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 che. jaina graMthamALA EIETELEC, 011901912. UZENEA2-7880:1019 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 MAHODAYA 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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OM zrIgoDIpArzvanAthAya namaH | 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) Shastra Varta Samuchchaya (Sanskrit) (2) Shree Kumarapala Bhupala 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 "9 "" "" 99 99 "" " "" "" "" "" 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; Siddharaja, Kumarapala, Devasuri, Chahada. 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 Gujarat with grants from the University of Bombay. The work, though not very detailed and exhaustive, brings to light for the first time the contribution of the Jains to the cultural life of Gujarat for over a period of 500 years. It refers to the activities of the Jain priests and 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 Neminatha, with their disciples, performed penance on the Satrunjaya and Giranara respectively. In the fifth century of the Christian era, a conference of the Jain monks was held at Valabhi in Saurastra and the 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 Dhanesvarasuri composed the Kalpasutra to console the king who had lost bis son. According to Udyotanasuri, author of the Kuvalayamala, 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 Vanaraja Chavado, Jainism received a great impetus. Vanaraja who was sheltered by a Jain monk in his days of adversity, built a temple to Panchasara Parsvanatha in Anabilavada. Champo and Labira were some Jain ministers of the Chavadas. Vimala Shah, the famous temple builder, was a Dandanayaka of Bhima I, popularly known a8 Bhima Banavali. Karna, the successor of Bhima I, continued his patronage to Jainism and made grants of land to some Jain temples. In matters of religion, the kings of Gujarata were very tolerant. Though most of them were not Jains, they thought it their duty to patronize Jainism as it was embraced by an influential section of their subjects. Thus Jainism was patronized by the Maitrakas of Valabhi and the Chavadas, Solankis and Vaghelas of 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 Bhandarakara Buhler Peterson for Jain Sahityano Samkshipta Itibasa. 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 Kumarapala III Vastupala-Tejahpala 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 kumAra pAla hemacaMdra Hemachandrasuri Qouran SOL Shree Sudhammaswami Gyanbhandar-Umara, Surat www.umaragyanbhandar.com

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Chapter 1 Siddharaja and the Jains. . Siddharaja 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, Vagbbata, Ananda, Prithvipala and Sajjana, were some of the Jain officers who helped Jayasimbadeva in state affairs.' Munjala was & minister of king Karna and continued to hold office under Siddharaja. Karna had married Mayanalladevi 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 Munjala, 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. Mayanallade 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 Munjala explained to him the stratagem by which he was deceived. In this way, Munjala saved the king from a fall and won Mayanalladevi's secret blessings. This account of Merutunga is not confirmed by a contemporary writer. On another occasion, Munjala helped Jayasinhadeva, Karna's son. When the siege of Dhara was indefinitely prolonged, Siddharaja took a vow to refrain from food until he had captured the fort of Dhara. 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, Munjala intervened, and persuaded 2 Merutunga, Prabandhachintamani, p. 133; Jinamandana, Kumarapalaprabandha, p. 46

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Siddharaja to fulfil bis vow Dhara made of flour.3 by breaking into Munjala is said to have takon an impotant part in the capture of Dhara. When Siddharaja was thinking of raisingt he siege of Dhara, he posted his confidential omissaries in all the important places in the city. They all began to talk on the capture of Dhara, 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. Siddharaja entered the city, and taking Yasovarman prisoner, returned to Anabilavada Jayasimba's victory over Yasovarman of Malwa is certainly historical. It is confirmed by the Chaulukya copperplates wherein Jayasimha is called Avantinatha as well as by Hemachandra, Arisimha, Somesvara and other chroniclers." As Munjala was a minister of Siddharaja, 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 Dhara. After taking Dhara, Siddharaja had taken a vow that he would enter Anabilavada, mounted on an elephant, with Yasovarman, holding an unseathed sword in hand, on the back seat of the howdab. Minister Munjala, 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 Munjala persuaded him to fulfil it by giving in Yasovarman's hand a wooden sword.6 Santu or Sampaikara was another Jain prime minister of Siddharaja. He was the prime minister of Karna also. He was probably a native of Baroda. His father's name was Varnaga and mother's name Sampuri. In the beginning of his career, he was a governor of Lata 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, Prabandhachintamani, pp. 146-7.

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Bilhana." He is described as surpassing even famous ministers like Yaugandharayana 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 Siddharaja had been on a pilgrimage to Somanatha, the reins of Government were in Santu's hands. Taking advantage of the king's absence from the capital, the king of Malwa invaded Gujarata. Santu asked him the condition on which he would turn back. Yasovarman told him that if he made over to him the merit which Siddharaja gained by his pilgrimage to the shrine of Somanatha he would return. The minister, then, washed the king's feet and throwing into the hollow of bis hund a handful of water as a sign of the transference of that merit, induced the king of Malwa to retire. When Siddharaja knew this, he became very angry. But his minister propitiated him by saying that the giving away of one's 6A Kuvyanusasana, 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 Malwa who invaded Gujarata in Siddbaraja's absence was Narvarman and not Yasovarman. Moreover, Merutunga's statement that the lord of Malwa was induced to retire by making over to him the merit of Siddharaja's pilgrimage to the shrine of Somanatha is of doubtful validity; probably, it was gold that induced him to turn back. It must, however, be said to the credit of Santu 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 Santu 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 Palitana and practised austere penance for twelve years. After some years, when Santu went on a pilgrimage to Palitada, 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 Siddharaja. a Srimali Bania of Marwar. At the suggestion of some persons, he went to Karnavati 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 Jhinjhuwada.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 Jinesvara, he saw a rat with a burning wick entering a hole in the wooden temple. The animal was prevented by the temple servant from carrying the wick in hole; but Udayana, apprehending danger to the wooden temple, made up his mind to build a stone temple, and 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; Jinamand

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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 Vimalachala and Bhrigucatch ha, he could not contain bis grief. His soldiers told him that his sons Vagbhata 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 Kumarapala heard of Udayana's death, he was much grieved.15 Udayana is said to have built Udayanavibara in Karnavati. Another Jain minister of Siddharaja was Asuka. He was, beyond doubt, a Mahamatya or prime minister between V. S. 1179 and 1181 or ana, Kumarapalaprabandha, p. 71) Their evidence cannot weigh against that of a contemporary writer who gives the credit of defeating the Saurastra chiefs to Alhana of Nadul (Epig. Ind., IX, p. 68) 14 Merutunga, Prabandhachintamani, p. 218; Charitrasundar-Kumarapalacharit, VI (IV) 23-30. Jinama. ndana, Kumarapalaprabandha, p. 71. 15 Charitrasundara, loc. cit., VI, (iv) 23.

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10 A. D. 1122-23 and 1124-5. He attended the famous debate between Dovasuri 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 Adinatba.16 Sajjana was another Jain officer of Siddharaja. After the conquest of Sorath, he was appointed governor of the province. This is confirmed by an inscription in Neminatha's temple built by him on Giranara??. Sajjana's temple on Giranara 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 Neminatha, 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 Amijhara. According to the commentator of the Vag. bhatalankara, Vagbhata was a prime minister of Jayasinhadova. He was probably a son of Udayana. He is often confused with Vagbhata, author of the Vagbbatalankara and son of Soma's. Ananda was another Jain prime minister of Siddharaja". Chandrasuri, the author of the Munisuvrata charitra, was the governor of Lata 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 Vagbhatalankara, v. 148. 19 Prachina 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 Viracharya, a Jain nionk. According to the Prabhavakacharita, Jayasinha, in the course of a friendly conversation, told Viracbarya that the greatness of the learned depended upon royal patronage. Viracbarya's selfrespect was wounded and so he went to Pali in Marwar. Jayasimba repented for his conduct and requested the Suri to return to his capital. Viracharga 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 Viracbarya's guru, who sent Viracharya 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 Siddharaja's ass. 21 Prabhavakacharita, pp. 264-6. 22 Ibid, pp. 266-7.

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13 embly of the learned was Devasuri. He was born at Maddabrit in Ashtadasasati 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. Viranaga was given an annuity by the Jains of Broach.24 When Purnachandra entered the order of Jain monks, he came to be known as Ramachandra. He studied logic and Pramanasastra 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, Devasuri'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 Prabhavakacharita, 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 Devasuri is confirmed by the Mudritakumudachandra.27 According to the Prabhavakacharita, Devasuri also defeated Sivabhuti in Chitor, Gangadhara in Gwalior, Dharanidbara in Dbara and Krishna in Broach.28 These victories of Devasuri are not confirmed by the other chroniclers. According to the same authority, Vimalachandra, Harichandra, Somachandra, Paravachandra and Asokachandra were Devasuri's learned friends.29 In V. samvat 1174, the dignity of Acharya was conferred on him. Since then, he was known as Devasuri. In Dholaka, be performed the opening ceremony of Udavasabi, 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 Sapadalaksha desa, 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 Prabhavakacharita, 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, Devasuri silenced Dovabodha by telling him the meaning of the verse.32 In V. Samvat 1179, the suri performed the opening ceremony of a Jain temple built by Babada in Anabilavada.33 We do not know who this Bahada was. He might have been the son of Udayana; but nothing can be said with certainty. Devasuri then went to Nagor. Devabod ba who happened to be there, praised him very much before kivg Albadana who received the suri with great honour. 34 In V.S. 1180 ( A. D. 1124), Devasuri lived in Karnavati in the temple of Aristanemi 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 Karnavati. He was a southerner and the guru of Jayakegin, king of Karnatak and maternal grand father of Siddharaja. He was the incarna 32 Ibid, pp. 273-4, 33 Ibid, p. 274. 34 Ibid, p. 275.

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16 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 Devasuri'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, Devasuri was roused to fight. He told Kumudachandra that he would hold a discussion with him at the Court of Jayasimha in Anahilavada. Kumudachandra readily accepted 35 Merutunga, Prabandhachintamani, pp. 161-3; Prabhavakacharita, pp. 275-7.

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17 his invitation and went to Anabilavada where he was well-received by the king. Devasuri, 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 Mayanalladevi came to know of this, she ceased to favour Kumudachandra, thinking him to be a man utterly unacquainted with the usages of the world.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 Siddharaja. On the other side, Devasuri and Hemachandra sat. The disputants then entered into a contract by which the Swetambaras consented to adopt the views and practices of 36 Merutunga, Prabandhachintamani, pp. 161-4. 37 Ibid, p. 165.

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18 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. Devasuri 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 Devasuri; he was, however, silenced by Kakala who said that the justification of the three words 'kotakoti', 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 Kavyanusasana, II, p. COLiii; Prabandhachintamani, pp. 166-7. 40 Ibid, pp. 166-7.

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Siddharaja being much pleased at this victory of Devasuri, conducted him in procession to the temple of Mabavira with the emblems of royalty, musical instruments and the conch-shells sounding the notes of victory. Thahada, a Jain layman, held a festival to celebrate the Suri's victory.41 Siddharaja, moreover, wanted to give much money to Devasuri, but as the latter did not accept it, a temple to Adinatha was built at the suggestion of Asuka, a Jain minister, in V. S. 1183-A. D. 1126-7.42 This victory of Devasuri is certainly historical. Ratnaprabha, a pupil and contemporary of his, makes a reference to it in his commentary on the Upadesamala ( V. S. 1238-A. D. 1181-2 )43 Munichandra also takes note of it in the Gurvavali.44 According to Prabhachandra, this victory was won in V. S. 1181-A. D. 1125. Devasuri wrote the Pramananayatattvalokalankara, Syadvadaratnakara and several other works. Manikya, Asoka, Vijayasena, Bhadresvara and Ratnaprabha were some of his pupils. Devasuri died in 1170 A. D. at a ripe old age.45 41 Ibid, pp. 166-7, 42 Kavyanusasana Il p. CC LV. 43 Pramananayatattvalokalankara, Introduction, p, 3.44 Ibid, introduction, p. 4.45 Kavyanusasana, II, p. CCLV.

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20 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 Medata, Ajmer, and a pilgrim tax was abolished by Raja Bhuvanapala. Prithviraja I, son of Vigraharaja III, is said to have adorned a Jain temple with a golden knob at Abhayadeva's persuasion.46 near Abhayadevasuri, a pupil of Jayasimhasuri, belonged to the Prasnavahana kula, Kotikagana, Madhyamasakha 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 Anahilavada, 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 Abhidhanarajendra, p. 707.

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21 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 Siddharaja. 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 Vardhamanasuri 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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22 as the author of the Prithvichandracharitra which he wrote at the request of his pupil Munichandra in A. D. 1105. Bhandara 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 Jinavallabhasuri occupies an important place among the monks of the Kharataragatchha. He was a pupil of Abbayadevasuri, He had many followers in Chitod and Vagad. King Naravarman of Dbara honoured him. Jinavallabha became a suri in 1110-11 A. D. and died after six months.55 He is said to have written the Sukshmarthasiddhantavicharasara, 56 Agamikavastuvicharasara.s? Pindavisuddhiprakarana,59 Sanghapattaka, Dharmasiksha, Prasnottarasataka. Chitrakutiya-prasasti, Bhavanivaranastotra, Paushadhavidhiprakarana, Jinakalyanakastotra.59 and Pratikramanasamachari. The Jain Granthavali 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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28 Jinadattasuri, a pupil of Jinavallabhasuri, con. verted many Rajputs. He is said to have written the Ganadharasardhasataka, Sandehadolavali, Ganadharasaptati, Sarvadhisthayistotra, Suguruparatantrya, Vighnavinasistotra, Avasthakulaka, Chaityavandanakulaka, Upadesarasayana and Kalasvarupakulaka.60 Ramadevagani, another pupil of Jinavallabhasuri, is said to have written some commentaries. Jinabhadrasuri is said to have composed the Apavarganamamala-Panchavargapariharanamamala.6i Dhanadeva, a Jain layman, is said to have built a Jain temple in Nagor at the suggestion of Jinavallabhasuri. 62 Sripala. From an inscription on an image in the temple of Vimala Shah on Mt. Abu, we learn that the poet Sripala belonged to the Pragvata race and that his father's name was Shri Lakshmana. We find confirmation of these facts in the Kumarapalapratibodha.63 From the Vadanagaraprasasti of Kumarapala, 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 Kavyanusasana, II, pp. COLVI-VII.

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24 (Literary work) in a day, that he was accepted as a brother by Siddharaja and that he was called a king of poets. The poet had written 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. Mahendrasuri, Parsvadevagani and Devachandragani were his colleagues. Viragani's second name was Samudrahe goshasuri. Before entered the order 64 Ibid, II, pp. CCLVII-VIII. Shree Sudharmaswami Gyanbhandar-Umara, Surat of www.umaragyanbhandar.com

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25 Jain monks, he was known as Vasanta. He was a native of Vatapadrakapura (Baroda) in Latadesa. He belonged to Dharkata Kula. His father's name was Vardhamana and mother's name Srimati, 65 Devasuri, a pupil of Virachandrasuri, wrote the Jivanusasana.6% in Prakrit. The work contains 334 verses. Dharmaghoshasuri, pupil of Chandraprabhasuri, who founded the Paurnimikagatchha, composed the Sabdasiddhi and Rishimandalastavana. Siddharaja is said to have praised him."7 Samudraghosha, a pupil of Dharmaghoshasuri, showed his proficiency in logic in Malwa and earned name and fame at the courts of Naravarman of Dhara, and Jayasimhadeva of Anahilavada.67a suri 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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26 ary on the Sardhasataka in 1171 ( A. D. 1114-15). He was also an ardent devotee of Sarasvati in the reign of Kumarapala .68 Yasodevasuri wrote the Chaityavandanachurnivivarana in A. D. 1118 and the Pachchakhanasaruvam in A. D. 1125-6.69 He is also said to have written the Pakshikasutravritti in A. D. 1123-4 and the Pindavishuddhivritti. He belonged to the Chandragatchba and was a pupil of Chandrasuri.ro Yasodeva Upadhyaya was a pupil of Deva. guptasuri of Upakesagatehha. Before he entered the order of Jain monks, he was known as Dhanadeva. On receiving the dignity of Upadhyaya, he came to be known as Yasodeva. He completed the Chandraprabhacharita in A. D. 1121-2. Dr. Bhandarkar ascribes this work to Siddhasuri 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 Asapalli when the author was dwelling in the temple of Parsvanatha and completed in Anabilavada in the temple of Mahavira. 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 Bhandarakar, 2nd report etc; p. 28.

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27 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 Devasuri. He was trained by Vinayachandra Pathak. He entered the order of Jain monks at an early age. Nemichandrasuri 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); Sukshmarthavicharasarachurni in V. S. 1170 (A. D. 1113-14); Anekantajayapatakavrittitippanam in V. S. 117I (A. D. 1114-15); Upadesavritti in S. 1174 (A. D. 1117-8 ); Lalitavistarapanjika; Dharmabinduvritti, Karmaprakrititippana. Besides the seven commentaries mentioned above, Munichandra wrote the following original works: (1) Angulisaptati (2) Avasyakasaptati (3) Vanaspatisaptati (4) Gathakosha (5) Anusasanan. 72 Dalal, Jesalmere catalogue, introduction, p. 48.

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28 kusakulaka (6) Upadesamritakulaka-Parts I, II (7) Upadesapanchasika. (8) Dharmopadesakulaka (in two parts ). (9) Prabhatilastuti (10) Moksho padesapanchasika ( 11 ) Ratnatrayakulaka ( 12 ) Sokaharaupadesakulaka (13) Samyaktvotpadavidhi (14) Samanyagunopadesakulaka (15) Hitopadesa. kulaka (16) Kalasataka (17) Mandalavicharakulaka (18) Dwada savarga.73 Munichandra is also said to have written a commentary of 1200 verses on the Naishadhakavya. He died in Samvat 1178 ( A. D. 1122 ).73 Hemachandra Malladhari was a pupil of Abbayadeva Mallad bari 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 Chandrasuri, his pupil and contemporary, Siddharaja attended Hemachandra's sermons with his retinue and lent his ears to what the Suri said. Even when there was no sermon, he paid occasional visits to his monastery and talked with the Suri for a long time. Once the king invited the Suri 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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29 materials of worship. At the persuasion of the Suri, 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) Upadesamalasutra is the original work of the author. Hemachandra 74 Peterson, V, 14-16. This Hemachandra is different from Kalikalasarvagna Hemachandra. 75 Peterson, V, 14-16.

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30 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 Anahilavada. (6) Bhavabhavanasutra 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. Abhayakumaragani, 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." Anandasuri and Amarachandrasuri pupils of Mahendra and Santisuri of Nagendra were the 76 Gandhi, "Siddharaja 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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31 gatchha. King Siddharaja conferred on Anandasuri and Amarachandrasuri the 'biruds' of 'Vyagrasisuka' and Simhagisuka' respectively, because they won victories in debates at an early age.78 " Amarachandrasuri was the author of the Siddhantarnava. Haribhadrasuri, a pupil of Anandasuri, 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 Kumarapala. 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 Anahilavada. He wrote the Bandhaswamitva and a tika' on the Agamikavastuvicharasara of Jinavallabha, while dwelling in the house of Asapura in Anahilavada in V. Samvat 1172 (A. D. 1115-16). He also completed the Munipaticharitra consisting of 652 gathas in Prakrit in the same year. He is also said to have written the Sreyansanathacharitra. 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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32 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 Umasvati in Anabilavada. Tradition puts to his credit the biographies of twenty-four Tirthankaras, but the Chandraprabhacharitra, the Mallinathacharitra and the Neminathacharitra only are available to us. The last work was completed in S. 1216 (A. D. 1159-60 ) in the reign of Kumara pala. Haribhadra's works give us valuable information about the Jain ministers of Gujarata. 80 Jinosvara composed the Mallinathacharitra in Prakrita in V. S. 1175 (or A. D. 1118-19). The work deals with the life of the nineteenth Tirthankara of the Jains.81 Vijayasinhasuri was a pupil of Santisuri who was a pupil of Nemichandra in the Chandragatchba. He was the author of the Sravakapratikramanasutrachurni in V. Samvat 1183 (A. D. 1126-7). The work contains 4500 verses.82 Dharmaghoshasuri was a pupil of Silabhadra. suri cf Rajagatchha. He composed the Dharma 80 Gandhi, "Siddharaja and Jains", Nos. 40-41. Haribhadra's Kshetrasamaravritti was completed in Ansbilavada 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 parigrahapramana.' He was honoured by the King of Sakapibhari, a feudatory of Jayasimha.84 This Sakambhari King was Vigrabaraja Visaladeva III who conferred upon our author the title of Vadichudamani. In S. 1181 (A. D. 1124-5), the Suri performed the opening ceremony of a Jain temple in Falodhi.85 His pupil Yasobhadrasuri wrote the Gadyagodavari. 86 Mahendrasuri composed the Narmadasundarikatha in V. S. 1187 (A. D. 1130-31 ) at the request of his pupil. The work describes the mahatmya of Sila (conduct ).87 Amradevasuri, pupil of Jinachandrasuri of Brihadgatchba, wrote the Akhyanamanikoshavritti in V. S. 1190 (A. D. 1133-4). The work is a commentary on the Akhyanamanikosha of Nomichandra. It was commenced in Yasonagasethavasati and completed in Dhavalakkapura (Dholaka). Nomichandra, Gunakara and Parsva. 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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34 The akhyanamanikoshatika89 was written in Samvat 1190 ( A. D. 1134 ). Siddhasuri of the Ukosagatchha was the author of the Brihatkshetrasamasavritti in Samyat 1192 (A. D. 1135-6). He gives the following account of his spiritual descent: (1) Kakkasuri (2) Siddhasuri (3) Devaguptasuri (4) Siddhasuri (Our author ) His guru's brother Yasodeva helped him to select the subject.90 In A. D. 1135-6, the palm-leaf manuscript of the Pushpavatikatha was written by Chamuka in Khetaka ( Kaira ), when Gangila was a minister of Siddharaja. Vijayasimhasuri, a pupil of Hemachandra Malladbari, completed the Dharmopadesamala in S. 1191 ( A. D. 1135 ). It contains 14471 verses. Abhayakumaragani, 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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35 Mallad bari, helped Vijayasimhasuri in the composition of his work. 91 Chandrasuri was another well-known pupil of Hemachandrasuri Malladbari. Before he entered the order of Jain monks, he was the governor of Latao?. At the request of Dhavala, a Porwad Jain of Dbolaka, the suri wrote the Munisuvra. tacharita in Asavallipuri ( Asawala, near Ahmedabad ) in V. S. 1193 ( A. D. 1136 )93 It contains 10994 verses. The Sangrahaniratna in Prakrit is another work of Chandrasari. It is based on the Sangrahani of Jinabhadra. Deva. bhadrasuri, a pupil of Chandrasuri, wrote a commentary on the Sangrahaniratna%. The third work of Chandrasuri Malladhari is Kshetrasamasa95. Vardhamapasuri, pupil of Govindasuri, wrote the Gunaratnamahodadhi, a work on grammar in V, S. 1197 (A. D. 1140-41 ) He was also the author of the Siddharajavarnana. Kalikalasarvagna Hemasuri 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 Hemasuri 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 suri 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 Prabhachandra say that Chachcha was Hemasuri's father. Merutunga, Rajasekhara and Charitrasundara give the name Chachiga. Jinamandana sometimes gives the name Chachika Somaprabha gives Pahini instead of Chahini, as mother's name.

Page #54
great love he bore to his son, refused his consent. Changadeva, however, with the consent of his maternal uncle, followed the suri to Cambay and was consecrated in that city, Devasuri 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 Neminaga as his agent. On behalf of the Suri, Neminaga tried to obtain the consent of Chachcha to Changadeva's consecration, but when he failed, the suri 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, Kumarapalapratibodha,pp. 9-10; Chaturvimsatiprabandha, p. 52, Prabhavakacharita, XXII, 26, 34, Prabandhachintamani ( Tawney's translation ), pp. 127-9, Kumarapalaprabandha, pp. 10-11 differ in omall details. Their accounts are discussed in the sub sequent paragraph.

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38 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 Cbaritrasundara say that the ceremony was performed in Karnavati, but their evidence cannot weigh against that of Somaprabha, a contemporary of Hemasuri, who says that it was performed in Stambhatirtha and who is closely supported by Prabhachandra. Later on, Merutunga also admits that Hemaguri was consecrated in Cambay when he accepts the statement of the Prabhavakacharita that Kumarapala built a 'dik. shavibara' in Cambay to comemorate Hemasuri's consecration, inspite of his previous contradictory statement that the consecration took place in Karnavati. The Kumarapalapratibodha says nothing about the age of the boy at the time of consecration. Acoording to the Prabhavakacharita, it was five, while according to the Prabandhakosa, the Prabandhachintamani and the Kumarapalapra. 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 Prabhavakacharita and the later accounts is easily explicable. Devachandrasuri must have come to Dhandhuka 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 Dovasuri to Karnavati 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 Devasuri 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. Kavyanusasana, 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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40 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 Hemachandrasuri. According to the Prabhavakacharita, Kumarapala 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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41 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 Siddharaja is coming, having conquered the world." When this stanza was explained to the king, 5 Prabhavakacharita, XXII, 64 to 73; Jayasimhasuri, Kumarapalacharita. I, 274-9; Jinamandana, Kumarapalaprabandha, p. 13.

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12 Jayasimha was much pleased at the ingenuity of Hemachandracharya. Charitrasundara also gives a gome what similar account. According to him, when Siddharaja returned from Malwa, 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 Devasuri who consented to go to the court with other monks to bless the king. Coming to the court, Hemasuri 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. Hemasuri said that the Jain monks had been on state business for three days and had returned only then. The king inquired as to what that business was. Hemasuri said that they had been to invite the wishing 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 Devasuri that he would perform the Pattabhisheka. of Hemasuri.? Prabbachandra, Jayasimbasuri and Jinamandana also give a similar acoount, but relate that Hemachandraguri only renewed bis acquaintance with the king. Merutunga, moreover, does not seem to imply that it was the first meeting of Siddharaja and Homasuri. In his account of the famous debate between Devasuri and Kumuda. chandra, Merutunga says that Hemasuri was on the side of Devasuri. As the debate took place in V. S. 1181 (A. D. 1125 ), it is certain that Jayasimba was acquainted with Hemasuri before A. D. 1125. Several stories are told by the chroniclers about Jayasimba's intercourse with Hemasuri. 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, Kumarapalacharita, I, (u), 58 to 74. Charitrasundara's account, 88 to the age of Hemasuri when he blessed the king, is unreliable. 8 Prabhavakacharita, XXII, 117-29.

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44 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 suri 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 Jayasimhasuri, 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. Hemaguri answered that it was the Bhojavyakarana, the prevalent Grammar of the language, compiled by the Paramara king Bhoja who was also the author of the works on Sabdasastra, Alankarasastra and Tarkasastra. 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 Hemachandrasuri to compile a new grammar as those available did not serve their purpose. Hemasuri 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 Hemasuri 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 Kakala to teach

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46 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 Hemasuri 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 Anahilavada. 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 Hemachandracharya's erudition. The third story of Merutunga tells us how Hemasuri 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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47 if sincerely practised, load to salvation. It also throws light on the religious and ethical influence that Hemasuri 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, Hemasuri recommended to the king the common duties acceptable to all. According to the second story, Hemasuri taught the king, when the latter had the temple of Siva and Mabavira built in Siddhapura, that the Tirthankara was superior to Siva. The stories, quoted above, are quite right as to the manner in which Hemasuri behaved to wards the king. Hemasuri 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. Hemasuri was also a contemporary of the Chaulukya king Kumarapala. We shall study his relations to Kumarapala hereafter.

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48 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 Sravakas and Sravikas 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. Siddhinaga, the great grand-father of Siddha, had four sons named Vodhaka ( or Podhaka ), Virada, Vaduka (or Vardhana ) and Dranaka. The sons of Siddhinaga bad performed many pious and religious deeds and set up the images of Tirthankaras. Of Siddhinaga'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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49 image of Mahavira and spent money liberally for writing the Uttaradhyayanasutra-vritti. Varadeva had a son named Siddha and six daughters named Champusbri, Amritadevi, Jinamati, Yasoragi, Pagu and Amba. Siddha, son of Varadeva and Lakshmi, bad two wives named Rajamati aud Shriyadevi. 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) Uvasagadashai Angasutta, Vitti. (3) Ovaiyasutta Vitti; Rayappaseniya Sutta (4) Kappasutta, Bhasa. (5) Kappachunni. (6) Dasaveyaliyasutta, Nijjutti, Vitti, (7) Uvaesamala (8) Bhavabhavana (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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50 husband. The commentary on the Bhagavatisutra was written in Anahilavida in V. S. 1187, when Siddharaja was the ruler, and was presented to Chakresvarasuri, & pupil of Vardhamanasuri, who was a pupil of Salibhadrasuri.? We shall now consider which religion Siddharaja 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 Santu, Munjala and Udayana. Thirdly, Abhayadevasuri Malladhari, Kalikalasarvagna Hemachandrasuri, Hemachandrasuri Mallad bari, Viracharya and other Jain monks were his friends. He listened to their sermons with great pleasure. On the advice of Abhayadevasuri, 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 Mahaviraswami in Siddhapura, and another to Parsvanatha 1 Jina vijaya, Ibid, No. 3. 97 Kavyanusagana II, COL XXXII.

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51 in Anabila vida, when the Swetambara dootor Devasuri 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 Giranara. Fifthly, he made pilgrimages to Giranara and Satrunjaya and made a grant of twelve villages to the temple of Adinatha.98 98 Attempts have been made to show that Siddharaja 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 Kshemaraja or Harapala who bad married Sutara, a daughter of the king of Marudesa. Kshemaraja, & 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, Kirtipala 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, Siddharaja had seven sons. Their evidence, however cannot weigh against that of the Duyasraya (XV, 55) which clearly says that Siddharaja had no son. According to Tod, Kumarapala originally belonged to the Chobana race and adopted the family name

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53 The accounts of the later chroniclers clearly bring out the fact that Kumarapala had become a foot-ball of fortune before he came to the throne. The same is confirmed by contemporary evidence. The Kumarapalapratibodha 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 Moharajaparajaya 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 Anahilavada ( 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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54 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 Hemasuri. 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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55 That Kumarapala wandered away frem home to avoid death at the hands of Siddharaja is a wellknown fact; so when he heard about Siddharaja's death, he hurried to Anahilavada 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 desa. 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. Kumarapala, having received information from a friend, avoided the gate 5 Jayasimhasuri, Kumarapalacharita, III, 524, 521, 474; Kumarapalaprabandha, p. 34.

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56 where the assassins were posted, and seizing the intriguers, put them to death. As the king's brother-in-law had helped him to the throne, he became very haughty and cut Jokes at him in the presence of others. When Kumarapala'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 Kumarapala 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 Kumarapala. It was arranged that Ballala, king of Avanti and Anna of Sapadalaksha with other members of the confederacy should simultaneously attack Gujarat. 6. Merutunga, Prabandhachintamani, p. 196 ; Kumarapalaprabandha, p. 34. 7. Merutunga, Ibid, p. 196; Jayasimha, Kumarapalacharita, III, 492-513. 8. Charitrsundara, Kumarapalacharita, III, (i), 10-11.

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57 When Kumarapala received this news, he sent Kaka against Ballala and himself led an army against Anna. On the way, he was joined by king Vikramasimha of Abu. In the battle that followed, Anna was defeated. He acknowledged Kumarapala as his overlord and gave his daughter Jalhana in marriage to the king.? This victory of Kumarapala over the Sapadalaksha king is certainly historical, as it is confirmed by the Chaulukya copperplates as well as by Somesvara, Arisimha, Balachandrasuri, Udayaprabhasuri and other chroniclers." Like Kumarapala, his general Kaka who was sent against Ballala of Avanti, was also successful. Ballala had bought off the king's samantsVijaya and Krishna. At first, the imperial forces fled before the furious charge made by Ballala but the Brahmin senapati Kaka brought them under the banner of Anahilavada by his stirring address. The Gujarata army then fought with 9. 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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58 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), Paramara Yasodhavala, a king of Abu and feud. atory of Kumarapala, 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 Somesvara and Balachandrasuri.13 11 Dvyasraya, 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 Kumara

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59 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 Ballala 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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60 The chroniclers record another successful expedition of Kumarapala against Mallikarjuna. According to Merutunga, a bard, once, sang the praises of Mallikarjuna in the Court of Kumara. pala and called him " Rajapitamaha" or the grandfather of Kings. The king becoming very angry on hearing the high praises bestowed on the king of Konkana, looked at his samants. A minister named Ambada, son of the famous Udayana, reading his mind stood before him with hands folded and requested the King to give him orders to march against the proud king of Kon. kana. King Kumarapala, being much pleased with him, gave him the command of an army that marched against Mallikarjuna. By a series of marches, Ambada reached Konkana and crossing the river Kalavini (probably Kaveri, flowing by Valasada 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 Anabilavada. 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. Kumara pala, once seeing the black tent, asked his men whose on

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61 campment it was, and coming to know that it was Ambada'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. Mallikarjuna was defeated and killed and Ambada returned to Anabilavada with large booty.16 The credit of defeating Mallikarjuna given to Ambada by the Jain chroniclers is not undisputed. Jayanaka in the Prithvirajavijaya gives this credit to Somesvara, son of Arnoraja, by his wife Kanchanadevi of Gujarat.In an inscription in Tejabpala's temple on Mt. Abu, Dharavarsha, 16. Prabandhachintamani, p. 203; CharitrasundaraKumarapalacharita III, (iii), 1-56. 17. Prithvirajavijaya, VII, 15. Jayasimha was the maternal grand-father of Somesvara. Hearing from the astrologers that he would be an incarnation of Rama to perform certain duties, Siddharaja took him to his court. His successor Kumarapala brought up the child and thus made his name significant. He received the name Prata palankesvara, and married Karpuradevi, 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 Paramara king of Abu, is said to have made the wives of the king of Konkana weep.18 This Dbaravarsha was a feudatory of Kumarapala and seems to have accompanied Ambada in his expedition against Mallikarjuna. Other evidence shows that Ambada was the Governor of Lata desa. It seems, therefore, that Ambada was given the command of an army sent against Mallikarjuna and Dharavarsha and Somesvara accompanied him. In the decisive battle that was fought against Mallikarjuna, Somesvara and Dharavarsha seem to have per. formed prodigies of valour and that is why Jaya. naka and Somesvara ( author of the Prasasti in Tejahpala's temple ) give credit of defeating Mallikarjuua to Somesvara, son of Arnoraja, and Dharavarsha respectively. The chroniclers give the credit of defeating Mallikarjuna to Ambada because he was the commander of the army. This Mallikarjuna was the Silbara King of Thana. He was the son of Harapala Silbara. Kumarapala and Ajayapala. Somegvars gave the village of Revans to Parsvanaths. 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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63 His two inscriptions dated A. D. 1126 and 1160 show him to be a contemporary of Kumarapala.19 He held sway over Thana and Colaba Districts. He was a weakling and that is the reason why the Chaulukya Copperplates do not take notice of his defeat. This Victory of Kumarapala is certainly historical as it is confirmed by his contemporary Hemasuri as well as by Somesvara, Arisimba, Udayaprabhasuri, Jayasimhasuri and Balachandra.20 Merutunga records another expedition of Kumarapala 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 Kumarapala.22 19. Bom. Gaz., I, (i), 196; Moraes, Kadamba Kula, 156. Mr. Moraes thinks that he succeeded in ousting the Hoysalas from Haugal and Banavasi for the time being. 20. Hemasuri, Kumarapala charita, II, 49, Arisimha, Sukritasankirtana, II, 43; Udayaprabhasuri, Sukritakirtikallolini, V.65; Vastapa la-Tejahpala PrasastiV. 26; Balachandra, Vasanta Vilasa, II, 29. 21. Prabandhachintamani, p. 217. 22, E, I., IX. 68. 23. Prabandhachintamani, p. 217.

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64 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 Vigraharaja IV invaded Nadula and burnt Jabalipura of Alhanadeva, a Samant of Kumarapala. 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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65 sent against the king. After a few marobes, he roached Bambera 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 Kumarapala in the country and appointing new officers, Chahada returned to Anabilavada with 700 weavers, many men and much gold. Kumarapala appreciated Chabada'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 Vagbbata requested him to receive instructions from Hemasuri.25 The king accepted the advice 24 Jinamandana, Kumarapalaprabandha, p. 76. Merutunga knows of this title but he does not say that Chahada became Rajagharatta' after his triumphal return from Bambera. (25) Somaprabha, Kumarapalapratibodha, p.p. 5-6.

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66 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 Kumarapala first met after the work of conquest was over. From certain verges in the Mahaviracharita of Hemasari, Dr. Buhler comes to the conclusion that Kumarapala'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 Kumarapala 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, Kumarapala, 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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Hemasuri's sermon had its desired effects. Kumara. pala made up his mind to refrain from killing, flesh-eating and hunting till the end of his (Kavyanusasana, II, p.p. CCLXXXIII-IV). The utmost that can be said in favour of Dr. Buhler's view is that Hemasari and Kumarspala's intimate contact must have begun after the greatest expansion of his empire, and Kumarapala must have found time for "doing honour daily to that monk" after war expeditions and conquests were over. The question arises as to when Kumarapala and Hemachandra first met. According to Jingmandanagani, Kumarapala once went to Pattana to wait upon Jayasimha and saw Hemacharya 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 Hemasuri and asked him what the best virtus was. Hemachandra asked him to behave as a brother towards the wives of others. Kumarapalaprabandha, p.p. 18-22. There is nothing improbable or incredible in the account of Jinamandana. Kumarapals must have been attending the court of Jayasimha to wait upon the king before he came to know of the evil intention of Siddharaja, and 88 Hemasari attended Jayasimha's court frequently, Kumarapala must have seen him. Moreover, as Hemacharya was much respected by Jayasimba, Kumarapala must have thought it advisable to see him.

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68 days and forbade the taking of life throughout the kingdom. The offerings of living animals to gods were also stopped. 26 That Kumarapala, realising like Akbar under Jain influence that it is not meet that man should make his stomach the grave of animals, forbade the destruction of life in his kingdom, is proved by other evidence also. According to the Dvyas'. raya, king Kumarapala 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 Pali land (Marwad ) did not get the skin of the deer to use as a covering, and the people of Panobaladesa, though formerly great destroyers of life, were prevented from taking life. We, therefore, come to the conclusion that Kumarapala 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 Kumdrapala 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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69 The Mahaviracharita adds that pigeon racing and cook-fighting were stopped. Kumarapala 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 Alhanadeva 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 Kumarapala's contemporary Yagahpala clearly states that injury to living creatures was forbidden for a period of twelve years ( 14 years according to Merutunga ). Thus from the Mohardjaparajaya 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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70 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 Sapadalakshadesa, 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 suri whether he could play at dice for the sake of pleasure; but when the suri 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 Somaprabhasuri is confirmed by the Mahaviracharita ( XII, v. 73 ). Hemasuri 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, Kumarapala told the suri that he was always averse to the wives of others, and nover tolerated any one in his kingdom who thought of them. 32 The Suri, then, advised the king to give up the company of courtezans and drinking. Kumarapala accepted the suri's advice and enforced prohibition in his kingdom.33 This account of Kumarapala's contemporary is confirmed by the Mahaviracharita3a and the Dvyas'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 suri'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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72 dying without leaving a child.36 This account is confirmed by the Dvyas'raya, the Mahavira. charita and the Kirtikaumudi.37 Like & skilful missionary, Hemasuri 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, Homasuri proceeded to explain Dharmatattva and gurutattva' He told Kumarapala that there were four main forms of Dharmatattva '-' Dana' ( generosity ), Sila ( good conduct ), Tapa (ponance ) and Bbavana (good intention ) and dwelt at great length upon the three sub-divisions of 36 Somaprabha, Kumarapalapratibodha, p. 114. 37 Dvya sraya, XX, 36-85. Kirtikaumudi, II, 43; Mahaviracharita, XII, 14. 38 Somaprabha, Kumarapalapratibodha, p.p. 117, 122, 189-30.

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78 dana-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 satragara for the Jains and appointed Abhayakumara, son of Neminaga, as its superintendent.39 Hemasuri next proceeded to explain the king the twelve vows of a Jain layman. As to the practical results which followed the taking of the first vow, Jinamandana says that besides forbidding the destruction of life in his eighteen provinces, Kumarapala persuaded the princes of fourteen states to pass similar edicts in their kingdoms. Moreover, he declared the use of unstrained water illegal, and like Siladitya of Molapo, gave strained water to his horses and elephants. Hemasuri then gave him the biruda of Saranagatatrata. 40 After taking the second vow, Kumarapala spoke sweet, truthful and measured words. His dealings with friends, wives, enemies and preceptors were marked with straight forwardness. 39 Ibid, p. p. 219-20. 40 Kumarapalaprabandha, p. 81.

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If he told a lie unconsciously, he performed penance out of repentance for the same." When Kumara 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, Kubarapala 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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75 When Kumarapala took the second gunavrata or the seventh vow of a Jain layman he gave up the twenty-two abbaksbyas' and thirty two "anantakayas, or in short, the food forbidden by the sastras 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 'Siksba vrata' or the tenth vow of a Jain layman, he vowed to perform two 'simayikas' 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 Kumarapala took the twelfth vow of a 45 Ibid p. 87. 46 Ibid; p. 88. 46 Ibid, p. 88.

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76 Jain layman, he repealed a tax collected from the Jains and asked Abhada Sheth to improve the condition of the Jains by distributing one thousand gold coins among the deserving. He also requested Homasuri to keep him constantly informed of the condition of poor Jains. Abhada Sheth had, under Kumarapala'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 Kumarapala did koep the twelve vows of a Jain layman is confirmed by other evidence. Somaprabhasuri, a contemporary of Kumarapala informs us tbat the king received praises from Hemasuri for taking the twelve vows* Merutunga and Charitrasundarasuri 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 Kumarapala 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 Kumarapalapretibodha, p. 319.

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77 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 Hemasuri. They further agree in saying that he had visited the holy hills-Satrunjaya and Giranara. It is certain, as Somaprabhasuri, 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 Giranara. 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 Hemasuri, king's guru, was with him along with the Jain Sangha. There is, however, some difference of opinion as to the route followed by Kumarapala. Somaprabhasuri 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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78 Kumarapala had made two or three pilgrimages to these holy places at different times. There are various reasons for holding this view. Firstly, Kumarapala had been under the influence of Homasuri for a period of more than fourteen years; secondly, Jinamandanagani, in the general outline of Kumarapala's work, says that the king nade seven pilgrimages; thirdly, Rajasekhara puts to his credit two pilgrimages-one to Satrunjaya, Giranara and Devapattana and the other to Cambay. We may, therefore, give credence to the statement of Jayasimbasuri, Jinamandanagani and Rajasekbara that Kumarapala visited Devapattana and paid obeisance to Chandraprabhu." Besides proclaiming 'amari,' and taking the twelve vows of a Jain layman, Kumarapala showed his zeal for Jainism by erecting nuwerous temples in various places. Somaprabhasuri, his contemporary, says that Kumarapala ; built so many temples to the Tirthankaras that it was impossible to count them.50 He is supported by 49 The details of Kumarapala's pilgrimages are given in the Kumarapalapratibodha, p. p. 75-8, PraBhavakacharita, XII, 838-47) Prabandhachintamani, p. p. 238-9, Kumarapalaprabandha, p. p. 99 to 104 and other works. 50 Kumarapalapratibodha, P.p. 144-5.

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79 Henasuri who says, "In almost every village, be, whose wealth is innumerable, will adorn the earth with temples of the Jains. "1 Merutunga says that Kumarapala built 1440 temples, while Charitrasundaragani puts to his credit 1400 temples. The numbers of Merutunga and Charitrasundara seem to be exaggerated at first sight; but if we examine them in the light of statements of Somaprabhasuri and Homasuri, 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 vibara in Anabilavada and one more to Parsvanatha in Devapattana.s2 Yasabpala says that the king built the Tribhuvanavihara thirty-two temples as penance for the sins of his teeth.53 Merutunga adds a few more-the Diksbavibara in Cambay where Hemasuri was consecrated as a monk and the Jholikavibara in Dhandhuka on the site of Hemacharya's 51 Hemasuri, Mahaviracharita, XII, 75. 52 Dvyasraya, XX, 98-9.53 Moharajaparajaya, p. 93, introduction p. IX.

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80 birth place. The sites of these temples in Dbandhuka and Cambey can be seen even to-day. Kumara pala's temple on Giranara is situated in the vicinity of Bhimakunda. The Mulanayaka or the principal deity of the temple is Abhinandanaswani or the fourth Tirthankara. The tem. ple has a big sabhamandapa in the walls of which are several 'Devakulikas' 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 Hansaraja Jetba. Kumarapala'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 Adinatba, 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 Prabandhachintamani, p. 232.

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81 Tirthankaras. On Jain holidays, the images are profusely adorned. The images of Sasanade vatas 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 Taranga 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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82 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 Ajitanatha, 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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83 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 Mahaviracharita speaks of one superb edifice of Kumarapala in Anabilavada. According to Hemasuri, Kumarapala 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 Anabilavada. 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 Anabilavada in great pomp. Then erecting a superb temple in a pleasurehouse near his palace, the king set up the image and worshipped the same thrice a day.sk Kumarapala gave one more proof of his devotion to Jina by instituting car-festivals. In the Kumaravibara, he held the Athaimahotsava or the eight days' festival, performed "snatra" puja and sat by the side of his preceptor with 55 Hemasari, Muhuviracharita, XII, 72 to 74.

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84 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 Kumaravibara. An image of Parsvanatha was set up in a car and exhibited to the Public eye. When the procession came to the palace gate, Kumarapala worshipped the image of Paravanatha 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 Asvin, also, the king celebrated the car-festival for nine days and asked his feudatories to glorify Jainism. The latter obeyed royal commands by building Jain temples, holding car-festivals and honouring Jain monks.56 Somaprabhasuri's account of the car-festivals is confirmed by Hemasuri. In the Mahaviracharita, it is said, "On the whole earth, as far as the ocean, he will cause the statues of the Arhat to be borne in procession, on cars, in every village, in every town.':57 The verse adds to our knowledge by informing us that the car-festivals were not 56. Kumarapulapratibodha, p. p. 174-5. 57. Hemasuri, Mahaviracharita, XII, 76.

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85 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 "Umapativaralabd haprasad' or prospering through the favour of Siva 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 Mularaja 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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86 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 Kumarapala 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 "Umapativaralabd 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 " Paramarbat" or the excellent follower of Jina.58 Secondly, in the Prasasti to the Santinathacharita of V. S. 1227 or A. D. 1170-71, Kumarapala is called "Paramasravaka" or an orthodox Jain. Thirdly, Yasabpala, a contemporary of the king, has written the Mohaparajaya, an allegorical drama to celebrate the conversion of Kumarapala to Jainism. Fourthly, Somaprabhasuri, another contemporary of the king, has written the Kumarapalapratibodha 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 Homasuri. Fifthly, the later chroniclers including the Brahmin Somesvara are unanimous 'in saying that Kumara pala had embraced Jainism.59 Sixthly, Somesvara who describes the relations of his ancestors to the Anahilavada Kings in the Surathotsave says nothing about their intercourse with Kumarapala, 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 Jinesvara 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 Kumarapala had embraced Jainism. Though Kumarapala had embraced Jainism, he did not forget the royal duty of encouraging bis subjects in their pious and religions works; 80 when Bhava Brihaspati requested him to 59. Kirti Kaumudi, II, 43, 50, 51. po ja istal gee, a ateni rAjA kumArapAlane, ApyA deza aDhAra // 61 AratI utArI rAjA kumArapALe /

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repair the temple of Somanatha, he readily consented to do so 62 We shall now say a few words about Kumarapala's principal officers. In those days, the heads of different departments of the state, provincial Governors, prime ministers and Dandanayakas' were known as mantris or ministers and acted as commanders of the army. According to the Dvyasraya, Vagbhata 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 Vagbhata was. Probably he was the son of Udayana who built a stone temple to Adinatha on the Satrunjaya Hill in V. S. 1211 ( or A. D. 1154-5 ) and founded Vagbhatapura at the foot of the hill. In this city, Vagbhata built a temple of Parsvanatha and called it Tribhuvanavibara after the King's father.65 Ambada or Amrabhata was another, 'mantri' of Kumarapala. He was the second son of Udayana. We have already seen him in connection with bis expedition against Mallikarjuna. He 62. Bhavanagara Inscriptions, p. 187, v. 11. 63. Dvylsraya, XX, 91-2. 64 I. A. (1912), p. 208. 65. Prabandhachintamani, p. 220.

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89 built the Sakunikavibara 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 Chabada was a dandanayaka of Kumarapala in Malwa.He was probably Chahada, third son of Udayana. From an inscription on Giranara, it seems he had seven sons, the eldest of whom was a treasurer of Kumarapala. By dint of merit, be ( the eldest sou) rose to the rank of Prime Minister. From the Pragasti to the Prithvichandracharita of Santisuri, it is clear that Kumarasimha, Chabada'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. Jayasimbasuri, Kumarapalacharita, VIII, 642; Jinamandana, Kumarapalaprabandha, 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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90 to Jainis prime paside know much about this Mahadeva. He was probably the son of Dadaka, a Prime Minister of Siddharaja, 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 Vagbhat was the Prime Minister in V. S. 1213. Mahadeva seems to have fallen from power after Kumarapala's formal conversion to Jainism in V. S. 1216, because Yasodhavala was the prime minister between V. S. 1218 and 12207 Kumarasimha, 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 Mallinathacharita informs us that Prithvipala was a Prime Minister of Kumarapala." This Prithvipala 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 dandanayaka 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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91 dandanayaka of Chitoda.75 We do not know who this Sajjana was. He was probably the dandanayaka of Saurastra in the time of Siddharaja and built the stone temple on Giranara. In V. S. 1210, 1213 and 1216, Vaijaladeva was the dandanayaka of Nadola 76 In V. S. 1222, Ambaka, son of Raniga, was the dandanayaka of Saurastra.?? Among the samants of Kunarapala, there were Vapanadeva of Godhra, Paramara Somesvara of Kiradu, Albanadeva 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 Dbaravarsha of Chandravati accompanied Amrabhata, 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 Siddhara ja, Kumarapala 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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92 was Hemasuri, his preceptor. We have already dealt with the Siddha-Hema, a very well-known work of this remarkable Jain monk. The Success of the Siddha-Hema induced Hemasuri to write many more works intended to give the students of Sanskrit compositions complete instructions for expressing themselves elegantly and correctly. In this series, come the Abhidhanachintamani: the Anekarthasangraha, the Alankarachudamani and the Chhandanusasana. The Dvyasrayamahakavya was also written to illustrate the rules of his grammar as well as to give the history of the Chaulukyas His other works are the commentaries on the Abhidhana Chintamani, Anekarthasangraha, and Namamala, Yogasastra, Trisashtisalakapurushacharita, Vitaragastotra, KumarapalaChariyam, Nighantu Sesha, Arhanniti, Dwatrimsika, Mahadevastotra and many others. Homasuri died in V. S. 1229 ( 1172-3 A. D) Ramachandrasuri was a prominent pupil of Hemasuri. He wrote the Dravyalankaravritti 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 Kumaraviharasataka, Kaumudinoitra.

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93 nandanam, Dwatrimsaka, Nalavilas, Nirbhayabhimavyayoga, Raghavabhyudaya, Yadavabhyudaya, Mallikamakarandaprakarana, Rohinimrigankaprakarana, Vanamala Natika, Sudha Kalasa, Haima-BrihadvrittiNyasa, Vyatireka Dwatrimsika, Adidevastava, Munisuvratastava, Nemistava, Sadharana Jina stava, etc.79 Ramachandra was the Joint author of the Natyadarpanavritti. and Dravyalankaravritti 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 Hemasuri. Of these, Gunachandra was the joint author of the Dravyalankaravritti and Natyadarpanavritti. Mahendrasuri wrote the Anekartha Kairavakarakaumudi in V. S. 1241 and Vardhamanagani composed the Kumaraviharaprasasti. Devachandra was the author of the Chandralekha vijayaprakarana. Balachandra was 79. Desai, Jain Sahityano Itihasa, pp. 321-3; Jesalmer Catalogue, Introduction, p. 27. 79A. Merutunga, Prabandhachintamani, pp. 247-8. Shree Sudharmaswami Gyanbhandar-Umara, Surat 4 www.umaragyanbhandar.com

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94 a rival of Ramachandra. After Kumarapala's death, he took the side of Ajayapala 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 Malapagaranakaha in Samvat 1204 (A. D. 114881 Jinasekharasuri was the pupil of Jinavallabha and guru of Padmachandrasuri. 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 Prasnottaramala 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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95 Samvat 1207 (A. D. 1151). He was assisted by Nemichaudra in this work.&3 83 and Srichandrasuri, pupil of Salibhadra Dhanesvarasuri, wrote a commentary on the Jitakalpa in V. S. 1207 (A. D. 1151). He was also the author of the Pratishthakalpa." Govindagani, pupil of Devanayasuri (?), 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) Bhadresvarasuri (2) Santisuri (3) Abhayadevasuri (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. Shree Sudharmaswami Gyanbhandar-Umara, Surat was a Bandhu ' of Vadi 4 www.umaragyanbhandar.com

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96 Dovasuri of the Brihadgatchba. He was the author of the Pragnottararatana!:k: and fourishod about V. S. 1226 ( A. D. 1170 187 Chandrasuri was a pupil of Vijayasimhasuri who was a pupil of Hemachandra Malladbari, and belonged to the Harshapuriyagaichha. He was the author of the Sangrahaniratna in Prakrit. He wrote commentaries on the Avasyakasutra and Niryavali in V. S. 1222 ( A. D. 1166 ) and S. 1228 ( A. D. 1172 ) respectively.88 Haribbadrasuri, pupil of Anandasuri and Amarachandrasuri and guru of Vijayasimhasuri in the Nagendra gatchha was called Kalikalagautama. He was the author of the Tatvaprabodha.89 Pradyumnasuri, pupil of Mahendrasuri who was the pupil of Vadi Dovasuri, 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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97 a stotra and commentary on the Sanghapattaka and Samacharipatra. His dates are: birth, A. D. 1154, diksha, A. D. 1162, padasthapana by Jayadevacharya in A. D. 1167 and death in A. D. 1221. According to tbe Tirthakalpa, Jinapati consecrated an image of Mahavira in Kalyan in A. D. 1177.91 Ratnaprabhasuri, pupil of Bhadresvara who was a pupil of Devasuri of the Brihud gatch ha, was the author of a commentary on the Upadesamala of Dharmadasagani. He also wrote a commentary on the Syadvadaratnakara of Devasuri. 94 Somaprabhasuri was a pupil of Jayasimhasuri who was a pupil of Devasuri of the Tapa Gatch ha. He was the author of the Sumatinatha charita, Suktinuktavali, Satarthakavya and Kumarcpalapratibodha.93 The last work contains an authentic account of the conversion of Kumarapala to Jainism. The work is of great historical value because our author was a contemporary of Kumara pala 91. Peterson, IV, pp. XXXVI; Jain Itihasa, p. 106. 92. Jain Itihasa, p. 105. 93. Desai, Jain Sahityano Itihasa, pp. 283-4. 7

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98 and Hemasuri. He is also said to have written the Sringaravairagyataranginio Malayagiri was a great commentator. He wrote commentaries on the Agamas. He W88 the author of the following works:--95 (1) Avasyaka Brihadvritti (2) Oghaniryukti vritti (3) Chandrapragnapti tika ( 4 ) Jivabhigama vritti (5) Jyotiskaranda tika ( 6 ) Nandi tika (7) Pindaniryukti vritti (8) Pragnapana vritti (9) Brihatkalpa Pithika ( 10 ) Bhagavati DwitiyaSataka vritts ( 11 ) Rajaprasniya vritti ( 12 ) Viseshavasyaka vritti ( 13 ) Vyavaharasutra vritti ( 14 ) Suryapragnapti vritti ( 15 ) A con mentary on the Kshetrasamasa of Jinabhadrn. 94. Hiralal Hangraja, loc oit, I, p. 136. 95. Desai, Loc. cit., p. 274.

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99 ( 16 ) Karmaprakriti (17) Dharmasangrahani tika ( 18 ) Dharmasara tika ( 19 ) Panchasangraha vritti ( 20 ) Shadasili vritti ( 21 ) A commentary on the Saptatika ( 22 ) The Sabdanusasana ( an original work on grammar containing 6000 verses. ) Lakshmanagani wrote the Suparsvanatha Charita in Mandalipuri (Mandala ). The work Contains 10,000 verses and deals with the life of Suparsvanatha, the seventh Tirthankara of the Jains. This Lakshmanagani was a pupil of Hemachandrasuri Malladbari % Siddhapala, son of Sripala, was a great poet. Many learned Jain monks lived in his Upasraya or monastery. He was a favourite of Kumarapala and the latter, at times, listened to his sermon. The Kumarapalapratibodha of Somaprabhasuri contains one such sermon. Siddhapala flourished between V. S. 1211 and 1250 (A. D. 1155 and 1194.)97 Chandrasuri, pupil of Devendrasuri of Chandra 96. Desai, Loc. cit., p. 275. 97. Ibid; p. 275.

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100 gatchha, composed the Sanatkumaracharita in Anahilapatana in V. S 1214 98 Durlabharaja mantri, son of Narasimba and grandson of Jabilanantri, composed the Sanudrikatilaka in V. S. 1216.99 He belonged to Pragvata race and rose to the rank of a minister in the time of Kumarapala. Padmaprabhasuri was the author of the Bhuvanadipaka in V. S. 1221. He was a pupil of Vadi Devasuri.:00 Muniratnasuri was a pupil of Samudraghoshasuri of the Chandra-Paurnamikagatchha. He wrote the biography of Amamaswami, a future Tirthankara, in V. S. 122., in Anabilavada. Our author's other works are the Ambadacharita and Munisuvratacharita.101 Jagadeva, son of Yasodhavala of Srimalakula, spent much money to glorify Jainism. Hemasuri 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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101 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 Darapala, 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 Hewasuri 103 The Prasasti to the Santinathacharita of Dovachandrasuri contains valuable information about the fawily of Rabad of Pragvitavamga. Siddhinaga was the ancestor of Rahad He had a wife named Aubini. Siddhinaga and Ambini had four sons-Podbaka, Virada, Vardhana and Dronaka. The sons sut up an inayo of Santinatha in the temple of Santinatha in Daboda. The image was worshipped in Dadhipadra or Dahoia at least upto V. S. 1227 or A. D. 1169-70. Podhaka had three sons-Ambudatta Aubuvaradhana and Sajjana. He set up two images of Parsvanatha and Suparsvanatha in the temple of Mahavira in Madabrit (wodern Mudhari, near Abu ). Podhaka's two daughters entered the order 103. Jinamandanagani, Kumarupilaprabantha p.p. 96-7.

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102 of Jain nuns and came to be known as, Yasaheri and Sivadevi. 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, Raja, 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 Santindthacharita was

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103 written at the request of Rabada in V. S. 1227 or A. D. 1170-71, in the reign of "Susravaka Kumarapala ".. The Prabandhaohintamani gives us information about Abbada, a rich Jain, of the time of Kumarapala. Abhada began life as a poor man. Once fortune smiled upon him and he became very rich. He was a follower of Hemasuri, 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 Kumarapala. 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, Hemasuri lets the Tirtbankara make the following prophecy to Prince Abhaya about the extent of Kumarapala's Empire: "He will conquer the region of Kubera (i. e. 104. Prabandhachintamani (Shastri's Translation ). p.p. 181-2. 105. Moharajaparajaya, III, 39-42. These details are not confirmed by other evidence,

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104 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 Hemasuri, Kumarapala's contemporary, is substantially justified. Kumarapala's victory over the Sapadalak 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 Siddharaja, bis predecssor. The Sodhadi vav inscription of this reign gives us valuable information about the custom duties. At the custom house of Mangrol, 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 * Kumarapala was poisoned by his nephew Ajayapala 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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105 thut adorned the throne of Anabilavada. In his reign, the empire reached its zenith. Kumarapala maintained the same with a firm hand. His predecessor Siddharaja, though a great and popular king, cannot merit comparison with him. He did not hold sway over as large a territory as Kumarapala. Konkana was not conquered by him, and the Sapadalaksha 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 Somanatha with his mother. Naravarman invaded Gujarat and Santu Mantri had to give him gold to induce him to retire. The Chahmans, 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 Kumarapala for no fault of his. Merutunga's statement that he was not a 'paradara - sahodara' or a brother to the wives of others is very suggestive. The same seems to be confiru 107. E. I.; IX, p. 75.

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106 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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107 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, Kumarapala "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 Hemasuri, 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 Kumarapala 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 Kumarapala's death, Ajayapala 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, Mahaviracharita, XII, 47.

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108 the throne of Anbilavada. The policy of religious toleration followed by Mularaja 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 Kumarapala were demolished one after another and used as gambling houses till Silana, a jester, persuaded the king to desist from the work of destruction.(A . The reign of terror had commencud. Kapardi, a minister of Kumara pala, was put to death. Ramachandrasuri, a prominent pupil of Hemasuri, 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. Yasabpala was a Jain minister of Ajayapala. He completed the Mohaparajaya, an allegorical drama, celebrating the conversion of Kumarapala to Jainism, in this reign. His father's naine was Dhanadeva and wother's name Rukwini. Dhanadeva was a miniscer of Siddharaja or Kumara pala.(c). (A) Prabandhachintamami, p.p. 245-6. (B) Ibid, p.p. 246-8. (C) Merutunga, Ibid, p. 249.

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109 In reply: prabodhyavadusthaughap Narapati, son of Amradeva of Dhara, completed the Narapatijayacharcha in Anabilavada in V. S. 1232, ( A. D. 1176 ).(D). Pradyumna, pupil of Mahendrasuri, who was pupil of Vadi Devasuri, wrote the Vadasthala. In reply. Jinapatisuri of the Kharataragatchba wrote the Prabodhyavadusthala. Jinpati's other works are the Tirthamala, Sanghapattaka toka and Panchalingivivarana. (E). Ratnaprabhasuri, pupil of Bhadresvarasuri who was a 'pupil of Devasuri of the Brihad Gatchba, was the author of a commentary on the Upadesaviala of Dharmadasagani in V. S. 1238 (A. D. 1182). He also wrote a commentary on the Syadvadaratnakara of Davasuri." Ajayapala was succeeded by his son Bala Mularaja who ruled for only two years. The latter was succeeded by his brother Bhima II. During these two reigns, the policy of Ajayapala 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; Hiralul Hans raja, Jain Itihasa, p. 36. F. Peterson, IV, p. CII; Hiralal Hansaraja, Loc. Cit, p. 36.

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110 their Vitaraga Deva and Sarasvati, the goddess of learning. Hemaprabhasuri, pupil of Yasoghoshasuri, wrote the Prasnottararatnamala vritti in V. S. 1243 ( A. D. 1187 ) at the request of Haripala mantri. He belonged to the Paurnamika gateb ha.G Isada was the son of Katukaraja and Analadevi of Srimala vamsa. He was an orthodox Jain. Abhayadevasuri, the " Kalikalagautama," was his guru. Asada's works are the Upadesakandali, Jinastotras, and a commentary on the Meghaduta of Kalidasa. Rajada, Asada's son, died a premature death; 80 Asada wrote the Vivekamanjari to ease himself. He was known as " Kavisabhasringara.. Udayasimba wrote a commentary on the Dharmavidhi of Sriprabbasuri in V. S. 1253. Devasuri of Jhaliharagatoh ba was a pupil of Devendra and Haribbadrasuri. Ho composed the Padmaprabhacharita in Prakrit *in V. S. 1254.K Purnabhadrasuri, pupil of Jinapatisuri of Kharataragatchba, compiled the Panchakhyanaka. 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 Dasasravakaonarita, Dhannasalibhadracharita, Kritapunyacharita, etc.

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111 Nemichandra who was converted by Jina. patisuri of Kharataragatchha wrote the Satthisaya in Prakrit. His son entered the order of Jain monks and came to be known as Jinesvarasuri, M Malayaprabba, pupil of Manatungasuri, wrote a commentary on the Siddhajayanti, a work of his spiritual preceptor, N in V. S. 1260. Tilakacbaraya of Chandragatchha was a pupil of Sivaprabha. He gives his spiritual lineage as follows:-(1) Chandraprabhasuri ( 2 ) Dharmagosha (3) Chakresvarasuri ( 4 ) Sivaprabha (5) Tilakacharya. 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 Dasavaikalikatika, the Sravakaprayas. chitasamachari, Pratyakhyanalaghuvritti, Sravakapratikramanasutravritti, Sadhupratikramanasutra vritti, and Pakshikasutra.P M. Bhandarakara, IV, 149, Velankara, Nos. 1670-72. N. Peterson, III, 37. P. Jesalmers Catalogne, introduction, p. 20.

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112 Jinapala, pupil of Jinapatisuri of Kharataragatchba, wrote a commentary on the Shatsthanaka. Dharmaghoshasuri, pupil of Jayasimhasuri of Anchalagatchha and guru of Mahendrasuri, was the author of the Saptapadatika in V. S. 1263 (A. D. 1207). The book is written in the form of questions and answers. R Devendrasuri, pupil of Dhanesvarasuri of Nagendragatoh ha, composed the Chandraprabhaicharita in Somesvarapura (Somanatha Pattana) in V. S. 1254 (or A. D. 1197-8). He is said to have founded Serisa tirth, near Kaloi, in the Mehsana District of Bombay State.(s). Jinadattasuri, 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 Vivekavilasa and the Sukanasastra. He accompanied Vastupala in his pilgrimage to holy places in V. S. 1277 ( A. D. 1221 ).(T). Q. Bublar, VI, No. 776. R. Peterson, 66. (S) Buhlar, II, No. 347 and III, 154; Jain Yuga, I, p. 188. (T) Peterson, I, app. p. 2; Hiralol Hansaraja, Jain Itihasa, p. 36.

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118 Vijayapala, grand son of Sripala, 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 Lata dega and Ratnasimha the Mudradbikari Ambada mantri and Alhadana Dandanayaka were the other Jain officers of Bhima II. They were brothers of Gallaka kula and regarded the monks of the Nagendragatchba as their preceptors. Their ancestor. Vadhu built a temple to Mahavira in Sangama Khetaka (probably modern Kaira which is situated on the confluence of the rivers Shedhi and Vatraka. ) His son Kapardi built a temple to Adinatha in Vatasara. Kapardi had a son named Amradeva whose son Devachandra had four sons-Ambada mantri, Jhathana, Albadana Dandanayaka, and Pralhadana. After Ambada mantri's death, Alhadana ;Dandanayaka set up the images of Rishabhadeva, Chandraprabhu, Simandharaswami and Ambika in Satyapura or Sachora. At his request, Vardhamanasuri, pupil of Vijayasimhasuri of Nagendra gatchha, composed V. Desai, Jain Sahityano Itihasa, p. 342.

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114 the Vasupujyacharita in Anabilavada in V. S. 1299 (or A. D. 1243 ). (w). Dharavarsha, King of Mt. Abu and a feudatory of the king of Anabilavada, composed the Parthaparakramavyayoga, founded Pralbadanapura (Palanpura ), and built the Palhavibara, a Jain temple, in that city.(x). Appendix to chapter II Stories about the Intercourse of Hemasuri and Kumarapala The Jain Chroniclers relate many stories describing Hemasuri's relations to his friend and pupil Kumarapala. Most of these stories show Hemasuri's erudition, bis skilfulness in warding off the attack of envious Brabmins and his miraculous powers, and Kumarapala'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 Sritala leaves (Prabhavakacharita, XXII, 706-16). The second story in the Prabhavakacharita (W) Velanakara, No. 1772; Desai, Loc. cit., pp. 342-3. (X) Desai, loc. cit., p. 343.

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115 shows how Kumarapala showed his devotion to his 'guru' by making over his whole kingdom to him. The third story in the same work speaks about Hemasuri's power of prophecy (Ibid XXII, 765-70 and 699-705 ). The first story in the Prabandhachintamani (p. 205 ) shows how Hemasuri 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 Hemasuri pleased the king by his clever reply. ( Prabandhachintamani, p. 206 ). The fourth story relates how the king was displeased with Visvesvara who ridiculed Hemasuri and pleased with Ramachandra who fooled Visvesvara. (Ibid, pp. 226-7). The sixth story shows Hemasuri's humiliation in acknowledging his mistake. The seventh story shows that the king rewarded those who praised Hemasuri and punished those who censured him. The eighth and ninth stories show that those who praised Hemasuri pleased the king. The tenth story describes Hemasuri's relations to his preceptor Devasuri ( Ibid., pp. 239-40 ). The eleventh story describes the past birth of Kumarapala. The twelfth story says that Hemasuri cured the

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116 king of leprosy. (Ibid, p. 240 and 243-4). The thirteenth story shows Hemasuri'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 Homaguri. The second story shows that Devabodba could not work as a successful missionary at the court of Kumara 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 Hemasuri solved them. The fifth and the sixth stories show Kumarapala's generosity [ Kumarapalacharita, 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 Hemasuri's knowledge of music. The second story shows Homasuri's sound knowledge of non-Jain Sastras. The third story tells us how Homesuri proved that the sacrifices were unjust. The fourth story informs us that those who praised Henasuri received rewards from Kumarapala. (Kumarapala Prabandha, pp. 37, 47-9).

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Chapter III Vastupala-Tejahpala -00 According to all authorities, Chandapa of the Pragvata 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 Siddharaja and no God except Jinesvara. The latter had a son named Asvaraja who was the father of Vastupala and Tejahpala.? The contemporary chroniclers do not say that Vastupala and Tejahpala 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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118 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, Haribbadrasuri, a Jain monk, once constantly looked at Kumaradevi, a young widow of surpassing beauty, while preaching in a monastery in Anabilavada. One Asvaraja who bad observed this, asked the suri the reason of itat the end of the sermon. Haribhadrasuri 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. Asvaraja, then, served the father of Kumaradovi. After some days, be succeeded in winning the favour of Kumaradevi and married her. The latter gave birth to four sons-Vastupala, Tejabpala, Luniga and Malladeva and seven daughters-Jalbu, M-au, Dhanadevi, Sohaga, Sau, Vayaju and Padmadevi.? Several stories are related about Vastupala and Tejahpala's coming to office. According to Somesvara, the guardian deity of Gujarata once appeared to Lavanaprasada 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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119 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 Gujarata 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 Vastupala and Tejahpala 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, Kumarapala appeared 3 Kirtikaumudi, II, 83-115 and III, 15-39, Katha vate's introduction to Kirtikaumudi, p.p. XIII, XIV.

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120 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 Lavanaprasada Sarvesvara or lord over all and his son Viradbavala Yuvaraja 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 Balachandrasuri, the guardian deity of Gujarata, 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. Jayasimhasuri 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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121 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 Mahamandalesvaradhipati 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 Mahamandalesvara Rana Lavanaprasada and Simhana, the Maharajadhiraja of Deogiri, in which 6. Jayasimhasari, Vastupala-Tejahpala Prasasti, 39-52.

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122 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 Lavanaprasada was really Sarvesvara', for Merutunga describes him as Bhimadeva-rajyachintakari or the premier or administrator of Bhima.? The appointment of Viradhavala as Yuvaraja is also probable as Bhima II had no son. The other chroniolers do not mention this probably because it was without practical consequence, as Viradhavala had died before Bhima II. When Lavanaprasada and his son conducted themselves apparently at least as the vassals of Bhimadeva II, it is probable that the latter may have given them the ministers Vastupala and Tejabpala, as Arisimba, supported by Jayasimhasuri and Udayaprabhasuri, says. Moreover, the state 7 Prabandhachintamani, p. 250.8 lnd. Ant., XXXI, 487.

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123 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 Vastupala was made the Governor of Stambbatirtha or Cambay and Tejabpala the prime minister. The statement deserves credence as we see Vastupala as the Governor of Cambay in the Kirtikaumudi and other contemporary works. It is also corroborated by the Giranar: inscription in which Vastupala is described as Sarvesvara while Tejabpala as Mabamatya.10 The date of the commencement of the VastupalaTejahpala ministry is given in the inscriptions as V. Samvat 1276.11 As the Governor of Cambay, Vastupala ruled wisely and well. He redressed many wrongs committed by his predecessors in office. During his administration, the low people gave up earning money by unfair means, the wicked turned pale, the good prospered. All honestly 9 Prabandhachintamani, p. 252; Rajasekhara, Chaturvimsatiprabandha, pp. 108-9. 10. Arch. Roports of Western India, II p. 170. 11. Ibid, p. 170. Shree Sudharmaswami Gyanbhandar-Umara, Surat ami Gyanbhandar-Umara, Surat Www.umaragyanbhandar.com

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124 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 Vastupala 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 Bulachandra, Vasanta Vilas VI, 109.

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125 appreciated by Viradhavala who rewarded him with presents. This victory of Tejahpala is not confirmed by the contemporary chroniclers. According to the Vastupalacharita, Visaladeva had a maternal uncle named Sinha. Once the latter beat & Jain monk for a trivial offence. When Vastupala came to know this, he asked his man to cut off the hand of Sinha. The latter patiently bore grudge and once instigated Visaladeva. But Somesvara brought about a conciliation between Visaladeva and Vastupala. On another occasion, when a pratibara named Samara instigated the king, Somosvara 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 Vastupala that he would die in V. Samvat 1296; 80 Vastupala called his relatives and gave out his intention of making a pilgrimage to Satrunjaya. The relatives consenting, he started for Satrunjaya, 17 Rajasekhara, Chaturvimsatiprabandha, 114-5. 18 Jinaharsha, Vastupalacharita, pp. 295-8.

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126 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 Vastupala as follows: (1) The restoration of the Temple of Panobasara Paryvanatha of Vanaraja in Anabila vada. 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 Vastupala died in 1298 does not deserve credence.

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127 (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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128 (18) The erection of sculpture representing four summits of Mt. Giranaara (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 Adinatha. ( v. 23 ) (22) The preparation of a golden arch (v. 24) In the vicinity of Padaliptapura 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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129 ( 28 ) The restoration of the temple to Parsvanatha ( v. 31 ). ( 29 ) The erection of two pump rooms (v. 32 ). In Darbhavati 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 Vastupala confirms some of the details of Arisimha. The Vasantavilasa says that the number of religious places, temples, upasrayas, dwelling places for the Brahmins and tanks erected and sunk by Vastupala in each city, town, village and mountain is such as baffles the attempt to count.20 The Tirthakalpa and the Chaturvimsati prabandha say that Vastupala and Tejahpala set up one hundred and 20 Balachandra, Vasantavilasa. p. IV.

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130 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 Poshadhashalas, 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 Tejahpala : Vastupala and Tejahpala built 700 almshouses, 64 step-wells, hundreds of Jain monasteries and nunneries, many hermitages and 500 pathasalas or schools. Every year they worshipped the Jain Sangha thrice. For the worship of the (21) Rajasekhara, Chaturvimsatiprabandha, p. 138; Vastupala, Naranarayanananda, p. V. (22) Vastupalacharita, p. p. 305-6

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131 Jinesvara, they gave countless stools, 'kalasas, or water-pots and simbasanas to Jain temples.23 The same writer says that in Asapalli, Vastupala set up the images of Viraprabhu and Santinatha for the spiritual welfare of his son. In the same town, he also set up the images of the principal deities in the temples of Santu and Vayatiya. Tejahpala set up the image of the 'Mulanayaka' or the principal deity in the Jain temple at Tbarapadra. In the village Umarasig, he built a water-room and an inn. At Serisa, near Kalol ( North Gujarat ), be set up the images of Newinatha and Mahavira in the temple of Paryvanatha. At Vijapur, he placed gold knobs on the temples of Mabavira and Adinatha. On the Taranga hill, he set up the images of Adinatha and Neminatha in Kumara pala's temple. In his native place, he repaired all Jain and non-Jain temples. In Mandal, he built a temple to Adinatha. At Anahilapatana, he set up the image of 'Mulanayaka' in the temple of Panchasara Parsvanatha. 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 Nasik, he set up the images of Tirthankaras. (23) Ibid., p. 306.

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132 In Khadiralaya, he built the temples of Adinatha and Mahavira. In Jhavat, he built a temple of Neminatha and in Sankhapura, one of Santinatba. 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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133 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 Gujarata can justly be proud. It has attracted visitors from far off places. Lunavasahi or Tejahpala's Temple on Mt. Abu. According to Rajasekhara, Vastupala hearing the account of Vimala who had 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. Tejabpala liked this idea and went to Chandravati. Dharavargha, king of Chandravati, 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 Dholaka. Many architects were employed to prepare the images of Tirthankaras. Once Udala complained to Tejahpala that the architects demanded salary in advance. Tejabpala who was bent upon erecting the temple at any cost, permitted him to grant the architects' demand. When the inner

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134 part of the temple was completed and the image of Neminatha set up in it, the good news was sent to the ministers at Dholaki. Tejahpala, then, went to Abu with Anupamadevi and worshipped the image of Neminatha. ' In Samvat 1287 or A. D. 1231, when the temple was complete, Vastupala made a pilgrimage to Mt. Abu in the company of Yasovira, an artist. The latter told Vastupala 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, Prabandhachintamani, p.p. 259-60.

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185 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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136 image of Neminatha, 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 Adinatha, 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, Prachina Jain Lekha Sangraha, App., p. 137.

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137 monks Udayaprabhasuri 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 Vastupala snd Tejahpala. The fifth slab contains the figures of Luniga, the elder brother of Vastupala and Tejahpala and his wife Liladevi. On the sixth slab, we find the statues of Malladeva, second brother of Vastupala and Tejahpala and his two wives 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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138 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 sravakas, fifteen of gravikas 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 Ambikadevi. 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 Tejahpala. In reality, they were built by Tejahpala 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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139 This temple contains in all one hundred and thirty pillars of which thirty-eight are beautifully carved." Near Lunavasahi, there is an inscription of Kumbharana. 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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140 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 Asaraja 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 (Satrunjaya). 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 'Laghubhojaraja.' He was the author of the Naranarayanananda, Adijinesvara stotra, Ambikastavana and many short poems. He founded three 'goanabhandaras' 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 Vastupala. His other works are the Surathotsava, (1) Jaina Yuga, P.p. 82, Desai, Jain Sahityano Itihasa, PP. 370-71,

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142 the Rama'sataka, the Ullasaraghava 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 Gaudadesa and found favour at the court of Viradhavala in spite of the jealousy of Somesvara. 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 Dutan gada, a drama in one act. Somesvara 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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118 the author of the Sukrita-Sankirtana, a work in eleven cantos, containing valuable information about the history of Gujarata, and describing important pious and religious works of Vastupala. He was a follower of Jina or Siva. Amarachandrasuri, pupil of Jinadattasuri, was the author of the Chaturvimsatijinacharita or the Padmanandabhyudaya, the Balabharata, the Kavyakalpalata parimala, the Kavikalpalata, Kavi. sikhavritti, Alankaraprabodha. Chhandoratnavali Suktavali and Kalakalapa. 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. Balachandrasuri 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 Munjala and trained by Rajaguru Padmiditya. Once he heard a sermon of Haribhadrasuri 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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144 Upadesakandalivritti, he gives the following account of bis spiritual descent : (1) Pradyumnasuri of Chandragatohha (2) Chandraprabhusuri (3) Dhanesvarasuri. (4) Devondraguri (5) Bhadresvaraguri (6) Abhayadevasuri (7) Haribhadraguri and (8) Balachandrasuri-our author. He is known to have composed the Karunavajrayudha, a drama in five acts, commentaries on Asada's Vivekamanjari and Upadesakandali and the Vasantavilasa. The last work contains valuable information about the history of Gujarata and the exploits of Vastupala. 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 Udayaguri, an Acharya of Devasurigatchba, who gave him the Sarasvatamantra. In the Vasantavilasa, Balachandrasuri calls him. self "Vagdevipratipannasunu" or the adopted son of the goddess of learning. Jayagimbasuri, pupil of Virasuri, 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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145 pala gave 25 gold staffs for the devakulikas 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 Tejahpala for their pious and religious deeds and gives their genealogy. The Hammiramadamardana is another work of Jayasimhasuri. 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. Udayaprabhasuri was a pupil of Vijayasena. suri who was the spiritual preceptor of Vastupala and Tejahpala. He is known to have composed (1) the Dharmabhyudayamahakavya, 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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146 on the Shadositi and Karmastava, works on the Karma pbilosophy; and (6) a Commentary on the Upadesamala of Dharmadasagani in V. S. 1299 (A. D. 1243) in Dholaki. Dovaprabhasuri, guru of Narachandrasuri, was the author of the Pandavacharitamahakavya, the Dharmasarasastra or the Mrighavaticharita and the Anargharaghava kavyadarsa. 10 Narachandrasuri, pupil of Devaprabhasuri of Harshapuriyagatobba, accompanied Vastupala in his pilgrimages to the holy places and composed the Katharaghava at the minister's request. His other works are the commentaries on the Anargharaghava of Murari and the Nyayakandali of Sridhara, Jyotihsara, Dipikaprabodha and the Chaturvimsatijinastotra.'' Narendraprabhasuri, pupil of Narachandrasuri of Harshapuriyagatchba, composed the Alankara. mahodadhi for Vastupala at the command of Narachandrasuri. 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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147 Gunavallabha composed the Chatushkavachuri 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." Vijayachandrasuri was a pupil of Devendrasuri. He indirectly helped the spread of literature by persuading some Jains to get written a copy of the Linganusasana of Vamanacharya in V. S. 1287 (A. D. 1231).15 Bhuvanachandra wrote a tippana on the Sabdanusasana of Hemachandrasuri.16 Jinapala, pupil of Jinapatisuri of Kharataragatchha was the author of the Dwadasakulakavivarana in A. D. 1237, the Shatsthanakavritti in (13) Ibid, p. 388. 13A This Vinayachandra was probably the author of the Parsvarathacharita and many other prabandhas. 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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148 A. D. 1296, the Panchalingivivaranatippanam in A. D. 1237, the Upadesarasayana in A. D. 1238, the Charcharivivritti, the Sanatkumaracharita, the Svapnavichara, the Ashtasvapnabhashya and other works." Padmaprabhasuri, pupil of Vibudhasuri 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 Mahendrasuri was a pupil of Dharmaghoshasuri 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 Jiravali-Parsvanathacharita 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 Chatuhsaranavachuri. 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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149 Gurakara was the author of a commentary on the Yogaratnamala in V. S. 1296 (A.D. 1240).20 Devendrasuri, pupil of Chandrasuri of Chandragatchha wrote the Upamitibhavaprapanchakathasaroddhara in V. S. 1298 (A. D. 1242). Abhayadevasuri,214 pupil of Padmendu, was the author of the Jayantavigayakavya in V. S. 1278 ( A. D. 1222 ). The following is the acoount of his spiritual descent : (1) Vardhamanasuri (2) Jipesvara (3) Abhayadeva Navangivrittikara (4) Jinavallabha (5) Jinasekhara (6) Padmendu (7) Abhayadevasuri Il-our author. Jagatchandrasuri 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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150 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 Tejahpala, 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 Sravikas 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 Paramadevasuri, a Jain monk. Viyadu, a Srimali Jain Bania, was the ancestor of Jagadu. He was an orthodox Jain and built

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152 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 Bhadresvara 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) Sarvanandasuri, Jagaducharita, I and II, 21. (2) Ibid, II, 20-28. (3) Ibid, III, 53-8,

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153 words, Sarvanandasuri informs us that fortune smiled upon Jagadu and the latter became very rich without any great effort on his part. Pithadeva of Parakara demolished the fortifications of Bhadresvara; so Jagadu began to rebuild the fort. Pithadeva asked him not to do so, but Jagadu completed the fort with the help of Lavanaprasada. Once Paramadevasuri paid a visit to Bhadresvara and put up at the place of Jagadu. At the Suri's suggestion, Jagadu made up his mind to make a pilgrimage to Giranara and Satrunjaya with the Jain Sangh. To get protection for the congregation, he saw Visaladeva in Anahilavada, pleased him with presents and returned to Bhadresyara to start for the holy places in the company of the Jain congregation. The congregation which started on an auspicious day fixed by Paramadevasuri, safely reached the holy places. On the way, Jagadu gave much money to the poor and set up flags on many Jain temples." Once Paramadevasuri 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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154 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 Anahilarada, 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 Sarvanandasuri 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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155 or contemporary evidence. Visaladeva was, beyond doubt, the king of Gujarata when the famine occurred. According to Sarvanandasuri, 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 Bhadresva 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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156 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 Adinatha at Dhanka (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 Viranatha in Wadbawan. (11) Built a temple to Santinatha at Dovakula near Sulakshanapura. (12) Built a Poshadbasala or a monastery at Bhadresvara. (13) Built a mosque at Bhadresvara. (14) Made three pilgrimages to Giranara and Satrunjaya. (15) Held & festival when the dignity of Acharya was conferred on Shishena, & pupil of Paramadevasuri. (16) Dug wells in many villagos and towns.

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157 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, Visaladeva 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 Anabilavada 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 Anabilavada 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 vada, 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 Avantidesa. 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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159 where be built a magnificent poshadbasala' (& monastery or nunnery ). Deda had a son named Pethada or Prithvidhara. The latter's guru Dharmaghoshasuri advised him to seek fortune in Mandapadurga. Pethada acted according to the advice of his spiritual preceptor and became exceedingly rich. King Jayasimha Paramar of Malwa, honoured him much and gave him ensigns of royalty.? Dharmaghoshasuri who had induced him to seek fortune in Malwa, came to Mandapadurga and advised Pethada to build Jain temples. Pethada, acting according to the suri'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 Santinatha.13 Pethada experienced some difficulty in building a temple at Deogiri but overcame the same by his generosity. Hemadi, a minister at Deogiri, was coming in his way; so, to please him, Pethada opened alms-houses in Hemadi's name at several places. The minister was so much pleased with (11-12) Desai, Jain Sahityano Itihas, pp. 401-5. (13) Ibid, p. 406.

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160 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 Agamas 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 Dharmaghoshasuri and Jain Sangha and made a pilgrimage to Satrunjaya and Giranara. (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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161 On the way, he halted at Balapura, Chitrakuta (Chitod), Arbudagiri, Chandravati, Pralbadanapura (Palanpura ), Anabilapura, Taranagiri ( Taranga ) Karnavati and several other places. At Balapura, Jbanjhana set up twenty-four images; and built a temple to Parsvanatha, at Karahetaka, at the suggestion of Dharmaghosha, his preceptor. At Karnavati, he rewarded a bard for composing a good poem, set free ninety-six prisoners and took his meals with Sarangadeva, King of Gujarat.1 According to the Upadesatarangini, 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 Abhu's place. Abhu Shab was, on that day, engaged in religious ceremonies; but his brother Jinadasa feasted the congregation and gave presents to the Jains. Next day, Jhanjhana fell at the feet of Abhu 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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162 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. Jagatchandrasuri, founder of the Tapa gatchba, had two prominent pupils-Vijayachandra and Dovendrasuri. Before Vijayachandra entered the order of Jain monks, he worked as a clerk of the famous Jain minister Vastupala who had helped him to become an Acharya or Doctor. There was some difference of opinion between Vijayachandra and Devendra. The former lived continuously for several years at Cambay and his followers came to be known as 'Vriddhasalika 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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163 * pratikramana', a religious ceremony, with the Jain laymen.' Devendrasuri, on the other hand, asked his pupils to observe the old strict rules of conduct. He was a great orator. When he delivered sermons, hundreds of Jains attended them. Vastupala was one of the influential members of the Jain community who attended his sermons at Cambay. Devendragani was the autbor of five new Karmagranthas with commentaries, the Siddhapanchasiku 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 ), Paramanandasuri, pupil of Dovabhadra, completed the Hitopadesamalavritti. In V.S. 1305 (A. D. 1249 ), Yasodeva wrote the Dharmopadesa prakarana in Prakrit. About this time, the Jains of Devapattana and Dholaka district decided to open a good Jain library. In V.S. 1307, Ajitaprabhasuri, pupil of Viraprabhasuri, (1) Ibid, p. 401. (2) Ibid, 407.

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164 composed the Santinathacharita. He is also known as the author of the Bhavanasara. In the same year, Purnakalasa, pupil of Jinesvarasuri of Kharatara gatchha, completed a commentary on the Prakrit Dyasraya of Hemasuri. 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 Hemasuri in V. S. 1312 (A. D. 1256), and the Nyayalakaratippana. 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, Gunabhadrasuri, Vijayadevasuri, Jinapala Upadhyaya and Suraprabha, who was the author of the Brahma-Kalpa and who had won victory over the Digambara Yamadanda in Cambay. Besides Purnakalasa Laxmitilaka, Abhayatilaka and Chandratilaka, Jinesvarasuri had Jinaprabodhasuri, Jinaratnasuri, Devamurti, Vivekasamudragani, Sarvarajagani and other learned pupils.2 Vidyanandasuri, pupil of Devendrasuri of Tapagatchha, was the author of the Vidyananda, (1-2) Ibid, 409-11.

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165 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 Jinesvarasuri, was the author of a commentary on the San dehadolavali, which he completed in V. S. 1320 (or A. D. 1264 ). He was trained by Padmadevagani, Gunabhadra Vacbanacharya, Vijayadevasuri and Jinapala Upadhyaya.? In V. S. 1322 (A. D. 1266 ), Dharmatilaka, pupil of Jinesvarasuri, composed the Ajitasanti Jinastavatika. In the same year, Munidevasuri, pupil of Madanachandrasuri of Vadi Devasuri gatchba, composed the Santinathacharita in Sanskrit. He also wrote a commentary on the Dharmopadesamala of Jayasimbasuri. In V. S. 1322 ( A. D. 1266 ), Simbatilakasuri, pupil of Vibudhachandrasuri, composed the Mantrarajarahasya and Lilavati. His other works are the Vardhamanavidyakalpa, 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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166 pupil of Simbasuri of Kasadraba gatchba, completed the Prabnasataka. The Janmasamudra, with commentary, is his another work. Pradyumnasuri, pupil of Kanakaprabha oi Chandragatchba completed the Samaradityasankshepa in V. S. 1324 (A. D. 1268 ). At the request of his brother, he composed the Pravrajyavidhana-Mulsuddhiprakarana in V. S. 1338. He compiled the works of Udayaprabha, Devendra, Dharmakumara Balachandra, Manatunga, Munideva, Ratnaprabha and other writers.? In V. S. 1325, Vinayachanurasuri, pupil of Ratnasimhasuri, completed Kalpaniryukta-Dipalikakalpa.? Ratnaprabhasuri, pupil of Paramanandasuri, composed the Kuvalayamalakatha in Sanskrit, about V. S. 1325. In V.S. 1328, Jinprabodhasuri completed the Durgapadaprabodhatika.3 In V. S. 1329 (A. D. 1273 ), Somachandra, pupil of Jayamangalasuri, completed the Vrittaratnakaratika. Dharmaghoshasuri of Tapa gatchha was the author of the Sanghacharabhashya-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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167 vandanabhashya-vivarana, Kalasvarupavichara, Sraddha Jinakalpa, Chaturvimsati Jinastuti, and the Dushamakula-sanghastotra. He was the guru of Pethada. He died in V.S. 1357 (A. D. 1331). Somaprabhasuri, pupil of Dharmaghoshasuri of Tapagatohha, 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 Tapagatchba, wrote a commentary on the Brihat Kalpasutra of Bhadrabahuswami in V. S. 1332 (A. D. 1276 ). Manatungacharya was the author of the Sreyansacharita. In V. S. 1334 (A. D. 1278 ). Dharmakumara, pupil of Vibudhaprabha of Nagendrakula, completed the Salibhadracharita." About the same time, Vivekasagara completed the Punyasara Kathanaka.' ( 4 ) Peterson, III, 312; Weber, No. 1975; Bhandarakara, 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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168 In V. S. 1334, Prabbachandrasuri, pupil of Chandraprabha of Rajagatchha, completed the Prabhavakacharita. It is a very important work to a student of the History of Gujarata." In V.S. 1337, Mulachandra wrote a commentary on the Vishayanigraha kulaka. In V. S. 1338, Manikyasuri completed the Sakunagaroddbara 10 In V. S. 1349, Mallisenasuri, pupil of Udayaprabhasuri of Nagendragatchha, completed the Syadvadamanjari." Jinaprabhasuri, pupil of Jinasimbasuri 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 suri had taken a vow to compose one poem every day. For Somatilakasuri 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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169 of reading Jinarsjastava, Dwiakshara Nemistava, Panchaparamesthistava, Parsvastava, Virastava, Saradastotra, Sarvagnabhaktistava, and Siddhantastava. In V. S. 1352 (A. D. 1296), he composed the Vibhramatika, and in V. S. 1356 (A. D. 1300) the Srenikacharita. Klas (1) Buhler, III, No. 97; Peterson, IV, 91.

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Chapter V. Jainism in the 14th Century. In 1297 A. D.' Madhava, a Nagara Bhahmin and minister of Karna Vaghela of Anahilavada, sold the liberty of Gujarata at the gates of Delhi, by inviting Aladdin Khilji to conquer this country. The Muslims 'took possession of this province, plundered and burnt cities, and harassed the people. Gujarata 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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171 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.

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172 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 Gosala had, by his wife Bhanumati, three sons named Asadhara, Desala and Luno. Asadhara 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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173 When the Jains came to know of Suba's firmana, they gave a rousing reception to Samara Sbab and advised him to set up a new image of Adinatha on the Satrunjaya Hill. Samara Shah sent his mon to the king of Arasana 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 Palitana. Sixteen clever sculptors were sent from Anabilavada. to Palitana 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 Samara Shah at Anabilavada. 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 Adinatha in the newly constructed temple. Invitations were sent to the Jains of far off places. Among the Jain monks who made the pilgrimage to the holy hill in the company of Samara Shah were Vinayachandrasuri, Ratnakarasuri of Brihadgatchba, Padmachandra (4) Ibid, P.p. 542-3. (5) Ibid. appendix, pp. 129-30.

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174 suri of Devaguri gatchba, Sumatiguri of Sandera gatchba, Virasuri of Bhavadar gatchha, Sarvadeva suri of Tharapadra gatchba, Jagatsuri of Brahman gatobba, Amradevasuri of Nivratti gatchha who wrote an account of this pilgrimage of Samara Shah to the Satrunjaya bill before V. S. 1393 (or A. D. 1336 ), Siddhasena Acharya of Nanakagana, Dharmaghoshasuri of Brihad gatebha, Prabbanandasuri of Nagendra gatchba and Vajrasenasuri, pupil of Hemasuri. Among the prominent Jains who joined the congregation were Sanghapati Jaitra and Sanghapati Krishna, Haripala, Devapala, Landhaka, son of Sthiradeva of Vatsakula, Pralhadana Soni, Sodbaka and Devaraja who had won name and fune as a great donor.? Alapakbana, 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 Palitana Via Serisa ( near Kalola Mehsana Distrct ), Sarkhej (near Ahmedabad ) and Dholka. At Serisa, Samara Shah worshipped Parsvanatha 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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176 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 Palitana, Samara Shah pitched tents on the banks of Lalitadara, erected by Lalitadevi, wife of Vastupala. About this time, Sahajapala from Devagiri and Sabana from Cambay came to Palitang with congegation. Samara 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 Sahana were Sangana, brother of Pataka mantri, Lala, Simhabhata, Vijala, Madana, Molhaka and Ratnasimha. Samara 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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176 foot of the images of Satchikadevi, Asadhara and Mahipaladeva confirm this fact. Satchikadevi was the Kuladevi or family deity of Samara 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 Siddhasuri of Upakes'agatchha and Ratnakarasuri of Tapagatchha. The Samarasimharasa gives this credit to Siddhasuri, while in an incription of V. S. 1449 (A. D. 1392-3) in the temple of Vimalanatha on Giranara, in the Satrunjayatirthoddharaprabandha and the Satrunjayarasa, this honour is given to Ratnasuri" As many images were set up on the same day, it is probable that ( 11 ) saMvat 1371 varSe mAhasudi 14 some zrImadUkezavaMzo vesTagotrIya sA0.......... ........... samara sA0 sAMgaNa pramukha kuTuMbasamudAyopetene nijakuLadevI zrIsaJcikAmUrtiH kAritA / 12 Asan vRddhatapAgaNe suguravo ratnAkara rAhrAH purA'yaM ratnAkaranAmamRt pravavRte yebhyo gaNo nirmalaH / taizvake samarAkhyasAdhuracitodvAre pratiSThA........ ............ll

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177 the ceremony of setting up some was performed by Siddhasuri and of others by Ratnasuri, 12 a A festival was held by Desala, Samara 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 Palitana for twenty days and made arrangements for the maintenance of the temple. Several servants were appointed to worship Jina. Gardeners were appointed to look after the gardens from which flowers were supplied to the temple for the worship of Jina.<< From Palitana, Samara Shah went to Giranara with the congregation and worshipped Nominatha, the twenty-second Tirthankara. Here Samara received the good news of the birth of a son and lived for ten days. From Giranara, 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 Adinatha, 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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178 a visit to the well-known Somanatha 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 astabnikamabotsave or a festival for eight days at Devapattana and went to Ajar to worship Parsvanatha. From Ajar, the congregation went to Kodinar 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. Astabnikamabotsava 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 Vikrana year 1371. 5000 persons were invited to dinner. Sanghapati Desala is said to have (15) Ibid, pp. 247-9. (16) Ibid, pp. 249-50 (17) Ibid, pp. 250-51.

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179 spent 2770,000 coins in rebuilding the temple of Adinatha.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 Nabhinandanoddharaprabandha, Emperor Gyasuddin was much pleased with Samara Shah and highly honoured him. At Sapara'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 Nabhinanadanoddhara prabandha, implies that Samara Shah came to be acquainted with him after he rebuilt the temple of Adinatha on the holy hill; 80 he cannot be Gyasuddin Balban who died in A. D. 1286.21 (18) Nabhinandanodharaprabandha, V. v. 97. (19) Jain Aitihasika 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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180 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 Kakkasuri, 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 Siddhasuri'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 Aitikasika Gurjar Kavya Sanchaya, Appendis, P.p. 163-4.

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181 setting up the image ) was performed by Gnanachandrasuri,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 Bhavaka, 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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182 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. Jinaprabhasuri, pupil of Jinasimbasuri 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 Dharmadharmaprakarana 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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183 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), Merutungacharya, pupil of Chandraprabha of Nagendragatchha, completed the Prabandhachintamani. 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, Vanaraja and other Chavada kings, Mularaja Solanki, Munjaraja, Sindhula and Bhoja. The second part deals with the relations of Bhima and Bhoja and gives accounts of Fulachandra Diganbara, Magh Pandit, Dhanapala, Mayura, Bana and Manatunga. The third part deals with Siddharaja Jayasimha of Anabilavada and gives short accounts of Lila Vaidya, Udayana Mantri, Santu Mantri, Minaladevi, conquest of Malwa, Siddha-Hema, Rudramal, Sahasralinga tank, Ramchandra, Jayamangala, Yasahpala, Hemasuri, Navaghana of Saurastra, Sajjana Mantri, Siddharaja's pilgrimage to Somanatha, Debate between Vadi Dovasuri and Kumudachandra, and Abhada Shab. The fourth part deals with Kumarapala, the Chaulukya king of Anabilavada 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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184 stories about the intercourse of Hemasuri and Kumarapala. Short notes on Vagbbata, Aprabhata, Udayachandrasuri, Alinga, Vamarasi, Sankaracharya, Ajayapala Bala-Mularaja, Vastupala and Tejahpala are also found there. The fifth part gives a short account of Nandaraja, Siladitya, fall of Valabhi, Munja, Govardhana Lakshmanasena, Jayachanda, Jagaddera, Paramardi, Prithviraja, Varabamibir, Bhartrubari, Vagbhatta Vaidya, Kshetrapala and others. We have given above a more or less detailed account of the contents of the Prabandhachinta. mani because it is an important work on the history of Gujarata. Mr. Forbes and Dr. Bhagvanlal have made much use of this work while writing the history of Gujarata in the Ras Mala and the Bombay Gazetter respectively. The Prabandhachintamani is translated into several languages. The Vicharasrenj33 is another important work of Merutnngasuri. 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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185 is another work of Merutungasuri. Among other things, it deals with the Jain Tirtban karas Rishabhadeva, Santinatha, Neminatba, Parsvanatha and Mabaviraswami. Feru, son of Chandra Thakkura, a staunch Jain, composed the Vastusara35 in V. S. 1372 (A. D. 1315-16 ) In the same year, Kamalaprabba, pupil of Ratnaprabhasuri, completed the Pundarikacharita. Somatilaka, pupil of Somaprabbasuri of Tapagatchba, was the author of the Navyakshetrasamasa, Vicharasutra and Saptatisatasthanaka.36 The last work was composed in V. S. 1387 ( A. D. 1330-31 ). The dignity of Suri was oonferred on Somatilaka in the year V. S. 1373 ( A. D. 1316-17). Sudbakalasa, pupil of Maladhari Rajasekharasuri, 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 Ekaksharanamamala is another work of Sudbakalasa 37 (35) Kantivijaya Bhandar, Baroda, No, 68 (36) Velankara, Catalogue of Manuscripts in the library of the B. B. R. Asiatic Society, No. 1683. . (37) Weber, Catalogue of Manuscripts in the Berlin Library, No. 1702.

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186 Jinakusalasuri 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 suri conforred on him in V. S. 1377. ( A. D. 1320-1 ) To celebrate this occasion, Tejahpala Shah of Anabilavada held a festival. The Suri wrote a commentary on Jinadattasuri's Chaitavandan-Devavandanakulaka 38 Somatilakasuri ( or Vidyatilakasuri), pupil of Sanghatilakasuri 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 Kumarapalaprabandha.89 Ratnadevagani wrote a commentary on the Vajjalaya of Jayavallabha in V. S. 1393 ( A. D. 1336-7 ). About this time, Sarvanandasuri, pupil of Dhanaprabhasuri, 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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187 The work gives the life-story of Jagadu Shah with special reference to his pious and meritorious deeds. Bhuvanatungasuri of Anchalagatchha wrote a commentary on the Rishimandala in V. S. 1380 (A. D. 1313-4 ). His other works are the commentaries on the Aturapratyakhyana 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 Navakaravyakhyana 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 Katchhulirasa in V. S. 1303 (A. D. 1397 ), the ViharamanaTirankarastava (V. S. 1368-A. D. 1311-12 ), the Samararaso ( 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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188 (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 Srichandra | 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 Nyayakandalipangika.

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189 Dandil. (3) Jivadovasuri (4) Arya Khaputacharya. (5) Padaliptaobarya (6) Vriddhavadi and Siddhasona. (7) Malladevasuri (8) Haribhadrasuri, (9) Bappa. bhattisuri (10) Hemachandrasuri. (11) Harshakavi (12) Haribara. (13) Amarachandra (14) Madanakirti. (15) Satavahana (16) Vankachula (17) Vikramaditya (18) Nagarjuna. (19) Vatsaraja 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 Syadvadakolika or the Syadvadadipika, Shaddarsana-samutchaya, Danashattrimsika, Nyaya. kandalipanjika, Ratnakaravatarikapanjika and eighty-four stories." Guna samriddhi Mahattara, pupil of Jinachandra suri of Kharataragatchha, composed the Anjanasundaricharita in Prakrit in V. S. 1406 ( A. D. 1349-59 ). It contains 404 verses." Merutunga completed the Kamadevacharita 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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190 nalhacharita in V. S. 1418 ( A. D. 1361-2). The latter work deals with the life of Sambhavanatha, the third Tirthankara. Munibbadrasuri of Brihadgatcbba prepared an abridged edition of Munidevasuri's Santinathacharita. His genealogy is 88 follows:- Vadi Devasuri_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 Prasnottararatnamala of Devabhadra. suri in V. S. 1429 (or A. D 1372-3).46 In V. S. 1411 ( A. D. 1354-5), Somnakirti, pupil of Jinesvarasuri, composed the Katantravrittipanjika." Bhavadevasuri, pupil of Jinadevasuri of Khandilagatchba, composed the Parsvarathacharita 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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191 works are the Yatidinacharya in Prakrit and the Alankarasara.48 Jayasekharasuri of Anchalagatchha composed the Upadesachintamani, Dhammilacharitamahakavya and the Prabodhachintamani in one year. His other works are, the Jain Kumarasambhava, Satrunjayadwatrimsika, Giranaradwatrimsika, Mahaviradwatrimsika, 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. Jayasekharasuri was the second pupil of Mahendraprabhasuri and entered the order of Jain monks before V. S. 1418. (A. D. 1361-2)50 and Jayasimhasuri, pupil of Mahendrasuris 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 Kavya, 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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192 with the life of Parmarbat Kumarapala, the Chaulukya king of Anabilavada, who had embraced Jainism. The Nyayatatparyadipika is another work of Jayasimhasuri. It is a commentary on the Nyayasara of Bhasarvagna. Our poet is said to have defeated Saranga pandit, the author of the Sarangadharapaddhati, in a debate. He has also completed a grammar.52 In V. S. 1426 ( A. D. 1369-70), Gunakara, pupil of Gunachandra of Rudrapalliyagatehha, wrote a commentary on the Bhaktamarastotra.55 In V. S. 1427 (A. D. 1370-1), Mahendraprabhasuri, pupil of Madanasuri, and the principal astrologer of Firoz Tugblak ( A. D. 1351 to A. D. 1388 ), wrote the yantraraja, a work in five parts. His pupil Malayendusuri wrote a commentary on the work.54 Ratnasekharasuri, pupil of Hematilakasuri of Bribadgatcbha and Nagori Tapagatchba, composed the Sripalacharita, in Prakrit, in V. S. 1428 (A. D. 1371-72 ) and the Chhandakosa.55 (52) Nayachandra, Hammiramahakavya, 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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193 In A. D. 1372-3, Devendrasuri, pupil of Sangbatila kasuri of Rudrapalliyagatchha, wrote a commentary on the Prasnottararatnamala of Vimalachandrasuri.56 In this work, the author says that Somatilaka, author of the Silopadesamala, 57 was his 'gurubandhu.' The Danopadesamala in prakrit, with a commentary in Sanskrit, is Devendrasuri's other work. Mahendraprabhasuri's pupil Merutunga wrote a commentary on the Katantravyakarana 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 Prasasti to this commentary, the author's other works are the Meghaduta with commentary, the Shaddarshanasamutchaya the Balavabodhavritti and the Dhatuparayana. Mr. Hiralal Hansaraja ascribes the Bhavakarmaprakriya, the Satakabhashya, commentary on the Namutthunam, the Susraddhakatha, the Upadesamalatika and the Jesajiprabandha to Merutunga. The Jesaji. (56) Peterson, IV, 108; Weber, No. 2021 (57) A copy of this work exists in the Kantivijaya Bhardar, Chhani ( near Baroda ) ( 58 ) Velankara, No. 22. ( 59 ) Velankara, No. 1666. 13

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194 prabandha says that according to Suri's instructions, Jesaji built a temple to Santinatba and made pilgrimages to Satrunjaya and other holy places of the Jains." Mahendraprabhasuri or Mahendra of Anchalagatchha composed the Tirthamalaprakarana, He died in V. S. 1444 (A. D. 1388 ). Some escribe the Vicharasaptatika to him.' Jayanandasuri, pupil of Somatilakasuri of Tapagatchba, composed the Sthulibhadracharita. The dignity of 'Acharya' was conferred on him in V. S. 1420 (A. D. 1363-4). He died in A. D. 1384-5.62 Devasundarasuri 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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195 Gnanasagarasuri, pupil of Devasundarasuri, 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 Parsvanathastave.64 Kulanandana, another learned pupil of Devasundarasuri, composed the Vicharamritasangraha in A. D. 1386-7, Siddhantalapkoddhara, Pragnapanasutrachurni, commentaries Pratikramanasutra, Kalpasutra and the Kavyasthitistotra, and several short poems singing the praises of God. 65 on the Munisundara, pupil of Somasundarasuri, composed the Gaivedyagosthi in A D. 1398-9. Devananda or Devamurti was the author of the Kshetrasamasa. His spiritual descent is as follows: Chandraprabha--Dharmaghosha--Bhadresvara Muniprabha-Sarvade va-Somaprabha-Ratnaprabha Chandrasimha-Devasimha-Padmatilaka-ShritilakaDevachandra-Padmaprabhasuri-Devananda Devamurti.66 or Nayachandrasuri, 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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196 Krishnarshi gatchba, composed the Hammiramahakavya and the Rambhamanjarinatika. These are some of a few historioal works in Sanskrit. In the Hammiramahakavya the hero is Hammira, but it contains many references to Prithviraja Chobana. In the Rambhamanjari, the hero is Jayachandra of Kanoja, but there is not the slightest reference to his Rajasuyayagna, Sanyukta's 'Swayamvara' or his enmity with Prithviraja. From this, Mr. G. H. Ojha concludes that these stories of the Prithvirajaraso 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 Neminatha A.D. 1349 Faga (2) Vijayabhadra, (i) The Kamalavati ... About pupil of Rusa A.D. Lavanyaratna (ii) The Kalavati 1350 of Agamagatchba Sati Rasa... (67) "Nagri Pracharini Patrika ", I, p. 414,

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pijn.999 197 (3) Vinayaprabha The Gautamaswami A.D. Rasa 1356 Cambay. (4) -- Hansaraja- About Vatchharaja A.D. 1355 (5) Sila (6) Harasevaka The Mayanareha A.D. Rasa 1357-? (7) Jinodayasuri, The Trivikrama A.D. pupil of Rasa 1359 Jinakusalasuri (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. Pattabhisheka 1359 Rasa (9) Merunandana A.D. Jinodayasuri 1375 Vivahalau (10) Viddhanu Gnanapanchami and Chopai a pupil of Jinodayasuri. 999

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(11) Merunandana The Ajitasantistava The Kakabandhi (12) A pupil of (18) Munisundara suri Devasundarasuri 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 Sravaka of Jinachandrasuri 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 Kulamandanasuri.

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Chapter VI. Somasundarayuga. The first half of the fifteenth century is known as the Somasundarayuga in Jain history because Somasundarasuri 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 Palanapura ). 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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200 the order of Jain monks at the age of seven and came to be known as Somasundara. Jayanandasuri 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 Somasundarasuri by Devasundarasuri 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, Hemaraja and Ghatasimha. When Somasundarasuri conferred the dignity of Upadhyaya on Munisundara, Devaraja held a festival with the consent of (71) Somasuri, SomaSaubhagyakavya, cantos II, III, IV. (72) Ibid, V, 11& 14. (73) Desai, Jain Sahityano Itihas, p. 452. (74) Somasuri, Somasaubhagyakavya, V, 51-61.

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201 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 Ukesakula. 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 Deulavataka 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 Gunaratnasuri's Kriyaratnasamutchaya 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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202 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 Somasundarasuri. As Govinda was a favourite of Punjarao, king of Idar, Idar's warriors guarded the congregation on the Taranga 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 Somasundarasuri came to Karnavati, Gunaraja, 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, Somasaubhagyakavya, canto. VII. (78) Catalogue of Manuscripts, Forbes Gujarati Sabha, p. 334.

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203 son Dhanapala made Karnivati bis domicile of choice. He had four song-Sangana, Godo, Samaro and Chacho. Chacho was well-known in Karnivati. He made pilgrimages to the holy places of Jains and built a Jain Temple. He had two wives-Ladi and Muktadevi. By his wife Ladi, he had three sons-Vijada, Samala and Puno. By Muktadevi, he had four sons mamed Gunaraja, Ambaka or Ambra,79 Limbaka and Jayanto. Of these four brothers, Gunraja, who gave a rousing reception to Somasundarasuri, 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 Giranara in. A. D. 1400-01 and A. D. 1405-6. In A. D. 1408-9, bis younger brother Ambaka or Amba who had ,entered the order of Jain monks, became Vachaka or Upadhyaya. In A. D. 1411-12, he helped the famine-striken persons. In A. D. 1413-14, he went on a pilgrimage to Soparaka, Jiravally and Mt. Abu. His third pilgrimage to the holy Satrunjaya hill was undertaken in A. D. 1420-1. The Jains of far off places were invited. King ( 79 ) According to the Somasqubhagyakavya, Vava was the father of Amra ( VIII, 19 ). His second name was probably Chacho.

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204 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 Gunaraja to make the pilgrimage a great success.so a Somasundarasuri had accompanied Gunarajaso in this pilgrimage of A.D. 1420-1. On the way, the pilgrims halted at Dhandhuka, Valabhipura, Madhumati (or Mabuva), Devapattana (or Prabhasapatana ), Mangalapura (or Mangrol ), Junagadha and other places. At Mahuva, the dignity of Acharya was conferred on Jinasundara Vachaka by Somasundarasuri. From Giranara, Gunaraja returned to Karnavati and after a few years, repaired the temple of Mabaviraswami at Chitrakuta or Chitoda As he lived at (80) This Gunaraja had five song-Gaja, Mahiraja, Bala, Kalu and Ishvara and a wife named Gangadevi. Mahiraja 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 Manaka, Gunaraja had a nephew named Jinaraja.--Prasasti to Mahaviraprusada at Chitrakuta-Desai, Loc. Cit., p. 456 f. n. (80A) Somasaubhagyakavya, VIII, 24-31; Prasasti to Mahaviraprasada at Chitrakuta.

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205 Karnavati, his son Bala, who had taken up his abode at Chitrakuta, was appointed to supervise the work. When the temple was re-built, Gunaraja's five sons set up the image of Mahaviraswami and the * Pratishtha' was performed by Somasundarasuri in A. D. 1428-9.81 When Somasundarasuri paid the third visit to Devakulapataka, he conferred the dignity of Vacbaka on Visalaraja. To celebrate this occasion, Visala held a festival. On another occasion, when Somadevasuri conferred the dignity of Acharya on Jinakirti, Visala's son Champaka held a festival. The following were some of the religious deeds of Somasundarasuri: (i) Pratishtha of Nandisvarapata in Adinatha's temple at Devakulapataka in 1428-9. (ii) Pratishtha of Adinatha's image, prepared by Maballade, at Devakulapataka. ( iii 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 ) Somasaubhagyakavya, VIII, 45-92; Prasasti to Mahaviraprasada at Chitrakuta; Desai, Loc. Cit., 455 f. n.

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206 ( v ) Pratishtha of tbe image of Santinatha in Vija Thakur's temple at Kapilapatakapura. (vi) Samarasimha Soni, & favourite of Abmad Shah of Ahmedabad, rebuilt Vastupala's tomple on Giranara, at the Suri's suggestion. (vii) Pratishtha in the Chaturmukh Jinalaya of Lakshoba at Giranara. (vii) Patishtba of the brass images of twentyfour Tirthankaras prepared at the expense of Munta. (ix) Accompanied Srinatha of Anabilavada 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 suri. (xii) Conferred the dignity of Aobarya on Ratnasekhara Vachaka. ( xiii) Advised his devotees Sanghapati Manadana, Vatcbha, Parvata, Sangbapati Narbada, Sanghapati Dungara, Kalaka Soni, Madana, Vira and Virupa to glorify Jainism,82 (82) The religious deeds of Somasundarasuri mentioned above are based mainly on the Soma saubhagyakavya (canto 13.).

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207 After serving Virasasana for several years, Somasundarasuri 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 Jinabhadrasuri of Tapagatchba. Among the prominent Jains who financed this work were Parvata of Cambay and Mandalika of Sandera.83 We shall now consider the literary activities of the Jains in what is aptly called the Somasundarayuga. Gunaratnaguri, a co-student of Somasundarasuri, composed the Kalpantaravachya in A. D. 1400-01 and wrote commentaries on the Saptatika ( A. D. 1402-3), Devendrasuri's Karmagranthas, Aturpratyakhyana; Chatuhsarana, Samstaraka, Bhaktaparigna, Somatilaka's Kshetrasamasa and Navatattva. His two great works are the Kriyaratnasamutchaya and the Tarkarahasyadipika.84 Munisundarasuri, a pupil of Somasundarasuri, 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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208 fourteen, he composed the Traividyagoshthi. Among his other works may be mentioned the Tridasatarangini, the AdhyatmakalpadrumaSantarasabhavana, 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 Somasundarasuri, was a very learned man. His biruds were 'Krishna-Sarasvati' and "Krishna-Vagdevata. He was the author of the Pratyakhyansthanavivarana, 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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209 Bhuvanasundarasuri, pupil of Somasundarasuri, composed the Mahavidya with commentary, the Laghumahavidya and the Vyakhyanadipika.88 Devaratnasuri, 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 Jinakirtisuri, pupil of Somasundarasuri, wrote 8 commentary on the Namaskarastava and composed the Uttamakumaracharita, Sripalagopalakatha, Champakasresthikatha, Panchajinastava, Dhanyakumaracharita, Danakalpadruma, (A. D. 1440-41) and the Sraddha-Gunasangraha (A. D. 1441-2),90 88. Velankara, No. 1056; Desai, Loc. cit., pp. 465. 89. Jain Aitihasik Gurjarakavyasanchaya, 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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210 Ratnasekharasuri, pupil of Somasundarasuri, composed the Shadavasyakavritti, 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 Merutungasuri of Anchala gatchha, composed the ChatuhparviChampu, Sridharacharita (1406-7 A. D.) Sukarajakatha, Dharmadattakathanaka, Gunavarmacharita and the Malayasundarikatha.' 92 Manikyasekharasuri, another pupil of Merutungasuri of Anchala gatchha, composed the Kalpaniryukti Avachuri, Avasyaka Niryukti Dipika, Pinda Niryukti Dipika, Ogha Niryukti Dipika, Uttaradhyayana Dipika, Acharanga Dipika and the Navatattvavivarana.9 Devamurti Upadhyaya, pupil of Devachandra suri 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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211 Harshabhushana, pupil of Harsbasena of Tapa gatchba, composed the Sraddhavidhivinishchaya, Anchalamatadalana and Paryushana-vichura. (A. D. 1429-30 ).95 Jinasundara,pupil of Somasundarasuri, composed the Dipalikakalpa ( A. D. 1426-7).9 Charitrasundaragani, pupil of Ratnasimbasuri of Brihad Tapagatcbha, composed the Siladuta, the Kumarapalacharita, the Mahipalacharita and the Acharopadesa. The Siladuta deals with Sthuli. bhadra's glorious conquest over cupid and contains 131 verses. The Kumarapalacharita was composed at the request of Subbachandragani. It deals with the life of Parmarbat Kumarapala, the Chaulukya king of Anabilavada, and contains 2032 verses. It is one of the rare historical works in Sanskrit. 97 Ramachandrasuri, pupil of Abhayachandrasuri of Purnimagatchha, composed the Vikramacharita in Darbhikagrama or Dabhoi, in A. D. 1433-4 and the Panchadandatapatrachhatraprabandha in Cambay in A. D. 1444.99 95 Kantivijaya, Baroda, No. 1016; Kielhorn, II, No. 360. 96 Kantivijaya, Baroda, No. 1015. 97 Buhler, II, No 316; Desai, Loc. cit., P. 469. 98 Velanakara, No. 1740; Weber, No. 1580.

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212 Subhasilagani, pupil of Munisundarasuri of Tapagatchha, composed the Vikramacharita in A. D. 1433-4, the Prabhavakakatha in A. D. 1447-8, the Kathakosa in A. D. 1452-3, the Satrunjaya-kalpavritti in A. D. 1461-2 and the Unadinamamala. According to the Prabhavaka Katha of our author, Visalaraja, Ratnasekhara, Udayanandi, Charitraratna, Lakshmisagara, and Somadeva were the pupils of Munisundarasuri.99 Jinamandanagani, pupil of Somasundarasuri, 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. Atmananda Jain Sabha, Publication No. 66.

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213 Jinabarsha, pupil of Jayachandrasuri, composed the Vastupalacharita, in A. D. 1440-1, the Ratnasekharakatha in Prakrit in Chitrakuta, the Vimsatisthanaka Vicharamrita-Sangraha in Sanskrit and Prakrit and the Pratikramanavidhi in A. D. 1468-9.102 Kirtiraja Upadhyaya composed The Neminathamahakavya in A. D. 1438-9. It is a work in twelve cantos.163 Dhirasundaragani, pupil of Amarasundara, composed the Avachurni on the Avasyakaniryukt: 104 Somasundarasuri composed the Avachuris on the Saptati and the Aturapratyakhyana. Besides these avachuris, he also composed the Ashtadasastav, in A. D. 1440-41. He had many pupils.105 Jinabhadrasuri of Kharatara-gatchba rendered " glorious and meritorious " services to Jinasasana by asking the Jains to build temples at Giranara, 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 Granthmala, Bhavnagar. 104 Motitoli Bhandar, Pelitana. 105 Weber, No. 1862; Buhler, IV, No. 124.

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214 Cambay. He is known as the author of the Jinasittariprakarana (Prakrit) and the Apavarganamamala. He was much honoured by king Vairasimha of Jesalmer and king Trambakadasa." 106 Jinavardhanasuri, founder of the Pippalaka branch of Kharataragatchha, wrote commentaries on Sivaditya's Saptapadarthi and the Vagbhatalankara 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 Jinadattasuri'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 Haimavyakaranadhundhika and the Karapuraprakaranatika. 106 Desai, Jain Sahityano Itihasa, p. p. 472-4. 107 Bhandarakara'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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215 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 Bahada. 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 Alankaramandana, the Sringaramandana, 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) Manikyasuri - 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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216 (2) Somasundaraguri-(i) Upadesamala A. D. ( Gujarati Translation ) 1428-9 (ii) Yogasastra (Gujarati Translation ) (iii) Shadavasyaka (Gujarati Translation ) (iv) Aradhana Pataka (Gujarati Translation ) (v) Navatattva (Gujarati Translation ) (vi) Shashthisataka - A. D. (Gujarati 1489-40 Translation ) (3) Munisundarasuri- Yogasastra A. D. Chaturth Prakash-1434-5 ( Translation ) (4) Jinasagarasuri Shashthis'ataka (Bharataragatchba) (Translation ) (5) Dayasimbagani, (1) Sangrasani A. D. pupil of Ratnasimba- ( Translation ) 1440-1 suri of Bribad

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217 Tapagatobba. (ii) Kshetrasamasa- A. D. ( Translation ) 1472-3 (6) Hemahansagani, Shadavas'yaka- A. D. pupil of 1444-5 Jayachandrasuri. (7) Manika Maladhari A. D. Sundaragani, Hemachandrasuri's 1444-5 pupil of Bhavabhavana DovakulaRatnasimhasuri ( Translation ) pataka of Vriddha Tapagatchba. 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 suri dipakaprabandha or Paramahansa prabandha (2) Hirananda- (i) Vidyavilasa A. D. Suri, Pavado 1428-9 pupil of

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Viraprabhasuri of 218 (ii) Vastupala Pimpalagatchha Tejahpala Rasa (iii) Dasarnabhadra Rasa (iv) Jambuswamino Vivahalo (v) Kalikalarasa (3) Somasundarasuri- (i) Aradhana Rasa (5) Megho or Meho (ii) Sthulibhadra faga (4) Jayasagarasuri (i) Jinakus'alasuriChatushpadi of Kharataragatchha (ii) Chaityaparipati (iii) Nagarakota tirtha-paripati (iv) Vajraswami guru-rasa (i) Tirthamala 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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219 A. D. 1442-3 1432-3 (6) Pupil of DevaratnasuriDevaratnaguri Faga (7) Mandana- Siddhachakrasravaka Sripalarasa (8) Gunaratnasuri- (i) Rishabharasa (ii) Bharata Bahubali prabandha (9) Bhavasundara, - Mahavirapupil of Stavana Somasundarasuri (10) Sadhukirti- (i) Matsyodara Kumara rasa (u) Vikramacharita, Kumararasa A. D. 1442-3 (iii) Gunasthanaka Pichara Chopai Nalacharita (11) Champa (12) Tejavardhana na Bharatos Bahubalirasa

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220 (13) Mandalika Pethada rasa (14) Sarvanandasuri Mangala Kalas'a(15) Jayavallabha, (i) Sthulabhadrapupil of Basathio Manikyasundara (ii) Dhanna Anagararasa (16) Ratnamandanagani, (i) Neminathapupil of NavarasaSomasundarasuri faga (ii) Nari Nirasa rasa (17) Jayasekhara Prabodha A. D. Chintamani 1405-6 Antaranga Chopai The following is the Jain contribution to Apabhramsa Sahitya'12 :Author Work (1) A Pupil of Silasandhi Jayasekharasuri (2) Hemasara Upadesasandhi

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221 (3) A Pupil of Vinalaraja, Tapahsandhi pupil of Somasundarasuri. Kesi-Gomaya Sandhi Mahaviracharita (6) - Mrigaputrakulaka Rishabhadhavala. Rishabhapancha Kalyanaka Service of Jinasasana 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 Ramadovi 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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222 simhasuri. 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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223 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 Adinatha set up by Simba and Ratna in A. D. 1468-9. The third worth-seeing image in the temple is that of Pundarikaswami. 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, Maharana Kumbhakarna repealed the pilgrim tax which was collected from the Jain pilgrims on Mt. Abu, 115 In A. D. 1451, King Mandalika of Junagadha proclaimed amari' asking his subjects to refrain from taking innocent lives on the 5th, 8th and 14th days of the bright and black halves of every month. Before issuing this order, he had proclaimed "& mari" 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, Abw, p. 11.

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225 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. Lonkashab 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 Stbanakavasior Dhundhia. 116 In A D. 1453, Sanaraja, son of Sajjanasimba by his wife Kaulakadevi, built a temple of Vimalanatha on Giranara.!!? The Pratishtha was perforded by Ratnasimhasuri of Tapagatchba. In A. D. 1460-1, he made pilgrimages to Satrunjaya and Giranara. At his request, Gnanesagarasuri completed the Vimalanathacharita in Cambay, in the same year. t: 8 Laxmisagarasuri 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 Munisundarasuri seems to have ( 116 ) Desai, Loc. Cit., p. 495. ( 117-118 ) Desai, Loc. cit. p. 496. 15

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226 trained him well; for he pleased king Mahipala by winning victories in debates in Jirnadurga or Judagadha. Somasundarasuri conferred the dignity of 'Pandit' on him in A. D. 1436-7. On this occasion Mahadeva of Devagiri held a festival. In A. D. 1444-5, when the dignity of * Vachaka' was conferred on him by Muni. sundarasuri in Mundasthala, Sanghapati Bhima held a festival. In A. D. 1460-1, Laxmisagarasuri 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 Laxmisagarasuri was the head of gatchba: (i) Salba of Ukesavamsa set up a brass image weighing 120 mans, at Dungarapura. He was a minister of King Somadasa. ( 119 ) Somacharita, Gurugunaratnakara, canto I ( 120 ) The details given here are based on the Gurugunaratnakarakavya (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 Somadevasori.

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227 (ii) Gadaraja mantri of Ahmedabad built a Jain temple in Sojitra at the cost of Rs. 30 000. The Pratishtha was performed by Somadevasuri, 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 Bhimavihara 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 Vachaka at Gada's request and that of Vachaka on Jinahamsa and Sumatisundara at the request of Lungara of Anabilavada 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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228 Jirspalli and stayod there for seven days in the company of Somadovasuri. (vii) Moved by the sermon of Somajayasuri, 84 couples took the fourth vow of a Jain layman, at Sirobi. (viii) At the suggestion of Sumatisundarasuri, Sabasa, son of Chaliga, built the Chomukh Prasad 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 Somasagara was honoured with the dignity of Vacbaka and went on a pilgrimage to Pavapura to pay their obeisance to Sambhavanatha. (x) Ratna and Megba went on a pilgrimage to Jirapalli at the foot of Mt. Abu, with the Jain congregation and gave cloth to monks of Tapagatchha, Vriddhasali gatchba, Napayatchba, Nanavali gatchba and other gatchbas. Hemavimalasuri was a prominent pupil of Laxmisagarasuri. He was born at Vadagama in Marumandala or Marwad, on the full-moon day of Kartika in the Vikram year 1520 (A. D. 1463 ). His father's name was Gangadbara and mother's name Ganga. Before he cntered the

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229 order of Jain monks, he was known as Hadaraja. In A. D. 1471, he renounced the world and accepted Laxmisagara as his guru, He was, however, trained by Sumatisadhusuri. In A. D. 1491, the dignity of suri was conferred on him and he was made the leader of his gatchha. This occasion was celebrated by Sayara Kothari and Sahajapala at Idar where the Jains of far-off places were invited.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 Anandavimalasuri and that of Vachaka on Danasekharagani and Manikasekharagani by our Suri, Soni Jiva Jaga of Cambay held a festival. In A. D. 1515-6, Himavimalasuri halted at Karpatavanijya (Kapadavanja) on his way to Cambay. The Jains of Kapadavanja gave him a royal reception. Some envious persons reported the matter to the (121) 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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230 king whereupon the latter passed orders for the arrest of the Suri. When the king's men came to arrest him, he ran away to Chuneli, and from thence to Sojitra. From Sojitra, the suri 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 suri 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 suri went to Anabilavada, the Jains gave him & rousing reception. On this occasion, Nakara Panchanana of Ukesavamsa took the fourth vow of a Jain layman and gave liberal presents to the Jain congregation. From Anabilavada, the suri went to Vijapur and performed Pratistha in the temple built by Kothari Satara Sripala. In A. D. 1527, when he was at Visonagara, the suri found that his end was drawing near; so, he sent for Anandavimala who was at Vadala and asked

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231 him to become Gatchhanayaka or the head of gatchha. When Anandavimala did not accept the post, Saubhagyaharshasuri was made Gatchhanayaka.122 Hemavimalasuri died at Visanagara in A. D. 1527, leaving behind him many pupils whom he had taken in the order of Jain monks.723 After Hemavimalasuri, Saubhagyaharshasuri 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, Rupa, 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 Suri 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 Kavya Sanchaya, Appendix, p. p. 98-9.

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232 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 suri. In A. D. 1540, Saubhagya. harsbasuri breathed his last, leaving behind many pupils who mourned his death. He was succeeded by Somavimalasuri.124 About this time, three monks of Anchalagatebba rendered meritorious services to Virasasana.-25 Bhavasagarasuri, 61st Pattadhara of this gatcbha, was born at Narasani in Marwad in A. D. 1453-4. His father's name was Sangani and mother's name Singarade. Before be entered the order of Jain monks, he was known as Bhavada. Jayakesarasuri 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 Siddhantasagara. His dates are as follows: Birth-V. S. 1506; Diksha-V. S. 1512; Acharyapada V. S. 1541; Gatchbanayakapada-V. S. 1542; Death. V. S. 1560. He was born at Anabilavada. His father's name was Javada Soni and mother's name Puralade Jain Aitihasika Gurjara Kavya Sanchaya-Appendix, p. 114.

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233 was conferred on him at Mandala in A. D. 1503-4. He died in A. D. 1525-7.126 Gunanidhanasuri, who succeeded him, was born at Anabilavada 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 Siddhantasagarasuri. When he mastered the sciences, the dignity of Acharya 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 Gunanidbanasuri became the Gatch hanayaka, Vijjabara Shah of Cambay held a festival. Our Suri died in A. D. 1544-5.127 We have dealt with Lonkashah & copyist who was opposed to idol worship. He was followed by Bhana 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 Kaduva, a Nagara Bania of Nadulai. In A. D. 1457, he came to ( 126 ) Ibid, Appendix, p. 114. ( 127 ) Ibid, p.p. 2234,

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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. Kaduva 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 Parsvachandra Nagori, a pupil of Sadhuratna of Tapigatchba. He made many changes in the religious ceremonies and founded the Payachanda gatcbha. The fourth difficulty was created by Vallabhacharya and other Vaishnava preachers.129 To surmount these difficulties, Anandavimalasuri of Tapagatchha made strict rules for Jain monks and enforced them rigorously. He practised austere penance for 14 years and created good impression on the people. He permitted Jain monks to go to Jesalmere. On the whole 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. Hemavimalasari

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235 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 Sari in A. D. 1525 and died in A. D. 1540 Jain Aitihasika Gurjara Kavya Sanchaya, Appendix, p.p. 101-3.

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236 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, Sravakas and Sravikas, 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 SamaraShah's temple on the Satrunjaya Hill. He was the son of Osavamsi Tola Shah of Chitor by his wife Lilu. Tola Shah was a friend of King Sangramasingh or Sanga of Mewad.232 His son ( 131 ) This Sangramasingh was the head of the Rajputs. He was defeated by Babar in the battle of Sikri in 1527 A. D.

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237 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 Gujarata, Karma Shah 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 Shah 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. Mayadakbana or Muzahidakbana, 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. Raviraja and Nrisimba, two officers of the Governor of Saurastra, belped Karma Shah very much. A new image of Adinatha was set up in A. D. 1531 when Vidyamandanasuri, pupil of Dharmaratnasuri, perforined pratistha. Vinaya

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238 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, Marudevimata, 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 Satrunjayatirthoddharaprabandha. Vivekadhira. was 8 contemporary of Karma Shah.

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239 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. Pundarikaswami's temple is just opposite the temple of Adinatha. It was erected by Karmashah in A. D. 1531. The image of Pundarikaswami 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 sabhamandapa contains four cells. One of them is dedicated to NemiDatha and the other to Adinatha. Several scenes showing the main events of the life of Adinatha and other Tirthankaras are found on the walls of the Sabbamandapa. The Rayana Paduka temple in the Adesvaratunka was also erected by Karmashah in A. D. 1531. It contains the feet of Adinatha as well as an image of the same Tirthankara, On the walls, there are scenes of Giranara and Mt. Abu.

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240 " 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 Parsvanatha 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 Adesvaratunka, 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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241 wrote a commentary on the Shasthisataka of Nemichandra Bhandari.133 Taporatna composed the Uttaradhyayana Laghuvritti. In A. D. 1445-6, Parvata Srimali of Anahilavada 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 Ratnasekharasuri of Tapagatchha, composed the Kathamahodadhi which contains 157 stories based Harishena's Karpuraprakara. His other known work is commentary on Jinaprabhasuri's Siddhantastava.. (A. D. 1457-8).136 on In A. D. 1447-8, Gunakarasuri of Chaitragatchha composed the Samyakatvakaumudikatha. His other known work;is the Vidyasagarakatha.13 137 (133) Velankara, Nos. 1670-72. (134) Desai, Jain Sahityano Itihasa, 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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242 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 Srimala Saliga.138 In A. D. 1450-1, Udayadharma, pupil of Ratnasimhasuri of Brihad Tapagatehha, composed the Vakyaprakasa. He is also known as the author of the Sanmattridasastotra.139 In A. D. 1453-4, Sarvasundarasuri, 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 Pushpamala. About the same time, Jayakirtisuri's pupil Rishivardhana of Anchala gatchha composed the Jinendratisaya panchasika.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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243 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 Jinasagarasuri of Kharataragatchba wrote the Sinduraprakarakavya tika. 142 In A. D. 1457-8 Satyaraja, of Pauramika gatchba composed the Sripala harita. In the same year, Hemabansagani, pupil of Charitraratnagani of Tapa gatchba, wrote a commentary on Udayaprabhasuri's Arambhasiddhi. In the following year i. e. A. D. 1458-9, the same author composed the Nyayarthamanjusha in Ahmedabad.143 Gnanasagaraguri, pupil of Udayavallabhasuri, composed the Vimalanathacharita in A. D. 1460-1.144 In the same year, Ratnamandanagani, pupil of Nandiratna, composed the Bhojaprabandha or the Prabandharaja 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) Gulabkumari 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 Munisundarasuri of Tapa gatchba, wrote the Satrunjayakalpakatha and Amarachandra wrote avachuri on the Upadesamala. In the following year, Sadbusoma wrote commentaries on Jinavallabhasuri's Mahavirachariya, the Charitrapanchaka and the Nandisvarastava.146 In A. D. 1467-8, Pratisthasoma composed the Somasaubbagyakavya which deals with the life of Somasundarasuri, and Rajavallabha, wrote the Chitrasena-Padmavatikatha and the Shadavasyakavritti (A. D. 1473-4). In A. D. 1472-3, the Jalpamanjari was composed.147 In A. D. 1474-5, Siddhasuri composed the Rasavativarnana. In A. D. 1478-9, Bhavachandrasuri, pupil of Jagachandrasuri of Purnimagatchba, composed the Santinathacharita which deals with the life of Santinathe, the 16th. Tirthankara of the Jains.147A In the same year, the Prithvichandracharita was composed by Jayachandraguri. In A. D. 1483-4, Subhasilagani wrote the Salivahanacharita, and in A. D. 1484-5, Siddhantasagara composed ( 146 ) Desai, Loc. cit., p.p. 515-6. ( 147 ) Ibid, p. 516. ( 147A ) Gulabkumari Library, Caloutta, Manuscripts Nos. 61-3.

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245 the Chaturvimsatijinastuti and Somacharitragani wrote the Gurugunaratnakara.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 Vardhamanadesana and the Rishimandalavritti 150 Jinamanikya, pupil of Hemavimalasuri, wrote the Kurmaputracharita in Prakrit.151 Kamalasamyama, pupil of Jinasagarasuri 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 sagarasuri, wrote a commentary on the same work, in A. D. 1495-6 152 Indrahansagani composed the Bhuvanabhanucharita ( A. D. 1497-8 ), the Upadesa-Kalpavalli (A. D. 1498-9 ) and the Balinarendrakatha ( A. D. 1500-1 ). Labdbisagarasuri of VriddhaTapagatchha wrote the Sripalakatha in A. D. 1500-1.153 Siddhantasara, pupil of Indranandisuri, completed the Darsanaratnakara 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 Dasavaikalikasutra. In A. D. 1516-7, Somadovasuri, pupil of Simhadatta, composed the Samyaktvakaumudi and Mahesvara completed the Vichararasayanaprakarana. The Kumarapalapratibodha was composed in A. D. 1518-9. In A. D. 1519-20, Saubhagyanandisuri composed the Maunaekadasikatha. In A. D. 1520-1, Vidyaratna wrote the Kurmaputracharita. In A. D. 1521-2, the Vimalacharita dealing with the life of the wellknown builder of the Vimalavasahi on Mt. Abu, ( 152 ) Jain Sahityano Itinas, p.p. 517-8. ( 153 ) Ibid, p. 518.

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247 was composed. In A. D. 1522-3, Ganasara completed the Vicharashattrimsika 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, Jinabansasuri composed the Acharangasutra Dipika. and Sahajasundara completed the Ratnasravakaprabandha. In A. D. 1526-7, Harshakulagani composed the Sutra Kritangasutra Dipika. His other works are the Bandhahetrudaya-Tribhangi and the Vakyaprakasatika. In A. D. 1534-5. Hradayasaubhagya, pupil of Saubhagyasagarasuri, composed the Vyutpattidipika in Cambay, when Bahadura Shah was the king of Gujarata.154 About this time, Laxmikallola composed the Tattvagama and the Mugdhavabodha.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 Pasapaikaha Jinapurandarakatha The following is the Jain contribution to Gujarati Literature, Prose and Poetry. 157 Old Gujarati (Prose) " (i) Mahesarachariya (ii) Adipurana (iii) Sripalacharita (iv) Sammatagunanihana Srenikacharita Rohinividhanakatha Suandhadasamikaha Work Bhavabhavana Sutra, (Devakulapataka, A. D. 1444-5) Shadavasyaka, (A. D. 1444-5) Gautama pritchha (A. D. 1448-9) Pindavisuddhi (A. D. 1456-7) Avasyakapithika ( 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 d. Shashthisataka (A. D. 1458-9) Kalpasutra (A. D. 1460-1) Shadavasyaka (Mandavagadha, A. D. 1468-9) Silopadesamala Pushpamalaprakarana Kalpa-Prakarana Panchanirgranthi Karpuraprakara Shashthisataka Yoga'sastra Kshetrasamasa (A. D. 1472-3) Tandulaveyali-Payanna Acharangaprathama skandha Prasnavyakarana Aupapatika Sutrakritanga Jambucharita Shadavasyaka 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 Rasa Rohineya Chora Rasa Chandanabalani Chopai Srenika Rasa (About A. D. 1468) Jambuswami Panchabhava Varnana (A. D. 1464-5 ) Ardrakumaradhavala Samyaktva Bara Vrata Kulaka Chopai Sthulibhadra Kakkavali Sthulibhadra faga Thavatcha Kumara Bhasa Snatrapuja Adinatha Janmabhisheka Sudarsana Sresthino Rasa Prabandha (A. D. 1445) Surangabhidhana Nemifaga (A. D. 1445-6) Samyaktva Rasa (A. D. 1448-9) Dharma-Laxmi Mahattara (A. D. 1450-1 ) Hansavatsakatha Chopai Ratnachudarasa (About A. D. 1453)

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251 Kalyanasagara Risbivardhanasuri Matisekhara Jinavardhana Nvyayasundara Visi Viharamana Jina Stuti Agadattarasa Nala-Davadanti rasa, ( Chitoda, A. D. 1455 ) Dhannarasa (A. D. 1457) Neminatha Vasanta Fulada Kuragadu Maharshi Rasa (A. D. 1480-1) Mayanarehasatirasa (A, D. 1480-1) Ilaputracharita Dhannarasa (A. D. 1458 ) Vidyavilasam Narendra Chaupai (A. D. 1460 ) Simhasanabatrisi chopai (A. D. 1462-3 ) Simhalasimhakumara Chopai (A. D. 1462-3 ) Devaraja-Vatsarajaprabandha (A. D. 1462-3 ) Jambuswamirowser (A. D. 1459-60 ) Salibhadramunirasa Harivamsarasa (A.D. 1463-4) Srenitarasa Malayachandra Rajatilakagani Brahmajinadasa

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252 Brahajinadasa Yasodhararasa Adinatharasa Karakandumunirasa Hanumantarasa Samakitasararasa Gnanasagarasuri Jivabhavasthitirasa (A. D. 1463-4 ) Bhaktivijaya Chitrasena-Padmavatirasa (A, D. 1465-6 ) Petho Parsvanathadasabhava Vivahalo Laxmiratnasuri Surapriya-Kumararasa Lakhamana sravaka Mahavira-Charita-stavana (A. D. 1464-5) Chihugatiniveli Siddhantarasa Vatchha sravaka Mriganka-lekharasa (A. D. 1466-7) Gnanasagaraguri Siddhachakra-Sripalarasa ( A. D. 1474-5 ) Mangaladharma Mangalakalas'arasa (A. D. 1468-9 ) Devakirti Dhannasalibhadrarasa (A. D. 1474-5 ) Punyandi Rupakamala (Between A. D. 1467 and A. D. 1490 ) Devaprabhagani Kumarapalarasa

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Udayadharma 29 Vatchhabhandari Sarvanyasundara Hemavimalasuri Lavanyasamaya "" dw "" .. "" 99 "" "" 253 Malayasundarirasa (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 Samvada (A. D. 1505) Serisaparsvastava (A. D. 1505) Vairagyavinati (A. D. 1506) Rangaratnakara Neminatha-prabandha (A. D. 1507-8)

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254 Lavanyasamaya Surapriyakevali rasa ( A. D. 1510-11 ) at Cambay Vimalaprabandha ( A. D. 1512 ) Sumatisadhu vivahalo ( A. D. 1511-12 ) Devaraja-Vatchharaja chopai (A. D. 1518-9 ) Rarasamvada (A. D. 1518-9) Antariksha-parsvastava (A. D. 1521-9 ) Khimarishi ( A. D. 1532-3 ) Balabhadrarasa, Ahmedabad, (A. D. 1532-3 ) Yasobhadrarasa, Ahmedabad, (A. D. 1532-3 ) Dradhaprahari Sazjhaya Parsvajinastavana Chaturvimsatijinastava Nanda Batrisi (A. D. 1488-9 ) Munipati-Rajarshi Charita (A. D. 1493-4 ) Narapati (Non-Jain Poot)

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256 Santiguri Sagaradattarasa ( About A. D. 1493 ) Nannasuri Vicharachosathi (A. D. 1487 ) Samvegagundara Sarasikhamana rasa (A. D. 1491-2 ) Simbakula Munipati Rajarshi Chopai (A. D. 1493-4 ) Kirtibarsha Sanatkumarachopai (A. D. 1494 ) A Pupil of Kakkasuri Kuladhvaja Kumararasa Kshamakalaga Sundararajarasa (A. D. 1495 ) Lalitangakumara rasa ( Udayapura, A. D. 1497 ) Mulaprabha sadhu Gajasukumala sandhi (A. D. 1496-7) Jayaraja Matsyodararasa (A. D. 1496-7 ) Sundararaja Gajasimhakumara Chopai Dharmadeva Harischandrarasa ( A. D. 1497-8) Kusalasayama Haribalarasa (A. D. 1498-9 ) Nemikunjara Gajasimharayarasa (A, D. 1499-1500)

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256 Labdhisagara Dhvajabhujanga Kumara chopai Harshakula Vasudeva chopai Dasasravaka-batrisi Abhaksha Anantakaya Nannasuri Panchatirtha stavana Dharmaruchi Ajaputra chopai (A. D. 1504-5 ) Dharmadeva Ajaputrarasa (A. D. 1504-5) Ishvarasuri Lalitangacharita Padmasagara Kayavannachopai (A. D. 1406-7 ) Gnana Vankachularasa (A. D. 1508-9) Dharamasamudra Sumitrakumararasa (A. D. 1510-1) Lakshmana Salibhadravivuhalo (A. D. 1511-12 ) Dovakalasa Rishidattachopai (A. D. 1512-13 ) Lavangaratna Vatsaraja Devaraja rasa (A. D. 1514-5) Amipala Mahipala rasa (A. D. 1515-6 ) Sabajasundara Rishidattarasa Ratnasararasa

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257 Sabajasundara Sukarajasaheli (A. D. 1526-7 ) Atmaraja rasa (A. D. 1527-8) Paradesirajanorasa Dbarmasamudra Prabhakara-Gunakara Chopai ( A. D. 1517-8) Champakamala rasa ( A. D. 1522-3 ) Bhuvana kirti Kalavaticharita Vinayasamudra Aranasobha Narasekhara Prabhavatiharana Dharmasagara Aramanandana Chopaz (A D 1530-1) Samarachandra Srenikarasa Sovaka Rishabhadeva dhavalaprabandha Anandapramoda santijin, vivahalo (A. D. 1534-5 ) Somavimala Dhammilarasa Brahma Susadhu chopai (A. D. 1536-7 ) Pratyekabuddha chopai (A. D. 1540 ) Kritakarmarajadhikararasa (A. D. 1537-8 ) 17

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258 Rajasila Amarasena-Vayarasena Chopai (A. D. 1537-8) Kaviyana Tetalimantrirasa ( A. D. 1538-9 ) Vinayasamudra Ambada chopai (A. D. 1542-3) Rajaratnasuri Haribalo machhi chopai Bhava Upadbyaya Harischandra rasa Lavanyamuni Nandabatrisi ( A. D. 1491-4) Jinahara Vikramapancha-dandarasa. Rajasila Vikramaditya Khapararasa ( A. D. 1506-7 ) Vikramasena rasa ( A. D. 1508-9 ) Purvadesachaityarasa (A. D. 1508-9), Ilaprakarachaityaparipati (A. D. 1513-14) Khima Satrunjayachaityaparipati Gnanacharya Bilhana Panchasika Sasikala panchasika157 ( 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 Hemasuri obtained partial success as a missionary at the court of Siddharaja and complete success at the court of Kumarapala who embraced Jainism and glorified it. His work was continued by Hiravijayasuri who attended the meetings at Ibadatakhana and created in Emperor Akbar deep love for the Jain principle of Abimsa 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. Hiravijayasuri was born at Palanapura in A. D. 1526-7. His father's name was Kurashah and mother's name Nathibii. Sanghaji Suraji and

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260 Sripala wore Hiravijaya's three brothers, and Rambha, Rani and Vimala 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. Vijayadanasuri 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. danasuri 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 Upadhyaya. In A. D. 1554, the dignity of Suri was conferred on him, at Sirobi (Marwad) by Vijayadanasuri. (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 Hiravijayasuri. In A. D. 1566, Vijayadanasuri died; so Hiravijayasuri became the head of the Jain community160 After his preceptor's death, Hiravijayasuri had to surmount certain difficulties. Ratnapala 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 Suri that if Ramaji 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 Suri 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 Hiravijayasuri to Sitabkhana, Governor of Cambay. When the complaint was lodged, orders were passed for the arrest of Hiravijayasuri 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 Hiravijayasuri (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 suri 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 suri drove him out of his gatchha. Jagamala felt humiliated; so he lodged a complaint against Hiravijayasuri to the police officer, Petlad. A warrant for the arrest of Hiravijayasuri 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 Udayaprabhasuri and other monks who complained to Kalakhana, Governor of Anahilavada, against Hiravijayas uri, who was, then, at Kunagera, about five miles from Anahilavada Patana. Orders were passed for the arrest of Hiravijaya suri; 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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263 says that it took place in A. D. 1578; but as Kalakhana 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. Hiravijayasuri 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 Hiravijayasuri had, by his magic powers, stopped rain. Sihabakhana sent for the suri and asked him why it did not rain and whether he had anything to do with it. The suri made his position clear. When their conversation was going on, Kunvarji, a well-known Jain, came and explained Sihabakhana the duties of Jain monks. The Suba was pleased to order the release of Hiravijayasuri. 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 Hiravijayasuri, 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 Hiravijayasuri. 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, Hiravijayasuri went to Gandhara164A Akbar had heard much about the reputation of Hiravijayasuri, either from a Sravika 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 Hiravijayasuri inviting him to Fatehpur Sikri. The Emperor, also, wrote a letter to Sihabuddin Ahmadkhan or Sihabakhana, Governor of Ahmedabad asking him to send Hiravijayasuri to Fatehpura Sikri with royal honours. The letters were sent by the runners Maundi and Kamala.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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265 When the Governor of Gujarata received the Emperor's letter, he called the leading Jains of Ahmedabad and asked them to request Hiravijaya suri to go to Fatehpura Sikri as desired by Akbar, The Jains told them that the Suri 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 Gandbara. At the suggestion of the Jain oongregation of Abmedabad, Udayakarana Sangbavi, Vajia Parekh, Rajia Parekh and Raja Srimalla Oswal from Cambay went to Gandhara166 Some Jains at Gandhara 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 Suri should accept the emperor's invitation and go to Sikri. 1668 In A. D. 1582-3, Hiravijayasuri started for Sikri, from Gandbara and went to Ahmedabad Via Jambusar, Sojitra and Matar. 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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266 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 Hiravijayasuri and told the Emperor that the suri had accepted his invitation 166c From Ahmedabad, the Suri went to Anahilavada, via Kadi, Visnagara and Mehsana and stayed there for a week. From Anahilavada, the Suri went to Sirohi via Sidhpur. The king of Sirohi gave the Suri a rousing reception and gave up flesh, wine and hunting.167 From Sirohi, the Suri 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 Suri was asked to see Abul Fazl with whom he had a very interesting conversation. When the Emperor was free, he sent for the Suri.16 167 B (166C 167, 167A, 167B) Vidyavijaya, Surisvara and Samrat, p. p. 95-104; Jain Sahityano Itihas, p. p. 541-2.

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267 Several stories are told about the intercourse of Akbar and Hiravijayasuri. According to the first story, when the Emperor came to know that the suri had come to see him from Gandhar to Sikri on foot, he asked him whether the suba of Gujarat gave him horses, chariots and elephants for his journey. To this, the suri 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 Hiravijayasuri 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 suri told him that they were Satrunjaya, Giranara, Mt. Abu, Parswanatha Hill, Ashtapada, etc. There is nothing improbable in the story. 169 According to the third story, when the suri 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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268 and to the surprise of all many ants woro found under it.'70 According to the fourth story, the suri 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 Suri to accept the books given to him by Padmasagara, a Jaia monk. The suri was not willing to accept them, but did so at the repeated requests of Akbar and Abul Fazl. At Hiravijayasuri's suggestion, the books were kept in a library opened at Agra and named after Akbar. Thansingh, a Jain, was appointed as the trustee of the library or bhandar. 1704 According to the fifth story, several Jains of Agra went to Emperor Akbar and gave him Hiravijayasuri's .dharmalabba or blessings'. 'Akbar asked them if he could do anything for the suri. Thereupon Amipala Doshi, their leader, told the Emperor that Paryushanaparva was drawing near and the Suri 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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269 Once when Abul Fazl and Hiravijayasuri were talking at Abul Fazl's place, Akbar came. Abul Fazl, being much impressed by the Suri, 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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270 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, Adinatba Prasasti of A. D. 1593-4, verge 17. (175 ) Al-Badaoni-Translated by W. H, Lowe, II, p. 331.

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271 tax was collected in Gujarata even after the Mughal conquest. When Akbar came in contact with Hiravijayasuri, the latter persuaded him to abolish Jaziya. 176 If a person died childless, his property was confiscated by the state. The virtuous Kumarapala had, at the suggestion of Kalikalasarvagna Hemachandrasuri, given up this incomo. Jagadguru Hiravijayasuri 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, Hiravijayasuri and his pupils scored many more. Pilgrim tax collected from the pilgrims to the holy Satrunjaya Hill was abolished; fishing in the Dabar 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, Talaja, Abu, Kesariaji, Parsvanatha Hill and other holy places of the Jains was given to the Jains.178 In this way, Hiravijayasuri 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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272 pupils used their influence at Court not only for the Jain community but also for humanity at large. Hiravijayasuri'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 Hiravijayasuri returned to Gujarata, his. pupils Santichandra, Vijayasena and Bhanuchandra 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 Jaina (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 Gujarata. 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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273 pilgrimage to the holy Satrunjaya Hill. In A. D. 1596, he died. 180 Among the prominent pupils of Hiravijayasuri, we may mention Santichandra, Bhanuchandra and Vijayasenasuri. Santichandra, the well-known author of the Kriparasakosa, was a great debater. In A. D. 1576-7, he defeated Vadibhushana, a Digambara monk, in the Court of Narayana of Idar. He won another victory over Digambara Gunachandra at Jodhpur.181 Bhanuchandra, another prominent pupil of Hiravijayasuri, persuaded Akbar to repeal the pilgrim tax on the Satrunjaya Hill. Vijayasenasuri who was honoured by Akbar had defeated Digambara Bhushana in a debate at Surat, pleased Khankhana, Suba of Ahmedabad, by his sermon, set up many Jain images and advised the Jains to repair the temples at many places of pilgrimage.182 In the Hairakayuga, Bhama Shah, an Oswal Jain, rendered glorious and meritorious services to Mewad by laying down his wealth at the feet ( 180 ) Jain Sanityano Itihas, pp. 552-3, 548. ( 181 ) Ibid, p. 553. ( 182 ) Ibid, p.p. 554-5. 18

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274 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 Gujarati, 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 Upadesamala. In A. D. 1553-4, Ratnakara wrote a commentary on the Jivavichara by Santisuri. 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 Vagbhatalankaravritti was composed.183 Dharmasagara, pupil of Hiravijayasuri, composed the Aushtrikamatotsutradipika, (A. D. 1560-1), Tattvataranginivritti, Pravachanapariksha, Irya 183 Desai, Jain Sahityano Itihas, pp. 581-2,

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275 pathikashattrimsika, Kalpasutratika (1571-2 A. D.) Jambudwipapragnaptivritti (A. D. 1582-3 ), Gurvavali-Pattavali with a commentary, Paryushana'sataka with commentary, Sarvagnakataka, Vardhamanadwatrimsika, and the Shodashaslokigurutattvapradipadipika with commentary.194 Vanararishi composed the Gatchhacharapayannatika, Bhavaprakarana with commentary (A. D. 1567-8), Bandhodayasattaprakarana, TandulaVaiyaliyapayanna-avachuri, Pratilekhanakulaka and avachuris on Jinendrasuri's Sadharanajinastava and Harshakulagani's Bandhahetudayatribhangi 185 Nayaranga composed the Arjunamalakara. In A. D. 1567-8, he composed the Paramahansasambodhacharita. In A. D. 1569-70. Dayaratna wrote the Nyayaratnavali. In the following year, Ajitadeva composed the Pindavisuddhi Dipika. In A. D. 1571-2, he wrote the Uttaradhyayanasutratika. The Acharangatika 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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276 Chandrakirtisuri was the author of the Chha. ndakcsatika (about A. D. 1573-4 ) and a commentary on the Sarasvata Vyakarana.187 Sakalachandragani composed the Dhyana. dipika, Dharmasiksha and the Srutasvada siksha. dwara ( A. D. 1573-4 )188 Hemavijaya, pupil of Kamalavijaya of Tapagatohha, composed the Parsvanathacharita (A. D. 1575-6 ), Rishabhasataka ( A. D. 1599-1600), Katharatnakara. ( about A. D. 1600 ), Anyokti - muktamahodadhi, Kirtikallolini, Suktaratnavali, Sadbhavasataka. Chaturvimsatistuti, Stutitridasatarangini, Vijayastuti and the Vigayaprasasti.189 Padmasagara composed the Nayaprakas. ashtaka, Silaprakasa ( A. D. 1577-8), Dharmapari. ksha (A. D, 1588-9 ), Jagadgurukavya (A. D, 1589-90), Uttaradhyayanakathasangraha, Yuktiprakasa, Pramanaprakasa, Tilakamanjarivritti and the Yasodharacharita.190 Ravisagara was the author of the Rupasenacharita, Pradyumnacharita (A. D. 1588-9 ) and the Ekadasikatha ( A. D. 1588-9 )191-92 187. Ibid, p. 585. 188 Ibid p. 585 189. Ibid pp. 585-6. 190. Peterson, IV, 102; Yasovijaya granthamala Publication No. 14; Velankara No. 1703 191-92 Desai, Loc. cit., pp. 586-7; 191-92. Buhler, II, No. 226.

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277 Punyasagara, pupil of Jinahansasuri, composed the Prasnottarakavyavritti (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), Raghuvamsatika (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), Kalyanamandirastotratika, Visalalochanavritti (1596-7 A. D.) Saubhagyapanchamikatha ( A. D. 1598-9 ), Sadharanajinastavana avachuri, Ratna. karapanchavimsatikatika, Surapriyamunikatha (A. D 1599-1600, and the Rauhineya Kathanaka. 198 Harshakirtisuri, pupil of Chandrakirti, com. posed the Brihatsantitika ' A. D. 1598-9 ) Sin. duraprakaranatika, Sarasvatadipika Dhatupatha. tarangini, Saradeyanamamala. Srutabod havritti, Yogachintamani and the Vaidakasaroddhara,199 Gujarati Literature also received great encouragement in the Hairakayuga. The prominent prose writers are Kusalabhuvanagani, author of the Saptatika ( A. D. 1544-5 ), Somavimalasuri, author of the Kalpasutra, the Dasavaikalikasutra 197. Weber, No. 1447; Peterson, I, 72. 198, Velankar, No. 1800, Gulabkumari 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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279 and the Samstaraprakirnaka payanna, 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, Yasahpala, Vastupala, Tejabpala eto; learned men like Hemachandrasuri, Abhayadeva Maladhari, Paramananda, Tilakacharya, Jinapala, Padmaprabha, etc. For the history of the Chavada 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 Itihas, 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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280 But their greatest contribution is the doctrine of non-violene. With the "counsel and consent "" and "advice and assent" of Hemasuri, Kumarapala proclaimed amari, 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 Hemachandrasuri and Kumarapala 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 Dvyasrayamahakavya Kumarapalachariyam Prasasti to the Siddha-Hema Mahaviracharita Somaprabhacharya Kumarapalapratibodha Yasabpala Mohaparajaya Prabhachandrasuri Prabhavakacharita Merutungasuri Prabandhachintamani Rajasekharasuri Chaturvimsatiprabandha Jinamandanagani Kumarapalaprabandha Parikh R. C. Kavyanusasana CHAPTERS III and IV. Somesvara Kirtikaumudi Surathotsava Ullasaraghava Giranaraprasasti Arisimha Sukritasankirtana Jayasinhasuri Hamiramadamardano Udayaprabhasuri Dharmabhyudayamahakavya Merutungasuri Prabandhachintamani

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282 Rajasekhara Balachandra Chaturvimsatiprabandha Vasantavilasa CHAPTERS V and VI. Munisundara Gurvavali Charitraratnagani Chitrakutadurgamahavira prasadaprasasti Somacharitra Gurugunaratnakara CHAPTERS VII and VIII. Desai M. D. Padmasagara Dharmasagara Devavimala Santichandra Jain Sahityano Itihasa Jain Gurjar Kavio Jagadgurukavya Tapagatchhapattavali Hirasaubhagyamahakavya Kriparasakosa

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