fields of study during the earlier years. The future prospects in these fields are also discussed in details.

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1863
2765
E. P. RADHAKRISHNAN--Reference to a paper on 'References to Buddhist authors in the Jaina Literature. (I.A. XLII, p 241)', (P.O. Vol. VI; 1941).
P. 185. By G.K. NARIMAN-Where he refers to a paper by Prof. MIRONOV on Devabhadra and his Nyayāvatārațippaña' published in the Bulletin of the Imperial Academy of Sciences, St. Petersburg, 1911 April 15...
2766
Amulyachandra SeN--The mode of ascertaining the right time of study among the Jains. (A.IO C., Session XI; 1941).
Ardhamāgadhi and Prākrit Section.
2767
Harisatya BHATTACHARYA-Narāyaṇas, Pratinārāyanas and Balabhadras. (Jain Ant. Arrah).
Vol. VIII; No. I; 1941; Pp. 36-40.
According to the Jainas, Nārāyaṇa is a mighty human king who rules over three parts of the earth. Nine Nārāyanas are mentioned in the Jaina Purānas including Lakshmaņa and Krishna of the Vedic Purāna. Prati-Nārāyaṇas are persons who are antagonists of Nārāyaṇas. There are nine Prati-Nārāyaṇas in the Jain Purāṇas. Nine Balabhadras are the eider step brothers of the Nārāyanas including Rāmacandra and Baladeva of the Vedic Epics. Story of the Ramāyana,
Vol. VIII; No. II; 1942; Pp, 50-56.
Its Jaina version; its comparative study with Vedic version.
2768
A.N. UPADHYE--On the Latest Progress on Jaina and Buddhistic Studies. (A portion of the Presidential Address in A.I.O.C, Hyderabad, 1941).
Jain Ant. Arrah.
Vol. IX; No. I; 1943; Pp. 20-29,
The Jaina authors were pursuing their literary activities, almost side by side, in Prākrit, Sanskrit, Apabhramsa, Tamil and Kannada; and some authors took

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1864
JAINA BIBLIOGRAPHY
pride in styling themselves 'Ubhayabhaṣākavicakravarti' etc. because they could compose poems etc., in two languages. A comparative study of Jaina works in Tamil and Sanskrit would help us to adjust rightly the chronology of Tamil literature.
The Nyaya branch of early Indian literature. Jaina Bhandaras are rich treasures requiring patient study at the hands of the Indologists. Piecing together the information of Indian history, partly or as a whole, the Praiastis of Jaina authors form a valuable source. The chronological material that we get from Prasastis and inscriptions is very valuable.
Work on the Jaina Inscriptions; Jaina Iconography-some important work is being done.
Vol. IX; No. II; 1943; Pp. 47-60.
The Jaina texts supply interesting details in the study of different branches of Indian Philosophy is abundantly clear from the discussions of Prof. J. SINI (Indian Psychology Perception, London, 1934). It is necessary that the material from the canon and the works of Akalanka etc. should be thoroughly analysed.
A survey on the latest progress of Jaina and Buddhistic studies given.
2769
V. RAGHAVAN-Does Udayana Refer to Joindu? (Jain Ant. Vol. VIII; No. I; Arrah, 1941; P. 8).
A.D.
Introduction to the Paramatmaprakāśa of Yogindu by A. N. UPADHYE. He gives the upper limit of the date of joindu in the last quarter of the 5th cent. and the lower limit about 700 A.D. Udayanācārya wrote his Lakṣaṇāvali in A.D. 984. In Atmatalivaviveka, he mentions the name Jagadindu which is a slight corruption of Joindu or Yogindu; Udayan's date gives a definite lower limit for Joindu.
2770
P. K. GODE-References to the Caitragaccha in Inscriptions and Literature. (Jain Ant. Vol. VII; No. II; Arrah; 1941; Pp. 53-66).

Caitragaccha of Chittor in Rajputana. Its originator Dhanesvaraguru. His identification. Epigraphical reference to the Caitragaccha given. Its date about A.D. 1100.

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JAINA BIBLIOGRAPHY
2771
Kalipada MITRA-Magic and Miracle in Jain Literature. (Jain Ant. Arrah, Vol. VII; No. II; 1941; Pp. 81-88.)
There is abundant reference to magic in Jaina literature. It ranges from the gross and crude practices to avert the evil eye for the purpose of affording protection. against the baneful influences of planets or malignant spirits to the subtle penetration into one's mind to discover his thoughts and paralyse his energy, inducing magic sleep, going through the air, causing invisibility and the dreadful black art which compels obedience of human and divine victims to it.
1865
References given and discussed. The rites of mangala and kautuka. Eight Mangala objects.
Vol. VIII; No. I; 1942; Pp. 9-24.
Pasinavijja-the science of questioning; avasvapanka sleeping charm; stambhani vidya-making one motionless and moksani-bringing about release; Jambhani Vidya paralying; akabagamin-flying through the air; Vaikriya-assuming forms. Magical pills and herbs etc.
Vol. VIII; No. 11; 1942; Pp. 57-68, Maya (Indrajala) etc.
2772

S. Srikantha SASIRI-Jaina traditions in Rajavali Kathe. (Jaina Ant. Arrah, Vol. VII; No. 1; 1941; Pp. 40-47).
Rajavali Kathe of Devachandra is a work completed in 1841 A.D., and it deals. with the traditions about Jainism-its history in Karnataka, the literature in Sanskrit and Kannada and incidental references to ruling dynasties and contemporary religions. Its contents and the translations and summaries of some of the passages in the work as are likely to be of interest for the students of history and literature.
Vol VII; No. II; 1941; Pp. 67-72. Contents continued.

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2773
I. KARVE Review of Mother-right in India by Baron Omar Rolf Ehrenfels, Oxford, 1941 (N.I.A. Vol. 4. 1941-42).
P. 315. Vegetarianism does not form part of the culture of the pastoral Aryans. Even today it is confined only to the Panchadravidas, that is to say, Brahmins of the south. The Brahmins of the north do as a matter of fact eat fish. It is connected with Jainism and not with Buddhism as Buddha himself and the Buddhists outside India are mostly non vegetarians. Among Hindus it is connected with the religious revival ushared by Shankaracharya and the spread of Vaishnavism so that those non-Brahmins who are Vaishnavites give up eating flesh.
JAINA BIBLIOGRAPHY
2774

D. R. MANKAD-Kalki: The Earliest. Check to Buddhism. (N.I.A. Vol. 4, 1941-42).
P. 337.
Bimbisara captured Rajagraha from the last Barhadratha king Ripunjaya, who then shifted to Avanti which was his Western province. Ripunjaya was murdered by his minister Punika or Munika, who put his own son Pradyota on the throne of Avanti. Pradyota considered himself to be the rightful claimant of the Magadha throne and Bimbisāra to be an usurper and therefore he took up an inimical attitude towards Bimbisāra and began preparation for attacking Magadha. But just at this time Pradyota got an additional reason for enmity with Bimbisara. Bimbisära started favouring the newly started unorthodox religions-Jainism and Buddhism. And Pradyota, who ruled at Avanti, must have thought himself bound to defend the Brahmana faith. Avanti, had always been the stronghold of Saivism, He had, therefore, a double reason to crush the Magadha ruler. But Prodyota was not able to put his plans into execution, for he soon died. Cherished wishes of Pradyota were fulfilled only in the last days of the king Visakhayupa. For it was in his days and under his patronage that the Brahmanas rallied round a common banner. It was in the village called Sambhala (Sambhlagam), that a son was born to the Brahman Chief named Vişnuyasas. This Brahman boy who was called Kalki, led a regular campaign against Buddhism and Jainism. He brought together a number of princes and formed a Confederacy. The confederacy led the armies against Magadha under the Generalship of Kalki. The name of the king against

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1867
whom the allied forces fought is given as Jina and Sandhodani and the opponents are generally called Bauddhas. Thus the cause of the allies was fully vindicated. It was both a political and a religious conquest that they made. Kalki ousted both Buddhism and Jainism out of the Northern India. Buddhism had to go without an imperial patronage till the days of Asoka and by that time the Brahmanas hadenough time and scope to re-establish their own faith and also to be catholic enough to incorporate some of the essential tenets of Buddhism in their own system, as a result of which Buddhism or Jainism could never take the place of paramount religion in India. Herein lies a link of our religio-political history which is preserved for us in the Kalki Purana.
2775 A. N. UPADHYF.-Jivalattva pradipika on Gommațasāra : Its Author and Date. (I.C., VII,, Pp. 23-33, Calcutta, 1940; also in Hindi, Anekānta, IV, Pp. 113-20, Saharanpur, 1942).
It was all along believed that the author of this Jivatattvapradipika is Keśavavarni, but in this paper by presenting fresh evidence, it is conclusively proved that the author is one Nemicandra, different from the author of the Gommatasóra, who wrote his Sanskrit commentary following Kesavavarni's Kannada commentary. This Nemicandra was a contemporary of Vijayakirti who was honoured by Malli Bhupāla and thus flourished at the beginning of the 16th century AD.
2776 A.N. UPADHYE-Padmaprabha and his commentary on Niyamasāra. (Proc, & Trans. of the A.T.O.C., VIII, Pp. 425-35, Bangalore; Revised and published in the J.U.B., XI, 2, Pp. 100-10, Bombay, 1912).
Padınaprabha has written a Sanskrit commentary on the Niyamasāra of Kundakunda. Some personal details are gathered here from his stray remarks in his commentary. Among the works mentioned by him, it is shown that the Mārgaprakaśn and Srutabindu are not so far discovered and the Tattvānuśāsana known to Padmaprabha was different from that of Rāmasena available today. Padmaprabha is assigned to the last quarter of the 12th century and the first quarter of the 13th century.
2777 T. A. RAMAN---The World Today. India, 1942.
P. 30. Vardhamāna Mahāvīra born about 599 B.C. of royal house of a small state in Bihar, ruled his kingdom till he was thirty and then abdicated in favour of his brother.
P. 31. Jainism never set up a distinct religion nor could its austerities appeal to the masses. Jains accept general principles of Hinduism and are to be considered a reformed sect rathar than a separate religion.

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2778
D. C. DASGUPTA-Jaina system of education. Calcutta, 1942.
A course of nine lectures dealing with educational systems found in Jaina literature.
I. Introduction-review of the five great institutions of Jaina period and their educational activities-the family, the church, the school, the State and Industry.
III. Jaina monasteries-their rise, spread, aim and importance.
IV. Monastic organization and teaching-life in the monasteries-academic honours-higher studies-researchesstatistics.
JAINA BIBLIOGRAPHY
V. Education of women, eclesiastical social position of women, distribution of nunnerics-influence of geographical factors on the rise, growth and cultural and religious activities of nunnerias--stastistics.
administration-curricula-methods
VI. Education of women, lay psychological basis of the curricula-social status of lay scholars-training agencies-academic honours-co-education.
X. Resume.
VII. Education of princes-State supervision--physical education-state control of education of adult king-educational tours.
of
VIII. Influence of geographical factors on vocations-vocational training was free and compulsory-guilds and merchants' association.
IX. Life of Jaina fathers-medium of instruction-codification of sacred texts-religious activities,-Jaina contribution to different branches of knowledge,
2779

S. Krishnasvami AIYANGAR--Some contributions of South India to Indian culture. Calcutta, 1942 (2nd Edn.)
P. 7. Hathigumphä inscription of Kharavela refers to a tribute from the Pandya king to the Kalinga ruler. Kalingam in Tamil used for a particular kind of cloth.

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JAINA BIBLIOGRAPHY
P. 16. The epic works in Tamil: Silappadhikaram written by a Chera prince Ilainko-Adikal, a younger brother of the great Chera ruler Seni-Kuttuvan, who adopted the life of an ascetic; Manimekhalai written by Sittalai Sattan of
Madura,
1869
P. 19. Tolakappiyam-a standard work on Tamil grammar and rhetoric.
P. 33. Vajrasa people holding territory in Bengal-Kharavela married a princess of this kingdom (Vajra).
P. 46. High position ascribed to the Brahman in the literature of the south both by Buddhist and Jain writers and almost exactly the same references in tenor to the occupation of the Brähman are found in old Tamil Jain works but Manimekhalai ridicules the celebration by the Brahmana of the sacrifices by inflicting pain upon the animals sacrificed.
P. 56. Brähmanism in the Tamil country, had for one of its specific objects an exhibition of the heretical character of the sister religions, Buddhism and Jainism.
P. 60. With the spread of Buddhism and Jainism there was a collateral development of the orthodox Brahmanism in the middle country of northern India seems warranted by the position of these religions in the Tamil country.
P. 61. Häthigumphã inscription of Kharavela refers to the sending of tribute from the Pandya country. These presents were sent over sea. This fact establishes communication between Kalinga and South.
P. 74. Jain sutras refer to the meeting of Mahavira with the Ajivaka Makhali Gosāla in Nalanda; and their residence in Paniyabhūmi, which was in Vajjabhumi, one of the two divisions of Ludha.
Pp. 102-104. The religious condition of South India was one of complete freedom-there were Buddhists and Jains pursuing peacefully each sect its own particular persuasion but Hinduism was the dominant religion. In the Chola & the Pandya Kingdoms, all of these co-existing and it is difficult to infer what exactly was the particular leaning of the monarch for the time being.
P. 111. The natural development of the (Bhakti) religious ferment led to the rising of Buddhism and Jainism in the east. When the Bhakti religion (or devotion to a personal god) arose there was a tendency amongst the people to give up worldly life and reside in forests or mountains. Even Buddhism and Jainism considered an ascetic life to be indispensable.

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JAINA BIBLIOGRAPHY
P. 119. The literature of the South is essentially Aryan in character with equally indubitable traces of other than Aryan features in it. Buddhist and Jain works have this character of the northern literature by the very necessities of their origin; not to the Hindu part of the literature of the Tamils.
P. 122. The Kural of Tiruvalluvar, a Tamil classic, Kural means short, hence the stanzas are in the aphoristic couplets. The 1,330 stanzas divided into 133 chapters are put into three groups, according to the three out of the four divisions of the objects of life (purushārthas). The work being eclectic in character, Buddhists, Jains and Brahmanas claim the work as relating to their particular form of religion. The date of the Kural is posterior to the Artha śāstra,
P. 145. The Tēvāram hymner Appar, a Jain first and a Saiva afterwards, was a contemporary of the great Pallava Mahendra Varman whose conversion to Saivism is said to have been due to him. His companion, Sambandar, was a contemporary of Mahendra's son and successor Narasimha Varman; but neither of these rulers can be considered as a special patron of either of the authors. The Pallavas do not show themselves to have been in any special sense patrons of Tamil literature as their predecessors were.
Pp. 193-4. Lokavibhāga, a Digambara Jaina work, on cosmography, Rishi Simhasūri or Simhagūra made a translation of it, apparently from the Prākrit into Sanskrit. The work was copied in Saka 380 (450 A.D.) by Muni Sarvanandin in the village named Pātalika (Tiruppādiripuliyür; Cuddalore new town) in the Päņārashtra (Bāna country).
P. 203. The Jain work Lokavibhaga was composed in Cuddalore in the fifth century, during the Pallava rule.
P. 204. Matta-vilasa-prahasana-a Sanskrit work composed by Mahendra Varman (Pallava) when he was a Jain, throws considerable light upon the religious condition of the times.
P. 209. The congregationalism of Buddhism and Jainism was adopted by Brahnanism because it appeals to the masses. The recognition of a personal God (Bhakti) and of a popular religion necessitates the form of worship associated with temples
P. 213. Under command of the supreme deity (Siva) souls assume forms and struggle in the world. They work their way gradually through the six other forms of religion (which include Buddhism and Jainism) by faithfully carrying out the various regulations for conduct laid down by them,

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1871
P. 220. Appar was born a Saiva, became a Jain, and at the latter end of his life returned to Savism and was instrumental in converting the great Pallava king Mahendravarman.
Pp. 233-234. Jainism in the south. Jains divided in the time of Chandragupta Maurya. Bhadrabahu, head of the Digambara section with Chandragupta had to leave Magadha and settle in Sravana belgola in Mysore owing to a 12 years' famine.
Jainism flourished in the Tamil country from the earliest times.
P. 238. From the life of Sambandar as given in the Periyapurāņam we learn that the Pandya contemporary had adopted the faith of the Jains while his wife, a Chola princess and his chief minister were devoted Saiva and through their influence, Sambandar converted this Pandya to Saivism. At the instigation of Sambandar, the whole body of Jains in Madura were impaled. A Jain king of Kanchi gave to Buddhists similar treatment. The Vaişņava apostle Rāmāniya treated the Jains similarly by instigating the Hoysala king, Vishnu Vardhana against them. These stories seem to have been concocted by the latter hagiologist to enhance the glories of their religion. But there is no evidence of a general act of persecution, as these religions flourished in undiminished influence even after the period of these persecutions.
P. 243. Sivagñana Siddhiyar, a Saiva work confirms the various systems in vogue including the Samaņa (Jain).
P. 248. According to Basava Purāna, Basava, a Brahman, attracted the attention of the chief minister of the Kulachurya usurper, Bijjala (a Jain)-1156 A.D. Basava became his minister and made use of the position for the advancement of his sect (Vira Saivism). His followers came into conflict with the Jains and Bijjala had to intared. Bijjala's influence could be got rid of only by assasination. Basava fled for safety and instigated two of his faithful followers to assassinate Bijjala.
P. 253. According to Bijjala Raya Charitam a Jain work, Bijjala is said to have been prisoned at the instance of Basava, and had time enough to warn his son Immade Bijjala that it was Basava who was responsible for the deed.
Pp. 254.55. An inscription (of about 1181-1203 A.D.) in the temple of Somanátha at Ablür (Dharwar district). Ekāntada Rāmayya, a Brahman, accepted the challenge of the Jains to controvert them by cutting off his head and getting it resto red to him, if successful, the Jains would destroy their 700 temples and becoms

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JAINA BIBLIOGRAPHY
Saivas. Rāmayya cut of his head, which came back to him on the 7th day after the mutilation. As the Jains did not keep their promise, Rāmayya carried out a wide and systematic persecution against them. The suffering Jains carried the news to Bijjala. Rāmayya offered to repeat the miracle, letting the Jains even to burn the head, promising to recover it as before. The Jains did not accept the challenge, therefore, Bijjala issued a Jayapatra to Rāmayya and granted a village.
P. 265. A fugitive stanza ascribed to Poygaiāļvār, a Vaishnava saint, states : 'we have learnt the religion of the Sakya, that of the Sramanas and examined the Agams composed by Siva etc. The same idea is repeated in one of his own verses, where he says: “The Sramaņas do not understand ; the Bauddhas are in delusion. and those that worship Siva are unknowing innocents. Those who do not worship Vishņu are of low intelligence ndeed.'
P. 266. The feature of the teaching of the Vaišnava saints was that the way of salvation was attainable even to the uninitiated according to the orthodox standards; this element and its teaching gave them the ultimate ascendency among the people even as against the rival creeds of Buddhism, Jainism and Saivism.
P. 284. Rārnānuja carried on controversies with the Jains also.
Pp. 287-291. The chief opponents the Saivas and the Vaishnavas had in view in all their controversies seem to be the Jains. This is but natural, as Jainism was just emerging full-grown owing to the active support and patronage of the Rashtrakūtas, several of them being of that persuasion. Active controversies against the Jains began in the days of Sambandar and Appar under the great Pallava Mahendravarman and his contemporary Pandya Sundara. Owing to bitterness of these controversies persecution of the Jain became common feature of the lives of Saiva and Vaishnava saints compiled at a later period. The most prominent of these are a persecution set up at the instance of Sambandara by his Pandya contemporary Nedumäran, otherwise Küntpändya and Sandara, who was first a Jain. The story has it that the whole body of Jains were impaled. Dr. Vincent Smiru accepted this story as embodying a historical incident--an instance of persecution for religion. Painting of this incident on the walls of the great temple at Madura and in all the bigger Siva temples of the south are found.
It is impossible for history to believe that Rāmayya actually cut off his head and got it back after it was turned to ashes. These stories have always a family kileness, thereby stamping them as pious fabrications of latter day hagiologists.

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1873
The Jain are said to have conducted a whole-sale persecution of the Bauddhas under a king Himasitala at the instance of Akalanka. Similar story of Rāmānuja having persecuted the Jainas by getting them ground in oil-mills by Vishnuvardhana, the Hoysala- but it is known that the chief queen of Vishnuvardhana died a Jain (Ancient India, IX). His commander-in-chief also died a Jain under him, and his son succeeded in the same persuasion. The tutor for his (king's) son was a most respected Jain Achārya ; therefore, these stories can hardly be regarded as historical. But religious riots and excesses by parties of people always existed.
The Rāshtrakūtas were great patrons of the Jains, and in their days Jainism did its best work in literature in the Southern Mahratta country and Mys re; even now those regions are the great Jain centres and Jainism flourished there in the age of the great Cholas. Jainism continued to flourish under the Chālukyas and the Hoysalas and even in the age of Vijayanagar.
The Saiva Adiyārs and Vaishṇava Āļvārs had to carry on active propaganda against Buddhism and Jainism, to overcome these religions which had a large popular clientele. Both Kumārila Bhatta and Sankarāchāıya set themselves to the task of controverting the Jains and Buddhists and also some others.
Pp. 298-99. Vijayanagar stood out for all that was worth preserving in Hindu religion and culture, irrespective of the multifarious minor differences that went to constitute the Hinduism of those days as they do that of these days and providing, for further development of these. It was a comprehensive movement to take into its fuld all forms of the Hindu faith, including in it to a great extent even the prevalent form of Jainism of the locality.
P. 312. The Jains were a flourishing community in the Tulunād, the country between the western Ghāts and the sea. Irugappa, a trusted general of Harihara II, was a Jain, at whose instance the lesciographical work Nanārtha-ratnamala was composed; he erected a Jajn temple in Vijayanagar, popularly known as Ganigiiz temple (the oil-woman's temple).
Pp. 314-315. During the Vijayanagar rule Buddhism and Jainism flourished side by side with Brāhmanism; there were controversies but these were under the control of the civil authorities for the time being. According to Rāmānuja inscription, the Vaishnava holy place Tirunārāyanapuram was known among the Jainas as Vardhamānapuram. The Vaishnavas ill-treated the Jains, who carried a complaint to Bukka, who conducted an enquiry and committed the charge of seeing that the Jains were not molested by the Vaishnavas, to one of the Vahạisava Acharyas.

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2780
JAGAT PRASAD-Eight Pāesents or Asta Pahuda of Kundakundācārya. Part 1, English translation with an introduction, Delhi, 1942. Pp. 18-+51.
This book contains a brief exposition of the Jaina doctrine based on KundaKunda's Prākrit work, Aştapähuda or "Eight presents' in Engligh translation. Contents---1. Faith, 2. Scripture, 3. Conduct, 4. Enlightenment, 5. Realization, 6. Emancipation, 7. Insignia, 8. Virtue.
2781
G. R. JAIN-Cosmology old and new, being a Modern Commentary on the fifth chapter of Tattvarthadhigama sutra. Gwalior, 1942. Pp. 6+XIV +255.
This book deals with the contributions of the Jains in the domain of cosmology and atomic physics. Jains' view on the size of the universe, on aether, soul, time, matter, energy and on space and atom. Contains an introduction, the sūtras in transliteration, English translation and exposition.
2782
S. Srikantha SHASTRI---Some Forgotten Sanskrit Poets of Karnatak. [A.B.O.R.I. (S. J. V.) Vol. XXIII; 1917-42] ; P. 416.
Amogha probably the same as Amoghavarşa, the Rāştrakūta Emperor, the author of Praśnottar Ralnamālika in Sanskrit and of Kavirājamārga in Kannad (815 875 A.D.).
Kumudachandra : Digambar Kumuda Chandra is said to have been the contemporary of Hemachandra by whom he was defeated (Su. Mu. 26).
P. 417. Kavi Ratna : contemporary of Cālukya emperor Tailap II...obtained Kavi-Chakravarti from Tailap II,
Cintamani-is said to have written a work Cintamani and is praised in the Śravaņa Belgoļa epitaph of Mallisena.
Sripal Traividya--a digambar scholar, the disciple of Mallişeņa Maladhāri, a great Tarkika poet.
2783
Tamil
Literary
Tradition, (0.J.M.S;
Vol. 32 :
V. SRINIVASAN-Madura and No. 3, 1942); Bangalore.

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JAINA BIBLIOGRAPHY
1875 P. 271. Madura described in Maruthanar's Madurai Kāñci (one of the 10 Patthupātu idylls : Numerous references to the Jains shrines of the city.
P. 272. Jain influence in Tamilkam and Fourth Tamil Sangam. A great name is Vajranandi ; and Nāladiyār, one of the 18 didactic classics known as Pathinen Keel Kanakku was an important production of the 4th Tamil Sangam.
Pp. 273-74. The Jains contributed much to Tamil literature and their settlements in the Madura country lasted for nearly one hundred years.
The famous Kūn Pandya was a Jain ; he became a convert to Hinduism and his reign was the beginning of the end of Jain influence. Għānasambandar and Appar worsted the Jains in religious disputation. Kūn Pandya became a convert to Saivism and tradition says that 800 Jains were impaled on that occasion and that the annual festival conducted in Madura even today is connected with this gruesome act of persecution. The downfall of Jainism in South India is traced to this period.
2784
A. N. UPADHYE-Some of the latest Institutions and Journals and their work in the field of Prākrit studies etc. (A portion of the address, A. I. O, C, Hyderabad, 1941). Jain Ant. vol. VIII No. I ; Arrah ; 1942 ; Pp. 1-7).
The Deccan college post-graduate and research, Institute, Poona, its Bulletin. Vira Sevā Mandira of sarsava (Saharanpur), its Hindi monthly Anekānta ; the Bharatiya Vidya Bhavan, Bombay, its serial publications ; the Jaina Vidya Bhavan at Lahore ; the Jaina Research Society, Delhi.
2785
Nalina Vilocana Sarma : Restraint on important factor in Ancient Indian Penology. (Jaina Ant. Vol. IX ; No. I ; Arrah, 1943; Pp. 41-45).
The gradual and consistent development of the ideas of treating crimes and their perpetrators rationally from the earliest Dharma sūtra and Dharma-śāstra works along with the European penology. The essentially humanitarian systems professed by the Buddhists and the Jainas believe in Ahiṁsā and Forgiveness in the extreme. Buddhist and Jaina rulers, nevertheless, could not be expected to do away with punishment in day to day administration,

Page #857

1876
2786
S. R. SHARMA-Jainism and Karnatak Culture Reviewed. (A.B.O.R.I. vol. XXIV, 1943. Pp. 108-109.)
Part I: narration of the work of Jain writers who flourished in Karnatak.
2787
D. S. TRIVEDA-Advent of Jainism. (Jaina Ant. Arrah; Vol. IX; No. I; 1943; Pp. 32-39.)
JAINA BIBLIOGRAPHY
The greatest achievement of Jaina thought is its ideal of Ahimsa-non-violence. The word Jaina is derived from Jina-the victor. It is difficult to fix a particular date for the origin of Jainism. Rṣabha, the first Tirthankara. The Hindus regard. him as the eighth incarnation of Visnu. The nude statues of the Indus valley may be the prototypes of the Digambara Tirthankara statues. The names of the twentyfour Tirthankaras given.
Its relation to Brähmanism-Their only real gods are their Tirthankaras and Siddhas (those who have attained maksa). The Jainas flatly deny an eternal God, but they believe in the eternity of existence, universality of life, immutability of the law of karma or action, and right knowledge and right belief and right conduct as the means of self-liberation. Though karma decides ah, we ourselves can undo our past karma in our present life by austerities.
Pärśva-His life. He died at the age of 100 in B. c. 849 on the summit of Mount Sammeda. His historicity discussed.
Mahavira-His life. He attained Nirvana at the age of 72, at Päväpuri9 miles to the east of Rajgir and became a mukta in B.C. 527.

2788
A. CHAKRAVARTI-The contribution of Jainism to World Culture. (Jain Ant. Arrah Vol. IX; No II; 1943; Pp. 76-87).
History of Jainism: The year 527 B.C., the date of Mahavira's Nirvana is a landmark in Indian History. An accurate knowledge of Indian history begins with the date of Mahavira's Nirvana. Mahavira was an elder contemporary of Gautama Buddha. According to Sinclair, Jainism is an offshoot of Hinduism and Buddhism and Mahavira was the founder of Jainism'. Even after accurate knowledge is obtained by oriental scholars and made available to

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JAINA BIBLIOGRAPHY
the public, these erroneous views are prevalent among the educated Indians even now. The beginning of Jainism, according to the Jaina tradition to the age of Lord Rishabha, the first of the Jinas, has a very interesting account. In south India, the Rishabha cult must have been prevalent long before the origin of Puranic Hinduism which supplanted Jainism in the South. The Saivite cult of the later Puranic age is a corrupt modification of the Rishabha cult of the earlier age.
The rejection of the theory that Jainism was introduced in South about the time of Chandragupta Maurya in 3rd century BC.
1877
The people who were dwelling in the countries of the Ganges valley, such as Kasi, Kosala, Videha and Magadha, though of Aryan origin, had fundamental differences in their faith and social values from the Kurupãnchala Aryans. They were condemned by the more orthodox western Aryans, because they were deadly opposed to animal sacrifice. Jainism as highly democratic in its social organisation and highly rationalistic in its philosophy and religion. The constitution of reality according to Jaina philosophy.
Vol. X; No. I; 1944; Pp. 5-15.
Syadvada: Janism and Modern Science-Psychological concepts; fine art; art of poetry. In this Jaina scholars have excelled all the rest. Ethical aspect of JainismThe doctrine of Ahimsa. The doctrine of Parimita Parigraha is necessary for the economic reconstruction of the world. The Russian experiment of communism, a form of economic levelling down the institutions of property is opposed to the existing system of capitalistic economics. As a compromise between these two economic institutions we must have a process of social reconstruction leading to voluntary limitation of personal property and setting apart the surplus for the betterment of general society as a whole. The social and economic reconstruction of the world. must therefore adopt itself to important principal of Jaina ethics. The doctrine of Ahinsa and the voluntary limitation of personal property for in that way lies the harmony among nations, as well as peace in this world.
2789

Frederic BENHAM-Economics. (3rd ed.). London, 1943.
P. 8. The great problem for a community, regarded as an economic organization, is what to produce. Its members want consumers' goods, but it is quite impossible to provide every body with as many consumers' goods, that is, with as high a standard of living, as he would like. If all people were like Jains-members of an Indian sect who try to subdue and extinguish their physical desires-it might

Page #859

1878
JAINA BIBLIOGRAPHY
be done. If consumers' goods descended frequently and in abundance from the heaven, it might be done. As things are, it cannot be done..., one has to decide which wants shall be satisfied at the expense of leaving others unsatisfied.
2790
Dasharatha SHARMA--The Three Earliest Jain Influences of Mughal Religious Policy : Padmasundar, Anandarāja and Ajayarāja. (A.B.O.R.I., XXI, 1944 (1945).
P. 145. The favourable attitude towards the Jains too, which Akbar retained throughout his life, was for the contact with Padma Sundar, a Jain scholar
then Hiravijayasūri etc.
2791
Mohanlal Bhagwandas JHAVERY---Comparative and critical study of Mantraśāstra with special treatment of Jain Mantravāda being the Introduction to Sri Bhairava Padmavati Kalpa. (Ahmedabad, 1944). Pp. 1 to 365.
The work here published is a Jaina Tantra entitled 'Sri Bhairava Padmāvatikalpa' which deals with Mantrika worship of goddess Sri Padmāvati, a deity attendant on Sri Pārsvanātha, the 23rd Tirthankara.
Mallisenasūri, the author of Sri Padmavati Kalpa and a Digambara Jain Achārya of Sena-gana, was the pupil of Kanakasenagani and grand pupil of Ajitasenagani, the famous Guru of king Racamalla of Ganga dynasty and his minister and general Cāmundarāi. He flourished about the beginning of the 12th century of Vikrama era.
Bandhusena is the commentator of the Sri Bhairava Padmavati Kalpa. Both the author and the commentator probably belonged to Karnatic,
Contents :
1. Purpose and scope. 2. Magic and Magical Symbolism. 3. Thought force. 4. New Thought, New psychology. 5. Mentative energy and magic. 6. Telepathy and clairvoyance. 7. Cotemplation colours and emotions. 8. Mantra---How it acts. 9. Kundalini Shakti. 10. Tantras. 11. Tāntrik Sādhanā. 12. Mantrayāna, Vajrayana and tantrism amongst the Buddhists. 13. Mysticism of Darvishes. 14. Jain Mantravāda and Caityavāsis. 15. Māntrikas subsequent to 1080 Vikrama era. 16. Antiquity of Jain Mantras and Māntric literature. 17. Contents. 18. The author and the commentator. 19. Appendices. 20. Parsis and Mantras. 21. Conclusion. Appendix-A.

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JAINA BIBLIOGRAPHY
1879
2792
J. C. JAIN--Economic Lucknow, 1945).
studies from the Jain canon. (J.U.P.H.S., Parts 1 & 2,
P 56. Jinapaliya and Jinarākkhiya merchants of Campā (modern Bhagalpur) renowned for their sea trade over Indian ocean referred to in Nāyādhammakahão. Palita and Dhana other merchants of Campā.
P. 61. Mention of a Jain monk killing three lions in a night to save the life of Sadhus in Konkaņa referred to in Nisi, Cu Pithikā.
P. 61n). Brh. Bhā. contains descriptions of trading caravans in ancient India, Mention of a wealthy merchant named Ananda.
P. 67. Bịhatakalpa Bhāsya and its commentary mentions various coins used in those days.
P. 67(n). The carma or leather coin is also referred to in the Bhavabhāvanā of Maladhari Hemacandra current in the time of Nandas.
2793
P. K. Gope-Studies in the History of Indian plants. (B. C. Law Volume, Part I, Calcutta, 1945).
P. 142. Study of Indian plants not yet properly carried out in spite of the wealth of material in Jain, Brāhmanical and Buddhist sources,
Pp. 147-48. Antiquity of Jawar or Fondhla (Holcus Sorghum) Sadhu Sundaragani, a Jain lexicographer, refers to Yavanāla or Jounāla in his Dhāturatnākara (A.D. 1624).
Pp. 150-154 & 157-158. In Hemachandra's (1089-1173 A.D.) lexicons Desinämamála and Abhidhänacintāmāņi mention of the words Jonalia, Jowari, rawanāla corresponding to the modern Jawara: references in the Präkrit dictionary PaiaSadda-Mahar navo. In Jivakacintamani (8th century AD.) a Tamil work Jawăr is 1eferred to as Irungu (IRUNGU) and cholum.
400-500
Tiloyapannatti (Prākrit) of Jadivasaha (belonging to the first stratum of the pro-canon of the Digambaras) refers to Jawar as Jamanāla.

Page #861

1880
2794
Zetland MARQUIS of-Homo Sapiens. (B.C. Law volume, Part I, Calcutta,
1945).
Pp. 2-4. Vaisali, the capital of the Licchavis and Headquarters of the great and powerful Vajjian confederacy modern Basarh, in the Muzafferpur district in Tirhut. The Licchavis; Mahavira a citizen of Vaisali and a member of the fraternity of Sramanas, or Wandering ascetics, whose teaching achieved immortality by the stress which it laid in its ethical aspect, upon the doctrine of loving kindness (ahimsa) which five hundred years later on the shores of the lake of Galilee was reiterated with similar emphasis by another of the supreme figures in world history, that of Jesus of Nazareth-the present war-ridden world.
Stoicism.
JAINA BIBLIOGRAPHY
2795
BENI PRASAD World problems and Jain ethics. Lahore, 1945 Pp. ii+18.
Contents: The scope of religion-Jain ethics, Non-violence (the role of force and fraud in history-the root problem of the modern age war in the social coninternal text-non-violence in affairs)-Truth-fulness-honesty--continence
2796(i)
Dasharatha SHARMA-Some forgotten Sk. Poets of Karnatak. (A.B.O.R.I. Vol. XXVI, 1945).
P. 153. Digambara scholar Kumudachandra is said to have been defeated by Hemachandra, according to SHASTRI. SHARMA's opinion is different.

2796(ii)
Sibendra Nath GuOSAL: Women in separation (Prosita Bhartrika) In the Appabhramia strophes of Hemachandra. (Jain Ant. Vol. XI; No. I; Arrah; 1945; Pp. 20-26).
Hemachandra presents a rich store of love lyrics. In it we find not only a pen-picture of the different types of women, but also a vivid delineation of the most subtle phases of their love with its countless tangles of complexities. The object of the present article is to describe only the women in separation (proșitabhartyka) and study the workings of their hearts, undergoing changes under the sway of the most fervent passion of love. Some verses quoted.

Page #862

JAINA BIBLIOGRAPHY
1881
2797
N. K. Venkatesam PANTULU- The story of the Asuras. (Q.J.M.S. Vol. 35 ; No. 3, 1945., Bangalore).
P. 132. Mount Ābū: The present three-storied temple dedicated to Rsabhanāth (Mahadeva or Sankara), the first of the 24 Teerthankaras, stands on the site of the temples dedicated to Siva and Visnu; the site was purchased for the Jain tmple.
2798
A. CHAKRAVARTI -The Apostles of Bloodless Altar, (Jain Ant., vol. XI; No. 1; Arrah; 1945. Pp. 14-19).
In the book 'Buddha and Buddhism' by Arthur Lillie, world's epoch makers series, there is a chapter on the Apostles of Bloodless Altar', in which he collects a number of interesting facts to show how the doctrine of Ahimsa was spread beyond India towards western Asia.
Zoroaster-There were two Zoroaster, one lived in 6000 B.C. and the other in 500 B.C. While the former was in favour of animal sacrifice and the latter proclaimed bloodless sacrifice,
Pythagorians and their religious practices—They abstained from taking meat and fish and were vegetarians,
Essenism, the mystical school of Israel-Some derive their name from a Greek term which means holiness, have shown themselves pre-eminent by devotion to the service of God, not in the sacrifice of living animals, Lillie adds that they are pronounced of the same faith as the Gymnosophists of India, who abstain from the bloody sacrifice, that is, the Buddhists. Lillie is of opinion that Christianity was very much influenced by the doctrine of Ahimsā which was propounded in India and thereby failed to differentiate between Buddhism and the Philosophy of the Gymnosophists. Gymnosophists mean : 'naked philosophers'. It is used by the Greeks to denote Nirgranthas, the Jaina ascetics of India.
The Pythagorians, the latter Zoroasters, and the Essenes, the apostles of bloodless, altar had their inspiration from the order of the Gymnosophists which had been in existence from the 8th century B. C. Hence, Lillie's thesis that Christianity was influenced by the Indian ideal of Ahimsa propounded by the Gymnosophists remain true.

Page #863

1882
JAINA BIBLIOGRAPHY
2799
Hiralal JAIN-A hidden landmark in the history of Jainism. (A. I. O. C. Session XII; 1946). Pp. 122.3.
2800
Buddha PRAKASH - The Brahmanical Renaissance-(P.O. Vol. XI ; 1946).
P. 69. Buddhism and Jainism showed equal efflorenscence in the literary field ...in 453 A.D. the council of Vallabhi was held under Devardhiganin in which the Jain canon was codified.
2801
D. F. MULLA- Principles of Hindu Law. (Calcutta, 1946.)
P. 160. Jain widow taking an absolute interest in the self-acquired property of her husband.
Pp. 655-660. Jains-Jains' origin and settlement in ancient and modern India discussed-tenets described-mention of Jain castes observing Hindu customs. Agreement of Jains with Hindus in division of castes --Paramār, Oswal, Agarwāl and Khandewāl-principal sub-divisions of the Jains.
Bhadrabahu Samhità an important law book of the Jains.
Vardhamana Niti and Ashan Nii of Heracandra deal with Jain Law. Jains following Hindu laws,
Application of Hindu law to Jains. Jain law relating to succession and adoption discussed.
2802
N. VENKATARAMANAYYA-Presidential Address. (I. H. C. 9th Session) ; Allahabad, 1946.
Pp. 131-132. The ancient Hindu Society which was thrown into confusion by the activities of the Buddhists and the Jains was completely overhauled. This was mainly due to the Hindu revivalist movement which appears to have begun as early as the middle of the 5th century A.D. of the religious reformers of the age, Kumārila the implacable foe of the Buddhist and the Jains, deserves notice at first. The most important of the religious teachers was, of course, the great Sankara who toured

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JAINA BIBLIOGRAPHY
1883
the whole country holding disputations with the Buddhists, the Jains, and the other heretical sects defeating them in philosophical discussions, and reconverting them into the Hindu faith,
The religious reformers and teachers were no less busy in the extreme South. The Saiva Nayannars and the Vaisnava Alvars rooted out Buddhism and Jainism from the Dravida country.
P. 137. Literature-In the early stages the Jains played an important part in the development of the Southern languages; they produced works on grammar, prosody, and rhetoric and invited the composition of Purāṇas and Kavyas on Sanskrit and Prākrit models. This contribution is greatest in the case of Kannada and least in the case of Telugu. The Jains soon lost ground; and the Hindus took up their place.
2803
Potter DORIS--The fragrance of India (translated from French); Allahabad, 1946.
Pp. 168-174. The regard of a sage; Shravana belgola the cave where Emperor Candragupta Maurya lived as a contemplative ascetic ; the Gigantic Statue of Gomateshwara (the Jain saint) 65 feet in height; Jainism more ancient than Buddhism. Mahāvīra born at Kundagrama in the Deccan ; doctrine of Ahimsā or non-violence.
2804
L. ALSDORF - Further contributions to the history of Jain Cosmography and Mythology. (N.I.A. Vol. IX, Bombay, 1947, Pp.105-128).
Alsporr's article on the same subject in ZDMG. 92 Pp. 464ff. Description of the birth-consecration performed by the gods for every new-born Tirthankara, the so-called Janmakalyana. Full description given. Digambara version also compared. Buddhist tradition compared with the Jainas.
2805
A. N. UPADHYE-Kavi Parameśvara of Parameşthi. (Proc, and Trans. of the A. I. O, C., XIII, Pp. 375-80, Nagpur, 1946 ; in Hindi, J. S. B., XIII, 2, Pp. 81-86, Arrah, 1947).

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1884
JAINA BIBLIOGRAPHY
Various references to Kavi Parameśvara from Kannada and Sanskrit literature are put together, and it is shown that he definitely flourished earlier than A. D. 837. It is for the first time that certain quotations attributed to him are brought to light, and is surmised that the original work must have been in an admixture of prose and verse.
2806
S. A. JAIN-What Jainism can do for the world? Madras, 1947. P. 20.
The author discusses here the Jain view points of Truth, Spirit and Matter, Soul and Jain Religion and Philosophy in relation to the world.
2807
V. R. Ramachandra DIKSHITAR-Some aspects of the Kural polity. (BharataKaumudi, pt. ii; Allahabad, 1947).
Pp. 1095-1106. Tirukkral or Kural, a tamil composition of the first century B. C. which has been quoted as an authority by the author of the celebrated Tamil epic Silappadikaram of the second century A. D. It is a great work dealing with moral and ethical principles. It deals with dharma, artha and kama. The largest portion of the book is devoted to a critical examination of the polity of the Tamils. It is not a sectarian work but a cosmopolitan treatise written to suit all ages and all countries. Aural envisages a well established kingdom, the form of government advocated is constitutional monarchy based upon the entire will of the people. The Kural polity points to six limbs of the kingdom, the army, the people, the treasury, the ministry, the allies and the fortification. It mentions the institution of ambassador and spies.

2808
Shree Chand RAMPURIA-The cult of Ahimsa. (A Jain view point); Calcutta, 1947; P. 70.
Here the author discusses various aspects of Ahimsa from Jain view point.
2809
S. Vaiyapuri PILLAI-Tolkappiyar's Religion. (Bharata-Kaumudi; Part II, Allahabad, 1947).

Page #866

JAINA BIBLIOGRAPHY
1885
Pp. 543-549. Tolkappiyam the earliest of extant Tamil works ; its author, Tolkappiyar-according to Dr. A. C. BURNELL (the Aindra School of Sanskrit Grammarians, Pp. 8, 56) was a Nirgrantha or Digambara Jain ; the term 'padimai'pratimă and the detailed classification and the definitions of living beings found in Tolküppiyam justify the conclusion that he was a Jain.
2810
Radhakumud MOOKERJI-Ancient Indian Education. London, 1947.
P. 367. Organisation for education by the Jains arose with the given emphasis upon the system of organised brotherhoods accommodated in the rockcut halls, Viharas and monasteries. The Brāhmanical system followed the suit with similar institution like mathas.
P. 393. The Brāhmanical system of fasting on select days has been adopted by both Jainism and Buddhism.
P. 453. Jainism had to take its part in the religious disputations of the day. The followers of Pārśva led by Kesi had a fateful discussion with those of Mahāvira under Gautama in the park called Tinduka at Śrāvasti as a result of which Jainism divided into two sects.
2811
A. K. COOMARASWAMI-Time and Eternity. (Artibus, Asiae, Supplementum VIII), Ascona (Switzerland), 1947.
P. 9. Time (Kāla) unites procession, secession, and statis, and by these all this (world, or universe) is united. Essentially, this is the doctrine attributed by Rāmānuja to the Jains : 'Time is a particular atomic substance which is the cause of the current distinction of past, present and future'.
P. 57. Poussin cites some Jaina sources (ZMDG. 40; Ganitasārasamgraha, edited by M. RANGACHARYA, Madras, 1912) in which samaya as a point of time corresponds to the Buddhist Kșaņa : 'a moment (samaya) is the minimum time (kāla) required by an atom (paramānu) to move its own length'.
2812
Dr. Benoy Kumar SARKAR-India's Epochs in world-culture. (Bharata-Kaumudi, Part II, Allahabad, 1947).

Page #867

+886
JAINA BIBLIOGRAPHY
Pp. 719-723. What is Ahimsa-interpretation that is most common in Buddhistic literature and Jaina Prākrit literature is 'Do not kill animals'--it is a moral precept among them --neither Mahāvīra nor Buddha understood Ahimsā in the sense of international pacifism or socialist non-violence which may be preaching today,
2813
K. V. ABHYANKAR-Omission and Repetition of Tithis or Lunar Days. (A historical perspective) (A.B.O.R.I. Vol. XXVIII, 1947), Pp. 96-111.
P. 104. Lines ascribed to Umāsvāti cannot also be traced to any of his existing works—The lines appear to have been written by Umāsyati in connection with a difficulty felt at his time regarding the tithi for religious and secular observances in cases of doubt, after the introduction of the Jain Agama Calendar on the model of the Vedic Calendar based on Vedānga Jyotisha...Umāsvāti found the solution in the time-honoured line ‘Kşaye Pūrva etc.' to which he added the line 'Sri Virāsvami Nirvānam Karyam Lokānusaratah' with a view to place the day of Nirvāna and the day of the New Year on two consecutive days.
The Jain Agma calendar appears to have been introduced a few centuries before the Saka Era, possibly at the time of Bhadrabāhu-At the rate of one day per 72 years, the seasons had receded by a fortnight in the days of the Jaina Āgamas.
P. 106. Kālakācārya referred to the Vedic Calendar and its prototype the Jain Agama Calendar (Siddhānta Tippana) were followed by people till the 10th century A. D. when Sripati and other astronomers brought greater accuracy in the calculations of the durations of tithis. A new calendar was prepared which threw into the background the Vedic Calendar and the Jain Siddhānta Tippana....
2814
K. V. ABHYANKAR-The Indian Origin of the Week days. Jain Yuga(P.O. Vol. XII; 1947).
P. 68. First day Thursday Jain Āgams referred.
2815
Ajit Prasad JAIN-The Riddle of the Universe. (Jain Ant, Vol. XII, No. II); Arrah, 1947. Pp. 62 to 67,

Page #868

JAINA BIBLIOGRAPHY
1887
The world is self-created. The universe is eternal, without a beginning and without an end. The Kaleidoscopic phenomena of the universe are all due to change in form and shape; and to the interplay and reactions between the living and non-living substances, comprising the universe. The two substances, the living and the non-living, are eternal, uncreated, self-existing. They have ever been, shall ever remain. They are continually, every moment of time, changing in form and appearance but in substance they are unchangeable The doctrine of Karma is a special and distinguishing feature of Jain Philosophy. Jainism is a panacea against all ills.
2816
P. K. GODE-Varanna', an article of diet mentioned in the Varängacarita of the 7th century A.D. and its subsequent history in Sanskrit and Marathi sources upto A.D. 1800. (Jain Ant. Vol. XII, No. II Arrah ; 1947.);
Pp. 45 to 52. Varāngacarita, a Sanskrit Purāņic kāvya of the 7th century A.D. by Jatasimhanandi contains the word Varānna which though ordinarily mean best or choicest food, may also mean some dietetic preparation. The earliest references of Varänna and Jalebi were found in Jaina sources.
2817
A. N. UPADHYE--A Palțāvali of the Senagana. (Jain Ant. Vol. XIII, No. II); Arra h, 1948. Pp. I to 9.
The tentative text and Name Index given and a few observations on some important items of information mentioned in this Patļāvali discussed.
2818
H. R. Rangaswami IYENGAR Vidyānanda and Pätrakesari-Are they identical ? (P.O. Vol. XIII; 1948).
Pp. 57-63. Pātrakesari was a teacher of the Digambara school of the Jains... He must have lived sometime after Disnāga and before Dharmakirti. It is far from truth to say that Pātrakesari is identical with Vidyānanda, the author of Slokovārtika, who actually quotes from the works of Dharmakirti and is assigned to 9th century A.D.

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JAINA BIBLIOGRAPHY
2819
J. L. JAINI-The Jaina Universe. Lucknow, 1948.
Pp. iv+14 with 5 plates--diagrams and explanation.
Contents-- The Jaina universe, form of the universe, Rāju, Measures of time and Space, Dimensions of the Universe, siddha kşetra, three Atmospheres, mobile channel and the three worlds.
2820
Shri Mahāvīra Commemoration Volume. Vol. I. Agra, 1948-49. Pp. 336 with 22 plates. 71 articles in Hindi and English.
This volume contains articles on the life and teachings of Lord Mahavira and on Jainology.
Articles in English
Pp. 61-65.
Pp. 66-67.
Pp. 68-71,
Pp. 72-79. Pp. 80-85. Pp. 86-90. Pp. 91-100. Pp. 142-148. Pp. 149-150.
Mahāvīra : His life and work by BOOLCHAND.
The Last teacher by W. George Trorr. Socialism and Sri Vira by Harisatya BHATTACHARYA. Lord Mahāvira by L. A. PHALTANE. The significance of the name Mahāvira by K.P. JAIN, Lord Mahāvira Vardhamāna by L. A. PHALTANE. Date of the Nirvana of Lord Mahāvira by M. Govind PAI. The Jaina Teachings and Ahimsa by Mathew MCKAY. Jaina Doctrines of the Last Arhat Mahāvira by Herbert WAXREN. Essence of Jainism by B.C. Law.
Pp. 151-159. Pp. 160-166. Pp. 207-212.
The Jaina view of Ahimsā by Harisatya BHATTACHARYA.
Pp. 213-220.
Māgadhi, Ardhamāgadhi and Sanskrit by S.K. BELVALKAR. The contribution of Jainism to Indian culture by T. K. TUKOL. Kşetrapāla in Jain Iconography by U. P. SHAH.
Pp. 221-226.

Page #870

JAINA BIBLIOGRAPHY
Pp. 227-237.
Pp. 252-256.
Pp. 257-258.
Pp. 261-271.
Pp. 293-294,
Pp. 295-297.
Pp. 298-301.
Pp. 302-304.
Pp. 305-316.
Pp. 317-321.
Pp. 325-336.
1889
The Tree of life and other group symbols in Jain Art by Asok Kumar BHATTACHARYA.
Karnataka South and Jaina Tradition by D. R. BENDRE.
Kondakundacārya's Birth place by B. A. SALATORE.
Jain Code and Jainism by R. N. SHAH.
The Way to Salvation by Walter L. ELFER.
World Peace by Daphane MEDOWALL.
Establishment of World Peace by H. R. KAPADIA.
The Urgent Necessity of Universal Love and Non-violence by T. H. LAWRENCE.
Ahimsä in Sino-Indian Culture by Tan Yun SHAN.
Ahimsä, the Best Jewel of Indian Religion and Ethics by P. K. GODE.
Vegetarianism versus Insanity by Willian Henry TALBOT.
2821
S. K. DIKSIT-Was the Bhagavadgita known to Megasthenes? (A.B.O.R.I. Vol. XXX, 1949).

P. 298. Megasthenes looks upon the Sophists of India as forming a separate caste, in point of number...inferior to the other castes...but in point of dignity preeminent over all-He refers to two kinds of philosophers-Brachhamanes (Brahmanas) and the Sarmanes (Śramanas).
2822
R. D. MISRA-Positive Integral kinds of numbers according to the Jain concept. (Jain Ant. Vol. XV, No. 1); Arrah, 1949. Pp. 32 to 40.
Men of all ages and countries have been using number in every walk of life without knowing its origin and development into the science of mathematics. The Jain theory of number has grown as a handmaid of theological discussions. Jain theory of number given and discussed with the help of texts.
The

Page #871

1890
2823
Kamta Prasad JAIN-Jainism Abroad. (Jain Ant. Vol. XV, No. II); Arrah, 1949, Pp. 78 to 82.
A short account of the promulgation of Jainism in recent times in:
(1) America-In 1893 Shri Virachand R. GANDHI went to Chicago (U.S.A.) session of the World Congress of Religions as a representative of Jaina Religion. Next time he went there with Pandit Lalan in 1896. In 1933 C. R. Jain attended the meetings of the 'Congress of World Religions' held at Chicago.
JAINA BIBLIOGRAPHY
(2) England-In 1912 J. L. JAINI went to England and on 24th August, 1913 established 'Mahavira Brotherhood' at London. With Herbert WARREN he established "The Jaina Literature Society'. In 1926 C. R. JAIN went to England and revived the activities of the 'Mahavira Brotherhood'. On 20th March, 1930 C. R. JAIN established the 'Rishabha Free Lending Jain Library.'
(3) Europe-During the years 1926, 1928, 1934 C. R. JAIN delivered lectures on Jainism in Germany, France, Italy and Switzerland.
(4) Ceylon and Burma-Brahmachari SITALAPRASADAJI went to Ceylon and Burma to study the religious conditions of these countries and delivered lectures on Jainism.
(5) Malaya-Shri Yati RAJACHANDRAJI of Lonkagachcha went to Malaya in 1947-48 to impart the message of Ahimsa there.
2824

Jyoti Prasad JAIN-The birth place of Dhavala and Jayadhavala. (Jain. Ant., Vol. XIV, No. II); Arrah, 1947. Pp. 46 to 57.
The birth place of Dhavald and Jayadhavala and the abode of Swami Virsen, the commentator of Shat-Khandagama Siddhanta and Jinasen, the commentator of Kaśāya Pahuda was Vatagramapur or Väṭanagar Vishaya of Nasikdesa, and within a few miles of Nasik town, which was the same as the modern village of Vani in Dindon Taluka of Nasik district. And most probably, the exact spot in that Vatnagar where this Jain centre of learning was accommodated was the ancient god-built temple of Chandraprabha Swami in the famous Jain cave temples of Chambhar Lena in the vicinity of that town,

Page #872

JAINA BIBLIOGRAPHY
1891
2825
Kamta Prasad Jain-Six Cantos of Truth. Aliganj (Etah), 1949, P. 26.
This book is an English translation of Kavi Daulata Ram's Hindi 'Chhahadhālā' which is a treatise on Jain Philosophy, particularly on the Truth and Ahimsa Space, Time and Matter, Meditation, Liberation and the Self.
2826
K. P. BISWAS and M. A, SAMPATKUMARAN-Botanical notes on the Satpura theory. (Pro, N. I, of S. of India : No. 8; vol. XV) Delhi, 1949.
P. 365, On the Paresnāth hill-top, the flora of which according to recent studies finds a more or less close parallel with that of Kurseong in the Darjeeling district. Geographically the Paresnath Hills are a prolongation of the north-eastern edge of the Deccan plateau into the Gangetic plain (CLARKE, C.B. 1898, Sub-areas of British India Journ. Ginn. Soc.34).
2827
Salim All-The Satpura Trend as an ornitha geographical Highway. (Pro. N. J. Sc. of India No. 8. vol. XV). Delhi, 1949.
P. 380. Throughout the length of the Satpura trend there are many pockets or islands lying at elevations over 3,500 ft. similar to Parasnāth Hill with the requisite rain fall and humidity for producing the biotopes essential for the survival of the specialized forms.
2828
Sundar Lal HORA-Zoogeographical observations on the Fauna of Pareshnath Hill; (Pro. N. I. Sc. I. No. 8. vol. XV) Delhi, 1949.
Pp. 421-22. Paresnāth Hill in the district of Hazaribagh is the highest mountain in Chota Nagpur and its fauna is, therefore, of special significance in any discussions of the Satpura Hypothesis. The mountain rises to a hight of 4,800 feet above sea level and is about 180 miles from the foot-hills of Nepal. Its franks and crest are covered with dense jungle and though the humidity is not as high as in the eastern Himalayas, the atmosphere is damper in higher parts than the surrounding country. The mountain top presents a mixture, in fairly balanced proportions, of the plants of a damp hot, a dry hot, and of a temperate climate.

Page #873

1892
JAINA BIBLIOGRAPHY
A large proportion of the fauna of Paresnäth is identical with that of the Ganges valley and a smaller proportion apparently endemic on the hill, a Himalayan element can also be detected which is totally absent from the surrounding plains ANNANDALE N. Notes on the fauna of Paresnath Hill, Western Bengal, Rec, Ind. Mus. 7, 33-49, 1942).
The Himalayan element in the fauna represented by such forms as Phlebotomus major and Sepsis cynipsea among the Diptera, Haphsa nicomache among the Rhynchota, Thysia Wallichic among the beetles, and Lygosoma sikkimense among the lizards.
Although winged insects might be flown with comparative ease across the Ganges valley from the Nepal foot-hills to Paresnāth, it is quite impossible that a lizard could be carried in this way. It is impossible more over that the eggs of L. Sikkimense could be transported in a living condition by birds, for they perish within a short period of being removed from the damp moss in which they are laid. We must therefore seek for a geographical explanation of the occurance of the lizard on an isolated hill top two hundred miles from its present abode (AMANDALE-ibid).
There is no reason whatsoever to think that the individuals living on Paresnath were ever isolated by a ring of ice or driven to the summit by glaciers sufficiently extensive to submerge the base of the hill; but it must be remembered that the secular movements of glaciers are accompanied by profound modifications not only in temperature but also in humidity, and humidity is perhaps an even more important factor in the distribution of reptiles and insects than actual temperature. We must suppose that Lygosoma sikkimese once lived in the plains as well as or instead of in the hills, but that a fall in the atmospheric humidity of the former, perhaps due in part to movements of glaciers in the Himalayas, drove it up into the E. Himalayas on the one hand and the summit of Paresnath on the other, or confined it to comparatively high altitudes.
2829
Sundar Lal HORA-Šatpura Tlypothesis of the distribution of the Malayan fauna and flora to Peninsular India. (Pro. of the National Institute of Sciences of India No. 8. Vol., XV, Delhi, 1949).
P. 309. On Pārsvanāth, 4,500 feet high. in Behar, and on Mount Abū in the Arāvali range, Rājputana, serveral Himalayan plant exist.- MEDLICOTT, H. B. and BLANFORD, W. T. (1879) in A. Manual of Geology of India, 2 vols, Lxx, 374-375 (Calcutta).

Page #874

JAINA BIBLIOGRAPHY
1893
P. 313. On Pärasnāth Hill, Mount Abū and hills of Peninsular India with an annual rainfall of 150 inches, are found the damp-loving Malayan forms (fauna).
2830
A. N. UPADHYE--References to earlier works in the Tiloyapannatti. (Proc. and Trans. of the A.I.O.C., XV, Pp, 293-4, Bombay, 1949).
The Tilnya-pannatti, which is an ancient Prākrit text on Jaina cosmography, refers to earlier texts like Aggāyaniya, Dithivada, Parikammā, Mulāyāra, Loyaviņicchaya, Loyavibhāya and Logäiņi.
2831
A. N. UPADHYE-Ahimsa and World Probelms. (Addresses and essays on Jainism and world problems, Pp. 1–3, Calcutta, 1949).
This is a paper read before the delegates of the World Pacifist Conference. It brings out how Ahimsa is a potent principle and is sure to rescue the world from the constant threat of war,
2832
Jai Bhagwan JAIN and Matthew McKay-World Problems and Jainism. (How far Jainism can serve the world problems). Aliganj (Etah), 1950, P. 24.
Contents :
The world of today. How to relieve the tension, Pacifism etc,
2833
K. G. MASHRUWALA-Guru-cult. (The Indian Philosophical Congress Silver Jubilee Commemoration volume), 1950.
P. 239. The deification of the guru-the status of the prophet was not extended to any individual after Mohammad, the last prophet; similarly, the Parsis have not had a prophet since Zarathustra, the Buddhists, a Buddha since Siddhārtha. and the Jains, a Tirthankara since Mahävira.
P. 245. All such are only Buddhas, Tirthankaras, gurus and teachers but none may be regarded omniscients and infallible or as representing in their own person God fully and perfectly.
2834
Louis RENOU--Sanskrit et Culture. Paris, 1950.

Page #875

1894
JAINA BIBLIOGRAPHY
Index : Jaina, adepte de la religion prechee par le Jina (Mahavira) quelques sircles avant l'ere chutrienne,
2835
A. N. SINGH--History of Mathematics in India from Jain sources. (Jain. Ant. Vol. XV, No. II), Arrah, 1949. Pp. 46 to 53 and vol. XVI, No, II, Arrah, 1950. Pp. 54-69.
With the exception of the Ganita-sära samgraha all our information regarding Mathematics among the Jains is derived from their religious and connonical works, Thus the Dhavalá gives us information about :
(1) The use of the principle of place-value;
(2) The laws of Indices;
(3) The theory of Logarithms;
(4) Special methods of dealing with the fractions;
(5) methods used in geometry and mensuration. Details with passages cited and discussed.
2836
A. N. UPADHYE-Fainas and Jainism. (M. M, Potdar Commemoration Volume, Pp. 157-75, Poona, 1950).
This is an essay on Jainas and their religion as it was and it is. Further it surveys important contributions of the Jainas to.Indian art, architecture and literature and presents, in addition, a brief resume of Jaina metaphysics, logic and ethical code, the last as laid down for the laity and monks.
2837
(B. V., XI, 1-2, Pp. 4-5,
A. N. UPADHYE-When was Parsvabhyudaya composed ? Bombay, 1950).
The conflicting evidence on the date of the composition of the Päršvābhyudaya is explained by suggesting that this poem might have been composed between 775 and 780 A.D., but the verse No. 70 might have been added later on when Jinasena came in contact with the Rāstrakūta king Amoghavarşa, of course after the latter came to the throne.

Page #876

JAINA BIBLIOGRAPHY
1950).
2838
A. N. UPADHYE-The Fundamentals of Living Faiths: Jainism (Silver Jubilee Commemoration volume, the Indian Philosophical Congress, Pp. 132-38, Calcutta,
1895
This paper gives a succint exposition of the fundamentals of Jainism; its historical antecedents, metaphysical basis, logical approach and ethical ideology.
P. 132. Jainism, a sramanic culture, which thrived in Eastern India even prior to the advent of Aryans in Indian Midland. Jainism accepts both change and permanence as facts of experience.
P. 133. In Jainism the basic substances are eternal and their interaction explains all changes. The idea of absolute creation and destruction by God is not acceptable to Jainism. The God in Jainism is a liberated soul, a spiritually perfect ideal. He is an example to inspire and to guide. Every soul can aspire to achieve Godhood by annihilating Karmic forces.
P. 134. In Jainism the divinity can be adored at the various stages of spiritual evolution. Siddha-the liberated soul; Tirthankara (Arhet) the omniscient teacher; Acarya-preceptor; Upadhyaya-preacher; and sadhu-the monk these mark the various stages of the soul's spiritual progress. Jainism is a religion of self-help, and enables one to cultivate individual strength and courage on the path of spiritual progress. The Karma, according to Jainism, is a subtle matter, or energy, which is associated with Atman (soul) from beginningless time; and the spiritual emancipation becomes complete when the Atman develops its inherent glories by removing the Karmic shackles which were all along eclipsing the nature of Atman. The Karmic influx into the soul is due to one's activities, mental, vocal and physical.

Pp. 135-36. Jain logic insists on qualifying every statement with 'Spať, i.e., 'may be', to stress its conditional or relative character. Besides these two judgements, namely, 'somehow S is P' and 'somehow S is not P'. Jain logic admits a third kind of judgment, namely, 'somehow S is indescribable'. These three are the basic predications; and when they are combined successively and simultaneously, the maximum number of combinations is seven and not more. These are: (1) Somehow S is P; (2) Somehow S is not P ; (3) Somehow S is indescribable; (4) Somehow S is P and is also not P; (5) Somehow S is P and is also indescribable; (6) Somehow, S is not P and is also indescribable; and lastly (7) Somehow S is P, also is not P, and is also indescribable.

Page #877

1896
JAINA BIBLIOGRAPHY
P. 136. Jain ethics aims at the realization of Nirvāṇa or Mokşa, which means that the soul is to be completely liberated from the shackles of Karma, which is to be achieved by observing a code of morality. Jainism lays down five basic vows : (i) ahimsa (abstention from violence); (ii) satya (abstention from false speech); (iii) asteya (abstention from theft); (iv) brahmacarya (abstention from sex pleasure); (v) aparigraha (abstention from greed for worldly possessions).
All the souls are equal ; therefore, the sanctity and dignity of life in its various forms must be maintained.
2839
Brahmachari SITAI PRASAD-Jainism : A Key to True Happiness. Jaipur, 1951. Pp, VII+133.
True happiness ; soul ; energy and fate; principles of Jainism ; inflow and bondage ; etc.
2840
Benaras, 1951. Pp. ii+
Jyoti Prasad JAIN-Jainism : the oldest living riligion. 62+1,
jainism is an absolutely independent religion and is older than Vedic culture. All these facts have been proved in this booklet, giving the references from the Vedas, Puranas, Buddhist texts and also from the findings of the well-known Indian and European scholars.
2841
Jaipur, 1951,
Brahmachari Sıral PRASAD-Jainism, A Key to True Happiness. Pp. viii +133.
This book describes the path of real happiness—that of the soul, not depending on anything appertaining to material wealth.
2842
R. D. MISHRA-Late B. Devakumar Jain and his Jain Siddhanta-Bhavan Publications (Jain. Ant. Vol. XVII, No. I), Arrah, 1951, Pp. 26 to 31.
The Devakumar Jain Memorial Volume of the Jain Siddhanta Bhaskara.

Page #878

JAINA BIBLIOGRAPHY
1897
2843
B. C. LAW. Indological Studies. (A.B.O.R.I. Vol. XXXII, 1951).
P. 274. The book contains extensive studies in the Jain scriptures--a sketch of Mahāvīra's life...an account of distinguished men and women of India...clear statement of the doctrine of Karma.
284
Dinendra Chand Jain-Deva-väņi. (Jain Ant., Vol. XVII, No. I), Arrah, 1951. Pp. 17 to 25.
Extracts from the writings and speeches of B. Deo Kumar-Philosophical ideas; ethical ideas, literary, social and cultural ideas.
2845
C. S. K. JAIN--The Central Jain Oriental Library. (Jain Ant., Vol. XVII, No. I), Arrah, 1951. Pp. 11 to 16.
Locally known as the Saraswati Bhawan, the library has a collection of about 7,500 printed books in several Indian languages. The number of published English books is 3,250. Besides, the library has 6,378 manuscripts on palm-leaves, paper or tree-bark. The library was first installed in 1903. Jain Siddhānta bhawan is the unique institution for research and study of Jain literature, history and antiquary.
2846
Ashutosh BHATTACHARYA—Review of early Bengali Saiva Poetry. (Q. J. M. S., Vol. 42, 1951-52).
Since the introduction of Brahmanism into this country, Buddhism and Jainism, the prevailing religions of the time in the land had begun to lose themselves in this newly introduced Saivism. The ideal life of the Jain Tirthankaras was not in any way different from the ideals of Gautam Buddha and the Purāņic Śiva.
2847
A. K. Yegna Narayan Alvar--The Antiquity of some field and forest flora of India. (QJ.M.S., Vol. 42., No. 1, 1951-52, Bangalore).
P. 7. In the famous Tamil classic, Silappadikaram, considerable material relating to the country through which the hero and heroine pass on their way to

Page #879

1898
JAINA BIBLIOGRAPHY
Mathurai is available. Käverippumapattinum a prosperous sea port (now submerged under the sea).
2848
Nemi Chandra SHASTRI- Jain Culture in Shahabad. (Jain. Ant., Vol. XVIII, No. I), Arah, 1952. Pp. 26 to 32.
Jainism exists in the district of Shahabad (Bihar) from the 6th century A.D. About twenty images of Jain Nemi Nāth, Rşabhanāth and others, the fabulous tree Kalpavskșa, the religion incarnate Dharmachakra excavated from Chousa, in Buxar sub-division. The period of these images ranges from the 6th century A.D. to the 9th century A.D. A brief sketch of some of the well-known Jain temples of Shahabad given and literary progress of Jainism in Shahabad shown.
2849 A. N. UPADHYE--The Fainas. (The Indo-Asian Culture, II, 2, Pp. 164-69, Delhi, 1953).
This note gives an outline of the part played by the Jainas in different parts of India, starting with their Tirthankaras.
2850
Anant Prasad Jain---Soul, Consciousness and Life. Aliganj, Etah, 1953. P. 24.
Here a short rational analysis is put forward for an easy conception of existence and identity of soul, according to Jainism.
2851
The Indo- Asian Culture--Vol. I, No. 4, New Delhi, 1953.
Pp 438-39. Reports bathing ceremony of Gomate--svara on March 5, 1953. Picture of Gomatesvara on page 395. Reports birthday anniversary of Mahävira on March 28, 1953.
2852
N. L. AHMAD-Some problems for further study and research. (Presidential Address, Ind. Hist. Cong., 17th Sess.' Ahmedabad) 1954,
P. 231. In Gujarat valuable material lies buried in Jain Bhandaras. The numerous Rasas or Prabandhas should throw interesting light on the social, cultural and political history of the period (1206-1525).

Page #880

JAINA BIBLIOGRAPHY
1899
2853
N. P. CHAKRAVARTI-Presidential Address. (I. H. Cong., 17th Sess., Ahmedabad), 1954,
P. 20. The Kushana era and Kanishka era; two inscriptions-one of the year 86 and another of 15, in which one Arya Vasula is mentioned; it would be impossible for the same person to occupy important position in the Jain community for a period of 71 years. Misunderstanding of the actual words. The donation of the image might have been made by her relations and followers, after she expired 'for the emancipation of Vasula'.
Another Mathura inscription dated in the year 299 : Mathura was a stronghold of Jainism-why an era used in the north-west should be used at Mathura only in a solitary instance ?
2854
H, V. DIVATIA-Welcome Speech. (I.H. Cong., 17th Sess., Ahmedabad), 1954.
P. 1. In the kingdom of Maitrakas of Valabhipur, Jainism, Saivism, Vaisnavism and Buddhism flourished side by side under the patronage of its rulers.
Pp. 2-3. For the glory of Gujarat, credit goes to the Jaina community which produced traders, administrators, warriors and literary scholars. Jaina Munis devoted themselves not only to exposition of their religious tenets but to grammar, biography and history.
P. 5. The mutual respect between the various religious faiths in Gujarat was so great that different persons of the same family living in the same house professed either Jainism, Vaisnavism or Saivism. The Jain spirit of Ahimsă and the deep devotion of Vaisnavism have for centuries permeated the life of Gujarat, ultimately it produced the greatest personality--Mahatma Gandhi.
2855
Moti CHANDRA---Presidential Address, Sec. I (Upto 711 A.D.) (I. A. Cong. 17th Sess., Ahmedabad), 1954.
Pp. 41-44. Historical traditions : Jain traditions : legend of Kuņāla, son of Asoka and grandson of Chandragupta ; Kuņāla's son Samprati became the upāsaka of the Sramaņas; legend of Samprati breathes the same spirit of tolerance and well-being as the inscriptions of Asoka; Samprati re-established the declining Maurya empire in Andhra-desa, Mahārashtra and Coorg.

Page #881

1900
JAINA BIBLIOGRAPHY
The Jain traditions throw additional light on the glory of the Sātavāhanas; Sātavāhanas' power extended from Mathura in the north to Mathura in the south; rivalry between Nahapāņa and Gautamiputra for the port of Broach.
2856
D. C. SIRCAR-Nagara-Sreshthin (I. H. Cong., 17th Sess., Ahmedabad), 1954.
P. 53. The Nagaraśresthin represent the various guilds or corporations of the town or the rich urban population.
P. 55. According to Top (Annals and Antiquities of Rajasthan, Vol. II, P. 682), most of the Nagarseths of Rajasthan in the first half of the nineteenth century were Jains.
2857
Reginald Le May-The Culture of South East Asia. London, 1954. Cambodia : its Indian origin.
P. 116. Sirpur, now a small village on the right bank of the Mahanadi, 37 miles east by north of Raipur (Central Provinces). J. D. BEGLAR visited this place in 1873-74. Beglar reported a temple there to be Buddhistic and Jain as well as Brahmanic in form and style.
2858
Banarsi Das Jain ---Jainism in the Punjab. (Sarūpa Bhārati : the Dr. Lakshman Sarup Memorial Volume) Hoshiarpur, 1954.
Pp. 238-247.
P. 239. Takşasila-Kingdom of Bahubali : temples F and G at Sirkap probably Jaina (Sir John Marshal, Arch. Annual, 1914-15).
P. 240. Harappa--Clay seal with standing males found at Harappa comparable to Jaina statues of Rşabha as in Indus seals fig. 13 in plate XII of Mohenjodaro, Vol. I.
P. 241. Simhapura- From Kapisa (eastern part of Afghanistan) Hiuen Tsiang came to Simhapura; here he found white clothed heretics and the Digambara Jainas and a temple; Sir Anrel Stein discovered in 1889 the remains of the Simhapura Jain temple near the modern Katās (Katākṣa) (Gazetteer of Jhelum Dist., Labore, 1904, pp. 43-46).

Page #882

JAINA BIBLIOGRAPHY
1901
P. 242. Von Le Coq's (Die Buddhistische spaetantike in Mittalasien, III, Die Wandmabruen, Berlin, 1924, Plate IV. P. 30) identifying as a Digambara Tirthankara, a human figure painted on a wall in Chinese Turkestan; and N.C. MEHTA's supporting it (in his studies in Indian Painting); and C. J. SHAH's reprobuction of the statement (in his book Jainism in N. India); refutation of these decause the painting depicts a headless naked male standing tiptoe with the right leg brought in front of the left.
P. 242. Pärvatika (6th century A. D.) mention of Pavvaiya (Pārvatikā) on the bank of the river Chandrabhaga (Chenab) in Kuvalayamalakatha, as a centre of Jainism.
Pp. 243-244. Nagarkot-Kangra (C. 1000-1600 A.D.): Nagarkot, another name of Kangra, 135 miles from Amritsar; in ancient times it was the capital of Trigarta; CUNNINGHAM found here remains of old Jain Temples, images and inscriptions and remarked that the Diwäns of the Muslim rulers of Delhi stationed at Kangra were Digambara Jains (AE. Sur. Ind. reports 1872-73, vol. V, pp. 168 ff). The oldest and the longest inscription is inscribed on the pedestal of an image of Rsabha 854 A. D. edited by Bühler (Ep. Indica, Vol. I, Ins. No. 18). This image and inscription also noted by MARSHALL (Ar. Su. Ind. An. Rep. 1905-6 p. 16); the word gaccha indicates Světämbara origin. The late Dr. K. N. SITARAM discovered in 1930 in Kangra valley numerous Jain images and ruins of Jain Temples--some of them being appropriated by the Hindus as Ganapati Temple (lying between the Railway station and the Rest Houses at BaijnathPaprola). Dr. Sitaram's reports are unpublished but available in manuscript.
P. 244. Sindhudeśa: In olden times an active centre of Jainism, in Sam. 1169 there was rivalry between the followers of the Kharatara Gaccha and the Komala Gaccha. Jinadutta Suri started worship of Manibhardra and the Muslim Pirs or saints.
P. 246. Lahore--Labhapura its Jain name; Akbar influenced by Hiravijaya Süri prohibited the slaughter of animals on certain days of the year throughout his kingdom (V. A. SMITH, Jaina Teacher of Akbar in Bhandarkar Commemoration vol.). Rivalry between Jinacandra and Hiravijaya.
2859
Aspects of Jainism. Jain Mission Society, Bangalore, 1955.
(These articles are reprinted from the Aryan Path, May, 1953; October, 1954; January-February, 1955; April, 1955, May, 1955 and June, 1955).

Page #883

1902
The names of the articles are
1. Jaina culture by Nathmal TATIA.
2. Jain Ideas in the Modern world by A. CHAKRAVARTI.
3. The fundamentals of Jainism by P. R. JAIN.
4. The Approach of Jainism to Ethics and Haribhadra's contribution to it by I. H. JHAVERI.
5. Jainism and the Way to Spiritual Realization by I. C. SHASTRI.
2860
JAINA BIBLIOGRAPHY
P. C. Roy CHOUDHURY-Jainism in Bihar. Patna, 1956, Pp. I-X and I-110; 16 plates.
Chapters Jainism in Bihar; Jain religion; Jain Achitecture; Parasnath Hill; Kuluha Hill; Jain Antiquities in Manbhum; Jain Antiquities in Singhbhum; BUCHANAN'S References to Jain shrines; Jain Antiquities in Gaya: Jain Antiquities in Shahabad; Jain Antiquities in Bhagalpur; Jain Antiquities in Patna; Jain Antiquities in Muzaffarpur; Glossary; Bibliography; Index.
2861
A. N. UPADIIVE-Mahatra and Buddha on Nirvana. (The Rajaramian, Kolhapur, 1932; also the Voice of Ahimsa, VI, 3-4, Pp. 120-29, Aliganj, 1956).
The religious back-ground of the Vedic, Brahmanic and Upanishadic texts is outlined especially with a view to trace the doctrine of transmigration, which was conspicuous by its absence in earlier works but became sufficiently important in the Upanishads. There is evidence in the Vedic literature itself that the Aryans had to struggle against an antagonistic culture in Central India as well as in Eastern India. It is to these parts of India that Jainism, Buddhism and some other faiths belong. It is in this back-ground that the Jaina and Buddhistic conceptions of Nirvana are studied in details.

2862
A. N. UPADHYE-On the Bahurata Schism. (Jaina Gazette, XXVII).
The traditional account of the Bahurata schism started by Jamali in the very life-time of Mahavira is given in this paper. Further, the philosophical implications of the Bahurata doctrines are explained with illustrations,

Page #884

JAINA BIBLIOGRAPHY
1903
2863
Gertrude Emerson SEN---Cultural Unity of India. Ministry of Information & Broadcasting Publication, Govt. of India, 1956).
P. 23. Chap. III. Roots of Indian Culture: In the sixth century B. C., Buddhism and Jainism added a new emphasis to the Upanishad teachings. It gave way to a new idea that each has the right to live out its own life-karmic 'seeds' and the doctrine of Ahimsā was introduced.
P. 24. Among the Jaina followers of Mahāvira, the Buddha's great contemporary, the practice of the vow of non-injury towards all living creatures became an integral part of the discipline. A Jaina would not walk at night, lest he inadvertently crush life of a worm. (Plate of Jain temple in white marble, Dilwara, Mount Abu-11th century A.D.)
P. 31. Chapt. IV: Cultural Continuity-Buddhism and Jainism, rejecting the sacred authority of the Vedas and the special position of the Brahmin introduced their own emphasis into education. The Jains began to use Sanskrit as their literary language at a somewhat later period.
P. 34. Spirit of Religious Tolerance : In the conference organised by Harshavardhan of Kanauj and attended by Yuan Chwang in the seventh century were present no fewer than three thousand Brahmins and Jains apart from the Buddhists. Conversion of Jain Tamil kings to Saiva or Vaishnava form of faith.
Pp. 37-38. Vernacular translations of Epics and Puranas-Two Jaina authors, Adipampa and Abhinava Pampa of tenth and twelfth centuries made abridged versions of the Mahābhārata and the Rāmāyana in Kannada.
P. 39. Images and Temples-Art in an important expression of culture in which the Jaina images suggested the immobility of death itself.
P. 41. Jaina images of the Tirthankaras date from about the first century
A, D.
P. 45. Unifying Force of Bhakti-Buddhism and Jainism opened their doors to all, just when Brahmin orthodoxy had shut its own against many.
2864
S. SRIKANTAYA-Asoka, Devanampriya. (Q.J. M. S. Culture and Heritage Number, 1956) Bangalore.

Page #885

1904
TAINA BIBLIOGRAPHY
Pp. 5-6. Chandra Gupta Maurya-After a successful reign of 24 years, gone with his Jain teacher Bhadrabāhu on a pilgrimage to the South and ended his days on the Chandragiri Hill at Sravanabe!go!a in Mysore, where the foot-prints of his Guru and his inscriptions as well as the colossal image of Gomateśvara form permanent and prominent land-marks.
2865
Buddha PRAKASH- Historical characters in the Mudrāraksasa of Visakhadatta. (Proc., I.H.C., XVIIth Session), Patna, 1956.
P. 127. Balabhadda is connected with the third schism of the Jaina Church caused by the disciple of Asadhacharya in Seyaviya (Setavrya) in 214 A.v. According to the Tittho-galipainna this Balabhadda the Maurya is shown to be a local administrative officer posted at Rājagļha by Chandra Gupta.
2866
S. SRIKANTAYA-The Jagadguru of Sringeri-obituary_(Q.J.M.S. Culture and Heritage Number, 1956). Bangalore.
P. 128. The town of Sringeri, 2,439 feet above sea level on the left bank of the river Tunga. Whether Sringeri in earlier times was a Jangam or Jaina stronghold before it became the centre of the Advaita school of thought is not clear. In the latter half of the 8th century A.D. Sankarācharya came here and established this math.
2867
V. P. JOHARAPURKAR--Punnäța Sangha. (Q.JM.S. Culture & Heritage Number, 1956), Bangalore.
Pp. 163-64. Punnāța Sangha, a sect of Jain ascetics; it derives its name from Punnäta, i.e. the Karnataka Province, where it originated. Jinasena completed his Harivansa Purana in $. 705. He has given a list of his predecessors: Harisena, completed his Brhat Kathakośa in S. 854 at Vardhamānapura (Vadhavana in Saurastra).
A collection of hymns by Pandit Haji, a pupil of Bhattāraka Rājakirti (middle of 17th century).
This Mss. contains a patļāvali of Lādabāgada Gaccha-the changed name of Punnāta gaccha.
The Mss. of Bharata Bhujabali Carita composed by Pamo in s. 1614 mentions Punnāta Gaçcha. Punnața Gaccha was a subdivision of Kāşthā Sangha,

Page #886

JAINA BIBLIOGRAPHY
2868
A. GNANARATNAM--Saivite saints' influence on Tamil literature. (Summaries of Papers, A.I.O.C., XIXth Session, Delhi, 1957).
P. 124. Sambandar conquered the multitude of Jains in argument in royal presence.
2869
C. M. Ramchander CHETTIAR--Palayagars of Kangu Nadu, their bid for independence, (summaries of Papers, A.I.O.C., XIXth Session, Delhi, 1957), Pp. 102-103. Religious tolerance-Jainism and Hinduism in Tirumalai Nayaka's (1623-1659)72 territory.
2870
1905
Umakant P. SHAH-Parents of the Jinas. (Summaries of Papers, A.I.O.C., XIXth Session, Delhi, 1957).
P. 88. The worship of parents of the Jinas in Jaina literature and art and the identification of a group of Jaina sculptures showing a male and a female sitting. under a tree and ususally accompanied by one or more Children are discussed.
2871

K. B. JINDAL-The Prefaces-Calcutta, 1958.
Pp. 1-224. Draya Samgrah, Tattvartha Sutra, Panchastikaya Sara, Purugariha Siddhyupaya, Gommatsara-Jira Känd, Almanusasan, Gommatesārā, Karma Kand, Samayasara, Niyamsara, Gommatas ära, Karma Kand Part II, Parkshämukham, Cosmology: Old and New.
2872
Hiralal CHATTERJEE-International law and International State Relations in Ancient India. Calcutta, 1958.
P. 11. At different periods of Indian history development of inter-state relations and International law was marked by different characteristics. The doctrine of non-violence promulgated by Buddhism and Jainism aimed at minimising human sufferings as a whole, not to speak of atrocities of war. One of the greatest steps calculated to secure lasting peace in the world was taken when message of universal love and non-violence was preached some six hundred years before the birth of Christ.

Page #887

1906
JAINA BIBLIOGRAPHY
2873
(Pr, & Tr. A.I.O.C. 18th
AUDILAKSHMI --Tamil Nayanars in Telugu Literature. Sess. 1955. Annamalainagar, 1958).
P. 356. The Nayanars of the Tamil country played an important role in the evolution of Saivism in South India. The Tamil word Nayanar means a devotee. They are sixty-three in number. Curiously enough the number 63 corresponds to the Tri-shaşțiśalākā purushas of Jain tradition. The Nayanars lived between the 5th and the 10th centuries of the Christian era. At the outset, in South India, Saivism had to contend with the two formidable rivals, Jainism and Buddhism. The Pallava king Mahendravarman I, who was at first a Jaina became an ardent Saivite under the influence of Appar (Tirunavukkarasu or Vagisar Nayanar); Mahendravarman caricatured Buddhists and Jains in his Sanskrit burlesque MattavilasaPrahasana.
2874
(Pro. & Tr.
R. P. Sethu PILLAI---Presidential Address --Dravidian Culture section. A.1.O.C. 18th Sess., 1955. Annamalainagar, 1958).
Pp. 97-98. The Sacred Kural holds a unique place in farnil literature. The great savant Albert SCHWEITZER says: “There hardly exists in the literature of the world a collection of maxims in which we find so much of lofty wisdom.' All the available commentaries of the Kural have been collected and published as a variorum edition of it by the Dharmapuram Adhinam in South India. The latest translation of the Kural in English is by Prof. A. CHAKRAVARTI of Madras. He is a Jain scholar and his commentary has been written from the Jain point of view. According to him the doctrine of Ahimsā which is fundamental in the Jain religion is the bed-rock on which the structure of the Kural is raised. Kural has been translated into several Indian languages: Sanskrit, Hindi, Bengali, Telugu, Kannada, Malayalam, Tamil; several translations in English.
2875
H. C. BITAYANI--Prakrit and Jainism. (Pro. & Tr. A.I. O. Con. 18th Sess., 1955. Annamalainagar, 1958).
Pp. 49-57. Survey of research work done in Präkrit and Jainism in the two years 1954 and 1955. A standard and authentic edition of all the Jain canonical works along with the early commentaries still a desideratum.

Page #888

JAINA BIBLIOGRAPHY
Publications: Suttagame; Uttaradhyayanya; Daśaveyalia; Sthänäng-Samavāyā; Šalkhandagama; Mahabandha (Mahādhavala); Kaśāyapahuḍa with the Curnisütra and Jayadhavala; Rajavārtika; Sarvarthasiddhi; Vivarana) (commentary on Nyaya-viniscaya); Car Tirthankar (teachings of Rsabha, Nemi, Vardhamana and Pārsva): The History of Philosophy (Jain Philosophy by A. CHAKRAVARTY); The Outlines of Jain Philosophy; Aspects of Jainism; Religious, didactic and devotional literature of the Jains: Samadhitantra aur Istopadesa; Samina Dharmasastra; Ratnakarandaśrāvakacara; Jinasahasranama; Bhavyajanakanthabharana; Jain mythological literature published: Mahapurāṇa Uttarapurāṇa; Paumacariu; Pandavapuraṇa; Purāṇasarasangraha; Dharmasaramabhyudaya; Trişaṣṭikalākāpuruşacarita (English translation); Caupannamalapurisacariya (dessertation by Brühn); The Ramayana version of Silacaraya as found in the Caupannamahapurisacariya (A.B.O.R.I. 36);
Linguistic study of Präkrit publications: the Prakrit Grammar of Trivikrama; Prakrit Bhasa. Illustrations of Letter diagrams (JUB. 23); Karalakhana (Palmistry) Amgavijja (on prognostics); Jain Art Publications:
1907
The Jain Sculptures from Ladol Studies in Jain Art. The Jain Data about Musical Instruments; The art of Indian Asia; Jain Agam Granthon ki Mahattvapurana Sabda-suciyan: Numismatic Date from early Jain Literature; the so-called Mauryan Polish in Jain Literature; Foreign Elements in Jain Literature; An old Literary Reference about Vanaraja, the founder of the Gavda dynasty; Great Women in Jainism; Eminent women of Karnataka; Magadh (Jain sacred places) Rajagraha and Nalanda; Holy Abu; Historical Geography of Ancient India; Acarya Simhanandi, King-maker and Pontiff, some Digambara Jain works composed in Gujarat and Saurastra in Sanskrit and Apabhramsa; Literary Circle of Mahamatya Vastupala ; Old Kannada Literature; History and Culture of the Indian People.
Inscriptional sources: Jain Silälekha Samgraha; Interpretation of Two Jain Inscriptions in Lucknow Museum; Lexical moteria!: Śastilataka Prakarana; Revantagiri-rasu; Neminatha catuspadika; Sirithulibhadda-phagu; Ukti-ratnākara.
Bibliographical and reference literature: The Descriptive Catalogue of the Govt. Mss. Library at BOR.I. Vol. XVII (Jain Literature and Philosophy-Agamic Section), part fifth; Rajasthan Ke Sastrabhandaron ki Grantha-suci.
2876
Hasan ASKARI-Medicines and Hospitals in Muslim India. (Proc., I.H.C., XXth Session), Bombay, 1958.

P 178. Makaradhvaja or Rasasindur was perhaps first introduced by Vägabhatta.

Page #889

JAINA BIBLIOGRAPHY
P. 183. According to the 17th century European travellers the hospitals for the sick animals in some parts of Western India probably established by the Jains.
1908
2877
A. KRISHNASWAMY-Indigenous Veterinary medicine. (Proc. and Tran. A.I.O.C., XVIIIth Session, 1955), Annamalainagar, 1958.
P. 547. Mrigapakshi Śästra by Hamsadeva deals with the various kinds of animals and birds with their varieties, colours, temperaments and various stages of life, etc. interesting for zoologists and veterinarians.
2878
R. S. SHARMA-Irrigation in Northern India during the post- Maurya period. (Circa 200 B.C.-circa A.D. 200) (Proc. I.H.C., XXth Session), Bombay, 1958.
P. 59. The Hathigumpha inscription informs us about the repair and enclosing of a tank in Kalinganagari by Kharavela (D.C. Sircar, Select Inscriptions, vol. I, P. 207).
P. 61. Hathigumpha inscription of Kharavela informs us about the existence of a triñsata years old canal in Kalinga Nagari (1.6). The inscription also records. that in the fifth year of his reign he caused the canal opened by king Nanda, a hundred and three years back, to be brought into the capital from the Tansüli Road, and caused to be dug at the cost of a hundred thousand coins (BARUA, old Brahmi Inscriptions, P. 43).

2879
UMAKANT P. SHAH--Mahapurushalakshanas in Jaina canons. (Proc. and Trans. A.IO.C., XVIIIth Session, 1955), Annamalainagar, 1958,
P. 285. Mahapurus halakshana or marks of great men obtained from the Aupapatika Sutra and the Acalyaka Carni wonderfully corresponding with the Buddhist evidence show that the Jaina traditions obtained from the Agamas often. go back to two or three centuries B.C.

Page #890

JAINA BIBLIOGRAPHY
1909
2880
V. SWAMINÁTHAN--BhartȚhari and Mimāṁsā, (Summaries of Papers, A I.O.C., XXth Session, 1959), Bhuvaneswar, 1959.
P. 138. Ancient Buddhist and Jain texts have thrown much light on Bhar. trhari,
2881
L. B. KENY --Devānām Priya (Proc. I.H.C. XXIInd Session), Bombay, 1959.
P. 91. Kings made reverential reference to their gods in their official styles and titles. Khāravela of Orissa calls himself 'dharmarāja.'
2882
B. J. SANDESARA- Historical Importance of the Prabhavakacharita (A.D. 1278) of Prabhāchandra (Proc., I.A.C., XXIInd Session), Bombay, 1959.
P. 314. The work gives biographies of 23 great Jaina pontiffs, most of whom were notable personalities in the social, cultural and political history of Gujarat.
2883
R.C. PRASAD SINGH-- Peace-policy in early medieval India. (Proc., I.H.C., XXIst Session), Bombay, 1959.
P. 248. and n.l. Somadeva, the grand ancient Indian politician condemned differences among rulers in his Nitiväkyāmīta, XXX.
2884
Upendraray J. SANDESARA--A reference to Bhagvan Tirthavit or Jaina Tirthankara in the Mahabhārata (Summaries of papers A.I.O.C., XXth Session, 1959). Bhuvaneswar, 1959.
P. 88. The advice of Bhagavan Tirthavit contained in the śāntiparvan of the Mahabharata wonderfully agreeing in sense with the teachings of Tattvärthasūtra, VI. 11-26 and IX. 1-3 shows that Bhagavān Tirthavit is the Jaina Tirthankara.
2885
Dalsukh MalvaNIYA--Lord Mahävīra's Anudharmiha conduct. (Summaries of papers, A.L.O.C., XXth Session, 1959), Bhuvaneswar, 1959,

Page #891

JAINA BIBLIOGRAPHY
P. 90. Discussing the meaning of the word Anudhammiya the author concludes that Mahavira followed and preached the 'traditional law' and that there was the existence of the Sangha of Päriva prior to the advent of Mahavira.
1910
2886
A. N. UPADHYE-Some parallel thoughts of Jaina Anupreksas. Papers, A.I.O.C., XXth Session, 1959), Bhuvaneswar, 1959.
Pp. 89-90. Jainism and Buddhism belong to the same current of Indian thought, the Śramanic culture. Anupreksäs-the topics of reflection. The paper attempts to spot parallel thoughts for the Anupreksäs from Buddhist texts, individually and collectively. Their object in Jainism and Buddhism is the same.
2887
P. M. SUNDARAM-The Tamil Devaram Lyrics, (Summaries of Papers, A.I.O.C., XXth Session, 1959), Bhuvaneswar, 1959.
P. 127. The influence of Jainism and Buddhism was very great before the great Nayanars to whom the revivalist movement in Šaivism is attributed, appeared
on the field.
(Summaries of
2888
H. G. NARAHARI-Some Witticisms of Jayantabhafla. (Summaries of Papers, A.I.O.C., XXth Session, 1959), Bhuvaneswar, 1959,

P. 133. Out to establish the Nyaya view as the most feasible in contemporary thought, Jayantabhatta assesses very carefully the strength of the position of his adversaries individually. The Jains come in rarely for any serious criticism.
2889
Sadashiv ATHAVALE-Suman: The only pure moralist in the history of thought. (Proc. I.H.C. XXIInd Session), Bombay, 1959.
P. 74. Suman also known as Uggahaman in Pali literature (Uggahaman literally means one who gazes up wards at the skies) taught a kind of Vinayavada, a discipline, a code of conduct. Silänka, the Jain commentator of the Sair kṛtānga speaks of thirty-two Vinaya schools (Sūtrakṛtānga 1/12/3).

Page #892

JAINA BIBLIOGRAPHY
P. 75. The Jain thinkers were not likely to appreciate Suman. The lies in the basic difference in the positions of Suman on one side and Jainism on the other. The Jain writers seem to be damning all the Vinayavadins with no exception (Satrakṛianga, Uttaradhyayana, etc).
2890
Lothar WENDEL-Thought, Life and Humanity. Aliganj (Etah), 1960.
It deals with the relations between Western and Indian literature and indirectly on Goethe. His comparison of Jain thought with Western ideals is thought provoking.
Pp. 9-24. Goethe's Faust and Tattvärthasutra.
Pp. 36-37. Thomas Mann and Jainism.
Pp. 59-69. Hermann Keyserling's Interpretation of the French 'Raison' in the light of Jain Philosophy.
Pp. 75-78. Corneille's conception of Non-violence.
Pp. 107-116. The Commonwealth Idea in Jainism.
Pp. 117-122. Jainism Abroad.
1911
2891
B. P. SINHA-Significance of religious data in Kautilya's Arthalastra. (Proc. I.H.C., XXIInd Session), Bombay, 1960.
P. 65 There is no clear reference to the Jainas. Only the Buddhists and the Ajivikas are mentioned (Kautilya's Arthakastra III, 20).
P. 63. There is a torso of a Tirthankara with characteristic Mauryan polish in the Patna Museum.

2892
Rasik Vihari Josu-The Philosophical and Historical background of the conception of Radha, (Proc. and Trans. A.I.O.C, .XXXth Session), Delhi, 1961. Part II.
P. 144. Somadeva's Yalastilakacampu (1000 A. D.) mentions a lady Amrtavati who justifies that Radha was attracted towards Nārāyaṇa.

Page #893

1912
JAINA BIBLIOGRAPHY
2893
Geoffrey L. Rund-The Logic of Vegetarianism (Souvenir presented in honour of Dr. Sarvepalli Radhakrishnan) Madras, 1962. Pp. 29-38.
Pp. 35-36. Jainism was started by Mahāvīra in the 6th century B.C. A metaphysical Religion with strong ethical observances. Everything has a soul; it is just now being confirmed by material science, Jains strict vegetarians-oldest religion in the world-Jain asceticism-vegetarian systems of living will become universal through dire necessity.
2894
The Jain Siddhanta Bhawan : An Introduction. (Jain Ant. vol XXII, No. I), Arrah, 1963, Pp. 14 to 15.
The Jain Siddhanta Bhawan' better known as the 'Central Jain Oriental library, Arrah, founded by Devakumar Jain of Arrah in the year 1906 contains 3,179 Ms. on palm leaf and 3,500 manuscripts on paper. Most of these ms. are believed to be at least five hundred years old. Besides the manuscripts the Library has nearly 9,000 published books on religion, philosophy, history and literature in nearly all the Indian and some foreign languages, most conspicuous among these collections being the illustrated 'Fain Rāmāyana' and the 'Bhaktamara'.
2895
R. M. Dag-Some Faina Samskäras (Jain Ant., Vol. XXII, No. I). Arrah, 1963. Pp. 25 to 28.
Jinasena's Mahapurāņa is a great synthesis of Hindu and Jain culture. Like the Hindu Dharma Sastras the Mahāpuräna regards the Samskāras as purificatory rites. Some of the main Samskāras described by Jinasena are :
(a) Adhana---foetus-laying ceremony. (b) Priyodbhava-Celebration of the advent of the child in this world,
(c) Nāmakarņa-Naming of the child.
(d) Bahiryāna--Same as Niskramana ceremony of the Hindus, the performance of this rite being done and the child can be taken out from the room in which it was born.
(e) Annaprāśana-Occasion on which the child is fed with cooked food for the first time.

Page #894

JAINA BIBLIOGRAPHY
1913
(f) Kesavapa--Same as the Cudakarana ceremony of the Hindus-it is an aus
picious day on which the head of the child is shaved.
(g) Lipisamkhyana--Same as the Vidyārambha ceremony of the Hindus-on
this occasion the child is placed for his studies after the performance of various religious rites.
(h) Upaniti-Corresponds to the Upanayana Samskāra of the Hindu Dharma
Sastras.
Vratāvarana-Same as the Samavartana rite described in Hindu Dharma Sastras-it celebrates the return of the student to his ancestral horne after the completion of his studies.
(j)
Vivāha-Entry into the Gịhasthaśrama by marrying a girl,
2896
Bhawan
(Jain. Ant., vol.
Subodh Kumar Jain-Sixty years of Jain Siddhanta XXII, No I), Arrah, 1963.
The Diamond Jubilee
Pp. 37-44. Founded in 1903-its works upto 1963. year described.
2897
Ramchandra Jain-Śramanic Founda!ions of Ancient Egypt. (Summaries of papers of the 26th International Congress of Orientalists, New Delhi, 1964).
Pp. 3-4. Menes, a great Pani leacler, took his Śramanalogical culture and civilization to Egypt. The Sramanalogical beliefs of the ancient Egyptians are contained in the book 'The Manifestation of Light.
2898
Ramchandra Jain - Sramanic Foundations of Ancient Sumer (Summaries of papers of 26th International Congress of Orientalists, New Delhi, 1964).
Pp. 8-9. The Sumerian way of life was founded upon the basic tenets of Śramaņalogy. Gilgmest received Šarmanic indoctrination from Itnapishtmi living in the city of Dilmun identified with Mohenjodaro.

Page #895

1914
2899
J. N BANERJEE--The Puranic Account of Ṛrabhadeva and Buddha (Summaries of papers of the 26th International Congress of Orientalists, New Delhi, 1964).
P. 56. Life of Rshbhadeva, the first Tirthankara according to the Bhagavata Purana.
2900
B. K. BARUA Study of folk-tale material in Indian Literatures (Summaries of papers of the 26th International Congress of Orientalists, New Delhi, 1964).
The Jaina tales in Sanskrit, Präkrit and Apabhramşa-numerous parables, legends etc. recorded in the Angas and the Upangas.
2901
JAINA BIBLIOGRAPHY
Muni BUDDHAMAL-The Contributions of Jain writers to Indian Languages. (Summaries of papers of 26th International Congress of Orientalists, New Delhi, 1964).
P. 76. The literary contributions of the Jains to defferent Indian Languages, such as Sanskrit, Präkrit, Apabhramsa, Kannada, Tamil, Gujrati, Marathi, Rajasthani and Hindi on different subjects.
Three periods of Prakrit Literature:
Ancient Prakrit 500 B. c.-600 A.D.; Literary Prakrit 100 A.D.--600 A.D.; Apabhramşa 600 A.D.-1100 A.D.

2902
N. A. DESHPANDE-Jaina concept of an Ideal Student. (Summaries of papers of 26th International Congress of Orientalists, New Delhi, 1964).
Pp. 95-96. The Jain teacher looked upon as a deity; rules and regulations
for an ideal student.
2903
H. L. JAIN-A peculiar mystic element in Mediaeval Jainism. (Summaries of papers of 26th International Congress of Orientalists, New Delhi, 1964).

Page #896

JAINA BIBLIOGRAPHY
1915
Pp. 129-30. Several mystic words, phrases and ideas from the ancient Jaina works are brought to light which prove the strength of the peculiar form of mysticism which had seized the esoteric minds during the Medieval Age. It was more or less alien to the nature of Jainism. Nevertheless, it established itself therein, although as a temporary phase.
2904
Kailash Chand Jain-Cultural Role of Ancient Towns in Rajasthan (Summaries of papers of 26th International Congress of Orientalists, New Delhi, 1964).
Pp. 130-31. Jainism became a cultural force in Rajasthan after the 7th century A.D. Jain saints visited the towns, propagated Jainism and improved the tone of morality. Jains originated from towns.
2905
Muni MAHENDRA KUMAR-India's Nomenclature. (Summaries of papers of 26th International Congress of Orientalists, New Delhi, 1964).
Pp. 153-54. Whether Bhāratavarşa was named after the son of Rsabha or that of Duşyanta; and the writer proves that it is after the name of the son of Rşabhadeva.
2906
Muni MAHENDRA KUMAR--Reality and Relativity of Space and Time in Jain Metaphysics and Modren Physics (Summaries of papers of 26th International Congress of Orientalists, New Delhi, 1964).
Pp. 154-156. Newtonian concept, theory of Relativity and Physical aspect.
2907
Acharya Sri TULSI-Pre-Vedic existence of Shramana culture. (Summaries of papers of 26th International Congress of Orientalists, New Delhi. 1954).
Pp. 2:1-55. Taitariya Aranyaka, Shrimad Bhagavata and Rgveda all mention Valarašanā śraman (Monks) as disciples of Shraman Lord Rsabha.
Vrātya-kända of Atharva Veda actually depicts the life of Lord Rşabha in symbolic language.
The term Arhan' used in the Rgveda and other Vedic literature denote nonVedic, non-violent monks. Followers of Arhats and Chailyas are called urālyas in the Atharvaveda.

Page #897

1916
JAINA BIBLIOGRAPHY
Vişnupurana depicts the story 'Mayamoha' which is nothing but Digambara Jain monk. Asuras, a non-Vedic society, were followers of Mayamoha Sharman. Padma, Matsya and Devi Bhagavata puranas confirm that Asuras followed Jain religion. Rgveda calls them enemies of Vedic religion.
2908
R.N. DANDEKAR-Vedic, Sanskrit and Präkrit Studies. (Oriental Studies in India, Published on the occasion of the 26th International Congress of Orientalists, New Delhi, 1964).
Pp. 12-35. Sanskrit and Prakrit Studies: Mentions some Jaina Research Institutions and their publications and a few Jain authors and their published
works.
2909
L. A. PHALTANE-An Ancient Phase of Jainism. (Jain Ant., Vol. XXII, No. II), Arrah, 1964, Pp. 17 to 20.
Marga, according to Sri Kundakundachärva, means a way for final beatitude and its result is complete happiness. Jainism was known at one time by the name Marga, Maga, Manga, Maunga and Monk-are the words derived from the original word 'magga'. In Persia the Magas' formed an important section of the people. We learn from the Bhavis ya Purana that the Magas and Bhojakas are the same. They had among them the customs of showing the head clean, of not dining at night and of carrying a brush in their hands. These customs are common among the saints of the Jainas of India. From the similarities found in the language of the Brahmi people in Baluchistan and the Kannada people of Karnataka the linguists have come to the conclusion that the Kannada people of Karnataka must have been in ancient past, the inhabitants of the territory round about Baluchistan. This means that the whole of the Central Asia, Persia and Baluchistan and the territory round about were under the influence of marga or Jaina religion in ancient days.
2910
Subodh Kumar JAIN-A report on the Diamond Jubilee Celebration of the Bhar an. (Jain Ant., vol. XXII, No. II) Arrah, 1964. Pp. 21 to 25.

The Diamond Jubilee celebration of Sri Jain Siddhanta Bhawan and its two constituent bodies, Sri Devkumar Jain Research Institute and Sri Devkumar Jain Oriental Library on the 28th December, 1963. On this day the title of 'Siddhantocharya' was conferred to ten scholars.

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JAINA BIBLIOGRAPHY
1917
2911
M. A. AYYENGAR-Presidential Address on the occasion of Devkumar Jain Oriental Research Institute Diamond Jubilee Celebration, Arrah. (Jain Ant., Vol. XXIII, No. I), Arrah, 1964, Pp. 23 to 31.
The earliest reformist movement in India was started by Jains. Jain means a person who has conquered his senses and controlled his mind. Jainism has made a revolution in our culture and in our religion. The whole of the Jain community have given up meat-eating and have adopted vegetarianism. The first attempt of Jainism is to make man a better man. The effort of Jainism is to make a man shed his animal instincts and become divine. The practice of non-violence by every human being is necessary for the very survival of humanity. The destruction of armaments and the banning of nuclear weapons are temporary expedients to avoid war, but the only sure method of preventing wars is to convert man into an absolutely peaceful being. Jainism believes in the existence of individual souls and in the law of Karma. According to Jainism, a man is the architect of his own life. Jainism extended upto Cape Komorin. Tamil literature has borrowed greatly from the Jaina religion and philosophy.
2912
B. R. SASTRY --Religion and Philosophy as depicted by Dandin in the Dašakumāracarita, (Summary of Papers, A.I.O.C, XXII Session, Gauhati, 1965).
P. 179. Buddhism and Jainism received set-back. They were severely opposed by the followers of 'Vedic Religion'.
2913
Ramachandra Jain--The Asura Problem. XXII Session, Gauhati, 1965).
(Summaries of Papers, A.I.O.C.,
P. 224. Association of the Aryan Asuras with the Sramaņic culture. A section of the Irānāryans had adopted the Sramaņic culture of non-violence, peace and penance.
2914
Dalsukh MALVANIA-Some of the common features in the life stories of the Budhha and Mahāvīra. (Summary of papers, I.A.O.C., XXII Session, Gauhati, 1965).

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JAINA BIBLIOGRAPHY
P. 147. Common features are: (1) the story of the bearing of the seed of Buddha hood and Tirthankarahood ; (2) the proclamation of the future Buddha and Tirthankara by the first Buddha and Tirthankara, (3) the story of Kapila; (4) the adoration by gods; (5) dreams; (6) birth; (7) names; (8) schooling; (9) marriage; (10) the exhortation by gods, and (11) Māravijaya.
2915
D.C. MAHAJAN-Jainism in Lankadvipa or Ancient Ceylon. (summaries of Papers, A.1.0.C., XXII session, Gauhati, 1965) Pp. 146–147.
The Mahāvansa clearly indicates that the Jaia religion and its civilisation was existing in Ceylon before the advent of Buddhism in the country. There are still archaeological remains at Anurādāpur, the ancient capital of Lanka, which prove entirely the existence of Jain religion and its civilisation that was once in the country of Lanka, the ancient Ceylon.
2916
Annie BESANT-Jainism : A convention Lecture. Madras, Pp. 44-67.
She says that man by injuring no living creature reaches the Nirvāna which is peace. Jainism was looked on as derived from Buddhism, but that is now admitted to be a blunder. Jainism is far older than Buddhism. Jina-the perfect man, The Tamil grammar, said to be the most scientific grammar that exists, is a Jaina production. From the 1st to the 12th centuries the Canarese literature is mostly written by the Jainas. Jaina rules laid down daily life for the layman. In Northern India the Jaina and the Hindu vaishyas intermarry.

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