Jainism in Gujarat

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

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

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

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

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

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

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

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AUTHOR'S PREFACE. The history of Jainism in Gujarat is to & large extent an unexplored tract. This short work is intended to fill up & gap in the literature on the mediaeval history of Gujarat which has not taken adequate account of the unique contributions made by Jainism to the history and culture of Gujarat. The present work was written under the guidance of Rev. Fr. H. Heras, S. J., Director, Indian Historical Research Institute, St. Xavier's College, Bombay, between 1943 and 1945. Its publication was, however, delayed partly by the conditions created by the war and partly by the needs of my teaching work. A simplified system of transliteration of Sanskrit, Prakrit and old Gujarati words has been adopted in this work and may be understood from the following examples; Siddharaja, 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 Vijayaderasuri Sangha, Bombay, for financing the publication of this work. My special obligations are due to my Guru Rev. Fr. E. Heras under whose guidance this work was written and to Dr. H. D. Sankalia of the Decoan College Post-Graduate and Research-Institute, Poona, for wnting a foreword to this work. A G. Teachers' College, Ahmedabad, C. B. Shell August, 1953

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

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

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

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( XII) With the foundation of Anahilavada by Vanaraja Chavado, Jainism received a great impetus. Vanaraja who was sheltered by a Jain monk in his days of adversity, built a temple to Panchasara Parsvanstha in Anahilavada. Champo and Lahira were some Jain ministers of the Chavadas. Vimala Shah, the famous temple builder, was a Dandanayaka of Bhima I, popularly known as 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 Anahilavada. In the following pages, I have given a brief account of the activities of the Jains in different fields and their contribution to the cultural life of Gujarat in the mediaeval period (i. e. roughly between 1100 A. D. and 1600 A. D.).

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

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

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Zheng Zhong . San Bu " Shen Shang * ; Zhong Wen :

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

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

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Siddharaja to fulfil his vovy by breakidg, into Dhara made of flour. Munjala is said to have taken an impotant part in the capture of Dhara. When Siddharaja was thinking of raisingt he siege of Dhara, he posted his confidential emissaries in all the important places in the city They all began to talk on the capture of 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 his army to the southern gate tower of the fort, and headed the assault in person His elephant Yasahpataha, then, broke two of the three gates. Siddharaja entered the city, and taking Yasovarman prisoner, returned to Anabilavada* - Jayasimba's victory orer Yasorarman of Malta is certainly historical. It is confirmed by the Chaulokya copperplates wherein Jayasimha is called Avantinatha as well as by Hemachandra, Arisiwha, - Somesrara and other chroniclers. As Munjala .: FAS & winistor of Siddharaja, it is credible, as BP 3 Tavnes, Prabanthachintamani, p 86 4 Tarney, Prabandhachintamani, pp 86-7. 5 Prasasti to the Ff Siddha-Homa, F, 18; Suhritas inhertana, II, 34, Kirtim Kaumudi, Il, 31-32.

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

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Bilhana " He is described as surpassing open famous ministers like Yaugandharayana of the past He had sent an army under general Sachobika to fight the Sultan of Gbazani whom it defeated on the banks of the Indus.6. This event is not confirmed by other evidence. Santu is said to have put an end to the tyranny of Madanapala, maternal uncle of King Karna, by compassing his death. When Siddharaja had been on a pilgrimage to Somanatha, the reins of Government were in Santu's hands. Taking advantage of the king's absence from the capital, the king of Malva invaded Gujarata Santu asked him the condition on which he would turn back. Yasoparman 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 his hand 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 { 64 Kuvyanusasana, II, pp CXCIT Merutunga, Prabandhachintamani, p 135.

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8 the consecration of his son." In the time of Kumarapala, he led an unsuccessful expedition against the king of Saurastra, (but died in the war) He was known as the maternal uncle of Siddharaja. He built the fort of Jhinjhuwada.12 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 rowed to take only one meal till the task was accomplished. Then he joined his camp and marched against Sunsara In a battle that followed, the imperial forces were defeated and Udayana was mortally wounded." He was remo 11 Ibid, p. 205. 12 Dess1, Jain Sahityano Itshasa, P 224 13 Merutungs, Prabandhachintamani, p 217. The later chroniclers, however, say that when the imperial forces were defeated, Udayana personally went against Sunsara and slew him in a hard fought duel (Charitrasundara, Kumarapalachart VI, (IV), 20-22; Jayasimha, Kumarapalacharit, vIII, 495-509, Jinamand

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

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10 A. D. 1122-23 and 1124-5. He attended the famous debate between Devasum and Kumudachandra. With his advice and assent, Jayasimha made & pilgrimage to the Satrunjaya hill and gave & grant of twelre villages to the temple of Adinatha 16 Sajjana was another Jain officer of Siddharaja After the conquest of Sorath, he was appointed governor of the prorince. This is confirmed by an inscription in Neminatha's temple built by hin on Giranara?". Sajjana's temple on Giranara is the largest temple on this bill. It was repaired in A D. 1278. It stands in a quadrangular court about 190 ft. by 130 ft. It consists of two halls The garbhagriha has a large image in black stone of 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 feet of the 16 Desai, Jain Sahityano Itrhasa, p. 225. 17 Bom. Gaz, I(1), p. 176

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

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

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

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17 his invitation and went to Anahilavada where he was well-received by the king. Devasuri, also, went to Anahilavada," As Kumudachandra was the preceptor of Mayanalladevi's father, she was doing her best to ensure his victory by giving presents to principal men of the Court Hemachandra, coming to know of this, represented to her that in the debate that would follow, the Digambaras would denounce whereas the Swetambaras would uphold the good deeds done by women. When Mayanalladevi came to know of this, she ceased to favour Kumudachandra, thinking him to be a man utterly unacquainted with the usages of the world." On the day fixed for disputation, the Court was attended by learned men representing six schools of philosophy. Kumudachandra had also come in great pomp and taken the seat assigned to him by Siddharaja. On the other side, 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. 2

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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.3s The questions at issue were whether women and monks who put on clothes could liberato themselves Devasuri maintained that women could liberate themselves, as liberation depended upon a person possessing Sattva and vomen were known to possess great sattva. Instances were quoted from the Sastras, of Sita and others, and as contemporary evidence, the name of queen-mother Mayanalladevi vas 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 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 COLui; Prabandhachintamani, pp. 166-7. 40 Ibid, pp. 166-7.

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19 Siddharaja being much pleased at this victory of Devasuri, conducted him in procession to the temple of Mahavira with the emblems of royalty, musical instruments and the conch-shells sounding the notes of victory. Thahada, a Jain layman, held a festival to celebrate the Suri's victory." Siddharaja, moreover, wanted to give much money to Devasuri, but as the latter did not accept it, a temple to Adinatha was built at the suggestion of Asuka, a Jain minister, in V. S. 1183-A. D. 1126-7.42 This victory of Devasuri is certainly historical. Ratnaprabha, a pupil and contemporary of his, makes a reference to it in his commentary on the Upadesamala ( V. S. 1238-A. D_1181-2 )43 Munichandra also takes note of it in the Gurvavali" According to Prabhachandra, this victory was won in V S. 1181-A. D. 1125. Devasuri wrote the PramananayatativalokalanLara, 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. CO LV. 43 Pramananayatattvalokalankara, Introduction, p, 3. 44 Ibid, introduction, p. 4. 45 Kavyanusasana, II, p. CCLV.

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

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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, Sabasralinga lake and the Vairochanaparajaya. Tvo verses of the lake prasasti are quoted in the Prabandhachsntamani A slab forming the part ct the Kirtistambha of the lake bearing on it a fragment of the prasasti, is discovered. Stray verses of Sripala hare been found. From such fragmentary poems, it is not possible to form an estimate of Sripala's poetic skill. We can, however, say from the available data that 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, & pupil of Ishwaragani of Chaudragatcbha or Sarwalagatchba, wrote a commentary on the Pindanaryukt: The work contains 7961 Terses. It was composed in Dadhipadra or Dahod in V S 1169 or A D. 1112-13 Mahendrasuri, Parsvadevagani and Devachandragani vere his colleagues Viragani's second name was Samudragoshasuri. Before he entered the order of 64 Ibid, I, PP. CCLVII-VII.

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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.66 in Prakrit. The work contains 334 verses. Dharmaghoshasuri, pupil of Chandraprabhasuri, who founded the Paurnimikagatchha, composed the Sabdasiddhz and Rishimandalastavana. Siddharaja is said to have praised him.67 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 Anabilavada.67a Parsvadevagani was a pupil of Dhanesvara. suri who was & pupil of Silabhadra of the Chandragatohha. He was the author of the Nyayapravesakavrattipanjika in A, D. 1113 and Nishathachurnevimsoddahavritti in A, D. 1117. He helped his guru Dhanesvarasuri in the Comment 65 Desai, Jarn Sahityano Itzhas, p. 238 66 Peterson, V, 22. 67 Peterson, I, 93. 678 Desai, loc. cit, p. 240.

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26 ary on the Sardhasataka in 1171 (A, D 1114-15). He was also an ardent devotee of Sarasvati in the reign of Kumarapala.6 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 Pakshahasutravritta in A. D. 1123-4 and the Pindavishuddhavrsttr. He belonged to the Chandragatchha and vas & pupil of Chandrasur1,70 Yasodova Upadhyaya vas a pupil of Devaguptasuri of Upakesagatchha 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 Yasodera. 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. Samrat 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 AnabilaYada in the temple of Mahavira. Our author's 68 Dalal, Jesalmers catalogue, introduction, p 21. 69 Ibid, Ros 170(i, u) 70 Peterson II, p. c, and III app. P 128 71 Bhandarakar, 2nd report etc; P 28.

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27 other works are the Navapadaprakaranabrzhadavritti in A. D 1108-9 and the Navatattvaprakaranavritti 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 authorof the following works : Devendranarahendrapraharanavratti in S. 1168 (A. D. 1111-12); Sukshmarthavrcharasarachurni in V S. 1170 ( A D. 1113-14 ); Anekantagayapatakavrattatappanam in V. S. 1171 (A. D. 1114-15 ); Upadesavritta in S. 1174 ( A.D. 111?-8 ); Lalitavistara panjaka; Dharmabanduvritti, Karmaprakrititappana. Besides the seven commentaries mentioned above, Munichandra wrote the following original works - (1) Angulasaptatr (2) Avrsyaka'saptati (3) Vanaspatssaptati (4) Gathakosha (5) Anusasanan 72 Dalal, Jesalmere catalogus, introduction, p. 48

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28 kusakulaka (6) Upadesamritakulaka-Parts I, II (7) Upadesapanchasika (8) Dharmopadesakulaka (in two parts ). (9) Prabhatikastut: (10) Mohsha padesapanchaska ( 11 ) Ratnatrayakulaha ( 12 ) Sokaharaupadesakulaha (13) Samyahtvolpadavidhe (14) Samanyagunopadejakulaha (15) Artopadesakulaka (16) Kalasataha (17) Mandalavicharakulala (18) Dwadasavarga 73 Munichandra is also said to have written & commentary of 1200 verses on the Narshadhahavya. He died in Samyat 1178 (A D. 1122 ) 73 Hemachandra Malladhari was a pupil of Abhayadeva Mallad hari of the Harshapuriyagatchha Before he entered the order of Jain monks, he was a minister. His name was Pradyumna, He had as many as four wives According to Chandrasuri, his pupil and con-temporary, 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 Sari to his palace, and like 'arati', waved before him flowers, fruits and 73 Desai, loc. cit., PP 241-3; Dalal, Jesalmers catalogue, introduction, PP 20-21; Peterson, I, 60

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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 vent on a pilgrimage to Giranara with the Jain congregation. There were 1100 carts and many horses, camels and bullocks in the congregation When the congregation halted at Vanthali, 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) Avasyahatsppanaka. It is a commentary on the Ava'syakasutra and contains 5000 verses. (2) Satahavivarana. (3) Anuyogadwarasutravritti. It is a commentary on the Anuyogadrarasutra and contains 6000 verses. (4) Upadesamalasutra is the original work of the author. Hemachandra 74 Peterson, V, 14-16 This Hemachandra is different from Kalikalasarvagns Hemachandra. 75 Peterson, V, 14-16.

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32 kara of the Jains and was completed in the reign of Jayasimhadeva In V. Samvat 1185 (A. D. 1128-29), he wrote a Vivarana on the Prasamarati of Umasvati in Anahilavada. Tradition puts to his credit the biographies of twenty-four Tirthankaras, but the Chandraprabhacharitra, the Mallinathacharitra and the Neminathacharitra only are available to us. The last work was completed in S 1216 (A D. 1159-60) in the reign of Kumarapala. Haribhadra's works give us valuable information about the Jain ministers of Gujarata 53 83 Jinesvara 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.8 81 Vijayasimhasuri was a pupil of Santisuri who was a pupil of Nemichandra in the Chandragatchha. He was the author of the Sravakapratikramanasutrachurns in V. Samvat 1183 (A. D. 1126-7). The work contains 4500 verses." Dharmaghoshasuri was a pupil of Silabhadrasuri of Rajagatchha He composed the Dharma 80 Gandhi, "Siddharaja and Jains", Nos 40-41 Haribhadra's Kshetrasamasavritti was completed in Anahilavada in A. D 1128-29. 81 Desai, loc cit., p, 250. 82 Peterson, V, 22,

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38 halpadruma in S 1186 (A. D 1129-30). In the same year, Dhavala beard him expound parigrahapramana' He was honoured by the King of Sakambhari, a feudatory of Jayasimha St This Sakambhari King was Vigraharaja Visaladeva III who conferred upon our author the title of Vadiohudamani. In S 1181 (AD 1124-5), the Suri performed the opening ceremony of a Jain temple in Falodh1.85 His pupil Yasobhadrasuri wrote the Gadyagodavari 86 Mahendrasuri composed the Narmadasundarzhatha in V. S. 1187 (A D. 1130-31 ) at the request of his pupil. The work describes the pabatnya of Sila (conduct) 87 Amradeyasuri, pupil of Jinachandrasuri of Brihadgatchba, wrote the akhyanamanshoshavrstt: in V. S. 1190 (A, D 1133-4) The work is a commentary on the Akhyanamanrhosha of Nomiobandra. It was commenced in Yasonagasothavasati and completed in Dhavalakkapura (Dholaka). Nemichandra, Gunakara and Parsvadevagani helped him in the work which was completed in about nine months. 83 Peterson, V, 107. 84 Hiralal Hansraja, Jain History, p 68, 85 Peterson, IV, 100. 86 Peterson, WI, 262 87 Jesalmere catalogus, 54, 88 Peterson, Ul., 18.

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34 The Akhyanamanakoshatakas was written in Samyat 1190 ( A. D. 1134 ) Siddhasuri of the Ukesagatchha was the author of the Brahathshetrasamasavritti 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 subjects In A. D 1135-6, the palm-leaf manuscript of the Pushpavatikatha was written by Chamuka in Khetaka (Kaira ), when Gangila yas & minister of Siddharaja. Vijayasimhasuri, a pupil of Homachandra Malladbari, completed the Dharmopadesamala in S. 1191 (A D. 1135 ) It contains 14471 verses Abhayakumaragani, a pupil of Hemachandra 89 Peterson, II, app p 81; IV, p. XXVIII. 90 Petercon, III, app p. 193 91 Peterson, V, P 111.

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35 Malladhari, helped Vijayasimhasuri in the composition of his work 9 Chandrasuri vas another well-known pupil of Hemachandrasuri Malladbari. Before he entered the order of Jain monks, he was the governor of Lata??. At the request of Dhavala, & Porwad Jain of Dholaka, the suri wrote the Munisuvra. tacharsta in Asavallipuri (Asawala, near Ahmedabad ) in V. S. 1193 (A. D. 1136 ) It contains 10994 verses. The Sangrahaniratna in Prakrit is another work of Chandrasuri It is based on the Sangrahani of Jinabhadra. Deva. bhadrasuri, a pupil of Chandrasuri, wrote a commentary on the Sangrahaniratnam. The third work of Chandrasuri Malladhari is Kshetrasamasa95 Vardhamapasuri, pupil of Govindasuri, wrote the Gunaratnamahodadhe, a work on gramwar in V, S. 1197 (A. D. 1140-41 ) He was also the author of the Siddharagavarnana96. - Kalikalasarvagna Hemasuri was the most learned man of this age and the brightest gem 92 Desai, Jarn Sahityano Itihasa, 253 93 Peterson, V 18 (94) Peterson I, 75, Peterson, V. 15; Velankar, Nos, 1673, 1681, 1682.) 95 Peterson, III 20 96 Desai, loc. cit. 255,

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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.

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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 & 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 Hemachandracharya We shall now consider bov Siddharaja came to be acquainted with Hemachandrasuri. According to the Prabhavahacharita, Kumarapala Charsta and Kumarapalaprabandha, Siddharaja was once riding an elephant through the streets of bis 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 18 many-stime need for & Jain ho does not rigidly follow the rules of his faith by his orthodox co-religionists We may, therefore, conclude that Chachcha 1788 not an orthodox Jain, as his wife Chabini 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.5 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: 18 O wishing cow! sprinkle the earth with streams of your product. O seal make a swastika of pearls. O moon I shine in full splendour. O elephants of the quarters take leaves of the wishing tree and with your erected trunks make temporary arches of foliage. For truly Siddharaja is coming, having conquered the world." 1 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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42 Jayasimha was much pleased at the ingenuity of Hemachandracharya. Charitrasundara also gives a some 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, Hema. suri who was ten ) years old said, 'O learned king, may you live long! May you delight the world for many years I May you and your servants enjoy health 1" The king, hearing the blessing, inquired as to why tbey were late. Eemasuri said that the Jain monks had been on state business for three days and had returned only then The king inquired as to what that business was. Hemasuri said that they had been to invite the wishing Cole, the sea and the moon to celebrate the triumphal entry, and then recited the rerse thiob is the same as that of Meru. tunga quoted above The king was much pleased O Prabandhachintamani ( Tawner's Translation), pp. 87-8

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

Page #49
Tho socond story in the Prabharalacharsta is about Ramunchandra, a prominent pupil of Honii. chandn. It contnins the historical fact that Ram. sichandra hind only ono oyu' Thu thini story cold by Prabhachandra shows how lomayor, by his skill and knowledge, silenced tho enrious Bra hanns who tried to poison the ears of the king agninst the Joine" The fourth story in the Prabharalacharta denls with imign who probably serred Kumarapala The Greh seorg denis with the nscetic Derabodha who pleased Hennasuri mith & rerse composed in his honour. The suri thoroupon procured a large sum of money for Dorabodha from the king." This story is not montioned olsos horo, on the other hand, Jinawandanagani and Charitrasundame gani montion one Derabodha as Homosuri's riral in the account of Kuwirapala's conrersion. According to the fifth story told by Prabhuchandra and Jayasinhasuri, Siddhanija mndo a pilgrimage to Somnatha and other holy placos in the company of Hemasuri. The sixth story in thu Prabhavalacharita is about the composition of the Siddha Henia Once when the officers were showing the king books from the library of 9 Ibid, XXII, 129-39 10 Ibid, IXII, 140-72 11 Ibid, IXII, 184-31.

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

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49 image of Mahavira and spent money liberally for, writing the Uttaradhyayanasutra-yritti Varadeva had a son named Siddha and six daughters named Champushri, Amritadevi, Jinamati, Yasoragi, Pagu and Amba Siddha, son of Varadeva and Lakshmi, had two pipes named Rajamati aud Shriyadevi. When Varadova 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 sutta, Nijhutts, Vittr. (2) Urasagadashai Angasutta, Vitts. (3) Ovaiyasutta Potts, Rayappaseniya Sutta (4) Kappasutta, Bhasa (5) Kappachunni. (6) Dasaveyalvyasutta, Nigjutts, Vitti, (7) Uvaesamala (8) Bhavabhavana (9) Panchasagasutta, Votti (10) Pindavisuddhi Vitu & Padhamapanchasaga Chuuni Laghuviracharsyr, Rayanachudakaha. At the time of her death, Rajiniati, Siddha's wifo, had requested her husband to spend money after hor in pnting the Bhagavatisutra and its commontary. Her fishes were fulfilled by her

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50 husband. The commentary on the Bhagavatisutra was written in Anabilavida 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 not consider which religion Siddha. raja professed. Although it would be too bold to assert that he was a staunch Jain, yet it would not be untrue to say that he had some inclination towards Jainism. Firstly, the Arab Geographer Al Idrasi says that Jayasimha used to worship a Buddha image.9? Secondly, he was trained by his Jain ministers Santu, Munjala and Udayana. Thirdly, Abhayadevasuri Malladhari, Kalikalasarvagna Hemachandtasuri, Henudobandra. suri Malladhari; Viracharya and other Jain monks vore his friends. He listened to their sermons with great pleasure. On the advice of Abhaya, devasuri, he 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 Mahavira. svami in Siddhapura, and another to Parsvanatha 1 Jinavijava, Ibid, No. 3. 97 Karyanusasana II, COL XXXIL.

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

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

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: 53 The accounts of the later chroniclers clearly bring out the fact that Kumarapala had become a foot-ball of fortune before he came to the throne. The same is confirmed by contemporary evidence. The 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 Anahilavida (Western Indra, p. 141). Uncorroborated as Tod's statement 15, we shall have to reject, it in the light of the evidence of Hemastri who traces his descent from Bhimadeva. Hemasuri's statement confirmed by a Chitoda inscription of the reign of is Kumarapala. According to Merutunga, Kumarapala's great grandmother was a courtezan, but the statement is not confirmed by other evidence. 2. Somaprabha, Kumarapalapratibodha, P. 5 3 Mokarajaparajaya,, I, 28; Kielhorn, Report (188081), p. 34.

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56 where the assassins were posted, and seizing the intriguers, put them to death. As the king's brother-in-law had helped him to the throne, he became very haughty and out Jokes at him in the presence of others. When Kumarapala's warnings fell on deaf ears, the king put out his eyes. This exemplary punish. ment had its desired effects and from that day, all other nobles feared the king and did not disobey his commands.s Kumarapala spent the next few years of his reign in consolidating bis kingdom and in conquering new territories. Accordig to the Dryasraya, Anna, king of Sapadalaksha, hearing of Jayasimha's death, thought that the government of Gujarat had become weak and planned an invasion of that country. He formed & confederacy against Kumarapala It was arranged that Ballala, king of Avanti and Anna of 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. Obaritrsundara, Kumarapalacharita, III, (u), 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 10 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. 10 Ind. Ant., VI, 194; Ibid, VI, 146; Vadanagaraprasasti, v. 9; Somesvara, KirtiKaumudi, II, 46; Arisimha, Sukritasankirtana, II, 43; Balachandra, Vasantavilas, 1II, 29; Udayaprabha, Sukritakirtikallolini, V. 61.

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58 great enthusiasm and put the Malaya soldiers to flight. Five kings fell Ballale on the ground in the presence of Kaka and before the latter could prevent them, some wicked Brahmins put him to death." According to Mt. Abu inscription of Bhima I dated V. S. 1287 (A, D. 1230-1), Paramara Yasodhavala, a king of Abu and feud. atory of Kumarapala, was one of the kings who fell Ballola on the ground 12 This victory of Kumarapsla's general over Ballala is certainly historical, as it is confirmed by contemporary evidence as well as by chroniclers like Somesvara and Balachandrasuri.is 11 Dvyasraya, SIX, 94-126. Mr. Forbes, here, makes & mistake. He says that Kumarapala personally rent against Ballala and defeated him. (Rasiala, I, 180 ). The same mistake is repeated in the Ind. Ant., IV, 268. 12 Historical Inscriptrons of Gujarat, II, No. 167. According to the Duyasraya the king of Abu who fought on the side of Kumarapala vas Vikramasimba. We do not find this name in the inscription mentioned above. It seems, therefore, that Vikramasimha ras on the throne for & short time, and as Prabhachandrasiri says, Tas deposed by Kumarapala for acting against his interests. The same authority 10forms is that Kumarapala gave the throne to Yagodhatala, Vikramasimba's nephev (Prabhavakacharta, 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 booame the king of Malwa. He was probably one of the rebels who took advantage of anarchy in Malva after Yasoyarman's death and seized the reins of Government Mr. D. K. Shastri fancies that Ballala who was killed by Kumarapala's general was the Hoysala king Ballala of Dwarasamudra who lived between V. S. 1229 and 1268 ( A. D. 1173 and 1212 ), but it seems to be a mistake, 14 because the victory over 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 Balaladeva 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 rospectively. 15A pala (G. I., VIII, p. 221 ), Kerti Kaumudi, II, 48; Vasanta Vilasa, III, 29. 14 Gujaratano Madhyakaling Rajputa Itihasa, II, P. 210. 16 E, I., VIII, p. 211. 15A. Bharatake Prachina Rajavamsa, I, p. 2423. Vadanagara Prasasti.

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60 The chroniolers record another successful expedition of Kumarapala against Mallikarjuna. According to Merutunga, a bard, once, sang the praises of Mallikarjuna in the Court of Kumarapala and called him "Rajapitamaba" 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 Konkang and crossing the river Kalavini (probably Kaveri, flowing by Valasada and Chikhali) that was in flood, encamped on its bank. Hearing of his arrival, King Mallikarjuna came with an army to meet hin. In the battle that followed, the Gujarata army was put to flight and Ambada was forced to return to Anahilavada. Being ashamed of his defeat, he pitched a black tent, and putting on black clothes and adorning his crest with a black umbrella, lived outside the city. Kumarapala, once seeing the black tent, asked his men whose on

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64 Merutunga says that Udayana had taken & vow to build a stone temple on the Satrunjaya Hill, when he was sent against the rebel chief in Saurastra. As the temple was built in V. S. 1211 or 1213 by 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 bis grandson Ano) According to Jinamandana, the cause of the war was the refusal of the Sapadalaksha king to send Uttarasana (or & piece of cloth used by the Jains at the time of worshipping an image of a Tirthankara ). It is difficult to be sure of the cause given by Jinanandanagani. It is probable, however, that non-payment of the tribute by the Sapadalaksha king may have led to war with that king. 234 Chahada was given command of the army 23 In an inscription of Somesvara dated V. S 1226, it 18 recorded that Vigraharaja IV invaded Naduls and burnt Jabalipura of Alhazadeve, & Samant of Kumarapala. This may have been one of the causes of the second expedition against the Sapadalaksha king (Journal, Bengal Asiatic Society, T. 55, p. 41 ).

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65 sent against the king. After a few marches, he reached Bambera and invested the ramparts of the city with 2800 soldiers. Hearing from the people of the town that on the very night of his arrival the marriage ceremonies of seven hundred maidens had begun, he suspended operations during that night and in the morning stormed and took the fort where he found much gold. Establishing the authority of Kumarapala in the country and appointing new officers, Chabada 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 24 Up to this time, Kumara pala was engaged in conquering new countries and in consolidating his empire and had no time to think of religion. When this work was almost over, he desired to know the truth about religion; so his minister Vagbhata 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, Kumarapalapratzbodha, P.p. 5-6. 5

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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 T&8 over, From certain verses in the Mahaviracharita of Hemasari, Dr. Bubler comes to the conclusion that Kumarspala's acquaintance with Hemasari began, 8Ccording to the verge 53, in the time when the empire had achieved its greatest expansion and when the warexpeditions and conquests Tere over" (Buhler-Hemachandra, p. 34). It seems, however, that "the learn. ed doctor draws & conolusion from the verses based upon an implication which they do not carry"; for the order of narration of events does not necessarily imply their chronological order, and then we study the verses carefully, Fe find that no such sequence 18 intended. Another argument of Dr Buhler that the Prabandhas though mention early acquaintance do not describe the relationship of Hemachandra and 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 his reign was too busy subduing his internal and external enemies and consolidating and extending his Empire to think of religious meetings with Hemachandra. and seras too busy lidating and Fit

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67 Hemasuri's sermon had its desired effects. Kumarapala made up his mind to refrain from killing, flesh-eating and hunting till the end of his The (Kavyanusasana, II, p.p. CCLXXXIII-IV ). utmost that can be said in favour of Dr. Buhler's view is that Hemasuri and Kumarapala'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 Jinamandanagani, Kumarapala once went to Pattana to wait upon Jayasimha and saw Hemacharya seated on & lion-seat before the king. He felt that 88 the learned Jain monk was being respected by the king, it would be a meritorious thing to meet him; so he went to the lecture-hall of Hemasuri and asked him what the best virtue was. Hemachandra asked him to behave as a brother towards the wives of others. Kumarapalaprabandha, pp. 18-22 There is nothing improbable or incredible in the account of Jinamandana. Kumarapala 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 as Hemasuri attended Jayasimha's court frequently, Kumarapala must have seen him. Moreover, as Hemacharya was much respected by Jayasimha, 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 25 That Kumarapala, realising like Akbar under Jain influence that it is not meet that man should make his stomach the grave of animals, forbade the destruction of life in his kingdom, is proved by other evidence also. According to the Dryas'raya, king Kumarapala seeing & man taking four or five half-dead goats to a butcher, felt much that the people in his kingdom killed beasts, and so forbade the taking of life in his kingdom. Animal sacrifices were stopped. As the result of tbis edict, the ascetics in Pali land (Marwad ) did not get the skin of the deer to use as & covering, and the people of Panchaladesa, 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 Hemasun had helped Kumarapala in his days of adversity and forecast that he would be a king of Gujarat, (26) Somaprabha, Kumarapalapratibodha, p. ll. 40-41.

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

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I $ 78 dana-jnanadana (or imparting knowledge to others), abhayadana' (saving the lives of others) and dharmopastambhadana which consisted in giving food, drink, clothing, beds, seats and other accommodations to the Jains Thereupon the king opened a 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 Sarahagatatrata 4o After taking the second vow, Kumarapala spoke sweet, truthful and measured words. His dealings with friends, wives, enemies and preceptors were marked with straight forwardness 59 Ibid, p. p 319-20. 40 Kumarapalaprabandha, p. 81.

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

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

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76 Jain layman, be repealed a tax collected from the Jains and asked Ibhada Sheth to improve the condition of the Jains by distributing one thousand gold coins among the deserring. He also requested Hemasuri to keep him constantly informed of the condition of poor Jains. Abhada Sheth bad, under Kumarapala's instructions, spent one crore in & year, he was, hoerer, un. willing to have that sum from the king, but the king, in order that his twelfth vor might not be broken, persuaded him to accept that sum on his behalf,47 That Kumarapala did keep the trrelre rows of a Jain layman is confirmed by other evidence. Somaprabhasuri, a contemporary of Kumarapala informs us that the king received praises from Hemasuri for taking the twelve rows". Meru. tunga and Charitrasundarasuri also make a passing reference to this fact It is certain that the taking of these vors must have been followed by some relevant conduct on the part of Kumarapala and there is nothing improbable or incredible in the above details furnished by Jinamandanagani. Kumarapala then shored his zeal for Jainism 47 Ibid, p.p 88-9. 48 Kumarapalapratibodha, 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 Granara owing to old age. The chroniclers are, moreover, unanimous in saying that Kumarapala constructed a trunk road on Giranara. The officer appointed to superintend the work was Amradeva, the governor of Saurastra, as Somaprabha and Jinamandana say, and not 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 Hemasuri for a period of more than fourteen years; secondly, Jinamandanagani, in the general outline of Kumarapala's work, says that the king made seven pilgrimages; thirdly, Rajasekhara puts to his credit two pilgrimages-one to Satrunjaya, Giranara and Devapattana and and the other to Cambay. We may, therefore, give credence to the statement of Jayasimhasuri, Jinamandanagani and Rajasekhara that Kumarapala visited Devapattana and paid obeisance to Chandraprabhu.* 49 Besides proclaiming 'amari,' and taking the twelve VOWS Vows of a Jain layman, Kumarapala showed his zeal for Jainism by erecting numerous temples in various places. 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, 888-47) Prabandhachintamani, p. p. 238-9, Kumarapalaprabandha, p p. 99 to 104 and other works 50 Kumarapalapratibodha, pp. 144-5.

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79 Hemasuri who says, " In almost every village, he, whose wealth is innumerable, will adorn the earth with temples of the Jains. "51 Merutunga says that Kumarapala built 1440 temples, while Charitrasundaragani puts to his credit 1400 temples The numbers of Merutunga and Charitrasundara seem to be exaggerated at first sight; but if we examine them in the light of statements of Somaprabhasuri and Hemaguri, they appear to be not far from the truth It is probable, howover, that Merutunga and Charitrasundara may have included in their numbers temples erected with state grants. The chroniclers then enumerate the important temples of the King. The Duyasraya speaks about the Kumiravibara in Anabilavada and one more to Parsvanatha in Devapattana.52 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 Diksbavihara in Cambay where Hemasuri was consecrated as a monk and the Jholikavihara in Dhandhuka on the site of Hemacharya's 51 Hemasyri, Mahaviracharta, XII, 75. 52 Dvyasraya, XX, 98-9. 53 Monarajaparajaya, p. 93, introduction p. IX.

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

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

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

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

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

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88 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 Dryasraya, Vagbhata was & Prime Minister of Kumarapala. This fact is' confirmed by the Nadola copperplates of V. S. 1213 64 It is difficult to say who this Vagbhata was Probably he was the son of Udayana wbo built' & 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, Vagbbata built a temple of Paravanatha and called it Tribhuvanavibara after the King's father. Ambada or Amrabhata was another, 'mantri' of Kumarapala. He was the second son of Udayana We have already seen him in connection with his expedition against Mallikarjuna He 62 Bhavanagara Inscriptions, p 187, v. 11. 63 Doyusraya, XX, 91-2. 64 I, A. (1912), p. 203. 65. Prabandhachintamani, p. 220.

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

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

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

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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, Arhannits, Dwatrimsika, Mahadevastotra and many others. Hemasuri 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 Kumaraviharasatala, Kaumudimitra

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96 Devasuri of the Brihadgatohha He was the author of the Prasnottararatnanaliks and flourished about V. S. 1226 (A. D 1170 ) Chandrasuri was a pupil of Vijayasimhasuri who was a pupil of Hemachandra Malladhari, and belonged to the Harshapuriyagatchha He was the author of the Sangrahaniratna in Prakrit. He wrote commentaries on the Avasyakasutra and Niryavali in V. S. 1222 (A. D. 1166) and S. 1228 (A D. 1172) respectively. Haribhadrasuri, pupil of Anandasuri and Amarachandrasuri and guru of Vijayasimhasuri in the Nagendra gatchha was called Kalikalagautama. He was the author of the Tatvaprabodha. 69 Pradyumnasuri, pupil of Mahendrasuri who was the pupil of Vadi Devasuri, wrote the Fadasthalam He flourished in the first half of the 13th century of Vikrama Jinapati, pupil of Jinachandra and guru of Jinesvara in the Kharataragatchha, was the author of the commentary on the Panchalingsprakarana -of Jinesvara. His other works are the Charcharik 87 Peterson I, app p 15; Hiralal Hansaraja, Loc. cit., I, p 120 88 Peterson, III, app. pp 8, 133, I, app. p 75, p.3, IV, p. XXVIII; Hiralal Hangaraja, Loc cit, I, p. 31, 89. Peterson, IV. p CXL. 90. Peterson, III, app. pp. 222 and 323

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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 the 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 Brihad gatchha, was the author of 8 Upadesamala of Dharwadasagani. He also wrote commentary on the a commentary on Devasuri,9the Syadvadaratnakara of Somaprabhasuri was a pupil of Jayasimhasuri who was a pupil of Devasuri of the Tapa Gatchha. He was the author of the Sumatinatha charita, Sultimuktavali, Kumarapalapratibodha.93 and Satarthakavya The last work contains an authentic account of the conversion of Kumarapala to Jainism, The work is of great historical value because our author was a contemporary of Kumarapala 91. Peterson, IV, pp XXXVI; Jain Itihasa, p. 106. 92. Jain Itihasa, p 105 93. Desal, Jain Sahityano Itihasa, pp 283-4 7

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98 and Henjasur. He is also said to have written the Sringaravairagyatarangini. Malayagiri vas & great commentator. He Frote commentaries on the Agamas. He was the author of the following works.-95 (1) Avasyala Brihadvritti (2) Oghaniryulti vritti (3) Chandrapragnapts tika (4) Jivabhagama vritti (5) Jyotisharanda tika (6) Nandt tika (7) Pindaniryukti vretta (8) Pragnapana vritts (9) Brihatlalpa Pithila ( 10 ) Bhagavali Dwrtiyasataka vritts ( 11 ) Rajaprasniya vritti ( 12 ) Vaseshavasyaka vritti ( 13 ) Vyavaharasutra vritts (14) Suryapragnapta vriti ( 15 ) A coumentary on the Kshetrosamasa of Jinabladra 94. Hiralal Hansraja, loc cit, I, P. 136, 95 Desah, Loc, cit, p. 274

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99 (16) Karmaprakriti ( 17 ) Dharmasangrahani trka (18) Dharmasara trka (19) Panchasangraha vritti (20) Shadasiti vratte (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 Malladhari 9% 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 Kumarapalapratsbodha of Somaprabhasuri contains one such sermon. Siddhapala flourished between V. S 1211 and 1250 (A D. 1155 and 1194.) Chandrasuri, pupil of Devendrasuri of Chandra 96. Desai, Loc. cit, p. 275. 97. Ibid; p. 275.

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

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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. Kumarapala, himself, was a patron of learning and the learned and opened twenty-one Libraries in his kingdom. He had, moreover, employed 700 copyists to make copies of the works of Hemasuri 103 The Prasasti to the Santenathaoharita of Devachandrasuri contains valuable information about the family of Rubad of Pragvatavamsa. Siddhinaga was the ancestor of Rabad He had a wife named Aubini Siddhinaga and Ambini had four sons-Podhaka, Virada, Vardhang and Dronaka. The sons set up an image of Santinatha in the temple of Santivatha in Daboda. The image was worshipped in Dadbipadra or Dahoda at least upto V. S. 1227 or A. D. 1169-70. Podbaka had tbree sons-Ambudatta Ambuvaradhana and Sajjana. He set up two images of Parsvanatha and Suparsvanatha in the temple of Mahuvira in Madabrit (modern Wudhara, near Abu) Podhaka's two daughters entered the order 103 Jinanandanagani, Kumarapilaprabandha pop. 96-7.

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

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103 written at the request of Rahada in V. S 1227 or A. D. 1170-71, in the reign of "Susravaka Kumarapala ". The Prabandhachentamani gives us information about Abbada, & rich Jain, of the time of Kumarapala. Abhada began life as a poor man. Onoe fortune smiled upon him and he booame very rich. He was a follower of Hemasuri, and performed the religious ceremonies of the Jains with great faith He was a great donor. 104 Chhadaka Sheth and Kubera were Jain multimillionaires of the time of 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 Mahavir charita, Hemasuri lets the Tirthankara make the following prophecy to Prince Abhaya about the extent of Kumarapala's Empire: "He will conquer the region of Kubera (i. e. 104, Prabandhachentamani (Shastri's Translation), pop. 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 yams (South ) as far as Vindhya, and tbe vest as far as the Ocean." (XII, F. 52 ) This statement of Hemasuri, Kumarapala's contemporary, is substantially justified. Kumarapala's victory over the Sapadalakha desa added the territories of the Chohana King to his Empire. The defeat of Mallikarjuna gave him Thana and Colaba Districts orer which the Silbara King held stay. He had inherited Gujarata, Catch, Kathiawada, Malwa and Morad from Siddharaja, his predecssor. The Sodhadi rar inscription of this reign gires us valuable information about the custom daties. At the custom house of Mangrol, duties were leried on certs fall of corn, donkeys loaded with goods and camels loaded with betel leares Owners of fields had at times to pay certain doties. These were payable in cash. At times, duties were payable in kind.is Kunjarapala vas poisoned by his nepher Sjagapala and died in S. 1229 (. D. 1172-3). He was the greatest of all the Solanki kings 106. Bhuvanagara Inecriptione, p. 258

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

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

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107 tunga says that he was & 'paradarasahodara' or & brother to the wives of others and the same is confirmed by Mahmud Ufi, a Muslim historian.is The latter chronicler says that Kumarapala "surpassed all other rulers in Hindustan in good qualities and amiable disposition" and exercised power" with a right appreciation of the duties of a ruler " Remembering his own days of adversity, Kumarapala "afforded full protection and Justice to his subjects, ruling with impartiality and equity. "ice The above account of Mahmud Ufi deserves. our full credence as it comes from a historian who had no reason to exaggerate, and as it is confirmed by 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 Anahilavads 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, I, pp. 169-70. 109. Elliot, History of India, II, pp. 168-69. 110. Mahaviracharita, XI, 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. mas, for the first time, given up after 231 years There was no freedom of conscience. The temples of Kumarapala were demolished one after another and used as gambling houses till Silana, a jester, persuaded the king to desist from the work of destruction.(A! The reign of terror had commenced. Kapardi, a minister of Kumarapala, was put to death. Rawachandrasuri, a prominent pupil of Hemesuri, was made to seat on a heated plate of copper, and Amrabhata was asked to prepare for battle in which he died (B). Ajayapala's reign of terror was cut short by Vaijaladeva, a doorkeeper, who stabbed bou in A. D 1176. Yasabpola was a Jain minister of Ajayapala. He completed the Mohaparajaya, an allegorical drama, celebrating the conversion of Kumpirapala to Jainism, in this reiga. His father's name was Dhanadera and mother's name Rukwini. Dhanadera vas & minister of Siddharaja or Kumarapala.(a) (A) Prabandhachintamami, pp. 245-6. (B) Ibid, pp. 240-8 (C) Verutanga, Ibid, p 249.

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112 Jinapala, pupil of Jinapatisuri of Kharataragatohha, 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 Nagendragatohha, composed the Chandraprabhacharita in Somesvarapura (Somanatha Pattana) in V. S. 1254 (or A. D 1197-8) He is said to have founded Serisa tirth, near Kalol, in the Mehsana District of Bombay State.(s). Jinadattasuri, founder of the Vayatiya-gatchha, flourished about V. S. 1265 (A. D. 1209). He helped many persons to embrace Jainism He is known as the author of the Sr Jinendracharita, the Vivekavilasa and the Suhanasastra. He accompanied Vastupala in his pilgrimage to holy places in V. S. 1277 (A. D. 1221).(T). Q. Bublar, VI, No 776, R Peterson, 66 (S) Buhlar, II, No 347 and III, 154, Jain Yuga, I, P 188. (T) Peterson, I, app p. 2; Hiralal Hansaraja, Jain Itihasa, p. 36.

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

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114 the Vasupujyacharita in Anabilavada in V. S. 1299 (or A D. 1243 ). (). Dharavarsha, King of Mt. Abu and a foudatory of the king of Anahilayada, composed the Parthaparakramavyayoga, founded Pralhadanapura (Palaapura), and built the Palhavibara, a Jail 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 & short work like this, it is not possible to go into their details. But they are quoted here, in brief, for the sake of completion. The first story related by Prabhachandra, the earliest chronicler, informs us of a miraculous transformation of the ordinary palm-leaves into Sritala leaves (Prabhavakacharsta, XXII, 706-16). The second story in the Prabhavakacharsta (W) Velazakara, No, 2772; Desai, Loc cit., pp. 392-3. (X) Desai, loc. cit., p. 343, off the powers, and Kure this, it is te

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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 XXI, 765-70 and 699-705 ). The first story in the Prabandhachintamana (p. 205 ) shows how Hemasuri silenced Amiga by his cleverness in giving a reply. The second story in the same work ( pp. 205-6 ) relates how the learned Jain monk cleverly warded off the attaok of & Brabmin. The third story of Merutunga relates how Hemasuri pleased the king by his clever reply. ( Prabandhachantamani, 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 Homasuri'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 Ruinth stories show that those who praised Hemasari pleased the king. The tenth story describes Homesuri'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 and pus, rewarded the seventh storm the Story describes in ploased them that those

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

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

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

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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 nobles who fled away with valuables. The date of the document is not to be taken as Samvat 1288 as all the documents in the work bear the same date, but it shows that Lavanaprasada enjoyed very wide powers and was authorized to make treaties with foreign powers in his own name. Other evidence also shows that Lavanaprasada was really '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 chroniclers do not mention this probably because it was without practical consequence, as Viradhavala had died before Bhima II.8 When Lavanaprasada and his son conducted themselves apparently at least as the vassals of Bhimadeva II, it is probable that the latter may have given them the ministers Vastupala and Tejahpala, as Arisimba, supported by Jayasimhasuri and Udayaprabhasuri, says. Moreover, the state 7 Prabandhachintamani, p. 250. 8 Ind. 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 the latter was not to confiscate the wealth which they possessed even if he was displeased with them The later chroniclers relate that Vastupala was made the Governor of Stambhatirtha or Cambay and Tejahpala the prime minister. The statement deserves credence as to see Vastupala as the Governor of Cambay in the Kartikaumudi and other contemporary works It is also corroborated by the Giranar inscription in which Vastupala is described as Sarvesvara while Tejahpala #s Mahamatya 10 The date of the commencement of the VastupalaTejahpala ministry is given in the inscriptions 28 V, Sampat 1276 u As the Governor of Cambay, Vastupala ruled wisely and well. He redressed many wrongs committed by his predecessors in office. During his administration, the low people gave up earning money by unfair means, the wioked turned pale, the good prospered. All honestly 9 Prabandhachintamani, P. 252, Rajasekhara, Chaturirmsatiprabandha, pp. 108-9. 10. Arch. Reports of Testern India, II p. 170. 11. Ibid, p. 170.

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124 carried on their business in security. Prostitutes followed the right path.12 Vastapala put an end to piracy, planted groves of trees, sunk wells, made public parks, dug tanks and did many other works of public utility. He treated all his -subjects equally. The later chroniclers relate that Vastupala had, on coming to office exacted twenty-one (?) lacs as fine from a wicked old officer and with the money so obtained, kept an army He had also compelled the heads of five hundred villages in the vicinity of Dholaka to pay tribute, from which they had claimed exemption for many years ! Vastupala was not only a financier but also -a warrior and statesman He defeated Sankha of Broach in battle15 and formed friendship with Altamasb, king of Delhi, by giving very good treatment to his mother or preceptor.16 According to the Chaturvimsatiprabandha, Tejahpala defeated the king of Godhra and exacted heavy fine from him. His services were 12. This is & poetic Tay of describing good admins. stration. 13 Kirtzhaumudi, IV, 9 to 41; Kathakato's introduction, p. XIV. 14 Rajasekhara, chaturvimsati prabandha, p. 110. 15 Someswara, Kirtilaumudi, V, 7-68. 16 Bulachandra, Vasanta Valvo 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 unole named Sinha, Once the latter beat a Jain monk for a trivial offence. When Vastupala came to know this, he asked his man to cut off the hand of Sinha. The latter patiently bore grudge and once instigated Visaladeva. But Somesvara brought about a conciliation between Visaladeva and Vastupala. On another occasion, when a pratihara named Samara instigated the king, Somesvara again took the side of the minister and appeased the king's These stories are not recorded by the earlier chroniclers This, however, need not lead us to reject them entirely. They are all right in so far as they show the relations of Vastupala and Somesvara. Narachandra, Vastupala's preceptor, had told Vastupala that he would die in V. Samvat 1296; so Vastupala called his relatives and gave out his intention of making a pilgrimage to Satrunjaya. The relatives consenting, he started for Satrunjaya, 17 Rajasekhara, Chaturvimsatiprabandha, 114-5, 18 Jinaharsha, Vastupalacharita, PP. 295-8.

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

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

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128 ( 18 ) The erection of sculpture representing four summits of Mt. Giranara ( v. 20 ) ( 19 ) The construction of a Torana or arch before the temple of Adinatha (V. 21) ( 20 ) The erection of temples to Munisuvrataswami, the twentieth and Mahaviraswami, the last tirthankara of the Jains. ( v. 22 ) (21) The construction of & tablet of gold and precious stones behind the image of Adinatha. (V. 23 ) ( 22 ) The preparation of a golden aroh (v.24) In the vicinity of Padaliptapura or Palitanam ( 23 ) Tho excavation of a large tank. ( v. 26 ) ( 24 ) The erection of an Upasraya or Poshadhosala. (v. 27 ) (25) The erection of a pump room. (v. 28 ) In the village Arkapalita or Ankevaliya:( 26 ) The excavation of a tank. ( v. 29 ) On Mt. Giranara:( 27 ) The erection of two temples to Parsvanatha and Adinatha. In Stambhana (Probably Thamana near Umroth in the Kaira District.)

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129 ( 28 ) The restoration of the temple to Parsvanatha (v. 31 ). (29) The erection of two pump rooms (v 32 ). In Darbhavati or Dabhor (in the Baroda Distriot ). (30) The placing of 19 golden capitals on the temple of Vaidyanatha and the erection of an image of sun-God (v. 33 ). On Mt. Abu. (31) The building of a niche of Malladeva (in Samyat 1274) for the religious merits of the spirit of his elder brother Malladeva (v. 34). The Kartikaumuda which does not enumerate all the pious deeds of Vastupala confirms some of the details of Arisimha. The 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 Tarthakalpa and the Chaturvimsatzprabandha say that Vastopala and Tejahpala set up one hundred and 20 Balachandra, Vasantavrlasa p. IV.

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Zhao 130 twenty-five thousand Jain images, spent 18 and ninety-six Incs on Satrunjaya, crore twelve crore and eighty laos on Ujjayanta or Giranara, twelve orore and fifty lacs on Arbuda or Mt. Abu and erected 984 Poshadhashalas, 500 Smavasaranas, 700 alms-houses, etc.1 According to the Vastupalacharsta, Vastupala and Tejhapala built 1813 now Jain temples, repaired 3300 old Jain temples, made 1, 25,000 Jain idols and 100,000 Sivalingas, built 3200 nonJain temples, 984 inns, 701 bermitages, 700 alms-houses, 30 forts, 84 lakes, 464 step-wells, 100 bhandaras, 400 water-rooms, 80 toranss and gave annuities to 1,000 hermits and 4024 workers 22 Quoting another authority, the same writer gives the following account of the pious and religious deeds of Vastupala and Tejahpala : Vastupala and Tejahpals 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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191 Jinesvara, they gave countless stools, kalagas, or water-pots and simbasanas to Jain temples 23 The same writer says that in Asapalli, Vastupala set up the images of Viraprabhu and Santinatha for the spiritual welfare of his son. In the same town, he also set up the images of the principal deities in the temples of Santu and Vayatiga. Tejahpala set up the image of the *Mulanayaka' or the principal deity in the Jain temple at Tharapadra. In the village Umarasig, he built a vater-room and an inn. At Serisa, near Kalol ( North Gujarat ), he set up the images of Neminatha and Mahavira in the temple of Parsranatba. At Vijapur, be placed gold knobs on the temples of Mahavira and Adinatha. On the Taranga hill, he set up the images of Adinatha and Neminatha in Kumarapala's temple. In his native place, he repaired all Jain and non-Jain temples. In Mandal, he built a temple to Adinatba. At Anabilapatana, be set up the image of 'Muladayaka' in the temple of Panchasara Parsvanatha In Bhimapalli, he built a chariot to take out the images of Jina in the public At Prabladanapura or Palanapura and Chandravati, he built tio 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 Santinatha. In fine, the two brothers built 80 gardens, water-rooms, lakes, temples, alms-houses and sunk so many wells and step-wells that it is impossible to count them." many 24 The details of Arisimha given above deserve credence as they come from a contemporary whose main object was to enumerate the pious and religious deeds of Vastupala Some of the details of the later chroniclers are confimed by the earlier and contemporary chroniclers, but as to the rest, it is difficult to say anything with certainty. From the works of the contemporary as well as later chroniclers, we can, however, say with certainty that the two brothers (Vastupala and Tejahpala) were great donors, that they built many Jain temples and a few non-Jain temples, set up many images of Tirthankaras, adorned Jain temples with gold staffs and knobs, built many monasteries, sunk many wells and step-wells, excavated tanks, built water-rooms, constructed arches, maintained libraries, erected inns and repaired many Jain temples. To-day, we see only a few of the works of the two (24) Ibid., PP, 306-7.

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

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126 image of Neminatha, the teenty second Tirthankara, besides several iunge of other Tirthankamas. This image was set up by Petlad Shahi when the one set up by Tejshptla pas demolishe ed by the Musalmans shout Samrat 1365 or A D 1311-12.2 9 The 'ha<Page #117
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 Chandape and Chapaladevi, the great grandfather and great grand-mother of Vastupala and Tejahpala The second slab contains the statues of Chandaprasada, the son of Chandapa and his wife, On the third slab, there are statues of Soma, Chandaprasada's son, and his wife Sitadovi. The fourth slab contains the figures of Asaraja and Kumaradevi, the parents of Vastupala snd Tejabpala The fifth slab sontains the figures of Luniga, the elder brother of Vastupala and Tejahpala and his wife Liladevi. On the sixth slab, we find the statues of Malladeva, second brother of Vastupala and Tejahpala and his two wives Liladoyi and Pratapadevi. On the seventh slab, we see Vastupala with his two wives Lalite devi and Vejaladevi. On the eighth is seen Tejahpala with his wife anupanjadevi On the ninth, there are statues of Jaitrasimba, son of Vastupala by his wife 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 Jinosvara 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 srarakas, fifteen of sravikas and ten elephants Like the temple of Vimala Shah, this temple contains about forty-seven cells in which the images of one or more Tirthankaras are set up. In cell number one, there is an image of Ambikaderi. In cell number nine, there is an image of Neminatha and a scene from Neminatha's life after his renunciation. In cell number eleven, there is a scene of Nominatha'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 Suhadadovi's soul. They are beautifully carved. In them, there are images of Jings, 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 Lunavagahi, there is an insoription of Kumbharana. It is carved at the foot of & Kirtistambha or pillar of victory and bears the date V S 1506 or A, D. 1449-50. It says that pilgrims to Lupavasabi and Vimalayasahi should not be taxed directly or indirectly Vastupala's temple on Giranara is situated to the south of Samprati Raja's temple. From an inscription of V.S. 1932 (A.D 1875-6), it is olear that the temple was repaired by Narasi Keshavaji. This is a triple temple. The central one has two finely carved domes which are not well-- preserved. It is dedicated to Mallinatha, the nineteenth Tirtbankare The 'ranga-mandapa' or hall is 291 ft. broad and 53 ft long. The 'garbhagriba' or 'gabbaro' containing the images of Tirtbankaras is 13' by 13' To the left of the central temple, there is a small temple containing three images of Par8v&natha 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 To the right of the central temple, there is another small temple in which there are two 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 Setrunjaya, 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 aud Giranara vith his father Asaraja who was & Sangbapati or the leader of the congregation In the following year i. e V S. 1250 (A. D. 1193-4) he again went to Satrunjaya and 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 com. pany of his family and retinue 5 He again made soron pilgrimages to Satrunjaya in the years V. (5) Acharya V. H , Kirtakaumude (Gaj.), introduction, p. 35.

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144 Upadesalandaliuritts, he gives the following account of his spiritual descent: (1) Pradyumnasuri of Chandragatohha (2) Chandraprabhusuri (3) Dhanesparaguri. (4) Dere. ndrasuri (5) Bhadresvarasuri (6) Abhayaderasuri (7) Haribhadrasuri and (8) Balachandrasuri-our author. He is known to have composed the Karunavajrayudha, a drama in five acts, commentaries on Asada's Vovehamanjars and Upadesalandali and the Vasantavilasa The last work contains Faluable information about the history of Gujarata and the exploits of Vastupala It was written after the death of Vastupala and was mainly meant for Jaitrasimha, Vastupala's son, whom the author wanted to console. Our author as on good terms with Udayasuri, an Aoharya of Dera. surigatchba, who gave him the Sarasvatamantra, In the Vasantavilasa, Balachandraguri calls him. self "Vagdevipratipannasunu" or the adopted son of the goddess of learning. Jayasimhasuri, pupil of Virasuri, F&S 8B Acharya in the temple of Munisuvrataswami of Broach. At his suggestion, Vastupala and Tejah () Desai, Loc. Cit, p. 383; Hiralal Hangarsj, loc. cit, p. 58

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

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146 on the Shadasiti and Karmastava, works on the Karma philosophy; and (6) a Commentary on the Upadesamala of Dharmadasagani in V. S. 1299 (A. D. 1243) in Dholaka.9 Deyaprabhasuri, guru of Narachandrasuri, was the author of the Pandavacharitamahahavya, the Dharmasarasastra or the Mrighavaticharita and the Anargharaghava kavyadarsa, 10 Narachandrasuri, pupil of Deyaprabhasuri of Harshapuriyagatchba, 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 Nyayalandals of Sridhara, Jyotihsara, Dipikaprabodha and the Chaturvimsatijsnastotra "I Narendraprabhasuri, pupil of Narachandrasuri of Harshaparigagatchbs, composed the Alanlaramahodadh for Vastupala at the command of Narachandrasuri He is also known as the author of the Kakutsthalels.13 (9) Peterson, II, 33 and III, 16; Desai, Loc. cit., p 386 (10) Peterson, III, 132, 275, Velangkara, No. 1748; Jesalmers Catalogue, p. 52. (11) Jesalmere No. 220; Velangkara No. 311; Peterson, Y, 46 and III, 272-5. (12) Desai, Loc. cit, pp. 388-9. Mahodadh Teriyagachme

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

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

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

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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 & vigorous foreign policy and raised the honour of Gujarata. They were popular among the classes and masses. Though they were very staunch Jains, they did encourage other religions. They were great patrons of art and architecture as well as learning and the learned They were ministers of whom Gujarata can justly be proud,

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Chapter IV. Jainism The Vaghela Period

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152 many Jain temples, sunk ells and performed many religious deeds. He had a son named Varangge who lived in Kanthakota in Cutch. Varanaga had a son named Vasa. The latter had five 80ns-Visala, Viradeva, Nirmala, Nemi, Chandu, and Shrivatsa. Vasa's eldest son Visala had four sons-Laksha, Sulakshana, Sola and Sobi Sola made Bhadresvara his domicile of choice and married Lakshmi ho gave birth to three sons-- Jagadu, Raja and Padma. Jagadu had & wife named Yasomati and a daughter named Pritimati. When Pritimati became & widor, Jagadu wanted to give her in marriage again, but could not do so, as widowy-re-marriages were uncommon in those days," Jagadu had no son, but his brother Raja who had married Rajalladevi, had two sons named Vikramasimha and Dhandbo and a daughter named Hansi or Hansabai." Once Jagadu purchased a goat on the neck of which was tied a precious Jewel, and became very rich. On another occasion, his servant Jayantasimha purchased & stone from the king of Ormuz. This stone which contained many precious jewels made Jagadu very rich. In other (1) Saryanandasuri, Jagaducharita, I and I, 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,5 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 Bhadresvara 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 6 Once Paramadevasuri called Jagadu and told (4) Ibid, III, 11 to 18 and IV, (5) Ibid V. This Pithadeva was probably Patha (A. D. 1197 to 1230) of Parakara (6) Ibid, VI, 10 to 41.

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

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155 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 1315- 17. From both the accounts, it is clear that the famine lasted for three years. There may or may not be exaggeration about the amount of corn distributed by Jagadu, but cortain it is that he opened alms-houses in various parts of the country, gave corn to the poor very liberally and helped Visaladevs of Apabilavada 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 Bhadresvara (3) Set up 170 images of Jina. (4) Gave a gold covering for the image of Parsvanatha in the same place, (5) Repaired the tanks of Kumarapala and (9) Ibid, VI, 42 to 66

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

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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 Visaladeva of Anahilavada. Jagadu was a very broad-minded man. He did not want to put any body to shame; so he sat behind a curtain and gave charity to a person when the latter held out his hand. Once, so the story goes, Visaladeva changed his dress and went to Jagadu Shah for alms. From the marks on the hand, Jagadu Shah saw that the person wishing to receive alms was a great man whose riches had taken wings; so he gave his two very precious rings in order that he might not be overtaken by a storm of misfortune during his lifetime. Next day, Visaladeva sent for Jagadu Shah, returned his two rings and highly honoured him.10 According to the second story, Jagadu bad obtained name and fame by opening many almshouses. Visaladeva, growing jealous of Jagadu's fame, opened a kitchen in Anahilavada 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; so Jagadu took up his work and began to serve ghee to the people. The stories quoted above show that Jagadu was a great donor whose resources were almost unlimited and that he was able to compete with even great kings and that he was invited to the court by Visaladeva of Anahilavada and much honoured. The date of Jagadu's death is not known. From the Jagaducharita, it seems he survived for same years after the great famine. As his death was mourned by Arjunadeva of Anahilavada, he must have died before V. S. 1331 (A. D. 1274-5), the last year of Arjunadeva's reign Pethada was another prominent Jain of this period. Deda, Pethada's father, lived in Nanduripuri in 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 he built a magnificent 'poshadbasala ' (a monastery or nunnery ). Deda bad & son named Pethada or Prithvidhara, The latter's guru Dharmaghoshasuri 'advised him to seek fortune in Mandapadurga. Pethada acted according to the advice of his spiritual preceptor and became exceedingly rich. King Jayasimha Paramar of Malws, honoured bim much and guve him ensigns of royalty.12 Dharmaghoshasuri who had induced him to seek fortune in Malva, came to Mandapadurga and advised Pethada to build Jain temples. Pethada, aoting according to the suri's suggestion, built eighty four Jain temples in different parts of India. His edifice at Mandavagadba was superb. It was adorned with gold knob and staff and built at a cost of 18 lakhs. On the Satrunjaya bill, Pethada built a temple to Santinatha.13 Pethada experienced some difficulty in building a temple at Deogiri but overcame the same by his generosity. Hemadi, a minister at Deogiri, was coming in his way; so, to please him, Pethada opened alms-houses in Hemadi's name at several places. The minister was so much pleased with is (11-12) Desai, Jarn Sahityano Itzhas, pp. 404-5. (13) Ibid, p. 406.

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

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

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162 Jhanjhana, like his father, was an excellent follower of Jina, influential member of the Jain community and great donor. We shall now deal with the activities of the Jain monks in the Vaghela Period. Jagatchandrasuri, founder of the Tapa gatchha, had two prominent pupils-Vijayachandra and Devendrasuri. 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 a 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 author of five new Karmagranthas with commentaries, the Siddhapanchaska and the Devavandana, Guruvandana and Pratyakhan Bhasya. He was, moreover, the joint author of the Sudarsanacharita. The Sravaladinakritya and the Dharmaratnatika were his other works.2 In V. S 1302 (A. D. 1246), Sarvananda composed the Chandraprabhacharita. In V. S. 1304 (A. D. 1248), Paramanandasuri, pupil of Devabhadra, 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 Jinesyarasuri of Kharatara gatchha, completed & 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 & commentary on the Sanskrit Dvyasraya of Hemaguri in V. S. 1312 (4. D. 1256 ), and the Nyayalakaratappana. In V.S 13 12 (A D. 1256) Chandratilaka Upadhyaya, pupil of Jinesvarasuri of the Kbaratara gatchha, completed the Abhayakumaracharita, which was begun in Vagbhatameru ( Babadamer) He had studied under Nemichandragani,Siddhasena Muni, Gunabhadraguri, 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 Purnakalas& Laxmitilaka, Abhayatilaka and Chandratilaka, Jinesvarasuri had Jinaprabodhaguri, Jinaratnasuri, Devadurti, Vivekagamudragani, Sarfarajagani and other learned pupils ? Vidyanandasuri, pupil of Devendrasuri of Tapagatcbha, was the author of the Vidyananda, (1-2) Ibid, 409-11.

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268 In V. S. 1934, Prabhachandrasur, pupil of Chandraprabha of Rajagatohba, 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 hulaka. In V. S. 1338, Manikyasuri completed the Sakunasaroddbara 10 In V S 1349, Malligonasuri, pupil of Udayaprabhasuri of Nagendragatchha, completed the Syadvadamanjari, Jinaprabhasuri, pupil of Jinasimhasuri of Kharataragatchha, commenced the Vividham Tarthahalpa-Kalpapradipa in T.S. 1327 ( A. D. 1271 ) and completed, it in V. S. 1389 (A D. 1333 ) The work contains 58 Kalpas. They were written after making pilgrimages to the holy places of the Jains, and contain many historical facts, some of which are not recorded elsewhere, It is said that the suri had taken & Tow 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 416. (9) Velangkara, No. 1755. (10) Desai, Ibid, P (11) Ibid, p. 416

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

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

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171 rovenge on King Karna, he took revenge on the people of Gujarata by bringing them under Muslim yoke. The Jains did suffer by the Muslim conquest of 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 & mistake to suppose that no now temples were created in the Muslim Period. It is true that the Muslim rulers were not in favour of erecting new temples; but, at times, they gave their consent to the erection of new temples or did not object to the repair of old ones. In V. S. 1366 (A. D. 1309--10 }, Jesala Shah of Cambay erected a temple to Ajitanath, the second Tithankara, and Samarasimha or Samara Shab repaired the temple of Adinatha on the Satrunjaya Hill, when the image of the Tirthankara was (1) Desah, Jain Sahityano Itrhaasa, p. 424.

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17% destroyed by the Moslims in V. S 1369 (AD 1912-13) Samarasimha rho repaired the temple of Adinatha on the Satruajaya Hill, belonged to Upakosa yamsa and Vesata kula : Salakhano was his great grand-father. He had a son named Ajada shose son Gosala had, by his wife Bhanamati, three sons named Asadbara, Desala and Luno. Isadhara married Ratnashri. Lano had & wife named Latchhi or Lakshmi. Dejela's wife Bholi had three sons-Sahajapala, Saban and Samarasimha. Sahajapala erected a temple to twenty-four Tirthankarss in Deragiri in the Deccan. Sahana took up his abode in Cambay and Fon Dame, fame and glory by his good deeds. Anabilarida yas Samarasimha's domicile of choice. Samarasimha yas & well-known jeteller in the old capital of Gajarata. Ho exercised great influence at coart. When he came to know that Adinatha's temple on the Satrunjaya Hill was destroyed by the Muslims, he paid & visit to Alapakhana, the-suba of Gujarat, and obtained & "firmand" 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 Tirthahalpa. (3) Jinsrijaya, Jarn Adihaszha Gurjara Kavya Sanchaya, PP 238-42.

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

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

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

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176 foot of the images of Satchikaderi, Asadhara and Mahipaladera confirm this fact. Satchikaderi 988 the Kuladovi or family deity of Samara Shah, Mahipaladera, who gave marble from his mine without taking any charge, was the king of Arasana, and Leadhara yas the uncle of Samara Shah All the three inscriptions give the date mentioned above. In addition, the inscri. ptions at the foot of the images of Satobikaderi and 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 Tapagatchba. The Samarasimharasa gives this credit to Siddhasuri, while in an incription of V. S. 1449 (A. D 1392-3 ) in the temple of Vimalapatha on Giranara, in the Satrunjayatir thoddharaprabandha and the Satrunjayarasa, this honour is given to Ratnasuriu? As many images were set up on the same day, it is probable that (11) saMvat 1371 varSe mAhasudi 14 some zrImadUkezavaMzo vesaTatiaita 370................... HT 970 eiro age sguageret gaa mastaa Stefanielaitali 12 Asan vRddhatapAgaNe sugurakho ratnAkarAhAH purA'yaM ratnAkaranAmanRt pravavRte yebhyo gaNo nirmalaH / taizcakai samarAtyasAdhuracitodAre .................................!!

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177 the ceremony of setting up some was performed by Siddhasuri and of others by Ratnasuri, 12A A festival was held by Desala, Samara Shab's father, to celebrate this event. Sumptuous dishes were served to the Jain oongregation for several days. Poor persons were given alms. Jain monks and nuns were given clothes Beggars were feastedis Samara Shah lived in Palitana for twenty days and made arrangements for the maintenance of the temple. Several servants were appointed to worship Jina. Gardeners were appointed to look after the gardens from which flowers were supplied to the temple for the worship of Juna. 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 otha Prasasti, v, 63 Pratistha' or the image of Adinatha, the principal deity was certainly performed by Siddhasuri 88 his contemporary and eye-Witness Amradevasori 88y8. (13-14) Jarn Artrhaska Gurjar Kavya Sanchaya, p. 247. 12

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

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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 Samara's request, the emperor set free the lord of Pandu desa,20 This Gyasuddin was probably Gyasuddin Tughlak (A. D 1320 to A. D. 1325) who was a contemporary of Samara Shah. Balban's another name was also Gyasuddin; but the Nabhinanadanoddhara prabandha, implies that Samara Shah came to be acquainted with him after he rebuilt the temple of Adinatha on the holy hill 11; 80 he cannot he Gyasuddin Balban who died in A. D. 1286.21 (18) Nabhinandanodharaprabandha, V. v 97. (19) Jain Artihasika Gurjar Kavya Sanchaya-- Appendix, p.p. 160-1. (20) Ibid, p. 163. (21) According to Kakkasuri, Kutbuddin, king of Delhi, had invited Samara Shah to Delhi, after

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

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184 stories about the intercourse of Hemasuri and Kumarapala. Short notes on Vagbhata, Aprabhata, Udayachandrasuri, Alinga, Vamarasi, Sankaracharya, Ajayapala Bala-Mularaja, Vastupala and Tejahpala are also found there. The fifth part gives & short acoount of Nandaraja, Siladitya, fall of Valabhi, Munja, Govardhana Lakshmanasena, Jayachanda, Jagaddera, Paramardi, Prithviraja, Varabamibir, Bhartruhari, Vagbhatta Vaidya, Kshetrapala and others. We have given above & more or less detailed account of the contents of the Prabandhachintamanz because it is an important work on the history of Gujarata. Mr. Forbes and Dr. Bhagvanlal have made much use of this work while yriting the history of Gujarata in the Ras Mala and the Bombay Gazetter respectively. The Prabandham chintamani is translated into several languages. The Vicharasrengi3 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 Upadesasatzt (33) Volankara, No. 1656 (34) Peterson, WI, 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 Tirthankaras Rishabhadeva, Santinatha, Neminatha, Pareyanatha and Mahaviraswami. Feru, son of Chandra Thakkura, a staunch Jain, composed the Vastusara3 in V. S. 1372 (A. D. 1315-16 ) In the same year, Kamalaprabha, pupil of Ratnaprabhasuri, completed the Pundarskacharita Somatilaka, pupil of Somaprabhasuri Tapagatchha, was the author of the Navyakshetra-samasa, Vicharasutra and Saptatrsatasthanaha.36 The last work was composed in V. S. 1387 (A. D 1330-31) The dignity of Suri was conferred on Somatilaka in the year V. S. 1373. (A. D. 1816-17 ). of Sudhakalasa, pupil of Maladhari Rajasekharasuri, composed the Sangitopnishad, a work on music, in A. D. 1828-4 The abridged edition of this work was completed in A. D. 1849-50,36 The Ekahsharanamamala is another work of Sudbakalasa 37 (35) Kantivijaya Bhandar, Baroda, No, 68 (36) Velankara, Catalogue of Manuscripts in the library of the B B. R. Asiatic Society, No. 1688. (37) Weber, Catalogue of Manuscripts in the Berlin Library, No. 1702.

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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 Jagatashri He entered the order of Jain monks in V. S 1347 (1290-I A. D.) and had the dignity of suri conferred on him in V. S 1377. (A. D. 1320-1) To celebrate this occasion, Tejahpala Shah of Anabilavada held & festival. The Suri wrote a commentary on Jinadattasun's Chaitavandan-Devavandanahulaha.sk Somatilakasuri ( or Vidyatilakasuri), pupil of Sanghatilakasuri of Rudrapalliya gatchha, composed Varahalpa and Shaddarshanasutratila in V. S. 1389, The Silatarangoni in V. S. 1992, the Laghustavatila in V. S 1397 and the Kumarapalaprabandha.83 Ratnaderagani wrote a commentary on the Vazgalaya of Jagavallabba in V. S. 1993 ( A. D. 1936-7 ). About this time, Sarragandasur), pupil of Dhanaprabhasuri, composed the Jagaducharita ** (38) Kantivijaya, Baroda, No 182. (39) Peterson, IV, 99; Weber, No. 2006; Buhler, VI, No 709. (40) Buhler, II, No 284 The book is translated into Gajarati

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

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

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189 nandil. (3) Jivadevasuri (4) Arya Khaputacharya. (5) Padaliptacharya (6) Vriddhavadi and Siddhasena. (7) Malladevasuri (8) Haribhadrasuri, (9) Bappabhattisuri (10) Hemachandrasuri. (11) Harshakavi (12) Harihara. (18) Amarachandra (14) Madanakirti. (15) Satavahana (16) Vankachula (17) Vikramaditya (18) Nagarjuna. (19) Vatsaraja Udayana. (20) Lakshmanasena (21) Madanavarma. (22) Ratna Sravaka. (28) Abhada. (24) Vastupala-- Tejahpala. The work contains valuable information about the History of Gujarata. The other works of Rajasekhara are the Syudvadakolska or the Syadvadadipika, Shad darsana-samutchaya, Danashattrimsika, Nyaya. Ratnakaravatarikapanjika and kandalipanjika, eighty-four stories " Gunasamriddhi Mahattara, pupil of Jinachandra suri of Kharataragatohha, composed the Anjanasundaricharita in Prakrit in V. S. 1406 (A. D. 1349-59). It contains 404 verses."5 Merutunga completed the Kamadevacharita in T. S. 1409 (A. D. 1352-8) and the Sambhava (44) Buhler, IV, No. 278; Velankara, No. 1634; Peterson, III, 272, (45) Jeralmere catalogne, No 49.

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

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191 works are the Yatrdinacharya in Prakrit and the Alankarasara.48 Jayasekharasuri of Anchalagatchha composed the Upadesachintamanz, Dhammalacharitamahakavya and the Prabodhachantamani in one year. His other works are, the Jain Kumarasambhava, Satrunjayadwatrimsika, Garanaradwatrimsaka, Mahaviradwatrimsika, Krzyaguptastotra and Atmavabodhakulaka.19 The Prabodhachantamani, referred to above, won him name and fame as & 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. 1361-2 150 Jayasimhasuri, pupil of Mabendrasurist of Krishnarsbigatchba, completed the Kumarapala Charita in V, S. 1422 ( A. D 1365-6 ) It deals (48) Peterson, IV, 106; Kantivijaya Bhandara, Baroda; this Bhavadeyasuri was probably the author of the Kalkacharyakatha (Peterson, I, 30 ) (49-50) Dhruva K, H., Prachina Gurjara Karya, introduction, p. 23. (51) This Mahendrasuri, being free from avarice, did not accept money; so he was called "Mahatma" by Muhammad Taghlak (1325-51) whose contemporary he was.-Jam Sahityano Itzhasa, p. 440,

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192 with the life of Parmarhat Kumarapala, the Chaulukya king of Anahilavada, 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 Rudrapalliyagatchha, wrote a commentary on the Bhaktamarastotra 55 In V. S. 1427 (A. D. 1870-1), Mahendraprabhasuri, pupil of Madanasuri, and the principal astrologer of Firoz Tughlak (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 Brihadgatchha and Nagori Tapagatehha, composed the Sripalacharita, in Prakrit, in V. S. 1428 (A. D. 1871-72) and the Chhandakosa 55 (52) Nayachandra, Hammiramahakavya, XIV,v. 23-4. (53) Velankar, No 1817; Peterson, V, 207; Buhler, II, No. 302 (54) Velankara, No. 255-57; This Book is published. (Benares, 1883) (55) Peterson, IV, 118, Peterson, III, 203

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193 In A D. 2372-3, Devendrasuri, pupil of Sanghatilakasuri of Rudrapalliyagatohha, 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 & commentary in Sanskrit, is Derendrasuri's other work. Mahendraprabhasuri's pupil Merutunga wrote & commentary on the Katantravyaharana in V.S. 1444 (A. D. 1987-8 s and the Shaddarshanam nirnaya 5 In A D 1392-3, he wrote a commentary on tho Saptatibhashya According to the Prasasti to this commentary, the author's other works Aro the teghaduta with commentary, the Shaddarshanasamutchaya the Balavabodhavratti and the Dhatuparayana. Mr. Hiralal Hansaraja Ascribos the Bhavakarmaprakriya, the Satakabhuishya, commentary on the Namutthunam, the Susraddhakatha, the Upadesamalatika and the Jesajiprabandha to Merutunga The Jesagi. (56) Peterson, IV, 108; Weber, No. 2021 (57) & cors of this prork exists in the Kantivijaya Bhandar, Chhaai (near Baroda ) (55) Telaokara, Xo, 22, ( 69 ) Felankars, So. 1666 13

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194 prabandha says that according to Suri's instructions, Jesaji built a temple to Santinatha and made pilgrimages to Satrunjaya and other holy places of the Jains.60 Mahendraprabhasuri or Mahendra of Auchalagatchha composed the Tirthamalapraharana, He died in V. S. 1444 (A D. 1888). Some ascribe the Vicharasaptatila to him," Jayanandasuri, pupil of Somstilakasuri of Tapagatchha, composed the Sthulibhadracharita The dignity of 'Acharya' was conferred on him in V. S. 1420 (A. D. 1863-4). He died in A. D. 1384-5.EUR2 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 1887-8) the Jyotshkarandavivritti, the Tirtha-lalpa, the Chastyavand. anachurni and other books were written on palmleaves. Gnanasagara, Kulamandana, Gunaratna, Sadhuratna and Somasundara were some of his learned pupils." (60) Jain Sahityano Itihas, pp. 442-3 (61) Ibid, p. 443-1, (62) Velankara, No. 1090; Peterson, V. 216 (63) Desai, Loc. Cit, p 443 29

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195 Gnanasagarasuri, pupil of Devasundarasuri, referred to in the last para, composed the Avasyakachurnz in A. D. 1983-84, the Uttaradhyayanasutrachurni in A. D. 1384-85, the Oghangryuktachurni, the Munisuvratastawa and the Parsvanathastave. 64 Kulanandana, another learned pupil of Devasundarasuri, composed the Vacharamritasangraha in A. D. 1386-7, Siddhantalaphoddhara, Pragnapanasutrachurns, commentaries on the Pratikramanasutra, Kalpasutra and the Kavyasthitzstotra, and several short poems singing the praises of God 65 Munisundara, pupil of Somasundarasuri, composed the Garvedyagosthr in A D. 1998-9. Dovananda or Devamurti was the author of the Kshetrasamasa. His spiritual descent is as follows: Chandraprabha--Dharmaghosha-BhadresyaraMuniprabha-Sarvadeva-Somaprabha-RatnaprabhaChandrasimba-Devasimha-Padmatilaka-Shritilaka. Doyachandra-Padmaprabhasuri-Devananda or Devamurti.66 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 gatchha, composed the Hammiramahakavya and the Rambhamanjarinatika. These are some of a few historical works in Sanskrit. In the Hammtramahalavya the hero is Hammira, but it contains many references to Prithviraja Chohana In the Rambhananjar, the hero is Jayachandra of Kanoja, but there is not the slightest reference to his Rajasuyayagna, Sanyukta's 'Swayamvara' or his enmity with Prithviraja. From this, Mr. G. E. Ojha concludes that these stories of the Prathurragaraso were not known upto V. S. 1440 ( A. D. 1388 ) ( about which date the works were composed ), but were later interpolations.67 We shall now consider what contribution the Jains made to old Gujarati literature, prose and poetry, in the second half of the 14th century. Nane(s) of the Title of Date author or the work and or authors Place (1) Rajasekhara The Neminatha A..D 1949 Faga .(2) Vijayabhadra, (i) Tbe Kamalavati ... About pupil of Rasco A.D. Laranyaratna i) The Kalcivati 1350 of Agamagatchba Satr Rasa... (67) "Nagra Pracharini Patrika ", I, p. 414,

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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 Ramadera and Chunda when he Devakulapataka (or Devagiri ),"3 went to 73 In A D. 1400-01, the dignity of Acharya or Doctor was conferred on Somasundarasuri by Devasundarasuri in Anabilavada. To celebrate this occasion, Narasimha Seth held a festival Thus Somasundarasum became the head of Tapagatchha, at the age of twenty-seven." In Vadanagara, there were three wealthy Jain brothers named Devaraja, Hemarsja and Ghatasimha When Somasundarasuri conferred the dignity of Upadhyaya on Munisundara, Devaraja held a festival with the consent of (71) Somasari, SomaSaubhagyalavya, cantos II, III, IV (72) Ibid, V, 118 14 (73) Desai, Jain Sahityano Itihas, p. 452. (74) Somastri, Somasaubhagyaluvya, V, 51-61.

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201 his brothers. Then he became the head of a congregation and went on & pilgrimage to Satrunjaya and Giranara in the company of Munisundara 75 In Idar, there was & rich man named Vatchbaraja who belonged to Ukesakula. He von 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 bis abode in Deulavataka and married Khimai, & daughter of Ramadeva by his wife Melade, Ramadeva was a minister of Mevada; 80 Visala commanded influence at Court and became an apple of king Lakha's eye, He made pilgrimages to the holy places of the Juins, erected temples, and like his father, helped the people in times of famine. He was a patron of learning and the learned. At his expense, ten copies of Gunaratnasuri's Kreyaratnasamutchaya were made.76 Gorinda, son of Vatchbaraja and brother of Visala, brought marble from Arasura and repaired (75) Ibid, VI, 18 to 57 (76) Peterson, TI, 17-19; Prasasti to the Kmyaratnam ramnutchaya, A D. 1411-12 This Visala bad bault & temple to Srefusanatha in Obitoda.

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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 Fas a farourite of Panjarao, king of Idar, Idar's Farriors 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 & manuscript in the Forbes Gujarati Sabha, Bombay, the ceremony of setting up the image has performed in A. D. 1422-23. About this time, Somasundarasuri conferred the dignity of Vachaka or Upadhyaya OD Jinamandana and that of Icharfa or Doctor on Bhuranasundars Viobaka When Somasundarasuri came to Karnarati, Gonaraja, & farourite of king Ahmad Shah, gave him a rousing reception and held a festival. He belonged to Ukebayamsa. His great-grandfather Visala had a son named Dedo Dedo's ( 77 ) Somasundara, Somaszubhagyakarya, canto TIL. (78) Catalogue of Manuecripte, Forbes Gujarati Sabha, P 334

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203 son Dhanapala made Karnivati bis domicile of choice. He had four song-Sangana, Godo, Samaro and Chacho. Chacho was well-known in Karnavati He made pilgrimages to the holy places of Jains and built a Jain Temple. He had two wives-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, his 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 Somasaubhagyakavya, Vave was the father of Amra (VUI, 19 ) His second name F&B probably Chacho.

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

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

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

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210 Ratnasekharasuri, pupil of Somasundarasuri, composed the Shadavasyakavratti, Shraddhapra. tikramanasutra vritti, Vidhskaumudi, Acharapra. dipa, and the Prabodhachandrodayavrittr. At an early age, he defeated the Vadis of the deocan in debates. He vas given the birada of "Balasarasyati" by a Brahmin named Babi. Manikyasundara, pupil of Merutungasuri of Anchala gatchhs, composed the ChatuhparvChampu, Sridharacharita (1406-7 A. D.) Sukarajahatha, Dharnadattakathanala, Gunavarmacharita and the Malayasundarilatha." Manikyasekharasuri, another papil of Merutungasuri of Anchala gatehha, composed the Kalpaniryukti Avachura, Avasyaka Naryukts Dipika, Panda Noryukti Dipika, Ogha Niryukta Dipika, Uttaradhyayana Dipika, Acharanga Depila and the Navatattvavivarana 3 Devamurti Upadhyaye, pupil of Devachandra suri of Kasadraha gatchba, composed the Vikramacharita, a work in fourteen cantos." 91. Jain Sahityano Itthaea, p 466. 92. Ibid, p. 467. 93, Bahler, VII, No 19 and VII Nos. 373 and 339, 94 Desdi, Loc. cit., p. 467.

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211 Harshabhushana, pupil of Harsbasena of Tapa gatchha, composed the Sraddhavidhivinashchaya, Anchalamatadalana and Paryushana-vrchura. (A. D. 1429-30 ).95 Jinasundara,pupil of Somasundarasuri, composed' the Dapalilakalpa (A, D. 1426-7).96 Charitrasundaragani, pupil of Ratnasimbasuri of Brihad Tapagatchba, composed the Siladuta, the Kumarapalacharita, the Mahapalacharita and the Toharopadesa. The Saladuta deals with Sthuli. hadra's glorious conquest over cupid and sontains 131 versos The Kumarapalacharsta vas composed at the request of Subhachandragani. It deals with the life of Parmarhat 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 Purnimagatchba, composed the Vikramacharita in Darbhiksgrama or Dabhoi, in A. D: 1433-4 and the Panchadandatapatrachhatraprabandha in Cambay in A D 1444.99 95 Kantivijaya, Baroda, No. 1076; Kielhorn, II, No. 360.96 Kantivijaya, Baroda, No. 1015, 97 Buhler, II, No 316, Desai, Loc. cit, P. 469. 98 Velanskara, No. 1746; Weber, No 1580.

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212 Subhasilagani, pupil of Munisundarasuri of Tapagatchba, composed the Vikramacharita in A. D. 1433-4, the Prabhavakakatha in A. D. 1447-8, the Kathakosa in A. D. 1452-3, the Satrunjaya-halpavritti in A. D. 1461-2 and the Unadinanamala. According to the Prabhavaha Katha of our author, Visalaraja, Ratnasekhara, Udayanandi, Charitraratna, Lakshmisagara, and Somadeva were the pupils of Munisundarasur1,99 Jinamandanagani, pupil of Somasundarasuri, composed the Kumarapalaprabandha in A. D. 1435-6, the Sraddhagunasangraha Pavarana in A. D. 1441-2 and the Dharmapariksha.100 The Kumarapalaprabandha, one of the historioal works in Sanskrit, is a good compilation. Charitraratnagani, pupil of Jinasundarasuri, composed the Mahaviraprasada-Prasasti or the Chitrakutapresasti in A. D. 1438-9 and completed the Danapradipa in Chitrakuta or Chitor in A, D. 1442-301 99. Peterson, IV, 110; Jain Sahityano Itihas, pp. 469-70. 100. Velankara, Nos. 1708-9; Mitra's Report of Manuscripts, VII, 233, Atmananda Jain Sabhi, Bhavnagar, ( Publication No, 67.) 101. Atmananda Jain Sabha, Publication No. 66.

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

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216 (2) Somasundar suri-i) Upadesamala A, D. ( Gajarati Translation ) 1428-9 (u) Yogasastra (Gujarati Translation ) (iii) Shadavasyaka (Gujarati Translation ) (iv) Aradhana Pataka (Gujarati Translation ) (v) Navatativa (Gujarati Translation) (vi) Shashthusataka - A. D. (Gujarati 1439-40 Translation ) (3) Munisundarasuri- Yogasastra. A. D. Chaturth Prakash-1434-5 (Translation ) (1) Jinasagarasuri Shashthis'ataka (Kharataragatchba) (Translation ) (5) Dayasimbagani, (1) Sangrasani. A. D. popil of Ratnasimba- ( Translation ) 1440-1 suri of Bribed

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

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218 Viraprabhasuri of (1) Pastupala A, D. Pimpalagatchha Tegahpala 1487-8 Rasa (ii) Dasarnabhadra Rasa (iv) Jambuswamino 1438 Pivahalo Saohor (v) Kalikalarasa (3) Somasundarasuri- (i) Aradhana Rass (u) Sthulibhadra faga (4) Jayasagarasari (i) Jinakus'alasuri. A D. Chatushpads 1424-5 Kharataragatchhe A. D. (u) Chaityaparpats 1430-1 (iii) Nagarakota tirtha-parspats (iv) Vagrastams A, D. guru-rasa 1432-3 Junagadba (5) Megho or (i) TorthamalaBebo starana (u) Ranakapura- A. D. stavana 1442-8 of

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219 A. D. 1442-3 1432-3 (6) Pupil of DevaratnasureDevaratnaguri Faga (7) Mandana Siddhachakrasravaka Srapalarasa (8) Gunaratnasuri- (i) Rishabharasa (ii) Bharata Bahubalt prabandha (9) Bhavasundara pupil of Mahavirama Stavana Somasundaraguri (10) Sadhukirti (i) MatsyodaraKumaram rasa (i) Vikramacharita- Kumararasan A, D. 1442-3 (ii) Gunasthanaka Vachara Chopai (11) Champs (12) Tejarardhana Nalacharata Bharatana Bahubalirasa

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220 (13) Mandalika Pethada taea (14) Sarpanandasuri Mangalan Kalas'a(15) Jayavallabha, (i) Sthulabhadrapupil of Basathio Manikyasundara (ii) Dhanna Anagurarasa (16) Ratnamandanagani, (i) Neminathapupil of NauateaSomagandarasuri taga (u) Nari Nsrasa Ta (17) Jayasekhara Prabodhan A. D. Chintamani 1405-6 Antaranga Chopai The following is the Jain contribution to Apabhramsa Sahitya 12 :Author Work (1) A Pupil of Silasandhi Jayasekharaguri (2) Hemagara Upadescsandhs

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

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222 simhasuri. Dharmalakshmi had received liberal education. The dignity of Mahattara was conferred on her in A. D. 1444-5, when she was in her teens. She was a successful preacher. When she went to Mandavagadha, she was much honoured by Mandana, Bhima, Maneka and others. She had many disciples, chief among whom was Vivekashri.114 We shall now deal with Jain contribution to architecture in this period. Pittalahara or Bhima Shah's temple on Mt. Abu was built by Bhima Shah. It is known as 'Pittalahara' because the principal image in the temple is made of brass and other metals. It is a mistake to suppose that this temple was built in V. S. 1525 (or A. D 1468-9). In an inscription of V. S. 1494 (A. D. 1437~8 ) in the Digambara Jain temple and in another inscription of V. S. 1497 (A. D. 1440-1) in Srimata temple, there are references to this temple. Secondly, there is an inscription of V. S. 1497 (A. D. 1440-1) in the inner hall of the temple. Thirdly, this temple which was repaired by mantri Sundara and mantri Gada in A. D. 1468-9 113-114 Jain Artikasika 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. 1915-6 ) and V. S. 1373 (A. D. 1316-7), it seems there were only two Jain temples Vimalayasahi and Lunigavasabi-on Mt. Abu. It is certain, therefore, that the temple was erected between A. D. 1315 and A. D. 1437. The principal image in the temple is made of brass and other metals. It was set up by Gada and Sundara in A. D. 1464-9 From the 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 vorth-seeing image in the temple is that of Pandarikaswami. It has a 'rajobarana: or a brush to streep the ground, & piece of cloth (mubapatti) on the right shoulder and a loin cloth. Besides these images, there are 87 marble images, 4 brass images, 7 standing images, one image of Gautamaswami and another of Amlukaderi,

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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 blaok 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, a copyist named Lonkashah was not on good terms with Jain monks; so with the help of his disciple Lakhamashi, he ( 116 ) Jayantavijaya, Abu, p. 11.

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225 protested against the established Swetambata 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 wore deadly onemies 'of idol worship, had . firoly established theniselves' in the land. 'Lonkashah took into confidence' Pirozsbah,' a favourite of the ruling chief, who destroyed temples, and spread his faith. He did not' enter the order of Jain monks, but advised others to do so. His followers are known as Sthanakavasior Dhundhia,116 In D. 1453, Sanaraja, son of Sajjanasimha by his wife Kaulakadevi, built & temple of Vimalapatha on Giranara 117 The Pratishtha was perforded by Rutnasimbaburi of Tapagatch ha In A D 1460-1, he made pilgrimages to Satrunjaya and Giranara At his request, GnanaSagarasuri completed the Vamalanathacharita in Canbay, in the same year.1:8 res Lrmis.Igarasuri vas a prominent 'Jain monk of this period. He entered the order of Jain monks in A D. 1414, at un early age of six. Ilis preceptor Munisundarasuri seems to have (116) D.Page #189
226 * trained him well; for he pleased king Mahipala by winning victories in debates in Jirnadurga or Junagadha. 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 Munisundarasuri in Mundasthala, Sanghapati Bhima held a festival In A. D 1460-1, Laxmisagarasuri became the head of his gatchha He worked for unity. Fortunately, his efforts were crowned with success. In A D. 1465-6, he honoured the deserving monks of his Gatchha by giving them titles "He died in A. D. 1490-1. The following were the pious and religious deeds120 performed by various persons when Laxmisagarasuri was the head of gatchha: (1) Salha 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 Gurugunaratnaharakavya (cantos, II. IV) completed by Somacharita in A. D. 1484-5. Somacharita was a contemporary of Laxmisagara and a pupil of Charitrahansa who was a pupil of Somadevasuri.

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227 (ii) Gadaraja mantri of Abmedabad 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. ( 111 ) Dhanyaraja and Nagaraja of Devagiri came to Gujarata, pleased King Mahmud, made & pilgrimage to the Satrunjaya hill, served the Jains of Anahilavada and held a festival, when the dignity of Suri was conferred on Somajaya (iv) Cadaraja 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 Vacbaka on Jinahamsa and Sumatisundara at the request of Dungara of Anabilavada und Sanda of Abu. (v) Ishvara and 'Patta, Soni brothers of Ukesavamsa, built a temple of Ajitanatha in Idur. The Pratishtha of the principal and other iniages in the temple was performed by Lasmisagara in A. D. 1476-7. On this occasion, nineteen Jain monks were honoured ( 11 ) Ujala and Kaja tont'on a pilgrimage to

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228 Jirspalli and stayed there for seven days in the company of Somaderasuri. (rii) Bored by the sermon of Somajayasiri, 84 couples took the fourth for of & Jain layman, at Sirobi. (Fui ) At the suggestion of Samatisundarasuri, Ssbasi, son of Chaliga, built the Chomukh Prasad on Dst. Abu. (is) Velaka and Dharmasimha built derakulikas' in the Chomukh temple at Ranapura After & pilgrimage to the holy Satrunjaya hill, they returned to Idar, gare cloth to 300 monks, held a festival when Somasagara Fas honoured with the dignity of Vachaka and went on a pilgrimage to Parapura to pay their obeisance to SambhaFanatha. (s) Ratns and Megha rent on a pilgrimage to Jirapalli at the foot of it. Aba, with the Jain congregation and gare cloth to monks of Tapagatchba, Vriddhasali gatchba, Nanayatehha, Nangrali gatchha and other gatchbas. Hemaximalgsuri Fas & prominent pupil of Laxmisagarasuri. He was born at Vadagams in Maramandals or Markad, on the foll-moon des of Kartika in 'the Vikram Fear 1520 (A, D. 1463 ). His father's Dame tras Gangadhara and mother's name Ganga. Before he cntered the

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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.22 121 In A. D. 1493, he went on a pilgrimage to the Satrunjaya Hill with the Jain congregation of Stambhatirtha or Cambay. In A. D. 1495, he conferred the dignity of 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) Hansadhira was a contemporary of Hemavimala suri. The Hemavimalasuri faga was completed in V. S. 1554 (A. D. 1498) Jarn 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 fromthence to Sojitra From Sojitra, the suri went to Cambay where he was given a rousing reception. The royal servants coming to know of his arrival, came to Cambay and arrested him. The Jain congregation had to pay 12,000 tankas before he was released. The suri did not like this; so a deputation consisting of Pandit Harshakulagani, Pandit Sanghaharshagani, Pandit Kusalasayamagani and Kai Subhasilagani was sent to Champakadurga or Champaner to wait upon the king. The deputation pleased the king by their skill in composing poems and induced him to pass orders to return the fine. In A. D 1521-2, when the suri went to Anahilavada, the Jains gare him a rousing reception. On this occasion, Nakara Panchanana of Ukesavamsa took the fourth row of a Jain layman and gave liberal presents to the Jain congregation. From Anahilavada, the suri went to Vijapur and performed Pratistha in the temple built by Kothari Satara Sripala. In A. D. 1527, when he was at Visanagara, the suri found that his end was drawing near; so, he sent for Anandavimala who was at Vadala and asked. "

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231 him to become Gatchhanayaka or the head of gatchba. When Anandavimala did not accept the post, Saubhagyaharshasuri was made Gatchhanayaka.122 Hemavimalasuri died at V188Dagara 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 Gatoh banayaka in A. D. 1527, Bhimasi, Rupa, Devadatta, Kaba, Jayavanta and other Joins held a festival In A. D. 1530, he went on a pilgrimage to Satrunjaya and Giranara with the Jain congregation. In A. D. 1533, a festival Tras held by Somasi, Ratnasi, Dakhamasi and Khimsi of Cambay to congratulate the Suri upon his appointment as a Gatchhadayaka. In A D. 1540, the dignity of Vachaka vas conferred on Somavimala at Vidyapura (or Vijapura.) To celebrate this occasion, Teja Manga gaye plates and street balls to the Jain congregation, (122) Laghu Posalika Pattaral; Jarn Artrhasika Gurjara Kalya Sanchaya, appendix, p.p. 96-9. ( 128 ) Jain Aitihasila Gurgara Karya Sanchaya, Appendix, P p. 98-..

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282 In the same year a great festival was held at Idar. The Jains of 700 different places, 500 Digambars and 500 monks graced the occasion. Hundreds of Jain images were set up at the hands of our suri. In A. D. 1540, Saubhagyaharshasuri breathed his last, leaving behind many pupils who mourned his death. He was succeeded by Somavimalasuri,124 About this time, three monks of Anchalagatchha rendered meritorious services to Virasasana,25 Bhavasagarasuri, 61st Pattadhara of this gatchha, was born at Narasani in Marwad in A. D. 1453-4. His father's name was Sangani and mother's name Singarade. Before he entered the order of Jain monks, he was known as Bhavada. 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 gatchha was Siddhantasagara. His dates are as follows. Birth-V. S. 1506; Diksha-V. S. 1512; Acharyapada V. S. 1541; Gatchhanayakapada-V. S. 1542; Death. V S. 1560. He was born at Anahilavada, His father's name was Javada Soni and mother's name Puralade Jain Astihasika Gurjara Kavya Sanchaya-Appendix, P. 114.

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

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

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235 Among the well-known temples of this period. we may nention Kharataravasahi on Mt. Abuand Karna shah's temple on the Satrunjaya Hill. Many images in Kharataravasahi were set up by the Jains who belonged to Kharataragatoh ha; 80 the temple is called Kbarataravasabi. It 18 a mistake to suppose that this temple was erected by the soulptors and, masons who used the stones originally brought for Vimalayasahi and Lunigayasahi. It is, not good to suppose that the stones brought for Vimalavasabi lay, there for 200 years. The temple, moreover, does not seem to have been built 700 years ago. In the inscription of Srimata's temple dated V. S 1497 (A D 1440-1 ), there is a reference to Pittalahara but no reference to this temple. It seems, therefore, that this temple was built after A. D. 1440. It was probably built by Sangbapi Mandalika in A, D. 1458, because many images in this temple were set up by alter. 4. D. store, that this is to this temple admitted him to the order of monks.in A, D 1513-4.. The dignity of Upadhyaya tas conferred on him at Lalapura then Sanghari Thira held a festival. He became a San 10 D. 1525 and died in A. D. 1540 Jain Attihaszha Gurjara Kavya Sanchaya, Appendix, 7.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 rery high place and can be seen from a great distance. It has three storeys. It is a great pleasure to see the natural scenery of Ut -Abu from the second 'floor of this temple. On the ground floor, first floor and second floor, there are "Chomukhjis " or four images of the same Tirthankara in four different directions. Big and spacious halls are seen on the ground floor. Near the principal garbbagribe on tbe same floor, there are many beautiful inages of Tirthankaras,' Jain monks, Srasakas and Srarikas, besides those of gods and goddesses. There are to beautifully carred stone arches on the ground floor. On each arch, there are ffty-one images. There are also scenes from the life of Tirthankaras. In A. D. 1531, Karma Shah repaired Samara. Shah's temple on the Satrunjaya Hill. He was the son of Osafamsi Tols Shah of Chitor by his wife Lilu. Tols Shab fas & friend of King Sangramasingh or Sangs of Mevad 2. His son ( 131 ) This Sangramssingh Fas the head of the Bajpeks He tros de ested by Babar in the battle of Sikr in 1527 A. D.

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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. Chakresvaridevi's temple in the Adesvaratunka was also erected by Karmashab 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 garbhagriba, there are four images of four goddesses-Padmavati, Sarasvati, Nirvanidevi and Laxmideri. Padmavatidevi bears the image of Parsvanatha on the head and is seated on a cock. In her hands, she holds a garland, & lotus and & trisula. Sarasvatidevi is seated on a goose and holds a harp and a book in hand. Niryanidevi is seated on a lotus and holds a book, a bowl and a lotus. Lakshmidevi is seated on a lotus and has a lotus in hand. These four images of the goddesses outside the garbhagriha belong to a later period. The temple is entirely of stone. It is situated to the left of the entrance to Adesvaratunka, and as compared to the other temples on the hill, is very small. Li , ? 7' In: A D. 1444-5, Taporatna and Ganaratna, pupils of Sadhunandana of Kharatara' gatohha.

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

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243 In A D 1456-7, son of Hamira and grand son of Viradasa wrote & conmentary on the Sanghapattala at an early age of sixteen. In the same year, Dharwachandragani, pupil of Jinasegarasuri of Kharataragatchhe wrote the Sindurapralarakavya trha, 142 In A D. 1457-8 Satyaraja, of Pauramika gatchha composed the Sripalasbarita In the same year, Hemahansagani,pupil of Charitraratnagani of Tapa gatchha, wrote a commentary on Udayaprabhasuri's Arambhasiddhe. In the following year i. e. A D. 1458-9, the same author composed the Nyayarthamangusha in Ahmedabad.143 Gagnasagarasuri, pupil of Udayavallabhasuri, composed the Viralanathacharsta 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 14 In A. D. 1461-2 Subhasilagani, pupil of (142) Gulabkamari Library, Calcutta, Manusoript Nos. 7-1 and 48-2 (143) Velankar, No, 76; Peterson, IV, 17. (144) A Gujarati translation of the work is published by Atmananda Jain Sabha, Bhavnagar. (145) Velankar, No. 1754.

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244 Munichandra or Munisandarasuri of Tapa gatohha, wrote the Satrunjayahalpakatha and Amarachandra wrote ayachuri on the Upadesamala. In the following year, Sadhusome wrote commentaries on Jinavallabhasuri's Mahavirachariya, the Charitrapanchaha and the Nandzsvarastava 145 In A. D. 1467-8, Pratisthasoma composed the Somasaubhagyakavya which deals with the life of Somasundarasuri, and Rajavallabha, wrote the Chitrasena-Padmavatikatha and the Shadavasyahavritta (A. D. 1473-4). In A. D. 1472-3, the Jalpamangars was composed.147 In A, D. 1474-5, Siddhasuri composed the Rasavativarnana In A D. 1478-9, Bhayachandrasuri, pupil of Jagachandrasuri of Purnimagatahha, composed the Santinathacharita which deals with the life of Santinatha, the 16th. Tirthankara of the Jains. 17A In the same year, the Prithvichandracharita was composed by Jayachandrasuri. In A. D. 1483-4, Subhasilagani wrote the Saluvahanacharzta, and in A D. 1484-5, Siddhantasagara composed ( 146 ) Desai, Loc. cit , P.P 515-6. (147) Ibid, p. 516. (147A) Gulabkumari Library, Calcutta, Mannscripts Nos. 61-3,

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245 the Chaturvimsatijinastuti and Somacharitragani wrote the Gurugunaratnakara.148 Sadhuvijaya, pupil of Jinaharsha, composed the Vadavayaprakarana and the Hetukhandanapraharana between A. D. 1488-9 and 1494-5.149 Subhavardhana, pupil of Sadhuvijaya, wrote the Dasasravakacharsta in Prakrit about this time. His other works are the Vardhamanadesana and the Rishimandalavritti 150 Jinamanikya, pupil of Hemavimalasuri, wrote the Kurmaputracharsta in Prakrit.151 Kamalasamyama, pupil of Jinasagarasuri composed the Uttaradhyayanasutravrette and the Karmastavavivarana. (A D. 1492) > Udayasagara of Anchalagatchha wrote & '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 Sagara suri, Frote a commentary on the same work, in A. D 1495-6 252 (adrabangagani composed the Bhuranabhanu. charita (A. D. 1497-8 ), the Upadesa-Kalpavalli (A. D 1498-9) and the Balinarendrakatha (A. D. 1500-1). Labdhisagarasuri of VriddhaTapagatchha wrote the Sripulahatha in A. D. 1500-1,153 Siddhantasara, pupil of Indranandisuri, completed the Darsanaratnahara in A. D 1513-4 In the following year, Anantahamsagani, pupil of Jinamanikya, composed the Dasakrzshtantacharita. In A, D. 1515-6, Vinayabamsa, papil of Mabimaratna, wrote a commentary on the Dasavazhalakasutra In A D 1516-7, Somaderasuri, pupil of Sinhadatta, composed the Samyaktvahaumudi and Mahesvara completed the Pichararasayanapraharana. The Kumarapalapratibodha was composed in A D. 1518-9 In A. D. 1519-20, Saubhagyanandisuri composed the MaunaekadasiLatha In A. D. 1520-1, Vidyaratna wrote the Kurmaputracharita. In A. D. 1521-2, the Vimalacharzto dealing with the life of the wellknown builder of the Vimalayasahi on Mt. Aba, ( 152 ) Jain Sahityano Itinas, pp. 517-8 (153) Ibid, p. 518.

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247 Fas coruposod In A. D. 1522-3, Ganasara complotod tho Picharashattrimsika with a commentary, in Anabilavida. In A. D. 1526, oopies of eleren Angas were prepared at the cost of Arisimba Rank of Srimalivamsa. In tho snmo Fear, Jinabangasuri composed the Acharangasitro Dipika. and Sabajasundara completed the Ratnasravakaprabandha. In A. D. 1526-7, Harsbakulagani composed the Sutra Kritangasutra Dipaka. His other works are the Bandhchetrudaya-Tribhang and the Vakyaprakasatikut In A. D. 1534-5 Hradayasaubhugya, pupil of Saubhagyasagaraguri, 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 Chandappala Charita ( About A. D. 1464 ) ( 154 ) Ibid, p.p. 518-20 ( 155 ) Velankar, Nos. 1397 and 1473. ( 156 ) Desai, Loc, Oit., p. 520.

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

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Dharmadevagani Amarachandra Merusundara, pupil of Ratnamurti * * * * * * * "" "> "3 "" 33 "" Dayasimhagani Parsvachandra " 33 "9 " " Samarachandra 17 249 Shashthisataka (A. D. 1458-9) Kalpasutra (A. D. 1460-1 ) Shadavasyaka ( Mandavagadha, A. D. 1468-9) Silopadesamala Pushpamalaprakarana Kalpa-Prakarana Panchanirgranthi Karpuraprakara Shashthisataha Yogasastra Kshetrasamasa (A. D. 1472-3) Tandulaveyal-Payanna Acharangaprathama skandha Prasnavyaharana Aupapatrha Sutrakritanga Jambucharita Samstaraka-Prakirnaka Shadavasyaha Uttaradhyayana

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280 Gujarati Poetry. Depala Sravaka Javada-Bhavada Rasa Rohineya Chora Rasa Chandanabalani Chopai Srenika Rasa ( About A. D. 1468 ) Jambusicamz Panchabhara Varnana ( A D, 1464-5 ) Ardrakumaradhavala Samyaktra Bara Vrata Kulaka Chopar Sthulidhadra Kathavals Sthalibhadra faga Thavatcha Kumara Bhasa Snatrapuja Ratnakarasuri Adinatha Janmabhisheka Sangharimala Sudarsana Sresthino Rasa Prabandha (A. D. 1445 ) Dhanaderagani Surangabhodhana Nemifaga (A D. 1445-6) Sanghakalasagani Samyaltva Rasa (A, D. 1448-9) Anandamuni Dharma-Lacmi Mahattara (A. D. 1450-1) Asaita Hansavatsalatha Chops Ratnasekhara Ratnachudarasa (About A. D. 1453 )

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251 Kalyanasagara Rishivardhanasuri Matisekhara Jinavardhana Noyayasundara Visi Viharamana Jina Stuti Agadattarasas Nala-Davadanti rasa, (Chitoda, A. D. 1455 ) Dhannarasa (A, D 1457) Neminatha Vasanta Fulada Kuragadu Maharshi Rasa (A.D. 1480-1) Mayanarehasaterasa (A.D. 1480-1) Ilaputracharita Dhannarasa (A. D. 1458 ) Vidyavilasam Narendra Chaupai (A. D. 1460 ) Simhasanabatrosi chopas (A. D. 1462-3) Simhalasemhakumara Chopai (A. D. 1462-3) Devaraja-Vatsarajaprabandha (A. D. 1462-3) Jambustamiraso (A, D. 1459-60 ) Salibhadramunirasa Harsvamsarasa (A.D. 1463-) Srenitarasa Malayachandra Rajatilakagani Brahmajinadise

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252 Brahajinadasa Yasodhararasa Adinatharasa Karahandumunirasa Hanumantarasa Samakitasararasa Gridasagarasuri Juvabhavasthatirasa (4. D. 1463-4) Bhaktivijaya Chitrasena-Padmavatirasa (4. D. 1465-6) Petho Parsvanathadasabhava Vivahalo Laxmiratnasuri Surapriya-Kumararasa Lakhamana srayaka Mahavira-Charsta-stavana (A. D. 1464-5) Chrhugatiniveli Siddhantarasa Vatchha sravaka Mriganha-lehharasa (A. D. 1466-7) Gnanasagarasuri Siddhaohakra-Sripalarasa (A. D. 1474-5) Mangaladharma Mangalakalas'arasa (A. D. 1468-9) Derakirti Dhannasalabhadr arasa (A, D. 1474-5) Punyandi Rupakamala (Between A.D. 1467 and A. D. 1490) Depaprabhagani Kumarapalarasa

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253 Udayadharma Malayasundarirasa (A. D. 1486-7) Kathabatrisi (A. D. 1493-4) Vatohbabhandari Navapallava Pars'vanathakalas'a Sarvanyasundara Sarasikhamanarasa (A. D. 1493-4) Hemavimalasuri Mragaputra (Between A. D. 1493 and 1513) Lavanyasamaya Siddhantachopas (A. D. 1488-9) Sthulabhadra Ekaviso (A. D. 1498-9) Gautama-Pritchha Chopai (A. D. 1498 ) Aloyanavinati (A. D. 1505, at Vamaja, near Kalol, North Gujarat) Neminatha-Hamachadi (A. D, 1505 or 1507) Ravana-Mandodari Samrada (A. D. 1505 ) Serisaparsvastava ( A. D. 1505 ) Pairagyavinate ( A. D. 1506) Rangaratnahara Neminatha-prabandha (A. D. 1507-8)

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

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Santisuri Nannasuri Samvegasundara Simhakula Kirtiharsha A Pupil of Kakkasuri Kshamakalaga 33 Mulaprabha sadhu Jayaraja Sundararaja Dharmadeva Kusalasayama Nemikunjara 255 Sagaradattarasa (About A. D. 1493) Vicharachosath: (A. D. 1487) Sarasikhamana rasa (A D. 1491-2) Munipati Rajarshi Chopar (A. D. 1493-4 ) Sanatkumarachopar (A. D. 1494) Kuladhvaja Kumararasa Sundararajarasa (A. D 1495) Lalitangakumara rasa (Udayapura, A D 1497) Gajasukumala sandhi (A D 1496-7) Matsyodararasa (A. D. 1496-7 ) Gajasimhakumara Chopa: Harischandrarasa (A. D. 1497-8) Haribalarasa (A. D. 1498-9) Gajasimharayarasa (A. D. 1499-1500)

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Labdhisagara Harshakula Nannasuri Dharmaruchi Dharmadeva Ishvarasuri Padmasagara Gnana Dharamasamudra Lakshmana Devakalasa Lavangaratna Amipala Sahajasundara " 256 DhvajabhujangaKumara chopas Vasudeva chopai Dasasravaka-batrisi Abhaksha Anantalaya Panchatirtha stavana Ajaputra chopai (A. D. 1504-5 ) Ajaputrarasa (A. D. 1504-5) Lalitangacharita Kayavannachopar (A. D 1406-7 } Vanhachularasa (A. D 1508-9) Sumitrahumararasa (A D 1510-1) Salibhadravivahalo (A. D. 1511-12 ) Rishidattachopai (A. D. 1512-18 ) Vatsaraja Devaraja rasa (A D 1514-5) Mahrpala rasa (A. D. 1515-6) Rishidattarasa Ratnasararasa

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Sahajasundara 29 "3 Dharmasamudra Bhuvanakirti Vinayasamudra Narasekhara Dharmasagara Samarachandra Sevaka Anandapramoda Somavimala Brahma 17 257 Sukarajasahel (A. D 1526-7) Atmaraja rasa (A. D. 1527-8) Paradesirajanorasa Prabhakara-Gunakara Chopar (A. D 1517-8) Champalamala rasa (A D. 1522-3) Kalavaticharita Aramasobha Prabhavatharana Aramanandana Chopar (AD 1530-1 ) Sreniharasa Rishabhadeva dhavalaprabandha Santyjina vivahalo (A. D. 1534-5) Dhammalarasa Susadhu chopar (A D. 1536-7) Pratyekabuddha chopai (A D. 1540) Kritalarmarajadhihararasa (A. D. 1537-8 )

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258 Rajasila Amarasena-Payarasena Chopar (A. D. 1587-8) Kaviyana Tetalimantrirasa (A. D. 1538-9) Vinayasamudra Ambada chopai (A. D. 1542-3) Rajaratnasuri Harsbala machhi chopas Bhava Upadhyaya Harischandra rasa Lavanyamuni Nandabatrisi (A. D. 1491-4) Jinahara Vikramapanchandandarasa, Rajasila Vikramaditya Khapararasa (A. D. 1506-7) Vikramasena rasa (A.D. 1508-9) Purvadesachaityarasa (A, D. 1508-9). Ilaprakarachartyaparipato (A. D. 1513-14) Khima Satrunjayachaityaparipati Guanacharya Bilhana Panchasika Sasikala panchasikaist possible to mall work bulk Partis. ( 157 ) It is not possible to go into the details of the works mentioned above, in a small work like this. They will be found in the Jain Gurjar Kavio, Part I, by M D. Desai, pp. 37 to 180.

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

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260 Sripala Were Hiravijaya's three brothers, and Rambha, Rani and Vimala vere his sisters. When Hiraji was 13 years old, his parents died; so his sisters Vimala and Radi vho lived at Anabilavada Patan took him there in A. D. 1639-40. 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 88 Hiraharsha 158 Hirabarsha yas a very smart pupil; so Vijayadana suri sent him to Devagiri in the Deccan for further studies. Dharmasagaraji and Rajarimala were also permitted to accompany hip, Devasishab and his wife Jasmai gave the monks all the financial help they required in prosecuting their studiegl59 In A, D, 1550-1, the dignity of pandit as conferred on Hirabarshe at Nadlai in Marwad In A. D. 1552, Hirabarsha became Upadhyaya In A. D, 1554, the dignity of Suri yas conferred on him, at Sirobi (Marwad) by Vijayadapasuri. (158) Vidyavijaya, Surirvara and Samrat, PP. 20-A. ( 159 ) Ibid, p. p 24-6

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261 On this occasion, Hiraharsha changed his name and came to be known as Hiravijayashri. 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, 80 when the Suri reminded him of his promise, he picked up a quarrel with him and his daughter Aga instigated her father-in-law Harada's to complain against Hira vijayasuri to Sitabkhana, Governor of Cambay. When the complaint was lodged, orders were passed for the arrest of Hiravijayasuri and the latter had to romain in concealment for a period of 23 days to avoid Suba's mon.161 The second difficulty vas created by Jagamalarishi, who complained to Hiravijayasuri ( 160 ) Ibid., pp. 24-6. ( 161 ) Vidyarijaga, Surisvara and Samrat, pp. 27-9.

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

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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 Gandbora and that they would go there and inform him of the Emperor's letter.166 The Jains of Ahmedabad met and decided to send Vatcbharaje Parekh, Mulo Sheth, Nana Vepu Sheth, KuFaraji Jhaveri and a few others to Gandbara. At the suggestion of the Jain congregation of Abmedabad, Udayakarana Sanghari, Vajia Parekh, Rijia Parekh and Raja Srimalla Osval 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, Surisvara and Samrat, PP. 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 1588) 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 Jaganmalls Katchhavaha, younger brother of Biharimalla, king of Jaipur, and wanted to see Akbar on his arrival, but as the Emperor was busy, the Sari was asked to see Abul Fazl with whom he had a very interesting conversation. When the Emperor was free, he sent for the Suri 167B (1660 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, A.coording to the first story, when the Emperor came to know that the suri bad 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 Hira vijayasuri and his pupils followed, he was much pleased. The story is historical 16 According to the second story, when the Enperor asked the suri the names of the places of pilgrimage of the Jains, the suri told him that they were Satrunjaya, Giranara, Mt. Abu, Parswa natha 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 orushing the insects that might be on the floor, the carpet was removed under Emperor's orders (168) Desai, Loc. oit., p. 545 ; Vidyavijaya, Surrouara and Samrat, p. 110. (169) Vidyavijaya, Ibid p. 112

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268 and to the surprise of all many ants were found under it '70 According to the fourth story, the suri explained Akbar " Devatattra, " "Guru tattra" and " Dharmatattva" and laid great stress on the Jain principle of 'Abimga' or 'non-piolence.' The Emperor was much pleased to hear the sermon and at the end requested the Suri to acoept the books given to him by Padmasigara, & Jain 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, yas appointed as the trustee of the library or bhandar 178A According to the fifth story, several Jainsof Agra went to Emperor Akbar and gave him Hirkvijayasari's 'dharmalabha or blessings'. Akbar asked them if he could do anything for the suri. Thereupon Amipala Doshi, their leader, told the Emperor that Paryushanaparya was drawing near and the Suri wished the Emperor to prohibit the destruction of lives in those religious days. The Emperor, then, gave a 'firman' prohibiting the destruction of lives in Agra for eight days.171 (170, 170A) Jain Sahrtyand Itihas, 'p.p. 545-6. ( 171 ) Vidyavijaya, P. p. 121-2, Desai Jam Sahityano Itihasa, p. 547

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278 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, vas 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 Hiravjayasuri, 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 ) Jarn Sahutyano Itrhas, pp. 552-3, 548, (181) Ibid, p. 553. ( 182 ) Ibid, pp. 554-5 18

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