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 Mahabharata epoch his cousin, Aristanemi exemplified in his own life the sublime principle of ahiinsa 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 Mahatmi Gandhi, who, as we know, comes from Kathiawad-Gujarat, the home-land of Lord Neminath (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 Ahimsa 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 Ahimsa 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 Madhucarghar, (Transactions of the Royal Asiatic Society of Great Britain and Ireland, Vol. I Pp. 207-229). London, 1827. Remark on the era of Mahavira. Reviews and historical notes on the Bhojacaritra and the Kumarapalacaritra. Additional notes of OLEBROOKE. 960 James Forbes-Oriental Memories. Vol. I. London, 1834. P. 197. Gigantic image of Gommatesvara at Kurkul (Karkal); Gommatesvara 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 Parisnaut.

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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 Krisnaraya and Kala Vallabharaya. 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 Svetambaras. 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 Parivanatha. 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 Mala. 2 volumes. London, 1856. Volume I Pages. 6-18. The Satrunjaya and the Jaina temples. Jaina legends relating to the Satrunjaya. 36-40. Jaina relations concerning Vanaraja, founder of the Capotkata dynasty or Cavada of Anahilvad. 52-55. Quotations from the Duyairaya of Hemacandra, in the matter of Mularaja Ist, of the dynasty Caulukya of Anahilvad. 68-72. Camundaraja, son and successor of Mularaja 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 Duyasraya. 100-101. Legend from the Prabandhacintamani relating to Mularaja Ist. 106. Karnadeva Ist in the Jaina legends. 115. Hemacandra at the court of Jayasimha Siddharaja. 157-158. Girnar and the Jaina temples. 171-174. Siddharaja. The Jainism and the Jaina controversy at the time of Jayasimha 176-178. Relations of Merutunga on Jayasimha Siddharaja. 180-204. Advent of Kumarapala ; his conversion to the Jainism. Kumarapala according to the Jaina chronicles. Hemacandra and Kumarapala. 205-206. The Jaina ideas concerning Ajayapala. 207-208. Reviews of Merutunga on Mularaja II and Bhimadeva II. 237-238-Chronological and critical ideas on the Duyasraya and the Prabandhacintamani. 245-246. The Jains under the Caulukyas of Anhilvad. 249-250. Description of Anhilvad according to the Kumarapalacaritra. 263-264. The Jaina ministers Tejahpala and Vastupala. 264-273. The mount--Abu. 369. The Jaina sanctuary of Taranga. Volume II 236-237. The Banyas. General customs of the Jainas. 259-261. Morals of the Banyas. 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 Varanasi, 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 Vaisali." 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 Rajagriha 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. Dravida. 121. Malakuta.

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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 Mahavira (569 B.C., before the era of Vikra. maditya), used by the Jains in some countries of India. Mention of an era of Parsvanatha, 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 Mahavira. 970 Rajendralala 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. Samvat 1013; the king Mahendrachandra, son of Madhava. N. 6. 1034 ; the Kacchapaghata, Vajradaman. 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 Rajendralala MITRA considered as Jain, is Vishnuite (cf. F. KIELHORN, Indian Antiquary, vol. XV, P. 33).

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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. Abu. 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 Visnuvardhana, of the Ballal or Hoysala dynasty, from Jainism to Vaisnavism in 1133 under the influence of Ramanuja, an apostle of the Visnuite 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),

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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 pattavali. 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 Kalakacarya according to: 1. the Kalakacaryakatha; 3. 976 a commentary of Subhastlagani; a guzerati manuscript;

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JAINA BIBLIOGRAPHY 1053 4. a Marwari manuscript ; 5. another Marwari Manuscript by Jinarangasuri ; 6. the Paryasanasataka, with commentary ; 7. some commentaries on the Kalpasutra. 977 H. KERN-Over senige Tijdstippen der indische Geschie-denis. Amsterdam, 1873. P. 24 Sqq. Some historical ideas, in particular according to the Satrunjayamahatmya and the Kalpasutra. 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 Mahavira offer great resemblances. Mahavira 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 Nagavarman,

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1054 JAINA BIBLIOGRAPHY 2. Kavyavalokana, of the same author ; treatise of poetical rules. 3. Nighantu, of the same author ; vocabulary according to Vararuci, Halayudha, Bhaguri and the Amarakosa. 4. Rasaratnakara, treatise on the poetry and the dramatical composition, by Salva. 5. Sabdamanidarpana, grammar of the Canara language by Kesava or Kesiraja. 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. Sastrasara, Brahmanism. 9. Dharmaparikse, of Vrittavilasa. 10. Commentary on the Amarakosa. 11. Commentary on the dictionary of Halayudha. 981 (i) G. Buhler-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 Prabandhakosa of Rajasekhara. According to the references on Sriharsa contained in this work, the Nvisadhiya might have been written between 1163 and 1174 A. D. 981 (ii) G. BUHLER--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 BUHLER discusses again the theme of the Prabandhakosa of Rajasekhara relating to Sriharsa, and upholds his conclusions according to which this author might have lived at the end of the 12th century.

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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.

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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. Kasyapa, surnamed Purna. 2. Makkhaligosala. 3. Nigaatha Nataputta. 4. Ajita Kesakambala. 5. Sanjayabellance. 6. Kakudha Katyayana. 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 Adinatha, Parsvanatha and Mabavira are the most important.

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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 Rajendralal 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 Kalasoka. 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 Dharmasagara.

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1058 JAINA BIBLIOGRAPHY The essential elements of these chronological lists are given in the following lists: 1. Pattavali of the Kharatara Gaccha. Names Period Works Diverse notes 1. Mahavira Mahavira 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 Mahavira, with Jamali, and the second, two years later, with Tisyagupta (Pradesika). 2. Sudharman 3. Jambu Died 20 years after Mahavira. 64 years after Mahavira. -do-do 75 4. Prabhava . 5. Sayyambhava Dasavikalikasutra. 6. Yasobhadra 148 7. Sambhutivijaya 156 8. Bhadrabahu 170 -do-do-do Upasargaha. rastotra ; Kalpasutra ; 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.

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JAINA BIBLIOGRAPHY 1059 Name Period Works Diverse notes 10. Mahagiri 249 years after Mahavira. 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 Mahavira. Founder of the Vajrasakha. In 544 after the death of Mahavira, 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, Manadeva 23. Manatunga santistava Bhaktamarastotra ; Bhayaharastotra. 24, Vira In 980 after Mahavira, translation of the Siddhanta with Devarddhigani. 25. Jayadeva 26. Devananda.

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1060 Names 27. Vikrama. 28. Narasimha. 29. Samudra. 30. Manadeva. 31. Vibudhaprabha. 32. Jayananda. 33. Raviprabha. 34. Yasobhadra. 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 sakha. 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. Samdehadolavali, In Samvat 1204, Rudrappalliyakharatara sakha was founded by Jinasekharacarya. the

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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 sakha by Jinasimha suri. In Samvat 1422, Dharmavallabhagani founded the Vegadakharatara sakha. Jinavardhanastiri founded the Pippalakakharatara sakha in Samvat 1474. In Samvat 1564, foundation of the Acaryiyakharatara sakha by Santisagara,

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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 sakha; and Rangavijayagani the Rangavijayakharatara sakha in Samvat 1700. From this last sect comes of the Srisariyakharatara sakha. 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 sakha.

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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 (Rupair) 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, Dhanapala composed his dictionary. Samvat 1096, death of Santi suri. Samvat 1135, death of Abhayadeva the famous com mentator. Municandra had as disciple Devasuri (Samvat 1143-1226), author of Syadvadaratnakara, Hemacandra lived in the same period (Samvat 11451229). Founder of the Tapa gaccha.

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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. Upadesaratna - kara, etc. 52. Ratnasekhara Samvat 1457-1517 Acarapradipa In Samvat 1508, origin of and several the Lumka or Lumpaka sect. commentaries. 53. Laksmisagara 54. Sumatisadhu 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 Visaladeva of Gujarat, (Indian Antiquary, vol. XI, Pp. 98-108.-Bombay, 1882. Historical and literary ideas relating to the kings Viradhavala and Visaladeva of the Vaghela dynasty of Dholka and to the ministers Vastupala and Tejahpala. These information are taken from some Jaina sources, in particular from Vastupalacarita of Harsagani and Prabandhakosa of Rajasekhara.

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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 Sravakacars, equally called Maghanandisvavakacara, 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 Svetambaras 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 Uktyanusasana, the Bhasamanjari, the Cintamanitippani and the Astasahasratippani, Kaviparimesthin, 670 A.D. (?) Pajyapada, towards 690 A.D. known as grammarian and author of the Jainendravyakarana, of the Paninisabdavatara, of the Karikavritti, of the Surasasangraha and of the Sarvarthosiddhi. Akalankacandra, native of Sravana-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 Ajitatirthakarapusana, born in 949 A.D. Nemichandra, towards 990 A.D., author of the Lilavati. Gunabhadra, author of the Uttarapurana.

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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 Dharmamrtha. Nagavarman, surnamed Kaviraja about 1070-1120. His works are: the Kanyavalakana, the Chando'mbudhi, the Karnatakabhasabhasana, the Vastukosa and a translation in Canara of the Kadambart. Balacandra, towards 1120, author of the Tallvarlanadipika and of the Parabhrtakatravaryakhyana. Naagacandra, 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 Rastrakuta Ammoghavarsa Ist.

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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 Laksmesvara in the reign of Somesvara I of the Western Chalukyas. P. 39. The Kadambas of Palasika or Halsi in Belgaum, were Jaina and of the Manavya gotra, 'sons of Hariti'. P. 49. A Jain named Naganandi was minister to the Kongu or Ganga Kings Kalavallabha Raya Govinda Raya, and his successor Kamaradeva. P. 50. A forged inscription dated A.D. 178 mentions that Kongu King Tiru Vikramadeva 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 Hemasitala who became a Jaina. P. 94. The Ratta Mahamandalesvaras, at first feudatories of the Rastrakutas, were Jains. P. 95. The Santara kings in Maisur, feudatories of the Chalukyas, were Jains. P. 105. Endowment of some Jain temples by Harihara I. P. 118. Amoghavarsa I, who was surnamed "Atisayadhavala" and Nopatunga I, he defeated the Chalukyas, and built the city of Manyakheta. 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 Somesvara. He was the priest of Bhimadeva II, king of Anahilvad-Patan and of Lavanaprasada, prince of Dholka. Resemblance of Somesvara with the Jain Harihara, according to the 'Praban. dhakosa'. of Rajasekhara (Samvat 1405). Analysis of the Kittikaumudi'. This is a history of the kings of Anahilvad, and particular of Vastupala, the celebrated Jaina minister of the princes Lavanaprasada and Viradhavala. But the account of Somesvara stops at the time of the Zenith of Vastupala. Last years of Vastupala,

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068 JAINA BIBLIOGRAPHY Biography of Vastupala according to the Jaina sources, principally the Vastupalacarita' of Harsagani and the 'Prabandhakosa'. 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 Tejahpala on the mount Abu. The first of these two inscriptions has been translated. Appendix C. Aphorism of the doctrine of the Syadvada. 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 Mahavira with Gosala. 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

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JAINA BIBLIOGRAPHY 1069 17-18 nal differences. Mahavira 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 Kalpasulra, he has furnished the proof that Buddha and Mahavira were contemporaries. (2) In the article "On Mahavira and his Predecessors", he has sought to demonstrate that Mahavira was not the founder of Jainism, but the reformer of an already existing sect. Note with respect to the Digambaras. Episode of Visakha. Note on the domination of Gymnosophists applied probably to the Jains by the Greek authors. The Nirganthas having at their head Jnataputra (Nataputta), 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 Vaisali. 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 Vaisali. Additional note of M. JACOBI on the importance of Vaisali as Jain Centre. History of the king Udayana who got the statue of Mahavira sculptured. The statues of Mahavira 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.

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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 Hemnasitala 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.

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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 Mahavira. 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 Acarangasutra), according to which the author, Silanka, considers as identicals the Gupta era and the Saka 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 Parsvanatha, by the Cahamana Somesvaradeva; 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 Ratnaprabhasuri and Hemaprabhasuri, 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 Parvanatha 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 Haripala, 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 Rajasekharasuri; Prabhavakacarita, composed by Prabhacandrasuri and reviewed by Pradyumnasuri; Tirthakalpa of Jinaprabhasuri; 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

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JAINA BIBLIOGRAPHY 1075 Names. Date of the Nirvana. -do do 6. Sambhutivijaya 156 years after the nirvana of Mahavira. 7. Bhadrabahu 170 -do -do8. Sthulabhadra 215 -do9. Mahagiri 245 -do -do10. Suhastin 291 -do -do11. Gunasundara 335 -do12. Syamarya (Kalakacarya) 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 Sainvat. 17. Arigupta -do18. Vajra, the last dasapuram -do19. Aryaraksita 127 -do20. Durbalikapusyamitra. 147 -do21. Vajrasena 150 22. Nagahastin 219 -do23. Revatimitra 278 -do24. Simha 356 -do25. Nagarjuna 434 -do26. Bhutadinna 513 -do27. Kulakacarya 524 -do28. Satyamitra 531 -do29. Harillasuri -do30. Jinabhadragani 645 -do31. Umasvati 720 -do 114 .do 585

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1076 JAINA BIBI IOGRAPHY Names. Date of the Nirvana 32. Pusyamitra 780 Samvat 33. Sambhutisuri 829 -do 34. Madharasambhuti 889 -do 35. Sridharmasvamin 929 -do 36. Jyesthangasuri 1000 -do 37. Phalgumitra 1049 -do 38. Dharmaghosa 1127 -do 39. Vinayamitra 1213 -do 40. Silamitra 1292 -do 41. Revatimitra 1370 -do 42. Sumanimitra 1448 -do 43. Arihamitra 1493 -do 44. Padivayasuri 1502 -do 45. Visnumitra 1547 1597 46. Harimitra -do 47. Sandilasvamin 1627 -do 48. Jinapatisvamin 1667 -do 49. Jinacandrasuri, 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).

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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 Suvarnas. The three great Jaina sanctuaries of West India, Satrunjaya, Girnar and the Mount Abu. 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, BUHLER, M. M. BArth and JACOBI.-- Life of Mahavira. Origin of the Svetambaras 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 Acarangasutra relating to Mahavira, Rapid analysis of the Upasakadasa; 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,

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1078 JAINA BIBLIOGRAPHY The Tirthakaras or Jinas. Vrsabha, Nemi, Parsvanatha, 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 SvetamThe 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 Pattavali 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 Atmaramaji Anandavijayaji, pontiff of the Vijaya lakha, founded from Tapa gaccha by Vijayasimhasuri. The laic adherents of the Upakesa 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 Mahavira. The list of the pontiffs established by the pattavali goes back to Parivanatha 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. Ratnaprabhasuri, who died 84 years after Mahavira. 7. Yaksadeva.

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

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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, Kaviparimesthin and Pujyapada. Samantabhadra must be placed in the 2nd century A.D. He was born at Utkalikagrama 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: Srivardhadeva (about 6th century), Ravikirti (7th century), the king Amoghavarsa Ist, who reigned from 814 to 867 and composed the Kavirajamargalamkara, 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 Srimala, in the Guzerat, and might have been the cousin of Siddharsi, 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 Siddharsi: he composed the Upamitabhavaprapancakatha 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.

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JAINA BIBLIOGRAPHY 1081 V. Attempt of conciliation. 1. Magha was probably a little older than Siddharsi, because his father was the eldest of the two brothers. 2. Siddharsi was undoubtedly an old man when he finished the Upamitabhavaprapancakatha. 3. Magha 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 Magha, (Wiener Zeitschrift fur die Kunde des Morgenlandes, vol. IV, Pp. 236-244).-Wien, 1890. Criticism of the authority of the Jaina Prabhavakacaritra relatively to the period of Magha : the tradition which recalls this work is legendary. As regards Magha, 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 Balabrihaspati of Kashmir (835-847 A.D.). It follows from this, that Magha must have lived towards the beginning of the 9th century, and even previously. 1019 A.F.R. HOERNLE-Two Patlavalts 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 Mahavira to Bhadrabahu II. It gives afterwards the list of the pontiffs of the Sarasvati sect up to the 108th, Bhuvanakirti (Samvat 1840).

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1082 AINA BIBLIOGRAPHY The patlavali of the manuscript B stops at the 102nd pontiff, Mahendrakirti (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 Maghanandin. It is why the sect is called also Nandi gaccha or Nandi amnaya. At last, it is equally designated by the terms of Balatkara gana and of Parijata gaccha. It is a branch of the Mulasangha, that is to say of the community founded by Mahavira himself (Digambaras). Information about other Digambara Patlavalis. 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 Patlavalis; 2. The section of Nagar; 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 Patlavali 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 Bhattaraka. This title must have been conferred to the pontiff Padmanandin in Samvat 1375. 1020 A.F.R. HOERNLE-Three further Patlavalis of the Digambaras, (Indian Antiquary, vol. XXI, Pp. 57-84).-Bombay, 1892.

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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 pattavalts 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 Svetambaras 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 pattavali. 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.

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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 Nitisara 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.

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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---Samachari-Satakam of Samayasundra and Pattavalis of the AnchalaGachchha and other Gachchhas. Revised with additions by E. Leumann, (Indian Antiquary, vol. XXIII, Pp. 169-183).--Bombay, 1894. I. The Samachari Slakam. The "Samacarisataka" was composed in Samvat 1672, by Samayasundavagani, disciple of Sakalacandra, himself disciple of Jinacandrasuri (Samvat 1612-1670) of the Brihatkharatara gaccha. The work is divided into 5 prakasas and 100 chapters. It is still designated under the name of 'Prasnottarasata'. A very large number of chapters bear a title. One of the most important chapters relates to the discussion happened in

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1086 JAINA BIBLIOGRAPHY Samvat 1617, between Jinachandrasuri and Dharmasagara, at Anhilvad-Patan. This chapter recalls a series of gacchas and of Jaina masters, and enumerate 17 pattavalis. The other chapters mention equally some authors and some works, the list of which has been given by KLATT following the alphabetical order. II. Pattavali of the Anchala-Gachchha. This pattavali agrees with those of the Tapa and Kharatara sect up to the 35th pontiff, Uddyotanasuri. The 36th and 37th Pontiffs were Sarvadevasuri and Padmadevasuri, both disciples of Uddyotana. The list continues afterwards upto the 83rd pontiff, Vivekasagarasuri (Samvat 1940A.D. 1884). III. Pattavali of the Goyaraksha-Sakha. After Bhavasagara (Samvat (15601583), 61st (62nd) pontiff of the Ancala gaccha, the Goyaraksa sect commences with Sumatisagara (63rd) to continue up to Gulabasagara (75th). IV. Pattavalt of the Tapa. Gachchha. List of the different pattavalis of this sect, namela ; 1. Gurvavali of Munisundarasuri, Samvat 1466. 2. Last chapter of the 'Kriyaratnasmuccaya' of Gunaratnasuri, Samvat 1466. 3. Gurvavalisutra of Dharmasagara, 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. Gurvavali of Jayavijayagani, Samvat 1680. 7. Pattavalisaroddhara of Ravivardhanagani, Samvat 1739-1749. V. Pattavali of the Vijayananda-Gachchha. Vijayasena (died in Samvat 1971). 59th pontiff of the Tapa sect is given as successor. Vijayatilakasuri, under which three subordinate new sects took birth : the Poravada gaccha, the Osavala gaccha and the Sagara mata. The Poravada gaccha, from Vijayananda (died in Samvat 1717) to Surendrasuri (Samvat 1908), counts eleven masters. VI. Pattuvali of the Vijaya-sakha. After Vijayadeva, 60th suri of the Tapa sect, eight masters have been cited, up to Vijayasuri (Samvat 1940). VII. Pattavali of the Vimala-Gachchha. The sect took birth with Hemavimala, 55th pontiff of the Tapa gaccha. It was followed by Saubhagyahargasuri (Samvat 1583), who had himself six successors.

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JAINA BIBLIOGRAPHY 1087 VIII. Pattavali of the Parsvachandra-Gachchha. The pattavali of this sect, still called Nagapuriya-Tapa, is analogous to that of the Tapa Gaccha up to the 40th pontiff, Municandra. A Municandra succeeded Devasuri (Samvat 1143-1226), then 26 other suris. IX. Notes on an inscribed Statue of Parsvanatha. Text and translation of an inscription dated Samvat 1503 and recalling the dedication of a statue in bronze of Parsvanatha by Udayacandrasuri, disciple of Salibhadrasuri, of the Jirapalli gaccha. This sect Jirapalli or Jiraula was founded by Sarvadevasuri 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 : Harivamsapurana, Uttarapurana, rasastilaka, Prasnottararatnamalika, etc. 59. The princes of the first Calukya dynasty were some devoted protectors of the Jainism. The latter was specially flourishing in the south Maratha. 65. The Harivamsapurana was composed by Jinasena in Saka 705, under the reign of Vallabha (Govinda II, Rastrakuta ?). 68-69 Amoghavarsa Ist, prince of the Rastrakuta dynasty (above Saka 760). was a fervent adept of the Jainism. There is a talk of him in the Uttarapurana of Gunabhadra, in the Parsvabhyudaya of Jinasena (author of the Adipurana and preceptor of Gunabhadra), in a philosophical treatise entitled Jayadhavala and in the Sarasamgraha, mathematical treatise of Viracarya. At last the Digambaras attribute to him the Prasnottaratnamalika the author of which should be Vimalachandra for the Svetambaras and Sankaracharya for the Brahmins. A Tibetan translation of the Prasnotara-ratnamalika consider equally Amoghavarsa Ist, as the author of this work. 69. Under the reign of Akalavarsa, or Krisna II, son and successor of Amog. havarsa Ist, several Jaina temples were constructed. 69-70. In Saka 820, consecration of the Uttarapurana by Lokasena disciple of Gunabhadra.

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1088 Pages: 75. The Yakastilaka, of Somadeva, finished in Saka 881. 76. Under the Rastrakutas, 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 Saka 1063 by a Yadava prince. 123-124. The Silaharas 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.

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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 Jnana 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 Siladitya 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. BUHLER-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 "Sijuhitaisini". An anonymous person, disciple of Vijayanandasuri, and who lived after Caritravardhana, towards 1385 A.D.

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1090 Pages. 23-24 Vijayagani, disciple of Ramavijaya of the Tapa 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 Kaniska commenced reign towards the end of the Ist century of the Christian era.

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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, Citakacharya, Nagadeva, 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.

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1092 JAINA BIBLIOCRAPHY 1040 V. A. SMITH.-The Kushan, 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 Huviska Mathura -do Mathura Mathura Mathura Mathura

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JAINA BIBLIOGRAPHY 1093 Annee King Locality. Mathura Huvisaka -do-do Mathura Mathura -do Mathura Mathura Mathura Mathura Mathura Mathura Mathura Huviska Mathura Mathura Mathura Ramanagar Mathura Vasudeva Mathura Mathura Vasudeva Mathura Mathura Mathura Mathura Vasudeva Mathura Mathura Mathura Mathura Mathura Vasudeva -do- (?) Mathura

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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 Kaniska 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 Asoka.

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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 Mahavira, born at Vaisali and died at Pawa. 27-28. Mahavira preached the Jainism in Magadha during the reign of Bimbisara. 39-40. Mahavira and Gautama Buddha were contemporaries. They both died in the reign of Ajatasatru, Mahavira, few years before the Buddha. Discussion on the date of the death of Mahavira; cf. particularly the note I of the page 40. 41. Chronological table in which the death of Mahavira 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 Visnuites. 176, N. 2. Kharavela, 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 Vaisali and in the East Bengal. 326-328. During the two centuries of reign of the ancient dynasty of the Calukyas of Vatapi, the Jainism made considerable progress; he was particularly popular in the southern Maratha. Amoghavarsa 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 Gunabhadra. 330-331. Decline of the Chalukya dynasty (1156-1190 A.D.). Reign of Bijjala (Kalacuri), who professed the Jaina religion. Formation of the sect of the Lingayats who thwarted in a large measure the scope of the Jainism.

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1096 JAINA BIBLIOGRAPHY 331. In the province of Mysore, under the reign of Visnuvardhana, of the Hoysala dynasty (1117 A.D.), the Jainism enjoyed a great favour. Thanks to the minister Gangaraja, 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 Cholas 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 Amoghavarsa Ist, of the Rastrakuta dpnasty and who reigned from about 814-815 to 877-878 A,D. 1045 (ii) J. F. FLEET-Notes on Indian History and Geograpy.--Kavisvara's Kavirajamarga, (Indian Antiquary, vol. XXXIII, Pp. 258-280).-Bombay, 1904. Study on the author and the composition of Kavirajamarga. This work would have been due to the king Amoghavarsa Ist, but it would have been written under the patronage of this prince by a certain Kavisvara. 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 pattavalis. 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.

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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, v.c. 320 to A.D. 800. Calcutta, 1906. Pp. 93-95. Religious toleration of the emperor Harsavardhana. 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 Harsavardhana. 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.

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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 Sravana Be!gola in Mysore, the colossal statue of Gommatesvara, cut out of a single rock, is 60 ft. Pp. 283-286. Vardhamana of Mahavira, 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. Abu, Parasnatha and Khajuraho-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 Mahabharate and the Ramayana. 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 Ramayana throws light on the state of orthodox feeling towards Jainism and Buddhism, about Ist cent. B.C. P. 377. The Ramayana 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 Karmakanda 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.

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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 Kusana 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 Kistanath Krishna LELE---The Paramaras of Dhar and Malwa. Bombay, 1908. A treatise giving an account of the Paramara 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 Mahavira. preached Jainism P. 30. Mahavira Bimbis ra. in Magadha during the reign of

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1100 JAINA BIBLIOGRAPHY Pp. 41-42. Mahavira and Gautama Buddha were contemporaries. They both died in the reign of Ajatasatru, Mahavira a few years before the Buddha, Discussion on the date of death of Mahavira; see particularly the not 1 of page 42. Pp. 137. n. 3. Jaina legend (spurious) on the subject of Chandragupta. Pp. 156, 167. The Ajivikas 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 Asoke. P. 187. n. 2. Kharavela, 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 Vaisali and in the east of Bengal. Pp. 386-388. The Jainism in the Deccan. It made considerable progress under the Chalukyas of Vatapi; it was particularly popular in the southern Maratha. Amoghavarsa 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 Gangaraja, the temples destroyed by the Cholas 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

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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. BUHLER. '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. Sakesvabhas atesu..... varahe "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,

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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 Ajivika he did honour in various ways to Jains and Brahmanical Hindus as well as to Buddhists; cave-dwellings for the Ajivika 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 Neminatha 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 Sravana Belgola.

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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 Ramanuja 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 BUHLER, that the Ajtvikas are Vaishnavas, is baseless.

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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). Ajivikas were well-known to the Jain authors of the later-Chalukya 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 Srimali, Porval and Osval 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 Sravaka 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. Vovindacharya 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 Belgola. 1077 K. B. PATHAK--On the age of the Sanskrit poet Kaviraja. (JBBRAS, xxii, 1913, Pp. 11-16). P. 11. From the mention of the Jain Raghavapandaviya in the Pamparamayana and in the Sravana Belgola inscription it may be inferred that there was only one Raghavapandaviya known to Pampa's contemporaries.

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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 Sasbahu 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 santidas, 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 Mahavira and Buddha. P. 35. n. 1. Ajatasatru 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 Mahavira 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 Bindusara, from 221 B.c. to 272 B.C. P. 181, and n. 3. Conversion of Kumarpala, 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 Ajivikas, 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 Vaisali and Eastern Bengal. Pp. 373-398. Paundravardhana and Jainism. Pp. 427-428. Jainism in the Deccan, under Jinasena and P. 429. Amoghavarsa and Jainism-Progress of Jainism Gunabhadra. P. 433. Decay of Jainism and Buddhism-The Hoysala dynasty, Mysore Gangaraja, 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 Mahavira.

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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 Sakatayana, 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 Rastrakuta 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. Chandana or Chandravala, daughter of Dadhivahana, governed Anga during 7th-6th B.c., was the first female to embrace Jainism shortly after Mahavira's attainment of Kevaliship, and afterwards became the head of thirty-six thousand nuns. P. 322. According to the Jain authorities Konika (Ajatasatru) made Champa his capital after the death of his father-Udayin was the son of Ajatasatru according to the Buddhist and Jain works. The influence of Mahavira 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 Mahavira had spread over Vaisali, Rajagriha and Champa, but the genius of Buddhism prevailed over the doctrines of Jainism. P. 329. The Jain work Champakasresthi-katha mentions the name of Samanta Pala as king of Champa.

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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 Vasupujya, the 12th Tirthankara, lived and died here. A temple at Nathnagar marks the site of his birth and consecration. Vasupujya was the son of Vasupujya and Jaya, and his symbol is the buffalo. In Champa existed a temple called Chaitya Punnabhadda where Mahavira resided and where Sudharmana, one of the Mahavira's disciples recited the Urasagadasao. Vasupujya'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 Kunika or Ajatasatru. 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 Dasavaikalika 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 Ramanuja, 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 Harivamsapurana has a reference to a king named Indraraja, a contemporary of Vatsaraja and living in the year 705 of the Saka era, i.e., 783 A.D. P. 50. The Jain Harivambapurana 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.

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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 Suryaprajnapti (SurapannattiSutra) as noticed by Weber in his "Sacred Literature of the Jains" in his "Indische Studien". The list constitutes pahura X, (sub-) pahura 13. Day-Muhurtas-fifteen in number-Rodda, seta etc. Night-Muhurtas-fifteen in number--Adamda, Vijaa etc. 1089 K.B. PATHAK- The Nyasakara and the Jain Sakatayana. (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 Tatacharya (leading Vaisnava) of Tripati. 1091 J. F. FLEET-Salivahana and the Saka era. (JRAS, 1916, Pp. 809-820). Pp. 819-820. Jinaprabha Suri's Kalpapradipa (about A.D. 1300) describes apointment of Satavahana as king at Pratisthana and his conversion to Jainism. (JBBRAS, X, Pp. 131 ff.).

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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 Pali 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.

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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 Raja was a staunch Jain and restored several Jain temples and bastis. Punisa Raja one of Visnu's famous generals, utilized all his wealth in raising Jain structures. Santaladevi, one of Visnu's queens gave grants to Jain temples. Influence of Jainism in the early years of Visnuvardhana's reign. He built a number of Jain bastis at Dorasamudra. Bittideva became Visnuvardhana after his conversion to Vaisnavism-Its causes-Story of his persecution of the Jains, in the Sthalapurana his discontinuing or abolition of the Jains, inams, destruction of bastis and his setting up of Narayana temples. In the reign of Narasimha I, his minister Hulla, a devout Jain, erected the Bhandara basti at Sravana Belgola. 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 Raja 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 Kalkiraja. The Jain nirgranthas are allowed by the rules of their religion to take their meal at noon once a day.

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int2 JAINA BIBLIOGRAPHY 1101 E, H. C. WALSH-The Annual Address. (JBORS, iv, 1918, Pp. 1-13). Pp. 2-3. Importance of the Hathi-Gumpha inscription of Kharavela 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 Kharavela. 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 Srivaisnavism 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. For Private & Personal use only

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JAINA BIBLIOGRAPHY 1113 Jataka-tilaka, a poetical work on astrology written in 1049 A.D., by a Jain Siddhacharya in the time of Ahavamalla, and Aryabhatta is mentioned as his predecessor in this work. Nagachandra or Abhinavapampa was a well known Jain poet, he was a disciple of Balachandramuni. He buit Mallinatha Jinalaya, the name of a famous tirthankara in Vijayapura, probably Bijapur, his supposed birthplace. His date is 1105. P. 110. Karnatakakalyana 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 Nirayavali-Sutra informs us that Ajatasatru 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), juvaraya (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 Kalkiraja an Historical Personage? (IA, xlviii, 1919, Pp. 123-130). Pp. 123, 128. Unreality of Jain writers regarding Kalkiraja. Pp. 128-130. Hemchandra's account of Kalkiraja. 1108 Haraprasad SASTRI--Contributions of Bengal to Hindu Civilization. (JBORS, 1919, Pp. 307-324). Pp. 314-316. Jainism, Buddhism, Ajivakism 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. Ajatasatru 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 Gommatesvara at Sravana Belgola in about A.D. 983 to the order of Chamundaraya. Pp. 201-203. Jainism in southern Maratha country, Mysore and the DeccanKing Amoghavarsa (C. 815.77) and Jainism. Bittideva or Bittiga Visnuvardhana) 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 Pandya. P. 369. Akbar taught by Jains. P. 388, Jahangir's severe orders against the Jains of Gujarat. 1110 T. Rajagopala Rao.Salivahana : Who is he? (The South Indian Research. Vepery, Madras, 1919, i, Pp. 225-247). Jina Prabha Suri who lived in the 15th century recorded in his Kalpapradi pa that Satavahana became a Jain and built Jain Chaityas or temples. Fifty of his viras (or sirdars) erected Jain temples after their respective names-Evidences to show that salivahana is Satavahana. 1111 Ramaprasad. CHAND.--Date of Kharavela. (IA, xlviii, 1919, pp. 214-216). Accession of Kharavela may be put down to about 79 B.c. and that of Satakarni II a few years earlier.

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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. Kharavela of Kalinga, Pp. 104-110. The Gangas. 1113 B. M. BARUA.-- The Ajivikas. (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 Ajivika religion into a philosephy of life at the hands of Makkhali Gosala. 3. Post-Makkhali period : The further development of Ajivika religion, absorption of the Ajivika into the Digambara Jaina, the Sivaite and others; the influence of Ajivika 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 Kumargupta 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.

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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). BUHLER says that the Nanaghat and Sanchi inscriptions of the Satakarni and the Hathigumpha inscription of Kharavela 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. Kankali 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.

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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 Syad-vada. 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 Vaisali to Pataliputra. At Pataliputra was made the first collection of Jain scriptures in the fourth century B.C. One great man of this period was Sthulabhadra. P. 26. Sthulabhadra was born and bred at a spot in the city of Patna near the Gulzarbagh station-Bhadrabahu the latter with Chandragupta and others settled at Sravana Belgola at a time when Patalipura was stricken by a continuous famine for twelve years. P. 29. Composition of the Tattvarthadhigamasutra by Umasvati Vachaka in the fifth century A.D. at Pataliputra. P. 33. Moving over to Odantapura of all respectable people from Pataliputra, on the former being made the provincial Capital. Consecration at Patna of several Jain images in the fifth and sixth centuries. Identity of Patna with Pataliputra, 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. Pataliputra, a stronghold of Jainism down to the 18th century.

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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 Ramayana. According to the Jain Harivamsa, Kusadya desa 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 Mahavira. An inscription is in a temple near Banwar dated in V.E. 1519 (A.D. 1462). Tharoli : An old village to the north-West of Pindwara contains temple of santinath. Inscription bearing date 1251 v.E. on a stone slab affixed to the wall, shows that it was originally dedicated to Mahavira Svami. Pindwara : In the temple of Lakshminarayana 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 Mahavira Svami. Ajari : Temple of Mahavira Svami, near Gopalji'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

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JAINA BIBLIOGRAPHY 1119 the temple of Mahavira there. Most of the images are undoubtedly old, that of Risabhanath, 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 Mandesvara Chaitya. Kojra : This village contains a Jain temple of Sambhavanatha, but an inscription dated 1224 v.E. (1167) on a column inside calls it a temple of Parsvanatha. Vasa : A peculiar feature of Saiva temple of Jagdish is that it has a 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 Parsvanatha. 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 Sarnath in the village containing an inscription dated 1240 v.E. (1383), in which the temple is styled Mahavira 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 Pattanarayana 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.

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1120 JAINA BIBLIOGRAPHY Abu 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 Tejapala built in 1287 v.8. (1231) and is dedicated to Neminatha-In addition to these there are several other temples of Svetambara Jains, such as three storied temple of Chaumukhji, the temple of Santinatha and a temple of Digambara Jains. Achalgarh: The brothers Vastupala and Tejpala were Jains, yet there is evidence to show that they restored several Siva temples. Temple of Santinatha near the mausoleum of Raja Man of Sirohi. It was built by Solanki Raja Kumarpala 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 Parsvanatha, Neminatha and Adinatha. A Jain temple of Mahavtra Svami 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 Santinatha 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.

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JAINA BIBLIOGRAPHY 1121 P. 100. In the time of Harsa. 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. Bana's Harsacharita refers to the assemblage in asrama of Divakaramitra, of Arhats (Jains), Sveta patas (Svetambara 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. Parsi and Jain missions from Gujarat to the court of Akbar. Mission of Hiravijaya Suri to Akbar's Court. Stupa 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.

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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 Dighatapassi, a Jain, Buddha and Upali-Abhavarajakumara and the Buddha Visakha. 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"; Pariva Mahavira-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 Mudraraktasa-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 Nataputra, 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. Bindusara 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 Kumariparvata (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.

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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. Mahavira, the Jain leader and taken as a Ksatriya, was related to the Lichchhavis. Pp. 41-42. Mithila and Vaisali closely associated with the names of Buddha and of Mahavira Vardhamana, a native of Vaisali and therefore called the Vaisaliya or Nataputta His father Siddhartha married a daughter of Cetaka, king of Vaisali. Mahavira 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 Mahavfra's death about 527 B.C. -Mahavira's followers visited Vaisali where the Lichchhavis used regularly to carry on dicussions on high problems of life. The Jains said to have been valiant disputants. Illumination at Vaisali when Mahavira died, signifying the enlightenment of human souls under Mahavira's teachings-Date of Mahavira's death. P. 52. Vaisali, 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.

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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 Lokavibhaga, 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 Mahavira'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 Vikramaditya, the founder of the Vikrama Era, was the historical king Sudraka who ruled over Ujjain, set aside the ruling Andra Dynasty, destroyed the power of the Saka 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 Pradyumnsuri 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 Sakas are said to have conquered Ujjain and replaced its king Gardabhila. These Sakas 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 Kalakasuri 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 Kharavela-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 Sravakadharman, 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 Vikramaditya and the Dynasty of Gardabhilas and of Murundas. Haribhadra Suri Mallavadi-Bappabhatti-Sriharsa and Manatunga--Siddharsi Srivira (Vikram. 938-991)-Santi suri-Mahendra suri-Suracharya--Abhayadeva-Vira suri-Deva suri-Hemachandra suri. 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 Lokavibhaga, a Digambara Jain work treating cosmography. P. 203. Lokavibhaga 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 Saivism. 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 Patali (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, Ramanuja and Jains. P. 248. The Kalachurya usurper Bijjala,. a Jain. Followers of Basava, a Brahmin and their conflict with the Jains. P. 253. Bijjala-Raya-Charitam, the Jain version of the story of Bijjala. Pp. 254-255. Ekantada Ramayya, a Brahman, and Jainismi,

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1128 JAINA BIBLIOGRAPHY Pp. 287-291. Rastrakutas, 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 Himasitala at the instance of a Jain Acharya Akalanka-Ramanuja and persecution of the Jains-Visnuvardhana 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 Nanartharatnamala 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 Vikramaditya 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 Vikramaditya founded the era after his name after the expiry of 470 years after the Jain Tirthankara Mahavira's nirvana. P. 509. Prabhavakacharita or the lives of Jain saints by Pradyumna suri, gives an account of the life of the Jain Acharya Kalaka suri 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 Vikramaditya at 56 B.C. ruling over Ujjain. It makes Nagarjuna, the famous Buddha Scholiast and founder of the Mahayana, a Jain. The account it gives of king Krisna of Manakheta 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 Kalaka suri the Jain teacher and author, and Vikramaditya, 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 Pariikshit to the Coronation of Bimbisara, [JDL, ix, (Pt. 2) 1923, Pp. 1-96). P. 46. Sixteen Mahajanapadas 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. Ladha (Radha), 11. Bajji (Vajji), 12. Moli, 13. Kasi, 14. Kosala, 15. Avaha, 16. Sambhuttara (Sumhottara ?). P. 47. The Jains afford testimony to the greatness of Kasi, and represent Asvasena, king of Benares, as the father of their Tirthankara Parsva who is said to have died 250 years before Mahavira i.e., in 777 B.C. P. 55. Mention of Dadhivahana, one of the early kings of Anga, in the Jain tradition. (Beginning of the 6th century B.c.). His daughter Chandana or Chandravala was the first female to embrace Jainism shortly after Mahavria'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 Jnatrikas were the clan of Siddhartha and his son Mahavira, the Jina. Pp. 62-63. Family connection of Mahavira. 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 Gommatesvara. Account of Gommata given in inscription No. 234, of about 1180. Description of Gommata in the

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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 Gommatesvara in March, 1922. Tradition regarding the visit to Sravana 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. Chamundaraya, minister of Rachamalla, author of Trisastilaksana mahapurana, 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 Munjarya, having the title Vadighanghalabhatta. 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 Gommatasara. 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 Svetambarar. P. 143. In 454 the canons of the Svetambaras 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 Suvannabhumi...... ...... In the fifth century A.D. a king of Campa called Gangaraja 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 Pand ya, Tirujnanasambandhar and Tirumanghayalvar-(A.I.O.C., Session III; 1924). P. 223. Kunapandya 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... Gunabhadra was the student of Jinasena. The statement niade in the Rajavalikatha that Jinasena, Gunabhadra and Govinda were contemporaries is also corroborated by the Prabhavakacharita... Bhattakalanka referred to by Jainasena (Mahapurana Parva I. 53) "The merits of Bhattakalanka, Sripal, and Patrakesari (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 Ajivikas as known from three inscriptions on the Nagarjun 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 Saivism." 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 : Ankuleswara : Modern Ankleswar (Broach dist.)-Akrureswara its original name, Arikuleswara being a popular corruption. Pp. 12-13. Anarilapattana--Modern Pattan or Patan, 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; Devasuri was residing here; Kumudachandra had to go to Karnavati to see Devasuri. 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 Girnar 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 Neminatha 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. Vardhamana : Same as Wadhawan (northern Kathiawad), In ancient India Vardhamana was a common name of towns-Vardhamana in (JAS Bengal, 1883); Vardhamanakoti in Dinajpur Dist; Vardhamana situated

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JAINA BIBLIOGRAPHY 1135 between Allahabad and Benaras (Kathasaritsagar, 24/25); Vardhamana in Malwa (JAS Bengal, 1883). The town is named after Vardhamana Swamin 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. Satrunjaya (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 Neminatha. 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 Bharata Varsha. 1160 F.J. MONAHAN--The Early History of Bengal. Milford, 1925. P. 185. Asoka is also mentioned in Puranas 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 Ajivakas, 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 Mahavrata 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 Arthasastra-Hemachandra, author of Arhan-niti, and Somadeva Suri, author of Nitivakyamrta-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. Kharavela-his using of the language and script of the Jainas. Kharavela 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. Mahavira'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 (Svetambaras). A Digambara Jain (Ksapanaka) 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 ayagapatas of Mathura are Jain--a description of the earliest of these. Plate No. LII. A. Courtyard of the Indra Sabha (Jain) Cave Temple. Ellora, Nizam's Dominions. 8th century. Plate No. LXIX, A. Neminath (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; Kharavela 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. Ramatirtham sacred to Buddhists, Jains and Hindus; Gurabhaktakonda- its ruins of a Buddhist Vihara-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 Ahimsa 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 Maran was converted to Saivism by Jnanasambhanda, 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 Jnanasambanda 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 Vratyas; 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. Gosala's place in Ajivikas history discussed. P. 236. Cause of the Jains retaining Ardha-Magadhi-explained. P. 239. Why Gosala, called a Maskari fully explained. Pp. 245-61. Ajivikas-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 Chalukyas on village worship. 1174 A. A. MACDONELL.--India's Past. Oxford, 1927. Pp. 64-67. Rise of Jainism-doctrines-Jain canons-Agama, sutras, Kalpa sutra - commentaries of Bhadrabahu, santisuri (died 1040 A.D.) and Devendraganiadoption of legends from, Brahmanism-Katha-Kosa-Hemachandra (born 1089) -Jinasena's Parsvabhyudaya, a poetical biography of Parsvanatha, composed about 800 A.D.- Uvasagya-harastotra, the oldest Jain religious lyric--the Uvaesa-mala; a book of moral instructions, by Dharmadasa-Hemachandra's Yoga-sastras the best didactic Jain poem--Haribhadra's Saddarsana-samuccaya-some peculiarities of Jain architecture, P. 140. Hemachandra's Prakrit 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 Abhidhanacintamani, a lexicon of synonyms, the Nighantusesa, a botanical glossary, the Anekartha-samgraha, a dictionary of homonyms, and the Desi-nama-mala, or Glossary of provincial words. P. 153. The Yoga system prevalent among Jains. P. 156. Hemachandra's Pramana-mimamsa, a work on logic written in the sutra style, Buddhist and Jain contribuiion to development of Nyaya and Vaiseshika systems-close affinity between the Vaiseshika and Jain philosophy. P. 171. Somadevasuri, a Jain author, composed in Kashmir his Nitivakyamsta, or Nectar of political doctrines--its similarity with the Arthasastra but a Jain touch apparent.

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1142 JAINA BIBLIOGRAPHY P. 172. Hemachandra's Laghavarhan-nitisastra 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 Sravana-Belgola inscription (Q IMS. III, Pp. 23-8) ays that Jains came to Mysore from Ujjain, under Bhadrabahu. Statue of Jain saint Bliujabalin erected between 977 and 984 a.d. by Chamundaraja. P. 538. The royal decree (E.C.L.A. Ma, 18) of Bukka Raya 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 Charukirti was the pontiff of Be!gola (Sravana-belgola) Kanarese prince Kinniga Bhupala granted money to maintain a Jain temple, in 1591. In 1586, Karakala chief Bhairava II built a Jain temple at Karakala, 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 Parava-Mahavira born in 540 B.c. at Kundagrama near Vaisali-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 Svetambaras. Digambara refusal to accept 12 Angas. P. 297. Mention of Ananda the fabulous rich householder converted to Jainism-cited in Jain canonical works.

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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. Mahavira 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 Rashtrakutas -- Bijjala-the Kalachuri chief of Jain--Hoysalas-Jains, though converted to Vaishnavism protected Jainism. Jains persecuted by Cholas 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 Avataras of Vishnu. 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-Mahavira--and Parsva the gist of their lives--Vardhamana born in Kundagrama in 540 B.C. --father Siddhartha a Kshatriya of Jnatrika clan and mother Trisala sister of Chetaka ruler of Vaisali-His renunciation and asceticsm discussed --commandments of Parava and Mahavira discussed. Jainism compared and contrasted with Buddhism.

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JAINA BIBLIOGRAPHY 1145 Jainism under the royal patronage of Chandra Gupta-Thera Bhadrabahu the chief of the Jain community when Chandra Gupta was the king of Magadha. Their pilgrimage to South-Sthulabhadra Jain teacher versed in 14 purvas (i.e. old texts). His convocation of the Jain council at Pakaliputra and the codification of 14 Purvas to 12 Angas in 5th century A.D.-Rejected by the followers of Bhadrabahu when returned from the south and finally leading to the rise of two schools of Jainas, Svetambaras and Digambaras. P. 297. Mention of a fabulously rich Jain merchant named Ananda. P. 303. Stupas- erected by Buddhas and Jainas either to commemorate a a noted event or a sacred spot or to deposit some relics of Buddha, Mahavira 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 Chalukyas & Rashtrakutas 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 Pandya king Sundara. P. 570. Rishabha, the 1st Tirthankara of the Jains, looked upon as incarnation of Vishnu. 1178 S. Srikantha SASTRI-Deva Raya II. (Ind. Ant. Vol. LVII-1928, Bombay). P. 77. The greatest Emperor of the first dynasty of Vijayanagara, Deva Raya II, son of Vijaya Raya (or Bukka III). Deva Raya had the good fortune to possess some of the greatest ministers. P. 80. Irugappa Dandanatha, 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 Sravana Belgola to the great Jaina scholar Panditarya Sruta Muni (Sr. Bel. 253 (82), Ep. Car. Vol. II).

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1146 JAINA BIBLIOGRAPHY Deva Raya later in the reign became more eclectic. His Jaina minister, Irugappa dandanatha, patronised Jaina scholars, while the fact that an epigraph at Sravana 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 Raya P. 84. given. 1179 R. G. BHANDARKAR-Early History of the Dekkan, Calcutta, 1928. P. 102. Jain influence in the time of early Chalukyas-Ravikirti the Jain composer of Aihole inscription--a poet--patronized by Pulakesi II-grant of a village for a Jain temple by Vijayaditya to Udayadevapandita or Niravadyapandita, the pupil of Sripujyapada of the Devagana sect of Mulasamgha. 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 (Syadvada) 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 Purana 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 Tailapa 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 Gandaraditya-Excavation of a tank image of Jinas placed on the banks charities given to Jainas.

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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 Rattaraja, Saka Samvat 932 H.C. CHAKLADAR-Valipattana (I.H.Q. Vol iv 1928). Pp. 207-209 Slackening of faith over Brahmanism of Rattaraja under the influence of Jainism-Jains carrying a great influence over southern India referred to in the kharepalan plates of Rattaraja of Saka Samvat 930. Rastrakuta Amoghavarsa a patron of the Jainas. Calukya 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 Rattaraja. P. 208(n). Mention of Rastrakuta Manyakheta dying at Sravana Belgola in 982 a.c. by Sallekhana. 1183 R. Gopalan-History of the Pallavas of Kanchi, Madras, 1928. P. 42. The date of the Digambara Jain work known as Lokavibhaga---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--Rastra. I.H.Q. Vol. IV. 1928. P. 45. Manbhum-a corruption of Manya-bhumi meaning venerable country and evidently derived from Mahavira the "Venerable Ascetic Mahavira" on the attainment of Kevaliship in this district-a scene of Nirvana of no less than twenty Tirthankaras including Parsvanatha-contains the cenotaphs of the Jinas? or Samadhi-mandira, for which the Hall (Parsvanath hill) is called by the Jains Samet-Sikhara a corruption of Samadhisekhara. Singbhum-derivation of its name from Mahavira who is compared to Lion (n. Kalpa sutra). Bhadra bahu.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 Jrmbhikagrama on the bank of Rjupalika", Mahavira performed asceticism and became a Kevalin. P. 46 "Mahavira stayed in the place not very far from the Parasanath hills called Jrm bhikagrama" 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 Abu of the 19th century. P. 39, Amoghavarsa Rashtrakuta was a Jain -a Jain work called Uttarapurana by Gunabhadra, represents Amoghavarsa as a disciple of the Jain saint Jainasena. P. 40. Great progress of Digarnbara form of Jainism under the Rashtrakutas. 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 Prabhavakacarita of Chandraprabha suri, considered from a historical standpoint.

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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-mahamatras 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 Prasnavyakarana 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. Kharavela 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 Taksasila 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. Parsvanatha-founder of Jainism. (JACOBI-S.B.E. vol. xlv, p. 122).

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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 Ganas, two kings etc. referred to in the Jain Acaranga-Sutra-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 Bimbisara or Srenika and Ajatasatru or Kunika 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 Kharavela's invasion of North in 165 B.C. and 161 B.C. Federal feudalism described in Chandraprabha Suri's Prabharakacarita--mention of Anuyogadva rasutram inculcation loyality to government. Gadyacintamani written by Vadibhasimhasuri (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. Ksatracudamani of Vadibhasimhasuri 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. Nuivakyamritam of Somadevasuri (10th century A.D.)--Nectar of political sayings' in Sutra form--sources of the work mentioned. Functions of King fully described Yasastilakacampu 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 Sudras,

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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 Bimbisara and twelve other queens-beautified mentioned in Antagada-Dasao. 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 Sramana. 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 Bhattavrtti (grant of land to learned men), to Nirgranthas during early Chola period.

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1152 1190 N. C. MEHTA-Jaina record on Toramana, J.B.O.R.; xlv, 1928. Pp. 28 ff. Kuvalayamala of Udyotanasuri alias Daksinyachihna; 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 Kharavela 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 Kumari 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-Pasadanam kalinganam samananam-& so on. Jainism was state religion long before Kharavela-he brought the Throne of Jina defeating the King Nanda Nandarajanita Kalinga-Jinasana-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--Hathi-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 Kharavela an impenetrable region for Buddhism, although this faith was destined to thrive there together with Jainism during the reign of the Kusana Kings. Conclusion: King Kharavela 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 Mahabharat. 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 Padmanabh 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 Chanakya accepted the discipleship of the Jain saint Bhadrabahu. (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. Sutrakrtanga mentions the name-Jain work Purvadesa caitya-paripatiby Hamsasoma in the year 1565 of the Vikram era and others-mention Jainas visiting this place. Mahavir spent fourteen chaturmasas in Nalanda. Aupapatika 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 Mahavira described. P. 246. Sangam-Tamil form of Sanskrit Sangha first popularised by the Tains meaning the organized body of the followers of Mahavira composed of the Bhikhu, the Bhikkhuni the Sravaka and Sravika. Bhikkhu and Bhikkhun--followers of strict, codes ending in Sallekhana and Sravaka & Sravika-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 Darsanasara lately obtained from Anhilwad Pattan, Devasena giving his own date as 909 ricords that Vajranandi the pupil of Sri Pujyapada 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.

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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. Siva, 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.

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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 ParsvaBhatarar and the Yaksis at Tiruvayirai by one santiviraguravar the pupil of Gunavirakkuravadigal. Endowments given by Rajasinha 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 Acarya as the pupil of Kanakacandrapandita, a Jain Acarya. 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 Nahapana a Jaina ? I.H.Q. Vol. V. 1929. P. 356. Jain tradition holding that a king named Nahavana or Naravahana became a Jaina muni and known as muni Bhutabali, Dharasenacarya his preceptor. Naravahana of Vibudha Sridhara's Srutavatarakatha named as Nahavana in an ancient Jain Patlavali and his name bears resemblence to Nahapana. Nahapana and Naravahana 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 Dharasenacarya lived in these caves.

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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 Hathigumpha 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 Acarya, the teacher of Arya Raksita or Raksitasvamin, 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 Kharavela's catholic and charitable P. 252 (n). Mention of the Jain author Somadeva Suri borrowing the materials of his Nitivakyamtita from Kautalya (10th century) Abhidhanacintamani work of Hemacandra calls Dramila as the author of Arthasastra-Mention of Dramilas identification with vatsyana by Hemacandra. P. -76. The presence of the Jains in the court of Harsa. Mentioned by Bana--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 Gunabhadracarya 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 Risabha conducted in Brahmanic style fully described. Bharat, son and successor of Risabha and Bahubali as Yuvaraja after Risabha. Legends of Jayakumara, Vijayakumara, Atibala mentioned in Adipurana. Mention of political institutions in Adipurana. Facts of feudalism described in the Uttarapurana of Gunabhadracarya mention of Rama, Krisna (painted as Jain worthies) Srenika Jivandhara-Jain heroes-mention of feudatories in Jain Padma

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JAINA BIBLIOGRAPHY Purana-and Harivashia Purana-construction of Jain temples by Purana and Harivamsa Purana-construction of Jain temples by Srenika 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. Sriprasnavyakarangam 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. Niivakyamrita of Somadevasuri (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 Mahavira. 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 Sakhas and Sakhas into Sambhogas. P. 107. Sachchaka, a Jain monk having discussion with Buddha. mentioned in Majjhima Nikaya. 9 Lichchhavi Kings in Vaisali 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,

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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 Vicarasreni; the death of Mahavira is made to synchronise with the death of Candapradyota of Avanti and the accession of Palaka. 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, Rsabha. Gommata becoming a Kevalin, Emperor Bharata setting up at Paudanapura statue of him measuring 525 bow lengths in height--came to be known as Kukkutesvara or Kukkuta-jinesvara owing to the fact that the region around it became infested with Kukkutasarpas or cockatrices. Jain image-(1) at Karkala S, Kanara dist., Madras presidency set up by Virapandya in 1432 A.D.-41 ft. high; (2) at Yenur set up by Timmaraja of Camunda family in 1604 A.D.-35 ft. high, Gommata image at Sravana belgola 57 ft. high with undated inscription relating to the date of its construction. Munivamsabhyudaya of Cidananda (c 1680 A.D.) and Rajavali-kathe of Devacandra (Kannada work written in A.D. 1838) mention Gommata image to have been brought from Lanka by Rama and Sita. According to Bhujabali carita (a Kannda poem of Pancabana in c 1614 A.D) the God Gommata, beging pleased with the devotion of Camundaraya, minifested himself in the form of the stone image on the stone image on the larger hill at Sravana Belgo!a. Sthala purana of Sravana Be!go!a and the Bhujabalisataka of Doddayya (Sans. poem 1550 A.D.) say nothing about Rama and Sita's bringing the image but mention that Gommata image was standing at Sravana-Belgola and Camundaraya 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.

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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 Yoksavarma as a model for his Laghuvritti. Relation between between Sakatayana's Amoghavritti and Yaksavarma's Cintamani is same as that existing between Hemachandra's Brhedoritti and his Laghurtti. Amoghavrtti containing: (1) the Ganapatha, (2) the Dhatupatha, (3) the Ringanusasana, (4) the Unadi-patha in addition to Sutras. Unadi sutras of Jain Sakatayanas as found in Amoghavrlti-different to those in Appendix to Panini's grammar. Silence of Hemachandra as regards the difference between his to books Brhadoriti and Laghurtti. Jainendra (in 1, 4, 113-118) of Pujyapada containing neuter-tat-purusa compounds like those of Panini but not in Sakatayan, Yaksavarman and Hema chandra. JAINA BIBLIOGRAPHY Amoghavriti and Cintamani-laid under contribution by Hemachandra for the material of his two grammatical works. So Yaksavarma 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.

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JAINA BIBLIOGRAPHY 1207 R. D. BANERJI.-History of Orissa. Calcutta, 1930 Vol. I. P. 46. Kharavela 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 Nandaraja. Orissaa Jain stronghold from the very beginning-Mahavira, Vardhamana's preachings in Kalinga recorded in Jain Harivamsopurana. Haribhadriyavetti a Jain work mentions king of Kalinga as the friend of Mahavira's fatherStalanatha 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 Kharavela a Jain-Kharavela belonged to the Cheti or the Chedi dynasty-Kharavela and Kudepasiri called Aira in Hathigumpha and Manchapuri cave inscriptions-Kharavela-installed king in 24th year-Kharavela's conquest over Satakarni-his conquests over Rashtrikas and the Bhojakas.-his performance of Rajasuya ceremony-his victories at Vajirakara and Chakra-Kotta 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 Gumpha 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. Kharavela mentioned in Svargapuri inscription close to the Hathigumpha. Pp. 91-92. Chronology of Kharavela'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,

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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 Acharya Kulachandra's disciple Subhachandra visiting Navamuni cave in the 18th year of the regin of Uddyotakesari. P. 291. No other king except Kharavela succeeded in ruling over such a wide stretch of coast land. List of Plates : P. 73. Map 2-Invasion of Kharavela. 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 Gumpha Khandagiri, Puri dist. of arch-Sri or Gaja Lakshmi Ananta P. 124. Doorway of tympanum Gumpha--Khandagiri, Puri dist. P. 132. Fragment of tympanum of arch and part of frieze the four horsed chariot of the sungod Ananta Gumpha-Khandagiri, Puri Dist, P. 140. Fragment of tympanum of arch and part of frieze - The king elephant- Ananta Gumpha Khandagirl, 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.

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JAINA BIBLIOGRAPHY 1163 P. 164. Rani Nur Gumpha-right half of the central wing and the right wing Udaygiri. P. 172. Rani Nur Gumpha, Udaygiri. P. 180. Rani Nur Gumpha, 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 Gumpha-Udaygiri. P. 212. Details of Corner, East Wing-Rani Gumpha, Udaygiri. P. 220. Frieze in the Corridor of the upper storey of the Rani Nur Gumpha: (a) from the left, male bearing offerings, female fighting with elephants in lotus pool. corridor--Rani Nur Gumpha : (b) P. 228. Frieze in the upper storey Rescue of females by males. P. 236. Frieze in the upper storey corridor - Rani Nur gumpha : (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 Gumpha : (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 Gumpha(e) king seated in a dancing hall. P. 260. Lion-rider, so-called Yavana and Dvarapala -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 Gumpha-Udaygiri, Puri dist. P. 276. Frieze in ruined corridor of lower storey-Rani Nur GumphaUdaygiri, Puri District, dancing hall-female dancing with female musicians.

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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 Gumpha-Udaygiri, Puri Dist. 1164 P. 300. P. 308. Puri district. Front facade of the Ganeshgumpha-Udaygiri, Puri Dist. View of the corridor Ganeshgumpha-Udaygiri, Puri District. Portion of the frieze-corridor of the Ganesh Gumpha, Udaygiri, P. 316. Chhota Hathigumpha 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

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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 Tirujnanasambandha 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 Hathigumpha) inscription of Kharavela about the Nandas (Nandaraja). Kharavela 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, Sitalanatha, who was born at Bhadalpur, which is same as Bhadrachalam or Bhadrapuram in the Kalinga country. This Bhadrachalam is in the Godavari district of the Madras presidency.

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1166 JAINA BIBLIOGRAPHY Pp. 71-92. P. 71, Chapter VI : Kharavela and the empire of Kalinga. The Great rock inscription of king Kharavela on Udayagiri hill near Bhuvaneswara; it supplies an account of the first 13 years of the reign of Kharavela 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. Kharavela was a Jaina; he belonged to the Cheti or the Chedi dynasty; his titles, Maharaja and Mahameghavahana. P. 72. Kharavela also called Aira; Aira is equal to Aida Aila and means a descendant of Ila or Ila; the Chetis or Chedis are Ailas. Pp. 72-73. After his 15th year Kharavela was trained in State correspondence (Lekha), current accountancy (Ganana), civil law (Vava hara), religious law (Vidhi), currency (Rupa). The Hathigumpha inscription is the only record which provides with some information regarding a king's childhood and early training. Pp. 74-77. Kharavela 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 Satavahanas (Sri Satakarni) 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 Rashtrikas and Bhojakas, who were compelled to submit to Kharavela. In the fifth year an old canal was extended as far as the capital city of Kalinga. In the 6th year Kharavela performed Rajasuya ceremony and remitted taxes and customs duties and other concessions granted to the people. In the 7th year a son was born to Kharavela 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 Rajagriha (modern Rajgir in the Patna district of Bihar); the Greek king Demetros had to fall back on Mathura, on hearing of the approach of Kharavela. In the 9th year Kharavela 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 Kharavela 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

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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 Kharavela 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 Gumpha, Svargapuri and Manchapuri caves, Ganesa Gumpha, Alkapuri and Jayavijaya caves, and other caves described. Pp. 91-92. Sequence of events of Kharavela'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 Kumari. 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-Sri or Gaja Lakshmi-Ananta Gumphal, Khandagiri, p. 124.

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1168 JAINA BIBLIOGRAPHY 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 Gumpha, Khandagiri, p. 148. Rani Nur Gumpha-General Views-Left portion of the central Wing, Udayagiri, p. 156. Rani Nur Gumpha-right half of the central wing and the right wing--Udayagiri, p. 164. Rani Nur Gumpha, Udayagiri, p. 172. Rani Nur Gumpha, Udayagiri, p. 180. Rani Nur Gumpha--Left half of the upper storey-Udayagiri, p. 188. Small shrine in the right hand corner of the ground floor, Rani Nur Gumpha, P. 196. General view of the Corridor-upper storey of the Central wing-Rani Nur Gumpha, 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 Gumpha--(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 Gumpha-(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 Dvarapala-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 Gumpha, Udayagiri, p. 268. Frieze in ruined corridor of lower storey--Rani Nur Gumpha, 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 Gumpha, Udayagiri, p. 284. Front facade of the Ganesh Gumpha-Udayagiri, p. 292. View of the corridor-Ganesh Gumpha-Udayagiri, p. 300. Portion of the frieze--corridor of the Ganesh Gumpha, Udayagiri, p. 308. Chhota Hathi Gumpha and other caves near it--Udayagiri, p. 316. Double storeyed cave-Udayagiri, p. 324. Hathi Gumpha--Udayagiri, p. 332. Sarpa Gumpha-Udayagiri, p. 340. Jambeswara Gumpha, 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-Prakrit was the language in which the Buddha and Mahavira 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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1170 JAINA BIBLIOGRAPHY 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 Prakrit 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, Sutras), 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 Chalukyas and Rashtrakutas, was dethroned by a double reformation; (1) that of Ramanuja who developed and improved on the tradition of the Alvars. 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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JAINA BIBLIOGRAPHY 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 Vaishnava 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 Varnasmu amadharma'. 1215 D. R BHANDARKAR-Aryan Imigration into Eastern India. (ABORI. Vol. XII; 1930-31). Pp. 106-7 and 110. Mahavir 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 Sukas. (ABORI Vol. XII; 1930-31, Pp. 8-9). Vidy ananda, Bhattakalanka, Jinasena in the reign of Sri 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 Prabhavati 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

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1172 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 asvamedha 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 Naga 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 Madhukesvara were unablio resit the onset of Jainism, as they had to bow to the supreme Arhats'. Numerous sec s Jaina priests, such as the Yapaniya, the Nirgantbas, and the Kurchakas, are found living at Palasika in. Ant VII, Pp. 36-37. Svetapatas and Aharashti 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 Manikyavacaka (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 Pandyas had this title, Jatila Parantaka and Sri Mara, son of Varaguna I. But this is a mistake. The only reason for thinking that Jatila Parantaka had the title is that Jinasena (783 A.C.) refers to a Sri Vallabha of the south as his contemporary in a verse (Harivamsa-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 Saka 705-783 A.C. Indrayudha protected the North (Kanauj), (Dhruva) Srivallabh (a common Rashtrakuta title), son of Krishna (I), protected the South (Dekhan), Vatsaraja of Avanti protected the East (Malva) and Jayavaraha protected the West-- Soramandala (Surashtra). The Vallabha of this verse was therefore, a Rashtrakuta and not a Pandya at all.

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JAINA BIBLIOGRAPHY 1173 1220 J. C. Ghose.--Early Capital of Gurjara Pratiharas of Mahodaya. (I.H.Q. Vol. VII. 1931). P. 754. Jain Harivansa regarded as strengthening the inference that the Pratiharas 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. Ajivakas and Nirgranthas. Later Tamil literature frequetly mentions Ajivakas. P. 73. Intercourse between Mahavira and Gosala referred to in Jaina Bhagavati and in the Chinese version of Samannaphala Sutta. P. 74. Jaina Angas mentioning the names of Makkhaligosalaputta and Nigantha Nathaputta. P. 75. Jains agreeing with Buddhists in grouping Kassapa's docrtine under Akriyavada. P. 76. Jain Bhagavati admitting Gosala attaining Jinahood. P. 80. Division of Karma into act, word and thought play an important part in Jains and Buddhist thought. P. 81. Mahavira and Buddha---describing the main contents of Ajita's doctrine of non-action (Akriyavada). P. 83. Silanka--a Jain commentator identifies the doctrine of Pakudha with the system of Bhagavat Gita, the Sankhyam and some of the Saiva systems. P. 85. Rejection of Kaccayana's identification of thought with being by Mahavira and Buddha. Negative inftuence of Kaccayana over Jainism, Ayan . .

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1174 JAINA BIBLIOGRAPHY P. 86. Mahavira's death prior to Buddha's mentioned in Sama gama Sutta, and Patikasutta (also mentioned in Encyclopaedia of Religion and Ethics). P. 87. Mahavira and Gosaia the sophists of the time according to Buddhist writings the founders of Niganthas (Jainas) and Ajivikas or Maskarins respectively. P. 88. Mention of fourfold self restraints (catuyama samvara) of Mahavirafully described. P. 113. Lord Rsabha the first of the Tirthankaras showing men the right path testified in Hindu Puranas. Iksaku-Vamsiya Ksatriya Nathas or P. 114. Mahavira a descendent from Jnatris ancestors of Mahavira. P. 114 (n.) Thought and true knowledge a great necessity for the Jainas. P. 115. Kundanagara a suburb of Vaisali--the birth place of Mahavira, P. 115 (n). The denial by Digambaras of Mahavira's marriage with Yasodhara. Prevelence of Jainism before Mahavira----Four kinds of samanas : (1) Arahat Jina, (2) Nirgrantha Acarya, (3) Nirg. Upadhyaya and (4) Nirg. Sadhu existence of Jainism before Buddhism. P. 116. Mahavira born with 3 kinds of knowledge viz. mati, sruta, 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 Parsva at the town of Palasa. Pp. 119-124. Jain Acaryas, prescribed nudity as an essential step towards goal. The philosophy of wearing clothes and utter nakedness of the Jains fully discussed. Pp. 125-136. Mahavira's early life, renunciation, his preachings described, compared to Buddhistic philosophy. Pp. 136-138. Controversial opinions as to the year of Mahaviras' death-545 B.C. as the authoritative year of Mahavira's Nirvana. Pp. 138-144. Mahavira's Dharma, Nirvana, influence of Brahmanical doctrines over Jainism compared to Buddhistic tenets fully discussed.

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Jaina BIBLIOGRAPHY 1175 P. 149. Comparison of Samsara-paravaha of Buddhism to that of Jaina Philosophy mentioned. Pp. 150-162. Karma theory of Mahavira & 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. Mahavira's opinion on doubt and faith agreed upon by Buddha. P. 729. Ardhamagadhi or Arsa 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 Indraraja's (of Kanauj) Indrayudha 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 Vidhagdharaja in $ 973. Mention of Suri Santibhadra the pupil of Vasudeva-states that the Gosthi of Hastikundi renovated the temple of the first Tirthankara (Rsabhanath)-image of Tirthankara within-Inscription composed by Suryacarya and engraved by Satayogesvara, 1223 C. E. PARSONS-A town in the Mysore State. 1931. P. 15. Mention of Ramanujacharya taking shelter in the court of the Jain King Bitti Deva-12th century-Seventeen days public disputation between Ramaunjacharpa 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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1156 JAINA BIBLIOGRAPHY P. 17. Defeat of Jain exponents in the debate with Ramanujacharya--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 Sravana Belgola. P. 18. Mention of 12,000 infuriated Jains meeting Ramanujacharya, 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 Sravanabelgola by Santala Devi-her death by Sallekhana in 1131 A. D. Lakshmi-wife of Ganga Raja 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 Bhadrabahu--their death by sanyasans (Samadhi or Sallekhana). Records of self-inflicted deaths in the lower hill-the higher hill crowned by the largest stone statue of the image of Gaomatesvara. 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. abahu. 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 Bhadrabahu, (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 Bhadrabahu-his pilgrimage with Bhadrabahu and 12,000 disciples. Bhadrabahu'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 Parsvanatha basti inscriptions of 650 A.D.---mention of Santisenamuni. 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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JAINA BIBLIOGRAPHY 1177 Bastis at Sravana Belgola are of the Dravidian type. Oldest probably built in the middle of 8th century A.D. The Parsvanatha basti-earlier than 1129 A.D.-dedicated to Parsvanathaelaborately decorated-15ft. high image of Parsvanatha-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 Raja Wadiyar. An inscription of 600 A.D. on a rock to the south of the basti records Bhadrabahu's prophesy of calamity in Ujjain. The Katlalebasti or the Dark temple-largest on Chandragiri raised by the general of Ganga Raja 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 Jvalalamalins-built in 790-800 A.D. The Chamunda Raya Basti built by the minister Chamunda Raya about 982 A.D.-image of Neminatha-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 Raya. Upper storey added by Chamunda Raya's son Jinadevana 995 A.D. and dedicated to Parsvanatha-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 Adinatha-built by Laksmi devi, wife of Ganga Raja 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). Syadvada-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 Sallekhana. The Gandhavarana Basti-dedicated to Santinatha---a glowing panegyric of the queen Santala devi, wife of Vishnubardhan. 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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1178 JAINA BIBLIOGRAPHY The statue of Bharatesvara-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 Chamunda Raya-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 Bahubali 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 Raya 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 sallekhana--seated figure of the Tirthankaras in the courtyard, image of Gomata and Kushmandini 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 Chamunda Raya in 1028 A.D.---mention of Chamunda Raya'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 Ramanujacharya-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 Madhavi. P. 86. Mention of the settlement of disputes of the Jains and Vaishnavas by king Bukka Raya, 1355 A.D. Bhandari Basti-Sravanabe!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, Sravanabelgo!a--carving resembling those of the bastis at Halebid--numerous images of Tirthankaras within-old paintings on the walls depicting Jain scenes ----Lesya; 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 Svami temple in 12th century. Mention of small Dravidian temples. Akkana Basli of Hoysala style of architecture-dedicated to Parsvanatha--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 Bahubali 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 mahanavami 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. Jinanathapura founded by general Ganga Raja about 1117 A.D. of Hoysala style and dedicated to Santinatha. 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 Sri Vaishnavism, in 1117 A.D. Sthala-Purana at Sravana Belgola 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-mention 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 Raja-Bore at first the name Drohaghattajinalaya- change of name to Vijaya Parsvanatha under the direction of the king VishnuvardhanaImage of Parsvanatha 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. Sarvahnayaksha 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-Santinatha 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 Svetambaras-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 Bhadrabahu. P. 7. Origin of the Kadamba family according to the Jains. P. 34 There grants of Mrigesavaramma to the Jains-i.e. to the Kurchakas (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 (Karttika) 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 Sramanas. P. 85. The Prakasti of the Uttarapurana (S. 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 agraharas was the famous agrahara of Kuppatur, and the tolerant spirit prevailing there'is expressed in the Kuppatur grant of Kirttivarmma. "By that consecrating priest Padmanandi-Siddhantideva the crowned queen Malala Devi having had the Kuppatur Parsvadeva-chaityalya well consecrated--she worshipped in the prescribed manner all the Brahmanas......of the immemorial agrahara Kuppatur, and having the name of Brahma-Fainalaya given to it by them. Pp. 115-116. Chamunda Raya Belagami inscriptions: One of his grants to the Basadi of the Balagara.gana connected with Jayahuti santinatha, it is dated A.D. 1048. The other grant (A.D. 1048) also to the same basadi of Balarar. This Jain congregation of Balagara was held in high veneration for its au icerity--Kesavanandi an ascetic and disciple of Meghanandibhattaraka of the same gana, made this grant. P. 119. Lakshmana's minister and chief treasurer santinatha, a distinguished Jain poet had the title of Sarasvatimukhamukura and was author of Sukumaracharita. He persuaded Lakshmana to build the wooden basadi of Mallikamoda Santinatha 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 Kakusthavarmma granted the village of Kheta to Srutakirti. Mrigesa and other kings made grants to the Jains Inscriptions refering to the Jaina ascetics such as Sveta patas, Yapaniyas, Kurchakas and the Nirgathas (FLEET, Sanskrit and old Kanarese inscriptions I A. vii, p. 38; p. 34; King Ravivarmma used to cansult Kumaradatta. Jainism grew unchecked during the supremacy of the Kadambas and received fresh stimulus in the time of the

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1182 JAINA BIBLIOGRAPHY Rashtrakutas. Jain gurus Virasena and Jivasena. Jayadhavala, Vijayadhavala, Atidhavala and Mahadhavala 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 Nagarkhanda 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 agraharas to acquire knowledge at the feet of the Savanta-the agraharas 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 --Santinatha the finance minister of Lakshmana of 1068 compiled the Sukumaracharita, his preceptor was Vardhamana. His titles were Dandanatha Pravara, Para mjina Matambhojini Rajahamsa, Saraswatimukhamukura, Sahajakavi, Chaturkavi and Nissahayakavi. 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-Ekaviryacharya of Yapaniya sangha his son, Bahubali of Kameyagana, this great sage was known as Bahubalisiddha Siddhantikanta Tippogonda in the Kanuga 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. Radha, one of the sixteen great Janapadas of India referred to in Jain Anga called the Bhagavati Ladha. In the fourth Jaina Upanga, the Pannavana, also Ladha 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 Sanjasi.

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1184 JAINA BIBLIOGRAPHY P. 33. Popularity of Jainism in Karnataka and Dravida-mention of Buddhist Ramatirtham being usurped by Jains. (n) a number of Jain images exist in Godavari dist.-Jain remains in ceded districts--a few Jaina traces in Draksharama temple. P. 04. Destruction of Jainism in the approach of Kumarila Bhatt, Sui Sankaracharya and the Bhakti cult. P. 125. Re-establishment of Brahmanical religion by the devotees of Kokarnesvara 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 Parsva (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. Abu; 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 Mahavira. II. Mahavira and his times--Jain philosophy, history of the Jain churchdifferent sects.

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JAINA BIBLIOGRAPHY 1185 III, Jainism in royal families-Vidhehans, Lichchhavis, Jnatrikas Vajjis, Mallakins, Ganarajas of Kasi-Kosala-Saisunagas, Nandas, Mauryas. IV. Jainism in Kalinga-desam-Kharavela and the Hathigumpha inscriptionthe Khandagiri, Udaygiri, and other caves. V. Mathura inscriptions and Jainism, VI. Jainism during the Gupta period. VII. Jaina literature of the North--the Siddhanta-Purvas, Angas, Upangas, Prakirnas, Chedasutras, Mulasutras--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 Gommatesvara Charitre MS. K.A. 202, in the Mysore Oriental Library, Pp. 100-09). Councillor Visalaksha Pandit, an expert in all sciences and in Jain philosophy and religion, the foremost minister of Chikkadevaraja (1673-1704). In 1679 the Mastakapuja to Dorbali at Sravanabelgola 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 Chikkadevaraja, 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 Sravanabelgola. He remained in Office as late as the reign of Krishnaraja 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 Chalukya Polekesi Satyasraya (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 Vaisali. I.H.Q. Vol. IX, 1933. P. 441. The Jains make Trisala, 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 Acarangasutra. 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 Sutra 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 Sarvastivadins interpretation of parajika 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 Parsva and Mahavira probably borrowed the rigid rules from the Achelakas or Ajivikas. 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 Sutras. P. 119. The doctrine of Nirvana 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. Parsva-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 Samalhya. 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., Paharpur (Rajshahi district) - Yuan Chwang mentions Jaina medicants in North Bengal-hardly any evidence of existence of Jainism in Bengal during Pala 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. Apsara 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-Mahavira--a religious teacher--penance for 12 years-- becomes a Jina and Kevali, Mahavira--not an originator of Jainism-Tirthankara-- religious priests of the Jains. Mention of Parsvanatha as the last Tirthankara. Tenets of Jainism--described-outward similiarities of Buddhism and Jainism discussed-mention of Svetambara 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. Kharavela 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. Rtu-Samvatsara i.e., the year of 360 days and nights together with Karma Samvatsara and Savana Samvatsara fully explained,

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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. Bhadrabahu legend (Vienna Ori. Journal VII, p. 382); Mulasangha or the Original Congregation. Gangavadi, 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 Gajabahu of Ceylon, author of Silappadikaram; Jain colonies at Kaveripattanam and Madura. Gangavadi-occupied by Mysorean dynasty of the Gangas, later by the Hoysalas. Iksvaku dynasty, ruled north of the river Krsna in the Andhradesa 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 Kaveri. 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 Pattavalis 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 Sivakumara Maharaja. Samantabhadra, 3rd century A.D.; the most remarkable teacher ; his story. Simhanandi, another celebrated teacher, helped Madhava Konganivarma in founding his dynasty ; Gangavadi was then predominantly Jain. Simhanandi's successors Vakragriva, Vajranandi author of Navastotra, and Patrakesari refuter of the Trilaksana theory of utpada, uyaya and dhrauvya ; Sumatideva, author of Sumatisaptaka ; Kumarasena, and Chintamani were the immediate predecessors of reputed Srivardhadeva (Tumbulacharya and the author of Chudamani). A contemporary of Srivardha was Pujyapada (Devanandi) preceptor of Durvinita. Pujyapada followed by Acarya Mahesvara,

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1190 JAINA BIBLIOGRAPHY The Gangas, the Pallavas of Kanchi and Rastrakutas 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 Mandalapurusa Ajjanandi referred to in Jaka Chintamani, Kurandi Aristanemi. After their persecution by Appar and Sambandar, the Jains probably migrated in large numbers to Gangavadi and settled at Sravanabelgola. Mulasangha produced remarkable Acharyas-Prabhachandra (who predeceased Jinasena) Gunabhadra, Ajitasena, Dayapala, Vadiraja, Srivijaya. 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). Pattavardhini 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. Vihara at Vatagohali mentioned in Paharpur inscription P. 304. Jain (Rajshahi). 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 Adi Tirthankara. Pp. 103-4. The famous Jain--Srivaishnava 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 Sravana 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. Asoka'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. Jnatrikas, a clan in which Mahavira was born. P. 16. Puranas supplemented by Jain and Buddhist literature which is a source of Indian history specially of Magadha. Mahavira, son of the sister of Chetaka, king of Vaisali, and aunt of Bimbis ara of Magadha, Bimbisara known as Srenika by the Jains. P. 17. Ajatasatru--the Kunika 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. Mularaja the greatest figure of the dynasty Historians. according to Jain P. 128. Kumarapala-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 Indrayudha 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. Abu 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 Rashtrakutas and their times. Poona, 1934. P. 88. Amoghavarsha--his leanings towards Jainism-Jainasena preceptor of Amoghavarsha. Amoghavarsha follower of Syadvada referred to in the Jain Mathematical work Ganitasarasamgraha of Mahaviracharya. P. 99. Krishna II a Jain-Gunabhadra the famous author of the last five chapters of Adipurana - preceptor of Krishna. The adherance of Amoghavarsh and Krishna II to Jainism is not causative of the military decline of the Rastrakutas. 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. Rastrakuta kings and viceroys influenced by Jains because of the existence of Jain scholars viz.-Samantabhadra, Akalankadeva, Vidyananda, Manikyananda, Prabhachandra, Jinasena Gunachandra, and Pampa. Mention of the sufference of Jains in the hands of Saiva fanatics. Pp. 273-74. Mention of Koishnavarma of Kadamba performer of Asvamedha 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 Mahasamanta Prthvirama a contemporary of Krshna II in C 875 A.D.--Building of a Jain temple by SrisenaBelur 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 Sravana Belgola in the presence of Hemasitala of Kanchi by Akalanka in C. 780.

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JAINA BIBLIOGRAPHY 1.195 Pp. 309-317. Jainism ---set back for the rise of Lingayat sect, great relics of Jain educational formulas-left in the entire Hindu society. Jains-patronised by Kadambas Chalukyas, Gangas. Rachamalla's creation of Jain establishment in Coorg. Raya Rachamalla vasati, Ganga-Permadi-chaityalaya and Ganga-Kandarpa-chaityamandira-Jain edifices. Marasimha II, a staunch Jain disciple of Ajitasena. Mention of Marasimha's death by Sallekhana Chamund apurana work of Marasimha's minister Chamundraya, the erector of the Gommatesvara image at Sravana Belgola, Ganga Raja and Hulla. Hoysala minister were Jains. Jinasena preceptor of Amoghavarasha mentioned in former's Parsvabhyudaya and Sarasangraha, a Jain mathematical work. Amoghavarsha's offering of a finger to Mahalakshmi for the extrication of his kingdom from an epidemic. His practice of the vow of akinchanala. Krshna 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. Aptamimansa, work of Samantabhadra containing the exposition of the Syadvada. Ashtasati of Akalankadeva written in early Rastrakuta period. Sravan abelgola inscription no. 67 mentions Akalankadeva describing his own greatness Sahasatunga who probably was Dantidurga-Tradition of Akalankadeva being the son of Krishna I. lacking evidence. Ashta---sahasri of Vidyananda-a Jain work. Parikshamukhasutra. Jain work of logic by Manikyanandin and commented upon by Prabhachandra. Pramey.zkamalamartanda and Nyayakumudachandrodaya Jain works of Prabhachandra. .

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1196 JAINA BIBLIOGRAPHY Mallavadin, 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 Adipurana completed by his disciple Gunachandra. In Parivabhyudays of Jinasena utilizes the lines of Meghaduta in narrating the life of Parsva Amoghavrtti of a Jain work of Sakatayana 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. Bimbisara or Srenika, 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 Siladitya summoned a council at Prayaga, where he heaped presents upon. Brahmans, Jains and Buddhists alike.

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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 Divakara opposed Kunda Kunda, whose teaching was continued in the following century by Samantabhadra. P. 208. Atomism, P. 218. Jain Prakrit, the language of the Jain canon, is distinguished from Jain Maharashtri, 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 Puranic 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 Pataliputra are noted in several Jain texts including the Prabhavakacarita. This time, he says, is the same as that of Kaniska or his predecessors, which is further corroborated by Padaliptas' controversy with Nagarjuna who is associated with Kaniska,

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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 Vishalaksha 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.

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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 Svetambaras 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 Sankhya 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 Sramanas.

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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-mahamantra who superintended the bounties of his own household, those of his queens and sons; organised the activity of the counmittees and councils (Parisad) 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 Kalaka. 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, Amitasagara 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.

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Jaina BIBLIOGRAPHY 1201 P. 228. In the district of North Arcot, the Iladaraya (Lata) chieftains were ruling the region round Pancapandavamalai continuously from the days of Parantaka I ; in the eighth year of Rajaraja, 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 mahapatak (great sinner) Tamilian devastated the Belvola 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 Kalanju of gold for feeding one devotee (adiyar) in the Jinagirlpalli by Vardhamanap-periyadigal, a disciple of Vinaiyabha-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). Vilappakkam (North Arcot)-Madiraikonda. The sinking of a well, by a female disciple of Aristanemi-pidaran of Tiruppanmalai. The 'twenty-four of the ur to protect the charity, a penpalli ; 53 of 1900 ; South Ind. Ins. VII. 56. note-- Tiruppanmalai--Another name for Pancapandavamalai, a Jaina centre from the Pallava period to that of Rajaraja (Annual Rep. on Epi. Madras. 1900, para 16). P. 506. The year 21 (Rajakesari Rajaraja I)-Dadapuram (South Arcot) Tirumalgal-pola. Vessels and ornaments of gold, silver and pearls presented amongst others to Kundavai-jinalaya built by Parantakan Kundavaip-pirattiyar, daughter of Ponmaligaittunjinadevar, in the city of Rajarajapuram 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) Tirumalai (North Arcot). Tiru mani valara to teripunarkangaiyum. Twenty Kasu for lamp and ten Kasu for tiruvamidu to Sri-Kundavai-jinalayadeva of Tirumalai by Camundappai, the wife of Nandappayyan, a merchat of Perumbanappadik-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 Kalacumbarru in the Attilinandu visaya

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1202 JAINA BIBLIOGRAPHY for meeting the expenses of the repair of a Jain temple called SarvalokasrayaJinavallabha. Village granted was bounded by Aruvilli, Korukolanu, Yidiyuru Yullikodamandiu (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 Parsvanatha (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 Sutras-Jain work. 1258(a) Purushottam Lal BHARGAVA.-Chandragupta Maurya, Lucknow, 1935. Pp. 43-4. Retirement of Chandragupta and Bhadrabahu to Sravana Belgola. P. 76. Worship of images begun by Jains and Buddhists. Pp. 92-3. Bhadrabahu, the disciple of Yasobhadra, author of the Kalpasulra. Pp. 111-19. Jain legends regarding Chandragupta as described in Hemachandra's Parisisht aparvan (VIII, 33-39).

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JAINA BIBLIOGRAPHY 1203 1259 A. SOMAYAJULU.-The Ancient History of India. Madras, 1935. (IX) Introduction-Jain tradition stating Mahavira 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. Mahavira (599-528 B.C.) --Jainism founded by Rishabhadeva. Mahavira a contemporary of Kumarila Bhatta-Kumarila Bhatta's association with Mahavira to learn the Secrets of Jainism. 1260 W. DURANT.-The story of Civilization. New York, 1935. Pp. 419-422. Mahavira-a short description of his life work--Jain creed discussed-Atheistic polytheism and asceticism narrated-division into sects Shwetambara and Digambara four subsects of the Digambaras and 84 of the Shwetambaras --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. Nastika--a system chiefly of the Charvakas, Buddhists and Jains. P. 542-43. fig. 54, Interior of dome of the Tejahpala temple at Mt. Abu. Fig. 55. Temple of Vimala Sah at Mt. Abu,

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1204 JAINA BIBLIOGRAPHY Fig. 56. Cave xix Ajanta. P. 555. Prakrita language of Buddhists and Jains--5th century B.C. ?? P. 574. Fig. 57. Jain image-Elephanta 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 Parswanatha-perfect in Khujuraho temples The Vimala and Tejahpala temples on Mt. Abu-greatest achievement of the Jains in art. 1260 (a) Nagendranath Ghosh.-Early History of Kausambi-Allahabad, 1935. (Allahabad Archaeological Society). P. 59. According to Dr. BUHLER, "Kassyapiya Arhats" of Pabhosa rock inscription may mean pupils of Vardhamana, who was a kasyapa by gotra (E.I. II, p. 242-3) Jain temple at Pabhosa. Jain Dharmasala 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 kavya, (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 Ikshvaku 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, Anantavirya and Sridhara, made penance on the mountain of Jatasikhara Yasodhara and Anantavirya attained nirvana. Sridharacharya, his second, otherwise known as Akalanka was making rigorous penance on the mountain named Rishinivasa. Yasodhara's third son, Priyabala, who was ruling at Pratipalapura died of snake bite ; he had no sons. His minister Indraprabha, approached Sridhara on the mourtain of Rishinivasa and prevailed upon him to rule the country of Vengi till a son was born to him,

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JAINA BIBLIOGRAPHY 1205 In course of time he has a son who was named Yasodhara after his own father. Sridhara appointed his son to the kingdom and went away to his former abode on the mountain of Rishinivasa and again performing vratas, attained nirvana. The mountain Rishinivasa 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 banyan tree to the south of Sriparvata, that place was called 'Siddhavata'. The place where the four kinds of deva groups assembled to perform jnanabpaja to Sridhara 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'. Yasodhara (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 Pratipalapur 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; Pratipalapura 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 Virabhadrarao--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 Dharmamrita 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 Satavahanas. From the time of the reign of Kharavela, 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. Ramatirtham 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 Sarvalokasraya Vishnuvardhana-Maharaja who had the epithet of Rajamartanda and Mummadi Bhima-Inscription badly damaged-it reports that the Muni Trikalayogi, Siddhantadeva, a teacher of Desigana school of Jainism and a spiritual teacher of the King Visnuvardhana paid his reverence to the holy place of Ramakonda (which is identical with Ramatirtham). 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 Neminatha a contemporary of Krishna. P. 65. The Uttaradhyayana Sutra mentions Krishna. P. 67. Jain tradition attributes the lectures of the Uttaradhyayana sutra to Mahavira-its commentary is ascribed to Bhadrabahu (4th century B.c.) in the Vritti of the Rishimandala sutra. P. 95. The Anguttara Nikayaa mentions Ajivikas 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 Bana's Harshacharit Harsa is represented as meeting with Jains. P. 175. The Bhagavata Purana includes Rishabha, the first Tirthankara in the list of the Avataras. 1265 (b) G. DUNBAR--History of India, London, 1936. Pp. 24-27. Mahavira---born at Videha about 540 B.C.-his parents followers of Parsva (8th century B.C,)---mention of five vows of the Jains, external and internal austerities discussed--Gosala-a rival teacher of Mahavira. Mahavira's death 468 B.c. at Pawa near Giribbajja. Jain literature--Agama mixture of prose and verses--preserved orally until 454 A.D. Language used partly Prakrit, Jain Maharastri 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 Swetambaras 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 Nayanar 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 Lokaditya Mayuryavarmakanakavarma ruled in Banavasi like a devout Jaina. P. 344. Jainism in Barakura--advent of Jainism in Tuluva in 9th century A.D. the Gramapaddhati, 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 Bhattaraka 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, Ballalas-account of the manner of building of the statues of Gomata at Karkala 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 Bimbisara was a Jaina. that P. 202. The association of the Jnatrikas with Jainism, Pp. 227-239. Parsva and Mahavira. 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 Darsansara 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 Acharanga, Uttaradhyayana and other Sutras furnish allusions to social and economic conditions. 1269 M. V. KRISHNA Rao.-The Gangas of Talkad. Madras, 1936. Frontispiecephoto-Gomatesvara. Pp. 5-7. Mention of Jain Acharya Simhanandi meeting two princes Didiga and Madhava 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 sasana-a considerable Jain element in the population of Gangavadi --Simhanandi's influence over them. Gangavadi Kingdom found by Simhanandi. Pp. 12-13. Acharya Simhanandi mentioned with Elacharya Padmanandinpersonal or religious name of Kundakunda was Padmanandin. Kundakunda referred to by BHANDARKAR and WEBER as one of the earliest Digambara 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). Vidyabhusana 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 S. 860. P. 20. Inscriptions at Sravana Belgola records Marasimha'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. Sivamara 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 Nirvana of the Jain Acharya Aristanemi on the Katvapra hill at Sravana be!go!a. P. 86. Making of grants to Jains by Rajamalla-granting of 12 villages on the Peddovagere to a Jain priest for Satyavakya Jain temple on the Panne Kadanga in Coorg. P. 98. Buguga (937-960 A.D.) versed in Jain philosophy. P. 107. Marasimha--his death by Sallekhana in 974 A.D. Indra---son-in-law of Marsimha--his death by Sallekhana at Sravana belgola in 982 A.D. Pp. 113-114. Chaundaraya Purana account of 24 Tirthankaras of Chaundaraya, Chaundaraya---a Jain Ajitasena his guru. His son Jinadevana a disciple of Ajitasena-erection of a temple at Sravana belgo!a by Jinadevana. Chaundaraya Basti at Sravana Belgola and the image of Gomatesvara built by Chaundaraya 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 Madhava 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 Bhadrabahu and Chandragupta's pilgrimage to south-death of Bhadrabahu and Chandragupta by Sallekhana-complete absence of Svetambaras in Bhadrabahu's legend-migration of Digambaras from Bhadalpur (Pataliputra) or Tirupapuliyam (modern Cuddalore) to Delhi and Jaipur for religious propagation by 4th century Pandya, Chola 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 Panchastikaya, Dvadasamukha, Pravachanasara and Samayasara in Prakrit-His propagation of Jainism. Samantabhadra, a Jain teacher of 3rd century A.D. his conversion of Sivakoti of Kanchi to Jainism-Sivakoti known as Sivakotacharya, a celebrated scholar in Jain history for his commentary on Tatvarthasara. 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 Kumarasena and Chintamani and srivardadeva author of Chudamani. Pujyapada, a Jain muni of 7th century. Digambara Darsana mentions a Dravida Sangha founded at Madura by Vajranandi, a disciple of Pujyapada. Gangas, Pallayas of Kanchi and Rastrakutas of Malked--staunch Jains, Vijayaditya and Vikramaditya II-their favour towards Jainism. Buddhists' defeat at Kanchi 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. Toranacharya and his disciples --Pushpanandi-gurus of Sivamara Aryavada another Jain missionary observed vow of Kayotsarga on a small hill at Sravanabelgo!a--Charukirti and Karmaprakurti-his contemporaries Sripala Deva, a Trividyacharya mention of Matisena and Hemasena--their challenge to Buddhist disputants in the court of Rastrakuta kings. Elachary belonged to Desigana and Pushtakagaccha guru of Ereyappa disciple of Sridharacharya, 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 Gunabhadra. Prabhachandra predecessor of Jina, the guru of Amogha. varsha and author of Adipurana-Jinadharmadipikastaka, work of Amoghavarsha. Gunabhadra, a disciple of Jinasena, author of Uttarapurana. Ajitasena, author Alankara Chudamani and Maniprakasa--a disciple of Gunabhadra and guru of Marasimha and Chaundaraya. Marsimha's death by Sallekhand at the feet of Ajitasena. Chaundaraya and his son

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1212 JAINA BIBLIOGRAPHY Jinadevana disciples of Ajitasena dedicated a temple to him at Sravana belgola. Composition of Hitarupasiddhi by Dayapala, a disciple of Matisagara and student in the capital of Chalukyan king Jayasimba. Srivijaya, a contemporary of Vadiraja. . Mention of Arhadbali--his division of Mulasangha of Saraswati Gaccha into four Sanghas Sena, Nandi, Deva, Simha--a disciple of Gunabhadra. Gangavati-a Jain centre under the Gangas. Rastrakuta'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 Cholas-Anti-Jainic Western Chalukyas. Kalachuris though Jains could not check Saivism and Lingayat Schism. Jainism-its prosperity in Mysore. The fall of the Rashtrakuta, a calamity to Jainism-Gangavadi a Jain centreChola persecution--in Gangavali 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 Chalukyas, Kadambas and the Hoysalas-inspired by their Jain faith. Jain style--pressed northword as far as Ellora (in 7th & 8th century) taking Dravidian elements-Indrasabha and Jagannatha sabha 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 Madhava 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--Chaundaraya Basti.

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JAINA BIBLIOGRAPHY 1213 P. 238. Manstambhas-style described portion at the top containing a standing Jina figure. Photo Manastambha at Sravana Belgola. P. 239. Brahmadeva Pillar. P. 241. Betta (literally hills) monuments of the Gangas containing image of G matesvara, the unfinished statue of Bharatesvara (10th century) Colossal statues of Gomata on the Doddabetta-remarkable sepcimen of Ganga sculpture-Jain works found at Karkala and Enur in S. Canara -Karkala image about 41'5" high erected by Virapandya on the advice of his guru of Lalitakirti of Hanasoge. Timmaraja (in 1604) A.D. built Enur statue 35 ft. high under the advice of his guru Charukirti. Pp. 242-247. Gomata image of Chamundaraya (10th century) the legendry episode, image fully described. Larger than any of the statues of Rameses in Egypt attended by Yakshas, chauri bearers-dvarapalaka within the enclosureimage of Lakshmi on the doorway figures of Indra and Asta Dikpalakas 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. Prakrit generally adopted by Jains and Brahmins for literary purposes-Jain Acharyas--greatest cultivators of Sanskrit. Jain Sanskrit scholars Samantabhadra and Pajyapada mentioned. Sabdavatara-a sanskrit grammar. Sarvarthasiddi, a philosophical work, fainabhisekha a treatise on poetics and prosody and Samadhisataka--works attributed to Pujyapada. Asgasakii-a work of Akalanka and commentary on Samantabhadra's Apta Mimamsa-Uttara Purana work of Gunabhadra and Kalyana Karaka, a work on medicine by Ugraditya. Pp. 278-79. Ranna the Kannada poet-disciple of Ajitasenacharya Nemichandra-writer and poet, a disciple of Ajitasenacharya. 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 Jinanath built during the reign of Dhanga. An inscription of the year 1011 records a number of gifts by a Jain devotee. P. 685. Khajraho Jain temple inscription carved on the left doorjamb of the temple of Jinanatha at Khajraho in Sanskrit of v, s. 1011 records a number of gifts made by a Jain named Pahilla. The gift mainly consist of gardens (Vatika) mention of Maharajaguru Vasavacandra. P. 707. Khajraho Jain image inscription refers to the sons of the Sresthin 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 Sresthin 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 Neminath of (V) Sam. 1211 in the reign of Madanavarmadeva records the dedication of the image which was made by rupakara Lakhana. P. 708. Khajraho 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 Sadhu Salhe, the son of Pahilla who was the son of Sresthin Dedu of Grahapati family adds that the sons of Salhe Mahajana and others always bow down to Sambhavanatha-ends with the name of the engraver Ramadeva' 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 Chalukyan king Bhima I of Anahillwad for having conquered Karna in battle.

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1215 JAINA BIBLIOGRAPHY P. 792. Mention of Ramachandra Consoling Chalukyan Kumarapala. P. 832. Dubkund stone inscription dated v.s. 1135-discovered at Dubkund, 76 miles S.W. of Gwalior. Records the invocation of the Tirthankaras ksabha--- Svamin, Santinatha, Chandraprabha, the Jain (Mahavira) Gotama and the goddess of scripture (Sru'adevata)-mention Rsi and Dahada, two Jain traders on whom Vikram simha conferred the rank of sresthins in the town Cadobha. Sresthin Jasuka, their grand father hailed from Jayasapura-account of some Jain sages of Latavagata-gana---inscription composed by Vijaya Kirti. Mention of Santisena, father of Vajayakirti holding a sabha 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 Audrahadi Visaya, the Samanta, the illustrious Ranaka Amma of the Ganga family, convinced by the Svetambara acarya Ammadeva, gave some land at Mahisabuddhika at the holy Tirtha of Kalakalesvara. Mention of grants to the Jain temple in Svetapada by Vakaigala and other merchants-Repaired and dedicated to Suvr. atadeva-grant written by Sandhivigrahika Jogesvara--not dated. P. 869. Death of Bhoja in the joint attack on Dhara by Bhima I (Chalukya) and Karna (of Dahala) mentioned in Jain Chronicles. P. 902. The Jain scholar Asadhara survived Devapala and finished his Sagara dharmamsta in v.s. 1296 and his Ana gara---dharmasta 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 Kumarapala's installation as a king. Kumarapala'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 Vihara containing an image of Parsvanatha 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 suri. Known as Kuvara (Kumara) Vihara. 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 Kumarapala's adherance to Jainism under the influence of Hemachandra. Pp. 994-999. Description of the Jain teachings given to Kumarapala by Hemachandra mentioned in Kumarapal-pratibudha of Somaprabha, effect of Jainism on Kumarapala compelled the latter to withdraw the right of the state to confiscate property of those who died childless. Mention of Kumarapala's daily activities in the above book allegorical drama Moharaj-parajaya of Yashapala (c. 1174-77 A.D.) mentioning Kumarapala's conversion to Jainism - king's activities. Kumarapala being a Jain did not give up his savite 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. Rasomala-recording story of Saiva saint Sankara Svami bringing death of Hemachandra and induces Kumarapaia 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 Vamsa. King's discussion with Hemachandra the question of succession before his death mentioned in Kumarapala-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 Ajayapaladeva and execution of minister Kapardin by casting him in cauldron, and or the Jain scholar Ramachandra by placing on a heated plate of copper-mentioned by Merutunga. Civil strife of Udayana the Jain Prime-minister with Ajayapala mentioned. P. 1014. Abu stone inscriptions--records Tejapala building the temple of Neminatha 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 Lavanaprasada 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 Ajayapala. P. 1029. Viradhavala assisted by two Jain ministers Vastupala and Tejahpala in consolidating his powers. Vastupala Tejahpala at first ministers of Bhima, ministers belonging to Pragvata family. (1-30) Abu stone--inscriptions engraved in the temple of Neminatha at Abu containing dates 1287 v.s. --records belong to Tejahpala. P. 1030-(31). Girnar stone inscription on the west doors of the temple of Vastupala and Tejahpala on Mt. Girnar of v.s. 1288-mentions invocation to Nemi-Jina, the charitable activities of Vastupala and Tejahpala and their genealogy (32-36)Girnar-inscriptions in temple No. 31 dated v. s. 1288---records the charitable activities of Vastupala and Tejahpala--composed by maladhari Naracandra Somesvara, Maladhari Narendra, Maladhari 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 Vastupala and Tejahala viz. : P. 1031(n3). Koti-Kaumudi by Somesvara. Suksta-Samkirtana of Arisimha. Vasanta-vilasa of Balacandra Rammira made mardana of Jayasimha Vastupala-Tejahpala- prasast' by Jayasimha. Sukrta-Kirti-krllobini by Udayaprabha. Vastupala - prabandha Rajasekhara and Narayananda by Vastupala. P. 1032. Mention of Vastupala's victory over Cahamana ruler of Lata named Sankhu who is referred by Jain writers. Jain tradition relating Visaladeva's poisoning his father. P, 1036. Jain writers mention Vastupala as instrumental in securing the crown for Visaladeva.

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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 Haripala, son of Goga of Mevada community by Udayaprabha, other Jina priests and the Pancakula headed by Dhandha. 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 Parsvanatha and other Jain divinities. Mention of the grant of village Rewa for Parsvanatha by the last ruler of the Cahamanas viz. Somesvara-of 1170 A.D. P. 1109. Sevadi stone inscription incised on the lintel of Mahavira temple at Sevadi-lines containing the invocation of Tirthankaras Santinatha, 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 Yasodeva by Katakaraja. 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 Rudrapala and Amrtapala, 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 Maharaja Alhanadeva of Naddula composed by Sridhara. Nadol grant, (ii) found at Nadol States Brahman, Sridhara (Visnu), 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 Syadvada (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 Mahavira 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 syama-Parsvanatha by Jayatalladevi queen of Tejasimha in (v) s. 1335 records a grant of land by Maharajakula Samarasimhadeva for the construction of a monastery for Pradyamma Suri. P. 1195. Tirthakalpa work of Jinaprabha records Samarasimha's (Citrakuta) 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 Nitivakyamrita--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 ahimsa (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 Nemisvara 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 Parsvanatha 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 Pandya and the Jain priests Maladharideva, Madhavacandra, and Prabhacandra mentioned in the damaged stone inscription of the Nemisvara basti in Varanga in the Karkala taluqa.

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1220 JAINA BIBLIOGRAPHY P. 138. The 6th stone inscription of the Nemisvara 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 Carukirti divya. P. 146. Mention of Alupendra deva making some grants to Parsvanatha of Bidire. P. 153. Stone inscription in the Anantanatha basti at Nelli-Karu in the Karkala talug mention Sankara-devi, sister of Devannavasa making gifts to the (Anantanatha) basti at Kiyaruvara. Dated $. 1447. P. 154. Sanskrit and Kannada inscription of Anantanatha 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 Pandya called Sundara Pandya on his being converted from Jainism to saivism. P. 217 (n). Kun Pandya a contemporary of Jinasenacarya the author of Brhadharivamsa of S. 705. P. 223 (n). Mention of a grant made by Rastrakuta 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 Visvanatha -a Jain guru. Pp. 240-41. Jain inscription at Gurugala basti Hiriyangad inear Karkala, Dated s. 1256-records a gift of land to the Santinathadeva basti in Karekala built by Kumudacandra Bhattaraka Deva, disciple of Bhanukirti Maladharideva by Vasa Siddala devi queen of Srimatu Bommi Devarasa, and by the elder sister of Lokanatha Devarasa by name Bommala Devi and Somala Devi in the presence of Allappa Adhikari and other citizens. P. 242. Mention of Vira Jagadevarasa disciple of Visvanatha Deva and of the Pailana-bali (?), Lokanathraja disciple of Carukirti Panditadeva whose title was Ballala-taya-citta-camatkara.

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JAINA BIBLIOGRAPHY 1221 P. 243. The Koraga inscription of Vira Bhairava Ksamapala records the grant of land at the instance of Vasanta kirti Raula of the Balatkaragana for Parsvanatha 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 Ballala Deva III. P. 298. Mention of Rsi Markandeya instructing Lokaditya Mayuravarma 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 santana. Kuttu (law of inheritance through the females) prevelant among big Jain land owners of the mediaeval times-prevelence of makkala santan among other Jains i.e.--Jain Jati. P. 382 (n). Jain interpretation of Bhattaraka-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. Humccha ruler Jinadatta first Jain ruler of Karkala.

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1222 JAINA BIBLIOGRAPHY Mention of the destruction of 108 Jain bastis by Ballala Raya-Abhinava Carukirti Pandita title of the Jain pontiffs at Sravana Belgo!a. Carukirti Pandita Deva disciple of Municandra Traividya Bhattaraka mentioned in a record dated 1096 A.D.--Another Carukirti Pandita Deva disciple of Abhaya candra SiddhantaCarukirti Deva curing Ballala's diseases ---Jainism patronized Taluva rulers fully described-The stone inscriptions at Nalluru S. 1218 Ammanavaru basti at Mudubidre 1384 A.D. Somnatha vara temple at Manigarukari in Bara kuru S. 1314, the Koraga record s. 1331, and Barakuru Jain basti inscription of S. 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). Srikirti Bhattaraka--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 Bhattaraka. (2) Hemacandra Bhattaraka. (3) Sri Carukirti Pandita Deva (4) Srutamuni. (5) Dharmabhusana Bhattaraka (6) Pujyapadasvami. (7) Vimala Suri Bhattaraka. (8) Sri Kirti Bhattaraka. (9) Siddhanta Deva. (10) Carukirti Pandita Deva. (11) Mahakirti Deva Ravula and Narendra Kirti 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 Svetambara Sabha.-- A short History of the Terapanthi sect Svetambar 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 Adinatha 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, Kumarapala a renowned Jaina -mention of royal patronage over Jain monks-- Jain kings showing toleration to Hindu gods and temples. P. 19. Paltavalivachana-a Jain work mentioned as a source of tracing the origin of the Chalukyas. 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 Chalukyas-10th century. P. 107. Kumarapala-having regard to Siva mentioned in the Prabandha Chintamani of Merutunga. P. 110. Seizure of Lala by Chalukyas referred to in Prabandha Chintamani of Merutunga, Kirtikaumudi of Somesvara 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 Rastrakuta king at the request of Chakiraja of the Ganga family, the maternal uncle of Vimaladitya mentioned in a Mysore inscription (e.f. BHANDARKAR R. G. Early History of the Dekkan p. 137). P. 124. Kumarapala not loved by Siddharaja because of the former's Jain inclinations. P. 125. Kumarapala 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.-- Vastupala and Tejahpala two able Jain ministers of Bhima Deva's court. P. 133. Conflict of Visaladeva with Virama for the throne of Dholakapuri in Jaina chronicles. Heinous Jaina tradition of Visaladeva poisoning his father and brother with the help of Vastupala---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. Abu. Illustration page-161. Colossal statue of Gomatesvara Sravana Belgola, Mysore. Pp. 42-45. Mahavira born in Sankhya 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. Mahavira born in 599 B.C. His mother of Lichchhavi clan. Kinsfolk worshipping Parsva-Mahavira's renunciation and the preachings of new doctrineries-- hindered by Gosala, death in 527 B.C. at Pawa near Rajagriha-Division of Jain church into Svetambara and Digambaras-Prakrit 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 Acharanga Sutta. P. 59. Mention of Alexander coming over a number of Digambara Jain ascetics. One whom the Greeks called Kalanos (Kalyana) persuaded to accompany Alexander to Babylon. P. 65. Ajatasatru--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 Sravanabelgola in Mysore. P. 77. Asoka a patron of Jains. Dedication of Barabar hill caves to Ajivikas sect founded by Gosala, the rival of Mahavira. 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 Gomatesvara, Sravanabe!gola -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.

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JAINA BIBLIOGRAPHY 1225 P. 171. Cave xxxi Ellora i.e. Indrasabha and Jagannatha Sabha, a group of Jain shrines with nude figures of Parsvanatha and Mahavira. The Jain missioneries finding their way to S. India during the P. 178. Pandyan rule. P. 180. Mention of the inclusion of a Jain or Buddhist monk named Sarmanochegas (Sramanacharya) in the Pandyan embassy to the emperor. Augustus in 25 B.C. Mention of the existence of several Jain temples during Hiuen Tsang's visit to Pandya 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 Belgola, 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. Anhilvad old capital of Gujrat chronicled in Jain chroniclesmention of Jain temples at Anhilvad-Siddharaja (1094-1143) of Gujrat a patron of Jain-presence of Hemachandra Jain scholar, royal pandit and annalist in the court of Siddharaja. Jainism popular among modern merchant class of Gujrat. P. 215. No mention of Jainism in Al-Biruni. Pp. 217-218. Jain temples of Mt. Abu Girnar and Satrunjaya highest expression of mediaeval Hindu architecture. Temples of Dilwara constructed in 1032-1232 A.D. Pendant of the centre dome defies description---satrunjaya-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.

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1226 JAINA BIBLIOGRAPHY 1277 K. A. Nilakanta Sastri.--The Colas--Vol. II (Part I). Madras, 1937. P. 156. The Ganga Chieftain of Kolar, Amarabharana Siyaganga (Sura Nayaka), 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 Yaksa and Yaksi 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 purana 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 ur 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 Rajaraja 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 Ilada Chieftains ruling in the area, turned the Karpuravilai 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. Rajaraja's sister Kundavai built three temples, one to Visnu, another to Siva 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. Kanci. The unique position of Kancipuram; one of the capital cities of the Cola 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-Kanchi, popuJarly known as Tirupparuttikkunram, undoubtedly larger and more prosperous and in more direct and frequent communication with Kancipuram proper in the days of the Cola 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. Pallicandam village Kadaikkottur in the reign of Parantaka (SUI. ii, 76, vv. 27-8). A large Jain monastery at Velal (N. Arcot SII. iii, 92) in about A). 885. At Sirramur (S. Arcot) temple of Parsvanatha (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 Vilappakkam (53 of 1900 of A.D. 945) Tirunarungondai, South Arcot (385 of 1929); Tirumalai near Polur, N. Arcot, and Tirumalavadi 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; Maruttuvakkudi, 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 Brhatkatha 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-Sindamani. Pp. 543-45. The Yapparungalam and Yapparungalakkarigai of Amitasagar, a Jain ascetic, composed towards the close of the tenth century; he was disciple of Gunasagara. The Karigai of Amitasagar 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 Gunavirapandita, 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 Venbappattiyal 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-Natavadi-Visaya, to the Jain temple Nadumbivasti at Bijavada (built by?) Ayyana-Mahadevi, queen of Kubja-Visnuvardhana (III)-Maharaja. The executor of the grant was the queen herself The inscription was issued by Visnuvardhana Maharaja, son of Mangi-Yuvaraja, in Saka 684-762 A.D. Bejvada is the modern Bejwada. Natavadi corresponds to the modern Nandigama, in the Kistna district,

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JAINA BIBLIOGRAPHY 1229 Pp. 83-84. Amma II, Vijayaditya VI, Rajamahendra, Tribhuvanankusa, Samastabhuvanaraya (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 Sarvalokasraya-Jinavallabha. The village, granted, was bounded by Aruvilli, Kuyrukolanu, Yidiyuru, Yullikodamandru. Here Attilinandu is identical with the modern town of Attili in the Tanuka taluq 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 Maliyapundi grant (E.I. Vol. IX. P. 47). The plates were discovered in the Ramalingesvarasvami 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 Durgaraja, 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 Karmarastra 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. Vimaladitya (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 Ramatirtham, in the Vizagapatam district. It reports that Muni Trikalayogi Siddhantadeva, a teacher of Desigana school of Jainism, and a spiritual teacher of the king Visnuvardhana (Vimaladitya), paid his reverence to the holy place of Ramakonda, Ramakonda is identical with Ramatirtham. 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-Visnuvardhana, granted a village to the Jain temple Nadumbi-Vasti at Bezwada through the Jain teacher Kalibhadracarya of the Kavururi-gana and the Sanghanvaya (South Ind. Ep. 1917, P. 116). Amma II, made some grants to two

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JAINA BIBLIOGRAPHY 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 Addakali gaccha. Arahanandin was the disciple of Ayyapati, who was the disciple of Sakalacandrasiddhanta, 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 Divakara. Divakara's disciple was Srimandiradeva, was the superintendent of the Katakabharana-Jinalaya, 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 Mahaviracarya'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 Madhava 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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JAINA BIBLIOGRAPHY 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 Raya 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 Bhadrabahu. 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. Nahapana's son-in-law Rsabhadatta--from this supposed name it is inferred that he was a Jain ; the inference not supported by inscriptions. P. 142. Second Saka conquest mentioned in the Kalakacarya-kathanaka and establishment of the era in Vikrama years 135 elapsed. P. 143. Nahpana (i.e. Naravahana in Jinasena's Harivamsapurana) and his date.

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1232 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 Mahavira'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 Kharavela'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. Duyashraya written by Hemachandra and completed by another Jain monk in 1256 A.D.--narrates the history of the dynasty of Malraj Chalukya Solanki. Prabandha-Cintamani completed at Vardhamanapural (Wadhwan) in A.D1305 by Merutunga. P. LXII. Vimalasha--general of Bhimdev I and dandapati or governor of Abu, erected in 1032, the Delwara marble shrine on Abu,

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JAINA BIBLIOGRAPHY 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 Svetambars 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. Kumarpal (1143-74) was persecuted by Siddharaj but was helped by Hemachandra Acharya-Udayana, the great minister and general of Kumarpal; 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 Patan. P. LXXV. Career of Hemachandra the Acharya-his parents were Modh Vania and lived at Dhandhuka-Devacharya 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 Shatrunjaya 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 Abu (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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1234 JAINA BIBLIOGRAPHY P. LXXXI. The temple of Vastupal and Tejpal 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 Rajnagar in Hindu and Jain writings and inscriptions. Karnavati, like modern Ahmedabad, was also a great centre of Jain worship-Devasuri resided here ; Kumudchandra had to go to Karnavati when he went to see Devasuri. 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 Svetambar Jains on the hill both well represented in the population of the Idar town-two beautiful ancient temples on the plateau of the hill Shambhavanatha's (3rd Tirthankar) temple belongs to the Digambaras-Shantinatha's temple of Svetambaras; Pilgrims passing through Idar on their way to the Jain tirtha at Kesarianath 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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JAINA BIBLIOGRAPHY 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 Raja Bhim Deva I, erected his separate temple on Abu 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 Gujrat-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 ahimsa-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-ayat.). 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 Adinath, 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 devayatana, and devavasa. From that of the shrine the application of caitya was extended to a bimba or deity in the shrine (Pampa's, Adipuranam, 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 Niryavali-sutta ; on the death of Mahavira, eighteen confederate kings of Kasi and Kosala honoured him.

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JAINA BIBLIOGRAPHY 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 Abu. 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 Somanath 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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1258 JAINA BIBLIOGRAPHY P. 61. Ahmedabad generally been styled Shrinagar and Rajnagar in Hindu and Jain writings and inscriptions-Karnavati-an important Jain centre-residence of Jain Acharya Devasuri. Mention of Kumudachandra meeting Devasuri 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 Shambhavanathji, the 3rd Tirthankara. Other dedicated to Shantinathji-temples fully described. Mention of Jain tirtha at Kesharinath 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 Ahimsa as referred to in the account of Duarte BARBOSA mentioned. 1289 Ramesh Chandra MAJUMDAR- A Brief history of India. Dacca, 1938. Pp. 17-19. Parsvanatha and Mahavira-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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JAINA BIBLIOGRAPHY 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 Siddharaja 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, Rashtrakutas, Western Chalukyas and Hoysalas. III. Patronage of noblemen-Ganga and Rashtrakuta feudatories, Santara lords, the Silharas, Rattas, nobles of Nagarakhanda and kuci Raja, a Yadava noble. IV. Jain men of action--Camunda Raya, Ganga Raja, 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 Ajivikas 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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1240 JAINA BIBLIOGRAPHY 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, Prakrit 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 Bhadrabahu 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-Sivamara I-Sri purusa muttarasa Psthvikonjunivarma II - Sivamara II-Saigottar-Prince Duggamara; Niti marga I ---Marsingha guttiya Ganga-Niti marga, Rama calla III, Rakkasaganga. Racarnalla IV; The Kadamba patronage; Kakutsthavarma--Mrgesa varma-Ravi. varma-Harivarma; Deva Varma; Rastrakuta Patronage; Dantidurga; Khadagavaloka, Gavinda III, Prabhatavarsa Kambho Krsna, Ranavaloka, Amogha Varsa L. Nrpatunga, Krsna II-Krsna, III-Indra IV. Western Calukya patrons; Tailapadeva II -Jayasimha III; the Great men in the age os this ruler; Vadiraja-an account of Vadiraja-his rival Vadi Rudragana Lakulisa Pandita; other great Jaina teachers of this period identified; Patronage by Calukya monarchs continued; Somesvara I. Trailokyamalla-a great Jaina teacher

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JAINA BIBLIOGRAPHY 1241 of his time; Vadibhasingha Ajitasena-Vikramaditya Iv, Hoysala patrons; the Hoysala kingdom another Jaina creations; Relation between the Hoysala and their predecessors the Western Calukyas; 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-Visnuvardhana-Narasimha I - Ballala II -Narasimha III-Ramanatha. Pp. 87-100. Introduction of Jainism into South and West India. Ganga fudatories of the Pasindi family, The Nirgundu Raja--the Rastrakuta fudatory Cakiraja; The Cellapataka nobleman Lokaditya; the Santara lords, the Kongalvas, the Cangalvas, Gollacarya, the Silaharas of Karhad, the Rattas of Saundatti, the nobles of nagarakhanda, Kuciraja, a Yadava noble. Pp. 101-153. Jain men of action. Camundaraja, his lineage, military achievements, literary works. Benevolence as a Jain. Santinath-a poet general. Gangaraja lineage, military victories; work as a Jain Boppa Puntsa; lineage, conquests. Policy, work as a Jaina-Bala-devanna-the brothers Mariyana and Bharata--Eca,-Visnu Bittimaya the boy General, Devaraja, Hulla, Santiyanna--ministers Sivaraja 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, Durasamudra, 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, Elacarya; 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, Prakrit 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 Svetambara 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 Samavayanga Sutra of the Swetambaras, it is mentioned that out of the 24 Tirthankaras 19 were married meaning Shri Mahavira; Parsva, Nemi, Mallinatha and Baspujya were unmarried. According to the Digambaras the Swetambara sect arose during a famine which occurred during the reign of Chandra Gupta Mourya. The Swetambaras admit that Mahavira 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 Swetambaras to prove their priority of origin which is untenable logically. The author's view is that the Digambaras were prior to the Swetambaras. 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 Pannavana (IHQ 1932, Pp. 521 ff), Tamraiipi (l'amluk) 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 Khandagiri and Udayagiri. P. 55. Temples at Mt. Abu--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 Suri 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 Bhadrabahu. P. 342. Sravanabelgola 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 avahanas, 1939. P. 262. Mrgesavarman of the Kadambas made a gift of vil lage called Kalavanga a portion of which was given to Arhats of Purva mahaccala, Sveta Pata, mahasramanas and the Nirgrantha mahasramanas. P. 263. That Mrgesa Varman is a Jaina is doubtful. P. 264. The same king erected a finalaya at Palasika, and gave thirty-three nivartanas of land between the river Matrisarit and Ingini samgama for benefit of Yapaniyas, Nirganthas and the Kurcakas 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 Saivism, as they were to Jainism, is proved by Talgunda inscription. P. 278. Early Kadambas of the main line were Saivas and were exceptionally tolerant towards Jainism. Many officials of the Kadamba kings were Jainas. A General named Srutakirti 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-Siva Mrgesavarman. 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 Jinalaya 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 Sramana-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, Sutra-krtanga, Anpapatika sutra, Uvasagadasao, Antagadada-sao, Bhagavati, and Nayadhammakaha. P. 5. Mention of Selaa (or Sailaka) a Rajarsi, sage king, mentioned in Jaina Nayadhammakaha.

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JAINA BIBLIOGRAPHY 1247 P. 23. Krsna Vasudeva of the Jain Uttaradhyayana sutra is one and the same person mentioned in Upanisad Chandogya, the Ascadhyai, the Indika, Ghala Jataka, Mahabhas ya, Mahabharata and Purana. (c.f. RAYCHAUDHURY The Early History of the Vaisnava sect). P. 41. Uttaradhyayana sutra-giving more correct interpretation of Brahmadatta. P. 58. Trisastisalakapurusacarita--work of Hemachandra giving the identity of Dandaka. P. 59. Mention of Dandaka making a lascivious attempt on a Brahmin girl attested by Jain Trisastisala Kapurusacarila. P. 63. Mention of Dadhivahana in Jaina Literature, P. 68 (n). Hathigumpha inscription of Kharavela mentions Pithudaga as the capital of Kalinga before the advent of king Nanda of Anga Magadha P. 106 N. Kharavela-Consecrated in his 24th year. P. 308 (n). Mention of sixteen diseases in the Jaina Acaranga sutra. P. 331. Uddalanka Aruni, the originator of the Sophistic movement before Mahavira and Buddha. P. 425. Rajaguha 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 Acarya Mahasena's profound learning and aceticism, P. 518. During the Tughlaq reign--the two Jaina Chiefs Sura and Vira were the ministers of Ghyasuddin Tughalaq. Sultan Mahammed or Mohammada (1325-1351 A.D.) entertained the Karnataka Jain Guru Simhakirti (Padmavati 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 Sura kings, Sikandara Sultan (A.D. 1554), honoured the Jain guru Visalakirti 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 Jainacaryas. 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. Viraballala (crowned in 1172 A.D.) P. 421-22. The 12th century in the history of Karnataka ---Jainism with its centre in Sravana Belgola. Vira Ballala 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 Recharasa built Sahasra kuta jina Bimbalaya at Arasiyakere (AK. 77 Epi. Car. V) and the santinathalaya at Sravana 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 Ballala Pattanasvami Nagarasa made a grant to Gommata and built a dancer's hall to Parsvanatha at Sravana 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 Ballala and Amatya Surya Dandanayaka who were devotees of Narayana made a grant to Santinatha 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 Jinalaya at Vakkalagere (TR. 45, KD. 30, Epi. Car. VI). Adigavunda built not only a temple to Adi Mallikarjuna 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 Mulasangha, Designa and Vakragachha, Balachandra, Ramachandra, Kulachandra, Kanakanandi, srutakirti Traividya, Nayakirti, Abhayachandra, Viramandi, Maghanandi, Vardhamana, Devachandra, Ramanandi

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JAINA BIBLIOGRAPHY 1249 Traididya, Nemichandra, Srutakirti Bhattaraka, Vinayendu, Balachandra, Padmasena, Jayakirtti, Maghanandi Siddhanti, Jayakirti, Balachandra Pandita, Prabhachandra, Srutakirti, Maghanandi Pandita, the guru of Kamalabhava--author of Santipurana. (2) of the Pustaka gachha of the Mula Sangha :-Gunachandra, Nayakirti, Pandita, Chandra Siddhanti, Nayakinti, Adhyatmi Balachandra. (3) Of the Tintrinigachha of the Kranurgama :-Padmanandi, Ramanandi, Munichandra, Sakalabushana Traividiya, Sakalachandra, Subhachandra Pandita, Sakalachandra Bhattaraka, Bhanukirti Maladhikari, Hemanandi-vadibha-Vajramkusa. (4) Of the Dramila Samgha established by Pujyapada :--Sripala Traividya, Vasupujya Siddhanti, Vajranandi to whom Vira Ballala himself gava a grant on December 25th, 1192 A.D. Besides, there were (5) Srutakirti of Sangitapura, the guru of Aggala, (6) Gandavimukta Ramchandra, the guru of Janna (7) Munichandra the Guru of Gunavarana, (8) Nandiyogisvara the Guru of Achanna. Of the Architecture of the time we have numerous examples : Sahasrakuta Jinalaya at Arasiyakere built by Recharasa ; Santinatha Basadi and dancing hall at Sravana Belagola. P. 423. Education in the vernacular was especially encouraged by Vira Ballala, 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 Brahmasiva and Vsttavilasa. But this animosity was rather an exception than a rule. Vira Ballala patronised all poets without any distinction of caste or creed. Chandramauli who was a Jaina and made grants to Gommatesvara 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 Dhasmamsta 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, Rastrakutas and Kadambas. Jainism received a good deal of patronage from the Western Calukyas; 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 nanasambandhar. 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 Ajitapurana, Sahasabhimavijaja or Gadayuddha, and a lexicon called Ranna-Kanda. His patron was the famous Ganga General Camunda 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 Suri 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 Uttarapatha and the Daksinapatha. It is more or less certain that their capitals in both these territories were named Podanapura. The Southern Asmaka. Kharavel invaded Asokanagara, The Sapadalaksa country was no other than the southern Asmaka. Podana was the capital of Asmaka. Asmaka, Sapadalaksa and Barleasa were different names of Asmaka. 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. Natthikaditthi (Non-existence of consequence) also contains the elements of the Samsarasuddhi of Makkhali Ghosala who according to the Jaina Bhagavati Sutra (XV.I) was for many years a disciple of Mahavira, but ultimately quarrelled with him and renounced his spiritual leadership, Gosala 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 Prakrit 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 Prakrit 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 Vaisnavism 1940. P. 5. Kharavela, a Jain observed Brahmanical customs and compared himself to Krishna in Hathigumpha inscription. 1311 (i) S. R. SHARMA--Jainism and Karnataka Culture, Dharwar, 1940. Historical survey--Jainism under Kadambas, Gangas and Chalukyas-Rashtrakutas 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 Chalukyas. Rastrakutas 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 Ajatsatru was a Jain.

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JAINA BIBLIOGRAPHY P. 42. King Bimbisara 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 Parsvanatha was the son of king Asvasena of Kasi. 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 Parsvanatha in his capital Kanchanpur-the first example in Jainism of setting up an idol--Vijayanandasuri states that at Bhadresvar in Cutch an idol was set up in Parsvanatha 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 (Antagaddasang Part VII, Ch. 13) it is stated that thirteen queens of Bimbisara 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 Parsvanatha is the serpent, that of Mehavira 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 Pratiharyas-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 Chanakya was Jain-the Parisistha Parva of Hemachandra describes Chanakya's birth.

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JAINA BIBLIOGRAPHY 1255 P. 174. Jain books say Ratnaprabhasuri, the sixth disciple of Parsvanath, flourished eighty years after Mahavira'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 Krisna to have been one of its followers like his first cousin Neminatha. P. 64. Muni Kalyanavijay-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 --Sansardarsan Veda, Sansthapana, Paramarsan Veda, Tattvavabodha Veda, and Vidyaprabodh Veda ; (vide Jainatattvadarsa by Vijayanandsuri). Vol. IV: Pp. 128-56. Kharavela 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 Puranic 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 Puranas in the case of the Mahabharata 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 Mahabharata. The Jain Puranas 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 Krsna (Trisasthisalakapurusacarita, by Hemacandra, VIII, 8 p. 126 and Harivamsa Purana by Jinasenacarya p. 537). P. 164. For the history of the Age of Krsa, the Jain Puranas 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 Puranas and the Jain Puranas 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 Ramayana of Valmiki, Ramopakhyana in the Mahabharata, the Paumacariya of Vimala Suri 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 Kushana 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--Kuvalayamala, (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: Vardhamana-Shrenika Bimbisara -- Chandragupta and other Mauryas-Maha. meghavahana Kharavela-Kongrimvarma and other Ganga Heroes-Mrgeshavarma and Ravivarma-the Rashtrakuta 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 Agamas. 1941, Reduction of the Jaina canon; the extinct Agamas of the Jainas, the canonicali comparison and Evaluation. 1319 P. V, Kane. History of Dharma Sastra. Vol II, Part I. Poona, 1941. Pp. 169. and 665. Brahmanda purana says that on touching Bauddhas, Pasupatas Jainas etc.. one should enter water with clothes (touching of them entailed bath as expiation).

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1258 JAINA BIBLIOGRAPHY P. 722. Bihat i amhita of Varahamihir records naked ascetic worshippers in the temple of Jains. P. 725. Ganesa 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 Sutra speaks of Ladha (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 sulra, 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 Sutra mentions royal Jaina hermits. Pp. 227-8. Practices of Jaina Samanas. P. 233. Praises attributed to Mahavira by ascetics. P. 240. Mahavira's early wanderings in Ladha described in Acaranga Sutras (i 8. 3-4). P. 268. Kalpasutra preserved the Vinaya of followers of Parsva-Acaranga sutra represents Vinaya works of Nirgantha sect of Sramanas- later works of some class within Jaina Agama--the Upasakadasanga represents oldest text of the Jaina Grhivinaya. Pp. 273.4. Literary qualities and the importance of the Jaina Agama (Svetambara canon).

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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-Kumaragupta'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 Sakyamuni, 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 Saka 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 Simhasuri-the copy dated Saka 380. P. 584. Mahendravarman (Mahendravishnu) Pallava, probably was a Jain when he composed the Matta-vilasaprahasana. P. 703. Cholas tolerated Jainism, though the Jains had to pay a tax.

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JAINA BIBLIOGRAPHY Pp. 736-739. Jainism and Saiva 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 Sravanbelgola 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 Parsvanatha in honour of his victory. He honoured Sri Pala Trividya Deva and appointed him tutor to his children. Vira Saiva (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, Naravaha in Harivamsa purana is a variation of Nahapana. P. 30. Jina Prabhasuri's derivation of the word Satavahana.

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JAINA BIBLIOGRAPHY 1261 P. 31. According to Jaina tradition King Satavahana (Simuka) built Jaina temples and cetiyas. P. 41. Memacandra in his Desinamamala and Abhidhana cintamani considers Hala as a variation of Salahana and Satavahana. P. 42. Rajasekhara calls Hala as Satavahana. From inscription it is known that official language under the Satavahana was Prakrit and encouraged the use of Prakrit in literature. The inscriptions of Usavadata at Nasika and Karla have a mixture of Sanskrit with Prakrit. But the official records of Gotamiputa and his son Pulumavi II at Nasika and Karla are in pure Prakrit. Gatha Saptasati is in Maharastri Prakrit. P. 43. Merutunga in his Prabandha-cintamani tells that Satavahana devoted to the collection of composition of great poet and Satavahana bought four gathas for forty million gold pieces. P. 7. Kharavela, king of Kalinga contemporary of the third or fifth king in the Sata-vahana line. He is said to have destroyed the city of Pithumda, and the confederacy of the Tamira (Tamila) countries. P. 9. Early Satavahanas were not reaching on the land of their birth in the third or second century B. c. Kharavela i.e. the third member of the Cedi dynasty of Kalinga. P. 37, Kharavela in his second year sent an army to the west disregarding Satakarni. Synchronism of Kharavela and Satakani is as probable as that of Kharavela and Satakaai I. P. 76. Of Kharavela Inscription what is more striking is that the maharathis are as much associated with the Mahabhojas as the Ratthikas with the Bhojas. the P. 104. The traditional four-fold division of the army is mentioned in Hatigumpha inscription of Kharavela, P. 158 fn. King Kharavela of Kalinga beseiged the city of Pithumda. P. 159. The Pithumda of Hathigumpha inscription of Kharavela was located by D.C. SARKAR in Pityndra mentioned by Ptolemy as the Metropolis of the Moisolia region. P. 148. Subodhika, commentary of Kalpasutra 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 Satavahana history-Nahavana-corrupted into Naravana in Jinasena's Harivamsa Purana. H. P. 19 (n). Problematical reference of Sri Vikrama composer of Sutras as contemporary of Hemachadra 12th century. P. 23 (n). Salahana and Salavahana-variations of Satavahanas. legend. Referred by P. 27. Paithan capital of first Satavahana king-Jain Hemachandra. . P. 30. Jinaprabhasuri-a Jain monk of 14th century A.D. P. 30 (n). Kathasaritsagara work of Somadeva --reference of Building of Jain temples and cetiyas by Simuka. P. 31. Satavahanas. P. 41. Abhidhanacintamani and Desinamamala-works of Hemacandra-record Otala as a variation of Salahana and Satavahana. P. 59. Jinasena's Harivamsa assign a period of 40 and 42 years to Naravahana (or Nahapana). P. 87 (n). Aira-an official-Hemachandra's Desikosa. 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 Amoghavarsa Nripatunga in the 9th century and within a century of this, our first great poet, one of our greatest appeared in Pampa (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 Maharaja 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-ahimsa, anekantavada; 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 Jinasamudrasuri 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 Rtusamhara of Kalidasa by Amarakirti suri and its probable date (16th cent.) A commentary on Vagbhatalamkara by Rajahamsopadhyaya and its probable date about 2nd half of 14th century A. D. BUHLER'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 Raghuvamsa of Kalidasa A .D. 1593. 1938 140 Date of Vaidika-Vaisnava Sadacara of Harikrsna Misra between 1713 & 1744 A. D. 1938 144 A commentary on the Vagbhatalamkara by Jnanapramodagaai composed in 1625 A. D. 1938 145 before 1431 Date of Natakalakasnaratnakosa 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 suri in his Vividha-Tirthakalpa. The Bhagavadgita in pre-Samkaracarya Jain source. 1940 187 1940 189 Date of Malayagiri Suri--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 Kalkiraja ruled for 42 years, he in turn was succeeded by Ajitanjaya, who ruled from Indrapura (Indore). ibid Chap. 60 St. 491-492. Gunabhadra in his Uttarpuranas (898 A. C.) Ch. 77 St. 35 says Kalkiraja appeared in the year 1000 after Vira Nirvana, in Pataliputra, as the son of King Sisupala; he was also known as Caturmukha; he ruled for 40 years; his son was Ajitanjaya (ibid. ch. 76. St. 397-401 & 428). Jinasena places Kalkiraja in 528 B, C. (Hari, Ch, 60 st. 551) Toramane identified with Kalkiraja, who was the son of Sisupala. The Jain chronicles would not have failed to allude to his Hun origin, if he had been a Hun. P. 40. Kaliraja is said to have oppressed the people, but the only instance of his oppression, given by Gunabhadra Uttarapurana (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-devi, the Yaksi, or the Sasana.Devata of Neminatha, 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 Ballala II (the father of Narasimha). He composed incriptions (Ch. R. Patna 179, S. 1119 and TK. 45 of S. 1119) and his raiodharacarite was completed in 1209 A.D. in the reign of Vira Ballala. His other work Anantanatha Purana was finished in . A.D. It was published at the Santisvara basadi in front of the Vijaya Parsva basadi at Sarasamudra. Its first verse commenced at Anantanatha basadi at Gandaradityana Polal. In the court of Narasimha, Janna was a dandanayaka, 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--Sramanes 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 Lokayatas-[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 Siddhantadeva-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 Lokayatas 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 Kalipada 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 Saka 9:0. The author is said to have belonged to Dharala in Coladesa had written eight works.

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1268 JAINA BIBLIOGRAPHY 1340 H. C. SETH-Kharavela and Gardhabhila, Nagpur University Journal No. 8, Nagpur, 1942. Pp. 4-11. Kharavela belongs to the early part of the first century B.C. and is identified with Gardhabhila of the Jaina and Puranic traditions. 1341 Rama Shankar TRIPATHI-History of Ancient India. Benares, 1942. Po. 97-99. Career of Mahavira-main doctrines of Jainism. Pp. 103-4. Relation between Buddhism and Jainism. P. 159. Chandragupta's exodus to Mysore with Bhadrabahu 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 Vaisali, Paundravardhana and Somatata, where Digambaras were numerous. P. 389. Hemacandra and Kumarapala 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 Rashtrakuta 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.

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JAINA BIBLIOGRAPHY 1269 P. 122. Dharmamrta, a Kannada Kavya, a Jain work by Nayasena gives interesting materials regarding Jainism and the antiquity of the Iksakus in the Andhradesh. During the period of Vasupujya Yasodhara king of Iksaku reigned in Campapura, the capital of Anga. Then follows the account of the family of the king. P. 125. Mahavira 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 Dharmamrla suggests that the first Jainism and later Buddhism gained hold in Andhradesa. 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 Ranvayana 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 Viraga 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

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1270 JAINA BIBLIOGRAPHY Jaina Literature. In the Uvasaga-dasao (end of the 4th or the beginning of the 3rd cent. B.c.), the doctrine of Gosala Mankha-putta is referred to (Lecture VI and 166). Gosala's father was mankha (Citra-phalaka vyagraviksu visesah) 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 Hunas 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 KIla Era, (N.I.A. Vol. 5, 1942-43). Pp. 230 & 232. According to Jaina tradition Mahavira attained Nirvana, three years and some mont'i3 before the close of the fourth age called Dussama Susama in the great period called Avasarpini. As Mahavira attained Nirvana in 528 B.C., the Dussama Susama period ended in 525 B.c. from which date the Dussama age began From Ganabhadra's Uttarapurana (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 Mahamagha year. Now a thousand years from 525 B.C. leads us to A.D. 475.

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JAINA BIBLIOGRAPHY 1271 The previous year A.D. 474 was a Mahamagha year. Now a Kalki was born according to Jaina tradition 1000 years earlier in (1000-473, or) 527 B c. imme. diately after Mahavira'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. Hathigumpha inscription of Kharavela mention, Nandraja 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 patlavali. D P. 393. According to Kautilya Arthasastra mund and jatila (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 Harsa carita, P. 134). P. 275. Jaina Viharas were under the supervision of the Acarya, 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.

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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 Mahavira dated A.D. 432. P. 469. Ksapanaka (Sidhasena), a contemporary of Kalidasa. P. 470. Haricandra's (Bhattara Haricandra) compositions, according to Bana, stand out as a Sovereign. Pp. 485-8. Jain logicians and grammarians of the Gupta age, Digambara and Svetambaras-Devardhi Gani (A.D. 453). Siddhasena Divakara (A.D. 533) author of Nyayavatara, Sammatitarka sutra, Siddhasena Gani, author of Tattvarthatika. Samantabhadra (A.D), 600), author of Gandhahasti Mahabhasya, Yuktya-nusasana, Ratnakarandaka, Svayambhu Stotra, CaturvimsatiFinastuti, Akalanka Deva (A. D. 750), author of Asta-sati, Nyaya-Viniscaya, Akalanka-Stotra Svarupa-Sambhodana Prayascitta. Vidyananda (A, D, 827), author of Astasahasri. Haribhadrasuri, author of Samaraicca 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 Dasakumara-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 Kalpasutra. Pp. 558-64. Jain orders and institutions of Gupta times --centres of Jainism, Udayagiri, Mathura, Kahaum (Kakubha), Vatagohali (Pundravardhana). Grants of the reigns of Kakusthavarma and Mrgesvarma. Features of Jain Vihara life.

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JAINA BIBLIOGRAPHY 1273 1350 R. C. MAJUMDAR-The History of Bengal. Vol. I, Hindu Period, Dacca, 1943. P. 9. Description of the land Ladhas (Radha) in Western Bengal in the Acharanga Sutra (1.8, 3) and one Upanga (I.A. 1891, p. 375) - Tamalitti (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 Prajn apana. P. 36. Early Jain tradition records that Mahavira 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 Ayaranga 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 Parsva 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 Vihara at Vata-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.

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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 Mahavira and Jaina doctrine taught by Parsvanath and Mahavira. P. 25. Karma doctrine, Mahavira'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 Mahavira-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.

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JAINA BIBLIOGRAPHY 1275 1354 MORELAND and CHATTERJEE --A short History of India, 1944. P. 41. Disciples gathered round Mahavira 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 rather than political. The success of Mahavira 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 Pandya 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 Antagadadasao. Pp. 26 40. Information about Indian costumes and textile materials from the Jain canon-Chedasutras ; 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 Bihat-Kalpa-sutra by Jinadasa Gani Ksamasramana (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 Kanvayana Gotra and the decendant of the Iksvaku dynasty and of Solar descent. The foundation stone of the empire was

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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. (?) Visnugopa-He set aside the Jain faith and replaced that of Visnu. 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 Pujyapada, the famous grammarian (E.C. XII; Tm, 23). In his later years he worshipped Visnu (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 Rastra Kutas (i.e. Butuga, onwards). During the reign of Rachamalla Satyavakya, the influence of Jainism was reviewed. 985 A.D. The collosal statue of Gommataraya was built in 985 A.D. by the famous General Camundaraya. 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 Chalukyas of Patana were the only rulers in India who gave an honoured place to the Svetambara Jain Sadhus. One of the great Imperial Gurjaras, Kumarapala, 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, Saurastra, Anarta and Lata. and Jainism, as Popular forces brought P. 48, Pasupata cult, Buddhism millions within the fold.

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JAINA BIBLIOGRAPHY 1277 P. 56. In 783 Ac Jinasena in his Harivamsa Purana says : Indrayudha protects the north, Srivallabha, the son of Krsna, the south ; Vatsaraja, the lord of Avanti, the east and Varaha or Jayavaraha the West. Five years later Udyotana Suri in his Kuvalayamala states that Vatsaraja ruled at Jhalor. Pp. 67-69. Fall of Pancasara in North Gujrat (in 696 A.C.) according to Prabandha-cintamani Merutunga and foundation of Anahilavada in 765 A.C. according to Jinaprabha and Haribhadrasuri ; Ancestry of Mularaja 942 AC. the Calukya king according to Jayasimhasuri's Kumara-pala carita. P. 80. Merutnga wrongly mentions Bhoja, the Paramara, it must be Bhoja the Pratihara. P. 114. King Munja, his adventures according to Merutunga and Hemachandra. P. 131. Durlabharaja (1009 to 1022 A.C.) was the first Calukya who admitted Jain Sadhus to his court at Anahilavada. P. 136. Two references of the sack of Somanatha in Jain works--one by Dhanapala and the other by Jinaprabha Suri in his Vividha-tirtha-kalpa (1308 A.c.). P. 152. The Paramara king Bhoja the magnificent, cherished Dhanapala a fantic Jain as a treasure. Pp. 159-160. Hemacandra's impressions of king Jayasimha are found in the Duyasraya, Siddha-Haima, Des inamamala and Chandonusasana ; Jayasimha holds an assembly in 1125 AC, in which the Svetambara Sadhu Devasuri according to Prabhavaka-carita. P. 176. Siddharaja (Jayasimha Siddharaja--1096 to 1143 A.C.) inspired Hemachandra to write the grammar Duyasraya-mahakavya, 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. Kumarapala embraced Jainism in 1160 A.C. under the advice of Hemacandra and assumed the title of Paramarhat ; 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.

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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-Karanam (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 Samanar, 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. Jnanasambandar (7th century A.D.) in the hymn on Kilait Tirukkattup-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. Sundaramurtti in V. 10 in the Devaram on Tiru-valkoliputtar says, "the Jains (Samanas) eat their meal standing". P. 39. Attitude of intense hostility to the Jainas is proved from Sundarmurtti's hymn called Namakkadigal-agiya 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. Namananandi, 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 (Saivas). 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.

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JUNA BIBLIOGRAPHY 1279 P. 39n. For references to the Jains in Sambandar's hymns see Balasubramania Mudaliyar's Saiva Siddhanta Mahasamajam edition of Sambandar's Devaram (1937) Pp. 60-66. P. 49. Jnanasambandar upheld the cause of saivisms not only against the Jainas of the Pandyan country, but as well against the Buddhists of the Cola-rajya. 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 Sabha and Jayamalla Sabha at Ellora, under the Chalukya's patronage, the splendid monolithic temple at Kalugamalai in the Pandyan kingdom. The inscriptions at Lakkundi mention the name of Dana 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 Purana 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 Chalukyas of Kalyani during the reign of Vigrahapala III. 1361 Anil Chandra BANERJEE-Sidelights on the History of Medieval Mewar. (Ind. Hist. Cong. 9th Sess. Annamalainagar, 1945). P. 147. An inscription of Naravahana (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 Syadvad (Jainism), implying hostility to Jainism.

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1280 JAINA BIBLIOGRAPHY N-2. Tod says that Mewar afforded refuse to the Jaina and some of the Ranas 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 Rana 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 Rana 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 Mahavansa, the ancient works of Ceylon we can identify the ruins and relics as belonging to Jainism. The Mahavansa 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 Anuradhapur. 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 Anuradhapur and made it his capital in 437 B.a. King Abhaya built the Mahavihar (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 Padmasan ; 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 Puranic 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 Arthasastra. (B.C. Law Volume, Part I. Cal. 1945). The Nandisutra and the Anuyogadvarasutra 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 Mulasuttas of the Svetambara 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 Vijjathanas (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. Umasvamin, 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 Kundagrama near Vaisali (c 540 n.c.). Early life and renunciation discussed.

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JAINA BIBLIOGRAPHY Jainas-followers of Mahavira-Parsvanatha last but one of the 24 Tirthankaras of the Jainas. Parsvanatha 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 Svetambaras 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 Kosala, 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 Kosala-succeeded the Aiksvakas who ruled in the time of Ramayana" (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. Kharavela-his invasion of Magadha twice and defeat of Pushyamitra who is mentioned in Kharavela'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 Belgola 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 Kharavela. (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 Raja of the Hathi-Gumpha inscription. Facts and points to identify Chitrasena of Jaina tradition with Chetaraja, or Chaitraraja the ancestor of Kharavela 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 Apabhramsa stanzas of the Prakrit grammer of Hemacandra contain numerous references to the characters and incidents of the Ramayana, Mahabharata, Puranas 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 Yamarghini, Laksmi, the Goddess of fortune; Kama, the god of love, Rahu, Siva, Gown, Rudra, Brahman, Prajapati quoted and discussed. The Brahma-vaivarta Purana and mentions Jinabara' along with these gods and goddessess. 1375 1285 Benimadhava BARUA-Asoka and his Inscription. Calcutta, 1946. P. 10. Asoka's gift to Ajivakas, the Nirgranthas and others. P. 56. Jaina author Jinaprabhasuri claims Samprati, son of Kunala, as a great king of Pataliputra as an emperor of India founded Viharas for the Jaina Sramanas 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 (Mahahimvanta) 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 Upanisad 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 Ramayana Mahabharata an attempt was made to bring out a synthesis of the rival creeds. P. 127. A little later than the Upanisadic 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 Upanisadas, 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 Satrunjaya 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 Vaishnavas 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 Krishna 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. Svetambaras 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 Prakrit and began to write in Sanskrit. Mathura and Valabhi strongholds of the Svetambaras 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). Kanchi, 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 Kartika. 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 Shatkhandagama, Kashayapahuda 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 Samsara. P. 393. Jain religion and philosophy are conservative. Umasvati composed (in c 200 A.D.) Tattvarthadhigamasutra. During this period (Vakatak-gupta) Jain philosophers for the first time began to offer rational explanations fur their religious dogmas and tenets. Siddhasena Divakara (5th century A.D) father of Jain logic, he wrote Sanmati-larka and Nyayavatara. vasa) 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 Panchala. The ruins of Ahichchhatra are situated about half a mile to the north-east of the village of Ramnagar 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 Calukya dynasty and replacement by Brahmanism and Jainism. Ganga dynasty of Mysore patronised the Jainas. P. 104. Vira Saivas or lingayatas were founded by Vasava, a Brahmin minister of uprising Raja 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. Lingayatas reject Brahmanism and the authority of the Veda. Hoysalas were Jains. But their successor Visnuvaradhana was a convert Vaisnavism by Ramanuja. P. 110. Jain migration to South in Mysore, about 309 B.C. P. 117. Religious reformers Sankara and Ramanuja 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 Pujyapada, the probable author of Jainendravyakarana and gave him a village. P. 24. Mention of Attiyabbe, widow of Nagadeva, installing 1,500 Jain images, endowing lands to a finalaya and to a Jain scholar Nagadeva Pandita. P. 27. Contributions of Hoysalas were immense towards Vaisnavism Jainism (1141.1218 A.D.). and 1384 Dasharatha SHARMA--Kumarapala Chalukya's war with Arnaraja of Sakambhari (Bharata-Kaumudi, Part II, Allahabad, 1947). Pp. 875.886. Jaina emperor Kumarapala defeated Anna, Anaka, or Arnoraja Sakambhari ; Heniachandra, the author of Doyasrayamahakavya is the earliest writer on this war; other writers-Abhayatilakagani, Merutunga, Jayasimha Suri, Jinamandana and Charitra-sundara, Prabhachandra. 1385 Pr. Hirananda Sastri--A new source of Indian history ; The Vijnaplipatras (BharataKaumudi- Part II, Allahabad, 1947. Pp. 765-768. Kshamapana or Vijnaptipatras 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 Vijnaptipatras, 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 Svetambara sect puts Mahavira 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 Mahavira Nirvana and the Saka king. Gardabhila may be identical with Kharavela of the Hathigumpha inscription and Vakradeva of Kharavela's dynasty may be the famous Vikramaditya. Mahavira's Nirvana should be in 488 B.C. 1387 Sikendra Nath GhosAl-The Puranic 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 Vakpatiraja Paramara (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 Krsnaditya and others (1257 A.D.). Seats of Chauhan Rajputs was at the flourishing town of Chanda war or Chandawada in the district of Agra. The members of a house of Lambakanchuka Jainas of Chandwara held the office of minister of these kings. Klsnaditya belonged to this very house of Lamedru Jainas. King Aharamalla fought out victorious battle against the Muhammadan invaders with the aid of his minister Krsnaditya. Minister Subhata (1277 A.D.) Maha Rawal 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 Vasadhara (1398 A.D.) descendants of minister Krsnaditya lost the the patronage of the kings of Chandawara and they were replaced as ministers by another house of Jaiswala Jainas of that town. Vasadhara 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 Raja Bharamalla of Nagaura, a contemporary of the Mughal Emperor Akbar, belonged to the Srimala 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 Bimbisara.

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1294 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 Pali canan and the sacred books of the Jainas. P. 73. Jain writers refer to the use made by Ajatasatru of Mahasila 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 Raja to nine persons only. P. 82. The idea of Kalpa vsksa 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 Pattavali 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, agraharas, 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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JAINA BIBLIOGRAPHY 1394 R. D. BANERJEE-Prehistoric Ancient and Hindu India. Calcutta, 1948-(Reprinted). Pp. 51-57. Jainism its origin and development. Pariva 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. Parava allowed robes but Mahavira enjoined complete nudity. P. 54. Family of Vardhamana; legends about his birth; mendicant life of Vardhamana. P. 55. Vardhamana 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 Svetambaras. P. 57. Samprati, a grandson of Asoka, a patron of Jain The Svetambara 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 Sarakas (Sravakas) 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 Hathigumpha inscription of Kharavela -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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1296 JAINA BIBLIOGRAPHY 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 Dasaratha (Maurya) is famous in Jain tradition as a Jain and the dedicator of thousands of Jain images. P. 106. Kharvela's invasion of Magadha : Kharavela defeated the army of Pushyamitra at Gorathagiri or Barbar Hill, and raided the old capital, Rajagriha, Kharavela invaded Magadha once more and defeated Bahasatimitra (Pushyamitra). The repeated incursion of Kharavela in Magadha weakened the Sungas. Pp. 115-117. The Chetis of Kalinga-extent of Kalinga--Hathigumpha inscription of Kharavela-kharavela's accession-Kharavela's training-invasion of the Deccan, Public works--First campaign in Magadha- Invasion of Northern India (Bharatavarsha)-fall of Pataliputra. 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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JAINA BIBLIOGRAPHY 1297 No complete building of the Mathura school has survived. The Kankali Tila 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 Appar. 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 Mulasamgha 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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1298 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. Ardhamagadhi a literary dialect used by the Jains in their sacred books. P. 250. Hemachandra Suri was the adviser of Siddharaja Jayasingha and Kumarapala. Hemachandra was born at Dhandhuka in 1088 and died in 1172. He wrote a large number of works. Ajayapala distrusted the Jain ministers of Kumarapala. 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 Abu, in 1230. In 1232 they built another temple of the Tirthankara, Neminatha on Satrunjaya Hill, and a third on the Girnar 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 Chalukya King), was converted from Jainism to this new sect. P. 288. The Hoysala Vishnuvardhana's queen Santaladevi erected a Jain temple at Sravana 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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JAINA BIBLIOGRAPHY 1299 by R.C. MAZUMDAR), then no harm in relying on the statement of Manjusrimulakalpa that Mahapadma 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 Kharavela. (Ind. Hist. Cong. 11th, Session, Delhi, 1948). Pp. 58.64. JAYASWAL puts Kharavela 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). Kharavela, a contemporary of Satakarni I, who appears in the Nanaghat and Sanchi inscriptions, both of the first century B. c. The Nandaraja of the inscription identified with Mahapadma Nanda and not Nandivardhana. Tentative chronology of Kharavela : Birth 29 plus 14 Yauvarajya 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 Visnuvardhana, the great Hoysala Emperor. Santala Devi a flower of Karnataka Culture.

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1300 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 Acharya 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 Purana 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 Ramayana. 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 Ramachandra 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 Ramachandra. 1399 (Jain. Ant., R. S. ALTEKAR-Jainism in the Deccan under the Rastrakulas. Vol. XV, No. I), Arrah, 1949. Pp. 24 to 31. The period of the Rashtrakutas 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 lingayat 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 Chalukyas, the Gangas and the Rastrakutas who were patrons of Jainism. Many of the feudataries and officers of the Rashtrakutas were also Jains. Jain Literature of the period discussed.

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JAINA BIBLIOGRAPHY 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-Yasastilaka 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 Yasastilaka, a masterpiece of literature. It gives the pathetic story of Prince Yosodhara 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 rasastilaka and its sources ; Yasa 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 Anupreksas (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 Pratihara 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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1302 JAINA BIBLIOGRAPHY 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 (ayagapata) 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 Yaksas. The Jains who have retained the old names of these acolytes of the Jina as Brahma and Indra also call them raksas (Sumangalavilasini, I, p. 264). Chap. III. The Buddha and Jina image in the Kusana 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 ayagapta of the women Amohini (fig. 29). These ayagapatas wire relief plaques made of stone, decorating a stupa all round. A number of these have been found again by Vincent SMITH at Kankali Tila near Mathura, together with many other Jainistic relics (Ar. Sur. Ind. N. Im. Se. vol. xx, 1901). Several of these : ayagapalas bear a votary inscription mentioning the name of the donor. The ayagapata dedicated by Amohini is the only dated ayagapata 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 arya (ga) vali; aryavati, a word for the stone slabs put up around a slupa a parallel to ayagapata. Aryavati ayapata-ayagapata. This ayagapata proves the existence of Jain stupa before the middle of the 1st century B.c. Other ayagapatas show a decorative design built up of several holy symbols; At Mathura the community of Jains was larger

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JAINA BIBLIOGRAPHY than Buddhists, the Chinese version of the Kalpanamandinka tells us about Kaniska'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 Tila. Pp. 149, n. Kalpanamanditika by Kumaralata, 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 Vardhamana 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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1304 JAINA BIBLIOGRAPHY 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-Kusana 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 Kaniska era the number for 100 was frequently omitted in the dates. Chapt. 5. Pp. 263---300. The Brahmi inscriptions of the post-Kusana period. Several Jain inscriptions discussed. P. 310. Upright Jainistic images of the post-Kusana period often have a little adorant on either side of the large image, mostly standing on a lower level. P. 330. The story of Kalaka. List of illustrations : Frontispiece. Ajagapata found at Kankali Tila, Lucknow Pro. Museum. 28. Detail of an Ayagapata (see frontispiece). 29. Ayagapata 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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JAINA BIBLIOGRAPHY 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 Kusana pedestal dated in the year 47 of Kaniska. Text figures: 22. Jina image dedicated by Kumaramita 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 Puranas, Kikata equivalent to later Magadha. The people of Prachyadesa 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-desa. 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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1306 JAINA BIBLIOGRAPHY P. 165. 20 Tirthankaras attained Nirvana on the Samet-Sikhara Parsvanatha Hill. The name Burdawan in W. Bengal which was included in Uttara Radha division was derived from Vardhamana Mahavira, its ancient name being Vardhamana-bhuktin Radha. 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 Sumagadhavadana in the Bodhi-Sattavadana-Kalpalata and the tradition recorded in the Divyavadana, that Asoke put to death Nigantha ascetics (Cowell Div. P. 427). Hieun Tsang mentions their existence at Pundranagar (Vol. II, P. 184). P. 166. Paharpur Copper plate of 159 G.E.-a Mathura inscription of the Year 62, mentions a monk of Rara (Radha). 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 Parsvanatha. In the extreme south eastern corner of the Bankura Dist.--Parsvanatha. 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, sculptureArvanatha. A mile and a half north of Deoli is Suissa, there is a Digambara image of Parsvanatha. At Pakvirra, 23 miles south-west of Purulia--are fragments of Jain figures, the biggest being of Padma-prabha, Rishabhanatha and a Pratimasarvato-bhadrika-Mahavir, Santinatha, Rishabh, and Kunthunatha. Ambika as Agnila 1407 N. VENKATARAMANAYYA- The Eastern Calukyas of Vengi. Madras, 1950. P. 4. Pampa's Vikramarjuna throws some light on certain aspects of the E. Calukya history. . Pp. 63-64. Ayyana Mahadevi, Queen of Visnuvardhana I, (Kubja-Visnuvardhana-624-642 A D.) and mother of Jayasimha Vallabha I and Indrabhatta.

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JAINA BIBLIOGRAPHY 1307 raka ; she favoured Jaina monks of Kavururi Gana with a shrine called Nadumbivasti at Bejavada i.e, Bezwada (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 Visnu did not exclude worship of non-Vaisnava deities, Pp. 116 n.1. Paliketana or the Palidhavaja banner, the insignia of royalty ; Description of this banner given by Jinasena in his Purvapurana (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=Oparjjita babhuh vibhas=tribhuvan esitvam samsamto=nannya-gocaram (V. 237). P. 163. Amina I (Rajamahendra-922 A...), founded the city of Rajamahendravarama i.e., the present Rajahmundry on the eastern bank of the Godavari to remove his capital from Vengai. P. 190. Durgaraja, brother of Pandaranga II (Supreme commander of the mula-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 Cola 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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1308 JAINA BIBLIOGRAPHY Calukya 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 Calukya kings, especially, Amma II, Rajamahendra, showed considerable favour to the Jaina monks ; but none, with the possible exception of Vimaladitya, became a sravaka and embraced the faith of Mahavira. P. 291. There were several Jain monastic establishments in the country. The Sarvaiokasraya-Finalaya, and the Kalakabharana-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 Valaharigana, and in the sattralaya attached to it arrangements were made for feeding the sramanas 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 Nagavarma I, closely associated with Kamma-nadu which was situated in the neighbourhood of the Rastrakuta dominions ; the first composed his santipurana 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 Talug in the present Guntur district. Pampa was the author of Vikramarjuna-Vijaya and Adipurana, the greatest poems in the Kannada language. Nagavarma 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 Tatvarthasitra is the first work written in Sanskrit among the Jains in which all the Jain tenets nre enumerated in Sutra form. The Naraka beings described in the Third chapter of the Tatvartha sutra 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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JAINA BIBLIOGRAPHY 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 Mahadeva and by the Jains that of Adinatha, the first Jineswara. Adinatha, 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 Mahavira is 477 years before Vicrama, or 533 years before Christ. The twenty-second Boodha, Neminath, a contemporary of Crishna. P. 76. and n. The symbol of the twenty-third Boodha, Parswa is the serpent. Dates of Neminatha, Parswanatha and Mahavira 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. Satrunjaya, 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. Rajasthan and Saurashtra are the craddles of the Buddhist or Jain faith, and three out of their five sacred mounts-Abu, 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 Acharya destroyed them,

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1310 JAINA BIBLIOGRAPHY 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 Mahavira 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. Srenika, 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 Oswal 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. Mahavira. 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 Moolraj-was a Jain. P. 240. Bal-Pol, to the north-west of Jhalore contains a Parswanath. shrine of

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JAINA BIBLIOGRAPHY 1311 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 (sari bara nyal) castes of Mahajins," or mercantile tribes; the greater portion of whom profess the Jain creed. A temple of Parswanath 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 Srawaks 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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1312 JAINA BIBLIOGRAPHY 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 Mahavira Vardhamana, whom the Jains revere as their twenty-fourth Tirthankara. Besides these the Ajivikas also played a part of some importance. Preface-refutation of HOERNLE's theory of taking Ajivika as Digambara Jain. P. 4. The Ajivikas asceticism often terminated, like that of the Jainas, in death by starvation. P. 6. The three heterodox sects, Buddhism, Jainism and Ajivikism 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 Ajivikas was based on the principle of Niyati as the only determining factor in the universe. P. 8. Makhali Gosala, before his association with Mahavira, was a mankha (a bard). Pp. 11, 16. Nigantha Nataputta and his doctrine as contained in the Samannaphala sutta of the Digha Nikaya : "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 Nataputta 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 Mahavira, the twenty-fourth Tirthankara of Jainism. P. 18. According to Mahabodhi Jataka (V), King Brahmadatta of Benares had among others a Khattavijjavadi (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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JAINA BIBLIOGRAPHY 1313 P, 21. In the Tibetan version of the Samanna-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 Jnatriputra claims omniscience, as did the historical Mahavira. The second translation is a little earlier A.D. 381-395. Here Nirgrantha maintains that all is the effect of Karma. P. 27. Makkhali Gosala considered himself to be the twenty-fourth Tirtbankara. Ascetics referred to as Ajivikas existed before their greatest leader, Makkhali Gosala. P. 31. Gosala and Mahavira-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 Gosala Mankhaliputta and his works is the Jaina Bhagavati Sutra and Dr. BASHAM has quoted extensively from it. Pp. 35-37. Birth of Makkhali Gosala according to the Bhagavati Sulra. Pp. 39-41. Meeting of Gosala with Mahavira. Pp. 41-47. Peregrinations of the two Ascetics (Mahavira and Gosala). P. 52. Gosala 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. Gosala lived as an ascetic for twenty-four years, the first six of which were spent with Mahavira and the last sixteen as a pseudjina at Savatthi. P. 74. Buddha died C. 483 B.C., Gosala in 484 B.c. and Mahavira in 468-67 B.C., according to JACOBI, CHARPENTIER and BASHAM. Pp. 77-79. Svetambara tradition places the date of Mahavira's nirvana in the year 470 before Vikram, or 528 B.C., while the Digambara traditional date is 605 before Vikram. Pali scriptures record the death of Mahavira of Nigantha Nataputta

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1314 JAINA BIBLIOGRAPHY taking place at Pava during the Buddha's life time. HOERNLE suggests 484 B.c. for the death of Mahavira & 482 B.c, for the Buddha. Gosala called himself Tisthankara, Jina, Arhant, Kevalin and Aptan. P. 80. Samyutta Nikaya (i, p. 66) mentions Niganthu ; the Jaina Tamil poem Nilakeci mentions Purana, the leader of the Ajivikas. P. 83. Purana, like Makkhali, was habitually naked and in the Diuyavadana (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. Purana & Makkhali taught the same doctrine. P. 87. Divyaeadana (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 Nataputta or Mahavira in the general category of Ajivikas. In the Dhammapada Commentary Buddha-ghosa describes the ascetic with unsettled mind, who may start as an acelaka, than become an Ajivika, than a Nigantha and finally a Tapasa. The Divya-vadana, 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 Ajivikas, like the Jainas, extracted the hair by the roots. P. 107. The ascetics called, Ajivika 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 Ajivikas and not members of the Digambara Jaina order. A figure in one of the Ajanta frescos has been identified by FOUCHER, as Purana 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 Gandhara school, depicting the Buddha's parinirvana, also show a naked ascetic, who seems to be the Ajivika in the act of informing the bhikkus Mahakassapa of the great event (Plate III) - Foucher, L'Art Greco-Bouddhique, Vol. i.

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JAINA BIBLIOGRAPHY 1315 Pp. 108-109. Mahavira 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 Parsva Natha, the 23rd Tirthakara. Jainism in its later form, was but a development of the older proto-Jainism of Parsva. The early Jaina monk, although called acela, was not normally completely nude, but wore a loin.cloth (Acaranga Sutra i, 7, 7, i). The Ajivika seems to have gone further in his nudity than the early Jaina. Neither Mahavira nor Gosala 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. Naccinarkkiniyar, 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 tali 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 Nirgranthas 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 Mahasaccaka Sutta of the Majjihima Nikayu-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 Ajivikas & Nirgranthas or Jainas. P. 123. The Ajivikas, like the Buddhists and Jainas were believers in Ahimsa 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. (Mahavira 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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1316 JAINA BIBLIOGRAPHY P. 126. The proto-Jainas who followed Pariva, 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 Rsi 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 Purana 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; Ksapanakas-Jaina ascetics in Pancatantra. P. 168. Mention of nagnataka or naked ascetic (Digambara) Jain monk in the Hartacarita. Varahamihira'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., (Nagnah Kepanakah pravaran' adi-rahitah). Utpala quotes Kalakacharya of the fifth century--ascetic Ksapanaka born under Saturn.

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JAINA BIBLIOGRAPHY Pp. 175-76. Silanka, the ninth century commentator to the Sutrakritanga, associates the Ajtvikas with the Digambara Jaina (Botika) & with the lesser Jaina Schism of the Trairasikas (a schism of the Jaina comunity). P. 177. Trairasikas 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; Pravacanasar-oddhara (twelfth century work) contains classifications of ascetics including the Ajivikas. P. 184. The Jaina commentator Mallisena whose Syadvadamanjari 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. Anekantavada, doctrine of Epistemological relativity. P. 203. Civanana-cittiyar a Tamil Saivite 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 amanarkal (Skt. 'Sramana), 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. Vattakera's Malacara states that non-Jaina ascetics can rise no higher than Sahasrara.

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1318 JAINA BIBLIOGRAPHY Madhavacandra (a Southern Digambara) commentator to Namicandra's Trilokasara, disagrees with Viranandi and Vattakera, and, like the Aupapatika Sutra, forecasts an even more exalted destiny for Ajivika ascetics--i.e. they will reach Acyutakalpa, the last stage before Nirvana. This statement is confirmed by the Canarese commentator Padmaprabha Traividya. These passages show that the Ajivika 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 Ajivikas 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 Ajivikism and Jainism in origin. The Ajivikas had something in common with the earliest scriptures of the Jainas. P. 217. Samayutta Nikaya contains a verse in praise of Nigantha Nataputta. 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 Prakrit 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 Ajivika abhijatis have much in common with the Jaina lesyas. Description of the six lesyas. 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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JAINA BIPLIOGRAPHY 1319 P. 267. With the Jainas the atom (paramanu) 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 arupa. P. 273. Puranabhadra and Manibhadra are well-known yaksas, popular divinities of the period (Mahavira, Buddha) in the Ganges Valley (Northern India). In Jainism they are chiefs of the demigods, Puranabhadra of the Southern horde of Yaksas and Manibhadra 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 Trairasikas. 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 Ajivika atomic doctrines expressed in Civanana-cittiyar were the product of an heretical Jaina sect (Der Saiva-siddhanta, Pp. 104-05). P. 278. Gosala was one time closely associated with Mahavira, the Jain Tirthankara, but that later their partnership was broken. P. 284. The doctrines of the Jainas and the Ajivikas show stronger traces of the animist heritage. P. 285. Buddhism, Jainism and Ajivikism 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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1320 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 Mataputta 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 Vratyas and Kshatrabandhus of the later Vedic literature were the Jain sramanas according to many. Jainism prevailed even before Mahavira and Parswanatha. 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., Pukkusati 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 Calukyan monarch, Rajaraja (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 Ticthankaras-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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1322 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) : 1. namaH siddhebhya ( 11 ) zrI saMyutAnAM guNatoyadhInAM guptAnvayAnAM nRpasattamAnAM 2. rAjye kulasvAmi vivardhamAne SamiSyate varSazatevamAse ( 11 ) sukArtike bahuladineza paMcameM 3. guhAmukhe sphuTavikaTotkaTAmimAM jinadviSo jinavara pAzrvasaMjJikAM jinAkRtidabhavAna 4. cIkara (11) prAcArya bhadrAgvaya bhUSaNasya ziSyo vyasAvAcchu racadegatasya prAcAryagoza 5. maM munerasutastu padmAvatAvasyate parTasya ( 11 ) paraMraNaM casyaripughnamAninasya saMdhi 6. lasyenyami vizruto bhuvisya saMjJayA zaMkara nAmazabdano vidhAnayukta patimA 7. - gaMmasthitaH ( 11 ) sa uttarANAM saddaze kuruNAM udagdizAdezavaraM prasUtaH 8. jayAya kammariMgaNAsya dhImAna yadatra puNyaM tadapAsasa (11)

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JAINA BIBLIOGRAPHY 1323 1415 R. C. MAJUMDAR--Ancient India. Banares, 1952. Pp. 136-38. Kalinga-- detailed biography of king Kharavela. Pp. 176-180. Jainism: Parsva had a real existence; his life; died eighth century B.C.; Mahavira born 540 B.C.; his life; died 468 B.C.; the Jain doctrine; resemblance and contrast between Buddhism and Jainism; history of Jainism; the great schism. P. 229. Ananda a Jain laity possessed a treasure of four crore measures of gold and forty thousand heads of cattle. P. 393. Both Marasimha 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 Somesvara. 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 ahimsa 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 Rashtrakutas, as well as the Gangas and Kadambas, patronised the Jaina religion, and it made great progress in the South during their rule; Jainism began to decline in South India from the 7th century A.D. owing to the influence of Saiva and Vaishnavas saints The Hoysalas, too, were Jainas; the Cholas and the Pandyas were bigoted Saivas and persecuted the Jainas. Sundara Pandya 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 Avataras was four or six, but later even Rishabha, the first Tirthankara of the Jinas came to be looked upon as Avatara of Vishnu.

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JAINA BIBLIOGRAPHY Pp. 472-8. Jaina canonical literature-Angas of the Svetambara 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 Angas and their descriptions; the 12 Upangar; the ten Prakirnas; the six Chhedasitras; the four Malasatras; 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. Parivanatha, 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 Svetambaras. 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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JAINA BIBLIOGRAPHY 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 Ahimsa 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 Hathigumpha inscription; Kharavela'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 Kanchi : 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 Kanchi. P. 421. Amogha Varsha I (814-877 A. D.) a Rashtrakuta 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 Sabha 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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1326 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 Sabha and Jagannatha 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 Chalukya kings and the Rashtrakutas 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 tirtha 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 (Parsvanatha) 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 Sabha 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-sara of Kunda-Kunda Acarya, together with the commentary, Tattva-dipika, by Amrtacandra Suri-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, Gathas given only in the Talparya-vrtti; Appendix to the T'attva-dipika; Eulogy attached to the Tattva-dipika; Eulogy belonging to the Talparyavslti; Division of the Pravacana-sara, as indicated in the Tattva-dipika; Index. The Pravacana-sara, 'Essence of the Scripture' (or of the Doctrine', since Pravacana 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 Irakrit stanzas, Kunda-kunda, is held in very high esteem among the Jainas. 1418 V. S. AGRAWALA-India as known to Panini. Lucknow, 1953. P. 381. Maskarin (Maskari Gosala) Founder of the Ajivika, order and a contemporary of Buddha. According to Patanjali "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 Gosala mentioned as Gosala Mankhaliputta. P. 455. Mahavira, junior contemporary of Buddha. Pp. 463.64. Hathigumpha 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. Kharavela testifies that king Nanda was ruling in 465 B.C. and the form is also supported by the Jaina tradition. P. 474. Panini a contemporary of the Nanda King named Mahanandamiddle of the fifth century B.C. Pp. 492-93. Jainendra Vyakarana of Pujyapada Devanandi (C. 550 - 600 A d.) of which the Gana-patha is preserved in the Mahavritti of Abhayanandi.

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1328 JAINA BIBLIOGRAPHY Jaina Sakatayana Vyakarana of Palyakirti, a contemporary of king Amoghavarsha (817-877); the commentary Amoghavrti of the author still unpublished. Siddhahaimasabdanusasana of Hemachandra (1088-1172), with his own Brihad-vritti (c. 1130 A.D.) P. 495. Significance of Vishaya ; Jainendra, Sakatayana and Hemachandra take it as rashtra, and Vardhamana (1140 A.D.), as Janapada, which is the same thing. 1419 B. SUBBARA0-Baroda through the Ages, Baorda, 1953. Pp, 10-11. The Rashtrakutas were great patrons of Jainism and Aukottaka became a great centre of Svetambara 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 svami (paper 1, 2), assigned to c. 550 A.D. It represents Mahavira meditating at home, before, fipal renunciation Images of this type show ornaments on the person of Jina, not otherwise sanctioned in Jaina iconography. Jiwantasvami 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 Adinatha. 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 Svetambara 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. Haribhadrasuri (701-771 A.D.) in his Upadesapada mentions "Vadavadde" which is Baroda.

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JAINA BIBLIOGRAPHY 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 Rastrakutas 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 (Chaityalayatana) monastery (vasahika) and Senasangha at Navasari (738 Saka) Svetambara Jainism had a very strong hold in Gujrat specially due to the activities of Haribhadrasuri. 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 Ambika, 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 Siddharaja (1094-1143 A.D.) ascended the throne of Anhilwada. His governor, Santuka celebrated rathayatra at"Vada Udaya" (Baroda) is referred to by Devabhadra (Prabha) Suri in his Sreyamsinatha Charita. P. 117. During his exile, Kumarapala came to Vatapadrapuri (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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1330 JAINA BIBLIOGRAPHY Pp. 79-80. Nandas' Empire included Kalinga, Kharavelas' 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. Hathigumpha inscription mentions a league of Tamil States. P. 90. Satakarni I, may be the King mentioned in the Hathigumpha inscription of Kharavela, 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 Lokavibhaga, 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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JAINA BIBLIOGRAPHY Pp. 360-61. Tirumalisai a Vaishanava alvara 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 Saivas. 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 Amitasagara, a Jain ascetic of the close of the Tenth century. Both have lucid commentaries or Karigai (Skt. Karika) 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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JAINA BIBLIOGRAPHY 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 Saiva 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-Cudamani 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 Syamakundacarya. 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 Rastrakuta Krishna III, Arikesari II of Vemulavada. His Adipurana (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 Cakresvaracarita, and a lexicon Ranna Kanda. Chavundaraya, a feundatory of Ganga Racamalla IV, was Ranna's early patron.

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JAINA BIBLIOGRAPHY 1333 P. 384. Chavundraya, composed the Cavundarayapurana (978) or Trishashtilakshanna-mahapurana. Nagavarma I, another protege of Chavundaraya and a pupil of Ajitasena ; his Chandonbudhi (Ocean of prosody) an earliest work on the subject in Kannada. Sridharacarya, a Jain Brahmin, his scientific writing (Sastrakavita)-Jatakalilaka (1049), the earliest work on astrology in Kannada and belles-lettere (Kavya Kavita) ---Candraprabhacarite no longer extant. P. 385. Nagachandra (C. 1105) who built the Mallinatha Jinalaya at Bijapur, wrote the Mallinathapurana ; his Ramacandra-Caritapurana ; his title Abhinava (new) Pampa. To the first quarter of the twelfth century belong also to a Jain polenic Samayaparikshe of Brahmasiva (Superiority of Jainism over all other creeds) and the Govaidya of Kirttivarama a work on Veterinary Science. Round about 1145, Karnapra wrote his Neminatha-purana. To the same time belongs Nagavarma II, the author of Kaufavalokana, a work on the grammar and rahetoric of Kannada. Another work of-Nagavarma on grammar is the Karnataka-bhasabhushana. The Vastukosa, a third work of Nagavarama II, is a lexicon giving Kannada equivalents of Sanskrit terms. Nagavarma was Katakopadhyaya (camp-teacher) under Jagadekamalli II, whom he survived, became the teacher of poet Janna (C. 1209). A work on medicine, Pujya pada's Kalyana-Karaka translated from Sanskrit into Kannada by a Jain author Jagaddala Somanatha (about C. 1150). Rajaditya (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 Purana 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 Annantanathapurana (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 (Sukti-Sudhainaava). P. 337. Kumudendil (C. 1275) wrote a Ramayana Punyasarva (C. 1331) of Nagaraja. 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 Devaraya I, wrote Dharmanath purana. Vritta Vilasa, author of Dharmaparikshe, a Kannada version of a Sanskrit Saivas and Vaishnawans were being stead; nada on the lives of

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1334 JAINA BIBLIOGRAPHY original of the same name by Amitagati, and Sastrasara. The life of Jivandhara handled three times over by Bhaskara of Renugonda (1424), Bommarasa of Terkanambi (C. 1485) and Kotesvara of Tuluvadesa (C. 1500). Bahubali of Sringri (C. 1560) narrated the story of Naga-kumara. P. 388. Jainism flourished in the Taluva country more than anywhere else in this period, when two colossal Jain statues were erected-one at Karkala in 1431 and the other at Yenur in 1603. We have four authors from that country-first was Abhinava vadi Vidyananda of Gersoppa, in 1533. He compiled the Karyasara (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 Bharat about 1510. Ratnakaravarni, a Kshatriya of Mudabidire, wrote Trilokasara (1567) on cosmology, the Aparajita-Sataka on philosophy and renunciation the Bharatesvara-carita, Ammagalapada (songs of the brothers). Nem Anna's jnanabhaskara-charita (1559) exalts meditation and study as means of emancipation above rites and austerities. Ayata-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 Chalukyas. 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 Siva 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 Saiva 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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JAINA BIBLIOGRAPHY 1335 The Pandya countiy almost overrun by Jainism ; Sambandar (Nanasambandar) Vanquished the Jain in debate and converted the Pandya 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 Maravarman Avanisulamani or his grandson Arikesari Marauarman. 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. Ramanuja 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 Rashtrakutas. 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 sramanas (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 Vimaladitya 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 Ajivikas. P. 434. Khandagiri and Udayagiri rock-cut chambers. The Courtyard of the Rani-gumpha 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 Ajanta style of Painting seen in a Jain cave at Sittannavasal. P. 445. At Ellora are five Jain excavations of the ninth century but only three of them Notable--Chota-kailaso ; Indrasabha and Jagannatha-sabha both two-storeyed.

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1336 JAINA BIBLIOGRAPHY P. 461. Two Jain monuments at Sravana Belgola both creations of Chamundaraya, the minister of the Ganga King Racamalla IV ; Chamund-raya 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 manastambha 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 Calukya King Vijayaditya (696734 A.D.); responsible for the construction of a Jain temple (Jina bhavana) at Purigere (Lakshmesvara, Dharwar Distt.). Vijayaditya made the gift of an entire village called Guddigere for its maintenance. Pp. 6-7. Danacintamani Attimabbe (C. 993 A.D.). Born in a family of learned men, her grandfather was a renowned Jain named Nagamayya 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 Nagadeva, commander-in-chief of the Calukyan armies and son of Dhallapa, the Prime minister. Attimabbe prepared a thousand manuscript copies of Ponna's Santinatha Purana. She patronised the famous court-poet Ranna (author of Gadayuddha). At her instance he wrote Ajita Purana. 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 Visnuvardhana (Hoysala). She constructed Savatigandhavarana-Jinalaya at SarvanaBelgola 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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JAINA BIBLIOGRAPHY 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. Nalanda an outlying part of the city of Rajagrha; Mahavira spent here not less than fourteen rainy seasons (Sutrakrtanga 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. Hathigumpha inscription-Kharavela contemporary of Satakarni, the third king of the Satavahana line. Date of Kharavela: Hathigumpha 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: Kharavela'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 Mudraraksas refers to a relative of Chandra Gupta Maurya, named Maharaja Balagupta or Beladevagupta; identified with Balabhadra Maurya. connected with the third schism of the Jaina Church in 214 A.V.

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1338 JAINA BIBLIOGRAPHY 1426 Radha Kumud MOOKERJI---Asoka. Second Ed. Delhi, 1955. P. 7. Asoka's younger brother Mahendra alias vitasoka 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 Mahamatras) were appointed over all sects-Ajivikas, 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, Ajivikas and Nirgranthas equally with the Buddhists through the instrumentality of his officers, the Dharma-Mahamatras. Pp. 70-71.nl. Jainism mentions 18 kinds of of papa 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 sara of Brahmanism, Buddhism and Jainism in his own Dharma. P. 84. The uniscribed Asokan Pillar located at the village now called Koluha (from ancient Kollaga) near the ruins of old Vaisali. Modern Basarh; this locality was the birth place of Vardhamana Mahavira. P. 100. Among the dissenters (Pashandas) the most prominent in Asoka's time were the Nirgranthas (Jains), and the Ajivikas. P. 179. n.3. In fixing their Uposatha days, the Buddhists and Jainas took over the Brahmanical usages (cf. Vishnu, LXXI, 87; Manu, IV.I 13-114). P. 186. Pillar Edict VII-Dharma Mahamatras shall be employed among Brahmanas and Ajivika ascetics among Nirgranthas, too.

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JAINA BIBLIOGRAPHY 1339 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 Kharavela, 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. Kalaka 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 Kharavela contains the only early epigraphic reference to the kingdom of the Tamil country after to Asoka inscriptions; Tamiradessanghatam -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 Naravanadatta, the son of the celebrated Udayana of Ujjain; as a narrative poem the Perungadai has exceptional merits; Valaiyapati and Kundalakesi are the two other Taina Kavyas in Tamil which have been lost but were once counted among the five great Kauyas. The commentary on the Tapparungalam, a Jain grammar, cites many works on grammar by Jaina authors. P. 358. Jivakacintamani 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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JAINA BIBLIOGRAPHY P. 359. Tolamoli (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 Amitasagara, a Jaina ascetic of the close of the tenth century. Both the works have lucid commentaries, that on the Karigai being by a certain Gunasagara, also a Jaina ascetic and probably a pupil of Amitasagara. P. 364. The Neminadam of Gunavirapandita 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 venba it is said to be based on an early work called Pannirupadalam. P 365. Siva-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 Virasuliyam, 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 Niganndu-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 Kazirajamarga (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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JAINA BIBLIOGRAPHY 1341 north where now Marathi is the spoken language. Srivardhadeva, also called Tumbuluracarya 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 Syamakundacarya. Both these acaryas like most early Kannada writers, were 4 Jaina. P. 376. Pampa-his two great poems Adipurana 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-purana, the earliest extant prose work in Kannada treating of the legends of 24 Tirthankaras, 12 Cakravartis, 9 Balabhadras; 9 Narayanas 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. Sridharacarya, 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 (Kavya Kavitva) in his Candraprabhacarita, no longer extant. The Jain Nagavarmacarya, patronized by Ganga Udayaditya (1070), a feudatory of Somesvara II, at Bonavase, was the author of Candra cudamanisataka on the ethics of renunciation. P. 378. The next great writer was Nagachandra (c.1105), who built the Mallinatha Jinalaya at Bijapur, and wrote the Mallinathapurana, a Campa. But he is best known for his Ramacandracaritapurana. 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 Kalyanakaraka, was translated from Sanskrit into Kannada by a Jaina author Jagaddala Somanatha. P. 379. Rajaditya (1190), a Jain of Puvinabage, showed great skill in reducing to easy verse the mathematical subjects he dealt with in several ganita works like

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1342 JAINA BIBLIOGRAPHY Vyavahara ganita, Kshetra-ganita and Lilavati Jaina writers continued to flourish under the later Hoysalas, and the lives of the Tirthankaras formed their themes. Nemicandra wrote the Lilayati, Ardha Nemi (Neminatha-purana). Jaina, a poet and a minister and a builder of temples wrote the Yasodharacarila (1209), Anantanatha-purana (1230). Bandhuvarma wrote the Harivamsabhyudaya and Jiva Sambodhana. P. 380. Kumudendu (c.1275) wrote a Jain Ramayana. 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-purana, a short poem in praise of Gommatesvara of Sravana Belgo!a; Vritta Vilasa, author of Dharma-Parikshe and Sastrasara. The life of Jivandharaja was a favourite subject and was handled three times over by Bhaskara of Ponugonda (1424), Bommarasa of Terakanambi (c. 1485) and Kotesvara of Tuluvadesa (c. 1500). Bahubali of Sringeri (c. 1560) wrote the story of Nagakumara. P. 381 Jainism flourished in the Tuluva country more than anywhere else in this period when two colossal Jain statues were erected --one at Karkal in 1431 and the other at Yenur in 1603. Accordingly we have four authors from that country. First was Abhinava Vadi Vidyananda of Gersoppa; in 1533, he composed the Karpasara, an anthology, he gives the names of many of the poets of the period 900-1430. Salva (c. 1550) produced a Jain version of the Bharata. Ratnakara-varni, a kshatriya of Mudabidire wrote Trilokasara (1557) on cosmology; the Aparajita-Sataka on philosophy, morals and renunciation; the Bharatesvara-carila. Many songs by this author are known as Anngalapada 'songs of the brothers'. Nemanna's Jnana-bhaskara-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 Sabdanusasana (1601) of Bhattakalanka Deva, the most comprehensive grammar of Kannada. The re-consecration of the Gommata statue at Sravana Belgola in 1612 was described by poet Pancabana of that town in his Bhujabalicarite (1614). The Karkala 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-raya-caritra, giving the Jain version of Basava's life at Kalyana 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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JAINA BIBLIOGRAPHY 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 Rashtrakutas. Rashtrakuta 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 Chalukyas, Amma II, (mid-tenth century) built two Jinalayas and established satras (feeding houses) attached to them where sramanas (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 Chalukya Vimaladitya 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 Bukkaraya of persecutions by the Vaishnavas. 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 gumphas. The courtyard of the Ranigumpha, 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-gumpha 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 Chamundaraya the minister of the Ganga king Rachamalla IV, Chamundaraya 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 Karkal in 1432, and the other at Yenur, about 35 fc. high, in 1604. Manastambha 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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1344 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 Parankusa 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 Malasatras; Cha. 2, The Chedasatras, 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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JAINA BIBLIOGRAPHY 1431 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 Rsabhanatha-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 Kharavela. (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 Parivanatha (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 Parivanatha 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 Hathigumpha inscription depicts his activities Bibliography of Kharavela inscription given: For Hathigumpha-Kharavela Inscription vide: Prince. JASB, vi, Pp. 1075-91; Cunningham,

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1346 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; BUHLER, 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 Srimala, is situated about 105 miles south-west of Jodhapur. Two Jainas contributed to the repairs of the Jagatasvami temple of this place. Bhimmal was a great centre of Jainism and there were several Jain temples. The people of the eastern gate of Srimala accepting Jainism from the Jaina saints in the 8th cent. A.D. were called Poravalas. The forefathers of Lollaka of Poravala caste living at Srimalapattana constructed the Jaina temple at Bhijaulia.

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JAINA BIBLIOGRAPHY 1433 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 Sramanas 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 Samsara can be secured by knowledge of the highest truth and by good conduct. According to Jaina sources Ajita kesakambalin is the champion of the Akriyavada which roughly corresponds to the Lokayatika or the Carvaka school. No specific mention of any teacher who believed in the doctrine of Vinayavada is found in Jaina sources. P. 15. Nigantha Nataputta, 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 Parsva. Mahavira. P. 16. Parsva's ethical code consisted of four rules while that of Mahavira's consisted of five. The disciples of Pariva and those of Mahavira met at Sravasti and brought about the union of these two schools. In Samannaphala-sutta Nigantha

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1348 JAINA BIBLIOGRAPHY Nataputa 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 Parsva. Jainism is not only a purely ethical system but also philosophical-Anekanta 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 Gosata, 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 Mahavira, before he founded the Ajivika. P. 20. Schools While Mahavira clung to the docrine of Atlakilamatha or selfmortification, as against Kassapa, Ajita, Gosala 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, Ajivikas and Jainas. Nalinaksha DUTTA-(i) The pali Sutta Pitaka II (The Buddhists Teachings). P. 156. The Pasadika Suttanta was delivered when dissension occured among the followers of Nigantha Nataputta 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 samsara 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. Vaisali as the birth-place of Mahavira the twenty-fourth Jaina Tirthankara was equally sacred to the Jainas.

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JAINA BIBLIOGRAPHY 1349 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 Bhagavadgita and the Bhakti movement owe their origin to the stream of thought which began with the Upanisads 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 Bangars, (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 Bangars 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 Raja (Vira Narsimha-1157-1208 A.D.) (2) Chandrasekhara Banga Raja (1208-1224 A.D.). (3) Pandyappa Banga Raja (1224. 1239 A,D.) (also known as Santa Raja). (4) Vittal Devi (1239-1264 A.D.). (5) Kama Raja I ( 1264-1274 A.D.). (6) Padumala Devi (1274-1287 A.D.).

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1350 JAINA BIBLIOGRAPHY (7) Havali Banga Raja I (1287-1323 a.d.). (8) Samkara Devi I (1324-1349 A.D.). (9) Havali Banga Raja II (1349-1400 A d.). (10) Laksmapparasa Banga Raja I (1400-1455 A.D.). (Popularly known as Mammanna Banga). (11) Samkara Devi II (1455-1491 A.D.). (12) Kama Raja II (1491-1533 A.D.). (13) Havali Banga Raja III (1533-1545 A.D.). (14) Laksmapparasa Banga Raja II (1545-1556 A.D.). (15) Kama Raja III (1556-1612 A.D.). (16) Laksmappa Banga Raja III (1612-1628 A.D.. (17) Havali Banga Raja Vodeya IV (1628-1631 A.D.). (18) Samkara Devi III (1031-1653 A.D.). (19) Havali Banga Raja V (1653-1699 A D.). (20) Laksmapparasa Banga Raja IV (1699-1767 A.D.). (21) Laksmapparasa Banga Raja IV (1767-1799 A.D.) (22) Laksmapparasa Banga Raja V (1800-1838 A.D.). In 1838, he was made prisoner by the English. After him, three more were crowned, viz. Kama Raja V, Santa Raja and Padma Raja. The Kingdom collapsed from 1867. The successor of Padma Raja 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. Camaraja (C. 1617-37), a devotee of Siva and Visnu was also a great patron of Jainism, In C. 1631 he visited Sravana Belgola. 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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JAINA BIBLIOGRAPHY 1351 ting priest Carukirti Pandita Yogindra had taken refuse at Bhallakipura owing to the harassments of Jaggadevaraya, the ruler of Canna panna. Camaraja, 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 Munivansabhyudaya (stn. 151) tells us that Jainism had such decisive influence upon Chikkadevaraja 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 Visalaksa 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 Bhadarbahu found refuse in the heart of Mysore. P. 193. The Sravana Belgola 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 Vaisnava darsana and the Jaina darsana 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 Cannakesava temple at Belur founded by the Hoysala King Visnuvardhana. 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 Adipurana in 941. That in 959 A.D. Baddega, the son of Arikesarin II was ruling is known from the colophon of Yasastilaka of Somadeva. P. 215. Both Pampa and the inscriptions praise Yuddhamalla, the first known member of the family as ruling the Sapadalaksa country,

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1352 JAINA BIBLIOGRAPHY P 223. Of Baddega III, son of Arikesarin II-we get some information from the colophon of the Yasastilakacampu of Somadevasurin, who was his protege. An inscription says that Baddega had the Subhadhamajinalaya constructed for the use of Somadevasurin, 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 Rastrakuta 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 Desa (Traditions and Literature, Antiquities and Relics); Jainism in Tamil Nad (Advent of Jainism, Epigraphs, Strongholds of Jainism, some special features, Life and Literature, sage Rsabhadeo, 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 Suri, 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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JAINA BIBLIOGRAPHY 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 Kalidas Nag--Discovery of Asia, Calcutta, 1957. P. 61......Mahavira 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 Mahavira 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 Mahavira 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 Mahavira 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 Parsvanatha, Mahavira and the Buddha-each a great reformer, as reflected in the texts of Jainism and Buddhism.

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1354 JAINA BIBLIOGRAPHY P.640. India indifferently represented : Jain woodworks and paintings. P. 642. A Gujrati Jaina painting (15th century A. D.) representing the tonsure (chudakarana) of Mahavira (in the Boston Museum of Fine Arts). P. 648. The Free Gallery of Art, Washington, contains illustrated leaves of the Kalpasutra 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 Acharya Dharmasen, who later converted himself into the Saivite sect. Vajranandi Acharya, a pupil of the great Jain Acharya Pujyapada, 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 Alvaras 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, Pasupatas, Buddhists, Kapalikas and Kapalis. 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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JAINA BIBLIOGRAPHY 1355 Jaina art-Pudukkottai State has more than 50 Jain monuments important for the study of Jain iconography. Frescos in Jain cave temple named "Sittannavasal 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 Hathigumpha 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 Kharavela and satakarni 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 Rajaraja Chola, endowed a Jaina institution at Nagapattinam. A Vijayanagar monarch brought about place between Vaisnvas 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 Kalyani in the second half of the 12th century, was remarkable for a notable revival of Saivism (Virasaivism of Lingayatism) in Karnataka. Knowledege of this movement comes mainly from literary sources of a Puranic character, much mix ed

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1356 JAINA BIBLIOGRAPHY with legendary and miraculous occurences. The Puranas are both Saiva 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 Lakshmesvara. 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 Mahavira, 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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JAINA BIBLIOGRAPHY 1357 1448 JNAN CHANDRA-Some unknown facts about Bimbisara. (Proc. IHC, XXIst Session), Bombay, 1959. Pp. 215-217. The Puranas place Bimbisara in the saisunaga line. Hemacandra's Trishastisalaka purusha charita describes him as belonging to Vahika-kula ; Punjab was called Vahika. The Jain sources inform us that his real name was Srenika and he was later called Bhambhasar, 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 Ajayapala's reign. Under Kumarapala there had been an ascendency of the Jains, in general, and of Hemacandra in particular. Sometimes undue importance is attached to Kumarapala's association with Jainism. Merutunga and following him several chroniclers claim that Kumarapala became a convert to Jainism. But this is not supported by epigraphical evidence. Kumarapala's leaning towards Jainism was more for political reasons. This view is refuted. According to later writers like Merutunga and others Ajayapala, the nephew and successor of Kumarapala reversed his predecessor's policy and began to persecute the Jains, though this is not mentioned by earlier Jain writers. Ajayapala was the patron of a Jain scholar named Vardhamana. The theory of Jain alienation is seen to rest on slender foundations and as such the decline of Chalukyas 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 Pasandas and Ksapanakas. P. 152. Omnibus rule prohibiting all kinds of heretical sects from participation in the feast meant for gods and ascetics; if the sakyas, Aijvikas and Sudra 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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1358 JAINA BIBLIOGRAPHY P. 165. Kusana Pulity : The earliest epigraphic mention of the title maharaja is to be found in the first century B.C. Hathig umpha inscription of Kharavela, where his ancestor Maha-meghavahana is described as maharaja. P. 166. Jain text : Kalakacharyakathanaka, which seems to contain genuine traditions about the first appearance of Saka in India, uses the prakritised form rayahiraya in the case of Saka sahi ; also prakritised form sahanusahi. P. 167. Kalaka 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 gramika (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 senapati and yodhajivas (warriors). class of P. 190. Early Jain sources inform that members of the Srotriya brahmanas were occassionally employed as dutas. P. 193. Jain sources inform that there was a parisa (as assembly) of the gahavais (i.e., Vaisya and sudras). 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 Gosala--the Jain scriptures refer to the Ajivika teacher as Gosala Mankhaliputta.

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JAINA BIBLIOGRAPHY 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 Kharavela and these southern Airas were over-thrown by the Later Satavahanas 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 Maharaja. 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 ChediMahameghavahana family. The Aira rule in the heart of the Andhra country was the result of one of the southern campaigns of Kharavela. 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. Sramanas include both Buddhists and Jainas.

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1360 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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JAINA BIBLIOGRAPHY 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 Mahavira, 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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JAINA BIBLIOGRAPHY 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 Rsabhadeva) 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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JAINA BIBLIOGRAPHY 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. Ahimsa 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. Adinatha, the first Tirthankara, was followed by other prophets of Nonviolence like Neminatha (cousin of Sri Krsna) and they proclaimed Peace as superior to war. Pp. 811-13. Fine Leading Ways : Preachings of Parsvanatha 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 Sutra Karakandu was the name of a Kalinga king.

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1364 JAINA BIBLIOGRAPHY Pp. 116-17. The earliest reference to Kalinga in the Jain literature is found in the Avasyaka Niryukti, 325 in connection with Lord Aranatha, 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 Kharavela. Chap. IX, Sec. I-Political condition of Kalinga on the eve of Kharavela's occasion. Sec. II-Sources for the historicity of Kbaravela --The Hathigumpha Inscription-its condition, size, system of spacing, authorship and composition discussed. Sec. III-Mahameghavahana dynasty. Sec. IV-Predecessors of Kharavela. Sec. V-Lineage of Kharavela Aira, Chedi Vanisa. Chap. X-Date of Kharavela. Sec. I - Internal evidences. Sec. II-circumstantial evidences. Chap. XI. Sec. 1-Name. Kharavela--its etymology. Sec. II-Childhood of Kharavela. Sec. III-Education of Kharavela. Sec. IV-Marriage of Kharavela. Sec. V-Coronation of Kharavela. Chap. XII. Sec. I--Conquests of Kharavela, extent of empire. Sec. IIKharavela'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 Kharavela. 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 Hathigumpha cave Inscription of Kharavela. P. 400. Appendix B-Text of the Manehapuri cave Inscription of the Chief queen of Kharavela. 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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JAINA BIBLIOGRAPHY 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 Jualamalinikalpa 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 Mahapurana 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.

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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 Ghantai. The Adinath and Parsvanath temples of the southern group belong to the Chandella period. Most important, of these is the temple of Santinatha. The Parsvanatha temple is the largest and the finest of the ancient shrines showing an inscription of v.s. 1011. They offer ample material

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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, Siva 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 Neminatna (vs. 1211), Sumatinatha (v.s. 1215) and Ajitanatha (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, Khandelavala, 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 "Sahasrakuta 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.

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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 Calukya princes. These would have originally professed the Jaina religion. They would have been afterwards, towards Saka 1060, converted to the Visnuism, thanks to the efforts of the famous reformer Ramanuja (cf. p. 61). 1467 A. WEBER-Chronologische Notiz (Zeitschrift der deutschen morgenlandischen Gesellschaft, vol. XII, Pp. 186-189, Leipzing, 1858. Review on the Satrunjayamahatmya and the author of this work, Dhanesvara. 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 Mahavira (The Jaina tradition gives still the years 545 and 467 B.c as dates of this event). 7 357 Death of Bhadrabahu (in 365, according to the tradition of the Digambaras). According to the tradition of the Svetambaras 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

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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 Padmapurana. Birth of Bappabhattisuri, author of the Sarasvatistotra; died in 838. Jinasena wrote the Haritamsapurana. 783 71-72 Towards 810 814 837 Epoch of: Jinasena, author of the Harivamsapurana, of the Parsvabhyudaya and of the Adipurana ; Viracarya, author of the Saro samgraha, a treatise of Jaina mathematics; Vidyananda, author of the Astasahasri ; Prabhacandra, author of the Njayakumuda Chandrodaya. Advent of Amoghavarsa Ist, who has professed the Jaina creed and to whom the Digambaras attribute the Prasnottararatnamalika. Composition of the Jayadhavalafika, a treatise on the Digambara Philosophy, Epoch of Gunabhadra, author of the Uttaraputana and of Atmanusasana. Silanka might have composed at this date his commentary on the Acarangasutra. Consecration of the Uttarapurana of Gunabhadra by his disciple Lokasena. Birth of Pampa or Hampa, the canara poet. Epoch of Amritacandrasuri, author of the Samayasaratika, of the Pravacanasaratika, of the Tattvarthasara etc. 77 Towards 860 876 897 902 905 83-84 906 Sid 'arsi, cousin of Magha, composed the Upamitabhavapra. pancakatha. 90 941 The Canara poet Pampa composed the Adipurana and the Pampa-Bharata.

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1320 JAINA BIBLIOGRAPHY Pages Years Years Events 959 Somadeva wrote the Yasastilaka. 967 Foundation of the Kharatara sect by Jinensvara disciple of Vardhamana. 972 Dhanapala composed the Paiyalacchi. 994 Amitagati wrote the Subhasitaratnasandoha (And in 1014 the Dharmapariksa). 113 1024 Epoch of activity of Jenesvara. 1032 Construction at Dailwada of a temple in honour of Vrisabha, by the marchant Vimalasah of Anahilvad. 120 Death of santisuri, of the Tharapadra sect, author of a commentary on the Uttaradhyayanasutra. 126 1064 Abhayadevasuri, founder of the sect Brihatkharatara, wrote his commentaries on the Angas. 1069 Jinacandra wrote the Samvegarangasala, 129 1073 Devendragaai comments on the Ultaradhyayanasutra. 130 1076 Birth of Jinadattasuri. 131 1080 Birth of Aryaraksita, founder of the sect Ancala. 132 1082 Gunacandra composed the Mahaviracarita ; Guruchandra and Candragani, each one Sriviracarita. 1102 First copy of the Katharatnakosa of Devabhadrasuri, by Amalacandragani. 137 1103 Foundation of the sect Ancala. Death of Jinavallabha. De 1381111 1401116 Ramadeva, disciple of Jinavallabha, wrote the Sadas itika. curni. 143 1124 Epoch of Yasodevasuri, disciple of Candrasuri.

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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 Amradevasuri wrote his commentary on the Akhyanakamanikola of Nemicandra. Birth of Jinacandra of the Kharatara sect. Jinasekharasuri, disciple of Jinavallabha, founded a subordinate sect. Epoch of Hemacandra. Birth of Dharmaghosa, disciple of Jayasimha in the Ancala sect; author of Satapadika. Birth of Jinapati, disciple of Jinacandra. Epoch of Candrasuri of the Harsapuriya sect. Candrasuri wrote a commentary on the Sadavakyaka. Foundation of the sect Sardha paurnamiyaka. Ratnaprabhasuri wrote a commentary on the Upades mala Dharmadasagani. Siddhasenasuri wrote a commentary on the Pravacanasaro dhara. Birth of Jinesvarasuri; he had as disciple Abhayatilakagani. Foundation of the sect Agamika by Silagana and Deva bhadra. Epoch of Tilakacarya. Dharmaghosa composed the Satapadika.

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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 Tejahpala, ministers of the princes Lavanaprasada and Viraddhavala (dynasty Vaghela of the Caulukyas of Anahilvadd). Epoch of Jinadatta, author of Vivekavilasa. Abhayadevasuri, disciple of Vijayacandrasuri, composed the Jayantavijayakavya. Birth of Ajitasimha, of the Ancala sect. Jagaccandra founded the Tapa sect. Arisimha wrote the Sukrtasamkirtana in honour of the minister Vastupala. Epoch of Amaracandra. Birth of Jinaprabodha, author of the Durgaprabodhavyakkya. Probable epoch of Udayaprabhasuri, author of the Dharmabhyudayamahakavya. Epoch of Asadhara, author of the Trisastismriti, of the Jinayajnakalpa, etc. Mahendrasuri, of the Ancalika sect, wrote the Satapadt. Tilakacarya completes the commentary of Bhadrabahu on the Avasyakasutra. Epoch of Devendrasuri, of Arisimha and of Amaracandra. Death of the minister Vastupala. Probable epoch of Ratnasimhasuri, author of the Padgalasaltrimsika. Devendrasuri effected two famous conversions at Ujjain. He died in 1271. Death of the minister Tejahpala. Epoch of Balacandra, of Vijayasenasuri of Padmasuri and of Pradyumnasuri.

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JAINA BIBLIOGRAPHY 1373 Pages Tears Events 203 1266 Dharmatilaka of Laksmitilaka, disciple of Jinesvara, wrote a commentary on the Ullasikkamastotra of Jinavallabha, 203 1269 Birth of Jinacandra ; he died in 1319. 205 1280 Birth of Jinakusala, 2051282 The Santinathacaritra of Devasuri is translated from the Frakrit in Sanskrit and abridged. 208 1292 Epoch of the commentator Jinaprabhasuri. 210 1299 Birth of Somatilakasuri, who died in 1368. 210 1300 Epoch of Merutunga. 212 1309 Vijayasimhasuri wrote the Bhuvanasundarikatha. 218 1334 Prabhanandasuri wrote the Ksetrasam grahanivstti. 218 1336 Ratnadeva translated in Sanskrit the Vijjalaya of Jayavallabha. 220 1340 Birth of Devasundara, of the Tapa sect. 220 1343 Epoch of Jinaprabha, of the Rudrapalliya sect. 222 1347 Birth of Merutunga, of the Ancala sect, author of the Surimantrakalpasaroddhara. 223 1349 Rajasekharasuri composed the Prabandhakosa. Birth of of Jnanasagara, diciple of Devasundara : he died in 1404. 224 1353 Birth of Kulamandana, one of the five disciples of Devasundara. 227 1366 Jayasimha wrote the Kumarapalacarita. 227 1370 Gunakarasuri wrote a Bhaktamarastotratika. 227 1372 Ratnasekharasuri composed the Sripalacaritra;

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1374 JAINA BIBLIOGRAPHY Years Events 228 1373 Devendra Munisvara wrote a commentary on the Prasnottararatn mala of Vimalacandrasuri. 228 1374 Birth of Somasundarasuri, who died in 1443. 229 1376 Birth of Jayakirti, disciple of Merutunga and master of Jayakesarin ; he died in 1443. 229 1379 Jayasekharasuri wrote the Upadesacintamani. 1380 Birth of Munisundara, author of the Upadesaratnakara ; he died in 1447. 230 1385 Inscription of frugapa, Jaina minister of Harihara II, and author of the Nanartharainamala. Sanghatilakasuri, of the Rudrapalliya sect, wrote a commentary on the Samyaktvasa platika. 234 1395 Abhayadevasuri, contemporary of Gunakarasuri, composed the Tijayaphuttastotra. 238 1400 Sadhuratna wrote the ratijitakalpavritti. 238 1401 Birth of Ratnasekharasuri, author of the Sraddhapratikramanavritti ; he died in 1461. 1405 Jinavardhanasuri became the grand priest of the Kharatara sect. 241 1408 Birth of Laksmisagarasuri. 247 1424 Mention of an inscription dated Saka 1349 in a Jaina temple of Vijayanagara. 248 1427 Munisundara, disciple of Devasundara and of Jnanasagara composed the Mitracatuska-katha; he is also the author of the Sahasranamasmriti. 253 1435 Silaratnasuri, disciple of Jayakirti, wrote a commentary on the Meghadutakavya of Merutunga. 53 1436 Jinamandanasuri finished the Kumarapalacarita,

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JAINA BIBLIOGRAPHY 1375 Pages Years Events 254 1438 Jinakirti, disciple of Somasundara, wrote a commentary on his Namaskarastava ; author of the Danakalpadruma, of the Srapalagopalakat ha and of the Dhanyasalicarilra. 256 1448 A patlavali of the Kharatara sect, in the temple of Jesalmer, is dated of that year (Samvat 1505). 1448 of Ratnasekhara, wrote the Somacandra, disciple Kathamahodadhi. 2571449 Jayacandrasuri, disciple of Somasundara, composed the Pratikramanavidhi. 258 1451 Foundation of the Lumpaka sect. 260 1464 Probable period of Sakalakirti, author of the Tattvarthasaradipaka, 261 1465 Subhasilagani wrote the Pancasatiprabodhasambandha. 1470 Period of Ksemankara. 2631477 Origin of the Vesadhara sect(branch of the Lumpaka sect). Period of Srutasagara, author of the Tattvarthadipika. 266 1496 Padmamandiragani commented upon the Risimandalaprakarana. 2691507 Origin of the Katuka sect. 270 1511 Foundation of the branch Nagapuriya of the Lumpaka sect. 270 1513 Origin of the Bijamata sect. 270 1513 Foundation of the Pasa sect. Harisena wrote the Jagat sundariyogamala. 273 273 1526 1528 Nemidatta composed the Sripala carita ; he is also author of the Sudarasanacarita. the

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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 Nilmani 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 Haribhadrasuri, Samvat 535. Samvat 1222 Epoch of Chandrasuri, of the Harsapuriya gaccha. He composed the 'Samghayani-rayana', the 'Khetta-samasa' and a commentary on the 'Avasya-sutra'. 1240 Gunakara composes the 'Ascara.yogmalalaghuvTtti', Samv at 1296. 1307 Jinaprabhasuri, disciple of Jinasimhasuri, writes the 'Vihi-maggapava, Samvat 1363. 1405 (?) Jinavardhanasuri, disciple of Jinarajasuri (who was pontiff of the Kharatara sect from Samvat 1461 to 1475), writes a commentary on the 'Vagbhatalamkara. 1446 Jinamandana gani composes the "Sraddha-guna-samgraha', Samvat 1492. 1469 Hemahamsa gani, of the Tapa gaccha, composes a commentary, entitled 'Nyasa', on the 'Nyayamanjusa, Samvat 1525. 1516 Vinayahamsasuri composes a commentary on the Disavaikalika-sutra', Samvat 1572.

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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 'Sutrakrtange" by Harsakula, disciple of Hemavimalsuri, of the Tapa gaccha. Samvat 1608, copy has been made for the first time of the 'Lokaprakasa', treatise of Jaina geography by Vinayapala. Samvat, 1645, Narachandrasuri composes a commentary on 'Prakrita-yakarana' of Hemachandra and Punyasagara a commentary on the Jambudelpa Prajnapti". Samvat 1646, Gunavinaya gani composes the 'Raghavi-v qui a commentary on the 'Raghuvania', as well as a 'Damayantikatha-vrtti", A 'balabodha' has been composed on the 'Pravacanasara' by Padmamandira gani, Samvat 1651. Samvat 1652, Padmadevavijiaya gani composes a 'Ramacharita cr RamaJana and Kanakakusala of the Tapa gaccha, a commentary on the 'Bhaktamara-stotra and the 'Kalyanamandira-stotra". Jnanatilaka gani, disciple of Padmaraja gani, writes the 'GautamaKulaka-vrtti, 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,

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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 Rastrakuta king Krishna II, dated 902-3 A.D.-Marasimha preserved the doctrine of Jina ... Chamundaraya, the disciple of Ajitasen ... 1474 PRADHAN SITANATH-Chronology of Ancient India. Calcutta, 1927. P. 63. Mention of Jain version of Brahminical Harivarsa. P. 135. Kalpa Sutra-Jain work. P. 211. Jain literature and chronology alternative sources of Indian history (from Bimbisara to Chandra Gupta Maurya). P. 218. Puranas borrowing information from ancient Jain sources. P. 226. Jain tradition refers Mahapadma as the son of a Courtesan by a barber. Pp. 241-42. Puttavallis works of Svetambara Jainas-Jaina tradition asserts Chandragupta's accession to be 312 B.c. Devardhigania Ksama-Sramana the author of Kalpasutra a Jain work. Mahavira carita, work of Nemichandracarya mention of the date of Vira Nirvana and the birth of the Saka king to be 605 years 5 months, (??). Trailokya Prajnapti, a Jain work by Yati Vesabha of Digambara sect. P. 257. Sahasranika, a disciple of Mahavira-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) Aptamimansa, verse 80, Samantabhadra says that Dharmakirti contradicts himself. See, Verse 106- Page 150.

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JAINA BIBLIOGRAPHY (3) Samantabhadra refutes Bhartrihari. (4) Santarakshita quotes and refutes Kumarilla. (See, Transactions of the Ninth Oriental Congress-"The position of Kumarila in Digambar Jain Literature"-K.B. PATHAK). Conclusion... Samantabhadra may be assigned to the eight century. 1476 K. B. PATHAK-Santaraksita's Reference to Kumarila'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 Vedanga followed by the astronomy of the Jainas-Suryaprajnapti only available work on Jaina astronomy. Mention of two more Jaina astronomical works viz: Candraprajnapti and Bhadrabahavya Samhita. Mention of Bhadrabahu's commentary on Suryaprajnapti. P. 140. Suryaprajnapti-attributed to Mahavira written about 500 B.C.Conception of juga as explained in Suryaprajnapti 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 Santicandra gana (1595-A.D.) in the preface to his commentary on Jambudvipa pranjnapti. 1478 K. B. PATHAK-Santaraksita, 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 Prabhacandra 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 Pariksamukha. 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 Prakrit 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. Mahavira's death 470 years before the date of the birth of Vikramaditya. Vikrama era started from 57 B.C. Mahavira predeceased the Buddha. Buddhism did not make much headway in the lifetime of Mahavira. Majjhima Nikaya, II, 153, and Samyutta Nikaya, Jatila 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 Sakya 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 sudra 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, Pujyapad, 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 SmTli- Chapters of the MasytaPurana, (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 Amarakarti, 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 vilas was transcribed in V. K. Sam. 1649 - Samvat 1649 varse Bhadrapada mase krsn-pakse, navamyamtithau, somadine likhinyam granthah. (2) then (i) "A Dig. Bhattaraka author of the Svayambhusahasranamotika" and (ii) "the author of a commentary on Ratnasekharasuri's Sambodha-sitteri (3) Hiralal Jain-Amarakirti belongs to the "Mathura Sangha"-line of spiritual preceptors---Amitagati-Santisena, Amarasena, Srishena, Chandrakirti, Amarakirti. He completed his work Satkarmopadesa in Apabhramsa in Samvat 1247, Bhadrapad masa, Dpitia Suklapaksha, 14 tithi, Gurubar, when Krishnanarendra, son of

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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 Kundagrama in B.c. 617, 599 or 562. Vol. VIII, No. 1, 1942, Pp. 30 to 35. Attainment of Nirvana by Mahavira at Pava in 545, 527, 590, 580, 467 B.C. The Mauryan emperor Chandragupta (326322 n.c.) adopts vows of a Jain Sramana 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. Salisuka Maurya, the younger brother of Samprati, achieved the conquest of Jainism throughout Saurastra. Birth of King Kharavela of Kalinga in 207 v c. He ascended to the Imperial throne in 183 B C.. His Maharajabhiseka 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 Arhaobaliacarya who arranged the sub-divisions of Mulasamgha. Advent of Saka Samvat in 78 A.D. Kundakundacarya flourished in 31 to 165 A.D. Dharasenacarya dictated the Anga knowledge to his disciples Puspadanta and Bhutabali 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 Pujyapadasvami 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, Rastrakuta flourished in C. 760 A.D. Jinasenacharya composed the Harivamsapurana in about 783 A.D. Valsaraja Pratihara of Kanauj flourished in C. 784 A.D. Vol. XV, No. 1, 1949, Pp. 41 to 45. (788 to 968 A.D.). Amoghavarsa I, Rastrakuta flourished in c. 814 to 900 A.D. Harisenacharya composed the 'Bihad Kathakosa" in c. 931 to 932 A.D. Devasena (Vik. Sam. 900) Bhattaraka writes "Darsana-sara". 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, Calukya 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 Ratta, Ganga Calukya dynasties with their grants.

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JAINA BIBLIOGRAPHY 1385 1490 S. Shrikantha SASTRI - The Date of Jambudvipa Prajnapti 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 Gommatesvara. (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 Maharaja and the Maharaja Rajatiraja, (D.R. BHANDARKAR Volume, Ind. Res. Ins. Calcuttta, 1940). Pp. 281 and 288. Text of an inscription on a stone slab found at Kankali Tila at Mathura formerly published by BUHLER (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 Buhler and R.D, BANERJEE differ with regard to the reading of the date. Notes on the text, translation given. Okharika Ujhatika, and Okha are names of foreigners. Okharika and Okha 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 Mahavira. 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 Mulacara 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 Vardhamanacharita, 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 Saka 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 Vardhamanacharita 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 SiddhantaCandrika 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 guruprampara and exact dates of the following dynasties given : Chalukyas of Badami ; Rastrakutas ; Kadambas ; Western Gangas; Nolambas ; Kalyani Calukyas ; Kalachuryas of Kalyani ; Yadavas 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 Svetarbara and Digambara Chronological Traditions. (Jain Ant. Arrah). Vol. X; No. II ; 1945 ; Pp. 41-48. Both the Svetambara and the Digambara sects of the Jainas have preserved certain chronological traditions. A comparative study of these may yield useful results. Chronologies of the Svetambaras 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-Satavahan and Satakarni. (ABORI. Vol. XXVII ; 1946) Pp. 237-248. P. 241. Hala favourite with Jain authors. P. 248. References in Literature-Jain legend refers to Satigani, Raja of Paithan and a contemporary of the Saka rulers of Ujjain ... Jaina tradition refers to King Satavahan, who built many temples and caityas ... 1499 Jyoti Prasad Jain --The Predecessors of Svami Virsena, (Jain Ant. Vol. XII, No. 1), Arrah ; 1946 ; Pp. 1 to 6. Virsena was ordained by Ajjanandi (or Ajayanandi) and was taught Siddhanta by Elacharya. 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 svetambara 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 Svetambar traditions reckon 470 years between Mahavir Nirvana 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 Nahavana or Nahapan 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 Mahavir Nirvana appears to be 430 (470-40 years of Nahavana'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 Nahapana 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 Toramana 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 Puranas. 1501 S. Srikantha SASTRI--The date of Sruh wa arya, (Jain. Ant., Vol. XIII, No. II), Arrah, 1948. Pp. 12 to 17. Sridharacharya, 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 Sridharacharya-(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 Bharatavarsa. A comparative study of Susuma and Dussuma 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 Satavahanas 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. Kharavela's inscription and the First Contact of Synchronistic Prong : Mourya era dates from the coronation of Chandragupta (Circa 32: B.C.) ; the date of Kharavela's accession circa 170 B.C. Kharavela third member of Chedi dynasty. The Satakarni associated with Kharavela was probably the third member of the dynasty (Satavahana). Rapson. Pp. 123-25. Date of Kharavela'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 Angas of the 64 letters which had become lost with the time of the Mauryas'. Kharavela a contemporary of Pusyamitra, who founded the Sungamitra dynasty and who ascended the throne in 188 B.C. Kharavela's accession 182 B.C. Q:J M.S. contd. Vol. 44, Pp. 99-107. Was Satkarni Kharavela 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. Jataka version of Kharavela's attack. The Culla-Kalinga-Jataka (Ed. by Fausbold No. 301). P. 102. Musika and Krishnavena.

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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 Paramatma-prakasa (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 Paramatma-prakasa ; 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 Gajabahu the King of Ceylon, was also prezent. Ilango Aidgal (author of Silappadikarm and Kulavanikan Sattan alias Sittalai Sattanar, were contemporaries of Kovalan and Kannaki. They lived and wrote in the second century A.D. Gajabahu 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 Minaksi. 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 Minaksi ? 1509 H, G. SHASTRI-The Puranic 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 Parsvanatha 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. Parasnath mountain. Its sanctity. The eastern metropolis of Jain worship. Origin of Jain sect. The Jains a transition between Buddhists and Hindus, Ascent of Parasnath. Vegetation of Parasnath.

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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 Ksamana or sramana 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 Saraogi sect--worship of Parsvanatha-Tenderness for animal life-Intermarriage of Bisnis and Saraogis. P. 139. Ascetics and low castes among the Jains, 1518 J. KIATT-Surparaka. (Indian Antiquary, vol. XI, Pp. 293-294). Bombay, 1882. Series of references to Sus paraka (Sopara), extracts of the following Jaina works: Ganadharasardhasataka of Jinadattasuri ;. Prabhavakacaritra ; A gurvavali of Munisundara, and a Patlavali of the Kharatara sect. * According to these authorities, Suraparaka is situated in the Kunkundesa. 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 Satrun. jaya, Palitana.

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1394 JAINA BIBLIOGRAPHY Pages 275. The Jaina art at Ahmadabad, 276. The Jainas at Patan : their number, their temples and their libraries. 291. The temples of the mount Abu. 295-296. The Jaina palace at Tulaiti (Chitor). 302. Temples and Jaina sculptures at Gwalior. 345. The Jaina temple at Khurja. 346. The Jaina temple at Brindaban, near Mathura. 355. The Jaina temples at Ayodhya. 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 Saraogis of the dist. including Seth Raghunath 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 Svami practised penance here. He is reputed the last of the Kevalis. The temple was built by Mani Rama, who enshrined in it a figure of Chandra Prabhu. A large marble statue of Ajitnatha, brought by Seth Raghunath Das 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.

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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 : Ayodhya. Oudh. Birthplace of Adinatha, a Jain Tirthankara. Alavi. Airwa. Alabhi of the Jains, from which Mahavira made his missionary peregrinations, Chandragiri. Near Belgola, sacred to the Jains, Chandrikapuri. Sravasti, birthplace of Tirthan kara Chandraprabha. Girinagara. Girnar, containing temples of Neminatha and Parsvanatha. Ujjayanta. Girnar sacred to Neminatha. Part 2. Modern Names and ancient names or situation : Abu. Arbuda Parvata, containing temples of Risavanatha or Adinatha and Neminatha. Girnar. The Junagar hill in Guzerat is one of the five hills sacred to the Jains, containing the temples of Neminatha and Parsvanatha. Palithana. In Guzarat, one of the five hills sacred to the Jains containing a temple of Adinatha, 1522 Archibald ADAMS--The Western Rajputana States, etc, London, 1899. P. 19. Sirohi : Banias and Mahajans, mostly Jains, form a very numerous class. Pp. 37-38. Mount Abu : Jajn temples at Dilwara -Their age-Abu 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 Sravaka 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. Mahavira'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. Abu, Junagarh, Parasnath, 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: Ksetrasamase, of Jinabhadra, with commentary of Malayagiri; Laghuksetrasamasa, of Ratnasekhara, with commentary ; Vrihannauyaksetrasamasasutra, of Somatilakasuri, Samghayani (Samgrahai). of Can Irazuri, disciple of Abhayadevasuri, with commentary of Devabhadra. Special reviews on the Ksetrasamasa, the Samgrahani, the Trailokyadipiki and the Lok aprakasa. Pp 19-20. Jaina system of the islands and of the seas according to the Jwabhigamasutri and the Bhagavall. Pp. 35.41. De cription of the Jambudvipa according to the Jaina geography the Hanumaecaritra. Analysis of the Jumiuddiv zpannatli (Jambudvipaprajnapli), containing the orthodox geographical tradition of the Jains. Brief analysis of the Jambudurpasamgrahant of Haribhadra, work on which Prabhananda wrote a commentary called Ksetrasamgrahani. 1525 V. A. SMITH-Vaisali (Journal of the Royal Asiatic Society of Great Britain and Ireland for 1902, Pp. 267-288). London, 1902. Pp. 282 Sqq. Vaisali according to the Jaina tradition. The town included three parts : Vaisali properly called, Kundagrama and Vaniyagrama. Vaisali is represented today by Bisa hgarh (Besarh). Vaniyagrama (the actual village of Baniya was the residence of Mahavira. As regards Kundagrama, perhaps it is now the village of Basukund,

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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 Mahavira 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. Abu 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-Muktagiri (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-pala and Vastupala 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,

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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-Sankisa as a Jaina Tirtha.-I.H.Q. Vol. V. 1929. Pp. 142-143. Sankisa a village in the Farrukhabad district of the United Provinces--represents the old city of Sankasya mentioned by Fa-Hian and HiuenTsang. Originality of the name discussed. Kampilya-place of birth and renunciation of the 13th Tirthankara Sri Vimalanatha lying around modern village Kampilla in Kaimganj tahsil of the Farrukhabad district. Kampilya and Sankasyaidentical. Mention of quarrel between Jains and Buddhists over the sacred place of Sankasya in the records of Fa-Hian. Mention of a Jain temple in the vicinity of Sankisa at the village of Sarai mention of a nice Jain image discovered at Sankisa. 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 Gomatesvara, Parsvanatha and other Jain Tirthankaras are shown to carry serpent hoods as an ornament on their heads. P. 18, First Tirthankara was perhaps a Naga. P. 118. In the Bhiksu 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 Anga as a separate province under a Magadhan prince with Campa as its capital mentioned in Jain sources (Hemachandra, the author of Sthaviravali and Bhagavati Sutra and Nirayavali Satra). P. 64. Hathigumpha inscription mentions king Kharavela 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 Kharavelas Pithunda-Pithu 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.

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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 Timmaraja 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 Santisvara 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 Taksasila. (Jain Ant. vol. III; No. 111; Arrah; 1:37; Pp. 57-66). According to the writer, Podanapura of the Jaina books was not Taksasila, 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.

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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, Paresnatha, Pava and Rajgir in Bihar ; Raivataka ann Somnath in Gujerat ; Satrunjaya in Kathiawar, Bawangaja Hill in central India; Abu Rakhabha Deva, and Ranapur (or Rampura) in Rajputana ; Chandragiri and Sravana-Belgola in South India. 1546 R. N. SALETORE- Monastic Life in Sravana Belgola. (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 Belgola 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--Belgola and Bahubali. (Jain Ant. Vol. V; No. IV; Arrah; 1940; Pp. 137-140). Sravana Belgola is a place of great cultural importance. Traditionally, the place is associated with Bhadrabahu 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 Bahubali stands. The life of Bahubali 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 Sravna Belgo!a. Jains of this place were organised in commercial guilds. House-tax at Gommatapur. The Jain Acharya (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 Mahavira, according to the Jaina tradition, took place on the day of installation of Palaka 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 Mahavira 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 Vikramaditya. P. 25. According to Kalikacayakatha, the Garddabhilla of Ujjayani offered violence to Sarsvati, the sister of Kalikacarya who in revenge uprooted Garddabhilla and established the saka kings at Ujjayini. Garddabhilla's son Vikramaditya destroyed the Sakas and inaugurated the Samvat era. The Jaina Vividha-tirtha-kalpa credits a powerful Satvahana prince of Pratisthanapura in Maharastra with the inauguration of an era. The Tirtha-kalpa alludes to the alliance of the Satavahana prince with the Nagas of the Godavari region. P. 33. The Digambara Jaina tradition avers that Mahavira visited Ujjayini, where in a cemetry he practised penances and obtained manahaparyaya jnana. 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 Upasraya at Zira in the Punjab. The pilgrim also visited many other places, Text given.

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1404 JAINA BIBLIOGRAPHY 1552 A. S. ALTEKAR.- Banares and Sarnath : Past and Present. Benares, 1947. P. 42. Benares also regarded as a holy place by the Jains. Suparsvanatha the 7th and Parsvanatha the 23rd Tirthankaras, were born in Benares. The birth place of Sreyansanatha, the Ilth Tirthankara was at Singhpuri in Sarnath 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. Parasnath 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 Parasnath area, it is not possible to assume that the original level of assume that the original level of the Parasnath 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 25deg degree, the uplift in the Parasnath area should have been about 1,300 feet. That is, the part of the crust now represented by the residual summit of Parasnath 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 Vaisali. (Jain. Ant., vol. XVI, No. 11). Arrah, 1950. Pp. 70-72. The message of Vaisali 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 Mahavira was the finest flower which blos cmed at Vaisali, 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 Tatwarthasutra and Geography-Pushkarardha Dwerpa, (Jain. Ant., vol. XVIII, No. II), Arrah, 1952, Pp. 36-38. The Jain scriptures say that Jambud weep. Dhataki khanda and Pushkarardha 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. Ugraditya's Kalyankaraka is a treatise on the science of medicine in Sanskrit. Contents of its 25 chapters enumerated. Ugraditya got his education in the establishment of Mount Ramagiri from his teacher Srtnandi. 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 Ramatirtha 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.

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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 murti 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 Parsvanatha (or suparsvanatha). 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 Pratihara ruler of this place, a patron of Jainism, constructed a Jaina temple (IRAS, 1895, p. 516). The Sravakas 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 Kasyapa Samhita, (Prof. and Trans. AIOC, XIXth Session) Delhi, 1961. Part-II. P. 97. The Jaina Prajnapana sutra places Kotivarsa Visaya in the Radha (Ladha). The headquarters of the Visaya have been identified with Diw-kot (Devakot or Devikota). Koraghata identified with Karahata is the same as modern Karad in the Satara.

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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 Abu and Satrunjaya. P. 171. Ancient cities of the Jains. P. 174. Library of the Jains at Anhilwara. 1565 (i) J. Burgess-- Notes of a visit to Satrunjaya hill, near Palitana, in September 1868- Bombay, 1868. Popular description of the temples of Satrunjaya, with recall of some historical data, 1565 (ii) J. BURGESS-Notes of a visit to Somnath, Girnar and other places in Kathiawad, in May 1869, Bombay, 1869. Popular description of the sites and of the temples of the mount Girnar. 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".

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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 Parsvanatha 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 Ramtek, (IA, V. xxxii, 1908, Pp. 202-208). Pp. 2-4. Local Jains say that Rama was a Jain and that when he visited Ramtek, he first worshipped santinatha. 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. Abu. P. 310n. Remarks of all the 17th cent. travellers on the pinjrapols or animal hospital in Gujarat, supported mainly by the Jains.

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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. Champhavat. 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 Shravana Belgola from Kosala in 3rd century B.C.

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Section V BIOGRAPHY 1575 BHAU DAJI--Brief Notes on Hemachandra or Hemacharya, (Journal of the Bombay Branch of the Royal Asiatic Society, vol. IX, Pp. 222-224).--Bombay, 1872. Biographical review on Hemachandra according to the Kumarapalacaritra, the Kumarapalaprabandha, the Prabandhacinta nani, the Risimandalavritti, of Jinabhadrasuri, and some other works of Jainas. 1576 Hermann JACOBI - On Mahavira and his predecessors. (IA, Vol. ix, 1880. Pp. 158163). Mahavira, the supposed founder of the Jaina sect-His relation with Gosala 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, Abhirama Devaraya was converted from the Brahmanism to the Jainism. The two works of Pama are the Adipurana and the Vikramarjunavijaya or Pampa-Bharata. He wrote both of them in the year Saka 863. Another Canara poet, Nagachandra, called Abhinava Pampa, composed the Ramachandracaritapurana or Pampa-Ramayana about a century later. 1578 Ram Chandra Basu-Fainism and its founder. Calcutta, 1886. A discussion of the life and historicity of Adinath and also of Mahavira and his immediate predecessors.

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1412 1579 G. BUHLER-Ueber das Leben des Jaina Monches Hemachandra-Wien, 1889. Sources: JAINA BIBLIOGRAPIY 1. Prabhavakacaritra, composed towards 1250 by Prabhacandra and Pradyumnasuri. 2. Prabandhacintamani of Merutunga. 3. Prabandhakosa of Rajasekhara. 4. Kumarapalacarita of Jinamandana 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 Anahilvad 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 Alamkaracudamani, and his metrical treatise, the Chandonus asana. The Diydirayamahakavya 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 Desinamamala 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 Trisasfiialakapurusararita, the appendix to this work or Parilistaparvan, the end of the Doyairaya Sanskrit, the Prakrit Duyaraya and the commentary on the Abhidhanacintamani. Hemacandra died in Samvat 1229, a little before Kumarapala.

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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 Prasnottararatnamala 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 Prasnottararatnamala; 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 Umasvati 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 Haribhadrasuri Biographical and bibliographical reviews on the following authors: Abhayadevasuri Jinavarman Jinavallabha Jinadatta Jinaprabha Jinabhadra 1413 1581 Jinavijaya Jinasekhara Jinasamudra Jinasamudha

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1414 Jinakirtisuri Jinakusalasuri Jinagatisuri Jinagunaprabhasuri Jinagunasundara Jinacandra Jinatilaka Jinadaman Jinadasa Jinadeva Jinadharma Jinadhara Jinanandin Jinapati Jinapadma Jinapala Jinapalopadhyaya Jinaprabodha Jinabhakti Jinabhata Jinamandana Jinamahendra Jinamanikya Jinamukti Jinasarvasuri Jinavardhanasuri Jinasagara Jinasimha Jinasundara Jinasuri Jinasena Jinasaukhya Jinasaubhagya Jinahamsa Jinaharsa Jinahita Jinananda Jinendra Jinesvara Jinodaya Jitadhara Jitavijaya Jiva Jivakalasa Jivadeva Jivana Jivaranga Jivaraja. JAINA BIBLIOGRAPHY

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JAINA BIBLIOGRAPHY 1415 Jinamuni Jinameru Jinaranga Jinaratnasuri Jinaraja Jinalabdhi Jinalabha 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 Abhayadevasuri, Umasvati, Haribhadrasuri Jinadatta, Jinaprabha and Jinabhadra. 1583 S. C. VIDYABHUSANA--Buddhadeva. Calcutta, 1311, Bengali Sal. (1905, A.D.). Pp. 223-225. Conversation between Mahavira and Gosal Makhali PuttaMahavira 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 Mahavira-sources of information, mythological stories-family relation-details arranged chronologically-- Appendix.

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1416 JAINA BIBLIOGRAPHY 1586 S. C. VIDYABHUSANA-Yasovijaya Gani (about 1608-1688 A. D.). (JPASB, vi, 1910, Pp. 465-469). Life of Yasovijaya---His works on Logic--His criticism on Logic as taught in Benares academies. 1587 A. GUERINOT-Un maitre Jaina du lemps present ; Sri Vijayadharma Suri. (A Jaina teacher of the present time : Sri Vijayadharma Suri. (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 Suri. 1588 K. B. PATHAK--Nripatunga and the authorship of the Kavirajamarga. (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.

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JAINA BIBLIOGRAPHY 1417 1592 K. B. PATHAK-Sakatayana and the Authorship of the Amoghavritti, (ABI, i, 1918-20, Pp. 7-12). The Jain sakatayana composed his sutras and the Amoghavritti in the time of Amoghavarsa I. 1593 M. BLOOMFIELD-The life and stories of the Jain Savior Parsvanatha. Baltimore, 1919. The work contains the life-history of Parsvanatha as culled from Jain works, canonical and non-canonical. 1594 K, B. PATHAK and K. G. OKA-Amarasimha and his commentator Kshirasvamin, (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 Asadharapandita and Nachiraja. 1595 A. J. SUNAVALA--Vijaya Dharma Suri, 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 Trisastisalakapurusacarita, with a note on Jaina cosmography. 1597 H. BHATTACHARYYA-Lord Mahavira. Delhi, 1926. A short life of Mahavira.

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1418 1598 C. R. JAIN--Sannyasa Dharma. Allahabad, 1926. A study of Sannyasa Dharma based on three Jain works, Mulacara, 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. Pava 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 Parsvanatha. 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.

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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. Kesiraja, 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 Bhandara with 1335 Mss. receiving an annual grant of Rs. 5,000 from the Govt. of India (Place not mentioned). P. 341. Rasas. Dhals and Sijhais preserved in Jain monasteries in Kathiawad, Marwar, Udaipur Gujerat etc.-Sources of information relating to Aurangzeb's reign. 1606 VIJAYA INDRA SURI-Reminiscences of Vijaya Dharma Suri. Madras, 1933. A collection of articles by different authors on the life and teachings of Vijayadharma Suri, the Jaina saint.

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

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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-Gorakhnath and Kanphata. Calcutta, 1938. P. 72. Nimnath and Parasnath, sons of Matsyendranath. They were slain and restored to life by Gorakhanath. They were initiated by father and founded new sects. They were Jains. P. 73. Gorakhanath left Parasnath 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 Ghorajinath indicating a contact of the Jains with Gorakhanath. 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 Sannyasis 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 Vidyananda-A Renowned Jaina Guru of Karnataka. Ant. Vol. IV; No. I; Arrah; 1938; Pp. 1-21).

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1422 JAINA BIBLIOGRAPHY Vadi Vidyananda 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 Raja. (Jain Ant. vol. V; No. III; Arrah; 1939; Pp. 89-95). Vadibha Simha must have been as a boy the pupil of Somadeva Suri in 960 A. D., and he lived up to 1033 A. D. in the reigns of Raja Raja I and Jayasimha II, and was the contemporary of Vadi Raja, whose Parsvanatha Charita was completed in 1025 A. D. 1614 M. Govind Par--Srivardhadeva And Tumbaluracarya. No, IV; Arrah; 1939; Pp. 125-127). (Jain Ant. Vol. IV; Srivardhadeva, the author of Cudamani, a Kannada commentary upon Tattvarthamala Sastra in 96,000 verses. Cudamani written in C. 6th century A. c. Tumbaluracarya wrote a Kannada commentary on Cudamani in 81,000 verses some. time before the 10th century. 1615 P. K. GODE--Date of Malayagiri Suri. (Jain Ant. Vol. V; No. IV; Arrah; 1940; Pp. 133-136). Malayagiri Suri, 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 Vak pati, the author of Gaudavaho, to 900 A. D., identified with his royal namesake of the Paramara 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

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JAINA BIBLIOGRAPHY 1423 the drana takes Anekantavada with a Kshopanoka ard ends with a miserable sense of devotees of Nilambara 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 Adipurana, (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 Adipurana 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).

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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.) Acharya Kundkund is known to have many aliases --Padmanandi, Vakragriva Elacharya and Gridhapiccha. His other known aliases are --Vattakeracharya, Vattkeryacharya, Vatterakacharya and also Pravartakacharya. 1621 Gyanchandra JAIN-Taran Swami and his sect, (Jain Ant., vol XII, No. I), Arrah, 1947. Pp. 59 to 61. Founder of the Taran Panth, Taran Swami was a Jain philosopher reformer flourishing in India in the 15th century and a contemporary to Sant Kabir, Guru Nanak 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 Taran Swami 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 Charnagaras, the Samayas, the Asaithis, the Ayodhyawasis, the Golapurabs, and the Dosakes. Wrote 14 books in the Apabhramba language. Names of his works given. Sacred places connected with the name of Taran Swami-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 Acharya Samantabhadra's name has been associated with Pataliputra for he visited this place which has been located in modern Patna in about the 2nd century A.D. Acharya Samantabhadra might have visited Pataliputra in Tamil land, the ancient Thondaimandalan-South India. Kanchipuram was a centre of learning in the north of the country. Thondayamandalam, with Pataliputra in the centre and Madura in the Southern part of the Tamilanadu.

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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 Narayanas of whom the accounts of Laksmana and Krsna is of much interest to a student of comparative religion. Nine Prati-Narayanas, according to the Jains are persons who are. antagonists of Narayanas-Vedic and Jain accounts studied. Nine Balabhadras are the elder step-brothers of the Narayanas 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 Purinas, 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.

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1426 JAINA BIBLIOGRAPHY King Nrpatunga Amoghavarsha I (Cir. 815-877), the greatest king of the Rastrakuta 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 Ganitasara samgraha and the Yathakhyatacarita of Ainoghavarsha opined that Amoghavarsha adopted muni-di ksa 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 Rastrakuta king Kesna 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 Apabhramsa poetry. Chamunda Raya--The minister and commander-inchief of the Western Ganga kings Marasimha II, and Rachamalla of Rajamalla II, Disciple of Ajitasena he erected the images of Gommatesvara and Neminatha and endowed villages yielding 96,000 coins at the feet of Nemichandra for the daily worship of the image of Gaumatesvara. 1625 Muni RATNA PRABHA VIJAYA-Sramana Bhagavan Mahavira. Ahmedabad, 2nd Edition, 1948-51. (In the year 1941-42, first edition of the four volumes of this book written in English collected from Svetambara 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 Mahavira, 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 Mahavira. Vol. I, Part II. 1948. Sixteenth to twentysixth previous bhavas. Vol. II, Part I. 1948. (27th Bhava)-Mahavira's descent from the heaven, dreams of his mother, birth celebration, early life, diksa, first thirteen years of his ascetic life.

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JAINA BIBLIOGRAPHY 1427 Vol. II, Part II. 1951. His kevala-jnana (omniscience), his Samavasarana c ), Diksa of 11 teachers (ganadharas), Diksa of Candana, chief lady teacher, four sanghas, preparation of the 12 Angas, his visit to Rajagsha and conversion to Jainism of King Srenika, Princes and others. Fourteenth to fortysecond year of his Ascetic life. His Nirvana. Prominent Royal families and Sadhus, Sadhvis, Sravakas, Sravikas of Mahavira. Social. political and religious history of the country. Vol. III, 1950. Ganadharavada. Discussions with the eleven GanadharasIndrabhuti, Agnibhuti, Vayubhuti, Viyakta, Sudharma, Mandika, Maurya, Akampita, Acalabhrata, Metarya and Prabhasa. Vol. IV, 1947. Discussions with the seven nihnavas of the desa visamvadi type and Bhotika of the sarva visasvadi type. Vol. V, Part I. 1948. Sthaviravali containing summaries of life of the 30 head: of the Jaina church and their chief works. Vol. V, Part II. 1957. Sthaviravali containing summaries of life of the 31-61 heads of the Jaina church. 1626 BIRENDRA KUMAR---Babu Deo Kumarji 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 Pujyapada, (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 Pujyapadas discussed from epigraphical and literary (including Pattavalis) sources, with special reference to (I) Pujyapada Devanandi (C. 450-500 A.D.). (2) Pujyapada Bhatta-Akalanka-deva (C. 600-675), (3) Pujyapada ]

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1428 JAINA BIBLIOGRAPHY Yogi the Siddha (c. 1300 A.D.), and (4) Pujyapada Bhattaraka of Karkala (C. 1500 A.D.). With the available data there is no doubt that the Pujyapada referred to in Darsanasara as the Guru of Vajranandi was no other than Pujyapada 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 Pujyapadas. His works-Sarvarthasiddhi, Jainabhiseka, Samadhisataka, Jainendra Vyakarana, Sabdavatara Tika on Panini 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--"Pujyapada 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. Pujyapada of the Chalukyan records (c. 7th century) is different from (Devanandi) Pujyapada-a grammarian and a contemporary of Ganga Diruinita (c. 5th century). Pujyapada of the Chalukyan records was a reputed scholar and a great reformer. Epigraphical evidences given. 1629 S. Srikantha Sastri-Vidyananda. ( Jain Ant., Vol. XX, No. II), Arrah. 1954. Pp. 9 to 14. Can Vidyananda or Vidyanandin be identified with Vimalacandra ? Vidyananda appears to have been an immediate disciple of Akalanka and he may be assigned to about 720 A.D. 1630 Jyoti Prasad JAIN-Pujyapada 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 Pujyapada Devanandi and Akalanka (c. 600-675 A.D.). Akalan ka mentions Devanandi and incorporates the whole of his Sarvarthasiddhi in his own Tattwart haraja-vartika and shows great respect and admiration of the latter's Jainendra grammar. Devanandi's well known works are: (1) The Jainendra Vyakarana, (2) The Sarvarthasiddhi, a learned commentary on the Tattvarthadhigamasutra, (3) Samadhitantra, (4) Istopadesha, (5) Dasabhakti ; (5) Sabdavatara, (7) Kalyanakaraka, (8) Jain bhiseka and (9) Santyastaka,

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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 Kuvalayamala of Udyotanasuri. MITRA refuses the views of MEHTA on the basis of available evidences. 1632 Umakant P. Shah-Jaina monk Kalakacarya in Suvarnabhumi. (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-Mahavira. Bangalore. P. 19. It deals with the life of Mahavira. 1634 A. N. UPADHYE-Mahavira 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 Mahavira 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 Mahavira, 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. Mahavira-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

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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 Burdwan). At the age of 72, he breathed his last at Pava 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. Svetambaras and the Digambaras.

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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 7svara. 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.

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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 Bhagavan Sakya 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.

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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 Parasnath 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 Satrunjayamahatmya; considerations on the date of this work and on the author, Dhanesvara. 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.

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1434 JAINA BIBLIOGRAPHY Festivals, temples etc. Historical summary of the Jainism, --Parsvanatha, probably the founder of the sect; his life;-Mahavira, his life bis disciples, his doctrines. The successors of Mahavira after the Kalpasutra. 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. Ksapanaka'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 Rainanuja who with the assistance of his disciples effected an escape and founded as refuge with Jain sovereign of Mysore Vital Deva, Vattala Raya. P. 150. Nimbaditya originally Bhaskara acharya 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 Mahavira narrates Saiva, Brahmana bearing Pale Complexion from their smerring themselves with ashes. P. 227. Basava Purana gives an account of a dialogue between Jainas and the Saivas to prove latter's superiority.

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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 Paranas. 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 puranas, charitras or legends, Ritual prayascitta, Medicine, Grammar, Arithmetic, miscellaneous. P. 279 fn 1. Hamilton's account of the 24 Puranas contradicted. P. 281 fn 1. Enumeration of the siddhantas and Agamas of the Jainas. P. 282. Hemacandra, author of Abhidhanacintamani 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.

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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 Mahavira.-The first disciples. Among these, Indrabhuti, or Gautamasvamin, 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. Nirjara 8. Bandha 9. Moksa. The metaphysical principle of the Syadvada 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 Sravakas. 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 Svetambaras 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,

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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 svetambaras.- 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.

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1438 JA'XA BIBLIOGRAPHY Pp. 362-470. Gwalior : the temple of Adinatha; 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 Svetambaras. 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 Sravakas. 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 Mahavira; the Nirgrantha Jnataputra.--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.

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JAINA BIBLIOGRAPHY 1439 1656 Joseph EDKINS--Chinese Buddhism. London, 1880. P. 31. The ruins of the city of Rajagriha visited by the Jains at a spot sixteen miles south-west of Behar. Pp. 156-158. Dr. HAMILTON says, speaking of the Sravakas or Jains, a still existing Buddhist sect in India, that they worship twenty-four great teachers, who are called either Avataras 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 Svetambaras 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.

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1440 JAINA BIBLIOGRAPHY III. Legends of the Tirthakaras.-Legend or history of each of the 24 Tirthakaras of the present time, and in particular of Vrsabha, of Parsvanatha and of Mahavira 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 Karkals. 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 Mahavira. The principal Tirthakaras, Vrsabha and Parsvanatha.-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,

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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 Svetambaras 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 kanchaniya. 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,

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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 Svetambaras and Svetambaras 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 Svetambaras and of the Digambaras. P. 318. The path of deliverance according to Mahavira.

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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; Parsvanatha and Mahavira. The Buddhism and the Jainism; comparison--Life of Mahavira.--Philosophical principles of Jain doctrine- The action, the sin, the deliverance. The triple jewel-Digambaras and Svetambaras-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 Mahavira.-- The Jaina doctrines. The sects.-Extension of the Jainism. The Jain art.

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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 Svetambaras. 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 Mahavira : its resemblances with Gosala and with Parasanatha. 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 Pataliputra. 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.

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JAINA BIBLIOGRAPHY 1445 Notes on the origin of the Jainism.-Mahavira, 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 Svetambaras 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 Sravakas -The rituals of the Jains-The Jains a sect of the Buddhists-Svetambaras 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,

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1446 JAINA BIBLIOGRAPHY I.--1880, Principal works mentioned : E. WINDISCH, Hemacandra's Yogasastra. H. JACOBI, Kalpasutra; J. WARREN, "Nirayavaliya" 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 Jnatraputra 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 sutras make contemporary adversary of Buddha." II.- 1881. Examination of the two memoirs of M. JACOBI, on Mahavira and his Predecessors and Das Kalakacarya-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 Parsvanatha. "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 Kalakacarya, 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,

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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 Satrunjaya 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

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1448 faina BIBLIOGRADHY date of the "Kalpasutra" is 980 of the era of Mahavira, that is to say 453 or 513 A.D.). R. HOERNLE, "Uvasagadasao" 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 Buhler 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. BUHLER on the Jaina tradition, 3. Mention of other different works, among which : G. BUHLER, "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 BUHLER on the inscriptions of Mathura : "From the mass of these inscriptions admirably interpreted by M. BUHLER, it proceeds that, from the 1st century before our era, the Svetambara 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. Svetambara canonical literature. E. LEUMANN, Dasavaikalika-sutra und Niryukti. 3. Stories, History, Polemics.

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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. BUHLER - Das Sukritasamkirtana des Arisimha, et The Jogaducharita of Sarvananda. 4. Digambara literature. K. B. PATHAK "The position of kumarila in Digambara Jaina literature"'; R. HOERNLE, "Two Patlavalis 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 Prabhacandra) 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". "Syadvadamahjart"' of Mallisena.; Satdarcanasamuccaya (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 BUHLER, the one on the conception of Mahavira after the sculptures of Mathura, the other on the legend of the "Stupa constructed by the gods" equally at Mathura. Note on the epitaph of Prabhacandra, at Sravana Belgola, definitely published by M. Fleet in the "Epigraphia Indica".

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1450 JAINA BIBLIOGRAPHY 3. Canonical treatises, Critical considerations on the Jaina tradition, with respect to the translation of the "Uttaradhyayana" and of the "Sutrakstanga" by M. JACOBI. The narrations relating to the "Avasyaka", after the "AvasyakaErzahlungen" published by M. E. LEUMANN. 4. Stories and legends. Translation of the history of "Sanamkumara" by M. de BLONAY, and of the "Kathakosa" by M. TAWNERY. The studies of M. PULLI on the "Antarakat hasangraha''. Translation of the "Prabandhacintamani" of Merutunga by M. TAWNEY. Edition of the "Kumarapalacarita" of Hemacandra by Shankar Pandurang Pandir. Re-edition by M. BURGESS of the memoir of WEBER on the "Satrunjaya-mahatmya. 5. Digambara literature. Review on the edition by M. PAVOLINI of the "Pancatthiyasamgahasutta" of "Pavayanasara" 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 Mahavira.--Opposition between Buddhism and Tainism, -The principal doctrines of Jainism ; the 'Jiva'; the 'syadvada'; the asceticism-life of Mahavira. 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 Sankaracharya-Jainism is not offshoot of Buddhist-Hindu scriptures-Buddhist works-Jain sastras-Buddha not a disciple of Mahavira-Buddha an older contemporary of Mahavira - 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 Parsvanatha but Risabha-Buddhist work-Jain sastras-Hindu scriptures-Inscription at

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JAINA BIBLIOGRAPHY 1451 Mathura-Ancient India once more-Yoga Darsana-Sankhya Darsana-Mahab1.arata--Charvaka Darsana-Tenets of the Jain Ratna-Traya-Eleven Pratimas---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. BUHLER-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 Uttaradhyayana and the Jivavicara. 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,

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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 Svetambara 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 Iksvaku-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 Bimbisara, 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-Parsa, who preceded Mahavira, 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.

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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 Sallekhana, 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 Mahavira (or Vardhamana) the contemporary of Gotama Buddha. They include Digambaras and Svetambaras. rati, ascetics, are naked and laity (Sravakas 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 Mahayana Buddhism. London, 1907. P. 8. The Hinayanists and the tirthakas were sweepingly condemned by the Mahayanists 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 Mahavira. The Svetambaras and the Digambaras. Principle of Jainism. Conception of the Nirvana. The Triratna. Pp. 231-258. Translation of the chapter III of the "Sarv 1-dasana samgraha' of Madhavacharya (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 Kumarapala. 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 (Svetambari) 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 Svetambara Conference at Baroda. It gives a brief outline of the religion of Jainism.

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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 'Kundalakesa', 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 Nataputta 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 Sthanakavasi 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 Asoka-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 Lingayat rising and the advent of Ramanuja 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 --Siddhartha and Mahavira belonged to the sakya and Jnatrika races of Ksatriyas, 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 SiddhantaChakravarti 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, Chamundaraya, Sravana Belgola, Gommatesvara, Bahuvali, 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), marganas (states), Pudgala, Dharma (medium of motion), Adharma (medium of rest), Akasa (space), Kala (time), Pradesa (space occupied by one particle), Asrava (influx), Bandha (Bondage), Samvara (check), Nirjara (Destruction), Pun ya and Papa (weal and woe), Moksa (liberation), Jnana (cognition), Samaropa (fallacies), Caritra (conduct), Dhyana (meditation), Arhat-Siddha- Acarya-Upadhyaya-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-Pratyakca is really Paroksa-The Jain Theory of Formal Logic-The Jain Logic and the "Nayas"The doctrine of Syadvad-Sankara and Syadvad-Examination of Sankara-The Doctrine of Unity in Difference-The Universe as a self--Existent Unit-Theories of Evolution-The Sankhya 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 EmancipationGunasthanes-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 Avasyaka Sutra Dosas (blemishes to be avoided)-The Texts-How to perform Samayika-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 Siddhanta--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 (Siddhapurusa) 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 Pasupata 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. GnOSH-The Religion of Asoka. (A.I.O.C., Session II, 1922). P. 555. Early in the 3rd century 8.c. the Ajivikas or Trairasikas definitely and finally separated to form a separate order and came to be known as Digambaras... Abhidana Ratnamala (ii, 189, 190) the Digambaras are also known as the Ajivas... Difference between Digambara and Svetambar 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 Ajivika. 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 Nirvana, 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 Svetambaras. 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 Mahavira. 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 Bittideva Account given in the Sthalapurana-Date of the royal conversion by Ramanuja, sometime before 1021 Saka (A.D. 1099). P. 38. Kulottunga I's grant to Saiva, Vaisnva 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 Siva. Jainism revived under Amogavarsa, king of Konjeveram. Jain temples of Satrunjaya 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) Pariva. (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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1466 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 Svetambaras. (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 Gunasthanas. 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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1468 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) Sushama sushama, (b) Sushama, (c) Sushama-dushama, (d) Dushama-sushama, (e) Dushama, (f) Dushama-dushama. 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) Swetambaras, (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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1469 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 Mangalacharana 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. Mahavira and Parsvanatha-historical personalities. Chandra Gupta and Srenika were Jains. P. 13. Svetam baras and Digambaras --explained. P. 15. Existence of Jains in the south before Bhadrabahu's pilgrimage to that country. P. 16. Different kinds of death--given in gathas of "Karma Kanda' of Gom. malasara by Sri Nemichandra Siddhanta Chakravarti (C, 1000 A.D.). P. 19. Parsvanatha born in 876 B.C. P. 20. Rishabhadeva taught His own daughters writing-mentioned in AdiPurana. 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.

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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 Moksa Dharma Section of the Santipurvan of the Mahabharat. (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. Upali 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 : Parsvanatha-- Mahavira-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, Samsara. Consequence of deeds, karma---Intelligible type of soul, Lesya--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 Nathaputta 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 siddhanta ; (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.

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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, Dharmastikaya. Adharmastikaya, Akashastikaya, Pudgalastikaya, Jivastikaya 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. Mahavira refers Saya-vadins to have been sensualists in the Sthananga sutra-The Uttaradhyayana sutra has reference to curative spells. The Sutrakstanga mentions men who practise incantations (atharvani) and conjuring, the art to make one happy or miserable. 1762 M. DASGUPTA-Early Visnvism and Narayaniya worship. I.H.Q, vol. VII. 1931. P. 97 (n) "Bhagavatism, like the religions of Mahavira and Buddha, was the expression of a natural reaction from the sacrifice ridden religion of Brahmanic period". 1763 C. R. JAIN--Ratna-Karanda-Sravakachara (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-Siksa vratas-Sallekhana--the pratimas. 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.

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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 Kharavela 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 Sakyans. 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. Mahavira 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. Mahavira the chief exponent-Jainism and Buddhism movements of revolts against Brahman doctrine. Mahavira an elder contemporary of Buddha-a Kshatriya of the Jnata or Jnatri clan. His Nirvana 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 Bhadrabahu converting Chandragupta Maurya. Division of sects, Digambaras and Svetambaras discussed. Influence of Jainism in Mathura before the christian era. Notable splendour of Mt. Abu 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. Mahavira 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 Sixty 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-Vaisesika system joined the materialists and began to assume indivisible atoms, whereas the Samkhyas 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 Ahimsa 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. Pratahsmaraniyas (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; Ahimsa, 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 Parajika rules as did the common precursors of Jain and sakyan, the Sanjasins 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 Nigantha or nigantha nama samanajalika-followers of Mahavira. P. liv (n). Jain tradition supporting Mahavira's parents as having been the followers of sramanas. P. Lv. Probability of the words brahmacariya and brahmacarin taken over by Sakya (and Jainism) from Pro-Sakyan 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 --Sravana Belgola appears to be a centre of culture of siksha 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 Srilitha'. 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 Sravana Belgola inscriptions. The culture of the spirit, chit and ananda in Jaina faith. Sallekhana, 'the fast unto dcath'-Sallekhana corresponds to Prayopavesana, a rite of purification of body (deha) and the ego (dehi). Details of Sallekhana 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. Vedanta 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 'Anekantavada'-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). Bimbisara and Ajatasatru claimed as Jains in Jaina agamas. Ajatasattu a supporter of Devadatta. Mention of Abhayarajakumara-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 Kalasila (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 Upali did not change his faith.

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JAINA BIBLIOGRAPHY P. 153. Dighatapassi, Upali, Abhayarajakumara and Asibandhakaputt-gamani the Jain disputants with Buddha at Nalanda. Meeting of Mahavira with Gosala 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 Nataputta over Sakyas over Sakyas before Buddha. Mention of Mahanama 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 Sakyan 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-BUHLER. (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 Rsabhadeva as a great devotee of Visnu 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. Prasna, and Mandukya Upanishads of the Atharvaveda.... in Panini VI. 2. 100 there is reference to an Aristasritapuram (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 Rsabhadeva & 22nd, 23rd and 24th Tirthankaras...Rsabha is revered both by the Bhagavatas 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 Pauruseya and Brahmanism an Apauruseya religionpauruseya religions are proselytizing cults-Pauruseya Jainism should be renamed as Vedic religion, i.e, the religion of Veda (truth).

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1486 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 Satrunjaya, the hole in it being is known as Muktadvara (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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JAINA BIBLIOGRAPHY 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 Svetambaras, 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 Visnu, Brahma, Siva, Kama, Yama, Varuna and Agni and the goddess Tara. Comparative study of the Jain Yaksa-Yaksinis with Hindu gods. and goddesses made.

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JAINA BIBLIOGRAPHY 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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1490 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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JAINA BIBLIOGRAPHY 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 Kirtipala (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. Mahavira, 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. Trishala 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. Mahavira married Yashoda 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 Nirvana 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 Mahavira ; 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 sadhu 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 ; Mahamastakabhisheka or great head-anointing ceremony ; Jain statue in the Sanghiji's temple of the 11th century near Jaipur.

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1492 JAINA BIBLIOGRAPHY 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 Shvetambaras 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-darsana, 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 Swami Sivananda : Introduction : Jainism a very ancient religion. Mahavira not the founder of Jainism, he revived the Jain doctrine ; Paravanatha was the twenty-third ; the first of these twenty-four was Rishabha Dev ; Time divided into cycles.

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JAINA BIBLIOGRAPHY 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 (Panchastikayasara, Pp. 135-137). P. 296. Jaina sayings collected by Swami Sivananda. injury), five vows, etc., 24. P. 297. Jaina Sutras-Translated from Prakrit 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 Umasvami, 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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1494 JAINA BIBLIOGRAPHY 1807 S. C. DIWAKAR--Religion and Peace. Mathura, 1957. Pp. viii 116. Contents--Religion and world peace; Heart of Religion ; Ahimsa and Aparigraha (Non-injury and possessionlessness) ; Anekantavada and Syadvada (NonAbsolutism and co-existence); Karma Philosophy and Samadhi Maran (ideal Death). 1808 A CHAKRAVARTI --The Religions of Ahimsa. Bombay, 1957. Pp. i-vii. Introduction. Pp. 1-18. Life of Vardhamana, Parsva, Aristanemi and Rishabha. Is it Pp. 19-34 Jaina scriptures ; Kala or Time; the nature of Loka world. created ? Pp. 35-38. The Age of Ahimsa Dharma. Pp. 39-64. Jina logic-nayas, Asti-nasti Vada, 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, Dasa Dharmas. Pp. 157-158. The twelve Anuprekshas. Pp. 159.170. Parishaha Jaya or conquering inconveniences and pains, Pp. 171-182. Tapas. Pp. 183-189. Gunasthanas 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 Krishna; the story of Rama.

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JAINA BIBLIOGRAPHY 1495 1809 Kamalabai DESHPANDE-Some Religions observances (Vratas) and festivals (utsavas) mentioned in Desinamamala (Proc. and Trans., AIOC XVIIIth Session, 1955), Annamalainagar, 1958. Pp. 483-91. Hemachandra's Desinamamala, 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 Puranas are both Saiva 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 Ekantada Ramayya-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 Lakshmesvara-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 Sansara. The ship is the dharma. Destroying the four karmas, he attains the four eminent qualities of anantajnana, 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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1496 JAINA BIBLIOGRAPHY nature it is freed from subjection to time or as it is said, it is released from rebirth. He becomes siddha paramesti, 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 (bhavana) of penance, and according to the Svetambaras there are 20 karanas. Conclusion: The 16 karana sequence cannot only be traced in Tattvarthasutram and later Dig. texts but also in more ancient Dig. literature such as Mahabandha and Satkhandagama 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 Sutra prescribes thirty-six qualifications for the Acharya. 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 Mahavira, 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 rajnas and

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JAINA BIBLIOGRAPHY 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. Mahavira 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 Parsvanatha 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 Parsvanatha even before as well as after his enlighteninent (Pursvanatha's Caturyama Diarma). The asceticism of Parsvanatha has been called Caujjama (Caturyama) and this name has been given even to the system of Mahavira in the Pali books. Parsvanatha regarded all Samyama as one (Samayika), Mahavira classified it into five vows Chhedopasthanika). Both the Digambara and Svetambara traditions agree. 1817 A. N. UPADHYE and H. L. JAIN-Gunabhadra's Atmanusasana, Sholapur, 1961. Text critically edited with Introduction, Appendices, and with the commentary of Prabhacandra. Introduction. 1. Atmanusasana-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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1498 JAINA BIBLIOGRAPHY 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 pancastupanvaya, which was later on replaced by Senanvaya or Senagana of the Mulasamgha. 3. Prababacandra, 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 Sravakacaras, 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 - Svetambara sampradaya; Authors-Digambara sampradaya ; The Ratna-traya ; Categories of Sravakas ; Categories of food , Samyaktva and mithyatva ; The Mula 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 parimana vrata; Ratri-bhojana ; the Abhaksyas ; the Ananta-kayas ; the Professions; the Anarihadanda-vrata ; the Samayika-vrata ; the Desuvasika-vrata ; the Posadhopavasa-vrata ; the Dan-vrala; the Sallekhana-vrata ; the Pratimas; the Dina-carya ; the necessary duties; the namaskara ; the caitya-vandana ; the vandanaka ; Pratikramana

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JAINA BIBLIOGRAPHY 1499 and alocana: Pratyakhyana; the Kayotsarga; the Paja; the Asatanas; Pramada; the Yatra; the caitya; Soadhyaya; Tapas; Dhyana. Vinaya and Vaiyavrllya; the Anupreksas; the Bharanas; the Kalas; the seven Vyasanas; the gatis; the Sravakagunas; 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, Bhogopobhogaparimanavrata. 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 Prosadkopavasavrata; 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.

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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-Sarvadarsana 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 Kalpasutra : age, style, contents--The doctrine of the time--The Tirthakaras. Rsabha and Parsvanatha-Life of Mahavira-Jainism and Buddhism,

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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 nitvana. 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 Yogasastra of Hemchandra. 1827 Richard GARBE-Philosophy of Ancient India. The open Court Publishing Company, Chicago, 1897. P. 8. The doctrine of the Vedanta system is a body of ideals which belongs alike to all systems of Brahman philosophy and Buddhism and Jainism. Pp. 11-14. Samkhya 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 Vaisesika 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. Syadvada, the theory that everything may be or may not be. Mahavira, the founder of Jainism, often took refuse in Agnosticism or the Anganavada (Max MULLER- Natural Religion, P. 105).

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1502 JAINA BIBLIOGRAPHY P. 31. King Harsha, his history written in Sanskrit by Bana (Harshacarita, translated by Cowell and THOMAS, P, 235)-the king is represented as entering a forest, perceives Gainas in white robes (Svetambaras). P. 89 and P. 239. In the Buddhist annals other teachers such as Gnatiputra, the Nigrantha, the founder of Gainish are mentioned by the side of Gautama. The Nigrantha or gymnosophist developed into a powerful sect, the Gainas. Gnatiputra or Nataputta 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 Shaddarsanasamukkayasutram 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 Vaiseshika 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 'Sarvadersanasamgraha', 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 Mahavira 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-Vada, of the Svabhava-vada, Niyati-vada, Yadrecha-vada, of the Alma-Vada, Isvara-vada, Ajnana-vada, 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 utra and after the comment of Silanka on the 'Sutrakrtanga'. However the following pages concern specially the Jainism.

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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 Umasvati. 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 Ajnana-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 dw 33 dw 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).

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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 'Saddarsana-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.

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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, Bhadrabahu Suri, author of Nirguktis', Siddhasena. Haribhadra, Malayagiri, Abhayadeva, Devendra suri, author of works on Karma, Dharmasagara who wrote a history of the heterodox sects, Hemacandra, the encyclopaedist, Yasovijaya, and Muni Atmaramji. Patlavalis, 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).

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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 Nyayavatara--the earliest Jaina work on Pure Logic of Siddha Sena Divakara. Arrah, 1915, Pp. iv-+-42. Siddha Sena Divakara--the author, the celebrated Ksapanaka of Vikrama. ditya's court (c. 550 A.D.); Candra prabha Suri, author of Nyayavatara Vivrti, founder of the Svetambara Purnima Gaccha in 1102 A.D. Text and translation with notes, and the text of Nyayavatara vivsti. 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 jnana (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-sanvaranirjara-moksa-stages on the path-dharma in practice-Appendix-GlossoryIndex.

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JAINA BIBLIOGRAPHY 1843 H. Ut.-The Vailesika Philosophy. Edited by E.W. Thomas, London, 1917. P. 19. Four schools of the Jains: Kriya vada, Akriya vada, Ajanavada, 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 Vaisesika 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 Vaisesika doctrines into Jainism. P. 38. The Jains maintain that the Vaisesika 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.

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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 Agamas... (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. Vatsyana refers perhaps to the Jain syllogism of ten members as illustrated in the Dala-vaikalika-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 Srikantha writer of a commentary on Nyayasutra called Nyayalankara, and Abhayatilaka writer of a commentary on Nyayasutra called Nyaya-vytti. P. 152. Jinadatta Suri reviews in his Vivekasvilasa the six systems of philosophy as enumerated by Haribhadra in his Saddarianasamuccaya. Date of Jinadatta Suri P. 152. Haribhadrasuri's account of the six systems of philosophy in his work Saddariana-sammuccaya. These are Buddhist, Nyaya, the Sankhya (including Yoga), the Jaina, the Vaisesika and the Jaiminiya (comprising the Mimamsa and the Vedanta). P. 153. Another Jain writer Maladhari Rajasekhara Suri in his Saddarakanasamuccaya mentions the six systems of philosophy in a different order. These are Jain, Sankhya (including Yoga) the Jaiminiya (comprising the Mimamsa and the Vedanta), Yanga or Saiva (which is the same as Nyaya), the Vaisesika and Saugata.

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JAINA BIBLIOGRAPHY 1509 P. 154. In the Vivekavilasa in Saddarsanavicara, Jinadatta includes both Naiyayika and Vaisesika in the Saiva sect. P. 154. Naiyayikas are Saivas and Vaisesikas are Pasupatas. Pp. 157-8. Fonuders of medieval logic. P. 159. Adinath or Rsabh adeva, the first Tirthankara. Digambara and Svetambara sects. Indrabhuti Gautama a disciple of Mahavira, his date, birth place and parcentage. Pp. 160-61. The canonical scriptures of the Jainas. P. 161, Dsstivada consists of five parts, the first of which is said to deal wit hlogic. It is reputed to have existed at the time of Sthulabhadra. P. 164. The early Jain writers who discussed definite problem of logic were Bhadrabahu and Umasvati. An elaborate discussion of certain principles of logic is found in Prakrit commentary on Dasavaikalika Sutra called Dasa-vaikalikaniryukti. This commentary was the work of one of Pracinagotra. He was Srutakevalin that is one versed in 14 Purvas of the Distivada. P. 164 fn. Bhadrabahu's date according to KLATT, WEBER and PETERSON. Pp 164-5. There are two Bhadrabahus and their date and work according to Digambara and Svetambara standpoints. P. 165. fn. Bhadrabahu must have lived as late as the 6th century A.D. if he was really a brother of Varahamihira who was obe of the nine gems at the court of Vikramaditya. Another view that Bhadrabahu's brother was not the same Varahamihira that adorned the court of Vikramaditya. Date of junior Bhadrabahu. Pp. 165-7. Syllogism of Bhadrabahu. Pp. 167-8. Bhadrabahu's explanation of Syadvada in his Sutra-kstangniryukti. P. 168 fn. Dr. HOERNLE. in Ind. Ant. XX. P. 341 says Umasvamin is included as the sixth Digambara-suri of the Saraswati-gaccha between Kundakunda and Lohacarya II. P. 172. The teachings of Mahavira are said to be handed down in the form of Agama through memory and were codified in writing by Devardhigani otherwise known as Ksamasramana.

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1510 Pp. 185-6. Akalanka's works. His age. P. 195. Amrta-candra-suri 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-suri and his works on logic. He was succeeded by Jinesvara-suri a contemporary of king Munja. P. 198. Devasuri, 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. Devasuri on inference for the sake of self and others (svarthanumanana pararthanumanana) and intrinsic inseperable connection (antranyapti). His view on four kinds of nonexistence; on council and method of discussion. P. 205. Hemacandra Suri surnamed Kalikalasarvajna was the preceptor of Kumarapala, king of Gujrat, author of many books and the spiritual brother of Pradyumna-suri. P. 206. Date of Candraprabha-suri and his works; for details PETERSON'S 4th report, p. xxvii. P. 207. Amaracandra-suri nicknamed Simhasisuka was the pupil and successor of Mahendra-suri of Nagendra-gaccha and was succeeded by Haribhadra-suri ; referred to by logician Gangesa Upadhyaya in his Tattva Cintamani. P. 208. Date of Haribhadra-suri and his works. P. 209n. Dr. JACOBI's opinion on Haribhadra-suri. Haribhadra-suri II, and his date. He is not the author of Saddarsana-samuccaya. P. 210. Haribhadra-suri who was by birth a Brahmin and was a chaplain. ta king Jitari whose capital was Chittore (Citrakut) was instructed in Jaina doctrine. by Jinabhatta Haribhabra-suri'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-suri in S. 1190 or 1133 A.D. in writing his commentary on Akhyanamanikasa of Nemicandra.

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JAINA BIBLIOGRAPHY 1511 P. 211. Candrasena-suri, his date and works. P. 214. Devasundra is the guru of Gunaratna as mentioned by Ratnasekharasuri in his Sraddhapratikramana-sutaavstti composed in S. 1496 or 1439 A.D. P. 214. Gunaratna his date and works. P. 218. Knowledge from particular standpoint (Naya). P. 221. Aksapada was attacked by Siddhasena Divakara in his Sanmati'arka and Haribhadra-suri in his Sastravarla Sammucaya and Anekanta-jayapataka. Udyotakara (Varttikakara) was attacked by Abhayadeva-suri 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 Pramana-varttika-tika of Jaina Kalyanacandra is likewise a commentry on the Praman-vartlika of Buddhist Dharmakirti. Dhammottara-tippanaka is the title of Jaina commentary by Mallavadin on the Buddhist work Nyayabindutika 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 (Tarkika) 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. Nagarjuna 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 Haribhadrasuri. P. 351. Kasta-samgaha arose at the time of Umasvamin. P. 371. Nyayabhusana, the oldest commentary of Nyayasara, is, mentioned by Gunaratna in his commentary of Saddarsanasamuccaya and by Maladhari Rajasekhara in his Saddarsanasanasamuccaya. P. 390. Ksamakalyana, a pupil of Jinalabhasuri, wrote his commentary on Tarkasamgraha and Tarkasdipika.

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1512 JAINA BIBLIOGRAPHY P. 396. In reality it was the faina logicians Amaracandra and Anandasuri who were called the lion and tiger and not Sasadhara and Manidhara who were according to Bengali tradition criticised by Gangesa in his work under the title of Simha-vyaghrokta laksana, P. 406. 1093-1150 A.D. is the date of Ananda-suri and Amrtacandrasuri. P. 423. Invariable concomittance (vyapti) defined by lion and tiger. Amaracandra and Anandasuri. 1848 Satis Chandra VIDYA BHUSANA- A history of Indian Logic. Calcutta, 1921. P. 141. Vacaspati Misra, author of the Nyayavartika vatbarya-tika, (about 841 A.D.) condemns Jain scriptures. P. 151. Gunaratna, a Jaina philosopher, author of Saddarsana-samuccaya-vstti (about 1409 A.D.). Pp. 152-3. The six systems of philosophy according to the Jain philosophers Haribhadra Suri, author of Saddarasana-samnccaya (about 1168 A.D.) and Maladhari Sri Rajasekhara Suri (1348 A.D.). Pp. 157-163. Mahavira (599-527 B.c.). Division of Digambaras and Svetambaras (1st century A.D.) Indrabhuti Gautama, a disciple of Mahavira (607-515 B.C.) cannonical scriptures of the Jains--Logical) subjects in the canons. Pp. 164-171. Early Jaina writers on Logic : Bhadrabahu, the senior (C. 433357 B.C.)-- Bhadrabahu the Junior (C. 375 A.D., or 450-520 A.D.).--Umasvati (1-85 A.D.). Pp. 172 220. Jaina writers on systematic Logic-Siddhasena Divakara, alias Ksapanaka (c. 480-550 A.D.)- Jinabhadra Gani Ksamasramana (484-588 A.D.)Siddhasena Gani (600 A.D.)--Samantabhadra (600 A.D.)- Akalankadeva (c. 750 A.D.)-Vidyananda (c. 800 A.D.)-Manikya Nandi (c. 800 A.D.)-Prabha Candra (C 825 A.D.)-Rabhasa Nandi (C. 850 A.D) ---Mallavadin (C. 827 A.D.)-Amota Candra Suri (905 A.D.)- Devasena Bhattaraka (899-950 A.D.)--Pradyumna Suri (C. 980 A.D.)-Abhayadeva Suri (C. 1000 A.D.)--Laghusamantabhadra (c. 1000 A.D.)-Kalyana Candra (C. 1000 A.D.)-Ananta Virya (c. 1039 A.D.)-Deva Suri (1086-1169 A D.)-Hemacandra Suri (1088-1172 A.D.)- Candraprabna Suri (1102 A D.)---Nemicandra Kavi (C. 1150 A.D.)--Ananda suri, and Amarcandra Suri, Nicknamed Tiger-cub and Lion-cub (1093 1135 A.D.)--Haribhadra Suri (1120 A.D.)

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JAINA BIBLIOGRAPHY 1513 Parsvadeva Gani (1133 A.D.)-Srteandra (C. 1137-1165 A.D.)-Devabhadra (1150 A.D.)-Candrasena Suri (C. 1150 A.D.)-Ratnaprabha Suri (1181 A D.)-Tilakacarya (C. 1180-1240 A.D.)-Mallisena Suri (1292 A.D.)-Rajashekara, Suri (1348 A.D.)Jnana Candra (1350 A.D.)-Gunaratna (1409 A.D)-Srutasagara 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 Vaisesika systems. Oxford, 1921. 1849 Buddhist or Jain Logic has been handled where it comes into immediate contact with the doctrines of the Nyaya and Vaisesika. Pp. 14-16. Jain legends as to the origin of Vaisesika. 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. Bhadrabahu'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 Avasyaka in a passibly interpolated passage and in late prose versions attributes the Vaisesika system to a Jain schismatic 544 years after Vardhamana 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 Nyaya or Vaisesika system. P. 15. In the Sthananga sutra 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 Umasvati and Siddhasenadi vakara is there anything to suggest that the logic was the original possession of the Jains. P. 15. According to Syadvada 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 Vaisesikas 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 Vaisesika'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 Vaisesika's atoms are not. P. 17n. On the general appearance of Jain doctrines as influenced by Vaisesika 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 kstanga (SBE XIV; XXIV) but this is very far from the Vaisesika. The age of Buddhist atomism kui Pp. 26 ff) is very doubtful. P. 31. Reference of Nyayasura of Bhasarvajna in the commentary of Gunaratna on Saddarsanasamuccaya. 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 Nyaya and Vaisesika in his Saddarsana-samuccaya is supported by Gunaratna in his commentary of Haribhadra Suri's Saddarsana-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 Mahavira 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 Mahavira's life : flis names and birthplace-His parentage : The source of his anti-Brahmanical feelings-Marriage--Renunciation. Parsvanatha and Mahavira--His philosophy-Sources of information-Kariyam or Karijavada was the original name of what is now known as Jainism-Significance of the name Niganthu. In which sense Parava may be called a precursor of Mahavira -- The original Nigantha order---Parava doctrine-Modern interpretation of the term catuyama samvara --Contrast between Parsva and Mahavira. The former was a mere religious teacher, the latter a religious philosopher-Mahavira's philosophic predecessor was Gosala-Three questions relating to the ecclesiastical history of the Jains, and their answeis Definition of Kiriyam. Gosala, Mahavira and Buddha-Buddha's interpretation and criticism of pre-Jain and contemporary philosophers from the standpoint of his ethicThe fundamental categories and maxim of Mahaviras ethics-Modification of Buddhas interpretation of his predecessor's fundamental ethical thesis, and of Mahavira's interpretation of pre-Jain philosophies-- Difference between the views of Mahavira and Buddha, and the correlation of Niyativada and Kriyavada. The category of Jiva--Gosala's determinism did not exclude the notion of freedom of the will, nor did Mahavira's dynamism altogether set aside the rule of fateGosala, Mahavira 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 Ajiva : Its signification--the problems of knowledge-Sanjaya, Mahavira and Buddha-Syadvada-Panc 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 Mahavira-The fundamental idea of Jain ontology-The doctrine of relative pluralism (Anekantavada)-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, Akaia-Kala and Samaya-Jain cosmography-Jain Yoga-Jain atheism-Mokla (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 Mimamsa. London & Calcutta, 1925. P. 34. Jain Mandir include Baddhist and Jain temples proper. Buddha not the son of a Jina.

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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 Yadavaprakasa. P. 176. Tirthamala-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-Gommatasara Javakanda (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-sutra-14 Purvagatas-five chulikas)-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-Commatasara 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 Acaranga, Uttaradhyayana-sutra and the Sutra Krtanga and passing through Tattvarthadhigama-sutra to Hemacandra's Yogasastra, Jains had been founding their yoga discipline merely on the basis of a system of morality indicated by the Yamas. Yoga Sutra was written shortly after the close of the epoch of the early Upanisad under the influence of old Bhuddhism and Jainism. P. 144. The simile used by the Jains in explaining the pervasion of the body by the soul is just the same as with Ramanuja. The soul being atomic in size-on the basis of their expression anuguradehaparimana. P, 151. Nyaya and Jain objection tuat if Purusa 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 Ramanuja, Samkhya yoga argues with the Naiyayikas in holding that the souls are omni present. P. 181. Gunaratna referred to Maulikyasankhya (original Sankhya school) in his commentary of Saddarsana-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 Yogasastra relates how Kausiki having told the truth in pointing out the way of the bandits to the villagers had violated the law of Ahimsa 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 purusa of Yoga after the Jain fashion and eannot therefore, obscure his visiob or weaken his soul. 1369 K. B. PATHYK-Dharmakirti's Trilaksanahetu attacked by Patrakesari and defended by Patrakesari and defended by Santaraksita. (ABORI, vol. XII ; 1930-31), Pp. 71-30. 1870 (ABORI, vol. XIII; H. R. KAPADIA- A note on Siddhiviniscaya and Srstipariksa. 1931-32).

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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 Nyaya-Vaisesikas, the Samkhya-Yoga and Buddhism favoured a negative definition of salvation while Jainism and Vedantism 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 Dharma dharman (or Karman) are the product of the prakrties--familiar with the idea in Jainism. 1874 D. C. CHATTERJEE-The Doctrine of Trirupa 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 Jtvastikaya 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 Dinnaga 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 Pancaratric 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-Slokavarttika 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 aprapyakari. 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.

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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 Nyaya, Vaisesika 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 Naiyayika, a class of Vaisesika and Mimamsakas 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 Nyaya Vaisesika realism. P. 179. Jain refutation of the Mimamsaka object about universality. P. 180-1. Ramanuja holds almost the same view as the Jaina as regards the universal, P. 181. Jain and Ramanuja 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 Nyaya Vaisesika 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 Prabhakara 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 Suri in his Pramananayatattvaloka defines Sam-saay as uncertain knowledge consisting in an alteration between various extremes owing to the absence of proof or disproof. P. 270. Vadideva Suri gives a similar account about anadhyavasaya with that of Vallabhacarya, author of Nyayalilavati. P. 271. Ratnaprabhacarya 'in his Ratnakaravatarika explains the nature of anadhyavasaya as defined by Vadideva Suri. 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. Anyathakhyali or viparitakhyati 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 (samvyavaharika) and the (ii) transcendental perception (paramarthika). Pp. 362-3. Jain criticism of the Nyaya-Vaisesika doctrine of yogic intuition. Pp. 364-7. Jain doctrine of omniscience. Mimamsakas objection to the Jain doctrine of omniscience. Jain a refutation of Mimamsaka objection to doctrine of omniscience. 1879 Srikantha 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 Sankhya and Jain doctrine.

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JAINA BIBLIOGRAPHY 1525 P. 30!. Jains holding an intermediate view on the relation of the sense organ with the object having Vedanta 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 (anekantavada) 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. Patravasvamin, the Jain logician. P. 383. Jain theory of the probans discussed. P. 392. Mention of Jains non-allegiance to Dignagas philosophy. P. 398. The doctrine of antarvyapti (internal concomitance) originally the creation of Jain logic Siddhasena Divakara (6th century) and Hemachandra Suri (12th century) Jain logicians. No mention in Jayantabhatta as to the originality of the doctrine of antarvyapti 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 Upadhyaya Yasovijayaji 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. Badarayana agrees with the Jains, that continued existence cannot be disputed. P. 15. Sripati stupefied the Jains. P. 46. Ahavamalla and his dynasty were Jains but tolerant towards Saivism. P. 135. Note. Kumarapala converted to Jainism in A.D. 1159. Pp. 209-213. Arrangements of the Brahma-sutras of Badarayana by different commentators-Rejection of Vivasana or Jain system : Suka 1550 A.D. - Pasupathyadhikarana 11. 2. 32-35. Sankara 788-8?0 A.D. - Ekasminnasambhavadhikaranam 11.2.33-36. Ramanuja 1140 A.D. - -do 11.2.31-34. Anandatirtha 1238 A.D. Naikasmin adhikaranam 11.2.33-36. Nimbarka 1250 A.D. 11.2.33-36. Vallabha 1479-1544 A.D. -doSuka agrees with the commentators that Badarayala rejects the Jain system in the Ekasminnasambhavadhikaranam.

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JAINA BIBLIOGRAPHY 1527 P. 649. Saptabhangi nyaya. 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 Jatilas were Kriyavadins, 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 Kriyavada 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 moksa 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 thingsSyaduada. 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 Ahimsa 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,

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JAINA BIBLIOGRAPHY 1529 1890 J. N. SINHA-- Indian Realism. London, 1938. P. 18. Nyayavaisesika, Mimamsaka 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 Sautrantika realism. Jain criticism of Sautrantika 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 Yogacara idealism ; and his criticism af the same. P. 220. Mallisena borrows in his Syadvada-manjari in almost the same language the details of criticism of the subjective idalism from Sridhara's Nyayakandali. P. 224. The cognitive act apprehenns its object by its very nature without being invested with the form of the object. The Jain, the Mimamsaka and some Vedantins 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 Samkhya position ; (2) Examination of the Mimarsa ka position.

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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 Vedantas 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 Pratyabhijna 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 Naiyayikas take Sabda as the statement of a perfectly realiable person. P. 406. Jain accept Smoti 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 (talityakara). 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--Svetambaras 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 Paroksa is interpreted as Jiva and not indriya as ordinarily P. 87 fo. explained. P. 89. Carvaka 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 Syat expressing conditionality. This view is called Syadvada. 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 (Paryayas). 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. Carvaka view that unconscious material elements can produce consciousness is not verified by perception nor by inference. The inanimate substances ajivas ---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 Ahimsa or non-injury to life. It is based on the idea of potential equality of all souls. P. 123. Ahimsa 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 Umasvami confine Aparoksa only to soul's immediate knowledge without any medium. Hemacandra extended it to ordinary perception as well to justify Aksa interpreted as Jiva and not indriya as ordinarily explained. 1896 S. C. CHAKRAVARTY--The philosophy of the Upanisads. Calcutta, 1939. P. 54. Sankhya, Carvaka, 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 Sankhya 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 Vaisesika, Nyaya, Sankhya and Yoga systems. 1897 & A. N. UPADHYE--References to Svadvada 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 Syudvada, 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 ; Syaduada, the the most striking inventions of the Jainas ; Nayavada ; Jaina metaphysics ; their historical principles; Jaina Physics, Ahimsa and the doctrine of Karma.

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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- Anekantavada 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 Nyayamakaranda. (Essentials of Authentic Advaita (Q.J.M.S. Vol. 32, No. 3, 1942), Bangalore. Nyayamakaranda, an advaitic exposition by Anandabodhacarya of perhaps the 12th century A.D. P. 263. The idea of salvation, liberation, or Moksa. 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 Vedantic 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 Karun 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 Anekanta-vada. (Jain Ant. Vol. IX: No. I; Arrah; 1943, Pp. 1-14). The Jaina theory of anekanta-vada 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

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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 Vaisesika 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 (Anekantavada) 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, Mimansa 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, Vedanta, Sankhya, Mimamsa and Carvaka system discussed in relation to Jain Philosophy. Ch. III. Numerical difference and Absolute non-existence Vedantist, Buddhist, Sunyavadin 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 Vedantist and Bradley Dharmakirti and Kant. The Nyaya conception of universals; the objection of Ch. VIII. Dharmakirti. Ch. IX. The Jaina conception of universals : Jinabhadra, Akalanka, Vidyanandi, Yasovijaya and Samantabhadra's view discussed. 1908 A. K. COOMARASWAMY-Time and Eternity. (Artibus Asiae, supplementum VIII). Ascona (Switzerland), 1947. P. Time (Kala) unites procession, recession, and stasis, and by these all this (world, or universe) is united. Essentially, this is the doctrine attributed by Ramanuja 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; Genitasarasangraha, 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 (kala) required by an atom (Parmanu) to move its own length'. 1909 H. M. BHATTACHARYA--The Principles of Philosophy. Calcutta, 1948. P. 157. Ramanuja 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--Astinasti Vada. Jain Ant. vol. XIV, No. I ), Arrah, 1948. Pp. 28 to 35. Astinasti 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

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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 Rajendra 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. Samuyabahamika pratyaksha (ordinary sense perception) is characterised by four stages, viz. Avaraha, Iha, Avaay and Dharana. Paramartha Pratyaksa is subdivided into Sakala and Vikala. The first has Kevala-jnana--'Omniscience unlimited by space, time and objects and free from doubt, perversity and indefiniteness' and the second has Awadhijnana and Manahparyayajnana. There are five kinds of mediate knowledge : Smarana (memory), Pratyabhijnana (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 --Samayasara (or the nature of the self) of Sri Kunda. Kunnacarya. Banares, 1950.

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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 Atman or Brahman, The translation and commentary are based upon Amritachandra's Atmakhyati. Jayasena's Talparyavrti 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 Brhadaranyaka) in the Sankhya and Vedanta system; A discussion of Dreams and Hallucinations; Jainism-its age and tenets; Muksa murga; the concept of Dravya, Asti-Nastivada, Jiva or soul. (C) Self in Modern Science-Sankara and Kundakunda; Sankara 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 Jnana, Ajnana, Karma and Yoga of Jaina Philosophy. The non-absolutistic attitude of the Jainas (Nature of Brahmanical, Buddhistic and Jaina compared).

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JAINA BIBLIOGRAPHY Ch. II. The Epistemology of the Agamas (Introductory, Mati-jnana, the four Buddhis, ruta-jnana, avadhi, Manahparyaya-jhana, Kevalajana-and comparison of them). Ch. III. The problem of Avidya (yoga, Sankhya, Nyaya, Vaisesika, 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, Pali and Prakrit 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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1542 JAINA BIBLIOGRAPHY Syadvada 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 Syadvada, syadavada and anekantavada, seven Nayas and their fallacies, doctrine of Saptabhangi, syadvada as a doctrine of seven forms of judgement. Examination of criticisms against syadvada. Syadavada 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 Mahavira, 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 Svetambara, 'clothed in white'. Pp. 181-279. Jainism. Pp. 181-204. Parsva : his life and stories of pre-births described. Parsvanatha 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 Parsvanatha--some close correspondences shown ; Parsva and the Buddha images based on the conceptions of older forms ; legends of Dharnendra and Mucalinda ; images of Parsvanatha with two serpents sprouting from his shoulders (plate Vla) point to a connection with ancient Mesopotamian art (plate VIC) the Persian legend of Dahhak corresponds to that of Kamatha (Plate Vlb). Image of Rsabhanatha ; Jaina vision of the perfected saint. Pp. 209-10. Plate vii. Rsabhanatha, Mt. Abu, 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 Svetambara. 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-Svetambara 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 Kalidasa'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 Virapandya of Karkala, 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. Krsna, Rama and the Tirthankaras, represent the resurgence of a world view totally different from that of the Aryans. Parsva can be visualized in a historical setting. Pp. 221-224. Mahavira, 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. Mahavira not a founder of a new ascetic community but the reformer of an old one. Aristanemi (or Neminatha) 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 Parsvanatha. 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 (lesyas) 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 Gosala-Maskarin Gosala'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 Gosala were Ajivaka ; his doctrine described. Pp. 268-279. Man against Nature : Jainism agrees with Gosala as to the masklike character of the persanality ; but Jainism disagrees with Gosala'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, Ajiva, Dharma, Adharma, Kala, and Pudgala--fully described. Karmas described. The seven Tattvas, described. P. 281. Sankhya 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 Kevalin denote the Jaina saint or Tirthankara 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. Sankhya 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 Gosala, 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 harmonized with the Vedic ideas of the Aryan invaders. The nonAryan systems (Jainism, Gosala's teaching, Sankhya, 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, purusa) 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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1546 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.-Ramayana 200 A.D. (present form). c. 3500-1500 c. C. ? (Indus Valley Ruins). B.C. 563-483 Dravidian Civilization 872-772 Parsava (23rd Jain Savior). ? Gosala. Prehistoric Jaina Saviors. Buddha. 321-297. Candragupta Maurya. Canakya Kautilya (Arthasastra). c. 274-237 Asoka.

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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 Camundraraya (Gommata image). INDEX: Abhinandana, 4th Jaina Savior, 213. Ajita 2nd Jaina Savior, 213. Alabaster, Jaina statues preferably of 209-10, pl. VII. Abu, mount, Jaina temples at, 215n, pl. VII. Ajivaka, Gosala 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, Bhagvan (Neminatha), 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, Ajivaka, 267-68, 404 ; Jainism. 187, 209-10, 250-51, 254-56, 275, 278-79, 404, 469, 595, 600; Asvasena, king, in Jaina legend, 184, 195. Atheism : Jainism, 182 ("transtheism') Atoms : Ajivaka, 265; Jainism, 271, 277-78, 279.

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1548 TAINA BIBLIOGRAPHY Bhadrabahu, 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. Camundaraya, 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 (lesyas), 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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JAINA BIBLIOGRAPHY 1549 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, Parava 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/Svetambara), 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 Gosala (Ajivaka doctrine), 264, 266, 268-69, 278, 331 ; and Greeks, 210n. Iln, 507 (Alexander's Jaina Guru), 595 ; gunas, 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) ; nirvana 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 Sankhya-Yoga, 228-29, 251, 270n, 281, 285-86, 298, 306, 330 ; saviors, see Tirthankaras; also Aristanemi, Mahavira, Parsva(natha) ; 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 Vedanta, 459; vegetarianism, 251, 254-55, 279 ; Yoga in, 209-10, 217, 405n (see also asceticism above). Kalanos, Jaina saint, 507. Kalvanas, celebrations for Tirthankaras, 195-96, 200, 204. Kamatha, Jaina legendary adversary, 186-87, 190. Karkala, 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. Kundakundacarya, Jaina teacher 623. Kunthu, 17th Jaina Savior, 213, 226. Kusumandi, 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, Mahavira, Vardhamana, 24th (last) Jaina Savior, 60n, 182, 210, 252, 282, 615; in ait, PI, VII ; Buddhists on, 223-25 ; emblem, 214, 225n; and Gosala, 263-64 ; life, 220-22, 492n teachings and reforms, 222-23, 269, 278 Mahipala, 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 ; Neminatha, see Aristanemi. nirvana (enlightenment/extinction): in Jainism, 183, 217. Nonviolence (usually ahimsa) 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. Pancastikayasara (Kundakundacarya), 623. Parsva(natha), 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 (Marubhuti), 189-90, (Vajraghosa), 190 (Sasti-prabha and Agrivega), 191-93 (Vajranabha), 193-94, 216-17 (Anandakumara), 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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1552 JAINA BIBLIOGRAPHY Parsvanatha Caritra (Bhavadevasuri), 166n, 181n, 201n passimism, of Jainism 227, 248. posture : Jainism, 209-10, 211, 214, 219-20. prana: "bodily power" in Jainism, 228n, see also life-breath(s) Pravacanasara (Kundakundacarya), 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 ; Rsabha (natha), 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. Sasiprabha, Parsva as, 190. sense (perception), Jainism, 228-29, 260, 277-78. Serpents * Jaina-Buddhist parallels, 205 ; in Jaina time-cycle, 224n-25n in myth of Parsva, 189-90, 191, 197-98, 232, 213; springing from shoulders of Parsva et al, 886n, 208, P. VI ; in art, 205-9. Siddhartha, Jaina king, 221. Siddha-sila, Jaina supernatural realm, 204. Sitala. 10th Jaina savior, 213. Sravana Belgola, Jaina figure at, 212-13, Pl. VIII. Sreyamsa, 11th Jaina savior, 213. SudharmaGautama, Jaina teacher, 222. Sumati, 5th Jaina savior, 213. Suparsva, 7th Jaina savior, 213. Suvidhi, 9th Jaina savior, 213. Suvrata, 20th Jaina savior, 213, 226. Svayambhu, Jaina apostle, 203. Svetambara, 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 ; Mahavira ; Parsva. Trisala, in Jaina legend 221. Uttaradhyayana Sutra, 202n, 222, 223n, 623. Vaisali (Basarh), 221. Vajraghosa, Parsva as, 189-90. Vajranabha, Parsva as, 191-93. Vajravirya, Jaina legendary king, 192, Vama, Jaina legendary queen, 184, 195. Vasupuja, 12th Jaina savior, 213. Vegetarianism : Jainism, 251, 254-55,

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1553 JAINA BIBLIOGRAPHY 279. Vimala, 13th Jaina savior, 213, 226. Vimala Sha, Jaina king, 215n. Vipulamati, Jaina sage. 216-17. Visvabhuti, Jaina legendary statesman, 186. Wheel (usually cakra): Jaina epithet, 225; white Contemplation of Parsva. 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) Himsa degrades soul; (6) Ascetic idealism; (7) Nudity; (8) Internal puriey and realisation; (9) Liberation or Nirvan; (10) Reality is freedom.

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1554 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 Sankhya 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 Nyaya works of Ratnakirti) Tibet Sanskrit works Series. Patna, 1957. P. 4. Jainism had its own Mantrasastra, 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 (Mantrasastras and Jainism by ALTEKAR). P. 28. Introduction : Ratnakirti and the other Sastras : one Manikyachandra 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 (Mimamsaslokavartika 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-jnana 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-jfiana and the super mind.

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JAINA BIBLIOGRAPHY 1555 Both are realistic in approach and idealistic in outlook. Kevala-jnana 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-jnana conforms to the three infinite potentialities of Saccidananda. 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-Jaana intuition reigns and intellect loses itself into it in the super mind. Jainas reject Absolutism and maintain relativity in Kevala Jnana, while Sri 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 Avyakslas (in Buddhism) generated the dialectical process of Buddhist philosophy - Prabhacandra, the Jaina dialection, successfully refuted the Yogacara denial of extra-mental reality. Abhayadeva, another Jaina dialection, refuted Yogacara's difficulty of cognising Jadata. (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 Carvaka) openly stands in violation of the accepted intuitive insights of its ancient seers whether it be similarly intuitive wisdom of Mahavira, the founder of Jainismn or others as we have it today. P. XXVI. All philosophies in India-Hindu, Buddhist, Jain and Carvakahave a practical motivation, stemming from man's practical problems of life, his limitations and suffering, and culminating in every case except the Carvaka in a consideration of his ultimate liberation (Moksa). 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 Upanisads 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 Vardhamana (Mahavira) (599 B.C.-527 B.C.) who systematized the doctrine of the three Tirthankaras (founders of the path), Rsabha, Ajitanatha, and Aristanemi (all of ancient date, mentioned in the Yajur Veda).

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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. Tattvart hadhigama Sutra--Chapters I to X contents of these Pp. 252-60. given. Pp. 260-68. B. Syadvadamanjari : The Syadavadamanjari 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 (dravyarthika) and the phenomenal (paryayarthika), 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 Vadirajasuri, Prabhachandrasuri etc., have recorded the views of the Carvakins.

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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 Anekanta-vada of the Jainas (the Indo-Asian culture, Vol. VI, No. 3, New Delhi, 1958), Pp. 310 to 318. Anekanta-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. Vedanta 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 paramanus which, however, are of one kind and not of four kinds as maintained in the Nyaya Vaisesika system ; that the four classes of material objects together with movables and immovables are produced from pudgalas.

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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 (Anupreksa)-to think repeatedly. The Tattvarthasutra The Tattvarthasutra enumerates twelve Anupreksas 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. Ubhayarada 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. Anekantavada (Manifoldness). Chap. X. Nayavada (Standpoints). Chap. XI. Syadvada (conditional predication). Conclusion ; Bibliography and Indexes to (a) works, (b) authors, (c) Philosophical sects and tenets and (d) Sanskrit and Prakrit 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 Rsabha, the Ksatriya, was the first preacher of Atmavidya 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 'Suddhopayoga' which consists in realising the transcendental self (paramatman) through the internal self (antaratman) by renouncing the external self (Bahiralman). Gunasthanas, 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.

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1562 JAINA BIBLIOGRAPHY RAMJI-SINGH-The nature of unconditionality in Syadvad. (Jain Ant. Vol. No. 1), Arrah, 1964. Pp. 1 to 7. Syadvada 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 Srawacs 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 Rsabha and Parsvanatha. Legend of Parivanatha.-The eight karmas. 1942 F. Buchanan HAMILTON-On the Srawacs 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 Svetambaras. The temples and the cult in general Review on three special sects; the Therapanthis, the Vispanthis and the Dhundias. 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 Paja and saying morning and evening prayers, (2) Chandan alone should be used unless pure Kashmere Kesar is available.

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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 Vaisali the staunch Jains giving his daughter Celana in marriage to Srenika Bimbasara a Buddhist. (2) King Dhanasena of Kausambi 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 Sagardatta. 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 Campa-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. Jinasenacarya-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).

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1566 1950 S. K. KARANDIKARA-Hindu Exogamy. Bombay, 1929. P. 92. In Buddhist and Jain works names of Ksatriyas 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 Sopara 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 Mahavira--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 Svetambara 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.

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JAINA BIBLIOGRAPHY 1567 P. 153(n). Paumavai 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. Nanduttara a renowned Jain speaker converted to Buddhism. P. 177. Isidaasi, a Jain woman drawn to the Jain order by another lady Jinadatta. P. 213. Jains particularly advanced to granting religious ventures to women. P. 214. Mention of Bhadda Kundalkesa 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 Paumavai 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 Visakha's story of converting Migara 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 Visakha. 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 Gommatsara, 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 yaksas, 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 Mahapurana. The list of Sutras is made up by the names of Ganadharas of Vrsabha, Ganadharamukhyas of twenty-four Tirthankaras the names of Ganadharas of Mahavira, Dasapurvadharins and Acarangadharins. The names of Sakhas are drawn from the varieties of Srutajnana, the names of Angas, Prakirnakas and sutras. Some of the Sakha-names of additional Gotras are drawn from Lesyadhikara of Gommatasara. 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, Sutras and Sakhas 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-Mahavira-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.

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JAINA BIBLIOGRAPHY 1569 Pp. 300-312. Liberty of the Jaina women to take the life of asceticism. Trishasti shalaka charitam-the Jataka story book of the Jains mentions Nirnamika a forsaken ugly maiden having audiance with Yugandhara Rishi and her asceticism. Mention of 14,000 Sadhus, 46,000 Sadhuis, 159,000 Shravakas and 3,18,000 Shravikas at the time of Mahavira (c.f. Chicago Prashnottari Pp. 176). Chandanahead of the order of female ascetics. Chandana daughter of king Dadhivahana of Champa. Mention of female Jain ascetic Pusrpchula with 38,000 in Kalpasutta. Number of female ascetics greater than males referred to in Kalpasutta. Maha Suvrata. Arya Pakshini and Rajimati ---a few Jain nuns. Religious status of a Jain woman better than that of her Buddhist sister-status of women in Svetambara 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 Acharanga sutra. No Nirvana 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. Mahavira's views regarding women. Jain scriptures always claim a superiority of the males to females. Mention of Sulasa and Revati pious Jain women, Status of the Women in Jain law books discussed. Bhadrabahu samhita an authoritative Jain law book. Power of Jaina women over adoption and over her Stradhana 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. Karavela's Hathigumpha 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 Mahavira but can be traced in the Vedas and the earliest Samritis.

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1570 JAINA BIBLIOGRAPHY P. 84. Mahavira 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 Nirnamika. P. 301. In the life time of Mahavira, abrilliant Galaxy of 14,000 Sadhus, 4,600 Sadhvis, 1,59,000 Sravakas and 3,18,000 Sravikas was created, account of Canada, Puspacula, Sumana-Kalpasulra 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 Maha Suvrata Arya Rukmini and Rajimati. Rajimati converted her husband to the Jaina faith and made the disciple of Nimiprabha. P. 302. According to to Svetambara 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 Acaranga 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. Kalpasutra 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 nirvana. P. 305. The story of Sivabhuti , 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,

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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 Palas of Bihar and Bengal : Rajyapala, 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 Mahavira, Parsvanatha, 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 Purana (Ch. 38, 54), it is said that the Gharvakas, Buddhists, Jains, etc. should not be allowed to settle in the kingdom : Na Charvako navi Bauddho na jaino yavano-a-pina. Kapalika Kauliko va tasmin rajye 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, Saivamat, Pp. 138 ; 1955). Pp. 101-104. Jainism : Antiquity of Jainism ; the Yajurveda mentions the names of three Tirthankaras, Rishabha, Ajitanatha and Aristanemi; the Jains had their ttronghold in Bihar ; Mahavira was born in Vaisali and died in Pawa. Mabavira first entered the order of Parsvanatha but left it afterwards. Mahavira stressed asceticism and complete abandonment of all possessions, including clothings, whereas Parsvanatha had stressed some covering and disfavoured extreme renunciation. These differences widened at the time of Bhadrabahu. 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, Mahavira'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

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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 Muhavira, 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, Parsvanatha, Mahavira and santinatha 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, Manbhum, 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. Naga-worship : it is one of the earliest popular cults. Jainism admitted the Naga in their religious system. Parsvanajha has the serpent as his special symbol.

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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 Bhumi, known by their bad treatment with regard to Mahavira. 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,

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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 Marwaris and the Agrawals. The Marwaris 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. Sravaks. They belong principally to the two castes of the Oswals and the Srimalis, of the tribe of the Wanias. They are originally Rajputs who were converted to the Jainism. (Indian Antiquary, Vol. V., Wanias. They constitute nine castes, among which the Oswals, the Bhojaks, and the Srimalis belong to the Jaina religion. The Oswals are for the most part cultivators, and the Srimalis 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,

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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 Suchi of Aiva Ghosa. Vol. i, p. 441. Saraka. Vol. ii, Pp. 86-87. Chola dynasty-Jain inscriptions at Ellora (Virola)Depression of Jainism. Pages Vol. ii, p. 111. Osvals, a class of mercantile Jains, and are called Osval Brahmanas. 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 Bhabrahs, 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 Wanias, three are Jainas: the Oswals, the Bhojaks and the Srimalis. Ghorwals and Pudawals. Banyas.

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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 Bara Bas; resemblance of the Jains priests of this tribe with the Brahmanas, The Bhojaks, although worshippers of Siva, voluntarily frequent the Jaina temples. The Agarwals and the Oswals of Ajmer, of Jessalmer and of the state of Marwar, etc., are principally Jainas. Do, Do. The Saraogis, the Srimalis and the Palliwals, cultivators or merchants in the country of Marwar, are equally Jainas. 98 Madras The Madras Presidency count about 21,000 Jains who reside specially in Canara and Arcot. The Marwaris 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 Rathajalra. 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.

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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 Mahavira. 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 Banyas. 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.

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1578 JAINA BIBLIOGRAPHY VOLUME IV. Pp. 97-107. Article Oswal. Legend on the coversion to the Jainism of the tribe of the Oswals. 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 Ratnasuri, 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 Oswals are in general Digambaras. Some only belong to the Svetambara community and worship ancient masters of the Kharatara sect ; they read the Kalpasutra. 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 Dhundias. Citation of proverbs of a certain animosity against the Jains in Rajputana. 1973 S, C. VIDYABHUSANA--The Saraka 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 Saraogis 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.

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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 Banias are generally divided into (1) the Agarvals and ((2) the Saraogis, 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 Vaisya. 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,

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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 Chavda 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

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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. Sutrakritanga is one of the earliest works of the Jain sacred literature, P. 26. Mahavira was very kin and most probably a fellow townsman of the Lichchhavis. P. 35. Vaisali claims the founder of Jainism as its own citizen. P. 77. Buddhism Vaisali. and Jainism had a strong hold on the Lichchhavis of P. 124. Ksatriyani Trisala was the mother of Mahavira, 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 Mahavira died. Vajraswami--a great Jain spiritual leader-his disciple Aryaraksita originally a Brahman. Mention of Kasi king Nandana as to abandoning all pleasures for best truth--reference in Sutrakritanga, Jain sutra. P. 13. Bala a Jain monk-Refusal of Bala to marry Bhadra 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-Mahavira's birth in Magadha his preachings in the court of Bimbisara-conversion of prince NandisenaAccount of Rajagaha in Jain sutra-Mahavira's stay in Rajagaha-death of Gandharvas of Mahavira in Rajagaha-conversion of Robbers under Balabhadra Kapila to Jainism by Mahavira-fully described. P. 136. Jain tradition of Pataliputra being built by Udaya.

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1582 JAINA BIBLIOGRAPHY P. 147. Mention of Lepa a wealthy merchant of Nalanda in Jain, SutrasBuddha's inability to convert Udaka a follower of Parava to Buddhism. P. 152. Reference of Bimbisara as a Jain. P. 153. Mention of a Magadhan prince ruling Anga with Campa as capital in Jain works (Hemchandra Sthaviravali of the Bhagavati sutra and Niryavalisulra). P. 161. Parisistaparvan, 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 Ahimsa. P. 170. Jains respect for animal life. 1988 N. K. DUTTA-Origin and Growth of caste in India. Vol. I, Calcutta, 1931. P. 198. Mahavira charita contains traditions of Vasistha, 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.

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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 Kayasthas. (Ind. Ant. Vol. LXI-1932, Bombay). P. 66. The Mauryas, merged among the Rajputa as a Paramara subdivision called Moris and amongst the Marhatnas as a surname known as More. P. 67. The Nagars were an ancient tribes; their Nagar script. The Buddhist monk Lalita-vistar (2nd or 3rd century A.D.) enumerates 64 scripts, but makes no mention of a Nagar alphabet. The Nandi-sutra (5th century A.D.) of the Jains gives a list of 18 scripts which Rishabhadeva, the first Tirthankara, mastered, and we find Nagari-lipi mentioned among them. The word Nagari (in the Marathi-English Dictionary) means "relating to the Nagar Brahman-language; character of writing, etc. The Nagar Brahmans to this day use the Nagari 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--Sudras in Ancient India. Delhi, Varansasi, Patna, 1958. Pp. 36-37. The Ksatriyas reduced to the position of Sudras as a result of their long struggle with the Brahmanas, 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 Ksatriya 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 Mahavira; 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-sulras. While the Dharma sutras 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 Candalas. The early Jain monks accepted food from lower class families, including those of the weavers. P. 135. The first female disciple of Mahavira 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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JAINA BIBLIOGRAPHY 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 sramanas are the meanest workers, men unable to support their families, lowcastemen, wretches, idlers (Suya galam, 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 dasas, dasis, kammakaras and kammakaris, 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 Pannavana, which supplied valuable inforination about artisans, may be also ascribed to this period (post-Mauryan). P. 191. Very severe punishments for sudras offending against the members of the superior varnas : JAYASWAL (Manu & Yajnavalkya, p. 150) suggests that these provisions (Manu VIII, 270-77) are directed against the 'dharma'--preaching learned sudras, i.e., the Buddhist or Jain sudras and sudras 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 sudras artisans. Pp. 284-85. The reforming religious movements of Buddhism, Jainism, Saivism and Vaisnavism 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 Mahapurana-Dharmaranya Mahatmya).

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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-sutra 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-Nikaya (Part iii, P. 276) refers to (1) Ajivako, (2) Nigantha, (3) Munda-savako ("a Nigantha disciple, a Jain"), etc. Ratnalka-dharani an ancient work mentions the Achelakas (naked ascetics), the Ajivikas having the dirghajata or taking the vow of celibacy (Kumaravrata) or practising the penance of Panchatapa. P. 393-Adoption by Jainism of Brahmanical system of fasting on select days. P. 453. Taking part in religious disputations : followers of Parsva led by Kesi had a fateful discussion with those of Mahavira under Gautama in the Park called Tinduka at Sravasti, as a result of which Jainism divided into two sects. There were similar controversies between the followers of Mahavira and Gosala, 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 Ramayana and then classified the powers acquired by Tantrik practices. P. 215. Kavikankan Mukundaram, who flourished in the later part of the 16th century, described at some lengih the different castes of his day in his Chandikavya. P. 218. The Saraka (Weavers of saris) a subcastes are mentioned among the Navasakhas.

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Section IX I-LANGUAGE A. HOEFER-De Prakrita dialecto libri duo. Berolini, 1836. A very methodical explanation of the Prakrit 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] Prakrit-Sanskrit index-explanation of the Prakrit grammar in general. Book III-some secondary Prakrit dialects, principally of the Magadhi, Paisaci and the Apabhramsa. Appendixes, additions and correction, indications. 2003 N. DELIUS-Radices pracricae-Bonnae ad Rhenum, 1839. Pp. III, XIII-Preface. P. 1-9. The 8th chapter of Vararuchi, of form of roots in Prakrit substitutes,

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JAINA BIBLIOGRAPHY 1591 Pp. 10-12. The decree of Kramadiswar 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 Prakrit 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 'Prakritaprakasu' 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 sutras of Hemacandra on the sandhi of the vowels. Index of the Prakrit words with their equivalent Sanskrit. 2005 The Tamil Language and Literature-(CR, xxv, Art. 7, 1855, Pp. 158-196). P. 183. Establishment of the amanal or Jain religion in Madura a little before the reign of Kuna Pandyan. P. 184. Kuna Pandyan 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 Chintamani, a Tamil poem, was a Jain. P. 193. Manigavasagara, the great champion of Saivism, overcame the Jains in the ninth century.

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1592 JANA BIBLIOGRAPHY 2006 E. BUHLER-On Sakatayana's Sanskrit Grammar. (Journal of the Asiatic Society of Bengal, vol. XXXIII, Pp. 202-208), Calcutta, 1865. Review on the Sabdanusasana of Sakatayana, the commentary entitled 'Chintamani' by Yaksavarman, and the 'Prakriyasamgraha,' another commentary by Abhayachandrasuri. Text and translation of some sutras of Sakatayana with the corresponding abstract commentary of the 'Chintamani', and comparison with Panini. 2007 J. BEAMES-Outlines of Indian Philology. Second edition. London, 1868. Pp. 2-3. The Prakrit 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, Simharaja.

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JAINA BIBLIOGRAPHY 1593 2012 F. KITTEL--Nagavarman's Canarese Prosody-Mangalore, 1875. Edition of the Chandombudhi of Nagavarman. 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 Prakrit grammar. At the end a list of irregular Prakrit 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 Sabdamanidarpana, a grammar of classical Canara composed by Kesava or Kesiraja, 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 Naladivar, 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 Sudamani Nighantu, this last of the 16th century and owed to Mandalapurusa. 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 Sakatayana. This book is the grammatical text book of the Jains. But the period and the authority of it are still undecided. Yaksavarman composed a commentary on this grammar. P. 37. Sakatayana 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 Panini. Tolkappiyam belonged probably to the P. 56. The Tamil grammarian Jaina sect. P. 57. He was probably the same Kesiraja or Kesava, 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 Sakatayana. The author sums up his conclusions in the following table : (Old) Sakatayana 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) Sakatayana (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 Prakrit of the Jains : its principal characters. Remarks on the alphabet. Phonetic : Vocalisation and consonantal system,

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JAINA BIBLIOGRAPHY 1595 Morphology: Declension : names of numbers : pronouns ; conjugation. Index of Prakrit words. This work devotes especially to the phonetic; it presents only a rapid sketch of the morphology. 2017 H. BOWER-Introduction to the Nannul. 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 Prakrit 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 sutras. 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 Prakrit examples relating to the two phenomena studied, are borrowed specially from the Sutrakritanga. 2020 A. F. Rudolf HOERNLE-A sketch of the History of Prakrit Philology, (CR, lxxi, Art. 7, 1880, Pp. 311-332). P. 312. The last Prakrit Grammarian is the great Jain monk, Hemachandra, who wrote his grammar at the instance of the Chalukya king Siddha Raja (who reigned in Gujarat from 1094-1143 A.D.). The two other Prakrit 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 Prakrit, but are wholly written in that language. COLEBROOKE speaks of the Prakrit and Pali, the languages of the Jains and the Buddhas, In 1847 was published the first Jain work, Kalpa Sutra, 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 Prakrit by E. MULLER came out in 1876. 2021 H. JACOBI-Ueber den Cloka im Pali und Prakrit. (Kuhn's Zeitschrift fur vergleichende Sprachforschung, vol. XXIV, Pp. 610-614). Berlin, 1879. in the Sutrakritanga and the On the technics of the sloka, principally Ullaradhyana, 2022 S. GOLDSCHMIDT-Prakrtica. Strassburg, 1879. 2023 Th. ZACHARIAE--Das Jainendravyakaranam, (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 suri. The date of the Jainen dravyakarana 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 Panini. Proofs in favour of this opinion : 1. The fainendravyakarana is with Panini 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 Jainendravyakarana with Panini. The terminology of the Jainendravyakarana. Review on the commentary (Mahavritti) of Abhayanandin. Text of the first sutras of the Jainendravyakarana with indication of the corresponding passages of Panini. 2024 The Prakrita-Lakshanam or Chanda's Grammar of the Ancient (Arsha) Prakrit. Edited by R. HOERNLE. Part I (Bibliotheca Indica). Calcutta, 1880. INTRODUCTION Canda, the supposed author of the 'Prakritalaksana' was perhaps a Jain, who lived towards the commencement of the Christian era. The 'Prakrtalaksana' attributed to Panini by Kedara Bhatta and by Malayagiri in his commentary on the 'Suryaprajnapti'. 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 Prakrit which the grammar of Canda compared to those of Vararuci and of Hemacandra. Text of the 'Prakrtalaksana', with diverse appendices. Index of the sutras. Index of the Prakrit 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,

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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 'Sabdarnavacandrika', it was composed in 1205 A.D. at Ajurika. There are two recensions of the text of the Jainendravjakarana'; the one has been followed by Abhayanandin, the other by Somadeva. In both, the work has been divided in 5 adhyayas. Character and object of the 'Jainendravyakarana'. Agreement with Panini. The author of the 'Jainendravyakarana': Pujyapada. The legend in this matter : Pujyapada would be no other than Mahavira. 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 ratri) is explained by the fact that already in Sanskrit the assimilating consonant was pronounced double (rattri). 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 Ayaramga Sutta of the Cvetambara Jains, edited by H. JACOBI. Part I. Text. London, 1882,

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JAINA BIBLIOGRAPHY PREFACE Sketch of a grammar of the Jaina Prakrit 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-Vyakarana, (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 Arhaddasa in the Munisuvratakanya, by Indrabhuti in the Samayabhusana, 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 pattavali 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.

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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 'Sutrakrtanga"), Arya (in the 'Acaranga' and the 'Sutrakrtanga') and Samavrtta (in the Satrakrtanga). 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.

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JAINA BIBLIOGRAPHY 2039 G. BUHLER-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 'Linganuiasana' and the 'Sabdanusasana". 2040 F. KIELHORN-On the Grammar of Sakatayana, (I.A. vol. XVI, Pp. 24-28).-- Bombay, 1887. 1601 Agreements among three grammarians Hemacandra, Sakatayana and Candra. List of the treatises belonging to the grammar of Sakatayana. Analysis of the 'Sabdanusasana' or text of the sutras. General characters of this work. Comparison with Panini. 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 Maharastri.

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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-Hemacandrabhidhanasvopajna-sabdanusasana, comprises 8 chapters. The last chapter treats of Prakrit 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. BuHLER-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 'dharmavahika' signifies 'an account book of charitable expenditure', that is to say something like 'a book of charities'.

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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 Prakrit of the Jains : opinions of Hemacandra and of Weber. 2048 Bhattakalanka Deva's 'Karnataka--Sabdanusasanam', edited by Lewis RICEBangalore, 1890. INTRODUCTION The Jaina grammarians. Sakatayana. The "Jainendravyakarana'. Hemachandra. Nagavarman, Kesiraja. 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 KarnatakaSabdanusasana', 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 'Bhasamanjari', and the 'Manjarimakaranda' 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 'Karnalaka-Sabdanusasana' and of the two commentaries--A summary translation of each sutras is given. Systematical and alphabetical table of the sutras. 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 'Linganusasana', of Sakatayana, 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,

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JAINA BIBLIOGRAPHY This grammar, compared to that of Hemacandra, is without particular interest. It is entitled 'Musti" 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 Sakatayana. 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 Sakatayana. The commentary of Abhayachandra-Siddhantasuri, 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 Prakrit 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.

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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 Sakatayana, II, 4, 128-239, with those of Panini ond of Hemacandra. Considerations on the age of the grammar of Sakatayana. It is more recent than the 'Mahabhasya', than the grammar of Candra and the 'Kasikavstti'. As for the grammar of Hemacandra, one can consider it as an improved remodelling of that of Sakatayana. 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 Anekarthasangraha' 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 'Dhatupatha' 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 'Dhatupatha' 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 Panini.

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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 Prakrit accent would be in close harmony with the Vedic accent. Examples borrowed from the Jaina Maharastri. 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 Prakrit dialects. It is divided in the following manner. INTRODUCTION The Prakrit 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 Svetambaras have been drawn up must receive the name of 'Ardhamagadhi' rather than that of Jaina Prakrit'. Likewise, the term of 'Saurastri Jaina' should have been preferred to that of 'Maharastri Jaina', in order

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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 Prakrit grammarians-among others, Dhanapala and Hemacandra are the objects of special reviews to the paragraphs 35 and 36 (Pp. 37-39). Explanation of the Prakrit 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 prakrit words. The work contains, moreover, a critical bibliography, complete and precise, of all the works concerning the Prakrit 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 Apabhramsa 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 Mabarastri with other Prakrit dialects. 2066 George Abraham Grierson--The Languages of India. Calcutta, 1903. P. 57. Ardha-Magadhi 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.

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1608 JAINA BIBLIOGRAPHY 2067 J. VINSON-Manuel de la langue tamoule. Paris, 1903. INTRODUCTION P. XXXIX. According to a Jaina work, the Digambaradarsana, 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 Naladiyar. dominates : It is the age of the epic II. Period during which the Jainism poems. III. Period in which the Sivaism commence to attack vehemently the Jainism, period of the Sindamani. IV. The Sivaism has become predominantly ; period of the great Sivaite puranas and of the Sulamani. V. Progress of the Visnuism ; 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 Sulamani. (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.

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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 Maharastri is the dialect of the non-canonical literature of the Svetambara Jains--This form of the language is usually called Jain Maharastri, and was perhaps based on the vernacular spoken in Surastra. 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 Prakrit literature of the Jains and of the Sanskrit plays seems to be a later stage, due to the Prakrit 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 Ardhamagadhi, the language of the ancient Jaina sutras. Resemblances of this dialect with the Magadhi and the Pali. 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, 'Parisistaparvan' 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* *

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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 Maharastri : an ancient dialect, represented especially by the recitals relating to the 'Avasyaka', 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-suri (finished in 530 after the death of Mahavira, 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 Maharastri. 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 Sreyamgsunatha and Vasupujya, were born in Bengal-Mahavira spent eighteen years of his life preaching his faith in Rara Desa (Western Bengal). 2076 Shripad Krishna BELVALKAR-An Account of the Different Existing Systems of Sanskrit Grammar. Poona, 1915. Pp. 62-63. Jaina or Mahavira, the last of the Tirthankaras, is the traditional author of the Fainendra grammar---works like Dhananjaya-kosa 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 Svetambaras 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 Kantika, and 15th in succession from the founder of the gachchha, Deva Suri (Sam. 1174). 2077 L. P. TESSITORI-Notes on the Grammars of the Old Western Rajasthani with special reference to Apabhramsa 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 Maharastri. (Second ed. published by the University of the Panjab, Lahore, 1928).

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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 Kalpasutra (1848) etc. 2080 Amoghavritti, (A.B.O.R.I. K. B. PATHAK-Sakalayan and the Authorship of the vol. I, 1918-19, Pp. 7-12). Jain sakatayan 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 Sakatayana', (2) Jain Sakatayana, contemporary with Amoghavarsa 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 Prakrits, viz., Prakrita, Sauraseni, Magadhi, Paisach, Chulika-Paisachi, and Apabhramsa, and has only two Paisachi 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 Chulika-paisachika. . .. 2083 wwi R. NARASIMHACHAR--The Karnataka Country and Language, (Q.J.M.S. x 1920, Pp. 248-258).

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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-sagara, 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 Paisacipraksta (I.A. Li. 1922, Pp. 51-54). No grammarians who follow Hemachandra treat of more than two Paisacikas He treats of seven dialects. Trivikrama and Srutasagara are two Jain Prakrit 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 Chulikapaisachika, (1.A. Lii. 1923, Pp. 161-7). Jain religion eulogised. Hemachandra and his Prakrit Grammar. 2087 Walter Eugene CLARK-Magadhi and Ardhamagadhi. (J.A.O.S. vol. 44, 1924, Pp. 81-121). It is a comparative analysis of these two dialects-references from Hemacandra's Prakrit grammar also---what is Ardhamagadhi ?-What characters speak Magadhi and Ardhamagadhi ? 2088 George A. GRIERSON--The Eastern School of Prakrit Grammarians and Paisaci Prakrut (Sir Ashutosh Mukherjee Silver Jublee Volumes. (Vol. III, Part II, Orientals, Calcutta, 1925, Pp. 119-141).

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1614 JAINA BIBLIOGRAPHY P. 120. Hemacandra's Prakrit grammar containing independent sutras : Trivikrama and Laksmidhara 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 Pracya language of the teach. ings of Mahavira-oldest Jain texts written in Ardhamagadhi. P. 63. The Radhas mentioned as a barbarous people in Jain tradition which goes back to the 6th century B.c, P. 71. The Ayaranga Sutta describes Ladha and Subbha (Radha, 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 Divyavadana--in the beginning of 2nd century B.c. Kalinga had a Jain king (Kharavela). P. 76. Jain Upangas include Bengal (Tamalitta and Vanga) among Aryan lands. 2090 K. S. Ramaswami Sastry SIROMANI--Forgotten Karikas of Kumarila-(A.I.O.C., Session IV ; 1926). Pp. 83-84. Some Karikas of Kumarila found in Jain literature. These Jain authors also flourished in the philosophical field close after Kumarila from 8001100 A D., and their authority is not questionable. Jain authors: (1) Vidyananda-about 800 A.D. (2) Abhayadevasuri ---second half of fourth century A.D.

Page #596
JAINA BIBLIOGRAPHY (3) Jineswarasuri-1024 A.D. (4) Laghusamantabhadra-about 1000 A.D. (5) Vadidevasuri-about 1050 A.d. 2091 P. V. BAPAT-The Relalion Between Pali nnd Ardhamagadht, (I. H. Q. Vol. IV, 1928). P. 29. Jains believed Ardhamagadht to be the language of gods and rsis. 2092 George A. GRIERSON-The Sauraseni and Magadha Stabakas of Rama Sarman Tarkavaglia (Ind. Ant. vol. LVII-1928, Bombay). 1615 Pp. 28-29. Supplement Magadhi; Ardhamagadhi and Daksinatya. Magadhi is the language of carnivorans (demons), of religious mendicants, orthodox and heterodox. Ardhamagadhi is the speech of female demons (raksast), 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. Ramanujaswami). (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 Prakrit 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 Kalpasutra.

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 Adityasarman (orvarman) and the son of Mallinath and belongs to the excellent family of Bana. He invokes Mahavira 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 Apabhraisa 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 Prakrit Grammar is indebted to the Paramatma-prakasa. 2094 (ii) A. N. UPADHYE-subhachandaa and His Prakrit Grammar. (A.B.O.R.I. Vol. XIII; 1931-32), Pp. 37-58. Points ... Various subhachandras and some facts about the--Suhbachandra, the Prakrit 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--Purana--- Prasasti-His later works-Jnanabhusan and Subhachandra contemporaries--when Subhachandra became a Bhattarak ? A digression on the possibility of existence of a Prakrit grammar written in Prakrit, various evidences-Sabdacintamani, a Prakrit grammar by Subhachandra-its extent-Dr. HOERNLES' incomplete manuscript-Analysis of Subdhachandras' sourcesGrammars of Hemachandra and Trivikram compared--those of Hemachandra and subhachandra 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 Srutasagara--Manuscripts material-concluding remarksappendices.

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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 Sabdarnavacandrika and the other is given by Abhaynandin in his Mahavrtti. Dr. KIELHORN maintained that Somadeva's recession of the sutras cannot be the original one-diverse opinion-etc. Two manuscripts of Sabdarnavecandrika in the Deccan College...detailed discussion follows. four proofs discussed, conclusion. The four proofs will suffice to convince Sanskrit scholars that Candra lived before Pujapad...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 Unadi Sutras of Jain Sakatayana, (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 Ardhamagadht dialect of the Svetambara 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.

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1618 2099 A. N. UPADHYE-Grammatical Peculiarities of Varangacarita, (N.I.A., I, 9, Pp. 554-7, Bombay, 1938). The Varangacarita of Jatilamuni 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' thina equals Skt. Styana. 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 thinamiddha. This is either thinaddhi or thinagiddhi. The Sanskrit form of the former is styanarddhi; 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 Pali thinamiddha (BSKt. styanamiddha) 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 Paisaci and its significance. Compositions in Paisaci by Hemacandra, Jayasimha, Yasapala, Dharmavardhana. Jinaprabha and Somasundara. 2104 P. V. BAPAT-Tayin, Tayi, Tadi, (D. R. Bhandarkar volume, Ind. Res. Ins., Calcutta, 1940). Pp. 256-258. How did the change over from tadi to tayi take place ? Here the Jain Prakrit texts come to help The word 'tayi' or "tai' in Jain Prakrit texts is used constantly and it is used in almost the same sense as Pali tadi'. It is used with reference to Mahavira 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 Prakrit form came to be used and known even in Buddhist circles, and that is perhaps the reason why the form tayi came to be used by the Buddhist Sanskrit writers. Texts cited. 2105 B. M. BARUA--Ardhamagadhi 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 puranic theme of the early days in Kannad had a Jain colouring ; Telugu borrowed much from Jain literature,

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1626 JAINA BIBLIOGRAPHY 2107 A. N. UPADHYE-Prakrit 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 Prakrit studies and their latest progress and future given and discussed. 2108 A. N. UPADHEY-A Prakrit 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 Prakrit 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 Ardhamagadhi ; comparison between the languages of the verse and prose, the name of the Agamas; Jaina Maharastri works of the Svetambaras ; 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 Raja 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 Kathakosa of Haris 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 Brahmana and his rajnopavita. 2113 A. M. GHATACE-Introduction to Ardha-magadhi. Kohlapur, 1951. Pp. xii 257. It deals with the phonology, morphology and syntax of the Ardhamagadhi 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 Prakrit-Sabdanusasanam 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 Prakrit studies. 2116 A. N. UPADHYE-On the latest phase of the progress of Prakrit Studies, (Jain. Ant., vol, XVIII, No. 1) Arrah, 1952, Pp. 1 to 6.

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1622 JAINA BIBLIOGRAPHY The Prakrit 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 Prakrit 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-Magadhi to the language of the Jain canon to which JACOBI had given the name Jain Prakrit which is now-a-days generally taken to mean Ardha-Magadhi, Jaina Maharastri of the post-canonical works and Jaina Sauraseni of the Prakrit works of the Digambaras. The home of Maharastri 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 Devaparbhasuri. (Summaries of Papers, A.I.O.C. XIXth Session, Delhi, 1957). P. 86. Maladharin Devaprabhasuri wrote Pandavacarita 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 Sutra U dodvarde (1/82) in Hemacandra's Prakrit 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 Desinamamala. (Proc. and Trans. A.I.O.C., XVIIIth Session, 1955), Annamalainagar, 1958. Pp. 274-279,

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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 Ritthanemicariya, (Summaries of Papers, A.1.O.C., XXth Session, 1959), Bhuvaneswar, 1959. P. 93. An analysis of all the metres employed in the Apabhramsa 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 Mahapurana. 2122 E, D. KULKARNI--The language of Samaraditya samk sepa of Pradyuamnasuri, (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. Parsvanatha (Tirthankara) defeated the yavana king of Kalinga in his youth (Mrs. Sinclaur STEVENSON'S The Heart of Jainism, p. 48).

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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 Natha Tirthankara of the Jainas, viz., Rsabhanatha. 2124 S. N. BHAVASAR-The Language of the Sanskrit Kavya Mallinathacarita 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 Shriparsvanatha caritam. Representing all the peculiarities of the Jain Sanskrit the language of Vinayacandrasuri 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 Prakrit 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 Uddyotanasuri in Kuvalayamala, a Prakrit campu, its Prakrit Bhasa 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 Paisaci-bhasa is illustrated. The author also enumerates the Desi-bhasas and illustrates the various languages spoken by traders of different parts of the country and speaking different languages in the market place.

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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 'Balabharata' of Amaracandra, 2128 The Kalpa Sutra 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 Kalpasutra. Summary of the Jain, doctrines. List of the Tirthakaras, of the dreams of Trisala and of the Jain symbols. Translation of the 'Kalpasutra', preceded by a version of the 'Kalpalata' or introduction to the 'Kalpasutra'. Translation of the Navatattva. Appendix---Remarks on the Prakrit 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.

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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 Gautmasvamin, disciple of Mahavira, with Gautama Buddha. The priority of the Buddhism over the Jainism. Critical study. The immediate disciples of Mahavira and the first sects. Date of the death of Mahavira.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 'Kalpasutra' 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.

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JAINA BIBLIOGRAPHY PREFACE P. 5, note. In the Kalpadrumakalika, a commentary on the Kalpasutra 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 Simhasanadvatrimsika 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: 'Bharatakadvatrimsika', 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 'Sindamani' with entire translation of a great number of stanzas.

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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 sravakas-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 'Kalpasutra', the 'Satrunjayamahatmya' and the 'Saryaprajnapti". 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 Maharastri 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 'Suryaprajnapti', comparison with the description of Buddha. Appendix II.-Description of the person of Indrabhuti, after the 'Bhagavati". Index of the words.

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JAINA BIBLIOGRAPHY 2138 Ed. FOUCAUX-La guirlande precieuse des demandes et des reponses. Paris, 1867. P. 8, Note. The Prasnottararatnamala 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 Prasnottararatnamala. The work begins by an invocation to Parsvanatha ; 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 'Suryaprajnapti", but the Sanskrit commentary of Malayagiri on this work. Generalities on the 'Suryaprajnapti". 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 'Bharatakadvatrimiika", published by M. Th. Aufrecht. 1869. 1629 AMARACANDRA-Balabharata. Text preceded with a preface. 2142 Edited 2143 by Becanarama TRIPATHI-Benares, G. BUHLER-On the Chandikasataka of Banabhatta, (Indian Antiquary, vol. I, Pp. 111-115) Bombay, 1872,

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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 Candikasataka. 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. BUHLER, (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 BUNLER for his edition. It is a Jaina manuscript, dated Samvat 1343, and conserv ed in the temple of Parsvanatha at Jessalmer. It is in ancient Jaina devanagari and presents the ordinary peculiarities of this writing.

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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 Anahilvad-Patan. 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 Lesajayatilakagani. 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 Manatunga. 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 Divakara. This is an imitation of the 'Bhaktamarastotra'. It consists of 44 stanzas in honour of Parsvanatha. Text and translation of the 'Kalyanamandirastotra', Grammatical remarks. 2149 A. WEBER-Pancadandachattraprabandha. Ein Marchen von Konig Vikramaditya, Berlin, 1877.

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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 'Pancadandachattraprabandha': Sanskrit mixed with Prakritic and popular forms. Peculiarities of the manuscript and characteristic of the legend. 1632 Text of the 'Pancadandachattraprabandha', 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 Jinaprabhasuri 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 'Caturvishsatijinastuti'. 2151 -A, WEBER-Ueber die Sinhasanadvatrincika, (Indische Studien. vol. XV, Pp. 185453). Leipzig, 1878. Critical study on the different reviews of the 'Simhasanadvatrimsika', 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 Divakara; 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.

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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 BUHLER'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 Nandisutra; (2) the 'Risimandalasatra' 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; Maharastri Jaina and Parkrit

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1634 JAINA BIBLIOGRAPHY Jaina ; general characters. The orthography of the Jaina books. The Kalpasutra ; authority of this book ; sources ; compositions ; Jinacaritra, Sthaviravali and Samacart; 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 Bhadrabahu after the translation of the Digambaras. Text of the Kalpasutra. Notes.--Prakrit-Sanskrit glossary. Recensions : H. OLDENBERG der deutschen morgenlandischen Gesellschaft, vol. XXXIV, Pp. 748-757. Zeitschrift 2154 Amsterdam, 1879. S. J. WARREN-Nirayavaliyasuttam, een Upanga der Jaina's. INTRODUCTION. Generalities on the 'Nirayavaliyasutra. Prakrit-Sanskrit glossary. Remarks and annotations. Recensions : H. JACOBI. Zeitschrift der deutschen morgenlandischen Gesellschaft. vol. XXXIV, Pp. 178-183. 2155 N. J. KIRTANE--The Hammira Mahakavya of Nayachandra Suri, (Indian Antiquary, vol. VIII, Pp. 55-73). Bombay, 1879. Analysis of the 'Hammiramahakavya', historical poem in 14 cantos, by Nayacandrasuri, grand son and disciple of Jayasimhasuri. The manuscript wnich has served for this analysis has been copied at Firuzpur, in Samvat 1542 by Nayahamsa, another disciple of Jayasimhasuri. 2156 J. KLATT--Dhanapala's Rishabhapancacika, (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 Rsabhapancasika'. 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 Rsabhapancasika, with numerous extracts of the commentary. Prakrit-Sanskrit glossary.

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JAINA BIBLIOGRAPHY Appendix.-List of the Jain manuscripts of the Royal Library of Berlin. 2157 G. THIBAUT-On the Suryaprajnapti, (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 Suryaprajnapti). 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 naksatras; 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 naksatras-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 Kalakacarya-Kathanakam, (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: Kalpasatra and commentaries, Prajnapanasutra; Nandisutra; Avaiyakasutra. According to these documents there would have been five Kalakas. Historical notes in this matter. Text of the 'Kalakacaryakathanaka'. 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 'Kathakosa' entitled: 'A story of tenderness to animals' and borrowed from the 'Sahityaparicaya' of Nilmani MUKHOPADHYAYA, 2161 P. STEINTHAL-Specimen der Nayadhammakaha. Leipzig, 1881. Introduction. The manuscripts of the 'Nayadhammakaha. Considerations on the system of writing of these manuscripts. General object of the 'Nayadhammakaha". 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 Abhayadevasuri 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.

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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 Dharmasagara, Streitschrift eines orthodoxen Jaina, vom Jahre 1573. Berlin, 1882 (Sitzungsberichte der Koniglich Preussichen Akademic der Wissenschaften). General notes on the 'Kupaksakausikaditya' - 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 Gurvavali. Dharmasagara had for masters Anandavimalasuri (Samvat 1547-1596) and Hiravijayasuri (born in Samvat 1583). He composed the 'Kupaksakausikaditya' in Samvat 1629, may be 1573 A.D. Vijayadanasuri (Samvat 1553-1622). Analysis-The 'Kupaksakausikaditya' is a polemical treatise against the ten hetrodox sects which originated by the side of the Svetambara community, to which Dharmasagara 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 Candraprabhacarya. 3. Kharatara sect. Founded in Samvat 1204 by Jinadattacarya.

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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. Pasa sect. Founded in Samvat 1572 by Pasacandra when he was separated from the Tapa 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 'Aupapatikasutra" Etymology of the word 'Upapata". Agreements of the 'Aupapatikasutra' with the second upanga, the 'Rajaprasniyasutra". Systematic analysis of the 'Aupapatikas utra". Manuscripts utilised for the edition. Text of the 'Aupapatikasulra". Prakrit-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 'Aupapatikasutra". 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

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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 'Kalpasulra' 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 'Chekoktwicaralila". 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 Gandharvadatta). 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. Prakirnas (Painnas).--The 10 painnas ; their different enumerations. A special and very rapid analysis. Chedasutras. The 6 chedasutras ; generalities, ideas of the tradition, age etc. the work of Bhadrabahu. Detailed analysis of each of these chedasutras. The 'Kalpasulra'. The Nandisutra'. The 'Anuyogadvarasutra Mulasutras.--The 4 mulasutras ; 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 Payasi. 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 Parsva was a manifest fact. II. The brahmanical epic literature. the ? AComparison of the legend of Draupadi in the Mahabharata and in Jhatadharmakatha. 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 Bhagavatapurana, with the corresponding narration of the Jhatadharmakatha. III. The Brahmanical astronomical literature. Study of three astronomical passages from the commentary of Bhattotpala on the BIhajjataka (966 A.D.). These passages are borrowed of an old Jain astronomer of the name of Kalakacarya. 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 Silanka.

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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 Santisuri, authors of the commentaries in question. 1. Bambhadatta. 3. Udayana. 5. Domuha. Introduction-Classification of the Prakrit dialects and special notes on the Maharastri. Grammar, particularly devoted to the Maharastri. Text of the ten narratives. 7. Naggai. 9. Mandiya. 10 a. Agaladatta. Prkarit-Sanskrit-German glossary. . 1643 2. 4. Karakandu. 6. Nami. 8. Muladeva. 10. Agadadatta. 2177 F. L. PULLE-Della letteratura dei G'aina. Yenezia, 1884-1886. Sanamkumara. 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 Vidhiprapa of Jinaprabhasuri. Review on the indigenous edition of the Angas and the Upangas. 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 Marathi. 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 Prakrit poetry, lexicography or grammar has been preserved to us owe to the Jains.

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JAINA BIBLIOGRAPHY 1645 Pp. CXXXV-CXLIII- Jain scholar, Bappabhatti, his life ; Raivatadri (Girnar) besieged by the Digambaras and settled by a stratagem invented by Bappabhatti, a quarrel as to the ownership of the temples on Girnar. P. CXLIII. The Prabandha-Kosa by Rajasekharasuri gives the lives of 24 personages, among whom the life of the Digambara poet Mandakirti is also given. P. CXLVIII. The Prabhavaka-charita composed by Prabhachandrasuri ; the Tirthakalpa by Jinaprabhasuri ; the Gathasahasri 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 Ahalya is found in the 10th anga, the 'Prasnavyakarana', among those of the beauties (Sita, Draupadi, Rukmini, Padmavati, etc.) who were cause of bloody wars. Abhayadevasuri, in his commentary, gives some details on these heroines. Text of this passage. 2182 Sivaga-Sindamani--Edite per Saminadeiya. 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 Sindamami'. 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 Saddarsanasomucraya' of Haribhadra uri. 1. The 'Ganadharasardhasataka' of Jinadatta uri. 2. The "Vicaramotasangraha'. 3. The paffavalic of the sect Kharatara and of the lapa sect.

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1646 JAINA BIBLIOGRAPHY Biography of Haribhadrasuri. Division of the "Saddarsanasamuccaya". The manuscripts utilised for the edition of the text. Test of the "Saddarsanasamuccaya'. 2184 F. L. PULLE-Un progenitore indiano del Bertoldo. Venezia, 1888. The 'Antarakathasangraha' of Rajasekhara ; 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 hasamgraha'. 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 'Uttaradhyayanasutra.' 2. 'Antakstdasa' V. I. 3. "Fnatadharmakatha', XIV. Notes on the legend and the cult of Krisna among the Jains. Text of the narrative of Devendra. Translation, Glossary. Appendix. Text of the Antakrtadasa'. 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 'Uttaradhyayanasutra'. The introduction recalls the principal moments of the legend of Sagara : Mahabharata, Ramayana, Harivamsa and Puranas. 'The Jaina narrative is only an adaptation, particularly according to the Mahabharata, of this very old legend. Comparison with the Buddhistic legend of Kisagotami.

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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-vrksa". 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

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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 'Sindamani'. Translation of the stanzas 150-249 and 270-281 of the canto XIII. Notes on the age of the 'Sindamani'. 2192 G. BUHLER--Das Sukritasamkritana des Arisimha. Wien, 1889. (Sitzungasberichte der phil. hist. Classe der Kais. Akademie der Wissenschaften). General character of the work--The 'Sukslasamkarthana' is a mahakavya composed in honour of the Jaina minister Vastupala. 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 Prabandhakosa' of Rajasekhara, Arisimha would have been the master of Amaracandra. The two poets were in close relation with the minister Vastupala. The 'Sukstasamkirtana' was probably composed between Samvat 1276 and 1296 or 1297. Detailed analysis of the Sukstasamkrirtana' and historical notes. Extract from the 'Prabandhakosa' of Rajasekhara. Numerous extracts from the Sakytasamkirtana' (Sargas I-V and VIII-XI).

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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 Somanathpattan Prasasti of Bhava Brihaspati, (Wiener Zeitschrift fur die Kunde des Morgenlandes, vol. III, Pp. 1-19), Wien, 1889. The introduction, due to BUHLER, mentions the part of Hemacandra in the reconstruction of the Sivaite temple of Somanatha by Kumarapala, 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 Karttikeyanupraksa and relating to the Jaina doctrines. 2197 The Uvasagadasao, 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.

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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 Prakrit. Considerations on the commentary and on Abhayadeva. Text of the 'Uvasagadasao'. Index of the Prakrit 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 Pirras and on the antiquity of the Svetambaras. The 'Uvasagadasao', accompanied by numerous notes. Appendix I. History of Gosala after the 'Bhagavatr'. Appendix II. Doctrine of Gosala 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) Sthaviravali Charita or Parisistapaivan by Hemachandra. Edited by H. JACOBI (Bibliotheca indica). Calcutta, 1891.

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JAINA BIBLIOGRAPHY 1651 PREFACE Object and character of the 'Sthaviravalicarita'. The history and the legend in this work. Critical discussion relating to the death of Mahavira. Notes on parallel texts (cf. Appendixes) concerning the narratives contained in the Sthaviravalicarita'. Haribhadra and Hemacandra. The language and the scansion in the 'Sthaviravalicarita'. Note, after BUHLER, on the chronology of the works of Hemacandra. Detailed analysis of the 'Parisistaparvan'. Text of the 'Parisistaparvan'. Appendixes. Extracts of the commentary (tika) of Devendra on the 'Uttaradhyayanasutra', of the 'Risimandalastotra' of Dharmaghosa, and the commentary of Padmamandira on the 'Risimandalastotra'. 2199 (ii) H. JACOBI-Upamitabhavaprabancae kathae specimen. Bonnae, 1891. The allegorical literature in India. General character of the 'Upamitabhavaprapancakatha'. Review on Siddharsi. The abbreviators of the work of Siddharsi : Vardhaman (Upamitibhava prapancanama-samuccaya) and Hamsaratna. The language of Siddharsi. The manuscripts utilised. Text of the first chapter of the 'Upamitabhavaprapancakatha'. 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 Sambhuta.

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1652 JAINA BIBLIOGRAPHY 1. Buddhists redaction : Gitta-Sambhuta-jataka (Jausboll No. 498). II. Jaina redactions, 1. In verse : 'Uttaradhyayana', 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- Dasaraikalika-sutra und-niryukti, (Zeitschrift der deutschen morgenlandischen Gesellschaft, vol. XLVI, Pp. 581-663). Leipzig, 1892. Enumeration of the commentaries of the Dasavaikalikasutra. Review on the two tikas (Bshadvstti and Laghuvstti) of Haribhadra, with historical ideas on the latter. The Niryukti of the 'Dasavaikalika'. Agreements between niryukti and bhasya. Detailed analysis of the stanzas 222, 297 of this Niryukti. List of the recitals relating to the "Dasavai kalika". List of passages parallel to the Niryukti. Study of recitals relating to the 'Dasavaikalikasutra'. Translation of the first three chapters or the sutra. Analysis of the first three chapters of the sutra. Analysis of the other recitals or legends. Analytical study of the recitals relating to the Niryukti. Text of the Dasavaikalikasutra. Text of the 'Dasavaikalikaniryukti'. 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

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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 Ganadharas, of the Sthaviras, and of the Pravacana (1-4); eulogy of Jinabhadra (5-11). 2203 G. BUHLER-Indian Studies-I. The Jagaducharita of Servananda, a historical romance from Gujarat. Wien, 1892. Generalities of the 'Jagaducarita '.-Title of 7 sargas. Characters of the poem, and particularly the vocabulary. One knows nothing of the author, Sarvananda, neither of his master Dhanaprabha, whose names have not yet been found in the Jain works. The Jagaducarita 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 Jagadu according to Sarvananda. A large number of stanzas have been translated. Other accounts of the life of Jagadu: historical value of the narrative of Sarvananda.-The life of Jagadu 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 'Pancalatiprabodhasambandha". (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 Santyackrya on the same sutra. 3. Niryukti of the 'Uttaradhyayana". 4. Dipika of Laksmivallabha, according to the pika of Devendra. 5. Bhaga of the 'Upadesamala'.

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1654 JAINA BIBLIOGRAPHY 6. Commentary of Hemacandra on his 'Yogasastra'. Italian translation, acoompanied by notes, of the novelette of Brahmadatta on the text published by M. JACOBI in his Ausgewahlte Erzahlungen 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 Ramayana or Ramacandra Charita Purana 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 Bharata and the 'Adipurana'. Abhinava Pampa was called in reality Nagacandra. He lived at the end of the 11th century and was the disciple of Balacandramuni. General notes on the ,Pampa-Ramayana, ', 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,

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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 'Bharatakadvatrimsika'. 2209 P. E. PAVOLINI-La novella di Brahmadalta sicondo 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 'Yogasastra', and comparison with the other recensions of this novelette. 2210 Kalidasa-The Meghaduta as embodied in the Parsvabhudaya. Edited by K. B. PATHAK. Poona, 1894. This edition gives the text of the 'Meghaduta' Parsvabhyudaya' of Jinasenacharya. The editor has joined the commentary of Mallinatha, and English translation, some critical notes and an introduction. 2211 P. E. PAVOLINI-Venti strofe del Gathakosa di Municandrasuri, Firenze, 1894. Introduction.- Brief review on Municandrasuri, celebrated for austerity of. his life and by his activity as commentator. Some of the stanzas of the 'Gathakosa' 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 'Gathakosa'. Text of the 20 stanzas extracted from the 'Gathakosa'. Italian translation of these stanzas. 2212 H. JACOBI-Faina Sutras, 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 Mahavira. Comparison of the biography of Mahavira with that of Buddha. Origin of Jainism. Has Jainism

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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 Mahavira--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 'Distivada'. Special reviews on the 'Acarangasutra' and the 'Kalpasutra'. Concise analysis of the Acarangasutra' and account of the principal commentaries, of which this treatise has been the object. Translation of the 'Acarangasutra'. Translation of the 'Kalpasutra'. 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 Parsvanath,

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JAINA BIBLIOGRAPHY 1657 2. They make Mahavira an Agnivaisyayana when he was a kasyapa. This error is explained by the fact that he was assigned the gotra of his disciple Sudharman. Parsuanatha and the Nirgranthas before Nataputta Mahavira. Explanation of the philosophical ideas in current at the time of Mahavira and of Buddha, after the Buddhist and the Jaina books. Influence of these ideas on Buddha and Maha vira. Mahavira and Gosala. The Ajivakas. 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 Vaisesika philosophy. i Reviews on the "Sutrakstanga' and the 'Uttaradhyay.na'. Translation of the 'Uttaradhayana'. Translation of the 'Sutrakstanga'. General index. Index of Sanskrit and Prakrit 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 Avasyaka : uniformity of the texts having connection with the six formulas Avasyaka which represent the most ancient part of the Jain canon. The first of these formulas is the oath called Samayika. Examination of a manuscript of the year 1081 A D. and containing the the commentary of Milanka on the text relating to Samayika. Notes on the 'Visesavasyakabhasya of Jinabhadra, work of a great authority among the Jains. 2215 The Kathakosa, or Treasury of stories, translated from Sanskrit Manuscripts by C. H. TAWNEY, with appendix containing Notes by Professor E. LEUMANN. London, 1895. PREFACE. The 'Kathakosa' has the object of illustrating the dogmas of the Jainism.

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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 'Kathakosa' 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. BunLER 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 Muladeva. The name of Muladeva in the Sanskrit literature. The action and conduct of Muladeva, according to the three narrators Devendra. Sivadasa and Somadeva. Partial translation and analysis of the narration of Devendra in his commentry on the 'Uttaradhyayanasutra' (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.

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JAINA BIBLIOGRAPHY 1659 2219 E. LEUMANN--Die Avasyaka-Erzahlungen. Leipzig, 1897. Edition of abstract narrations from the curni of the Avasyaka and of the tika of Haribhadra on the same treatise. The commentary of Haribhadra constitute the fundamental text. What the curni offer more or less is indicated in a special manner. Some parallel passages are, besides, borrowed of the 'Visesaoasyakatika' of Silanka. This edition is incomplete. A final note indicates the reasons for which it has been interrupted. 2220 G. BUHLER-A Legend of the Jaina Stupa 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 siupa of Mathura, it is said, should have been 'constructed by the two 'thupe devanirmite'. At this period their, the origin of the stupa 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 Namisadhu, a svetambara Jaina who composed, in 1068 A.D., a commentary on the Kavyalamkara of Rudrata. Pp. 308-309. Notes on Vagbhata and on the Neminirvana 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 'Antarakathasamgraha'. Review of the works of M. E. LEUMANN on the relations between the canonical texts and the Jaina accounts. The 'tradition of

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1660 JAINA BIBLIOGRAPHY the Siddhanta : explanatory works, commentaries, illustrations, comments and vulgarisations. The principal periods of the Jaina literary history : 1. Preaching of Mabavira and his disciples during the first two centuries 2. Period of the sutras about 500 to 300 B.C. 300 B.C. to 450 A.D. 3. Period of the niryuktis, bhasyas, curnis ... 500-850 A.D. 4. Period of the cikas and vsittis 850-1200 A.D. 5. Period of the comments and summaries... 1200 A.D. and after. Text of the first 22 stories of the 'Antarakathasamgraha', 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 Somaprabhacarya. He lived towards Samvat 1332 and was the disciple of Vijayasimha. He wrote the 'Sinduraprakara' and the 'Sringaravairagyatarangini. General characters of these two works. The 'Sinduraprakara' 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 uaprakara'. 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 'Prasnottararatnamala'. Study of a Prakrit version and distinctly Jaina of this work, with comment and commentary in bhasa by a certain Rsyuttama. Text and translation of this new recension.

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JAINA BIBLIOGRAPHY 1661 2225 Kavirajamargga 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 narjuna --Vijaya of Pampa. Edited by Lewis RiceBangalore, 1898. Edition established in the same conditions as that of 'Pampa-Ramayana'. 2227 F. L. PULLE--Satdarsanasamuccaya-tika, (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 tika of the 'Saddarasanasamuccaya' and on the author, Gunakarasuri, who is no other than Gunaratnasuri, disciple of Devasundara. Text and Additional note relating to the date of the death of Haribhadra. elucidated analysis of the 'Saddarasana-samuccayatika. 2228 The Prabandhacintamani, composed by Merutunga Acarya, translated from the original Sanskrit by C. H. TAWNEY (Bibliotheca indica). Calcutta, 1899. A very careful translation in English of the 'Prabandhacintamani'. 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 BUHLER 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 'Prabandhacintamani' 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,

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1662 JAINA BIBLIOGRAPHY 2229 Siddharsi-Upamitibhavaprapanca Katha. Originally edited by P. PETERSON and continued by H. JACOBI (Bibliotheca indica). Calcutta, 1899 sqq. Edition of the text. 2230 The Kumarapalacharitra (Prakrita Lvyasraya Kavya) by Hamacandra, with a commentary by Purnakalasa Gani, 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 Prakrit and consists of 8 cantos. It constitutes the last part of Dryasvayamahakavya, 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 Kumarapala and at the same time to illustrate the Prakrit grammar of Hemacandra. The first part of the Kumarapalacarita was commented by Abhayalilakagani, and the 8th canto by Purnakalasagani, disciple of Jinacandrasuri. Analysis of the Kumarapalacarita. Review on the Hemacandra after A. K. FORBES--Ras Mala'. Analytical summary of the Kumarapalacarita. 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, 'Prakasika. 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 'Kathakosa', under the title of Kanakarathaka 1. thanaka ; 2. The metrical recension of the novelette of Madiravati. Comparison of the two redactions. The novelette of Madiravati. The language and scansion, The manuscript-Text and translation.

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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. Svetambaras 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, Prakrit is the language of the Jaina inscriptions of Mathura,

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JAINA BIBLIOGRAPHY P, 386. The Buddhism and the Jainism have for principle the Samkhya 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 Purnabhadra (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 Kumbakara-Jataka (Jataka, 408) and the commentary of Devendra on the 'Uttaradhyayanasutra' (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.

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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 (Sastra 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,

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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: Rsabhadeva, Bhadrabahu, Dhanesvara, Hemacandra and Amaracandra. 2245 JAINA BIBLIOGRAPHY Raja-Cekhara's Karpura-mahjari, 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 Prakrit literature. P. 193. Review on the Vajjalagga, Prakrit 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:

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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: Purnabhadra, 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 'Pafchakhyana" (Some corrections of this treatise are indicated in the 'Seitschrift fur die Kunde des Morgnlandes' Vol. XVII, Pp. 300-301). 2248 1667 G. BUHLER-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 Santisuri. Rapid analysis of the Jwaviyara'. Manuscripts utilised for the edition. Text of the Jivaviyara', with French translation and diverse notes. Prakrit-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 Rastrakuta 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 Rastrakutas. Some quotations of the 'Kavirajamarga".

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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 Laksmivallabha in their commentaries on the 'Uttaradhyayana'. Analysis of the narrative concerning Naggai, published by M. Jacobi in his 'Ausgewahlte Erzahlungen in Maharashtri'. 2. Sanamkumara. 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. (Kavyamala, n 82). Bombay, 1903. Compare on this edition the critical remarks of R SCHMIDT. The Kavyamala 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 "Yogasastra' of Hemacandra (Samvat 1216). It is probable that Hemacandra was inspired from the 'Subhasitasamdoha' of Amitagati (Samvat 1050).

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JAINA BIBLIOGRAPHY 1669 The 'Subhastasiamdoha' 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 sravaka) and comparison with the chapters II and III of the Yogasastra'. Comparison of the chapter IX of the 'Subhasitasamdoha' with the chapter I of the 'Yogasastra'. 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 Kavyavalokana by Nagavarman. Edited by R. NARASIMHACHAR. Bangalore, 1903. Besides the poetical treatise of Nagavarman, the volume contains a revised edition of the Karnatakabhasabhusana' of the same author. 2256 (i) Umasvati--Tattvarthardhigama. Edited by K. PREMCHAND MODY (Bibliotheca indica). Caleutta, 1903 sqq. Edition of the Sanskrit text after nine manuscripts and of the commentary (Bhasya) of Umasvati himself.

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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 'Pancakhyanodhara', composed in Samvat 1716 by Meghavijaya. Analytical and comparative study of this work. Agreement of the Pancakhyandhara" with diverse recensions of the 'Panchatantra'. Certain recitals of the Pancakhyanodhara' 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 Dharmapartksa 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 'Dharmaparikya' 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.

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AINA BIBLIOGRAPHY 1671 B. Brahmanical and epic histories : 1. History, already known, of the Sanskrit literature. (a) According to the Ramayana'. (b) According to the Mahabharata'. 2. Histories drawn, according to Amitagati, from the Brahmanical literature. (a) From the 'Ramayana'. (b) From the 'Mahabharata'. 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 Ksatracudamani of Vadibhasimha, Sarasvativilasa 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 Raghavapandaviya (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 Raghavapandaviya of Dvisandhanakavya 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,

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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 Purnabhadra 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. Purnabhadra was seeking indeed to re-establish the fundamental text of the 'Panchatantra'. For him, the 'Tantrakhyayika' 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 Svetambaras 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 Suratrana Piroja. This personage is

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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 suri of the name of Jinaprabha. The languageof the 'Pancasati'. 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 Pancasatiprabodhasambandha"; 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 'Dharmapariksa' 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 'Pancatantra' 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 Siddharsi, 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 Subhasitasamdoha (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 'Mithyatva' Irrglaube'. Special vocabulary of Amitagati. Grammatical remarks. Comparison with the 'Tattvarthadigama' of Umasvati. This article contains, besides, some observations on the translation of the Ch. VII of the 'Subhasitasamdoha' 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 Brihatkalpasutra. It is the question of the fifth Chedasutra. This work must not be confused with the Kalpasutra, published and translated by M. JACOBI and which constitutes the eighth section of the fourth Chedasutra, the Dasasrutaskandha.

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JAINA BIBLIOGRAPHY 1675 The contents of the Kalpasutra is specially historical and legendary On the contrary, the Brihatkalpasutra deals with the discipline and enumerates the prescriptions imposed on the monks and on the Jaina nuns. Introduction - The Brihatkalpasutra. Its place among the Chedasutras. 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 Brihatkalpasutra, with indication of parallel passages in other canonical treatises. Notes and remarks. Translation. Prakrit-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 Meghaduta the Nemidutakavya, 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-mala. 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. Ratnakarandasravakacara of the same author. 3. Purusarthasiddhayupaya of Amritacandrasuri, 4. Atmanusasana of Gunabhadra. 5. Tattvarthasutra of Umasvati. 6. Tattuarthasara of Amritacandrasuri,

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1676 7. Alapapaddhati of Devasena. 8. Natakasamayasarakalaia of Amritacandrasuri. 9. Pariksamukhasutra of Manikyanandin. Aptapariksa of Vidyananda. 11. Aptamimamsa 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 Ramanujacarya. 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 Ramanujacarya and entitled Sarvatantrasiromani. 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 'Pancdkhydoddhara' and indicates the relations that presents this work with the text of Purnabhadra 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.

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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 'Tattvarthadhigama' 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 Umasvati among the Jains. His Tattvarthadhigama has become in some way a dogmatic breviary. Biographical review on Umasvati. He was born at Nyaggrodhikagrama. The accounts on his period are very divergent. Chronological notes according to the commentators of Umasvati. He must have lived before the 6th century of the Christian era, perhaps even at the end of the 4th century. The works of Umasvati. Translation of the Tattvurthadhigama. 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 Pradyumnasuri -- Samaraditya-samksepa'. Edited by H. JACOBI (collection of the Jainajnana-prasarakamandala of Bombay). Ahmedabad, 1906,

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1678 JAINA BIBLIOGRAPHY The 'Samaraditya-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 Samaraiccakatha' of Haribhadra. Preface. Review on Pradyumnasuri. 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 Devasuri submitted to him his 'Upamitabhavaprapanchakatha-saroddhara (Samvat 1298). One can only attribute to him until now the 'Samaraditya-samksepa'. Remarks on the language, the style and the scansion of Pradyumnasuri. Critical text of the 'Samaraditya-samksepa' 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 Siddharsi. Siddharsi 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 'Upadesamala' of Dharmadasa gani. II. The 'Upamitabhavaprapanca-katha' 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 Siddharsi is the 'Samaraditya-katha' of Haribhadra. Among the works which gave rise to the 'Upamitabhavaprapanca-katha',

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JAINA BIBLIOGRAPHY 1679 it is necessary to quote in particular those of Vardhamanasuri, of Hamsaratna of Devasuri and of Yasovijaya (Vairagy-kalpalata) IV. The language and the style of Upamitabhavaprapanca-katha". 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 Pancatantra (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 Pancatantra' textus simplicior, textus ornatior of Purnabhadra, 'Pancakhyanoddhara' 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 Purnabhadra. German translation or analysis of 23 narratives of the 'Pancakhyanoddhara', 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 (Jataka) 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 Jataka 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 Jatakas 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 Jataka 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 'Kavirajamarga' to Nripatunga. This was already the opinion of the celebrated canarese grammarian Bhattakalanka, in Saka 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 'Saddarsana-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).

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JAINA BIBLIOGRAPHY 1681 The works dealing with the story of Jivaka are four in number, viz. (1) the Gadyachintamani by Vadibhasimha, (2) the Ksatrachudamani 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 puranas. The original story of Jivaka is found in the Mahapurana. Jivakachinlamani 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 Jivakachintamani (Indian Antiquary, vol. XXXVI, Pp. 285-288). Bombay, 1907. The Jain works which relate the history of Jivaka are four in number: the "Gadya-chintamani' and the Ksatra-chudamani' of Vadibhasimha, 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-Chintamni'. Moreover the Sanskrit poems which deals with the history of Jivaka are based on the Jain Puranas in particular on the Mahapurana', commenced by Jinasena and finished by Gunabhadra, in saka 820-897 A.D. On the other hand, according to Umapati, '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 Jivakachintamani' was composed in the period included between the beginning of the 10th century and the second half of the 11th century

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1682 2290 W. HUTTEMANN-'Die Jnata-Erzahlungen im sechsten Anga des Kanons der Jinisten'. Strassburg, 1907. JAINA BIBLIOGRAPHY The sixth Anga: Naya-dhammokahao (Jnatadharmakathas). The two parts. which constitute it: Nayani (Jhatani) and Dhammakahao (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' (jnata): 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-Dasao and Anuttarovavaiya-Dasao', translated from the Prakrit by L. D. BARNETT. London, 1907. Introduction-Generalities on Jainism: history and doctrine. Character of the Jaina writings. Translation of the 'Antagada-dasao". Translation of the 'Anuttarovavaya dasao'. The versions of these two canonical treatises are accompanied by numerous notes. Appendix I-Text of the Anuttarovavaiya-dasao. 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 'Parisistaparvan'. 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 "Vasupujyacaritra', Vardhamanasuri belonged to the Nagendra gaccha. His spiritual (religious) genealogy is as follows: 1. Virasuri. 2. Cacciga. 3. Vardhamana. 4. Ramasuri. 5. Chandrasuri. 6. Devasuri. 7. Abhayadevasuri. 8. Dhanesvara. 9. Vijayasimha. Devendracarya Vardhamanasuri, Vardhamanasuri composed his work in Samvat 1299 (1243 A.D.). The principal object of the Vasupujyacarira 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 Vasupujya-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, Upamitabhavaprapanca-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 'Avasyaka-niryukti', XVI, 14. One finds besides, in this work elucidations on some terms used in the Jaina literature namely : 'Sangrahani" (p. 13), paranciya' (p. 36) and 'Saraya' (p. 41).

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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 'YogasastravTtti': Hemachandra would have this commentary after the 'Trisastisalakapurusa-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 "Yogasastra-vstti' (commencement : "Yogasastra 1, 1-8), and translation in Italian, accompanied by notes and by elucidations of 1, 1-5 (Mangalacharna). 2297 Haribhadrasuri-Samaraicca Kaha. Edited by H. JACOBI (Bibliotheca Indica). Calcutta, 1908 and following. Critical edition of the Prakrit text. 2298 The 'Panchatantra' in the recension called 'Panchakhyanaka' and dated 1199 A.D. of the Jain Monk, Purnabhadra critically edited in the original Sanskrit by Dr. J. HERTEL (Howard Oriental Series, vol. XI). Cambridge, Mass., 1908. 'Editio princeps' of the 'Pancatantra' according to the recension of Purnabhadra. This recension generally designated under the name of 'textus ornatior', has for title 'Pancakhyanaka'. 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 'Prabandhachintamani' 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 Krishna in the 'Antagadadasao."

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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' (Jataka 509) with the chapter XIV of the 'Uttaradhyayana-sutra' and the 'Mahabharata', 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 BUHLER Ueber das Leben des Jaina Monches Hemachandra, Wien, 1889. The Parisistaparvan. Nature and object of the work. The sources : commentary of Padmamandira on the 'Rsimandala-prakarana' of Dharmaghosa. Explanation of the Jaina doctrines, in particular according the 'Tattvarthadhigama-sulra' of Umasvati. 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 Chanakya, VIII, 194-469-IX, 1-13 ; 6. History of Kunala, 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 "Kavyanusasana' and the commentary of Vardhamana (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 Tallvartha Sulra' and the Sravakaprajnapli' of Umasvati. Relation of the 'Dharmabindu' with the Yogasastra' 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 Vardhamanasuri (supra. No. 1117). Comparative summary study of the legend of Vasupujya, the twelfth Tirthakara, in the "Trisasti-salakapurusa-caritra' of Hemachandra (parvan IV. sarga II) and in the work of Vardhamanrsuri. Corrections to the analysis of the Vasupujyacaritra'. 2306 H. JACOBI-Hindu Tales. (An English translation of Jacobi's Ausgewahlte Erzahlungen in Maharashtri, by J. J. MEYER). London, 1909.

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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 Mahavira up to the present time, II. The Jain Siddhant or canon -The later literature of Jainism-Secular Literature. 2309 H. JACOBI--Arthamateva (JRAS, 1909. Pp. 421-423). Interpretation of arthamateva. Hemachandra's allegory becomes intelligible by reference to the Upamitibhavaprapancha Katha, a popular work with the Jains. Hemachandra and Siddharsi in the interpretation of Bahulika 2310 S. P. V. RANGANATHASWAMI - Literary Wealth of India : Search for Prakrit Manuscripts. (DSM, vi, 1910, Pp. 41-46). Srutasagara, 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 Vidyanandin who was the pupil of Devendrakirti. He was skilled in Sanskrit and Prakrit 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 Prakrit language. The works of Chanda, Hemachandra, Trivikrama, Subhachandra and Srutasagara dealing mainly with the Jain dialects of Prakrit and other Prakrit works of Jain authors. The rest such as Prakrit-prakasa, etc, deal with the Aryan Prakrit dialects used in the ordinary works.

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1688 2311 Rabindra Narayan GnoSH-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 Mudabidri 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 Sravana 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 Pali, 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. Nyayavataratippan 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,

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JAINA BIBLIOGRAPHY 1689 P. 26. In the Jain inscriptions of Mathura an almost pure Prakrit 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 Prakrit. 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 Sankhya 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 Nyayavataratika. P. 242. Authors like Bhadrabahu, Haribhadra and Prabhachandra. The last wrote Prameyakamalamartanda & Nyayakumudachandra. 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 Paramatma-Prakash. Arrah, 1915. An English translation with introduction and notes, of the Paramatma-Prakash by Sri Yogindra Acarya. 2318 Mohanlal D. DESAI-The Naya-Karnika, Arrah, 1915. Pp. 1-25. A discussion on Jaina metaphysics.

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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. Vijnapti-Triveni, a Jaina epistle. (IA, xlvi, 1917, p. 276). This paper is a review of the work, Vijnapti-Triveni-The work is a Sanskrit epistle dated in 1484 v.s.-It is in imitation of the Meghaduta. 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, Sudhasagara and Jagannatha's commentary on the Suriyalatako of Mayura. 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 ura 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 Sukadeva 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: BUHLER'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.

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AINA BIBLIOGRAPHY 1691 P. 199. Nirgranthas or Jains are religious sects of non-Buddhistic persuasionThey are the adversaries whom Asvaghosha 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 Darsana Sara 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 Ramayanas. Calcutta, 1920. Pp. 27-31. Jain Ramayana of Hemachandra Acharya (1082-1172)--its characteristics-elevated notion about the Raksasas and monkey, Ravana's character depicted as noble and grand ; Rama is introduced only in later chapters. P. 38. Hemachandra's Ramayana proves that the story of Rama in the Southern works was a later engraftment on Dravidian legends about Raksasas and monkeys. Pp. 53-4. Forecast of the birth of Hanumana, the Ape god, and the stories about the banishment of his mother Anjana for a moral flaw, as given in the Jain Ramayana. Pp. 204-212. Influence of Jain Ramayana on Bengali poems, various episodes, e.g. Lakshmana's love-making, Sita's drawing of Ravana's picture, etc. incorporated into Bengali from the Jain source. Bengal once a great Jaina centre-twenty-three Tirthankaras attained Siddhi in Samet-sekhara (Pareshnath Hills, Hazaribagh)-Sreyansganath, and Vasupujya, Tirthankaras, born in Bengal-Mahavira preached in Rada 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.

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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) Svetambara Literature. (B) Digambara Literature. Ch. 6. Bhakti A.D. 900 to A.D. 1350. Pp. 277-281. (iii) Jainism. (A) Svetambara Literature. (B) Digambara Literature. Ch. 7. Mulsim Influence: A.D. 1350 to A.D. 1800, Pp. 359-60, (ii) Jainism. (A) Svetambara 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 Karttikeyanupreksa 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.

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JAINA BIBLIOGRAPHY 1693 2327 P. D. GUNE--Pradyota, Udayana and Srenika-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 Pandyan king, then a Jain. P. 59. Apparsvami, 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. Apparsvami 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-Syadvada-Decline. The Kavirajamarga (C. 850) and early writers, Stanzas from Kavirajamarga Jain writers from the Kavirajamarga to the Lingayet revival (1160). Illustrative extract from the Pampa Ramayana. Note on the date of Samanta Bhadra and Pujyapada,

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1694 JAINA BIBLIOGRAPHY Pp. 42-48. Jain literature from 1160-1600. In the time of the later Ballala Rajas (1160-1326). Under the Rajas 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 Alankaracintamani. (2) Jain rhetorician, the junior Vagbhafa in his Kavyanusasan, some verses quoted. (3) Mallinath's Meghduta Sanjivani quoted. 2331 Jarl CHARPENTIER- The Uttaradhyayana Sutra, being the first Mulasutra of the Svetambara Jains. Uppasala, 1922. Pp. 409. (Text edited with an introduction, critical notes and a commentary). Contents -Svetambara 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 Distivada (the 12th Anga); the beginning of Jaina commentaries like Niryukti, curni, tika, dipika etc. ; What is Mulasutra ? The structure of Uttaradhyayana sutra 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 Periapurana, a Saiva work. 2333 E. HULTZACH-The story of Jivandhara. Q.J.M.S. yol, xll, No. 4. Bangalore, 1922. Pp. 317-348.

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JAINA BIBLIOGRAPHY 1695 Pp. 317ff. A legend of the Digambara Jainas translated from the Uttarapuranam of Gunabhadra (897 A D.). Works on stories by Jain authors available in English Translation : Kathakosa, 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 Parisishtaparva (Calcutta, 1891). Critical editions of the story of Jivandhara or Jivaka by Mr. T. S. KUPPUSVAMI SASTRI : (1) Jivandharacharitram by Gunabhadracharya (Tanjore, 1907). (2) Jivandharacham pu by Harichandra, Tanjore, 1905. (3) Kshatrachudamani by Vadibhasimha, Tanjore, 1903. (4) Gadyachintamani by the same, Madras, 1902. A Tamil poetical version of the same story was published by Mahamahopadhyaya Saminath AryAR. (5) Jwakachintamani 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,

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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 Srivardhadeva, author of Churamani. Pp. 152-153. Amarasimha or Amarachandra, a disciple of Jinadatta SuriHemachandra 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

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JAINA BIBLIOGRAPHY 1697 earliest work of the Jains in the Tamilnad, presenting 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 (churni 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 Trisastikalaka-purusa 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 Dutakavya (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,

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1698 JAINA BIBLIOGRAPHY P. 280. Mention of a Jain work named Manoduta, P. 282. Srladuta of Caritrasundaragani-deals with the story how Sthulabhadra, a Jain prince renounced the world and became a disciple of Jain saint Bhadrabahu. P. 293. Vijnaptipatras--means messenger poems of the Jain poets intended to serve the purpose of letters. P. 294. Dutakavya--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 Prakrit (Ardhamagadhi or Arsa) and the Jaina Maharastri. 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 Pandavas simultaneously. Pp. 472-473. The Jains made Krisna 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' suri recast the Rama legend in his Prakrit Paumacariya (Padma carita). P. 514. The Jain Ramayana influenced the Bengali versions of the Ramayanas continued on p. 2 see p. 2. P. 525. The Digambara Jains, composed Purunas from onwards. Ravisena wrote the Padmapurana in 660 A.D. the 7th century P. 538. Srstikhanda 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 Visnu aided Bshaspati by causing the phantom figure of

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JAINA BIBLIOGRAPHY 1699 a nude Jain monk (Digambara) to appear, to initiate the demons into Jain doctrine. P. 551. Book iii of the visnu-purana-The last two chapters of the book describe the origin of the heretical sects-the Jains, called Digambara. Vol. II, Calcutta, 1930. P. 50. Mojjhimanikaya-- 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 Nataputta, 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 Gathas (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. Divyavadana--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 Mahavira. 2345 Helen M. JOHNSON-Kath, and Vittaka-(Miscellanea -- Ind. Ant. Vol. LVI, 1927, Bombay), P. 17. In the Trisastisolakapurusacaritra, Hemachandra raises a question of fiction terminology--A vsttaka is one's own adventures (carita); a Katha is the

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1700 JAINA BIBLIOGRAPHY adventures of men of former times. Does any one know of any Vrttakas or autohistographical caritras ? 2346 H. D. VELANKAR-Vairagyasara 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 Apabhramsa of our poem seems to belong to the Eastern School represented by Ramasarman Tarkavagisa 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. Upadesamala. 2348 AJITA PRASAD Samayik Path of Shri Amitagati Suri. 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 Prkarit.

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1701 JAINA BIBLIOGRAPHY Pp. 142-3. Attempts of Jains to write epics--the rasodharacarila of Kanakasena Vadiraja (whose pupil Srivijaya flourished in A.D. 950) --Yasastilaka of SomadevaYasodharacarita of Manikya Suri (C. 11th century), a work of a Svetambara Jain of Gujrat, as opposed to the Digambara version of Vadiraja-Hemachandra (1098-1172), author of Trisastisalakapurusacarita-Haricandra (of unknown date), author of the Dharmasarmabhyudaya, a life of Dharmanatha, the 15th Tirthankara, Devaprabhasuri's Pandavacarita and Mrgavaticarita 13th century) Caritrasundra Ganin's Mahipaiacaritra-Buddhaghosacarya's Padyacudamani. P. 148. No tradition of historical writing among Jains--their Patlavalis only stereotyped lists of pontiffs and invented legends. Pp. 172-3. Hemacandra's Kumarapalacarita-its values--Sarvananda's Fagaducarita-a minor historical Kavya. in praise of Pp. 214-5. Jain writer Manatunga's Bhaktamarastotra, written Rsabha-merits of his style and the question of his identity, P. 226. A Svetambara 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 Subhasitaratnasamdoha a work on Jain ethics---Hemacandra's Yogacastra, dealing with Jain philosophy-Somaprabha's S?ngaruvairagyutaranginiwhich glorifies Ahimsa and constantly depreciates women. P. 246. The Jain versions of the Pancatantra-their origins. Pp, 260-1. First Jain version of the Pancatantra--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 Pancakhyanodharn of Mahavijaya (1659-60). Pp. 291-3. Romantic tales written by Jains - version of a Svetambara Jaina--- recension of Ksemamkara, Jain compilation of the 15th century Pancadandacchatraprabandha-the Bharatakadvatrincika, a work obviously of Jain inscription, Pp. 293-5. The Didactic tales-Hemacandra's Puricistaparvan--Kathus or Kathanakas used to illustrate Jain tenets e.g. Campka--cresthikathanaka and Balagopala kathanaka of Jinakirti, who wrote in the 1st half of 15th century. P. 414. Jain writtings on lexicography and metrics-Hemacandra's Abhidhanacintamani, Nighantusesa, Anekarthasangraha--the Jain Dhanamjaya's Namamala (written between 1123 & 1140)-Mahesvara's Visvuprakasa (1111 A.D.)-Mankha's

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JAINA BIBLIOGRAPHY Anekarthakola-Kesavasvamin's Nanartharnavasataksepa (1200 A.D.)-Medinikara's Anekarthasabdakosa (14th century)- Irugapa's Nanartharatnamala (14th century). A bibliography of original Jain works on philosophy. 1702 Pp. 417-8. P. 516. Work on astronomy-Suryaprajhapti. 2351 A. VENKATASUBBIAH-The authors of the Raghavapandaviya and Gadyacintamani (J.B B.R.A.S., 1928, vol. III, Pp. 134-160). P. 134. Abhinava-pampa (or Nagachandra) in his Ramacandracaritapurana (I, 25), mentions a famous Jain guru named Srutak Irtitraividya. A Jain guru named Srutakirti 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. Vadiraja, the author of the Parivanathacarita. 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 Ramayana, Janna's Anantanatha-purana Nayasena's Dharmamrta. P. 147. Durgasimha (11th century A.D.) mentions in his Panchatantra 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 Prakrit 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,

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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 Prakrit grammar and of the Unadiganasutra, four dictionaries-Abhidhana chintamani, Anekartha-sangraha, Decinamamala and Nighantucesha. 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 Ardhamagadhi canon of of the Jainas. Some of the Prakirnaka texts are analysed and illustrated with some extracts. The various types of Death which a Jaina monk encounters are explained. Almost all the gathas 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 : Amayaghosa, AvamtiSukumala, Usahasena, Gamgadatta, Gayasukumala, Canakya, Cilaiputta etc. 2354 A. VENKATASUBBIAH--The Adrpurana and Brhakatha. (I.H.Q. Vol. V, 1929), P. 31. Jinasena, the author of Adipurana written in C. 825 A.C. deals with life story of Rsabha, Adinatha or Puru, the first of the Jaina Tirthankaras, P. 32. Bihat-Katha of Gunadhya consisted of 7,00,000 sloka-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 Adipurana written by Pampa (Adipampa) in A.c. 941 subject matter discussed. Trisastilaksana-Mahapurana a Kannada book written in A.c. 977 by Camundaraya 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 Senavaya of the Mulasangha who had their seat at Mulgund (in Dharwar dist., Bombay). Word BIhat-katha used by Jinasena refer to mythical works of Kucibhattaraka, Nandimuni of Kavi-paramesvara. 2355 K. P. JAIN-The Adipurana and Brhatkatha. (1.H.Q. Vol. V, 1929).

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1704 JAINA BIBLIOGRAPHY P. 547, Jinasena's Adipurana completed by Sri Gunabhadra-svami. The book based on the life of first Tirthankara upon the Gadyakatha of Shri Kavi-Paramesvara. Jayadhavala-[ika---a manuscript of Jinasena kept in Bhandara at Sravanabelgola. Jinasena-carya belonged to Panca-stupanvaya of the Jaina Sangha and names his ancestors as Virasena, Aryanandi and Candrasena in the above manuscript written in mixed Sanskrit when Amoghavarsa was ruling. 2356 H. SARMA--Jayamangala and the Other Commentaries. (I.H.Q. Vol. V, 1929). P. 419. Sarvajna may mean Buddha, Siva or Jina. Author of Bhatfi Jayamangala either a Buddhist or Jaina. 2357 L. B. L. JAIN>Jain Vairagya Shatak, Bijnor, 1930. P. 1. Virtue alone can give eternal happiness according to Jains. P. 2. Sufferance of Jiva Atma discussed. p. 3. Effect of Karma over Jiva Alma and the consequences thereof explained. Pp. 4-11. Inter-relation of body, Alma 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. Mahavira 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. Maharashtri 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 Panini. P. 191. Rishabha, a Kgvedic Rishi.

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JAINA BIBLIOGRAPHY 1705 Sec. II. P. 16. Arhat, Sramana and Pratibuddha words in later literature apply only to Jain and Buddhist monks. Sec. III P. 153. Mention of Jain female recluses by Panini. Parsvanatha not the first Jain preacher. 2359 P. L. VAIDYA-The Uvasagadasao. Poona, 1930. Pp. XIII 248. It deals with the duties of Uvasagas. 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 sutra, Satrakstanga, Samannaphala sutta about Go-sala and English notes. 2360 R. Shama Sastry--The Author of the Gadayuddha. (Q.J.M.S. Vol. 21. No. 1, 1930, Bangalore). "Gadayuddha", well-known Kannada work briefly narrating the story of the Mahabharata War; another work in Kannada, the Ajitanathapurana, a story of Ajitanatha 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 Ajitanathapurana its author says that besides that work he has written two more works called Parasurama Charita and Chakresvara 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 Gadayuddha). 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-Yogasar publication and contents of Yagasar-excerpts from YogasarParamatma Prakash-Publication and Material - Popularity of Paramatma Prakash strength of Paramatma Prakash-appreciation of its contents-an important extract from Paramalma Prakash with English Tran.-Sravakachar Dohaka manuscript--material-contents analysed-extensive excerpts-quotations traced and the problem of authorship-Dohapahud- manuscript-material-nature of the text conflicting

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1706 JAINA BIBLIOGRAPHY evidence as to the authorship-textual comparison of Dohapahud with other works of Joindu-contents of Dohapahud a few excerpts remarks on the style of Joindu and bearing thereof on the authorship of Dohapahud. The Skr, form of the author's name-Joindu-date-concluding remarks-an Appendix. 2362 Uggar SAIN-Niyamasara. (The perfect Law of Kunda-Kunda Acarya. Lucknow, 1931. Pp. 9 78. (The original text in Prakrit, with its Sanskrit renderings, translation, exhaustive commentaries, and an introduction, in English). Niyamasara 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 Niyamasara signifies the right rule. 2363 Helen M. JOHNSON-Trisastisalakapurusacharitas or lives of 63 illustrious persons, by Hemacandra, vol. I, Baroda, 1931. Translation of the first book of the Trisastisalakapurusacaritra-Cosmographykarma-The fourteen Gunasthanas - the Nine Tattvas--the qualities of the Pancaparamesthins. in the Provincial Museum, Plates :- Frontispiece-Rsabhanatha, statue Lucknow, dated 1177 A.D. I. Manusyaloka, reproduced from the Ardhamagadhi Kosa. II. The Lanchanas of the Twentyfour Tirthankaras (Svetambaras). III. The Dreams of Ksabha's Mother. IV. The Eight Auspicious things. Do, vol. II. Baroda, 1937. Translation and notes of the second and third books of the TrisastisalakapurusaBaritra,

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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 Svetambaras, written in Prakrit (Ardha-Magadhi) was fixed in 454 A.D. by the monk Devarddhi. Jain scriptures rendered into Sanskrit about 1000 A D.-the Acharanga sutra-influence of Jainism on other religious literature of India-Jain influence on Tamil literature-Jivaka cintamani, Tiruvallavar's Kurral and Lady Avsaiyar's works distinctly Jain -Jain influence on Telugu literature-Hemachandra--his Arrhan-niti, rogasastra, Trishashticalak 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 Purnabhadra. 2365 Champat Rai JAIN-The Householder's Dharma or the Ratna-Karanda-Sravakachara 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, Siksa Vratas, Sallekhana, the Pratimas, AppendixHouseholder's life, Yoga-Samadhi. 2366 A. N. UPADHYE--An Old Prefatory Gloss on Istopadesa. (Annals of the B. O. R. I.. XIII, I, Pp. 86-7, Poona, 1932). A scrutinising study of Asadhara's Sanskrit Commentary on the Is topadesa of Puiyapada 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 Pujyapada himself to make the context clear. 2367 H. R. KAPADIA--Rajaprasniyasutra, its claim as Upanga, its title, etc. (A.B.O.R.I. Vol. XIV; 1932-33). Pp. 145-149.

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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 Pravacanasar. 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 Sastra of the original Jaina works, which has been left untouched in its Kannad rendering. Rastrakutas, 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 Chudamani, a classical Jain poem. 2371 Ajit Prasad Jain-Purusartha--Siddhyupaya of Amrita Chandra Suri. 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-Himsa

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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 Himsa (committed in defence of person and property) - Jainism, a practical religion-conclusion. Synopsis of the book. 2372 K. A. Sastri-Brief History of Sanskrit Literature. Calcutta, 1933. P. 18 (n). 30,000 manuscripts kept in 2 Jaina libraries in Khambay which was mentioned by BUHLER. P. 56. Udyotakara attacked by Dharmakirti mentioned in Jain Sloka-Vartika, P. 57. Dinnaga and Dharmakirti-contemporaries of Udyotakara pupils of Asanga mentioned in Jaina Sloka-Vartika. P. 63. Brihatkatha-a work of Somadeva 7th century A.D. 813 A.D.- in the court of P. 70. Jinasena's-Parsvabhyudaya written in Rashtrakuta king Amoghavarsha. P. 72. Pravakaracharita of the Jainas mentions Siddharsi, the composer of Upamitibhava Propanchakatha in 906 A.D, as grandson of Suprava Deva and a cousin of poet Magha. P. 73. rasastilaka-a Jain romance of Somedeva in 959 A.D. in the reign of Rastrakuta Krishna. P. 77. The author of Katha Saritsagara (Somadeva) states that Gunadhya, Katyayama and Varuruchi are all contemporaries. 11th century. A prose revision of Betala Pancha Vimsatika is attributed to Sivadas Jaina. P. 102. Betala Panchavimsatika-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. Panchakhayanika--a book of fables a Jain work not earlier than 11th century A.D. a new version of the same was made by Jaina Purnabhadra in 1199 A.D.

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1710 AINA BIBLIOGRAPHY 2373 Hiralal Jain-Nayakumaracariu of Puspadanta. Kararnja, Berar, 1933. A work of 10th century A.D. (written about 965 A.D.) by Puspadanta author or Mahapurana 965 A.D.). P. xviii-xxvi--Full information given about the life of Puspadanta. P. xx. Manyakheta (Malkhed)-Library centre. P. xxl. Naga 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 Nagas and the Nagaloka. P. xxxvll. Analysis of the work. Pp. xLv-Lxll. Language and grammar. 2374 A. N. UPADHYE-Pamcasuttam of an Unknown Ancient writer : Prakrit 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

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JAINA BIBLIOGRAPHY 1711 2375 A. N. UPADHYE-Darsanasara of Devasena : Critical Text of the B.O.R.I. XV, 8-4, Pp. 198--206, Poona, 1934. The Darsnaasara 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 Kanakamara. Amravati, 1934. An apabhramsa 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 (Dharasiva). 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 Ramayana an interesting study in the history of the Ramayana. (2) The attitude of the Jains towards Valmiki Ramayana-mainly religious--A popular epic adapted for their own particular purpose-The Ramayana tradition. (3) Consequent changes in characterisation and structure of the story---the character of Ravana 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 Ramaynna-(i) in the story, (ii) in characterisation, (iii) in religious instruction. 1712 (5) Two schools of Jain Ramayana-(i) The school of Vimalasiri, author of the Pauma cariya the earliest extant version of the Jain Ramayana, (ii) the school of Gunabhadra as is known from the story of the Ramayanas given as in appendix to the story of the Tirthankara, Munisuvrata-Distinguishing features of both these schools-(1) one follows the Valmiki Ramayana 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 Ramayanas. (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 Amrtacandra and Jayasena, Hindi exposition by Pande Hemaraja: Edited with an English Translation and a critical elaborate Introduction etc. New Edition, Published in the Rayachandra Jaina Sastramala, vol. 9. Royal 8 vol; Pp. 16+132+376+64, Bombay, 1935.

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JAINA BIBLIOGRAPHY Preface Introduction 1. Sri Kundakundacarya A general appreciation of Kundakunda Traditional names of Kundakunda-Vakragriva-Elacarya-Grdhrapiccha. CONTENT S 2. Kundakunda's Date Kundakunda's posteriority to S'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- Damsanapahuda-Carittapahuda-Suttapahuga Bodhapahuda-Bhavapahuda.-Mokkhapahuda Limgapahuda-Silapahuda.-Barasa Anekkha.-Niyamasara-Pancastikaya-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 ia khxiv xxiv. xlix xlix-xcvii xlix-1 1-liv liv-lxii

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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 Pravacanasara, 5. Commentators of Pravacanasara (a) Amrtacandra and his Tattvadipika (b) Jayasena and his Tatparyavrtti-Date of Jayasena. (c) Balacandra and his Kannada Tatparyavrtti-Date of Balacandra. Prakrit Text of Pravacanasara with the Skt. commentaries of Amrtacandra and Jayasena and the Hindi Commentary of Hemaraja. English Translation Index to the Contents of Pravacanasara Index to Introduction (d) Prabhacandra and his Sarojabhaskara Prabhacandra 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

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JAINA BIBLIOGRAPHY 2382 A. M. GHATAGE-The Dasavaikalika-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 Dasavaikalika Sulra, the second of the Mulasutras 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 Pravacanasara of Kundakunda Acarya, together with the commentary, Tattva-dipika by Amrtacandra Suri. Cambridge, 1935. An English translation of the Pravacanasara which embodies the teachings of the Digambara sect, and its commentary by Amrtacandra (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 Tatparyavrtti. Division of the Pravacana sara. As indicated in the Tattva-dipika; 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.

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1716 JAINA BIBLIOGRAPHY 2385 A. N. UPADHYE-Review of Pravacanasara. Ed. by Baren Faddegon. (A.B.OR.I. Vol. XVII ; 1935-36), P. 87. .. a modarate attempt, so far as Pravacanasar 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 Kundakundanvaya, and Sarvart hasiddhi (II, 10) of Pujyapada quotes some gathas in the same order as found in Baras Anuvekka of Kundakunda. A close study of their works shows that the relative chronology should be like this : Kundakunda, Umasvati, Samantabhadra, Siddhasena, and Pujyapad (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 Umasvati several centuries before Bhaskara I. It also occurs in the BIhat Ksetra-samasa of Jinabhadra Gane (529-589 A.D.) the Ganitasar-samgraha of Mahaviracarya (825 A.D.) ; Laghu ksetrasamasa of Ratnasekhara Suri (1440 A.D.) etc.

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JAINA BIBLIOGRAPHY 2389 Bimala Churn LAW-The Kalpasutra. (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 Bhadrabahu in 454 A.D. several commentaries date from 15th to 17th century. Biographies of Jinas narrated. Lives of Parsvanath, Aristanemi & Rsabhadeva given. Rules of Tatis and Samacaris 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 Svetambara 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 gunalamkara, 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.

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1718 JAINA BIBLIOGRAPHY 2392 A. M. Ghatage-The Sutrakstagna Niryukti. I.H.Q. Vol. XII, 1936. P. 270. The subject matter of Niryukti described. P. 271. SutrakTlanga Niryukti comprising of 205 Gathas-not later than 1st century A.D. Pp. 272-73. Relation of Niryukti to others explained. as authors of Sutrakstanga Niryukti. Contents P. 274. Ganadharas-held explained. P. 274. Four kinds of sutras viz. Samjna-sutra, Sangraha-sutra, Vstta, an Fatinibaddha explained together with sub-divisions. Pp. 275-280. The Gist of the chapters of Sulrakstanga Niryukti and Gatha 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-Magadhi and the Jaina Maharastri. P. 56. Parisista-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 Rashtrakuta 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 Malarmisai Yehinan, aindavittan aravaliyantanan denote Arhat and the philosophical ideas of the arhats. Indra-worship common to Hindu sects including Buddhism and Jainism. Abimsa not the exclusive doctrine of the Jainas-a fundamental doctrine of the Upanisada and the philosophical sections of the Vedic literature,

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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 Gunadhya's Bihatkatha, viz, Somadeva's Kathasaritasagara and Ksemendra's BIhatkatha-Manjari, there exists another version which has so far been overlooked. And that the Vasudevahindi by Sanghadasa, a text in Prakrit prose, covering about 370 pages of quarto size. This Jain version is referred to thrice in the Avasyaka Curni, 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 Gunadhya's Bihatkatha. 2396 Rajendra Chandra Hazra-Visnu Purana. (A.B.O.R.I. Vol. XVIII; 1937). Visnu Purana III, 17 & 18-story-referring to Digambara Jainas--Mayamoha, 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 Suryaprajnapti, (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 Prabhavaka-Charita - (a) suricharita. (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 Prabhavakacharita, having a Pratihara lineage Amawas the emperor of Kanoujin v s. 890. Nagavaloka, Nagabhata, Nahada and Ama are names of one and the same person. According to the

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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 Apabhramsa work on Jaina Mysticism: Apabhramsa text with Various Readings, Sanskrit Tika of Brahmadeva and Hindi exposition of Daulatarama, also the critical Text of Yogasara with Hindi paraphrase: Edited with a critical Introduction in English. New Ed. Published in the Rayachandra Jaina Sastramala vol. 10, Royal 8vo Pp. 12 124, 396, Bombay, 1937. Preface Abbreviation, Etc. Introduction CONTENTS I. Paramatma-prakasa: (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.-prakasa and References. to some Historical persons. Yogindu's place in Jaina Literature. Yogindu, Kanha and Saraha. (e) Philosophy and Mysticism of P.-prakasa. 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 Moksa. Mysticism in Jainism. Evaluation of Punya and Papa, or Merit and Demerit. (f) Apabhramsa of P.-prakasa 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

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JAINA BIBLIOGRAPHY (b) Works of Joindu (1) Paramatma-prakaia. (2) Yogasara (3) Naukara-Sravakacara or Savayadhammadoha (4) Dohapahuda. (5-6) Amrtasiti and Nijatmastaka. (c) On the Date of Joindu III. Commentaries on P.-prakasa- (1) A Kannada Gloss. (2) Brahmadeva and his Vrtti (3) Maladhare Balacandra and his Kannada Commentary. (4) Another Kannada Gloss. (5) Daulatarama and his Hindi Bhasa-Tika. IV. Description of the Mss. studied and their Mutual Relation. V. Critical Account of the Mss, of Yogasara. Apabhramsa Text of P.-prakasa 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-mahapurusa-gunalamkara 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 Prakrit words. 1-352

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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 Rastrakutas-the gloss on the constituted text, summary of contents of vol. III. Text with foot-notes, notes, etc. 2401 Prof. HANDIQUI--Sri Harsa's Naisadhacarita (PO. Vol. II; 1937-38). E. I. P. 195. references to Jain philosophy, litearature in his introduction. 2402 A, VENKATASUBBIAH-The rasastilaka and the Pancatantra. 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 Rastrakuta emperor Krishna 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.

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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 Ahimsa 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 Elacariyar of Sri Kundakundacarya 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,

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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 Ahimsa 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 Ahimsa 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. Aranericcaram-Aranericcaram--the essence of the way of virtue by Tirumunaippadiyar describes five Jaina moral principles-Ahimsa, Asteya, Satya, Brahmacarya and Parimita Parigraha. Palamoli or Proverbs by Hunrunaiyar Araiyanar contains principles of conduct and worldly wisdom. Tinaimalai Noorraimbatu by Kanmedaiyar 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-Silappadikaram 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 Pandyam, 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 'Sravaka' the householder among the Tainas. It again occurs in the famous Kural defined as 'as one who is all love and

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JAINA BIBLIOGRAPHY 1725 mercy to all the living creatures'. Evidently it is used to describe the followers of Ahimsa doctrine. Jtvaka Cintamani--the greatest of the five Tamii Mahakavyas by Tiruthakkadeva. It describes the life history of Jivaka and contains Srngara 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 Naccinarkkiniyar, (i) Yosodhara 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 Madhavacarya, 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 Vasudevas according to the Jaina tradition of whom, Krsna 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 Vamana Muni, the author of another classic called Merumandirapuranam. Neelakesi appears to be a refutation of the Buddhistic work, Kundalakesi, story of Kundalakesi given. Vol. VI; No. II; 1940; Pp. 35-42. Story of Neelakesi 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 Sankhya school; the eigth chapter-Vaisesika Darsana; the ninth chapter-examination of Vedic ritualism; the tenth or last chapter---examination of the materialistic school (Bhutavada). (iv) Udayana kavya---relating to the life of Udayana, the Vatsa prince of Kausambi. (v) Nagakumara Kuvya--Perunkathai by Prince Kongnvel, a classic dealing with the story of Udayana of Kausambi. Story given. Its last chapter (sixth) describes Udayan's renunciation

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1726 JAINA BIBLIOGRAPHY Merumandira Puranam by Vamana Muni (about the 14th century) a Tamil classic. It is based upon a Puranic story relating to Meru and Mandira. The story is used as frame-work for expounding Jaina philosophical doctrines. Story given. Sripurana 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. Yapparungalakkarikai by Amotasagara; a work on Tamil prosody. Its commentary by one Gunasagara. rapparungala Virutti by Amrtasagara: a work on Tamil prosody. Neminatham 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. Agapborulvilakkam by Nar-Kaviraja Nambi. It is an exposition of the psychological emotion of love and allied experiences. Divakara Nighantu by Divakara Muni; a Tamil lexicography. Pingala Nighantu by Pingala Muni; a Tamil lexicography; Cudamani 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. Tirunurrantadi by Avirodhi Alvar; a devotional work addressed to God Neminath. 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-Varangacarita of Fatasimhanandi. A Sanskrit Puranic kavya 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 Granthamala No. 40, Crown Pp. 16, 88, 396, Bombay, 1938.

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AINA BIBLIOGRAPHY 1727 CONTENTS Preface xi-xiv Introduction : 1-56 1. Critical Apparatus 2. Text-constitution 3. Authorship of the Poem 4. Jata-Simhanandyacaiya 5. His date and other works 6. Varangacarita : A critical study-- (i) Analysis of the Contents (ii) A Dharmakatha with some Kavya feature (iii) Dogmatical Details in Varangacarita (iv) Polemic Discussions (v) Some Details viewed in contemporary Socio political Background. (vi) Asvaghosa and Jatila (vii) Varangacarita and Later Jaina Authors. (viii) Grammatical Peculiarities of Varangacarita (ix) Metres in Varangacarita (x) Style of Varangacarita 7. Four Other Varangacaritas : (i) Vardhamana's Varangacarita 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 Nemicandracarya). 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 gathas 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 Sutra. (I. H. Q. Vol. XIV. Caicutta, 1938).

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JAINA BIBLIOGRAPHY 1729 Pp. 432-439. Dasavaikalika Sutra--the title means ten chapters dealing with the rules of conduct and of begging food. 2411 A. M. GHATAGE-Parallel Passages in ihe Dasavaikalika and The Acaranga. (N.I.A., Vol. I, 1938-39) Pp. 130-137. There are three chapters in the Dasavaikalika which have a very close parallel in three chapters of the second part of the Acaranga. These passages were noted by W. SCHUBRING and PATWARDHANA. Both concluded that the Dasavaikalika is younger of the two. The two texts given in parallel columns. Conclusion-out of the two parallel texts the one found in the Dasavaikalika is the older and is preserved in the original form while the prose of the Acaranga 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, santisuri'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 : zreyAMsi bahuvighnAni bhavanti mahatAmapi / azreyasi pravRttAnAM kvApi yAnti vinAyakAH // This verse frequently met within Jaina exegetical literature. Haribhadra Suri is the earliest commentator to quote this verse in his Anekanta-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).

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1730 JAINA BIBLIOGRAPHY P. 80. A Tamil commentary on Pancastikaya, Pravacanasar 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 Asadha in the year Virodhikst, at Ponnur in the Sannidhi of Alvar in Kanakamalai, by Padumannangal, disciple of Ajitapenadevaraiya'. 2415 Review-Upadesamala. (A.B.O.R.I. Vol. XX, 1938-39), P. 97. Upadesamala. Balavabodha-a Gujarati commentary on the Pr. Verses entitled Updesamala, and is by a Jain ascetic named Nann-Suri, 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, Parsvanatha in Sudhadanti, Akhinandanadeva in Avanti, Pratisthanpura, Campa. puri, Pataliputranagara, Sravastinagari, Varanasinagari, Sri Mahavira Ganadhara, Parsvanatha in Koka vasati, Kotisilatirtha, Vastupala Tejapala, Dhingpuri tirtha, Nabheyadeva in Kudungesvara, Vyaghri, Astayadagiri, Hastinapuratirtha, Kanya. naya Mahavira, Padmavatidevi in Amarakunda, Manikyadeva in Kollapaka, Parsvanatha in Sripura, Stambhanaka, Parsvanatha in Phalavardhi, Ambikadevi. 2417 Hiralal JAIN-The Satkhandagama with the Dhavala Tika 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 Sutras of this Prakrit text were composed by Puspadanta-Bhutabali originally communicated by Dharasenacarya (1st century A. D.), and its Sanskrit-Prakrit

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JAINA BIBLIOGRAPHY 1731 commentary was written by Virasenacarya (9th century A. D.) in 60 thousand slokas. 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 Saskhandagama was reduced to writing; date of satkhandagama; its commentaries ; Dhavala, 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 Silappadikaram, Madras, 1939. Pp. XIV, 392. P. 16. The date of the composition of the silappadikaram 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 Silappadikaram, 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 sannyasinz. 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 Ajivaka 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 Silappadikaram ; took to a life of renunciation. P. 68. His religion-Ilango was a monk of the Nirgrantha sect of the Jainas ; the term Kunavayirkottam is interpreted by Adiyarkkunalar as Aruhankoil (Jain temples).

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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. Arumpadavuraiyasiriyar a commentator of the Silappadi Karam 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. Adiyarkkunallar 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 Nagaloka are greater than those in Svargaloka. P. 92nl. Uttarakura---six such places distinguished in Jain literature. P. 118. Inside the city (Puhar) were the Jain temples. P. 188n4. The term palti 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 silatala ; little difference between earlier Jain and Hinduism. P. 157. Jain Caranar ; yogis-Pancaparamestins ---Arhat, Siddha, Acarya, Upadhyaya 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, Acarya, Upadhyaya and Sadhu. The first letters of the Pancaparamesthin.

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JAINA BIBLIOGRAPHY 1733 P. 163. Perumakan-an epithet for Arhat, Caranar-Samana sages of whom there are eight classes; knowledge of past, present and future-Avadhijnanam 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-analajnanam, anantadarsanam, anantaviryam, nirnamam, nirgotram, nirayusyam and aliyaviyalpu; the three agamas, Angagama, Parvagama, 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-devata, 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 caranar. 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

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JAINA BIBLIOGRAPHY known to Dharasana (Ist, 2nd century A.c.) was reduced to writing by Puspadanta and Bhutabali in Sutra 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 Adipurana. For a proper survey of Jain doctrines, whether Svetambara 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 rapantara of the Sanskrit text of ddhyatma-tattvalokah. A work on yoga essential details about meditation and concentration are explained. The work belongs to the category of Janarnava of Subhacandra and Yogasastra 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 Anekantavada. Survey of Anekantajayapataka and its commentaries, life and works of Haribhadra Suri and those of Municandra Suri. 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.).

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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 Pancabana. (5) Gommatesvara Carite of Ananta-kavi (about 1780 A. D.), Rajavalikathe of Devacandra (about 1838 A, D.), and the Sthalapurana of Shravana-Belgola are other works in Kannada giving the story more or less in the strain of Bhujabali-Salaka and Bujabali-carite.. Sthalapurana contains measurement of the image. Description of the image. 2424 A. C.-Review of the Silappadikaram 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 Silappadikaram 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 Ahimsa. 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 Ditthivuda 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 Sutras; (6) Extent of Ditfhivada and relation to it of the Satkhandagama. It is noteworthy that the Svetambara 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 Svetambaras. 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.

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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 Vamanacarya, 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 Svetambara Jain canon. 2430 P. L. VAIDYA-The Mahapurana or Tisatthi-Mahapurusa-Cunalamkara. (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.

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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 Shilahar 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 Tiloyapannatli is an important text of the Karananuyoga 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-Naladiyar-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 Agamas 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 Gunacandra (C. 1650 A.D.). Introduction and technical terms; Matravrttas and metres Sat padis; Samavrtta and VarnavIitas; Miscellaneous metres and Talavrttas. 2438 A. N. UPADHYE--Vaddaradhaneyambha Halegannada Gadya Grantha (in Kannada, Prabuddha Karnataka, 24, 2, Pp. 99-109, Mysore, 1942), The Vaddaradhane 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 Dharmapariksa in Apabhramsa. Annals of the B.O.R.I., xxlll, Poona, 1942. Pp. 592-608. Mahavira. 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 Niyamasara. Journal of the University of Bombay, xl, ii, Bombay, 1942. Pp. 100-110. Niyamsara 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 Apabhramsa 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-Manasara Vastusastra, the basic text on Architecture and sculpture. Manuscripts in various scripts found, composed by some Silpin...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 Jivanusasana vrtti of Devasuri. (Jain Ant. vol. VIII; No. II; Arrah; 1942; Pp. 87-88). Ms. of this work in the Anup Sanskrit Library, Bikaner. A Prakrit 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. Vaitaliya metre--this metre is of a frequent occurance in the holy literature of the Jainas-Vaitalika or magadhika...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) Ravamallabhyudaya; (2) Parsvanalhakarya and (3) Akbarsahi Sungaradarpana. A fourth work of him, namely Pramanasundara recently found. Its description and the beginning and the end of the text given. 2449 (i) A. N. UPADHYE--Tiloyapannatti of Jadivasaha. An Ancient Prakrit 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 Jadivasaha. 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-BIhat Kathakosa of Harisena (A.D. 931-32): A Thesaurus of 157 Tales in Sanskrit connected with the Bhagavati Aradhana of Sivarya. 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 Aradana (a) Sricandra's Kathakola in Apabhramhsa. (b) Prabhacandra's Kathakosa 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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1742 JAINA BIBLIOGRAPHY (d) Nayanandi's Aradhana and other A. Kathakosas. (e) The Vaddaradhane in Old-Kannada Prose. 5. Bha. Aradhana and the Dependent Kathanakas 5. Harisena's Kathakosa : 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. Harisena, the Author: His Place and Date 117-122 Table of the Tales 123-128 Sanskrit Text of the Kosa. 1-356 2451 V. RAGHAVAN-Somadevasuri, 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 Nitivakyamata has been published in the Manikyacandra Digambara Jaina granthamala (No. 21) says that Somadeva produced this work at the instance of King Mahendra-pala of Kanyakubja. Sri Nathuram PREMI discounts this story in his introduction. It will be not unlikely if his Nitivakyamrit was written for a Mahendrapala of Kanaui. probably Mahendrapala II. The Lemulavada grant (edited in Bharata Itihasa Samsodhaka Patrika (XIII, 3) and reproduced by Sri Premi in the chapter on Somadeva's Nitivakyamrta in his Hindi book Faina Sahitya Aur Itihasa' (Pp. 90-92). The Lemulavada grant mentions Somadeva's grand-preceptor as Yasodeva of Gaudasangha Sri Premi explains the 'Gauda' here as referring perhaps to the name 'Golla' occuring in

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JAINA BIBLIOGRAPHY 1743 Sravanabelagola 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 Bodhgaya Rastrakutas migrated to Lemulavada under the Rastrakuta feudatory. Chalukya Arikesarin and his successors, and either touched enroute Kanauj, the Cedi and the Rastrakuta courts or after having come to Lemulavada, had occasions to visit the above three courts. 2452 A. N. UPADHYE--The Dhurtakhyana-A Critical Study. This is a critical essay on tee Dhurtakhyana (of Haribhadra) which is a unique satire in Indian literature. Included in Acharya 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 Dhurtakhyana : A Critical Study 1-56 IV. Dhuitakhyana Text: 1-65 1-32 33-48 1. Prakrit 2. Sanskrit 3. Old-Gujarati V. Index of the Proper Names of the Dhurtakhyana. ... 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-Patali is the name of a flower.

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JAINA BIBLIOGRAPHY P. 165. Jaina council held in about 300 B. c. at Pataliputra 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. Kshapanaka-the Jain monk of the Digambara order was nude. Arhat. Epithet of the founder of Jainism Sravaka-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 Nyayacarya and KAILASH CHANDRA Siddhanta Shatri Kasaya-pahuda of Gunabhadracarya with the carni sutra of Yativrsabhacarya and the commentary Jayadhavala of Virasenacarya. 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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JAINA BIBLIOGRAPHY 1745 Vol. I, 1944, Pp. 14 2 125 408 16. Introduction - The contents of this edition-Dates (2nd cent. A.D.) of Kasayapahuda, Churni, (6th Cen. A D.) and Jayadhavala (894 A.D.)-gloses and commentaries on Kasayapahudas. Language Prakrit-Subject matter. So far 9 volumes have been published. The entire text of Kasaya pahuda sutra along with the Curnisutra of Yativssabhacarya together with Hindi translation by HIRALAL Siddhanta Sastri has been published in ore volume from Calcutta. 2455 M. N. DESHPANDE----Krsna legend in the Jaina canonical literature. (Jaina Ant. Vol. X; No. I; 1944; Arrah; Pp. 25-31). The life history of Krsna 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 Mahabharata. 1. Krsna's genealogy-(a) Krsna's person-He was ten Dhanus in height. 2. Klsna's sovereignty--(a) Samudravijaya; (b) Baladeva leading the five Mahaviras; (c) Pajjumna ; (d) Samba ; (e) Virasena ; (f) Ugrasena leading warriors. Klsna's wives. 3. Exploits of Kssna. 4. Destruction of Dwarka and the death of Krsna(i) future births of Krsna. 5. Klsna and the Pandvas. (i) Pandu ; (ii) Drupada : (a) Draupadi; (b) Svayamvara of Draupadi ; (c) Draupadi's choice ; (iii) Narada : (a) Narada persuades Paumanabha of Avarakanka; (b) Ganges episode. 6. The end of Pandavas. 2456 A. N. UPADHYE ; JINAVIJAYA--Review Section-Dhurtakhyana of Haribhadra Suri 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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1746 JAINA BIBLIOGRAPHY 2458 A. N. UPADHYE-Harisena's Dharmapariksa in Apabhraisa (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-pariksas of Amitagati, of Vittavilasa, of Padmasagara, of Harisena, Harisena, his date and the composition of DP., works of Harisena, and Amitagati compared. 2459 A. N. UPADHYE-The Prakrit Dhurtakhyana, a Unique Indian Satire. (Proc. and Trans, of the A.I.O.C., XII, Pp. 464-67, Banaras, 1946). The Dhurtakhyana 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 Kathakosa. (Bharata Kaumudi, II, Pp. 1005-16. Allahabad, 1946). The Apabhramsa Kathakosa of Sricandra is introduced here from a single MS. Sricandra 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 Kathakosa are discussed here. 2461 A. N. UPADHYE-Prakrit Literature. (Encyclopaedia of Literature, I, Pp. 481-90, ed. J.T. Shipley, Philosophical Library, New York, 1946). Contents (1) Prakrit Language : its growth, usage and dialects. (2) Prakrit 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 Kavyas 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. Manatunga, author of Bhaktamara in praise of Rsabha in Sanskrit and the Bhavahara in Prakrit. 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 Divakara's Kalyanamandira Stotra Parsvanatha. Both these early Jaina hymns become the starting point of a large number of Jaina stotras of later times. P. 139. Nemi-bhaktamara of Bhavaprabha Suri alludes to the legend of Neminatha and Rajamati. There are several Aita-santi-stava, both in Sanskrit and Prakrit 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 Mahavira, P. 140. Besides eulogies particular Jinas, there is quite a number of stotras, generally known as Caturvimsati or Chaturvimsika, 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 Suri (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 Vasantatilaka feet of each stanza. Sometimes the poems are what is called Sadbhasa-nirmita, each stanza being written in a different language, the six language being Sanskrit, Maharastri, Magadhi, Sauraseni, Paisaci, and Apabhraiba. Such stotras are the Parsva-jina-stavana by Dharmavardhana and the Santinatha-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 Jnana-locanastotra of Vadiraja (about 1025 A.D.). The Vitaraga-stotra of Hemacandra is a poem in praise of Mahavira 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 Kathakosa, its source and basis; comparison with Harisena's Kathakosa. Sricandra composed this work in the last quarter of the 11th century A.D. 2467 Umakant Permanand SHAH-A Peep Into the Early History of Tantra In Jain Literature, (Bharatakaumudi, 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 Sutra. (Jain, Ant., vol. XIII, No. II), Arrah, 1948. Pp. 37 to 43. The fifth Jain anga, popularly known as the Bhagavatisutra is entitled Viahapannalti. 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 Pratihara Court of Kanauj; the verses in the cour tesan's corpse and a Buddhist Legend; Saiva temples and their Geographical Distribution; the Kalamukha 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 Svetambara 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 Sutras, 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) Yativssabha-Tiloya-Pannatti Jivaraja Jaina Granthamala, Sholapur, 1943). Aggayanzy (Loyavinicchaya-m-Aggayanie IV, 1982, Loyavinicchaya (Lokavinicchaya). Loyavibhaga (Lokabhivaga). Logaini (Lok ayam). Ditthivada (Drsfivada). Parikamma (Parikrama). Mulayara (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, Calukya, Rastrakuta, Kadamba, Hoysala and other dynasties in Karnataka 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 Desya given. Jains gave to Kannada grammar, a tinge of Sanskrit form. Tatarthamaha-sastra's commentary by Srivardhadeva, also called Tumbaluracarya (about 650 A,D.). Prabhrta in Kannada by Sam Kumdacharya, a contemporary of Srivar

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JAINA BIBLIOGRAPHY 1751 dhadeva, Gunavarma composed Harivamsapurana and Sudraka verses, Nemicandra made his commentary on Nitivakyamstam 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 Virasaiva 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-Dharmapariksa 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 Harivarsapurana. 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 Vatsaraja (c. 780 A.D.) Udyotana wrote his Kuvalayamala at Jhalor and Jinasena wrote his Harivamsa Purana 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 Vachana. Jainism, an off shoot of the Aryan thought and religion. Mahavira and his disciples tought Aryan doctrine. Jaina sadhus, often drawn from the Brahmanical class. Vimala's Paumachariyam is an attempt to alter Ramayana to suit the needs of the Jainas. Works like Nandisutra show that the religious and literary activities of Jaina sadhus, were influenced by the Vedas, Mahabharata, Ramayana, etc. P. 217. In Gurjaradesa 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 Silacharya's Chaupanna Mahapurusha Cariyam in Prakrit, on which Hemacandra modelled his, Trishasti-salakapurusha-charita; Bhuvana-Sundarikatha by Vijayasimha (919); Kalakacharya Kathanaka by Mahesvarasuri; Bihatkatha-kosa by Harishena (931-2); Yasastilaka campu by Somadeva (959); Tilakamanjari 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 Ramayana) 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 hanak (autobiography) is the only work of its kind in old Hindi. Pt. Daulatram Jain of Baswa (Madhya Pradesh) translated Jain Padma Purana of Ravishenacharya into Khari Boli in 1766 A.D. 2477 A. M. GHATAGE--Kahanaya-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) Karakandu. 2478 N.A. GORE--Selections from the Kumarapala-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. Nataputta the Jain (Mahavira) -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 Mahapurana of Jinasenacharya edited by Pannalal Jain. (J.U.P. Hist. Soc. Vols. 24-25, 1951-52) Lucknow.. Pp. 287-288. Mahapurana, a work of Jinasena--close of the 9th centy. A.D. The Purana literature of the Digambara Jainas--a list of 52 Puranas 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 Prakrit Literature, Redactions of the Agamas, Commentaries on Agamas ; Sanskrit commentaries. Anga literature, Upanga literature, 4 original sutras, 2 chulikas, 6 Chheda sutras, 10 payannas ; Kalpasutra, Avasyaka sutra, 20 Payannas, Agamic literature, Karma Sastras, Upadesha Charitra, Jyotish, and Apabhraisa literature--the above with the names of works, the names of authors and their dates.

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1264 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. Jnanasagara suri's Munisuvrat astavanam. 2. Sarodaya Gani's Devakuladinat ha-stavanam. 3. Hemavimala Suri's Varakana-Parsvanatha stavanam. 4. Nayavimala's Sankhesvara-Parsvanatha-stavanam. 5. Tirthamala-caitya-vandana. 6, Vira-stuti. 7. Jinapatisuri's Mahavira-stuti. 8. Simandhara-stavana, 2483 Kalipada MITRA-Some tales from the Nandisutra 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 BIhatkathakosa, their originals and parallels. (Jain. Ant., Vol. XX, No. I), Arrah, 1954, Pp. 4 to 21. Some tales from the BIhatkathakosa (c. A.D. 931-32) with their originals and parallels given. its parallels in tales, Indian, Arabian, Tibetan and Srenika-kathanakam European Motif of quasi-impossible task in Srenikakathanakam described. Motif intelligence test in bride choosing discussed.

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JAINA BIBLIOGRAPHY 1755 2485 Jinasenacharya and Gunabhadracharya- Mahapurana in three handy volumes (Murtidevi Jain Granthamala 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 Mahapurana (MP) or the Trisasti-laksana-mahapurana-sam graha (TLMPS) is a great narrative of the ancient times, basically describing the lives of 63 salakapursas, namely, 24 Tirthankaras, 12 Cakravartins, 6 Balabhadras, 9 Narayanas and 9 Pratinarayanas 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, Asadhara, Camundaraja and the author of Tamil Sripurana, etc. who composed their works in Apabhramsa, Sanskrit, Kannada and Tamil. The MP. consisting of 76 Puranas is divided into two parts-(1) Adipurana in 47 Parvans and Uttara-purana in 29 Parvans. The total Granthagra comes to about 20 thousand slokas of the Adipurana, 42 Parvans and three verses more were composed by Jinasena (about 12 thousand slokas) and the remaining work by his pupil Gunabhadra. The Adipurana covers the biography of the first Tirthankara and first Cakravartin, and the Uttarapurana 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 Mahapurana posthumously some year before 897 A.D. He was a contemporary of Rastrakuta Amoghavarsa. Sometime before 783 A.D., he completed the Parsvabhyudaya, a Sanskrit Kavya, which incorporates in every verse one or two lines of the Meghadula of Kalidasa 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-nikaya 1. 151 explains ajivaka 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 (ajivaka). 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 Dhurtakhyana. (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 Prasnavyakarananga have a close agreement wiih the text of the Dhurtakhyana, though he does not specify the source. 2488 V.M, KULKARNI- Anadi Vimsika-a critical study (Jain. Ant., Vol. XXI, No. II); Arrah, 1955 ; Pp. 35 to 42. Vimsati Vimsika of Haribhadra-score of Twenties, is a manual of Jainism. His Anadivimsika 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 Upanisadic 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 Mahakavyas 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 Apabhraisa (Proc. and Trans. A.I.O.C., XVIIIth Session, 1955); Annamalainagar, 1958. Pp. 244-249. Some important aspects of the Ms. of the Samtinaha 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 Siddhanta 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 Apabhramsa and Western Literature. (Proc. and Trans. A.I.O.C., XVIIIth Session, 1955); Annamalainagar, 1958, Pp. 270-273. The basic framework of Apabhraisa (Sugandh-dasami-katha), French (Cabinet des Fees), English (the little glass slipper,) and German (Ashputtel) is the same. 2493 A. Chidambaranatha 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-Dhurtakhayana in the Nisuthacurni. (Submitted to the A.I.O.C., XVII; revised and published in the Acarya Sri Vijayavallabhasuri Smaraka Grantha; Pp. 143-51; Bombay, 1956),

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JAINA BIBLIOGRAPHY 1759 The Dhurlakhyana found in the Nisuthacurni 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 Curni. The Appendix gives the text as found in the Curni 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 Apabhramsa 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) Sadharana, 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-Angavijja (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 Prakrit work of c. 4th century A.D., in 60 chapters, ascribed to Santisuri tharapadragaccha, 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 Kusanas and the Guptas. It may be regarded as a supplement to Varahamihira's BIhatsamhita. 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 Samtinaha-cariu in Apabhraisa (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 Santinatha, 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 Pali and Sanskrit literature, have in the past, travelled from India to the West. The Sugandha-dasami-katha in Apabhramsa: 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 Srutasagara, 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 Upapuranas,. Vol. I; Calcutta, 1958. P. 100 n. 149. Round about Jodhpur there is a class of Sakadvipa Brahmanas known as Sevakas, who are religious dependants of the Osval Sravakas. (Ep. Ind. IX ; p. 279).

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JAINA BIBLIOGRAPHY 1761 P. 112. As both the Pancaratras and the Bhagavatas believed deeply in the doctrine of ahimsa (non-killing), their ideas became the subject matter of many of the Puranic 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 'Visnudharma', 'Sivadharma', Sauradharma, and so on, prescribing religious and other duties to the respective sectaries. P. 149. Visnudharma in Chap. 105, gives a dismal picture of Kali age-While other wicked Sudras will turn Sakyas, Sravakas, Nirgranthas and Siddhaputras in the Kali age'. Pp. 292-93. In his smoti-candrika, I, Pp. 18-23. Devanabhatta quotes from the earliest Adi-purana fifteen verses on the selection of a habitable tract of land. Dharma-desa and adharma-desa--the latter was to be shunned. A person born in Aryavarta was not allowed to go beyond the rivers Narmada (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 Aratta. People who went beyond the Narmada, Sindhu and Kasi (river Kosi) and to the western side of Padma 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 Narmada, 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, Daksinapatha, 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 Desinamamala. (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 Desinamamala 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. Chidambaranatha 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 Pandyan 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 Pandya 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. (Srikalaka-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, Prakrit and old Gujarati. 2504 Bhavarlal NAHATA-Important Curnis on Jaina Canonical Works. (Summaries of Papers, A I.O.C., XXth Session, 1959); Bhuvaneswar, 1959. P. 89. The Niryuktis, the Bhasyas and the Curnis 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 Curnis. 2505 Agarchand NAHATA-Cultural Study of the Aupapatika Sutra, 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 Sutra. 2506 S.A. JAIN- Reality (English translation of Pujypada's Sarvarthasiddhi). Calcutta, 1960, Pp. viii 300. (Text in Devanagari with transliteration, English translation and exhaustive notes). It is the oldest extant commentary on the Tattvarthadhigama Sutra of Umasvami. 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 Syadvadamanjari of Sri Mallisenasuri, 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 Syadvadmanjari (of Mallisena-suri) which is a learned and concise Sanskrit commentary on the Ahyayogavyavacchedika 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 Pravacanasara, 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 Vedanta and Madhyamakas'. 2508 J. P. THAKER--Cultural Gleanings from Hemacandra's Trisastisalakapurusacarita 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-Varttika 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 Pancadandacchatra 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 Nitivakyamsta Di Somadeva Suri. Turin, 1962. P.227. Italian of the whole work. The monograph consists of a translation in (Nilivakyamsla) with introduction and notes. 2512 Hiralal Jain-Mayana-Parajaya-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 Apabhramsa work. Contents--Critical Apparatussymbolism and Sanskrit plays-allegorical tales in Jain literature --Kama in Karya 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--- Prakrit 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 Prakrit and Jainism in two years. Details of various Prakrit works edited and published. Jinadattakhyana-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 Uttaradhyayana edited by R.D. VADEKAR and N.V. VAIDYA. Sumati's commentary on the DASAVEYALIYA (Surat, 1955). Gujarati rendering of the Sthanang Samavaya by Dalsukh MALVANIA (Gujarat Vidyapith, 1955). Volumes 10, 11 and 12 of the Satkhandagama edited by Hiralal Jain. Volumes second and third of the Mahabandha of the Mahadhavala by Phool CHANDRA (Banaras, 1953-1954). Third yolume of the Kasayapahuda of Gundhara with the Curnisutra of Yativssabha and

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1766 JAINA BIBLIOGRAPH the Jayadhavala of Virasena by PHOOL CHANDRA in collaboration with KAILASH CHANDRA (Mathura, 1955). Akalanka's Rajavartika, a commentary on the Tattvarthasutra edited by Mahendrakumar JAIN (Banaras, 1953). Pujyapada's commentary on Taltvartha edited by Phool CHANDRA (Banaras, 1955). Vadiraja's commentary (Vivaruna) on Akalanka's Nyaya-Vinisscaya, part-2, edited by Mahendrakumar Jain (Banaras, 1954). Car Tirthankara (Rsabha, Nemi, Vardhamana and Parsva) 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 Somadhitantra aur Istopadesa by Tugalkishor MUKHTAR with commentaries of Prabhacandra and Asadhara (Delhi, 1954). Samantabhadra's Samicina Dharmasastra by Jugalkishor MUKHTAR (Delhi, 1955). Ratnakarandasravakacara with the Vacanika of Sadasukha (Sholapur, 1954). Asadhara's Jinasahasranama with his own commentary and also that of Sruta sagara edited by Hiralal SHASTRI (Banaras, 1954). Arhuddasa's Bhavyajankanthabharana translated by KAILASH CHANDRA (Sholapur). Mythological literature Second volume of the Mahapurana by Pannalal Jain (Banaras, 1954) ed. two volumes of Paumacariu ed. by H.C. BHAYANI (1953). Subhacandra's Pandava furana edited by J.P. SHASTRI (1954). Damanandin's Puranasarasamgraha ed. and trans. by Gulabchandra JAIN (Banaras vol. 1, 1954, vol. II, 1955). The Dharmasarmabhyudaya trans. by Pannalal JAIN (Banaras). Hemacandra's Trisastisalakapurusa carita, Eng. trans. by H. M. JOHNSON (Baroda). The Caupannamahapurisacariya of Silacarya by BRUHN (Germany). The Caupannamahapurisacariya by V. M. KULKARNI (A.B.O.R.I. 36, 1955). Linguistic study of Prakrit. The Prakrit grammars of Trivikrama edited by P.L. Vaidya (Sholapur, 1957). The Prakrit Bhasa (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 Apabhramsa 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 kavya (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 Silalekha 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 Pracin Phagu Samgarh all edited by

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1768 JAINA BIBLIOGRAPHY B. J. SANDESARA (Baroda, 1953, 1954 and 1955). Revantagiri-rasu, Neminatha-catuspadika 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). Rajasthan ke Jain Sastrabhandaron ki Grantha suci 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 Kalpasutra, Leipzig, 1879 and Intro. of some Jain canonical works, S.B.E. No. 22, 45). Niryuktis Bhusyas and curnis all in Prakrit are the earliest exegetical literature on the canons among the Jainas. Prakrit, the language of the people. Mahavira preached in that language--Reason for the canonical literature being in Prakrit. Ajgavijnya, an interesting work on omens and augury (Pra. Tex. Soc. 1957). New Research Institutions : Institute for Research in Prakrit, Jaineology and Ahimsa, Vaisali. Bharatiya Samskrti Vidya, Mandala, Ahmedabad, Second Council for the redaction of Jaina Canon was convened by Arya Nagarjuna 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 Pancakhyana (1199 A.D.) words peculiar to Jaina Sanskrit (Harv. Orien. Ser., Pp. 291-295). Dr. UPADHYE - Intro. to Harisena's Bihatkathakosa (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). Prakrit-Hindi Dictionary (Praksta sabda Maharnava) by Pt. Hargovinddas SHETH,

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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 Bhandaras 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 Sutrakrtanga Sutra along with its Niryukti and Curgi, edited by Muni Sri PUNYAVIJAYAJI. The Das avaikalika Sutra with a Curni by Agastyasimhasuri edited by Muni Sri PUNYAVIJAVAJI. Acaranga Sutra, Nandisutra, Anuyogadvara Sutra, Samavayanga Sutra, Cheda sutra, Brhat Kalpa Sutra ahd Vjavahara Sutra being prepared by Pra. Tex. Soc. Oghaniryukti with the commentary of Dronacarya ed. by Muni MANAVYAYAJI (Surat, 1957) Nisuha Satra with the Niryukti, Bhasya and Curni ed. by Upadhyaya AMARA MUNI and Muni Sri KANAIYALALJI (Sammati Jnanapitha, 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). Antakrddasa-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). VIJAYENDRASURI-Indra in the Jaina canon. (Kisvajoti, vii, ii, 1959). U.P. SHAH-Coins in ancient Jaina literature. (Rajendrasuri Smaraka Grantha, Khudala, 1957). Muni PUNYAVIJAYAJI-Prathamanuyoga. (Vijaya Vallabhasuri 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 Saskhandagama of Bhutavali. Padmanandi's Jambudvipaprajnaptisangraha. Intro. in Hindi on the Mathematics of Trilokaprajnapati edited by Dr. A. N. UPADHYE and Dr. H.L. JAIN (Sholapur, 1958). Post-canonical Prakrit literature: - Vimalasuri's Paumacariya, a Jain version of the Ramayana by Shantilal SHAH. Silanka's Cauppannamahapuris acariya by Pt. Amritlal BHOJAK. Dharmakathas-Udyotana suri's Kuvalayamala edited by Dr. A.N. UPADHYE. (Sin. Jain Series, Bombay, 1959). Kathakosas-Nemicandra's Akhyanakmanikosa with its commentary by Amradeva. (1134 A.D.), edited by Muni PunYAVIJAYAJI (Pra. Tex. Soc.). Prakrit work in prose Bhadresvarasuri's Kathavali (9th century A.D.) by U.P. SHAH. Ratnaprabhasuri's Visesa Vitti (Doghatti VIlli) on the Upadesamala (1182 A. D.) edited by Acarya Hemasagarasuri. (Bomhay, 1958). Dharmadasa's Upadesamala Manipaticarita edited by R. WILLIAMS (R.A.S. London, 1959). Anthologies in Prakrit-Jinesvarasuri's Gathakosa (1195 A.D.) edited by B.J. SANDESARA and Amritlal BhojAK. Prakrit work on prognostics---Jayapahuda or Jayapayuda edited by Acarya JINAVIJAYAJI (Sing. Jain Ser., Bombay, 1958). Composition of new works-Adhyatmataltvaloka by Muni NYKYAVIJAYA. Prakrit Vijnanakatha by Acarya VIJAYA KASTURASURI. Dr. Helmuth von GLASENAPP compares the tenets of Jainism and Buddhism, (Belvalker Felicitation Volume, Delhi, 1957). Purana literature-Acarya Ravisena's Padmapurana (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--Mallavadin's Nayacakra by Muni JAMBUVIJAYA (Bhavnagar). Naracandrasuri's golss on the Nyayakandali of Sridhara edited by J.S. JETLY Upadhyaya Ksamakalyana's Tarkasangraha Phakkika edited by J. S. JETLY (Jaipur, 1956). Upadhyaya Yasovijaya's Anekantavyavastha Prakarana by Lavanyasuri (Botad, v.s. 2014). Haribhadrasuri's Sastravartusamuccaya and Yasovijaya's Syadvadaakalpalata by AMRITASURI (Shirpur,1958). Lexicon-Visvalocanakosa or Muktavali by Sridharasena. (Nandlal SHARMA, Bombay, 1912). Sudhakalasa's Ekaksaranamamala edited by Muni RAMANIKA VIJAYA. Dhananjaya's Nighantu Samuccaya by Ajitranjan BHATTACHARYYA (Calcutta). Jyotisa--Naracandra's Janmasamudra (1178 A.D.) along with its commentary Beda edited by Muni VIKASAVIJAYA. Music-Synopsis of Sudhakalasa's Sangitopanisat (1324 A.D.) and its synopsis Sangitopanisat sara (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 Siddharsi's Upamitibhavaprapanca katha by DASHARATHA SHARMA Maru Bharati, VII. 2,1959). A vocabulary af notable words from Somadevasuri's Yasastilaka by E.D, KULAKARNI. (Bulletin of the Deccan College Research Institute. XVIII, 1957). The historical importance of Hemacandra's Dvasraya Mahakavya by J. P. THAKER (V.V.S.E.) Stotraliterature of the Jainas by W. SCHUBRING (Jnanamuktavali, 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 Guruvavali by Bhavarlal NAHATA (V.V.S.G). Upadhyaya Meghavijaya's Arhadgita by Muni RAMANIKAVIJAYA ; Jaina contribution to Metrics by Gulabchandra CHANDHARI (Rajendrasuri 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 Nyayalankara Tippana (J.0.1, VIII, 1958). Gunaratnagani's Tarkatarangini and Sasadhara Tippana (J.0.1, VIII, 1959). Vedanta 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. Tika on the Nyayabindu 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. Haribhadrasuri'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).) Anekantavada of the Jainas by H. BHATTACHARYYA. (Indo-Asia Culture, 1958). Two contemporary teachers --Mahavira 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 Banarasidas (in Hindi) by Ravindrakumar Jain. The earliest extant literature in Gujarati-Rajasthani is Jaina literature. Rsivardhana's Nalaraya-davadanticarita by Ernest BENDER (American Philosophical Society, Philadelphia, 1951). Kannada--Santinatha's Sukumara carite by D.N. NARASIMHACHAR and T.S. SHAMA Rao (Mysore, 1954). Sivakot vacarya's Vaddaradhane by NARASIMHACSAR. (Mysore, 1955). Mahabala Kavi's Neminatha Purana by NARAS.MHACHAR, Bandhu Varma's (1200 A.D.) ivasambodhane (in Tamil) edited by Pt. H. SESHA IYENGAR (Madras, 1957). Parsva Pandita's Parsvanatha Purana (1205 A.D.) by Bommarasa Pandita (Sanmati Granthamala, Mysore, 1957). Parsva Pandita's Parsvanatha 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 Ajitapurana (993 A.D.) by H. DEVARAPPA (Sanmati Granthamala. Mysore, 1959). Tatavaratna pradipike, a Kannada commentary on the famous Tattvarthasutra of Umasvati, composed by Balacandradeva about 1170 A.D., edited by Pt. A. SANTIRAJ SASTRTY (O.R.I, Mysore, 1955). Acanna's Vardhamana 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). Payanavarni's jnanacandracarite 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, Kumbharia, Taranga Hills, Modheri and Patan 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 Sretambara 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 Abu and Kumbharii. (Jaina Yuga, 1959). Some Early Sculptures from Abu and Bhinmal. (Bulletin of the Museum and Picture Gallery, Baroda, XII, 1955-56). Krishna Datta VAJAPFYI -Jaina art of Mathura. (Rajendra Suri Smaraka Grantha). A. N. UPADHYE-The Gommatssvara colossus at Sravana Belgola. (Indo-Asian Gulture, VI, 1958). K. B. DAVE-The history of Yaksa-worship with special reference to Jainism. (Vijaya Vallabhasuri Smarka Grantha). Sarabhai NAWAB- An illustrated manuscript of the Kalpasutra in Gotden letters (Ibid).

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1774 JAINA BIBLIOGRAPHY Muni PUNYAVIJAYA-An illustrated manuscript of the Supasanahacariya of Laksmanagani copied down in 1426 A. O. (Ibid). Klaus BRUHN-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 Faya group of goddesses (Ibid). U. P. SHAH-A rare sculpture of Mallinatha (Ibid). H. D. SANKALIA-Digambara Tirthankara images from Mahesvara and Nevasa. Klaus BRUHN-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 Darsana in Hindi (Sanmati Jnanapatha, Agra, 1959). Muni PHULACANDRA-Nayabada in Hindi (Sanmati Jnanapatha, Agra, 1959. Muni PHULACANDRA -Nayavada in Hindi (Sanmati Jnanapitha, Agra, 1958). V. P. JOHARAPURKAR ---Bhattaraka Sampradaya (Sholapur, 1958). Acarya VIJAYENDRASURI-Vaisali (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 Bangala-ka Adi Dharma (Vijaya Vallabhasuri 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-Kalakacarya was a chief of the Kalaka people (I.HQ, XXXIII, 1957). B. J. SANDESARA-Historical references to the Pancasara Parsvanatha temple built by Patan by D. Vanaraja 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 Hemchandracarya Jnanamandira at Palan. Muni PUNYAVIJAYA- A Catalogue of the santinatha 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 BRUHN-Jaina Studies in Germany (Voice of Ahimsa, 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 Swami, disciple of Lord Mahavira (557 B.c.) In Prakrit language the book deals with a form of internal Penance, a reference of 'Nalanda, the name of the 23rd chapter of Satrakritanga, the second anga of the 'Dvudashanga'. The Sanskrit commentator of the book Acharya Prabhachandra of 9th century A. D. explains Nalanda 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 Ramayana 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 Suri (in about the 3rd or 4th century A.D.) written in pure Maharastri Prakrit. Other notable works in Sanskrit are Padmapurana by Ravisena and Trisasti-salakapurusa-charita by Hemachandra. Pp. 102-103. The earliest Kannada Ramayana (Ramachandra-charita-purana) written by Nagachandra (c. 1100 A.D.) gives a Jaina version of the Rama story and differs considerably from the original works. Other Jaina versions of Ramayana in Kannada are the kumudendu Ramayana (c. 1275 A.1).), the Rama-Katha-Valara (c. 1297 A.D.) by Devachandra and the Rama-Vijaya-Charita by Devappa (16th century A.D.) Pp. 109-110. The influence of the Mahabharata in Jaina literature. The Jaina version of the Mahabharata is termed Harivarsa, where Krsna is the major, Balarama is the second important figure, and the arch-enemy (Prati-vasudeva) is Tarasandha. The fight between the Kauravas and Pandavas is almost omitted in the svetambara version, while the Digambaras closely follow the Brahmanical version. All the stories get mixed up with the life of Aristanemi, a cousin of Vasudeva. Almost all the characters are converted to Jainism, The following are the Jain versions of the Mahabharata 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 Mahapurana. 3. Pandava Purana of subhachandra (written in A.D. 1501). 4. Satrunjaya Mahatmya's tenth to twelfth sargas deal with the Mahabharata story. 5. Pandava-carita . of Malad harin Devaprabha Suri. (C. A.D.: 1200) in 18 sargas.

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JAINA BIBLIOGRAPHY 1777 6. Pandava-Purana by Asaga (11th century A.D.) is a Digambara version of the Mahabharata in Sanskrit. 7. Caupauna-Mahapurana-cariya of Silacarya (written in A.D. 868). 8. Puspadanta's Mahapurana in Apabhramsa (A.9. 965). 9. The sixteenth chapter of the Naya-dharmakahao given the story of Dovai (Draupadi). 10. The last book of the Katha-Kosa gives the story of Nala and Davadanti (Damayanti). * 11. The Kumarapala-pratibodha of Somaprabha gives the story of Nala as a warning against gambling. 12. Pancasati-prabodha-samabandha of Subhasila Ganin (written in A.D. 1464) deals with the stories of Draupadi and Kunti. 13. Subhasila's Bharatadi-katha. 14. Amitagati's (11th century A.D.) cites many legends and sagas from the Ramayana and the Mahabharata stories. 15. Vasudeva-hindi of Sanghadasa Ganin and Jinadasa (c. 6th or 7th century A.D.), a Prakrit work, deals with the story of Vasudeva-Klsna. 16. The Artagadadasao gives a completed Jain version of the Krsna legend where the story of the downfall of the city of Dvaravati and the death of Krsna is told. Jainas incorportated Ktsna cult into their religion and subsequently Kssna 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. Karnaparya (c. A.D. 1140) introduced the stories of Krsna, the Pandava and the Mahabharatan wars in his Neminatha Purana. P. 248. Part III. Section 16. The Puranas 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.

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1778 JAINA BIBLIOGRAPHY Pp. 462-63. Part V. Section 27. A General Survey of the Literature of Arthasastra and Nitisastra by U.N. GHOSAL. Somadeva's Nitivakyamstam (A.D. 959), a treatise on statecraft based on the Arthasastra 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 Kharavela 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 Sanyosis 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 pajjusana (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 Huna shief, becarne a Jaina convert and lived at Pavvaiya on the Chandrabhaga.

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JAINA BIBLIOGRAPHY 2517 A. N. UPADHYE-Lohacarya's Aradhana, A missing work. (Jain Ant., vol. XXII, No. I); Arrah, 1963. Pp. 1 to 4. Prabhacandra, 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 Lohacarya as the first author of the Aradhana. This evidence is a pointer to the existence of a Mss, of the Aradhana by Loharcarya and it goes to confirm the observation of Prabhacandra. 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 Mahaviracarya 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).

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1780 JAINA BIBLIOGRAPHY Pp. 147-149. The principal sources of Hemachandra Kavyanusasana are given, such as, Bharata's Natyasastra, Anand's Dhvanyaloka etc. 2521 A. N. UPADHYE- The Problem of Purvas : 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 Distivada said to have been lost, but it is shown that the Satkhandagama and Kasayapahudas 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. Paramara 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 Jainacharyas. 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 Apabhraisa 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

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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 ---Jwakacintamani 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 Mattavilasa. (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 Sirupancakavyam.

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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 Acarya 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.-Sravana Belgola and the colossal statue of Gomatesvara.-The minister Camundaraya and his favours towards the Jains.-List of Jaina masters of Sravana Belgola.--History of the Jainism at Sravana 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.

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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. Nirjara. 4. Bandha. 5. Moksa. The eight Karms : First class-1. Jnanavaraniya. 3. Mohansya. 2. Darasnavaraniya. 4. Antaraya. Second class-1. Vedantiya. 2. Namika. 3. Gotrika. 4. Ayuska. Other classification of the categories : 1. Jivastikaya. 3. Dharmastikaya. 5. Akasastikaya. 2. Pudgalastikaya. 4. Adharmastikaya. The six substances : 1. Jiva ; 3. adharma. 5. kala, 2. dharma. 4. pudgala, 6 akaca,

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1784 JAINA BIBLIOGRAPHY The seven logical relations. Controversy of the Vedantists 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 : sravakas and patis. Age of the Jainism. Analysis of the Abhidhanacintamani of Hemacandra. Concise review on each of the 24 Tirthakaras. The time according to thr Jaina doctrines. The cakravartins, the Vasudevas, the Baladevas and the Prativasudevas--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 Mahavira. Two among them outlined the master. The one, Indrabhuti, or Gautamasvamin, should have founded the Buddhism, the other, Sudharman, the Jainism. Study of an inscription of Nakur, dated samvat 1686, and recalling a homage to Gautamasvamin by the care of Jinarajasuri, Pontiff of the sect Bihatkharatara. 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 Vithoba 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.

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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 Manatungasuri. 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 Visnuism. The Jains at Sravana Belgola and the colossal statue of Gomatesvara. 2535 G. BUHLER-Pushpamitra or Pushyamitra? Indian Antiquary, vol. II, Pp. 362363. Bombay, 1873. Text and translation of three gathas, respectively of Merutunga, 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 Suryaprajnapti, 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.

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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 uber 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. BUHLER-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 (Vidyasthana) are the following towns : Jaipur, Delhi, Gwalior, Ajmer, Nagor in the Rajputana. Rampur-Bhanpur near Indore, Karangi and Surat. The Digambaras have the claim of representing the first Jaina church so they call their community the 'Mulasangha'. They are divided into ascetics and laic adepts. The ascetics comprise the Bhattarakas 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 Khandarwals, the Agarwala and the Bahirwals. The literature of the Digambaras is divided into for Vedas : 1. The Prathamanuyoga comprising historical and legendary works : the 24 Puranas, the Uttarapurana, the Harivamsa Purana, etc.

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JAINA BIBLIOGRAPHY 1787 2. The Karananuyoga, together with cosmological works, such as the Trilokasara, the Suryaprajnapti etc. 3. The Dravyanuyoga, which explains the philosophical doctrines and includes, among other books, the Pravacanasara, the Astasahasri, the Rajavartika, etc. 4. The Carananuyoga, which deals with the customs, the cult etc.; to this division belongs the Trivarnacara, the Mulacara etc. The Digambars admit the authority of several Svetambara 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, Svetambaras and Digambaras all together, place the date of Mahavira 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 Mahavira, 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 Mahavira and his Predecessors. (I.A., Vol. IX, Pp. 158-163). Bombay, 1880. The identification between Nigantha Nataputta and Mahavira is legitimate. The forms of the words Nigantha and Nataputta in the language of the Jains and that of the Buddhists. It results from this linguistic investigation that Nigantha Nataputta 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 Mahavira, the Jaina ideas were current in India. The Niganthas existed long time before him. Mahavira appeared thus as the reformer of a sect already existing. The founder of this sect was probably Parsva. Among the Tirthakaras, he alone, indeed, appeared to have been a historical personage; the others were of the domain of the fable and fiction.

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1788 JAINA BIBLIOGRAPHY 2541 J. BURGESS-Supara, Surparaka, Eorhapa. (I.A., vol. XI, Pp. 236-237). Bombay, 1882. According to the Jaina literature, a suri of the name of Vairasena (towards 60-80 A.D.) converted at Sopara the four sons of Jinadatta, who founded afterwards four schools. 2542 Max Muller-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. Sidhasenasuri lived in 544 A.D. P. 291. Manatungasuri composed the Bhaktamarastotra towards 610-650 A.D. P. 307. Manatunga, while belonging to the Jaina religion, was admitted to the court of Harsavardhana of Thaneswara. Pp. 330-331. Legend of Manatunga, still called Matanga : 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 Harsavardhana. 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 Mahavira, that is to say, in 454 or rather in 520 A.D. At the same period (980 years after the death of Mahavira), the Kalpasutra of Bhadra. bahu was revised and read before Dhruvasena Ist (of the dynasty of Valabhi), in order to console him for the death of his son. Siddhasenasuri 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 Mahavira. The date attributed to Manatunga (before 454 or 520 A.D.) lacks historical foundations. P 362. Philosophical systems mentioned in the Jaina writings, in particular in the Kalpasutra, the Annyogadvarasutra, the Saddarsanasamuccaya, and at last in the Saddarsanavicara of Merutunga.

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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 pattavalis of the sects Kharatara and Tapa at the same time as from the pattavali of Merutunga studied by Bhau DAJl. 2543 J. F. FLEET--Nisidhi and Gudda. (I.A. Vol., XII, Pp. 99-102); Bombay, 1883. Definition of the words 'nisidhi' and 'gudda'. Nisidhi, 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 Saka 1201. -do 12th or 13th century. 4. -do Saka 1189. 5. Inscription of Siggamve (Dharwad); XIIth to XIVth Century. 6. Inscription of Honnur; towards Saka 1030. 2544 H. JACOBI-Ueber die Entstehung der Cvetambara und Digambara Sekten (Zeitschrift der deutschen morgenlandischen Gesellschaft, vol. XXXVIIT, Pp. 1-42). Leipzig, 1884. I. The Digambara sources on the origin of the Svetambaras: 1. The Rajavalikathe', studied by M. Lewis Rice; 2. The 'Bhadrabahucarita' of Ratnandin. II. The Svetambara sources on the origin of the Digambaras ; 1. The 'Kupaksakausikaditya' of Dharmasagara; 2. An account reported by Devendragani in his commentary on the 'Uttaradhyayanasutra'. III. Text and translation of the report of Devendra. The order of the Digambaras (sect Botika) must have been founded by Sivabhuti, 609 years after the death of Mahavira. Historical and critical notes on this narrative which appeared invented in all its details.

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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 Svetambaras 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 Svetambaras, 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

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JAINA BIBLIOGRAPHY 1791 worlds; The earth and its regions; The time; The 14 Marus; The 24 Tirthakaras, The two great sects; Svetambaras 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: Sthanangasutra 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 Avasyaka, and that of Santisuri on the Uttaradhyayana, with reference to the Bhagavati. Remarks on the eighth schism. Complementary notes on the passage of the Avasyaka 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 Brahmans and the Buddhists. The Svetambaras 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 Botika sect according to the commentary of Haribhadra on the Avasyakasutra (9th century). Comparison of this narrative with that of Devendragani.

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1792 JAINA BIBLIOGRAPHY Respective age of the two reports. Origin of the Botika sect according to the airyukti of the 'Avaiyakasutra'. This sect has nothing to do with the Digambaras. Proof drawn from the Parilistaparvan 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 Sutrakrtanga. 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-Vrisabha according to the Jaina ideas and according to the brahmanical 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 (Nataputta. Jnatraputra).

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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 Abu. 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. BUHLER-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.

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1794 JAINA BIBLIOGRAPHY Historical review on Mahavira. The ideas of the Buddhistic canon of Ceylon on Mahavira and the Jainism. Historical ideas after the edicts of Asoka, the inscriptions of the king Kharavela (2nd century B c.) and those of Mathura. Comparison of these references with the contents of the Kalpasutra. 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-Nataputta et les Niganthas. XII, Pp. 209-252). Paris, 1888. Study complementary to two memoirs of the same author on the Upalisulta, namely: 1. The sutra of Upali. 2. The commentary of the Upali Suttam. Summary of the paragraphs : 1. The person of Nataputta-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 Nataputta. 5. Niganthas and Jains. Nataputta and Mahavira. 6. Resemblances of Gautama and of Nataputta. Conclusion : There are great probabilities in order that Gautama may have been during an undecided duration the disciple of Nataputta, 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.'

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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. Mahavira and the question of nudity. Origin of the Digambaras and of the Svetambaras-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 Visnuites 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 Dharmasarmabhyudaya. Harichandra is the imitator of Magha and of Vakpati. 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.

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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, Parivanatha 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 Kumarila against the Digambara Jaina AkalankaIn this treatise are studied the following Jaina texts: The Devagamastotra or Apatamimansa of Samantabhadra (on the omniscience of an Arhat); Commentary of Vidyananda on this passage, in the Astasahasri or Aptamimamsalamkara ;

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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 Pariksamukha of Manikyanandin; The Jainaslokavartika 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 Kumarila. (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 Pariksamukha; Prabhacandra, 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 Kumarila. (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 Kumarila 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.

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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 Parsvanatha. The Jains regard Parsvanatha as a predecessor of Mahavira and place his nirvana 250 years before the death of the latter. Parsvanatha 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 Mahabharata, 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 Brahmanical and would go back to a very remote period. Evidence borrowed, according to BUHLER, 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 Susruta and the Naigameya of the Mahabharata on the one hand, and the Hari. negamesi or the Nemesa of the Jains, on the other hand.

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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 Baniyas, and which consists, on the occasion of a marriage, in throwing the arrows on a dummy representing a Brahman. 2574 1799 H. KERN-Manual of Indian Buddhism. (Grundriss der indo-arischen Philologie und Altertumskunde, Band III, Heft 8). Strassburg, 1896. P. 32. Nigantha Nataputta (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 sutras. 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.

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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-savakos is assimilated to the second by Buddhaghosa who defined it in the following manner. "Munda-savako ti Nigantha-savako'. 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 Suryaprajnapti. 2580 J. Burgess - Note on faina Mythology. (I.A., vol. XXX, Pp. 27-28). Bombay, 1901. Concise analysis of the second volume of the Ralnasara (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 Dhatukikhanda, of the Puskaradvipa and of the part Airavata of the Jambudvipa, List of the 24 Tirthakaras of the present time with their distinctive characters. Note on the Yaksas and Yaksinis in the Jaina mythology. Classification of the gods.

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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 Ratnolkadharani (according to the Siksasamuccaya), the second from the Mahavastu, 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 Vardhamana (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

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1802 JAINA BIBLIOGRAPHY ing points : Origin of the Jainism ; the Jinas ; the monks and the laic adepts; the Svetambaras and the Digambaras ; Mahavira; the temples of the mount Abu ; general sketch of the more ancient of these temples. Volume II. Pp. 200-201. D. The Jainism in the actual period. 2585 G. BUHLER-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. BUHLER. II. Appendix : Epigraphic testimony to the continuity of the Jaina tradition. A note, moreover enough extensive of the memoir of BUHLER (Note 35) has been combined by M. BURGESS with another work of BUHLER (on the authenticity of the Jaina tradition) in a unique article which proves, after the harmonious testimony of the inscriptions and of Kalpasutra, 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 Tirthankaras 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 Parsva, precursor of Mahavira about 250 years may have been a historical personage. Authenticity of the Jaina tradition. Testimony of the Buddhistic writings. 92-93 79-80

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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.

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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 puranical texts, on the one hand, and with the modern Brahmanical 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 Paresnath 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.

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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 PS 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. Vishnu prominent before rise of Jainism. P. 133. Jainism--a revolt against Brahmanic 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. Parsvanatha--a snake to distinguish him. Mahavira, 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

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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, Bhavanavasin, Vyantara, Jyotisa, Vaimanik. Plates 18. Das Kosmographische System der Jaina.

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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 -- Nagarjuna. (A.I.O.C., Session I, 1920). P. xxxv. The council of Kaniska inaugurated the renaissance of Sanskrit learning-the teachings of Mahavir as contained in the Jaina Agamas were codified in writing by Devardhi Gani Ksama-Sramana 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 Srenika--a Jain legend. 1920-21, Pp. 1--21). (f. n. The legend is found in Kumarapal-pratibodha, which is being edited by Muni JINAVIJAYAJI in the Gaekwad's Oriental Series, The Trisastsalakapurusacarita 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.

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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. Pathika the naked ascetic : Full story given. Pp. 70ff. 8. Marriage of Visakha : 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. Sariputta'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 Ajatasatru 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 Nathaputta, 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 Subhadda the virtuous : Subhadda could not bear to look upon the naked ascetics who were invited by her father-in-law on holidays.

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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 Sutra in Panini, in the second Ashtaka is "Kumara Sramanadibhi" (II-1-70) the Sramanadigana consists of the words Sramana, Tapa etc. Jainendra Vyakarana which cannot be later than the 5th century A.D. has a Sutra similar to that of Panini. The illustrations generally given under this aphorism are Kumara Sramana Kumararamana means a sanyasint. Sanyasint who has joined the order as a brahamcharini, P. 83. Who could they be except the Buddhist nuns? Hinduism does not recognise sannyasa to women and sudras. The word sramana 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 Bhattakalanka, the celebrated Jain post and philospher, who lived in eighth century A.D. is the author of the Rajavartika, a brief commentary in Sutra style on the Tatvarthestra of Umasvati. Coming from such a learned scholar, acquainted with such older works as the Jambuprajnapti 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

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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-Prakrit 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 Suryaprajnapti. 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.

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JAINA BIBLIOGRAPHY 1811 P. 178. Yuan Chuang refers to Nirgranthas and Digambaras. Bana refers to Jaina monks. P. 183. During the reign of Harsha, the Buddhist saint Divakaramitra 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 Pandya 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 Istopadesa of Pujyapada (4th century A.D.). The Istopadesa 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, Vidyanandin in the Astasahasri enters into an acute analysis of the meaning of Niyoga or command from the Mimarsaka standpoint with special reference to these two functions of objective presumptions (Karyatva) and subjective impulsion (Preyakatva). P. 159. According to Jainas, Niyoga is a personal prescription of a superior to an inferior being, while according to Purvamimamsakas it is an impersonal law without a law giver.

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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 Purvamimamsakas, 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 moksa as the cessation of experience. Mallisena's criticism of the Nyaya view in the Sjadvadaman. 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 Atmanusasana 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 Jainakarika and all elaborated by Vidyanandin 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. Isvara, Brahma or Lord is distinguished from the spiritual expert or Aptapurusa of Jainism and Buddhism,

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JAINA BIBLIOGRAPHY 1813 2618 A. YUSUF AL--The making of India. London, 1925. P. 21. Jainism-an older religion than Buddhism Sanatan Dharma of the Hindus. sharply contrasted with (Hindu Mahasabha 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 Hathigumpha cave inscription of Kharavela 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 Ajivikas and Brahmans in Asoka's edicts--fully discussed.

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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 Bhadrabahu Samhita, Vardhamuna niti, Indranandi Jina Sanhita, Arhan niti and Trivarnikacara. 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 acharya 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 Dharmanatha Puruna and Gummatashataka. He was a Jain of Vaji family of the Bharadvaja gotra; he is styled 'Crest Jewel of the Court of Bhunatha'.

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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 Uttaradhyayana Sutra (XXI, 1-4, translated in sacred books of the East) relates the story of a merchant named Palita, who departs from Champa, on a journey by boat to the city of Pihumda. The Hathigumpha inscription of Kharavela mentions Pithuda which may be read as Pithumda, which would become Pohumda in Prakrit. Ptolemy mentions Pitundra and places it between the deltas of the Godavari and Mabanadi. 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., Kautilyam as forbidden book but another Jain canonical book, the Anuyogadvarasutram, 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 Mahaviracharya in South India and Sridhara, Bhaskara 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 Brahmanas, Aranyakas-pre-Jain period... Digambara Jainas-(vide art. Aji ihas hy A.F.R. HOER LE in ERE).

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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 Vratyas by Prof. A. CHAKRAVARTI; a rapid survey of existing information and theories about the Vratyas, 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 Mahavira, 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 races. 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 avasarpini period -ten worlds and 720 Tirthankaras invented--the Mythological tales of Mahavira, Parsvanatha, Neminatha and Rsabha-minor deities, Bhaumeyikas, Vyantaras, Jyotiskas and Vaimanikas, 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,

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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 Khajuraho between Jhansi and Allahabad. 2634 Udaya Vir SHASTRI -- Antiquity of the Samkhya Sutras. (A.I.O.C., Session V; 1928). P. 855. references to Jainism in the sutras shown in this article. P. 856. The sutras contain the views of Jainas. Kalpasulra--- 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 Parsvanatha by Bhavadevasuri (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 Trisastisalakapurusa-carita I, 843-880 and Faina Jatakas by Amulyacharan and Banarsidas Jain, Pp. 89ff. and BLOOMFIELD's : the life and stories of the Jaina Savior Parcvanatha. Pp. 80ff. 2637 Bahubati Colassi called Gommata ? (I.H.Q. Vol. IV, G. PA-Why are the 1928.)

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1818 JAINA BIBLIOGRAPHY P. 270(n). Sravana Belgola image (57 ft. high) in Mysore, Karkala 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. Gommatesvara images not of Bahubali but of some other perfected being of Jaina mythology. Contradictory criticisms of the above Gommata name cited. Ep. 0 Pp. 272-278. Camunda Raya, the builder of the image, had another name Gommato or Gommata Raya. Different sources whencefrom the story of Camunda Raya's installation of the image narrated. P. 278. Ajitasena officiated for Camunda Raya at the installation of the Srvana Belgola image. P. 279. The word Gommata's meaning in Kanarese sources discussed. Pp. 281-285. The word Gommata 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 Gommata meaning fully discussed. 2638 S. DESIKAR- Nambi Andar Nambi. (I.H.Q., vol. IV., 1928). P. 446. The strenuous fight contributed by Saint Tirujnasambandar 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 Vesali. P. 28. Mention of a Jain society at Vesali. P. 32. Jains - paying little respect to musing (Ghana) or to other worlds. P. 40. Jains used the word 'Way' marga - 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,

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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 Vedantic schools-- Ajiva explained a group of real substances according to Jainas. Mention of five non-psychical substances of the Jaina viz. Pudgala, Dharma, Adharma, Akasa, Kala. The conceptions of Dik and Akasa 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 Anekantavada--criticism-mention of five kinds of knowledge mati, shruti, avaahi, manahparyaya, Kevala Jnana. 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 Ganita; (I.H.Q., Vol. V., 1929). P. 481. Ganitanuyoga or the exposition of the principles of mathematics a necessary feature of Jainism. The knowledge of Samkhyana (the science of numbers) and jyotisa (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

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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. Abu 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 Prakrit texts. Exhibition of paintings referred to in the Jain work Trisastisalakapurusa (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. Grama defined in Abhidhana Rajendra by VIJAYACANDRA. P. 59. Conditions of the people after the rule of Mahavira described in Haribhadra Suri's Kalpa Sutra. 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, Anekantavada, Syadvada, Categories and Divisions).

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JIANA BIBLIOGRAPHY 1821 Part II. Mataphysics and Psychology (the soul, knowledge, omniscienc Jnanavaraniya 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 Lesyas, faith and free will. Book III. The life. 2648 Richard TEMPLE-Hindu and Non-Hindu Elements in the Katha-sarit-Sagara. (Ind. Anti. vol. LVII ; 1929, Bombay). P. 11. Nudity-The story of Phalabhuti. 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 Svetambara and Digambara Sect. (I.A. vol. LVIII.e 1929, Bombay). Pp. 167-168. The Jaina ascetics of the period of Parsvanatha and those of predecessor's times used to wear clothes. Fashion of discarding clothes during the regime of Mahavira, due to the prevalence of extreme asceticism at the time. The word Nigratnha, 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. Mahavira established order of the Sri-sangha or Caturvidha-sangha, composed of sadhus and sadhuis, sravakas and sravikas, 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 Svetambaras. The Digambars place the origin of the Svetambars at a very late period. The story of Devananda and Harinegameshi (SMITH's Jain stupa and other Antiquities of Mathura ; p. 25) discarded

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1822 JAINA BBLIOGRAPHY by Digambars; the different Ganas, Kulas, Sakhas and Gacchas found inscribed on the relics of Mathura, are identical with those mentioned in the Kalpasutra, while these names do not occur in any of the Digambara work. 2650 Rajgir? Miscellanea (I.A. vol. LVIII. 1929, D. N. SEN-Who built New Bombay). Pp. 176-77. Did Bimbisara build it? Bimbisara lived and died within the old walled city. Did Ajatasatru build New Rajgir? Ajatasatru also lived in the royal city in the valley. The Chinese pilgrims' accounts of New Rajagraha are conflicting. According to Hiuen Tsiang, it was built by Bimbisara whereas Fa-hien says that Ajatasatru built it. Both mistaken in their theories, Reference given. 2651 C. KRAUSE--The Kaleidoscope of Indian Wisdom. Madras, 1929. (Shri Yashovijaya Jain Granthamala, Bhavanagar). P. 16. Vedanta--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 'Syadvada'. 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 lesyas 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 Svetambaras and the Digambaras described. The Calvinistic Sthanakvasi 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

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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 (Siddhasila). 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 Prakrit, Kannada and Tamil referred to. Jain. literature presents a connecting link between old and modern languages. Umasvati-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 Kapalikas 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.

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1824 JAINA BIBLIOGRAPHY 2657 Kamta Prasad JAIN- A further Note on the Svetambara 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 Svetambara sect--points ; points examined ; nudity in Vedic period. The wind-girdled Bachhantes', the Munayo Vatavasanas (RikSamhita, 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. Bhattakalnkadeva, 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).

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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 Rsabha 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 'Kalpasutra', 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 Rsabhadeva 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 (Svetambara Jain Angas) is far later than the time of the Nandas': A. B. KEITH. P. 383. The installations of naked images, as found in Hathigumpha inscriptions of 2nd century B. C., proves the antiquity of Digambaras over Svetambaras. 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 Kumaril 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.

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1826 JAINA BIBLIOGRAPHY 2664 Charlotte KRAUSE-The Heritage of the last Arhat. Bhavanagar, 1930. A lecture on Jaina philosophy. 2665 K. B. PATHAK-Sankaracharya attacked by Vidyanand. (A.B.O.1. vol. XII; 1930-31). P. 84. 2666 K. B. PATHAK-Kumarila'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, kriyavada, akriyavada, Ajnanavad and Vinayavada, 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 Sradha, 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,

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JAINA BIBLIOGRAPHY 1827 2670 and Buddhism. SITAL PRASAD Brahmachari- A comparative study of Jainism Madras, 1932. Pp. xxiii 304. Contents Ch. I. Nirvana, moksha or liberation. Ch. II. Existence of the soul. Ch. III. The path of Nirvana 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 Ahimsa 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 Mahavira ; Gosala Makhaliputta, a naked Sramana, 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).

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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 Niyamasara, 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 ; Varahamanacarita and Santipurana. 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, Dhataki-dvipa, Puskara dvipa and Manasotiara 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. Mahavira, a great mathematician and astronomer, referred to in Ganita-sara-Samgraha. Suryaprajnapti-Jain astronomical work-authorship attributed to Mahavira.

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JAINA BIBLIOGRAPHY 1829 Candraprajnapti and Bhadrabahu Samhita of Bhadrabahu Jain astronomical works. Jain astronomers mentioned in Varahamihira's Pancasiddhantika (6th century A.D.). Brahmagupta (598 A.C.) refuting the theories of Jainas once in his Sphutasiddhanta, Jaina astronomy mentioned in Sripati's works (A.c. 1040). Bhaskaracary's critism of Jain astronomical doctrines mentioned. Pp. 38-39. Bhadrabahu VI Samhita--written by Bhadrabahu. Date of Bhadra. bahu critically examined. Bhadrabahu the last of Srutakevalin; sruta kevalins mean those who could produce from memory the whole of the voluminous canonical literature of the Jainas. The authenticity of Bhadrabahu VI Samhita discussed. Kusumpura (mod. Patna) in Magadha first residence of Bhadrabahu. Siddhasena- Jain astronomer referred to in Brhat Samhita of Varahamihira. Jambudvipaprajnapti (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, Naksatras 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 (Uttaradhyayana, Sect. XXV). 2677 (Malaviya Commemoration Volume, 0. C. GANGOLY-Bala-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. VIII. 1932.)

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JAINA BIBLIOGRAPHY P. 565. Theory of two suns in Jaina astronomy as explained in Mahavira's Suryaprajhapti 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 Visesa (a little over) in the same connection as in the Sulba, in Suryaprajhapti (c. 500 B.c.). in Jambudu paprajhapti (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 Kalkiraja 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 Naksatra 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,

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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 Mahavira. 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 Svetambaras 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. Sakatayana, 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 Varangacarita. (Annals of the B.O.R.I., XIV, 1-2, Pp. 61-79, Poona, 1933). It was stated some twenty years back that Ravisena (A.D. 677) had composed a Varangacarita besides his Padmacarita. This interpretation of the verse in question was wrong; and it is shown with fresh evidence that Jatila was the author of the Varangacarita. Jatila, Jatacarya and Jatasimha 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 Varangacarita for his Mahapurana; and that this is perhaps one of the earliest epic Kavyas of the Jainas From the Koppala inscription, it is clear that Jatacarya belonged to that part of South India. There is one more Varangacarita in Sanskrit by Vardhamana (13th century A D.); and there is also a Kannada Varangacarita by Dharani P.ndita (16th century AD.).

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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 Viharas and Chaityas were transformed into Hindu Temples. P. 1005; (A.I.O.C. VIIth Session, 1933). 2688 C.S. SRINIVASACHARI-Further light on Panchamahasabda. (A, I. O. C. Session VII; 1933). P. 654. Reference to Jain author Revakotyacharya. 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,

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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 Upanisadas; Padma-Purana, VayuPurana; in Pitaka 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 sculpturesAyagapatta (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 nirgranthanath. 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.

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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 Gosala and svetambara and Digambara Jainism studied under Divakarasena (Bana, Harshacharit, Uchchhvasa 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 Taught to enable them to read Sciptures. P. 317. Hemachandra was the preceptor of King Kumarapala 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 Sutras composed on the banks of the Ganges are in Eastern India. P. 292. Gahavai 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 sramana Bhagavan Mahavira referred to in Upasakadasao. Pp. 798-9. Tuga means the yoke of a cort or a length of 4 cubits in Jain literature. Sri Akalanka's Tattvari harajavarttika describes the nature of agricultural implements. Abhidhanacintamani contains terms pertaining to agriculture. Class of agriculturist3 referred to in Prajnapanasutra and the bhasya of Tattvarthadhi gamasutrafully 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 Rsabha before his renunciation but Bharata persuaded men to abstain from it referred to in Hemachandra's Trisastisalakapurusa-carita. 2699 E. SHARPE-The India that is India. London, 1934, P. 29. Rise of Shankaracarya-an obstacle to Jainism. Jains divided into Svetambara and the Sthanakvasi. Palitana and Dilwara Jain temples possessing world repute-Svetambara Jains idol worshippers. Digambara Jains on way of its decay. P. 30. Digambaras, Svetambaras and Sthanakvasi 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. Abu 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 Ahimsa 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 Tirumurthi Hill; existence of the name of Bastipuram (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

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1836 JAINA BIBLIOGRAPHY is that of another form of Siva 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: Brihatkathakosa 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 Puranic story of Anusuya and Athri rishi to this place and quite recently a local Sthala puranam 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 Risabha 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, Vardhamana, Anantanatha with 13 small figures around it, Kushpanini or Dharmadevi, Rishabha. The fifth hall-the biggest, the terrace has the history of Adiswara or Rishabhanatha

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JAINA BIBLIOGRAPHY 1837 engraved on it, description given. A manastambhi. Five inscriptions copied from this temple, others mutilated. Stone pillar inscription commemorating the Nisidika of Pullappa, sister of Chamunda Raja. 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 Raja 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 Neminatha. The temple fell in ruins and recently a Siva Sanyasi 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 Adisvara, 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 Pushpanatha 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 Adisvara. (6) Pundurai-4 miles from the former, towards the east. The deity is Parsvanatha - 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 Desa. Destgana 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 Sidhdantacaryas; Jaina influence on conquerors. JAINA BIBLIOGRAPHY Kamta Prasad JAIN-Asoka & 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 Karnataka; Nemicandra's works; Nemicandra as Mathematician--his work Trilokasara 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 Samkhya; Prastara; Parivartana; Masta ; Uddista. 2706 Bibhutibbusana 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 Ganitanuyoga) ("the exposition of the principles of mathematics'); the knowledge of Samkhyana (literally, 'the science of numbers', meaning arithmatics and astronomy) one of the principal accomplishments of the Jaina priest. P. 5. Mahavira (850 A.D.), one of the best mathematicians of his time, his appreciation of mathematics. P. 6. Kharavela (163 B.c.) of Kalinga spent nine years in learning lekha (alphabets, reading and writing), rupa (drawing and geometry) and ganana (arithmetic). Mention of lekha, rupa and ganana in the Jaina cannonical works Samvayangasutra 72). P. 7. The word Samkhyana used for ganita in Kalpasutra of Bhadrabahu (ed. by H. JACOBI, Leipzig, 1897); Bhagavatisutra (Bombay 1918, p. 112). P. 8. Subjects treated in the Hindu Ganita of the early renaissance period consisted of the following: Parikarma (fundamental operations), Vyavahara (determinations), Rajju (rope, meaning geometry), Rasi (Rule of three), Kalasavarna (Operations with fractions), Pavat tavat (as many as, meaning equations), Ghana (cube, meaning cubic equations), Varga-varga (biquadratic equations) and Vikalpa (permutations and combinations) vide Sthan nyasu:ra 747.

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1840 JAINA BIBLIOGRAPHY sutra 142. (c. 100 Pp. 11-12. Numeral terminology in Anuyogadvara, B.C.). P. 13. Notational Places--the first use of the word 'place' for the denomination is met with in the Jaina work Anuyogadvarasutra (c. 300 B.C.); Mahavira (850 - Gaaita-sara-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 aksarapalli 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 Samvayanga-sutra (fourth century B.c.) and Pannavana-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 Samvat 784 are both given in decimal figures. Pp. 55-57. Words denoting numbers--3 is expressed by ratna (Jaina) used by Mahaviia only; others take it for Five. 5 is expressed by Karaniya - that which ought to be done; according to the Jainas ahimsa, suntta, asteya, brahmacarya, and aparigraha. 6 is expressed by dravya (used by Mahavira). 7 is expressed by tatva (used by Mahavira because the Jainas recognise seven tatvas; used for five by others), pannagabhaya) used by Mahavira). 8 is expressed by Karman (used by Mahavira for 8 and by others for 10), tami (used by Mahavira) and mada (used by Mahavira only); 9 is expressed by padartha (used by Mahavira only). 24 is expressed by gayatri, Jina, 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 (Bihat-ksetra-samasa, 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 Gani is certainly not a mere concept of nothingness, but is a specific numerical symbol used in arithmetical calculation,

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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 patiganita (science of calculation) are; the Bakhshali 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 (Tatvarthagamasutra) Bhasya of Umasvati (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).

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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 Mahavira (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-sutra (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-sara 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,

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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. RANGacaRYA, 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 Suresvara'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 Manikyanandin and Padma nandin. P. 571. Prabhachandra criticises Bhaskara's notion of Salvation in Prameyakamalamartanda. Jinasena II mentions Vachaspati 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 Arthasastra. 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. Paribrajakas 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 Bihars. The Panchasila of the Buddhists and the yamas 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, BUHLER in his translation of the Baudhayana Sutra. KERN in his History of Buddhism in India, and JACOBI in his introduction to the translation of the Jain Sutras 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 Kharavela 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 Sakhas from the various subdivisions of Srutajnana. 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-Divakara of Vamana Muni. Edited Madras, 1936. English Introduction in one volume. Pp. 339. A Tamil work by an unknown Jaina Philosopher poet. Neelakesi 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-varda, Arkachandravada, Mokkalavada, Buddhavada), Ajivikarada, Sankhyazada, Vaisi sika-vadi, Veda-V'uda and Bhuca-vada (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-Mahavira's Nirvana in 527 B. c. Parswanath flourished 250 years before Mahavira's NirvanaJainism and Hinduism compared-mention of Avasarpini and utsarpini-Yugalikas a period in Jain tradition--explanations of Jain Sadhus--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-phalakavyagra-hasta-bhiksaka-visesa. Manka known by two other names Gauriputraka and Kedaraka. 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 Paresnath 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 Paresnath 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 Parsenath Hill seems almost a necessity. So besides humidity, temperature has been also a factor governing its distribution.

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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, Vakatakas, Bharasivas and the Guptas. Amgas, Dasaos-Jaina texts-Uvasagadasao, Antagadadasao, Anuttaro Vavai darao rich in data of secular life and worldly interests. Jain positivism described.

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Jaina BIBLIOGRAPHY 1849 Siddhanta comprises 45 texts : (1) Amgas : 11 or 12 (one missing) (2) Upamgas : 12 (3) Painnas : 10 (4) Chheda Sutras : 6 (5) Sutras : 1 Nandi 11 Anuyogadvara. (6) Mula Sutras : 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-manjusri-mulakalpa, 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 Prakrt Poetesses. (Q.J.M.S. Vol. 27, Nos. 3 and 4 ; 1937; Bangalore). P. 281. Ayiccamba-was the wife of the Apabhramsa 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, Ayiccamba, 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).

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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, Rtu Sarana, lunar and the Naksatara 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)

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JAINA BIBLIOGRAPHY 1851 P. 203. Reference to Jain doctrine of Ahimsa. 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. Mudrarakshasa --a notable play written by Vishakhadatta-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 Kala. (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).

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1852 JAINA BIBLIOGRAPHY Sejjamsa, grand-son of Bahubali and great-grandson of Rsabha (who had been starving for a year) gave the first alms to Rsabha. His previous births narrated(a) Previous birth of Lalitang--story of Mahabala; 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 Sthananga-sutra (before 300 B. C.) Yavat-tavat (as many as or so much as, meaning an arbitrary quantity), Sutra 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 sutra (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 Anuyogadvara-sutra (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 (vargamula). Pp. 20-24. Laws of signs--Addition : Mahavira (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 : Mahavira 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 : Mahavira-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 : Mahavira 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 : Mahavira says: the square of a positive or of a negative number is positive; their square-roots are positive and negative respectively.

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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 Sthananga sutra (sutra 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 Sthananga sutra to a linear equation by its name (ravat-tavat), 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 Mahavira (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; Mahavira Gss. vi. 159, 160-2, 251-2521-2531. P. 56. Certain interest problems treated by Mahavira 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 Tattvarthadhigama 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. Mahavira--The only work of Mahavira (850) which is available now, is the Ganita-sara-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 Mahavira-rules and illustrations--Gss. iv, 57, 59,61,62-4, 35-52, vi 29 ff. Pp. 77-81. Equations of Higher Degrees-Mahavira 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.

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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; Mahavira'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 --Mahavira : Gss. vii, 93}, 903, 921 and 111). Bibhutibhusana DATTA--'On Mahavira'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,

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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 Mahavira and became a nun (Bhagavatisitra, 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.

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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. Svetambara Jainas concurred with the Buddhist view that womanhood was no bar to salvation, P. 309. King Kumarapala of Gujrat (1144-73) admits that widows had no right of inheritance (Mahaparajya, Act. III). P. 310. Kumarapala voluntarily foreswore his right to the property of the 'weeping widow' (Kumarapalapratibodha, p. 48). P. 390. The Jaina saint Hemachandra described women as 'the living torch illuminating the way to hell' (Yogasastra, 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 Santana law previously in Madras now substituted by Mitakshara 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,

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JAINA BIBLIOGRAPIIY 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 stridhana. 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. (Mohasmasana); 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 Upanisads have indented for their philosophy on Jainism, and says that the major parts of the former are due to the desire of the Upanisadic 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 Desinamamala of Hemachandra, dated September 1241 (A.D.). (N. I. A, Vol. I, 1938-39); Pp. 558 561. It is deposited in the Sanghavi Pada 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).

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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 Pramana-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 Svetambara 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 Sravana 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. Agamadambara 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 Siddhantas 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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JAINA BIBLIOGRAPHY 2758 M. H. KRISHNA-The mastakabhisheka of Gommatesvara at Sravana Belgola. (Jain Ant. vol. V; No. IV; Arrah; 1940; Pp. 101-106). Sravana Belgola is situated about 8 miles to the south of Chennarayapatna in the Hassan District of Mysore. The history of Sravana 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 Chamundaraya, 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 Suri and Bhanuchandra Upadhyaya; also two more names Shantichandra and Jinachandra. Santichandra 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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1662 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 Gargi 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. Salisuka forcibly converted the people of Saurastra to Jainism, his own faith, (J.B.O.R.S, XIX, 3, 1928, Pp. 401, 1.19) Pusyamitra 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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JAINA BIBLIOGRAPHY 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 Nyayavataratippana' 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). Ardhamagadhi and Prakrit Section. 2767 Harisatya BHATTACHARYA-Narayanas, Pratinarayanas and Balabhadras. (Jain Ant. Arrah). Vol. VIII; No. I; 1941; Pp. 36-40. According to the Jainas, Narayana is a mighty human king who rules over three parts of the earth. Nine Narayanas are mentioned in the Jaina Puranas including Lakshmana and Krishna of the Vedic Purana. Prati-Narayanas are persons who are antagonists of Narayanas. There are nine Prati-Narayanas in the Jain Puranas. Nine Balabhadras are the eider step brothers of the Narayanas including Ramacandra and Baladeva of the Vedic Epics. Story of the Ramayana, 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 Prakrit, Sanskrit, Apabhramsa, Tamil and Kannada; and some authors took

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1864 JAINA BIBLIOGRAPHY pride in styling themselves 'Ubhayabhasakavicakravarti' 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 Paramatmaprakasa 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. Udayanacarya wrote his Laksanavali 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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1866 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 Bimbisara to be an usurper and therefore he took up an inimical attitude towards Bimbisara and began preparation for attacking Magadha. But just at this time Pradyota got an additional reason for enmity with Bimbisara. Bimbisara 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 Visnuyasas. 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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JAINA BIBLIOGRAPHY 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 Gommatasara : Its Author and Date. (I.C., VII,, Pp. 23-33, Calcutta, 1940; also in Hindi, Anekanta, IV, Pp. 113-20, Saharanpur, 1942). It was all along believed that the author of this Jivatattvapradipika is Kesavavarni, but in this paper by presenting fresh evidence, it is conclusively proved that the author is one Nemicandra, different from the author of the Gommatasora, who wrote his Sanskrit commentary following Kesavavarni's Kannada commentary. This Nemicandra was a contemporary of Vijayakirti who was honoured by Malli Bhupala and thus flourished at the beginning of the 16th century AD. 2776 A.N. UPADHYE-Padmaprabha and his commentary on Niyamasara. (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). Padinaprabha has written a Sanskrit commentary on the Niyamasara 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 Margaprakasn and Srutabindu are not so far discovered and the Tattvanusasana known to Padmaprabha was different from that of Ramasena 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. Vardhamana Mahavira 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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1868 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. Hathigumpha 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 Brahman 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. Brahmanism 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. Hathigumpha 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 Gosala in Nalanda; and their residence in Paniyabhumi, 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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1870 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 (purusharthas). 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 sastra, P. 145. The Tevaram 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. Lokavibhaga, a Digambara Jaina work, on cosmography, Rishi Simhasuri or Simhagura made a translation of it, apparently from the Prakrit into Sanskrit. The work was copied in Saka 380 (450 A.D.) by Muni Sarvanandin in the village named Patalika (Tiruppadiripuliyur; Cuddalore new town) in the Panarashtra (Bana 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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JAINA BIBLIOGRAPHY 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 Periyapuranam 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 Vaisnava apostle Ramaniya 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. Sivagnana Siddhiyar, a Saiva work confirms the various systems in vogue including the Samana (Jain). P. 248. According to Basava Purana, 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 Somanatha at Ablur (Dharwar district). Ekantada Ramayya, 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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1872 JAINA BIBLIOGRAPHY Saivas. Ramayya cut of his head, which came back to him on the 7th day after the mutilation. As the Jains did not keep their promise, Ramayya carried out a wide and systematic persecution against them. The suffering Jains carried the news to Bijjala. Ramayya 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 Ramayya and granted a village. P. 265. A fugitive stanza ascribed to Poygaialvar, 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 Sramanas do not understand ; the Bauddhas are in delusion. and those that worship Siva are unknowing innocents. Those who do not worship Vishnu are of low intelligence ndeed.' P. 266. The feature of the teaching of the Vaisnava 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. Rarnanuja 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 Rashtrakutas, 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 Nedumaran, otherwise Kuntpandya 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 Ramayya 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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JAINABIBLIOGRAPHY 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 Ramanuja 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 Acharya ; therefore, these stories can hardly be regarded as historical. But religious riots and excesses by parties of people always existed. The Rashtrakutas 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 Chalukyas and the Hoysalas and even in the age of Vijayanagar. The Saiva Adiyars and Vaishnava Alvars had to carry on active propaganda against Buddhism and Jainism, to overcome these religions which had a large popular clientele. Both Kumarila Bhatta and Sankarachaiya 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 Tulunad, the country between the western Ghats and the sea. Irugappa, a trusted general of Harihara II, was a Jain, at whose instance the lesciographical work Nanartha-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 Brahmanism; there were controversies but these were under the control of the civil authorities for the time being. According to Ramanuja inscription, the Vaishnava holy place Tirunarayanapuram was known among the Jainas as Vardhamanapuram. 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 Vahaisava Acharyas.

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1874 JAINA BIBLIOGRAPHY 2780 JAGAT PRASAD-Eight Paesents or Asta Pahuda of Kundakundacarya. 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 Prakrit work, Astapahuda 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 sutras 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 Amoghavarsa, the Rastrakuta Emperor, the author of Prasnottar Ralnamalika in Sanskrit and of Kavirajamarga 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 Calukya emperor Tailap II...obtained Kavi-Chakravarti from Tailap II, Cintamani-is said to have written a work Cintamani and is praised in the Sravana Belgola epitaph of Mallisena. Sripal Traividya--a digambar scholar, the disciple of Mallisena Maladhari, 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 Kanci (one of the 10 Patthupatu 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 Naladiyar, 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 Kun Pandya was a Jain ; he became a convert to Hinduism and his reign was the beginning of the end of Jain influence. Ghanasambandar and Appar worsted the Jains in religious disputation. Kun 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 Prakrit 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 Seva Mandira of sarsava (Saharanpur), its Hindi monthly Anekanta ; 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 sutra and Dharma-sastra works along with the European penology. The essentially humanitarian systems professed by the Buddhists and the Jainas believe in Ahimsa and Forgiveness in the extreme. Buddhist and Jaina rulers, nevertheless, could not be expected to do away with punishment in day to day administration,

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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. Rsabha, 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 Brahmanism-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. Parsva-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 Pavapuri9 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 Kurupanchala 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

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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, Anandaraja and Ajayaraja. (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 Hiravijayasuri etc. 2791 Mohanlal Bhagwandas JHAVERY---Comparative and critical study of Mantrasastra with special treatment of Jain Mantravada 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 Padmavatikalpa' which deals with Mantrika worship of goddess Sri Padmavati, a deity attendant on Sri Parsvanatha, the 23rd Tirthankara. Mallisenasuri, the author of Sri Padmavati Kalpa and a Digambara Jain Acharya 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 Camundarai. 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. Tantrik Sadhana. 12. Mantrayana, Vajrayana and tantrism amongst the Buddhists. 13. Mysticism of Darvishes. 14. Jain Mantravada and Caityavasis. 15. Mantrikas subsequent to 1080 Vikrama era. 16. Antiquity of Jain Mantras and Mantric 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 Jinarakkhiya merchants of Campa (modern Bhagalpur) renowned for their sea trade over Indian ocean referred to in Nayadhammakahao. Palita and Dhana other merchants of Campa. P. 61. Mention of a Jain monk killing three lions in a night to save the life of Sadhus in Konkana referred to in Nisi, Cu Pithika. P. 61n). Brh. Bha. contains descriptions of trading caravans in ancient India, Mention of a wealthy merchant named Ananda. P. 67. Bihatakalpa Bhasya and its commentary mentions various coins used in those days. P. 67(n). The carma or leather coin is also referred to in the Bhavabhavana 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, Brahmanical and Buddhist sources, Pp. 147-48. Antiquity of Jawar or Fondhla (Holcus Sorghum) Sadhu Sundaragani, a Jain lexicographer, refers to Yavanala or Jounala in his Dhaturatnakara (A.D. 1624). Pp. 150-154 & 157-158. In Hemachandra's (1089-1173 A.D.) lexicons Desinamamala and Abhidhanacintamani mention of the words Jonalia, Jowari, rawanala corresponding to the modern Jawara: references in the Prakrit dictionary PaiaSadda-Mahar navo. In Jivakacintamani (8th century AD.) a Tamil work Jawar is 1eferred to as Irungu (IRUNGU) and cholum. 400-500 Tiloyapannatti (Prakrit) of Jadivasaha (belonging to the first stratum of the pro-canon of the Digambaras) refers to Jawar as Jamanala.

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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 (prositabhartyka) and study the workings of their hearts, undergoing changes under the sway of the most fervent passion of love. Some verses quoted.

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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 Abu: The present three-storied temple dedicated to Rsabhanath (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 Ahimsa 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.

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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 --Paramar, Oswal, Agarwal and Khandewal-principal sub-divisions of the Jains. Bhadrabahu Samhita 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, Kumarila 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 Puranas and Kavyas on Sanskrit and Prakrit 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. Mahavira born at Kundagrama in the Deccan ; doctrine of Ahimsa 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 Paramesvara of Paramesthi. (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 Paramesvara 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).

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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'pratima and the detailed classification and the definitions of living beings found in Tolkuppiyam 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 Brahmanical system followed the suit with similar institution like mathas. P. 393. The Brahmanical 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 Parsva led by Kesi had a fateful discussion with those of Mahavira under Gautama in the park called Tinduka at Sravasti 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 (Kala) unites procession, secession, and statis, and by these all this (world, or universe) is united. Essentially, this is the doctrine attributed by Ramanuja 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; Ganitasarasamgraha, edited by M. RANGACHARYA, Madras, 1912) in which samaya as a point of time corresponds to the Buddhist Ksana : 'a moment (samaya) is the minimum time (kala) required by an atom (paramanu) to move its own length'. 2812 Dr. Benoy Kumar SARKAR-India's Epochs in world-culture. (Bharata-Kaumudi, Part II, Allahabad, 1947).

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+886 JAINA BIBLIOGRAPHY Pp. 719-723. What is Ahimsa-interpretation that is most common in Buddhistic literature and Jaina Prakrit literature is 'Do not kill animals'--it is a moral precept among them --neither Mahavira nor Buddha understood Ahimsa 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 Umasvati cannot also be traced to any of his existing works--The lines appear to have been written by Umasyati 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 Vedanga Jyotisha...Umasvati found the solution in the time-honoured line 'Ksaye Purva etc.' to which he added the line 'Sri Virasvami Nirvanam Karyam Lokanusaratah' with a view to place the day of Nirvana 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 Bhadrabahu-At the rate of one day per 72 years, the seasons had receded by a fortnight in the days of the Jaina Agamas. P. 106. Kalakacarya referred to the Vedic Calendar and its prototype the Jain Agama Calendar (Siddhanta 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 Siddhanta 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 Agams referred. 2815 Ajit Prasad JAIN-The Riddle of the Universe. (Jain Ant, Vol. XII, No. II); Arrah, 1947. Pp. 62 to 67,

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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 Varangacarita 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. Varangacarita, a Sanskrit Puranic kavya of the 7th century A.D. by Jatasimhanandi contains the word Varanna which though ordinarily mean best or choicest food, may also mean some dietetic preparation. The earliest references of Varanna and Jalebi were found in Jaina sources. 2817 A. N. UPADHYE--A Paltavali 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 Patlavali discussed. 2818 H. R. Rangaswami IYENGAR Vidyananda and Patrakesari-Are they identical ? (P.O. Vol. XIII; 1948). Pp. 57-63. Patrakesari was a teacher of the Digambara school of the Jains... He must have lived sometime after Disnaga and before Dharmakirti. It is far from truth to say that Patrakesari is identical with Vidyananda, the author of Slokovartika, who actually quotes from the works of Dharmakirti and is assigned to 9th century A.D.

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1888 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, Raju, Measures of time and Space, Dimensions of the Universe, siddha ksetra, three Atmospheres, mobile channel and the three worlds. 2820 Shri Mahavira 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. Mahavira : His life and work by BOOLCHAND. The Last teacher by W. George Trorr. Socialism and Sri Vira by Harisatya BHATTACHARYA. Lord Mahavira by L. A. PHALTANE. The significance of the name Mahavira by K.P. JAIN, Lord Mahavira Vardhamana by L. A. PHALTANE. Date of the Nirvana of Lord Mahavira by M. Govind PAI. The Jaina Teachings and Ahimsa by Mathew MCKAY. Jaina Doctrines of the Last Arhat Mahavira by Herbert WAXREN. Essence of Jainism by B.C. Law. Pp. 151-159. Pp. 160-166. Pp. 207-212. The Jaina view of Ahimsa by Harisatya BHATTACHARYA. Pp. 213-220. Magadhi, Ardhamagadhi and Sanskrit by S.K. BELVALKAR. The contribution of Jainism to Indian culture by T. K. TUKOL. Ksetrapala in Jain Iconography by U. P. SHAH. Pp. 221-226.

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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. Kondakundacarya'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. Ahimsa in Sino-Indian Culture by Tan Yun SHAN. Ahimsa, 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 (Sramanas). 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

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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 Kasaya Pahuda was Vatagramapur or Vatanagar 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,

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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 'Chhahadhala' 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 Paresnath 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 Parasnath 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. Paresnath 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.

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1892 JAINA BIBLIOGRAPHY A large proportion of the fauna of Paresnath 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 Paresnath, 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-Satpura 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 Parsvanath, 4,500 feet high. in Behar, and on Mount Abu in the Aravali range, Rajputana, 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).

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JAINA BIBLIOGRAPHY 1893 P. 313. On Parasnath Hill, Mount Abu 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 Prakrit text on Jaina cosmography, refers to earlier texts like Aggayaniya, Dithivada, Parikamma, Mulayara, Loyavinicchaya, Loyavibhaya and Logaini. 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 Siddhartha. and the Jains, a Tirthankara since Mahavira. 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.

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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-sara samgraha all our information regarding Mathematics among the Jains is derived from their religious and connonical works, Thus the Dhavala 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 Parsvabhyudaya 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 Rastrakuta king Amoghavarsa, of course after the latter came to the throne.

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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 'Spat, 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.

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1896 JAINA BIBLIOGRAPHY P. 136. Jain ethics aims at the realization of Nirvana or Moksa, 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 Siral 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.

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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 Mahavira's life...an account of distinguished men and women of India...clear statement of the doctrine of Karma. 284 Dinendra Chand Jain-Deva-vani. (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 Siddhanta 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 Puranic Siva. 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

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1898 JAINA BIBLIOGRAPHY Mathurai is available. Kaverippumapattinum 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 Nath, Rsabhanath and others, the fabulous tree Kalpavsksa, 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 Mahavira 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).

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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 Ahimsa 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 Kunala, son of Asoka and grandson of Chandragupta ; Kunala's son Samprati became the upasaka of the Sramanas; 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, Maharashtra and Coorg.

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1900 JAINA BIBLIOGRAPHY The Jain traditions throw additional light on the glory of the Satavahanas; Satavahanas' power extended from Mathura in the north to Mathura in the south; rivalry between Nahapana and Gautamiputra for the port of Broach. 2856 D. C. SIRCAR-Nagara-Sreshthin (I. H. Cong., 17th Sess., Ahmedabad), 1954. P. 53. The Nagarasresthin 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. (Sarupa Bharati : the Dr. Lakshman Sarup Memorial Volume) Hoshiarpur, 1954. Pp. 238-247. P. 239. Taksasila-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 Rsabha 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 Katas (Kataksa) (Gazetteer of Jhelum Dist., Labore, 1904, pp. 43-46).

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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. Parvatika (6th century A. D.) mention of Pavvaiya (Parvatika) 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 Diwans 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 Buhler (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 Svetambara 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. Sindhudesa: 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 Suri 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).

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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,

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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 Ahimsa was introduced. P. 24. Among the Jaina followers of Mahavira, 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 Mahabharata and the Ramayana 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.

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1904 TAINA BIBLIOGRAPHY Pp. 5-6. Chandra Gupta Maurya-After a successful reign of 24 years, gone with his Jain teacher Bhadrabahu 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 Gomatesvara form permanent and prominent land-marks. 2865 Buddha PRAKASH- Historical characters in the Mudraraksasa 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 Rajaglha 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. Sankaracharya came here and established this math. 2867 V. P. JOHARAPURKAR--Punnata Sangha. (Q.JM.S. Culture & Heritage Number, 1956), Bangalore. Pp. 163-64. Punnata Sangha, a sect of Jain ascetics; it derives its name from Punnata, 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 Kathakosa in S. 854 at Vardhamanapura (Vadhavana in Saurastra). A collection of hymns by Pandit Haji, a pupil of Bhattaraka Rajakirti (middle of 17th century). This Mss. contains a patlavali of Ladabagada Gaccha-the changed name of Punnata gaccha. The Mss. of Bharata Bhujabali Carita composed by Pamo in s. 1614 mentions Punnata Gaccha. Punnata Gaccha was a subdivision of Kastha Sangha,

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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 Kand, Almanusasan, Gommatesara, Karma Kand, Samayasara, Niyamsara, Gommatas ara, Karma Kand Part II, Parkshamukham, 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.

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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-shastisalaka 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 Ahimsa 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 Prakrit 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.

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JAINA BIBLIOGRAPHY Publications: Suttagame; Uttaradhyayanya; Dasaveyalia; Sthanang-Samavaya; Salkhandagama; Mahabandha (Mahadhavala); Kasayapahuda with the Curnisutra and Jayadhavala; Rajavartika; Sarvarthasiddhi; Vivarana) (commentary on Nyaya-viniscaya); Car Tirthankar (teachings of Rsabha, Nemi, Vardhamana and Parsva): 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; Ratnakarandasravakacara; Jinasahasranama; Bhavyajanakanthabharana; Jain mythological literature published: Mahapurana Uttarapurana; Paumacariu; Pandavapurana; Puranasarasangraha; Dharmasaramabhyudaya; Trisastikalakapurusacarita (English translation); Caupannamalapurisacariya (dessertation by Bruhn); The Ramayana version of Silacaraya as found in the Caupannamahapurisacariya (A.B.O.R.I. 36); Linguistic study of Prakrit 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 Silalekha Samgraha; Interpretation of Two Jain Inscriptions in Lucknow Museum; Lexical moteria!: Sastilataka Prakarana; Revantagiri-rasu; Neminatha catuspadika; Sirithulibhadda-phagu; Ukti-ratnakara. 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 Vagabhatta.

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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 Sastra 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 trinsata 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 Tansuli 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.

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JAINA BIBLIOGRAPHY 1909 2880 V. SWAMINATHAN--BhartThari and Mimamsa, (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 --Devanam Priya (Proc. I.H.C. XXIInd Session), Bombay, 1959. P. 91. Kings made reverential reference to their gods in their official styles and titles. Kharavela of Orissa calls himself 'dharmaraja.' 2882 B. J. SANDESARA- Historical Importance of the Prabhavakacharita (A.D. 1278) of Prabhachandra (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 Nitivakyamita, XXX. 2884 Upendraray J. SANDESARA--A reference to Bhagvan Tirthavit or Jaina Tirthankara in the Mahabharata (Summaries of papers A.I.O.C., XXth Session, 1959). Bhuvaneswar, 1959. P. 88. The advice of Bhagavan Tirthavit contained in the santiparvan of the Mahabharata wonderfully agreeing in sense with the teachings of Tattvarthasutra, VI. 11-26 and IX. 1-3 shows that Bhagavan Tirthavit is the Jaina Tirthankara. 2885 Dalsukh MalvaNIYA--Lord Mahavira's Anudharmiha conduct. (Summaries of papers, A.L.O.C., XXth Session, 1959), Bhuvaneswar, 1959,

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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 Pariva 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 Sramanic culture. Anupreksas-the topics of reflection. The paper attempts to spot parallel thoughts for the Anupreksas 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 Saivism 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. Silanka, the Jain commentator of the Sair krtanga speaks of thirty-two Vinaya schools (Sutrakrtanga 1/12/3).

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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 (Satrakrianga, 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 Tattvarthasutra. 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 Narayana.

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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 Mahavira 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 Ramayana' and the 'Bhaktamara'. 2895 R. M. Dag-Some Faina Samskaras (Jain Ant., Vol. XXII, No. I). Arrah, 1963. Pp. 25 to 28. Jinasena's Mahapurana is a great synthesis of Hindu and Jain culture. Like the Hindu Dharma Sastras the Mahapurana regards the Samskaras as purificatory rites. Some of the main Samskaras described by Jinasena are : (a) Adhana---foetus-laying ceremony. (b) Priyodbhava-Celebration of the advent of the child in this world, (c) Namakarna-Naming of the child. (d) Bahiryana--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) Annaprasana-Occasion on which the child is fed with cooked food for the first time.

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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 Vidyarambha 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 Samskara of the Hindu Dharma Sastras. Vratavarana-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) Vivaha-Entry into the Gihasthasrama 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-Sramanic 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 Sramanalogical 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 Sramanalogy. Gilgmest received Sarmanic indoctrination from Itnapishtmi living in the city of Dilmun identified with Mohenjodaro.

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1914 2899 J. N BANERJEE--The Puranic Account of Rrabhadeva 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, Prakrit and Apabhramsa-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, Prakrit, 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.; Apabhramsa 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).

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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 Bharatavarsa was named after the son of Rsabha or that of Dusyanta; and the writer proves that it is after the name of the son of Rsabhadeva. 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 Valarasana sraman (Monks) as disciples of Shraman Lord Rsabha. Vratya-kanda of Atharva Veda actually depicts the life of Lord Rsabha 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 uralyas in the Atharvaveda.

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1916 JAINA BIBLIOGRAPHY Visnupurana 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 Prakrit 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 Kundakundacharva, 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 Dasakumaracarita, (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 Sramanic culture. A section of the Iranaryans had adopted the Sramanic culture of non-violence, peace and penance. 2914 Dalsukh MALVANIA-Some of the common features in the life stories of the Budhha and Mahavira. (Summary of papers, I.A.O.C., XXII Session, Gauhati, 1965).

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1918 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) Maravijaya. 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 Mahavansa 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 Anuradapur, 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 Nirvana 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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