Jainism in Rajasthan

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iv
of Bundi, 198; Granthabhandaras of Nainva, 199; Granthabhanḍāra of Dablāni, 199 Granthabhandara of Indergarh, 199; Sastrabhandāras of Jhalrapatan, 199, Granthabh-; andaras of Udaipur, 199-200, Granthabhandaras of Jodhpur city, 200, Harragara Jñanabhandara, Lohivata, 201,; Granthabhanḍāras of Phalodhi, 201; Granthabhandara of Müroth, 201; Nagaur Granthabhandāra, 201-202
CHAPTER VII
JAINA MONKS AND STATESMEN
pp. 202-231.
Jaina monks, 203-212: Haribhadra, 203, Siddharshi, 203-204; Jinesvarasüri, 204; Jinavallabhasuri, 205, Jinadattasüri, 205-206; Vadiśrīdevasūri, 206, Hemachandra, 206-207, Jinakusalasūri, 208-209; Hiravijayasurı, 209-210; Jinachandra, 211-212; Jaina statesmen, 213-231 Vimala, 213, Udayana, 213-214, Vastupala, 214-218 Economic and political consolidation, Warlike deeds, Pilgrimages of Vastupala, Public works, Patron of learning and literature, Literary circle of Mahamatya Vastupala; Jodhpur State, 218-222; Restoration of the kingdom by Tejagaddhaiyā to Māladeva, 218; Heroic and philanthropic deeds of Muhanota Jayamala, 218; Muhanota Nainasī as an administrator, 218-219; Ratanasimha as a warrior, 219-220, Samasera Bahadura as a general, 220-221, Loyalty of Dhanaraja, 221; Diplomacy and loyalty of Indrarāja, 221-222; Bikaner and Jaina statesmen, 222-224, Restoration of the kingdom to Kalyanasimha by the efforts of Nāgarāja, 222; Military and philanthropic activities of Karmachandra, 223, Suppression of refractories by Amarachanda Surānā, 223-224; Udaipur and Jaina statesmen, 224-227, Shelter to prince Udaisimha by Asñśäha, 224-225, Loyalty of Mehata Chilajī, 225; Bhāmāśāha, the saviour of Mewar, 225, Military and philanthropic deeds of Dayaladasa, 225; Mehata Agarachanda as a diplomat and statesman, 225-227; Far-sightedness of Mehata Devichanda, 227, Jaina statesmen of Jaipur, 227-231 Warlike deeds of Vimaladāsa, 227, Restoration of the kingdom of Amber by Ramachandra, 227-228, Devotion of Kripātāma towards his master, 228; Vijayarama Chhabara as a diplomat, 228, Harisimha as an administrator, 228-229, Rayachanda as a diplomat, 229, Sivijīlāla as administrator and warrior, 229, Sanghi Jhotārāma as a diplomat, 230.
CHAPTER VIII
CONTRIBUTIONS OF JAINISM TO RAJASTHAN
BIBLIOGRAPHY
pp 231-236.
237-45 246-84
285
INDEX
ERRATA ILLUSTRATIONS
(1) Santinatha Jaina Temple, Jhalrapatan (2) A Colossal Jaina Figure, Pārā nagar. (3) One Пlustrated Page of the Adipurana, Jaipur. (4) Jaina Temples in the Fort of Jaisalmer. (5) The Jaina Temple of Sadri (6) Dhai-dinaka-Jhompara, Ajmer. (7) Toranadvära of the Jaina Temple, Lodorva (8) Jaina Image of Sarasvati, Pallu. (9) Image of Sahasrakūta Chaityalaya, Jaipur. (10) One Illustrated Page of the Yasodharacharita, Jaipur.

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1
General Editors' Preface
The Jaina contributions in shaping the cultural trends and in enriching the wealth of civilization of India are quite significant. Jainism is an all-India religion in the sense that Jaina monks and house-holders have played a striking role in different parts of India in shaping the religious, social and political events in different periods of Indian history; and even today, the Jainas who number more than twenty lakhs are scattered all over the country. Jaina caves, temples and holy shrines have their architectural and artistic value, and the Sastra Bhandaras, 1. e., collections of Mss., contain rich literary material which is of special importance for the study of Indian literature and languages.
The Jainological material is so rich and varied and so much extended in time and space that it is well-nigh impossible to take a detailed survey of it at a stretch, in one volume, on an all-India basis. Under the circumstances, there have appeared a number of books which devote themselves to the study of Jainism in its various aspects in different parts of India. A few of them may be noted here: Studies in South Indian Jainism by M. S. R. IYYANGAR & B. SHESHGIRI RAO, Madras 1922; Jainism in North India by C. J. SHAHA, London 1932; Mediaeval Jainism by B. A. SALETORE, Bombay 1938; Jainism and Karnataka Culture (originally Jainism in South India) by S. R. SHARMA, Dharwar 1940; Jainism in South India & Some Jaina Epigraphs by P. B. DESAI, Sholapur 1957, Jainism in Gujarat by C. B. SHETH, Bombay 1953; Jamism in Bihar by P. C. ROY CHOUDHURY, Patna 1956, Jamsm in Orissa (in Hindi) by Dr. L. N. SAHU, Aliganj 1959.
These monographs clearly indicate that there is abundant material for the study of Jainism: its past and present, in different areas. There is scope for similar attempts in other areas as well.
In this volume Dr. KAILASH CHANDA JAIN has taken a survey of Jainism in Rajasthan from the earliest times to the present day. Jainism, in his opinion, has proved itself a great cultural and dynamic force under the liberal patronage of the heroic Rajput rulers who were a great support to Jaina monks and laymen who, in their turn, enriched the cultural heritage of the area. Earlier scholars like TOD, OJHA, NAHAR and others have touched this aspect in their accounts of Rajasthan, Lately, Muni JINAVIJAYAJI, Shri

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Nalata, Dr. KASHALIWAL and others have brought to light the wealth of valuablc Mss. in Jaina Bhandāras of Rājasthān. Dr. KAILASH CHAND has fricd here to present a systematic and authentic account of Jainism in Rājasthān. After menuoning his sources, he recounts the historical role of Jainism under different dynastics of Rājasthān. The Jaina monastic and social organisations werc subjected to various dividing tendencies which are duly dealt with. He presents a detailed survey of Jain Art, Architecture and Sāstra-Bhaņdāras. He also gives an account of Jaina monks and statesmen who were a pride of the socicty.
Such attempts of regional survey of Jainism are quite necessary to assess the value of Jainisin as a religious force in the cultural history of our land. The J. S. S. Sangha had already published Jainism 111 South India by Shri P. B. DESAI; and it was at the suggestion of the late lamented Dr. A. S. ALTEKAR that the present work was undertaken for publication in the Jīvarāja Jaina Granthamālā. It was very kind of Dr. KAILASH CHAND that he placed this thesis in its reviscd form (originally approved for the Ph. D. degree of thc Rajasthan University in 1956) at our disposal to include it in the present Scrics; and for this, the authorities of the Granthamālā offer their sincere thanks to him.
The General Editors record their thanks to the Members of the Trust Committce and Prabandhasamiti for their zeal for Jainological research and thcir gcncrosity in undertaking such publications which have limited sale. It is hoped that works of this type will induce other scholars to undertake the study of Jaina history, culture and literature.
Sholpur 22-0-1903
A. N. UPADHYE & H. L. JAIN.

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Gachchhas, Castes and Gotras among Jainas. There are legendary accounts about their origin. All these have been critically examined in the light of the data discovered from several inscriptions and Praśastis. The fourth Chapter is related to Jaina Art. Certain peculiar features of the Jaina art have been discussed in this Chapter. The fifth Chapter deals with Jaina literature composed in Rajasthan. The sixth Chapter gives a brief description of the Sāstrabhaņdāras with special reference to the important and rare manuscripts. The seventh Chapter is concerned with Jaina monks and statesmen, who contributed to the progress of Jainism. In conclusion, the contributions of Jainism to Rajasthan in different spheres have been discussed.
In the preparation of this volume, I am under a deep debt of gratitude to my supervisor Dr. M. L. SHARMA, whose constant guidance has greatly contributed to its early completion. To my examiners Dr. A. S. ALTEKAR and Dr. Nilakantha SASTRI, I am indebted for many valuable suggestions. I also express my profound respects to Pt. CHAIN SUKHDASJI, Principal, Jain Sanskrit College, Jaipur, without whose help this work could not have been completed. My thanks are also due to Shri Agar Chandji NAHATA of Bikaner, who readily offered many valuable suggestions on this work.
The author is deeply indebted to Dr. H. L. JAIN and Dr. A. N. UPADHYE, the General Editors of the Jīvarāja Granthamālā, for undertaking the publication of this work. Dr. UPADHYE went through the press copy and corrected the proofs more than once, in spite of his multifarious and pressing duties. I am also grateful to the Trustees of the Jīvarāja Granthamālā for their interest in publishing this volume. I am highly obliged to my teacherMr. M. L. GUPTA, Head Master, Mahavir Jain High School, Jaipur and to my friend Mr. K. S. RAJORA, Lecturer in Political Science, Govt. College, Ajmer, for going through my manuscript.
The system of transliteration adopted by me is the same as found in Archaeological Reports. But I have followed the ordinary spelling of proper names, and diacritical marks have been sometimes omitted in case of the place names. The author more than any body else is conscious of many defects and blemishes, specially typographical, which have crept into the book. For these, he craves the indulgence of the readers.
Alwar 25th Nov. 1962
KAILASH CHAND JAIN.

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PREFACE
'
The carly traces of Jainism in Rajasthan are found from the second century B. C., but from the eigth century onwards, Jainism became a great cultural and dynamic force under the liberal patronage of the heroic Rājpūt rulers, who cxtended their helping hand to the Srāvakas of the neighbouring regions against the marauding foreign invaders. It is on account of this fact that a large number of Jaina temples and Grantha-bhaņdāras of the medieval period are found in Rajasthan.
Scholars have already utilised the vast available Jaina sources in writing the history of Rajasthan. Col. JAMES TOD, the pioneer historian of Rajasthan, made use of this material with the guiding help of the Jain Yati GYAN CHAND. Mahāmahopādhyāya Pt.OJHA and Shri P. C. NAHAR took great pains in discovering a large number of invaluable Jaina inscriptions. Muni JINAVIJAYAJI, Shri Agar Chand NAHATA and Dr. Kastoor Chand KASALIWAL brought to light a number of rare manuscripts which proved to be of immense help for reconstructing the history of Indian literature sin general and Jaina literaturc in particular. Dr. Dasharath SHARMA critically examined the Jaina sources in writing the Early History of the Chauhānas. All these sources on Jainism arc scattered and there was no independent work so far written. To micct this requirement, the present work was taken up by the author on the suggestion of his esteemed Professor Dr. M. L. SHARMA.
This work is an humble effort on the part of the author to present - as clear and lucid as possible a picture of Jainism in Rajasthan. In preparation
of this thesis, a lot of new material consisting of inscriptions, sculptures and manuscripts was discovered; and all this throws new light on the existing facts of history. Still there is abundant material lying untouched in different parts of Rajasthan. It is hoped that the present attempt would open new arcnues of study and rescarch in this subject.
This work is divided into seven Chapters. The first Chapter deals with the sources of the thesis. The second Chapter is concerned with the historical solc of Jainism. In this Chapter, it is pointed out how Jainism flourished under the patronage of different ruling dynasties. The third Chapier is related to the divisions and subdivisions of Jainism. For the first timc, it throws now light on the origin of several Samghas, Gaņas,

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JAINISM IN RAJASTHAN

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JAINISM IN RAJASTHAN
CHAPTER I
SOURCES Jainism has played an important role in the history of Rajasthan from the earliest times to the present day It was not only patronised by the rulers and members of the ruling families, but it received also the warm support and had an appeal to the heart of the massess. The contributions of Jainism are apparent in all aspects of the cultural heritage of Rajasthan which abounds in Jaina antiquities. There are numerous Jaina temples which are fine specimens of art and architecture and have beautiful sculptures. Numerous Jaina inscriptions unfold the history of this land. Jaina monks tried for the social uplift of the masses; and they also enriched the local languages by their literary works. But these sources are widely scattered and many of thein have remained unexplored. No work has been written so far to trace out the history and influence of Jainism in Rajasthan. To elucidate this subject, an attempt has, therefore, been made in this thesis by using all scattered materials in a comprehensive and correlated manner.
These sources may be broadly divided under these heads: (1) Archaeology; (2) Literature; and (3) Writings of the foreigners.
(1) ARCHAEOLOGY: (a) Epigraphy: The inscriptions form the most reliable source of our information. There are discovered by me about two hundred Jaina inscriptions in the various parts of Rajasthan and over a thousand have been already discovered by other scholars mainly by GAURISHANKAR HIRACHAND OJHA and PORAN CHAND NAHAR. The carliest inscription seems to be belonging probably to the fifth century B.01 They are incised on rocks, pillars and images, both of stone and metal. They are written in Sanskrit, Prākrit and Rājasthāns and sometimes in a mixed language. The inscriptions upto 600 AD are in Brāhmi script, those from 600 to 900 AD. mostly in the Kuţıla foim of it, and the remaining are written in Devanāgarī script. A good many of them throw a flood of light on the religious, social and political conditions of the periods under review.
1. Bhāratiya Prüchina Lipimālā, p 2 According to Dr. SIROAR, it is not a Jaina inscription but his views do not seem to be tenablo, See JBORS, March 1954, p. 8.

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TALINIS RATASTIAN
In «onc of them the namics of the contemporary rulers and their ministers have been incntioned and the gencalogics of the ruling dynastics are given.
These inscriptions arc chicfly valuable for the rcligious history of the period. 'They give us information about the Jaina Church organization which was divided into several branches such as Sangha, Gana and Gachchha. I conipletc and connected history of the Gachchlas is impossible without their help. They mention names of the teachers of the various Gachchhas, inauguration ceremonies of the numerous temples etc.; and the inscriptions tell us when the sercral Jaina castes and their Gotras came into cxistcncc.
(b) Monuments: The old Jaina temples and images are another important source of religious history. They show the extent and popularity, of Jainism in Rajasthan at different periods and also indicate the stage which the Jama architecture and iconography had reached.
(2) LITERATURE: (a) Literary works: The carliest literature of Jainism is devoted cyclusively to religion and philosophy. Thc Kalpasitra,
Jolierino-sintra and Uitlaridlyryana-sõitia represent a very carly period of Jainism. The Jaina literary works which were written in Rajasthan belong, however, 10 a latcr period. They throw much light on the condition of Jainism in this state. The Jambīdīrupamath of Padınanandi written in about the tenth century 4.1) at Bārā in Kotah State, Kmalayamüla of Uddyotana written at Jalorc in 779 1.1), Prarāsagītıkätraja of Jayānanda written in 1370 111, 6:THU!!"dialnikura Kvja of Somachāritra Gani written in V.S. 1541 and 1: parci-. Ikalakanna of Veghaviaya of the 18th century are of special importance.
(b) llistorical Writings: There are some ancient historical writings from which we may draw certain conclusions after their critical examination. The D: 376...; and Trishaslıtsalūkap:1145/1c-chantru of Hemachandra are useful for the history of Jainism under the Chalukyas. The Prabhīraka-charitra of Prabhīchandra Sūri written in vs 1361 and Phratanapi abandhusang ala of Rajasekhara written in is. 1495 contain numerous interesting anecdotes abour several Jaina monarchs and caints. The Fustupilachantra written in the 15th century lov Jinaharsha and l'imalacharitra written by Lāvanya
amay? 'n In 1568 are uscful for the history of the faith during this seriod The Dursz:5.: 0f Devasena, written in 1a 909 thiows a great

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I SOUROES
deal of light on the origin of the Samghas in the Digambara church. The Upakesacharitra written in vs 1393 is useful for Jaina history. The Yugapi adhāmücbarya Giivūvali of Jinapāla Upādhyāya written in v.s 1305 is a reliable source of history about the lives of the Jaina saints. The Kai machandra Vamsota Kirtana Kūvyam of Jayasoma of the 17th century supplies us a mine of information about the life of Karma Chandra and the condition of Jainism in the Bikaner State.
(c) Praśastis: The Praśastis are as important as the inscriptions, but they do not belong to the early period. Probably, the practice of writing the Prasastis started from about the 8th or the 9th century; but very few specimens have survived. From about the 12th or 13th century, it became the general practice. They invariably mention the time when they were written. They refer to the rulers in whose time they were composed. They give us the information about the various existing Samghas, Ganas and Gachchhas and their teachers. They mention the genealogy of the donor, his caste and Gotra Thiey indicate the liberality of the people, which was responsible for the preparation of so many copies of the manuscripts. These Praśastis are the most valuable source for reconstructing the history of Jaina Literature in particular and of Indian Literature in general.
(df Pattāvalis: The Patļāvalis form some trustworthy source of history They contain description of the incidents from the lives of the various saints who lived in different periods The important Pattāvalis are the Kharatar agachchha-pattīvah, Tapīgachchha-pattūvalı, MInilasamgha-pattavalı, etc. They mention the origin of the different sects into which, 10 course of time, the Jaina church organization was divided. The information given in them is not always absolutely correct and precise; and they are very helpful, provided they are critically used.
e) Vamśāvalis: Some Vamśāvalis are helpful for the history. They give the origin of the different castes and their Gotias. They also give a lot of insight into the lives of some well-known persons born in certain Jaina communities. Sometimes, they yield important information regarding the political history of the period. The regaining of Jodhpur
1 It has not been published yet luni JNANA SUNDARAJI has taken much help from it in writing the book namely Sii Bhagaviin Pūs sranātha ki Paramparī lū Itihūsa

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JATYISY IX RIJASTHAN
from Shershah by Maladera with the help of Tejā Gaddhaiya is known to us from a Varsavali.1
(f) Tīrthanrālās and Tirthastayanas: These are recorded accounts of the saints who went along with thc Chaturvidha Sarigha (fourfold Samgha) for the pilgrimage from place to place. They used to travel somctimes alonc by themsclvcs. The Twidhatīrthakalpa of Jinaprabha-sūti, written in about the 14th century A.D and the Tirthamālā of Saubhagyavijaya arc important from thic point of view of the biographies of certain Jaina saints. They contain an account of the construction of the temples and the installation of the images. The Starana of Kanakasoma gives an account of the destruction caused to the images of Sirohi by Turasamakhān.
(g) Letters and Documents: Letters and documents are a reliable source of contemporary history. Considerable correspondence passed between the Jaina Acharyas and the rulers of Rajputana in medieval times. Thc rulcrs also allotted lands to the Jaina Acharyas for the construction of temples. The relevant documents are in the possession of the Jaina monks. Imprcsscd by the services of the Jaina statesmen, the ruling chiefs of the different states of Rajasthan granted them certain Sanads or grants which arc in the possession of their descendants.
(h) Vijñaptipatras: These arc the invitations, sent to Jaina Acharyas by Jaina Sarighas of a particular community for the next Chāturmāsa. These letters are also mcant to atone for the acts of commission and omission of thc members of a Samgha and to convey their good wishes for the whole of humanity. These arc uscful from several points of view. They usually give, in a pictorial form, the description of the locality from which they are issucd. The local cvents given in them are of considerablc value for the local history. Thcy providc us with interesting details regarding arts and crafts, professions etc. of the localities with which they are concerned. The pictures given in them arc useful for the history of Jaina art. They also throw : lot of light on the social and religious conditions of the period They have been issued from the cities such as Jodhpur, Bikaner, Udaipur, and Sirobi.
(i) Illustrated Manuscripts: Several illustrated copies of the manuscripts have been preserved in the Jaina Grantha Bhandāras at Jaisalmer. * To cinckūnto l'ol. 2., .0, p. 219. 2. Bilūncra Jaina Lekha Sangraha, p. 27

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II. HISTORICAL ROLE OF JAINISAI
Bikaner, Jaipur, Nagaur etc. They indicate the art and culture of the people They also vividly depict the artistic and religious achievements of the people; and as they are dated, they enable us to draw in outline the history of Jaina. paintings in the wider perspective of Indian painting.
(3) WRITINGS OF THE FOREIGNERS: The writings of Greeks, of Yuan Chwang and Arab travellers which throw very interesting light on the religious conditions existing from the very early times to the tenth century AD, have been utilised in this thesis, because they make frequent references to Jainism in Western India.
CHAPTER II
HISTORICAL ROLE OF JAINISM The region now known as Rajasthan was, according to certain geologists, once a deep sea. As a result of certain sudden saismic changes, the sea disappeared and its bottom rose up. Of course, this must have happened in very remote past. This region has always had its importance in Indian history. Bairāth in the Jaipur district is mentioned in the Mahābhāratal as the place where Arjuna served the local chief for a long time. It was a place of importance in the time of Asoka who inscribed his important directions on a piece of rock there. Mount Abū and the town of Bhīnamāla have cach a history of its own. Chittore has played an important part in our political history since the sixth century AD. Mandor also was equally well-known till Jodhpur became the capital of the region. There are several other places which were centres of art, learning and general culture before the erst-while states of Rajasthan were set up.
It seems that in the time of Asoka, Bairāth which occupies a central position in Rajasthan, was selected as the provincial centre for the propagation of Buddhism but no trace of this religion has survived except the Bhābru edict and a few statues found here and there. The dominant religions of this area have been Hinduism and Jainism. Hinduism biust have spread from the north not long after the Aryan penetration of India. It has existed here since the dawn of Vedic civilization with all its later forms. Jainism
1 Mahābhārata, Vol 3 Virāta Parvan.

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Just 1
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51.l.nown in Rajasthan since the time of its very inccption. Of course, it must have had ups and downs but it had a continual cxistence from the ciglul century Av. onwards. To find sufficicnt matcrial indicating that Jainism fiad reached ercry corner of Rajasthan. Its followers were always comparaurcly richer and more influential Its doctrincs are harmless and non-aggressive. It has, thereforc, commanded respect cren from those who did not rcgularly follow it.
JUISISY DURING THE PERIOD OD VULAVIRI: The historic period of Indian History starts nearly from about the time of labāvīra. Actually, Jainism remained confined to the cast at this time though its contact with Rajasthan is known from thc later sources. There is the inscription of 1276 4 11, which begins with a verse which tells us that Mahāvīra in person came to Srimāla. This is supported by simula Alibatnya, a work of about the thunteenth century 1 11. u hich gives an account of the dissemination of Jainism in Srimāla. Disgusted with the behaviour of the Brāhmaṇas of Srīmāla, Gautama Gamadhara went to Kashmir where hc was converted to Jainism by Mahivira. After his return to Srímāla, he converted thc Vaisyas to Jainisin and composed the Kalpasītra, Bhigaratīsitiei, Mlabarzia Janmasīitra and other works. An inscription of 1369 .1.1). found on the door of the chucf shrine in Jivantasvīmi Sri Mahīvīra Jaina temple at Mungasthala malūtīrtha, 4. miles west of Ibū road shows that Lord Malāvīra visited Irbudabhim and an image was consccrated by Śrī Kcsi Ganadlara during the 37th year of of the list of Jahīvīra, Thcsc statements are of a very late time and thereforc, cannot be casily relicd on. But from them, it can be inferred that in the 13th century 10 Jainism was considered a very old rcligion in Rajasthan.
The most substantial cridence for the esistence of Jainism in Rajasilian of the sth century 1.c. is thic Badali inscription,t the oldest inscription so far discovered. This inscription mentions the name of the placc dājhabiki which may be identified with Madhyamikā ncar Chittore mentioned by Patanjali in Vahabbūsina. At present it is known as Nagari. The Majhir: la branch of the Jaina church organization mentioned in the 1. PR 18.; 17; 1907, p. 55.
. Srimcila purūnu, pp 033-003. 3. APJIS., Xo. 45.
4. XJI., Xo 40 5 71 - Iltry of munna, Vol.1, 110),

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II HISTORICAL ROLE OF JAINISM
Sthaviravali of the Kalpasūtra became famous after the place name of Mājhamikā. Priyagrantha, the second pupil of Susthita and Supratibuddha, founded this branch in about the 3rd century BC1 An inscription of about third century B.C has been discovered at this place. Its meaning is as follows 'constructed for the well-being of all living beings." This inscription may be probably of the Jainas. From these evidences, it seems that there were Jainas in Rajasthan at this time.
9
JAINISM UNDER THE MAURYAS: Jainism continued to make gradual progress under the Mauryas. From the strong Jaina literary traditions and epigraphical evidence, Chandragupta Maurya is considered to be the Jaina emperor. He undoubtedly ruled over a vast empire. As Aśoka is credited in his inscriptions with only one conquest viz., that of Kalinga, it is reasonable to hold that the empire over which Aśoka ruled was mostly the creation of his grandfather, Chandragupta. The inscription of Asoka, discovered at Bairat in the centre of Rajasthan, clearly proves that this region was also ruled by Chandragupta.
Chandragupta made great efforts for the dissemination of Jainism. He is said to have performed the consecration ceremony of the images of many temples. In a village of Ghanghaṇī, at a distance of 18 miles from Jodhpur, there is an old temple of Parsvanatha. In vs 1662, many images were discovered in the tank of this place. By chance, the poet Sundaragani went on pilgrimage to this place and saw the inscription on the image and examined it. He is said to have read the inscription by the miraculous power given to him by the goddess Ambika. He immediatly composed the poem on it. According to it, Samrat Chandragupta made the golden image of Pārsvanatha and its pratistha was performed probably through Śruta-Kevali Bhadrabahu. This evidence is of a very late period and so there is much doubt about its correctness.
trone.
After Chandragupta's abdication, his son Bindusara came to the He seems to have followed the faith of his father. Asoka succeeded Bindusara on the throne. His early faith seems to be Jainism, the faith of his forefathers; but afterwards, he became a Budhhist by the influence of the
1. SBE., Vol. 22, p 293 3 The Early History of India, p. 154. (See also F. N. 3) 4. Bhagavan Pārsvanatha ki Paramparā kā Ithusa, p 273
2. Udaipur Rajya kā Itrhāsa, p 354.
JR-2

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,AIXIST IS RIJASTHIAS Buddhist saint Tishyarakshita and his wife. When he was converted to Buddhism, hic was still tolcrant towards other rcligions, especially to Jainism. He built cave dwellings of the Barābara Hills near Gaya for the Ājīvikas, more or less a secl of the Jainas. There are frcqucnt references to liberality for the Ijirikas and Nirgranthas, the Jaina sects, in his inscriptions. This clcarly flows that next to Buddhism, he was thc follower of Jainism, the religion of his ancestors.
When Kunāla lost his claim to the throne of Magadha on account of his blindness, his son Samprati was declared as the rightful successor by
soka. 'Thc cristcncc and succession of Samprati, the grandson of Asoka, although not verified by cpigraphuc records, is supported by a considerable body of traditions, both of Jainas and Buddhists.1 Under the influence of Suhastin, the Icading saint of the Jaina community under Mahāgirī, Samprati was converted to Jainism. Ilc tried to spread Jainism by every means in his power, working as hard for Jainism as Asoka had done for Buddhism. Hc is, thereforc, regarded as a Jaina aśoka. According to Jaina scriptures, lic had decided to rinse his mouth in the morning, only after hearing the news of a new temple having been built. Besides, he got all the old and cxisting temples repaired and set up into all of them the idols made of gold, stonc, silver, brass and of a mixture of finc inerals and performed their "Anjanasalākā ceremony, 1. C., declarcd them fit for worship. Within three years and a half, he got one hundred and twenty five thousand new temples built, ;6 thousand repaired, twelve and a half millions of idols consecrated and 95 thousand metal idols prepared. This seems to be only a hyperbolic descripuon. But he seems to have built a number of Jaina temples even in Rajasthan which was included in his empire. He is said to have celebrated the installation ceremony of the image of Padmaprabha at a place named Ghinghini, through Trya Suhasti in v. 3. S. 203.3 Top attributes an old icmple ar Kumbhalmera 10 Samprati. This temple is discribed by Top in this way. “The design of this temple is truly classic. It consists only of the sanctuary which has 2 vaulted domc and a colonnaded portico all round The architecture is undoubledly Jaina, which is as distinct in character.
1. VIXCEST Surra, tarly History of India, pp. 202-203 (Scc also F. X. 1.) . T. 1. Sana Incient India, Vol. 2, pp. 293–294. 1. Blagnin Pirósnilu li Panimurā li Itihūka, p. 273.

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II HISTORICAL ROLE OF JAINISM
from the Brahmanical 'as their religion. There is a chasteness and simplicity in this specimen of monotheistic worship, affording a wide contrast to the elaborately sculptured shrines of the Saivas and other polytheists of India. The extreme want of decoration best attests its antiquity, entitling us to attribute it to that period when Samprati Rājā, of the family of Chandragupta; was paramount sovereign over all these regions. The proportions and forms of the columns are especially distinct from the other temples, being slight and tapering instead of massive, the general characteristic of Hindu architecture, while the projecting cornices which would absolutely deform shafts less slight are peculiarly indicative of the Takshac architect."1
Dr. BHANDARKAR contends that ToD is wiong in ascribing this temple to the second century BC. It is quite improbable that the Jaipa temple may have been designed by Grecian artists or that the taste of the artists among the Rājaputs may have been modelled after the Grecian. It appears to have been left in an unfinished condition. Tod however is quite wrong in ascribing this temple to 200 B.C. The style of its pillars closely resembles that of Tejapāla's temple at Delavādā on mount Ābu. The construction of this temple cannot be possibly placed earlier than the 13th century AD and was probably later even than this. Any how, the local people believed that it was extremely old.
At Nādalāi there is a Jaina temple dedicated to Ādinātha. On the seat of the image is engraved an inscription dated v. S. 1686 which speaks of its being rebuilt by the whole Jaina community of Nādalāi. The temple was originally erected by Samprati.3 In the 17th century, the Jainas at Nädalāı believed that the temple was built by Sampratı; so there was an old tradition to this effect.
Besides this, Samprati took other steps for the propagation of Jainism. From the Jaina books,+ we know that he started a Sangha fiom Ujjain to Satrunjaya in the company of Suhasti with sooo śramanas. This Sangha must have passed through southern Rajasthan. He is also said to have convoked a council for the propagation of Jaina religion under Suhasti. He sent out religious teachers for the propagation of Jainism.
1 Annals and Antiquities of Rajasthan, Vol. 2, pp. 779_780 2. PRAS WC, 1901 p 41
3 NJL, Vol 1. No. 856. 4 Bhagavān Pārsvanātha kī Paramparā hū Itihūsa, pp 289—290.

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JAINISM IN
RAJASTHAN
inseparable from a mosque and the erect
*ion of a pulpit or mimbar nea The imamgha or mehrab in white marble " a was built in 1199 AD. and Rājascreen wall was added during the time of Sultedtan Shamsuddin Iltutmisfedieval about 1213 A.D. Thus, the work of conversion las, arated from 1199 to 1213 Avards,
From the two Sanskrit and two Persian ins ed-criptions, it is clear thaion Jāmā Masjid at Sanchor was built with the materials obtau runed by demolishingho the old Jaina temple of Mahavira in the reign of Nasiru-u lud-din, son andury successor of Alauddin Khilji. From the Tirtha-kalpa of Jinakd.. it ism. clear that at Sanchor, there was a celebrated Jaina temple of Mahavira. Fr es and it its account, it appears that the temple was thrice in danger of being destroye medieval by the Mohammedans and that it was at last attacked in 1310 A.D. b yanatha. Allauddin who carried away the image to Delhi and broke it to pieces place. Bend
Tarikh-1-Firishta also describes this event.
From the inscriptions on the pillars of the mosque at Jalor in on. It
Jaina
iga**
Marwar, it is clear that it was built from the materials of at least four different temples of which, one was a Hindu temple. The remaining three were Jaina temples and were dedicated to the Tirthankaras Adinatha, Mahāvīra and Pārsvanatha.3
From the inscriptions in the temple of Neminatha at Jiravala in Sirohi state, it is clear that it was originally dedicated to Pārsvanatha. There is found a story among the inhabitants of this place about the change of denomination. They narrate that during the regime of the Muslim King (whom they called Bokada Padashah) the temple was attacked, desecrated and plundered by a band of Mohammedan troops. During this raid, the image of Pārsvanatha was pulled down and smashed to pieces by the bigotted iconoclasts.4
The invasion of Kamran, the brother of Humayun, on Bikaner in 1534 A.D. is only known from the inscription on the image in the temple of Chintamani at Bikaner. At this time, he also destroyed the Jaina temples.5 The Stavana of Kanakasoma gives an account of the destruction caused by Turasana Khan to the images of Sitohi.
1
PRAS, WC, 1907-08, p. 34-35
3
PRAS, WC, 1908-09, p 54, 57. 5 Bikanera Jarna Lekha Samgraha, No 2
2
4
Vividha Tirtha-kalpa, pp. 28 30 PRAS., WC, 1916-17, p 67.

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famous Jaina temple at Jhālrāpātap is said to have been constructed by Sāha Pīpā of this caste. 1
Hümbada caste in course of time was divided into Sākhās and Gotras. The three Sākhās of this caste known to us are namely Laghu, Sākhā, Brihat sākhā and Varshāvata sākhā. Varshāvata sākhā most probably originated from Varshāśāha who was the minister of Mahā Rāvala Harisimha. On the orders of Mahārāvala. he invited one thousand families of this caste to Kānthala from Sāgavādā. He also started the work of the construction of the Digambara Jaina temple at Devalia but its installation ceremony was performed in 1717 A.D after his death by his sons Vardhamāna and Dayāla. There are eighteen Gotras of this caste:3 (1) Kheraju, (2) Kamaleśvara, (3) Kākadeśvara, (4) Uttareśvara, (5) Mantreśvara, 6) Bhimeśvara, (7) Bhadreśvara, (8) Gangeśvara, (9) Visvešvara, (10) Sānkheśvara, (11) Ambeśvara, (12) Chāñchanešvara, (13) Someśvara, (14) Rajiyāno, (15) Laliteśvara, (16) Kāsaveśvara, (17) Budheśvara, (18) Sangheśvara.
DHARKAȚA VAMśA: The people of Dharkața caste are found both among the Digambaras and the Svetāmbaras. The author of Dhammaparikkhā named Harishena of this caste lived in the 1oth century A.D.4 There is a mention of this caste in the inscription of 1230 AD, at Delavādā.5 In the two inscriptions of Abū also, these people have been described 6 In the beginning, this caste seems to have originated in Rajasthan but now its people are found in the south From the expression, Siriujapuriya Thakkadakula of Harishena, Pt. NATHU RAMA PREMI holds that it originated probably from Siroja in Tonk State ? Mr. Agar Chanda Nāhatā observes that it originated from Dhakadagadha from which also originated the Dhakada branch of the Maheśvarī Caste,8 On the evidence of the two prašastis, 9 he tries to locate this place near Stīmāla.
SRĪMODHA CASTE: The Srīmodha banās are numerous even today. There are also numerous Brāhmaṇas who call themselves after the same place śrīmodha. The name of both is derived from the ancient town Modherā south of Anahilavād. The famous Hemachandra Sūri was also born in this
i 4 8.
Anehānta, Vol 13, p 124. 2. Ibid , p 124 3 Anekānta Vol 13, p 124 JSAI., p 468. \ 5 Anehānta, Vol 3, p 124. 6 Ibid 7. JSAI., p 468. Anehānta, Vol 4, p 610. 9 Jarna Pustaka Prasastr Samgraha, Nos. 52 & 93.

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Caste. The inscriptions of the people of this caste can be traced from the 12th century A.D
The people of these different Castes and Gotras are found all over Rajasthan. Usually, the Sagotra marriage does not take place in them. These people are money-lenders, business men, Government officers and agriculturists. They occupy a very respectable position in the society.
CHAPTER IV
JAINA ART Jaina art in its various aspects viz architecture, sculpture and painting developed to a great extent in early times. During the Muslim period, there was an influx of the Srāvakas from the neighbouring provinces, because they considered the Rājput princes as the saviours of their faith and protectors of their religion. As a result of peace and prosperity enjoyed under the Rājput rule, they erected artistic monuments by the inspiration of their religious teachers. Though most of them have been destroyed by the levelling
hand of the time and the iconoclastic zeal of the Muslim fanatic rulers; those E surviving give us a glimpse of the evolution of art in different periods.
1. JAINA ARCHITECTURE --- The existence of Jaina temples of very early times is known only
from late traditions, though they cannot be entirely relied upon An inscription af 1369 A.D at Mūngathalā near Sirohi says that Śrī Keśī Gañadhara installed a Jaina image in the Jaina temple at Arbudagiri, during the thirtyseventh year of the life time of Mahāvīra. This statement cannot stand an examination, because, at this time, Jainism could not be so popular in this distant region as to induce a devotee to instal an image. The poet Şúndaragani of the early seventeenth century A.D says that Chandragupta Maurya constructed a temple of Pārsvanātha at Ghanghāni in Marwaxa Actually, at present, no portion of the temple can be attributed to the Mauryan time, but from the style, it seems to have been built in the eleventh century k.D.
1 APJLS , No 248. 2 Bhagavān Pārsvanātha Ki Paramparā Kā Itthāsa, p. 273

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JAINISM IN RAJASTHAN
The great grandson of Chandragupta Maurya named Samprati, according to the Jaina books, is said to have constructed a large number of Jaina temples in Rajasthan, Malwa and Kathiawar. An inscription of 1629 A D. engraved on the image of the temple of Adinatha at Nadlãi speaks of the rebuilding by the whole Jaina community of Nadlai of the temple which was originally constructed by Samprati, the hero of Jaina traditions.1 As a matter of fact, no Jaina temple of Samprati's time is now in existence anywhere in Rajasthan. TOD wrongly attributes an old temple of Kumbhalmer to Samprati.2 According to him, the design of this temple is truly classic. It consists only of the sanctuary, which has a vaulted dome and colonnaded portico allround. There is chasteness and simplicity. The proportions and forms of columns are slight and tapering. This type of architecture is undoubtedly Jaina. The extreme want of decoration attests its antiquity to the time of Samprati. But BHANDARKAR3 thinks TOD to be quite wrong in ascribing this temple to the second century B.C. It was left in an unfinished condition. Its construction cannot be placed earlier then the twelfth century A.D., because the style of its pillars resembles that of Tejapala temple at Delavāḍā on Mt. Abu.
Not only from late traditions, but the existence of Jaina temples in early times is also known from their scattered fragments. The Badali inscription1 on a hexagonal pillar shows that probably, it might originally belong to some Jaina monument in the fifth century BC. Its existence during this period is not impossible because about a century had elapsed since Mahāvīra preached his doctrines. The excavations conducted at Kesorayapāṭana near Bundi may also prove the existence of Jaina temple in the fourth or fifth century A.D. because one Kalpavrikshapatta of Jaina mythology and other Jaina sculptures were discovered at a depth of about 25 feet from the surface of the mound along with the bricks of the characteristic of the Gupta age.
Possibly due to Hūna invasions, the very early Jaina temples disappeared. Even those, which remained intact, were repaired from time to time and thus transformed. It is, therefore, difficult to get an idea of Jaina architecture of ancient times. From about the eighth century A.D., we get
1 NJJ, No. 856.
J. 2
Annals and Antiquities of Rajasthan, II, pp. 670-71. Ane PRAS. wc, 1908-09, p. 41 Bharatiyapruchīnalipimālā, p 2

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IV JAINA ART
iii
Some knowiedge of the style of architecture of the medieval Jaina temples built in Rajasthan.
SOME PECULIAR FEATURES OF JAINA ARCHITECTURE: Most of the medieval Jaina temples of Rajasthan like Brahmanical temples are of "Nāgara style. Their fundamental characteristics are the cruciform plan and the curvilinear Sikhara. Some of the temples built in Western Rajasthan under the patronage of the Chālukyas may be placed under the Vesara style. It borrows the elements and features of both the Nāgara and the Drāvida styles, and it became distinguishable from about the eleventh century A.D. • These Jaina temples cannot be distinguished from the Brāhmanical temples on sectarian basis, because the same artists, who worked for one sect, were employed also by another sect in the same period and in the same region. When we talk of Jaina architecture, it means temples built under the patronage of followers of the Jaina faith. They were so designed in their arrangements as to conform to the ritual of the Jainas and thus they show peculiarities of Jaina architecture. The domical style of stone was exclusively the characteristic of Jaina architecture in Northern India.1 As it was also the essential feature of the architecture of the Muslims before they came into India, they consequently destroyed Jaina temples in order to seize their domes for their conversion into mosques. In an old Jaina temple, we generally find the principal shrine in the centre, porch and subshrines. Besides, the Jainas preferred enclosed compartments instead of open columned halls, thus, ensuring seclusion for their ceremonies 2 Besides, in Jaina temples, we generally do not find amorous figures but only such of them as create an atmosphere of chastity and simplicity.
JAINA ARCHITECTURE THROUGH THE AGES: In Rajasthan, there is hardly any important town where a Jaina temple does not exist. But all of them do not represent any peculiarity of Jaina architecture and, therefore, only the important and representative temples of different times have been selected for description in order to bring into prominence the chief features of Jaina architecture. The Jaina temples of the eighth, ninth and tenth centuries are simple in style, though in several respects they are crude imitations of the later Gupta art. In the eleventh and twelfth centuries AD.,
1 History of Indian and Eastern Architecture, pp 250-51. 2 Indian Architecture, p. 77

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JAINISMI IN RAJASTHAN
or less adorned with sculpture. Most of these cells contain the images of the Tīrtharkaras. The lofty basement and the great elevation of the principal domes produce a favourable impression from the external sight. But this grcatest defect of this building is the want of ornamentation on their exterior faces which beautify the Hindu temples.
“The immense number of parts in the building, and their general smallness, prevents its laying claim to anything like architectural grandeur; but their variety, their beauty of detail--no two pillars in the whole building being exactly alike-the grace with which they are arranged, the tasteful admixture of domes of different heights with flat ceilings and the mode in which the light is introduced, combine to produce an excellent effect. Indeed, I know of no other building in India, of the same class, that leaves so pleasing an impression or affords so many hints for the graceful arrangement of colums in an interior".1
CHATURMUKHA AND SAMAVASARAAN STYLE OF ARCHITECTURE: The Chanmukha or Chaturmukha style of Jaina architecture also started during this period. It seems to be an imitation of Chaturmukha Sivalinga of the Hindus. It denotes four images of a Tīrthamkara placed on one and the same pedestal back to back so as to face the four cardinal directions. It therefore presupposes that not only the sanctum in which such a chaturmukha is installed but also the enclosing wall should have four doors facing the four images.
Such a chaturmukha type of temple was built by Poravāda Mahājana Dhannā Setha in 1440 A.D. at Ranpur during the reign of Kumbhakarana. The shrine in this temple is occupied by a quadruple image and is open on the four sides, each facing an image. There is also a similar shrine on the upper storey accessible by four doors. The lower and the principal shrine has no closed hall but only a small porch called mukhamandapa. Further,
there is an open assembly hall on a lower level, approached by a flight of på stairs on cach side. Outside this flight of stairs is an open porch and above
fit is a nalamandapa. Facing the sides of each of the mukhamardapas of th. This jucipal shrine is a large subsidiary shrine and facing each sabhūmandapa is a
llcr subsidiary shrine. Around these four shrines are four groups of domes 1 ARk on about 420 columns. The central ones of each group-four in 3 Archai
Annals History of Indian and Eastern Architecture, pp. 241-242,

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IT. SATNA ART number--are three storeys high and tower over the others of the same group, and one of the central domes, that facing the principal entrance is double, having a second dome over the inner and supported by the very unusual number of sixteen columns. The sides of the temple between the larger subsidiary shrines and the entrances are occupied by ranges of cells for images, each with a pyramidal roof of its own but without any partitioning walls.1
There is a temple of this type also at Kumbalgarh. It faces the east and consists of a sabhāmandapa and a shrine. The former is accessible on three sides from east, north and south. The latter has four doors, and in the centre of the interior are the remains of a pedestal with four pillars at the corners obviously a canopy over it. There is no doubt that it was a Chaturmukha temple though the image placed on the pedestal cannot be traced. The Sțingāra Chavadi temple at Chitor is a Jaina shrine. It is said to have been built by the Jaina treasurer of Rānā Kumbha. Originally, it had four porches and the entrances like all Chatur mukha temples. Two of these on the east and south were removed, and the entrances built up with the coarse Jālī work 3
There is a great Chaturmukha temple of Ādinātha built in the middle of the fifteenth century A.D. at Abu. It is three storeyed in height with open domed porticos on four sides,. It has seventy six pillars.4 One such temple was also built in the city of Sirohi during the victorious reign of Mahārājādhirāja Rāja Simha, son of Süratasimha in, 1577 A.D.5
At Kumalgarh, there is a temple known as Golerā temple. It is so called because it is surrounded by a round walled enclosure facing east. It was not Chanmukha but a Samavasarana temple. This is clearly seen from the different classes of gods and goddesses sculptured at the corners of the walls near the top of the interior.
The Jaina tower known as Kārtistambha situated on the hills of Chitor is one of the most remarkable buildings. It is about 80 feet in height and is composed of eight storeys. It has a pavilion on the top which probably enshrined a Charmukha image in it. It was built by Punasimha of the Bagheravāla caste during the reign of Rāṇā Kumbhakarana and is full of decorations.
1 ASI., An Report, 1907–8, pp 205-213. 2. PRAS, Wo., 1908-09, p 40 3 Ibid,, 1903-04, p. 42. 4 A History of Indian and Eastern Architecture 5. PRAS , WC, 1905-06, p 47
6 lbid., 1908-09, p. 40.

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OTHER MEDIEVAL JAINA TEMPLES: The great Jaina temples of of Chintāmaņi Pārsvanātha, Rishabhadeva, Sāntinātha, Sambhavanātha and Mahāvira in the fort of Jaisalmer constructed one after another in a period between the twelfth and the fifteenth centuries are excellent. From a prasasti of the Dasašrāvakacharitra written in 1218 A.D., it is known that Jagaddhara. son of Kshemandhara, constructed the temple of Pārsvanātha at Jaisalmer.1 The temple of Pārsvanātha, which is the oldest and most beautiful, repaired from time to time. The most important part of the temples is the shrine containing the image of Tīrthamkara. The four walls of the shrine are beautifully carved with animals and human figures. Over the roof of this particular shrine is built a highly decorated Śrkhara invariably crowned by an tūmalaka. Above the āmalaka is the water pot containing a lotus flower.
There is a porch and bhogamandapa in front of this shrine. Facing this porch, there is the natamandapa, octagonal in shape, which is decorated with themes of Jaina and Hindu mythology.
Profuse ornamentations in the shape of foliage, flowers, birds and human figures were used in decorating every part of the pillar, arch, lintel or bracket. Therc hang the graceful full blown lotus-shaped pendants from the centre on the ceiling of the Natamandıra dome. Over the columns of the porch arc the bracket capitals which support the architraves of the dome and the struts supporting the gallery. Between the bracket capitals and under the struts arc placed beautifully ornamented for ana shaped figure forming a kind of picrced arch. The surrounding courtyard is enclosed by a double colonnade of smaller finely carved and ornamented ceilings. Behind it, there stands a range of cell, and each of it contains the cross legged seated Tirtharkara.
Before the entrance gate of the temple is the porch supported by decorated columns. Just over the chhujas at both corners in the friezes of the porch are two figures of elephants. The carving perforated in the architraves, kangura parapet and especially the sıkhara or dome over the porch arc clegant and graceful. The greatest attraction of these temples is the torana
that stands on a pair of decorated columns in front of the entrance porch of shParsvanātha temple. The columns are ornamented with lotus, animals, . ------ karas and adorned with sculptures which seem almost instinct wi nplicity. AR " Jaisalamera Kā Sūchipatra, pp. 116 and 37.

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motion. There is a wonderful grace in these sculptures representing different gods and apsarās.
The Jaina temples of Godhās and Chaudharīs at Marotha claim to have been founded in the fourteenth and fifteenth centuries respectively, These temples have undergone repairs from time to time but still some original portion of the structure in both the temples supports the date ascribed to them The decoration on the ceiling of the temple of Chaudharīs and the pillars of the temple of Godhās are of the type prevalent in the fourteenth century AD.
The Jaina temples of Bhāndāsara Chintāmaņi and Neminātha of Bikaner also belong to this age. The temple of Bhāndāsara was founded by a rich merchant named Bhāņdā. This temple is also known as Sumatınātha temple. Its shrine is round in form. It is surmounted by two storeys, each uspening into four balconies and interconnected by narrow stairs. Mandapa,
galleries and porches surround the shripe. At the top, there is the shrine datath its strings and upstrings of decorative small sıkharas and its gilded flag
aff The temple is built of yellow Jaisalmer stone. Both the motifs of Lajput and Mughal architecture are found beautifully mixed in the constrution of this temple.
From the artistic point of view, the Chintāmaņi temple is superior 12 that of Bhāņdāsara temple. It is also made of yellow Jaisalmer stone. Its construction work started in the time of Rāva Bīkā but it was completed wortly after his death in 1503 A.D Originally, the shrine and the chief mandapa
ere constructed. But thirty years later, it was enlarged by another hall and the open front porch and two small side porches. The substructure, the
lumns, the capitals, the domes and the pent roofs seem to have been imitated om Gujarātī temples, while the rich arbesques, floral decorations, lozenge
bamsa friezes panels and occasional elephant figures reveal a development hich had its origin in a renaissance of medieval Hindu architecture. The eaning of the pot and the foliage capitals of the multiple type is lost and too all carved brackets rise in a quite inorganic manner from the midst of the
The spire is short and heavy. When in 1583 A.D., Rājasimha the Jaina idols recovered from Sirohi booty in a vault in the i court, another Jaina temple of Ādinātha was built near it.

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JAINISA IN RAŠASTEAN
The most beautiful Jaina temple at Bikaner is the temple Neminātha. It has a shrine surmounted by a high sikhara. There as clegantly carved āmalaka and kalaša over the Šikhara. It has a closed mandat with latcral doors and an open ardhamandapa accessible from three sides. It: richly decorated with various motifs. Their sıkhara is decorated with eigh beautiful strings. The cntrance of the shrine is beautifully carved. Th lintel is decorated with several friezes, a cornice and a set of fine half engage niches enclosing divine images. The bottom of the door jambs is protecte by dvārapūlas attended by minor godlings. The roof is supported by bracket decoratcd with dancing apsarās. Other motifs such as scidls, creeper spina: the diamond lozenge and the use of four and eight petalled star flower wer used for ornamentation.
UNDERGROUND TEMPLES: The underground temples also bega: to be built for the protection of the images against the iconoclastic activitie of the Muslims. Such a temple was built and images were placed in it ; Chandakhedi in the princely state of Kotah by Kțisbộadāsa, a Bagheraval merchant, in 1689 A.D., duuing Aurangzeb's reign. There was a danger c its destruction, therefore, it was built in an unique form. The main templ is underground and the entrance to it is through a narrow passage. No arrangement was made for admitting light in it. Above it there is another temple but the image placed in it has not been installed according to the Sāstric injunctions. Apparently it seems to be a temple if not a shrine. But the objcct of its construction was to protect the underground temple from the Muslim destruction. Such an underground portion is also found in some other Jaina temples at different places. The main aim was to place the images in them for protection from the Muslim iconoclasm if such a situation arose.
MODERN JAINA ARCHITECTURE: After the decline of the Mughal when law-and-order was established during British period, Jaina temple:
gain began to appear. They were constructed mostly on the model of de Jaina temples. The fcatures were the old dome, śikhara, pillars and also th other motifs for the decoration. Though the style of these new Jaina temn!': is rich and ornate, it has lost much of its original purity and s
1, Kota Riya Ka Itihūsa, p. 219.

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Besides, sometimes, too much of modernity also disfigures the latest Jaina temples. Then, there is also the crude colour washing and painting. Such temples are found in a large number in the important cities of Rajasthan such as Jaipur, Kotah, Bikaner, Udaipur and Jodhpur.
2. JAINA ICONOGRAPHY It is somehow difficult to determine the time when the Jainas started the practice of the worship of images. Even in the Indus Valley civilization, some images supposed to be Jaina have been discovered. But we are on the sure ground about the worship of images among the Jainas from the Nanda period onwards. The Hāthīgumphā inscription of King Khāravela records that he took back from Pāțaliputra the Jaina idol which was carried off by one of the Nanda kings from Kalinga.1 There are two nude mutilated statues without symbols in the Patna museum. One of them posseses the polish of Mauryan age and may be attributed to the third century B.C. and the other on stylistic grounds to the second century BC.2 After that, image worship grew more and more popular and elaborate.
GENERAL CHARECTERISTICS OF JAINA IMAGES: The image of Jina must be skilfully prepared so that it may satisfy the artistic thirst of the devotee and should enable to imagine the infinite through a visible form. According to the traditional and sāstric convention, the distinguishing features of a Jina figure are its long hanging arms, the frīvatsa symbol, the mild form, youthful body and nudity. The other peculiarities of the Jaina iconography are serenity, dignity, calm, rhythm, proportion and restraint. Generally, all the images except the very early ones have a lāñchhana or symbol which differentiates them from each other.
CHARACTERISTICS OF THE KUSHĀŅA AND GUPTA JAINA IMAGES: The Jaina images of the Kushāņa and Gupta periods have been discovered at Mathura. The distinctive symbols are not found on the images of the Kushāņa period. But in the case of the images of Pārsva, a snake canopy behind the head of the figure is noticed. This enables us to identify the Jina without any difficulty. But with regard to the other Jinas, we are in darkness unless the inscriptions help us. The Kalpasūtra gives a list of all the 1. JBORS., III, p. 458.
2. Ibid , Yr 1937, pp. 130-132
J.R. 9

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twenty four lañchhanas for twentyfour Jinas. In the sculpture of the Kushana period, the figure of Tirthankara is not seen attended by either a Yaksha or Yakshini. It seems that the lanchhanas as well as the Yaksha figures remained separate for long.
When confusion as to how to distinguish one Jaina image from another having a steriotyped appearance arose, it probably became necessary to mark the images with their respective symbols. In this way, the practice of associating the lañchhanas started in the Gupta period. Besides, the figures of the Yaksha and Yakshini also became necessary adjuncts. Other motifs were a trilinear umbrella, a drum player surmounting it, and a pair of clephants on two sides of the umbrella and a dharmachakra symbol attended by a pair of other bulls or deer form the parts of the Jaina sculpure. Evidently this type of development in the Jaina iconography is due to external influence of contemporary iconographic types.
METAL IMAGES: Images are made of both metal and stone. Metal images are important from the artistic point of view, and they can be preserved also for a long time. Inscriptions on them can be inscribed clearly without any difficulty. Their construction does not cost so much and hence they were made in large numbers. Their smallness of size enables the people to carry them from one place to another easily if the circumstances demand it. The construction of the metal images may be traced to very early times in Rajasthan. From the poet Samayasundara of the early seventeenth century A.D., it is known that Chandragupta Maurya and his great grandson Samprati installed the golden images of Parsvanatha and Padmaprabha respectively in the Jaina temple of Ghanghani Whether we believe in this late evidence or not, we are on the sure grounds of the existence of metal images from the seventh century A.D. On one pair of the images of Rishabhadeva discovered at Vasantagadh is incised an inscription dated 687 A.D., and it is the earliest image so far known to us in Rajasthan. Along with it, many old brass images have been also found out.
In 1582 A.D., the combined efforts of Rayasimha and of his minister Karmachandra succeeded in obtaining from Akbar no less than 1050 Jaina metal images which had been looted in 1576 A.D. during the capture of Achalagarh and the defeat of Surtanasimha of Sirohi by Turasankhan. At

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present they are deposited in an underground vault of the Chintamani temple at Bikaner. Among these idols, there are a number of masterpieces in bronze, copper and brass. Some are of the ninth century while others belong to the period from eleventh to the fifteenth century AD.
There are eleven big metal images weighing about 1440 or 1444 maunds in the Jaina temple of Chaumukhaji at Achalagarh near Abu. Each among these images weighs about 140 or 144 maunds. These images were brought from Dungarpur and installed at this place in v.s 1566. The metal images with such a huge weight are not generally found anywhere.
DIFFERENT TYPES OF METAL IMAGES: In comparison with stone images, it is easy to devise varieties in metal images. The types of metal images are many; and the principal varieties are (1) Single image both in Padmasana and Khadgāsana (ekal), (2) two images (dvitirthi), (3) three images (Tritirthi), (4) five images (Pañchatirthi), (5) twenty four images of the Tirthankaras (Chaubīsī); (6) Nandiśvaradvipa, (7) Siddhapratimā, (8) Bāvanachaityalayapratimā, Ashtakamalākāra-pratima etc. In the Chaubisi, the main image of Tirthankara is found in the centre while the remaining Tirthankaras are found around him Such a beautiful metal image of Chaubisi is found in the temple of Chaudharis at Jaipur. The elephants are pouring water over the main figure of the Tirthankara and below, the apsaras are dancing. The effigies of Navagribas are also shown. There is an image of Bavanachaityalayapratima of 1608 AD. in the shape of a plate in the Jaina temple of Lūņakaranaji Pandyā, at Jaipur In the centre of the plate is a Nandiśvaradvipa and in its four corners, a group of thirteen images in Padmasana is displayed. WORSHIP OF YANTRAS: Jainas also used to worship the yantras made of copper and brass. Some are square but most of them are circular. Both big and small yantras are used. The inscription is inscribed round the yantra. The installation of yantras from the thirteenth century onwards is known both from inscriptions as well as from the literary evidence. Even earlier than that, they might have been in vogue as known from the pratishthapatha of Jayasenacharya which is said to be of the tenth century A.D. STONE IMAGES: In a period between the eighth and the thirteenth century A.D., big and excellent Jaina images of stone were made. Their design and execution are perfect. The facial expressions, the graceful poses and the various moods are chiselled in an exquisite manner. And no wonder,
IV. JAINA ART

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they were in early times. Padmanandi, pupil of Bhattāraka Prabhāchandra of Mūlasamgha, lived in the fourteenth century A.D. and composed the Śrāvakāchārasāroddhāra.1 His pupil Sakalakīrti is a well-known scholar who wrote Siddhāntasāradīpaka, Sārachaturvitsatikā, Dharmaprašnottara, Srāvakāchūra, Subhashitūvalī and Karmavipaka. The Mūlāchārapradīpa was written by him in the temple of Pārsvanātha at Badali near Ajmer. His younger brother and pupil Brahma Jinadāsa is the author of Dharmavilāsa.3 The Siddhāntasārabhāshya, Paramārthopadeša and Tattvajñānatarangină are the works of Jñanabhūshaņa, pupil of Bhuvanakīrt1.4 His disciple named Sumatikīrti composed the Karmakāndatīkā and Pañchasamgraha.5 Bhattāraka Subhachandra is a famous scholar of the sixteenth century; and the works, which are known to have been written by him in a period between 1515 A.D. and 1556 A.D. are Kārttikeyanuprekshātīkā, Adhyātmatarangini, Ambikākalpa, Angaprajñaptı, Samsayavadanavrdārana, Svarīpasanbodhanavritti, Karmadāhavidhi, Chintāmanipājā, Apasabdakhandana, Tattvanırnaya, Sarvatohhadra, Shaờvāda, Palyavratodyāpana, Chatustritirsadadhikadvādaśašatodyāpanā and commentary on Nityamahoddyota of Āsādhara.
Padmamandira of the Kharataragachchha wrote a Rishimandalavritti at Jaisalmer in 1496 A.D. A commentary on the Laghujātaka was written by Bhaktilābhagasi in 1514 A.D. at Bikaner.? At the same place in 1525 A.D., Jinahansasūri composed the Āchārāngadīpıkā8. In 1568 A.D. Nayaranga wrote the Nidhikandalī at Vīramapura in Prākrit with his own Sanskrit commentary.' The Prašnottarashashthīšatakavritti of Punyasāgara Mahopādhyāya was probably written in Rajasthan. His pupil Padyarāja in 1587 A.D. composed the Dandakavrittı at Phalodhi.10 Upādhyāya Guņavinaya was the wellknown scholar of his time and several works are known to have been written by him in Rajasthan. He made commentaries on Vairāg yašataka, Sambodhasaptatıkā, Indriyaparājayašataka, Rishimandalāvachūrı etc. He also prepared a work named Vichārasangraha.11
Samayasundara was the profound scholar of Jainism in medieval times and carried on his literary activities in different parts of Rajasthan. He wrote his works in Sanskrit and Rājasthāni. The Bhāvašataka was prepared by 1. JGPS., No. 14. 2. Ibid., p. 11 (Int.). 3. Ibid., 4. JSAI , p. 530. 5 JGPS, p. 51.
6. JSAI., p. 561. 7. RB., III, No 2. 8. Ibid., 9. Ibid, 10. Ibid.,
11. Ibid.

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him in 1589 A.D. Sūmāchārīšataka and Viseshasataka in 1615 A.D. and Vichārasataka in 1617 A.D. are known to have been written at Merta. He composed the Yatyūr ūdhanū and Kalpasūtrakalpalatūvritt in 1628 A.D. at Riņī near Bikaner. The Rīpakamālāvritti and Ashtakatraya were written at Bikaner respectively in 1606 AD and 1620 A.D He made the Vrittaratnākaravritti in 1637 A.D. at Jalor. His pupil Harshanandana wrote a commentary on the Rishimandala in 1648 A.D. and Uttarādhyayana in 1654 A.D. at Bikaner. His Madhyamavyakhyānapaddhati and Sthānāngagāthāgatavritti are also noteworthy works.2
Rājakušala wrote an explanatory note on Süktidvātı ımsıkā at Jalor in 1593 A,D.8 The Vidagdhamukhamandanavritti was written by Sivachandra in 1612 A.D. at Alwar.4 Upadhyāya Sūrachanda composed the Jainatattvasāragrantha in 1622 A.D. with Svopajsavrıttı at Amarasar near Bikaner.5 In 1627 A.D. Bhāvavijaya wrote a criticism on the Uttarādhyayana at Sirohi. In 1666 A.D., Chārıtranandana, pupil of Jayaranga, wrote the Uttarādhyayanadīpıkā.? At Venātaţa Saptapadārthīvritti was made by Bhāvapramoda in 1673 A.D.8 Jinavardhamānasārı wrote the Süktimuktāvali in 1682 A.D. at Udaipur 9 A fine criticism was written on the Siddhāntachandrikā by Sadananda in 1741 A.D.10 Lakshamīvallabha, pupil of Lakshmikirti wrote treatises on the Uttarādhyayana and Kalpasītra.11 Siddhāntachandrikūyritti is the work of Jñānatılaka.12 Udayachandra and Srīmad Devachanda wrote the Pāndityadar pana and Thānamanjarī respectively.13
In the 17th century A.D., the poet Rājamalla composed the Latīsamhıtā, Adhyātmakamalamūi tanda and Pañchūdhyāyī.14 Meghavijaya is the author of Mārtikāprasāda, Brahmūbodha, Yuktiprabodhasatīka and Dharmamañjushū, 15 Yasasvatasāgara was a philosopher who wrote the Jaina Saptapadārthi in 1700 A.D. at Sanganer during the reign of Mahārāja Jayasimha. His other philosophical works are Pramānapadār tha, Vādārthanırīpana and Syâdvādamuktavalī He wrote an Avachūri on the Vichūrashadtrımsıkā He is also the authoi Bhāvasaptatitīkā and Stavanaratna.16
1. RB, III, No 2 See also JSSI , p 589 3 Ibid,
4 Arāvalı, I, No. 12. 6 RB, III, NO 2
7. Ibid, 9. Ibid,
10 Ibid, 12 RB., III, No 2
3 Ibid, 15 JSSI, pp., 651–57. 16 Ibid., p. 656
2' Ibid., 5 NPP, XVII, No. 1 8 Ibid, 11 RB , I, No 2 4. Anekānta, IV, No 2

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There are two copies of Sanskrit commentaries on the Jambīsvāmī charita and Panmachaii ya respectively found in this Bhaņdāra. The Harivamsapurāna of Dhavala, an author of the tenth century A.D., is available. There is a rich collection of Hindi works also. The Chanbīsī, a Hindi work composed in 1314 A.D. by Kavi Delha, has been discovered.
(3) GRANTHABHAŅDĀRA OF PĀNDYĀ LŪŅAKARANAJĪ: This Granthabhaņdāral was established by Pāņdyā Lūņakarana in the temple called after him. There are 807 manuscripts and 225 gutakās in this collection. The earliest manuscript of this Bhandāra is the Paramātmaprakāśa written in 1350 A.D. There is an illustrated copy of the Yašodharacharitra of Sakalakītti. Manuscripts concerned with Jyotisha, Ayurveda and mantrasāstra are also preserved.
(4) SĀSTRABHAŅDĀRA OF DULICHANDA: This Granthabhaņdāra was established in 1854 A.D by Sri Dulichanda who was well versed in Hindi and Sanskrit. He translated about 15 works in Hindi and also wrote a description about his travel called Jainayātrādarpana. There are about 850 manuscripts written in Sanskrit and Hindi in this Bhaņdāra. The subjects dealt within the manuscripts are mainly ieligion, purāna, kathā, charitra etc.
(5) SĀSTRABHAŅDARA OF JAINA TEMPLE BADHICHANDA: This Sāstrabhaņdāra is situated in the Jaina temple of Badhichanda. It was founded in 1738 A D. on the completion of the temple by Badhichanda, Dīvāna of Jaipur state. There are 1278 manuscripts including gutakās. The earliest manuscript available in the Granthabhaņdāra is commentary on Vardhamāyakāvya which is a rare work written in 1424 A.D Besides, there are other manuscripts of importance. Some of them are still unpublished and others are rare ones. The Harivamsapurūna, an Apabhraṁsa work of Mahākavi Svayambhū, is a rare manuscript in this collection. The Pradyumnacharita, a Hindi work of Sadhāru, composed in 1354 A.D. is also available in this Bhandāra. Gutakās of this Bhandāra possess some rare works of Hindi scholars. About twenty works of Ajayarāja Pāțanī, a scholar of the eighteenth century AD., have been traced out in this Bhandāra.
(6) GRANTHABHAŅDARA OF THOLIYA JAINA TEMPLE: This temple is situated in the Gheewālon kā Rāstā. There are 658 manuscripts 1. RJSBGS, II (Int).
2 Ibid., III (Int ).

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and 125 gutakūs. The earliest manuscript available in this Bhandāra is a commentary of Dravyasangraha by Brahmadeva. It was written in 1395 A.D. during the reign of Firozshah at Delhi. There is one manuscript namely Pājāsamgi aha in which coloured paintings of mandalas have been given.
(7) GRANTHABHAŅDĀRA OF JAINA TEMPLE, PATODI: The temple in which this Bhandāra exists is situated in Chaukadi Modīkhānā of the city. The total number of manuscripts in the Bhandāra is 2257 and the gutakūs are 306 'in number. The Bhaktāmarastotra and the Tattvārthasūtra are found on palm-leaves. Some maps of Jambūdvīpa, Adhāidvīpa and of some Yantras are found on cloth. The earliest manuscript available in the Bhandāra is Jasahar acharzī of Pushpadanta, an Apabhramśa writer of the tenth century A.D. This manuscript was copied in 1350 A.D Among small works of Hindi, Jinadattachaupās of Kavi Ralha composed in 1297 A.D. is one of the earliest manuscripts.
(8) CHANDRAPRABHU SARASVATI BHAŅDĀRA: This Bhandāra is found in the Jaina temple of Dīvāna Amarachandaji who was a prominent Dīvāna of the former Jaipur state in the nineteenth century A.D. This temple is situated in the Lālajī Sāņda Kā Rāstā, Chaukadi Modí Khānā. There are 830 manuscripts out of which about 350 are incomplete. This is a rich collection of Sanskrit manuscripts. The Kürttıkeyānuprekshū dated 1563 A D is the earliest written manuscript. Most of the manuscripts belong to the eighteenth and nineteenth centuries.
(9) SĀSTRABHANDĀRA OF JOBANERA TEMPLE: A Sāstrabhandara attached to the temple of Jobanera in Khejarāń Kā Rāstā Chandapola bazar contains about 340 manuscripts including the gutakās. Sanskrit manuscripts ale more in number than those of Hindi. Generally, manuscripts range between seventeenth and nineteenth centuries. The important manuscripts are as follows:-(1) Sabhūsāranātaka of Raghurāja in Hindi, (2) Añjanūjāsa of Sāntikušala composed in 1603 A D. (3) Brhūrīsatasaī of Bihātīlāla written in 1716 A D. and Raghuvamša by Kālidāsa copied in 1623 A.D. Besides, there is a copy of Sangrahanīsītra of the eighteenth century AD
(10) PĀRÁVANĀTHA DIGAMBARA JAINA SARASVATI BHAVANA: It colitains sso manuscripts including the gutakās The manuscripts written in Sanskrit language are numerous. The Nalodayakāvya of Māņikyasūri copied

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This is the
in 1388 A.D. is the oldest manuscript in this Bhandara. A copy of the Pratishthapatha of Āśādhara was written on cloth in 1459 A.D. carliest manuscript so far found on cloth in the Sastrabhandaras of Jaipur city. The Yasodharacharitra is an illustrated manuscript copied in 1743 A.D. It contains thirty illustrations based on a story of the work. The Antanathapurāna is a rare Apabhramsa work written by Vijayasimha in 1448 A.D. It deals with the life of Ajitanatha.
JAINISM IN RAJASTHAN
4
(11) SASTRABHANDARA OF GODHA TEMPLE: There are 616 manuscripts and 102 gutakās in the Sastrabhaṇḍāra of Godha temple. The earliest manuscript is Brihatkathakosa written by Srutasagara in Sanskrit. This manuscript was copied in 1429 A.D. for presentation to Mandalacharya Dharmakirti. Some of the important manuscripts are as follows:-(1) Vimalanathapurana by Arunamanı composed in 1617 A.D. in Sanskrit, (2) Holikachaupai composed by Dūngara in 1572 A.D. in Hindi, (3) Pañchakalyānapātha composed by Harachand in Hindi in 1773 AD. (4) Sundarasrıngāra of Sundarakavi composed in 1631 A.D. and (4) A Brijabhāshā commentary written by some poet in 1723 A.D. at Agra on Bihārīsatasai.
(12) SVETAMBARA JAINA GRANTHABHANDARA, JAIPUR: There is a big Bhandara having three thousand five hundred manuscripts placed in the Jaina Upasarā situated in Kundigaron kā Bhainrūjī kā Rāstā. The earliest manuscript in this Bhandara is the Anantachūlyāsutra copied in 1428 A.D. Some of the old manuscripts are (1) Āchārāngabālāvabodha copied in 1452 A.D. and (2) Parsvanuthacharitra copied in 1447 A.D
(13) GRANTHABHANDARA OF NAYAMANDIRA: This Granthabhandara has been placed in the Jaina temple of Bairathiyan in the Motīsimha Bhomiyā kā Rāstā. There are 150 manuscripts. The earliest manuscript in the Granthabhandara is the Chandraprabhacharitra copied in 1467 A.D. It contains also some important manuscripts namely Ṛishimanḍalastotra, Ṛishimanḍalapājā, Nu vānakānḍa and Artābmkājayamālā. They are written in golden ink and their borders are artistically disigned and embroidered. These manuscripts are remarkable for border decorations representing various kinds of floral designs and geometrical patterns. Beautiful illustrations of creepers have been given
(14) GRANTHABHANDARA OF CHANDHARIYON KA MANDIRA: There are only 108 manuscripts in the Sastrabhandara of this temple situated in the

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191 Chlājūlāla Sāha kī Gali Chaukaļi Modi Khānā. These manuscripts are written in Hindi and Sanskrit languages
(15) SĀSTRABHANDĀRA OF KĀLĀCHHĀBARĀ JAINA TEMPLE: There are 410 manuscripts in the Sāstrabhandāra of Kālāchhābarā Jaina temple. These manuscripts deal with the subjects like religion, Purāna, Kathū, Pajū and stotra. The gutakās, which are 106 in number, contain a good collection of Hindi works written by Jaina and non-Jaina authors
(86) SĀSTRABHANDĀRA OF MEGHARAJAJI TEMPLE: It is a small collection of 249 manuscripts. It is concerned with the subjects like Pīlja, Purhula, stotia etc.
(17) SARASVATI BHAVANA OF JAINA TEMPLE YAŚODĀNANDAJĪ: This Bhaņdāra was established by Yatı Yasodānandaji in about 1791 AD. The total number of manuscripts and guitakūs is 353 and 45 respectively. Most of these manuscripts are related to Pīja, Stotra and Purāna. The Pattāvalīs of the emperors of Delhi and Hindi songs written in praise of Bhattāraka Dharmakīrti are worth mentioning.
Besides, there are some collections in the possession of Srīpūjya Dharmendrasūri, Yati of Pārsvachandra Gachchha, Lucknow Sakhā and Yati Syāmalāla
SĀSTRABHAŅDĀRA, SIKAR: In the Jaina temple called Badāmandıra of Bīsapanthīs at Sikar, there is a good collection of manuscripts. The total number of manuscripts is 532, written in different languages.
JAINA SĀSTRABHAŅDĀRAS DAUSĀ: There are two Jaina temples possessing separate Bhandāras. The Sāstrabhaņdāra of Bīsapanthīs Mandıra contains only 177 manuscripts including the gutakās. Most of the manuscripts are written in Hindı. The Vilhanašasikalāprabandha is a fine work of the seventeenth century A.D. with Hindi commentary by the poet Sāranga. The work runs both in Sanskrit and Hindi. Another Sāstrabhandāra contains only 150 manuscripts. The manuscript of Chatun dasagımasthāna is a rare one, written by Akhayarāja in Hindi prose.
SASTRABHANDĀRA OF MAUJAMĀBĀDA: There are about four hundred manuscripts written in Sanskrit, Prākrit, Apabhramśa and Hindi. The earliest manuscript is the Pravachanasāra of Kundakunda copied in the fifteenth century AD There are three copies of Jasaharachariu of Pushpadanta

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JAINISM IN RAJASTHAN fully illustrated. Some rare and important manuscripts are also found in this Bhandāra. The Buddhırasāyana of Jinavara is found written in Hindī. The Yaducharın of Munikanakamala, Kathāsamgraha of Vijayachandra, Nemichai itra of Pushpadanta and Kalyānavihāna have been written in Apabhramba. The Nāgakımāracharitra of Brahmanemidatta and the Śrutabhāvanādīpaka are found in Sanskrit and the Rāvanadohi is in Prākrit The other important manuscripts are Kathūkoša of Biahmasādhāraņa, pupil of Narendrakīrti, Ajitapırāsla of Vijayasimha, Mārgopadešasrūvakāchūra of Jinadeva, Nyāyagranthachaubīsīthūnū of Siddhasenasūrı, Ahorāta ikāchāra of Āśādhara, Hamsānuprekshā of Ajitabrahma, Amritasāra, Shat-di avyanırnayavivarana, Gommatasärapañyıkā etc.1
SĀSTRABHAŅDĀRA OF BAĀDAVĀ: Bhādavā is a village near Phulera junction station. Here is a small Sāstrabhaņdāra having 130 manuscripts and 20 gutakās. Though there is no rare manuscript, the copies of the following manuscripts are important: (1) Dharmavilāsa by Dyānatarāya in Hindi, (2) Ratnakarandasiūvakāchūra by Sadāsukha Kāsalīvāla in Hindi, (3) Tiā. Mūrnavabhūshū by Labdhivijayagani in Hindi, (4) Brahmavilāsa by Bhaiyā Bhagavatīdāsa in Hindi, (s) Dharmopadešašrāvakachūra by Dharmadāsa in Hindi, (6) Dohāšataka by Rūpachanda and (7) Upadešapachchīsi by Rāmadāsa.
JAINA JÑANABHAŅDĀRA OF JHUNJHUNU: The total number of manuscripts in this Bhaņdāra is 310. Most of the manuscripts are written in Hindi. The three important manuscripts of this Bhaņdāra are (1) Abhayakamürachanpūž by Yugapradhāna Jinachandrasūri (2) Pañchasandhi by Hemarāja and (3) Hansarājavachchharājachaupūī by Tīkamachanda. There are also soo manuscripts in the Upāsarā of Yati Kharatara-gachchha.
SĀSTRABHANDĀRA OF FATEHAPUR: The Agravāla Jaina temple of Fatehapur was a seat of the Bhattārakas who collected a large number of manuscripts for this Bhaņdāra. It contains about 400 manuscripts. One of them is the biggest gutakū with one lac ślokas. It was completed by Jivanarāma in 1860 A D. at Fatehapur.' Most of the works belong to the cighteenth century.
RĀJANAHĀLA JAINA SĀSTRABHANDĀRA: Sāstrabhaņdāra of this place possesses a collection of 255 manuscripts including gutakās. Some of \ 8. Anekānta XIII, p 81

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the important and rare manuscripts are as follows: (1) Karakanduno rāso by Brahma Jinadāsa, (2) PrasnottarasrūvakĪchāra by Sakalakīrti copied in 1540 A.D., (3) Holikathā by Muni Subhachandra composed in 1697 A.D and (4) Indriyanūtaka by Triloka Pāțans written in 1841 A.D.
JAINA SASTRABHAŅDĀRA MĀLAPURĀ: There is a small collection of manuscripts numbering so in the Jaina Granthabhaņdāra Chaudharıyoñ kā temple. The Pārsvanūtharāso composed by Brahmakapūrachandra in 1540 A D. is a rare manuscript. In the Granthabhandāra of the Jaina temple of Ādinātha, Kshetrapālavinatı by Muni Subhachandra and Hindīpadas by Harshakirti are rare manuscripts. There is also a collection of 74 manuscripts in the Terāpanthi Mandira .
GRANTHABHANDĀRA OF SRI MAHĀVĪRAJI: This place remained a seat of the Bhattārakas It possesses sis manuscripts including the gutakās. The manuscripts range from the fifteenth to the nineteenth centuries. Most of the manuscripts of this Bhaņdāra are related to ritual and worship. It is under the management of Stī Digambara Jaina Atiśayakshetra Sri Mahāvīrajī.
SĀSTRABHANDĀRAS OF BHARATPUR: The Sastrabhandāra of the Pañchāyati Mandıra has a rich collection of manuscripts The total number of manuscripts is 801 and the earliest dated manuscript is Brihat-tapūgachchhagili vāvalı by Muni Sundarasūri copied in 1433 AD Most of the manuscripts are in Hindi language. The Saptavyasanakatha composed by Mānikachandra in 1577AD in Apabhraṁsa is a rare work. Apart from this, some of the important manuscripts are as follows: (1) Sabhūbbīshara by Gargārāma composed in 1717 A.D in Hindi. (2) Padasangi aha by Harsha in Hindi. (3) Jinadattachar itrabhāsha by Visvabhūshana in Hindi. (4) Sukhavilāsa by Jodharāja Kāsalīvāla in Hindi prose There is a manuscript which deals with the playing of chess. The illustrated manuscript named Bhaktūmarastotra copied in 1712 A.D has si well-coloured illustrations There is also another Šāstrabhandara in the Jaina temple of Phozurāma situated at Kotawāli market. It contains 6s manuscripts including gutakās The Tatfvār thasītra composed in 1878 A D. in Hindi prose is a rare manuscript.
SASTRABHAŅDARAS OF DEEG: Deeg is 25 miles from Bharatpur. There are 81 manuscripts in the Sāstrabhandāra of Pañchāyatīmandıra of this
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place. Majority of the manuscripts are in Hindi, and they belong to the eigteenth and nineteenth centuries A manuscript named Mallınūthacharita in Hindi by Sevārāma Pāšanī, the native of this place, is an original copy written by the author himself in 1793 A D. There is also a collection of manuscripts in the Sāstrabhandāra of the temple of Baļīpañchāyati Manuscripts of this Bhaņdāra belong to a period between the fifteenth and the seventeenth centuries. The oldest manuscript named Bhagavatīsītra written at Mandalgarh belonged to 1454 A.D. There are also copies of the important manuscripts such as Şaďadar sanasamuchchaya of Rājahamsa in Sanskrit, Bhavisadattachan in by Srīdhara in Apabhraṁsa, Ātrānusāsana of Guņabhadra and Jambītsvānīcharitra by Sakalakīrti in Sanskrit. .
The Granthabhandāra in the Jaina temple of old Deeg contains 101 manuscripts. Some of the manuscripts are very rare. The Sanskrit work named Vikramacharitra of Rāmachandrasūri composed in 1423 A.D. is not generally available in other Bhandāras except here. A copy of the Jinagunavilāsa of Nathamala was composed in 1765 A D. in Hindi. The Bhramai agīta of Mukundadāsa is noteworthy. The Hindi translation of Vasumandīsrāvakachūra composed in 1850 AD. at Amber is also one of the new manuscripts. The Chanbīsī Tī thankarapīrjū composed by Chunnīlāla in Hindi in 1857 AD. is a rare manuscript.
SĀSTRABHAŅDĀRAS OF KAMĀ: There is a good collection of 578 manuscripts including gutakās in the Jaina Sāstrabhaņdāra of Khandelavāla Jaina Mandira Kāmā. Some of the important manuscripts, which deserve mention, are as follows (1) Pandavacharitra by Devaprabhasűri in Sanskrit copied in 1397 AD (2) A commentary on the Atmūnusāsana in Sanskrit by Prabhāchandra (3) A commentary on Samayasara made by Subhachandra in Sanskrit in 1916 AD. (4) Jmarātıīvratamābūtnya dated 1480 A.D in Sanskrit by Muni Padmapandi. (s) Prabodhachintūman by Rājasekhara copied 10 1348 AD. (6) Dašalakshanakathi by Harichanda in Apabhramśa dated 1467 A.D. (7) Dharmapanchavimšatı in Apabhramśa by Bramhajınadāsa containing 26 gāthās is a rare manuscript. (8) The Pār svapuräna of Padmakīru was written in 1917 A.D. for presenting it to Muni Narendrakīrti. (9) Sangraharīsītrabhūshū was translated in Rājasthānī prose by Dayāhamsagani. (10) Yasastılaka Chanpai by Somadevasūri was copied in 1403 A.D. (11) Atmaprabodha by Kumārakavi

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was copied in 1490 AD. at Sripathānagara. This manuscript is important as it mentions another name of Bayānā as Srīpathānagara. The gutaka No. 331 of this Bhandāra is also of some significance as it comprises several Hindi works written in the fifteenth and sixteenth centuries by various authors
There is also a small Sāstrabhandāra in Agravāla Panchāyatīmandıra, Kāmā It contains only nos manuscripts. The Pradyumnacharita dated 1254 AD is incomplete.
SĀSTRABHANDĀRAS OF BAYANĀ. The total number of the manuscripts is 150, out of which Hindi manuscripts are in majority. The following manuscripts of this Granthabhandāra deserve mention: (1) Viatavdhāna pilja by Amarachanda Luhādıyā in Hindi. (2) Chandi aprabhapuräna composed by Jinendrabhūshana in 1794 AD in Hindi. (3) Blībubalıcharitra by Kumudachandra composed in 1410 A.D. in Hindi. (4) Nemināthaka Chhanda by Hemachandra, pupil of Stībhūshana. (5) Nemirājulagīta by Gunachandra and (6) Udaragīta by Chhīhala
The Sāstiabhandāra of the Terāpanthi Mandıra at Bayānā is also systematic. There are 153 manuscripts including gutakās in the Sastrabhaņdāra. The following rate manuscripts are preserved in this Granthabhandāra: (1) Shodasakās anavratodyūpanapīja by Sumatı Sāgara in Sanskrit. (2) Līlīvatībbīsha by Lālachandasūri. (3) Tattvār thasūti abhūshū by Sevārāma Pāțanī. (4) Aksharabaranni by Pande Keśavadāsa composed in 1679 A D
SĀSTRABHAŅDĀRAS OF JAINA TEMPLES, VAIR Vaira is an old town about 15 miles from Bayānā The Jaina temples of this place possess a fine collection of manuscripts The Sāstrabhaņdāra situated in the Digambara Jaina Mandıra contains 120 manuscripts The number of guitakās is more than that of manuscripts They contain good collection of Hindi and Sanskrit works The Granthabhandāra of Pamchāyatīmandıra possesses 227 manuscripts, out of which the number of gutakūs is 44. The Vārangacharitra composed by Tejapāla in Apabharamśa language is a rate manuscript There are also 87 manuscripts in the Sogāni Jaina temple
- GRANTHABHAŅDĀRAS OF ALWAR There are seven Bhandāras in the city having 616 manuscripts. The Tattvār thasītia and the Bhaktāmar asītra have been written in golden ink. The Ami itasū gara was composed on Ayurveda under the patronage of Mahārājā Pratāpasimha

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JAINISM IN RAJASTHAN SÄSTRBHAŅDĀRA OF DŪŅI. Dūņi is a town 12 miles from Tonk. The Bhaņdāra of this place contains about 143 manuscripts. The earliest manuscript is Jinadattakathā in Sanskrit, copied in 1443 A.D. Most of the manuscripts are found in Hindi. Among them, the works of Vidyāsāgara such as Solahasvapna, (2) Jinajanmamahotsava, (3) Saptavyasanasavaiyū (4) Vishūpahürachhappaya are remarkable. The Jhūlnā of Tanuśāha in Hindi is also a rare work written in various metres and deals with several topics. Rājula kā Būrahamūsa of Gangakavi is not very common.
GRANTHABHANDĀRAS OF TODĀRĀISINGH. Todārāisingh remained a great literary centre of the Jainas in early times. Various copies of the manuscripts were written at this place. At present, there are two Granthabhandāras in the Jaipa temples of Ādınātha and Pārsvanātha with manuscripts 246 and 105 respectively. The Hindi manuscripts are fairly in large number. The Chatu vimsatistavana dates back to 1392 AD. The other notable manuscripts are (1) Chatui vidhūnakavitta by Jñānasāgara. (2) Nemīśvaraphāga by Vidāyanandi composed 10 1583 A.D. (3) Trilokasūratīkā by Madhavachanda Trivaidya copied in 1443 A.D. and (4) Pravachanasūratīkā by Prabhāchandra.
SĀSTRABHAŅDARAS OF BASAWA. Basawā is an old town and tehsil headquarter of Alwar District. It was a birth place of some Jaina Hindi scholars. Several manuscripts found in Jaina Bhaņdāras of Jaipur were copied in Basawā. There are separate Šāstrabbandūras in Jaina temples of Terāpanthi and Panchāyatī. The manuscripts of these Bhaņdāras belong to a period between fifteenth and eighteenth centuries. The manuscripts of Hindi and Prākrit are in a large number. The Samayasūravrittı of Amțitachandra is the carliest manuscript copied in 1383 A.D. There are some memorable manuscripts. The illustrated copy of the Kalpasītı a written in golden-ink in 1470 A.D. has 39 paintings on the life of Lord Mahāvīra. Another illustrated copy of the Kalpasūtra is dated 1471 A.D. with 42 paintings. The Padmanandımahākāvyatī kū is a commentaty written by Kaviprahalāda in Sanskrit on the original work named Padmanandipaschaviršati. The Malayasındarīcharita by Jayatilakasūri in Sanskrit was copied in 1433 A.D. The Abhayakumūraprabandhachaupāī written in Hindi in 1628 A.D. is a rare work.
GRANTHABHANDARA OF JAINA TEMPLE, BADĀ DHADĀ AIMER: The Granthabhandāra of the Jaina temple Badā Dhadā is one of the important

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Bhandaras of Rajasthan
It contains about 3000 manuscripts written in different languages. The Samayasaraprabhita is the earliest written manuscript copied in 1406 AD Most of the manuscripts belong to a period between the fifteenth century and the eighteenth century AD. This shows that this Bhandara remained a literary centre during these centuries. Manuscripts on the subjects like Ayurveda, Jyotisha, and Mantrasastra are found in abundance. Some of the important and rare manuscripts in Sanskrit found in this Bhandara are as follows. (1) Adhyātmarahasya by Asadhara (2) Jītasārasamuchchaya by Vishabhanandı. (3) Samadhiman anotsava (4) Dipika by Sakalakīrtı and (5) Chaaputasataka by Charpata In Prakrit and Apabhramśa also, some useful manuscripts such as Prakrit commentary on Gommatasāra, (6) Pingalachatın vımsatırūpaka and Pāsacharya by Tejapala have been preserved In Hindi and Rajasthani languages, Buddhiprakāśa and Visālakīrtigīta by Delha, Dharmakirtigita by Vūcharāja, Subhūnucharita by Upadhyāya Vinayasāgara and Śāntipmāna by Thakura written in the sixteenth century are of significance. GRANTHABHANDĀRAS OF BEAWAR: The well-known Sastrabhandara of Ailaka Pannālāla Digambara Jaina Sarasvati Bhavana was founded by Ailaka Pannālāla in 1935 AD It stores approximately 4000 manuscripts in different languages. The Pravachanasāιatātparyavı itti of Jayasenasuri is the oldest manuscript copied in 1439 A D Besides, there are individual collections of Sohanalalakālā, Kanakamala Bohara and Nandalala Gurāsā.
GRANTHABHAṆDĀRAS OF TONK There are two Sastrabhaṇdāras
at Tonk The Sastrabhandara in the temple of Chaudharis contains 253 manuscripts and 85 gutakus Most of them are incomplete. One of the Mss. is a commentary on the Tattvai tha-sitia of Srutasagara by Kanaka written in 1715 AD The Granthabhandara in the temple of Terapanthis contains about 382 manuscripts and 50 gutakās.
GRANTHABHANDARA OF KOTAH The Kharataiagachchhiya sastrabhandata of Kotah is a rich collection of the manuscripts numbering 1117. The earliest manuscript is the Ramalakshmanarāsa written in 1358 AD There is an incomplete copy of the Hindi work named Visaladevachaubānarāsa probably written in the fourteenth century AD. Among the other manuscripts following are remarkable (1) Śrīpularāsa of Yasovijaya dated 1388 AD, Nandarajachanpur of Muni Kusalasimha of 1379 A D and Hammīramahākāvya of Nayachanda of 1429 A.D. in Sanskrit. Besides, there is a manuscript of
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The Samgha being
allegorical novel named Upamitibhavapi apañchākathi. pleased conferred the title of "Vyakhyānakāra' on him.
Later on, he made a deep study of Buddhism, so much so, that even the Buddhists held him in high esteem for his scholarship and highly virtuous life. In course of time, the title of Suri was conferred on him by his
Guru.
JINESVARASŪRI Jinesvarasuri occupies a prominent place in Jaina history. His early name was Sridhara. He and his brother Sripati were Brahmanas by caste They came to Dha1anagari where they met a 11ch man named Lakshmipati He introduced them to Vaidhamanasūri. Being impressed by their deep scholarship, Vardhamānasūri initiated them into Jainism and and instructed them to preach it.
At this time, the Chaityavāsī sect was very powerful. Actually, Vardhamanasuri rose in revolt against it and founded Vidhimarga, but Jinesvarasūri by his efforts organized its followeis into a community and made it countrywide. He went to Anahilapuia where the Chaityavasis were very strong He stayed in the house of the Purohita Someśvara. He defeated Suracharya, the leader of the Chaityavāsīs, in the court of the king Durlabharāja at Pāṭana and got the title of 'Kharatara'. He established his own sect known as Vidhimārga at Anahilapura Later on, it was known as the Kharataragachchha. Then his reputation spread to neighbouring regions like Marwar, Mewar, Malwa, Vāgaḍa, Sindh and Delhi, and a large number of Śiavakas became his devoted followers. Jinesvarasuri and his young brother Buddhisagarasuri generally lived and moved together In 1023 AD they were at Jabalipura (Jalor), where Jincśvaiasuri wrote a commentary on the Ashtakasangraba of Haribhadra and Buddhisagaiasüri completed the Sropajña Pañchagranthī.
Jineśvaiasüri brought about a renaissance in Jainism, and, therefore, he is called the 'Yugapradhana'. New temples known as Vidhichaityas were built There came also some change in the form of worship. New Gachchhas, new castes and new Gotras also came into existence The original Sastras were revised and several commentaries were prepared He had a large number of disciples, the chief among them were Abhayadeva, Jinachandra and Jinabhadra.'
1. Arthasila Jaina Kavya ungraha,p. 4. Yugapradhāna Inachandrasūri, p. 10 & Kharatarugachcha-brihadguruiāvali,

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JINAVALLABHASŪRI: The next great Jaina saint is Jinavallabhasūri, who was the follower of Chaityavāsi sect in the beginning. At Pātan, he got an opportunity to study the scriptures under Abhayadevasūri, the saint of Vidhimārga. As a result, he gave up the Chaityavāsī sect and accepted Vidhımārga. At his directions, his followers constructed the Jaina temples known as Vidhichaityas.
At this time, the followers of the Chaityavāsi sect were powerful in Mewar. With a view to diminishing their influence, Jinavallabhasūri left Pātan for Chitor, where he converted a large numbe of people to Jainism and celebrated the consecration ceremony of several images and temples. From Chitor, he came to Dhārā. The King invited him to his palace, where he listened to his religious discourses He was so highly pleased with his extraordinary poetic talent that he offered him a Jāgīra of three villages and a handsome present in cash. He did not accept esther of them but requested that the king should grant two parutthadrammas daily from his customs house for the maintenance of two Kharatara temples.
From Dhārā, Jinavallabhasűri came to Vāgada, where he addressed large gatherings He also came to Nagaur where the installation ceremony of Nemijinālaya was performed under his supervision As he converted several people to Jainism, it was natural for him to form many Gotras.1
JINADATTASŪRI: Jinadattasūti is one of the great Jaina monks, who propagated Jainism in Rajasthan. He was born at Dhavalakapura in 1075 A.D. in Hümbada caste His parents were Vādhiga and Vāhadadevī. His early name was Somachanda. His dīkshū Guru was Vāchaka Devabhadragani, and he was given the name of Somachandra Muni. Being impressed by his extreme austerities and genius, Dharmadevopādhyāya made him Achārya at Chitor in 1112 A D. and named him Jinadattasūri.
Jinadattasūri was widely respected even by the Rajput rulers of Rajputana and Gujarat for his learning and piety. The Chālukyan rulers Karņarāja and his son Siddharāja respected him. Jinadattasūri was a contemporary of Arņorāja Chauhāna of Ajmer, who honoured the Āchārya by visiting him at his own place and by granting his followers a suitable site for a big Jaina temple. He converted a large number of people to Jainism
1. Kharataragachchha Brihadgurvävalı & Aitrhäsrka Jarna Kavyasamgraha, pp. 14-6.

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protection for a year to all animals of the sea adjoining Cambay, the place of pilgrimage.
Jinachandra was held in high esteem by Jahangir also. In 1611 A.D., being incensed at the misconduct of the dissolute Darsani, Jahangir not only banished him but ordered that members of other Jaina sects should also be ousted from the realm. This caused wide-spread consternation amongst all sections of the Jainas. The news reached Jinachandrasūri who travelled from Patan to Agra and called on the empesor. After a piolonged discussion on religion, Sūrijī succeeded in persuading the emperoi to withdraw the order. He breathed his last in 1613 A.D. at Bilātā in Marwar.1
JINASIŃHASŪRI: After Jinachandrasūri, his pattadhara Jinasimhasūri became the leader of the Kharataragachchha. In Rajasthan, he mostly lived at Bikaner, Sirohi etc. In the Śrī Jinasımıhasūrigīta of Rāyasamudra, it is related that he had great influence on Jahangir. At his request, the emperor assured safety to all living creatures. He conferred upon him the title of "Yugapradhāna'. In 1616 A.D., Jinasuinhsūri spent the Chātu māsa at Bikaner. In the Jinarājasīti nāsa composed in 1624 A.D. by Srisāra, it is written that Jahangir was much anxious to see him, and he sent an officer to Bikaner to invite him. But unfortunately, he died in 1617 A.D. on his way to Agra.
The event mentioned in the Jaina rūsa is more or less of the legendary character, intended to glorify the Jaina order, and can only be accepted when supported by some contemporary evidence. The attitude of Jahangir to Jinasimha (Alias Mānasimha) and towards the Jainas, as it is made to appear in them, does not seem to have been correctly represented. At the time of Khusru's rebellion, Mānasimha prophesied that Jahangir's reign would last only for two years. This encouraged Rāyasimha of Bikanet to rebel. He was, however, paidoned by Jahangir who waited for an opportunity to punish Mānasimha. In 1616 A.D. when Jahangir went to Gujarat, he persecuted the Jainas as their temples were the centres of disturbance and their religious leaders were accused of immoral practices. He summoned Mānasimha to the court but the latter took poison on his way from Bikaner and died. Evidently there seems to be more truth in these facts than the above concocted story, i Kharatar agachchha Brihadgur vāvalı, Artıhāsıka Jainalcāvya-Sangraha, pp. 58, 81
and 82 and Yuga pradhāna Jinachandrasūra

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2. JAINA STATESMEN Almost every state of Rajasthan and every principality or jāgīra was served by more than one Jaina minister or manager. Naturally, all of them were not pious people; but some of them led a life of lofty ideals and were deeply devoted to their masters who could not but respect the general principles of their religion. The ministers and officers preached by practice and not by precepts. Their masters and all others who came into close contact with them were deeply impressed by the simplicity of their personal life and began to respect the religion which was responsible for their high morality, their high official position, social status, learning, loyalty and devotion They are too numerous to be described but a bare outline of the life of some of them seems to be necessary.
VIMALA: We have no information about the Jaina statesmen of Rajasthan before Vimala: who is the most famous Jaina statesman of the eleventh century. He was a son of Vīra, the Mahattama of the King Mūlarāja, and rose to the position of the Minister of Bhima I by sheer dint of his military skıll. Probably, he fought against Mahmūd Ghazni with his master. According to the Prabandhas, he defeated the twelve Sāmantas. It cannot be wholly legendary and may contain some elements of truth They may be deputies of generals left by Mahmūd Ghaznī after his return from India. He also assisted his master in restoring Saurāshtra and Kachchha which became independent taking advantage of the Muslim invasion.
Afterwards, Vimala helped his master Bhīma in capturing Chandiāvatī, a place near Abu, from Dhandhuka Bhīma made him a governor in recognition of his services. In course of time, Vimala restored friendship between Dhandhuka and Bhīma Bhīma returned his kingdom to Dhandhuka but kept Vimala as his representative of Abu as before
Vimala was a deeply religious and selfsacrificing man. He led an extremely simple life and lavished almost all of his immense personal wealth on the construction of a wonderful temple on Mount Abu.
UDAYANA: Udayana was the well-known statesman in the time of Chalukyan rulers namely Siddharāja and Kumārapāla. He was a native of 1. Vrmalacharitra Sce also Purātanaprabandhasangraha (Vimalavasatı prabandha,
pp. 81-82.)

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JAINISM IN RAJASTHAN minister Rāmachandra and took shelter under Mahālāņā of Chitor. Rāmachandra wanted to free Amber from the clutches of the enemy. With this object in view, he organized his forces which compelled Hussain Khān to leave Amber in favour of Sawāi Jayasimha. In recognition of his services, Mahārāja assigned him a piece of land and his name also began to appear on his coins. Formerly there was written Dīvāna Rāmachandra on the golden coin but now 'Bande Dīvāna Rāmachandra' was inscribed. 1
Rāmachandra was also famous as a man of justice. When there was a possibility of conflict between the chiefs of Jodhpur and Jaipur over the partition of Sambhar, he was appointed as an intermediary from both the sides. He divided Sambhar equally between the two parties and his decision was accepted. In return of his services, he was given about sooo maunds of salt yearly.
DEVOTION OF KRIPĀRAMA TOWARDS HIS MASTER: Another able Jaina statesman of Sawāi Jayasimha was Kļipārāma who was an envoy at Delhi He was the faithful servant of his master. Vijayasimha, the rival of Sawāi Jayasimha, won the Mughal emperor and his vazir Kamaruddin to his side by a promise to give five croies of rupees and five thousand cavalry. Rāva Kripārāma knew the secrecy of the plot through Daurankhan and cautioned his master. Jayasimha took the measures of safeguard against his enemies. He became highly pleased with Kripārāma and gave the village of Manoharapura to him.
VIJAYARAMA CHHĀBARĀ AS A DIPLOMAT: Vijayarāma Chhābarā was also one of the ministers of Sawāi Jayasımha. The sister of Sawāi Jayasimha was going to be married to the Mughal emperor Bahādurshah, but it was due to the efforts of Vijayarāma Chhābarā that she was married to Rāva Budhasimha Hāļā, the king of Bundı. Further, as a successful diplomat, he became successful in bringing the hostilities between the Mughal emperor Bahādurshah and Sawāi Jayasimha to a close.
HARISIMHA AS AN ADMINISTRATOR: Sawāi Jayasimha obtained the Ijūrā of the Sekhāvātī district from the Mughal authorities. He, therefore, intervened in this affair for the first time in 1726 A D. and 1727 A.D. He appointed a competent banker named Harusimha to collect the tribute. The
1 Vīravāni, I, pp 68-83 and Rājputāna Kā Itrhāsa by Ojha, pp 915-16, 2. Annals & Antiquities of Rajasthan, p. 592

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Qaimkhanı Nawabs held this place as watan for more than a century. At first, the Qaimkhani chief declined to pay the tribute; and disturbances also took place before the authority could be established. As the troops under the command of Halisimha were insufficient to secure the Daubar's possession in Jhunjhunu, he entered into a series of agreement with local leaders to secure their assistance in suppressing the trouble. In the end, he became successful in establishing the authority of Sawāt Jayasimha in Sekhāvātī.1
RĀYACHANDA AS A DIPLOMAT: The marriage question of Kțishnākumārī between the rulers of Jaipur and Jodhpur was settled by the efforts of Rāyachanda. Krishnākumārī, the daughter of Mahārānā Bhīmasimha of Udaipur, was first going to be married to the ruler of Jodhpur. As the ruling chief of Jodhpur died before the marriage, it was decided to marry her to Jagatsimha, the chief of Jaipur. This was considered to be an insult of the Jodhpur House by Mahārājā Mānasıṁha. In about 1805 A D., the preparations for the struggle started on both the sides. Any how Rāyachanda settled the question peacefully between the two parties. Both Jaipur and Jodhpur chiefs promised not to marry Krishnākumārī. The sister of Jagatasimha was married to Mānasimha and the daughter of Mānasimha was given to Jagatsimha.
The peace thus established could not last long. Again, there started a struggle on the question of Dhonkalasimha. Hearing the news of the invasion of Jaipur by Rāțhoda forces with the help of Amīrakhān, Jagatsimha had to raise the siege of Jodhpur fort and march towards Jaipur. At this critical time, Rāyachanda by giving bribery of one lakh won Amīrakhān to his side and saved both the town and life of his master.
SIVAJĪLĀLA AS ADMINISTRATOR AND WARRIOR: Sıvajīlāla became famous both as an administrator and warrior. There was no systematic order in the collection of Muamala during the reign of Mahārājā Pratāpasimha and there were several irregularities. Sivajīlāla became successful in removing them all and collecting a large amount of money. He achieved a remarkable success in the task of the production and the distuibution of salt entrusted to him. He also participated in several battles fought by the Mahārājā of Jaipur against the Pindālīs and Rathodas. In appreciation of his services, Mahārājā of Jaipur gave him special honour 1 Report on Panchāpana Singhānā, pp 9-10, Seo also A report on the Land Tenures
and Spocial powers of certain Thikanodars of the Jaipur State, pp 45-46,

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SANGHĨ JHOTĀRĀMA AS A DIPLOMAT. Sanghi Jhotārāma was a shrewd diplomat in the nineteenth century A.D. Such was his powerful influence in the court of Jaipur that Tod remaiked it as the faithless court, the Jhootā darbāra and the Baniyārāja. But these expressions indicate only the partisan character It was only due to the prejudice of the author against the hesitation of Jaipur state in accepting the British alliance because of the influence of Jhotārama who knew the future consequences. The British Government took Bairisala of Samod, the leading nobles of the state to their side. Between Jhotārāma and Ravala Bairīsāla, there came into existence the deadly enmity. In order to bring the downfall of Jhotārama, schemes were devised. He was credited with the ciime of murdering his young master in 1835 A.D. When he knew the jealousy, he himself resigned the post of ministership. He was ordered to go to Dausa, where he was kept under strict restrictions. He could neither write nor read. Santris and Chaparasis remained there to guard him. Even after that, the plots were devised by Rāvala Bairīsāla who was in power.
In 1835 A.D., the assault was committed upon the person on the British Resident Major Alves when he was returning from a visit of ceremony at the palace. It caused the death of Mr. Blake, the assistant agent to the Governor General. Jhotārama was residing at Dausa under confinement. He with his brother and son were arrested because some letters were seized both at Dausa and Agra. As a matter of fact, these letters seem to be forged. For the trial of this case, the court met in 1836 A.D. The judges appointed for the trial were the puppets in the hands of the British Government. He and his brother were sentenced to death by the court but the Governor General in Council however took a different view of this case. The sentences of death in their case was commuted to imprisonment for life and the fort of Chunar was designated as the place of their confinement.1
The numerous Jaina statesmen, soldiers and administrators who served various important states of Rajputana for several centuries wielded naturally a great influence in the respective states. Their influence was very helpful to the spread and dissemination of Jainism in Rajasthan. They secured respect for Jaina Sadhus, arranged maintenance of Jaina temples, helped in
1 Jaipur State Trials.

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running Jaina schools, encouraged the well-equipped Jaina libraries, and in several other ways ensuied respect for Jainism even by those who were not its followers Rajasthan has been ruled for the last one thousand years by Rājputs who had no hesitation in shedding the blood. That Jainism flourished in their dominions is due to the influence of the Jaina Sādhus and the leading Jaina house-holders Besides, there were a laige number of Jaina businessmen and almost in every state, a few of them even multimillionaiies. Some of them were mighty bankers and the Rājput rulers who suffered from the chronic want of necessary funds for maintaining the armies and running the administration depended mostly on loans from these rich magnates; and what is true of the rulers, was true in still greater degree of the people in general in all the states. Thus, the mercantile Jaina community wielded a great influence in the society; and their religion was naturally respected by the people. It is due to the influence of Jainism that the population of Rajasthan ruled by Rajputs remained vegetarian in larger majority than any other part of India.
CHAPTER VIII CONTRIBUTIONS OF JAINISM TO RAJASTHAN
In the foregoing chapters, an attempt has been made to describe the sole which Jainism has played in what is now known as the state of Rajasthan According to the traditions, Jainism has existed in this region since times immemorial, but from the eighth century onward, it has been a great cultural force. It has enriched the culture of this state by making remarkable contributions to its art and literature and has raised the standard of ethics and morality by its rational preachings.
The wonderful temples of Mt. Abu, the Dhāīdınakā Jhomparā of Ajmer and the Sārgāner Jaina temple are edifices of which any nation can be proud. The general plan, the artistic details, the lovely and delicate material of the Abu temples and the immense wealth lavished on them form the subject of several books or chapters written by recognized authorities on art. The Dhāīdınakā Jhomparā with its most artistically designed pillars, brackets, lintels and ceiling panels nivals any building of Fatehpur Sikri or earlier building of the Hindu period and shows how anxious the Jainas were to create artistic and attractive surroundings for the students so that they might

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JAINĪSM ÎN RAJASTHAN pursue their studies in ideal environments. There are scores of Jaina temples spread all over Rajasthan and particularly in Western part of it formerly known as Sirohi state and Western Marwar. Every one of these buildings is well planned and designed simply but beautifully decorated and executed with the chastity and simplicity of taste.
The contributions of Jainism to the art of iconography are not insignificant. There is neither the wealth of variety as we find in Hindu temples, nor do we-find emotional poses which form the most distinctive features of several Brāhmanical temples. On the other hand, we find the statues of the Tirtharikaras, the several Jaina goddesses, the carved illustrations of the various Jaina stories or phases of Jaina religious life; and they all indicate that the Jainas did not lag behind in contribution to the Rajasthan art of iconography. The statues of Tirtharikaras indicate a serenity of pose and remarkable proportion as laid down by Jaina Sāstras. The statues of goddesses show remarkable rhythm and balance. The group of statues show that the Jaina artists knew the art of blending and harmonising. Of course, the sculptors were common for the Jainas and Hindus; and the general ideas were also not diametrically opposed, but the Jaina artistic idealogy did not indulge in exuberance. It imposed upon itself the necessity of pose and restraint and thus made the Jaina art so much emotional and inspirational.
The Jaina paintings in Rajasthan are of various types. There are collections of miniature paintings in private possessions, illustrations in Jaina books particularly in Jaina Purāņas, pictures of cities, their bazars, transactions and various other activities in the invitation letters known as Vijñaptipatras which were presented to Jaina Sadhus by the representatives of various cities where they were invited to deliver discourses. Besides these, the covers of the books, the walls of the temples, the āsanas and Chokīs used there are sometimes painted with beautiful human figures of large variety and floral designs. The wealth of art of painting is very remarkable contribution made by the Jainas; and our study of this art in Rajasthan cannot be called complete unless we make a thorough study of Jaina art of painting. The most distinguishing feature of Jaina art is its complete avoidance of amorous aspect of life; and what is further striking is this that it does not suffer in its depth, extent and appeal foi want of it. The miniature paintings exhibit a large variety. There are paintings depicting a single individual, a Sādhu, a

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Grihastha or a ruler etc. There are pictures of assemblies, religious discourses, processions etc. Then, we have pictures of animals and birds and various floral designs meant for decorative purposes. The most remarkable paintings are those contained in the invitations extended to Jaina Sādhus. They show the remarkable variety of details, remarkable not only for art of blending of colours but also for throwing great light on the contemporary social, religious and economic life of the times Taken altogether, the paintings indicate that the art has reached the high stage of progress.
The literacy among the Jainas has always been the highest. Being the business community, every one of them has to acquire at least the knowledge of 3 R's. Their ladies also are mostly literate. This is one of the many reasons why the largest number of ministers in Rajasthan have been Jainas. This has been their great contribution to the intellectual life of the state. The Jaina Sādhus are all of them more or less - quite educated and some of them have been even great scholars. Even the Sādhus possess knowledge far above that of an average man. It can be safely said that the contribution of the Jaina Sadhus to the various aspects and phases of literature both Sanskrit and Hindi is as important as that of the Brāhmanical scholars. A large number of books pot only on Jaina philosophy, logic, ethics, sociology and history but also on literature, poetry, dramaturgy, astronomy, mathematics etc. indicate the extent of their range of interest. Of the greatest importance is the contribution of Jaina writers to Hindi literature. The oldest books in Hindi Dingala and Brajabhāshā are by Jaina authors. They date as back as the fourteenth century and are preserved in the various Jaina Bhaņdāras of Rajasthan subject to study for the history of the growth of Hindi language.
The influence of Jainism on the general moral life of the masses has been considerable. Jainism lays the greatest emphasis on the cultivation of morality, life of abstinence, restraint and on progressing self-effacement. Hence we find that though they have been the richest community in Rajasthan, not more than a few of them married more than one wife. Even during the period when polygamy particularly among the wealthy was the order of the day, this had good effect upon those who came into contact with them and the Jainas being either businessmen or officers, their contacts were very wide. Among the Jainas, there were also great builders and philanthropists who supplied livelihood to thousands of people and gave immense charities for the
JR 16

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benefit or relief of humanity. Such humanitarian works and activities of the Jainas created a very healthy atmosphere in the region and inspired others, who were equally well placed in life to follow the noble and lofty example. Thus they preached not by precepts but by practice. It is no exaggeration to say that the general philanthiopic tendency of the wealthy magnates of Rajasthan is due to the influence Jainism has exercised during the last twelve hundred years on the people of this area.
The Jaina community as a whole is strictly vegetarian. This has had a very healthy influence on the entire population. The Vaisyas and the Brāhmaṇas, who came into their contact, became strictly vegetarian in Rajasthan whereas those of Bihar, U.P. and Punjab are mostly non-vegetarian.
The masses of this state are also practically vegetarians. Even the Jats mostly avoid meat eating. The Rājputs, whose profession has been fighting, are non-vegetarian; but among them also, there are quite a number of people who are vegetarians. The Jaina practice of feeding and sustaining the birds and ants has been adopted widely by the Hindu community also. In fact, so far as the life and conduct of the majority of people is concerned, there is no difference between a Jaina and non-Jaina. Ethically and morally, they are all one and in the upper strata of society except of course Rājputs, it is not easy to distinguish between the general way of life of a Jaina or a Hindu. It is only when we probe a man as to his ancestral or personal faith, then alone we can identify a Jaina otherwise their living and thinking are much alike.
The principle of ahlinsā is mainly a Jaina doctrine. It has a place in Hinduism wherein its history is long and continuous but it is Jainism which lays particular emphasis on it. In fact, this stress on ahımsā has been the main argument of the Jainas against popular Hinduism whose protagonists found no point of defence when faced by Jaina teachers. This is why Jainism made such a rapid progress during and after the reign of Harsha and became very popular in Rajasthan especially among the upper classes from the eleventh century onwards. In every day life, ahimsū is the guiding principle and regulating force in Rajasthan. Ahimsā as understood and practised today in this state is mainly the Jaina doctrine, though of course, it was never foreign to the essential principles of Brāhmanism. The Hindu attitude towards Jainism has been one of sympathy and tolerance. The Rājput rulers have respected the Jaina Sūdhus and patronized Jaina community and the difference

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in these religions and philosophical outlook has been generally ignored and hardly ever over emphasized. But one point on which there has been complete unanimity both in theory and practice is the principle of ahimsa Even those, who cannot practise it, do not dispute its fundamentals. It is universally admitted that all killing is bad This is, therefore, the triumph of Jainism and its most ennobling and uplifting contribution.
The idea of Public Library is also a Jaina one. We cannot trace any Granthabhandara of an earlier date than the Jaina Sastrabhaṇdāra of Rajasthan. The learned Brahmanas had their own small collections of manuscripts but the Jaina manuscript libraries are traceable as early as the tenth century AD and some of them contain works not only on Jainism but on non-Jaina and secular subjects also. These manuscript libraries were sources of knowledge to the Jaina community in particular and to all others in general. Jainism, therefore, made an important contribution to the mass and higher education in Rajasthan during the centuries preceding the British era. The same thing can be said about Jaina Pathaśālās Before the introduction of the present system of education and regimentation by Government, there used to be periodical village schools and some permanent town classes arranged by the leading residents of the villages and towns. But regular Pathaśālās for teaching Sanskrit and Prakrit were generally conducted by Jaina communities in villages and cities. These Pathaśālās were utilised mostly by the Jainas but a small percentage of non-Jainas benefitted by them. It would also be interesting to note that almost in every Jaina Pathaśālā, there was co-education. This custom was responsible for high literacy among Jaina ladies Of course, the coeducation was permitted till about the age of ten or eleven. But this was sufficient to give the knowledge of 3 R's to the girls. The most notable feature of the Jaina Pathaśālās was the simplicity of their teaching method especially the teaching of Sanskrit and Prakrit languages. The Jaina Panditas did not care much for the classical grammars such Ashtādhyāyāmahābhūshya or even Siddhantakaumudi. They generally followed the Katantaravyākai ana or even the simpler method of Dhātuūpāvalī or Śabdarūpāvalī and this gave the student the working knowledge of Sanskrit which enabled him to read and understand the books of daily use. This was a great service to the cause of Sanskrit which was at least kept alive during the periods of political tumult and turmoils.

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Justice of Jaipur), Thakur Mahendrapal Singh of Kotla (U. P. Civil Service) forming the Committee of Inquiry appointed in accordance with Jaipur State Gazette Notification No. 17174, dated the 17th Nov. 1933
Gazetteer of Bikaner State, by Major K. D. Erskine, Ajmer 1910. 4. Gazetteer of Sirohi State, by Major K. D. Erskine, Ajmer 1910. S. Jaina Bibliography, by Chhotelal Jain, Calcutta 1945. 6. Jaināchārya Srī Ātmānanda Centenary Commemoration Volume, edited
by Mohan Lal Duli Chand Desai, Bombay 1936. 7. Peterson's Reports, 1882–83–84, Bombay. 8. Premi Abhinandana Grantha, Bombay 1946. 9. Srīmad Rajendra Sūri Smāraka Grantha, Ahora V. S. 2013.
Stī Mahārāvala Rajata Jayantī Abhinandana Grantha, ed. by the Members of the Silver Jubilee Commemoration Volume Committee, Dungarpur
1947. 11. Sri Yatīndrasūri Abhinandana Grantha, published by Srī Saudhar
mabțihattapāgachchhīya Svetāmbara Srī Samgha, Baroda 1958. 12. Trials, Jaipur State, held under special commission for the trial of Ex
Minister Sanghee Jhunta Ram, his brother & son 1837. 13. Varņi Abhinandana Grantha, ed. by Khushala Chandra Goravālā, Saugar 1949.
XIV. JOURNALS 1. Archaeological Survey Reports, Cunningham. 2. Archaeological Survey of India, Annual Reports. 3. Annual Progress Report of Archaeological Survey of India, Western
Circle, Poona-Bombay. 4. Annual Report Rajputana Museum, Ajmer. s. Epigraphia Indica, Ootacamund. 6. Indian Antiquary. 7. Journal of the Asiatic Society of Bengal. 8. Journal of the Royal Asiatic Society of London. 9. Journal of the Bihar and Orissa Research Society, Patna. 10. Journal of the Bihar Research Society, Patna. 11. Jaina Antiquary, Arrah. 12. Modern Review, Calcutta,

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XV. HINDI PATRIKĀS
1. Anekanta, Delhi. 2. Aravali, Alwar.
3. Avantikā, Patna.
4. Bharatiyavidya, Bombay. 5. Jainabhāratī, Calcutta.
6. Jaina Satyaprakāśa, Ahmedabad.
7. Jaina Siddhanta Bhaskara, Ara. 8. Janamana, Ajmer.
9. Jñānodaya, Banaras.
10. Marubhārati, Pilani.
11. Nagari Pracharini Patrikā, Banaras. 12. Rajasthani Bharati, Bikaner.
13. Sodhapatrikā, Udaipur.
14. Viravāņi, Jaipur.

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ÍNDEX
Ābaji Bhanasāli, 210 Abhaisımha, 43, 219, 220, 223 Abhayachandra, 35 Abhayadevasūrī, 27, 65, 204, 205 Abhayakumāra, 39 Abhayakumāracharitra, 163 Abhayakumārachaupāi, 192 Abhayakumāraprabandha chaupāī, 196 Abhayapāla, 22 Abhayarāja, 185 Abhayasımhabhandāra, 183 Abhayatilaka, 165, 167, 176 Abhidhānachintāmanı, 174 Abhidhānanāmamālā, 174 Abhidhānanāmamālāvritti, 173 Abhinandanasvāmi, 198 Abirajībhandāra, 183 Abhishekavıdhi, 167 Ābū, 7, 8, 11, 25, 31, 33, 37, 40, 58, 75,
108, 110, 116, 117, 118, 119, 121, 123, 125, 131, 135, 139, 140, 161,
179, 206, 209, 213, 216, 217, 231 Abul Fazi, 210, 219 Abu zaidul, 17 Achalagarh, 31, 33, 130, 131, 133 Achalapura, 154 Achūrāngabālāvabodha, 190 Achārāngadipikā, 156 Achārāngasūtra, 4 Adbhudaji temple, 30, 132 Adhāidinakā jhomparā, 51 Adhāidvīpa, 189 Adhyatmabārahakhadhi, 171 Adhyātmakamalamārtanda, 157 Adhyātmarahasya, 155, 197 Adhyātmatarangini, 76, 156, 158 Ādinātha, 11, 25, 29, 31, 33, 35, 37,
41, 42, 45, 48, 49, 50, 52, 75, 76, 77,
82, 85, 89, 100, 101, 102, 110, 112, 114, 116, 118, 120, 123, 125, 127, 133,
135, 143, 193, 196, 198, 210 Ādināthapurāna, 49, 74, 80, 82, 104,
164, 165, 187 Adinātharāsa, 165 Ādināthastavana, 199 Adināthastotra, 217 Adıśvaraphāga, 168 Adityanāga, 96 Adityanāgagotra, 96,-99 Afghans, 51 Āgamasırı, 78 Āgamikagachchha, 60 Agamıkavastuvichārasāra, 154 Agarachanda Mehatā, 225 Agar Chand Nahata, 108, 181 Aghāta, 29, 35, 104 Āgolai, 202 Agra, 51, 53, 92, 190, 210, 212, 230 Agrasena, 106, Agravāla, 72, 106, 107, 192, 195, 199,
200 Agrohā, 106 Ahichhatrapura, 167 Ahidāna, 206 Ahmedabad, 90, 145, 207, 209, 211, 220 Ahora, 202 Ahorātrikāchāra, 192 Ailharagotra, 101 Āini-Akabarī, 219 Ajabagadha, 50 Ajaibuldan, 18 Ājamkhān, 210 Ajārī, 62, 64, 67, 89, 117, 133, 137 Ajayarāja, 19 Ajayarāja, Patani, 188 Ajayasimha, 95 Ajikā, 72

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Āzimaganja, 147 Ajitabrahma, 192 Ajitadevasūri, 187 Ajitanātha, 89, 190 Ajitanāthapurāna, 190, 192 Ajitanātharāsa, 200 Ajitaprabhacharitra, 186 Ajitaśāntistava, 169 Ājivikas, 10, 53, 54, 55 Ajmer, 19, 23, 51, 60, 63, 65, 73, 74, 82,
85, 86, 87, 93, 103, 118, 133, 154, 156,
196, 205, 206, 219, 221, 225, 231 Ajmeragotra, 103 Akalankayatirāsa, 200 Akbar, 14, 31, 37, 42, 43, 44, 45, 48, 81,
130, 169, 203, 209, 210, 211, 223, 225 Âkha, 226 Akhairāja, 37, 191 Akhairāma, 46 Akhaisimha, 40 Akhayarājaśrīmāla, 158, 170 Akalankāshtakavachanikā, 171 Aksharabāvanni, 195 Akshayatritiyakathā, 162 Alankārachūdāmani, 172 Alauddin Khilji, 52, 176 Alexander, 12, 55 Alhā, 72 Albanadeva, 21, 22 Alhanasımha, 25 Allahabad inscription, 106, 107 Allata, 27, 35, 66, 114 Aloyanāchhattisī, 172 Alves, 230 Alwar, 49, 50, 51, 63, 69, 71, 77, 95,
115, 132, 157, 176, 195, 196 Āma, 18 Amarachanda Badajātyä, 92, 93 Amarachandji, 189 Amarachanda Luhādıyā, 195 Amarachanda Surānā, 223, 224 Amarachandrasürı, 228 Amarakośatikā, 174 Amarasāgara, 41
Amarasar, 157 Amaru ataka, 172 Amarasimha, 31, 42, 220 Amarendrakirti, 85 Ambada, 214 Ambadeva, 99 Ambai, 102 Ambarasena, 71 Ambavati, 46 Amber, 46, 49, 74, 81, 83, 84, 145, 159,
165, 187, 194, 227, 228 Ambeśvara, 108 Ambika, 9,31, 101,133, 134, 136, 137,139 Ambikágotra, 101 Ambikākalpa, 156 Ambıkārāsa, 200 Ambikāstotra, 217 Amirakhān, 221, 222, 224, 229 Āmnāya Baja, 103 Amrabhata, 214 Āmradevāchārya, 62 Āmradevāchāryagachchha, 62 Amritachanda, 159, 196 Amritadharma, 182 Amritapāla, 20 Amritasāgara, 195 Amritasära 192 Ānā, 97 Anabilapattana, 39, 60 Anahılavāda, 23, 51, 89, 108, 176, 204,
214, 217 Anangapāladeva, 27 Anandaghana, 170 Ānandasāgara, 198 Anandasûri, 61 Anandasūrigachchha, 61 Anantachūliyāsūtra, 190 Anantadāsa, 77 Anantakirti, 86 Anantanātha, 71, 77 Anatapurā, 48 Āñchalagachchha, 59, 60, 97, 100, 101 Āñchalagu unāmāvaliäryıkāannataśrī,
202

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Anekāntajayapatākā, 153 Anekāntavādapraveśa, 153 Anekārthasangraha, 174 Angas, 152 Angaphurkanachaupāi, 175 Angaprajnapti, 156 Anagāradhamāmrita, 155 Anhalladevī, 22 Añjanārāsa, 189 Añjanāsundaricharitra, 163 Ankurāropanavıdhi, 167 Annaladeva, 19 Antri, 33, 34 Anubhavaprakāśa, 159 Anūpa Sanskrit Library, 185 Anūpasimha, 44 Anuruddhaharana, 199 Anuyogadvārasūtra, 152, 153 Anyayogavyavachchhedıkā, 154 Anvā, 49, 78, 79 Aparājita, 103, 141 Apaśabdakhandana, 156 Apavarganāmamālākośa, 174 Aptamimāmsã, 159 Arādhanā, 155, 217 Ārādhanāpratıbodhasāra, 170 Ārāghatapāțaka, 91 Aranāthastuti-savrıttı, 169 Āranyarīja, 25 Arasana, 206 Arbudabhūmı, 8, 109 Ardhakānda, 174 Arhadbalın, 70 Arhadgita, 169 Arham-yantra, 80, 104 Arisimha, 218, 226 Arjuna, 7, 209, 217 Arjuna Gauda, 48 Arkakirti 143 Arthasandrishti-adhikara, 175 Arnorāja, 19, 203 Arthūnā, 133 Arunamani, 190 Āryachetika, 57
Āryarohana, 56 Āryasuhasti, 10 Āsā, 77 Āsādhara, 22, 106, 155, 156, 164, 167,
172, 173, 174, 175, 190, 192, 197, 198,
199 Āsādharajyotishagrantha, 199 Āsānātha, 82 Āsāpalli, 150 Asāra Bilad, 18 Āsāśāha, 22, 4 Ashtadhyāyi-mahābhāshya, 235 Ashtāhnikājayamālā, 145, 190 Ashtahnıkākathā, 161 Ashtaka, 153, 154 Ashtakasangraha, 204 Ashtakatraya, 157 Ashtalakshi, 169 Ashtangahridayadyotinitikā, 175 Ashtapada, 39 Ashtapāhuda, 159 Ashțārthikāvyavritti, 169 Āsiga, 165 Asoka, 7, 9, 10 Āsopa, 202 Aspāla, 75 Asvarāja, 20, 214, 215, 216 Atimuktakathācharitra, 163 Ātmabattisi, 171 Ātmadvādaśī, 170 Ātmānusāsana. 158. 194 Ātmaprabodha, 194 Ātmāvalokana, 159 Atru, 36, 122 Aurangzeb, 36, 53, 83, 138, 225 Avanti, 13 Avasthākulaka, 167 Avaśyakasūtra, 91, 153 Āzamkhān, 211
B Bachchharāja, 166 Badāhadagachchha, 62 Badajūtyāgotra, 105 Badali, 8, 75, 110, 156.

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74, 79, 85, 86, 93, 97, 104, 132, 146, 153, 154, 164, 175, 201, 205, 206,
207, 208, 210, 221, 223 Nāgauri Tapāgachchha, 61, 175 Nāgavyantara, 98 Nāgendragachchha, 60, 96 Nāgendrakula, 60 Nagendranatha Vasu, 106 Nāhadarão, 113 Naharasimha, 224 Nāhatā, 98 Nahatāgotra, 98 Nāhatākalabhavana, 148 Māhatā Sankaradāna, 185 Nāhuyā, 75 Nainvā, 198 Nainasi, 218, 219 Nainasīrīkhyātā, 177 Naushadhatikā, 182 Nākodā, 202 Nākodā Pārsvanātha, 42 Naladamayantichampūyritti, 168 Nālhā, 96 Nalodayakāvya, 189 Naluriyāgotra, 101 Nāmakosa, 173 Nānā, 63, 64, 113, 137 Nānaka, 90 Nānāka, 218 Nānavālagachchha, 63, 89 Nanda, 129 Nandabattīsīchaupai, 172 Nandalāla, 47, 84, 159 Nandalālagurāsā, 197 Nandarājachaupā7, 197 Nandıratna, 186 Nandısūtra 152, 153 Nandısūtravritti, 187 Nandıśvaradvīpa, 146, 148 Nandıśvarakathā, 161 Nandıśvara pattıkā, 39 Nāngūngi, 132 Nannasūri, 19, 89 Nānu, 49, 82
Nānude, 99 Narabada, 96 Narachandra, 218 Nāradītyapurāna, 182 Naraharidāsa, 83 Narainā, 118, 132, 133, 134 Naranārāyanananda, 217 Narapatı, 23 Narasimhapurā, 107 Narasimhavatāra, 146 Naravara, 118 Naravarmacharitra, 163 Naravarman, 26 Narendrakīrti, 71, 77, 82, 83, 85, 164,
165, 192, 194, 198 Narendraprabhasūri, 210 Narhad, 132, 208 Narolī, 28 Narsa, 198 Narvata, 102 Nasiruddin, 52 Nātakasamayasāra, 171 Nathamala, 48, 85, 194 Nathamala Bilālā, 165 Nāthī, 209 Nāthūrāma, 83 Nāthurāma Premı, 108 Naugāmā, 34, 50, 71 Navahara, 100 Nāvaragotra, 101 Nayachandra, 167, 176, 197 Nayanandı, 187 Nayaranga, 156 Nemasena, 106 Nemichanda, 46, 75, 77, 85, 165, 202 Nemichandra Bhandārī, 155 Nemichandrāchārya, 159 Nemicharitra, 192 Nemidāsa, 77 Nemidevāchārya, 71 Nemidūtavritti, 187 Nemijina, 206 Nemikumāra, 172 Neminarendrastotrasyopajña, 170

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Neminātha, 21, 25, 44, 45, 52, 77, 82,
98, 115, 117, 120, 121, 127, 128, 132,
140, 141, 167, 198, 205, 208 Nomināthachariu, 163 Nemināthakāchhanda, 195 Nemināthakāvya, 168 Nemināthapurāna, 82 Neminātharāsa, 201 Nemināthastotra, 217 Neminirvāna, 167 Nominirvānakāvyapañjikā, 168 Nemirājulagita, 195 Nemisvarachandrāvana, 165 Nemuśvaracharitra, 201 Nemırāsa, 201 Nemišvaragīta, 170 Nemisvaraphāga, 196 Nemisvararāsa, 166 Nepal, 140 Nevatā, 82 Nidhıkandali, 156 Nighantusesha, 174 Nikāde, 82 Nimach, 226 Nirdoshasaptamīvratakathā, 162 Nirgranthas, 10 Nirgranthagachchha, 58 Nirvānakānda, 190 Nirvanalīlāvatikathā, 161 Nirvanamandalapūjā, 145 Nisala, 75 Nītıprakāśa, 177 Nitthatigachchha, 68 Nityamahoddyota, 156 Nityānityapūjā, 171 Nivrittigachchha, 60 Nivrittikula, 60, 62 Nobara, 114, 186 Nonnaika, 27 Notā, 105 Nyāyagranthachaubīsīthānā, 192 Nyāyālamkāra, 155 Nyāyapraveśa, 153 Nyāyāvatāra, 154
Oghaniryuktiyrtti, 182 Onesicritus, 12 Osavālas, 41, 94, 95, 96, 186 Osavāla Caste, 51, 94, 209 Osavālarāsa, 95 Ostā, 18, 60, 62, 63, 64, 94, 102, 112
P Pachabhadrā, 202 Pādapūrtistava, 170 Pädapürtivirabhaktāmarasvopajñavri.
tti, 170 Padasangraha, 193 Padavyavasthātīkā, 173 Padmakirti, 187, 194 Padmamandıra, 156 Padmanātha Kāyastha, 162 Padmananda, 68, 166 Padmanandı, 4, 35, 70, 73, 74, 75, 77,
78, 87, 112, 156, 161, 164, 167, 168,
174, 194 Padmanandımahākāvyatikā, 196 Padmanandıpañchavimśatı, 167, 196 Padmaprabha, 10, 20, 65, 68, 72, 77,
130, 146 Padmapurāna, 83, 165 Padmasenāchārya, 71 Padmasri, 72 Padmāvati, 114, 133, 134, 137, 146,
148, 175 Padmāvatiākhyāna, 172 Padrādā, 20 Padyarāja, 156 Pāhadasimha, 35 Pahādyāgotra, 105 Paharāja, 104 Pāhila, 182 Pāhiņi, 207 Pajjunnakahā, 161 Pākshikasūtra, 152 Paladı, 118 Palanpur, 163, 167, 209 Pālhā, 22

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Pali, 42, 43, 61, 60, 65, 102, 13, 174,
202, 221 Pālidesa, 24, 64 Palīthānā, 210, 211 Palla, 96 Palligachchha, 65 Pallıkā, 102 Pallivālas, 102 Pallivāla caste, 102 Pallivālagachchha, 65, 100 Pallu, 114, 133 Palyavidhāna, 168 Palyavidhānarāsa, 198 Palyavratodyāpana, 156 Pañchā, 39 Pañchādhyāyi, 157 Pañchagranthi, 172, 204 Pañchāganayanachaupāī, 175 Pañchakalyānakamālā, 167 Panchakalyānapātha, 190 Pañchākhyāna, 166 Panchakumārakathā, 162 Pañchalingiprakarana, 154, 155 Panchamikathā, 162 Pañchaprasthāna vishamapadavyākhyā,
33 Pañchāśaka, 153 Pañchasandhi, 192 Pañchasandhībālāvabodha, 174 Pañchasangraha, 156 Pañchāsara, 23 Pañchāstikāya, 171, 187 Pañchāstıkāyaprābhrita, 81 Pañchāstikāyatikā, 168 Panchatantra, 166 Pañchatirthastuti, 169 Pañchatirthisleshālamkārakāvya, 169 Pañchatīrthīstava, 186 Pañchavargaparihārastava, 169 Panchavastu, 153 Panchāyatībhaņdāra, 182 Pāndavacharitra, 194 Pāndavapurāna, 45, 80, 81, 164, 202 Pāndityadarpaņa, 157
Pāndyāgotra, 105 Pānını, 56 Pannādhāya, 224 Pannālāla 86, 87, 145, 146, 197, 199 Pannībās, 184 Pannyāsasatyavijayagani, 61 Parakha or parikshā, 98 Paramāra, 25, 26, 36, 115, 117 Parmātmaprakāśa, 188 Paramātmapurāna, 159 Paramātmarājastotra, 167 Pārānagar, 50, 132 Pārasadāsa Nigotiyā, 169, 171 Pārasavılāsa, 171 Parbatsar, 221, 222 Paridhāsika, 56 Paribāsaka, 56 Parıyātra, 35 Parmānandasūri, 182 Parmärthopadeśa, 156 Pārsvachandra, 61 Pārsvachandragachchha, 191 Pārsvadevasūri, 89 Pārsvanātha, 9, 14, 16, 19, 20, 22, 23,
25, 26, 29, 30, 33, 34, 38, 39, 40, 42, 48, 50, 51, 52, 53, 75, 76, 78, 84, 94, 95, 97, 109, 118, 120, 121, 122, 126, 129, 130, 134, 141, 142, 148, 156,
168, 189, 196, 198, 199, 207, 208 Pārsvanāthacharitra, 79, 80, 104, 190 Pārsvanāthagachchha, 61 Pārsvanāthakāvya, 168 Pārsvanāthakāvyapañjikā, 168 Pārsvapurāna, 187, 194 Pārsvastavana, 169 Pärsvanātha Yantra, 83 Partidharmikā, 57 Pārvati, 36, 79 Pāsa, 80 Pāsachanda, 199 Pāsachariya, 197 Pāsada, 39, 99, 101 Pāsadatta, 40 Pasade, 99

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Pasargadi, 12 Pāsu, 96, 98 Pasupatacharya, 186 Pātāmāde, 104 Pātana, 104 Pātanīgotra, 101, 103 Patanjali, 8 Pātaliputra, 15, 129 Patela, 102 Pātodā, 103
Pätodīgotra, 103, 145, 189 Pathyapathyatabbā, 176
Pattan, 23, 40, 59, 89, 147, 150, 154, 204, 205, 208, 209, 210, 212, 221 Paumacharıya, 162, 182, 188 Paushadhavidhiprakarana, 154 Pavapuri, 45, 81 Payachandagachchha, 184 Pesuva, 38
Pethadasaha, 179
Phalodhi, 121, 142, 143, 156, 176, 201, 206, 208
Phampha, 34
Phophalıyagotra, 100 Phozurama, 193
Phulachanda, 142, 143, 201 Phulera, 192
Pindaviśuddhiprakarana, 154 Pindwādā, 37, 65, 102, 133 Pingala, 173
Pingalachaturvimsatırupaka, 197 Pingalasıromanı, 173, 174 Pīpā, 108, 122 Pipada, 202 Pippala, 26
Pippalagachchha, 68 Pippalaka, 66
Pippalakagachchha, 66 Pishipalacharya, 62
Pishpalacharyagachchha, 62, 89
Pitha, 38
Plutarch, 12
Poravalas, 102, 124 Poravala Caste, 30
271
Portugese, 14 Posaū, 102 Prabandhachintamani, 214
Prabha, 106
Prabhachandra, 74, 79, 85, 156, 167
168, 194, 196 Prabhachandrasūri, 4 Prabhakara, 62 Prabhakaragachchha, 62 Prabhavakacharitra, 4, 18
Prabodhachandra, 198
Prabodhachintamaņi, 194
Prabodhasiddhi, 186
Prabodhyavādasthala, 154
Pradyumnacharitra, 78, 103, 164, 188,
195
Pradyumnachaupai, 171 Pradyumnaprabandha, 165 Pradyumnalilaprakāśa, 170 Pradyumnarasa, 166 Pradyumnasuri, 27, 30
Pragvata, 102, 167, 206, 214 Pragvata country, 102 Prahalada 33, 196 Prajñāpanāsūtra, 163 Prakasavarsa, 187 Pramanalakshana, 154 Pramanamimāmsā, 154
Pramanapadartha, 157 Pramanatattvalamkāra, 154
Prameyaratnakara, 155 Prameyaratnamālā, 159 Prasastikavya, 168 Praśnasundari, 175
Praśnottarasardhaśataka, 158
Praśnottarasataka, 154, 158
Prasnottarashashthisatakavritti, 156
Praśnottaraśravakachāra, 193
Pratapa, 31, 225
Pratapagarh, 30, 32, 34, 35, 73, 106 Pratapalamkesvara, 20
Pratāparāva, 220
Pratapasimha, 33, 195, 229
Pratihāras, 18, 19, 94, 112, 113, 153

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Pura, 102 Purānāghāta, 71 Pūranasımha, 224 Puran chand Nahar, 3 Purātanaprabandhasamgraha, 4 Pūrnabhadra, 166 Pūrnabhadraganı, 163 Pūrnachandra, 206 Pūrnakalaśa, 176 Purnāmnya, 42 Pūrnatalagachchha, 97 Pūrnimāpaksha, 64 Pūrnimiyāgachchha, 59, 60, 67 Purshārthasiddhyupāya, 158 Pushkara, 15, 65 Pushkaradvipa, 146 Pushkarajātı, 122 Pushpadanta, 143, 187, 189, 191, 192 Pushpaśrī, 201 Puśyamitrikā, 57
Pratikramanasāmāchārī, 154 Pratimākadhārapratishthāgachchha, 89 Pratishthāpātha, 190 Pratishthāsāra, 167 Pratishthāsoma, 186 Pratyekabuddhacharitra, 163 Pravachanasāra, 159, 170, 191 Pravachanasāraprābhritavritti, 79 Pravachanasāratātparyavritti, 197 Pravachanasāratikā, 196 Pravāsagītıkātraya, 4, 33 Prāyāgachchha, 68 Premakarana khajāñchi, 185 Prishnavāhanaka, 57 Prītamkaracharitra, 165 Prithvipāladeva, 27, 65 Prithvirāja, 19, 20, 31, 154 Prithvisımha, 34, 35, 47, 173 Pritimatı, 141 Priyagrantha, 9, 57 Priyamelakarāsa, 171 Priyavılāsa, 186 Pūgala, 95 Pūjā, 80 Pūjāsamgraha, 189 Pūjyapāda, 70, 155, 159, 200 Pūnā, 39 Pupasi, 99 Punnasimha, 30, 106, 125 Puniga, 64 Punjab, 72, 106 Puñjarishirāsa, 171, 177 Punyachandrodaya, 202 Punyachhatīsī, 172 Punyanidhānasūrı, 96 Punyaratnasūri, 51 Punyasāgara, 156, 174 Punyasārachaupā7, 171 Punyasārakathānaka, 161 Punyasila, 170 Punyāśrava, 159 Punyāśravakathākośa, 162, 200 Punyāsravakathūnaka, 182 Punyavijaya, 181
Qaimkhāni Nawābs, 229 Qutbuddin Aibak, 51
R
Radhanapura, 147 Raduda, 41 Raghurāja, 189 Raghuvamsa, 189 Raghuvamsatikā, 202 Raghuvamsavrıttı, 168, 169 Rangoji, 220 Rāho, 79 Rainapura, 68 Rāisimha, 37, 223 Rājachanda, 200 Rājadeva, 21 Rājadhara, 36, 95, 122 Rajagachchha, 2, 7, 68 Rajagadha, 50, 186 Rājahamsa, 194 Rājakušala, 157 Rājaladesara, 186 Rajamahala, 45, 192

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Rājamalla, 158, 164 Rājamatı, 141 Rājanagara, 32, 145 Rājanitidohās, 177 Rājapāla, 102 Rājapatı, 208 Rājasāgarasūri, 61 Rājasekhara, 4, 94 Rājasimha, 32, 37, 49, 125, 172, 225 Rājasoma, 173 Rājasundara, 200 Rājavallabha, 186 Rājavamsavarnana, 176 Rājavārtika, 49, 159 Rājimatīvipralambha, 167 Rajiyāno, 108 Rājpūts, 18, 51 Rājulakābārahamāsa, 196 Rājulapatrıkā, 199 Rājyakītı, 86, 87 Rālhā, 22, 189 Rāma, 76, 135, 162 Rūmachandra, 49, 87, 158, 200, 206,
207 Ramachandrabhandāra, 183 Rāmachandra chhābarā, 46, 227, 228 Rāmachandrakirti, 77 Rāmachandrarāsa, 198 Rāmachandrasūri, 89, 194 Rāmacharitia, 164 Rāmadāsa, 102, 192 Rāmagadha, 46 Rāmakirti, 77, 85, 86, 173 Rāmalakshmanarāsa, 197 Rāmalāla, 184 Ramalaśāstra, 85 Rämarāsa, 200 Rāmasena, 63, 70, 106 Rāmaseniyagachchha, 63 Rāmasimha, 43, 86, 227 Rāmavjaya, 158, 170 Rāmāyana, 140, 162, 163, 171 Rāmayasa, 199 Rāmgaih, 35
Rāmpura, 226 Rānā, 30 Ranajītasımla, 41 Rānakāgotra, 99 Raņakapura, 209 Ranapura, 30, 124, 137 Ranasimhacharitra, 186 Rangavijayakharatarasāklā, 61 Rangavijayaganı, 61 Ranthambhor, 19, 66, 167 Rānvakāgotra, 105 Rasavilāsa, 186 Rāshtrakūtas, 27 Rasikapriyābālāvabodha, 172 Ratanachanda saha, 47 Ratanapāla, 96 Ratanasi, 102 Ratanasımba, 44 Rathavirapura, 54 Rāthoda Amarasimhakībāta, 277 Rāthodavamšavalī, 201 Rāthoras, 26, 41, 42, 43, 49 Ratnā, 77, 81, 104 Ratnabhūshana, 86, 87 Ratnabhushanasūri, 699 Ratnadevi, 30 Ratnagadha, 186 Ratnakaranda, 79, 158 Ratnakarandaśrāvakāchāra, 12 Ratnakarandaśrāvakāchārabhāshā, 160 Ratnakirti, 74, 85 Ratnapālakathānaka, 161 Ratnaprabhasūri, 94, 100 Ratnapura, 66 Ratnapuriyagachchha, 66 Ratnasekharakathā, 161 Ratnasımha, 226 Ratnasımha Baidvant, 224 Ratnasimhā Bhandārī, 219, 220 Ratnasūri, 200 Ratnatrayavıdhāna, 155 Ratnavijaya, 147 Rātribhojanakathā, 162 Rāvana, 50

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Rāvanadohā, 192 Rāvana Pārsvanatha, 50, 51 Rāvana pārsvastavana, 168 Rāvana parávanāthastotra, 167 Ravivratakathā, 198 Rayabhandāri, 106 Rāyachandra, 47, 85, 165, 229 Rāyamala, 31, 37, 173 Rāyapāla, 20, 21 Rāyasāla, 48 Rāyasimha, 43, 44, 127, 130, 177,
212 Revā, 20 Revānā, 20 Revāsā, 48 Ridhakarana, 186 Rini, 113, 157, 162, 186 Rinkāra yantra, 81, 82, 83, 105 Rishabhadāsa Nigotiyā, 159 Rishabhadeva, 17, 32, 37, 40, 42, 72,
126, 130, 134 Rishabhapañchāśikā, 166 Rishibhāshita, 152 Rishimandala, 157 Rishimandalapūjā, 145, 168, 190 Rishimandalastotra, 190 Rishimandalāvachūrı, 156, 169 Rishimandalavritti, 156 Rishimandalayantra, 199 Rodapurā, 48 Rohido, 69 Rohiniyrataprabandha, 199 Roho, 104 Rudrapāla, 20 Rudrapalli, 66 Rudrapalliyagachchha, 66, 97 Rudrata, 172 Rūpā, 85 Rūpachanda, 40, 95, 192 Rūpāheli, 72 Rūpakaji, 91 Rūpakamālāvritti, 157 Rūpanagar, 71, 137 Rūpasundarapingalavivarana, 202
Sabdabhedaprakāśa, 200 Sabdārnavavyākarana, 173 Sabdarūpāvali, 235 Sābhā, 33, 34 Sabhābhūshana, 193 Sabhāsāranātaka, 189 Şaddarśanasamuchchaya, 194 Sādadī, 30, 169 Sadak Ali, 219 Sadāsukha kāsalīvāla, 160, 171 Sadhāru, 188 Sādhvāchāra, 158 Sādhukirti, 50 Sadri, 123, 133, 202 Sagālasārāsa, 166 Sagamala, 84 Sāgara, 38, 95, 97, 122 Sāgaragachchha, 61 Sāgaradharmāmrita, 155, 198 Sāgavādā, 77, 108 Sāhabāda, 36 Sāhagotra, 104 Sahajakirti, 169, 173 Sahasakarana, 101 Sahasragunapūjā, 168 Sahasrakīrti, 85 Sāhibachanda, 41 Saimur, 18 Saivism, 18 Saiyad Hussain, 227 Sajāka, 39 Sajanasimha, 44 Sajjā, 39 Saka, 14 Sakalakirti 74, 75, 77, 87, 156, 159,
160, 161, 162, 164, 167, 170, 188,
193, 194, 197, 198 Sakalakirtirāsa, 199 Sakalatirthastavana, 176 Sakalavidhinidhāna, 187 Sākambhari, 65 Sākhedha, 95 Sakti, 35

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Saktikumāra, 35, 174 Salha, 33 Sälıbhadra, 165 Sümācharisataka, 157 Samadā, 31 Samadhimaranotsava, 197 Sāmādhyā, 16 Samakitarāsa, 165 Samantabhadra, 12, 15, 159 Samantasimha, 23, 35, 96 Samarāditya, 160 Samarādityacharitra, 164 Samarāichchakahā, 17, 160 Samarasimha, 29, 30 Samarasimhadeva, 22, 25, 29 Samayasāra, 175, 194 Samayasārabhāshā, 160 Samayasārakalasa, 158 Samayasäramülaka, 159 Samayasāraprābhrita, 197 Samayasāravritti, 196 Samayasundara, 67, 130, 156, 160, 161,
169, 171, 173, 186, 187 Sambhar, 23, 222, 228 Sambhavanātha, 39, 40, 96, 118, 126,
181, 199 Sambhavanāthacharitra, 201 Sambhū, 48, 82 Sambodhaprakarana, 153 Sambodhasaptatikā, 156 Samdehadobāvalī, 154 Samghapattaka 154 Samgrabinisūtra, 145, 189 Samiyānā, 208 Samkāśikā, 57 Samkha, 215 Sammedasikhara, 83, 148 Samnanaka, 22 Saminoi, 13 Samprati, 10, 11, 110, 130 Samsayavadanavıdārana, 156 Samudragupta, 15, 106 Samudravijaya, 141 Samvādhishthāyistotra, 167
Samvegarangasālā, 166 Samvegigachchha, 61 Samyagdarśanayantra, 81, 104 Samyakachārıtrayantra, 79, 80, 81 Samyakajñānayantra, 81 Samyakayantra, 83 Samyaktvakaumudī, 46, 49, 162, 201 Samyaktvālamkāra, 155 Sānāpatı, 106 Sanatakumāracharitra, 163 Sanatakumārarāsa, 199 Sanchor, 52, 120, 166, 206, 218 Sandehadohāvalivritti, 198 Sandera, 65 Sanderakagachchha, 21, 22, 29, 65, 96,
98, 100 Sandeśarāsakatippanıkā, 201 Sāngana, 216 Sanganer, 45, 72, 74, 82, 84, 92, 121,
123, 132, 157, 159, 165, 210, 231 Sanghadāsavāchaka, 182 Sangheśvara, 108 Sangrahanisūtrabhāsā, 194 Sangrāmapura, 45 Sangrāmasimha, 49 Sangrāmasonī, 180 Sankara, 16, 18, 23 Sānkhalā, 97 Sankharāja, 141 Sankhavāla, 106 Sankhavālechāgotra, 39, 100 Sankheśvara, 108 Sannipātakalıkātabbādvaya, 176 Sântava, 145 Sānti, 35, 102 Sāntibhadra, 27 Sāntijinastotra, 167 Sāntikušala, 189 śāntinātha, 20, 22, 28, 30, 31, 33, 34,
39, 40, 42, 71, 75, 76, 77, 96, 97, 98,
101, 117, 118, 122, 126, 132, 168 Sāntināthacharitra, 163 Sāntināthacharitram, 182 Sāntināthapurāna, 165, 197

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Siddhāptakaumudi, 235 Siddhāntaratnāvalī, 158 Siddhāntasāgara, 101 Siddhantasārabhāshya, 156 Siddhāntasāradīpaka, 156 Siddhāntasārasamgraha, 159 Siddhāntigachchha, 67 Siddhapūjā, 171 Siddhapura, 209 Siddharāja Jayasimha, 149, 205, 206,
213, 214 Siddharshi, 154, 161, 163, 176, 203 Siddhārtha, 142 Siddhasena, 154 Siddhasenadivākara, 14 Siddhastavana, 168 Siddhasūri, 51, 164 Siddhichandra, 186 Siha, 31 Sikar, 103, 191 Sikharají, 41 Sikhun, 17 Sīlagunasūrı, 23, 60, 89 Silasűri, 68 Silavijaya, 176 Siloñchhakośa, 174 Silopadcíamālāvritti, 168 Simandharasvāmi, 206 Simandharasvamistavana, 200 Simhaka, 27 Simhakavi, 161 Simhana, 215 Simbāsanabattisi, 198, 199 Simhāsanadvātrimśikā, 186 Simhavijaya, 37 Sinadhari, 202 Sınānava, 22 Sindha, 14, 15, 204, 208. 223 Sindhia, 226 Sindhu, 13, 18 Singārachaurī, 31 Singhadagotra, 101 Singhala, 107 Singhīji, 72
Sirarādyā, 106 Siriyadevi, 211 Sırmoriyā, 47, 134 Sırohi, 36, 37, 42, 43, 52, 57, 58, 59, 60,
62, 63, 63, 64, 65, 67, 68, 69, 89, 91, 95, 100, 102, 109, 113, 117, 118, 125 130, 132, 133, 137, 139, 140, 147, 157, 161, 169, 175, 209, 210, 211,
232 Siroja, 108 Sisodiyāgotra, 98, 100 Sītā, 135 Sītācharitara, 165 Sitelạnatha, 37, 60, 77, 95 Sītārāmachaupăi, 171 Sitāśīlarasapataka, 199 Siva, 19, 26, 71, 122, 135, 148, 207,
217 Sivabhūti, 54 Sivachandra, 50, 157, 170, 226 Śivajilāla, 229 Sivalāla, 158 221 Sivanāthasımha, 221 Sivarāja, 68 Sivārya, 155, Sivasimha, 38, 78, 224 Siverā, 62 Skandagupta, 16 Sobhana, 166 Sobhanatha, 173 Sodasaka, 153 Sogānīgotra, 105 Sohaja, 37 Sohanalāla kālā, 197 Soharõbkhan, 219 Sojata, 202, 221, 223 Sola, 214 Solahasvapna, 196 Solanki, 20, 23, 49 Soma, 77, 186 Somachanda, 205, 207 Somachäritragani, 4 Somadāsa, 31, 33, 34, 77 Somadevasūri, 194

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Somakavi, 199 Somakirti, 161, 164 Somaprabhasūri, 89 Somasimha, 25 Somasundara, 97, 172 Somavijayasūri, 34 Someśvara, 20, 108, 204, 217, 218 Sonapāla, 83, 97 Sonīgotra, 104 Soratha, 214 Sphines, 12 Srādhajitakalpa, 152 Śramana, 12, 13 Śrāvakáchăra, 156, 200 Śrāvakāchārasāroddhāra, 156 Śrāvakapratikramanachūrni, 142 Sravana, 98 Sravanabelagola, 15 Śrenikacharitra, 80, 164 Śreņikarāsa, 165 Śreshthigotra, 101 Sreyamsanātha, 97 Sriāryarakshitabhāvasāgaragita, 202 Śrībhūshana, 168, 195, 201, 202 Sribhūshanabāvani, 201 Srībhushanagīta, 202 Sridhara, 38, 95, 122, 194, 204 Srihemadeva, 26 Srijana, 165 Śrimāla, 8, 22, 23, 50, 94, 100, 102,
108, 162, 169, 203, 208, 214 Śrīmāla caste, 34, 43, 48, 100, 101 Śrīmālamāhātmya, 8 Srimālis, 100, 101, 102 Srimodha, 108 Śrimodha Caste, 108, 207 Srinagara, 35 Śringadhara, 140 Śringāradevi, 25 Sringārabataka, 166 Sringārasamudrakūvya, 170 Śrīnigamapravachananāmasāroddbār
aparanāma, 202 Śrīpāla, 76,95
Srīpālacharitra, 78, 79, 164, 165 Śrīpālarāsa, 166, 197 Śrīpārsvanāthakula, 65 Śrīpathā, 28 Sripathānagara, 195 Śrīpati, 204 Śrīpratāpa, 25 Śrīpūjyabhanļāra, 183 Śrīsādhuratnasūri, 61 Śrīsāra 212 Śrīsārīyakharataraśākhā, 61 Śrīsāropādhyāya, 61 Śrīsukumālasvāmicharitram, 34 Srīvallabha, 169, 173, 174, 186 Srivantsaha, 211 Śrīvarsha, 35 Śrutabhāvanādīpaka, 192 Srutabodhavritti, 173 Srutasāgara, 90, 190, 197 Stamba, 215, 217 Stavanaratna, 157 Sthānakavāsi Sect, 91 Sthānāngagāthāgatavritti, 157 Sthūlabhadra, 55 Strabo, 12 Stricharitrarāsa, 166 Stutipañchāśikā, 158, 170 Subandhu, 182 Subhachandra, 73, 74, 76, 77, 78, 83,
87, 156, 159, 161, 164, 168, 173, 193,
194, 198 Subhamkara, 203 Subhānucharita, 197 Subhāshitāvali, 156, 159 Subhata, 218 Subhatapāla, 15 Subodhikādīpikā, 173 Sudarsanacharitia, 80, 82, 164 Sudarsanasethānichaupai, 200 Sügada, 97 Suganaji, 184 Sugurupāratantiaya, 154 Sühadasimba, 26 Suhasti, 11

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173 174 176 181 182 182 182 183 185
187 188 188
188 189 190 1906
8
190
add Srutabodhavritti Pingalaśiromanı Kshetrasamāsavritt Dvayāśrayakävya Apabramsa Chanbraprabhasvāmı. .. Maladhārı Punyāsravakathānaka BRIHDJNANABHANDĀRA MANAMALA Vāgbhatālnkāravritti SASTRABHANDARA GRANTHABHANDARA THOLIYA PATODI GODHA Harachand Parsvanāthacharitra Aitāhnikājayamālā CHANDHARIYON MEGHARAJAJI SARASVATI RAJAMAHĀLA MAHĀVĪRAJI Samayasara Bramhajınadāsa Vārangacharitra Vidāyanandı Subhānucharita Terāpanthus Yūcharāja Bhaktāmarastotrbhāshā Chandronmilanatikā Prābhāvakacharitra numbe
and Srutabodha vritti. Pingalaśiromani Kshetrasamāsavrıttı. Dvyāśrayakāvya Apabhramsa Chandraprabhasvami Maladhārī. Punyāśravakathānaka BRIHADJÑANABHANDĀRA MĀNAMALA Vāgbhatālankārayrıttı SĀSTRABHANDARA GRANTHABHANDĀRA THOLIYĀ PĀŢODI GODHA Harachanda Pārsvanāthacharitra Ashtahnikājayamālā CHAUDHARIYON. MEGHARĀJAJI SARASVATI RAJAMAHALA MAHĀVĪRAJI Samayasāra Brahmajinadāsa Varāngachartra Vidyānandı Subhānucharita Terāpanthis Vācharāja Bhaktāmarastotrabhāshā Chandronmilanatikā Prabhāvakacharitra. number,
190 190 191 191
192
193 194
194
195 196
197
197 198
199
202
203
F N.1
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