Jainism in Gujarat AD 1100 to 1600

Author(s): Chimanlal Bhailal Sheth
Publisher: Vijaydevsur Sangh Gyan Samiti
Catalog link: https://jainqq.org/explore/034896/1

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ISM IN GUJARAT
છે. જૈન ગ્રંથમાળા
EIETELÈC, 011901912.
ÜZENEA2-7880:1019
3008679
D. 1100 to 1600)
by
C. B. Sheth,
M. A., LL. B., B. T.. A. G. Teachers' College,
Ahmedabad
Published by Shree Vijayadevsur Sangh Jnan Samity, The Godiji Jain Temple and Charities,

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Snros Vijayadevour Sangh Series No. 6
JAINISM IN GUJARAT.
(A. D. 1100 to 1600 )
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 Vijaydevsur Sangh Goan Samity
for
The Managing Trustees of The Godiji Jain Temple & Charities,
Pydhoni, Bombay 3
All Rights Reserved Price Rs 5/- Only
Priated by : GULABCRAND LALLUBHAI SHAH,
At Shree MAĦODAYA P. PRESS:-BHAVNAGAR.

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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 Vijayadevsur Sangh Gnan Samiti, are very glad to publish the History of Jainism in Gujarat (1100-to 1600 A. D.) as the volume of Vijayadevsur Sangh Series.
The Board of Trustees have appointed our Committee to manage the Sangh Library and the publishing department.
In the past (1) Shāstra Vārtā Samuchchaya (Sanskrit) (2) Shree Kumārapāla Bhupāla Charita (Sanskrit) (3) Shree Navatatva Bhavani (4) Shree Suyagadangasutra part I, and (5) Shree Panch Pratikramana Sutra have been published by our predecessors. Our Committee is publishing (1) Suyagadanga sutra, part II, (2) History of Jainism and (3) Sheth Motishah, 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 work, 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 year some seventy to eighty thousand Rupees towards the reparing of old Temples all over India, and in the same way they are eager to contribute a handsome sum towards the publication of research works.
Any suggestions will be considered. The following are the -
MEMBERS OF THE GNAN SAMITI (1) Sheth Keshavlal Bulakbidas (2) „ Ratanchand Chunilal Dalia (3) Panachand Rupchand (4) Laxmichand Raichand Sarvaia
Fattehchand Zaverbhai (6) Chhotalal Girdharbhai (7) »
Narottamdas Bhagvandas Shah (8) Mohanlal Dipchand Choksi (9). „ Mangaldas Lallubhai Ghadiali
(5)

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The Following are the Trustees of The Godiji Jain Temple & Charities (Shree Vijayadevsur Sangh)
1 Sheth Gokuldas Lallubhai, Managing Trustee Panachand Rupchand,
2
3
Laxmichand Durlabhaji,
Bhaichandbhai Nagindas Zaveri
4
5
7
8
9
10
11
12
99
99
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""
""
99
99
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Keshavlal Bulakhidas
Mohanlal Maganlal
Mohanlal Tarachand J. P. Laxmichand Raichand Sarvaia Fulchand Nagindas Zaveri Ratanchand Chunilal Dalia
Mulchand Vadilal
Ranchhoddas Chhotalal
99
19

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AUTHOR'S PREFACE.
The bistory of Jainism in Gujarat is to a large extent an unexplored tract. This short work is intended to fill up a 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 oulture of Gujarat.
The present work was written under the guidance of Rev. Fr. H. Heras, S. J., Director, Indian Historioal 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 noods 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; Siddharāja, 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 Vijayadevasuri Sangha, Bombay, for financing the publication of this work. My special obligations are due to my Guru Rev. Fr. H. 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 writing a foreword to this work. A. G. Teachers' College, Ahmedabad,
C. B. Sheth. 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 a living religion, having had its followers in different parts of India.
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 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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(X)
with special reference to the Vijayanagara Empire. About that time, Shri C. B. Sheth, another pupil of Rev. Fr. Heras and at present, a Professor of History in a Post-graduate College in Ahmedabad, carried out researches on Jainism in Mediaeval Gujarāt 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 laymon towards the propagation of their religion through literature, art and architecture, as well as to the patronage or support whiob the religion received from the rulers of land on various oooasions. It thus introduces the readers to a rich and glorious heritage preserved by Jainism in Gujarat.
Deccan College Post-graduate and Research Institute,
H. D. Sankalia. Poona. 29-4-53.

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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, Rishabbadova and Neminátha, with their disciples, performed penance on the Satrunjaya and Giranára respectively. In the fifth century of the Christian era, a conference of the Jain monks was held at Valabhi in Saurastra and the canonioal works of the Jains were reduced to writing. When Valabbi was selected for the ponference, it meant that it was a place oonvonient ito many learned Jain monks who do not use jony vehicles.
In the same century, in Anandapura or modern Vadanagara in the Mehsana District, thore lived a king named Dhruvasena. A Jain monk named Dhanesvarasūri composed the Kalpasutra to console the king who had lost bis son. According to Udyotanasūri, author of the Kuvalayamālā, there were many Jain templos in Gujarata in the 6th and 7th centuries of the Christian era.

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(XII) With the foundation of Anabilavada by Vanarāja Chāvado, Jainism received a great impetus. Vanarāja who was sheltered by a Jain monk in his days of adversity, built a temple to Panchásarā Parsvanátha in Anabilaváda. Chámpo and Labira were some Jain ministers of the Chāvadās.
Vimala Shāh, the famous temple builder, was a Dandanāyaka of Bhima I, popularly known a8 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 Chāvadās, Solankis and Vāghelas of Anabilavada.
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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ABBREVIATIONS.
Jain Sahityano Itihasa
Bhandārakara
Buhler
Peterson
for Jain Sahityano
Samkshipta
Itibāsa. for Bhandarakara's
Report in search
of Manuscripts for
Buhler's reports
in search of
Manuscripts. for Peterson's report
in search of
Manuscripts. for 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.
Velankara
Weber

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(I) Author's Preface
(II) Foreword by Dr. H. D. Sankalia
(III) Introduction
CHAPTER
CONTENTS.
I Siddharaja and the Jains
II Kumārapāla
III Vastupala-Tejahpāla
IV Jainism in the Vaghela Period V Jainism in the 14th Century
VI Somasundara Yuga
VII Jainism in Gujarat in the latter half of the 15th Century
VIII Hairaka Yuga
Select Bibliography
A
PAGE
VII
IX
XI
1
52
117
151
170
199
224
259
281

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Kumarapala
कुमार पाल
हेमचंद्र Hemachandrasūri
Qouran SOL
Shree Sudhammaswami Gyanbhandar-Umara, Surat

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Chapter 1 Siddharāja and the Jains.
.
Siddharāja was an enlightened ruler on the throne of Anabilavada. 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, Vägbbata, Ananda, Prithvipāla and Sajjana, were some of the Jain officers who helped Jayasimbadeva in state affairs.'
Munjála was & minister of king Karna and continued to hold office under Siddharāja. Karna had married Mayaņalladevi as his mother desired him to do so, but had not favoured her even with a look. Once he happened to see a woman
1 Desai, Jain Sahityano Itihasa, p. 224.

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of low rank and wished to enjoy her. He was, however, not able to do so as he thought the act below his dignity. His minister Munjāla, coming to know of this, dressed up Mayanalladevi in that woman's clothes, and sent her after usual monthly ablutions to take the place of that woman. Karna, thinking that she was the very woman he loved, received her ardently, and she became pregnant by him. Mayaņallade vi had, as a proof of the interview, taken from her husband his ring. Next day, Karna repented for his sinful deed, but his minister Munjāla explained to him the stratagem by which he was deceived. In this way, Munjāla saved the king from a fall and won Mayaņalladevi's secret blessings. This account of Merutunga is not confirmed by a contemporary writer.
On another occasion, Munjāla helped Jayasinhadeva, Karna's son. When the siege of Dharā was indefinitely prolonged, Siddharaja took a vow to refrain from food until he had captured the fort of Dhäră. The warriors of Gujarat showed great prodigies of valour, but were unable to fulfil the king's vow before the end of the day. At this time, Munjāla intervened, and persuaded
2 Merutunga, Prabandhachintamani, p. 133; Jinamandana, Kumarapalaprabandha, p. 46

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Siddharāja to fulfil bis vow Dhārā made of flour.3
by breaking into
Munjāla is said to have tākon an impotant part in the capture of Dhārā. When Siddharāja was thinking of raisingt he siege of Dhārā, he posted his confidential omissaries in all the important places in the city. They all began to talk on the capture of Dhāra, 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 bis 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. Siddharāja entered the city, and taking Yaśovarman prisoner, returned to Anabilavāda
Jayasimba's victory over Yašovarman of Malwa is certainly historical. It is confirmed by the Chaulukya copperplates wherein Jayasimha is called Avantinātha as well as by Hemachandra, Arisimha, Someśvara and other chroniclers." As Munjala was a minister of Siddharāja, it is credible, as
3. Tawney, Prabandhachintamani, p. 86. 4 Tawney, Prabandhachintamani, pp. 86-7. 5 Prasasti to the Siddha-Hema, v. 18; Sukritasunkirtana, II, 34; KirtiKaumudi, I1, 31-32.

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Merutunga says, that he played an important part in the capture of Dhårā.
After taking Dhārā, Siddharāja had taken a vow that he would enter Anabilavāda, mounted on an elephant, with Yasovarman, 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 vow. The king was unwilling to break his vow, but Munjāla persuaded him to fulfil it by giving in Yaśovarman's hand a wooden sword.6
Sāntu or Sampaikara was another Jain prime minister of Siddharāja. He was the prime minister of Karna also. He was probably a native of Baroda. His father's name was Varnāga and mother's name Sampuri. In the beginning of his career, he was a governor of Lāta in Broach. By sheer dint of merit, he rose to the rank of the chief minister of Karna. The Karnasundari of Bilhana was acted in his temple. “His engross. ment in state affairs-so much so that he has no time to talk to his obildren or his newly married wives-his proficiency in state craft and his suocess in political affairs are specially mentioned by
6 Merutunga, Prabandhachintāmani, pp. 146–7.

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Bilhana." He is described as surpassing even famous ministers like Yaugandharáyana of the past. He had sent an army under general Sachchika to fight the Sultan of Ghazani whom it defeated on the banks of the Indus.A 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 Siddharāja had been on a pilgrimage to Somanātha, the reins of Government were in Santu's hands. Taking advantage of the king's absence from the capital, the king of Mālwā invaded Gujarāta. Santu asked him the condition on which he would turn back. Yašovarman told him that if he made over to him the merit which Siddharāja gained by his pilgrimage to the shrine of Somanātha he would return. The minister, then, washed the king's feet and throwing into the hollow of bis hund 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
6A Kūvyānušāsana, II, pp. CXCI. 7 Merutunga, Prabandhachintamani, p. 135.

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merit had no meaning and that one must try to avoid the enemy knocking at the door.8
The King :of Mālwā who invaded Gujarāta in Siddbaraja's absence was Narvarman and not Yašovarman. Moreover, Merutunga's statement that the lord of Malwā was induced to retire by making over to him the merit of Siddharāja's pilgrimage to the shrine of Somanātha is of doubtful validity; probably, it was gold that induced him to turn back. It must, however, be said to the credit of Sāntu that he knew how to avoid the enemy knocking at the door.
Merutunga tells a story which gives us an insight into the character of Santu. Once when minister Sāntu went to pray to God in a Jain temple built by him, he saw a Jain monk in the company of a prostitute. He paid obeisance to him according to the rules of his faith, sat near him for some time and went his way. The Jain monk was so much ashamed that he sincerely repented for his conduct, went to Pälitänā and practised austere penance for twelve years. After some years, when Santu went on a pilgrimage to Palitādā, be paid obeisance to the same monk and asked him who his 'Guru' was. The
8 Ibid, p. 142.

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7
monk replied that minister Santu was his guru because he had helped him to follow the right path.'
The story shows that Santu did not disclose the faults of others and gave an opportunity to the wrongdoer to improve. He was aware of many examples of the futility of criticism bristling on a thousand pages of history and so refrained from it. Under similar circumstances, the Jains of to-day should follow the example of Santu and give the wrongdoer an opportunity to improve.
was
Udayana was another Jain officer of Siddharāja. a Srimali Bania of Marwar. At the suggestion of some persons, he went to Karnavatī and put up at the place of a printer named Lachhi. Fortune smiled upon him and he found much money. In course of time, he won name, fame and glory and became a minister. Siddharaja appointed him governor of Cambay. When Hemachandra entered the order of Jain monks, he attended the ceremony. According to the Prabandhachintamani, it was he who persuaded Chachiga, Hemachandra's father, to consent to
Translation),
He
9 Prabandhachintamani (Shastri's
Pp. 162-3. 10 Ibid, pp. 161-2.

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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 Jhinjhuwādā.12
Udayana was an excellent follower of Jina. When he was sent against the king of Sorath, he kept his army in Vardhamanapur and went to Vimalachala. While worshipping the Jineśvara, 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 vowed 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 Desai, Jain Sahityano Itihasa, p. 224. 13 Merutunga, 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, Kumarapalacharit VI, (IV), 20-22; Jayasimha, Kumarapalacharit, vIII, 495-509; JinamandShree Sudharmaswami Gyanbhandar-Umara, Surat

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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 Vimalāchala and Bhrigucatch ha, he could not contain bis grief. His soldiers told him that his sons Vägbhata and Amrabhata 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 final act of faith and passed away.14 When Kumārapāla heard of Udayana's death, he was much grieved.15 Udayana is said to have built Udayanavibára in Karnavati.
Another Jain minister of Siddharāja was Asuka. He was, beyond doubt, a Mahāmātya or prime minister between V. S. 1179 and 1181 or ana, Kumārapālaprabandha, p. 71) Their evidence cannot weigh against that of a contemporary writer who gives the credit of defeating the Saurastra chiefs to Ālhana of Nadul (Epig. Ind., IX, p. 68) 14 Merutunga, Prabandhachintämani, p. 218; Charitrasundar-Kumārapālacharit, VI (IV) 23–30. Jinama. ndana, Kumārapālaprabandha, p. 71. 15 Chariträsundara, loc. cit., VI, (iv) 23.

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10
A. D. 1122–23 and 1124-5. He attended the famous debate between Dovasūri and Kumudachandra. With his advice and assent, Jayasimha made a pilgrimage to the Satrunjaya hill and gave a grant of twelve villages to the temple of Adinātba.16
Sajjana was another Jain officer of Siddharāja. After the conquest of Sorath, he was appointed governor of the province. This is confirmed by an inscription in Neminātha's temple built by him on Giranāra??.
Sajjana's temple on Giranāra is the largest temple on this hill. 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 garbhagriba has a large image in black stone of Neminātha, 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 foot of the
16 Desai, Jain Sahityano Itihasa, p. 285. 17 Bom. Gaz., I (i), p. 176.

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11 "Ganad haras' 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 a small hole in the shoulder said to have been caused by water that used to fall from the ear, whence it obtained the name Amijhară.
According to the commentator of the Vāg. bhatālankāra, Vágbhata was a prime minister of Jayasinhadova. He was probably a son of Udayana. He is often confused with Vágbhata, author of the Vagbbatalankāra and son of Soma's. Ananda was another Jain prime minister of Siddharāja".
Chandrasūri, the author of the Munisuvrata charitra, was the governor of Lāta before he entered the order of Jain monks20.
Siddharaja was a patron of learning and the learned. He had a great thirst for knowledge. As the Jain monks were very well-known for
18 Vägbhatālankāra, v. 148. 19 Prāchina Jaina Lekha Sangraha, 381. 20 Desai, Jain Sahityano
Itihasa, p. 226.

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A
their learning, he invited many of them to his assembly of the learned and treated them as bis personal friends. Among his learned friends, was Viráchārya, a Jain nionk.
According to the Prabhāvakacharita, Jayasinha, in the course of a friendly conversation, told Virācbārya that the greatness of the learned depended upon royal patronage. Virácbárya's selfrespect was wounded and so he went to Pali in Mārwär. Jayasimba repented for his conduct and requested the Sūri to return to his capital. Viráchárga did so after an extensive tour in different parts of India, in course of which he defeated several dialecticians-especially Buddhists. He was, moreover, highly honoured by the king of Gwalior. 21
A dialectician of the Saukhya school named Vadisimha paid a visit to Anahilapura and challenged the learned men of the city to meet him in a public debate. Jayasinha, who was very jealous of the honour of his kingdom in matters of learning, approached Virácbárya's guru, who
sent Virācharya to fight him. The Jain Acharya . is also said to have defeated one Kamalakirti, & Digambara dialectician.22 Another learned Jain monk who, at times, attended Siddharāja's ass.
21 Prabhavakacharita, pp. 264–6. 22 Ibid, pp. 266-7.

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13
embly of the learned was Devasūri. He was born at Maddabrit in Ashtādaśasati in V. Samvat 1143 (A. D. 1086–7 )23 He was a a Porwad Bania. His father's name was Viranaga and mother's name Jinadevi. Before he entered the order of Jain monks, he was known as Purnachandra. When he was eight years old, his father migrated to Broach. After a year, Munichandra, a Jain monk, made Purnachandra his disciple. Viranāga was given an annuity by the Jains of Broach.24
When Purnachandra entered the order of Jain monks, he came to be known as Rāmachandra. He studied logic and Pramānaśāstra and won victories in various debates. In Dholka, he defeated a dialectician named Bandba of the Saivadvaita school.25 According to the Mudritakumudachandra, however, it was Munichandra, Devasūri's guru, who defeated the Saiva dialectician. It may be that Devachandra might have taken prominent part in helping his guru in the debate with Saivadvaita.26
23 The region about Abu was in those days known as Ashtadagasati. Maddahrit is probably modern Madna, near Abu. 24 Prabhāvakacharita, pp. 270-72. 25 Ibid
p. 272. 26 Kavyanusasana, II, C C I L.

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Prabhachandra, moreover, gives him the credit of defeating Gunachandra, a Digambara, in Nagpura. This victory of Devasūri is confirmed by the Mudritakumudachandra.27
According to the Prabhāvakacharita, Devasūri also defeated Sivabhuti in Chitor, Gangadhara in Gwalior, Dharanidbara in Dbārā and Krishna in Broach.28 These victories of Devasūri are not confirmed by the other chroniclers.
According to the same authority, Vimalachandra, Harichandra, Somachandra, Párávachandra and Asokachandra were Devasūri's learned friends.29
In V. samvat 1174, the dignity of Acharya was conferred on him. Since then, he was known as Devasúri. In Dholaká, be performed the opening ceremony of Udávasabi, a temple built by Udaya, and set up the image of Simandharaswami in it.30
His love for his preceptor was very great. Onoe when he was going to Sapādalaksha deśa, he came to know that his guru was not well. So he returned to Anabilapura and served his preceptor till his death in V. Samvat 1178. 31
27 Ibid, p. COI L. 28 Prabhāvakacharita, p. 272. 29 Ibid, p. 272. 30 Ibid, pp. 272–3. 31 Ibid, p. 273.

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15
When he was at Anahilapura, Devabodha, a foreign scholar, challenged the learned men of the oity to tell him the meaning of a verse in Sanskrit. When no body could explain the verse, Devasūri silenced Dovabodha by telling him the meaning of the verse.32
In V. Samvat 1179, the sūri performed the opening ceremony of a Jain temple built by Bābada in Anabilavāda.33 We do not know who this Báhada was. He might have been the son of Udayana; but nothing can be said with certainty.
Devasūri then went to Nagor. Devabod ba who happened to be there, praised him very much before kivg Albadana who received the sūri with great honour. 34
In V.S. 1180 ( A. D. 1124), Devasuri lived in Karnāvati in the temple of Ariştanemi during the four months of the rainy season and acquired for him great fame as a learned man by his stirring sermons. Kumudachandra, a Digambara dialeotician who had won several logical disputes, was at that time in Karnāvati. He was a southerner and the guru of Jayakeğin, king of Karnatak and maternal grand father of Siddharāja. He was the incarna
32 Ibid, pp. 273-4, 33 Ibid, p. 274. 34 Ibid, p. 275.

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tion of pride. He tied to his left foot marionettes of several dialecticians whom he defeated. According to the Mudrita kumudaehandra, his opponents included Buddhists, Bhatta Mimamsakas, followers of Sankara and Kapilas. It is difficult to say how much historical truth there is in this narration. We know, however, that Digambara Jainism was then rich in philosophers and dialecticians of a very high order, some of whose works have survived to this day. It is credible, therefore, that Kumudachandra who had come from the Deccan to win name and fame in Gujarat, may have won some logical disputes in the Deccan.35
Hearing of Devasūri's fame, Kumudachandra went to Devasuri's residence, and threw grass and water in it. Devasuri, at first, did not mind the vauntings 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, Devasūri was roused to fight. He told Kumudachandra that he would hold a discussion with him at the Court of Jayasimha in Anahilavāda. Kumudachandra readily accepted
35 Merutunga, Prabandhachintamani, pp. 161-3; Prabhavakacharita, pp. 275-7.

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his invitation and went to Anabilavāda where he was well-received by the king. Devasūri, also, went to Anabilavada.36
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. Homachandra, 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 Mayanalladevī came to know of this, she ceased to favour Kumudachandra, thinking him to be a man utterly unacquainted with the usages of the world.37
On the day fixed for disputation, the Court was attended by learned men representing six schools of philosophy. Kumudachandra had also como in great pomp and taken the seat assigned to him by Siddharāja. On the other side, Devasūri and Hemachandra sat. The disputants then entered into a contract by which the Swetāmbaras consented to adopt the views and practices of
36 Merutunga, Prabandhachintamani, pp. 161-4. 37 Ibid, p. 165.

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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.38
The questions at issue were whether women and monks who put on clothes could liberate themselves. Devasūri maintained that women could liberate themselves, as liberation depended upon a person possessing Sattva and women were known to possess great sattva. Instances were quoted from the Sastras, of Sita and others, and as contemporary evidence, the name of queen-mother Mayanalladevi was mentioned. In the course of the debate, Kumudachandra challenged the propriety of the word kotakoti ' used by Devasūri; he was, however, silenced by Kakala who said that the justification of the three words 'kotākoti', kotikoti' and 'kotikoti ' was established, being set forth in the grammar of Sakatayana.39
6
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 Kāvyānusāsana, II, p. COLiii; Prabandhachintamani, pp. 166-7. 40 Ibid, pp. 166-7.

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Siddharaja being much pleased at this victory of Devasūri, conducted him in procession to the temple of Mabavīra 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 Sūri's victory.41
Siddharāja, moreover, wanted to give much money to Devasūri, but as the latter did not accept it, a temple to Adinātha was built at the suggestion of Asuka, a Jain minister, in V. S. 1183-A. D. 1126-7.42
This victory of Devasūri 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 Gurvāvali.44 According to Prabhāchandra, this victory was won in V. S. 1181-A. D. 1125.
Devasūri wrote the Pramānanayatattvālokālankāra, Syādvādaratnākara and several other works. Manikya, 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 Kavyānušāsana Il p. CC LV. 43 Pramānanayatattvälokālankāra, Introduction, p, 3.44 Ibid, introduction, p. 4.45 Kavyanusāsana, II, p. CCLV.

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Abhayadeva Malladhari was another learned Jain monk of the time of Siddharaja. He obtained the biruda Malladhari from king Karna or Siddharaja of Anahilavada. He was honoured by king Khengara of Saurastra. At his suggestion, a Jain temple was erected in Medată, Ajmer, and a pilgrim tax was abolished by Raja Bhuvanapala. Prithviraja I, son of Vigraharāja III, is said to have adorned a Jain temple with a golden knob at Abhayadeva's persuasion.46
near
Abhayadevasūri, a pupil of Jayasimhasūri, belonged to the Praśnavāhana kula, Kotikagana, Madhyamaśākha and Harshapuriya Gatchha. He was a successful missionary and helped many Brahmins to embrace Jainism. He was held in high esteem by Jayasimha, king of Anahilavāda, whom he persuaded to forbid the destruction of life for eight days in Paryushana." According to Peterson, Siddharaja and his retinue attended
46 Desai, Jain Sahityano Itihasa, pp. 227-9. 47 Gandhi L. B., "Siddharaja and Jains ", No. 8; Hiralal Hansaraj, Jain Dharmano Itihasa, I, p. 3. Peterson makes a 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 Hansaraja (Loc. Cit. I, p. 4) and in the Abhidhānarājendra, p. 707.

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the Suri's funeral procession," but the fact is that Siddharaja and his retinue only witnessed the procession from the palace window.49
The Suri lived a life of self-restraint. He performed austere penance and abstained from rich food.50
Vardhamanacharya,
pupil of the famous commentator Abhayadeva, wrote the Adinathacharita in A. D. 1104 in the glorious reign of Siddharāja. It is divided into five parts and contains 11,000 verses. The whole is in Prakrit, but at times, Apabhramsa is used. It is a very big work on the life of Adinatha, the first Tirthankara. Our author's other works are Manoramacharitra (A. D. 1083-4) and Dharmaratnakurandavritti (A. D. 1115-16)51
Santisuri, a pupil of Vardhamānasūri Purnatallagatchha, wrote commentaries
works. 52
of
on five
Another Santisuri was a pupil of Nemichandra.53 He founded the Pippalagatchha. He is known
48 Peterson, V, pp. 13 and 30. 49 Gandhi, “Siddharaja and Jains", No. 8. 50 Desai, Jain Sahityano Itihasa, p. 229. 51 Dalal, Jesalmera Catalogue, introduction, p. 45. 52 Desai, loc. cit., p. 230. 53 Peterson, V, p. 117.

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as the author of the Prithvichandracharitra which he wrote at the request of his pupil Munichandra in A. D. 1105. Bhandāra kar puts this work to the credit of Nemichandra but it is a mistake which is apparent from what is written at the end of the work.54
Jinavallabhasūri occupies an important place among the monks of the Kharataragatchha. He was a pupil of Abbayadevasūri, He had many followers in Chitod and Vāgad. King Naravarman of Dbārā honoured him. Jinavallabha became a sūri in 1110-11 A. D. and died after six months.55
He is said to have written the Sukshmārthasiddhāntavichārasāra, 56 Agamikavastuvichārasāra.s? Pindavisuddhiprakarana,59 Sanghapattaka, Dharmašiksha, Prasnottarasataka. Chitrakutiya-prasasti, Bhavanivaranastotra, Paushadhavidhiprakarana, Jinakalyānakastotra.59 and Pratikramanasāmāchāri. The Jain Granthāvali ascribes to him several more ; but we cannot positively say that they are his works,
54 Peterson, V, p. LXX; Bhandarkar, Second Report etc, p. 27; Dalal, Jesalmera Catalogue, introduction, p. 46. 55 Desai, loc. cit., pp. 230-31. 56 Peterson, I, 28. 57 Peterson I, 27. 58 Peterson I, 63. 59 Dalal, Jesalmora Catalogue, introd, pp. 40–41.

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Jinadattasūri, a pupil of Jinavallabhasūri, con. verted many Rajputs. He is said to have written the Ganadharasārdhašataka, Sandehadolāvali, Ganadharasaptati, Sarvādhisthāyistotra, Sugurupāratantrya, Vighnavināšistotra, Avasthākulaka, Chaityavandanakulaka, Upadesarasāyana and Kālasvarupakulaka.60
Ramadevagani, another pupil of Jinavallabhasūri, is said to have written some commentaries. Jinabhadrasūri is said to have composed the Apavarganāmamala-Panchavargaparihāranāmamäla.6i
Dhanadeva, a Jain layman, is said to have built a Jain temple in Nāgor at the suggestion of Jinavallabhasūri. 62
Sripāla. From an inscription on an image in the temple of Vimala Shah on Mt. Ābu, we learn that the poet Sripāla belonged to the Prāgvāta race and that his father's name was Shri Lakshmana. We find confirmation of these facts in the Kumārapālapratibodha.63 From the Vadanagaraprasasti of Kumārapāla, we know that Sripala was famed for composing a great prabandba
60 Desai, Jain Sahityano Itihasa, p. 233. 61 Ibid, p. 233 : Jeealmera catalogue, 64. 62 Desai, loc. cit., p. 333.
63 Kavyanušāsana, II, pp. COLVI-VII.

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(Literary work) in a day, that he was accepted as a brother by Siddharāja and that he was called a king of poets. The poet had written prasastis for Rudramala, Sahasralinga lake and the Vairochanaparajaya. Two verses of the lake prasasti are quoted in the Prabandhachintamani. A slab forming the part of the Kirtistambha of the lake bearing on it a fragment of the prasasti, is discovered. Stray verses of Sripala have 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 Sripala'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 Siddharaja. Unfortunately, he was blind.
Viragani, a pupil of Ishwaragani of Chandragatchha or Sarwalagatchba, wrote a commentary on the Pindaniryukti. The work contains 7961 verses. It was composed in Dadhipadra or Dahod in V. S. 1169 or A. D. 1112-13. Mahendrasūri, Parsvadevagani and Devachandragani were his colleagues. Viragani's second name was Samudrahe goshasuri. Before entered the order
64 Ibid, II, pp. CCLVII-VIII.
of

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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 Srimati, 65
Devasūri, a pupil of Virachandrasūri, wrote the Jivānusāsana.6% in Prakrit. The work contains 334 verses.
Dharmaghoshasūri, pupil of Chandraprabhasuri, who founded the Paurnimikagatchha, composed the Sabdasiddhi and Rishimandalastavana. Siddharaja is said to have praised him."7
Samudraghosha, a pupil of Dharmaghoshasüri, showed his proficiency in logic in Malwa and earned name and fame at the courts of Naravarman of Dhara, and Jayasimhadeva of Anahilavada.67a
sūri who was
Parsvadevagani was a pupil of Dhanesvaraa pupil of Silabhadra of the Chandragatchha. He was the author of the Nyayapravesakavrittipanjika in A. D. 1113 and Nishithachurnivimsoddakavritti in A. D. 1117. He helped his guru Dhanesvarasuri in the Comment
65 Desai, Jain Sahityano Itihas, p. 238. 66 Peterson, V, 22. 67 Peterson, I, 93. 67a 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 .68
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 Pākshikasutravritti in A. D. 1123-4 and the Pindavishuddhivritti. He belonged to the Chandragatchba and was a pupil of Chandrasuri.ro
Yaśodeva Upādhyāya was a pupil of Deva. guptasūri of Upakeśagatehha. Before he entered the order of Jain monks, he was known as Dhanadeva. On receiving the dignity of Upádhyāya, he came to be known as Yaśodeva. 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. Samvat 1138 (A.D. 1081-2), but it seems to be a mistake. This work was commenced in Āśápalli when the author was dwelling in the temple of Pársvanātha and completed in Anabilavāda in the temple of Mahāvira. Our author's
68 Dalal, Jesalmore catalogue, introduction, p. 21. 69 Ibid, Nos. 170(i, ii). 70 Peterson III, p. 0; and III app.
p. 128. 71 Bhandärakar, 2nd report etc; p. 28.

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other works are the Navapadaprakaranabrihada vritti in A. D. 1108-9 and the Navatattvapraka ranavritti in Samvat 1174 (A. D. 1117-8 ).72
Munichandrasuri 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. Munichandrasuri was a very learned man. He performed austere penance. Many jain monks and nuns were at his beck aad call. He was the author of the following works :
Devendranarakendraprakaranavritti in S. 1168
(A. D. 1111-12); Sukshmārthavichārasārachurni in V. S. 1170 (A. D. 1113-14); Anekāntajayapatākāvrittitippanam in V. S. 117I (A. D. 1114-15); Upadesavritti in S. 1174 (A. D. 1117-8 ); Lalitavistarapanjikā; Dharmabinduvritti, Karmaprakrititippana.
Besides the seven commentaries mentioned above, Munichandra wrote the following original works:
(1) Angulisaptati (2) Āvasyakasaptati (3) Vanaspatisaptati (4) Gathakosha (5) Anusāsanān.
72 Dalal, Jesalmere catalogue, introduction, p. 48.

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28 kusakulaka (6) Upadešāmritakulaka-Parts I, II (7) Upadesapanchāsika. (8) Dharmopadesakulaka (in two parts ). (9) Prābhātilastuti (10) Moksho padesapanchāsika ( 11 ) Ratnatrayakulaka ( 12 ) Sokaharaupadešakulaka (13) Samyaktvotpādavidhi (14) Sāmānyagunopadeśakulaka (15) Hitopadeša. kulaka (16) Kālašataka (17) Mandalavichārakulaka (18) Dwāda savarga.73
Munichandra is also said to have written a commentary of 1200 verses on the Naishadhakāvya. He died in Samvat 1178 ( A. D. 1122 ).73
Hemachandra Malladhāri was a pupil of Abbayadeva Mallad bāri of the Harshapuriyagatchha. Before he entered the order of Jain monks, he was a minister. His name was Pradyumna. He bad as many as four wives.
According to Chandrasūri, his pupil and contemporary, 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 Sūri to his palace, and like 'arati', waved before him flowers, fruits and
73 Desai, loc. cit., pp. 241-3; Dalal, Josalmoro catalogue, introduction, pp. 20-21; Paterson, 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, Sachor and other places. The king, moreover, restored the grants to Jain temples at the suggestion of Hemachandra.74
Once Hemachandra went 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, Khengar, 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) Avasyakatippanaka. It is a commentary on the Avasyakasutra and contains 5000 verses. (2) Satakavivarana. (3) Anuyogadwarasutravritti. It is a commentary on the Anuyogadwarasutra and contains 6000 verses. (4) Upadesamālāsutra is the original work of the author. Hemachandra
74 Peterson, V, 14-16. This Hemachandra is different from Kalikālasarvagna Hemachandra. 75 Peterson, V, 14-16.

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has also written a commentary of 14,000 verses on the same. (5) Jivasamasavritti of 7,000 verses in V. S. 1164 (A. D. 1107-8) in Anahilavāda. (6) Bhavabhāvanāsutra with a commentary of 3,000 verses in S. 1170 (A. D. 1113-14). (7) Nandisutratippanaka. (8) Viseshavasyakasutrabrihadvritti in S. 1175 or A. D. 1118-19. It contains 28000 verses. Abhayakumāragani, Dhanadevagani, Jinabhadragani, Lakshmanagani, Vibudhachandra, Anandasri and Viramati helped the suri in this work.7%
Hemachandra was a popular writer. He was never dogmatic. When there was any matter involved in doubt, he frankly admitted that the truth was known to God. Man, he believed, is imperfect, and hence likely to err.
Hemachandra fasted for seven days before his death. Siddharaja attended his funeral procession and in that way showed his respect for the Suri.”
Anandasūri and Amarachandrasūri pupils of Mahendra and Santisuri of Nagendra
were the
76 Gandhi, "Siddharāja and Jains," No. 19. Peterson, III, App. p. 155; I App. p. 91; III, app. p. 176, III, App. p. 36; Weber, II, p. 692; Kielhorn, Palm Leaf Report, p. 41. 77 Peterson, V, 14-16.

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gatchha. King Siddharaja conferred on Anandasūri and Amarachandrasūri the 'biruds' of 'Vyagraśiśuka' and Simhagiśuka' respectively, because they won victories in debates at an early age.78
"
Amarachandrasūri
was the author of the
Siddhantarnava. Haribhadrasūri, a pupil of Anandasūri, won the biruda Kalikalagautama '.79 He is known as the author of the Tattvaprabodha.
6
Haribhadra was a pupil of Jinadeva who was a pupil of Manadeva of the Brihatgatchha. He was a contemporary of Siddharaja and Kumārapala. From the frequent references to the ruling princes in his works, it seems that he had some influence at the Court. Most of his works were composed in Anahilavāda. He wrote the Bandhaswamitva and a tika' on the Agamikavastuvichārasara of Jinavallabha, while dwelling in the house of Asapura in Anahilavāda in V. Samvat 1172 (A. D. 1115-16). He also completed the Munipaticharitra consisting of 652 gāthās in Prakrit in the same year. He is also said to have written the Śreyānsanāthacharitra. The work contains 6584 'gathas' in Prakrit. It deals with the life of Sreyansanatha, the eleventh Tirtban
78 Arisimha, Sukritasankirtana, p. 30, v. 20. 79 Peterson, III, 18.

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kara of the Jains and was completed in the reign of Jayasimbadeva. In V. Samvat 1185 ( A. D. 1128-29), he wrote a Vivarana on the Prasamarati of Umāsvāti in Anabilavāda. Tradition puts to his credit the biographies of twenty-four Tirthankaras, but the Chandraprabhacharitra, the Mallināthacharitra and the Neminathacharitra only are available to us. The last work was completed in S. 1216 (A. D. 1159–60 ) in the reign of Kumāra pāla. Haribhadra's works give us valuable information about the Jain ministers of Gujarāta. 80
Jinośvara composed the Mallināthacharitra in Prākrita in V. S. 1175 (or A. D. 1118-19). The work deals with the life of the nineteenth Tirthankara of the Jains.81
Vijayasinhasūri was a pupil of Santisūri who was a pupil of Nemichandra in the Chandragatchba. He was the author of the Srāvakapratikramanasūtrachurni in V. Samvat 1183 (A. D. 1126-7). The work contains 4500 verses.82
Dharmaghoshasūri was a pupil of Silabhadra. sūri cf Rājāgatchha. He composed the Dharma
80 Gandhi, “Siddharāja and Jains", Nos. 40-41. Haribhadra's Kshetrasamaravritti was completed in Ansbilavāda in A. D. 1128-29. 81 Desai, loc. cit., p. 250. 82 Peterson, V, 22.

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33
kalpadruma in S. 1186 (A. D. 1129-30).83 In the same year, Dhavala beard him expound
parigrahapramāna.' He was honoured by the King of Sãkapıbhari, a feudatory of Jayasimha.84 This Sākambhari King was Vigrabarāja Visaladeva III who conferred upon our author the title of Vadichudāmani. In S. 1181 (A. D. 1124-5), the Sūri performed the opening ceremony of a Jain temple in Falodhi.85 His pupil Yaśobhadrasūri wrote the Gadyagodāvari. 86
Mahendrasūri composed the Narmadasundarikathā in V. S. 1187 (A. D. 1130-31 ) at the request of his pupil. The work describes the mahatmya of Sila (conduct ).87
Amradevasūri, pupil of Jinachandrasūri of Brihadgatchba, wrote the Ākhyānamanikoshavritti in V. S. 1190 (A. D. 1133-4). The work is à commentary on the Ākhyānamanikosha of Nomichandra. It was commenced in Yasonāgasethavasati and completed in Dhavalakkapura (Dholakā). Nomichandra, Gunākara and Pārsva. devagani helped him in the work which was completed in about nine months.88
83 Peterson, V, 107. 84 Hiralal Hansraja, Jain History, p. 68. 85 Peterson, IV, 100. 86 Peterson, III, 262. 87 Jesalmere catalogue, 54, 88 Peterson, III, 78,

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The ākhyānamanikoshatikā89 was written in Samvat 1190 ( A. D. 1134 ).
Siddhasūri of the Ukośagatchha was the author of the Brihatkshetrasamāsavritti 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 subject.90
In A. D. 1135–6, the palm-leaf manuscript of the Pushpavatikathā was written by Chamuka in Khetaka ( Kaira ), when Gangila was a minister of Siddharāja.
Vijayasimhasūri, a pupil of Hemachandra Malladbāri, completed the Dharmopadešamālā in S. 1191 ( A. D. 1135 ). It contains 14471 verses.
Abhayakumāragani, a pupil of Hemachandra
89 Peterson, III, app. p. 81; IV, p. XXVIII. 90 Peterson, III, app. p. 193. 91 Peterson, V, p. 111.

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Mallad bāri, helped Vijayasimhasūri in the composition of his work. 91
Chandrasūri was another well-known pupil of Hemachandrasūri Malladbāri. Before he entered the order of Jain monks, he was the governor of Lätao?. At the request of Dhavala, a Porwād Jain of Dbolaká, the sūri wrote the Munisuvra. tacharita in Āśāvallipuri ( Āsāwalā, near Ahmedabad ) in V. S. 1193 ( A. D. 1136 )93 It contains 10994 verses. The Sangrahaniratna in Prākrit is another work of Chandrasări. It is based on the Sangrahani of Jinabhadra. Deva. bhadrasūri, a pupil of Chandrasūri, wrote a commentary on the Sangrahaniratna%.
The third work of Chandrasūri Malladhāri is Kshetrasamāsa95.
Vardhamāpasūri, pupil of Govindasūri, wrote the Gunaratnamahodadhi, a work on grammar in V, S. 1197 (A. D. 1140-41 ) He was also the author of the Siddharājavarnana.
Kalikalasarvagna Hemasūri was the most learned man of this age and the brightest gem
92 Desai, Jain 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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36
of Siddharaja's court. We shall, therefore, study his life in detail.
Hemasuri was born in Dhandhukapura, modern Dhandhuka 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 Hemasūri entered the order of Jain monks, he was known as Changadeva.
According to the Kumarapalapratibodha, 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 sūri inquired about his name and parentage, his maternal uncle Neminaga 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 Prabhāchandra 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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great love he bore to his son, refused his consent. Changadeva, however, with the consent of his maternal uncle, followed the sūri to Cambay and was consecrated in that city,
Devasūri seems to have seen the boy before and looking to his tendencies, thought that he would be a successful monk, and in order to get him, used Nemināga as his agent.
On behalf of the Sūri, Nemināga tried to obtain the consent of Chachcha to Changadeva's consecration, but when he failed, the sūri seems to have taken advantage of Chachcha's absence from home and begged the boy from his mother, as the later chroniclers relate. Fearing that he would lose the boy if he stayed any more in Dhandhukkapura, he went to Stambhatirtha to seek the support of Udayana, an influential member of the community. Chachcha seems to have followed him to Stambhatirtha as he did not like that his son should be consecrated and was persuaded to deliver up the boy through
2. Somaprabha, Kumārapalapratibodha,pp. 9-10; Chaturvimsatiprabandha, p. 52, Prabhāvakacharita, XXII, 26, 34, Prabandhachintāmani ( Tawney's translation ), pp. 127-9, Kumārapalaprabandha, pp. 10–11 differ in omall details. Their accounts are discussed in the sub
sequent paragraph.

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Udayana's mediations. The Consecration ceremony was then performed in a Jain temple and Changadeva received the name Somadeva on consecration, according to common practice.
Merutunga and Cbāritrasundara say that the ceremony was performed in Karnavati, but their evidence cannot weigh against that of Somaprabha, a contemporary of Hemasūri, who says that it was performed in Stambhatirtha and who is closely supported by Prabhachandra. Later on, Merutunga also admits that Hemagūri was consecrated in Cambay when he accepts the statement of the Prabhāvakacharita that Kumarapala built a 'dik. shāvibāra' in Cambay to comemorate Hemasūri's consecration, inspite of his previous contradictory statement that the consecration took place in Karnāvati.
The Kumārapālapratibodha says nothing about the age of the boy at the time of consecration. Acoording to the Prabhāvakacharita, it was five, while according to the Prabandhakosa, the Prabandhachintāmani and the Kumārapālapra. bandha, it was eight. The latter view is accep. table as Jinamandana gives S. 1155 or A. D. 1097-8 as the date of consecration. The dis
3 Prabandhachintamani, p. 232.

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crepancy between the Prabhāvakacharita and the later accounts is easily explicable. Devachandrasūri must have come to Dhandhukā in V. S. 1150 or A. D. 1093-4, when his eyes were first cast on the boy Changadeva, and the latter's formal consent also must have been taken at that time. Considerable time, however, must have elapsed before the necessary permission was obtained from Chachcha, The Prabandhachintamani informs us that Changadeva came with Dovasūri to Karnávatī and was brought up with the song of Udayana. After the father was appeased and satisfied, he gave his consent to the consecration and performed the festival of initiation.
All these arrangements must have taken about three to four years to be completed. Changadeva must have come under the influence of Devasūri in V. S. 1150 or A. D. 1093-4 and must have joined the order of Jain monks in V. S. 1154 or A. D. 1097-8 with the consent of his father."
4. Kavyānušāsana, II, p. CCLXVIII-IX. From the word " Sivanirmilya" put by Meratungs in the mouth of Chachcha when he was offered money, Mr. Rasiklal Parikh infers that Chachcha was a non-Jain, This, however, is not a conclusive proof. Even to-day, many Jains use such words on account of their
social relations with the non-Jains. Chachcha is

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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 a 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 Hema. chandracharya.
We shall now consider how Siddharaja came to be acquainted with Hemachandrasūri. According to the Prabhavakacharita, Kumārapāla Charita and Kumarapalaprabandha, Siddharaja was once riding an elephant through the streets of his capital and saw Hemasuri standing by a shop near a slope. The king stopped his elephant just by the maund and asked the ascetic
called a 'Mithyatvin.' The latter word is many-atime used for a Jain who does not rigidly follow the rules of his faith by his orthodox co-religionists. We may, therefore, conclude that Chachcha was not an orthodox Jain, as his wife Chahini 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."
Merutunga knows nothing of this meeting. According to him, when Siddharaja returned to Anahilavada 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:
"O wishing cow! sprinkle the earth with streams of your product. O sea! make a swastika of pearls. O moon 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."
When this stanza was explained to the king,
5 Prabhavakacharita, XXII, 64 to 73; Jayasimhasūri, Kumarapalacharita. I, 274-9; Jinamandana, Kumarapalaprabandha, p. 13.

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12
Jayasimha was much pleased at the ingenuity of Hemachandracharya.
Chāritrasundara also gives a gome what similar account. According to him, when Siddharaja returned from Mālwā, 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 Devasūri who consented to go to the court with other monks to bless the king. Coming to the court, Hemasūri 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 !” The king, hearing the blessing, inquired as to why tbey were late. Hemasūri 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. Hemasūri said that they had been to invite the wishing cow, the sea and the moon to celebrate the triumphal entry, and then recited the verse which is the same as that of Meru. tunga quoted above. The king was much pleased
6 Prabandhachintamani ( Tawney's Translation ), pp. 87-8.

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when be heard the verse, and begged from Devasūri that he would perform the Pattabhisheka. of Hemasūri.?
Prabbáchandra, Jayasimbasūri and Jinamandana also give a similar acoount, but relate that Hemachandragūri only renewed bis acquaintance with the king. Merutunga, moreover, does not seem to imply that it was the first meeting of Siddharāja and Homasūri. In his account of the famous debate between Devasūri and Kumuda. chandra, Merutunga says that Hemasūri was on the side of Devasūri. As the debate took place in V. S. 1181 (A. D. 1125 ), it is certain that Jayasimba was acquainted with Hemasūri before A. D. 1125.
Several stories are told by the chroniclers about Jayasimba's intercourse with Hemasūri. In a short essay like this, it is not possible to go into their details. They may, yet, be quoted bere, 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, Kumārapalacharita, I, (ü), 58 to 74. Charitrasundara's account, 88 to the age of Hemasūri when he blessed the king, is unreliable.
8 Prabhāvakacharita, XXII, 117–29.

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The second story in the Prabhavakacharita is about Ramachandra, a prominent pupil of Hemachandra. It contains the historical fact that Ramachandra had only one eye. The third story told by Prabhachandra shows how Hemasuri, by his skill and knowledge, silenced the envious Bra hmins who tried to poison the ears of the king against the Jains." The fourth story in the Prabhavakacharita deals with Amiga who probably served Kumarapala. The fifth story deals with the ascetic Devabodha who pleased Hemasuri with a verse composed in his honour. The sūri thereupon procured a large sum of money for Devabodha from the king."
This story is not mentioned elsewhere; on the other hand, Jinamandanagani and Charitrasundaragani mention one Devabodha as Hemasuri's rival in the account of Kumarapala's conversion. According to the fifth story told by Prabhachandra and Jayasimhasūri, Siddharaja made a pilgrimage to Somanatha and other holy places in the company of Hemasuri. The sixth story in the Prabhavakacharita is about the composition of the Siddha Hema. Once when the officers were showing the king books from the library of
9 Ibid, XXII, 129-39. 10 Ibid, XXII, 140-72. 11 Ibid; XXII, 184-31.

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Avanti, Jayasimba's eyes fell upon the ‘lakshana pustaka,' a book on grammar. The king asked what it was. Hemagūri answered that it was the Bhojavyākarana, the prevalent Grammar of the language, compiled by the Paramára king Bhoja who was also the author of the works on Sabdaśāstra, Alankāraśāstra and Tarkašastra. This aroused Jayasimha's jealousy. He expressed his regret that his treasury contained no similar series of man uals written in his kingdom. Thereupon, all the assembled scholars looked at Hemachandra, thereby indicating that they considered him worthy of becoming Bhoja of Malwa. The king agreed with them and requested Hemachandrasūri to compile a new grammar as those available did not serve their purpose. Hemasūri expressed his willingness to fulfil the king's desire but begged his aid. The king, then, procured for him eight older grammars from various places, and Hemasūri set himself to the task and finished it within two or three years. When it was recited at the court, it was accepted as criterion by the learned. The king employed 300 Copyists to make copies of the grammar for three years and gave one copy to each of the chiefs of all sects in his kingdom. Moreover, he sent copies throughout India, and appointed
a rory learned grammarian named Kākala to teach

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it
in Anahilavada. Every month, a public examination of his pupils was held on the fifth day of the bright half, and whoever came out successful received a shawl, a golden ornament, a sedan chair or sun-shade from the king."
Prabhachandra's account about the composition of the Siddha-Hema is confirmed by Hemasūri himself who says that the grammar was compiled by him at the request of Jayasimhadeva. 13 Merutunga adds that the grammar was placed on an elephant and taken in procession in Anahilavāda.
The Siddha Hema contains eight adhyayas and thirty-two padas and at the end of the commentary of each pada, there is one verse in honour of one of the Chaulukya kings from Mularaja to Siddharaja, whereas at the end of the whole, there are four verses.14
Merutunga gives three more stories, two of which show Hemachandrächarya's erudition. The third story of Merutunga tells us how Hemasūri pleased the king by telling him that all religions,
12. Prabhavakacharita, XXII, 74–115. 13. Jain Yuga, II, p. 162. 14. It is not possible to discuss this grammar in detail in this place. Mr. B. U. Doshi has thoroughly discussed this work in an article in the Puratattva, IV, pp. 60 to 100.

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if sincerely practised, load to salvation. It also throws light on the religious and ethical influence that Hemasūri exercised on Jayasimba.
To the stories of Prabbachandra and More utunga, Jinamandana adds two more. According to the first story, when the king expressed his desire to listen to a sermon, Hemasūri recommended to the king the common duties acceptable to all. According to the second story, Hemasūri taught the king, when the latter had the temple of Siva and Mabāvira built in Siddhapura, that the Tirthankara was superior to Siva.
The stories, quoted above, are quite right as to the manner in which Hemasūri behaved to wards the king. Hemasūri would have been invited to the court during the last few years of Jayasimba's reign. Undoubtedly, he would have endeavoured to shine out by his learning and smartness and he would have let no opportunity pass of saying a good word for his sect or for the equal rights of the non-Brahmin sects. At the same time, he will have taken care to emphasize those points in which the Jain doctrine coincides with Brahmanism.
Hemasūri was also a contemporary of the Chaulukya king Kumārapāla. We shall study his relations to Kumārapāla hereafter.

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Upto this time, we have dealt with the acti. vities of the Jain ministers, Jain officers and Jain monks and nuns of the time of Siddharaja. There were, however, many Jain laymen who did useful work by spending money freely for the spread of knowledge. The Jain-pustakaprasastisangraha compiled by Muni Jinavijaya gives names of many Srāvakas and Sravikās who gave away large sums of money for writing books. But most of the Prasastis give very little inform. ation about the donors. There are, however, some big prasastis in the work. The Prasasti to the Bhagavatisutra is one of them.' It contains valuable information about the family of a Jain layman named Siddha.
Siddhināga, the great grand-father of Siddha, had four sons named Vodhaka ( or Podhaka ), Virada, Vaduka (or Vardhana ) and Dranaka. The sons of Siddhināga bad performed many pious and religious deeds and set up the images of Tirthankaras.
Of Siddhināga's sons, Virada had great respect for Jain monks. His wife Dhanadevi was a staunch Jain. Varadeva, Virada's son, was a kind and excellent follower of Jina. He set up an
1 Jinavijaya, Jain Pustakaprasastisangraha, No. 3.

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image of Mahavira and spent money liberally for writing the Uttarādhyayanasūtra-vritti.
Varadeva had a son named Siddha and six daughters named Champusbri, Amritadevi, Jinamati, Yasoragi, Pagu and Ambā.
Siddha, son of Varadeva and Lakshmi, bad two wives named Rājamati aud Shriyadevī. When Varadeva was on death-bed, he asked his son Siddha to spend money for the spread of spiritual knowledge. Siddha 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 sulta, Nijjutti, Vitti. (2) Uvasagadashāi Angasutta, Vitti. (3) Ovaiyasutta Vitti; Rāyappaseniya Sutta (4) Kappasutta, Bhasa. (5) Kappachunni. (6) Dasaveyaliyasutta, Nijjutti, Vitti, (7) Uvaesamala (8) Bhavabhāvanā (9) Panchasagasutta, Vitti (10) Pindavisuddhi Vitti & Padhamapanchasaga Chuuni Laghuvirachariya, Rayanachudakaha.
At the time of her death, Rajimati, Siddha's wife, had requested her husband to spend money after her in writing the Bhagavatisutra and its commentary. Her wishes were fulfilled by her

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husband. The commentary on the Bhagavatisutra was written in Anahilavida in V. S. 1187, when Siddharāja was the ruler, and was presented to Chakresvarasūri, & pupil of Vardhamānasūri, who was a pupil of Salibhadrasūri.?
We shall now consider which religion Siddharāja 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. Secondly, he was trained by his Jain ministers Sāntu, Munjāla and Udayana. Thirdly, Abhayadevasūri Malladhari, Kalikalasarvagna Hemachandrasūri, Hemachandrasūri Mallad bári, Viráchárya and other Jain monks were his friends. He listened to their sermons with great pleasure. On the advice of Abhayadevasūri, be stopped the taking of life for eight days of the Pajusanaparva. At the suggestion of the same monk, he adorned Jain 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 Mahāviraswami in Siddhapura, and another to Pārsvanatha
1 Jina vijaya, Ibid, No. 3.
97 Kavyānusagana II, COL XXXII.

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in Anabila vida, when the Swetambara dootor Devasūri won a victory over the Digambara Kumudachandra. He is also said to have sanction. ed much money for the stone temple which his governor Sajjana erected on Giranāra. Fifthly, he made pilgrimages to Giranära and Satrunjaya and made a grant of twelve villages to the temple of Ādinātha.98
98 Attempts have been made to show that Siddharấja was not favourably inclined to Jainism, and the story of Merutunga that the king did not allow the Jains to hoist flags on their temples for some time, quoted. The story of Merutunga, unconfirmed as it is, does not deserve credence. It is hardly probable that a king who allowed the Musalmans to erect & mosque in Stambhatirtha and took particular care to see that their religious liberty was not invaded, should refuse permission to the Jains to hoist flags.

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Chapter II.
Kumarapala.
Bhimadeva I was the great-grandfather of Kumarapala. He had a son named Kshemarāja or Harapāla who bad married Sutārā, a daughter of the king of Marudeśa. Kshemarāja, & lover of art and religion, had a son named Devaprasad who was a great donor. The latter had a son named Tribhuvanapala who had three sonsMabipala, Kirtipála and Kumarapala and two daughters Premaladevi and Devaladevi.'
1. Ojha, Rajputanaka Itihasa, I, p. 218, f. 3; Dvyao sraya, IX, 70-2.
According to the bards, Siddharāja had seven sons. Their evidence, however cannot weigh against that of the Duyasraya (XV, 55) which clearly says that Siddharāja had no son.
According to Tod, Kumārapala originally belonged to the Chobana race and adopted the family name

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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 Kumārapālapratibodha 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 Moharājaparajaya 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 Anahilavāda ( Western India, p. 141). Uncorroborated 86 Tod's statement is, we shall have to reject it in the light of the evidence of Hemasuri who traces his descent from Bhimadeva. Hemasuri's statement is confirmed by a Chitoda inscription of the reign of Kumarapala.
According to Merutunga, Kumarapala's great grandmother was a courtezan, but the statement is not confirmed by other evidence.
2. Somaprabha, Kumarapalapratibodha, P. 5.
3. Moharajaparajaya,, I, 28; Kielhorn, Report (188081), p. 34.

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point has no significance, as he could not have chid Kumarapala for leading a beggarly life before coming to the throne.
Among the persons who had shielded Kumarapala in adversity, there were probably Alinga the potter, Bhimasimha the cultivator, Vosiri, his friend, Udayana, Vagbhata and Hemasūri. It is difficult to be sure about the places visited by him, especially as the later chroniclers add many more. But they are unanimous in saying that he had visited Cambay, Baroda, Broach, Kolambapattana and Ujjain. It need not, however, be supposed that these were the only places he visited. In those days when travelling was difficult, he must have halted at many places. The story of the miserly rat occurs in the accounts of all the chroniclers, and Rajsekhara who does not say anything about the king's early career, also knows it, as he credits him with having built a Mushikavihara out of repentance for causing the death of the mouse. The statement that he paid a visit to the shrine of Siva in Ujjain and read the verse referring to him is probably historical, as it is known to all the chroniclers and the verse is preserved in their works in the same version.
4 Prabandhachintamani, p. p. 192-3

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That Kumarapala wandered away frem home to avoid death at the hands of Siddharaja is a wellknown fact; so when he heard about Siddharāja's death, he hurried to Anahilavāda and saw his brother-in-law Kanhadadeva who helped him to the throne iu S. 1199 or A. D. 1143. According to the Prabandhachintamani, he was fifty years old when he was crowned king.
On coming to the throne, Kumarapala generously rewarded those who had helped him in his days of adversity. He made Vagbhata, Udayana's son, his minister and gave the paragana of Chitrakuta with seven hundred villages to Alinga, the potter. Vosiri, his friend, received Lata deśa. Bhima and other culivators were made body guards, and Bhopaladevi was made the chief queen.5
As Kumarapala came to the throne at a ripe age when he had gained enough experience of the world by wandering in many countries, he was practically independent of his ministers. But as the latter did not like this, they formed a plot to slay him. Kumārapāla, having received information from a friend, avoided the gate
5 Jayasimhasuri, Kumārapālacharita, III, 524, 521, 474; Kumārapālaprabandha, p. 34.

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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 cut Jokes at him in the presence of others. When Kumārapāla’s warnings fell on deaf ears, the king put out his eyes. This exemplary punishment had its desired effects and from that day, all other nobles feared the king and did not disobey his commands.8
Kumārapāla spent the next few years of his reign in consolidating his kingdom and in conquering new territories. Accordig to the Dvyasraya, Anna, king of Sapadalaksha, hearing of Jayasimba's death, thought that the government of Gujarat had become weak and planned an invasion of that country. He formed a confederacy against Kumarapāla. It was arranged that Ballāla, king of Avanti and Anna of Sapädalaksha with other members of the confederacy should simultaneously attack Gujarat.
6. Merutunga, Prabandhachintamani, p. 196 ; Kumārapālaprabandha, p. 34.
7. Merutunga, Ibid, p. 196; Jayasimha, Kumārapālacharita, III, 492-513.
8. Charitrsundara, Kumarapalacharita, III, (i),
10-11. Shree Sudharmaswami Gyanbhandar-Umara, Surat

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When Kumarapala received this news, he sent Kāka against Ballāla 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, Balachandrasūri, Udayaprabhasūri and other chroniclers."
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 Ballāla but the Brahmin senapati Kāka brought them under the banner of Anahilavada by his stirring address. The Gujarata army then fought with
9. Dvyasraya, XVI, 24 to XIX, 60.
46;
10. Ind. Ant., VI, 194; Ibid, VI, 146; Vadanagaraprasasti, v. 9.; Somesvara, KirtiKaumudi, II, Arisimha, Sukritasankirtana, II, 43; Balachandra, Vasantavilas, 111, 29; Udayaprabha, Sukritakirtikallolini, V. 61.

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great enthusiasm and put the Malava soldiers to flight. Five kings fell Ballala 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 II dated V. S. 1287 (A. D. 1230-1), Paramāra Yasodhavala, a king of Abu and feud. ātory of Kumārapāla, was one of the kings who fell Ballala on the ground.12
This victory of Kumarapala's general over Ballala is certainly historical, as it is confirmed by contemporary evidence as well as by chroniclers like Someśvāra and Balachandrasūri.13
11 Dvyāśraya, XIX, 94–126. Mr. Forbes, here, makes a mistake. He says that Kumarapala personally went against Ballala and defeated him. (RasMala, I, 180 ). The same mistake is repeated in the Ind. Ant., IV, 268.
12 Historical Inscriptions of Gujarat, II, No. 167. According to the Dvyasraya the king of Abu who fought on the side of Kumarapala was Vikramasimha. We do not find this name in the inscription mentioned above. It seems, therefore, that Vikramasimha was on the throne for a short time, and as Prabhachandrasuri says, was deposed by Kumarapala for acting against his interests. The same authority informs us that Kumarapala gave the throne to Yasodhavala, Vikramasimha's nephew ( Prabhavakacharita, 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 became the king of Malwa. He was probably one of the rebels who took advantage of anarchy in Malwa after Yasovarman'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," because the victory over Ballāla was won before V. S. 1208 or A. D. 1151-2 and contemporary evidence clearly proves that Ballala was killed in the battle.
It seems, however, equally probable that Ballaladeva may be another name for Jayavarman, successor of Yasovarman 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
15A
respectively."
pala (G. I., VIII, p. 221), KirtiKaumudi, II, 48; Vasanta Vilasa, III, 29.
14 Gujaratano Madhyakalina Rajputa Itihasa, II, p. 210. 15 E. I., VIII, p. 211.
15A. Bharatake Prachina Rajavamsa, I, p. 242; Vadanagara Prasasti.

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The chroniclers record another successful expedition of Kumārapāla against Mallikarjuna. According to Merutunga, a bard, once, sang the praises of Mallikarjuna in the Court of Kumāra. pāla and called him “ Rajapitāmaha" 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 Āmbada, 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 Konkana and crossing the river Kalavini (probably Kaveri, flowing by Valasāda and Chikbali) that was in flood, encamped on its bank. Hearing of his arrival, King Mallikarjuna came with an army to meet him. In the battle that followed, the Gujarata army was put to flight and Ambada was forced to return to Anabilavāda. 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. Kumāra pala, once seeing the black tent, asked his men whose on

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campment it was, and coming to know that it was Àmbada's, called him to his presence and sent him for the second time against Mallikarjuna with a large army. This time Ambada's efforts were crowned with success. Mallikārjuna was defeated and killed and Ambada returned to Anabilaváda with large booty.16
The credit of defeating Mallikarjuna given to Ambada by the Jain chroniclers is not undisputed. Jayanaka in the Prithvirājavijaya gives this credit to Someśvara, son of Arnoraja, by his wife Kanchanadevī of Gujarat.In an inscription in Tejabpāla's temple on Mt. Abu, Dhārāvarsha,
16. Prabandhachintamani, p. 203; ChăritrasundaraKumārapālacharita III, (iii), 1–56.
17. Prithvirājavijaya, VII, 15. Jayasimha was the maternal grand-father of Somešvara. Hearing from the astrologers that he would be an incarnation of Räma to perform certain duties, Siddharāja took him to his court. His successor Kumārapāla brought up the child and thus made his name significant. He received the name Pratā palankesvara, and married Karpuradevī, daughter of the Kalachuri king of Tripuri. He built five temples at Ajmere and several others in a village Ganganaka. He founded a town and named it after his father. His inscriptions dated V, S. 1226, 1228, 1229,
1230 and 1234 show him to be a contemporary of

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the Paramāra king of Abu, is said to have made the wives of the king of Konkana weep.18 This Dbārāvarsha was a feudatory of Kumārapala and seems to have accompanied Āmbada in his expedition against Mallikārjuna.
Other evidence shows that Ambada was the Governor of Lāta deśa. It seems, therefore, that Ambada was given the command of an army sent against Mallikarjuna and Dhárāvarsha and Someśvara accompanied him. In the decisive battle that was fought against Mallikarjuna, Someśvara and Dhärāvarsha seem to have per. formed prodigies of valour and that is why Jayā. naka and Someśvara ( author of the Prasasti in Tejahpāla's temple ) give credit of defeating Mallikarjuua to Someśvara, son of Arnorāja, and Dhárāvarsha respectively. The chroniclers give the credit of defeating Mallikarjuna to Ambada because he was the commander of the army.
This Mallikarjuna was the Silbāra King of Thànā. He was the son of Harapala Silbára. Kumarapala and Ajayapāla. Somegvars gave the village of Revans to Pärsvanaths. When he died, his son was & minor (Journal, Bengal Asiatic Society, N. S. XXV, p. 195 ).
18. Prachina Lekha, No. 65; Gujaratano Madhyakalina liihasa, II, p. 296.

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His two inscriptions dated A. D. 1126 and 1160 show him to be a contemporary of Kumārapala.19 He held sway over Thánā and Colabā Districts. He was a weakling and that is the reason why the Chaulukya Copperplates do not take notice of his defeat.
This Victory of Kumārapala is certainly historical as it is confirmed by his contemporary Hemasūri as well as by Someśvara, Arisimba, Udayaprabhasūri, Jayasimhasūri and Balachandra.20
Merutunga records another expedition of Kumārapāla against Sumvar of Kathiawada. Udayana was given command of army against Sumvar, but he received mortal wounds and died. 21 Albanadeva Chobana of Nadula defeated the rebels in Saurastra according to the wishes of Kumārapāla.22
19. Bom. Gaz., I, (i), 196; Moraes, Kadamba Kula, 156. Mr. Moraes thinks that he succeeded in ousting the Hoysalas from Haugal and Banavási for the time being. 20. Hemasūri, Kumārapāla charita, II, 49, Arisimha, Sukritasankirtana, II, 43; Udayaprabhasūri, Sukritakirtikallolini, V.65; Vastapā la-Tejahpāla PrasastiV. 26; Balachandra, Vasanta Vilāsa, II, 29. 21. Prabandhachintamani, p. 217. 22, E, I., IX. 68. 23.
Prabandhachintamani, p. 217.

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Merutunga says that Udayana had taken a 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 Vagbhata,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 Sapadalaksha king (who must be either Ana's son Jesangadeva or his grandson Ano). According to Jinamandana, the cause of the war was the refusal of the Sapadalaksha king to send Uttarasana (or a 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 Jinamandanagani. It is probable, however, that non-payment of the tribute by the Sapadalaksha king may have led to war with that king.23A
Chahada was given command of the army
23 In an inscription of Somesvara dated V. S. 1226, it is recorded that Vigraharāja IV invaded Nadula and burnt Jabalipura of Alhanadeva, a Samant of Kumārapāla. This may have been one of the causes of the second expedition against the Sapadalaksha king (Journal, Bengal Asiatic Society, V. 55, p. 41 ).

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sent against the king. After a few marobes, he roached Bamberá and invested tbe 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 bad 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 Kumārapala in the country and appointing new officers, Chahada returned to Anabilavada with 700 weavers, many men and much gold. Kumārapāla appreciated Chābada's services and gave him the title of 'Rajagharatta' or the king's whet stone.*
Up to this time, Kumarapala 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 bis minister Vägbbata requested him to receive instructions from Hemasûri.25 The king accepted the advice
24 Jinamandana, Kumārapalaprabandha, p. 76. Merutunga knows of this title but he does not say that Chāhada became Rajagharatta’ after his triumphal return from Bamberā.
(25) Somaprabha, Kumārapalapratibodha, p.p. 5-6.

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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 was over.
From certain verges in the Mahaviracharita of Hemasāri, Dr. Buhler comes to the conclusion that Kumārapāla's acquaintance with Hemasiri began, according to the verse 53, in the time when the empire had achieved its greatest expansion and when the warexpeditions and conquests were over" (Buhler-Hemachandra, p. 34). It seems, however, that “the learn. td doctor draws & conclusion 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 when we study the verses carefully, we find that no such sequence is intended.
Another argument of Dr. Bubler that the Prabandhas though mention early acquaintance do not describe the relationship of Hemachandra and Kumärapāla 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 bis reign was too busy subduing his internal and external enemies and consolidating and extending his Empire
to think of religious meetings with Hemachandra.

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Hemasūri's sermon had its desired effects. Kumara. pāla made up his mind to refrain from killing, flesh-eating and hunting till the end of his
(Kāvyānusāsana, II, p.p. CCLXXXIII-IV). The utmost that can be said in favour of Dr. Buhler's view is that Hemasāri and Kumārspāla's intimate contact must have begun after the greatest expansion of his empire, and Kumārapāla must have found time for “doing honour daily to that monk" after war expeditions and conquests were over. The question arises as to when Kumārapäla and Hemachandra first met. According to Jingmandanagani, Kumārapāla once went to Pattana to wait upon Jayasimha and saw Hemācharya seated on & lion-seat before the king. He felt that as the learned Jain monk was being respected by the king, it would be a meritorious thing to meet him; 80 he went to the lecture-hall of Hemasūri and asked him what the best virtus was. Hemachandra asked him to behave as a brother towards the wives of others. Kumārapālaprabandha, p.p. 18–22.
There is nothing improbable or incredible in the account of Jinamandana. Kumārapāls 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 88 Hemasāri attended Jayasimha's court frequently, Kumārapala must have seen him. Moreover, as Hemācharya was much respected by Jayasimba, Kumārapāla 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. 26
That Kumārapāla, 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 Dvyās'. raya, king Kumārapāla seeing a 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 ibis edict, the ascetics in Pāli land (Marwad ) did not get the skin of the deer to use as a covering, and the people of Panobaladeśa, though formerly great destroyers of life, were prevented from taking life.
We, therefore, come to the conclusion that Kumarapāla and Hemachandra must have met in the reign of Jayasimha before Kumarapala was forced to wander to save his life.
The Prabandhas relate that Hemasuri bad helped Kumdrapāla in his days of adversity and forecast that he would be a king of Gujarat.
(26) Somaprabha, Kumarapalapratibodha, P. Po 40-41.

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The Mahāviracharita adds that pigeon racing and cook-fighting were stopped. Kumārapāla insisted upon the care of all living creatures, whether they lived in water, on the land or in the air. Even a man of the lowest birth was not allowed to kill bugs, lice and the like.??
27 Mahaviracharita, XII, 65-74 It is a mistake to suppose that injury to living creatures was forbidden for certain days in the year. Mr. Shastri D. K. quotes the Kiradu inscription in which Ālhanadeva had forbidden injury to living creatures for six days in a month. The inscription bears the date S. 1209, so its evidence cannot be used to decide for how many days injury to living beings was forbidden, because Kumarapāla's contemporary Yagahpāla clearly states that injury to living creatures was forbidden for a period of twelve years ( 14 years according to Merutunga ). Thus from the Mohardjaparājaya it is clear that injury to living creatures was forbidden in V. S. 1216. It is, therefore, & mistake to expect a reference to an event that had occurred in V. S. 1216 in an inscription of V. S. 1209.
On the other hand, it is quite probable, as the Kiradu inscription of V. S. 1209 says that injury to living creatures was forbidden for & few days in a month, in the beginning, and by V. S. 1216, complete injury to living beings was forbidden throughout the
year.

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From the Moharajaparajaya, it is clear that injury to living creatures was forbidden in V. S. 1216. (or A. D. 1160)
Though Kumarapala proclaimed 'amari', he did not wish that butchers and others who made a living by taking life or killing creatures should suffer; so he generously compensated the butchers by giving them three years' income.28
The later chroniclers also relate that Kumarapala proclaimed 'amari' for a period of fourteen years. They further state that this edict was strictly enforced. The story is told of a merchant of Sapadalakshadeśa, who was compelled to build the Yukavihar for killing a louse.29 The Mahaviracharita ( XII, v. 66) seems to confirm this story.
Hemasuri, then, impressed upon the king the necessity of abandoning gambling by enumerating its numerous vices and telling him the story of Nala.30 At its end, Kumarapala asked the sūri whether he could play at dice for the sake of pleasure; but when the sūri replied in the negative, the king took a vow to refrain from
28 Dvyasraya, XX, 4 to 37. 29 Prabandhachintamani, p. 232. 30 Somaprabha, Kumarapalapratibodha, P. 47.

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71 the same. At his minister's request, Kumarapala issued edicts declaring gambling illegal in his kingdom. 31 The above account of Somaprabhasūri is confirmed by the Mahāviracharita ( XII, v. 73 ).
Hemasūri then, dwelt at great length upon the necessity of behaving as a brother to tho wives of others and told the king the story of Pradyota. At its end, Kumārapala told the sūri that he was always averse to the wives of others, and nover tolerated any one in his kingdom who thought of them. 32
The Sūri, then, advised the king to give up the company of courtezans and drinking. Kumarapala accepted the sūri's advice and enforced prohibition in his kingdom.33 This account of Kumārapāla's contemporary is confirmed by the Mahāviracharita3a and the Dvyās'raya. The latter work adds that the king generously compensated those who had suffered by his edict by giving them three years' income.35
At the sūri's desire, the king next gave up the practice of confiscating the property of a man
31 Somaprabha, Ibid, p. p. 76-7. 32 Ibid, p. 84. 33 Ibid, p. 92. 34 Ibid, Mahaviracharita, XII, 70-1.

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dying without leaving a child.36 This account is confirmed by the Dvyās'raya, the Mahāvira. charita and the Kirtikaumudi.37
Like & skilful missionary, Hemasūri bad, at 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 to instruct the king in the particular doctrines of his faith. He told the king that ‘Arhat’ was omnipotent, omniscient and free from internal enemies, and should, therefore, be worshipped in eight different ways.38
After explaining 'devatattva' to the king, Homаsūri proceeded to explain Dharmatattva and
gurutattva' He told Kumārapala that there were four main forms of Dharmatattva '-' Dana' ( generosity ), Sila ( good conduct ), Tapa (ponance ) and Bbávanā (good intention ) and dwelt at great length upon the three sub-divisions of
36 Somaprabha, Kumārapālapratibodha, p. 114. 37 Dvyā sraya, XX, 36-85. Kirtikaumudi, II, 43; Mahaviracharita, XII, 14.
38 Somaprabha, Kumārapalapratibodha, p.p. 117, 122, 189-30.

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dāna-juanadana (or imparting knowledge to others ), 'abbayadana' (saving the lives of others ) and dbarmopastambbadana which consisted in giving food, drink, clothing, beds, seats and other uccommodations to the Jains. Thereupon the king opened a satrāgāra for the Jains and appointed Abhayakumara, son of Nemināga, as its superintendent.39
Hemasūri 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, Kumārapāla 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. Hemasūri then gave him the biruda of Saranāgatatrāta. 40
After taking the second vow, Kumārapāla spoke sweet, truthful and measured words. His dealings with friends, wives, enemies and preceptors were marked with straight forwardness.
39 Ibid, p. p. 219-20.
40 Kumārapalaprabandha, p. 81.

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If he told a lie unconsciously, he performed penance out of repentance for the same."
When Kumāra pala took the fourth vow, all his queens except Bhopaladevi had died; later on, when the last queen died, the king refused to marry another, eventhough persuaded by his men to do 80.42
Realizing that contentment is the key to happiness, Kumarapala, while taking the fifth anuvrata, 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 borses, one thousand camels, one thousand elophants, eighty thousand cows, five hundred houses, five hundred shops, besides an army of eleven hundred elephants, five thousand chariots, eleven lac horses and eighteen lao foot soldiers.*3
At the time of taking the first Gunavrata or the sixth vow of a Jain layman, Kubárapāla had vowed not to stir out of the capital in the mon. soon, 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 Jinamandanagani are not confirmed by contemporary chroniolers.

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When Kumarapala took the second gunavrata or the seventh vow of a Jain layman he gave up the twenty-two abbaksbyás' and thirty two "anantakayas, or in short, the food forbidden by the śāstras or Jain Scriptures. He further vowed 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, he 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 things.45
When the King took the first 'Siksbá vrata' or the tenth vow of a Jain layman, he vowed to perform two ‘simāyikas' daily.46
In fulfilment of the Poshadhopavisavrata or the eleventh vow of a Jain layman, the king performed posbadhas' 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 vrata, he took particular care to see that no life was destroyed. 46
When Kumārapala took the twelfth vow of a
45 Ibid p. 87. 46 Ibid; p. 88. 46 Ibid, p. 88.

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Jain layman, he repealed a tax collected from the Jains and asked Ābhada Sheth to improve the condition of the Jains by distributing one thousand gold coins among the deserving. He also requested Homasūri to keep him constantly informed of the condition of poor Jains. Abhada Sheth had, under Kumārapala's instructions, spent one crore in a year; he was, however, unwilling to have that sum from the king, but the king, in order that his twelfth vow might not be broken, persuaded him to accept that sum on his behalf."
That Kumārapāla did koep the twelve vows of a Jain layman is confirmed by other evidence. Somaprabhasūri, a contemporary of Kumārapāla informs us tbat the king received praises from Hemasūri for taking the twelve vows* Merutunga and Chāritrasundarasūri also make a passing reference to this faot. It is certain that the taking of those vows must have been followed by some relevant conduct on the part of Kumārapāla and there is nothing improbable or incredible in the above details furnished by Jinamandanagani.
Kumarapala then showed his zeal for Jainisin
47 Ibid, P.p. 88–9.
48 Kumārapālapretibodha, 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 Giranara. It is certain, as Somaprabhasūri, a contemporary of Kumarapala, states that the king did not climb Giranara owing to old age. The chroniclers are, moreover, unanimous in saying that Kumarapala constructed a trunk road on Giranára. The officer appointed to superintend the work was Amradeva, the governor of Saurastra, as Somaprabha and Jinamandana say, and not Vagbhata as some of the later chroniclers relate. It is also certain that Hemasūri, 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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Kumārapala had made two or three pilgrimages to these holy places at different times. There are various reasons for holding this view. Firstly, Kumārapāla had been under the influence of Homаsūri for a period of more than fourteen years; secondly, Jinamandanagani, in the general outline of Kumārapāla's work, says that the king nade seven pilgrimages; thirdly, Rājasekhara puts to his credit two pilgrimages-one to Satrunjaya, Giranāra and Devapattana and the other to Cambay. We may, therefore, give credence to the statement of Jayasimbasūri, Jinamandanagani and Rajasekbara that Kumārapāla visited Devapattana and paid obeisance to Chandraprabhu.“
Besides proclaiming 'amári,' and taking the twelve vows of a Jain layman, Kumārapala showed his zeal for Jainism by erecting nuwerous temples in various places. Somaprabhasūri, his contemporary, says that Kumārapāla ; built so many temples to the Tirthankaras that it was impossible to count them.50 He is supported by
49 The details of Kumarapāla's pilgrimages are given in the Kumārapalapratibodha, p. p. 75-8, PraBhavakacharita, XII, 838-47) Prabandhachintamani, p. p. 238-9, Kumārapalaprabandha, p. p. 99 to 104 and other works.
50 Kumārapalapratibodha, P.p. 144-5.

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Henasūri who says, “In almost every village, be, whose wealth is innumerable, will adorn the earth with temples of the Jains. "1 Merutunga says that Kumarapāla built 1440 temples, while Chāritrasundaragani 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 Homasūri, they appear to be not far from the truth. It is probable, however, 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 Dvyasraya speaks about the Kumara vibāra in Anabilavāda and one more to Pārsvanātha in Devapattana.s2 Yaśabpāla 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 Diksbāvibāra in Cambay where Hemasūri was consecrated as a monk and the Jholikāvibāra in Dhandhukā on the site of Hemáchārya's
51 Hemasuri, Mahäviracharita, XII, 75.
52 Dvyāsraya, XX, 98-9.53 Moharājaparājaya, p. 93, introduction p. IX.

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birth place. The sites of these temples in Dbandhuká and Cambey can be seen even to-day.
Kumāra pala's temple on Giranāra is situated in the vicinity of Bhimakunda. The Mulanāyaka or the principal deity of the temple is Abhinandanaswāni or the fourth Tirthankara. The tem. ple has a big sabhámandapa in the walls of which are several 'Devakulikās' 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 iconoolast. An inscription of A. D. 1824 shows that it was repaired by Anandaji Kalyanaji and Hansarājā Jetbā.
Kumārapāla's temple on the Satrunjaya Hill is one of the oldest on the hill. It is roofed and forms a fine block with low towers. It is dedicated to Ādinātba, the First Tirthankara. The door is of yellowish stone beautifully carved. The garbbagriba has a beautiful canopy of bluish marble over the head of Rishabhadeve. There is a big hall where the devotees offer prayers. In the niches, we see the images of different
54 Prabandhachintămani, p. 232.

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Tirthankaras. On Jain holidays, the images are profusely adorned. The images of Sasanade vatās are supposed to guard the temple. The Jinalaya is kept in such a state of constant repairs that it is difficult to say how much of it belongs to the time of Kumarapala.
Kumarapala's temple on the Tarangā Hill (near Mehsana) is dedicated to Ajitanatha, the second Tirthankara. At the main entrance, there are eight 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 similar pillars, The temple has a big sabhamandapa which is used by the devotees as a prayer Hall. In the walls of the Sabhamandapa, there are several niches containing the images of Tirthankaras and Sasanadevatas. The central dome is supported on eight pillars beautifully' earved. Eight statues with various musical instruments are represented as standing on the pillars. Near the garbhagriha, however, there are two simple pillars. In the gabhara, there is a colossal idol of Ajitanatha. On both the sides of it, ladders are provided for its worship. The image which we see to-day in the temple is not the one originally set up by Kumarapala. It
6

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was set up by Govinda Sanghavi in A. D. 1423, and seems to have suffered, though not much, at the hands of an iconoclast.
Besides the idol of Ajitanātha, there are several images of Tirthankaras, which must have been replaced after A. D. 1423. Unlike other Jain temples, we do not find here a bbamati' 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' wood 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 a loin-cloth only, probably because they are going to the temple to worship the Tirthankara's image. Statues of women are represented in full dress, profusely adorned with bracelets, armlets, anklots, necklaces and earrings. It is interesting to note that none of them has

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ornaments for the nose, probably because in thoso days their use was unconmon. Some images of gods and goddesses are in a meditating posture; others are represented as going to the temple with materials of worship. Some of these statues are mutilated, but most of them are well-preserved. All these statues are bare-footed.
The Mahāviracharita speaks of one superb edifice of Kumarapala in Anabilavada. According to Hemasūri, Kumārapāla once heard from his guru about the Jain statue consecrated by Kapila and formed a desire to dig up the sandy place and bring the all consecrating statue to Anabilaváda. With the consent of his preceptor, he ordered bis officials to dig up the sandy place and bring the statue. The place of Vitabhaya was dug up and the statue was brought to Anabilavāda 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.sk
Kumārapāla gave one more proof of his devotion to Jina by instituting car-festivals. In the Kumāravibāra, he held the Athaimahotsava or the eight days' festival, performed “snatra” puja and sat by the side of his preceptor with
55 Hemasāri, Muhüviracharita, XII, 72 to 74.

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a
feudatories the Kuma
folded bands. On the full-moon day of Chaitra, & monster procession attended by the king, his feudatories, public servants, and citizens started from the Kumāravibara. An image of Pārsvanātha was set up in a car and exhibited to the Public eye. When the procession came to the palace gate, Kumārapāla worshipped the image of Párávanátha set up in the chariot, in the presence of the congregation and waved lights before it. The chariot of the Jina driven by elephants was led in procession for eight days and exhibited to the public eye. In the month of Āśvin, 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.56
Somaprabhasūri's account of the car-festivals is confirmed by Hemasūri. In the Mahāviracharita, 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.':57 The verse adds to our knowledge by informing us that the car-festivals were not
56. Kumārapūlapratibodha, p. p. 174-5.
57. Hemasūri, Mahäviracharita, XII, 76.

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confined to the capital only, but were caused to be instituted “ in every village, in every town” in the kingdom.
In spite of this widespread activity in the spirit of the Jain doctrine, it is said that as in some inscriptions he is described as “Umāpativaralabd haprasad' or prospering through the favour of Śiva or as an ardent devotee of Siva, he had not embraced Jainism but only cultivated regard for it. It is true that in an inscription of his dated V.S. 1220 or A. D. 1163-4, he is described as prospering through the favour of Siva. Other inscriptions in which he is so described are either prior to the date of his conversion or belong to later reigns. The epithet, however, seems to be traditional and does not convey the meaning which it is sought to imply. It seems to have been first borne by Mularāja who was, beyond doubt, an ardent devotee of Siva and later on applicd to his successors without discrimination. In support of this view, a parallel from History is quoted. Before the Reformation found a footing in England, Henry VIII (15091547 A. D.) had written a book against Martin Luther, a German monk, who was trying to reform the Church; and the Pope, as a mark of favour, had conferred on Henry VIII the title

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of the “ Defender of the Faith " which he continued to hold eventhough he had revolted against the Faith, and which his successors have borne even upto this day, although it has ceased to imply what its grantor meant. In the same way, it is by no means improbable that Kumārapāla who had obtained the throne after passing through many vicissitudes of life and who had during the early years of his life made some grants to Siva temples may have been described “Umāpativaralabd haprasad,” when it ceased to have any meaning. Other evidence also leads us to the same conclusion. Firstly, an inscription of his reign dated V. Samyat 1221 or A. D. 1165 describes him as " Paramārbat” or the excellent follower of Jina.58 Secondly, in the Prasasti to the Sāntināthacharita of V. S. 1227 or A. D. 1170-71, Kumārapala is called “Paramaśrāvaka" or an orthodox Jain. Thirdly, Yaśabpala, a contemporary of the king, has written the Mohaparājaya, an allegorical drama to celebrate the conversion of Kumarapala to Jainism. Fourthly, Somaprabhasūri, another contemporary of the king, has written the Kumārapālapratibodha entirely dealing with the teaching of Jainism to
58. Epig. Ind., XI, 35; Prachina Jaina Lekha Sangraha, No. 352.

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Kumarapala by Homasūri. Fifthly, the later chroniclers including the Brahmin Someśvara are unanimous 'in saying that Kumāra pāla had embraced Jainism.59 Sixthly, Someśvara who describes the relations of his ancestors to the Anahilavāda Kings in the Surathotsave says nothing about their intercourse with Kumārapāla, probably because the king who had embraced Jainism was not much concerned with his Brahmin Purohita. Seventhly, tradition has preserved his name in the list of excellent followers of Jina. He is remembered twice a day by the Jains in their temples-in the morning at the time of worshipping the Jineśvara with flowers and in the evening at the time of Arati or the waving of lights before the image.61 In the light of all this evidence, we unhesitatingly conclude that Kumārapala had embraced Jainism.
Though Kumārapāla had embraced Jainism, he did not forget the royal duty of encouraging bis subjects in their pious and religions works; 80 when Bhāva Brihaspati requested him to
59. Kirti Kaumudi, II, 43, 50, 51. po ja istal gee, a ateni
राजा कुमारपालने, आप्या देश अढार ॥ ६१ आरती उतारी राजा कुमारपाळे ।

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repair the temple of Somanátha, he readily consented to do so 62
We shall now say a few words about Kumārapāla'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 Dvyaśraya, Vägbhata was a Prime Minister of Kumarapala. This fact is confirmed by the Nadola copperplates of V. S. 1213.64 It is difficult to say who this Vāgbhata was. Probably he was the son of Udayana who built a stone temple to Ādinātha on the Satrunjaya Hill in V. S. 1211 ( or A. D. 1154-5 ) and founded Vāgbhatapura at the foot of the hill. In this city, Vāgbhata built a temple of Párśvanātha and called it Tribhuvanavibära after the King's father.65
Āmbada or Amrabhata was another, 'mantri' of Kumārapāla. He was the second son of Udayana. We have already seen him in connection with bis expedition against Mallikārjuna. He
62. Bhavanagara Inscriptions, p. 187, v. 11.
63. Dvylsraya, XX, 91-2. 64 I. A. (1912), p. 208. 65. Prabandhachintāmani, p. 220.

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built the Sakunikavibāra in Broach in V. S. 1211 (or V. S. 1222 16 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 Chábada was a dandanayaka of Kumarapala in Málwā.He was probably Chahada, third son of Udayana. From an inscription on Giranāra, it seems he had seven sons, the eldest of whom was a treasurer of Kumārapala. By dint of merit, be ( the eldest sou) rose to the rank of Prime Minister. From the Pragasti to the Prithvichandracharita of Santisūri, it is clear that Kumārasimha, Chåbada's eldest son, was the Prime minister in V. S. 1225.69
The Kiradu inscription of V. S. 1209 and the Bali inscription of V. S. 1216 speak of Mahadeva as the Prime Minister of the king.694 We do not
66. Jayasimbasūri, Kumārapálacharita, VIII, 642; Jinamandana, Kumārapalaprabandha, p. 74; as the temple was built according to the wishes of his father, it is more probable that it was built sometime after his death in V, S. 1211. 67. I. A., XVIII, 344, 68. Prachina Jaina Lekha Sangraha, introduction, p. p. 92-4. 69. Dalal, Jesalmer Catalogue, p. 11. 694. Prachina Jaina Lekha Sangraha, No 346 ; Gujaratano Madhyakalina
Rajput Itihas, II, p. 318.

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to Jainis prime paside
know much about this Mahadeva. He was probably the son of Dādāka, a Prime Minister of Siddharāja, and the governor 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 Vágbhat was the Prime Minister in V. S. 1213. Mahadeva seems to have fallen from power after Kumārapāla's formal conversion to Jainism in V. S. 1216, because Yasodhavala was the prime minister between V. S. 1218 and 12207 Kumārasimha, about whom more has been said above, was the Prime minister in V. S. 1225 and Vadhuyana in V. S. 1227." The Prasasti to the Mallināthacharita informs us that Prithvipāla was a Prime Minister of Kumārapala." This Prithvipāla repaired Vimalashah’s temple on Mt. Abu.73 The names of Kapardi and Aliga are also recorded in the • prabandhas'
In V. S. 1202, Sahajiga was the dandanāyaka of Saurastra; in V. S. 1207, Sajjan was the
70. Desai, Jain Sahityano Itihasa, p. 279; I. A., XVIII, p. 343. 71. Jesalmor Catalogue, p. 17, p. 39. 72. Apabhramsa Kavyatrayi, P. 79. 73. Prachina Jaina Lekha Sangraha, No. 157 74. Rovised List of
Antiquarian Romains in the Bombay Presidonoy. p. 246.

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dandanayaka of Chitoda.75 We do not know who this Sajjana was. He was probably the dandanayaka of Saurastra in the time of Siddharāja and built the stone temple on Giranāra. In V. S. 1210, 1213 and 1216, Vaijaladeva was the dandanayaka of Nádola 76 In V. S. 1222, Āmbaka, son of Rāniga, was the dandanāyaka of Saurastra.??
Among the samants of Kunārapāla, there were Vapanadeva of Godhra, Paramāra Someśvara of Kiradu, Albañadeva of Nadola and many others.78 They were required to serve their overlord personally and many a time lived at Anabilapataka We have already seen how Dbārāvarsha of Chandravati accompanied Āmrabhata, in his expedition against Mallikarjuna and Albanadeva went against the rebel chiefs of Saurastra If they incurred the displeasure of their overlord, they were deposed.
Like his predecessor Siddharā ja, Kumārapala was a great patron of learning and the learned. The most learned man of this age
75. Epig. Ind., II, p. 422 76. Praehina Jaina Lekha Sangraha, No. 326; Gujaratano Madhyakalina Rajput Itihas, II, p. 320. 77. Prachina Jaina Lekha Sangraha, Nos. 50-51. 78. Gujaratano Madhyakalin Itihasa, II,
pp. 323-4.

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was Hemasūri, 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 Hemasûri 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 Abhidhānachintāmani: the Anekārthasangraha, the Alankārachudāmani and the Chhandānušāsana. The Dvyāsrayamahākāvya was also written to illustrate the rules of his grammar as well as to give the history of the Chaulukyås His other works are the commentaries on the Abhidhāna Chintāmani, Anekārthasangraha, and Nāmamāla, Yogašāstra, Trisashtisalākāpurushacharita, Vitarāgastotra, KumārapalaChariyam, Nighantu Sesha, Arhanniti, Dwātrimsikā, Mahādevastotra and many others.
Homаsūri died in V. S. 1229 ( 1172-3 A. D)
Ramachandrasūri was a prominent pupil of Hemasūri. He wrote the Dravyālankāravritti 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 Kumāravihārasataka, Kaumudinoitrā.

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nandanam, Dwātrimsaka, Nalavilas, Nirbhayabhimavyayoga, Raghavābhyudaya, Yadavābhyudaya, Mallikāmakarandaprakarana, Rohinimrigankaprakarana, Vanamala Nātikā, Sudha Kalasa, Haima-BrihadvrittiNyasa, Vyatireka Dwātrimsika, Adidevastava, Munisuvratastava, Nemistava, Sadharana Jina stava, etc.79
Ramachandra was the Joint author of the Natyadarpanavritti.
and
Dravyalankäravritti Siddharaja had conferred on him the biruda Kavikataramalla. Merutunga says that he was one-eyed. After Kumarapala's death, he was made to sit on red hot copper when he joyfully met his death by biting his tongue."
79A
Gunachandra, Mahendra, Vardhamana, Devachandra, Udayachandra and Balachandra were the pupils of Hemasūri. Of these, Gunachandra was the joint author of the Dravyālankāravritti and Natyadarpanavritti. Mahendrasūri wrote the Anekartha Kairavākarakaumudi in V. S. 1241 and Vardhamanagani composed the Kumaravihāraprasasti. Devachandra was the author of the Chandralekhā vijayaprakarana. Balachandra was
79. Desai, Jain Sahityano Itihasa, pp. 321-3; Jesalmer Catalogue, Introduction, p. 27. 79A. Merutunga, Prabandhachintamani, pp. 247-8.
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a rival of Ramachandra. After Kumarapala's death, he took the side of Ajayapāla and caused the death of Ramachandra. He is said to be the author of the Snatasya, a poem very well-known to the Jains,80
Besides Hemasuri and his pupils, there were many persons who did render "glorious and meritorious" services to the devotees of Sarasvati. Jinabhadramunindra, pupil of Salibhadra, was the author of the Malapagaranakahā in Samvat 1204 (A. D. 114881
Jinasekharasuri was the pupil of Jinavallabha and guru of Padmachandrasūri. He belonged to the Kharataragatchha and founded the Rudrapaliya Kharatara sakha in V. Samvat 1204 (A. D. 1148). He was the author of the Samyaktvasaptatika, Silatarangini and the Prasnottaramālā
vritti 85
Chandrasena, pupil of Pradyumna, was the author of the Utapadasiddhiprakarana in V.
80. Desai, Loc. cit, p. 324. 81. Peterson, IV, p. XXXIX; Hiralal Hansaraja, Jain Dharmano Prachina Itihasa, I, p, 37. 82. Ind. Ant, XI, p. 248; Hiralal Hansaraja, Loc. cit, I, p. 39; Peterson, IV, p. XLIII; Weber II, p. 1088.

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Samvat 1207 (A. D. 1151). He was assisted by Nemichaudra in this work.&3 83
and
Srichandrasūri, pupil of Salibhadra Dhanesvarasūri, wrote a commentary on the Jitakalpa in V. S. 1207 (A. D. 1151). He was also the author of the Pratishthākalpa.“
Govindagani, pupil of Devanayasūri (?), wrote a commentary on the Karmastava before V. S. 1218 (A. D. 1162),85
Paramananda was the author of a commentary on the Karmavipaka of Garga. He gives his spiritual genealogy as follows:
(1) Bhadresvarasūri (2) Santisūri (3) Abhayadevasūri (4) Paramananda. He flourished in V. S. 1221 (A. D. 1165) in the reign of Kumarapala in which year a copy of the Tiloyasundarikaha of Devendragani was written at the expense of certain Jains who had profited by his instructions.
Vimalachandra
83. Peterson, III, app. p. 209; IV, p. XXVIII; Hiralal Hansaraja, Loc. cit., I, p. 32. 84. Peterson, V, p. LXXXIV, V, app. p. 64. 85. Hiralal Hansaraja, Loc. cit. I, p. 31; Peterson, V, p. XV. 86. Peterson, IV, p. LXXVI.
was a Bandhu ' of Vadi
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Dovasûri of the Brihadgatchba. He was the author of the Pragnottararatana!:k: and fourishod about V. S. 1226 ( A. D. 1170 187
Chandrasûri was a pupil of Vijayasimhasūri who was a pupil of Hemachandra Malladbari, and belonged to the Harshapuriyagaichha. He was the author of the Sangrahaniratna in Prākrit. He wrote commentaries on the Āvasyakasutra and Niryavali in V. S. 1222 ( A. D. 1166 ) and S. 1228 ( A. D. 1172 ) respectively.88
Haribbadrasūri, pupil of Anandasūri and Amarachandrasūri and guru of Vijayasimhasűri in the Nagendra gatchha was called Kalikālagautama. He was the author of the Tatvaprabodha.89
Pradyumnasūri, pupil of Mahendrasūri who was the pupil of Vadi Dovasūri, wrote the Vadasthalam. Ho flourished in the first half of the 13th. century of Vikrama.
Jidapati, pupil of Jinachandra and guru of Jinesvara in the Kharataragatchba, was the author of the commentary on the Panchalingiprakarana of Jinesvara.' His other works are the Charcharik
87. Peterson I, app. p. 16; Hiralal Hansaraja, Loc. cit., I, p. !20. 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. OXL, 90. Peterson, III, app. pp. 222 and 323.

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a stotra and commentary on the Sanghapattaka and Samachāripātra. His dates are: birth, A. D. 1154, diksha, A. D. 1162, padasthapana by Jayadeváchârya in A. D. 1167 and death in A. D. 1221. According to tbe Tirthakalpa, Jinapati consecrated an image of Mahavira in Kalyan in A. D. 1177.91
Ratnaprabhasūri, pupil of Bhadreśvara who was a pupil of Devasúri of the Brihud gatch ha, was the author of a commentary on the Upadešamālā of Dharmadásagani. He also wrote a commentary on the Syadvádaratnākara of Devasūri. 94
Somaprabhasūri was a pupil of Jayasimhasūri who was a pupil of Devasūri of the Tapa Gatch ha. He was the author of the Sumatinātha charita, Suktinuktāvali, Satārthakāvya and Kumārcpālapratibodha.93
The last work contains an authentic account of the conversion of Kumārapala to Jainism. The work is of great historical value because our author was a contemporary of Kumāra pala
91. Peterson, IV, pp. XXXVI; Jain Itihasa, p. 106. 92. Jain Itihāsa, p. 105. 93. Desai, Jain Sahityano Itihasa, pp. 283-4.
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and Hemasūri. He is also said to have written the Sringāravairāgyataranginio
Malayagiri was a great commentator. He wrote commentaries on the Agamas. He W88 the author of the following works:—95
(1) Avašyaka Brihadvritti (2) Oghaniryukti vritti (3) Chandrapragnapti tikā ( 4 ) Jivābhigama vritti (5) Jyotiskaranda tikā ( 6 ) Nandi tikā (7) Pindaniryukti vritti (8) Pragnāpana vritti (9) Brihatkalpa Pithikā ( 10 ) Bhagavati DwitiyaSataka vritts ( 11 ) Rajaprasniya vritti ( 12 ) Višeshāvasyaka vritti ( 13 ) Vyavahārasūtra vritti ( 14 ) Suryapragnapti vritti
( 15 ) A con mentary on the Kshetrasamāsa of Jinabhadrn.
94. Hirālal Hangrāja, loc oit, I, p. 136. 95. Desai, Loc. cit., p. 274.

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99 ( 16 ) Karmaprakriti (17) Dharmasangrahani tikā ( 18 ) Dharmasāra tikā ( 19 ) Panchasangraha vritti ( 20 ) Shadašili vritti ( 21 ) A commentary on the Saptatikā
( 22 ) The Sabdānušāsana ( an original work on grammar containing 6000 verses. )
Lakshmanagani wrote the Supārsvanātha Charita in Mandalipuri (Mandala ). The work Contains 10,000 verses and deals with the life of Supārsvanátha, the seventh Tirthankara of the Jains. This Lakshmanagani was a pupil of Hemachandrasūri Malladbāri %
Siddhapāla, son of Sripāla, was a great poet. Many learned Jain monks lived in his Upásraya or monastery. He was a favourite of Kumārapāla and the latter, at times, listened to his sermon. The Kumārapālapratibodha of Somaprabhasūri contains one such sermon. Siddhapala flourished between V. S. 1211 and 1250 (A. D. 1155 and 1194.)97
Chandrasūri, pupil of Devendrasūri of Chandra
96. Desai, Loc. cit., p. 275. 97. Ibid; p. 275.

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gatchha, composed the Sanatkumāracharita in Anahilapātana in V. S 1214 98
Durlabharāja mantri, son of Narasimba and grandson of Jäbilanantri, composed the Sānudrikatilaka in V. S. 1216.99 He belonged to Prāgvāta race and rose to the rank of a minister in the time of Kumarapala.
Padmaprabhasûri was the author of the Bhuvanadipaka in V. S. 1221. He was a pupil of Vadi Devasūri.:00
Muniratnasūri was a pupil of Samudraghoshasūri of the Chandra-Paurnamikagatchha. He wrote the biography of Amamaswami, a future Tirthankara, in V. S. 122., in Anabilavāda. Our author's other works are the Āmbadacharita and Munisuvratacharita.101
Jagadeva, son of Yasodhavala of Srimálakula, spent much money to glorify Jainism. Hemasūri had conferred on him the title of Balakavi. "102
The literary activities of the reign were not confined to the authors mentioned above. There
98. Ibid, p. 277. 99. Ibid, p. 277-8, Velanakara, No. 401. 100. Velanakara No. 372. 101. Peterson III, .144; Desai, Loc. cit., p.p. 281-2. 102. Desai, Loc. cit.,
P.p. 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. Ku Dārapala, hiaself, was a patron of learning and the learned and opened twenty-one Libraries in his kingdom. He had, moreover, employed 700 copyists to : copies of the works of Hewasūri 103
The Prasasti to the Säntināthacharita of Dovachandrasūri contains valuable information about the fawily of Rābad of Prāgvitavamģa. Siddhināga was the ancestor of Rāhad He had a wife named Aubini. Siddhinaga and Ambini had four sons-Podbaka, Virada, Vardhana and Dronaka. The sons sut up an inayo of Sántinātha in the temple of Santinátha in Dáboda. The image was worshipped in Dadhipadra or Dáhoia at least upto V. S. 1227 or Å. D. 1169-70.
Podhaka had three sons-Ambudatta Aubuvaradhana and Sajjana. He set up two images of Pārsvanátha and Supārsvanatha in the temple of Mahāvira in Madabrit (wodern Mudhari, near Abu ). Podhaka's two daughters entered the order
103. Jinamandanagani, Kumārupīlaprabantha p.p. 96-7.

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of Jain nuns and came to be known as, Yasaheri and Sivādevi.
Sajjana had a wife named Mabalatchbi who was a great donor, and five sons-Dhavala. Visala, Desala, Rabada and Babad. Dhavala bad two 8008-Virachandra and Devachandra and a daughter named Siri. Viracbandra had five sons named Vijaya, Ajaya, Rāja, Ambu and Salana.
Babada had a wife named Jinamati and a son named Jasaduka.
Rabada was intelligent, popular religious and noble-minded. He worshipped the image of Jina according to the rules of his faith, praised the Jain monks, listened to their sermons, gave money in charity to the poor, performed penance to the best of his abilities and observed the vows of a Jain layman. Rahada had four sons named Chabad, Bobadi, Asada and Asadhara, and five daughters-in-law, named Asvadevi, Mundhi, M-adu, Teguya and Rajuka. Yasodhara, Yasodhira, Yasabkarna, were Rabad's grandsons and Ghuya. Jasuka and Jayantuka his grand-daughters.
Bobadi, second son of Rabada, was cut off in the prime of life. So the Säntindthacharita was

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written at the request of Rabada in V. S. 1227 or A. D. 1170-71, in the reign of “Susravaka Kumarapala "..
The Prabandhaohintāmani gives us information about Abbada, a rich Jain, of the time of Kumārapala. Abhada began life as a poor man. Once fortune smiled upon him and he became very rich. He was a follower of Hemasūri, and performed the religious ceremonies of the Jains with great faith. He was a great donor.101
Chhadaka Sheth and Kubera were Jain multimillionaires of the time of Kumārapāla. 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 Mahaviracharita, Hemasūri lets the Tirtbankara make the following prophecy to Prince Abhaya about the extent of Kumārapala's Empire:
“He will conquer the region of Kubera (i. e.
104. Prabandhachintamani (Shastri's Translation ). p.p. 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 yama. ( South ) as far as Vindhya, and the west as far as the Ocean. " (XII, v. 52).
This statement of Hemasūri, Kumārapāla's contemporary, is substantially justified. Kumārapāla's victory over the Sapädalak ha desa added the territories of the Chobana King to his Empire. The defeat of Mallikarjuna gave him Thana and Colaba Districts over which the Siihara King held sway. He had inherited Gujarata, Cutch, Kathiawada, Malwa and Mewad fron Siddharāja, bis predecssor.
The Sodhadi vav inscription of this reign gives us valuable information about the custom duties. At the custom house of Māngrol, duties were levied on carts full of corn, donkeys loaded with goods and camels loaded with betel leaves. Owners of fields had at times to pay certain duties. These were payable in cash. At times, duties were payable in kind.106 • Kumarapāla was poisoned by his nephew Ajayapāla and died in S. 1229 ( A. D. 117–3 ). He was the greatest of all the Solanki kings
106. Bhuvanagara Inscriptions, p. 158.

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thut adorned the throne of Anabilavāda. In his reign, the empire reached its zenith. Kumarapala maintained the same with a firm hand. His predecessor Siddharāja, though a great and popular king, cannot merit comparison with him. He did not hold sway over as large a territory as Kumārapāla. Konkana was not conquered by him, and the Sapādalaksha 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 a pilgrimage to Somanātha with his mother. Naravarman invaded Gujarat and Santu Mantri had to give him gold to induce him to retire. The Chāhmans, moreover, claim that they, for some time, succeeded in occupying the capital under the leadership of Yojaka. 107
Madanavarma of Mahoba kapura defeated him. This is one of the reasons why Merutunga calls him a coward in battle. Jayasimha's personal character, morever, was not good. He relentlessly persecuted Kumārapāla for no fault of his. Merutunga's statement that he was not a 'paradára - sahodara' or a brother to the wives of others is very suggestive. The same seems to be confiru
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 Jasama. and other women.
In Jayasimha's reign, "peace, safety, tranquillity and good government" of Gujarat were in danger for some time; in Kumarapala's reign,. on the other hand, no invader dared knock at the gates of Gujarat. Jayasimha, moreover, was engaged in wars and conquests for the major part of his reign. His great victory over the King of Malwa, was won 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 hand, 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, he encouraged agriculture and lowered the cost of living. By declaring gambling and adultry illegal, he raised the tone of public morals. The king won the blessings of weeping widows and his other subjects by giving up the practice of confiscating the property of 8 person dying
without an heir.
Kumarapala's character was spotless. Meru

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tunge says that he was a 'paradarasahodara' or a brother to the wives of others and the same is confirmed by Mahmud Ufi, a Muslim historian.108 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, Kumārapāla "afforded full protection and Justice to his subjects, ruling with impartiality and equity. "109
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 Kumārapāla was the greatest king of the Solanki dynasty of Apabilavadu and that he must rank very high in the list of good rulers of India.
After Kumārapāla's death, Ajayapāla came to the throne. He was the worst king on
108. Elliot, History of India, II, pp. 169-70. 109. Elliot, History of India, II, pp. 168-69.
110, Mahāviracharita, XII, 47.

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the throne of Anbilavāda. The policy of religious toleration followed by Mularāja and his successors since 942 A. D. was, for the first time, given up after 231 years. There was no freedom of conscience. The towples of Kumārapāla 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 commencud. Kapardi, a minister of Kumāra pāla, was put to death. Ramachandrasūri, a prominent pupil of Hemasūri, was made to seat on a heated plate of copper, and Amrabhata was asked to prepare for battle in which he died.(B).
Ajaya pala's reign of terror was cut short by Vaijaladeva, a doorkeeper, who stabbed bim in A. D. 1.176.
Yasabpāla was a Jain minister of Ajayapāla. He completed the Mohaparājaya, an allegorical drama, celebrating the conversion of Kumārapala to Jainism, in this reign. His father's naine was Dhanadeva and wother's name Rukwini. Dhanadeva was a miniscer of Siddharāja or Kumāra pala.(c).
(A) Prabandhachintāmami, p.p. 245-6. (B) Ibid, p.p. 246-8.
(C) Merutunga, Ibid, p. 249.

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In reply: prabodhyavādusthaughap
Narapati, son of Amradeva of Dhāra, completed the Narapatijayacharchā in Anabilávāda in V. S. 1232, ( A. D. 1176 ).(D).
Pradyumna, pupil of Mahendrasūri, who was pupil of Vadi Devasūri, wrote the Vādasthala. In reply. Jinapatisūri of the Kharataragatchba wrote the Prabodhyavādusthala. Jinpati's other works are the Tirthamālā, Sanghapattaka tökā and Panchalingivivarana. (E).
Ratnaprabhasūri, pupil of Bhadreśvarasūri who was a 'pupil of Devasūri of the Brihad Gatchba, was the author of a commentary on the Upadeśaviālā of Dharmadásagani in V. S. 1238 (A. D. 1182). He also wrote a commentary on the Syādvādaratnākara of Davasūri."
Ajayapāla was succeeded by his son Bāla Mularāja who ruled for only two years. The latter was succeeded by his brother Bhima II. During these two reigns, the policy of Ajayapāla was given up and people had full freedom of Conscience. The Jains could peacefully worship
(D) Velankara, Nos: 380-4. (E) Peterson, IV, P.P. XXXVI-VII; Hirālūl Hans
raja, Jain Itihasa, p. 36. F. Peterson, IV, p. CII; Hiralal Hansarāja, Loc. Cit,
p. 36.

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their Vitarāga Deva and Sarasvati, the goddess of learning.
Hemaprabhasūri, pupil of Yaśoghoshasūri, wrote the Prašnottararatnamālā vritti in V. S. 1243 ( A. D. 1187 ) at the request of Haripāla mantri. He belonged to the Paurnamika gateb ha.G
Isada was the son of Katukarāja and Analadevī of Srimāla vamsa. He was an orthodox Jain. Abhayadevasūri, the “ Kalikālagautama," was his guru. Āsada's works are the Upadesakandali, Jinastotras, and a commentary on the Meghaduta of Kálidāsa. Rajada, Asada's son, died a premature death; 80 Āsada wrote the Vivekamanjari to ease himself. He was known as “ Kavisabhásringāra..
Udayasimba wrote a commentary on the Dharmavidhi of Sriprabbasūri in V. S. 1253.
Devasūri of Jhaliharagatoh ba was a pupil of Devendra and Haribbadrasūri. Ho composed the Padmaprabhacharita in Prakrit •in V. S. 1254.K
Purnabhadrasūri, pupil of Jinapatisūri of Kharataragatchba, compiled the Panchākhyānaka.
G. Jesalmere Catalogue, No. 90.
H. Peterson. V. 48; II, 56, III, 12. J. Desai, Loc. cit., p. 339. K-L. Ibid, p. 340. Purnabhadra's other works are The Atimuktacharita Dasasrāvakaonarita,
Dhannasalibhadracharita, Kritapunyacharita, etc.

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Nemichandra who was converted by Jina. patisūri of Kharataragatchha wrote the Satthisaya in Prakrit. His son entered the order of Jain monks and came to be known as Jineśvarasūri, M
Malayaprabba, pupil of Mánatungasūri, wrote a commentary on the Siddhajayanti, a work of his spiritual preceptor, N in V. S. 1260.
Tilakácbaraya of Chandragatchha was a pupil of Sivaprabha. He gives his spiritual lineage as follows:-(1) Chandraprabhasūri ( 2 ) Dharmagosha (3) Chakreśvarasūri ( 4 ) Sivaprabha (5) Tilakācharya. He was the author of the Avasyakalaghuvritti in which he was helped by his pupil Padmaprabba in V. S. 1296 ( A. D. 1240 ). His other works are the PratyekabuddhaCharita in V. S. 1261 (A. D. 1205 ), the Jitakalpavritti in V. S. 1274 (A. D. 1218 ). the Samyaktvaprakaranavritti in V. S. 1277 ( A. D. 1221 ), the Dasavaikälikatikā, the Srāvakaprāyas. chitasāmâchāri, Pratyākhyānalaghuvritti, Srāvakapratikramanasūtravritti, Šādhupratikramanasūtra vritti, and Pākshikasutra.P
M. Bhändārakara, IV, 149, Velankara, Nos. 1670-72. N. Peterson, III, 37.
P. Jesalmers Catalogne, introduction, p. 20.

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Jinapala, pupil of Jinapatisūri of Kharataragatchba, wrote a commentary on the Shatsthānaka.
Dharmaghoshasūri, pupil of Jayasimhasūri of Anchalagatchha and guru of Mahendrasūri, was the author of the Saptapadatikā in V. S. 1263 (A. D. 1207). The book is written in the form of questions and answers. R
Devendrasūri, pupil of Dhanesvarasūri of Nagendragatoh ha, composed the Chandraprabhaicharita in Somesvarapura (Somanātha Pattana) in V. S. 1254 (or A. D. 1197–8). He is said to have founded Serisā tirth, near Kaloi, in the Mehsana District of Bombay State.(s).
Jinadattasūri, founder of the Vayatiya-gatch ha, flourished about V. S. 1265 (A. D. 1209 ). He helped many persons to embrace Jainism. He is known as the author of the Sri Jinendracharita, the Vivekavilāsa and the Sukanašāstra. He accompanied Vastupāla 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; Hirālöl Hansarāja, Jain Itihasa, p. 36.

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118 Vijayapăla, grand son of Sripāla, composed the Draupadi-svayamvara, a Sanskrita drama in two acts. At the desire of Bhima II of Anahilevada, it was staged in the Tripurushaprasada at the time of a spring festival and was much appreciated by the people of the capital.(v).
In V. S. 1247, Sobbanadeva was the Governor of Láta dega and Ratnasimha the Mudrádbikári Ambada mantri and Alhādana Dandanayaka were the other Jain officers of Bhima II. They were brothers of Gallaka kula and regarded the monks of the Nāgendragatchba as their preceptors. Their ancestor. Vadhu built a temple to Mahāvira in Sangama Khetaka (probably modern Kaira which is situated on the confluence of the rivers Shedhi and Vätraka. ) His son Kapardi built a temple to Ādinātha in Vatasara. Kapardi had a son named Amradeva whose son Devachandra had four sons-Āmbada mantri, Jhathana, Albadana Dandanayaka, and Pralhadana. After Āmbada mantri's death, Alhadana ;Dandanayaka set up the images of Rishabhadeva, Chandraprabhu, Simandharaswami and Ambika in Satyapura or Sáchora. At his request, Vardhamanasūri, pupil of Vijayasimhasūri of Nagendra gatchha, composed
V. Desai, Jain Sahityano Itihasa, p. 342.

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the Vasupujyacharita in Anabilavāda in V. S. 1299 (or A. D. 1243 ). (w).
Dhārāvarsha, King of Mt. Abu and a feudatory of the king of Anabilavāda, composed the Pārthaparākramavyāyoga, founded Pralbadanapura (Palanpura ), and built the Palhavibāra, a Jain temple, in that city.(x).
Appendix to chapter II Stories about the Intercourse of
Hemasūri and Kumarapāla The Jain Chroniclers relate many stories describing Hemasūri's relations to his friend and pupil Kumārapāla. Most of these stories show Hemasūri's erudition, bis skilfulness in warding off the attack of envious Brabmins and his miraculous powers, and Kumārapala's devotion to Jainism. In a 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 chronioler, informs us of a miraculous transformation of the ordinary palm-leaves into Sritāla leaves (Prabhavakacharita, XXII, 706–16). The second story in the Prabhāvakacharita
(W) Velanakara, No. 1772; Desai, Loc. cit., pp. 342–3.
(X) Desai, loc. cit., p. 343.

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shows how Kumārapāla 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 XXII, 765–70 and 699-705 ).
The first story in the Prabandhachintāmani (p. 205 ) shows how Hemasūri silenced Amiga by his cleverness in giving a reply. The second story in the game work (pp. 205-6 ) relates how the learned Jain monk cleverly warded off the attack of a Brahmin. The third story of Merutunga relates how Hemasūri pleased the king by his clever reply. ( Prabandhachintāmani, p. 206 ). The fourth story relates how the king was displeased with Visvešvara who ridiculed Hemasūri and pleased with Ramachandra who fooled Visvešvara. (Ibid, pp. 226-7). The sixth story shows Hemasūri's humiliation in acknowledging his mistake. The seventh story shows that the king rewarded those who praised Hemasūri and punished those who censured him. The eighth and ninth stories show that those who praised Hemasūri pleased the king. The tenth story describes Hemasûri's relations to his preceptor Devasūri ( Ibid., pp. 239-40 ). The eleventh story describes the past birth of Kumārapāla.
The twelfth story says that Hemasūri cured the

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

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Chapter III Vastupāla-Tejahpala
-00
According to all authorities, Chandapa of the Prāgvāta race was the great grand-father of Vastupala & Tejahpala. He had a son named Chandaprasad who was a minister of a king of Gujarat. Chandaprasad had a son named Soma who had no lord except Siddharāja and no God except Jinesvara. The latter had a son named Asvarāja who was the father of Vastupāla and Tejahpāla.?
The contemporary chroniclers do not say that Vastupala and Tejahpāla were the sons of & widow, probably because widow-remarriages
1 Arisimba, Sukritasankirtana, III, 45–56, Jingvijaya, Prachina Jaina Lekha Sangraha, Nos. 64, 65, Bhavanagara Inscriptions p. 174; Udayaprabha, Sukritakirtikallolini, 98-117, Rajasekhara, Chaturvimeatin prabandha, p. 107.

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being rare in those days, they would not have thought fit to chide their patrons with their low birth. The later chroniclers, on the other hand, are unanimous on this point. According to them, Haribbadrasūri, a Jain monk, once constantly looked at Kumāradevi, a young widow of surpassing beauty, while preaching in a monastery in Anabilavāda. One Asvarāja who bad observed this, asked the sūri the reason of itat the end of the sermon. Haribhadrasūri told him that the young widow was destined to be the mother of sons who would be like the sun and the moon of Jainism. Asvarāja, then, served the father of Kumāradovi. After some days, be succeeded in winning the favour of Kumaradevī and married her. The latter gave birth to four sons-Vastupāla, Tejabpāla, Luniga and Malladeva and seven daughters-Jalbu, M-au, Dhanadevī, Sohaga, Sau, Vayaju and Padmādevī.?
Several stories are related about Vastupāla and Tejahpala's coming to office. According to Someśvara, the guardian deity of Gujarāta once appeared to Lavanaprasāda in a dream and
2. According to Merutunga, Haribhadra constantly looked at Kumaradevi at the time of some religious ceremony and not while preaching. ( Prabandha
chintamani-pp. 251-%.)

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asked him to re-establish the glory of Gujarata. Next morning, the king called his Purobita and told him the dream. The Purohita explained to him that it was an offer made to him by providence of the sovereignty of Gujarāta and that he should immediately establish his authority over the country which was at that time divided by powerful obiefs among themselves. The king then proposed to appoint some able minister to govern the country he had conquered. No sooner did this idea suggest to him than he thought of the two brothers Vastupāla and Tejahpāla and sent for them. The latter, accepting the invitation, went to the king and offering him presents, took their seats. The king, then, told them that he wanted to re-establish the glory of Gujarata and for that purpose, required good ministers like them. Vastupala expressed his joy at the king's call to office, but told him that he would accept it only if the king promised to be just and to control his passions and not to lend his ears to back-biters. The king consenting, the two brothers accepted office.
According to Arisinha, Kumārapala appeared
3 Kirtikaumudi, II, 83-115 and III, 15-39, Katha vate's introduction to Kirtikaumudi, p.p. XIII, XIV.

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to Bhimadeva in a dream and asked him to leave the reins of Government in the hands of Lavanaprasada, appoint his son Viradhavala as bis Yuvaraja and to favour Jainism that had fallen into decay. Next inorning, the king made Lavanaprasāda Sarvesvara or lord over all and his son Viradbavala Yuvarāja in open court. The latter, then, demanded a good minister whereupon Bhimadeva asked the two ministerbrothers Vastupala and Tejahpala, who were in royal service, to serve him and glorify the Jain faith.“
According to Balachandrasūri, the guardian deity of Gujarāta, appeared to Viradbavala in a dream and asked him to appoint Vastupala and Tejahpala as his ministers. Viradhavala, then, sent for the two brothers who presented themselves before the king and paid their respects with presents. The king, being impressed by their good qualities, asked them to accept the ministerial seal. Vastupala then declared their policy and upon the king's approving the same, received the seal of the minister.
Jayasimhasūri says that Viradhavale once requested king Bhimadeva to give him a minister,
4. Arisimba, Sukritasankirtana, VI, 1-6%. 5. Balachandra, Vasant-Vilas, III, 61-48.

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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 poctic rather than historic truth. It is probable as Arisimha relates that Bhima II made Lavanaprasada Sarvesvara or Lord of All; for the Lekhapanchasika 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 Mahamandaleśvaradhipati or "The great overlord of feudatory princes.' "" Before his name stands the whole genealogy of the Chaulukyas of Anahilavada, and it is 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 Lavanaprasada and Simhana, the Mahārājādhirāja of Deogiri, in which 6. Jayasimhasari, Vastupala-Tejahpala Prasasti, 39-52.

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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 noblos who fled away with valuables. The date of the dooument is not to be taken as Samyat 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 Lavanaprasāda was really Sarvesvara', for Merutunga describes him as Bhimadeva-rājyachintākāri or the premier or administrator of Bhima.? The appointment of Viradhavala as Yuvarāja is also probable as Bhima II had no son. The other chroniolers do not mention this probably because it was without practical consequence, as Viradhavala had died before Bhima II.
When Lavanaprasāda 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 Tejabpāla, as Arisimba, supported by Jayasimhasūri and Udayaprabhasūri, says. Moreover, the state
7 Prabandhachintamani, p. 250.8 lnd. 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 tbe latter was not to confiscate the wealth which they possessed even if he was displeased with them. The later chroniclers relate that Vastupāla was made the Governor of Stambbatirtha or Cambay and Tejabpāla the prime minister. The statement deserves credence as we see Vastupāla as the Governor of Cambay in the Kirtikaumudi and other contemporary works. It is also corroborated by the Giranār: inscription in which Vastupala is described as Sarvesvara while Tejabpāla as Mabāmátya.10 The date of the commencement of the VastupalaTejahpāla ministry is given in the inscriptions as V. Samvat 1276.11
As the Governor of Cambay, Vastupāla 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 wicked turned pale, the good prospered. All honestly
9 Prabandhachintāmani, p. 252; Rajasekhara, Chaturvimsatiprabandha, pp. 108–9. 10. Arch. Roports of Western India, II p. 170. 11. Ibid, p. 170.
ami Gyanbhandar-Umara, Surat

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carried on their business in security. Prostitutes followed the right patb.12 Vastupala 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 bad, 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.14
Vastupāla was not only a financier but also a warrior and statesman. He defeated Sankba of Broach in battle15 and formed friendship with Altamash, 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 a poetic way of describing good admini. stration. 13. Kirtikaumudi, IV, 9 to 41; Kathavato's introduction, p. XIV. 14 Rajasekhara, chaturvimsatiprabandha, p. 110. 15 Somervara, Kirtikaumudi, V,
7-68. 16 Bülachandra, Vasanta Vilas 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 Vastupālacharita, Visaladeva had a maternal uncle named Sinha. Once the latter beat & Jain monk for å 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 Vastupāla. On another occasion, when a pratibāra named Samara instigated the king, Somośvara again took the side of the minister and appeased the king18 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 Vastupala and Somesvara.
Narachandra, Vastupala's preceptor, had told Vastupāla that he would die in V. Samvat 1296; 80 Vastupāla 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 bill. He died on the way in V. Samyat 1296 (A. D. 1239-40 ) and his body was taken to the holy hill and burnt noar it. Tejabpala erected a temple where his brother was burnt. When Visaladeva came to know of Vastupala's death, he was much grieved. He made Jaitrasimha, son of Vastupala; Lord of Petalada in appreciation of his father's services, 19
The eleventh canto of the Sukritasankirtana describes the pious and religious deeds of Vastupāla as follows:
(1) The restoration of the Temple of Panobásará Párývanátha of Vanarāja in Anabila
váda.
In Stambhatirtha 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) Excavation of a well in the temple grove called Vabaka of Bhattaraka ( v. 5).
19 Ibid, PP. 301-3. Jinaharsha's statement that Vastupäla died in 1298 does not deserve credence.

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(5) The erection of a vestibule before the temple of the Sun-God Bakula (v. 6).
(6) The restoration of the vestibule and the temple of Vaidyanatha (v. 7).
(7) The erection of high-walled enclosures for the sale of whey to avoid contamination (v. 8).
(8) The erection of two Upasrayas (monasteries or nunneries) ( v. 9).
،
(9) The erection of a parabadi' (a place for 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 (v. 12). (12) The restoration of a Siva temple (v. 13). (13) The excavation of a well (v. 13). (14) The erection of a pump-room (v. on the holy hill Satrunjaya:"Indramandapa
14).
(15) The erection of an before the temple of Adinatha ( v. 15 ).
""
(16) The erection of the temples of Neminathu and Parsvanatha (v. 16)
(17) The erection of a statue of Sarasvati, the goddess of learning (v. 17 ).

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(18) The erection of sculpture representing four summits of Mt. Giranaāra (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 a tablet of gold and precious stones behind the image image of Ādinatha. ( v. 23 )
(22) The preparation of a golden arch (v. 24)
In the vicinity of Padaliptapūra or Palitana
(23) Tho excavation of a large tank. ( v. 26 ) (24) The erection of an Upasraya or Poshadhagala. (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 Umreth in the Kaira District.)
Thamana near

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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 Dabhoi (in the Baroda District ).
( 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 Samvat 1274) for the religious merits of the spirit of his elder brother Malladeva ( v. 34 ).
The Kirtikaumudi which does not enumerate all the pious deeds of Vastupāla confirms some of the details of Arisimha. The Vasantavilāsa says that the number of religious places, temples, upasrayas, dwelling places for the Brahmins and tanks erected and sunk by Vastupāla in each city, town, village and mountain is such as baffles the attempt to count.20 The Tirthakalpa and the Chaturvimšati prabandha say that Vastupāla and Tejahpāla set up one hundred and
20 Balachandra, Vasantavilāsa. p. IV.

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twenty-five thousand Jain images, spent 18 crore and ninety-six lacs on Satrunjaya, twelve crore and eighty lacs on Ujjayanta or Giranara, twelve crore and fifty lacs on Arbuda or Mt. Abu and erected 984 Poshadhashālās, 500 Smavasaranas, 700 alms-houses, etc.71
According to the Vastupalacharita, Vastupala and Tejhapala built 1313 new 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 toranas 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 Tejahpāla :
Vastupala and Tejahpala built 700 almshouses, 64 step-wells, hundreds of Jain monasteries and nunneries, many hermitages and 500 pathaśālās or schools. Every year they worshipped the Jain Sangha thrice. For the worship of the
(21) Rajasekhara, Chaturvimsatiprabandha, p. 138; Vastupala, Naranārāyanānanda, p. V.
(22) Vastupalacharita, p. p. 305-6

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Jinesvara, they gave countless stools, 'kalasas, or water-pots and simbasanas to Jain temples.23
The same writer says that in Āśapalli, Vastupāla set up the images of Viraprabhu and Säntinatha 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 Vayatiya. Tejahpāla set up the image of the 'Mūlanāyaka' or the principal deity in the Jain temple at Tbārāpadra. In the village Umarasig, he built a water-room and an inn. At Serisa, near Kalol ( North Gujarat ), be set up the images of Newinātha and Mahavira in the temple of Pārývanátha. At Vijapur, he placed gold knobs on the temples of Mabāvira and Adinātha. On the Tárangá hill, he set up the images of Ādinātha and Neminātha in Kumāra pāla's temple. In his native place, he repaired all Jain and non-Jain temples. In Mándal, he built a temple to Ādinātha. At Anahilapātana, he set up the image of ‘Mūlanayaka' in the temple of Panchasarā Pārsvanátha. In Bhimapalli, be built a chariot to take out the images of Jina in the public. At Prahladanapura or Palanapura and Chandravati, he built two Jain temples. In the Jain temples of Avanti and Násik, he set up the images of Tirthankaras.
(23) Ibid., p. 306.

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In Khadiralaya, he built the temples of Ādinātha and Mahavira. In Jhavat, he built a temple of Neminátha and in Sankhapura, one of Santinātba. In fine, the two brothers built 80 many gardens, water-rooms, lakes, temples, alms-houses and sunk so many wells and step-wells that it is impossible to count them.34
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 stop-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., P.P. 306-7.

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ministers but they have made their names immortal by erecting a temple to Nominatha on Mt. Abu.
Lunigavasahi, about which more is said hereafter, is a temple of which Gujarāta can justly be proud. It has attracted visitors from far off places. Lunavasahi or Tejahpāla's Temple on
Mt. Abu. According to Rajasekhara, Vastupāla hearing the account of Vimala who had erected the famous temple on Mt. Abu, formed a desire to build a similar tomple on that mountain for the good of Luniga's soul. Tejabpāla liked this idea and went to Chandravati. Dhārāvargha, king of Chandrāvati, accompanied him to Mt. Abu. Selecting a site for the temple, he went to Arisana and arranged for the stones. Then he appointed Sobhanadeva, an arcbitect, and Udala to superintend the erection of the temple with full powers to spend monoy freely, and went to Dholakā. Many architects were employed to prepare the images of Tirthankaras. 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 architects' demand. When the inner

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part of the temple was completed and the image of Neminátha set up in it, the good news was sent to the ministers at Dholaki. Tejahpāla, then, went to Abu with Anupamadevi and worshipped the image of Neminātha. '
In Samvat 1287 or A. D. 1231, when the temple was complete, Vastupāla made a pilgrimage to Mt. Abu in the company of Yašovira, an artist. The latter told Vastupāla that though Sobbanadeva was a good architect, he had committed several mistakes. In the painted vestibule, the broad passage between the two statues was altogether inappropriate in a temple of a Tirthankara and was forbidden by the treatises on architecture; the aroh over the door that led into the inner cell of the temple, disturbed the worship of the Jinesvara on account of the two lions on it; the hastisala ( elephant room ) adorned with the statues of the anoestors was fatal to the long life of the men who built the temple; and the images of Jina on the pillars in the temple were likely to be defiled ? Those small defects pointed out by Yasovira, however.
(1) Rajasekhara, Chaturvimsatiprabandha,p.p. 129–39
(2) Rajasekhara, Loc. cit., p. 132. Merutunga, Prabandhachintāmani, p.p. 259-60.

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do not count much in the eyes of the modern artists who aptly call the temple a triumph of art.
The plan of this temple was undoubtedly suggested by that of Vimala Shah, and the architectural features are similar to those of the other temple. The chief objects of interest are the dome, the hastisala and beautiful carving on pillars and oells.
The dome stands on eight pillars which are somewhat higher than those that support the dome of Vimala Shah’s temple. It is a magnificent piece of work, and has a pendant that is a perfect gem. “Where it drops from the ceiling, it appears like a cluster of the half-disclosed lotus whose cups are so thin, so transparent and 80 accurately wrought that it fixed the eyes in admiration." " It hangs from the centre more like a lustre on crystal drops than a solid mass of marble.” It is finished " with a delicacy of detail and appropriateness of ornaments which is probably unsurpassed by any similar example to be found anywhere else. Those introduced by Gothic architects in Henry VII's Chapel at Westminster or at Oxford are course and clumsy in comparison."
The garbhagriha contains a colossal blaek

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image of Neminátha, the twenty-second Tirthankara, besides several images of other Tirthan. karas. This image was set up by Pethad Shab when the one set up by Tejahpala was demolished by the Musalmans :about Samvat 1368 or A. D. 1311-12.3
The 'hastisala' or elephant room of this temple is much larger than that of Vimala Shah's, and was undoubtedly suggested by the latter, for we do not find such elephant rooms in many Jain temples. In the centre, there is an image of Adinátha, the first Tirthankara, and in front of it, there is a representation of Mt. Meru containing twelve images in black stone. Moreover, there are ten very well-moulded marble elephants. "The delicacy of work on their trappings is marvellous, ropes as well as ornamental hangings being worked with extraordinary 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 ten slabs with statues of Vastupala and Tejabpala and their relatives. On the first slab, we find the statues of the Jain
(3) Jinavijaya, Prāchina Jain Lekha Sangraha, App., p. 137.

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monks Udayaprabhasūri and his guru Vijayasena who performed the ceremony of setting up the flag and the finial on this temple, besides those of Chandapa 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 Sitadevi. The fourth slab contains the figures of Asaraja and Kumaradevi, the parents of Vastupāla snd Tejahpala. The fifth slab contains the figures of Luniga, the elder brother of Vastupāla and Tejahpāla and his wife Liladevi. On the sixth slab, we find the statues of Malladeva, second brother of Vastupāla and Tejahpāla and his two wives Liladevi and Pratapadevi. On the seventh slab, we see Vastupala with his two wives Lalita devi and Vejaladevi. On the eighth is seen Tejahpala with his wife Anupamadevi On the ninth, there are statues of Jaitrasimha, son of Vastupala by his wife Lalitadevi, 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. Jinesvara 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 śravakas, fifteen of grāvikās 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 Ambikādevi. In cell number nine, there is an image of Neminatha and a scene from Neminatha's life after his renunciation. In cell number eleven, there is a scene of Neminatha's marriage. In cell number fourteen, there is a scene from the life of Santinatha, 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 Tejahpāla. In reality, they were built by Tejahpāla for the good of his wife Suhadadevi's soul. They are beautifully carved. In them, there are images of Jinas, 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 Lunavasahi, there is an inscription of Kumbhāräna. It is carved at the foot of a Kirtistambha or pillar of victory and bears the date V. S. 1506 or A. D. 1449-50. It says that pilgrims to Lunavasahi and Vimalavasahi should not be taxed directly or indirectly.
Vastupala's temple on Giranara is situated to the south of Samprati Raja's temple. From an inscription of V. S. 1932 (A. D. 1875-6), it is clear that the temple was repaired by Narasi Keshavaji. This is a triple temple. The central one has two finely carved domes which are not wellpreserved. It is dedicated to Mallinatha, the nineteenth Tirthankara. The 'ranga-mandapa' or hall is 29 ft. broad and 53 ft. long. The 'garbhagriha' or ' gabharo' containing the images of Tirthankaras is 13' by 13.'
To the left of the central temple, there is a small temple containing three images of Parsvanatha 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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are two
To the right of the central temple, there is another small temple in which there images of Suparsvanatha, one of Neminatha 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 Satrunjaya, Giranara 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 and Giranara with his father Āsarāja who was a Sanghapati 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 Giranara in the company of his father. In V. S. 1277 (A. D. 1220-21) Vastupala became a Sanghavi and went to Giranara, 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 Giranara in the company of his family and retinue. He again made seven pilgrimages to Satrunjaya in the years V.
(5) Acharya V. H., Kirtikaumudi (Guj.), introduction, p. 35.

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141 S. 1284, 1285, 1286, 1287, 1288 and 1289 with his family. In V. S. 1296, he died, on the way, before reaching the holy hill (Šatrunjaya).
We shall now deal with the literary activities in what is aptly called the Vastu-Teja yuga in Jain Literature. Many a time, we find that the patrons of learning and the learned are not learned. Vastupala, on the other hand, was a poet and patron of the learned and passed his leisure hours in their company. He had won the birudas "Kavikunja", • Kavichakravarti', 'Mahakavi' and 'Laghubhojarāja.' He was the author of the Naranārāyanānanda, Adijinesvara stotra, Ambikāstāvana and many short poems. He founded three 'goánabhandaras' or libraries at a very great cost. Unfortunately, his 'bhandaras' seem to have been destroyed by the Muslims.
Among the poets patronized by Vastupala was Somesvara, a Brahmin. He was & Purobita of the Anabilavada King. His anoestors also held the game office. His Kirtikaumudi gives us valuable information about the history of Gujarata and about the pious and religious deeds of Vastupāla. His other works are the Surathotsava,
(1) Jaina Yuga, P.p. 82, Desai, Jain Sahityano Itihāsa, PP. 370–71,

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the Rama'sataka, the Ullasarāghava and the Prasastis to the temples of Vastupala and Tejahpala on Mt. Abu and Giranara. He is also said to have composed a Prasasti to the temple of Viranarayana in Anahilavada.2
Harihara was another poet patronized by Vastupala. He was a Brahmin of Gaudadeśa and found favour at the court of Viradhavala in spite of the jealousy of Someśvara. Later on a conciliation between the two learned men was effected by Vastupala. Rajasekharasuri devotes the twelfth chapter of the Chaturvims atiprabandha to this poet.s
Subhata is known as the author of the Dutàn
gada, a drama in one act. Someśvara bestows high praises on him. Subhata's other works not known. He was a non-Jain.
are
Nanaka was another poet patronized by Vastupala. He was a Nagar Brahmin of Vadanagara and was proficient in six vedas. He had poetic skill, but unfortunately no work of his is handed down to us."
Arisimha, son of Lavanasimha, was another poet patronized by Vastupala. He is known as (2) Rajasekharasuri, Chaturvimsatiprabandha, p.p. 66. (3) Ibid, p.p. 64-7.
(4) Jaina Yuga, V. p. 84. (5) Ibid, p. 84.

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the author of the Sukrita-Sankirtana, a work in eleven cantos, containing valuable information about the history of Gujarāta, and describing important pious and religious works of Vastupāla. He was a follower of Jina or Siva.
Amarachandrasūri, pupil of Jinadattasūri, was the author of the Chaturvimsatijinacharita or the Padmānandābhyudaya, the Bālabhārata, the Kāvyakalpalata parimala, the Kavikalpalata, Kavi. sikhāvritti, Alankāraprabodha. Chhandoratnāvali Suktāvali and Kalākalāpa. He was very popular among the Jains as well as non-Jains and composed poems on the spur of the moment. He found favour at the court of Visaladeva.
Balachandrasūri was a Brahmin of Modheraka (modern Modbora, in the Mehsana District). His father's name was Dhuradova and mother's name Vidyut. Before he entered the order of Jain monks, be was known as Munjāla and trained by Rajaguru Padmiditya. Once he heard a sermon of Haribhadrasūri and cultivated regard for Jainism. After some training, he entered the order of Jain monks with the consent of his father and came to be known as Balachandra. In the
(6) Bhandarakara, IV, 6; Velanakara, Nos. 60, 131 and 1759; Buhler, IV, No. 287.

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Upadesakandalivritti, he gives the following account of bis spiritual descent :
(1) Pradyumnasūri of Chandragatohha (2) Chandraprabhusūri (3) Dhanesvarasūri. (4) Devondragūri (5) Bhadreśvaragūri (6) Abhayadevasūri (7) Haribhadragūri and (8) Balachandrasūri-our author.
He is known to have composed the Karunavajrayudha, a drama in five acts, commentaries on Āsada's Vivekamanjari and Upadesakandali and the Vasantavilāsa. The last work contains valuable information about the history of Gujarāta and the exploits of Vastupāla. It was written after the death of Vastupala and was mainly meant for Jaitrasimba, Vastupala's son, whom the author wanted to console. Our author was on good terms with Udayagūri, an Acharya of Devasūrigatchba, who gave him the Sarasvatamantra. In the Vasantavilāsa, Balachandrasūri calls him. self "Vāgdevipratipannasunu" or the adopted son of the goddess of learning.
Jayagimbasūri, pupil of Virasūri, was an Acharya in the temple of Munisuvrataswami of Broach. At his suggestion, Vastupala and Tejah.
(7) Desai, Loc. Cit., p. 388; Hiralal Hansaraj, loc. cit, p. 58.

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pala gave 25 gold staffs for the devakulikās in Sakunikavihara, a Jain temple, built by Ambada in Broach. To comemorate this event, Jayasimhasuri composed the Vastupala-Tejahpala Prasasti between A. D. 1220 and 1230. The Prasasti contains valuable information about the kings of Gujarata from Mularaja to Bhima II, as well as about the latter's Vaghela ministers, praises Vastupala and Tejahpāla for their pious and religious deeds and gives their genealogy. The Hammiramadamardana is another work of Jayasimhasūri. It is a Sanskrit drama in five acts dramatizing the repulsion of a Muslim attack on Gujarata. It was composed between A. D. 1220 and 1230 and was first staged at Cambay at the command of Jayantasimha, Vastupala's son, in A. D. 1230.
Udayaprabhasūri was a pupil of Vijayasena. sūri who was the spiritual preceptor of Vastupala and Tejahpala. He is known to have composed (1) the Dharmabhyudayamahākāvya, a poetical work containing historical information about Vastupala, his preceptor and other Jain monks; (2) The Arambhasiddhi, a work on astrology; (3) Neminathacharita in Sanskrit (4-5) Commentaries
(8) Desai, Loc. cit., p. 385.
10

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on the Shadošiti and Karmastava, works on the Karma pbilosophy; and (6) a Commentary on the Upadesamála of Dharmadásagani in V. S. 1299 (A. D. 1243) in Dholaki.
Dovaprabhasūri, guru of Narachandrasūri, was the author of the Pāndavacharitamahākavya, the Dharmasarasāstra or the Mrighavaticharita and the Anargharāghava kāvyâdarsa. 10
Narachandrasūri, pupil of Devaprabhasūri of Harshapuriyagatobba, 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 Murari and the Nyāyakandali of Sridhara, Jyotihsāra, Dipikaprabodha and the Chaturvimsatijinastotra.''
Narendraprabhasūri, pupil of Narachandrasūri of Harshapuriyagatchba, composed the Alankāra. mahodadhi for Vastupāla at the command of Narachandrasūri. He is also known as the author of tbe Kakutsthakeli, 13
(9) Peterson, II, 33 and III, 16; Desai, Loc. cit., p. 386.
(10) Peterson, III, 132, 275; Velanakara, No. 1748; Jesalmere Catalogue, p. 52.
(11) Josalmere No. 220; Velanakara No. 311; Peterson, V, 46 and III, 372-5.
(12) Desai, Loc. cit., pp. 388-9.

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Gunavallabha composed the Chatushkāvachuri at the command of Narachandrasuri of Harshapuriyagatchha in V. S. 1271 (A. D. 1215),13
13
Vinayachandra13^
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 Lingānusāsana of Vamanacharya in V. S. 1287 (A. D. 1231).15
Bhuvanachandra wrote a tippana on the Sabdânusâsana of Hemachandrasūri.16
Jinapala, pupil of Jinapatisuri of Kharataragatchha was the author of the Dwadasakulakavivarana in A. D. 1237, the Shatsthānakavritti in
(13) Ibid, p. 388.
13A This Vinayachandra was probably the author of the Pārsvarāthacharita and many other prabandhās. His Kavisikha can be seen to-day in the Patana 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 Panchalingivivaranatippanam in A. D. 1237, the Upadesarasāyana in A. D. 1238, the Charcharivivritti, the Sanatkumāracharita, the Svapnavichāra, the Ashtasvapnabhāshya and other works."
Padmaprabhasūri, pupil of Vibudhasūri of Chandragatcbha, composed the Munisuvrata. charita 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 Bhuvanadipaka and other works.18
Mahendrasūri was a pupil of Dharmaghoshasūri of Anchalagatchba and the preceptor of Simhaprabha. Ho revised and in part rowrote the Saptapadi of Dharmagosha in A. D. 1238. The Tirthamala stotra-Pratima Stuti in Prakrit was his work. The Jirāvali-Pārsvanāthacharita was probably written by this poet. His dates are birth A. D. 1172, diksha, Samvat 1237 (A. D. 1181), Acharya-Samvat 1263 (A. D. 1207) and death V. S. 1309 ( A. D. 1253 ). A pupil of Mahendra probably wrote the Chatuhšaranāvachuri. 19
(17) Jesalmore Cataloguo, No. 22A and introduction, p. 41.
(18) Hiralal Hansaraja, Jain Itihasa, I, p. 73.
(19) Peterson, III, app., p. 230; I, app., p. 12; IV, p. LXXXIX; Hiralal Hangaraja, Jain Itihasa, p. 92.

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Gurakara was the author of a commentary on the Yogaratnamāla in V. S. 1296 (A.D. 1240).20
Devendrasūri, pupil of Chandrasūri of Chandragatchha wrote the Upamitibhavaprapanchakathāsāroddhāra in V. S. 1298 (A. D. 1242).
Abhayadevasūri,214 pupil of Padmendu, was the author of the Jayantavigayakāvya in V. S. 1278 ( A. D. 1222 ). The following is the acoount of his spiritual descent :
(1) Vardhamānasūri (2) Jipeśvara (3) Abhayadeva Navāngivrittikāra (4) Jinavallabha (5) Jinasekhara (6) Padmendu (7) Abhayadevasūri Il-our author.
Jagatchandrasūri performed austere penance in V. S. 1285 (A. D. 1229); so Jaitrasimha, king of Mewad, gave him the biruda “tapa”. He was the founder of the "Tapa" gatchba. Vastupala honoured Jagatchandra and his pupils. This is the reason why the monks of Tapa gatchha wield great influence in Gujarata even to-day.22
Vastupala died in V. S. 1296 (A. D. 1239-40) and Tejahpala in V. S. 1304 (A. D. 1247–8). They
(20) Peterson, III, app. p. 330 and IV, p. XXVI, (21A). (21) Desai, Loc. cit., p.p. 392–3, p. 397, (22) Ibid, p. 396.

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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 a 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
in
The Vaghela Period After Vastupala and Tejahpāla, Jagadu Shah, & Jain Bania of Cutch, continued their work by erecting temples to Tirthankaras, making pilgrim. ages to the holy places of the Jains, improving the condition of the Sravakas and Srávikás and patronizing the learned. But his title to fame rests on the “ glorious and meritorious services " he rendered to humanity during the famine of V. S. 1915 (A. D. 1258-9). He believed that
service of man is service of God'; so he served the children of God' without making any distinotion of race, religion, language, caste or creed In this work, he was encouraged by Paramadevasūri, a Jain monk.
Viyadu, a Srimali Jain Bania, was the ancestor of Jagadu. He was an orthodox Jain and built

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many Jain temples, sunk wells and performed many religious deeds. He had a son named Varanaga who lived in Kanthakota in Cutch. Varanaga had a son named Vasa. The latter had five sons-Visala, Viradeva, Nirmala, Nemi, Chandu, and Shrivatsa. Vasa's eldest son Visala had four sons-Laksha, Sulakshana, Sola and Sohi. Sola made Bhadreśvāra his domicile of choice and married Lakshmi who gave birth to three sonsJagadu, Raja and Padma. Jagadu had a wife named Yasomati and a daughter named Pritimati. When Pritimati became a widow, Jagadu wanted to give her in marriage again, but could not do so, as widow-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 Dhandho and a daughter named Hansi or Hansabai.3
Once Jagadu purchased a goat on the neck of which was tied a precious Jewel, and became On very rich. another occasion, his servant Jayantasimha purchased a stone from the king of Ormuz. This stone which contained many precious jewels made Jagadu very rich. In other
(1) Sarvānandasūri, Jagaducharita, I and II, 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 Bhadreśvara; so Jagadu began to rebuild the fort. Pithadeva asked him not to do so, but Jagadu completed the fort with the help of Lavanaprasāda.
Once Paramadevasūri paid a visit to Bhadresvara and put up at the place of Jagadu. At the Sūri'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 Anahilavāda, pleased him with presents and returned to Bhadresyara to start for the holy places in the company of the Jain congregation. The congregation which started on an auspicious day fixed by Paramadevasūri, safely reached the holy places. On the way, Jagadu gave much money to the poor and set up flags on many Jain temples."
Once Paramadevasūri called Jagadu and told
(4) Ibid, 1II, 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. 1313, 1314 and 1315, and so he should store as muob corn 88 he could in all the countries. Jagadu acted according to the advice of his spiritual preceptor and stored much oorn 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 bad soared very high and even the granaries of the kings were empty; 80 Jagadu gavo 400,000 mans of corn to Visaladeva, king of Anahilarāda, 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 Benaras, and 1050,000 mans to Nasiruddin, 8a Emperor of Delhi.8
These details of Sarvanandasūri are not confirmed by contemporary evidence. This, however, need not lead us to reject them. The names of the kings and mandalesvara of Gujarata that we find in the Jagaducharita are confirmed by
(7-8) Ibid, VI, 68 to 132.
(8A) This Nasiruddin ( 1246 to 1266 A. D.) was certainly a contemporary of Jagadu Shab.

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or
contemporary evidence. Visaladeva was, beyond doubt, the king of Gujarata when the famine occurred. According to Sarvanandasüri, the famine raged from V. S. 1313 to 15, while according to Subhasila, it occurred during the Years V. S. 131517. From both the accounts, it is clear that the famine lasted for three years. There may 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 Visaladeva of Anahilavada 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 Bhadresvara with a gold knob and a gold staff.
(2) Built a temple containing images of 24 Tirthankaras in Bhadreśva ra.
(3) Set up 170 images of Jina.
(4) Gave a gold Parsvanatha in the same place.
covering for the image of
(5) Repaired the tanks of Kumarapala and
(9) Ibid, VI, 42 to 66.

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Mularaja and the stop-well of Karna in Bhadresvara.
(6) Made a garden for supplying fowers for the worship of Jina.
(7) Built a temple to Ādinātha at Dhankā (modern Dhanka abour 22 miles from Porbandara in Saurastra).
(8) Built a temple to 24 Tritbankars at Vardhamana (modern Wadhawana in Saurastra).
(9) Repaired the Temple of Harishankara at Kunnaria, a village to the north of Cutch.
(10) Set up an image of Viranātha in Wadbawan.
(11) Built a temple to Santinātha at Dovakula near Sulakshanapura.
(12) Built a Poshadbasala or a monastery at Bhadreśvara.
(13) Built a mosque at Bhadreśvara.
(14) Made three pilgrimages to Giranāra and Satrunjaya.
(15) Held & festival when the dignity of Achārya was conferred on Shishena, & pupil of Paramadevasūri.
(16) Dug wells in many villagos and towns.

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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 Vigaladeva of Anabilavada. Jagadu was a very broad-minded man. He did not want to put any body to shame; so he sat bebind a curtain and gave charity to & person when the latter held out his hand. Once, so the story goes, Višaladeva changed his dress and went to Jagadu Shah for alms. From the marks on the hand, Jagadu Shab saw that the person wishing to receive alms was a great man whose riches bad 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 Shab, 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 kitohen in Anabilavāda where he served oil to the people; but he could not do so
(10) Upadesatarangini, p.p. 36–7.

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158 for a long time; 80 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 Anabilavāda 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 Anabila váda, 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 be built a magnificent poshadbasala' (& monastery or nunnery ).
Deda had a son named Pethada or Prithvidhara. The latter's guru Dharmaghoshasūri 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 Mälwá, honoured him much and gave him ensigns of royalty.?
Dharmaghoshasūri who had induced him to seek fortune in Malwa, came to Mandapadurga and advised Pethada to build Jain temples. Pethada, acting according to the sūri's suggestion, built eighty four Jain temples in different parts of India. His edifice at Mandavagadha was superb. It was adorned with gold knob and staff and built at a cost of 18 lakhs. On the Satrunjaya hill, Pethada built a temple to Santinātha.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
(11-12) Desai, Jain Sahityano Itihas, pp. 401–5.
(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 Shah spent large sums of money to erect this temple and called it Amulyaprasad. This temple was completed in V. S. 1335 (or A. D. 1278-9).14
•
Pethada's father showed his zeal for Jainism by spending much money to preserve the fortyfive Agamas' or Jain Scriptures. Many writers were employed to make copies of the Āgamas and the copies were sent to his seven Sarasvati bhandaras at Broach, Deogiri, Mandavagadha, Abu and other places.15
•
Pethada made pilgrimages to Satrunjaya, Giranara and Mt. Abu. He had taken the Parigraha-pramana vrata or the fifth vow of a jain layman when he was at Vidyapura (Vijapura ).16
Pethada's son Jhanjhana was a 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 Giranára.
(14) Ratnamandiragani, Upadesatarangini, pp. 97–8. (15) Upadesakalpavalli, pp. 303-4; Desai, Loc. Cit., p. 406. (16) Ibid, p. 404-5.

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On the way, he halted at Bālāpura, Chitrakuta (Chitod), Arbudagiri, Chandrāvati, Pralbādanapura (Palanpura ), Anabilapura, Taranagiri ( Tārangā ) Karnāvati and several other places. At Balapura, Jbānjhana set up twenty-four images; and built a temple to Pārsvanātha, at Karāhetaka, at the suggestion of Dharmaghosha, his preceptor. At Karnāvati, he rewarded a bard for composing a good poem, set free ninety-six prisoners and took his meals with Sárangadeva, King of Gujarat.1
According to the Upadesatarangiņi, Jhanjhana Shah, hearing that Abhu 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, went to Tharapadra with & Jain congregation of 32,000 and put up at Ābhu's place. Ābhu Shab was, on that day, engaged in religious ceremonies; but his brother Jinadāsa feasted the congregation and gave presents to the Jains. Next day, Jhanjhana fell at the feet of Ābhu and begged forgiveness for putting him to a severe test.
(1) Ibid, p. 406. (2) Ratnamandiragani, Upadesatarangiai, pp. 138-9.
11

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Jhanjhana, like bis 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 Tapā gatchba, had two prominent pupils-Vijayachandra and Dovendrasūri. Before Vijayachandra entered the order of Jain monks, he worked as a clerk of the famous Jain minister Vastupāla 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 'Vriddhasālika 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 & small monastery when they came to Cambay; so Devendra's followers came to be known as “Laghusalika".
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.'
Devendrasūri, 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. Vastupāla was one of the influential members of the Jain community who attended his sermons at Cambay. Devendragani was the autbor of five new Karmagranthas with commentaries, the Siddhapanchāsiku and the Devavandana, Guruvandana and Pratyakhan Bhasya. He was, moreover, the joint author of the Sudarsanacharita. The Sravakadinakritya and the Dharma. ratnatika were his other works.?
In V. S. 1302 (A. D. 1246), Sarvananda composed the Chandraprabhacharita. In V. S. 1304 (A. D. 1248 ), Paramanandasūri, pupil of Dovabhadra, completed the Hitopadesamālāvritti. In V.S. 1305 (A. D. 1249 ), Yaśodeva wrote the Dharmopadeśa 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 Viraprabhasûri,
(1) Ibid, p. 401.
(2) Ibid, 407. Shree Sudharmaswami Gyanbhandar-Umara, Surat

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composed the Sāntināthacharita. He is also known as the author of the Bhāvanāsāra. In the same year, Purnakalaśa, pupil of Jinesvarasuri of Kharatara gatchha, completed a commentary on the Prakrit Dyasraya of Hemasūri. Abhayatilaka, who had studied under Laxmitilaka, the author of the Pratyekabudhha, in V. S. 1311 (A. D. 1255), was the author of a commentary on the Sanskrit Dvyasraya of Hemasūri in V. S. 1312 (A. D. 1256), and the Nyayalakāratippana.
In V. S. 13 12 (A. D. 1256) Chandratila ka Upadhyaya, pupil of Jinesvarasuri of the Kharatara gatchha, completed the Abhayakumaracharita, which was begun in Vagbhatameru (Bahadamer ). He had studied under Nemichandragani,Siddhasena Muni, Gunabhadrasūri, 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 Purnakalaśa Laxmitilaka, Abhayatilaka and Chandratilaka, Jinesvarasuri had Jinaprabodhasūri, Jinaratnasūri, Devamurti, Vivekasamudragani, Sarvarajagani and other learned pupils.2
Vidyanandasūri, pupil of Devendrasuri of Tapagatchha, was the author of the Vidyananda,
(1-2) Ibid, 409-11.

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a work on grammar. Before he became a Jain monk in V. S. 1302, he was known as Viradbavala. His father's name was Jinachandra. He was a native of Ujjain.'
Prabodhachandragani, pupil of Jineśvarasūri, was the author of a commentary on the San dehadolāvali, which he completed in V. S. 1320 (or A. D. 1264 ). He was trained by Padmadevagani, Gunabhadra Vācbanācharya, Vijayadevasūri and Jinapala Upadhyāya.?
In V. S. 1322 (A. D. 1266 ), Dharmatilaka, pupil of Jineśvarasūri, composed the Ajitaśānti Jinastavatikā. In the same year, Munidevasūri, pupil of Madanachandrasūri of Vádi Devasūri gatchba, composed the Santināthacharita in Sanskrit. He also wrote a commentary on the Dharmopadešamālā of Jayasimbasūri.
In V. S. 1322 ( A. D. 1266 ), Simbatilakasūri, pupil of Vibudhachandrasūri, composed the Mantrarājarahasya and Lilāvati. His other works are the Vardhamānavidyākalpa, Ganitatilakavritti and the Bhuvanadipakavritti in V. S. 1326 (A. D. 1270).
In V. S. 1324 (A. D. 1268), Narachandra,
(1) Gurvavali, Verses 152-72. (2) Kantivijaya, Baroda, No. 260. (3) Weber, No. 1265. (4) Peterson, I, 4.

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pupil of Simbasūri of Kāsadraba gatchba, completed the Prabnašataka. The Janmasamudra, with commentary, is his another work.
Pradyumnasūri, pupil of Kanakaprabha oi Chandragatchba completed the Samarādityasankshepa in V. S. 1324 (A. D. 1268 ). At the request of his brother, he composed the Pravrajyāvidhāna-Mulsuddhiprakarana in V. S. 1338. He compiled the works of Udayaprabha, Devendra, Dharmakumāra Bālachandra, Mānatunga, Munideva, Ratnaprabha and other writers.?
In V. S. 1325, Vinayachanurasūri, pupil of Ratnasimhasūri, completed Kalpaniryukta-Dipālikākalpa.? Ratnaprabhasūri, pupil of Paramānandasūri, composed the Kuvalayamālākatha in Sanskrit, about V. S. 1325. In V.S. 1328, Jinprabodhasūri completed the Durgapadaprabodhatikā.3 In V. S. 1329 (A. D. 1273 ), Somachandra, pupil of Jayamangalasūri, completed the Vrittaratnākaratikā.
Dharmaghoshasūri of Tapā gatchha was the author of the Sanghachārabhāshya-Chaitya.
(5) Jesalmere Catalogue, introduction, p. 66. (6) Kielhorn, II, No. 388.
(1) Peterson I, 64; Buhler III, No. 107 (2) Peterson, III, 304. (3) Jesalmere catalogas, introduction, p. 57.

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vandanabhāshya-vivarana, Kālasvarupavichara, Srāddha Jinakalpa, Chaturvimsati Jinastuti, and the Dushamakūla-sanghastotra. He was the guru of Pethada. He died in V.S. 1357 (A. D. 1331).
Somaprabhasūri, pupil of Dharmaghoshasūri of Tapågatohha, was the author of the Yatijitakalpa and twenty-eight short poems. He won a victory in debate over the Brahmins of Chitrakuta (Chitoda). He was a great scholar. His prophecy about the fall of Bhimapalli had come true. 8
Kshemakirti, pupil of Vijayachandra of Tapāgatchba, wrote a commentary on the Brihat Kalpasutra of Bhadrabāhuswami in V. S. 1332 (A. D. 1276 ).
Mánatungāchārya was the author of the Sreyānsacharita. In V. S. 1334 (A. D. 1278 ). Dharmakumāra, pupil of Vibudhaprabha of Nagendrakula, completed the Salibhadracharita." About the same time, Vivekasāgara completed the Punyasāra Kathānaka.'
( 4 ) Peterson, III, 312; Weber, No. 1975; Bhāndārakara, V, No. 1232; Velankara, No. 1805; Kantivijaya, No. 105. (5) Desai, Jain Sahityano Itihasa, pp. 414-
5 6 ) Peterson, V, 101. (7) Velanakara, No. 1779.
(8) Jesalmere Catalague, Introduction p. 53.

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In V. S. 1334, Prabbáchandrasūri, pupil of Chandraprabha of Rajagatchha, 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 kulaka. In V. S. 1338, Manikyasūri completed the Sakunagároddbāra 10
In V. S. 1349, Malliśenasūri, pupil of Udayaprabhasūri of Nagendragatchha, completed the Syādvādamanjari."
Jinaprabhasūri, pupil of Jinasimbasūri of Kharataragatchha, commenced the VividhaTirthakalpa - Kalpapradipa in V.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 a vow 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
(9) Velanakara, No. 1755. (10) Desai, Ibid, p. 416. (11) Ibid, p. 416.

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of reading Jinarsjastava, Dwiakshara Nemistava, Panchaparamesthistava, Parsvastava, Virastava, Saradastotra, Sarvagnabhaktistava, and Siddhantastava. In V. S. 1352 (A. D. 1296), he composed the Vibhramatikā, and in V. S. 1356 (A. D. 1300) the Srenikacharita.
Klas
(1) Buhler, III, No. 97; Peterson, IV, 91. Shree Sudharmaswami Gyanbhandar-Umara, Surat

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Chapter V. Jainism in the 14th Century.
In 1297 A. D.' Madhava, a Nagara Bhahmin and minister of Karna Vaghelá of Anahilaváda, sold the liberty of Gujarāta 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 a dependent life. Their liberty was 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 song and daughters of this land was noglected. Sanskrit and Prakrit languages received a step-motherly treatment. For all these and many other evils, Madhava was responsible. Instead of taking
(1) According to some scholars, the Muslims conquered Gujarata in 1299 A. D.

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revenge 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 Gujarata. 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 a mistake to suppose that no new temples were erected 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), Jesala Shah of Cambay erected a temple to Ajitanath, the second Tirthankara, and Samarasimha or Samara Shah repaired the temple of Adinatha on the Satrunjaya Hill, when the image of the Tirthankara was
(1) Desai, Jain Sahityano Itihaasa, p. 424. www.umaragyanbhandar.com

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destroyed by the Muslims in V. S. 1369 (A. D. 1312-13).2
Samarasimha who repaired the temple of Adinatha on the Satrunjaya Hill, belonged to Upakesa vamsa and Vesata kula.3 Salakhano was his great grand-father. He had a son named Ajada whose son Gośala had, by his wife Bhanumati, three sons named Asadhara, Desala and Luno. Āsadhara married Ratnashri. Luno had a wife named Latchhi or Lakshmi. Desala's wife Bholi had three sons-Sahajapala, Sahan and Samarasimha. Sahajapala erected a temple to twenty-four Tirthankaras in Devagiri in the Deccan. Sahana took up his abode in Cambay and won name, fame and glory by his good deeds. Anabilavada was Samarasimha's domicile of choice. Samarasimha was a well-known jeweller in the old capital of Gujarata. He exercised great influence at court. When he came to know that Adinatha's temple on the Satrunjaya Hill was destroyed by the Muslims, he paid a visit to Alapakhana, the-subs of Gujarat, and obtained a firmana to repair or rebuild the temple. The Suba had also given necessary instructions to Malek Ahidara, his subordinate, in this connection.3
""
""
(2) Satrunjayakalpa in the Tirthakalpa. (3) Jinavijaya, Jain Aitihasika Gurjara Kavya Sanchaya, p.p. 238-42.

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When the Jains came to know of Suba's firmana, they gave a rousing reception to Samará Sbab and advised him to set up a new image of Ādinātha on the Satrunjaya Hill. Samara Shah sent his mon to the king of Ārāsana 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 carts to Palitāna. Sixteen clever sculptors were sent from Anabilavāda. to Pálitāna to prepare the image. Balachandra Muni was to supervise the preparation of the image."
When the sculptors completed their work, good news was sent to Samarā Shah at Anabilavádá. Samara Shah, 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 Ādinátha 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, Ratnakarasuri of Brihadgatchba, Padmachandra
(4) Ibid, P.p. 542-3. (5) Ibid. appendix, pp. 129–30.

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suri of Devaguri gatchba, Sumatiguri of Sandera gatchba, Virasuri of Bhāvadar gatchha, Sarvadeva suri of Thārapadra gatchba, Jagatsuri of Brahman gatobba, Amradevasuri of Nivratti gatchha who wrote an account of this pilgrimage of Samará Shah to the Satrunjaya bill before V. S. 1393 (or A. D. 1336 ), Siddhasena Acharya of Nanakagana, Dharmaghoshasūri of Brihad gatebha, Prabbanandasūri of Nagendra gatchba and Vajrasenasūri, pupil of Hemasūri.
Among the prominent Jains who joined the congregation were Sanghapati Jaitra and Sanghapati Krishna, Haripāla, Devapāla, Landhaka, son of Sthiradeva of Vatsakula, Pralhādana Soni, Sodbāka and Devarāja who had won name and fune as a great donor.?
Alapakbāna, Suba of Gujarata, who had granted permission to rebuild the temple, gave ten guards to protect the congregation.
The congregation started from Anabila pataka and went to Palitanā Via Serisa ( near Kalola Mehsāna Distrct ), Sarkhej (near Ahmedabad ) and Dholka. At Serisa, Samara Shah worshipped Pārsvanātha and held a festival for eight days. He
(6) Ibid. p.p. 243-5. (7) Ibid, p.p. 1444. (8) Ibid, pp. 125, x. 3

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was given & tumultous welcome by the Jains and Thakors of the villages on the way. He spent money froely 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 Palitānā, Samarā Shah pitched tents on the banks of Lalitādara, erected by Lalitādevi, wife of Vastupāla. About this time, Sahajapala from Devagiri and Sabana from Cambay came to Palitang with congegation. Samarā Shah's joy know no bounds when he saw his brothers. He paid his respects to the Jain monks who had come with the congregation from Cambay. Among the prominent persons who had accompanied Sāhana were Sangana, brother of Pataka mantri, Lālá, Simhabhata, Vijala, Madana, Molhaka and Ratnasimha. Samară Shah gave all the pilgrims a very warm welcome.20
On the 14th day of the bright half of Maha in the Vikram year 1371 ( A. D. 1315 ), Samara Shab set up the image of Adinatha, in the completed temple on the holy hill. This is proved by other evidence. In the Adesvara tunka on the Satrunjaya hill, the inscriptions at the
(9) Ibid., appendix, pp. 136-7
( 10 ) Ibid, appendix, pp. 137–38.

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foot of the images of Satchikadevi, Āsadhara and Mahipaladeva confirm this fact. Satchikadevi was the Kuladevi or family deity of Samarā Shah, Mahipaladeva, who gave marble from his mine without taking any charge, was the king of Arasana, and Asadhara was the uncle of Samara Shah. All the three inscriptions give the date mentioned above. In addition, the inscriptions at the foot of the images of Satchikadevi and Asadhara 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 Ratnakarasūri of Tapagatchha. The Samarasimharāsa gives this credit to Siddhasūri, while in an incription of V. S. 1449 (A. D. 1392-3) in the temple of Vimalanatha on Giranara, in the Satrunjayatirthoddhāraprabandha and the Satrunjayarāsa, this honour is given to Ratnasūri" As many images were set up on the same day, it is probable that
( 11 ) संवत् १३७१ वर्षे माहसुदि १४ सोमे श्रीमदूकेशवंशो वेस्टगोत्रीय सा०.......... ........... समर सा० सांगण प्रमुख कुटुंबसमुदायोपेतेने निजकुळदेवी श्रीसञ्चिकामूर्तिः कारिता ।
१२ आसन् वृद्धतपागणे सुगुरवो रत्नाकर राह्राः पुराऽयं रत्नाकरनाममृत् प्रववृते येभ्यो गणो निर्मलः । तैश्वके समराख्यसाधुरचितोद्वारे
प्रतिष्ठा........
............ll

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the ceremony of setting up some was performed by Siddhasūri and of others by Ratnasūri, 12 a
A festival was held by Dešala, Samarā Shah's father, to celebrate this event. Sumptuous dishes were served to the Jain congregation for several days. Poor persons were given alms. Jain monks and nuns were given clothes. Beggars were feasted3 Samara Shab lived in Pālitānā 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 Jiña.«
From Pālitānā, Samarā Shah went to Giranāra with the congregation and worshipped Nominátha, the twenty-second Tirthankara. Here Samarā 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 stha Prasasti, v. 63. Pratistha' or the image of Adinātha, the principal deity was certainly performed by Siddhasari 88 bis contemporary and eye-witness Amradevasari sayo.
(13–14) Jain Aitihasika Gurjar Kavya Sanchaya, p. 247.
12

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a visit to the well-known Somanātha temple and adorned it with a five colour-flag. This event shows that the Jains were not hostile to Brah. mins, but were generous enough to adorn a Siva temple with a flag.is
Samara Shab beld the astábnikāmabotsave or a festival for eight days at Devapattana and went to Ajār to worship Pārsvanátha. From Ajār, the congregation went to Kodinār and worshipped Ambikadovi. Desala, Samara's father, adorned Ambika’s temple with a flag. 18
The congregation then went to Div where the king rooeived Samara Shah. and Haripala, a multimillionaire, beld a feast. Astabnikāmabotsava was held and the beggars were given alms.??
From Div,the congregation went to Anabilavada via Patdi, Sankbesvara and Harij. The Jain Sangha of Anabilavada gave a rousing reception to Samara Shab when he entered the capital on the 7th day of the black half of Chaitra of the the Vikrāna year 1371. 5000 persons were invited to dinner. Sanghapati Dešala 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 Ādinātha.18
In V. S. 1375 ( A. D. 1318-9 ), Desala again made a pilgrimage to the holy hill with seven Sanghapatis and 2000 persons and spent eleven lakhs.19
Acording to the Nābhinandanoddhāraprabandha, Emperor Gyāsuddin was much pleased with Samara Shah and highly honoured him. At Saparā's roquest, the emperor set free the lord of Pandu desa. 20
This Gyasuddin was probably Gyasuddin Tugblak ( A. D. 1320 to A. D. 1325 ) who was a contemporary of Samara Shab. Balban's another name was also Gyasuddin; but the Nābhinanadanoddhāra prabandha, implies that Samarā Shah came to be acquainted with him after he rebuilt the temple of Ādinātha on the holy hill; 80 he cannot be Gyasuddin Balban who died in A. D. 1286.21
(18) Nābhinandanodhāraprabandha, V. v. 97.
(19) Jain Aitihāsika Gurjar Kavya SanchayaAppendix, P.p. 160-1.
(20) Ibid, p. 163.
(21) According to Kakkasiri, Kutbuddin, king of Delhi, had invited Samara Shab to Delhi, after

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According to the Prabandha writer, Samara Shah was appointed as the Suba of Telang desa where he set free many prisoners and obliged many chieftains. He adorned Urangalpura with Jain temples, invited many Jain families to settle there and won name, fame and glory as a suba??. This account of Kakkasūri, though unconfirmed is not unreliable, because he was a 'Guru' and contemporary of Samara Shah.
About V. S. 1369 ( A. D. 1312–13 ), the temples of Vimala Shah and Tejabpala on Mt. Abu were destroyed by the Muslims. When the Jains came to know of this, they undertook the work of repairing the temples. The Vimalavasabi was repaired by Vijada, son of Dhanasimba of Mandor, his five brothers, Laligasimha and Laligasimha's two brothers. Thus the whole temple of Vimala Shah was repaired by nine persons. The “ Pratistha " (or the ceremony of Siddhasūri's Death in V. S. 1376 (A. D. 1320.) This seems to be evidently a mistake because Kutbuddin who died in A. D. 1210 was not & contemporary of Samara Shab. The king who invited Samara Shah to Delhi was Gyasuddin Tughlak whose dates A. D. 1820-25 show that he was a contemporary of Samara Shah.
(82) Jain Aitikäsika Gurjar Kavya Sanchaya, Appendis, P.p. 163-4.

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setting up the image ) was performed by Gnānachandrasūri,23 The inscriptions at the foot of many images in the cells near the principal temple show that many of them were set up about this time. In the Gudbamandapa, we see, even to-day, the statues of Gosala and Gunadevi, the "grand-father and grand-mother of Vijada respectively and of Mahanasimha and Minaladevi, the parents of Laligasimha. These statues were set up in the year V.S. 1378 ( A. D. 1322 ) when the 'pratistba’ of the temple was performed.24
Tejabpala's temple was repaired by Pethada Sanghavi, sou of Chandasimha in V. S. 1378 (A. D. 1321-2) when he had come on a pilgrimage to Mt. Abn, with the Jain congregation.25
There was a famine in Gujarata in the V. years 1376-77. So Bhima gave away large sums of money in charity. This Bhima was probably Bhimashah who erected Bhimasimhaprasad on Mt. Abu. a 6
In V. S. 1394 (A. D. 1337-1338 ), Mantri Bhāvāka, son of Mantri Jagasimba and grand
(23) Prachina Jaina Lekha Sangraha, II, No. 132 (24) Ibid, No. 132 (25) Jayantavijaya, Abu, p. 92
(26) Desai, Jain Sahityano Itihasa, p. 429

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son of mantri Abhayasimba, set up an image of Ambikadevi in Vimalavasahi on Mt. Abu.?
Up to this time, we dealt with the services of Jain laymen and their contribution to art. Now we shall deal with the literary activities of the Jains.
Jinaprabhasūri, pupil of Jinasimbasūri of Laghu Kharatara gatchha composed the Vividhatirthakalpa between V. 1327 and 1389 ( A. D. 1271 and 1333 ). 28-29 His other works in the 14th century are commentary on the Kalpasutra in V. S. 1364 ( 1307-8 A. D. ), the Sadhupratikra. manasutravritti (A D.1307-8!, Ajitasantistavavritti, Upasargaharastotravritti, and Bhayaharastotravritti in A. D. 1308-9;30 Dharmādharmaprakarana 31 Avasyakasutravachuri, Chaturvidhabhavanakulaka Tapomatakuttana and the Surimantrapradesa. 32
Upto this time, the Jains used palm-leaves to write books. In the beginning of the 14th century, paper was used. The earliest available
(27) Ibid, p. 429.
( 28-29 ) Ibid, p. 418. Peterson, IV, 114; Weber, No. 1944.
(30) Peterson, I, 62; Weber, No. 1965. (31) Peterson, V, 111.
(32) Desai, Loc. oit., p. 419.

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Mine second
Bhoja Magh Pa
books written on paper bear the date V. S. 1356-57 ( A. D. 1300-01 )
In V.S. 1361(A.D. 1304-5), Merutungāchārya, pupil of Chandraprabha of Nagendragatchha, completed the Prabandhachintāmani. This is one of the few historical works written in Sanskrit. It is a work in five parts. The first part deals with Vikrama, Kalidasa, Siddbasena Divakara, Salivabana, Vanarāja and other Chāvadā kings, Mularāja Solanki, Munjarāja, Sindhula and Bhoja. The second part deals with the relations of Bhima and Bhoja and gives accounts of Fulachandra Diganbara, Māgh Pandit, Dhanapāla, Mayura, Bana and Manatunga. The third part deals with Siddharāja Jayasimha of Anabilavada and gives short accounts of Lilá Vaidya, Udayana Mantri, Santu Mantri, Minaladevi, conquest of Malwā, Siddha-Hema, Rudramal, Sahasralinga tank, Ramchandra, Jayamangala, Yasahpāla, Hemasūri, Navaghana of Saurastra, Sajjana Mantri, Siddharaja's pilgrimage to Somanātha, Debate between Vadi Dovasuri and Kumudachandra, and Abhada Shab. The fourth part deals with Kumārapāla, the Chaulukya king of Anabilavāda and gives account of his birth, parentage, early career, accession to the throne, and conversion to Jainism. It also contains many

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stories about the intercourse of Hemasūri and Kumarapāla. Short notes on Vågbbata, Āprabhata, Udayachandrasūri, Alinga, Vāmarasi, Sankaracharya, Ajayapala Bala-Mularāja, Vastupāla and Tejahpāla are also found there. The fifth part gives a short account of Nandarāja, Silāditya, fall of Valabhi, Munja, Govardhana Lakshmanasena, Jayachanda, Jagaddera, Paramardi, Prithvirāja, Varābamibir, Bhartrubari, Vagbhatta Vaidya, Kshetrapāla and others.
We have given above a more or less detailed account of the contents of the Prabandhachintā. mani because it is an important work on the history of Gujarata. Mr. Forbes and Dr. Bhagvānlal have made much use of this work while writing the history of Gujarata in the Rās Mālā and the Bombay Gazetter respectively. The Prabandhachintamani is translated into several languages.
The Vicharasrenj33 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 Upadesasati34 (33) Velankara, No. 1656. (34) Peterson, III, 266 ; Peterson, VI, 43; Weber, II, 1024.

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is another work of Merutungasūri. Among other things, it deals with the Jain Tirtban karas Rishabhadeva, Sāntinātha, Neminātba, Pārsvanātha and Mabāviraswami.
Feru, son of Chandra Thakkura, a staunch Jain, composed the Vāstusāra35 in V. S. 1372 (A. D. 1315-16 ) In the same year, Kamalaprabba, pupil of Ratnaprabhasuri, completed the Pundarikacharita.
Somatilaka, pupil of Somaprabbasūri of Tapâgatchba, was the author of the Navyakshetrasamāsa, Vicharasutra and Saptatisatasthānaka.36 The last work was composed in V. S. 1387 ( A. D. 1330-31 ). The dignity of Sūri was oonferred on Somatilaka in the year V. S. 1373 ( A. D. 1316-17).
Sudbākalaša, pupil of Maladhāri Rajasekharasūri, composed the Sangitopnishad, a work on music, in A. D. 1323-4. The abridged edition of this work was completed in A. D. 1349-50.36 The Ekāksharanāmamālā is another work of Sudbākalasa 37
(35) Kantivijaya Bhandar, Baroda, No, 68
(36) Velankara, Catalogue of Manuscripts in the library of the B. B. R. Asiatic Society, No. 1683. .
(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 Jagatasbri. He entered the order of Jain monks in V. S. 1347 (1290-I A. D.) and had the dignity of sūri conforred on him in V. S. 1377. ( A. D. 1320-1 ) To celebrate this occasion, Tejahpāla Shah of Anabilavada held a festival. The Sūri wrote a commentary on Jinadattasūri's Chaitavandan-Devavandanakulaka 38
Somatilakasūri ( or Vidyatilakasūri), pupil of Sanghatilakasūri of Rudrapalliya gatchba, composed Virakalpa and Shaddarshanasutratika in V. S. 1389, The Silatarangini in V. S. 1392, the Laghustavatika in V. S. 1397 and the Kumārapālaprabandha.89
Ratnadevagani wrote a commentary on the Vajjâlaya of Jayavallabha in V. S. 1393 ( A. D. 1336-7 ).
About this time, Sarvanandasūri, pupil of Dhanaprabhasūri, composed the Jagaducharita. 40
(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 Gujarati.

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The work gives the life-story of Jagadu Shah with special reference to his pious and meritorious deeds.
Bhuvanatungasūri of Anchalagatchha wrote a commentary on the Rishimandala in V. S. 1380 (A. D. 1313-4 ). His other works are the commentaries on the Aturapratyakhyāna and the Chatuhsarana.41
After the Muslim conquest of Gujarata, Sanskrit and Prakrita were not patronized by the state; so many scholars wrote works in the language of the province. In V. S. 1358 (A. D. 1301-2) the Navakāravyākhyāna was composed in Gujarati. In V. S. 1369 (A. D. 1312-13), the Atichara was composed. Among the other Jain works in old Gujarati in the first half of the 14th century may be mentioned The Katchhulirāsa in V. S. 1303 (A. D. 1397 ), the ViharamanaTirankarastava (V. S. 1368-A. D. 1311-12 ), the Samarārāso ( About A. D. 1314-15), the Sthulibhadrafaga and the Charcharika.42
Rajasekhara composed the Chaturvimsatiprabandha or the Prabandhakosa in V. S. 1405
(41) Jesalmer Catalogue, introduction, No. 54; Desai, Jain Sahityano Itihasa, p. 434.
(42) Desai, Ibid, pp. 434-5

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(A. D. 1349). He belonged to Prasnavahanakula, Kotikagana, Madhyama Sakha and Harshapuriya gatchha. He gives the following account of his genealogy."3
Sthulabhadra
Maladhari Abhayade va
Hemachandra
I
Śrichandra | Munichandra
I Devaprabha
Narachandra
I Padmadeva
SriTilaka
1 Rajasekhara
The Chaturvimsatiprabandha is a rare histo rical work in Sanskrit. As its name suggests, it contains the following 24 prabandhas:
(1) Bhadrabahu and Varahamihira (2) Arya
Prasasti to Jinaprabhasuri's
(43) Rajasekhara's Nyāyakandalipangika.

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Dandil. (3) Jivadovasūri (4) Arya Khaputacharya. (5) Padaliptaobārya (6) Vriddhavadi and Siddhasona. (7) Malladevasūri (8) Haribhadrasūri, (9) Bappa. bhattisūri (10) Hemachandrasūri. (11) Harshakavi (12) Haribara. (13) Amarachandra (14) Madanakirti. (15) Sātavāhana (16) Vankachula (17) Vikramaditya (18) Nagarjuna. (19) Vatsarāja Udayana. (20) Lakshmanasena (21) Madanavarma. (22) Ratna Sravaka. (23) Abhada. (24) VastupalaTejahpala.
The work contains valuable information about the History of Gujarata.
The other works of Rajasekhara are the Syådvādakolikā or the Syādvādadipika, Shaddarsana-samutchaya, Dānashattrimsikā, Nyaya. kandalipanjikā, Ratnākarāvatārikapanjikā and eighty-four stories.“
Guna samriddhi Mahattară, pupil of Jinachandra sūri of Kharataragatchha, composed the Anjanasundaricharita in Prakrit in V. S. 1406 ( A. D. 1349-59 ). It contains 404 verses."
Merutunga completed the Kāmadevacharita in V. S. 1409. ( A. D. 1352–3 ) and the Sambhava
(44) Buhler, IV, No. 278 ; Velankara, No. 1634 ; Peterson, III, 272.
(45) Jesalmere 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.
Munibbadrasûri of Brihadgatcbba prepared an abridged edition of Munidevasūri's Sāntināthacharita. His genealogy is 88 follows:- Vadi Devasūri_Bhadresvara-Vijayendu-Manabhadra Gunabhadra--Munibhadra.
Gunabhadra, Munibhadra's preceptor, was a very learned man. Sultan Muhammad Tughlak (A. D. 1325 to 1357 ) was much impegged by his learning and wanted to give him gold coins, but he refused to accept the same. His pupil edited the Prasnottararatnamālā of Devabhadra. sūri in V. S. 1429 (or A. D 1372–3).46
In V. S. 1411 ( A. D. 1354-5), Somnakirti, pupil of Jineśvarasūri, composed the Kātantravrittipanjikā.“
Bhāvadevasūri, pupil of Jinadevasūri of Khandilagatchba, composed the Pārsvarāthacharita in V. S. 1412 ( A. D. 1355-56 ). His other
(46) Desai, Loc. cit., pp. 438-39. Munibhadrasuri won name and fame at the court of Piroj Shah, probably Firuz Tughlak (A. D. 1351-88 ) whose contemporary he was.
(47) Jesalmore catalogue, No. 12.

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works are the Yatidinacharya in Prakrit and the Alankarasāra.48
Jayasekharasuri of Anchalagatchha composed the Upadesachintamani, Dhammilacharitamahākāvya and the Prabodhachintamani in one year. His other works are, the Jain Kumārasambhava, Satrunjayadwātrimsikā, Giranaradwātrimsikā,
Mahaviradwatrimsikā,
Kriyaguptastotra
Atmavabodhakulaka.49
The Prabodhachintamani,
referred to above, won him name and fame as a first class Gujarati poet. The Tribhuvanadipakaprabandha is his other known work in Gujarati. Jayasekharasūri was the second pupil of Mahendraprabhasūri and entered the order of Jain monks before V. S. 1418. (A. D. 1361-2)50
and
Jayasimhasūri, pupil of Mahendrasūris of Krishnarshigatchha, completed the Kumarapala Charita in V. S. 1422 (A. D. 1365-6) It deals
(48) Peterson, IV, 106; Kantivijaya Bhandara, Baroda; this Bhavadevasuri was probably the author of the Kalikacharyakatha (Peterson, I, 30)
(49-50) Dhruva K. H., Prachina Gurjara Kāvya, introduction, p. 23.
(51) This Mahendrasuri, being free from avarice, did not accept money; so he was called "Mahatma" by Muhammad Tughlak (1325-51) whose contemporary he was.-Jain Sahityano Itihasa, p. 440.

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with the life of Parmárbat Kumārapala, the Chaulukya king of Anabilavāda, who had embraced Jainism. The Nyāyatātparyadipikā is another work of Jayasimhasūri. It is a commentary on the Nyayasāra 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), Gunākara, pupil of Gunachandra of Rudrapalliyagatehha, wrote a commentary on the Bhaktámarastotra.55
In V. S. 1427 (A. D. 1370-1), Mahendraprabhasūri, pupil of Madanasūri, and the principal astrologer of Firoz Tugblak ( A. D. 1351 to A. D. 1388 ), wrote the yantrarāja, a work in five parts. His pupil Malayendusūri wrote a commentary on the work.54
Ratnasekharasūri, pupil of Hematilakasūri of Bribadgatcbha and Nagori Tapagatchba, composed the Sripālacharita, in Prakrit, in V. S. 1428 (A. D. 1371-72 ) and the Chhandakoša.55
(52) Nayachandra, Hammiramahakāvya, XIV,v. 23-4.
(53) Velankar, No. 1817; Peterson, V, 207; Bubler, 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. 1372–3, Devendrasūri, pupil of Sangbatila kasūri of Rudrapalliyagatchha, wrote a commentary on the Prasnottararatnamālā of Vimalachandrasūri.56 In this work, the author says that Somatilaka, author of the Silopadešamāla, 57 was his 'gurubandhu.' The Dānopadešamālā in prakrit, with a commentary in Sanskrit, is Devendrasūri's other work.
Mahendraprabhasūri's pupil Merutunga wrote a commentary on the Kātantravyākarana in V.S. 1444 (A. D. 1387-8 )58 and the Shaddarshana, nirnaya 59 In A.D. 1392-3, he wrote a commentary on the Saptatibhashya. According to the Praśasti to this commentary, the author's other works are the Meghaduta with commentary, the Shaddarshanasamutchaya the Bālāvabodhavritti and the Dhātupārāyana. Mr. Hiralal Hansaraja ascribes the Bhavakarmaprakriya, the Satakabhāshya, commentary on the Namutthunam, the Susraddhakathā, the Upadeśamālātikā and the Jesajiprabandha to Merutunga. The Jesāji.
(56) Peterson, IV, 108; Weber, No. 2021
(57) A copy of this work exists in the Kantivijaya Bhardar, Chhāni ( near Baroda )
( 58 ) Velankara, No. 22. ( 59 ) Velankara, No. 1666.
13

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prabandha says that according to Sūri's instructions, Jesaji built a temple to Santinātba and made pilgrimages to Satrunjaya and other holy places of the Jains.“
Mahendraprabhasūri or Mahendra of Anchalagatchha composed the Tirthamālāprakarana, He died in V. S. 1444 (A. D. 1388 ). Some escribe the Vichārasaptatikā to him.'
Jayanandasūri, pupil of Somatilakasūri of Tapagatchba, composed the Sthulibhadracharita. The dignity of 'Achārya' was conferred on him in V. S. 1420 (A. D. 1363-4). He died in A. D. 1384-5.62
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. 1387–8 ) the Jyotihkaranduvivritti, the Tirtha-kalpa, the Chaityavand. anachurni and other books were written on palmleaves. Gnanasagara, Kulamandana, Gunuratna, Sadhuratna and Somasundara were some of his learned pupils.63
( 60 ) Jain Sahityano Itihas, pp. 442-3. (61) Ibid, p. 443-1. (62) Velankara, No. 1090 ; Peterson, V. 216
(63) Desai, Loc. Oit., p. 443

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Gnanasagarasūri, pupil of Devasundarasūri, referred to in the last para, composed the Avasyakachurni in A. D. 1383-84, the Uttaradhyayanasutrachurni in A. D. 1384-85, the Oghaniryuktichurni, the Munisuvratastava and the Pārsvanathastave.64
Kulanandana, another learned pupil of Devasundarasūri, composed the Vichārāmritasangraha in A. D. 1386-7, Siddhantālapkoddhāra, Pragnapanäsutrachurni, commentaries Pratikramanasutra, Kalpasutra and the Kavyasthitistotra, and several short poems singing the praises of God. 65
on the
Munisundara, pupil of Somasundarasūri, composed the Gaivedyagosthi in A D. 1398-9. Devananda or Devamurti was the author of the Kshetrasamāsa. His spiritual descent is as follows:
Chandraprabha--Dharmaghosha--Bhadresvara
Muniprabha-Sarvade va-Somaprabha-Ratnaprabha
Chandrasimha-Devasimha-Padmatilaka-ShritilakaDevachandra-Padmaprabhasûri-Devananda
Devamurti.66
or
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 gatchba, composed the Hammiramahākāvya and the Rambhāmanjarinātikā. These are some of a few historioal works in Sanskrit. In the Hammiramahākāvya the hero is Hammira, but it contains many references to Prithviraja Chobana. In the Rambhāmanjari, the hero is Jayachandra of Kanoja, but there is not the slightest reference to his Rājasuyayagna, Sanyukta's 'Swayamvara' or his enmity with Prithvirāja. From this, Mr. G. H. Ojha concludes that these stories of the Prithvirājarāso were not known upto V. S. 1440 ( A. D. 1383 ) ( 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.
Name(s) of the Title of Date author or
the work and or authors
Place. (1) Rajasekhara The Neminātha A.D. 1349
Fāga (2) Vijayabhadra, (i) The Kamalāvati ... About pupil of
Rūsa
A.D. Lavanyaratna (ii) The Kalavati 1350 of Āgamagatchba Sati Rāsa...
(67) "Nagri Prachárini Patrika ", I, p. 414,

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pijn.999
197 (3) Vinayaprabha The Gautamaswāmi A.D.
Rāsa
1356
Cambay. (4) —
Hansaraja- About
Vatchharaja A.D. 1355 (5)
Sila (6) Harasevaka The Mayanarehā A.D.
Rāsa
1357–? (7) Jinodayasūri, The Trivikrama
A.D. pupil of Rāsa
1359 Jinakusalasūri (A.D. 1318-9 to A.D. 1375.) He entered the order of Jain pionks at the
age of seven (8) Gnanakalasa- The Jinodayasuri
A.D. Pattābhisheka
1359
Rāsa (9) Merunandana
A.D. Jinodayasuri
1375 Vivahalau (10) Viddhanu Gnānapanchami and
Chopai a pupil of
Jinodayasūri.
999

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(11) Merunandana The Ajitasantistava
The Kakabandhi
(12) A pupil of
(18) Munisundara
sūri
Devasundarasūri Chauppai
The
Santa Rasa
(14) Vastiga or Vasto
(15) Sadhuhansa, pupil of Jinaratnasuri
(16)
198
of Tapagatchha.
(17) Tarunaprabhasuri, pupil
The
Chihungati Chopai
The
Salibhadra
Rasa
The
Gautama
Pritchha
Chopai The
Śravaka
of Jinachandrasūri
A.D.
1375
A.D.
1383
Devagiri
A D. 1388-?
A.D.
1391-?
A.D.
1398-9
About
A.D.
1399
About
A D.
1354
Pratikramana
of Kharataragatohha. Vivarana
The Sravaka Pratikramana Sutra Vivarana (No. 17) is in prose. (Nos. 1-16) are poems.
70
(70) The above table is based mainly on the Jain Gurjara Kavio, Part I, pp. 13-23. The other Gujarati Jain work of this period is the Mugdhavabodha of Kulamandanasūri.

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Chapter VI. Somasundarayuga.
The first half of the fifteenth century is known as the Somasundarayuga in Jain history because Somasundarasūri was a very prominent monk of this period. With his 'counsel and consent' and 'advice and assent', the Jains of Gujarata glorified Jainism by building now temples, repairing old ones, setting up new images of Tirthankaras, opening libraries, helping the poor and the needy and by performing many other pious and religious deeds.
In Pralhadanapura (modern Pálanapura ). there was a Badia named Sajjana who had rendered glorious and meritorious services to Jainism by his pious and meritorious deeds. He had a wife named Malhanadevi wbo gave birth to a son named Soma in A. D. 1373-4. With the consent of his parents, Some entered

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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 Ramadeva and Chunda when he went to Devakulapataka (or Devagiri )."3
or
In A. D. 1400-01, the dignity of Acharya Doctor was conferred on Somasundarasūri by Devasundarasūri in Anahilavada. To celebrate this occasion, Narasimha Seth held a festival. Thus Somasundarasuri became the head of Tapagatchha, at the age of twenty-seven."
In Vadanagara, there were three wealthy Jain brothers named Devaraja, Hemarāja and Ghatasimha. When Somasundarasuri conferred the dignity of Upadhyaya on Munisundara, Devaraja held a festival with the consent of
(71) Somasūri, SomaSaubhagyakāvya, cantos II, III, IV. (72) Ibid, V, 11& 14.
(73) Desai, Jain Sahityano Itihas, p. 452. (74) Somasuri, Somasaubhagyakāvya, V, 51–61.

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his brothers. Then he became the head of a congregation and went on a pilgrimage to Satrunjaya and Giranara in the company of Munisundara.75
In Idar, there was 8 rich man named Vatchharaja who belonged to Ukeśakula. He won name and fame in the state by his excellent character and many donations. He had, by his wife Rani, four sons named Govinda, Visala, Krurasimha and Hiro. Govinda built Adinatha's temple in Idar, Visala took up his abode in Deulavātaka and married Khimai, a daughter of Ramadeva by his wife Melade. Ramadeva was a minister of Mewada; so Visala commanded influence at Court and became an apple of king Lakha's eye. He made pilgrimages to the holy places of the Jains, 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 Kriyäratnasamutchaya were made.76
Govinda, son of Vatchharaja and brother of Visala, brought marble from Arasura and repaired (75) Ibid, VI, 18 to 57.
(76) Peterson, VI, 17-19; Prasasti to the Kriyaratnasamutchaya, A. D. 1411-12 This Visala had built a temple to Sreyasanatha in Chitoda.

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Kumarapala'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 Somasundarasūri. As Govinda was a favourite of Punjarao, king of Idar, Idar's warriors guarded the congregation on the Tarangā hill. A Jain Bania named Sakanhada earned name and fame on this occasion by his generous donations."
According to a manuscript in the Forbes Gujarati Sabha, Bombay, the ceremony of setting up the image was performed in A. D. 1422–23.75
About this time, Somasundarasuri conferred the dignity of Vachaka or Upadhyaya on Jinamandana and that of Acharya or Doctor on Bhuvanasundara Vachaka.
When Somasundarasūri came to Karnavati, Guṇaraja, a favourite of king Ahmad Shah, gave him a rousing reception and held a festival. He belonged to Ukesavamsa. His great-grandfather Visala had a son named Dedo. Dedo's
( 77 ) Somasundara, Somasaubhagyakāvya, canto. VII. (78) Catalogue of Manuscripts, Forbes Gujarati Sabha, p. 334.

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son Dhanapala made Karnivati bis domicile of choice. He had four song-Sängana, Godo, Samaro and Chacho. Chacho was well-known in Karnivati. 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, Sámala and Puno. By Muktadevi, he had four sons mamed Gunarāja, Āmbaka or Āmbra,79 Limbāka and Jayanto. Of these four brothers, Gunrāja, 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, bis 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 Sopåraka, Jirāvally 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 Somasqubhāgyakávya, Vāva was the father of Amra ( VIII, 19 ). His second name was probably Chacho.

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Ahmad shab was well-disposed to Gunaraja; 80 he honoured him on this occasion by giving him presents, sending bis warriors to guard the pilgrims to the holy hill, and by placing his resources at the disposal of Gunarāja to make the pilgrimage a great success.so a
Somasundarasüri had accompanied Gunarājaso in this pilgrimage of A.D. 1420-1.
On the way, the pilgrims halted at Dhandhuka, Valabhipura, Madhumati (or Mabuva), Devapattana (or Prabhāsapātana ), Mangalapura (or Mangrol ), Junagadha and other places. At Mahuvā, the dignity of Acharya was conferred on Jinasundara Váchaka by Somasundarasūri. From Giranåra, Gunaraja returned to Karnāvati and after a few years, repaired the temple of Mabaviraswami at Chitrakuta or Chitoda As he lived at
(80) This Gunarāja had five song-Gaja, Mahiraja, Båla, Kālu and Ishvara and a wife named Gangādevi. Mahirāja died in youth; Bala took up his abode at Chitrakuta or Chitoda and was much honoured by the king. Gunaraja's brother Ambaka had & son named Mangka. Besides Manāka, Gunarāja had a nephew named Jinaraja.—Prasasti to Mahāviraprūsada at Chitrakuta-Desai, Loc. Cit., p. 456 f. n.
(80A) Somasaubhāgyakāvya, VIII, 24-31; Prasasti to Mahaviraprasada at Chitrakuta.

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Karnávati, his son Bala, who had taken up his abode at Chitrakuta, was appointed to supervise the work. When the temple was re-built, Gunarāja's five sons set up the image of Mahaviraswami and the · Pratishtha' was performed by Somasundarasūri in A. D. 1428-9.81
When Somasundarasūri paid the third visit to Devakulapātaka, he conferred the dignity of Vācbaka on Visalarāja. To celebrate this occasion, Visala held a festival. On another occasion, when Somadevasūri conferred the dignity of Acharya on Jinakirti, Visala's son Champaka held a festival.
The following were some of the religious deeds of Somasundarasūri:
(i) Pratishtha of Nandisvarapata in Ādinātha's temple at Devakulapātaka in 1428-9.
(ii) Pratishtha of Ādinātha’s image, prepared by Maballade, at Devakulapātaka.
( iïi Pratishtha in the Tribhuvanadipaka or Dharana Shah's temple at Ranakapura, in A. D. 1439-40.
(iv) Pratishtha of three images in Bala's temple, near Kirtistambha, at Chitrakuta.
( 81 ) Somasaubhāgyakavya, VIII, 45-92; Prasasti to Mahaviraprāsada at Chitrakuta; Desai, Loc. Cit., 455 f. n.

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( v ) Pratishtha of tbe image of Santinātha in Vija Thakur's temple at Kapilapätakapura.
(vi) Samarasimha Soni, & favourite of Abmad Shah of Ahmedabad, rebuilt Vastupala's tomple on Giranåra, at the Sūri's suggestion.
(vii) Pratishtha in the Chaturmukh Jinālaya of Lakshoba at Giranāra.
(vii) Patishtbă of the brass images of twentyfour Tirthankaras prepared at the expense of Munta.
(ix) Accompanied Srinātha of Anabilavāda in his pilgrimage to Satrunjaya and Giranara.
(1) Advised Mahunasimha Sanghapati to build a Jain temple.
( xi ) Copies of eleven principal Jain Agamas were prepared “ with the advice and assent" of the sūri.
(xii) Conferred the dignity of Aobārya on Ratnasekhara Vachaka.
( xiii) Advised his devotees Sanghapati Manadana, Vatcbha, Parvata, Sangbapati Narbada, Sanghapati Dungara, Kālāka Soni, Madana, Vira and Virupa to glorify Jainism,82
(82) The religious deeds of Somasundarasuri mentioned above are based mainly on the Soma
saubhagyakávya (canto 13.).

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After serving Viraśāsana for several years, Somasundarasūri died in A. D. 1442–43.
In the Soma-Saubhagya Yuga, books written on palm-leaves were copied on paper. Tbis work was undertaken by Devasundara, Somasundara and Jinabhadrasūri of Tapagatchba. Among the prominent Jains who financed this work were Parvata of Cambay and Mandalika of Sanderă.83
We shall now consider the literary activities of the Jains in what is aptly called the Somasundarayuga.
Gunaratnagūri, a co-student of Somasundarasūri, composed the Kalpāntaravāchya in A. D. 1400-01 and wrote commentaries on the Saptatikā ( A. D. 1402–3), Devendrasûri's Karmagranthas, Aturpratyākhyāna; Chatuhsarana, Samstāraka, Bhaktaparignā, Somatilaka's Kshetrasamāsa and Navatattva. His two great works are the Kriyāratnasamutchaya and the Tarkarahasyadipika.84
Munisundarasūri, a pupil of Somasundarasūri, had a wonderful memory. At an early age of
( 83 ) Desai, Loc. cit., pp. 459–60.
( 84) Peterson, VI, 42; Velankara No 1622; Bubler, VIII, No. 394, Desai, Loc. cit., p.p. 462–3.

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fourteen, he composed the Traividyagoshthi. Among his other works may be mentioned the Tridasatarangini, the AdhyatmakalpadrumaSāntarasabhavana, the Upadesaratnakara, the Jinastotraratnakosa, the Jayanandacharita, the Santikarastotra, the Simandharastuti, the Pakshiksattari and the Angulasattari.
When there was an epidemic at Delavada, he composed the Santikarastotra and warded off the evil. 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 Dafarakhana, the Naik or headman of Cambay, had conferred on Munisundarasuri the title of Vadi Gokulsankata. "
66
""
Jayachandrasuri, another pupil of Somasundarasūri, was a very learned man. His biruds were 'Krishna-Sarasvati' and "Krishna-Vagdevatā. He was the author of the Pratyakhyānsthānavivarana, the Samyakatva-Kaumudi and the Pratikramanavidhi (A. D. 1449-50 )87
(85) Velankara, Nos. 1572 and 1800;Desai, Loc. cit, PP. 464-5.
(86) Somasaubhagyakavya, X, 2-3; Gurugunaratnakara, 67-71; Oza, Rajputanaka Itihasa, p. 566, f. n. 2. (87) Peterson, IV, 107; Jain Sahityano Itihasa, 464.

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Bhuvanasundarasūri, pupil of Somasundarasūri, composed the Mahavidya with commentary, the Laghumahavidya and the Vyakhyānadipikā.88
Devaratnasūri, pupil of Jayanandasuri, was a Porvad Bania of Anahilavada. Champasi Pethada was his great grand-father. Devaratnasuri's father's name was Karaniga and mother's name Kuligade. Before he became a Jain monk, he was known as Javada. With his parents, Javada entered the order of Jain monks in A. D. 1411, at an early age of five. The dignity of Acharya was conferred on him in A. D. 1441. His contribution to literature was indirect.89
Jinakirtisūri, pupil of Somasundarasūri, wrote 8 commentary on the Namaskarastava and composed the Uttamakumaracharita, Sripalagopalakatha, Champakasresthikatha, Panchajinastava, Dhanyakumāracharita, Dānakalpadruma, (A. D. 1440-41) and the Sraddha-Gunasangraha (A. D. 1441-2),90
88. Velankara, No. 1056; Desai, Loc. cit., pp. 465. 89. Jain Aitihāsik Gurjarakāvyasanchaya, pp. 160-9. 90. Buhler, II, No. 292 and VI, 730; Peterson, 1, No. 244; Velankara, No. 1761; Manuscripts in the Gulabkumar Library, Calcutta, Nos. 14-16; Buhler, VI, No. 675.
14

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Ratnasekharasuri, pupil of Somasundarasuri, composed the Shadävasyakavritti, Shraddhapra tikramanasutra vritti, Vidhikaumudi, Acharapra dipa, and the Prabodhachandrodayavritti. At an early age, he defeated the Vadis of the deccan in debates. He was given the biruda of "Balasarasvati " by a Brahmin named Babi,"
Manikyasundara, pupil of Merutungasūri of Anchala gatchha, composed the ChatuhparviChampu, Sridharacharita (1406-7 A. D.) Sukarajakatha, Dharmadattakathānaka, Gunavarmacharita and the Malayasundarikathā.'
92
Manikyasekharasūri, another pupil of Merutungasūri of Anchala gatchha, composed the Kalpaniryukti Avachuri, Avasyaka Niryukti Dipika, Pinda Niryukti Dipikā, Ogha Niryukti Dipika, Uttaradhyayana Dipikā, Āchārānga Dipika and the Navatattvavivarana.9
Devamurti Upadhyaya, pupil of Devachandra sūri of Kasadraha gatchha, composed Vikramacharita, a work in fourteen cantos."
the
91. Jain Sahityano Itihasa, p. 466.
92. Ibid, p. 467.
93 Buhler, VII, No. 19 and VIII Nos. 373 and 339.
94 Desai, Loc. cit., p. 467.

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Harshabhushana, pupil of Harsbasena of Tapa gatchba, composed the Sraddhavidhivinishchaya, Anchalamatadalana and Paryushanā-vichūra. (A. D. 1429-30 ).95
Jinasundara,pupil of Somasundarasūri, composed the Dipālikākalpa ( A. D. 1426–7).9
Charitrasundaragani, pupil of Ratnasimbasūri of Brihad Tapagatcbha, composed the Siladuta, the Kumārapālacharita, the Mahipālacharita and the Achāropadeša. The Siladuta deals with Sthuli. bhadra's glorious conquest over cupid and contains 131 verses. The Kumārapālacharita was composed at the request of Subbachandragani. It deals with the life of Parmárbat Kumārapāla, the Chaulukya king of Anabilavada, and contains 2032 verses. It is one of the rare historical works in Sanskrit. 97
Ramachandrasūri, pupil of Abhayachandrasūri of Purnimāgatchha, composed the Vikramacharita in Darbhikagrama or Dabhoi, in A. D. 1433-4 and the Panchadandātapātrachhatraprabandha in Cambay in A. D. 1444.99
95 Kántivijaya, Baroda, No. 1016; Kielhorn, II, No. 360. 96 Kántivijaya, Baroda, No. 1015.
97 Buhler, II, No 316; Desai, Loc. cit., P. 469.
98 Velanakara, No. 1740; Weber, No. 1580.

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Subhasilagani, pupil of Munisundarasuri of Tapagatchha, composed the Vikramacharita in A. D. 1433-4, the Prabhāvakakathā in A. D. 1447-8, the Kathakosa in A. D. 1452-3, the Satrunjaya-kalpavritti in A. D. 1461-2 and the Unādināmamālā. According to the Prabhavaka Katha of our author, Visalaraja, Ratnasekhara, Udayanandi, Charitraratna, Lakshmisagara, and Somadeva were the pupils of Munisundarasuri.99
Jinamandanagani, pupil of Somasundarasūri, composed the Kumarapalaprabandha in A. D. 1435-6, the Sraddhagunasangraha Vivarana in A. D. 1441-2 and the Dharmapariksha.100 The Kumarapalaprabandha, one of the historical works in Sanskrit, is a good compilation.
Charitraratnagani, pupil of Jinasundarasuri, composed the Mahaviraprasada-Prasasti or the Chitrakutaprasasti in A. D. 1438-9 and completed the Danapradipa in Chitrakuta or Chitor in A. D. 1442-3.10 10t
99. Peterson, IV, 110; Jain Sahityano Itihas, pp. 469-70.
100. Velankara, Nos. 1708-9; Mitra's Report of Manuscripts, VIII, 233; Atmananda Jain Sabha, Bhavnagar, (Publication No, 67.)
101. Ātmānanda Jain Sabha, Publication No. 66. Shree Sudharmaswami Gyanbhandar-Umara, Surat

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Jinabarsha, pupil of Jayachandrasūri, composed the Vastupālacharita, in A. D. 1440-1, the Ratnasekharakatha in Prakrit in Chitrakuta, the Vimsatisthānaka Vichārāmrita-Sangraha in Sanskrit and Prakrit and the Pratikramanavidhi in A. D. 1468–9.102
Kirtiraja Upadhyāya composed The Nemināthamahākāvya in A. D. 1438-9. It is a work in twelve cantos.163
Dhirasundaragani, pupil of Amarasundara, composed the Avachurni on the Avasyakaniryukt: 104
Somasundarasūri composed the Avachuris on the Saptati and the Aturapratyākhyāna. Besides these avachuris, he also composed the Ashtādasastav, in A. D. 1440-41. He had many pupils.105
Jinabhadrasūri of Kharatara-gatchba rendered “ glorious and meritorious " services to Jinasasana by asking the Jains to build temples at Giranāra, Chitrakuta, Manda vyapura and other places, and by opening libraries at Jesalmer, Jabalipura, Devagiri, Nagora, Mandavagadha, Karnavati and
102 Bhandarkar Institute, Poona, No. 171; Peterson, IV, 111; Peterson, I, 112, 103 The work is published in the Yasovijayaji Granthmāla, Bhävnagar. 104 Motitoli Bhandar, Pelitāna. 105 Weber, No. 1862; Buhler, IV, No. 124.

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Cambay. He is known as the author of the Jinasittariprakarana (Prakrit) and the Apavarganāmamālā. He was much honoured by king Vairasimha of Jesalmer and king Trambakadása."
106
Jinavardhanasūri, founder of the Pippalaka branch of Kharataragatchha, wrote commentaries on Sivaditya's Saptapadarthi and the Vagbhatālankara 107
Jayasagaragani of Kharataragatchha composed the Santi Jinalayaprasasti, the Prithvichandrarajarshicharita, in A. D. 1446, in Palanapura; the Parvaratnavalikatha in Anahilavada, in A. D. 1416-7; the Vignapti-Triveni in A. D. 1427-8, the Tirtharajistavana, Upasargaharastotravritti and the commentaries on Jinadattasūri's stavas and the Sandehadolavali and the Bhavarivarana 208
With the "advice and assent" of Jayasagaragani, hundreds of books were copied on paper.
Jinasagarasuri, pupil of Jinachandra of Kharataragatchha, composed the Haimavyakaraṇadhundhikā and the Karapuraprakaraṇatikā.
106 Desai, Jain Sahityano Itihasa, p. p. 472-4. 107 Bhandārakara's Report etc. of Sanskrit Manuscripts, III, No. 291; Weber's catalogue, No. 1719. 108 Kantivijaya, Baroda, No. 29; Buhler, IV, No. 167; Desai, Loc. cit., pp. 474-5.

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His pupil Dharmachandra wrote a commentary on Rajasekhara's Karapuramanjari.109
Besides the monks, some Jains also served literature. Of these, Mandanamantri is very wellknown. He was the son of Báhada. He was a very learned man and patronised learning and the learned. Ho composed the Sarasvatamandana the Kavyamandana, the Champumandana, the Kadambarimandana, the Chandravijaya, the Alankāramandana, the Sringāramandana, the Sangitamandana, the Upasargamandana and the Kavikalpadrumaskandha. He was very rich.110
The following contribution'll was made by the Jains to old Gujarati Literature, Prose and Poetry:
Prose Name of the Name of the Date and Author work
or place (1) Manikyasūri - Prithvichandra- A. D.
Chorita 1421-2
109 Velankar, Nos. 1798 and 1281, Bhandarakara, 3rd. report, No. 418-9; Kaira Sangha Bhandar manuscripts.
110 Jain Sahityano. Itihasa, P.p. 481-4. 111 Ibid, p.p. 486-7.

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(2) Somasundaragūri-(i) Upadešamala A. D.
( Gujarati
Translation ) 1428-9 (ii) Yogaśāstra
(Gujarati
Translation ) (iii) Shadāvasyaka
(Gujarati
Translation ) (iv) Ārādhana
Patākā (Gujarati
Translation ) (v) Navatattva
(Gujarati
Translation ) (vi) Shashthisataka - A. D.
(Gujaräti 1489-40
Translation ) (3) Munisundarasūri- Yogasāstra
A. D. Chaturth Prakash–1434-5
( Translation ) (4) Jinasagarasûri Shashthis'ataka
(Bharataragatchba) (Translation ) (5) Dayasimbagani, (1) Sangrasani A. D.
pupil of Ratnasimba- ( Translation ) 1440-1 suri of Bribad

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Tapagatobba. (ii) Kshetrasamāsa- A. D.
( Translation ) 1472-3 (6) Hemahansagani, Shadāvas’yaka- A. D. pupil of
1444-5 Jayachandrasuri. (7) Manika
Maladhari
A. D. Sundaragani, Hemachandrasūri's 1444-5 pupil of
Bhavabhāvana DovakulaRatnasimhasūri ( Translation ) pataka
of
Vriddha Tapāgatchba.
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 (1) Jayasekhara Tribhuvana sūri
dipakaprabandha
or Paramahansa
prabandha (2) Hirānanda- (i) Vidyāvilāsa
A. D. Suri, Pavado
1428-9 pupil of

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Viraprabhasūri of
218
(ii) Vastupala Pimpalagatchha Tejahpāla
Răsa
(iii) Dasarnabhadra
Rasa
(iv) Jambuswamino Vivahalo
(v) Kalikalarasa
(3) Somasundarasūri- (i) Ārādhana
Rasa
(5) Megho or Meho
(ii) Sthulibhadra fága
(4) Jayasagarasuri (i) Jinakus'alasuriChatushpadi
of
Kharataragatchha
(ii) Chaityaparipāti (iii) Nagarakota
tirtha-paripati (iv) Vajraswāmi guru-rāsa
(i) Tirthamāla
stavana
(ii) Ranakapura
stavana
A. D. 1427-8
Do
1438
-Sachor
-
A. D.
1424-5
A. D. 1430-1
Copp
A. D. 1432-3
Junagadha
A. D.
1442-3
A

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A. D. 1442-3
1432-3
(6) Pupil of DevaratnasuriDevaratnaguri
Faga (7) Mandana- Siddhachakrasrävaka
Sripalarāsa (8) Gunaratnasūri- (i) Rishabharāsa
(ii) Bharata
Bahubali prabandha
(9) Bhavasundara, - Mahāvirapupil of
Stavana Somasundarasūri (10) Sadhukirti- (i) Matsyodara
Kumāra
rāsa (ü) Vikramacharita,
Kumararāsa
A. D. 1442-3
(iii) Gunasthānaka
Pichāra Chopai
Nalacharita
(11) Champa (12) Tejavardhana
na
Bharatos
Bahubalirāsa

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(13) Mandalika
Pethada
rāsa (14) Sarvānandasuri Mangala
Kalas'a(15) Jayavallabha, (i) Sthulabhadrapupil of
Bāsathio Manikyasundara (ii) Dhannā
Anagārarāsa (16) Ratnamandanagani, (i) Nemināthapupil of
NavarāsaSomasundarasuri faga
(ii) Nari
Nirāsa
rasa (17) Jayasekhara Prabodha
A. D. Chintamani 1405-6 Antaranga
Chopai The following is the Jain contribution to Apabhramša Sahitya'12 :Author
Work (1) A Pupil of
Silasandhi Jayasekharasuri (2) Hemasara
Upadesasandhi

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(3) A Pupil of Vinalarāja,
Tapahsandhi pupil of Somasundarasūri.
Kesi-Gomaya
Sandhi
Mahāviracharita (6) -
Mrigāputrakulaka Rishabhadhavala. Rishabhapancha
Kalyānaka Service of Jinaśasana was not the monopoly of Jain monks. Jain nuns did render useful services, but unfortunately, their services are rarely recorded on the pages of history. A nun of this period, who attracted the attention of Anandamuni of Osavamsa, was Dharmalakshmi Mabattara. 12 She was the daughter of an Osavamsi Soni, named Simha and Ramádovi of Trambavati or Cambay. Her name was Melai, but when she ontered the order of Jain nuns at the age of seven, in A. D. 1434-5, she came to be known as Dharmalakshmi. Her preceptor was Ratna
112 Desai, Jain Sanityano Itihasa, p. 485.

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simhasūri.
Dharmalakshmi
had received liberal education. The dignity of Mabattara 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 Jain Aitihasika Gurjara Kavya 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. 1315-6 ) and V. S. 1373 (A. D. 1316–7 ), it seems there were only two Jain temples—Vimalavasahi and Lunigavasahi-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 meta!8. It was set up by Gada and Sundara in A. D. 1464-9. From the lanchhana 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 worth-seeing image in the temple is that of Pundarikaswāmi. It has a 'rajobarana' or a brush to sweep the ground, a piece of cloth ( muhapatti) 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 Amlukadevi.

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Chapter VII. Jainism in Gujarat in the later half of the 15th.
Century.
In A. D. 1450, Maharaná 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 amâri' asking his subjects to refrain from taking innocent lives on the 5th, 8th and 14th days of the bright and black 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, & copyist named Lonkashah was not on good terms with Jain monks; so with the help of his disciple Lakhamashi, ho
( 115 ) Jayantavijaya, Ābw, p. 11.

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protested against the established Swetambara Jain faith. He believed in Jain Scriptures but was against idol worship. His work became very easy, because, by this time, the Muslim rulers who were deadly enemies of idol worship, had firmly established themselves in the land. Lonkáshab 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 Stbánakavasior Dhundhia. 116
In A D. 1453, Sanarāja, son of Sajjanasimba by his wife Kaulakadevi, built a temple of Vimalanātha on Giranára.!!? The Pratishtha was perforded by Ratnasimhasūri of Tapāgatchba. In A. D. 1460-1, he made pilgrimages to Satrunjaya and Giranara. At his request, Gnānesägarasuri completed the Vimalanāthacharita in Cambay, in the same year. t: 8
Laxmisågarasūri was a prominent Jain monk of this period. He entered the order of Jain monks in A. D. 1414, at an early age of six. His preceptor Munisundarasūri seems to have
( 116 ) Desai, Loc. Cit., p. 495. ( 117–118 ) Desai, Loc. cit. p. 496.
15

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trained him well; for he pleased king Mahipala by winning victories in debates in Jirnadurga or Judāgadha. 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 • Váchaka' was conferred on him by Muni. sundarasüri in Mundasthala, Sanghapati Bhima held a festival. In A. D. 1460-1, Laxmisāgarasūri became the head of his gatchba. He worked for unity. Fortunately, his efforts were crowned with success. In A. D. 1465-6, he honoured the deserving monks of his Gatchba by giving them titles.119 He died in A. D. 1490-1.
The following were the pious and religious deeds120 performed by various persons when Laxmisagarasūri was the head of gatchba:
(i) Sālba of Ukeśavamsa set up a brass image weighing 120 mans, at Dungarapura. He was a minister of King Somadāsa.
( 119 ) Somacharita, Gurugunaratnākara, canto I
( 120 ) The details given here are based on the Gurugunaratnākarakāvya (cantos, 11. IV ) completed by Somacharita in A. D. 1484-5. Somacharita was a contemporary of Laxmisagara anda pupil of Charitra
h&188 who was & pupil of Somadevasöri.

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(ii) Gadaraja mantri of Ahmedabad 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 Vachaka was conferred on Subharatna.
(iii) Dhanyaraja and Nagaraja of Devagiri came to Gujarata, pleased King Mahmud, made a pilgrimage to the Satrunjaya hill, served the Jains of Anahilavada and held a festival, when the dignity of Suri was conferred on Somajaya.
(iv) Gadaraja mantri set up an image of Adinatha weighing 120 mans in the Bhimavihāra or Pitalahara' on Mt. Abu. The Pratishtha was performed by Somajayasuri in A. D. 1468-9. On this occasion, the dignity of Acharya was conferred on Jinasoma Vāchaka at Gada's request and that of Vachaka on Jinahamsa and Sumatisundara at the request of Lungara of Anabilavāda and Sanda of Abu.
(v) Ishwara and Patta, Soni brothers of Ukesavamsa, built a temple of Ajitanatha in Idar. The Pratishtha of the principal and other images in the temple was performed by Laxmisagara in A. D. 1476-7. On this occasion, nineteen Jain monks were honoured.
(vi) Ujala and Kaja went on a pilgrimage to

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Jirspalli and stayod there for seven days in the company of Somadovasūri.
(vii) Moved by the sermon of Somajayasūri, 84 couples took the fourth vow of a Jain layman, at Sirobi.
(viii) At the suggestion of Sumatisundarasūri, Sabasa, son of Chåliga, built the Chomukh Prásad on Mt. Abu.
(ix) Velaka and Dharmasinha built 'devakulikas' in the Chomukh temple at Ranapura. After a pilgrimage to the holy Satrunjaya hill, they returned to Idar, gave cloth to 300 monks, held a festival when Somasāgara was honoured with the dignity of Vācbaka and went on a pilgrimage to Pávāpura to pay their obeisance to Sambhavanātha.
(x) Ratna and Megbá went on a pilgrimage to Jirāpalli at the foot of Mt. Abu, with the Jain congregation and gave cloth to monks of Tapāgatchha, Vriddhasāli gatchba, Nápāyatchba, Nanávali gatchba and other gatchbas.
Hemavimalasūri was a prominent pupil of Laxmisāgarasūri. He was born at Vadagama in Marumandala or Mārwad, on the full-moon day of Kartika in the Vikram year 1520 (A. D. 1463 ). His father's name was Gangādbara and mother's name Ganga. Before he cntered the

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order of Jain monks, he was known as Hadarāja. In A. D. 1471, he renounced the world and accepted Laxmisagara as his guru, He was, however, trained by Sumatisadhusūri. In A. D. 1491, the dignity of sūri 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.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 suri 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 Anandavimalasūri and that of Vachaka on Danasekharagani and Manikasekharagani by our Sūri, Soni Jiva Jaga of Cambay held a festival. In A. D. 1515-6, Himavimalasūri halted at Karpatavānijya (Kapadavanja) on his way to Cambay. The Jains of Kapadavanja gave him a royal reception. Some envious persons reported the matter to the
(121) Hangadhira was a contemporary of Hemavimala suri. The Hemavimalasuri faga was completed in V. S. 1554 (A. D. 1493 ). Jain Aitihasika Gurjar Kavya Sanchaya, No. 16.

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king whereupon the latter passed orders for the arrest of the Sūri. When the king's men came to arrest him, he ran away to Chuneli, and from thence to Sojitra. From Sojitra, the sūri wert to Cambay where he was given a rousing reception. The royal servants coming to know of bis arrival, came to Cambay and arrested him. The Jain congregation had to pay 12,000 tankas before he was released. The sūri did not like this; so & deputation consisting of Pandit Harshakulagani, Pandit Sanghaharshagani, Pandit Kusalasayamagani and Kavi Subhasilagani was sont 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 Anabilavāda, the Jains gave him & rousing reception. On this occasion, Nákara Panchanana of Ukeśavamsa took the fourth vow of a Jain layman and gave liberal presents to the Jain congregation. From Anabilavāda, the sūri went to Vijapur and performed Pratistha in the temple built by Kothári Sátára Sripāla. In A. D. 1527, when he was at Visonagara, the sūri found that his end was drawing near; so, he sent for Anandavimala who was at Vadala and asked

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him to become Gatchhanayaka or the head of gatchha. When Anandavimala did not accept the post, Saubhagyaharshasūri was made Gatchhanayaka.122 Hemavimalasūri died at Visanagara in A. D. 1527, leaving behind him many pupils whom he had taken in the order of Jain monks.723
After Hemavimalasūri, 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 Gatchhanayaka in A. D. 1527, Bhimasi, Rupā, Devadatta, Kaba, Jayavanta and other Jains held a festival. In A. D. 1530, he went on a pilgrimage to Satrunjaya and Giranara with the Jain congregation. In A. D. 1533, a festival was held by Somasi, Ratnasi, Dakhamasi and Khimsi of Cambay to congratulate the Sūri upon his appointment as a Gatchhanayaka. In A. D. 1540, the dignity of Vachaka was conferred on Somavimala at Vidyapura (or Vijapura.) To celebrate this occasion, Teja Manga gave plates and sweet balls to the Jain congregation.
(122) Laghu Posalika Pattavali; Jain Aitihasika Gurjara Kavya Sanchaya, appendix, p.p. 96-9.
(123) Jain Aitihasika Gurjara Kåvya Sanchaya, Appendix, p. p. 98-9.

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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 imayos were set up at the hands of our sūri. In A. D. 1540, Saubhāgya. hårsbasūri breathed his last, leaving behind many pupils who mourned his death. He was succeeded by Somavimalasūri.124
About this time, three monks of Anchalagatebba rendered meritorious services to Viraśásana.-25 Bhavasāgarasūri, 61st Pattadhara of this gatcbha, was born at Narasāni in Mārwad in A. D. 1453-4. His father's name was Sángani and mother's name Singārade. Before be entered the order of Jain monks, he was known as Bhāvada. 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 gatchba was Siddhantasāgara. His dates are as follows:
Birth-V. S. 1506; Diksha-V. S. 1512; Achāryapada V. S. 1541; Gatchbanayakapada-V. S. 1542; Death. V. S. 1560. He was born at Anabilavada. His father's name was Jävada Soni and mother's name Puralade Jain Aitihăsika Gurjara Kävya Sanchaya-Appendix,
p. 114.

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was conferred on him at Mandala in A. D. 1503-4. He died in A. D. 1525–7.126
Gunanidhanasūri, who succeeded him, was born at Anabilavāda in A. D. 1491-2. His father's name was Nagaraja and mother's name Liladevi. He was admitted to the order of Jain monks, in A. D. 1495-6, at an early age of four, by Siddhantasagarasūri. When he mastered the sciences, the dignity of Āchārya was conferred on him in A. D. 1508-9. To celebrate this occasion, Dbarana mantri of Srivamsa held a festival at Jambunagara or Jambusara. In A. D. 1527-8, when Gunanidbānasūri became the Gatch hanayaka, Vijjábara Shah of Cambay held a festival. Our Sūri died in A. D. 1544-5.127
We have dealt with Lonkāshah & copyist who was opposed to idol worship. He was followed by Bhānā of Sirohi, Jivaji and Varasinghaji. They all started a campaign against idol worship and had the sympathy of the ruling chiefs who held similar views.
Another difficulty in the work of Jain preachers was created by Kaduvā, a Nágara Bania of Nadulai. In A. D. 1457, he came to
( 126 ) Ibid, Appendix, p. 114.
( 127 ) Ibid, p.p. 2234, Shree Sudharmaswami Gyanbhandar-Umara, Surat

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234 Ahmedabad and came in contact with Panyaga Harikirti who impressed upon him that it was useless to enter the order of monks, as true preceptors were not found. Kaduvā accepted the advice of Harikirti and spread his views about A. D. 1505. He believed in idol worship.-28
The third difficulty was created by Pársvachandra Nāgori, a pupil of Sādhuratna of Tapigatchba. He made many changes in the religious ceremonies and founded the Payachanda gatcbha.
The fourth difficulty was created by Vallabháchārya and other Vaishnava preachers.129
To surmount these difficulties, Anandavimalasūri 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 bis efforts were crowned with sucoess.130
( 128 ) Desai, Jain Sahityano Itihasa, p. 510. ( 129 ) Ibid, p. 510.
( 130 ) Anandavimalasari was born at Idar in A. D. 1490-1. His father's name was Megha and mother's name Maneka. He was known as Vaghakunvara before he entered the order of Jain monks. Hemavimalasäri

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Among the well-known temples of this period we may mention Kbarataravasabi on Mt. Abu and Karma shah's temple on the Satrunjaya Hill.
Many images in Kharataravasabi were set up by the Jains who belonged to Kharataragatcbha; so the temple is called K barataravasabi.
It is a mistake to suppose that this temple was erected by the sculptors and masons who used the stones originally brought for Vimalavasahi and Lunigavasabi. 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 Sanghavi Mandalika in A. D. 1458, because many images in this temple were set up by
admitted him to the order of monks in A, D. 1513-4. The dignity of Upadhyaya was conferred on him at Lalapura when Sanghavi Thira held a festival. He became a Säri in A. D. 1525 and died in A. D. 1540 Jain Aitihasika Gurjara Kavya Sanchaya, Appendix, p.p. 101-3.

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Mandalika and the members of his family about A. D. 1458.
This temple is situated on a very 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 Mt.-Abu from the second floor of this temple. On the ground floor, first floor and second floor, there are “Chomukbjis" or four images of the same Tirthankara in four different directions. Big and spacious balls are seen on the ground floor. Near the principal garbhagriha on the same floor, there are many beautiful images of. Tirthankaras,' Jain monks, Srāvakas and Srávikās, besides those of gods and goddesses.
There are two beautifully carved stone arches on the ground floor. On each arch, there are fifty-one images. There are also scones from the life of Tirthankaras.
In A, D. 1531, Karma Shab repaired SamaráShah's temple on the Satrunjaya Hill. He was the son of Osavamsi Tolá Shah of Chitor by his wife Lilu. Tola Shah was a friend of King Sangrāmasingh or Sanga of Mewad.232 His son
( 131 ) This Sangrāmasingh was the head of the Rajputs. He was defeated by Babar in the battle of
Sikri in 1527 A. D.

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Karma Sbab was a well-known cloth merobant in Chitor. Once when Babadura Shah, Prince of Gujarat, paid a visit to Chitrakuta, he came to know Karma Shah from whom he bought cloth. The Young prince liked Karma Shah and soon became his friend. When he wanted money to return to Gujarāta, Karma Shāh gave him a lakh, unconditionally. In A. D. 1526, Babadura Shah became the king of Gujarata. When Karma Shah came to know this, he went to Ahmedabad where he was well-received by the King who returned the money lent to him and asked the Bania merchant if he could do anything for him. Thereupon Karma Shāh requested Bahadura Shab to give him a 'firman' to repair the temple on the Satrunjaya bill. The king granted his request and gave him the · firman.' With this ‘firman,' Karma Shah went to Saurastra. Mayadakbâna or Muzahidakbāna, the governor of Saurastra, did not like that the Jains should repair the temple on the Satrunjaya hill, but as Babadura Shab bad given permission, the governor was helpless. Ravirāja and Nrisimba, two officers of the Governor of Saurastra, belped Karma Shah very much. A new image of Adinātha was set up in A. D. 1531 when Vidyāmandanasūri, pupil of
Dharmaratnasuri, perforined pratistha. Vinaya

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mandana pathaka with his pupils and the Jains from far off places had come to Palitana to grace the occasion. 132
Adinatha's temple on the Satrunjaya hi is kept in such a state of constant repairs that it is difficult to say how much of it is the work of Samara Shah or Karma Shah. The image of Adinatha that we see to-day in the 'garbhagriha' was set up by Karma Shah. It is nearly six feet high. It is on a raised platform and is welladorned. Near it, there are two standing and two other images in 'padmasana' Besides these four images of Tirthankaras, there are two images of guardian deities of Jainism with garlands of flowers in hand.
In the garbhagriha, besides the principal image, there are many images in big or small niches.
The prayer hall in this temple is very spacious and is supported on 28 pillars. On an elephant, Marudevimātā, mother of Adinatha, who attained
(132) Jinavijaya, Prachina Jain Lekha Sangraha, 11, Nos 1, 2, 3. The details about Karma Shah and his work are given in Vivekadhira's Satrunjayatirthoddhāraprabandha. Vivekadhira. was 8 contemporary of
Karma Shah.

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absolution before her son, is seated. In the
ranganandapa,' there are many niches containing the images of Tirthankaras. The hall has doors on three sides. The floor is of marble.
On the first floor, there is a 'Chomukhaji' and niches with images of Tirtbankaras. Most of the niches are beautifully carved.
The temple is entirely of stone.
Pundarikaswāmi's temple is just opposite the temple of Adinātha. It was erected by Karmāshah in A. D. 1531. The image of Pundarikaswāmi bears an inscription in which it is said that the image was set up in A. D. 1531. In the garbhagriba, there are sixteen niches containing images of Tirthankaras. The sabhāmandapa contains four cells. One of them is dedicated to NemiDātha and the other to Adinátha.
Several scenes showing the main events of the life of Adinātha and other Tirthankaras are found on the walls of the Sabbamandapa.
The Rāyana Paduka temple in the Adesvaratunka was also erected by Karmāshah in A. D. 1531. It contains the feet of Adinátha as well as an image of the same Tirthankara, On the walls, there are scenes of Giranāra and Mt. Abu.

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"
The temple is situated under the shade of a rayana tree' and is therefore known as the rayana pagala temple. It is a small cell and contains three stone arches.
Chakres varidevi's temple in the Adesvaratunka was also erected by Karmashah in A. D. 1531. Chakresvarimata or the guardian deity of Jainism is seated on a tiger. She is richly dressed and profusely adorned. Out side the garbhagriha, there are four images of four goddesses-Padmavati, Sarasvati, Nirvanidevi and Laxmidevi. Padmavatidevi bears the image of Pārsvanatha on the head and is seated on a cock. In her hands, she holds a garland, a lotus and a trigula. Sarasvatidevi is seated on a goose and holds a harp and a book in hand. Nirvanidevi 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.
In A. D. 1444-5, Taporatna and Gunaratna, pupils of Sadhunandana of Kharatara gatchha

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wrote a commentary on the Shasthisataka of Nemichandra Bhandari.133 Taporatna composed the Uttaradhyayana Laghuvritti.
In A. D. 1445-6, Parvata Srimali of Anahilavāda copied many books at the suggestion of Jaya. chandrasuri of Tapa-gatchha.134
In A. D. 1446-7, Somadharmagani, pupil of Chandraratnagani, composed the Upadesasaptatika, which gives us an account of many holy places and historical persons. A Gujarati translation of this work is published by the Atmananda Jain Sabha, Bhavnagar. 135
In A. D. 1447-8, Somadeva, pupil of Ratnasekharasūri of Tapagatchha, composed the Kathamahodadhi which contains 157 stories based Harishena's Karpuraprakara. His other known work is commentary on Jinaprabhasūri's Siddhantastava.. (A. D. 1457-8).136
on
In A. D. 1447-8, Gunākarasūri of Chaitragatchha composed the Samyakatvakaumudikathā. His other known work;is the Vidyasagarakatha.13
137
(133) Velankara, Nos. 1670-72.
(134) Desai, Jain Sahityano Itihāsa, p. 513. (135) Peterson, I, 77; Buhler, IV, No. 138. (136) Velankara, No. 405; Peterson, I, 328. (137) Peterson, I, No. 321.
16

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Charitravardhana, pupil of Kalyanaraja of Kharataragatchha, composed the Sinduraprakara tika at the request of Bhishanathakkura, in A. D. 1448-9, and a commentary on Kalidasa's Raghuvamsa at the request of Aradakamalla, son of Srimāla Saliga.138
In A. D. 1450-1, Udayadharma, pupil of Ratnasimhasūri of Brihad Tapagatehha, composed the Vakyaprakāśa. He is also known as the author of the Sanmattridasastotra.139
In A. D. 1453-4, Sarvasundarasūri, pupil of Gunasundara of Maladhari gatchha, completed the Hansaraja Vatsarajacharita at Devapattana, and Megharaja wrote a commentary on the Vitaragastotra.140
In A. D. 1455-6, Sadhusoma, pupil of Siddhantaruchi of Kharatara gatchha, wrote a commentary on the Pushpamālā. About the same time, Jayakirtisūri's pupil Rishivardhana of Anchala gatchha composed the Jinendratisaya panchāsikā.141
(138) Kantivijaya, Baroda, No. 1872; Peterson, III, 210.
(139) Desai, 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 a commentary on the Sanghapattaka at an early age of sixteen. In the same year, Dharmachandragani, pupil of Jinasagarasūri of Kharataragatchba wrote the Sinduraprakarakāvya tikā. 142
In A. D. 1457–8 Satyarāja, of Pauramika gatchba composed the Sripāla harita. In the same year, Hemabansagani, pupil of Charitraratnagani of Tapa gatchba, wrote a commentary on Udayaprabhasūri's Arambhasiddhi. In the following year i. e. A. D. 1458-9, the same author composed the Nyayarthamanjusha in Ahmedabad.143
Gnānasāgaragūri, pupil of Udayavallabhasūri, composed the Vimalanathacharita in A. D. 1460-1.144 In the same year, Ratnamandanagani, pupil of Nandiratna, 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 145
In A. D. 1461-2 Subhasilagani, pupil of
(142) Gulābkumāri Library, Calcutta, Manuscript 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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244
Munichandra or Munisundarasūri of Tapa gatchba, wrote the Satrunjayakalpakathā and Amarachandra wrote avachuri on the Upadesamālā. In the following year, Sádbusoma wrote commentaries on Jinavallabhasūri's Mahāvirachariya, the Chāritrapanchaka and the Nandisvarastava.146
In A. D. 1467-8, Pratisthasoma composed the Somasaubbagyakávya which deals with the life of Somasundarasūri, and Rajavallabha, wrote the Chitrasena-Padmāvatikathā and the Shadāvasyakavritti (A. D. 1473-4). In A. D. 1472–3, the Jalpamanjari was composed.147
In A. D. 1474-5, Siddhasūri composed the Rasavativarnana. In A. D. 1478-9, Bhavachandrasūri, pupil of Jagachandrasūri of Purnimagatchba, composed the Santināthacharita which deals with the life of Santināthe, the 16th. Tirthankara of the Jains.147A
In the same year, the Prithvichandracharita was composed by Jayachandragūri. In A. D. 1483-4, Subhasilagani wrote the Sālivāhanacharita, and in A. D. 1484-5, Siddhantasagara composed
( 146 ) Desai, Loc. cit., p.p. 515-6. ( 147 ) Ibid, p. 516.
( 147A ) Gulabkumāri Library, Caloutta, Manuscripts Nos. 61-3.

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the Chaturvimsatijinastuti and Somacharitragani wrote the Gurugunaratnākara.148
Sadhuvijaya, pupil of Jinaharsha, composed the Vadavijayaprakarana and the Hetukhandanaprakarana between A. D. 1488-9 and 1494-5.149
Subhavardhana, pupil of Sadhuvijaya, wrote the Dasasravakacharita in Prakrit about this time. His other works are the Vardhamanadešanā and the Rishimandalavritti 150
Jinamanikya, pupil of Hemavimalasūri, wrote the Kurmaputracharita in Prakrit.151
Kamalasamyama, pupil of Jinasagarasūri composed the Uttaradhyayanasutravritti and the Karmastavavivarana. (A. D. 1492 )
Udayasagara of Anchalagatchha wrote a 'Dipika on the Uttaradhyayanasutra in A. D. 1489-90, and Kirtivallabha, 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
sāgarasūri, wrote a commentary on the same work, in A. D. 1495-6 152
Indrahansagani composed the Bhuvanabhānucharita ( A. D. 1497–8 ), the Upadesa-Kalpavalli (A. D. 1498-9 ) and the Balinarendrakatha ( A. D. 1500-1 ). Labdbisāgarasūri of VriddhaTapagatchha wrote the Sripālakatha in A. D. 1500-1.153
Siddhāntasára, pupil of Indranandisuri, completed the Darsanaratnākara in A. D. 1513-4. In the following year, Anantabamsagani, pupil of Jinamanikya, composed the Dasakrishtantacharita. In A. D. 1515-6, Vinayahamsa, pupil of Mabimaratna, wrote a commentary on the Dasavaikälikasutra. In A. D. 1516-7, Somadovasūri, pupil of Simhadatta, composed the Samyaktvakaumudi and Maheśvara completed the Vichārarasāyanaprakarana. The Kumārapālapratibodha was composed in A. D. 1518-9. In A. D. 1519-20, Saubhāgyanandisūri composed the Maunaekādasikathā. In A. D. 1520-1, Vidyaratna wrote the Kurmāputracharita. In A. D. 1521-2, the Vimalacharita dealing with the life of the wellknown builder of the Vimalavasahi on Mt. Abu,
( 152 ) Jain Sahityano Itiñas, p.p. 517-8.
( 153 ) Ibid, p. 518.

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247
was composed. In A. D. 1522-3, Ganasara completed the Vichārashattrimsika with a commentary, in Anabilavada. In A. D. 1526, oopies of eleven Angas were prepared at the cost of Arisimba Rana of Srimalivamsa. In the same year, Jinabansasūri composed the Achārāngasūtra Dipikā. and Sahajasundara completed the Ratnasravakaprabandha. In A. D. 1526-7, Harshakulagani composed the Sutra Kritāngasutra Dipikā. His other works are the Bandhahetrudaya-Tribhangi and the Vākyaprakasatikā. In A. D. 1534-5. Hradayasaubhāgya, pupil of Saubhāgyasāgarasūri, 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
Chandappaha Charita
( About A. D. 1464 ) ( 154 ) Ibid, P.p. 518-20. ( 155 ) Velankar, Nos. 1397 and 1473.
( 156 ) Desai, Loc, Cit., p. 520.

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(2) Simhasena or Raighu
(3) Jayamitra (4) Devanandi
(5)
(6) =
(7)
Author Manikasundaragani
Hemahansagani
Visalaraja
Samvegadeva
248
Pāsapaikahā Jinapurandarakathā
The following is the Jain contribution to Gujarati Literature, Prose and Poetry. 157
Old Gujarati (Prose)
"
(i) Mahesarachariya (ii) Ādipurāna (iii) Sripalacharita
(iv) Sammatagunanihana
Srenikacharita
Rohinividhanakatha
Suandhadasamikahā
Work
Bhavabhavana Sutra,
(Devakulapataka, A. D. 1444-5) Shadavasyaka,
(A. D. 1444-5)
Gautama pritchha (A. D. 1448–9) Pindavisuddhi
(A. D. 1456-7) Avasyakapithikā ( A. D. 1427-8 )
(157) Desai, Loc. cit., p.p. 521-2.

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Dharmadevagani
Amarachandra
Merusundara, pupil of
Ratnamurti
""
""
""
""
""
""
""
Dayasimhagani
Parsvachandra
""
"9
"9
"
Samarachandra
99
249
د.
Shashthisataka (A. D. 1458-9)
Kalpasutra
(A. D. 1460-1)
Shadavasyaka (Mandavagadha,
A. D. 1468-9) Silopadesamālā
Pushpamālāprakarana Kalpa-Prakarana
Panchanirgranthi
Karpuraprakara
Shashthisataka
Yoga'sāstra
Kshetrasamāsa
(A. D. 1472-3)
Tandulaveyali-Payanna
Achārāngaprathama skandha
Prasnavyakarana Aupapātika
Sutrakritänga Jambucharita
Shadāvasyaka Uttaradhyayana
Samstaraka-Prakirnaka

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Depala Sravaka
"
""
""
19
""
99
39
""
""
"9
Ratnakarasuri Sanghavimala
Dhanade vagani
Gujarati Poetry.
Sanghakalagagani
Anandamuni
Assita
Ratnasekhara
250
Javada-Bhavada Rāsa Rohineya Chora Rāsa Chandanabalani Chopai
Srenika Rasa
(About A. D. 1468) Jambuswami Panchabhava Varnana (A. D. 1464-5 ) Ardrakumaradhavala
Samyaktva Bāra Vrata Kulaka Chopai
Sthulibhadra Kakkavali Sthulibhadra faga Thavatcha Kumara Bhāsa
Snātrapuja
Adinatha Janmābhisheka
Sudarsana Sresthino Rasa Prabandha (A. D. 1445) Surangabhidhana Nemifāga
(A. D. 1445-6) Samyaktva Rāsa (A. D. 1448-9) Dharma-Laxmi Mahattarā
(A. D. 1450-1 ) Hansavatsakatha Chopai Ratnachudarāsa
(About A. D. 1453) www.umaragyanbhandar.com

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251
Kalyanasagara
Risbivardhanasuri
Matisekhara
Jinavardhana
Nvyayasundara
Visi Viharamāna Jina Stuti
Agadattarāsa Nala-Davadanti rasa,
( Chitoda, A. D. 1455 ) Dhannārāsa (A. D. 1457) Neminātha Vasanta Fulada Kuragadu Maharshi Rasa
(A. D. 1480-1) Mayanarehāsatirasa
(A, D. 1480-1) Ilāputracharita
Dhannārāsa (A. D. 1458 )
Vidyāvilasam Narendra Chaupai
(A. D. 1460 ) Simhasanabatrisi chopai
(A. D. 1462–3 ) Simhalasimhakumāra Chopai
(A. D. 1462–3 ) Devaraja-Vatsarajaprabandha
(A. D. 1462–3 )
Jambuswamirowser (A. D. 1459-60 )
Sālibhadramuniräsa Harivamsarāsa (A.D. 1463-4)
Srenitarasa
Malayachandra
Rajatilakagani Brahmajinadása

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252
Brahajinadása
Yasodhararasa
Adinātharāsa Karakandumunirāsa
Hanumantarāsa
Samakitasararāsa Gnānasagarasuri
Jivabhavasthitirāsa
(A. D. 1463–4 ) Bhaktivijaya
Chitrasena-Padmavatirāsa
(A, D. 1465-6 ) Petho
Pārsvanāthadasabhava Vivāhalo Laxmiratnasūri
Surapriya-Kumārarāsa Lakhamana srávaka Mahavira-Charita-stavana
(A. D. 1464-5)
Chihugatiniveli
Siddhāntarāsa Vatchha srāvaka
Mriganka-lekharasa
(A. D. 1466-7) Gnánasāgaragūri Siddhachakra-Sripalarāsa
( A. D. 1474-5 ) Mangaladharma
Mangalakalas'arāsa
(A. D. 1468–9 ) Devakīrti
Dhannāsālibhadrarāsa
(A. D. 1474–5 ) Punyandi
Rupakamālā (Between
A. D. 1467 and A. D. 1490 ) Devaprabhagani
Kumārapălarāsa

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Udayadharma
29
Vatchhabhandari
Sarvanyasundara
Hemavimalasūri
Lävanyasamaya
""
دو
""
..
""
99
""
""
253
Malayasundarirāsa (A. D. 1486-7)
Kathabatrisi (A. D. 1493-4)
NavapallavaPars'vanathakalas'a
Sarasikhamanarasa (A. D. 1493-4) Mrigaputra (Between A. D. 1493 and 1513) Siddhantachopai (A. D. 1488-9) Sthulibhadra 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 Samvāda
(A. D. 1505)
Serisāpārsvastava (A. D. 1505) Vairagyavinati (A. D. 1506) Rangaratnakara Neminatha-prabandha
(A. D. 1507-8) www.umaragyanbhandar.com

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254
Lavanyasamaya
Surapriyakevali rāsa ( A. D. 1510-11 )
at Cambay Vimalaprabandha
( A. D. 1512 ) Sumatisādhu vivāhalo
( A. D. 1511-12 ) Devaraja-Vatchharaja chopai
(A. D. 1518-9 )
Rarasamvāda
(A. D. 1518-9) Antariksha-parsvastava (A. D. 1521-9 )
Khimarishi
( A. D. 1532-3 ) Balabhadrarāsa, Ahmedabad,
(A. D. 1532–3 ) Yasobhadrarāsa, Ahmedabad,
(A. D. 1532–3 ) Dradhaprahāri Sazjhāya
Parsvajinastavana Chaturvimsatijinastava
Nanda Batrisi
(A. D. 1488–9 ) Munipati–Rajarshi Charita
(A. D. 1493-4 )
Narapati (Non-Jain Poot)

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256
Santigūri
Sāgaradattarāsa
( About A. D. 1493 ) Nannasūri
Vicharachosathi
(A. D. 1487 ) Samvegagundara
Sarasikhāmana rāsa
(A. D. 1491-2 ) Simbakula
Munipati Rajarshi Chopai
(A. D. 1493-4 ) Kirtibarsha
Sanatkumārachopai
(A. D. 1494 ) A Pupil of Kakkasūri
Kuladhvaja
Kumārarāsa Kshamakalaga
Sundararājārasa
(A. D. 1495 ) Lalitāngakumāra rāsa
( Udayapura, A. D. 1497 ) Mulaprabha sadhu Gajasukumala sandhi
(A. D. 1496-7) Jayaraja
Matsyodararāsa
(A. D. 1496-7 ) Sundararaja
Gajasimhakumāra Chopai Dharmadeva
Harischandrarāsa
( A. D. 1497-8) Kusalasayama
Haribalarāsa
(A. D. 1498–9 ) Nemikunjara
Gajasimharayarāsa
(A, D. 1499-1500)

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256
Labdhisāgara
Dhvajabhujanga
Kumāra chopai Harshakula
Vasudeva chopai Dasasrāvaka-batrisi
Abhaksha Anantakaya Nannasūri
Panchatirtha stavana Dharmaruchi
Ajāputra chopai
(A. D. 1504–5 ) Dharmadeva
Ajaputrarāsa
(A. D. 1504-5) Ishvarasūri
Lalitangacharita Padmasagara
Kayavannachopai
(A. D. 1406-7 ) Gnana
Vankachularāsa
(A. D. 1508-9) Dharamasamudra
Sumitrakumārarāsa
(A. D. 1510-1) Lakshmana
Salibhadravivuhalo
(A. D. 1511-12 ) Dovakalasa
Rishidattachopai
(A. D. 1512-13 ) Lávangaratna
Vatsaraja Devarāja rāsa
(A. D. 1514-5) Amipala
Mahipāla rasa
(A. D. 1515–6 ) Sabajasundara
Rishidattarāsa
Ratnasararāsa

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257
Sabajasundara
Sukarajasaheli (A. D. 1526-7 )
Atmaraja rasa
(A. D. 1527-8)
Paradeširajanorasa Dbarmasamudra
Prabhākara-Gunākara Chopai ( A. D. 1517-8) Champakamālā rāsa
( A. D. 1522–3 ) Bhuvana kirti
Kalavaticharita Vinayasamudra
Ārānašobha Narasekhara
Prabhāvatiharana Dharmasagara
Ārāmanandana
Chopaz
(A D 1530-1) Samarachandra
Srenikarāsa Sovaka
Rishabhadeva
dhavalaprabandha Anandapramoda
sāntijin, vivāhalo
(A. D. 1534-5 ) Somavimala
Dhammilarāsa Brahma
Susadhu chopai
(A. D. 1536–7 ) Pratyekabuddha chopai
(A. D. 1540 ) Kritakarmarājādhikārarāsa
(A. D. 1537-8 ) 17

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258
Rajasila
Amarasena-Vayarasena Chopai
(A. D. 1537-8) Kaviyana
Tetalimantrirāsa
( A. D. 1538-9 ) Vinayasamudra
Ambada chopai
(A. D. 1542-3) Rajaratnasūri
Haribalo māchhi chopai Bhava Upadbyāya
Harischandra rāsa Lavanyamuni
Nandabatrisi
( A. D. 1491-4) Jinahara
Vikramapancha-dandarāsa. Rajasila
Vikramāditya Khapararāsa ( A. D. 1506–7 )
Vikramasena rāsa
( A. D. 1508-9 ) Purvadesachaityarāsa
(A. D. 1508-9), Ilāprākārachaityaparipāti
(A. D. 1513-14) Khima
Satrūnjayachaityaparipāti Gnānācharya
Bilhana Panchašika Sasikalā panchāsika157
( 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.

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Chapter VIII Hairakayuga
Kalikalasarvagna Hemasūri obtained partial success as a missionary at the court of Siddharaja and complete success at the court of Kumārapāla who embraced Jainism and glorified it. His work was continued by Hiravijayasūri who attended the meetings at Ibadatakhăná and created in Emperor Akbar deep love for the Jain principle of Abimsā 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 Hairakayuga.
Hiravijayasūri was born at Palanapura in A. D. 1526-7. His father's name was Kurashah and mother's name Náthibii. Sanghaji Suraji and

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260 Sripala wore Hiravijaya's three brothers, and Rambha, Rani and Vimalá were his sisters. When Hiraji was 13 years old, his parents died; so his sisters Vimala and Radi who lived at Anabila wada Patan took him there in A. D. 1839-40.
Vijayadánasūri admitted him to the order of Jain monks. On this occasion, Amipala, Amarasimha, Kapura, Amipala's mother, Dharmashirishi, Rudorishi, Vijayaharsha and Kanakashri entered the order of monks or nuns. Hiraji changed his name and came to be known as Hiraharsha.158
Hirabarsha was a very smart pupil; so Vijaya. danasūri sent him to Devagiri in the Deocan for further studies. Dharmasagaraji and Rajavimala were also permitted to accompany him. Devasishab and his wife Jasmai gave the monks all the financial help thoy required in prosecuting their studies159
In A. D. 1550-1, the dignity of pandit was conferred on Hirabarsha at Nadlai in Marwad. In A. D. 1552, Hirabarsha became Upadhyāya. In A. D. 1554, the dignity of Sūri was conferred on him, at Sirobi (Marwad) by Vijayadanasūri.
(158) Vidy vijaya, Surirvara and Samrat, pp. 204. ( 159 ) lbid., p. p. 24-6.

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261
On this occasion, Hiraharsha changed his name and came to be known as Hiravijayasūri. In A. D. 1566, Vijayadanasūri died; so Hiravijayasūri became the head of the Jain community160
After his preceptor's death, Hiravijayasūri had to surmount certain difficulties. Ratnapāla of Cambay, had by his wife Thaka, 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, Ramji was completely oured, but Ratnapala did not want to keep his promise; so when the Sūri reminded him of his promise, he picked up a quarrel with him and his daughter Aga instigated her father-in-law Haradas to complain against Hiravijayasūri to Sitabkhana, Governor of Cambay. When the complaint was lodged, orders were passed for the arrest of Hiravijayasūri and the latter had to remain in concealment for a period of 23 days to avoid Suba's men.11
The second difficulty was created by Jagamalarishi, who complained to Hiravijayasūri
(160) Ibid., pp. 24-6.
27-9.
(161) Vidyavijaya, Surisvara and Samrat, PP.

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262
that his preceptor Karnarishi did not allow him to study some religious books. The sūri told Jagamala that Karnarishi must not have found him fit for study. Jagamala was, however, not satisfied with the suri's answer; so he picked up a quarrel with him. Thereupon the sūri drove him out of his gatchha. Jagamala felt humiliated; so he lodged a complaint against Hiravijayasūri to the police officer, Petlad. A warrant for the arrest of Hiravijayasūri was issued. The latter, who was at Borsad, succeeded twice in avoiding policemen; but when they came for the third time, the Jains bribed them and they no longer helped Jagamala who was forced to leave the place about A. D. 1573-4.162
The third difficulty was created by Udayaprabhasūri and other monks who complained to Kalakhana, Governor of Anahilavada, against Hiravijayas ūri, who was, then, at Kunagera, about five miles from Anahilavada Patana. Orders were passed for the arrest of Hiravijaya sūri; but the latter successfully avoided the policemen by running away to Vadavali where he had to remain in concealment for three months.16
Rishabhadasa who records the above event
(162) Vidyavijaya, Ibid., p.p. 29-30.
(163) Vidyavijaya, Surisvara and Samrat, p.p 30-1.

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says that it took place in A. D. 1578; but as Kalakhāna was the Suba of Patan upto A. D. 1575, it seems the event must have taken place before that date. It is also probable that Rishabhadasa's date may be correct but he may have made mistake in recording the name of the Suba of Patan.
Hiravijayasūri had to face another similar difficulty at Ahmedabad in A. D. 1579-80. Some envious persons complained to Sihabuddin Ahmadkhana or Sihabakhana, Governor of Ahmedabad, that Hiravijayasūri had, by his magic powers, stopped rain. Sihabakhana sent for the sūri and asked him why it did not rain and whether he had anything to do with it. The süri made his position clear. When their conversation was going on, Kunvarji, a well-known Jain, came and explained Sihābakhana the duties of Jain monks. The Suba was pleased to order the release of Hiravijayasūri. When the latter came to the monastery, the Jains celebrated this occasion of Suri's release by giving away money in charity, but their joy was not to last long. A person named Tukadi poisoned the ears of the Kotwala who complained to the Suba and obtained orders from him for the arrest of Hiravijayasūri, who was helped on this occasion, by Raghava and

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264
Somasagara, and sheltered by Devaji, a Sthanakavasi Jain. Two innocent monks named Dharmasagara and Srutasagara were arrested by policemen and subsequently released after sound beating, because none of them was Hiravijayasūri. 164
In A. D. 1580-1, the suri went to Borsad where the Jains held many festivals. In A. D. 1582, he performed the pratistha when the image of Chandraprabhu was set up at Cambay by Sanghavi Udayakarana who had led the congregation to Abu, Chitoda and other places. From Cambay, Hiravijayasūri went to Gandhara164A
Akbar had heard much about the reputation of Hiravijayasūri, either from a Srāvikā named Champa or Itamadakhana and wanted to see him. He, there fore, called Bhanukalyana and Thanasingh Ramaji, the Jain leaders, and asked them to write a letter to Hiravijayasūri inviting him to Fatehpur Sikri. The Emperor, also, wrote a letter to Sihabuddin Ahmadkhan or Sihabakhana, Governor of Ahmedabad asking him to send Hiravijayasūri to Fatehpura Sikri with royal honours. The letters were sent by the runners Maundi and Kamāla.165
(164) and (164A.) Vidyavijaya, Loc. Cit., p. p. 31-4. (165) Jain Sahityano Itihas, p.p. 539-40; Vidyavijaya, Surisvar and Samrat, p.p. 78-80, 81-2.

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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 Sikri as desired by Akbar, The Jains told them that the Sūri was at Gandbara and that they would go there and inform him of the Emperor's letter.166
The Jains of Ahmedabad met and decided to send Vatchbaraja Parekh, Mulo Sheth, Nana Vepu Shetb, Kuvaraji Jhaveri and a few otbers to Gandbāra. At the suggestion of the Jain oongregation of Abmedabad, Udayakarana Sangbavi, Vajia Parekh, Räjia Parekh and Raja Srimalla Oswal from Cambay went to Gandhāra166
Some Jains at Gandhāra did not like that Hiravijayaji should go to Sikri; but the others were in favour of sending him to the Emperor, After hot discussion, it was decided that the Sūri 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 Mātar. Sibabkhan, the Suba of Ahmedabad, received him well and offered him pearls, diamonds, horses, elephants
( 166, 166A, 166B, ) Vidyavijaya, Sumisvara and Bamrat, p.p. 83-95.

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and palanquins. The suri, 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 sūri had accepted his invitation 166c
From Ahmedabad, the Sūri went to Anahilavāda, 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 Sūri 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. 1583 ). The Jains of Sikri gave him a rousing reception. 67 Jain monks had accompanied the Suri to Sikri,157A
The Suri had put up at the place of Jaganmalla Katchhavaha, younger brother of Biharimalla, king of Jaipur, and wanted to see Akbar on his arrival, but as the Emperor was busy, the Sūri was asked to see Abul Fazl with whom he had a very interesting conversation. When the Emperor was free, he sent for the Sūri.16
167 B
(166C 167, 167A, 167B) Vidyavijaya, Surisvara and Samrat, p. p. 95-104; Jain Sahityano Itihas, p. p. 541-2. Shree Sudharmaswami Gyanbhandar-Umara, Surat

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Several stories are told about the intercourse of Akbar and Hiravijayasūri. According to the first story, when the Emperor came to know that the sūri had come to see him from Gandhār 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 Hiravijayasūri and his pupils followed, he was much pleased. The story is historical.168
According to the second story, when the Emperor asked the suri the names of the places of pilgrimage of the Jains, the sūri told him that they were Satrunjaya, Giranāra, Mt. Abu, Pärswanātha 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 crushing the insects that might be on the floor, the carpet was removed under Emperor's orders
(168) Desai, Loc. cit., p. 545; Vidyavijaya, Surisvara and Samrat, p. 110.
(169) Vidyavijaya, Ibid p. 112.

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and to the surprise of all many ants woro found under it.'70
According to the fourth story, the sūri explained Akbar “ Devatattva," “ Guru tattva" and “ Dharmatattva" and laid great stress on the Jain principle of " Ahimsa' or 'non-violence.' The Emperor was much pleased to hear the sermon and at the end requested the Sūri to accept the books given to him by Padmasāgara, a Jaia 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. Thānsingh, a Jain, was appointed as the trustee of the library or bhandar. 1704
According to the fifth story, several Jains of Agrå went to Emperor Akbar and gave him Hiravijayasūri's .dharmalabba or blessings'. 'Akbar asked them if he could do anything for the sūri. Thereupon Amipala Doshi, their leader, told the Emperor that Paryushanaparva was drawing near and the Sūri wished the Emperor to prohibit the destruotion 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 Sahityano Itihas:p.p. 545-6.
( 171 ) Vidyavijaya, p. p. 121–2; Desai. Jain Sahityano Itihasa, p. 547.

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Once when Abul Fazl and Hiravijayasūri were talking at Abul Fazl's place, Akbar came. Abul Fazl, being much impressed by the Sūri, praised him very much. Akbar then requested the Suri to accept something. The Suri did not want anything for himself but when the Emperor requested him repeatedly, he asked him to give the imprisoned birds their liberty and to prohibit the destruction of lives for eight days of the Paryushanaparva throughout the Empire. Akbar, then, gave the birds their liberty and prohibited the destruction of living creatures for twelve days (instead of eight) throughout the Empire."
Akbar's regard for Jainism increased day by day. He remained under Jain influence for several years and listened to the sermons of Hiravijayasuri, Santichandra, Bhanuchandra and other Jain monks. He was convinced that it was bad to eat animal food. So he gave up meat for many days in a year. One of the principles of Din Ilahi was, "It is not meet that man should make his stomach the grave of animals; " and those who embraced Din Ilahi had to abstain from meat.173
Adinatha prasasti of Hemavijaya
on the
(172) Vidyavijaya, Surisvara and Samrat, p. 124. (173) Vincent Smith, Akbar, p. 335

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Satrunjaya Hill dated A. D. 1593-4 says that Akbar prohibited the killing of creatures throughout his Empire for six months.174 This is also confirmed by Badaoni who says
"His Majesty promulgated some of his...decrees The killing of animals on the first day of the week was strictly prohibited because this day is sacred to the Sun; also during the first eighteen days of the month of Farwardin; the whole of the month of Abon ( the month in which His Majesty was born ); and on several other days... This order was extended over the whole realm and punishment was inflicted on every one who acted against the command.
“Many a family was ruined and his property was confiscated During the time of these fasts the Emperor abstained altogether from meat as & religious penance, gradually extending the several fasts during a year over six months and even more, with a view to eventually discontinuing the use of meat altogether".175
Akbar abolished Jaziya early in his reign; but Gujarata was not conquered at that time; so the
( 174 ) Hemavijaya, Adinātba Prasasti of A. D. 1593-4, verge 17. (175 ) Al-Badaoni-Translated by W.
H, Lowe, II, p. 331.

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tax was collected in Gujarata even after the Mughal conquest. When Akbar came in contact with Hiravijayasūri, the latter persuaded him to abolish Jaziya. 176
If a person died childless, his property was confiscated by the state. The virtuous Kumārapala had, at the suggestion of Kalikālasarvagna Hemachandrasūri, given up this incomo. Jagadguru Hiravijayasūri succeeded in persuading Akbar to give up this income and the property of a person who died childless was no longer confiscated by the state in Akbar's Empire??
Besides these victories, Hiravijayasūri and his pupils scored many more. Pilgrim tax collected from the pilgrims to the holy Satrunjaya Hill was abolished; fishing in the Dābar lake at Fatehpur Sikri was probibited; prisoners of war were given their liberty; birds in cages were set free; and the possession of Satrunjaya, Giranara, Talājā, Abu, Kesariāji, Pārsvanātha Hill and other holy places of the Jains was given to the Jains.178 In this way, Hiravijayasūri and his
( 176 ) Hemavijaya, Adinatha prasasti of A. D. 1593–4, v. 18. ( 177 ) Ibid., verse 18.
( 178 ) Ibid, verses 19-20; Surisvara and Samrat, p. 123; Jain Sahityano Itihas, p. p. 550-1.

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pupils used their influence at Court not only for the Jain community but also for humanity at large.
Hiravijayasūri's sermons had good effect on: (i) the king of Sirobi who repealed heavy taxes and probibited the destruction of creatures throughout his state; and (ii) Khan Mahamadkban of Uns who became a vegetarian, 1784
When Hiravijayasūri returned to Gujarata, his. pupils Santichandra, Vijayasena and Bhānuchandra continued to instruct Akbar in Jainism. The Jain monks "secured his ( Akbar's ) assent to their dootrines so far that he was reputed to have been converted to Jainism." Even Fr. Pinheiro, a Portuguese, believed that Akbar" follows the sect of the Jainā (Vertei ).” Akbar, however, had not embraced Jainism, but had cultivated very great regard for its principles, and had per formed many pious and religious deeds at the suggestion of his Jain teachers.179
In A. D. 1586–7, Hira vijayasuri loft Agra for Gujaráta. In A. D. 1593-4, he made a
(178 A ) Ibid, pp. 548, 553.
(179 ) Vincent Smith, Akbar, p. 262; Surisvara and Samrat, p. 168.

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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. Sāntichandra, the well-known author of the Kripárasakośa, was a great debater. In A. D. 1576-7, he defeated Vadibhushana, a Digambara monk, in the Court of Nārāyana of Idar. He won another victory over Digambara Gunachandra at Jodhpur.181
Bhānuchandra, another prominent pupil of Hiravijayasūri, 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 Khānkhānā, 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 ) Jain Sanityano Itihās, pp. 552-3, 548. ( 181 ) Ibid, p. 553. ( 182 ) Ibid, p.p. 554-5.
18

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of Rana Pratapa and helping him to win his liberty. Pratapa appreciated his services and made him his minister. Even to-day, his descendants are honoured by the king of Udaipur.
We shall now consider the literary activities of the Jains in the Hairakayuga.
Though books were written in Gujarāti, Sanskrit and Prakrit still attracted the attention of the learned who have left us a good legacy in these languages.
In A. D. 1543-4, Vivekakirtigani copied a commentary on the Pingalasara by Hariprasad. In A. D. 1548-9, Udayadharmagani wrote 8 commentary on the Upadesamālā. In A. D. 1553-4, Ratnakara wrote a commentary on the Jivavichara by Santisūri. In A. D. 1560-1, Jinachandrasuri composed the Poshadhavidhivritti, a commentary on the Poshadhavidhi by Jinavallabha. In A. D. 1562-3, Sadhukirti wrote a commentary on the Sanghapattaka. In A. D. 1564-5, the Vagbhatālankāravritti was composed.183
Dharmasagara, pupil of Hiravijayasūri, composed the Aushtrikamatotsutradipika, (A. D. 1560-1), Tattvataranginivritti, Pravachanapariksha, Irya
183 Desai, Jain Sahityano Itihās, pp. 581-2,

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pathikashattrimsikā, Kalpasutratikā (1571-2 A. D.) Jambudwipapragnaptivritti (A. D. 1582-3 ), Gurvavali-Pattavali with a commentary, Paryushana'sataka with commentary, Sarvagnakataka, Vardhamanadwatrimsikā, and the Shodashaslokigurutattvapradipadipika with commentary.194
Vanararishi composed the Gatchhächārapayannātikā, Bhavaprakarana with commentary (A. D. 1567-8), Bandhodayasattaprakarana, TandulaVaiyaliyapayanna-avachuri, Pratilekhanakulaka and avachuris on Jinendrasuri's Sādhāranajinastava and Harshakulagani's Bandhahetudayatribhangi 185
Nayaranga composed the Arjunamālākara. In A. D. 1567-8, he composed the Paramahansasambodhacharita. In A. D. 1569-70. Dayaratna wrote the Nyayaratnāvali. In the following year, Ajitadeva composed the Pindavisuddhi Dipika. In A. D. 1571-2, he wrote the Uttaradhyayanasutratika. The Achārangatika is the other known work. 18
186
184. Buhler, VIII, No. 384; Bhandarakara, III, pp. 144-155; Kielhorn, II, No. 368 ( published ); Velankara, Nos. 1459 and 1847; Buhler, VIII, No. 399.
185 Jain Sahityano Itihas, p. 584. 186 Ibid, p.p. 584-5

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Chandrakirtisūri was the author of the Chha. ndakcsatikā (about A. D. 1573–4 ) and a commentary on the Sārasvata Vyakarana.187
Sakalachandragani composed the Dhyāna. dipikā, Dharmasiksha and the Srutāsvāda sikshā. dwara ( A. D. 1573–4 )188
Hemavijaya, pupil of Kamalavijaya of Tapagatohha, composed the Pārsvanāthacharita (A. D. 1575–6 ), Rishabhasataka ( A. D. 1599-1600), Kathāratnākara. ( about A. D. 1600 ), Anyokti – muktamahodadhi, Kirtikallolini, Suktaratnavali, Sadbhāvasataka. Chaturvimsatistuti, Stutitridasatarangini, Vijayastuti and the Vigayaprasasti.189
Padmasāgara composed the Nayaprakās. āshtaka, Silaprakása ( A. D. 1577–8), Dharmapari. ksha (A. D, 1588-9 ), Jagadgurukāvya (A. D, 1589-90), Uttarādhyayanakathāsangraha, Yuktiprakasa, Pramānaprakāsa, Tilakamanjarivritti and the Yasodharacharita.190
Ravisāgara was the author of the Rupasenacharita, Pradyumnacharita (A. D. 1588-9 ) and the Ekadasikathā ( A. D. 1588-9 )191-92
187. Ibid, p. 585. 188 Ibid p. 585
189. Ibid pp. 585-6. 190. Peterson, IV, 102; Yasovijaya granthamälä Publication No. 14; Velankara No. 1703 191–92 Desai, Loc. cit., pp. 586-7; 191-92. Buhler, II,
No. 226.

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Punyasagara, pupil of Jinahansasuri, composed the Prasnottarakāvyavritti (A. D. 1583-4) and the Jambudvipapragnaptivritti (A. D. 1588-9 193
Kshemaraja of Kharatara gatchha had a pupil nanied Jayasoma who composed the Iriyavahikatrimsika (A. D. 1583-4) and the Poshadhaprakarana with commentary 194
Samayasundara, pupil of Sakalachandra, was a great writer. In A. D. 1545-6, he composed the Bhavasataka. In A D, 1589-90, he commenced the Ashtalakshi and completed the same after 30 years. Most of his works were composed in the first half of the 17th Century and are, therefore, not mentioned here.195
Gunavinaya Upadhyaya, pupil of Jayasoma of Kharataragatchha composed the Khandaprasastivritti (A. D. 1585-6), Raghuvamsatikā (A. D. 1589-90), Vairagyasatakatika (A. D. 1590–1), Ajitasantitika, Mitabhashinivritti and the Laghusantivritti 196
Santichandra, pupil of Sakalachandra Tapagatchha, was the author of the Kripurasakosa,
of
193. Desai, Loc. Cit, p. 587. 194. Ibid, pp. 587-8. 195. Peterson, I, 68. 196. Velankar, Nos. 1182, 1214; Desai, Loc. Cit., pp. 589-90.

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278 the Jambudvipapragnapti vritti; and Ajitasantsstava ( A. D. 1594-5). The Kriparasakosa is a short work containing 128 verses and praises the good qualities of Emperor Akbar.197
Kanakakusala, pupil of Vijayasenasuri, was the author of the Pinastuti (A. D. 15845), Kalyānamandirastotratikā, Visālalochanavritti (1596-7 A. D.) Saubhāgyapanchamikathā ( A. D. 1598-9 ), Sadhāranajinastavana avachuri, Ratnā. karapanchavimsatikātikā, Surapriyamunikathā (A. D 1599-1600, and the Rauhineya Kathānaka. 198
Harshakirtisuri, pupil of Chandrakirti, com. posed the Brihatsantitika ' A. D. 1598–9 ) Sin. duraprakaranatikā, Sārasvatadipika Dhatupatha. tarangini, Sāradeyanāmamālā. Srutabod havritti, Yogachintāmani and the Vaidakasāroddhāra,199
Gujarati Literature also received great encouragement in the Hairakayuga. The prominent prose writers are Kusalabhuvanagani, author of the Saptatikā ( A. D. 1544-5 ), Somavimalasuri, author of the Kalpasutra, the Dasavaikālikasutra
197. Weber, No. 1447; Peterson, I, 72.
198, Velankar, No. 1800, Gulabkumári Library, Calcutta, Manuscript No. 493; Peterson, I, 319. 199. Velankar, No. 1901), Gulabkumari Library, Calcutta
Manuscript-No6. 49–53 and 37; Weber, No. 1703.

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and the Samstaraprakirnaka payannā, Nagarshigani, author of the Sangrahani, and Kanakakusala, author of Varadatta Gunamanjari Katha (A. D. 1598-9), Saubhagyapanchamikatha and the
Gnanapanchamikatha..201
Many Gujarati Jain poets flourished in this Yuga. In a small book like this, it is not possible to go into the details of their works 202
We shall now consider contribution of the Jains to the history of Gujarat. They have given to us statesmen and administrators like Munjala, Santu, Udayana, Vagbhata, Amrabhata, Sajjana, Yasahpāla, Vastupāla, Tejabpāla eto; learned men like Hemachandrasūri, Abhayadeva Maladhari, Paramananda, Tilakacharya, Jinapala, Padmaprabha, etc. For the history of the Chāvadā and Solanki kings of Anahilavada, we are entirely indebted to the Jain chroniclers. The Jains have, moreover, adorned the hills and mountains of Gujarat with beautiful temples and given us the Delwara temples which are the triumphs of art.
201. Desai, Jain Sahityano Itihās, pp. 603–4. The detailed information about the poets and their works will be found in the Jain Gurjar Kavio, Part I, pp. 131-320. Nayasundara, Jayavanta, Kusalalabha, Ratnasundara, Sakalachandra and Bhima were the well, known poets of the Hairakayuga.

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But their greatest contribution is the doctrine of non-violene. With the "counsel and consent "" and "advice and assent" of Hemasuri, Kumarapala proclaimed amāri, This had a salutary effect, People came to believe that not only service of mankind is service of God, but service of all living creatures, great or small, is service of God. Instinct (or impulse, drive propensity, etc.) of self-preservation, say the modern psychologists, is the strongest in all living creatures from amiba to man and Jainism taught people to respect that impulse in all creatures. The effects of the work of Hemachandrasūri and Kumārapāla are clearly seen in Gujarat even to-day. Whereas in some parts of India, even the Brahmins take non-vegetarian diet, in Gujarat, not only the Brahmins, but all the high caste Hindus refrain from making their stomachs the graves of animals. In this century, Mahatma Gandhi applied this doctrine of non-violence to politics and won freedom for India.

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SELECT BIBLIOGRAPHY.
CHAPTERS I and II.
Hemachandrasuri
Dvyāšrayamahākāvya
Kumārapālachariyam Prasasti to the Siddha-Hema
Mahāviracharita Somaprabhacharya Kumārapālapratibodha Yašabpāla
Mohaparājaya Prabhāchandrasūri
Prabhāvakacharita Merutungasūri
Prabandhachintāmani Rajasekharasūri Chaturvimsatiprabandha Jinamandanagani Kumārapālaprabandha Parikh R. C.
Kāvyānusāsana CHAPTERS III and IV. Somesvara
Kirtikaumudi
Surathotsava Ullāsarāghava
Giranāraprasasti Arisimha
Sukritasankirtana Jayasinhasūri
Hamiramadamardano Udayaprabhasūri Dharmābhyudayamahākāvya Merutungasūri
Prabandhachintamani

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Rājasekhara Balachandra
Chaturvimsatiprabandha
Vasantavilāsa
CHAPTERS V and VI.
Munisundara
Gurvāvali Charitraratnagani Chitrakutadurgamahāvira
prāsādaprasasti Somacharitra
Gurugunaratnākara CHAPTERS VII and VIII.
Desai M. D.
Padmasagara Dharmasāgara Devavimala Såntichandra
Jain Sahityano Itihasa Jain Gurjar Kavio
Jagadgurukāvya Tapāgatchhapattāvali Hirasaubhagyamahākāvya
Kripārasakosa

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Elcloblle ITP