Jainism in Gujarat

Author(s): Chimanlal Bhailal Sheth
Publisher: Godiji Jain Temple Mumbai
Catalog link: https://jainqq.org/explore/011024/1

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W
snres vigayadevsur Sangh Series No. 6
: JAÍNISM IN GUJARAT.
(A. D. 1100-tO 1640)
by
CHIMANLAL BHAILAL SHETH,
M. A., LL. B., B.-T., A. G. Teachers' College, Ahmedabad. Sometime Research Grantee, University of Bombay. Sometime Scholar, Wilson College, Bombay. Sometime Scholar, Government
Law College, Bombay, Etc., etc
With a Foreword by, Dr. H. D. SANKALIA,
M. A, Ph. D., LL. B., Deccan College Post Graduate and
Research Institute, Poona.

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Published by: Shree Vijaydepsur Sangh Goan Samity
for The Managing Trustees of The Godiji Jain Temple & Charities,
Pgdhoni, Bombay 3
All Rights Reserved Price Rs 57- Only
Prir :4 by OCLADOUAND LALLUBHAI SHA A1 Shree 414PODAYA & PRESS -BRAYNADA

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TO THE MEMORY OF
My Father BHAILAL SAKARSI SHETH
Mother CHANCHALABEN BHAILAL SHETH
Sister LILAVATIBEN MANILAL MODI
Daughter KUNDANBEN CHIMANLAL SHETH

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ॐ श्रीगोडीपार्श्वनाथाय नमः।
The Publisher's Note We the members of shree Vijayadeysur Sangh Giáo Samiti, are fery glad to publish the History of Jainism in Gujarat ( 1100-to 1600 A. D) as the rolure of Vijayadevsur Sangh Series.
The Board of Trustees hare appointed our Committee to manage the Sangh Library and the publishing department
In the past (1) Shästra Värtā Samuchchaya (Sanskrit ) (2) Shree Kumārapala Bhupāla Charita (Sanskrit ) (3) Shree Natatatá Bhavans (4) Shree Suyagadāngasutra part I, and (5) Shree Panch Pratikramana Sutra have been published by our predecessors. Our Committee is publishing (1) Sugagadäng& sutra, part I, (2) History of Jainism and (3) Sheth botishah, at present.
We are very much indebted to the author of this work Mr. Chimanlal Bhailal Sheth for passing over all publishing rights to our Committee and also for going through all publishing pork, proof-reading etc. and giving his valuable time after this publication only for the sake of service of Society

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(V)
We hereby invite other scholars to get their research works published--through our Sangh and encourage us to serve the Jain Society.
Our Trustees contribute every hear some seventy to eighty thousand Rupees toverds the reparing of old Temples all over India, and in the same way they are eager to contribute & handsome sum towards the publication of research works. - Any suggestions will be considered The following are the -
MEMBERS OF THE GNẠN SAMITI (1) Sheth Keshaylal Bulakbidas (2) Ratanchand Chunilal Dalia (3) Panachand Rupoband (4) „ Laxmichand Raichand Sarvaia (5) , Hattehchand Zayerbhai (6) , Chhotalal Girdharbhai (7) Narottamdas Bhagvandas Shah (8) , Mohanlal Dipchand Choksi (9) Mangaldas Lallubhai Ghadiali

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The Following are the Trustees of The Godiji Jain Temple & Charities (Shree Vijayadevsur Sangh)
2
1 Sheth Gokuldas Lallubhai, Managing Trustee Panachand Rupchand, Laxmichand Durlabhaji,
3
4
Bhaichandbhai Nagindas Zaveri Keshavlal Bulakhidas
5
6
Mohanlal Maganlal
7
8
Mohanlal Tarachand J. P. Laxmichand Raichand Sarvaia Fulchand Nagindas Zaveri Ratanchand Chunilal Dalia
9
10
11
Mulchand Vadılal
Ranchhoddas Chhotalal
122
33
23
17
53
37
23
15
33
17
"
31
"7
37
37
27

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AUTHOR'S PREFACE.
The history of Jainism in Gujarat is to & large extent an unexplored tract. This short work is intended to fill up & gap in the literature on the mediaeval history of Gujarat which has not taken adequate account of the unique contributions made by Jainism to the history and culture of Gujarat.
The present work was written under the guidance of Rev. Fr. H. Heras, S. J., Director, Indian Historical Research Institute, St. Xavier's College, Bombay, between 1943 and 1945. Its publication was, however, delayed partly by the conditions created by the war and partly by the needs of my teaching work.
A simplified system of transliteration of Sanskrit, Prakrit and old Gujarati words has been adopted in this work and may be understood from the following examples; Siddharaja, Kumārapāla, Devasūri, Chāhada. Current words and modern names are written usually without dia oritical marks.

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(VIII) I acknowledge my indebtedness to the University of Bombay for two research grants to work on the subject and to Shri Godiji Vijayaderasuri Sangha, Bombay, for financing the publication of this work. My special obligations are due to my Guru Rev. Fr. E. Heras under whose guidance this work was written and to Dr. H. D. Sankalia of the Decoan College Post-Graduate and Research-Institute, Poona, for wnting a foreword to this work. A G. Teachers' College, Ahmedabad,
C. B. Shell August, 1953

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FOREWORD.
Buddhism and Jainism almost started together in about the 6th. Century B. C. In fact, tradition asserts that the latter has a much greater antiquity. Not only has it a hoary past, but it has survived the onslaughts of rival faiths, foreign and indigenous. And Jainism to-day is & living religion, having had its followers in different parts of India.
a
Inspite of a long and continuous history, it has not received that attention at the hands of scholars that it deserves. Over 30 years ago that far-sighted scholar, Rev. H. Heras, S. J, Director of the Indian of the Indian Historical Research Institute, St. Xavier's College, Bombay, inspired some of his pupils to prepare a detailed and connected account of the vicissitudes through which Jainism had to pass before the advent of Islam in the north and south respectively. Thus Shri C. J. Shah published the first monograph on Jainism in North India. Later Dr B. A. Saletore wrote on Mediaeval Jainism. This deals with the history of the religion in Karnatak

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(*) with special reference to the Vijayanagara Empire. About that time, Shri O. B. Sheth, another pupil of Rer Fr Heras and at present, & Professor of History in a Post-graduate College in Ahmedabad, carried out researches on Jainism in Mediaeval Gujarat with grants from the University of Bombay. The work, though not very detailed and . exhaustive, brings to light for the first time the contribution of the Jains to the cultural life of Gujarat for over a period of 500 years It refers to the activities of the Jain priests and laymen towards the propagation of their religion through literature, art and architecture, as well as to the patronage or support which the religion received from the rulers of land on various ocoesions. It thus introduces the readers to a rich and glorious heritage preserved by Jainism in Gujarat
Deccan College Post-graduate and Research Institute,
Poona. 29-4-53.
H. D. Sankalia.

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INTRODUCTION.
A Very Brief Sketch of the Early History of Jainism in Gujarat.
Gujarat has been a stronghold of Jainism for centuries. In pre-historic times, Rishabhadeva and Neminatha, with their disciples, performed penance on the Satrunjaya and Giranara respectively. In the fifth century of the Christian era, a conference of the Jain monks was held at Valabhi in Saurastra and the canonical works of the Jains were reduced to writing. When Valabbi was selected for the conference, it meant that it was a place convenient to many learned Jain monks who do not use any vehicles.
In the same century, in Anandapura modern Vadanagara in the Mehsana District, there lived a king named Dhruvasena. A Jain monk named Dhanesvarasuri composed the Kalpasutra to console the king who had lost his son According to Udyotanasuri, author of the Kuvalayamālā, there were many Jain temples in Gujarata in the 6th and 7th centuries of the Christian era,
or

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(
XII)
With the foundation of Anahilavada by Vanaraja Chavado, Jainism received a great impetus. Vanaraja who was sheltered by a Jain monk in his days of adversity, built a temple to Panchasara Parsvanstha in Anahılavāda. Champo and Lahira were some Jain ministers of the Chāvadās.
Vimala Shah, the famous temple builder, was a Dandanayaka of Bhima I, popularly known as Bhima Bānāvali, Karna, the successor of Bhima I, continued his patronage to Jainism and made grants of land to some Jain temples.
In matters of religion, the kings of Gujarata were very tolerant. Though most of them were not Jains, they thought it their duty to patronize Jainism as it was embraced by an influential section of their subjects. Thus Jainism was patronized by the Maitrakas of Valabhi and the Chavadas, Solankis and Vaghelas of Anahilavada.
In the following pages, I have given a brief account of the activities of the Jains in different fields and their contribution to the cultural life of Gujarat in the mediaeval period (i. e. roughly between 1100 A. D. and 1600 A. D.).

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:
Jain Sahityano Itihasa
Bhandarakara
Buhler
Peterson
ABBREVIATIONS.
Velankara
Weber
for
for
for
for
for
Jain Sahityano Samkshipta Itihasa,
1
Bhandarakara's
Report in search of Manuscripts
Velankara's catalogue of Manuscripts
in the library of the Bombay Branch of the Royal Asiatic
Society.
for Weber's Catalogue
of Manuscripts in the Berlin library.
Buhler's reports
in search of Manuscripts. Peterson's report
in search of Manuscripts.

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CONTENTS.
PAGE (I) Author's Preface
VII
TX (L) Foreword by Dr. E. D. Sankalia (III) Introduction CHAPTER
I Siddharaja and the Jains II Kumārapala III Vastupala-Tejahpala IV Jainism in the Vaghela Period V Jainism in the 14th Century
170 VI Somasundara Yuga
199 VII Jainism in Gujarat in the latter half of the 15th Century
224 VIII Hairaka Yuga Select Bibliography
281 -
119 151
2592

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整中
。
三不”
身上
*
;
中文:

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Chapter 1 Siddharāja and the Jains.
Siddharaja was an enlightened ruler on the throne of Anahilavada. During his reign as well as that of his successor, no man was disabled from holding any office under the crown by reason of his race, language or religion. In other words, career was thrown open to talents, and the talented Jains captured many important offices in the state Munjala, Santu, Udayana, Asuka, Vägbhata, Ànanda, Prithvipala and Sajjana, were some of the Jain officers who holped Jayasimhadova in state affairs.?
Munjāla vas & minister of king Karna and continued to hold office under Siddharaja. Karna bad married Mayaņalladori as his mother desired him to do so, but had not favoured her eren with a look. Once he happened to see & woman
1 Desai, Jarn Sahatyano Itrhasa, p. 224.

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of low rank and wished to enjoy her. He Tas, howerer, not able to do so as he thought the act below his dignity. His minister Munjala, coming to know of this, dressed up Mayanalladeri in that women's clothes, and sent her after usual monthly ablutions to take the place of that Foman Karna, thinking that she was the rery Troman he loved, received her ardently, and she became pregnant by him. Mayaņalladeri bad, as a proof of the interrier, taken from her husband his ring. Next day, Karna repented for his sinful deed, but his munister Munjäla explained to him the stratagem by wbich be was deceived In this way, Munjūla sared the king from a fall and ron Mayanalladeri's secret blessings.: This account of Merutunga is not confirmed by a contemporary writer.
On another occasion, Munjala helped Jayasiruhadera, Karna's son. When the siege of Dhará Fras indefinitely prolonged, Siddharaja took a yot to refrain from food until he had captured the fort of Dbord Tho Farriors of Gujarat showed great prodigies of valour, but rere unable to fulfil the king's rom before the end of the day. At this time, Munjala interrened, and persuaded
2 Verutunga, Prabandhachandamant, p 183, Jinamaodana, Kumarapalaprabandla, p. 4.

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Siddharaja to fulfil his vový by breakiðg, into Dhārā made of flour.
Munjala is said to have taken an impotant part in the capture of Dhärā. When Siddharāja was thinking of raisingt he siege of Dhara, he posted his confidential emissaries in all the important places in the city They all began to talk on the capture of Dhära, and by this device succeeded in knowing that an attack on the southern gate would crown their labours with success. The king, knowing this fact, brought his army to the southern gate tower of the fort, and headed the assault in person His elephant Yasahpataha, then, broke two of the three gates. Siddharaja entered the city, and taking Yaśovarman prisoner, returned to Anabılavāda*
- Jayasimba's victory orer Yasorarman of Malta
is certainly historical. It is confirmed by the Chaulokya copperplates wherein Jayasimha is called
Avantinātha as well as by Hemachandra, Arısiwha, - Somesrara and other chroniclers. As Munjala .: FAS & winistor of Siddharaja, it is credible, as BP 3 Tavnes, Prabanthachintamani, p 86 4 Tarney,
Prabandhachintamani, pp 86-7. 5 Prasasti to the Ff Siddha-Homa, F, 18; Suhritas inhertana, II, 34, Kirtim
Kaumudi, Il, 31-32.

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Merutunga says, that he played an important part in the capture of Dhara
After taking Dbárā, Siddharāja had taken & For that he would enter Anabilavāda, mounted on an elephant, with Yasorarman, holding an unseathed sword in hand, on the back seat of the howdab. Minister Munjāla, coming to know this, pointed out to the king the risk he had undertaken by taking that yox. The king was unwilling to break his row, but llunjala persuaded him to fulfil it by giving in Yaśoparman's hand a wooden strord 6
Santu or Sanpatkarı ras another Jain prime minister of Siddharāja He was the prime wini. ster of Karna also He was probably a native of Baroda His father's name was Varnage and mother's name Sampuri. In the beginning of his career, he was a gorernor of Lata in Broach. By sheer dint of merit, he rose to the rank of the chief minister of Karna. The Karnasundari of Bilbapa vas acted 10 his temple. “His engross. mont in state affairs-so much so that he has DO time to talk to his obildren or his newly married Fires-his proficiency in state craft and his success in political afinirs are specially mentioned by
6 Merutanga, Prabandhachintamani, PP. 146-1.

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Bilhana ” He is described as surpassing open famous ministers like Yaugandharayana of the past He had sent an army under general Sachobika to fight the Sultan of Gbazanı whom it defeated on the banks of the Indus.6. This event is not confirmed by other evidence.
Santu is said to have put an end to the tyranny of Madanapala, maternal uncle of King Karna, by compassing his death. When Siddharaja had been on a pilgrimage to Somanátha, the reins of Government were in Santu's hands. Taking advantage of the king's absence from the capital, the king of Malvā invaded Gujarata Säntu asked him the condition on which he would turn back. Yaśoparman told him that if he made over to him the merit which Siddharāja gained by his pilgrimage to the shrine of Somanatha he would return. The minister, then, washed the king's feet and throwing into the hollow of his hand a handful of water as a sign of the transference of that merit, induced the king of Malwā to retire When Siddharāja knew this, he became very angry. But his minister propitiated
him by saying that the giving away of one's { 64 Kūvyānušāsana, II, pp CXCIT Merutunga,
Prabandhachintamani, p 135.

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8
the consecration of his
son." In the time of Kumarapala, he led an unsuccessful expedition against the king of Saurastra, (but died in the war) He was known as the maternal uncle of Siddharaja. He built the fort of Jhinjhuwadā.12
12
Udayana was an excellent follower of Jına. When he was sent against the king of Sorath, he kept his army in Vardhamanapur and went to Vimalachala. While worshipping the Jinesvara, he saw a rat with a burning wick entering a hole in the wooden temple The animal was prevented by the temple servant from carrying the wick in hole; but Udayana, apprehending danger to the wooden temple, made up his mind to build a stone temple, and rowed to take only one meal till the task was accomplished. Then he joined his camp and marched against Sunsara In a battle that followed, the imperial forces were defeated and Udayana was mortally wounded." He was remo
11 Ibid, p. 205. 12 Dess1, Jain Sahityano Itshasa, P 224 13 Merutungs, Prabandhachintamani, p 217. The later chroniclers, however, say that when the imperial forces were defeated, Udayana personally went against Sunsara and slew him in a hard fought duel (Charitrasundara, Kumarapalachart VI, (IV), 20-22; Jayasimha, Kumarapalacharit, vIII, 495-509, Jinamand

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9
ved to the camp where his soldiers finding him weeping bitterly, asked him to break his mind. The minister told them that as he was dying before having rebuilt the temples of Vimalachala and Bhrigucatchba, he could not contain his grief. His soldiers told him that his sons Vägbhata and Āmrabhats would carry out his plans. Udayana then asked them to call to his presence an ascetic that he might confess all his sins before him. They, however, not finding one, disguised a servant as an ascetic and carried him to the minister, Udayana then made his anal act of faith and passed away.14 When Kumarapala heard of Udayana's death, he was much grieved 15 Udayana is said to have built Udayanavıhara in Karnivati.
Another Jain minister of Siddharija was Asuka. He was, beyond doubt, a Mahamatya or prime minister between V. S. 1179 and 1181 or
ana, Kumārapalaprabandha, p. 71) Their evidence cannot weigh against that of a contemporary writer who gives the credit of defeating the Saurastra chiefs to Alhana of Nadal (Epig. Ind., IX, p. 68) 14 Merutunga, Prabandhachintämani, p 218; Charitrasundar-Kumārapālachart, VI (IV) 23-30. Jinamandana, Kumārapalaprabandha, p. 71. 15 Chariträsundara, loc cit, VI, (19) 23.

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10
A. D. 1122-23 and 1124-5. He attended the famous debate between Devasüm and Kumudachandra. With his advice and assent, Jayasimha made & pilgrimage to the Satrunjaya hill and gave & grant of twelre villages to the temple of Adinatha 16
Sajjana was another Jain officer of Siddharaja After the conquest of Sorath, he was appointed governor of the prorince. This is confirmed by an inscription in Neminatha's temple built by hin on Giranára?".
Sajjana's temple on Giranára is the largest temple on this bill. It was repaired in A D. 1278. It stands in a quadrangular court about 190 ft. by 130 ft. It consists of two halls The garbhagriha has a large image in black stone of Neminátha, the twenty-second Tirthankara The principal mandapa in front of this has twentysquare columns of granite The floor is marbled Round the shrine is a passage or 'bhamati' containing many images in white marble. The outer hall has two large raised platforms, the upper slabs of which have a close grained yellow stone covered with representations of the feet of the
16 Desai, Jain Sahityano Itrhasa, p. 225. 17 Bom. Gaz, I(1), p. 176

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'Ganadharas' or the principal disciples of Jina. The enclosure in which the temple stands contains small cells with images of Jina. On the southern side, there is a small temple with two black images Behind these images, there is an apartment containing a large white marble image held in great veneration by the Jains. It has & small hole in the shoulder said to have been caused by water that used to fall from the ear, whence it obtained the name Amjharā.
According to the commentator of the Vāg. bhatālankāra, Vägbhata was & prime minister of Jayasimhadeva. He was probably a son of Udayana He is often confused with Vägbhata, author of the Vågbbatalankāra and son of Somals. Ananda was another Jain prime minister of Siddharūja".
Chandrasūri, the author of the Munisuvrata charitra, was the govornor of Lata before he ontered the order of Jain monks20.
---
-
Siddharaja was a patron of learning and the learned. Ho had a great thirst for knowledge. As the Join monks were very well-known for
18 Vägbhatālanlāra, ç 148. 19 Prachina Jarria Lekha Sangraha, 381. 20 Degal, Jain Sahrtyano Itihasa, p. 226

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their learning, he invited many of them to his assembly of the learned and treated them as his personal friends. Among his learned friends, tas Vīrācbarya, & Jain monk,
According to the Prabhāvalacharzia, Jayasimha, in the course of a friendly conversation, told Vīrācbārya that the greatness of the learned depended upon royal patronage. Virācbarya's selfrespect was founded and so he went to Pålı in Mlārwar. Jayasimba repented for his conduct and requested the Sûri to return to bis capital Viráchörga did so after an extensire tour in different parts of India, in course of which he defeated sereral dialecticians-especially Buddhists Heras, moreover, highly honoured by the king of Grålior
A dialectician of the Samkhya school vaned Vadisimha paid & visit to Anahilapura and challenged the learned wen of the city to meet him in a public debate. Jayasimha, rho was rery jealous of the honour of bis kingdom in matters of learning, approached Viracharya's guru, who sent Vīrācharya to fight him The Jain Acharya is also said to bare defeated one Kamalakirti, & Digambara dialectician. Another learned Jain monk who, at times, attended Siddharaja's ass.
21 Prabhavahacharita, pp. 264-6. 22 Ibid, PP 206-7.

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tion of pride. He tied to his left foot marionettes of sereral dialecticians whom he defeated According to the Judritalumudachandra, his opponents included Buddhists, Bhatta Mimāmsakas, followers of Sankara and Kapilas. It is difficult to say how much historical trath there is in this narration. We know, however, that Digambara Jainism as then rich in philosophers and dialecticians of a rery high order, some of whose yorks have survived to this day. It is credible, therefore, that Kumudachandra who had come from the Deccan to win name and fame in Gojarat, may have con some logical disputes ia the Deccan.35
Hearing of Devasūri's fame, Kumodachandra vent to Deråsūri's residence, and threr grass and water in ito Derasori, at first, did not mind the Fauntings of Kumudachandra and rather tried to control his anger. But bis co-religionists and disciples did not like to put up with the insult; so when an old man was harassed by Kumudachandra, Derasīri Fas roused to fight, He told Kamudachandra that he could hold a discussion Tith him at the Court of Jayasimha in Anabilarada Kumudachandra readily accepted
35 Merutunga, Prabandhachintamani, Pp. 161-3; Prabhavahacharita, PP 275-7.

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his invitation and went to Anahilavāda where he was well-received by the king. Devasūri, also, went to Anahilavāda,“
As Kumudachandra was the preceptor of Mayanalladevi's father, she was doing her best to ensure his victory by giving presents to principal men of the Court Hemachandra, coming to know of this, represented to her that in the debate that would follow, the Digambaras would denounce whereas the Swetambaras would uphold the good deeds done by women. When Mayanalladevi came to know of this, she ceased to favour Kumudachandra, thinking him to be a man utterly unacquainted with the usages of the world."
On the day fixed for disputation, the Court was attended by learned men representing six schools of philosophy. Kumudachandra had also come in great pomp and taken the seat assigned to him by Siddharaja. On the other side, Devasüri and Hemachandra sat. The disputants then entered into a contract by which the Swetambaras consented to adopt the views and practices of
36 Merutunga, Prabandhachintamani, pp. 161–4. 37 Ibid, p. 165.
2

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the Digambaras in case of their defeat, while the Digambaras were to leave Gujarat for the Deccan if they were vanquished.3s
The questions at issue were whether women and monks who put on clothes could liberato themselves Devasüri maintained that women could liberate themselves, as liberation depended upon a person possessing Sattva and vomen were known to possess great sattva. Instances were quoted from the Sastras, of Sītā and others, and as contemporary evidence, the name of queen-mother Mayanalladevī vas mentioned. In the course of the debate, Kumudachandra challenged the propriety of the word kotākoti' used by Devasūri; he was, however, silenced by Kákala who said that the justification of the three words "kotākoti', kotikoti' and 'kotikoti' was established, being set forth in the grammar of Sākatāyana.39
The debate lasted for 16 days. At the end of the 16th day, Kumudachandra acknowledged his defeat and had to leave the city of Anahilapura according to the terms of agreement.“
38 Ibid. pp 166–67. 39 Kávyānušāsana, II, P COLui; Prabandhachintamani, pp. 166-7. 40 Ibid, pp. 166-7.

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Siddharaja being much pleased at this victory of Devasüri, conducted him in procession to the temple of Mahavira with the emblems of royalty, musical instruments and the conch-shells sounding the notes of victory. Thahada, a Jain layman, held a festival to celebrate the Suri's victory."
Siddharaja, moreover, wanted to give much money to Devasuri, but as the latter did not accept it, a temple to Adinatha was built at the suggestion of Asuka, a Jain minister, in V. S. 1183-A. D. 1126-7.42
This victory of Devasuri is certainly historical. Ratnaprabha, a pupil and contemporary of his, makes a reference to it in his commentary on the Upadesamālā ( V. S. 1238–A. D_1181-2 )43 Munichandra also takes note of it in the Gurvavalı" According to Prabhachandra, this victory was won in V S. 1181-A. D. 1125.
Devasuri wrote the PramananayatativālokālanLāra, Syādvādaratnākara and several other works. Mānikya, Asoka, Vijayasena, Bhadreśvara and Ratnaprabha were some of his pupils. Devasūri died in 1170 A. D. at a ripe old age 45
41 Ibid, pp. 166-7.42 Kāvyānušāsana Il p. CO LV. 43 Pramananayatattvālokālankāra, Introduction, p, 3. 44 Ibid, introduction, p. 4. 45 Kāvyanušāsana, II, p. CCLV.

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Abbayadeva Malladhári was another learned Jain monk of the time of Siddharāja He obtained the biruda Malladhári from king Karna or Siddharāja of Anahilavāda He was honoured by king Khengara of Saurastra. At his suggestion, a Jain temple was erected in Medatā, near Ajmer, and a pilgrim tax vyas abolished by Raja Bhuvanapala. Prithviraja I, son of Vigraharaja III, is said to have adorned a Jain temple with a golden knob at Abhayadeva's persuasion.46
Abhayadevasūri, & pupil of Jayasimhasūri, belonged to the Praśnaváhana kula, Kotikagana, Madhyamašākba and Harshapuriya Gatchba. He was a successful missionary and helped many Brahmins to embrace Jainism. He was held in high esteen by Jayasimha, king of Anahilavāda, whom he persuaded to forbid the destruction of life for eight days in Paryushana 47 According to Peterson, Siddharaja and his retinue attended
46 Desai, Jarn Sahrtyano Itihasa, PP 227-9. 47 Gandhi I B., " Siddharija and Jain8", No. 8, Hiralal Hapsaraj, Jain Dharmano Itahasa, I, p. 3 Peterson makes & mistake here. He says that Jayasimha forbade the destruction of life on the 8 th and the 14 th of the bright and dark halves of the month and the fifth of the bright half (Peterson, IV, App, p 8). The same mistake is repeated by Hiralal Hongaraja (Loc Cit. I, p. 4) and in the Abhidhānarājendra, p 707.
MUL

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(Literary work ) in a day, that he was accepted as a brother by. Siddharaja and that he was called a king of poets. The poet had written prašastis for Rudramāla, Sabasralinga lake and the Vairochanaparājaya. Tvo verses of the lake praśasti are quoted in the Prabandhachsntamani A slab forming the part ct the Kirtistambha of the lake bearing on it a fragment of the praśasti, is discovered. Stray verses of Sripala hare been found. From such fragmentary poems, it is not possible to form an estimate of Sripala's poetic skill. We can, however, say from the available data that Srīpala's verses are marked by chaste and forceful diction.64
Sripala was Siddharaja's poet laureate. He was not on good terms with Devabodha, a favourite of Siddharāja. Unfortunately, he was blind.
Viragani, & pupil of Ishwaragani of Chaudragatcbha or Sarwālagatchba, wrote a commentary on the Pindanaryukt: The work contains 7961 Terses. It was composed in Dadhipadra or Dahod in V S 1169 or A D. 1112-13 Mahendrasūri, Pārsvadevagani and Devachandragani vere his colleagues Viragani's second name was Samudragoshasūri. Before he entered the order of
64 Ibid, I, PP. CCLVII-VII.

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Jain monks, he was known as Vasanta. He was a native of Vatapadrakapura (Baroda ) in Latadeśa. He belonged to Dharkata Kula. His father's name was Vardhamana and mother's name Srimatı.65
Devasūri, a pupil of Virachandrasūri, wrote the Jivānušāsana.66 in Prākrit. The work contains 334 verses.
Dharmaghoshasūri, pupil of Chandraprabhasūri, who founded the Paurnimikagatchha, composed the Sabdasıddhz and Rishimandalastavana. Siddharāja is said to have praised him.67
Samudraghosha, a pupil of Dharmaghoshasūri, showed his proficiency in logic in Malwa and earned name and fame at the courts of Naravarman of Dhārā, and Jayasimhadeva of Anabilavada.67a
Parsvadevagani was a pupil of Dhanesvara. sūri who was & pupil of Sılabhadra of the Chandragatohha. He was the author of the Nyāyapraveśakavrattipanjikā in A, D. 1113 and Nishathachurnevimsoddahavritti in A, D. 1117. He helped his guru Dhanesvarasūri in the Comment
65 Desai, Jarn Sahityano Itzhas, p. 238 66 Peterson, V, 22. 67 Peterson, I, 93. 678 Desai, loc. cit, p. 240.

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ary on the Sardhasataka in 1171 (A, D 1114-15). He was also an ardent devotee of Sarasvati in the reign of Kumarapala.6
Yasodevasūri wrote the Chaityavandanachūrnivivarana in A, D 1118 and the Pachchakhānasaruvam in A. D. 1125-6.69 He is also said to have written the Pākshahasutravritta in A. D. 1123-4 and the Pindavishuddhavrsttr. He belonged to the Chandragatchha and vas & pupil of Chandrasûr1,70
Yaśodova Upadhyaya vas a pupil of Devaguptasûri of Upakeśagatchha Before he entered the order of Jain monks, he was known as Dhanadeva. On receiving the dignity of Upadhyāya, he came to be known as Yaśodera. He completed the Chandraprabhacharita in A. D. 1121–2. Dr Bhandarkar ascribes this work to Siddhasūri and puts the date of his composition in V. Samrat 1138 (A.D. 1081-2), but it seems to be a mistake. This work was commenced in Ašāpalli when the author was dwelling in the temple of Parsvanatha and completed in AnabilaYada in the temple of Mahavira. Our author's
68 Dalal, Jesalmers catalogue, introduction, p 21. 69 Ibid, Ros 170(i, ü) 70 Peterson II, p. c, and III app. P 128 71 Bhandārakar, 2nd report etc; P 28.

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other works are the Navapadaprakaranabrzhadavritti in A. D 1108-9 and the Navatattvaprakaranavritti in Samvat 1174 (A. D. 1117–8 ).72
Munichandrasūri was the guru of the famous disputant Devasūri. He was trained by Vinayachandra Pathak. He entered the order of Jain monks at an early age. Nemichandrasūri conferred the dignity of Acharya on him Munichandrasūri was a very learned man. He performed austere penance. Many jain monks and nuns were at his beck aad call He was the authorof the following works :
Devendranarahendrapraharanavratti in S. 1168 (A. D. 1111-12); Sukshmārthavrchărasărachūrni in V S. 1170 ( A D. 1113-14 ); Anekāntagayapatākāvrattatappanam in V. S. 1171 (A. D. 1114-15 ); Upadešavritta in S. 1174 ( A.D. 111?-8 ); Lalitavistarā panjakā; Dharmabanduvritti, Karmaprakrititappana.
Besides the seven commentaries mentioned above, Munichandra wrote the following original works -
(1) Angulašaptatr (2) Āvršyaka'saptatı (3) Vanaspatssaptatı (4) Gāthākosha (5) Anušāsanān
72 Dalal, Jesalmere catalogus, introduction, p. 48

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kušakulaka (6) Upadešāmritakulaka-Parts I, II (7) Upadesapanchāsika (8) Dharmopadešakulaka (in two parts ). (9) Prābhātikastut: (10) Mohsha padesapanchāska ( 11 ) Ratnatrayakulaha ( 12 ) Sokaharaupadešakulaha (13) Samyahtvolpādavidhe (14) Sāmānyagunopadejakulaha (15) Artopadeśakulaka (16) Kalasataha (17) Mandalavıchārakulala (18) Dwādaśavarga 73
Munichandra is also said to have written & commentary of 1200 verses on the Narshadhahāvya. He died in Samyat 1178 (A D. 1122 ) 73
Hemachandra Malladhāri was a pupil of Abhayadeva Mallad hárı of the Harshapuriyagatchha Before he entered the order of Jain monks, he was a minister. His name was Pradyumna, He had as many as four wives
According to Chandrasūri, his pupil and con-temporary, Siddharāja attended Hemachandra's sermons with his retinue and lent his ears to what the Sūri said Even when there was no sermon, he paid occasional visits to his monastery and talked with the Sūri for a long time. Once the king invited the Sârı to his palace, and like 'arati', waved before him flowers, fruits and
73 Desai, loc. cit., PP 241-3; Dalal, Jesalmers catalogue, introduction, PP 20-21; Peterson, I, 60

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materials of worship At the persuasion of the Sūri, Siddharaja set up gold knobs on the Jain temples in his kingdom and put an end to the troubles of the Jains in Dhandhuka, Sáchor and other places The king, moreover, restored the grants to Jain temples at the suggestion of Hemachandra,74
Once Hemachandra vent on a pilgrimage to Giranara with the Jain congregation. There were 1100 carts and many horses, camels and bullocks in the congregation When the congregation halted at Vanthali, Khengär, king of Sorath, wanted to extort money from the pilgrims; so he did not allow the congregation to continue its march Hemachandra approached Khengar and obtained permission for the congregation to march.75
He was the author of the following works:
(1) Avasyahatsppanaka. It is a commentary on the Ava'syakasutra and contains 5000 verses. (2) Satahavivarana. (3) Anuyogadwarasutravritti. It is a commentary on the Anuyogadrarasutra and contains 6000 verses. (4) Upadesamālāsutra is the original work of the author. Hemachandra
74 Peterson, V, 14-16 This Hemachandra is different from Kalikālasarvagns Hemachandra. 75 Peterson, V, 14-16.

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kara of the Jains and was completed in the reign of Jayasimhadeva In V. Samvat 1185 (A. D. 1128-29), he wrote a Vivarana on the Prasamaratı of Umāsvāti in Anahılavāda. Tradition puts to his credit the biographies of twenty-four Tirthankaras, but the Chandraprabhacharitra, the Mallinathacharitra and the Neminathacharitra only are available to us. The last work was completed in S 1216 (A D. 1159-60) in the reign of Kumarapala. Haribhadra's works give us valuable information about the Jain ministers of Gujarata 53
83
Jineśvara composed the Mallināthacharitra in Präkrita in V. S. 1175 (or A D. 1118–19). The work deals with the life of the nineteenth Tirthankara of the Jains.8 81
Vijayasimhasūri was a pupil of Santisūri who was a pupil of Nemichandra in the Chandragatchha. He was the author of the Sravakapratikramanasūtrachurns in V. Samvat 1183 (A. D. 1126-7). The work contains 4500 verses."
Dharmaghoshasūri was a pupil of Silabhadrasūri of Rājāgatchha He composed the Dharma
80 Gandhi, "Siddharaja and Jains", Nos 40-41 Haribhadra's Kshetrasamasavritti was completed in Anahılavada in A. D 1128-29. 81 Desai, loc cit., p, 250. 82 Peterson, V, 22,

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halpadruma in S 1186 (A. D 1129-30). In the same year, Dhavala beard him expound
parıgrahapramāna' He was honoured by the King of Sākambhari, a feudatory of Jayasimha St This Sākambhari King was Vigraharaja Visaladeva III who conferred upon our author the title of Vadiohudamanı. In S 1181 (AD 1124-5), the Sūrı performed the opening ceremony of a Jain temple in Falodh1.85 His pupil Yaśobhadrasūri wrote the Gadyagodāvari 86
Mahendrasūri composed the Narmadasundarzhatha in V. S. 1187 (A D. 1130-31 ) at the request of his pupil. The work describes the pabatnya of Šila (conduct) 87
Amradeyasūri, pupil of Jinachandrasūri of Brihadgatchba, wrote the ākhyānamanshoshavrstt: in V. S. 1190 (A, D 1133-4) The work is a commentary on the Akhyānamanrhosha of Nomiobandra. It was commenced in Yasonagasothavasati and completed in Dhavalakkapura (Dholakā). Nemichandra, Gunākara and Pārsvadevagani helped him in the work which was completed in about nine months.
83 Peterson, V, 107. 84 Hiralal Hansraja, Jain History, p 68, 85 Peterson, IV, 100. 86 Peterson, WI, 262 87 Jesalmere catalogus, 54, 88 Peterson, Ul., 18.

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The Akhyanamanakoshatakas was written in Samyat 1190 ( A. D. 1134 )
Siddhasūri of the Ukeśagatchha was the author of the Brahathshetrasamāsavritti in Samyat 1192 (A. D. 1135–6). He gives the following account of his spiritual descent:
(1) Kakkasūri
(2) Siddhasūri
(3) Devaguptasūri
(4) Siddhasūri (Our author )
His guru's brother Yaśodeva helped him to select the subjects
In A. D 1135-6, the palm-leaf manuscript of the Pushpavatikathā was written by Chamuka in Khetaka (Kaira ), when Gangila yas & minister of Siddharāja.
Vijayasimhasūri, a pupil of Homachandra Malladbāri, completed the Dharmopadešamālā in S. 1191 (A D. 1135 ) It contains 14471 verses
Abhayakumáragani, a pupil of Hemachandra
89 Peterson, II, app p 81; IV, p. XXVIII. 90 Petercon, III, app p. 193 91 Peterson, V, P 111.

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Malladhari, helped Vijayasimhasūri in the composition of his work 9
Chandrasūri vas another well-known pupil of Hemachandrasūri Malladbāri. Before he entered the order of Jain monks, he was the governor of Lata??. At the request of Dhavala, & Porwad Jain of Dholakā, the sûri wrote the Munisuvra. tacharsta in Ašāvallipuri (Asawala, near Ahmedabad ) in V. S. 1193 (A. D. 1136 ) It contains 10994 verses. The Sangrahanıratna in Prakrit is another work of Chandrasůrı It is based on the Sangrahanı of Jinabhadra. Deva. bhadrasūri, a pupil of Chandrasûrı, wrote a commentary on the Sangrahanıratnam.
The third work of Chandrasūri Malladhari is Kshetrasamāsa95
Vardhamāpasūri, pupil of Govindasūri, wrote the Gunaratnamahodadhe, a work on gramwar in V, S. 1197 (A. D. 1140-41 ) He was also the author of the Siddharāgavarnana96. - Kalikalasarvagna Hemasūri was the most learned man of this age and the brightest gem
92 Desai, Jarn Sahityano Itihasa, 253 93 Peterson, V 18 (94) Peterson I, 75, Peterson, V. 15; Velankar, Nos, 1673, 1681, 1682.) 95 Peterson, III 20 96 Desai, loc. cit. 255,

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of Siddharaja's court We shall, therefore, study his life in detail
Hemasuri was born in Dhandhukapura, modern Dhandhukā in the Ahmedabad District in V. S. 1145 (A. D 1088-9) on a full-moon night in Kartika. His father's name was Chachcha and mother's name Pahini. Before Hemasuri entered the order of Jain monks, he was known as Changadeva,
According to the Kumarapalapratībodha, Devasuri once came to Dhandhuka and delivered a stirring sermon. Changadeva, being moved by it, begged that he might be taken in the order of monks. When the suri inquired about his name and parentage, his maternal uncle Nemināga stood up and said that he was the son of Chachcha and Chahini. He (Neminaga), moreover, requested the suri to get permission from Chachcha for Changadeva's consecration and persuaded his brother-in-law to consent to the boy's renunciation, but Chachcha, on account of the
1. The earliest writers Somaprabha and Prabhachandra say that Chachcha was Hemasuri's father Merutunga, Rajasekhara and Charitrasundara give the name Chachiga. Jinamandana sometimes gives the name Chachika Somaprabha gives Pahini instead of Chahini, as mother's name.

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According to Jain practice, Changadeva changed his name after consecration and came to be known as Somachandra. He studied Logic and Dialectics as well as grammar and poetics, as he was intelligent. When Somachandra had mastered all Sciences, Devachandra had the dignity of Acharya conferred on him in S. 1166 or (A D. 1109-10) Dhanada held & festival on this occasion and spent much wealth. Somachandra again changed his name according to the custom of Jain monks and came to be known as Hemachandrachārya
We shall now consider bov Siddharāja came to be acquainted with Hemachandrasūri. According to the Prabhāvahacharita, Kumārapāla Charsta and Kumārapalaprabandha, Siddharāja was once riding an elephant through the streets of bis capital and saw Hemasűri standing by a shop near a slope. The king stopped his elephant just by the maund and asked the ascetic
called a "Mithyátvın.' The latter , word 18 many-stime need for & Jain ho does not rigidly follow the rules of his faith by his orthodox co-religionists We may, therefore, conclude that Chachcha 1788 not an orthodox Jain, as his wife Chabını was. The latter entered the order of Jain nuns, some years after Changadeva's consecration.

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to recite something. The latter replied immediately in a verse composed on the spur of the moment The king was so much pleased with the composition that he invited Hemasuri to come to the palace daily at noon to entertain him, Hemasuri accepted the invitation and gradually won the king's favour.5
Merutunga knows nothing of this meeting. According to him, when Siddharaja returned to Anahılavāda after his Conquest of Malwa, Hemachandra and other Jain monks, being invited, went to bless the king. Though all of them were clever, they elected Hemasuri as their representative to pronounce the blessing, and he blessed the king by the following verse:
18
O wishing cow! sprinkle the earth with streams of your product. O seal make a swastika of pearls. O moon I shine in full splendour. O elephants of the quarters take leaves of the wishing tree and with your erected trunks make temporary arches of foliage. For truly Siddharāja is coming, having conquered the world."
1
When this stanza was explained to the king,
5 Prabhāvakacharita, XXII, 64 to 73; Jayasimhasūri, Kumarapalacharita, I, 274-9; Jinamandana, Kumarapalaprabandha, p 13.
་

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Jayasimha was much pleased at the ingenuity of Hemachandracharya.
Charitrasundara also gives a some what similar account According to him, when Siddharaja returned from Malwå, men of different sects went to bless the king, and seeing that the Jain monks were absent, told the king that the Jains had grown haughty and did not even take the trouble of attending the court to bless His Majesty The Jain ministers told this to Devasűri who consented to go to the court with other monks to bless the king. Coming to the court, Hema. sūri who was ten ) years old said, 'O learned king, may you live long! May you delight the world for many years I May you and your servants enjoy health 1" The king, hearing the blessing, inquired as to why tbey were late. Eemasūri said that the Jain monks had been on state business for three days and had returned only then The king inquired as to what that business was. Hemasuri said that they had been to invite the wishing Cole, the sea and the moon to celebrate the triumphal entry, and then recited the rerse thiob is the same as that of Meru. tunga quoted above The king was much pleased
O Prabandhachintamani ( Tawner's Translation), pp. 87-8

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when he heard the verse, and begged from Devasuri that he would perform the Pattabhisheka of Hemasuri.7
Prabbachandra, Jayasimhasūri and Jınamandana also give a similar account, but relate that Hemachandrasuri only renewed his acquaintance with the king. Merutunga, moreover, does not seem to imply that it was the first meeting of Siddharaja and Hemasûri. In his account of the famous debate between Devasüri and Kumudachandra, Merutunga says that Hemasuri was on the side of Devasuri. As the debate took place in V. S 1181 (A. D 1125), it is certain that Jayasimha was acquainted with Hemasuri before A D. 1125
1
Several stories are told by the chroniclers about Jayasimha's intercourse with Hemasuri. In a short essay like this, it is not possible to go into their details They may, yet, be quoted here, In brief, for the sake of completion The first story told by Prabhachandra is about a bard who praised Hemachandracharya in an Apabhramsaverse and received a handsome reward for it &
8
?
7 Charitrasundara, Kumarapalacharita, I, (11), 58 to 74. Charitrasundara's account, as to the age of Hemasuri when he blessed the king, is unreliable. 8 Prabhavakacharita, XXII, 117-29.
隳

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Tho socond story in the Prabháralacharsta is about Ramunchandra, a prominent pupil of Honii. chandn. It contnins the historical fact that Ram. sichandra hind only ono oyu' Thu thini story cold by Prabhachandra shows how lomayor, by his skill and knowledge, silenced tho enrious Bra hanns who tried to poison the ears of the king agninst the Joine" The fourth story in the Prabharalacharta denls with imign who probably serred Kumarapala The Greh seorg denis with the nscetic Derabodha who pleased Hennasüri mith & rerse composed in his honour. The sűri thoroupon procured a large sum of money for Dorabodha from the king."
This story is not montioned olsos horo, on the other hand, Jinawandanagani and Charitrasundame gani montion one Derabodha as Homosūri's riral in the account of Kuwirapala's conrersion. According to the fifth story told by Prabhūchandra and Jayasinhasűri, Siddhanija mndo a pilgrimage to Somnatha and other holy placos in the company of Hemasûri. The sixth story in thu Prabhāvalacharita is about the composition of the Sıddha Henia Once when the officers were showing the king books from the library of
9 Ibid, XXII, 129-39 10 Ibid, IXII, 140-72 11 Ibid, IXII, 184-31.

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Upto this time, we have dealt with the acti rities of the Jain ministers, Jain officers and Jain monks and nuns of the time of Siddhartja. There were, however, many Jain laymen Tho did useful work by spending money freely for the spread of knowledge. The Jarn-pustalaprasastisangraha compiled by Muni Jinavijaya gires names of many Sravakas and Srayikās who gave away large sums of money for writing books. But most of the Prasastis gire very little informi. ation about the donors There are, however, some big prasastis in the work. The Prasasti to the Bhagavatzsutra is one of them. It contains valuable information about the family of a Jain layman named Siddha.
Siddhinaga, the great grand-father of Siddha, bad four sons named Vodbaka (or Podhakal, Virada, Vaduka (or Vardhana ) and Dranasa The sons of Siddhinaga bad performed mans pious and religious deeds and set up the images of Tirthankaras
Of Siddhiniga's sons, Virada had great respect for Jain monks. His wife Dbanaderí FAS & staunch Jain. Varadeva, Virada's son, was a kind and excellent follower of Jina, He set up an
Siddhinaga, the gro Podhaka (or Polanaka
-
1 Jipatija78, Jain Puetal aprasaktheangraha, No 3.

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image of Mahavira and spent money liberally for, writing the Uttaradhyayanasūtra-yritti
Varadeva had a son named Siddha and six daughters named Champushri, Amritadevi, Jinamati, Yasoragi, Pagu and Amba
Siddha, son of Varadeva and Lakshmi, had two pipes named Rajamati aud Shriyadevī. When Varadova was on death-bed, he asked his son Siddha to spend money for the spread of spiritual knowledge. Sıddha respected the wishes of his dying father by spending money in making the copies of the following ten books containing about one lakh verses:
(1) Suyagadanga sutta, Nijhutts, Vittr. (2) Urasagadashai Angasutta, Vitts. (3) Ovaiyasutta Potts, Rāyappaseniya Sutta (4) Kappasutta, Bhasa (5) Kappachunni. (6) Dasaveyalvyasutta, Nigjutts, Vitti, (7) Uvaesamala (8) Bhavabhāvanā (9) Panchasagasutta, Votti (10) Pindavisuddhi Vitu & Padhamapanchasaga Chuuni Laghuviracharsyr, Rayanachudakaha.
At the time of her death, Rajiniati, Siddha's wifo, had requested her husband to spend money after hor in pnting the Bhagavatisutra and its commontary. Her fishes were fulfilled by her

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husband. The commentary on the Bhagavatısutra was written in Anabilavida in V. S. 1187, when Siddharāja was the ruler, and was presented to Chakresvarasūri, & pupil of Vardhamanasūri, who was a pupil of Salibhadrasūri,
We shall not consider which religion Siddha. raja professed. Although it would be too bold to assert that he was a staunch Jain, yet it would not be untrue to say that he had some inclination towards Jainism. Firstly, the Arab Geographer Al Idrasi says that Jayasimha used to worship a Buddha image.9? Secondly, he was trained by his Jain ministers Santu, Munjala and Udayana. Thirdly, Abhayadevasűri Malládhári, Kalikalasárvagna Hemachandtásūri, Henudobandra. sūri Malladhari; Viracharya and other Jäin monks vore his friends. He listened to their sermons with great pleasure. On the advice of Abhaya, devasūri, he stopped the taking of life for eight days of the Pajusanaparva. At the suggestion of the same monk, he adorned Jäin temples with staffs and gold knobs and restored their grants which were withheld by his wicked non-Jain officers. Fourthly, he built a temple to Mahavira. svami in Siddhapura, and another to Parsvanatha
1 Jinavijává, Ibid, No. 3. 97 Kāryānusāšana II, COL XXXIL.

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in Aubintärin, when the Spotimbars dootor The tauori on ricory ofertbo Digambara Ev'i urfachandra. Ho is also said to hare sunction. n murh inner for tho atonc tomplo wbioh to gorernar Sajjnna crccted on Girananı. Fifchly, ,« Mair pilgrianges to Gimním and Satrunjaya *%, star a image of eelse villages to the temin till dination **

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Chapter II.
Kumarapala.
Bhimadeva I was the great-grandfather of Kumārapāla. He had a son named Kshenarīja or Harapāla who bad married Sutārā, a daughter of the king of Marudeśa. Kshemaraja, a lover of art and religion, had & son named Devaprasda who was a great donor. The latter had a son named Tribhuvanapala who had three son8 Mabipala, Kirtipala and Kumarapala and two daughters Premaladevi and Devaladevi.'
I Ojha, Rajputanaka Itrhasa, I, p. 218, f. 3; Duyao óraya, 18, 70-2.
According to the bards, Siddharāja had seven 8008. Their evidence, however cannot weigh against that oL the Duyāsraya (XV, 55 ) which clearly says that Siddharāja had no son.
According to Tod, Kumărapăla originally belongee to the Chobana race and adopted the family name

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53
The accounts of the later chroniclers clearly bring out the fact that Kumarapala had become a foot-ball of fortune before he came to the throne. The same is confirmed by contemporary evidence. The Kumārapālapratībodha says that Kumarapala, thinking one day that he must practise dharma as he had come to the throne after passing through many vicissitudes of life, told his minister his desire to know real religion.2 We, moreover, find a reference to his wanderings in a verse in the Moharājaparājaya which says, "To whom is this prince of the Gurjaras, the banner of the Chaulukya race not known, who through curiosity wandered alone through the whole world "3 Hemasuri's silence on this
Chalukya after his accession to the throne of Anahilavida (Western Indra, p. 141). Uncorroborated as Tod's statement 15, we shall have to reject, it in the light of the evidence of Hemastri who traces his descent from Bhimadeva. Hemasuri's statement confirmed by a Chitoda inscription of the reign of is Kumarapala.
According to Merutunga, Kumārapāla's great grandmother was a courtezan, but the statement is not confirmed by other evidence.
2. Somaprabha, Kumarapalapratibodha, P. 5
3 Mokarājaparajaya,, I, 28; Kielhorn, Report (188081), p. 34.

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56 where the assassins were posted, and seizing the intriguers, put them to death.
As the king's brother-in-law had helped him to the throne, he became very haughty and out Jokes at him in the presence of others. When Kumarapala's warnings fell on deaf ears, the king put out his eyes. This exemplary punish. ment had its desired effects and from that day, all other nobles feared the king and did not disobey his commands.s
Kumarapala spent the next few years of his reign in consolidating bis kingdom and in conquering new territories. Accordig to the Dryasraya, Anna, king of Sapadalaksha, hearing of Jayasimha's death, thought that the government of Gujarat had become weak and planned an invasion of that country. He formed & confederacy against Kumarapala It was arranged that Ballala, king of Avanti and Anna of Sapädalaksha with other members of the confederacy should simultaneously attack Gujarat.
6. Merutunga, Prabandhachintamani, P 196 ; Kumarapalaprabandha, p 34
7. Merutunga, Ibid, p 196; Jayasimha, Kumārapalacharita, III, 492-513
8. Obāritrsundara, Kumarapalacharita, III, (u), 10-11.

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When Kumarapala received this news, he sent Kaka against Ballala and himself led an army against Anna. On the way, he was joined by king Vikramasimha of Abu In the battle that followed, Anna was defeated. He acknowledged Kumarapala as his overlord and gave his daughter Jalhana in marriage to the king'
This victory of Kumarapala over the Sapadalaksha king is certainly historical, as it is confirmed by the Chaulukya copperplates as well as by Someśvara, Arisimha, Balachandrasüri, Udayaprabhasüri and other chroniclers 10
Like Kumarapala, his general Kaka who was sent against Ballāla of Avantī, was also successful. Ballala had bought off the king's samantsVijaya and Krishna. At first, the imperial forces fled before the furious charge made by Ballala but the Brahmin senapati Kaka brought them under the banner of Anahilavada by his stirring address. The Gujarata army then fought with
9. Dvyāśraya, XVI, 24 to XIX, 60.
10 Ind. Ant., VI, 194; Ibid, VI, 146; Vadanagaraprasasti, v. 9; Somesvara, KırtıKaumudi, II, 46; Arısımha, Sukritasankırtana, II, 43; Balachandra, Vasantavilas, 1II, 29; Udayaprabha, Sukritakırtıkallolini, V. 61.

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great enthusiasm and put the Malayā soldiers to flight. Five kings fell Ballale on the ground in the presence of Kaka and before the latter could prevent them, some wicked Brahmins put him to death." According to Mt. Abu inscription of Bhima I dated V. S. 1287 (A, D. 1230-1), Paramāra Yasodhavala, a king of Abu and feud. atory of Kumārapala, was one of the kings who fell Ballola on the ground 12
This victory of Kumārapsla's general over Ballala is certainly historical, as it is confirmed by contemporary evidence as well as by chroniclers like Somešvára and Balachandrasūri.is
11 Dvyāšraya, SIX, 94–126. Mr. Forbes, here, makes & mistake. He says that Kumārapala personally rent against Ballala and defeated him. (Rasiala, I, 180 ). The same mistake is repeated in the Ind. Ant., IV, 268.
12 Historical Inscriptrons of Gujarat, II, No. 167. According to the Duyasraya the king of Ābu who fought on the side of Kumārapāla vas Vikramasimba. We do not find this name in the inscription mentioned above. It seems, therefore, that Vikramasimha ras on the throne for & short time, and as Prabhachandrasiri says, Tas deposed by Kumarapala for acting against his interests. The same authority 10forms is that Kumārapāla gave the throne to Yagodhatala, Vikramasimba's nephev (Prabhavakacharta, XXII, 574).
13 Vadanagara Prasasti of the reign of Kumāra

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· It is difficult to say who this Ballala was. We also do not know how he booame the king of Malwa. He was probably one of the rebels who took advantage of anarchy in Malvā after Yašoyarman's death and seized the reins of Government Mr. D. K. Shastri fancies that Ballala who was killed by Kumarapala’s general was the Hoysala king Ballala of Dwarasamudra who lived between V. S. 1229 and 1268 ( A. D. 1173 and 1212 ), but it seems to be a mistake, 14 because the victory over Ballála was won before V. Ş. 1208 or A. D. 1151-2 and contemporary evidence clearly proves that Ballála was killed in the battle.
It seems, however, equally probable that Balaladeva may be another name for Jayavarman, successor of Yašovarman because the Vadanagara Prasasti takes credit for destroying him.15
Other evidence shows that Anna and Ballala were defeated before V. S. 1207 and 1208 rospectively. 15A pala (G. I., VIII, p. 221 ), Kerti Kaumudi, II, 48; Vasanta Vilasa, III, 29.
14 Gujaratano Madhyakaling Rajputa Itihasa, II, P. 210. 16 E, I., VIII, p. 211.
15A. Bharatake Prachina Rajavamsa, I, p. 2423. Vadanagara Prasasti.

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The chroniolers record another successful expedition of Kumarapala against Mallikarjuna. According to Merutunga, a bard, once, sang the praises of Mallikarjuna in the Court of Kumarapala and called him “Rajapıtāmaba" or the grandfather of Kings. The king becoming very angry on hearing the high praises bestowed on the king of Konkana, looked at his samants. A minister named Ambada, son of the famous Udayana, reading his mind stood before him with hands folded and requested the King to give him orders to march against the proud king of Kon. kana. King Kumarapala, being much pleased with him, gave him the command of an army that marched against Mallikarjuna By a series of marches, Āmbada reached Konkang and crossing the river Kalavini (probably Kaveri, flowing by Valasada and Chikhali) that was in flood, encamped on its bank. Hearing of his arrival, King Mallikarjuna came with an army to meet hin. In the battle that followed, the Gujarata army was put to flight and Ambada was forced to return to Anahilavada. Being ashamed of his defeat, he pitched a black tent, and putting on black clothes and adorning his crest with a black umbrella, lived outside the city. Kumarapala, once seeing the black tent, asked his men whose on

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Merutunga says that Udayana had taken & vow to build a stone temple on the Satrunjaya Hill, when he was sent against the rebel chief in Saurastra. As the temple was built in V. S. 1211 or 1213 by Vágbhata,23 expedition against the rebel chief was certainly sent before V. S. 1211 (or A, D 1154-5).
Merutunga and Jinamandana record a second contest with the Sapādalaksha king (who must be either Ana's son Jesangadeva or bis grandson Ano) According to Jinamandana, the cause of the war was the refusal of the Sapadalaksha king to send Uttarāsana (or & piece of cloth used by the Jains at the time of worshipping an image of a Tirthankara ). It is difficult to be sure of the cause given by Jinanandanagani. It is probable, however, that non-payment of the tribute by the Sapadalaksha king may have led to war with that king. 234
Chahada was given
command of the army
23 In an inscription of Somešvara dated V. S 1226, it 18 recorded that Vigraharāja IV invaded Naduls and burnt Jabalipura of Alhazadeve, & Samant of Kumārapāla. This may have been one of the causes of the second expedition against the Sapädalaksha king (Journal, Bengal Asiatic Society, T. 55, p. 41 ).

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sent against the king. After a few marches, he reached Bamberā and invested the ramparts of the city with 2800 soldiers. Hearing from the people of the town that on the very night of his arrival the marriage ceremonies of seven hundred maidens had begun, he suspended operations during that night and in the morning stormed and took the fort where he found much gold. Establishing the authority of Kumārapāla in the country and appointing new officers, Chabada returned to Anabilavada with 700 weavers, many men and much gold. Kumārapāla appreciated Chābada's services and gave him the title of 'Rājagharatta' or the king's whet stone 24
Up to this time, Kumāra pāla was engaged in conquering new countries and in consolidating his empire and had no time to think of religion. When this work was almost over, he desired to know the truth about religion; so his minister Vägbhata requested him to receive instructions from Hemasûrı 25 The king accepted the advice
24 Jinamandana, Kumarapalaprabandha, p. 76. Merutunga knows of this title but he does not say that Chahada became Rajagharatta' after his triumphal return from Bambera.
(25) Somaprabha, Kumārapālapratzbodha, P.p. 5-6.
5

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of his minister and paid daily visits to the monk who explained to him the necessity of abstaining from flesh and preventing the taking of life,
This need not lead us to believe that Hemachandra and Kumārapala first met after the work of conquest T&8 over,
From certain verses in the Mahaviracharita of Hemasări, Dr. Bubler comes to the conclusion that Kumārspăla's acquaintance with Hemasari began, 8Ccording to the verge 53, in the time when the empire had achieved its greatest expansion and when the warexpeditions and conquests Tere over" (Buhler-Hemachandra, p. 34). It seems, however, that “the learn. ed doctor draws & conolusion from the verses based upon an implication which they do not carry”; for the order of narration of events does not necessarily imply their chronological order, and then we study the verses carefully, Fe find that no such sequence 18 intended.
Another argument of Dr Buhler that the Prabandhas though mention early acquaintance do not describe the relationship of Hemachandra and Kumarapāla immediately after the latter became king, does not bear examination for various reasons Firstly, we cannot infer anything from the absence of mention, and secondly, Kumārapāla, in the beginning of his reign was too busy subduing his internal and external enemies and consolidating and extending his Empire to think of religious meetings with Hemachandra.
and seras too busy lidating and
Fit

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Hemasuri's sermon had its desired effects. Kumārapala made up his mind to refrain from killing, flesh-eating and hunting till the end of his
The
(Kāvyānušāsana, II, p.p. CCLXXXIII-IV ). utmost that can be said in favour of Dr. Buhler's view is that Hemasuri and Kumārapāla's intimate contact must have begun after the greatest expansion of his empire, and Kumarapala must have found time for "doing honour daily to that monk" after war expeditions and conquests were over. The question arises as to when Kumarapala and Hemachandra first met According to Jinamandanaganı, Kumārapāla once went to Pattana to wait upon Jayasimha and saw Hemacharya seated on & lion-seat before the king. He felt that 88 the learned Jain monk was being respected by the king, it would be a meritorious thing to meet him; so he went to the lecture-hall of Hemasuri and asked him what the best virtue was. Hemachandra asked him to behave as a brother towards the wives of others. Kumārapālaprabandha, pp. 18-22
There is nothing improbable or incredible in the account of Jinamandana. Kumārapāla must have been attending the court of Jayasimha to wait upon the king before he came to know of the evil intention of Siddharāja, and as Hemasūri attended Jayasımha's court frequently, Kumārapāla must have seen him. Moreover, as Hemacharya was much respected by Jayasimha, Kumārapala must have thought it advisable to see him.

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days and forbade the taking of life throughout the kingdom. The offerings of living animals to gods were also stopped 25
That Kumarapala, realising like Akbar under Jain influence that it is not meet that man should make his stomach the grave of animals, forbade the destruction of life in his kingdom, is proved by other evidence also. According to the Dryas'raya, king Kumārapāla seeing & man taking four or five half-dead goats to a butcher, felt much that the people in his kingdom killed beasts, and so forbade the taking of life in his kingdom. Animal sacrifices were stopped. As the result of tbis edict, the ascetics in Pali land (Marwad ) did not get the skin of the deer to use as & covering, and the people of Panchaladeśa, though formerly great destroyers of life, were prevented from taking life.
We, therefore, come to the conclusion that Kumărapala and Hemachandra must have met in the reign of Jayasimha before Kumarapala was forced to wander to save his life.
The Prabandhas relate that Hemasün had helped Kumarapala in his days of adversity and forecast that he would be a king of Gujarat,
(26) Somaprabha, Kumārapalapratıbodha, p. ll. 40-41.

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dying without leaving 8 child 36 This account is confirmed by the Duyās'raya, the Mahaviracharita and the Kirtakaumudr.37
Like & skilful missionary, Hemasűri had, st first, not insisted upon the more particular doctrines of Jainism, but had confined his attention to the teaching of the common principles of Hinduism and Jainism, When, however, he scored victory in his work, he proceeded tu instruct the king in the particular doctrines of his faith He told the king that · Arbet' yas omnipotent, omniscient and free from internal enemies, and should, therefore, be Forshipped in eight different ways.**
After explaining 'devatattva' to the king, Hemasūri proceeded to explain Dharmatattra and 'gurutattva' He told Kumarapala that there yere four main forms of 'Dharmatattra '- Dana' ( generosity ), Sila ( good conduct ), Tapa (penance ) and Bbávaná (good intention ) and dwelt at great length upon the three sub-divisions of
36 Somaprabha, Kumārapalapratıbodha, p 114. 37 Dvyāšraya, XX, 36-85 Kırtıhaumudi, II, 43; Maharracharita, XII, 14
38 Somaprabha, Kumārapalapratibodha, PP. 117, 122, 129-30.

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$
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dana-jnanadāna (or imparting knowledge to others), abhayadana' (saving the lives of others) and dharmopastambhadana which consisted in giving food, drink, clothing, beds, seats and other accommodations to the Jains Thereupon the king opened a satrāgāra for the Jains and appointed Abhayakumāra, son of Neminaga, as its superintendent,39
Hemasuri next proceeded to explain the king the twelve vows of a Jain layman. As to the practical results which followed the taking of the first vow, Jinamandana says that besides forbidding the destruction of life in his eighteen provinces, Kumarapala persuaded the princes of fourteen states to pass similar edicts in their kingdoms. Moreover, he declared the use of unstrained water illegal, and like Siladitya of Molapo, gave strained water to his horses and elephants. Hemasuri then gave him the biruda of ⚫ Šarahāgatatrātā 4o
After taking the second vow, Kumarapala spoke sweet, truthful and measured words. His dealings with friends, wives, enemies and preceptors were marked with straight forwardness
59 Ibid, p. p 319-20.
40 Kumarapalaprabandha, p. 81.

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If he told & lie unconsciously, he performed penance out of repentance for the same."
When Kumarapala took the fourth row, all his queens except Bhopaladevi had died; later on, when the last queen died, the king refused to marry another, eventhough persuaded by his mon to do so."
Realizing that contentment is the key to happiness, Kumarapala, while taking the fifth anurrata, vowed not to keep more than six crore gold coins, eight crore rupees, one thousand tolas of precious jewels, two thousand pots of ghee and oil, two thousand khandis of corn, five lac horses, one thousand camels, one thousand elephants, eighty thousand cows, five hundred houses, five hundred shops, besides an army of eleven hundred elephants, five thousand chariots, eleven lac horses and eighteen las foot soldiers.“
At the time of taking the first Gunavrata or the sixth vow of & Jain laynian, Kumarapala had vowed not to stir out of the capital in the nonsoon, as there was the possibility of the destru. ction of many lives in that season."
41 Ibid, 84-5. 42 Ibid, p p. 84-5, 43 Ibid, p. 85
44 These details of Jingmandanagani are not confirmed by contemporary chroniclers.

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When Kumarapala took the second gunavrata or the seventh row of a Jain layman he gave up the twenty-two 'abhakshyas' and thirty two 'anantakayas, or in short, the food forbidden by the śástras or Jain Scriptures. He further rowed to take all things after offering them to God Of the things called 'sachitta', he took only eight pans' of 'Nagaravela'. In the rainy season, he gave up all oily substances except ghee, and did not use green vegetables. With certain exceptions, be took his food only once a day, and did not enjoy his wife by day or on 'parvas'. He also abolished taxes on trees, cars and other thing8.45
When the King took the first “Siksb& vrata' or the tenth row of a Jain layman, he vowed to perform two 'simāyikas' daily.46
In fulfilment of the Poshadhopavågavrata orthe eleventh row of a Jain layman, the king performed 'poshadhas on holy days, and observ. ing complete fast, did not sleep at night. Most of his time, he spent in meditation, and while observing the prata, he took particular care to sco that no life was destroyed. 45
When Kumarapala took the twelfth vow of a
observing the spent in medip at night. Mo
45 Ibid p. 87. 46 Ibid; p. 88. 46 Ibid, p. 88.

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Jain layman, be repealed a tax collected from the Jains and asked Ibhada Sheth to improve the condition of the Jains by distributing one thousand gold coins among the deserring. He also requested Hemasűri to keep him constantly informed of the condition of poor Jains. Abhada Sheth bad, under Kumārapala's instructions, spent one crore in & year, he was, hoerer, un. willing to have that sum from the king, but the king, in order that his twelfth vor might not be broken, persuaded him to accept that sum on his behalf,47
That Kumārapala did keep the trrelre rows of a Jain layman is confirmed by other evidence. Somaprabhasūri, a contemporary of Kumārapala informs us that the king received praises from Hemasűri for taking the twelve rows". Meru. tunga and Charitrasundarasűri also make a passing reference to this fact It is certain that the taking of these vors must have been followed by some relevant conduct on the part of Kumārapala and there is nothing improbable or incredible in the above details furnished by Jinamandanagani.
Kumārapāla then shored his zeal for Jainism
47 Ibid, p.p 88-9. 48 Kumārapālapratibodha, p 319.

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by making pilgrimages to the holy places of the Jains with the Jain Sangha. The chroniclers, though differing in details, leave us in no doubt that Kumarapala had undertaken his pilgrimages after hearing the 'tirthamahatmya' from Hemasūri. They further agree in saying that he had visited the holy hills-Satrunjaya and Giranãra It is certain, as Somaprabhasūri, a contemporary of Kumarapala, states that the king did not climb Granara owing to old age. The chroniclers
are, moreover, unanimous in saying that Kumarapala constructed a trunk road on Giranara. The officer appointed to superintend the work was Amradeva, the governor of Saurastra, as Somaprabha and Jinamandana say, and not Vágbhata as some of the later chroniclers relate. It is also certain that Hemasuri, king's guru, was with him along with the Jain Sangha There is, however, some difference of opinion as to the route followed by Kumarapala Somaprabhasūri who places the pilgrimage before the administration of the twelve vows of a Jain layman, says that the king went first to Giranara and then to Satrunjaya, while the others say that he first went to Satrunjaya and then to Giranara. The third view is that he visited these places, via Dhandhuka. The probable solution is that

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Kumarapala had made two or three pilgrimages to these holy places at different times. There are various reasons for holding this view. Firstly, Kumarapala had been under the influence of Hemasuri for a period of more than fourteen years; secondly, Jinamandanagani, in the general outline of Kumarapala's work, says that the king made seven pilgrimages; thirdly, Rajasekhara puts to his credit two pilgrimages-one to Satrunjaya, Giranara and Devapattana and and the other to Cambay. We may, therefore, give credence to the statement of Jayasimhasūri, Jınamandanagani and Rajasekhara that Kumarapala visited Devapattana and paid obeisance to Chandraprabhu.*
49
Besides proclaiming 'amari,' and taking the twelve VOWS Vows of a Jain layman, Kumarapala showed his zeal for Jainism by erecting numerous temples in various places. Somaprabhasūri, his contemporary, says that Kumarapala built so many temples to the Tirthankaras that it was impossible to count them.50 He is supported by
•
49 The details of Kumarapala's pilgrimages are given in the Kumarapalapratibodha, p p 75-8, Prabhavakacharita, XII, 888-47) Prabandhachintamanı, p. p. 238-9, Kumārapālaprabandha, p p. 99 to 104 and other works
50 Kumarapalapratibodha, pp. 144-5.

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Hemasûri who says, “ In almost every village, he, whose wealth is innumerable, will adorn the earth with temples of the Jains. "51 Merutunga says that Kumarapala built 1440 temples, while Charitrasundaragani puts to his credit 1400 temples The numbers of Merutunga and Charitrasundara seem to be exaggerated at first sight; but if we examine them in the light of statements of Somaprabhasūri and Hemagūri, they appear to be not far from the truth It is probable, howover, that Merutunga and Charitrasundara may have included in their numbers temples erected with state grants.
The chroniclers then enumerate the important temples of the King. The Duyaśraya speaks about the Kumíravibara in Anabilavāda and one more to Parsvanátha in Devapattana.52 Yaśabpala says that the king built the Tribhuvanavihāra thirty-two temples as penance for the sins of his teeth 53 Merutunga adds a few more-the Diksbävihara in Cambay where Hemasūri was consecrated as a monk and the Jholikavihára in Dhandhuka on the site of Hemacharya's
51 Hemasýri, Mahaviracharta, XII, 75.
52 Dvyāšraya, XX, 98-9. 53 Monarājaparājaya, p. 93, introduction p. IX.

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birth places The sites of these temples in Dhandhuka and Cabbay can be seen eren to-day.
Kumărapăla's temple on Giradára is situsted in the vicinity of Bhīmakunda. The Mulanayaka or the principal deity of the temple is Abhinandanastami or the fourth Tirthankara. The temple has a big sabhámandapa in the walls of which are sereral 'Derakulikās' containing images of Tirthankaras. It seems there was, at one time, a corridor round this temple. In the compound of the temple, there are a garden and a step-well.
The temple seems to have suffered at the hands of an iconoclast, An inscription of A D. 1824 shows that it was repaired by Anandaji Kalyanaji and Hansarajá Jetbă
Kumārapala's temple on the Satrunjaya Hill is one of the oldest on the hill. It is roofed and forms & fine block with low towers. It is dedicated to Adidātha, the First Tirthankara The door is of yellowish stone beautifully corred. The garbhagriba has a beautiful canopy of bluish marble over the head of Rishabhadeva. There is a big ball where the devotees offer prayers In the niches, we see the images of different
54 Prabandhachintamani, p. 232

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Tirthankaras. On Jain holidays, the images are profusoly adorned. The images of Sasanadevatas are supposed to guard the temple. The Jinālaya 19 kept in such a state of copstant repairs that it is difficult to say how much of it belongs to the time of Kumarapala.
Kuupärapola's temple on the Tāranga Hill (near Mohsana) is dedicated to Ajitanatha, the second Corthankara. At the main entrance, there are cight pillars of the biggest size with carving at the bottom as well as at the top. On the north and the south, the entrance is supported by two simular pillars, The temple has a big sabb.mandapa which is used by the devotees as a prayer Hall, In the walls of the Sabhamaadapa, thero are sereral niches containing the images of Tirthankaras and Ssganadevatás. The central dono is supported on sight pillars beautifully curred. Eight statues with various musical instruments are represented as standing on the pillurs Scar tho garbhagriba, however, there are Rio kruplo pillars. In the gabhāra, there is a
colossal idol of Ajitonatha. On both the Bides of it, la ideas are provided for its worship. The 179 Thich we gee to-day in the temple is un: the ono originally set op by Kumparapala. It

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W&S set up by Govinda Sanghavi in A. D. 1423, and seems to have suffered, though not much, 8t the hands of an iconoclast.
Besides the idol of Ajitanátha, there are sereral images of Tirthankaras, mhich must have been replaced after A. D. 1423 Unlike other Jain temples, we do not find bere 8'bbanati' or corridor. The height of the temple is about forty-two yards.
Inside the temple, there is a way up the labyrinth where it is not advisable to go without a lamp or with children. Moreover, it is not possible for three or four men to go there at a time and in a line One noticeable feature of this labyrinth is the 'kegara' rood which is used in it.
Outside the temple, there is beautiful carving on the walls. On all sides, there are statues of men and women as well as gods and goddesses. Men are adorned with bracelets, armlets, anklets and ear-ornaments; some of them are represented with & loin-cloth only, probably because they are going to the temple to worship the Tirthaakara's image. Statues of women are represented in full dress, profusely adorned with bracelets, armlets, anklets, necklaces and earrings. It is interesting to note that none of them has

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ornaments for the nose, probably because in those days their use vas uncommon. Some images of gods and goddesses are in a meditating posture ; others are represented as going to the tomple with materials of worship. Some of these statues are mutilated, but most of them are well-preserved. All these statues are bare-footed.
The Mahāviracharsta speaks of one superb edifice of Kumāra pala in Anahılavada. According to Hemasűri, Kumarapala onoe heard from his guru about the Jain statue consecrated by Kapıla and formed a desire to dig up the sandy place and bring the all consecrating statue to Anabilavade. With the consent of his preceptor, he ordered his officials to dig up the sandy place and bring the statue. The place of Vitabhaya was dug up and the statue was brought to Anabilavada in great pomp. Then erecting a superb temple in a pleasurehouse near his palace, the king set up the image and worshipped the same thrice a day.55
Kumarapala gave one more proof of his devotion to Jina by instituting car-festivals. In the Kumäravıbära, he held the Athaimabotsava or the eight days' festival, performed "snätra " puja and sat by the side of his preceptor with
55 Hemasārı, Hahüviracharita, XII, 72 to 74.

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folded hands. On the full-moon day of Chaitra, & monster procession attended by the king, bis feudatories, public servants, and citizens started from the Kumaravihāra An image of Parsvanatha was set up in a car and exhibited to the Public eye. When the procession came to the palace gate, Kumarapala worshipped the image of Parsvanatha set up in the chariot, in the presence of the congregation and waved lights before it. The chariot driven by elephants was led in procession for eight days and exhibited to the public eye. In the month of Asvin, also, the king celebrated the car-festival for nine days and asked his feudatories to glorify Jainism The latter obeyed royal commands by building Jain temples, holding car-festivals and honouring Jain monks
of the Jina
CE
Somaprabhasuri's account of the car-festivals is confirmed by Hemasuri In the Mahaviracharita, it is said, On the whole earth, as far as the ocean, he will cause the statues of the Arhat to be borne in procession, on cars, in every village, in every town " The verse adds to our knowledge by informing us that the car-festivals were not
-
56 Kumārapālapratıbodha, p. p. 174–5.
57. Hemasuri, Mahāviracharita, XII, 76.

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repair the temple of Somanatha, he readily consented to do so 62
We shall now say a few words about Kumārapala's principal officers In those days, the heads of different departments of the state, provincial Governors, prime ministers and Dandanāyakas' were known as mantris or ministers and acted as commanders of the army.
According to the Dryasraya, Vägbhata was & Prime Minister of Kumarapala. This fact is' confirmed by the Nadola copperplates of V. S. 1213 64 It is difficult to say who this Vágbhata was Probably he was the son of Udayana wbo built' & stone temple to Adinātha on the Satrunjaya Hill in V, S. 1211 (or A. D. 1154-5) and founded Vágbhatapura at the foot of the hill. In this city, Vagbbata built a temple of Párávanātha and called it Tribhuvanavibära after the King's father.
Āmbada or Amrabhata was another, 'mantri' of Kumārapala. He was the second son of Udayana We have already seen him in connection with his expedition against Mallikarjuna He
62 Bhavanagara Inscriptions, p 187, v. 11.
63 Doyusraya, XX, 91-2. 64 I, A. (1912), p. 203. 65. Prabandhachintamani, p. 220.

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built the Sakunikaribara in Broach in V. S. 1211 (or V. S. 1222 366 The Jains of Broach believe that the remains of this temple are found in a mosque.
The Udepur inscription of V S. 1222 informs us that Cbabada was a dandanūyaka of Kumārapala in Malwa.sHe was probably Chabada, third son of Udayana. From an inscription on Giranara, it scems he bed seven sons, the eldest of whom WAS # treasurer of Kuwärapala 68 By dint of merit, ho ( the oldest sou ) rose to the rank of Prime Minister From the Prasasti to the Prithvichandracharita of Santisūri, it is clear that Kumarasimha, Chihada's oldest son, was the Prime ministet in V. S. 12256
Tho Kiradu inscription of V. S. 1209 and tho Bali inscription of V S. 1216 speak of Mahadeva as tho Prime Minister of the king.694 We do not
GG Jayasimboşüri, Kumārapalacharta, VIII, 642; Jinnmandang, Kumarapalaprabandha, p. 74; 88 the temple was built according to the wishes of his father, at is more probable thatat was built sometime after his drath in V. S 1211. 67, I. A., XVIII, 344, 68 Prachina Jana Illa Sangraha, introduction, P p 92-4 69. Dalal, Jesalmer Catalogus, p 11, 694. Prachina Jaina L a Sarıgraha, No 340; Gujaralano Madhyakalinas
! kütar, IL, P. 318.

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know much about this Mahadeva. He was probably the son of Dadaka, & Prime Minister of Siddharaja, and the gorernor of Ujjain in V. S 1195 He does not seem to have held the post of the Prime Minister from V S. 1209 to V. S. 1216, because the Nadola Copperplates inform us that Vägbhat was the Prime Minister in V. S 1213 Mabadev& seems to have fallen from power after Kumarapala's formal conversion to Jainism in V, S. 1216, because Yasodharala was the prime minister between V. S 1218 and 1220Kumārasimha, about whom more bas been said above, was the Prime minister in V S. 1225 and Vadhuyana in V. S. 1227.7 The Prasasti to the Mallináthacharita informs us that Prithvipala vas a Prime Minister of Kumarapala 72 This Prithvipala repaired Vimalashab's temple on Mt. Abu 73 The names of Kapardi and Aliga are also recorded in the * praband has
In V.S, 1202, Sahajiga was the dandanayaka of Saurastrs; in V. S 1207, Sajjan was the
70 Desai, Jain Sahityano Itihasa, p. 279; L. A, XVIII, p. 343 71 Jesalmer Catalogue, P 17, p. 39 72 Apabhramsa Kavyatrayi, p. 79. 73. Prachina Jaira Lekha Sangraha, No. 157 74. Rsvised List of Antiquarian Romarns on ths Bombay Presidency. p 246.

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dandanayaka of Chitoda 7s We do not know who this Sajjana vas. He was probably the dandanayaka of Saurastra in the time of Siddharāja and built the stone temple on Giradára. In V.S. 1210, 1213 and 1216, Vaijaladeva was the dandaniyaka of Nadola 76 In V.S. 1222, Āmbaka, son of Rāniga, was the dandanayaka of Saurastra.??
Among the simants of Kumārapala, there were Vapanadeva of Godhra, Paramāra Somešvara of Kiradu, Albañadova of Nadole and many others 78 They were required to serve their overlord personally and many a time lived at Anahilapataka We have already seen how Dbaravarsha of Chandravati accompanied Amrabhata, in his expedition against Mallikarjuns and Albanadeva vent against the rebel chiefs of Saurastra If they incurred the displeasure of their overlord, they were deposed.
Like his predecessor Siddharaja, Kumarapala was & great patron of learning and the learned The most learned man of this age
76. Epig. Ind , II, p. 422 76. Praehina Jaina Lekha Sangraha, No. 326; Gujaratano Madhyakalına Rajput Ilahas, II, p. 320. 77. Prachina Jaina Lekha Sangraha, Nos. 50-51. 78. Gujaratano Madhyahalin Itrhasa, II,. PP 3234.

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was Hemasuri, his preceptor. We have already dealt with the Siddha-Hema, a very well-known work of this remarkable Jain monk. The Success of the Siddha-Hema induced Hemasuri to write many more works intended to give the students of Sanskrit compositions complete instructions for expressing themselves elegantly and correctly. In this series, come the Abhidhānachıntāmanı" the Anekārthasangraha, the Alankārachudāmanı and the Chhandānusāsana. The Dvyasrayamahākavya was also written to illustrate the rules of his grammar as well as to give the history of the Chaulukyas His other works are the commentaries on the Abhidhana Chintamani, Anekārthasangraha, and Nāmamāla, Yogasāstra, Trisashtisalākāpurushacharita, Vitarāgastotra, KumarapalaCharıyam, Nighantu Sesha, Arhannits, Dwātrimsikā, Mahādevastotra and many others.
Hemasuri died in V S 1229 (1172-3 A D)
Ramachandrasuri was a prominent pupil of Hemasuri. He wrote the Dravyālankāravrıtti in V S 1202 (A D. 1145-6) He is called Sataprabandhakartru or the author of a hundred works, but it is more probable that he wrote a book called the Sataprabandha His other works are the Kumāravihārasatala, Kaumudimitrā

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Devasüri of the Brihadgatohha He was the author of the Praśnottararatnanaliks and flourished about V. S. 1226 (A. D 1170 )
Chandrasūri was a pupil of Vijayasımhasürı who was a pupil of Hemachandra Malladhari, and belonged to the Harshapuriyagatchha He was the author of the Sangrahaniratna in Prakrit. He wrote commentaries on the Avasyakasutra and Niryavali in V. S. 1222 (A. D. 1166) and S. 1228 (A D. 1172) respectively.
Haribhadrasūri, pupil of Anandasūri and Amarachandrasūri and guru of Vijayasimhasūri in the Nagendra gatchha was called Kalıkalagautama. He was the author of the Tatvaprabodha.
69
Pradyumnasūri, pupil of Mahendrasūri who was the pupil of Vadi Devasūri, wrote the Fadasthalam He flourished in the first half of the 13th century of Vikrama
Jinapati, pupil of Jinachandra and guru of Jinesvara in the Kharataragatchha, was the author of the commentary on the Panchalingsprakarana -of Jinesvara. His other works are the Charcharık
87 Peterson I, app p 15; Hiralal Hansaraja, Loc. cit., I, p 120 88 Peterson, III, app. pp 8, 133, I, app. p 75, p.3, IV, p. XXVIII; Hiralal Hangaraja, Loc cit, I, p. 31, 89. Peterson, IV. p CXL. 90. Peterson, III, app. pp. 222 and 323

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a stotra and commentary on the Sanghapattaka and Samāchāripātra. His dates are: birth, A. D. 1154, diksha, A. D. 1162, padasthapana by Jayadevacharya in A. D. 1167 and death in A. D. 1221. According to the Tirthakalpa, Jinapati consecrated an image of Mahavira in Kalyan in A. D. 1177.91
Ratnaprabhasūri, pupil of Bhadresvara who was a pupil of Devasuri of the Brihad gatchha, was the author of 8 Upadesamālā of Dharwadāsagani. He also wrote commentary on the a commentary on Devasūri,9the Syadvadaratnakara of
Somaprabhasuri was a pupil of Jayasımhasūri who was a pupil of Devasuri of the Tapa Gatchha. He was the author of the Sumatınātha charita, Sultimuktāvalı, Kumārapālapratibodha.93 and
Satārthakāvya
The last work contains an authentic account of the conversion of Kumarapala to Jainism, The work is of great historical value because our author was a contemporary of Kumarapala
91. Peterson, IV, pp XXXVI; Jain Itihasa, p. 106. 92. Jain Itihasa, p 105 93. Desal, Jain Sahityano Itihasa, pp 283-4
7

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98 and Henjasûr. He is also said to have written the Sringāravairāgyatarangini.
Malayagiri vas & great commentator. He Frote commentaries on the Agamas. He was the author of the following works.-95
(1) Avasyala Brihadvritti (2) Oghaniryulti vritti (3) Chandrapragnapts tika (4) Jivābhagama vritti (5) Jyotisharanda tikā (6) Nandt tika (7) Pindanıryukti vretta (8) Pragnāpana vritts (9) Brihatlalpa Pithila ( 10 ) Bhagavalı Dwrtiyasataka vritts ( 11 ) Rajaprasniya vritti ( 12 ) Vaseshāvasyaka vritti ( 13 ) Vyavahārasūtra vritts (14) Suryapragnaptă vriti
( 15 ) A coumentary on the Kshetrosamāsa of Jinabladra
94. Hiralal Hansrája, loc cit, I, P. 136, 95 Desah, Loc, cit, p. 274

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(16) Karmaprakrıtı
( 17 ) Dharmasangrahanı trkā (18) Dharmasāra trkā
(19) Panchasangraha vrıttı (20) Shadasiti vratte
(21) A commentary on the Saptatikā (22) The Sabdānusāsana (an original work on grammar containing 6000 verses)
Lakshmanaganı wrote the Suparśvanatha Charita in Mandalıpuri (Mandala ) The work Contains 10,000 verses and deals with the life of Supārsvanatha, the seventh Tirthankara of the Jains. This Lakshmanaganı was a pupil of
Hemachandrasūri Malladhārı 9%
Siddhapala, son of Sripala, was a great poet. Many learned Jain monks lived in his Upasraya or monastery. He was a favourite of Kumārapala and the latter, at times, listened to his sermon. The Kumārapālapratsbodha of Somaprabhasuri contains one such sermon. Siddhapala flourished between V. S 1211 and 1250 (A D. 1155 and 1194.)
Chandrasuri, pupil of Devendrasuri of Chandra
96. Desai, Loc. cit, p. 275. 97. Ibid; p. 275.

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gatcbha, composed the Sanatkumāracharita in Anabilapatana in V S 1214 $
Durlabharaja mantri, son of Narasimba and grandson of Jahilamantri, composed the Samudrihatilaka in V S. 1216. He belonged to Prágrāta race and rose to the rank of & minister in the time of Kumarapala.
Padmaprabbasüri was the author of the Bhuvanadipaka in V. S 1221. He was & pupil of Vadi Devasūri :
Mudiratnagari yas & pupil of Samudraghoshasūri of the Chandra-Paurnamikagatcbba. He wrote tbe biography of Amamaskāmi, a future Tirthankara, in V.S 1225, in Anahilarāda. Our author's other Forks are the Ambadacharita and Munisuvratacharita 107
Jagadera, son of Yašodharala of Srimālakula, spent much money to glorify Jainism. Hepasūri bad conferred on him the title of Balakari.'"
The literary activities of the reign were not confined to the authors mentioned above. There
98 Ibid, p 277. 99, Ibid, p. 277-8, Velanaksra, No 401. 100 Velanakota No. 372. 101. Peterson II, 144, Desai, Loc. cit, pp. 281–2 102 Desai, Loc. citu, PP 281-2,

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were many Jains who could not write books themselves but who spent much money in making copies of the books written in this as well as previous reigns. Kumārapala, himself, was a patron of learning and the learned and opened twenty-one Libraries in his kingdom. He had, moreover, employed 700 copyists to make copies of the works of Hemasūri 103
The Prasasti to the Santenāthaoharita of Devachandrasūri contains valuable information about the family of Rübad of Prágvatavamsa. Siddhinaga was the ancestor of Rabad He had a wife named Aubini Siddhināga and Ambini had four sons-Podhaka, Virada, Vardhang and Dronaka. The sons set up an image of Santinātha in the temple of Santivatha in Daboda. The image was worshipped in Dadbipadra or Dāhoda at least upto V. S. 1227 or A. D. 1169-70.
Podbaka had tbree sons-Ambudatta Ambuvaradhana and Sajjana. He set up two images of Parśvanátha and Supārsvanatha in the temple of Mahüvira in Madabrit (modern Wudhara, near Abu) Podhaka's two daughters entered the order
103 Jinanandanagani, Kumārapilaprabandha pop. 96-7.

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of Jain puns and came to be known as, Yagabbri and Siv&deri
Sajjana had & wife named Mahalatchhi who Fas a great donor, and fire sons-Dharala, Visala, Desala, Rabada and Babad. Dharala had two sons-Virachandra and Derachandra and a daugbter named Siri Virachandra had fire sons named Vijaya, Ajaya, Raja, Ambu and Salana.
Babada had & wife named Jinamati and a son named Jasaduka.
Rahada mas intelligent, popular religious and noble-minded. He worshipped the image of Jins according to the rules of his faith, praised the Jain monks, listened to their sermons, gare money in charity to the poor, performed penance to the best of his abilities and observed the FOFs of a Jain layman. Rahada had four sons damed Chabad, Bobadi, Asada and Asadhara, and fire daughters-in-law, named Asraderi, Mandhi, M-ada, Tegoga and Rajuka. Yašodbara, Yasodbira, Yasahkarna, were Rabad's grand8008 and Ghuys, Jaşuka and Jayantuka his grand-daughters.
Bobadi, second son of Rabada, was cut off in the pride of life So the Säntinathacharita #as

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103 written at the request of Rahada in V. S 1227 or A. D. 1170–71, in the reign of "Susravaka Kumarapala ".
The Prabandhachentāmanı gives us information about Ābbada, & rich Jain, of the time of Kumārapala. Ābhada began life as a poor man. Onoe fortune smiled upon him and he booame very rich. He was a follower of Hemasűri, and performed the religious ceremonies of the Jains with great faith He was a great donor. 104
Chhadaka Sheth and Kubera were Jain multimillionaires of the time of Kumārapala According to Yasahpala, a contemporary of Kubera, Kubera had six crore gold coins, 8000 mans of Silver, 80 mans of Jewels, 50,000 horses, 1000 Elephants, 80,000 COWS, 500 ploughs, 500 shops, 500 carriages etc. 105
In the Mahāvir charita, Hemasûrı lets the Tirthankara make the following prophecy to Prince Abhaya about the extent of Kumārapāla's Empire:
"He will conquer the region of Kubera (i. e.
104, Prabandhachentāmani (Shastri's Translation), pop. 181-2 105. Moharājaparājaya, III, 39-42. These details are not confirmed by other evidence.

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the north ) as far as the kingdom of the Turushkas, that of Indra (the East) as far as the Ganges, that of yams (South ) as far as Vindhya, and tbe vest as far as the Ocean." (XII, F. 52 )
This statement of Hemaşūri, Kumarapala's contemporary, is substantially justified. Kumárapala's victory over the Sapadalakha deśa added the territories of the Chohana King to his Empire. The defeat of Mallikarjuna gave him Thana and Colaba Districts orer which the Silbara King held stay. He had inherited Gujarata, Catch, Kathiawada, Malwa and Morad from Siddharāja, his predecssor.
The Sodhadi rar inscription of this reign gires us valuable information about the custom daties. At the custom house of Mangrol, duties were leried on certs fall of corn, donkeys loaded with goods and camels loaded with betel leares Owners of fields had at times to pay certain doties. These were payable in cash. At times, duties were payable in kind.is
Kunjárapala vas poisoned by his nepher Sjagapala and died in S. 1229 (. D. 1172-3). He was the greatest of all the Solanki kings
106. Bhuvanagara Inecriptione, p. 258

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that adorned the throne of Anabilavāda. In his reiga, the empire reached its zenith. Kumarapala maintained the same with a firm band. His predecessor Siddharaja, though a great and popular king, cannot merit comparison with him. He did not hold sway over 88 large & territory as Kumarapala. Konkana was not conquered by him, and the Sapädalaksha king was his friend, and ally rather than his feudatory. He was not a great statesman in as much as he did not make proper arrangements for the defence of the capital when he went on & pilgrimage to Somanātha with his mother Naravarman invaded Gujarat and Santu Mantri bad to give him gold to induce bim to retire. The Chamans, moreover, claim that they, for some time, succeeded in occupying the capital under the leadersbip of Yojaka, 107
Madanavarnia of Mahobakapura defeated him. This is one of the reasons why Merutunga calls him a coward in battle. Jayasinha's personal character, morever, was not good. He relentlessly persecuted Kumarapala for no fault of his Merutunga's statement that he was not a paradara - sahodara' or a brother to the wives of others is very suggestive, The same seems to be confirm
107. E. I; IX, P. 75.

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ed by the bards who speak at great length about Jayasimha's undesirable relations to Jagame and other women.
In Jayasimha's reiga, "peace, safety, tranquillity and good government” of Gujarát Fere in danger for some time, in Kumarapala's reign, on the other hand, ao invader dared knock at the gates of Gujarat. Jayasimba, moreover, was engaged in wars and conquests for the major part of his reigo His great rictory over the King of Molwa, was von in V. S. 1192-3, only A few years before his death. He must have, therefore, found very little time for reforms. Most of the conquests of Kumarapala, on the other band, were over before V. S. 1208, and he had considerable time at his disposal to think of the welfare of his people. By enforcing prohibition, he improved the condition of the middle classes and labourers. By forbidding injury to living creatures, be encouraged agriculture and lovered the cost of living. By declaring gambling and adaltry illegal, be raised the tone of public morals. The king
on the blessings of weeping widows and bis other subjects by giving up the practice of confiscating the property of a person dying without an heir,
Kumarapala's character was spotless Mord

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tunga says that he was & 'paradarasahodara' or & brother to the wives of others and the same is confirmed by Mahmud Ufi, a Muslim historian.is The latter chronicler says that Kumarapala "surpassed all other rulers in Hindustan in good qualities and amiable disposition" and exercised power" with a right appreciation of the duties of a ruler " Remembering his own days of adversity, Kumārapala "afforded full protection and Justice to his subjects, ruling with impartiality and equity. "ice
The above account of Mahmud Ufi deserves. our full credence as it comes from a historian who had no reason to exaggerate, and as it is confirmed by Hemasūri, a contemporary chronicler, who says that "he will lead his people to the highest welfare, protecting it as a father."'110
In fine, we conclude that Kumārapala was the greatest king of the Solanki dynasty of Anahilavāds and that he must rank very high in the list of good rulers of India
After Kumārapala's death, Ajayapala came to the throne. He was the worst king on
108, Elliot, History of India, I, pp. 169-70. 109. Elliot, History of India, II, pp. 168-69. 110. Mahaviracharita, XI, 47.

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the throne of Anbilavada. The policy of religious toleration followed by Mularāja and his successors since 942 A. D. mas, for the first time, given up after 231 years There was no freedom of conscience. The temples of Kumarapala were demolished one after another and used as gambling houses till Silana, a jester, persuaded the king to desist from the work of destruction.(A!
The reign of terror had commenced. Kapardi, a minister of Kumārapala, was put to death. Rāwachandrasūri, a prominent pupil of Hemesūri, was made to seat on a heated plate of copper, and Amrabhata was asked to prepare for battle in which he died (B).
Ajayapāla’s reign of terror was cut short by Vaijaladeva, a doorkeeper, who stabbed bou in A. D 1176.
Yasabpola was a Jain minister of Ajayapala. He completed the Mohaparājaya, an allegorical drama, celebrating the conversion of Kumpirapāla to Jainism, in this reiga. His father's name was Dhanadera and mother's name Rukwini. Dhanadera vas & minister of Siddharāja or Kumarapala.(a)
(A) Prabandhachintämamı, pp. 245-6. (B) Ibid, pp. 240-8 (C) Verutanga, Ibid, p 249.

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Jinapala, pupil of Jinapatisuri of Kharataragatohha, wrote a commentary on the Shatsthānaka *
Dharmaghoshasuri, pupil of Jayasimhasûri of Anchalagatchha and guru of Mahendrasūri, was the author of the Saptapadatika in V. S. 1263 (A. D. 1207) The book is written in the form of questions and answers R
Devendrasuri, pupil of Dhanesvarasūri of Nagendragatohha, composed the Chandraprabhacharita in Somesvarapura (Somanatha Pattana) in V. S. 1254 (or A. D 1197-8) He is said to have founded Serisa tirth, near Kalol, in the Mehsana District of Bombay State.(s).
Jinadattasūri, founder of the Vayatiya-gatchha, flourished about V. S. 1265 (A. D. 1209). He helped many persons to embrace Jainism He is known as the author of the Sr Jinendracharita, the Vivekavilāsa and the Suhanašāstra. He accompanied Vastupala in his pilgrimage to holy places in V. S. 1277 (A. D. 1221).(T).
Q. Bublar, VI, No 776, R Peterson, 66 (S) Buhlar, II, No 347 and III, 154, Jain Yuga, I, P 188.
(T) Peterson, I, app p. 2; Hiralal Hansarāja, Jain Itihasa, p. 36.

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Vijayapăla, grand son of Sripala, composed the Draupads-svayamvara, & Sanskrita drama in two sots. At the desire of Bhima II of Anabilevada, it was staged in the Tripurusbaprasada at the time of a spring festival and was much appreciated by the people of the capital.(v).
In V. S. 1247, Sobhanadeva was the Governor of Lata deša and Ratnasimba the Mudrādhikari Ambada mantri and Alhadana Dandanayaka were the other Jain officers of Bhima II. They were brothers of Gallaka kula and regarded the monks of the Nagendragatchba as their preceptors. Their ancestor Vadhu built a temple to Mahavira in Sangama Khetaka (probably modern Kaira whioh is situated on the confuence of the rivers Shedbi and Vätraka. ) His son Kapardi built a templo to Adinatha in Vatasara Kapardi had & son named Amradeva whose son Deyachandra bad four sons-Ambada mantri, Jhathana, Albadana Dandanayaka, and Pralhodana. After Ambada mantri's death, Albaduna Dandanayaka set up tbe images of Rishabhadora, Chandraprabhu, Simandbaraswami and Ambika in Satyapura or Sschors. At his request, Vardhamanasūri, pupu of Vijayasimhasűri of Nagendra gatchha, composed
7. Degai, Join Sahityano Itihāsa, p. 342.
AN
VE

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the Vasupujyacharita in Anabilavāda in V. S. 1299 (or A D. 1243 ). ().
Dharavarsha, King of Mt. Abu and a foudatory of the king of Anahilayāda, composed the Pārthaparākramavyayoga, founded Pralhadanapura (Palaapura), and built the Palhavibāra, a Jail temple, in that city.(x).
Appendix to chapter II Stories about the Intercourse of
Hemasūri and Kumarapāla The Jain Chroniclers relate many stories describing Hemasûri's relations to his friend and pupil Kumārapala. Most of these stories show Hemasūri's erudition, bis skilfulness in warding off the attack of envious Brabmins and his miraculous powers, and Kumărapăla's devotion to Jainism In & short work like this, it is not possible to go into their details. But they are quoted here, in brief, for the sake of completion.
The first story related by Prabhachandra, the earliest chronicler, informs us of a miraculous transformation of the ordinary palm-leaves into Sritāla leaves (Prabhavakacharsta, XXII, 706–16). The second story in the Prabhāvakacharsta
(W) Velazakára, No, 2772; Desai, Loc cit., pp. 392-3. (X) Desai, loc. cit., p. 343,
off the
powers, and Kure this, it is te

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shows how Kumarapala showed his devotion to his 'guru' by making over his whole kingdom to him. The third story in the same work speaks about Hemasūri's power of prophecy (Ibid XXI, 765–70 and 699-705 ).
The first story in the Prabandhachintamana (p. 205 ) shows how Hemasūri silenced Amiga by his cleverness in giving a reply. The second story in the same work ( pp. 205-6 ) relates how the learned Jain monk cleverly warded off the attaok of & Brabmin. The third story of Merutunga relates how Hemasűri pleased the king by his clever reply. ( Prabandhachantāmanı, p 206 ). The fourth story relates how the king was displeased with Visvešvara who ridiculed Hemasűri and pleased with Ramachandra who fooled Višvešvara. (Ibid, pp 226–7 ). The sixth story shows Homasūri's humiliation in acknowledging his mistake. The seventh story shows that the king rewarded those who praised Hemasűri and punished those who censured him The eighth and Ruinth stories show that those who praised Hemasāri pleased the king. The tenth story describes Homesûri's relations to his preceptor Devasūri ( Ibid., pp. 239-40 ). The eleventh story describes the past birth of Kumarapala. The twelfth story says that Hemasuri cured the
and pus, rewarded the seventh storm
the
Story describes in ploased them that those

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king of leprosy. (Ibid, p. 240 and 243-4). The thirteenth story shows Hemasuri's Yogic Powers (Ibid; p. 244).
To the stories of Prabhachandra and Merutunga, Charitrasundara adds a few more. The first story shows Kumarapala's respect for Hemasuri. The second story shows that Devabodha could not work as a successful missionary at the court of Kumarapala. The third story of Charitrasundara is a continuation of the second. The fourth story relates the practical difficulties which Kumarapala encountered upon his conversion and the way in which Hemasuri solved them. The fifth and the sixth stories show Kumarapala s generosity [Kumārapālacharita, IV, (i), 31–2, V, ( i, ïï, ïïï ); VIII, (i), 8 to 25]
Jayasimhasuri and Rajasekhara have no new stories to tell. Jinamandana, however, adds &
few more. The first story shows Hemasuri's
knowledge of music. The second story shows Hemasuri's sound knowledge of non-Jain Sastras. The third story tells us how Hemasuri proved that the sacrifices were unjust. The fourth story informs us that those who praised Hemasūri received rewards from Kumarapala (Kumārapāla Prabandha, pp. 37, 47-9).

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to Bhimadeva in a dream and asked him to leave the reins of Government in the hands of Laranaprasada, appoint his son Viradhavala as his Yuyaraja and to favour Jainism that had fallen into decay. Next morning, the king made Lavanaprasada Sarvesvara or lord over all and his son Viradbavala Yuvarāja in open court The latter, then, demanded a good ministei whereupon Bhimadeva asked the two ministerbrothers Vastupala and Tejahpala, who were in roya service, to serve him and glorify the Jain faith.
According to Balachandrasūri, the guard181 deity of Gujarāta, appeared to Viradbavala in 1 dream and asked him to appoint Vastupala api Tejahpala as his ministers. Virad havala, then sent for the two brothers who presenter themselves before the king and paid thei respeots with presents. The king, being impresse by their good qualities, asked them to accep the ministerial seal. Vastupala then declare their policy and upon the king's approving th same, received the seal of the minister.
Jayasimbasūri says that Viradhavala once requested king Bhimadeva to give him a minister,
4. Arisimba, Sukritasankirtana, VI, 1-62. 5 Balachandra, Vasant-Vilas, III, 51-42.

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whereupon the latter gave him the two brothers Vastupala and Tejahpala who were working as his ministers."
The story of the dream does not deserve consideration as it possesses pootio rather than historic truth. It is probable as Arisimha relates that Bhima II made Lavanaprasada Sarvesvara or Lord of All; for the Lekhapanchastha contains two documents which support this view. One is about a gift of land. It bears the date V. Samvat 1288. In it, Lavanaprasada, the donor, is called Mahamandalesvaradhipati or "The great overlord of feudatory princes Before his name stands the whole genealogy of the Chaulukyas of Anahilavada, and it 18 said that by the grace of his overlord Bhima II, he possessed the Khetakapathaka or the Kaira District. This document clearly shows that Lavanaprasada had not rebelled against his lord; otherwise he would not acknowledge Bhima II as his master. It also shows that Lavanaprasada had the power of making grants of land The other document records an agreement of the same date between Mahamandaleśvara Rana Lavanaprasāda and Simhana, the Mahārājadhiraja of Deogiri, in which 6. Jayaamhasur, Vastupala-Tejahpala Prasasti,
39-52.
39

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both the parties respectively promise to respect each other's boundaries, to keep peace, to help each other and to surrender each other's nobles who fled away with valuables. The date of the document is not to be taken as Samvat 1288 as all the documents in the work bear the same date, but it shows that Lavanaprasada enjoyed very wide powers and was authorized to make treaties with foreign powers in his own name. Other evidence also shows that Lavanaprasada was really 'Sarveśvara', for Merutunga describes him as Bhimadeva-rajyachintakari or the premier or administrator of Bhima' The appointment of Viradhavala as Yuvaraja is also probable as Bhima II had no son. The other chroniclers do not mention this probably because it was without practical consequence, as Viradhavala had died
before Bhima II.8
When Lavanaprasada and his son conducted themselves apparently at least as the vassals of Bhimadeva II, it is probable that the latter may have given them the ministers Vastupala and Tejahpāla, as Arisimba, supported by Jayasimhasūri and Udayaprabhasūri, says. Moreover, the state
7 Prabandhachintamani, p. 250. 8 Ind. Ant., XXXI, 487.

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ment that Vastupala gave out his policy before accepting office deserves full credence. It is also by no means incredible that the ministers. entered into a contract with the Rana by which the latter was not to confiscate the wealth which they possessed even if he was displeased with them The later chroniclers relate that Vastupala was made the Governor of Stambhatirtha or Cambay and Tejahpala the prime minister. The statement deserves credence as to see Vastupala as the Governor of Cambay in the Kartikaumudi and other contemporary works It is also corroborated by the Giranar inscription in which Vastupala is described as Sarvesvara while Tejahpala #s Mahāmātya 10 The date of the commencement of the VastupalaTejahpala ministry is given in the inscriptions 28 V, Sampat 1276 u
As the Governor of Cambay, Vastupala ruled wisely and well. He redressed many wrongs committed by his predecessors in office. During his administration, the low people gave up earning money by unfair means, the wioked turned pale, the good prospered. All honestly
9 Prabandhachintamani, P. 252, Rajasekhara, Chaturirmsatiprabandha, pp. 108-9. 10. Arch. Reports of Testern India, II p. 170. 11. Ibid, p. 170.

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carried on their business in security. Prostitutes followed the right path.12 Vastapala put an end to piracy, planted groves of trees, sunk wells, made public parks, dug tanks and did many other works of public utility. He treated all his -subjects equally.
The later chroniclers relate that Vastupala had, on coming to office exacted twenty-one (?) lacs as fine from a wicked old officer and with the money so obtained, kept an army He had also compelled the heads of five hundred villages in the vicinity of Dholaka to pay tribute, from which they had claimed exemption for many years !
Vastupala was not only a financier but also -a warrior and statesman He defeated Sankha of Broach in battle15 and formed friendship with Altamasb, king of Delhi, by giving very good treatment to his mother or preceptor.16
According to the Chaturvimsatiprabandha, Tejahpala defeated the king of Godhra and exacted heavy fine from him. His services were
12. This is & poetic Tay of describing good admins. stration. 13 Kirtzhaumudi, IV, 9 to 41; Kathakato's introduction, p. XIV. 14 Rajasekhara, chaturvimsati prabandha, p. 110. 15 Someswara, Kirtilaumudi, V, 7-68. 16 Bülachandra, Vasanta Valvo VI, 109.

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appreciated by Viradhavala who rewarded him. with presents " This victory of Tejahpala is not confirmed by the contemporary chroniclers.
According to the Vastupalacharita, Visaladeva had a maternal unole named Sinha, Once the latter beat a Jain monk for a trivial offence. When Vastupala came to know this, he asked his man to cut off the hand of Sinha. The latter patiently bore grudge and once instigated Visaladeva. But Someśvara brought about a conciliation between Visaladeva and Vastupala. On another occasion, when a pratihara named Samara instigated the king, Someśvara again took the side of the minister and appeased the king's These stories are not recorded by the earlier chroniclers This, however, need not lead us to reject them entirely. They are all right in so far as they show the relations of Vastupāla and Somesvara.
Narachandra, Vastupala's preceptor, had told Vastupala that he would die in V. Samvat 1296; so Vastupala called his relatives and gave out his intention of making a pilgrimage to Satrunjaya. The relatives consenting, he started for Satrunjaya,
17 Rajasekhara, Chaturvimsatiprabandha, 114-5, 18 Jinaharsha, Vastupalacharita, PP. 295-8.

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but could not reach the holy hill. He died on the way in V. Samyat 1296 (A. D. 1239-40 ) and his body was taken to the holy hill and burnt Dear it. Tejahpala erected a temple where his brother was burnte When Visaladev& came to know of Vastupala's death, he was much grieved. He made Jaitrasimha, son of Vastupāla, Lord of Petalada in appreciation of his father's services.29
The eleventh canto of the Sukritasankirtona describes the pious and religious deeds of Vastupala as follows:
(1) The restoration of the Temple of Panohasarā Párávanátha of Vaparāja in Anabilavada,
In Stambbatirtha or Cambay. (2) The erection of a golden staff and knob on the temple of Bhimesa (v. 3)
(3) The erection of an Uttanpatta before Bhattaditya and of a golden wreath on his head. (v.4).
(4) Escavation of & well in the temple grove called Vahaka of Bhattaraka ( v. 5).
19 Ibid, PP 301-3. Jinabarsha's statement that Vastupila died in 1298 does not deserve credence

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F7 (5) The erection of a vestibule betore the temple of the Sún-God. Bakule (v. 6JIKIS
(6) The restoration of the vestibule and the emple of Vaidyanatha (v.7). Se + (7) The erection of high-walled enclosures for the sale of whey to avoid contamination, (10,8).
(8) The erection of two Upasrayas (monasteries for nunnerios ) (v. 9).
(9) The erection of a parabadi” (a pláce .. fof drinking water ) (v. 10 ) .. ( 10 ) The erection of a temple to Adinatha,
the first Tirthankara of the Jains (v. 11). * .. (11) The erection of two Upasrayas "(¥. 12).
(12) The restoration of a Siva temple (v..13) ( 18 ) The excavation of a well (v. 18). ( 14 ) The erection of a pump-room ( 14.).
on the holy hill Śatrunjaya:--- (16) The èreotion of an “Indramandapa?" efore the temple of Adinatha (v. 15). 2,
( 16 ) The erection of the temples of Nemínathu ind Partyanatha (v. 16), se internet
(17) The erection of a statue of Sarasvati the goddess of learning. P. 17:) I mitt i

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( 18 ) The erection of sculpture representing four summits of Mt. Giranara ( v. 20 )
( 19 ) The construction of a Torana or arch before the temple of Adinatha (V. 21)
( 20 ) The erection of temples to Munisuvrataswami, the twentieth and Mahaviraswami, the last tirthankara of the Jains. ( v. 22 )
(21) The construction of & tablet of gold and precious stones behind the image of Adinatha. (V. 23 ) ( 22 ) The preparation of a golden aroh (v.24) In the vicinity of Padaliptapura
or Palitānam ( 23 ) Tho excavation of a large tank. ( v. 26 )
( 24 ) The erection of an Upasraya or Poshadhošala. (v. 27 )
(25) The erection of a pump room. (v. 28 ) In the village Arkapalita or Ankevaliya:( 26 ) The excavation of a tank. ( v. 29 )
On Mt. Giranara:( 27 ) The erection of two temples to Parsvanatha and Adinatha.
In Stambhana (Probably Thamana near Umroth in the Kaira District.)

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( 28 ) The restoration of the temple to Parsvanatha (v. 31 ).
(29) The erection of two pump rooms (v 32 ).
In Darbhāvati or Dabhor (in the Baroda Distriot ).
(30) The placing of 19 golden capitals on the temple of Vaidyanatha and the erection of an image of sun-God (v. 33 ).
On Mt. Abu. (31) The building of a niche of Malladeva (in Samyat 1274) for the religious merits of the spirit of his elder brother Malladeva (v. 34).
The Kartikaumuda which does not enumerate all the pious deeds of Vastupala confirms some of the details of Arisimha. The Vasantavilāsa says that the number of religious places, temples, upăsrayas, dwelling places for the Brahmins and tanks erected and sunk by Vastupala in each city, town, village and mountain is such as baffles the attempt to count.20 The Tarthakalpa and the Chaturvimsatzprabandha say that Vastopala and Tejahpala set up one hundred and
20 Balachandra, Vasantavrläsa p. IV.

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twenty-five thousand Jain images, spent 18 and ninety-six Incs on Satrunjaya,
crore
twelve crore and eighty laos on Ujjayanta or Giranara, twelve orore and fifty lacs on Arbuda or Mt. Abu and erected 984 Poshadhashalas, 500 Smavasaranas, 700 alms-houses, etc.1
According to the Vastupalacharsta, Vastupala and Tejhapala built 1813 now Jain temples, repaired 3300 old Jain temples, made 1, 25,000 Jain idols and 100,000 Sivalingas, built 3200 nonJain temples, 984 inns, 701 bermitages, 700 alms-houses, 30 forts, 84 lakes, 464 step-wells, 100 bhandaras, 400 water-rooms, 80 toranss and gave annuities to 1,000 hermits and 4024 workers 22
Quoting another authority, the same writer gives the following account of the pious and religious deeds of Vastupala and Tejahpäla :
Vastupala and Tejahpals built 700 almshouses, 64 step-wells, hundreds of Jain monasteries and nunneries, many hermitages and 500 pathašalas or schools. Every year they worshipped the Jain Sangha thrice. For the worship of the
(21) Rajasekhara, Chaturvimsatiprabandha, p 138, Vastupala, Naraṇārāyanānanda, p. V. (22) Vastupalacharita, p. p. 305-6

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Jineśvara, they gave countless stools, kalagas, or water-pots and simbasanas to Jain temples 23
The same writer says that in Asapalli, Vastupala set up the images of Viraprabhu and Santinatha for the spiritual welfare of his son. In the same town, he also set up the images of the principal deities in the temples of Santu and Vayatiga. Tejahpala set up the image of the *Mūlanāyaka' or the principal deity in the Jain temple at Tharapadra. In the village Umarasig, he built a vater-room and an inn. At Serisa, near Kalol ( North Gujarat ), he set up the images of Neminátha and Mahavira in the temple of Pársranātba. At Vijapur, be placed gold knobs on the temples of Mahavira and Ādinátha. On the Taranga hill, he set up the images of Ādinātha and Neminātha in Kumārapāla's temple. In his native place, he repaired all Jain and non-Jain temples. In Mandal, he built a temple to Ādinātba. At Anabilapātana, be set up the image of 'Mūladayaka' in the temple of Panchasară Parsvanātha In Bhimapalli, he built a chariot to take out the images of Jina in the public At Prabládanapura or Palanapura and Chandravatı, he built tio Jain temples. In the Jain temples of Avanti and Nasık, he set up the images of Tirthankaras
(23) Ibid., p 306.

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In Khadiralaya, he built the temples of Adinatha and Mahavira In Jhavat, he built a temple of Neminatha and in Sankhapura, one of Santinatha. In fine, the two brothers built 80 gardens, water-rooms, lakes, temples, alms-houses and sunk so many wells and step-wells that it is impossible to count them."
many
24
The details of Arisimha given above deserve credence as they come from a contemporary whose main object was to enumerate the pious and religious deeds of Vastupala Some of the details of the later chroniclers are confimed by the earlier and contemporary chroniclers, but as to the rest, it is difficult to say anything with certainty. From the works of the contemporary as well as later chroniclers, we can, however, say with certainty that the two brothers (Vastupala and Tejahpala) were great donors, that they built many Jain temples and a few non-Jain temples, set up many images of Tirthankaras, adorned Jain temples with gold staffs and knobs, built many monasteries, sunk many wells and step-wells, excavated tanks, built water-rooms, constructed arches, maintained libraries, erected inns and repaired many Jain temples. To-day, we see only a few of the works of the two
(24) Ibid., PP, 306-7.

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ministers but they have made their names immortal by erooting a temple to Nominatha on Mt. Abu.
Lunigarasabi, about which more is said hereafter, is a temple of which Gujarata can justly be proud. It has attracted visitors from far off places. Lunavasahi or Tejahpala's Temple on
Mt. Abu, According to Rajasekhara, Vastupala hearing the account of Vimala who had ereoted the famous temple on Mt Abu, formed & desire to build a similar temple on that mountain for the good of Luniga's soul Tojahpala liked this idea and went to Chandravati, Dhäravarsha, king of Chandrávati, accompanied him to Mt. Abu. Selecting & site for the temple, he went to Arāsana and arranged for the stones. Then he appointed Sobhanadeva, an architect, and Udala to superintend the erection of the temple with full powers to spend money freely, and went to Dholaka. Many architects were employed to prepare the images of Tirtbankaras Once Udala complained to Tejahpāla that the architects demanded salary in advance. Tejabpāla who was bent upon erecting the temple at any cost, permitted him to grant the arobitects' demand. When the inner

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image of Neminatha, the teenty second Tirthankara, besides several iunge of other Tirthankamas. This image was set up by Petlad Shahı when the one set up by Tejshptla pas demolishe ed by the Musalmans shout Samrat 1365 or A D 1311-12.2
៩
The 'ha«ti«rla' or elephat t room of the temple 18 much larger than that of Vimla Shah's, and was undoubtedly suggested by the latter, for we do not find such elephant room in wany Jain temples in the centre, there is an image of Adinatha, the first Tirthankern, and in front of it, there 19 A representation of Mt. Meru containing twelve unges in black stone. Moreover, there are ten very well-moulded marble elephants. "The delicacy of work on their trappings 18 marvellous, ropes as well #s ornamental hangings being worked with extra ordinary care." Formerly all the elephants were mounted, but the figures seem to have been demolished by iconoclasts. Some elephants seem to have been subsequently repaired. Behind the elephants, there are ton slabs with statues of Vastupala and Tejahpala and their relatives. On the first slab, no find the statues of the Jain
(3) Jınavijaya, Prachina Jain Lekha Sangraha, App., p. 137.

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137 monks Udayaprabhasűri and his guru Vijayasena who performed the ceremony of setting up the flag and the finial on this temple, besides those of Chandape and Chapaladevi, the great grandfather and great grand-mother of Vastupala and Tejahpala The second slab contains the statues of Chandaprasada, the son of Chandapa and his wife, On the third slab, there are statues of Soma, Chandaprasada's son, and his wife Sitadovi. The fourth slab contains the figures of Āsarāja and Kumaradevi, the parents of Vastupala snd Tejabpala The fifth slab sontains the figures of Luniga, the elder brother of Vastupala and Tejahpala and his wife Liladevi. On the sixth slab, we find the statues of Malladeva, second brother of Vastupala and Tejahpala and his two wives Liladoyi and Pratápadevi. On the seventh slab, we see Vastupala with his two wives Lalite devi and Vejaladevi. On the eighth is seen Tejahpala with his wife anupanjadevi On the ninth, there are statues of Jaitrasimba, son of Vastupala by his wife Lalitādevi, with his three wives Jetalde, Jemalde and Rupande There are no materials of worship in the hands of Vijayasena and Udayaprabha because the Jain monks are not allowed to do 'dravyapuja' i, e they do not worship Jinośvara with materials of worship. All the

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other statues of men and women are seen with materials of worship in hand. In fine, the elephant room contains fifteen images of Jina, two figures of Jain monks, ten of śrárakas, fifteen of śravikās and ten elephants
Like the temple of Vimala Shah, this temple contains about forty-seven cells in which the images of one or more Tirthankaras are set up. In cell number one, there is an image of Ambikaderi. In cell number nine, there is an image of Neminātha and a scene from Neminātha's life after his renunciation. In cell number eleven, there is a scene of Nominátha's marriage. In cell number fourteen, there is a scene from the life of Santinātha, the 16th Tirthankara. In cell number thirty-two, there are four beautifully carved images of goddesses
Besides these scenes, we find several scenes from the life of Krishna as well as pictures of animate and inanimate objects in various parts of the temple. One thing we must not fail to note is the niches popularly known to be built by the wives of Vastupala and Tejahpala. In reality, they were built by Tejahpala for the good of his wife Suhadadovi's soul. They are beautifully carved. In them, there are images of Jings, Jain monks, men, birds and beasts,

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This temple contains in all one hundred and thirty pillars of which thirty-eight are beautifully carved."
Near Lunavagahi, there is an insoription of Kumbharana. It is carved at the foot of & Kirtistambha or pillar of victory and bears the date V S 1506 or A, D. 1449-50. It says that pilgrims to Lupavasabi and Vimalayasahi should not be taxed directly or indirectly
Vastupala's temple on Giranāra is situated to the south of Sampratı Raja's temple. From an inscription of V.S. 1932 (A.D 1875-6), it is olear that the temple was repaired by Narasi Keshavaji. This is a triple temple. The central one has two finely carved domes which are not well-- preserved. It is dedicated to Mallinātha, the nineteenth Tirtbankare The 'ranga-mandapa’ or hall is 291 ft. broad and 53 ft long. The 'garbhagriba' or 'gabbāro' containing the images of Tirtbankaras is 13' by 13'
To the left of the central temple, there is a small temple containing three images of Par8v&nátha and one of Chandraprabhu The temple contains two inscriptions of V. S. 1485 and V S. 1556 ( or A. D 1429 and 1500 )
(4) Jayantavijaya, Abu, p. 126.

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To the right of the central temple, there is another small temple in which there are two images of Supārsvanātha, one of Neminátha and one of Chandraprabhu. From an inscription, it is clear that three out of four images were set up in V. S. 1546 (A. D. 1490).
Besides erecting temples to Tirthankaras, Vastupala showed his great devotion to Jina by making 13 pilgrimages to Setrunjaya, Giranāra and the other holy places of the Jains In an inscription of his, it is said that in V. S. 1249 (A D. 1192-3), he made a pilgrimage to Satrunjaya aud Giranāra vith his father Asaraja who was & Sangbapati or the leader of the congregation In the following year i. e V S. 1250 (A. D. 1193-4) he again went to Satrunjaya and Giranāra in the company of his father In V.S 1277 (A.D. 1220-21) Vastupala became a Sanghavi and went to Giranāra, Devapattana and Satrunjaya with his family and Jain congregation, in dignity and pomp. In V, S. 1290 (A. D. 1233-4) V. S. 1291 (A. D. 1234-5) and V. S. 1293 (A. D. 1236-37), he went to Satrunjaya and Giranāra in the com. pany of his family and retinue 5 He again made soron pilgrimages to Satrunjaya in the years V.
(5) Acharya V. H , Kirtakaumude (Gaj.), introduction, p. 35.

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Upadesalandalıuritts, he gives the following account of his spiritual descent:
(1) Pradyumnasūri of Chandragatohha (2) Chandraprabhusūri (3) Dhanešparagūri. (4) Dere. ndrasūri (5) Bhadreśvarasűri (6) Abhayaderasūri (7) Haribhadrasūri and (8) Balachandrasūri-our author.
He is known to have composed the Karunavajrayudha, a drama in five acts, commentaries on Āsada's Vovehamanjars and Upadesalandali and the Vasantavilāsa The last work contains Faluable information about the history of Gujarata and the exploits of Vastupala It was written after the death of Vastupala and was mainly meant for Jaitrasimha, Vastupala's son, whom the author wanted to console. Our author as on good terms with Udayasūri, an Aoharya of Dera. sūrigatchba, who gave him the Sarasvatamantra, In the Vasantavilāsa, Balachandragūri calls him. self "Vāgdevipratipannasunu" or the adopted son of the goddess of learning.
Jayasimhasūri, pupil of Virasūri, F&S 8B Acharya in the temple of Munisuvrataswami of Broach. At his suggestion, Vastupala and Tejah
() Desai, Loc. Cit, p. 383; Hiralal Hangarsj, loc. cit, p. 58

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rala gare 25 gold staffs for the devakulikas in Sikunikaribara, a Jain temple, built by Ambada in Brosch. To comemorate this event, Jayasimhagari composed the Vastupala-Tejahpala Pmsasti betfoon A. D. 1220 and 1230. The Prašasui contains Faluable information about the kings of Gujarata from Mularaja to Bhima II, at well as about the latter's Vaghela ministers, praises Vastupala and Tejahpala for their pious and religious decds and gives their genealogy. The Harmirandamardana is another work of Jayatistihnson It is a Sanskrit drama in five acts drar atıring the repulsion of a Muslim attack on Gujama, It ng composcd between A. D. 1220 #61 1930 and was first staged at Cambay at the
maland of Jayantasimha, Vastupala's son, in A.] 1.80

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on the Shadašiti and Karmastava, works on the Karma philosophy; and (6) a Commentary on the Upadesamäla of Dharmadāsagani in V. S. 1299 (A. D. 1243) in Dholaká.9
Deyaprabhasūri, guru of Narachandrasuri, was the author of the Pandavacharitamahāhavya, the Dharmasarasāstra or the Mrighavaticharita and the Anargharāghava kāvyâdarsa, 10
Narachandrasūri, pupil of Deyaprabhasűri of Harshapuriyagatchba, accompanied Vastupala in his pilgrimages to the holy places and composed the Katharāghava at the minister's request. His other works are the commentaries on the Anarghāraghava of Murári and the Nyāyalandals of Sridhara, Jyotihsāra, Dipikaprabodha and the Chaturvimsatijsnastotra "I
Narendraprabhasūri, pupil of Narachandrasuri of Harshaparigagatchbs, composed the Alanlāramahodadh for Vastupala at the command of Narachandrasūri He is also known as the author of the Kakutsthalels.13
(9) Peterson, II, 33 and III, 16; Desai, Loc. cit., p 386
(10) Peterson, III, 132, 275, Velangkara, No. 1748; Jesalmers Catalogue, p. 52.
(11) Jesalmere No. 220; Velangkara No. 311; Peterson, Y, 46 and III, 272-5.
(12) Desai, Loc. cit, pp. 388-9.
Mahodadh Teriyagachme

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Gunavallabha composed the Chatushkāvachuri at the command of Narachandrasuri of Harshapuriyagatohha in V. S. 1271 (A. D. 1215),13
13A
Vinayachandra was the author of the Mallicharita. He corrected Udayasimha's commentary on the Dharmavidhi in V. S. 1286 (A. D. 1230). He used the word Vinaya as the distinguishing mark of his poems."
Vijayachandrasūri was a pupil of Devendrasūri. He indirectly helped the spread of literature by persuading some Jains to get written a copy of the Inngānušāsana of Vamanacharya in V. S. 1287 (A.D. 1231),15
Bhuvanachandra wrote Sabdânusâsana of Hemachandrasuri.16 a tippana on the
Jinapala, pupil of Jinapatisuri of Kharataragatchha was the author of the Dwadasakulakavivarana in A. D. 1237, the Shatsthānakavritti in
(13) Ibid, p. 388.
18A This Vinayachandra was probably the author of the Pārsvanāthacharita and many other prabandhās. His Karisikha can be seen to-day in the Patans Bhandara, He flourished about V. S. 1285.
(14) Peterson, V, pp. 30 and 115.
(15) Peterson, III, app. 114. (16) Peterson, V, p. XLIX,

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Ā. D. 1296, the Panchalingsvivaranatippanan in A D. 1237, the Upadesarasāyana in A. D. 1238, the Charcharsviritts, the Sanatkumāracharita, thỏ Svapnavichara, the Ashtasvapnabhāshya and other works.
Padmaprabhasūri, pupil of Vibudhasūri of Chandragatobha, composed the Munisuvratacharita in V S. 1294 (A. D. 1238 ) and the Kunthucharita. It is not known whether this Padmaprabha or some other monk was the author of the Bhuvanadspala and other works.18
Mahendresūri was & pupil of Dharmaghosha. sūri of Anchalagatohha and the preceptor of Simhaprabha He revised and in part rewrote the Saptapadi of Dharmagosha in A. D. 1238. The Tsrthamala stotra-Pratima Stutz in Prakrit was his work The Jarāvals-Pārsvanāthacharita vas probably written by this poet His dates are birth A. D 1172, diksha, Sampat 1237 (A. D. 1181), Acharya-Samyat 1263 (A, D. 1207) and death V. S. 1309 (A D. 1253 ). A pupil of Mahendra probably wrote the Chatuhsaranāvachuri.19
(17) Jesalmere Catalogue, No. 22A and introduction, p. 41.
(18) Hiralal Hangaraja, Jain Itzhasa, I, p. 73
(19) Peterson, II, app, p. 220, I, app., p. 12; IV, p. LXXXIX; Hiralal Hansaraja, Jain Itrhasa, p. 92.

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Ganakara was the author of a commentary on the Yogaratnamāla in V. S. 1296 (A.D. 1240).2
Devendrasuri, pupil of Chandrasūri of Chandragatchha wrote the Upamitibhavaprapanchakathātäroldhāra in V. S. 1298 (A. D. I242).
Abhayadovasūri,
pupil of Padmendu, was the author of the Jayantavigayakavya in V. S. 1278 (A. D. 1222) The following is the account of his spiritual descent :
(1) Vardhamanasūri (2) Jineśvara (3) Abhayadeva Navangivrittikara (4) Jinavallabha (5) Jinasekhara (6) Padmendu (7) Abhayadevasūri II-our author.
Jagatchandrasuri performed austere penance în V.S 1295 (A D 1229); so Jaitrasimha, king of Mewad, gave him the biruda "tapa". He was the founder of the "Tapa" gatchha. Vastupala borered Jagatchandra and his pupils. This is
tte
e reason why the monks of Tapa gatchha we'd great influence in Gujarata even to-day.22
Vastapt's died in V. S. 1296 (A. D. 1239-40) and Teahpsla in V. S. 1804 (A. D 1247-8) They
(feleron, III, app. p. 330 and IV, p. XXVI, (21&% (21) D+, Lot cit, p.p. 392-3, p. 397, (22) 1.; R

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held the reins of government from V. S. 1276 (A. D. 1219-20) till death They used their intelligence and power in carving out a small kingdom for their Rana whom they served very faithfully. They pursued & vigorous foreign policy and raised the honour of Gujarata. They were popular among the classes and masses. Though they were very staunch Jains, they did encourage other religions. They were great patrons of art and architecture as well as learning and the learned They were ministers of whom Gujarata can justly be proud,

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Chapter IV. Jainism
The Vaghela Period

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many Jain temples, sunk ells and performed many religious deeds. He had a son named Varanggę who lived in Kanthakota in Cutch. Varanaga had a son named Vasa. The latter had five 80ns-Visala, Viradeva, Nirmala, Nemi, Chandu, and Shrivatsa. Vasa's eldest son Visala had four sons-Laksha, Sulakshana, Sola and Sobi Sola made Bhadreśvara his domicile of choice and married Lakshmi ho gave birth to three sons-- Jagadu, Raja and Padma. Jagadu had & wife named Yasomati and a daughter named Pritimati. When Pritimati became & widor, Jagadu wanted to give her in marriage again, but could not do so, as widowy-re-marriages were uncommon in those days,” Jagadu had no son, but his brother Raja who had married Rajalladevi, had two sons named Vikramasimha and Dhandbo and a daughter named Hansi or Hansabai."
Once Jagadu purchased a goat on the neck of which was tied a precious Jewel, and became very rich. On another occasion, his servant Jayantasimha purchased & stone from the king of Ormuz. This stone which contained many precious jewels made Jagadu very rich. In other
(1) Saryanandasūri, Jagaducharita, I and I, 21. (2) Ibid, II, 20-28. (3) Ibid, III, 53-8,

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words, Sarvanandasūri informs
us that fortune smiled upon Jagadu and the latter became very rich without any great effort on his part
Pithadeva of Parakara demolished the fortifications of Bhadresvara; so Jagadu began to rebuild the fort. Pithadeva asked him not to do so, but Jagadu completed the fort with the help of Lavanaprasada,5
Once Paramadevasūri paid a visit to Bhadresvara and put up at the place of Jagadu. At the Suri's suggestion, Jagadu made up his mind to make a pilgrimage to Giranara and Satrunjaya with the Jain Sangh. To get protection for the congregation, he saw Visaladeva in Anahilavada, pleased him with presents and returned to Bhadresvara to start for the holy places in the company of the Jain congregation. The congregation which started on an auspicious day fixed by Paramadevasüri, safely reached the holy places On the way, Jagadu gave much money to the poor and set up flags on many Jain temples
6
Once Paramadevasûri called Jagadu and told
(4) Ibid, III, 11 to 18 and IV,
(5) Ibid V. This Pithadeva was probably Patha (A. D. 1197 to 1230) of Parakara
(6) Ibid, VI, 10 to 41.

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him that there would be a great famine in V. S. 1819, 1914 and 1915, and so he should store as much corn as he could in all the countries. Jagadu acted according to the advice of his spiritual preceptor and stored much corn in many places. In his granaries, he put copperplates containing the words "This is meant for the poor.” In the days of famine, he opened 112 alms-houses and distributed 49950000.' man corn costng about about Rs. 450,00000.
In the third Year of famine, the prices of corn had soared very high and even the granaries of the kings were empty; 80 Jagadu gave 400,000 mans of corn to Višaladeva, king of Anabilavada, 600,000 mans to the king of Sind, 1600,000' mans to king of Mewad, 900,000 mans to king of Malwa, 1600,000 mans to king of Banaras, and 1050,000 mans to Nasiruddin, 54 Emperor of Delhi 8
These details of Sarvanandasūri are not confirmed by contemporary evidence. This, howevor, need not lead us to reject them. The names of the kings and mandalesvara of Gajarata that we find in the Jagaducharsta are confirmed by
(7-8) Ibid, VI, 68 to 132.
(84) This Nasiruddin (1246 to 1266 A, D.) was certainly & contemporary of Jagada Shah.

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contemporary evidence. Višaladeva was, beyond doubt, the king of Gujarata when the famine occurred. According to Sarvänandasūri, the famine raged from V, S 1313 to 15, while according to Subhasila, it occurred during the Years V.S 1315– 17. From both the accounts, it is clear that the famine lasted for three years. There may or may not be exaggeration about the amount of corn distributed by Jagadu, but cortain it is that he opened alms-houses in various parts of the country, gave corn to the poor very liberally and helped Visaladevs of Apabilavāda and other kings of India by giving them corn in the days of famine.
The following were the other pious and religious deeds of Jagadu? :
(1) Adorned the temple of Viranatha in Bhadreśvara with a gold knob and a gold staff.
(2) Built a temple containing images of 24 Tirthankaras in Bhadreśvara
(3) Set up 170 images of Jina.
(4) Gave a gold covering for the image of Parsvanatha in the same place,
(5) Repaired the tanks of Kumarapala and (9) Ibid, VI, 42 to 66

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156 Mularaja and the step-well of Karna in Bhad. reśvara.
(6) Made a garden for supplying fowers for the worship ef Jina
(7) Built a temple to Ādinátha at Dhanka (modern Dhanka abour 22 miles from Porbandara in Saurastra).
(8) Built a temple to 24 Trithankars at Vardhamana (modern Wadhawana in Saurastra).
(9) Repared the Temple of Harishankara at Kunnaria, & village to the north of Cutch,
(10) Set up an image of Viranātha in Wadhavan.
(11) Built a temple to Santinātha at Deyakula Dear Sulakshanapura.
(12) Built & Poshadhasála or & monastery at Bhadresyara.
(18) Built & mosque at Bhadreśvara.
(14) Made three pilgrimages to Giranárs and Satrunjaya
(15) Held & festival when the dignity of Acharya was conferred on Shishena, & popii of Paramadevasūri.
(16) Dug wells in many villages and towas.

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Several stories are told about Jagadu. Most of them show that Fortune had smiled upon him or that he was the 'adopted son of Fortune ' and was therefore able to spend money freely. Ratnamandiragani tells a tale which shows Jagadu's relations to Visaladeva of Anahilavada. Jagadu was a very broad-minded man. He did not want to put any body to shame; so he sat behind a curtain and gave charity to a person when the latter held out his hand. Once, so the story goes, Visaladeva changed his dress and went to Jagadu Shah for alms. From the marks on the hand, Jagadu Shah saw that the person wishing to receive alms was a great man whose riches had taken wings; so he gave his two very precious rings in order that he might not be overtaken by a storm of misfortune during his lifetime. Next day, Visaladeva sent for Jagadu Shah, returned his two rings and highly honoured him.10
According to the second story, Jagadu bad obtained name and fame by opening many almshouses. Visaladeva, growing jealous of Jagadu's fame, opened a kitchen in Anahilavāda where he served oil to the people; but he could not do so
(10) Upadesatarangini, p.p. 36-7

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for a long time; so Jagadu took up his work and began to serve ghee to the people.
The stories quoted above show that Jagadu was a great donor whose resources were almost unlimited and that he was able to compete with even great kings and that he was invited to the court by Visaladeva of Anahilavada and much honoured.
The date of Jagadu's death is not known. From the Jagaducharita, it seems he survived for same years after the great famine. As his death was mourned by Arjunadeva of Anahilavada, he must have died before V. S. 1331 (A. D. 1274-5), the last year of Arjunadeva's reign
Pethada was another prominent Jain of this period. Deda, Pethada's father, lived in Nanduripuri in Avantideśa. Fortune smiled upon him and he became exceedingly rich. The king of Nanduri, wanting his wealth, cast him into prison for some time. When Deda was released, he left Nanduri and went to Vijapur. From Vijapur, he went to Cambay, Won great fame by his generosity and came to be known as 'Kanakagiri'. Once he happened to go to Deogiri

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where he built a magnificent 'poshadbasala ' (a monastery or nunnery ).
Deda bad & son named Pethada or Prithvidhara, The latter's guru Dharmaghoshasuri 'advised him to seek fortune in Mandapadurga. Pethada acted according to the advice of his spiritual preceptor and became exceedingly rich. King Jayasimha Paramar of Malws, honoured bim much and guve him ensigns of royalty.12
Dharmaghoshasűri who had induced him to seek fortune in Malva, came to Mandapadurga and advised Pethada to build Jain temples. Pethada, aoting according to the sūri's suggestion, built eighty four Jain temples in different parts of India. His edifice at Mandavagadba was superb. It was adorned with gold knob and staff and built at a cost of 18 lakhs. On the Satrunjaya bill, Pethada built a temple to Santinatha.13
Pethada experienced some difficulty in building a temple at Deogiri but overcame the same by his generosity. Hemadi, a minister at Deogiri, was coming in his way; so, to please him, Pethada opened alms-houses in Hemadi's name at several places. The minister was so much pleased with
is (11-12) Desai, Jarn Sahityano Itzhas, pp. 404-5.
(13) Ibid, p. 406.

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Pethada that he persuaded the King to give Pethada Shah enough land to build a Jain temple in the heart of Deogiri. Pethada Shab spent large sums of money to erect this temple and called it ‘Amulyaprásad This temple was completed in V.S 1335 (or A, D. 1278-9)
Pethada's father showed his zeal for Jainism by spending much money to preserve the fortyfive 'Agamas' or Jain Scripturcs. Many writers were employed to make copies of the Agamas and the copies were sent to his seven Sarasvati bhandaras at Broach, Deogiri, Mandayagadhe, Ābu and other places.s
Pethada made pilgrimages to Satranjaya, Giranara and Mt. Ābu. He had taken the Parigraba-pramāna vrata or the fifth vow of a jain layman when he was at Vidyapura (Vijapura )..
Pethada's son Jhanjhana WAS & chip of the old block. He married Saubhagyadevi, daughter of Bhima Sheth of Delhi. In V.S. 1340 or A. D. 1284, he started from Mandapadurga with Dharmaghoshasūri and Jain Sangha and made a pilgrimage to Satrunjaya and Giranāra
(14) Ratnamandiragani, Upadosatarangins, pp. 97-8.
(15) Upadesakalpavalli, pp. 303-4; Desal, Loc. Cit., p. 406. (16) Ibid, p. 404-5.

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161 On the way, he halted at Balapura, Chitrakuta (Chitod), Arbudagiri, Chandrayati, Pralbadanapura (Palanpura), Adahilapura, Taranagiri ( Taranga ) Karnavati and several other places. At Balapura, Jhanjhana set up twenty-four images; and built 8 temple to Parsvanatha, at Karabetaka, at the suggestion of Dharmaghosha, his preceptor. At Karnávati, he rewarded a bard for composing & good poem, set free ninety-six prisoners and took his meals with Sarangadeya, King of Gujarat,
According to the Upadesatarangini, Jhanjhana Shah, hearing that Ābbu Srimali of Tharapadra (or Tharada), who had the biruda of Paschima Mandalika', did not take his meals without feeding the Jains that paid visits to his place, Fent to Tharapadra with a Jain congregation of 32,000 and put up at Ābhu's place. Abhe Shab was, on that day, engaged in religious coromonies; but his brother Jipadása feasted the congregation and gave presents to the Jains. Next day, Jhanjhana fell at the feet of Äbba and begged forgiveness for putting him to a serere test.?
(1) Ibid, p. 406. (2) Ratoamandiragani, T padectarangini, pp. 188-. 11
of 32,000 Charapadra sipaid visits to Shab was, on peut up at Ābhu's congregatior

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Jhanjhana, like his father, was an excellent follower of Jina, influential member of the Jain community and great donor.
We shall now deal with the activities of the Jain monks in the Vaghela Period. Jagatchandrasūri, founder of the Tapa gatchha, had two prominent pupils-Vijayachandra and Devendrasūri. Before Vijayachandra entered the order of Jain monks, he worked as a clerk of the famous Jain minister Vastupala who had helped him to become an Acharya or Doctor. There was some difference of opinion between Vijayachandra and Devendra. The former lived continuously for several years at Cambay and his followers came to be known as 'Vriddhaśālika because they, with their preceptor, lived in a big monastery. Devendra and his pupils who wandered from one place to the other, had to put up at a small monastery when they came to Cambay; so Devendra's followers came to be known as Laghuśālika"?
"
Vijayachandra allowed his pupils to keep some more clothes besides their daily requirements; they were, moreover, allowed to take milk, ghee, fruits and vegetables everyday, and to perform
(1) Desai, Jain Sahityano Itihas, pp. 395, 400-1.

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'pratikramana', a religious ceremony, with the Jain laymen.'
Devendrasuri, on the other hand, asked his pupils to observe the old strict rules of conduct. He was a great orator When he delivered sermons, hundreds of Jains attended them. Vastupala was one of the influential members of the Jain community who attended his sermons at Cambay. Devendragani was the author of five new Karmagranthas with commentaries, the Siddhapanchaska and the Devavandana, Guruvandana and Pratyakhan Bhasya. He was, moreover, the joint author of the Sudarsanacharita. The Sravaladınakritya and the Dharmaratnatika were his other works.2
In V. S 1302 (A. D. 1246), Sarvananda composed the Chandraprabhacharita. In V. S. 1304 (A. D. 1248), Paramanandasūri, pupil of Devabhadra, completed the Hitopadesamālāvrıttı. In V. S. 1305 (A. D. 1249), Yaśodeva wrote the Dharmopadesa prakarana in Prakrit. About this time, the Jains of Devapattana and Dholaka district decided to open a good Jain library. In V.S. 1307, Ajitaprabhasūri, pupil of Viraprabhasūri,
(1) Ibid, p. 401. (2) Ibid, 407.

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composed the sāntināthacharita He is also known as the author of the Bhāvanāsāra. In the same year, Purnakalaša, pupil of Jinesyarasūri of Kharatara gatchha, completed & commentary on the Prakrit Dyasraya of Hemasűri. Abhayatilaka, who had studied under Laxmitilaka, the author of the Pratyekabudhha, in V. S. 1311 ( A. D. 1255 ), was the author of & commentary on the Sanskrit Dvyasraya of Hemagūri in V. S. 1312 (4. D. 1256 ), and the Nyayalakäratappana.
In V.S 13 12 (A D. 1256) Chandratilaka Upadhyaya, pupil of Jinesvarasüri of the Kbaratara gatchha, completed the Abhayakumāracharita, which was begun in Vagbhatameru ( Babadamer) He had studied under Nemichandragani,Siddhasena Muni, Gunabhadragūri, Vijayadevasūri, Jinapala Upadhyaya and Suraprabha, who was the author of the Brahma-Kalpa and who had won victory over the Digambara Yamadanda in Cambay. Besides Purnakalaś& Laxmitilaka, Abhayatilaka and Chandratilaka, Jinesvarasūri had Jinaprabodhaguri, Jinaratnasûri, Devadurti, Vivekagamudragani, Sarfarajagani and other learned pupils ?
Vidyanandasūri, pupil of Devendrasūri of Tapagatcbha, was the author of the Vidyananda,
(1-2) Ibid, 409-11.

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In V. S. 1934, Prabhachandrasûr, pupil of Chandraprabha of Rajagatohba, completed the Prabhāvakacharita. It is a very important work to a student of the History of Gujarāta.'
In V.S. 1337, Mulachandra wrote a commentary on the Vishayanigraha hulaka. In V. S. 1338, Mánikyasūri completed the Sakunasároddbāra 10
In V S 1349, Mallığonasūri, pupil of Udayaprabhasūri of Nagendragatchha, completed the Syadvádamanjari,
Jinaprabhasūri, pupil of Jinasimhasūri of Kharataragatchha, commenced the Vividham Tarthahalpa-Kalpapradipa in T.S. 1327 ( A. D. 1271 ) and completed, it in V. S. 1389 (A D. 1333 ) The work contains 58 Kalpas. They were written after making pilgrimages to the holy places of the Jains, and contain many historical facts, some of which are not recorded elsewhere, It is said that the sūri had taken & Tow to compose one poem every day. For Somatilakasūri of Tapagatchba, he had composed many stavanas or short poems. Time seems to have destroyed many of these, but we can still have the pleasure
416.
(9) Velangkara, No. 1755. (10) Desai, Ibid, P (11) Ibid, p. 416

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of reading Jinarajastava, Dwinkshara Nemistava, Panchaparamesthistava, Parsyastaya, Virastava, Saradastotra, Sarvagnabhaktistapa, and Siddhantastap& In V.S. 1852 ( A. D. 1296 ), le composed the Tibhramatikā, and in V. S. 1356 (A. D. 1300 ) the Sreniłacharita.
(1) Buhler, III, No. 97; Peterson, IV, 91.

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Chapter V. Jainism in the 14th Century.
In 1297 A. D.: Madhava, a Nagara Bhahmir and minister of Karna Vaghela of Anahilayada, sold the liberty of Gujarata at the gates of Delhi, by inviting Aladdin Khilji to conquer this country. The Muslims took possession of this province, plundered and burnt cities, and harassed the people. Gujarăta now experienced a new life. Her people led & dependent life. Their liberty tras lost. They had no freedom of conscience. Important offices in the state were captured by the Muslims. Hindu and Jain temples were demolished and mosques erected in their places Education of the sons and daughters of this land was neglected, Sanskrit and Prakrit languages received & step-motherly treatment. For all these and many other erils, Madhava as responsible. Instead of taking
(1) According to some scholars, the Muslims conquered Gajarata in 1299 A. D.

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rovenge on King Karna, he took revenge on the people of Gujarata by bringing them under Muslim yoke.
The Jains did suffer by the Muslim conquest of Gujarāta. But even in these hard times, they maintained their trade and temples, obtained permission to repair old jinalayas (temples) or build new ones and served very faithfully Sarasvati, the goddess of learning, by contributing to Sanskrit, Prakrit and Gujarati literature very generously, at a time when other communities in the province had almost entirely given up her worship.
It is & mistake to suppose that no now temples were created in the Muslim Period. It is true that the Muslim rulers were not in favour of erecting new temples; but, at times, they gave their consent to the erection of new temples or did not object to the repair of old ones. In V. S. 1366 (A. D. 1309--10 }, Ješala Shah of Cambay erected a temple to Ajitanath, the second Tıthankara, and Samarasimha or Samara Shab repaired the temple of Ādinātha on the Satrunjaya Hill, when the image of the Tirthankara was
(1) Desah, Jain Sahityano Itrhaasa, p. 424.

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destroyed by the Moslims in V. S 1369 (AD 1912-13)
Samarasimha rho repaired the temple of Adinatha on the Satruajaya Hill, belonged to Upakosa yamsa and Vesata kula : Salakhano was his great grand-father. He had a son named Ajada shose son Gošala had, by his wife Bhānamati, three sons named Asadbara, Desala and Luno. Isadhara married Ratnashri. Lano had & wife named Latchhi or Lakshmi. Dejela's wife Bholi had three sons-Sahajapala, Saban and Samarasimha. Sahajapala erected a temple to twenty-four Tirthankarss in Deragiri in the Deccan. Sahana took up his abode in Cambay and Fon Dame, fame and glory by his good deeds. Anabilarida yas Samarasimha's domicile of choice. Samarasimha yas & well-known jeteller in the old capital of Gajaráta. Ho exercised great influence at coart. When he came to know that Adinatha's temple on the Satrunjaya Hill was destroyed by the Muslims, he paid & visit to Alapakhāna, the-suba of Gujarat, and obtained & "firmând" to repair or rebuild the temple. The Suba had also given necessary instructions to Malek Ahidara, his subordinate, in this connection 3
(2) Šatrunjayakalpa in the Tirthahalpa. (3) Jinsrijaya, Jarn Adihaszha Gurjara Kavya Sanchaya, PP 238–42.

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When the Jains came to know of Suba's firmana, they gave a rousing reception to Samara Shah and advised him to set up a new image of Adinatha on the Satrunjaya Hill. Samara Shah sont his mon to the king of Ārāsapa with presents. The king was a strict vegetarian and a firm believer in the principles of Jainism; so he consented to give the required marble from his mine without any charge. Marble was taken in oarts to Pålitana. Sixteen clever soulptors were sent fron. Anabilavada. to Palitana to prepare the image. Balachandra Muni was to supervise the preparation of the image.
When the soulptors completed their work, good notrs WuS sent to Samara Shab at Anabilavadă. Samara Shab, then, made up his mind to make a pilgrimage to the holy hill in the company of the Jain congregation to set up the image of Adinatha in the newly constructed temple. Invitations were sent to the Jains of far off places.
Among the Jain monks who made the pilgrimage to the holy hill in the company of Samara Shah were Vinayachandrasuri, Rataskarasuri of Bribadgatchba, Padmachandra---
(4) Ibid, PP. 542-3. (5) Ibid, appendis, pp. 129–30.

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suri of Devasuri gatchha, Sumatisuri of Sanders gatchha, Virasuri of Bhavadar gatchha, Sarvadeva suri of Tharapadra gatchha, Jagatsuri of Brahman gatchba, Amradevasuri of Nivratti gatchhe who wrote an account of this pilgrimage of Samara Shah to the Satrunjaya bill before V. S. 1393 (or A. D. 1336), Siddhasena Acharya of Nanakagana, Dharmaghoshasūri of Brihad gatchba, Prabhánandasúri of Nagendra gatchh& and Vajrasenasūri, pupil of Hemasūri.
Among the prominent Jains who joined the congregation were Sanghapati Jaitra and Sanghapati Krishna, Haripala, Devapala, Landhaka, son of Sthiradera of Vatsakula, Pralbadana Soni, Sodbāka and Devaraja who had won name and fame as a great donor.?
Alapakhana, Suba of Gujarata, who bad granted permission to rebuild the temple, gave ten guards to protect the congregation.
The congregation started from Anabilapataka and went to Palitana Via Serisa ( near Kalola Mehsana Distrot ), Sarkhej (near Ahmedabad ) and Dholks At Şerisa, Samar. Shah worshipped Pārsfonátha and held a festival for eight days. He
(6) Ibid. pp. 243-5. (7) Ibid, pp. 1444. (8) Ibid, pp. 125, 2, 3

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175 1988 given a tumultous welcome by the Jains and Thakors of the villages on the way. He spent money freely and was very hospitable to the Jains who had joined the congregation.
There were no big inns in those days; 80 when the congregation reached Palitāns, Samara Shah pitched tents on the banks of Lalitasara, erected by Lalitadevi, wife of Vastupala. About this time, Sahajapala from Davagiri and Sahana from Cambay came to Palitând with congegation. Samara Shah's joy knew no bounds when he 8819 his brothers. He paid his respects to the Jain monks who had come with the congregation from Cambay. Among the prominent persons who bad accompanied Sabana vere Sangana, brother of Pataka mantri, Lala, Simbabhata, Vijala, Madena, Molhaka and Ratnasımha, Samară Shah gave all the pilgrims a very warm welcome.10
On the 14th day of the bright half of Maba in the Vikram year 1871 (A. D. 1315 ), Samara Sbab set up the image of Adinatha, in the completed temple on the holy hill. This is prored by other evidence. In the Adespara tunka on the Satranjaya hill, the inscriptions at the
(9) Ibad, appendir, PP. 136-7 (10) Ibid, appendix, PP. 137–38.

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foot of the images of Satchikaderi, Asadhara and Mahipaladera confirm this fact. Satchikaderi 988 the Kuladovi or family deity of Samara Shah, Mahipaladera, who gave marble from his mine without taking any charge, was the king of Arásana, and Leadhara yas the uncle of Samara Shah All the three inscriptions give the date mentioned above. In addition, the inscri. ptions at the foot of the images of Satobikaderi and Āsadhara give the genealogy of Samara Shah"
The honour of performing the ceremony at the time of setting up the images is shared by Siddhasūri of Upakes'agatchha and Ratnakarasuri of Tapagatchba. The Samarasimharāsa gives this credit to Siddhasūri, while in an incription of V. S. 1449 (A. D 1392–3 ) in the temple of Vimalapātha on Giranāra, in the Satrunjayatir thoddhāraprabandha and the Satrunjayarāsa, this honour is given to Ratnasūriu? As many images were set up on the same day, it is probable that
(11) संवत् १३७१ वर्षे माहसुदि १४ सोमे श्रीमदूकेशवंशो वेसटtiaita 370................... HT 970 eiro age sguageret gaa mastaa Stefanielaitali
१२ आसन् वृद्धतपागणे सुगुरखो रत्नाकराहाः पुराऽयं रत्नाकरनामनृत् प्रववृते येभ्यो गणो निर्मलः । तैश्चकै समरात्यसाधुरचितोदारे
.................................!!

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the ceremony of setting up some was performed by Siddhasūri and of others by Ratnasūri, 12A
A festival was held by Dešala, Samara Shab's father, to celebrate this event. Sumptuous dishes were served to the Jain oongregation for several days. Poor persons were given alms. Jain monks and nuns were given clothes Beggars were feastedis Samara Shah lived in Palitana for twenty days and made arrangements for the maintenance of the temple. Several servants were appointed to worship Jina. Gardeners were appointed to look after the gardens from which flowers were supplied to the temple for the worship of Juña.
From Palitana, Samara Shah went to Giranära with the congregation and worshipped Nominátha, the twenty-second Tirthankara, Here Samara received the good news of the birth of a son and lived for ten days From Giranāra, he went to Devapattana where he was given a rousing reception by the king The congregation paid
12A. Vimalan otha Prasasti, v, 63 Pratistha' or the image of Adinatha, the principal deity was certainly performed by Siddhasūri 88 his contemporary and eye-Witness Amradevasõrı 88y8.
(13–14) Jarn Artrháska Gurjar Kavya Sanchaya,
p. 247.
12

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a visit to the well-known Somadstha templo and adorned it with a firo colour-fag. This event shows that the Jajos were not hostile to Brab. mins, but were generous enough to adorn & Siva temple with a flag.25
Samara Shab held the astáhnikámahotsare or a festival for eight days at Derapattana and vent to Ajár to worship Pörsvanátba. From Ajár, the congregation went to Kodinār and worshipped Ambikādeyi, Dešala, Samara's father, adorned Ambika's temple with a fag. 16
The congregation then went to Dir where the king received Samars Shab. and Haripsla, a multimillionaire, beld & feast. Astahnikamabotsaf& was held and the beggars were giren alms."
Fron Div,the congregation went to Anahilafada via Patdi, Sankhesvara and Harij. The Jain Sangha of Anabilavada gave a rousing reception to Samara Shah when he entered the capital on the 7th day of the black half of Chaitra of the the Vikrama year 1371. 5000 persons were invited to dinner. Sanghapati Degala is said to have
(15) Ibid, PP 247-9. (16) Ibid, pp. 249-50 (17) Ibid, pp. 250-51.

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spent 2770,000 coins in rebuilding the temple of Adinatha.18
In V. S. 1375 (A. D. 1318-9 ), Deśala again made a pilgrimage to the holy hill with seven Sanghapatis and 2000 persons and spent eleven lakhs.19
Acording to the Nabhinandanoddhāraprabandha, Emperor Gyasuddin was much pleased with Samara Shah and highly honoured him. At Samara's request, the emperor set free the lord of Pandu deśa,20
This Gyasuddin was probably Gyasuddin Tughlak (A. D 1320 to A. D. 1325) who was a contemporary of Samara Shah. Balban's another name was also Gyasuddin; but the Nabhinanadanoddhāra prabandha, implies that Samara Shah came to be acquainted with him after he rebuilt the temple of Adinatha on the holy hill 11; 80 he cannot he Gyasuddin Balban who died in A. D. 1286.21
(18) Nabhinandanodhāraprabandha, V. v 97. (19) Jain Artihāsika Gurjar Kavya Sanchaya—
Appendix, p.p. 160-1.
(20) Ibid, p. 163.
(21) According to Kakkasürı, Kutbuddın, king of Delhi, had invited Samara Shah to Delhi, after

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According to thio Prabandha rritor, Sawork Sinh ras appointed ns tho Subs of Tolang dcia where he got froo many prisoners and obliged minny chioftains. Ho adorned Urangalpura Fitb Jain comples, invited many Jain freulics to sotilo thoro and won namo, famo and glory as & sub. This account of Kakkasari, though unconfirmod is not unroliablo, because he was & 'Guru' and contouporary of Samara Shah.
About V. S 1369 (A D 1312-13 ), the temples of Vimala Shab and Tojahpala on Mt. Abu wore destroyed by the Muslims Vhon the Jains caido to knor of this, thog undertook the Fork of ropairing tho complos. Tuo Vimalarasabi Fas repaired by Vijada, son of Dhanasimba of Mandor, bis fire brothors, Laligasimba end Laligasimho's tipo brothers. Thus the whole tomple of. Viwala Sbab was ropairod by nine porsons. The " Pratistha " (or the ceremony of Siddhasūri's Death in V. S. 1376 (A. D. 1320.) This seems to be efidently a mistake because Kutbuddis who died in A, D, 1210 Tas not a contemporary of Samara Shah. The king tho invited Samara Shah to Delhi rak Gyasuddin Tughlak whose dates A D. 1320-25 show that he was a contemporary of Samara Shab.
(82) Jain Artihasika Gurjar Kavya Sanchaya, deppendix, p.p. 163-4.
-

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stories about the intercourse of Hemasūri and Kumarapala. Short notes on Vägbhata, Āprabhata, Udayachandrasūri, Alinga, Vamarasi, Sankaracharya, Ajayapala Bala-Mularāja, Vastupala and Tejahpala are also found there. The fifth part gives & short acoount of Nandarāja, Silāditya, fall of Valabhi, Munja, Govardhana Lakshmanasena, Jayachanda, Jagaddera, Paramardi, Prithviraja, Varābamibir, Bhartruhari, Vagbhatta Vaidya, Kshetrapala and others.
We have given above & more or less detailed account of the contents of the Prabandhachintamanz because it is an important work on the history of Gujarata. Mr. Forbes and Dr. Bhagvanlal have made much use of this work while yriting the history of Gujarata in the Rās Māla and the Bombay Gazetter respectively. The Prabandham chintamani is translated into several languages.
The Vicharasrengi3 is another important work of Merutnngasūri. It gives useful dates and contains short notes on Kalakacharya, Haribhadra and Jinabhadra. Some believe that this Merutunga is not the author of the Prabandhachintamani.
The Mahapurshacharita or the Upadesasatzt
(33) Volankara, No. 1656 (34) Peterson, WI, 266; Peterson, VI, 43; Weber, II, 1024

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is another work of Merutungasūri. Among other things, it deals with the Jain Tirthankaras Rishabhadeva, Santinatha, Neminatha, Paréyanatha
and Mahaviraswami.
Feru, son of Chandra Thakkura, a staunch Jain, composed the Västusāra3 in V. S. 1372 (A. D. 1315–16 ) In the same year, Kamalaprabha, pupil of Ratnaprabhasuri, completed the
Pundarskacharita
Somatilaka, pupil of Somaprabhasūri Tapâgatchha, was the author of the Navyakshetra-samāsa, Vicharasutra and Saptatrsatasthānaha.36 The last work was composed in V. S. 1387 (A. D 1330-31) The dignity of Sūri was conferred on Somatilaka in the year V. S. 1373. (A. D. 1816-17 ).
of
Sudhakalaša, pupil of Maladhari Rajasekharasūri, composed the Sangitopnishad, a work on music, in A. D. 1828-4 The abridged edition of this work was completed in A. D. 1849-50,36 The Ekahsharanāmamālā is another work of Sudbakalasa 37
(35) Kantivijaya Bhandar, Baroda, No, 68
(36) Velankara, Catalogue of Manuscripts in the library of the B B. R. Asiatic Society, No. 1688.
(37) Weber, Catalogue of Manuscripts in the Berlin Library, No. 1702.

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Jinakusalasūri of Kharataragatchba was born in V, S. 1330 ( A. D. 1273-4). His father's name was Jilbagara Mantri and mother's name Jagatashri He entered the order of Jain monks in V. S 1347 (1290-I A. D.) and had the dignity of sūri conferred on him in V. S 1377. (A. D. 1320-1) To celebrate this occasion, Tejahpala Shah of Anabilavada held & festival. The Sūri wrote a commentary on Jinadattasūn's Chaitavandan-Devavandanahulaha.sk
Somatılakasūri ( or Vidyatılakasūri), pupil of Sanghatilakasūrı of Rudrapallıya gatchha, composed Varahalpa and Shaddarshanasutratila in V. S. 1389, The Silatarangoni in V. S. 1992, the Laghustavatila in V. S 1397 and the Kumārapālaprabandha.83
Ratnaderagani wrote a commentary on the Vazgālaya of Jagavallabba in V. S. 1993 ( A. D. 1936–7 ).
About this time, Sarrágandasûr), pupil of Dhanaprabhasűri, composed the Jagaducharita **
(38) Kantivijaya, Baroda, No 182.
(39) Peterson, IV, 99; Weber, No. 2006; Buhler, VI, No 709.
(40) Buhler, II, No 284 The book is translated into Gajarati

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187 The work gives the life-story of Jagadu Shah with special referenoe to his pious and meritorious deeds.
Bhuvanatungasūri of Anchalagatehha wrote a commentary on the Rishomandala in V. S 1380 (A. D. 1913-6). His other works are the commentaries on the Aturapratyākhyāna and the Chatuh sarana.“
After the Muslim conquest of Gujarata, Sanskrit and Prakrita were not patronized by the state; 80 many scholars wrote works in the language of the province, In V. S. 1358 ( A. D. 1301-% ) the Navahāravyākhyāna vas composed in Gujarati. In V. S. 1869 (A. D. 1312-13), the Atichāra ras composed Among the other Jain works in old Gujarati in the first half of the 14th. contury may be mentioned The Katchhulirāsa in V S. 1308 ( A. D. 1397 ), the ViharamānaTorthanlarastava ( V S. 1368-A. D 1311-12 ), tho Samarārāso (About A D 1914-15), the Sthulıbhadrajāga and the Charcharthū 2
Rajasekhara composed the Chaturvimsatiprabandha or the Prabandhakośa in V. S 1405
(41) Jesalmer Całalogito, introduction, No. 54; Desai, Jain Saksiyano Italiana, p 434
(49) Dessi, Ibid, pp. 434,

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(A. D. 1349 ). He belonged to Pragnavahanakula, Kotikagana, Madhyama Sakha and Harshapuriya gatchha. He gives the following account of his genealogy.45
Sthulabhadra
Maladhari Abhayade va
Hemachandra
Srichandra
Munichandra
Devaprabha
Narachandra
Padmadeva
SriTilaka
Rajasekhara The Chaturvimsataprabandha is a rare historical work in Sanskrit. As its name suggests, it contains the following 24 prabandhas:
(1) Bhadrababu and Varahamihira (2) Arya(43) Rajasekhara's Prasasti to Jinaprabhasan's Nyāyakandalıpangika.
-

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nandıl. (3) Jivadevasūri (4) Arya Khaputāchārya. (5) Padaliptacharya (6) Vriddhavadi and Siddhasena. (7) Malladevasūri (8) Haribhadrasūri, (9) Bappabhattisūri (10) Hemachandrasūri. (11) Harshakavi (12) Harihara. (18) Amarachandra (14) Madanakirti. (15) Satavahana (16) Vankachula (17) Vikramaditya (18) Nagarjuna. (19) Vatsarāja Udayana. (20) Lakshmanasena (21) Madanavarma. (22) Ratna Srävaka. (28) Ābhada. (24) Vastupāla— Tejahpála.
The work contains valuable information about the History of Gujarata.
The other works of Rajasekhara are the Syüdvādakolskā or the Syadvadadipika, Shad ḍaršana-samutchaya, Danashattrimsika, Nyaya. Ratnākarāvatārikapanjikā and
kandalıpanjikā, eighty-four stories “
Gunasamriddhi Mahattara, pupil of Jinachandra sūri of Kharataragatohha, composed the Anjanāsundaricharita in Prakrit in V. S. 1406 (A. D. 1349-59). It contains 404 verses."5
Merutunga completed the Kamadevacharita in T. S. 1409 (A. D. 1352-8) and the Sambhava
(44) Buhler, IV, No. 278; Velankara, No. 1634; Peterson, III, 272,
(45) Jeralmere catalogne, No 49.

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nālhacharita in V. S. 1418 ( A. D. 1361-2 ), The latter work deals with the life of Sambhavanatha, the third Tirthankara.
Munibhadrasűri of Brihadgatebba prepared an abridged edition of Munidevasūri's Santināthacharita. His genealogy is as follows:- Vadi DopasūriBhadresvara-Vijayendu-Manabhadra Gunabhadra-Munibhadra.
Gunabhadra, Munibhadra's preceptor, was & very learned man. Sultan Muhammad Tagblak (A. D. 1325 to 1357 ) was much impessed by his learning and wanted to give him gold coins, but he refused to accept the same. His pupil edited the Prasnottararatnamālā of Devabhadrasūri in V S. 1429 (or A. D 1372-3).46
In V. S. 1411 (A. D. 1354-5), Somnakīrti, pupil of Jinośvarasūri, composed the Kätantravrsitapangitā."
Bhāvadevasūri, pupil of Jinadeyasűri of Khandilagatohha, composed the Parsvanāthacharita in V, S. 1412 (A.D. 1355-56). His other
(46) Desai, Loc. cit., pp. 438-39. Munibhadrasuri Fron name and fame at the court of Piroj Shab, probably Firaz Tughlak (A, D 1351-88 ) whose contemporary he was.
(47) Jesalmere catalogue, No. 12.

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works are the Yatrdinacharya in Prakrit and the Alankarasāra.48
Jayasekharasuri of Anchalagatchha composed the Upadeśachintāmanz, Dhammalacharitamahākāvya and the Prabodhachantāmani in one year. His other works are, the Jain Kumārasambhava, Satrunjayadwātrimsikā, Garanáradwatrimsakā, Mahāviradwātrimsikā, Krzyāguptastotra and Atmāvabodhakulaka.19 The Prabodhachantāmanı, referred to above, won him name and fame as & first class Gujarati poet. The Tribhuvanadipakaprabandha is his other known work in Gujarati. Jayasekharasűri was the Second pupil of Mahendraprabhasūri and entered the order of Jain monks before V. S. 1418. (A. D. 1361-2 150
Jayasimhasūri, pupil of Mabendrasûrist of Krishnarsbigatchba, completed the Kumarapala Charita in V, S. 1422 ( A. D 1365-6 ) It deals
(48) Peterson, IV, 106; Kantivijaya Bhandara, Baroda; this Bhavadeyasuri was probably the author of the Kalkācharyakatha (Peterson, I, 30 )
(49-50) Dhruva K, H., Prachina Gurjara Kārya, introduction, p. 23.
(51) This Mahendrasuri, being free from avarice, did not accept money; so he was called "Mahatma" by Muhammad Taghlak (1325-51) whose contemporary he was.-Jam Sahityano Itzhasa, p. 440,

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with the life of Parmarhat Kumarapala, the Chaulukya king of Anahilavada, who had embraced Jainism. The Nyayatatparyadıpıkā is another work of Jayasimhasūri. It is a commentary on the Nyayasara of Bhasarvagna. Our poet is said to have defeated Saranga pandit, the author of the Sarangadharapaddhati, in a debate. 'He has also completed a grammar.52
In V. S. 1426 (A D. 1369-70), Gunakara, pupil of Gunachandra of Rudrapalliyagatchha, wrote a commentary on the Bhaktamarastotra 55
In V. S. 1427 (A. D. 1870-1), Mahendraprabhasūri, pupil of Madanasūri, and the principal astrologer of Firoz Tughlak (A. D 1351 to A. D. 1388), wrote the yantrarāja, a work in five parts His pupil Malayendusüri wrote a commentary on the work 54
Ratnasekharasūri, pupil of Hematilakasūri of Brihadgatchha and Nagori Tapagatehha, composed the Sripalacharita, in Prakrit, in V. S. 1428 (A. D. 1871-72) and the Chhandakosa 55
(52) Nayachandra, Hammiramahākāvya, XIV,v. 23-4. (53) Velankar, No 1817; Peterson, V, 207; Buhler, II, No. 302
(54) Velankara, No. 255-57; This Book is published. (Benares, 1883)
(55) Peterson, IV, 118, Peterson, III, 203

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In A D. 2372-3, Devendrasūri, pupil of Sanghatilakasűri of Rudrapalliyagatohha, wrote a commentary on the Prasnottararatnamala of Vimalachandrasūri 56 In this work, the author says that Somatılaka, author of the Silopadešamāla, 57 was his 'gurubandhu.' The Dānopadešamālā in prakrit, with & commentary in Sanskrit, is Derendrasūri's other work.
Mahendraprabhasūri's pupil Merutunga wrote & commentary on the Katantravyāharana in V.S. 1444 (A. D. 1987-8 s and the Shaddarshanam nirnaya 5 In A D 1392-3, he wrote a commentary on tho Saptatibhashya According to the Prasasti to this commentary, the author's other works Aro the teghaduta with commentary, the Shaddarshanasamutchaya the Balāvabodhavrätti and the Dhatuparāyana. Mr. Hiralal Hansaraja Ascribos the Bhavakarmaprakriya, the Satakabhuishya, commentary on the Namutthunam, the Susraddhakatha, the Upadešamālātika and the Jesajıprabandha to Merutunga The Jesagi.
(56) Peterson, IV, 108; Weber, No. 2021
(57) & cors of this prork exists in the Kantivijaya Bhandar, Chhaai (near Baroda )
(55) Telaokara, Xo, 22, ( 69 ) Felankars, So. 1666
13

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prabandha says that according to Suri's instructions, Jesaji built a temple to Santinatha and made pilgrimages to Satrunjaya and other holy places of the Jains.60
Mahendraprabhasûri or Mahendra of Auchalagatchha composed the Tirthamālāpraharana, He died in V. S. 1444 (A D. 1888). Some ascribe the Vicharasaptatilā to him,“
Jayanandasūri, pupil of Somstilakasūri of Tapagatchha, composed the Sthulıbhadracharıta The dignity of 'Acharya' was conferred on him in V. S. 1420 (A. D. 1863-4). He died in A. D. 1384-5.€2
Devasundarasūri of Tapagatchha was a wellknown Jain Doctor. With his "advice and assent, many palm-leaf manuscripts were copied on paper. In V. S. 1444 (A. D 1887-8) the Jyotshkarandavivritti, the Tirtha-lalpa, the Chastyavand. anachurni and other books were written on palmleaves. Gnanasagara, Kulamandana, Gunaratna, Sadhuratna and Somasundara were some of his learned pupils."
(60) Jain Sahityano Itihas, pp. 442-3
(61) Ibid, p. 443-1,
(62) Velankara, No. 1090; Peterson, V. 216 (63) Desai, Loc. Cit, p 443
29

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Gnanasagarasūri, pupil of Devasundarasūri, referred to in the last para, composed the Avašyakachurnz in A. D. 1983-84, the Uttaradhyayanasutrachurni in A. D. 1384-85, the Oghangryuktachurni, the Munisuvratastawa and the Pārsvanāthastave. 64
Kulanandana, another learned pupil of Devasundarasūri, composed the Vachärāmritasangraha in A. D. 1386-7, Siddhäntälaphoddhāra, Pragnäpanāsutrachurns, commentaries on the Pratikramanasutra, Kalpasutra and the Kavyasthitzstotra, and several short poems singing the praises of God 65
Munisundara, pupil of Somasundarasûri, composed the Garvedyagosthr in A D. 1998-9. Dovananda or Devamurti was the author of the Kshetrasamāsa. His spiritual descent is as follows:
Chandraprabha--Dharmaghosha-BhadresyaraMuniprabha-Sarvadeva-Somaprabha-RatnaprabhaChandrasimba-Devasimha-Padmatılaka-Shritilaka. Doyachandra-Padmaprabhasūrı-Devananda or Devamurti.66
Nayachandrasūri, pupil of Prasannachandra of (64) Peterson, II, No. 284; Buhler, VII, 13. (65) Buhler, VII, 18 ; Velankara, No 1802. (66) Desai, Loc. cit, p. 444

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Krishnarshi gatchha, composed the Hammiramahakāvya and the Rambhāmanjarınātikā. These are some of a few historical works in Sanskrit. In the Hammtramahālāvya the hero is Hammira, but it contains many references to Prithviraja Chohana In the Rambhānanjar, the hero is Jayachandra of Kanoja, but there is not the slightest reference to his Rajasuyayagna, Sanyukta's 'Swayamvara' or his enmity with Prithviraja. From this, Mr. G. E. Ojha concludes that these stories of the Prathurrāgarāso were not known upto V. S. 1440 ( A. D. 1388 ) ( about which date the works were composed ), but were later interpolations.67
We shall now consider what contribution the Jains made to old Gujarati literature, prose and poetry, in the second half of the 14th century.
Nane(s) of the Title of Date author or
the work and or authors
Place (1) Rajasekhara The Neminátha A..D 1949
Faga .(2) Vijayabhadra, (i) Tbe Kamalāvati ... About pupil of
Rāsco
A.D. Laranyaratna i) The Kalčivati
1350 of Agamagatchba Satr Rása... (67) "Nagra Prachárini Patrika ", I, p. 414,

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the order of Jain monks at the age of seven and came to be known as Somasundara. Jayanandasūri of Tapagatchha was his guru or preceptor."
Somasundara was an intelligent pupil; so he mastered the sciences within a few years and came to be known as Upadhyaya or Vachaka in A. D. 1393-4 72 By this time, he had earned name and fame as a scholar and was, therefore, given a rousing reception by the ministers Ramadera and Chunda when he Devakulapātaka (or Devagiri ),”3
went to
73
In A D. 1400-01, the dignity of Acharya or Doctor was conferred on Somasundarasūri by Devasundarasūri in Anabilavāda. To celebrate this occasion, Narasimha Seth held a festival Thus Somasundarasŭm became the head of Tapagatchha, at the age of twenty-seven."
In Vadanagara, there were three wealthy Jain brothers named Devaraja, Hemarsja and Ghatasimha When Somasundarasuri conferred the dignity of Upadhyaya on Munisundara, Devaraja held a festival with the consent of
(71) Somasări, SomaSaubhagyalāvya, cantos II, III, IV (72) Ibid, V, 118 14
(73) Desai, Jaın Sahityano Itɩhãs, p. 452. (74) Somastri, Somasaubhagyaluvya, V, 51-61.

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201 his brothers. Then he became the head of a congregation and went on & pilgrimage to Satrunjaya and Giranára in the company of Munisundara 75
In Idar, there was & rich man named Vatchbarāja who belonged to Ukeśakula. He von name and fame in the state by his excellent character and many donations. He had, by his wife Ráni, four sons named Govinda, Visala, Krurasimha and Hiro. Govinda built Adinātha's temple in Idar, Visala took up bis abode in Deulavātaka and married Khimai, & daughter of Ramadeva by his wife Melade, Ramadeva was a minister of Mevada; 80 Visala commanded influence at Court and became an apple of king Lakha's eye, He made pilgrimages to the holy places of the Juins, erected temples, and like his father, helped the people in times of famine. He was a patron of learning and the learned. At his expense, ten copies of Gunaratnasūri's Kreyāratnasamutchaya were made.76
Gorinda, son of Vatchbaraja and brother of Visala, brought marble from Arásura and repaired
(75) Ibid, VI, 18 to 57
(76) Peterson, TI, 17-19; Prasasti to the Kmyaratnam ramnutchaya, A D. 1411-12 This Visala bad bault & temple to Srefūsanatha in Obitoda.

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Kumārapala's temple on the Taranga hill. A great festival was held on this occasion. Persons from far off places were invited to grace the occasion. Pratishtha or the ceremony at the time of setting up the image in the garbhagriha was performed by Somasundarasuri. As Govinda Fas a farourite of Panjarao, king of Idar, Idar's Farriors guarded the congregation on the Táranga hill. À Jain Bania named Sakānhada earned name and fame on this occasion by his generous donations,
According to & manuscript in the Forbes Gujarati Sabha, Bombay, the ceremony of setting up the image has performed in A. D. 1422–23.
About this time, Somasundarasűri conferred the dignity of Váchaka or Upadhyāya OD Jinamandana and that of Ichárfa or Doctor on Bhuranasundars Viobaka
When Somasundarasūri came to Karnārati, Goñaraja, & farourite of king Ahmad Shah, gave him a rousing reception and held a festival. He belonged to Ukebayamsa. His great-grandfather Visala had a son named Dedo Dedo's
( 77 ) Somasundara, Somaszubhagyakarya, canto TIL.
(78) Catalogue of Manuecripte, Forbes Gujarati Sabha, P 334

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203 son Dhanapala made Karnivati bis domicile of choice. He had four song-Sangana, Godo, Samaro and Chacho. Chacho was well-known in Karnavati He made pilgrimages to the holy places of Jains and built a Jain Temple. He had two wives-Lādi and Muktadevi. By his wife Lādi, he had three sons-Vijada, Samala and Puno. By Muktadevi, he had four sons mamed Gunarāja, Ambaka or Ambra,79 Limbaka and Jayanto. Of these four brothers, Gunraja, who gave a rousing reception to Somasundarasūri, was very well-known. He had access to king Ahmad Shah and was his favourite Jeweller, He was a staunch Jain andwent on pilgrimage to Satrunjaya and Giranára in. A, D 1400-01 and A D. 1405-6. In A. D. 1408-9, his younger brother Ambāka or Amba who had ,entered the order of Jain monks, became Váchaka or Upadhyâya. In A. D. 1411-12, he helped the famine-striken persons. In A. D. 1413-14, he went on a pilgrimage to Sopāraka, Jiravally and Mt Abu. His third pilgrimage to the holy Satrunjaya hill was undertaken in A. D. 1420-1. The Jains of far off places were invited. King
( 79 ) According to the Somasaubhāgyakavya, Vāve was the father of Amra (VUI, 19 ) His second name F&B probably Chacho.

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Ahmad shah was well-disposed to Gunaraja; so he honoured him on this occasion by giving him presents, sending his warriors to guard the pilgrims to the holy hill, and by placing his resources at the disposal of Gunarāja to make the pilgrimage & great success.sia
Somasundarasuri bad accompanied Gunarājaso in this pilgrimage of AD. 1420-1.
On the way, the pilgrins halted at Dhandhuka, Valabhipura, Madhumati (or Mxhura), Derapattana ( or Prabhāsapatana ), Mangalapura (or Mangrol ), Junagadha and other places. At Mabuva, the dignity of Acharya yas conferred on Jinasundara Váchaka by Somasundarasūri. From Giranāra, Gunaraja returned to Karnavati and after a few years, repaired the temple of Mahaviraswami at Chitrakuta or Chitoda As he lived at
(80) This Gunarājs had fire sons-Gaja, Mahirkja, Bala, Kõla and Ishvara and & Trife named Gangādevi. Mahirēja died in youth, Bala took up his gbode at Chitrakuta or Chitoda and was much honoured by the king. Gunaraja's brother Ambaka had & son Domed Medaka Besides Manaka, Gunaraja had a nephew named Jinaraje -Prasasti to Mabáviraprūsada at ChitrakutamDesai, Loc. Cit, p 455 f. n
(804) Somosaubhāgyakävya, VIII, 24-31; Prasasti to Jahaviraprasada at Chitrakuta

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fourteen, be composed the Traividyagoshthr. Among his other works may be mentioned the Tridasataranging, the AdhyatmahalpadrumaSāntarasabharana, the Upadeśaratnahara, the Janastotraratnahosa, the Jayānandacharita, the Sant harastotra, the Somandharastutz, the Palshiksattari and the Angulasattarz.
When there was an epidemic at Delarada, he compcsed the Santikarastotra and varded off the eril At Sirohi, when he removed the difficulties of the peasants, the king being pleased with him, prohibited hunting and proclaimed "amari," thereby asking his subjects to refrain from taking the lives of innocent animals. Jaffarakhana or Dafarakhan8, the Xaik or headman of Cambay, had conferred on Munisundarasűri the title of “ Vadi Gokulsankata, "
Jayachandrasūri, another pupil of Somasundarasūri, tas & very learned man His biruds were
Krishna-Sarasvati' and " Krishna-Vágderata "? He was the author of the PratyālhyārsthānaLizarana, the Samyakatva-Kaumud and the Pratikramanavidhi (& D 1449-50 )
(85) Telangara, Nos. 1572 and 1800, Desai, Loc cit, pp. 4645
(86) Somasaubhagyahavya, I, 2-3; Gurugunaratnahara, 67-71; Oza, Bajputanala Itihasa, p. 566, f 2.
(87) Peterson, IV, 107 ; Jain Sahityano Itthaea, 46%.

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Bburadasundarasūri, pupil of Somasundarasūri, composed the Mahavidyā with commentary, the Iaghumaharidya and the vyakhyanadipalã.88
Døraratnasūri, pupil of Jayanandasuri, was B Porrid Banis of Anabilavada. Champasi Pethada fels his great grand-father. Dovaratnasuri's Cather's namo tas Karaniga and mother's name uligade Bofore he became & Jain monk,
$09 Lnon as Jarada. With his parents, Cradn entered the order of Jain monks in A. D. 411, at an carly ago of fire. The dignity of SCHNgk yas conferred on him in A. D. 1441 llix ruutmbutinn to literaturo vas indirect.89

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Ratnasekharasūri, pupil of Somasundarasūri, composed the Shadāvasyakavratti, Shraddhapra. tikramanasutra vritti, Vidhskaumudi, Acharapra. dipa, and the Prabodhachandrodayavrittr. At an early age, he defeated the Vadis of the deocan in debates. He vas given the bırada of "Balasarasyati" by a Brahmin named Babi.
Manikyasundara, pupil of Merutungasūri of Anchala gatchhs, composed the ChatuhparvChampu, Sridharacharita (1406-7 A. D.) Sukarājahatha, Dharnadattakathānala, Gunavarmacharita and the Malayāsundarılathā.”
Manikyasekharasūri, another papil of Merutungasūri of Ānchala gatehha, composed the Kalpaniryukti Avachura, Avašyaka Naryukts Dipika, Panda Noryukti Dipikā, Ogha Niryukta Dipika, Uttaradhyayana Dipikā, Āchārānga Depila and the Navatattvavivarana 3
Devamurti Upādhyaye, pupil of Devachandra sūri of Kāsadraha gatchba, composed the Vikramacharita, a work in fourteen cantos."
91. Jain Sahityano Itthaea, p 466. 92. Ibid, p. 467. 93, Bahler, VII, No 19 and VII Nos. 373 and 339, 94 Desdi, Loc. cit., p. 467.

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Harshabhushana, pupil of Harsbasena of Tapa gatchha, composed the Sraddhavıdhivinashchaya, Anchalamatadalana and Paryushana-vrchūra. (A. D. 1429-30 ).95
Jinasundara,pupil of Somasundarasūri, composed' the Dapalilākalpa (A, D. 1426-7).96
Charitrasundaragani, pupil of Ratnasımbasūri of Brihad Tapagatchba, composed the Sıladuta, the Kumārapālacharita, the Mahapālacharita and the Tohäropadeša. The Saladuta deals with Sthuli. hadra's glorious conquest over cupid and sontains 131 versos The Kumārapālacharsta vas composed at the request of Subhachandragani. It deals with the life of Parmarhat Kumārapala, the Chaulukya king of Anabilavāda, and contains 2032 verses It is one of the rare historical works in Sanskrit 97
Ramachandrasūri, pupil of Abhayachandrasūri of Purnimagatchba, composed the Vikramacharita in Darbhiksgrama or Dabhoi, in A. D: 1433-4 and the Panchadandātapātrachhatraprabandha in Cambay in A D 1444.99
95 Kántivijaya, Baroda, No. 1076; Kielhorn, II, No. 360.96 Kantivijaya, Baroda, No. 1015,
97 Buhler, II, No 316, Desai, Loc. cit, P. 469. 98 Velanskara, No. 1746; Weber, No 1580.

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Subhasilagani, pupil of Munisundarasūri of Tapagatchba, composed the Vikramacharita in A. D. 1433-4, the Prabhāvakakatha in A. D. 1447-8, the Kathākoša in A. D. 1452-3, the Satrunjaya-halpavritti in A. D. 1461–2 and the Unādinānamala. According to the Prabhāvaha Kathā of our author, Visalaraja, Ratnasekhara, Udayanandi, Chăritraratna, Lakshmisagara, and Somadeva were the pupils of Munisundarasur1,99
Jinamandanagani, pupil of Somasundarasūri, composed the Kumārapälaprabandha in A. D. 1435-6, the Sraddhagunasangraha Pavarana in A. D. 1441-2 and the Dharmaparikshā.100 The Kumarapalaprabandha, one of the historioal works in Sanskrit, is a good compilation.
Charitraratnagani, pupil of Jinasundarasūri, composed the Mahāviraprasāda-Prasasti or the Chitrakutapresasti in A. D. 1438-9 and completed the Danapradipa in Chitrakuta or Chitor in A, D. 1442-301
99. Peterson, IV, 110; Jain Sahityano Itihas, pp. 469-70.
100. Velankara, Nos. 1708-9; Mitra’s Report of Manuscripts, VII, 233, Ātmananda Jain Sabhi, Bhavnagar, ( Publication No, 67.)
101. Ātmānanda Jain Sabha, Publication No. 66.

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Jinaharsha, pupil of Jayachandrasüri, composed the Fastupalacharita, in A. D. 1440-1, the Ratnasekharakatha in Prakrit in Chitrakuta, the Vimsatisthanaka in Vicharamrita-Sangraha Sanskrit and Prakrit and the Pratikramanavidhi in A. D. 1468-9.x2
Kirtiraja Upadhyaya composed The Nemināthamahākāvya in A. D. 1438-9. It is a work in twelve cantos." 1C3
Dhirasundaragani, pupil of Amarasundara, composed the Avachurni on the Avasyakaniryuki; 14
Somasundarasuri composed the Avachuris on the Saptats and the Āturapratyākhyāna. Besides these avachuris, he also composed the Ashtādasastar, in A. D. 1440-41. He had many pupils.
Jinabhadrasüri of Kharatara-gatchha rendered "glorious and meritorious" services to Jinasasana by asking the Jains to build temples at Giranara, Chitrakuta, Mandaryapura and other places, and by opening libraries at Jesalmer, Jabalipura, Devagiri, Nagora, Mandavagadba, Karnavati and
102 Bhandarkar Institute, Poona, No. 171; Peterson, IV, 111, Pete.ron, I, 112, 103 The work is published in the Yazovijayajı Granthmāls, Bhavnagar, 104 Motitoli Ribandar, Mivīna 105 Weber, No 1862; Buhler, IV, No. 19%

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(2) Somasundar sūri-i) Upadešamala A, D.
( Gajarati
Translation ) 1428-9 (ü) Yogasastra
(Gujarati
Translation ) (iii) Shadāvasyaka
(Gujarati
Translation ) (iv) Aradhana
Patākā (Gujarati
Translation ) (v) Navatativa (Gujarati
Translation) (vi) Shashthusataka - A. D.
(Gujaräti 1439-40
Translation ) (3) Munisundarasūri- Yogasastra. A. D.
Chaturth Prakash-1434-5
(Translation ) (1) Jinasagarasūri Shashthis'ataka
(Kharataragatchba) (Translation ) (5) Dayasimbagani, (1) Sangrasani. A. D.
popil of Ratnasimba- ( Translation ) 1440-1 suri of Bribed

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Tapagatohha. (i) Kshetrasamasa- A. D.
(Translation ) 1472-3 (6) Hemahansagani, Shadāvas'yakam A. D. pupil of
1444-5 Jayachandrasuri, (7) Manika
Maladhari
A. D. Sundaragani, Hemachandragūri's 1444-5 pupil of
Bhavabhāvana DeyakulaRatnasimbasūri (Translation ) pataka
of
Vriddha Tapagatobba.
The works of the authors mentioned above throw considerable light on the Gujarati language of the 15th Century.
Gujarati Poetry Author
Work
Date and or place
11) Jayasekhara
Sün
Tribhuvana dipahaprabandha
or
(2) Hirananda-
Paramahansa
prabandha (i) Pidyāvlasa
Payado
Sun, popil of
A. D. 1428-9

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Viraprabhasūri of (1) Pastupāla
A, D. Pimpalagatchha Tegahpāla
1487-8 Rāsa (ii) Dasarnabhadra
Rasa (iv) Jambuswamino 1438 Pivāhalo
Sãohor (v) Kalikalarāsa (3) Somasundarasūri- (i) Aradhana
Rass (ü) Sthulibhadra
fåga (4) Jayasagarasāri (i) Jinakus'alasuri. A D.
Chatushpads 1424-5 Kharataragatchhe
A. D. (ü) Chaityaparpāts 1430-1 (iii) Nagarakota
tirtha-parspāts (iv) Vagrastāms A, D. guru-rāsa
1432-3
Junagadba (5) Megho or (i) TorthamalaBebo
starana (ü) Ránakapura- A. D. stavana
1442-8
of

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219
A. D. 1442-3
1432-3
(6) Pupil of
DevaratnasureDevaratnaguri Făga (7) Mandana
Siddhachakrasrävaka
Srapalarāsa (8) Gunaratnasūri- (i) Rishabharāsa
(ii) Bharata
Bāhubalt prabandha
(9) Bhavasundara
pupil of
Mahāvirama Stavana
Somasundaragūri
(10) Sadhukirti
(i) MatsyodaraKumāram
rāsa (i) Vikramacharita-
Kumararasan
A, D.
1442-3
(ii) Gunasthānaka
Vachara Chopāi
(11) Champs (12) Tejarardhana
Nalacharata
Bharatana Bahubalirāsa

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(13) Mandalika Pethada
ταεα (14) Sarpanandasuri Mangalan
Kalas'a(15) Jayavallabha, (i) Sthulabhadrapupil of
Bāsathio Manikyasundara (ii) Dhannā
Anagūrarasa (16) Ratnamandanagani, (i) Neminathapupil of
ΝαυατεαSomagandarasuri taga
(ü) Nari
Nsrāsa
Ta (17) Jayasekhara Prabodhan
A. D. Chintamani 1405-6 Antaranga
Chopai The following is the Jain contribution to Apabhramsa Sahitya 12 :Author
Work (1) A Pupil of
Silasandhi Jayasekharagūri (2) Hemagara
Upadescsandhs

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22L
Tapahsandhi
(3) A Pupil of
Vinilaraja, pupil of Somasundarasūri.
M
Kesa-Gomaya
Sandhi Mahaviracharita Mrigāputrakulaka Rishabhadhavala, Rishabhapancha
Kalyanaka
Service of Jinasasana was not the monopoly of Jain monks. Jain nuns did render useful serrices, but unfortunately, their services are rarely recorded on the pages of history. A nun of this period, wibo attracted the attention of Anandamuni of Osatamsa, mas Dharmalakshmi MabaStara, 142 She was the daughter of an Ogayamsi Soni, Damed Simbs and Ramadori of Trambávati or Cambar. Her name was Melai, but when she entered the order of Jain nuns at the age of Aoten, in it. D. 1434-5, she came to be known Bc Dharmalokshmi. Her preceptor was Ratna
Haritate So
Simbus BDO
Melai, but the age o
119 Dess, Jain Saistyano Itihasa, p. 485.

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simhasūri. Dharmalakshmi had received liberal education. The dignity of Mahattara was conferred on her in A. D. 1444-5, when she was in her teens. She was a successful preacher. When she went to Mandavagadha, she was much honoured by Mandana, Bhima, Maneka and others. She had many disciples, chief among whom was Vivekashri.114
We shall now deal with Jain contribution to architecture in this period.
Pittalahara or Bhima Shah's temple on Mt. Abu was built by Bhima Shah. It is known as 'Pittalahara' because the principal image in the temple is made of brass and other metals.
It is a mistake to suppose that this temple was built in V. S. 1525 (or A. D 1468-9). In an inscription of V. S. 1494 (A. D. 1437~8 ) in the Digambara Jain temple and in another inscription of V. S. 1497 (A. D. 1440-1) in Srimata temple, there are references to this temple. Secondly, there is an inscription of V. S. 1497 (A. D. 1440-1) in the inner hall of the temple. Thirdly, this temple which was repaired by mantri Sundara and mantri Gada in A. D. 1468-9
113-114 Jaın Artıkāsıka Gurjara Kāvya Sanchaya—
P. p. 215-21

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must have been built at least fifty years ago. Fourthly, from the inscriptions of the rulers of Abu dated V. S. 1350 (A. D. 1293-4), V. S. 1372 ( A. D. 1915-6 ) and V. S. 1373 (A. D. 1316–7), it seems there were only two Jain temples Vimalayasahi and Lunigavasabi-on Mt. Abu. It is certain, therefore, that the temple was erected between A. D. 1315 and A. D. 1437.
The principal image in the temple is made of brass and other metals. It was set up by Gada and Sundara in A. D. 1464-9 From the lánchhana or sign of bull, it is certain that the image is of Adinatha. It is about eight feet high and five and a half feet broad.
Another image in the temple that arrests our attention is the marble image of Adinātha set up by Simba and Ratna in A. D. 1468-9.
The third vorth-seeing image in the temple is that of Pandarikaswāmi. It has a 'rajobarana: or a brush to streep the ground, & piece of cloth (mubapatti) on the right shoulder and a loin cloth.
Besides these images, there are 87 marble images, 4 brass images, 7 standing images, one image of Gautamaswami and another of Amlukaderi,

Page #187

Chapter VII. Jainism in Gujarat in the later half of the 15th.
Century.
In A, D. 1450, Maharana Kumbhakarna repealed the pilgrim tax which was collected from the Jain pilgrims on Mt. Abu, 115
In A. D. 1451, King Mandalika of Junagadha proclaimed ' amari' asking his subjects to refrain from taking innocent lives on the 5th, 8th and 14th days of the bright and blaok halves of every month. Before issuing this order, he had proclaimed "& Māri" on the 11th (bright and black ) day and Amavasya of every month.
In A. D. 1452, a copyist named Lonkashah was not on good terms with Jain monks; so with the help of his disciple Lakhamashi, he
( 116 ) Jayantavijaya, Ābu, p. 11.

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protested against the established Swetambata Jäin faith. He believed in Jain Scriptures " but' 'was against idol worship!' "His work''became very easy, because, by this time, the Muslim rulers who wore deadly önemies ‘of idól worship, had . firólý established thenišėlves' in the land. 'Lonkáshah took into confidence' Pirozsbah,' a favourite of the ruling chief, who destroyed temples, and spread his faith. He did not' enter the order of Jain monks, but advised others to do so. His followers are known as Sthanakavasior Dhundhia,116
In D. 1453, Sanarāja, son of Sajjanasimha by his wife Kaulakadevi, built & temple of Vimalapatha on Giranara 117 The Pratishtha was perforded by Rutnasimbabūri of Tapāgatch ha In A D 1460-1, he made pilgrimages to Satrunjaya and Giranara At his request, GnānaSagarasūri completed the Vamalanāthacharita in Canbay, in the same year.1:8 res
Lrmis.Igarasürı vas a prominent 'Jain monk of this period. He entered the order of Jain monks in A D. 1414, at un early age of six. Ilis preceptor Munisundarasüri seems to have
(116) D.Page #189

226
·
trained him well; for he pleased king Mahipāla by winning victories in debates in Jirnadurga or Junagadha. Somasundarasūri conferred the dignity of Pandit' on him in A. D. 1436-7. On this occasion Mahadeva of Devagiri held a festival. In A. D. 1444-5, when the dignity of 'Vachaka' was conferred on him by Munisundarasüri in Mundasthala, Sanghapati Bhima held a festival In A. D 1460-1, Laxmisagarasüri became the head of his gatchha He worked for unity. Fortunately, his efforts were crowned with success. In A D. 1465-6, he honoured the deserving monks of his Gatchha by giving them titles "He died in A. D. 1490-1.
The following were the pious and religious deeds120 performed by various persons when Laxmisagarasuri was the head of gatchha:
(1) Sālha of Ukesavamsa set up a brass image weighing 120 mans, at Dungarapura He was a minister of King Somadāsa.
(119) Somacharita, Gurugunaratnakara, canto I
(120) The details given here are based on the Gurugunaratnāharakāvya (cantos, II. IV) completed by Somacharita in A. D. 1484-5. Somacharita was a contemporary of Laxmisagara and a pupil of Chāritrahansa who was a pupil of Somadevasūri.

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(ii) Gadarája mantri of Abmedabad built a Jain temple in Sojitra at the cost of Rs. 30 000. The Pratishtha' was performed by Somadevasūri. About this 'time, the dignity of Váchaka was conferred on Subharatna.
( 111 ) Dhanyaraja and Nagaraja of Devagiri came to Gujarata, pleased King Mahmud, made & pilgrimage to the Satrunjaya hill, served the Jains of Anahılavada and held a festival, when the dignity of Sūri was conferred on Somajaya
(iv) Cadaraja mantri set up an image of -Adinatha weighing 120 mans in the Bhimavihára ór · Pitalahara' on Mt. Abu The Pratishtha was! performed by Somajayasūri in A D. 1468-9. On this occasion, the dignity of Acharya was conferred on Jinasoma Vachaka at Gada's request and that of Vācbaka on Jinahamsa and Sumatısundara at the request of Dungara of Anabilavāda und Sandā of Abu.
(v) Ishvara and 'Patta, Soni brothers of Ukeśavamsa, built a temple of Ajitanatha in Idur. The Pratishtha of the principal and other iniages in the temple was performed by Lasmisägara in A. D. 1476-7. On this occasion, nineteen Jain monks were honoured
( 11 ) Ujala and Kaja tont'on a pilgrimage to

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Jirspalli and stayed there for seven days in the company of Somaderasûri.
(rii) Bored by the sermon of Somajayasiri, 84 couples took the fourth for of & Jain layman, at Sirobi.
(Füi ) At the suggestion of Samatisundarasūri, Ssbası, son of Chaliga, built the Chomukh Prasad on Dst. Abu.
(is) Velaka and Dharmasimha built derakulikas' in the Chomukh temple at Ránapura After & pilgrimage to the holy Satrunjaya hill, they returned to Idar, gare cloth to 300 monks, held a festival when Somasāgara Fas honoured with the dignity of Vachaka and went on a pilgrimage to Párāpura to pay their obeisance to SambhaFanatha.
(s) Ratns and Meghá rent on a pilgrimage to Jirapalli at the foot of it. Aba, with the Jain congregation and gare cloth to monks of Tapāgatchba, Vriddhasăli gatchba, Nánāyatehha, Nangrali gatchha and other gatchbas.
Hemaximalgsūri Fas & prominent pupil of Laxmisagarasūri. He was born at Vadagāms in Maramandals or Márkád, on the foll-moon des of Kartika in 'the Vikram Fear 1520 (A, D. 1463 ). His father's Dame tras Gangadhara and mother's name Ganga. Before he cntered the

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order of Jain monks, he was known as Hadaraja. In A. D. 1471, he renounced the world and accepted Laxmisagara as his guru, He was, however, trained by Sumatisadhusüri. In A. D. 1491, the dignity of suri was conferred on him and he was made the leader of his gatchha. This occasion was celebrated by Sayara Kothari and Sahajapala at Idar where the Jains of far-off places were invited.22
121
In A. D. 1493, he went on a pilgrimage to the Satrunjaya Hill with the Jain congregation of Stambhatirtha or Cambay. In A. D. 1495, he conferred the dignity of sûri on Danadhira, but unfortunately, the latter died in A. D. 1495-6.
In A. D. 1513-4, when the dignity of Acharya was conferred on Anandavimalasuri and that of Vachaka on Danasekharagani and Manikasekharagani by our Suri, Soni Jiva Jaga of Cambay held a festival, In A. D. 1515-6, Himavimalasūri halted at Karpatavanijya (Kapadavanja) on his way to Cambay. The Jains of Kapadavanja gave him a royal reception. Some envious persons reported the matter to the
(121) Hansadhira was a contemporary of Hemavimala suri. The Hemavimalasurı fága was completed in V. S. 1554 (A. D. 1498) Jarn Aıtıhasıka Gurjar Kāvya Sanchaya, No. 16.

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king whereupon the latter passed orders for the arrest of the Suri. When the king's men came, to arrest him, he ran away to Chuneli, and fromthence to Sojitra From Sojitra, the sūri went to Cambay where he was given a rousing reception. The royal servants coming to know of his arrival, came to Cambay and arrested him. The Jain congregation had to pay 12,000 tankas before he was released. The suri did not like this; so a deputation consisting of Pandit Harshakulagani, Pandit Sanghaharshagani, Pandit Kusalasayamagani and Kai Subhasılagani was sent to Champakadurga or Champaner to wait upon the king. The deputation pleased the king by their skill in composing poems and induced him to pass orders to return the fine. In A. D 1521-2, when the sūri went to Anahilavada, the Jains gare him a rousing reception. On this occasion, Nakara Panchanana of Ukeśavamsa took the fourth row of a Jain layman and gave liberal presents to the Jain congregation. From Anahilavada, the sūri went to Vijapur and performed Pratistha in the temple built by Kothari Satara Sripala. In A. D. 1527, when he was at Visanagara, the suri found that his end was drawing near; so, he sent for Anandavimala who was at Vadala and asked.
"

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231 him to become Gatchhanayaka or the head of gatchba. When Anandavimala did not accept the post, Saubhagyaharshasūri was made Gatchhanayaka.122 Hemavimalasūri died at V188Dagara in A. D. 1527, leaving behind him many pupils whom he had taken in the order of Jain monks,723
After Hemavimalasűri, Saubhagyaharshasūri glorified Jainism. Though born in A. D 1498-9, he entered the order of Jain monks at the early age of eight in A.D 1506-7. When he became Gatoh banayaka in A. D. 1527, Bhimasi, Rupa, Devadatta, Kaba, Jayavanta and other Joins held a festival In A. D. 1530, he went on a pilgrimage to Satrunjaya and Giranāra with the Jain congregation. In A. D. 1533, a festival Tras held by Somasi, Ratnasi, Dakhamasi and Khimsi of Cambay to congratulate the Sūri upon his appointment as a Gatchhadāyaka. In A D. 1540, the dignity of Vachaka vas conferred on Somavimala at Vidyapura (or Vijapura.) To celebrate this occasion, Teja Manga gaye plates and street balls to the Jain congregation,
(122) Laghu Posalika Pattāral; Jarn Artrhasika Gurjara Kalya Sanchaya, appendix, p.p. 96-9.
( 128 ) Jain Aitihasila Gurgara Karya Sanchaya, Appendix, P p. 98-..

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In the same year a great festival was held at Idar. The Jains of 700 different places, 500 Digambars and 500 monks graced the occasion. Hundreds of Jain images were set up at the hands of our sûri. In A. D. 1540, Saubhagyaharshasuri breathed his last, leaving behind many pupils who mourned his death. He was succeeded by Somavimalasūri,124
About this time, three monks of Anchalagatchha rendered meritorious services to Viraśāsana,25 Bhāvasāgarasŭri, 61st Pattadhara of this gatchha, was born at Narasani in Marwad in A. D. 1453–4. His father's name was Sangani and mother's name Singarade. Before he entered the order of Jain monks, he was known as Bhavada. Jayakeśarasūri admitted him to the order of monks in A. D 1463-4. The ceremony was performed at Cambay. The dignity of Acharya
(124) Ibid, Appendix, p. p 99-100.
(125) The 60th. Pattadhara of this gatchha was Siddhantasagara. His dates are as follows.
Birth-V. S. 1506; Dikshā-V. S. 1512; Acharyapada V. S. 1541; Gatchhanayakapada-V. S. 1542; Death. V S. 1560. He was born at Anahilavada, His father's name was Javada Soni and mother's name Puralade Jain Astihasika Gurjara Kavya Sanchaya-Appendix, P. 114.

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233 was conferred on him at Mandala in A. D. 1503-4. He died in A. D. 1525–7.126
Gunanıdhānasūri, who succeeded him, was born at Anabilavada in A. D. 1491-2. His father's name was Nagaraja and mother's name Liladovi. He was admitted to the order of Jain monks, in A. D 1495-6, at an early age of four, by Siddhantasāgaragūrı. When he mastered the sciences, the dignity of Acharya was conferred on bim in A, D 1508-9. To celebrate this occasion, Dbarana mantri of Srivamsa held & festival at Jambunagara or Jambusara In A. D 1527-8, whon Gunanıdbānasūri became the Gatchhanayaka, Vijjabara Shab of Cambay held a festival, Our Sürı died in A. D. 1544-5.127
sciences, the arasūri. When she age of four, bus
idola. They all of Sirohi, Iship. He pas chiefs who? and had theted a campal and Vara
We have dealt with Lonkáshah & copyist who was opposed to idol worship. He was followed by Bhána of Sirobi, Jiyajı and Varasinghaj. They all started a campaign against idol Forship and had the sympathy of the ruling obiefs who held similar views.
Another difficulty in the work of Jain preachers was created by Kaduvā, & Nāgara Banin of Nadulai In A, D. 1457, he came to
( 126 ) Ibid, Appendix, p. 114. (197) Ibid, pp. 223-4.

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Ahmedabad and came in contact with Panyasa Harikirti who impressed upon him that it was useless to enter the order of monks, as true preceptors were not found. Kaduva accepted the advice of Harikirti and spread his views about A D. 1505. He believed in idol worship.
The third difficulty was created by Parsvachandra Nagori, a pupil of Sādhuratna of Tapagatchha. He made many changes in the religious ceremonies and founded the Payachanda gatchha
The fourth difficulty was created by Vallabhacharya and other Vaishnava preachers.129
To surmount these difficulties, Anandavimalasuri of Tapagatchha made strict rules for Jain monks and enforced them rigorously. He practised austere penance for 14 years and created good impression on the people. He permitted Jain monks to go to Jesalmere. On the whole his efforts were crowned with success.10
(128) Desai, Jain Sahityano Itihasa, p. 510. ( 129 ) Ibid, p. 510
(130) Anandavimalasūri was born at Idar in A. D. 1490-1 His father's name was Megha and mother's name Maneka He was known as Taghakunvara before he entered the order of Jain monks. Hemavimalasūri

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Among the well-known temples of this period. we may nention Kharataravasahi on Mt. Abuand Karna shah's temple on the Satrunjaya Hill.
Many images in Kharataravasahi were set up by the Jains who belonged to Kharataragatoh ha; 80 the temple is called Kbarataravasabi.
It 18 a mistake to suppose that this temple was erected by the soulptors and, masons who used the stones originally brought for Vimalayasahi and Lunigayasahi. It is, not good to suppose that the stones brought for Vimalavasabi lay, there for 200 years. The temple, moreover, does not seem to have been built 700 years ago.
In the inscription of Srimata's temple dated V. S 1497 (A D 1440-1 ), there is a reference to Pittalahara but no reference to this temple. It seems, therefore, that this temple was built after A. D. 1440. It was probably built by Sangbapı Mandalıka in A, D. 1458, because many images in this temple were set up by
alter. 4. D. store, that this is to this temple
admitted him to the order of monks.in A, D 1513-4.. The dignity of Upadhyāya tas conferred on him at Lalapura then Sanghari Thira held a festival. He became a Sän 10 D. 1525 and died in A. D. 1540 Jain Attihaszha Gurjara Kavya Sanchaya, Appendix,
7.P. 101-3,

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Mandalika and the members of his family about A. D. 1458.
This temple is situated on a rery high place and can be seen from a great distance. It has three storeys. It is a great pleasure to see the natural scenery of Ut -Abu from the second 'floor of this temple. On the ground floor, first floor and second floor, there are "Chomukhjis " or four images of the same Tirthankara in four different directions. Big and spacious halls are seen on the ground floor. Near the principal garbbagribe on tbe same floor, there are many beautiful inages of Tirthankaras,' Jain monks, Srāsakas and Srärikas, besides those of gods and goddesses.
There are to beautifully carred stone arches on the ground floor. On each arch, there are ffty-one images. There are also scenes from the life of Tirthankaras.
In A. D. 1531, Karma Shah repaired Samará. Shah's temple on the Satrunjaya Hill. He was the son of Osafamsi Tols Shah of Chitor by his wife Lilu. Tols Shab fas & friend of King Sangramasingh or Sangs of Mevad 2. His son
( 131 ) This Sangrâmssingh Fas the head of the Bajpeks He tros de ested by Babar in the battle of Sikr in 1527 A. D.

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The temple is situated under the shade of a
rayana tree' and is therefore known as the rayana pagalā temple. It is a small cell and contains three stone arches.
Chakresvaridevi's temple in the Adesvaratunka was also erected by Karmashab in A. D. 1531. Chakresvarimātā or the guardian deity of Jainism is seated on a tiger. She is richly dressed and profusely adorned Out side the garbhagriba, there are four images of four goddesses-Padmavati, Sarasvati, Nirvanidevi and Laxmideri. Padmavatidevi bears the image of Pārsvanātha on the head and is seated on a cock. In her hands, she holds a garland, & lotus and & trisula. Sarasvatidevi is seated on a goose and holds a harp and a book in hand. Niryanidevi is seated on a lotus and holds a book, a bowl and a lotus. Lakshmidevi is seated on a lotus and has a lotus in hand. These four images of the goddesses outside the garbhagriha belong to a later period.
The temple is entirely of stone. It is situated to the left of the entrance to Adeśvaratunka, and as compared to the other temples on the hill, is very small. Li
, ? 7' In: A D. 1444-5, Taporatna and Ganaratna, pupils of Sadhūnandana of Kharatara' gatohha.

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242
Charitrayardhana, pupil of Kalyanarajs of Kharataragatchha, composed the Sinduraprakaró toka at the request of Bhishanathakkura, in A. D: 1448-9, and a commentary on Kalidasa's Raghuvamsa at the request of Aradakamalla, son of Srimala Saliga.138
In A. D. 1450-1, Udayadharma, pupil of Ratnasımhasűri of Brihad Tapagatchha, composed the Vakyaprakasa. He is also known as the author of the Sanmattradasastotra 139
In A D. 1453-4, Sarvasundarasūri, pupil of Gunasundara of Maladhari gatchha, completed the Hansarāja Vatsarajacharita at Dorapattana, and Megharaja wrote a commentary on the Patarāgastotra.140
In A. D. 1455-6, Sadhusoma, pupil of Siddhantaruchi of Kharatara gatohha, vrote a commentary on the Pushpamala. About the same time, Jayakirtisūri's pupil Rishivardhana of Anchala gatchha composed the Jinendrātisaya panchasika 141
(138) Kārtivijaya, BBrods, No. 1872, Peterson, III, 210.
(139) Dessi, Loc. cit, p. 514. (140) Ibid, p. 514, (141) Ibid, pp. 514-5.

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In A D 1456-7, son of Hamira and grand son of Viradasa wrote & conmentary on the Sanghapattala at an early age of sixteen. In the same year, Dharwachandragani, pupil of Jinasegarasûri of Kharataragatchhe wrote the Sindurapralarakāvya trhā, 142
In A D. 1457–8 Satyaraja, of Paurāmıka gatchha composed the Sripalasbarita In the same year, Hemahansagani,pupil of Charitraratnagani of Tapa gatchha, wrote a commentary on Udayaprabhasūri's Arambhasiddhe. In the following year i. e. A D. 1458-9, the same author composed the Nyayarthamangusha in Ahmedabad.143
Gagnasagarasűri, pupil of Udayavallabhasūri, composed the Viralanathacharsta in A, D. 1460-1 144 In the same year, Ratnamandanagani, pupil of Nandıratna, composed the Bhojaprabandha or the Prabandharāja which deals with the life of Bhoja, King of Malwa, and throws some light on the history of Gujarat 14
In A. D. 1461-2 Subhaśılagani, pupil of
(142) Gulābkamāri Library, Calcutta, Manusoript Nos. 7-1 and 48–2 (143) Velankar, No, 76; Peterson, IV, 17. (144) A Gujarati translation of the work is published by Atmananda Jain Sabha, Bhavnagar. (145) Velankar, No. 1754.

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Munichandra or Munisandarasūri of Tapa gatohha, wrote the Satrunjayahalpakatha and Amarachandra wrote ayachuri on the Upadešamāla. In the following year, Sádhusome wrote commentaries on Jinavallabhasūri's Mahāvirachariya, the Chārıtrapanchaha and the Nandzsvarastava 145
In A. D. 1467-8, Pratisthasoma composed the Somasaubhagyakávya which deals with the life of Somasundarasűri, and Rajavallabha, wrote the Chitrasena-Padmavatikathā and the Shadāvasyahavritta (A. D. 1473-4). In A. D. 1472-3, the Jalpamangars was composed.147
In A, D. 1474-5, Siddhasűri composed the Rasavativarnana In A D. 1478-9, Bhayachandrasūri, pupil of Jagachandrasūri of Purnimagatahha, composed the Santināthacharita which deals with the life of Santinātha, the 16th. Tirthankara of the Jains. 17A
In the same year, the Prithvichandracharita was composed by Jayachandrasűri. In A. D. 1483-4, Subhasılagani wrote the Sāluvāhanacharzta, and in A D. 1484-5, Siddhantasagara composed
( 146 ) Desai, Loc. cit , P.P 515-6. (147) Ibid, p. 516.
(147A) Gulabkumāri Library, Calcutta, Mannscripts Nos. 61-3,

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the Chaturvimsatijinastuti and Somacharitragani wrote the Gurugunaratnākara.148
Sadhuvijaya, pupil of Jinaharsha, composed the Vadavayaprakarana and the Hetukhandanapraharana between A. D. 1488-9 and 1494-5.149
Subhavardhana, pupil of Sadhuvijaya, wrote the Dasasravakacharsta in Prakrit about this time. His other works are the Vardhamānadešanā and the Rishimandalavrıttı 150
Jinamanikya, pupil of Hemavimalasuri, wrote the Kurmaputracharsta in Prakrit.151
Kamalasamyama, pupil of Jinasagarasūri composed the Uttaradhyayanasutravrette and the Karmastavavivarana. (A D. 1492)
>
Udayasagara of Anchalagatchha wrote & 'Dipika on the Uttaradhyayanasutra in A. D. 1489-90, and Kırtivallabha, pupil of Siddhanta
(148) The work is published by the Yasovijayaji Granthamala, Bhavnagar.
(149) Manuscripts in the Kantivijaya Bhandar, Baroda and Kesaravijaya Bhandar, Wadhwan
(150) Kantivijaya Bhandar, Chhani, manuscript; Kaira Jain Sangha Bhandar Manuscript; Velankar, No. 1797.
(151) Peterson, III No. 588

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246
Ságara sūri, Frote a commentary on the same work, in A. D 1495-6 252
(adrabangagani composed the Bhuranabhānu. charita (A. D. 1497-8 ), the Upadeša-Kalpavallı (A. D 1498-9) and the Balinarendrakatha (A. D. 1500–1). Labdhisagarasūri of VriddhaTapagatchha wrote the Sripulahatha in A. D. 1500–1,153
Siddhantasära, pupil of Indranandisuri, completed the Darsanaratnāhara in A. D 1513-4 In the following year, Anantahamsagani, pupil of Jinamanikya, composed the Dasakrzshtantacharita. In A, D. 1515-6, Vinayabamsa, papil of Mabimaratna, wrote a commentary on the Dašavazhālakasūtra In A D 1516-7, Somaderasūri, pupil of Sinhadatta, composed the Samyaktvahaumudi and Maheśvara completed the Pichararasāyanapraharana. The Kumārapālapratibodha was composed in A D. 1518–9 In A. D. 1519-20, Saubhāgyanandisūri composed the MaunaekādasiLatha In A. D. 1520–1, Vidyaratna wrote the Kurmāputracharita. In A. D. 1521-2, the Vimalacharzto dealing with the life of the wellknown builder of the Vimalayasahi on Mt. Aba,
( 152 ) Jain Sahityano Itiñas, pp. 517-8 (153) Ibid, p. 518.

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Fas coruposod In A. D. 1522-3, Ganasara complotod tho Picharashattrimsika with a commentary, in Anabilavida. In A. D. 1526, oopies of eleren Angas were prepared at the cost of Arisimba Rank of Srimalivamsa. In tho snmo Fear, Jinabangasūri composed the Achärāngasītro Dipikā. and Sabajasundara completed the Ratnasravakaprabandha. In A. D. 1526-7, Harsbakulagani composed the Sutra Kritāngasutra Dipaka. His other works are the Bandhchetrudaya-Tribhang and the Vakyaprakāsatikut In A. D. 1534-5 Hradayasaubhūgya, pupil of Saubhagyaságaragūri, composed the Vyutpattidipikā in Cambay, when Bahadura Shah was the king of Gujarata.154
About this time, Laxmikallola composed the Tattvāgama and the Mugdhāvabodhā.155
We shall now consider what contribution the Jains made to Apabhramsa Literature.156 in this period. Author
Work or Works. (1) Yasahkirti
Chandappala Charita
( About A. D. 1464 ) ( 154 ) Ibid, p.p. 518-20 ( 155 ) Velankar, Nos. 1397 and 1473. ( 156 ) Desai, Loc, Oit., p. 520.

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248
(2) Simhasena
(i) Mahesarachariya or Raigha
(ü) Adipurāna (üi) Sripālacharita (iv) Sammataguna
Tihana (3) Jayamitra
Stenskacharitas (4) Devanandi
Rohinsvidhanalatha
Suandhadasamilahā (6)
Pasapailaha
Janapurandaralathā The following is the Jain contribution to Gujarati Literature, Prose and Poetry, 157
Old Gujarati ( Prose) Author
Work Manibasundaragani Bharabhūlanā Sutra,
(Derakulapataka,
A D. 1444-5) Hemahansagani
Shadarasyala,
(A D 1444-5) Visalaraja
Gautamapritchhi
(A, D, 1448-9) Samfegadera
Pindarisuddhi (A. D. 1456-7) diaiyakapıthika
(A D. 1427-8) (157) Dessi, Loc. cit, p.p 521_%,

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Dharmadevagani
Amarachandra
Merusundara, pupil of
Ratnamurti
* * * * * * *
""
">
"3
""
33
""
Dayasimhagani
Parsvachandra
"
33
"9
"
"
Samarachandra
17
249
Shashthisataka (A. D. 1458-9)
Kalpasutra (A. D. 1460–1 )
Shadāvasyaka ( Mandavagadha,
A. D. 1468-9) Silopadesamālā
Pushpamālāprakarana Kalpa-Prakarana
Panchanırgranthi
Karpuraprakara
Shashthisataha
Yogasāstra
Kshetrasamāsa
(A. D. 1472-3)
Tandulaveyal-Payanna
Acharangaprathama skandha
Prasnavyaharaña Aupapātrha Sutrakritānga Jambucharita
Samstaraka-Prakırnaka
Shadavasyaha Uttaradhyayana

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280
Gujarati Poetry. Depala Sravaka
Jāvada-Bhāvada Rasa
Rohineya Chora Rāsa Chandanābalani Chopai
Srenika Rasa ( About A. D. 1468 ) Jambusicāmz Panchabhara Varnana ( A D, 1464-5 )
Ardrakumāradhavala Samyaktra Bāra Vrata
Kulaka Chopar Sthulidhadra Kathāvals
Sthalibhadra fāga Thavatcha Kumāra Bhasa
Snātrapuja Ratnakarasūri
Adinātha Janmabhisheka Sangharimala Sudarsana Sresthino Rasa
Prabandha (A. D. 1445 ) Dhanaderagani Surangabhodhana Nemifāga
(A D. 1445-6) Sanghakalašagani
Samyaltva Rāsa
(A, D. 1448-9) Anandamuni Dharma-Lacmi Mahattarā
(A. D. 1450-1) Asaita
Hansavatsalatha Chops Ratnasekhara
Ratnachudarāsa (About A. D. 1453 )

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251
Kalyanasagara
Rishivardhanasūri
Matisekhara
Jinavardhana
Noyayasundara
Visi Viharamāna Jina Stuti
Agadattarāsas Nala-Davadanti rasa,
(Chitoda, A. D. 1455 ) Dhannārāsa (A, D 1457) Neminātha Vasanta Fulada Kuragadu Maharshi Rāsa
(A.D. 1480-1) Mayanarehāsaterasa
(A.D. 1480-1) Ilāputracharita
Dhannarasa (A. D. 1458 )
Vidyāvilasam Narendra Chaupai
(A. D. 1460 ) Simhasanabatrosi chopas
(A. D. 1462-3) Simhalasemhakumāra Chopai
(A. D. 1462-3) Devaraja-Vatsarajaprabandha
(A. D. 1462-3)
Jambustamiraso (A, D. 1459-60 )
Salibhadramunırāsa Harsvamsarāsa (A.D. 1463-)
Srenitarasa
Malayachandra
Räjatilakagani Brahmajinadise

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252
Brahajinadasa
Yasodhararasa
Adinatharāsa Karahandumunirāsa
Hanumantarāsa
Samakitasärarāsa Grīdasagarasuri
Juvabhavasthatırasa
(4. D. 1463-4) Bhaktivijaya Chitrasena-Padmavatirasa
(4. D. 1465-6) Petho
Parsvanāthadasabhava Vivāhalo Laxmiratnasūri
Surapriya-Kumārarāsa Lakhamana srayaka Mahavira-Charsta-stavana
(A. D. 1464-5)
Chrhugatiniveli
Siddhantarāsa Vatchha srāvaka
Mriganha-lehharasa
(A. D. 1466-7) Gnánasāgarasuri Siddhaohakra-Sripalarāsa
(A. D. 1474-5) Mangaladharma
Mangalakalas'arāsa
(A. D. 1468-9) Derakirti
Dhannäsālabhadr arāsa
(A, D. 1474-5) Punyandi
Rupakamála (Between
A.D. 1467 and A. D. 1490) Depaprabhagani
Kumārapalarasa

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253
Udayadharma
Malayāsundarirāsa
(A. D. 1486-7)
Kathābatrisi (A. D. 1493-4) Vatohbabhandari
Navapallava
Pars'vanathakalas'a Sarvanyasundara
Sarasıkhāmanarāsa
(A. D. 1493-4) Hemavimalasūri
Mragaputra (Between
A. D. 1493 and 1513) Lävanyasamaya
Siddhantachopas
(A. D. 1488-9) Sthulabhadra Ekaviso
(A. D. 1498-9) Gautama-Pritchha Chopai
(A. D. 1498 ) Aloyanavinati (A. D. 1505, at
Vamaja, near Kalol,
North Gujarat) Neminatha-Hamachadi
(A. D, 1505 or 1507) Ravana-Mandodari Samrāda
(A. D. 1505 ) Serisāpārsvastava ( A. D. 1505 ) Pairagyavinate ( A. D. 1506)
Rangaratnahara Neminatha-prabandha
(A. D. 1507-8)

Page #214

Lavanyasamayd
""
17
33
31
22
31
"1
"3
""
39
18
Narapati (Non-Jain Poet)
254
Surapriyalevali rāsa (A. D 1510-11) at Cambay
Vimalaprabandha (A D. 1512) Sumatisadhu viruhalo
(A. D. 1511-12)
Devaraja-Vatchharaja chopas (A. D. 1518-9) Karasamvada
(A. D. 1518-9)
Antariksha-parivastava
(A. D. 1521-9) Khimarishi
(A. D. 1532-8) Balabhadrarāsa, Ahmedabad,
(A. D. 1532-3)
Yasobhadrarasa, Ahmedabad,
(A. D. 1532–3 )
Dradhaprahāri Sazzhāya Parsvaginastavana
Chaturvımsatigınastava
Nanda Batrisi
(A. D. 1488-9 )
Munipati-Rajarshi Charita
(A. D. 1498-4)

Page #215

Santisūri
Nannasüri
Samvegasundara
Simhakula
Kirtiharsha
A Pupil of Kakkasūri
Kshamakalaga
33
Mulaprabha sadhu
Jayaraja
Sundararaja Dharmadeva
Kusalasayama
Nemikunjara
255
Sāgaradattarāsa (About A. D. 1493) Vichārachosath:
(A. D. 1487) Sarasıkhamana ràsa (A D. 1491-2)
Munipati Rajarshi Chopar
(A. D. 1493-4 ) Sanatkumarachopar (A. D. 1494)
Kuladhvaja Kumārarāsa
Sundararajārāsa (A. D 1495) Lalitangakumāra rāsa (Udayapura, A D 1497) Gajasukumala sandhi
(A D 1496-7) Matsyodararāsa (A. D. 1496–7 )
Gajasimhakumāra Chopā:
Harischandrarāsa
(A. D. 1497-8) Haribalarasa
(A. D. 1498-9) Gajasimharayarāsa (A. D. 1499-1500)

Page #216

Labdhisagara
Harshakula
Nannasūri
Dharmaruchi
Dharmadeva
Ishvarasūri Padmasagara
Gnana
Dharamasamudra
Lakshmana
Devakalasa
Lavangaratna
Amipala
Sahajasundara
"
256
DhvajabhujangaKumāra chopas Vasudeva chopai
Dasasravaka-batrısı
Abhaksha Anantalaya Panchatirtha stavana
Ajaputra chopai
(A. D. 1504-5 ) Ajaputrarāsa (A. D. 1504-5) Lalitangacharita
Kayavannachopar (A. D 1406-7 } Vanhachularāsa
(A. D 1508-9) Sumitrahumararāsa
(A D 1510-1) Salibhadravivahalo (A. D. 1511-12 ) Rishidattachopai
(A. D. 1512-18 )
Vatsaraja Devarāja rāsa
(A D 1514-5) Mahrpāla rāsa (A. D. 1515-6) Rishidattarasa
Ratnasararāsa

Page #217

Sahajasundara
29
"3
Dharmasamudra
Bhuvanakīrti
Vinayasamudra Narasekhara
Dharmasagara
Samarachandra
Sevaka
Anandapramoda
Somavimala Brahma
17
257
Sukarajasahel (A. D 1526-7) Atmaraja rasa (A. D. 1527-8) Paradesırajanorasa
Prabhakara-Gunākara
Chopar (A. D 1517-8) Champalamālā rāsa (A D. 1522-3) Kalavatıcharita Ārāmasobhā
Prabhavatharana Ārāmanandana
Chopar
(AD 1530–1 ) Sreniharāsa
Rishabhadeva
dhavalaprabandha Santyjina vivahalo (A. D. 1534-5)
Dhammalarāsa
Susadhu chopar (A D. 1536-7)
Pratyekabuddha chopai
(A D. 1540)
Kritalarmarājādhihārarāsa
(A. D. 1537-8 )

Page #218

258
Rajasila
Amarasena-Payarasena Chopar
(A. D. 1587-8) Kaviyana
Tetalimantrirāsa
(A. D. 1538-9) Vinayasamudra
Ambada chopai
(A. D. 1542-3) Rajaratnasūri
Harsbala māchhi chopas Bhava Upadhyaya
Harischandra rāsa Lavanyamuni
Nandabatrisi
(A. D. 1491-4) Jinahara
Vikramapanchandandarāsa, Rajasila
Vikramaditya Khapararāsa (A. D. 1506-7)
Vikramasena rāsa
(A.D. 1508-9) Purvadesachaityarāsa
(A, D. 1508-9). Ilāprākārachartyaparıpāto
(A. D. 1513-14) Khima
Satrūnjayachaityaparipāti Guanacharya
Bilhana Panchašika Sasikala panchāsikaist
possible to mall work bulk Partis.
( 157 ) It is not possible to go into the details of the works mentioned above, in a small work like this. They will be found in the Jain Gurjar Kavio, Part I, by M D. Desai, pp. 37 to 180.

Page #219

Chapter VIII Hairakayuga
Kalikalasarvagna Hemasűri obtained partial success as a missionary at the court of Siddhuraja and completo success at the court of Kumarapala who embraced Juinism and glorified it. His work was continued by Hiravijayasūri who attended the meetings at Ibadatakbāna and created in Emperor Akbar deep love for the Jain principle of Abimsi or non-violence. Under Jain influence, Akbar gave up flesh and prohibited the taking of life for several months in a year. Under Hiravijaya's instructions, the Emperor performed many pious and religious deeds. For these reasons, the following sixty years in Jain History are known as the Hairakasuga.
Hirafijayasūri was born at Pslanapura in A. D. 1526-7. His father's name vas Kurashah and mothor's namo Nathibsi. Sanghaji Suraji and

Page #220

260
Sripala Were Hiravijaya's three brothers, and Rambha, Rani and Vimala vere his sisters. When Hiraji was 13 years old, his parents died; so his sisters Vimala and Rádi vho lived at Anabilavāda Patan took him there in A. D. 1639-40.
Vijayadanasūri admitted him to the order of Jain monks. On this occasion, Amipāla, Amarasimha, Kapura, Amipala's mother, Dharmashirishi, Rudorishi, Vijayaharsha and Kanakashri entered the order of monks or nuns. Hirajı changed his name and came to be known 88 Hiraharsha 158
Hirabarsha yas a very smart pupil; so Vijayadana sūri sent him to Devagiri in the Deccan for further studies. Dharmasagaraji and Rajarimala were also permitted to accompany hip, Devasishab and his wife Jasmai gave the monks all the financial help they required in prosecuting their studiegl59
In A, D, 1550-1, the dignity of pandit as conferred on Hirabarshe at Nádlai in Marwad In A. D. 1552, Hirabarsha became Upadhyaya In A. D, 1554, the dignity of Suri yas conferred on him, at Sirobi (Marwad) by Vijayadāpasūri.
(158) Vidyāvijaya, Surirvara and Samrat, PP. 20-A. ( 159 ) Ibid, p. p 24-6

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On this occasion, Hiraharsha changed his name and came to be known as Hiravijayashri. In A D. 1566, Vijayadanasūri died; so Hiravijayasuri became the head of the Jain community160
After his preceptor's death, Hiravijayasūri had to surmount certain difficulties. Ratnapala of Cambay, had by his wife Thakā, a son named Ramaji who was not keeping good health. Ratnapala, being sick of Ramaji's continued illness, once said to the Sūri that if Rāmaji recovered his health, be would make him the Suri's disciple After some time, Rāmji was completely oured, but Ratnapala did not want to keep his promise, 80 when the Sūri reminded him of his promise, he picked up a quarrel with him and his daughter Aga instigated her father-in-law Harada's to complain against Hira vijayasűri to Sitabkhana, Governor of Cambay. When the complaint was lodged, orders were passed for the arrest of Hiravijayasūri and the latter had to romain in concealment for a period of 23 days to avoid Suba's mon.161
The second difficulty vas created by Jagamalarishi, who complained to Hiravijayasūri
( 160 ) Ibid., pp. 24-6. ( 161 ) Vidyarijaga, Surisvara and Samrat, pp. 27-9.

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Somasagara, and sheltered by Davaji, a Stbånakavasi Jain. Two innocent monks named Dharmasägars and Srutasāgara were arrested by policemen and subsequently released after sound beating, because none of them was Hiravijapasūrı 154
In A D. 1580–1, the sūri went to Borsad where the Jains held many festivals. In À D. 1582, he performed the pratisths when the image of Chandraprabhu was set up at Cambay by Sanghavi Udayakarana who had led the congre. gation to ābu, Chitoda and other places. From, Cambay, Hiravijayasūri went to Gandharaibia
Akbar had heard much about the reputation of Hiravijayasūri, either from a Sravikā named Champs or Itamadakbåns and anted to see him, Ho, thero fore, called Bhanukalyana and Thanasingh Romaji, the Jain leaders, and asked them to yrite a letter to Hira vijayasūri inviting him to Fatehpur Sikri The Emperor, also, wrote a lotter to Sıbabuddin Abmadkhan or Sihabakhana, Govornor of Ahmedabad asking him to send Hiravijafasűri to Fatehpura Sikri with royal honours. Tho lottors fere sent by the runners Mfaundi and Kapola.65
( 164 ) and (1644.) Vidrarijaya, Loc. Cit, P p 31-4.
(165) Jain Sahityano Ilhas, P p 539-40; Fidyavijaya, Suret ar and Samrat, p.p. 78-80, 81-9.

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When the Governor of Gujarata received the Emperor's letter, he called the leading Jains of Ahmedabad and asked them to request Hiravijaya sūri to go to Fatehpura Sıkrı as desired by Akbar. The Jains told them that the Sūri was at Gandbora and that they would go there and inform him of the Emperor's letter.166
The Jains of Ahmedabad met and decided to send Vatcbharaje Parekh, Mulo Sheth, Nana Vepu Sheth, KuFaraji Jhaveri and a few others to Gandbära. At the suggestion of the Jain congregation of Abmedabad, Udayakarana Sanghari, Vajia Parekh, Rijia Parekh and Raja Srimalla Osval from Cambay went to Gandhāra166
Some Jains at Gandhara did not like that Hiravijayaji should go to Sıkrı; but the others were in favour of sending him to the Emperor. After hot discussion, it was decided that the Süri should accept the emperor's invitation and go to Sikri. 1668
In A. D. 1582–3, Hiravijayasūri started for Sikri, from Gandbāra and went to Ahmedabad Via Jambusar, Sojitra and Matar. Sibabkhân, the Suba of Ahmedabad, received him well and offered him pearls, diamonds, horses, elephants
( 166, 166A, 166B, ) Vidyavijaya, Surisvara and Samrat, PP. 83-95.

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and palanquins. The sūri, however, did not accept anything; but told the Suba that he would go to Sikri on foot. The Suba, then, wrote a letter to the Emperor in which he praised many good qualities of Hiravijayasūri and told the Emperor that the suri had accepted his invitation 166c
From Ahmedabad, the Suri went to Anahilavada, via Kadi, Visnagara and Mehsana and stayed there for a week. From Anahilavada, the Sūri went to Sirohi via Sidhpur. The king of Sirohi gave the Sūri a rousing reception and gave up flesh, wine and hunting.167
From Sirohi, the Süri went to Sikri via Falodi, Medata and Sanganer and reached his destination on the 12th day of the black half of Jetha of V. S. 1639 (A. D 1588) The Jains of Sikri gave him a rousing reception. 67 Jain monks had accompanied the Sūri to Sikri,157A
The Suri had put up at the place of Jaganmalls Katchhavaha, younger brother of Biharimalla, king of Jaipur, and wanted to see Akbar on his arrival, but as the Emperor was busy, the Sari was asked to see Abul Fazl with whom he had a very interesting conversation. When the Emperor was free, he sent for the Sūri 167B
(1660 167, 167A, 167B) Vidyavijaya, Surisvara and Samrat, p. p. 95-104; Jain Sahityano Itihas, p. p 541-2

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Several stories are told about the intercourse of Akbar and Hiravijayasūri, A.coording to the first story, when the Emperor came to know that the sūri bad come to see him from Gandhár to Sikri on foot, he asked him whether the suba of Gujarat gave him horses, chariots and elephants for his journey. To this, the sūri replied that the Governor of Gujarat was willing to give him whatever he wanted, according to Emperor's orders; but his religion forbade him the use of vehicles When the Emperor came to know the strict rules which Hira vijayasūri and his pupils followed, he was much pleased. The story is historical 16
According to the second story, when the Enperor asked the suri the names of the places of pilgrimage of the Jains, the sūri told him that they were Satrunjaya, Giranara, Mt. Abu, Pärswa nátha Hill, Ashtapada, etc. There is nothing improbable in the story. 169
According to the third story, when the sūri refused to walk on the carpeted floor for fear of orushing the insects that might be on the floor, the carpet was removed under Emperor's orders
(168) Desai, Loc. oit., p. 545 ; Vidyavijaya, Surrouara and Samrat, p. 110.
(169) Vidyavijaya, Ibid p. 112

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and to the surprise of all many ants were found under it '70
According to the fourth story, the sűri explained Akbar " Devatattra, " “Guru tattra" and “ Dharmatattva" and laid great stress on the Jain principle of 'Abimga' or 'non-piolence.' The Emperor was much pleased to hear the sermon and at the end requested the Sūri to acoept the books given to him by Padmasigara, & Jain monk. The sūri was not willing to accept them, but did so at the repeated requests of Akbar and Abul Fazl. At Hiravijayasūri's suggestion, the books were kept in a library opened at Agra and named after Akbar. Thansingh, a Jain, yas appointed as the trustee of the library or bhandár 178A
According to the fifth story, several Jainsof Agrå went to Emperor Akbar and gave him Hirkvijayasari's 'dharmalabha or blessings'. Akbar asked them if he could do anything for the sūri. Thereupon Amipala Doshi, their leader, told the Emperor that Paryushanáparya was drawing near and the Sūri wished the Emperor to prohibit the destruction of lives in those religious days. The Emperor, then, gave a 'firman' prohibiting the destruction of lives in Agra for eight days.171
(170, 170A) Jain Sáhrtyand Itihas, 'p.p. 545-6.
( 171 ) Vidyavijaya, P. p. 121-2, Desai Jam Sahityano Itihasa, p. 547

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pilgrimage to the holy Satrunjaya Hill. In A. D. 1596, he died, 180
Among the prominent pupils of Hiravijayasuri, we may mention Santichandra, Bhānuchandra and Vijayasenasūri. Sántichandra, the well-known author of the Kripärasakośa, vas a great debater. In A. D. 1576-7, he defeated Vadıbhushana, a Digambara monk, in the Court of Nārāyana of Idar. He won another victory over Digambara Gunachandra at Jodhpur.181
Bhanuchandra, another prominent pupil of Hıravjayasūri, persuaded Akbar to repeal the pilgrim tax on the Satrunjaya Hill. Vijayasenasūri who was honoured by Akbar had defeated Digambara Bhushana in a debate at Surat, pleased Khankhana, Suba of Ahmedabad, by his sermon, set up many Jain images and advised the Jains to repair the temples at many places of pilgrimage 182
In the Hairakayuga, Bhāmā Shah, an Oswal Jain, rendered glorious and meritorious services to Mewad by laying down his wealth at the feet
( 180 ) Jarn Sahutyano Itrhãs, pp. 552-3, 548, (181) Ibid, p. 553. ( 182 ) Ibid, pp. 554-5 18

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