Jainism in Rajasthan

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iv of Bundi, 198; Granthabhandaras of Nainva, 199; Granthabhandara of Dablani, 199 Granthabhandara of Indergarh, 199; Sastrabhandaras of Jhalrapatan, 199, Granthabh-; andaras of Udaipur, 199-200, Granthabhandaras of Jodhpur city, 200, Harragara Jnanabhandara, Lohivata, 201,; Granthabhandaras of Phalodhi, 201; Granthabhandara of Muroth, 201; Nagaur Granthabhandara, 201-202 CHAPTER VII JAINA MONKS AND STATESMEN pp. 202-231. Jaina monks, 203-212: Haribhadra, 203, Siddharshi, 203-204; Jinesvarasuri, 204; Jinavallabhasuri, 205, Jinadattasuri, 205-206; Vadisridevasuri, 206, Hemachandra, 206-207, Jinakusalasuri, 208-209; Hiravijayasuri, 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 Tejagaddhaiya to Maladeva, 218; Heroic and philanthropic deeds of Muhanota Jayamala, 218; Muhanota Nainasi 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 Indraraja, 221-222; Bikaner and Jaina statesmen, 222-224, Restoration of the kingdom to Kalyanasimha by the efforts of Nagaraja, 222; Military and philanthropic activities of Karmachandra, 223, Suppression of refractories by Amarachanda Surana, 223-224; Udaipur and Jaina statesmen, 224-227, Shelter to prince Udaisimha by Asnsaha, 224-225, Loyalty of Mehata Chilaji, 225; Bhamasaha, 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 Vimaladasa, 227, Restoration of the kingdom of Amber by Ramachandra, 227-228, Devotion of Kripatama towards his master, 228; Vijayarama Chhabara as a diplomat, 228, Harisimha as an administrator, 228-229, Rayachanda as a diplomat, 229, Sivijilala as administrator and warrior, 229, Sanghi Jhotarama 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, Para nagar. (3) One Plustrated 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) Toranadvara of the Jaina Temple, Lodorva (8) Jaina Image of Sarasvati, Pallu. (9) Image of Sahasrakuta 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 Bhandaras of Rajasthan. Dr. KAILASH CHAND has fricd here to present a systematic and authentic account of Jainism in Rajasthan. After menuoning his sources, he recounts the historical role of Jainism under different dynastics of Rajasthan. 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 Sastra-Bhandaras. 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 Jivaraja Jaina Granthamala. 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 Granthamala 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 Prasastis. 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 Sastrabhandaras 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 Jivaraja Granthamala, 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 Jivaraja Granthamala 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 Rajput rulers, who cxtended their helping hand to the Sravakas 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-bhandaras 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. Mahamahopadhyaya 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 Chauhanas. 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, Ganas,

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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, Prakrit and Rajasthans and sometimes in a mixed language. The inscriptions upto 600 AD are in Brahmi script, those from 600 to 900 AD. mostly in the Kutila foim of it, and the remaining are written in Devanagari script. A good many of them throw a flood of light on the religious, social and political conditions of the periods under review. 1. Bharatiya Pruchina Lipimala, 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 <Page #11
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 adhamucbarya Giivuvali of Jinapala Upadhyaya written in v.s 1305 is a reliable source of history about the lives of the Jaina saints. The Kai machandra Vamsota Kirtana Kuvyam 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) Prasastis: The Prasastis 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 Prasastis are the most valuable source for reconstructing the history of Jaina Literature in particular and of Indian Literature in general. (df Pattavalis: The Patlavalis 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 Pattavalis are the Kharatar agachchha-pattivah, Tapigachchha-pattuvali, MInilasamgha-pattavali, 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) Vamsavalis: Some Vamsavalis 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 Pus sranatha ki Parampari lu Itihusa

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JATYISY IX RIJASTHAN from Shershah by Maladera with the help of Teja Gaddhaiya is known to us from a Varsavali.1 (f) Tirthanralas 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 Twidhatirthakalpa of Jinaprabha-suti, written in about the 14th century A.D and the Tirthamala 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 Turasamakhan. (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) Vijnaptipatras: These arc the invitations, sent to Jaina Acharyas by Jaina Sarighas of a particular community for the next Chaturmasa. 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 Bhandaras at Jaisalmer. * To cinckunto l'ol. 2., .0, p. 219. 2. Biluncra 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. Bairath in the Jaipur district is mentioned in the Mahabharatal 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 Abu and the town of Bhinamala 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, Bairath 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 Bhabru 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 Mahabharata, Vol 3 Virata Parvan.

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Just 1 } {4}}{A 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 labavira. 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 Mahavira in person came to Srimala. 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 Srimala. Disgusted with the behaviour of the Brahmanas of Srimala, Gautama Gamadhara went to Kashmir where hc was converted to Jainism by Mahivira. After his return to Srimala, he converted thc Vaisyas to Jainisin and composed the Kalpasitra, Bhigaratisitiei, Mlabarzia Janmasiitra and other works. An inscription of 1369 .1.1). found on the door of the chucf shrine in Jivantasvimi Sri Mahivira Jaina temple at Mungasthala malutirtha, 4. miles west of Ibu road shows that Lord Malavira visited Irbudabhim and an image was consccrated by Sri Kcsi Ganadlara during the 37th year of of the list of Jahivira, 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 dajhabiki which may be identified with Madhyamika ncar Chittore mentioned by Patanjali in Vahabbusina. 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 purunu, 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 Kalpasutra became famous after the place name of Majhamika. 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 Asoka is credited in his inscriptions with only one conquest viz., that of Kalinga, it is reasonable to hold that the empire over which Asoka 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 Ghanghani, 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 Parsvanatha and its pratistha was performed probably through Sruta-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 Parsvanatha ki Parampara ka Ithusa, p 273 2. Udaipur Rajya ka Itrhasa, 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 Barabara Hills near Gaya for the Ajivikas, 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 Kunala 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 Mahagiri, 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 asoka. 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 "Anjanasalaka 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 Pirosnilu li Panimura li Itihuka, p. 273.

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11 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 Raja, 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 Rajaputs 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 Tejapala's temple at Delavada on mount Abu. 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 Nadalai there is a Jaina temple dedicated to Adinatha. 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 Nadalai. The temple was originally erected by Samprati.3 In the 17th century, the Jainas at Nadalai believed that the temple was built by Samprati; 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 sramanas. 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 Bhagavan Parsvanatha ki Parampara hu Itihusa, pp 289--290.

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5 52 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 Rajascreen 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 Jama 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, Mahavira and Parsvanatha.3 From the inscriptions in the temple of Neminatha at Jiravala in Sirohi state, it is clear that it was originally dedicated to Parsvanatha. 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 Parsvanatha 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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108 JAINISM IN RAJASTHAN famous Jaina temple at Jhalrapatap is said to have been constructed by Saha Pipa of this caste. 1 Humbada caste in course of time was divided into Sakhas and Gotras. The three Sakhas of this caste known to us are namely Laghu, Sakha, Brihat sakha and Varshavata sakha. Varshavata sakha most probably originated from Varshasaha who was the minister of Maha Ravala Harisimha. On the orders of Maharavala. he invited one thousand families of this caste to Kanthala from Sagavada. 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 Vardhamana and Dayala. There are eighteen Gotras of this caste:3 (1) Kheraju, (2) Kamalesvara, (3) Kakadesvara, (4) Uttaresvara, (5) Mantresvara, 6) Bhimesvara, (7) Bhadresvara, (8) Gangesvara, (9) Visvesvara, (10) Sankhesvara, (11) Ambesvara, (12) Chanchanesvara, (13) Somesvara, (14) Rajiyano, (15) Lalitesvara, (16) Kasavesvara, (17) Budhesvara, (18) Sanghesvara. DHARKATA VAMsA: The people of Dharkata caste are found both among the Digambaras and the Svetambaras. The author of Dhammaparikkha 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 Delavada.5 In the two inscriptions of Abu 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 Nahata observes that it originated from Dhakadagadha from which also originated the Dhakada branch of the Mahesvari Caste,8 On the evidence of the two prasastis, 9 he tries to locate this place near Stimala. SRIMODHA CASTE: The Srimodha banas are numerous even today. There are also numerous Brahmanas who call themselves after the same place srimodha. The name of both is derived from the ancient town Modhera south of Anahilavad. The famous Hemachandra Suri was also born in this i 4 8. Anehanta, Vol 13, p 124. 2. Ibid , p 124 3 Anekanta Vol 13, p 124 JSAI., p 468. \ 5 Anehanta, Vol 3, p 124. 6 Ibid 7. JSAI., p 468. Anehanta, Vol 4, p 610. 9 Jarna Pustaka Prasastr Samgraha, Nos. 52 & 93.

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fy. JAINA ART 109 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 Sravakas from the neighbouring provinces, because they considered the Rajput princes as the saviours of their faith and protectors of their religion. As a result of peace and prosperity enjoyed under the Rajput 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 Mungathala near Sirohi says that Sri Kesi Ganadhara installed a Jaina image in the Jaina temple at Arbudagiri, during the thirtyseventh year of the life time of Mahavira. 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 Sundaragani of the early seventeenth century A.D says that Chandragupta Maurya constructed a temple of Parsvanatha at Ghanghani 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 Bhagavan Parsvanatha Ki Parampara Ka Itthasa, p. 273

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8 110 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 Nadlai 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 Delavada 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 Mahavira preached his doctrines. The excavations conducted at Kesorayapatana 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 Huna 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 Bharatiyapruchinalipimala, 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 "Nagara 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 Chalukyas may be placed under the Vesara style. It borrows the elements and features of both the Nagara and the Dravida styles, and it became distinguishable from about the eleventh century A.D. * These Jaina temples cannot be distinguished from the Brahmanical 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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124 JAINISMI IN RAJASTHAN or less adorned with sculpture. Most of these cells contain the images of the Tirtharkaras. 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 Tirthamkara 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 Poravada Mahajana Dhanna 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 pa 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 sabhumandapa 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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125 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 sabhamandapa 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 Stingara Chavadi temple at Chitor is a Jaina shrine. It is said to have been built by the Jaina treasurer of Rana 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 Jali work 3 There is a great Chaturmukha temple of Adinatha 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 Maharajadhiraja Raja Simha, son of Suratasimha in, 1577 A.D.5 At Kumalgarh, there is a temple known as Golera 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 Kartistambha 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 Bagheravala caste during the reign of Rana 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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126 JAINISH IN RAJASTHAN OTHER MEDIEVAL JAINA TEMPLES: The great Jaina temples of of Chintamani Parsvanatha, Rishabhadeva, Santinatha, Sambhavanatha and Mahavira 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 Dasasravakacharitra written in 1218 A.D., it is known that Jagaddhara. son of Kshemandhara, constructed the temple of Parsvanatha at Jaisalmer.1 The temple of Parsvanatha, 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 Tirthamkara. 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 Srkhara invariably crowned by an tumalaka. Above the amalaka 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 Natamandira 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 sikhara 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 shParsvanatha temple. The columns are ornamented with lotus, animals, . ------ karas and adorned with sculptures which seem almost instinct wi nplicity. AR " Jaisalamera Ka Suchipatra, pp. 116 and 37.

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IV, JAINA ART 127 motion. There is a wonderful grace in these sculptures representing different gods and apsaras. The Jaina temples of Godhas and Chaudharis 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 Chaudharis and the pillars of the temple of Godhas are of the type prevalent in the fourteenth century AD. The Jaina temples of Bhandasara Chintamani and Neminatha of Bikaner also belong to this age. The temple of Bhandasara was founded by a rich merchant named Bhanda. This temple is also known as Sumatinatha 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 sikharas 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 Chintamani temple is superior 12 that of Bhandasara temple. It is also made of yellow Jaisalmer stone. Its construction work started in the time of Rava Bika 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 Gujarati 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., Rajasimha the Jaina idols recovered from Sirohi booty in a vault in the i court, another Jaina temple of Adinatha was built near it.

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i28 JAINISA IN RASASTEAN The most beautiful Jaina temple at Bikaner is the temple Neminatha. It has a shrine surmounted by a high sikhara. There as clegantly carved amalaka and kalasa over the Sikhara. It has a closed mandat with latcral doors and an open ardhamandapa accessible from three sides. It: richly decorated with various motifs. Their sikhara 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 dvarapulas attended by minor godlings. The roof is supported by bracket decoratcd with dancing apsaras. 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 Ktisboadasa, 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 Sastric 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, sikhara, 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 Itihusa, p. 219.

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129 IV JAINA ART 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 Hathigumpha inscription of King Kharavela records that he took back from Pataliputra 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 sastric convention, the distinguishing features of a Jina figure are its long hanging arms, the frivatsa 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 lanchhana or symbol which differentiates them from each other. CHARACTERISTICS OF THE KUSHANA AND GUPTA JAINA IMAGES: The Jaina images of the Kushana and Gupta periods have been discovered at Mathura. The distinctive symbols are not found on the images of the Kushana period. But in the case of the images of Parsva, 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 Kalpasutra 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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130 JAINISM IN RAJASTHAN twenty four lanchhanas 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 lanchhanas 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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131 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 Khadgasana (ekal), (2) two images (dvitirthi), (3) three images (Tritirthi), (4) five images (Panchatirthi), (5) twenty four images of the Tirthankaras (Chaubisi); (6) Nandisvaradvipa, (7) Siddhapratima, (8) Bavanachaityalayapratima, Ashtakamalakara-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 Lunakaranaji Pandya, at Jaipur In the centre of the plate is a Nandisvaradvipa 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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156 JAINISM IN RAJASTHAN they were in early times. Padmanandi, pupil of Bhattaraka Prabhachandra of Mulasamgha, lived in the fourteenth century A.D. and composed the Sravakacharasaroddhara.1 His pupil Sakalakirti is a well-known scholar who wrote Siddhantasaradipaka, Sarachaturvitsatika, Dharmaprasnottara, Sravakachura, Subhashituvali and Karmavipaka. The Mulacharapradipa was written by him in the temple of Parsvanatha at Badali near Ajmer. His younger brother and pupil Brahma Jinadasa is the author of Dharmavilasa.3 The Siddhantasarabhashya, Paramarthopadesa and Tattvajnanatarangina are the works of Jnanabhushana, pupil of Bhuvanakirt1.4 His disciple named Sumatikirti composed the Karmakandatika and Panchasamgraha.5 Bhattaraka 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 Karttikeyanuprekshatika, Adhyatmatarangini, Ambikakalpa, Angaprajnapti, Samsayavadanavrdarana, Svaripasanbodhanavritti, Karmadahavidhi, Chintamanipaja, Apasabdakhandana, Tattvanirnaya, Sarvatohhadra, Shaovada, Palyavratodyapana, Chatustritirsadadhikadvadasasatodyapana and commentary on Nityamahoddyota of Asadhara. Padmamandira of the Kharataragachchha wrote a Rishimandalavritti at Jaisalmer in 1496 A.D. A commentary on the Laghujataka was written by Bhaktilabhagasi in 1514 A.D. at Bikaner.? At the same place in 1525 A.D., Jinahansasuri composed the Acharangadipika8. In 1568 A.D. Nayaranga wrote the Nidhikandali at Viramapura in Prakrit with his own Sanskrit commentary.' The Prasnottarashashthisatakavritti of Punyasagara Mahopadhyaya was probably written in Rajasthan. His pupil Padyaraja in 1587 A.D. composed the Dandakavritti at Phalodhi.10 Upadhyaya Gunavinaya was the wellknown scholar of his time and several works are known to have been written by him in Rajasthan. He made commentaries on Vairag yasataka, Sambodhasaptatika, Indriyaparajayasataka, Rishimandalavachuri etc. He also prepared a work named Vicharasangraha.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 Rajasthani. The Bhavasataka 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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V. JAINA LITERATURE 157 him in 1589 A.D. Sumacharisataka and Viseshasataka in 1615 A.D. and Vicharasataka in 1617 A.D. are known to have been written at Merta. He composed the Yatyur udhanu and Kalpasutrakalpalatuvritt in 1628 A.D. at Rini near Bikaner. The Ripakamalavritti and Ashtakatraya were written at Bikaner respectively in 1606 AD and 1620 A.D He made the Vrittaratnakaravritti in 1637 A.D. at Jalor. His pupil Harshanandana wrote a commentary on the Rishimandala in 1648 A.D. and Uttaradhyayana in 1654 A.D. at Bikaner. His Madhyamavyakhyanapaddhati and Sthanangagathagatavritti are also noteworthy works.2 Rajakusala wrote an explanatory note on Suktidvati imsika at Jalor in 1593 A,D.8 The Vidagdhamukhamandanavritti was written by Sivachandra in 1612 A.D. at Alwar.4 Upadhyaya Surachanda composed the Jainatattvasaragrantha in 1622 A.D. with Svopajsavritti at Amarasar near Bikaner.5 In 1627 A.D. Bhavavijaya wrote a criticism on the Uttaradhyayana at Sirohi. In 1666 A.D., Charitranandana, pupil of Jayaranga, wrote the Uttaradhyayanadipika.? At Venatata Saptapadarthivritti was made by Bhavapramoda in 1673 A.D.8 Jinavardhamanasari wrote the Suktimuktavali in 1682 A.D. at Udaipur 9 A fine criticism was written on the Siddhantachandrika by Sadananda in 1741 A.D.10 Lakshamivallabha, pupil of Lakshmikirti wrote treatises on the Uttaradhyayana and Kalpasitra.11 Siddhantachandrikuyritti is the work of Jnanatilaka.12 Udayachandra and Srimad Devachanda wrote the Pandityadar pana and Thanamanjari respectively.13 In the 17th century A.D., the poet Rajamalla composed the Latisamhita, Adhyatmakamalamui tanda and Panchudhyayi.14 Meghavijaya is the author of Martikaprasada, Brahmubodha, Yuktiprabodhasatika and Dharmamanjushu, 15 Yasasvatasagara was a philosopher who wrote the Jaina Saptapadarthi in 1700 A.D. at Sanganer during the reign of Maharaja Jayasimha. His other philosophical works are Pramanapadar tha, Vadarthaniripana and Syadvadamuktavali He wrote an Avachuri on the Vichurashadtrimsika He is also the authoi Bhavasaptatitika and Stavanaratna.16 1. RB, III, No 2 See also JSSI , p 589 3 Ibid, 4 Aravali, 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. Anekanta, IV, No 2

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188 JAINISM IN RAJASTHAN There are two copies of Sanskrit commentaries on the Jambisvami charita and Panmachaii ya respectively found in this Bhandara. The Harivamsapurana of Dhavala, an author of the tenth century A.D., is available. There is a rich collection of Hindi works also. The Chanbisi, a Hindi work composed in 1314 A.D. by Kavi Delha, has been discovered. (3) GRANTHABHANDARA OF PANDYA LUNAKARANAJI: This Granthabhandaral was established by Pandya Lunakarana in the temple called after him. There are 807 manuscripts and 225 gutakas in this collection. The earliest manuscript of this Bhandara is the Paramatmaprakasa written in 1350 A.D. There is an illustrated copy of the Yasodharacharitra of Sakalakitti. Manuscripts concerned with Jyotisha, Ayurveda and mantrasastra are also preserved. (4) SASTRABHANDARA OF DULICHANDA: This Granthabhandara 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 Jainayatradarpana. There are about 850 manuscripts written in Sanskrit and Hindi in this Bhandara. The subjects dealt within the manuscripts are mainly ieligion, purana, katha, charitra etc. (5) SASTRABHANDARA OF JAINA TEMPLE BADHICHANDA: This Sastrabhandara is situated in the Jaina temple of Badhichanda. It was founded in 1738 A D. on the completion of the temple by Badhichanda, Divana of Jaipur state. There are 1278 manuscripts including gutakas. The earliest manuscript available in the Granthabhandara is commentary on Vardhamayakavya 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 Harivamsapuruna, an Apabhramsa work of Mahakavi Svayambhu, is a rare manuscript in this collection. The Pradyumnacharita, a Hindi work of Sadharu, composed in 1354 A.D. is also available in this Bhandara. Gutakas of this Bhandara possess some rare works of Hindi scholars. About twenty works of Ajayaraja Patani, a scholar of the eighteenth century AD., have been traced out in this Bhandara. (6) GRANTHABHANDARA OF THOLIYA JAINA TEMPLE: This temple is situated in the Gheewalon ka Rasta. There are 658 manuscripts 1. RJSBGS, II (Int). 2 Ibid., III (Int ).

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VI JAINA GASTRABHANDARAS 189 and 125 gutakus. The earliest manuscript available in this Bhandara 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 Pajasamgi aha in which coloured paintings of mandalas have been given. (7) GRANTHABHANDARA OF JAINA TEMPLE, PATODI: The temple in which this Bhandara exists is situated in Chaukadi Modikhana of the city. The total number of manuscripts in the Bhandara is 2257 and the gutakus are 306 'in number. The Bhaktamarastotra and the Tattvarthasutra are found on palm-leaves. Some maps of Jambudvipa, Adhaidvipa and of some Yantras are found on cloth. The earliest manuscript available in the Bhandara is Jasahar acharzi of Pushpadanta, an Apabhramsa writer of the tenth century A.D. This manuscript was copied in 1350 A.D Among small works of Hindi, Jinadattachaupas of Kavi Ralha composed in 1297 A.D. is one of the earliest manuscripts. (8) CHANDRAPRABHU SARASVATI BHANDARA: This Bhandara is found in the Jaina temple of Divana Amarachandaji who was a prominent Divana of the former Jaipur state in the nineteenth century A.D. This temple is situated in the Lalaji Sanda Ka Rasta, Chaukadi Modi Khana. There are 830 manuscripts out of which about 350 are incomplete. This is a rich collection of Sanskrit manuscripts. The Kurttikeyanuprekshu dated 1563 A D is the earliest written manuscript. Most of the manuscripts belong to the eighteenth and nineteenth centuries. (9) SASTRABHANDARA OF JOBANERA TEMPLE: A Sastrabhandara attached to the temple of Jobanera in Khejaran Ka Rasta Chandapola bazar contains about 340 manuscripts including the gutakas. 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) Sabhusaranataka of Raghuraja in Hindi, (2) Anjanujasa of Santikusala composed in 1603 A D. (3) Brhurisatasai of Bihatilala written in 1716 A D. and Raghuvamsa by Kalidasa copied in 1623 A.D. Besides, there is a copy of Sangrahanisitra of the eighteenth century AD (10) PARAVANATHA DIGAMBARA JAINA SARASVATI BHAVANA: It colitains sso manuscripts including the gutakas The manuscripts written in Sanskrit language are numerous. The Nalodayakavya of Manikyasuri copied

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190 This is the in 1388 A.D. is the oldest manuscript in this Bhandara. A copy of the Pratishthapatha of Asadhara 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 Antanathapurana 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 gutakas in the Sastrabhandara 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 Arunamani composed in 1617 A.D. in Sanskrit, (2) Holikachaupai composed by Dungara in 1572 A.D. in Hindi, (3) Panchakalyanapatha composed by Harachand in Hindi in 1773 AD. (4) Sundarasringara of Sundarakavi composed in 1631 A.D. and (4) A Brijabhasha commentary written by some poet in 1723 A.D. at Agra on Biharisatasai. (12) SVETAMBARA JAINA GRANTHABHANDARA, JAIPUR: There is a big Bhandara having three thousand five hundred manuscripts placed in the Jaina Upasara situated in Kundigaron ka Bhainruji ka Rasta. The earliest manuscript in this Bhandara is the Anantachulyasutra copied in 1428 A.D. Some of the old manuscripts are (1) Acharangabalavabodha 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 Motisimha Bhomiya ka Rasta. 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 Rishimandalastotra, Rishimandalapaja, Nu vanakanda and Artabmkajayamala. 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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VI JAINA SASTRABILANDARAS 191 Chlajulala Saha ki Gali Chaukali Modi Khana. These manuscripts are written in Hindi and Sanskrit languages (15) SASTRABHANDARA OF KALACHHABARA JAINA TEMPLE: There are 410 manuscripts in the Sastrabhandara of Kalachhabara Jaina temple. These manuscripts deal with the subjects like religion, Purana, Kathu, Paju and stotra. The gutakas, which are 106 in number, contain a good collection of Hindi works written by Jaina and non-Jaina authors (86) SASTRABHANDARA OF MEGHARAJAJI TEMPLE: It is a small collection of 249 manuscripts. It is concerned with the subjects like Pilja, Purhula, stotia etc. (17) SARASVATI BHAVANA OF JAINA TEMPLE YASODANANDAJI: This Bhandara was established by Yati Yasodanandaji in about 1791 AD. The total number of manuscripts and guitakus is 353 and 45 respectively. Most of these manuscripts are related to Pija, Stotra and Purana. The Pattavalis of the emperors of Delhi and Hindi songs written in praise of Bhattaraka Dharmakirti are worth mentioning. Besides, there are some collections in the possession of Sripujya Dharmendrasuri, Yati of Parsvachandra Gachchha, Lucknow Sakha and Yati Syamalala SASTRABHANDARA, SIKAR: In the Jaina temple called Badamandira of Bisapanthis at Sikar, there is a good collection of manuscripts. The total number of manuscripts is 532, written in different languages. JAINA SASTRABHANDARAS DAUSA: There are two Jaina temples possessing separate Bhandaras. The Sastrabhandara of Bisapanthis Mandira contains only 177 manuscripts including the gutakas. Most of the manuscripts are written in Hindi. The Vilhanasasikalaprabandha is a fine work of the seventeenth century A.D. with Hindi commentary by the poet Saranga. The work runs both in Sanskrit and Hindi. Another Sastrabhandara contains only 150 manuscripts. The manuscript of Chatun dasagimasthana is a rare one, written by Akhayaraja in Hindi prose. SASTRABHANDARA OF MAUJAMABADA: There are about four hundred manuscripts written in Sanskrit, Prakrit, Apabhramsa and Hindi. The earliest manuscript is the Pravachanasara of Kundakunda copied in the fifteenth century AD There are three copies of Jasaharachariu of Pushpadanta

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192 JAINISM IN RAJASTHAN fully illustrated. Some rare and important manuscripts are also found in this Bhandara. The Buddhirasayana of Jinavara is found written in Hindi. The Yaducharin of Munikanakamala, Kathasamgraha of Vijayachandra, Nemichai itra of Pushpadanta and Kalyanavihana have been written in Apabhramba. The Nagakimaracharitra of Brahmanemidatta and the Srutabhavanadipaka are found in Sanskrit and the Ravanadohi is in Prakrit The other important manuscripts are Kathukosa of Biahmasadharana, pupil of Narendrakirti, Ajitapirasla of Vijayasimha, Margopadesasruvakachura of Jinadeva, Nyayagranthachaubisithunu of Siddhasenasuri, Ahorata ikachara of Asadhara, Hamsanupreksha of Ajitabrahma, Amritasara, Shat-di avyanirnayavivarana, Gommatasarapanyika etc.1 SASTRABHANDARA OF BAADAVA: Bhadava is a village near Phulera junction station. Here is a small Sastrabhandara having 130 manuscripts and 20 gutakas. Though there is no rare manuscript, the copies of the following manuscripts are important: (1) Dharmavilasa by Dyanataraya in Hindi, (2) Ratnakarandasiuvakachura by Sadasukha Kasalivala in Hindi, (3) Tia. Murnavabhushu by Labdhivijayagani in Hindi, (4) Brahmavilasa by Bhaiya Bhagavatidasa in Hindi, (s) Dharmopadesasravakachura by Dharmadasa in Hindi, (6) Dohasataka by Rupachanda and (7) Upadesapachchisi by Ramadasa. JAINA JNANABHANDARA OF JHUNJHUNU: The total number of manuscripts in this Bhandara is 310. Most of the manuscripts are written in Hindi. The three important manuscripts of this Bhandara are (1) Abhayakamurachanpuz by Yugapradhana Jinachandrasuri (2) Panchasandhi by Hemaraja and (3) Hansarajavachchharajachaupui by Tikamachanda. There are also soo manuscripts in the Upasara of Yati Kharatara-gachchha. SASTRABHANDARA OF FATEHAPUR: The Agravala Jaina temple of Fatehapur was a seat of the Bhattarakas who collected a large number of manuscripts for this Bhandara. It contains about 400 manuscripts. One of them is the biggest gutaku with one lac slokas. It was completed by Jivanarama in 1860 A D. at Fatehapur.' Most of the works belong to the cighteenth century. RAJANAHALA JAINA SASTRABHANDARA: Sastrabhandara of this place possesses a collection of 255 manuscripts including gutakas. Some of \ 8. Anekanta XIII, p 81

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VI. JAINA SASTRABHANDARAS 193 the important and rare manuscripts are as follows: (1) Karakanduno raso by Brahma Jinadasa, (2) PrasnottarasruvakIchara by Sakalakirti copied in 1540 A.D., (3) Holikatha by Muni Subhachandra composed in 1697 A.D and (4) Indriyanutaka by Triloka Patans written in 1841 A.D. JAINA SASTRABHANDARA MALAPURA: There is a small collection of manuscripts numbering so in the Jaina Granthabhandara Chaudhariyon ka temple. The Parsvanutharaso composed by Brahmakapurachandra in 1540 A D. is a rare manuscript. In the Granthabhandara of the Jaina temple of Adinatha, Kshetrapalavinati by Muni Subhachandra and Hindipadas by Harshakirti are rare manuscripts. There is also a collection of 74 manuscripts in the Terapanthi Mandira . GRANTHABHANDARA OF SRI MAHAVIRAJI: This place remained a seat of the Bhattarakas It possesses sis manuscripts including the gutakas. The manuscripts range from the fifteenth to the nineteenth centuries. Most of the manuscripts of this Bhandara are related to ritual and worship. It is under the management of Sti Digambara Jaina Atisayakshetra Sri Mahaviraji. SASTRABHANDARAS OF BHARATPUR: The Sastrabhandara of the Panchayati Mandira has a rich collection of manuscripts The total number of manuscripts is 801 and the earliest dated manuscript is Brihat-tapugachchhagili vavali by Muni Sundarasuri copied in 1433 AD Most of the manuscripts are in Hindi language. The Saptavyasanakatha composed by Manikachandra in 1577AD in Apabhramsa is a rare work. Apart from this, some of the important manuscripts are as follows: (1) Sabhubbishara by Gargarama composed in 1717 A.D in Hindi. (2) Padasangi aha by Harsha in Hindi. (3) Jinadattachar itrabhasha by Visvabhushana in Hindi. (4) Sukhavilasa by Jodharaja Kasalivala in Hindi prose There is a manuscript which deals with the playing of chess. The illustrated manuscript named Bhaktumarastotra copied in 1712 A.D has si well-coloured illustrations There is also another Sastrabhandara in the Jaina temple of Phozurama situated at Kotawali market. It contains 6s manuscripts including gutakas The Tatfvar thasitra composed in 1878 A D. in Hindi prose is a rare manuscript. SASTRABHANDARAS OF DEEG: Deeg is 25 miles from Bharatpur. There are 81 manuscripts in the Sastrabhandara of Panchayatimandira of this 13

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194 JAINISM IN RAJASTHAN place. Majority of the manuscripts are in Hindi, and they belong to the eigteenth and nineteenth centuries A manuscript named Mallinuthacharita in Hindi by Sevarama Pasani, 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 Sastrabhandara of the temple of Balipanchayati Manuscripts of this Bhandara belong to a period between the fifteenth and the seventeenth centuries. The oldest manuscript named Bhagavatisitra written at Mandalgarh belonged to 1454 A.D. There are also copies of the important manuscripts such as Sadadar sanasamuchchaya of Rajahamsa in Sanskrit, Bhavisadattachan in by Sridhara in Apabhramsa, Atranusasana of Gunabhadra and Jambitsvanicharitra by Sakalakirti in Sanskrit. . The Granthabhandara in the Jaina temple of old Deeg contains 101 manuscripts. Some of the manuscripts are very rare. The Sanskrit work named Vikramacharitra of Ramachandrasuri composed in 1423 A.D. is not generally available in other Bhandaras except here. A copy of the Jinagunavilasa of Nathamala was composed in 1765 A D. in Hindi. The Bhramai agita of Mukundadasa is noteworthy. The Hindi translation of Vasumandisravakachura composed in 1850 AD. at Amber is also one of the new manuscripts. The Chanbisi Ti thankarapirju composed by Chunnilala in Hindi in 1857 AD. is a rare manuscript. SASTRABHANDARAS OF KAMA: There is a good collection of 578 manuscripts including gutakas in the Jaina Sastrabhandara of Khandelavala Jaina Mandira Kama. Some of the important manuscripts, which deserve mention, are as follows (1) Pandavacharitra by Devaprabhasuri in Sanskrit copied in 1397 AD (2) A commentary on the Atmunusasana in Sanskrit by Prabhachandra (3) A commentary on Samayasara made by Subhachandra in Sanskrit in 1916 AD. (4) Jmaratiivratamabutnya dated 1480 A.D in Sanskrit by Muni Padmapandi. (s) Prabodhachintuman by Rajasekhara copied 10 1348 AD. (6) Dasalakshanakathi by Harichanda in Apabhramsa dated 1467 A.D. (7) Dharmapanchavimsati in Apabhramsa by Bramhajinadasa containing 26 gathas is a rare manuscript. (8) The Par svapurana of Padmakiru was written in 1917 A.D. for presenting it to Muni Narendrakirti. (9) Sangraharisitrabhushu was translated in Rajasthani prose by Dayahamsagani. (10) Yasastilaka Chanpai by Somadevasuri was copied in 1403 A.D. (11) Atmaprabodha by Kumarakavi

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STRABHANDARAS 195 was copied in 1490 AD. at Sripathanagara. This manuscript is important as it mentions another name of Bayana as Sripathanagara. The gutaka No. 331 of this Bhandara 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 Sastrabhandara in Agravala Panchayatimandira, Kama It contains only nos manuscripts. The Pradyumnacharita dated 1254 AD is incomplete. SASTRABHANDARAS OF BAYANA. The total number of the manuscripts is 150, out of which Hindi manuscripts are in majority. The following manuscripts of this Granthabhandara deserve mention: (1) Viatavdhana pilja by Amarachanda Luhadiya in Hindi. (2) Chandi aprabhapurana composed by Jinendrabhushana in 1794 AD in Hindi. (3) Blibubalicharitra by Kumudachandra composed in 1410 A.D. in Hindi. (4) Neminathaka Chhanda by Hemachandra, pupil of Stibhushana. (5) Nemirajulagita by Gunachandra and (6) Udaragita by Chhihala The Sastiabhandara of the Terapanthi Mandira at Bayana is also systematic. There are 153 manuscripts including gutakas in the Sastrabhandara. The following rate manuscripts are preserved in this Granthabhandara: (1) Shodasakas anavratodyupanapija by Sumati Sagara in Sanskrit. (2) Lilivatibbisha by Lalachandasuri. (3) Tattvar thasuti abhushu by Sevarama Patani. (4) Aksharabaranni by Pande Kesavadasa composed in 1679 A D SASTRABHANDARAS OF JAINA TEMPLES, VAIR Vaira is an old town about 15 miles from Bayana The Jaina temples of this place possess a fine collection of manuscripts The Sastrabhandara situated in the Digambara Jaina Mandira contains 120 manuscripts The number of guitakas is more than that of manuscripts They contain good collection of Hindi and Sanskrit works The Granthabhandara of Pamchayatimandira possesses 227 manuscripts, out of which the number of gutakus is 44. The Varangacharitra composed by Tejapala in Apabharamsa language is a rate manuscript There are also 87 manuscripts in the Sogani Jaina temple - GRANTHABHANDARAS OF ALWAR There are seven Bhandaras in the city having 616 manuscripts. The Tattvar thasitia and the Bhaktamar asitra have been written in golden ink. The Ami itasu gara was composed on Ayurveda under the patronage of Maharaja Pratapasimha

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196 JAINISM IN RAJASTHAN SASTRBHANDARA OF DUNI. Duni is a town 12 miles from Tonk. The Bhandara of this place contains about 143 manuscripts. The earliest manuscript is Jinadattakatha in Sanskrit, copied in 1443 A.D. Most of the manuscripts are found in Hindi. Among them, the works of Vidyasagara such as Solahasvapna, (2) Jinajanmamahotsava, (3) Saptavyasanasavaiyu (4) Vishupahurachhappaya are remarkable. The Jhulna of Tanusaha in Hindi is also a rare work written in various metres and deals with several topics. Rajula ka Burahamusa of Gangakavi is not very common. GRANTHABHANDARAS OF TODARAISINGH. Todaraisingh 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 Granthabhandaras in the Jaipa temples of Adinatha and Parsvanatha 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 vidhunakavitta by Jnanasagara. (2) Nemisvaraphaga by Vidayanandi composed 10 1583 A.D. (3) Trilokasuratika by Madhavachanda Trivaidya copied in 1443 A.D. and (4) Pravachanasuratika by Prabhachandra. SASTRABHANDARAS OF BASAWA. Basawa 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 Bhandaras of Jaipur were copied in Basawa. There are separate Sastrabbanduras in Jaina temples of Terapanthi and Panchayati. The manuscripts of these Bhandaras belong to a period between fifteenth and eighteenth centuries. The manuscripts of Hindi and Prakrit are in a large number. The Samayasuravritti of Amtitachandra is the carliest manuscript copied in 1383 A.D. There are some memorable manuscripts. The illustrated copy of the Kalpasiti a written in golden-ink in 1470 A.D. has 39 paintings on the life of Lord Mahavira. Another illustrated copy of the Kalpasutra is dated 1471 A.D. with 42 paintings. The Padmanandimahakavyati ku is a commentaty written by Kaviprahalada in Sanskrit on the original work named Padmanandipaschavirsati. The Malayasindaricharita by Jayatilakasuri in Sanskrit was copied in 1433 A.D. The Abhayakumuraprabandhachaupai written in Hindi in 1628 A.D. is a rare work. GRANTHABHANDARA OF JAINA TEMPLE, BADA DHADA AIMER: The Granthabhandara of the Jaina temple Bada Dhada is one of the important

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197 VI JAINA SASTRABHANDARAS 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) Adhyatmarahasya by Asadhara (2) Jitasarasamuchchaya by Vishabhanandi. (3) Samadhiman anotsava (4) Dipika by Sakalakirti and (5) Chaaputasataka by Charpata In Prakrit and Apabhramsa also, some useful manuscripts such as Prakrit commentary on Gommatasara, (6) Pingalachatin vimsatirupaka and Pasacharya by Tejapala have been preserved In Hindi and Rajasthani languages, Buddhiprakasa and Visalakirtigita by Delha, Dharmakirtigita by Vucharaja, Subhunucharita by Upadhyaya Vinayasagara and Santipmana by Thakura written in the sixteenth century are of significance. GRANTHABHANDARAS OF BEAWAR: The well-known Sastrabhandara of Ailaka Pannalala Digambara Jaina Sarasvati Bhavana was founded by Ailaka Pannalala in 1935 AD It stores approximately 4000 manuscripts in different languages. The Pravachanasaiatatparyavi itti of Jayasenasuri is the oldest manuscript copied in 1439 A D Besides, there are individual collections of Sohanalalakala, Kanakamala Bohara and Nandalala Gurasa. GRANTHABHANDARAS OF TONK There are two Sastrabhandaras 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 gutakas. GRANTHABHANDARA OF KOTAH The Kharataiagachchhiya sastrabhandata of Kotah is a rich collection of the manuscripts numbering 1117. The earliest manuscript is the Ramalakshmanarasa written in 1358 AD There is an incomplete copy of the Hindi work named Visaladevachaubanarasa probably written in the fourteenth century AD. Among the other manuscripts following are remarkable (1) Sripularasa of Yasovijaya dated 1388 AD, Nandarajachanpur of Muni Kusalasimha of 1379 A D and Hammiramahakavya of Nayachanda of 1429 A.D. in Sanskrit. Besides, there is a manuscript of 13 a

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201 JAINISM IN RAJASTHAN The Samgha being allegorical novel named Upamitibhavapi apanchakathi. pleased conferred the title of "Vyakhyanakara' 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. JINESVARASURI 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 Vaidhamanasuri. Being impressed by their deep scholarship, Vardhamanasuri initiated them into Jainism and and instructed them to preach it. At this time, the Chaityavasi sect was very powerful. Actually, Vardhamanasuri rose in revolt against it and founded Vidhimarga, but Jinesvarasuri 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 Somesvara. He defeated Suracharya, the leader of the Chaityavasis, in the court of the king Durlabharaja at Patana and got the title of 'Kharatara'. He established his own sect known as Vidhimarga at Anahilapura Later on, it was known as the Kharataragachchha. Then his reputation spread to neighbouring regions like Marwar, Mewar, Malwa, Vagada, Sindh and Delhi, and a large number of Siavakas became his devoted followers. Jinesvarasuri and his young brother Buddhisagarasuri generally lived and moved together In 1023 AD they were at Jabalipura (Jalor), where Jincsvaiasuri wrote a commentary on the Ashtakasangraba of Haribhadra and Buddhisagaiasuri completed the Sropajna Panchagranthi. Jinesvaiasuri 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. Yugapradhana Inachandrasuri, p. 10 & Kharatarugachcha-brihadguruiavali,

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va JAINA MONKS AND STATESMEN 205 JINAVALLABHASURI: The next great Jaina saint is Jinavallabhasuri, who was the follower of Chaityavasi sect in the beginning. At Patan, he got an opportunity to study the scriptures under Abhayadevasuri, the saint of Vidhimarga. As a result, he gave up the Chaityavasi sect and accepted Vidhimarga. At his directions, his followers constructed the Jaina temples known as Vidhichaityas. At this time, the followers of the Chaityavasi sect were powerful in Mewar. With a view to diminishing their influence, Jinavallabhasuri left Patan 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 Dhara. 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 Jagira 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 Dhara, Jinavallabhasuri came to Vagada, where he addressed large gatherings He also came to Nagaur where the installation ceremony of Nemijinalaya was performed under his supervision As he converted several people to Jainism, it was natural for him to form many Gotras.1 JINADATTASURI: Jinadattasuti is one of the great Jaina monks, who propagated Jainism in Rajasthan. He was born at Dhavalakapura in 1075 A.D. in Humbada caste His parents were Vadhiga and Vahadadevi. His early name was Somachanda. His dikshu Guru was Vachaka Devabhadragani, and he was given the name of Somachandra Muni. Being impressed by his extreme austerities and genius, Dharmadevopadhyaya made him Acharya at Chitor in 1112 A D. and named him Jinadattasuri. Jinadattasuri was widely respected even by the Rajput rulers of Rajputana and Gujarat for his learning and piety. The Chalukyan rulers Karnaraja and his son Siddharaja respected him. Jinadattasuri was a contemporary of Arnoraja Chauhana of Ajmer, who honoured the Acharya 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 Brihadgurvavali & Aitrhasrka Jarna Kavyasamgraha, pp. 14-6.

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212 JAINISM IN RAJASTHAN 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 Jinachandrasuri who travelled from Patan to Agra and called on the empesor. After a piolonged discussion on religion, Suriji succeeded in persuading the emperoi to withdraw the order. He breathed his last in 1613 A.D. at Bilata in Marwar.1 JINASINHASURI: After Jinachandrasuri, his pattadhara Jinasimhasuri became the leader of the Kharataragachchha. In Rajasthan, he mostly lived at Bikaner, Sirohi etc. In the Sri Jinasimihasurigita of Rayasamudra, 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 "Yugapradhana'. In 1616 A.D., Jinasuinhsuri spent the Chatu masa at Bikaner. In the Jinarajasiti nasa composed in 1624 A.D. by Srisara, 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 rusa 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 Manasimha) 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, Manasimha prophesied that Jahangir's reign would last only for two years. This encouraged Rayasimha of Bikanet to rebel. He was, however, paidoned by Jahangir who waited for an opportunity to punish Manasimha. 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 Manasimha 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 vavali, Artihasika Jainalcavya-Sangraha, pp. 58, 81 and 82 and Yuga pradhana Jinachandrasura

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213 VIC JAINA MONKS AND STATESMEN 2. JAINA STATESMEN Almost every state of Rajasthan and every principality or jagira 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 Vira, the Mahattama of the King Mularaja, and rose to the position of the Minister of Bhima I by sheer dint of his military skill. Probably, he fought against Mahmud Ghazni with his master. According to the Prabandhas, he defeated the twelve Samantas. It cannot be wholly legendary and may contain some elements of truth They may be deputies of generals left by Mahmud Ghazni after his return from India. He also assisted his master in restoring Saurashtra and Kachchha which became independent taking advantage of the Muslim invasion. Afterwards, Vimala helped his master Bhima in capturing Chandiavati, a place near Abu, from Dhandhuka Bhima made him a governor in recognition of his services. In course of time, Vimala restored friendship between Dhandhuka and Bhima Bhima 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 Siddharaja and Kumarapala. He was a native of 1. Vrmalacharitra Sce also Puratanaprabandhasangraha (Vimalavasati prabandha, pp. 81-82.)

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228 JAINISM IN RAJASTHAN minister Ramachandra and took shelter under Mahalana of Chitor. Ramachandra wanted to free Amber from the clutches of the enemy. With this object in view, he organized his forces which compelled Hussain Khan to leave Amber in favour of Sawai Jayasimha. In recognition of his services, Maharaja assigned him a piece of land and his name also began to appear on his coins. Formerly there was written Divana Ramachandra on the golden coin but now 'Bande Divana Ramachandra' was inscribed. 1 Ramachandra 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 KRIPARAMA TOWARDS HIS MASTER: Another able Jaina statesman of Sawai Jayasimha was Kliparama who was an envoy at Delhi He was the faithful servant of his master. Vijayasimha, the rival of Sawai 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. Rava Kriparama 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 Kriparama and gave the village of Manoharapura to him. VIJAYARAMA CHHABARA AS A DIPLOMAT: Vijayarama Chhabara was also one of the ministers of Sawai Jayasimha. The sister of Sawai Jayasimha was going to be married to the Mughal emperor Bahadurshah, but it was due to the efforts of Vijayarama Chhabara that she was married to Rava Budhasimha Hala, the king of Bundi. Further, as a successful diplomat, he became successful in bringing the hostilities between the Mughal emperor Bahadurshah and Sawai Jayasimha to a close. HARISIMHA AS AN ADMINISTRATOR: Sawai Jayasimha obtained the Ijura of the Sekhavati 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 Viravani, I, pp 68-83 and Rajputana Ka Itrhasa by Ojha, pp 915-16, 2. Annals & Antiquities of Rajasthan, p. 592

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VII JAINA MONKS AND STATESMEN 229 Qaimkhani 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 Sawat Jayasimha in Sekhavati.1 RAYACHANDA AS A DIPLOMAT: The marriage question of Ktishnakumari between the rulers of Jaipur and Jodhpur was settled by the efforts of Rayachanda. Krishnakumari, the daughter of Maharana Bhimasimha 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 Maharaja Manasimha. In about 1805 A D., the preparations for the struggle started on both the sides. Any how Rayachanda settled the question peacefully between the two parties. Both Jaipur and Jodhpur chiefs promised not to marry Krishnakumari. The sister of Jagatasimha was married to Manasimha and the daughter of Manasimha 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 Rathoda forces with the help of Amirakhan, Jagatsimha had to raise the siege of Jodhpur fort and march towards Jaipur. At this critical time, Rayachanda by giving bribery of one lakh won Amirakhan to his side and saved both the town and life of his master. SIVAJILALA AS ADMINISTRATOR AND WARRIOR: Sivajilala became famous both as an administrator and warrior. There was no systematic order in the collection of Muamala during the reign of Maharaja Pratapasimha and there were several irregularities. Sivajilala 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 Maharaja of Jaipur against the Pindalis and Rathodas. In appreciation of his services, Maharaja of Jaipur gave him special honour 1 Report on Panchapana Singhana, 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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230 JAINISM IN RAJASTHAN SANGHI JHOTARAMA AS A DIPLOMAT. Sanghi Jhotarama 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 Jhoota darbara and the Baniyaraja. 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 Jhotarama who knew the future consequences. The British Government took Bairisala of Samod, the leading nobles of the state to their side. Between Jhotarama and Ravala Bairisala, there came into existence the deadly enmity. In order to bring the downfall of Jhotarama, 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 Ravala Bairisala 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. Jhotarama 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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VILI CONTRIBUTIONS OF JAINISM TO RAJASTHAN 231 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 Rajputs who had no hesitation in shedding the blood. That Jainism flourished in their dominions is due to the influence of the Jaina Sadhus 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 Rajput 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 Dhaidinaka Jhompara of Ajmer and the Sarganer 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 Dhaidinaka Jhompara 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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232 JAINISM IN 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 Brahmanical 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 Sastras. 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 Puranas, pictures of cities, their bazars, transactions and various other activities in the invitation letters known as Vijnaptipatras 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 asanas and Chokis 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 Sadhu, a

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vo. CONTRIBUTIONS OF JAINISM TO RAJASTHAN 233 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 Sadhus. 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 Sadhus are all of them more or less - quite educated and some of them have been even great scholars. Even the Sadhus 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 Brahmanical 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 Brajabhasha are by Jaina authors. They date as back as the fourteenth century and are preserved in the various Jaina Bhandaras 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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234 JAINISM IN RAJASTHAN 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 Brahmanas, 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 Rajputs, 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 Rajputs, 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 ahlinsa 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 ahimsa 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, ahimsu is the guiding principle and regulating force in Rajasthan. Ahimsa 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 Brahmanism. The Hindu attitude towards Jainism has been one of sympathy and tolerance. The Rajput rulers have respected the Jaina Sudhus and patronized Jaina community and the difference

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vin CONTRIBUTIONS OF JAINISM TO RAJASTHAN 235 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 Sastrabhandara 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 Pathasalas 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 Pathasalas for teaching Sanskrit and Prakrit were generally conducted by Jaina communities in villages and cities. These Pathasalas 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 Pathasala, 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 Pathasalas 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 Ashtadhyayamahabhushya or even Siddhantakaumudi. They generally followed the Katantaravyakai ana or even the simpler method of Dhatuupavali or Sabdarupavali 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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244 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. Jainacharya Sri Atmananda 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. Srimad Rajendra Suri Smaraka Grantha, Ahora V. S. 2013. Sti Maharavala Rajata Jayanti Abhinandana Grantha, ed. by the Members of the Silver Jubilee Commemoration Volume Committee, Dungarpur 1947. 11. Sri Yatindrasuri Abhinandana Grantha, published by Sri Saudhar mabtihattapagachchhiya Svetambara Sri 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. Varni Abhinandana Grantha, ed. by Khushala Chandra Goravala, 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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245 XV. HINDI PATRIKAS 1. Anekanta, Delhi. 2. Aravali, Alwar. 3. Avantika, Patna. 4. Bharatiyavidya, Bombay. 5. Jainabharati, Calcutta. 6. Jaina Satyaprakasa, Ahmedabad. 7. Jaina Siddhanta Bhaskara, Ara. 8. Janamana, Ajmer. 9. Jnanodaya, Banaras. 10. Marubharati, Pilani. 11. Nagari Pracharini Patrika, Banaras. 12. Rajasthani Bharati, Bikaner. 13. Sodhapatrika, Udaipur. 14. Viravani, Jaipur.

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INDEX Abaji Bhanasali, 210 Abhaisimha, 43, 219, 220, 223 Abhayachandra, 35 Abhayadevasuri, 27, 65, 204, 205 Abhayakumara, 39 Abhayakumaracharitra, 163 Abhayakumarachaupai, 192 Abhayakumaraprabandha chaupai, 196 Abhayapala, 22 Abhayaraja, 185 Abhayasimhabhandara, 183 Abhayatilaka, 165, 167, 176 Abhidhanachintamani, 174 Abhidhananamamala, 174 Abhidhananamamalavritti, 173 Abhinandanasvami, 198 Abirajibhandara, 183 Abhishekavidhi, 167 Abu, 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 Achurangabalavabodha, 190 Acharangadipika, 156 Acharangasutra, 4 Adbhudaji temple, 30, 132 Adhaidinaka jhompara, 51 Adhaidvipa, 189 Adhyatmabarahakhadhi, 171 Adhyatmakamalamartanda, 157 Adhyatmarahasya, 155, 197 Adhyatmatarangini, 76, 156, 158 Adinatha, 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 Adinathapurana, 49, 74, 80, 82, 104, 164, 165, 187 Adinatharasa, 165 Adinathastavana, 199 Adinathastotra, 217 Adisvaraphaga, 168 Adityanaga, 96 Adityanagagotra, 96,-99 Afghans, 51 Agamasiri, 78 Agamikagachchha, 60 Agamikavastuvicharasara, 154 Agarachanda Mehata, 225 Agar Chand Nahata, 108, 181 Aghata, 29, 35, 104 Agolai, 202 Agra, 51, 53, 92, 190, 210, 212, 230 Agrasena, 106, Agravala, 72, 106, 107, 192, 195, 199, 200 Agroha, 106 Ahichhatrapura, 167 Ahidana, 206 Ahmedabad, 90, 145, 207, 209, 211, 220 Ahora, 202 Ahoratrikachara, 192 Ailharagotra, 101 Aini-Akabari, 219 Ajabagadha, 50 Ajaibuldan, 18 Ajamkhan, 210 Ajari, 62, 64, 67, 89, 117, 133, 137 Ajayaraja, 19 Ajayaraja, Patani, 188 Ajayasimha, 95 Ajika, 72

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247 Azimaganja, 147 Ajitabrahma, 192 Ajitadevasuri, 187 Ajitanatha, 89, 190 Ajitanathapurana, 190, 192 Ajitanatharasa, 200 Ajitaprabhacharitra, 186 Ajitasantistava, 169 Ajivikas, 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 Akalankayatirasa, 200 Akbar, 14, 31, 37, 42, 43, 44, 45, 48, 81, 130, 169, 203, 209, 210, 211, 223, 225 Akha, 226 Akhairaja, 37, 191 Akhairama, 46 Akhaisimha, 40 Akhayarajasrimala, 158, 170 Akalankashtakavachanika, 171 Aksharabavanni, 195 Akshayatritiyakatha, 162 Alankarachudamani, 172 Alauddin Khilji, 52, 176 Alexander, 12, 55 Alha, 72 Albanadeva, 21, 22 Alhanasimha, 25 Allahabad inscription, 106, 107 Allata, 27, 35, 66, 114 Aloyanachhattisi, 172 Alves, 230 Alwar, 49, 50, 51, 63, 69, 71, 77, 95, 115, 132, 157, 176, 195, 196 Ama, 18 Amarachanda Badajatya, 92, 93 Amarachandji, 189 Amarachanda Luhadiya, 195 Amarachanda Surana, 223, 224 Amarachandrasuri, 228 Amarakosatika, 174 Amarasagara, 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 Ambesvara, 108 Ambika, 9,31, 101,133, 134, 136, 137,139 Ambikagotra, 101 Ambikakalpa, 156 Ambikarasa, 200 Ambikastotra, 217 Amirakhan, 221, 222, 224, 229 Amnaya Baja, 103 Amrabhata, 214 Amradevacharya, 62 Amradevacharyagachchha, 62 Amritachanda, 159, 196 Amritadharma, 182 Amritapala, 20 Amritasagara, 195 Amritasara 192 Ana, 97 Anabilapattana, 39, 60 Anahilavada, 23, 51, 89, 108, 176, 204, 214, 217 Anangapaladeva, 27 Anandaghana, 170 Anandasagara, 198 Anandasuri, 61 Anandasurigachchha, 61 Anantachuliyasutra, 190 Anantadasa, 77 Anantakirti, 86 Anantanatha, 71, 77 Anatapura, 48 Anchalagachchha, 59, 60, 97, 100, 101 Anchalagu unamavaliaryikaannatasri, 202

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248 Anekantajayapataka, 153 Anekantavadapravesa, 153 Anekarthasangraha, 174 Angas, 152 Angaphurkanachaupai, 175 Angaprajnapti, 156 Anagaradhamamrita, 155 Anhalladevi, 22 Anjanarasa, 189 Anjanasundaricharitra, 163 Ankuraropanavidhi, 167 Annaladeva, 19 Antri, 33, 34 Anubhavaprakasa, 159 Anupa Sanskrit Library, 185 Anupasimha, 44 Anuruddhaharana, 199 Anuyogadvarasutra, 152, 153 Anyayogavyavachchhedika, 154 Anva, 49, 78, 79 Aparajita, 103, 141 Apasabdakhandana, 156 Apavarganamamalakosa, 174 Aptamimamsa, 159 Aradhana, 155, 217 Aradhanapratibodhasara, 170 Araghatapataka, 91 Aranathastuti-savritti, 169 Aranyarija, 25 Arasana, 206 Arbudabhumi, 8, 109 Ardhakanda, 174 Arhadbalin, 70 Arhadgita, 169 Arham-yantra, 80, 104 Arisimha, 218, 226 Arjuna, 7, 209, 217 Arjuna Gauda, 48 Arkakirti 143 Arthasandrishti-adhikara, 175 Arnoraja, 19, 203 Arthuna, 133 Arunamani, 190 Aryachetika, 57 Aryarohana, 56 Aryasuhasti, 10 Asa, 77 Asadhara, 22, 106, 155, 156, 164, 167, 172, 173, 174, 175, 190, 192, 197, 198, 199 Asadharajyotishagrantha, 199 Asanatha, 82 Asapalli, 150 Asara Bilad, 18 Asasaha, 22, 4 Ashtadhyayi-mahabhashya, 235 Ashtahnikajayamala, 145, 190 Ashtahnikakatha, 161 Ashtaka, 153, 154 Ashtakasangraha, 204 Ashtakatraya, 157 Ashtalakshi, 169 Ashtangahridayadyotinitika, 175 Ashtapada, 39 Ashtapahuda, 159 Ashtarthikavyavritti, 169 Asiga, 165 Asoka, 7, 9, 10 Asopa, 202 Aspala, 75 Asvaraja, 20, 214, 215, 216 Atimuktakathacharitra, 163 Atmabattisi, 171 Atmadvadasi, 170 Atmanusasana. 158. 194 Atmaprabodha, 194 Atmavalokana, 159 Atru, 36, 122 Aurangzeb, 36, 53, 83, 138, 225 Avanti, 13 Avasthakulaka, 167 Avasyakasutra, 91, 153 Azamkhan, 211 B Bachchharaja, 166 Badahadagachchha, 62 Badajutyagotra, 105 Badali, 8, 75, 110, 156.

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268 74, 79, 85, 86, 93, 97, 104, 132, 146, 153, 154, 164, 175, 201, 205, 206, 207, 208, 210, 221, 223 Nagauri Tapagachchha, 61, 175 Nagavyantara, 98 Nagendragachchha, 60, 96 Nagendrakula, 60 Nagendranatha Vasu, 106 Nahadarao, 113 Naharasimha, 224 Nahata, 98 Nahatagotra, 98 Nahatakalabhavana, 148 Mahata Sankaradana, 185 Nahuya, 75 Nainva, 198 Nainasi, 218, 219 Nainasirikhyata, 177 Naushadhatika, 182 Nakoda, 202 Nakoda Parsvanatha, 42 Naladamayantichampuyritti, 168 Nalha, 96 Nalodayakavya, 189 Naluriyagotra, 101 Namakosa, 173 Nana, 63, 64, 113, 137 Nanaka, 90 Nanaka, 218 Nanavalagachchha, 63, 89 Nanda, 129 Nandabattisichaupai, 172 Nandalala, 47, 84, 159 Nandalalagurasa, 197 Nandarajachaupa7, 197 Nandiratna, 186 Nandisutra 152, 153 Nandisutravritti, 187 Nandisvaradvipa, 146, 148 Nandisvarakatha, 161 Nandisvara pattika, 39 Nangungi, 132 Nannasuri, 19, 89 Nanu, 49, 82 Nanude, 99 Narabada, 96 Narachandra, 218 Naradityapurana, 182 Naraharidasa, 83 Naraina, 118, 132, 133, 134 Naranarayanananda, 217 Narapati, 23 Narasimhapura, 107 Narasimhavatara, 146 Naravara, 118 Naravarmacharitra, 163 Naravarman, 26 Narendrakirti, 71, 77, 82, 83, 85, 164, 165, 192, 194, 198 Narendraprabhasuri, 210 Narhad, 132, 208 Naroli, 28 Narsa, 198 Narvata, 102 Nasiruddin, 52 Natakasamayasara, 171 Nathamala, 48, 85, 194 Nathamala Bilala, 165 Nathi, 209 Nathurama, 83 Nathurama Premi, 108 Naugama, 34, 50, 71 Navahara, 100 Navaragotra, 101 Nayachandra, 167, 176, 197 Nayanandi, 187 Nayaranga, 156 Nemasena, 106 Nemichanda, 46, 75, 77, 85, 165, 202 Nemichandra Bhandari, 155 Nemichandracharya, 159 Nemicharitra, 192 Nemidasa, 77 Nemidevacharya, 71 Nemidutavritti, 187 Nemijina, 206 Nemikumara, 172 Neminarendrastotrasyopajna, 170

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269 Neminatha, 21, 25, 44, 45, 52, 77, 82, 98, 115, 117, 120, 121, 127, 128, 132, 140, 141, 167, 198, 205, 208 Nominathachariu, 163 Neminathakachhanda, 195 Neminathakavya, 168 Neminathapurana, 82 Neminatharasa, 201 Neminathastotra, 217 Neminirvana, 167 Nominirvanakavyapanjika, 168 Nemirajulagita, 195 Nemisvarachandravana, 165 Nemusvaracharitra, 201 Nemirasa, 201 Nemisvaragita, 170 Nemisvaraphaga, 196 Nemisvararasa, 166 Nepal, 140 Nevata, 82 Nidhikandali, 156 Nighantusesha, 174 Nikade, 82 Nimach, 226 Nirdoshasaptamivratakatha, 162 Nirgranthas, 10 Nirgranthagachchha, 58 Nirvanakanda, 190 Nirvanalilavatikatha, 161 Nirvanamandalapuja, 145 Nisala, 75 Nitiprakasa, 177 Nitthatigachchha, 68 Nityamahoddyota, 156 Nityanityapuja, 171 Nivrittigachchha, 60 Nivrittikula, 60, 62 Nobara, 114, 186 Nonnaika, 27 Nota, 105 Nyayagranthachaubisithana, 192 Nyayalamkara, 155 Nyayapravesa, 153 Nyayavatara, 154 Oghaniryuktiyrtti, 182 Onesicritus, 12 Osavalas, 41, 94, 95, 96, 186 Osavala Caste, 51, 94, 209 Osavalarasa, 95 Osta, 18, 60, 62, 63, 64, 94, 102, 112 P Pachabhadra, 202 Padapurtistava, 170 Padapurtivirabhaktamarasvopajnavri. tti, 170 Padasangraha, 193 Padavyavasthatika, 173 Padmakirti, 187, 194 Padmamandira, 156 Padmanatha Kayastha, 162 Padmananda, 68, 166 Padmanandi, 4, 35, 70, 73, 74, 75, 77, 78, 87, 112, 156, 161, 164, 167, 168, 174, 194 Padmanandimahakavyatika, 196 Padmanandipanchavimsati, 167, 196 Padmaprabha, 10, 20, 65, 68, 72, 77, 130, 146 Padmapurana, 83, 165 Padmasenacharya, 71 Padmasri, 72 Padmavati, 114, 133, 134, 137, 146, 148, 175 Padmavatiakhyana, 172 Padrada, 20 Padyaraja, 156 Pahadasimha, 35 Pahadyagotra, 105 Paharaja, 104 Pahila, 182 Pahini, 207 Pajjunnakaha, 161 Pakshikasutra, 152 Paladi, 118 Palanpur, 163, 167, 209 Palha, 22

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270 Pali, 42, 43, 61, 60, 65, 102, 13, 174, 202, 221 Palidesa, 24, 64 Palithana, 210, 211 Palla, 96 Palligachchha, 65 Pallika, 102 Pallivalas, 102 Pallivala caste, 102 Pallivalagachchha, 65, 100 Pallu, 114, 133 Palyavidhana, 168 Palyavidhanarasa, 198 Palyavratodyapana, 156 Pancha, 39 Panchadhyayi, 157 Panchagranthi, 172, 204 Panchaganayanachaupai, 175 Panchakalyanakamala, 167 Panchakalyanapatha, 190 Panchakhyana, 166 Panchakumarakatha, 162 Panchalingiprakarana, 154, 155 Panchamikatha, 162 Panchaprasthana vishamapadavyakhya, 33 Panchasaka, 153 Panchasandhi, 192 Panchasandhibalavabodha, 174 Panchasangraha, 156 Panchasara, 23 Panchastikaya, 171, 187 Panchastikayaprabhrita, 81 Panchastikayatika, 168 Panchatantra, 166 Panchatirthastuti, 169 Panchatirthisleshalamkarakavya, 169 Panchatirthistava, 186 Panchavargapariharastava, 169 Panchavastu, 153 Panchayatibhandara, 182 Pandavacharitra, 194 Pandavapurana, 45, 80, 81, 164, 202 Pandityadarpana, 157 Pandyagotra, 105 Panini, 56 Pannadhaya, 224 Pannalala 86, 87, 145, 146, 197, 199 Pannibas, 184 Pannyasasatyavijayagani, 61 Parakha or pariksha, 98 Paramara, 25, 26, 36, 115, 117 Parmatmaprakasa, 188 Paramatmapurana, 159 Paramatmarajastotra, 167 Paranagar, 50, 132 Parasadasa Nigotiya, 169, 171 Parasavilasa, 171 Parbatsar, 221, 222 Paridhasika, 56 Paribasaka, 56 Pariyatra, 35 Parmanandasuri, 182 Parmarthopadesa, 156 Parsvachandra, 61 Parsvachandragachchha, 191 Parsvadevasuri, 89 Parsvanatha, 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 Parsvanathacharitra, 79, 80, 104, 190 Parsvanathagachchha, 61 Parsvanathakavya, 168 Parsvanathakavyapanjika, 168 Parsvapurana, 187, 194 Parsvastavana, 169 Parsvanatha Yantra, 83 Partidharmika, 57 Parvati, 36, 79 Pasa, 80 Pasachanda, 199 Pasachariya, 197 Pasada, 39, 99, 101 Pasadatta, 40 Pasade, 99

Page #63
Pasargadi, 12 Pasu, 96, 98 Pasupatacharya, 186 Patamade, 104 Patana, 104 Patanigotra, 101, 103 Patanjali, 8 Pataliputra, 15, 129 Patela, 102 Patoda, 103 Patodigotra, 103, 145, 189 Pathyapathyatabba, 176 Pattan, 23, 40, 59, 89, 147, 150, 154, 204, 205, 208, 209, 210, 212, 221 Paumachariya, 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 Phophaliyagotra, 100 Phozurama, 193 Phulachanda, 142, 143, 201 Phulera, 192 Pindavisuddhiprakarana, 154 Pindwada, 37, 65, 102, 133 Pingala, 173 Pingalachaturvimsatirupaka, 197 Pingalasiromani, 173, 174 Pipa, 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 Posau, 102 Prabandhachintamani, 214 Prabha, 106 Prabhachandra, 74, 79, 85, 156, 167 168, 194, 196 Prabhachandrasuri, 4 Prabhakara, 62 Prabhakaragachchha, 62 Prabhavakacharitra, 4, 18 Prabodhachandra, 198 Prabodhachintamani, 194 Prabodhasiddhi, 186 Prabodhyavadasthala, 154 Pradyumnacharitra, 78, 103, 164, 188, 195 Pradyumnachaupai, 171 Pradyumnaprabandha, 165 Pradyumnalilaprakasa, 170 Pradyumnarasa, 166 Pradyumnasuri, 27, 30 Pragvata, 102, 167, 206, 214 Pragvata country, 102 Prahalada 33, 196 Prajnapanasutra, 163 Prakasavarsa, 187 Pramanalakshana, 154 Pramanamimamsa, 154 Pramanapadartha, 157 Pramanatattvalamkara, 154 Prameyaratnakara, 155 Prameyaratnamala, 159 Prasastikavya, 168 Prasnasundari, 175 Prasnottarasardhasataka, 158 Prasnottarasataka, 154, 158 Prasnottarashashthisatakavritti, 156 Prasnottarasravakachara, 193 Pratapa, 31, 225 Pratapagarh, 30, 32, 34, 35, 73, 106 Pratapalamkesvara, 20 Prataparava, 220 Pratapasimha, 33, 195, 229 Pratiharas, 18, 19, 94, 112, 113, 153

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272 Pura, 102 Puranaghata, 71 Puranasimha, 224 Puran chand Nahar, 3 Puratanaprabandhasamgraha, 4 Purnabhadra, 166 Purnabhadragani, 163 Purnachandra, 206 Purnakalasa, 176 Purnamnya, 42 Purnatalagachchha, 97 Purnimapaksha, 64 Purnimiyagachchha, 59, 60, 67 Pursharthasiddhyupaya, 158 Pushkara, 15, 65 Pushkaradvipa, 146 Pushkarajati, 122 Pushpadanta, 143, 187, 189, 191, 192 Pushpasri, 201 Pusyamitrika, 57 Pratikramanasamachari, 154 Pratimakadharapratishthagachchha, 89 Pratishthapatha, 190 Pratishthasara, 167 Pratishthasoma, 186 Pratyekabuddhacharitra, 163 Pravachanasara, 159, 170, 191 Pravachanasaraprabhritavritti, 79 Pravachanasaratatparyavritti, 197 Pravachanasaratika, 196 Pravasagitikatraya, 4, 33 Prayagachchha, 68 Premakarana khajanchi, 185 Prishnavahanaka, 57 Pritamkaracharitra, 165 Prithvipaladeva, 27, 65 Prithviraja, 19, 20, 31, 154 Prithvisimha, 34, 35, 47, 173 Pritimati, 141 Priyagrantha, 9, 57 Priyamelakarasa, 171 Priyavilasa, 186 Pugala, 95 Puja, 80 Pujasamgraha, 189 Pujyapada, 70, 155, 159, 200 Puna, 39 Pupasi, 99 Punnasimha, 30, 106, 125 Puniga, 64 Punjab, 72, 106 Punjarishirasa, 171, 177 Punyachandrodaya, 202 Punyachhatisi, 172 Punyanidhanasuri, 96 Punyaratnasuri, 51 Punyasagara, 156, 174 Punyasarachaupa7, 171 Punyasarakathanaka, 161 Punyasila, 170 Punyasrava, 159 Punyasravakathakosa, 162, 200 Punyasravakathunaka, 182 Punyavijaya, 181 Qaimkhani Nawabs, 229 Qutbuddin Aibak, 51 R Radhanapura, 147 Raduda, 41 Raghuraja, 189 Raghuvamsa, 189 Raghuvamsatika, 202 Raghuvamsavritti, 168, 169 Rangoji, 220 Raho, 79 Rainapura, 68 Raisimha, 37, 223 Rajachanda, 200 Rajadeva, 21 Rajadhara, 36, 95, 122 Rajagachchha, 2, 7, 68 Rajagadha, 50, 186 Rajahamsa, 194 Rajakusala, 157 Rajaladesara, 186 Rajamahala, 45, 192

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273 Rajamalla, 158, 164 Rajamati, 141 Rajanagara, 32, 145 Rajanitidohas, 177 Rajapala, 102 Rajapati, 208 Rajasagarasuri, 61 Rajasekhara, 4, 94 Rajasimha, 32, 37, 49, 125, 172, 225 Rajasoma, 173 Rajasundara, 200 Rajavallabha, 186 Rajavamsavarnana, 176 Rajavartika, 49, 159 Rajimativipralambha, 167 Rajiyano, 108 Rajputs, 18, 51 Rajulakabarahamasa, 196 Rajulapatrika, 199 Rajyakiti, 86, 87 Ralha, 22, 189 Rama, 76, 135, 162 Rumachandra, 49, 87, 158, 200, 206, 207 Ramachandrabhandara, 183 Ramachandra chhabara, 46, 227, 228 Ramachandrakirti, 77 Ramachandrarasa, 198 Ramachandrasuri, 89, 194 Ramacharitia, 164 Ramadasa, 102, 192 Ramagadha, 46 Ramakirti, 77, 85, 86, 173 Ramalakshmanarasa, 197 Ramalala, 184 Ramalasastra, 85 Ramarasa, 200 Ramasena, 63, 70, 106 Ramaseniyagachchha, 63 Ramasimha, 43, 86, 227 Ramavjaya, 158, 170 Ramayana, 140, 162, 163, 171 Ramayasa, 199 Ramgaih, 35 Rampura, 226 Rana, 30 Ranajitasimla, 41 Ranakagotra, 99 Ranakapura, 209 Ranapura, 30, 124, 137 Ranasimhacharitra, 186 Rangavijayakharatarasakla, 61 Rangavijayagani, 61 Ranthambhor, 19, 66, 167 Ranvakagotra, 105 Rasavilasa, 186 Rashtrakutas, 27 Rasikapriyabalavabodha, 172 Ratanachanda saha, 47 Ratanapala, 96 Ratanasi, 102 Ratanasimba, 44 Rathavirapura, 54 Rathoda Amarasimhakibata, 277 Rathodavamsavali, 201 Rathoras, 26, 41, 42, 43, 49 Ratna, 77, 81, 104 Ratnabhushana, 86, 87 Ratnabhushanasuri, 699 Ratnadevi, 30 Ratnagadha, 186 Ratnakaranda, 79, 158 Ratnakarandasravakachara, 12 Ratnakarandasravakacharabhasha, 160 Ratnakirti, 74, 85 Ratnapalakathanaka, 161 Ratnaprabhasuri, 94, 100 Ratnapura, 66 Ratnapuriyagachchha, 66 Ratnasekharakatha, 161 Ratnasimha, 226 Ratnasimha Baidvant, 224 Ratnasimha Bhandari, 219, 220 Ratnasuri, 200 Ratnatrayavidhana, 155 Ratnavijaya, 147 Ratribhojanakatha, 162 Ravana, 50

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274 Ravanadoha, 192 Ravana Parsvanatha, 50, 51 Ravana parsvastavana, 168 Ravana paravanathastotra, 167 Ravivratakatha, 198 Rayabhandari, 106 Rayachandra, 47, 85, 165, 229 Rayamala, 31, 37, 173 Rayapala, 20, 21 Rayasala, 48 Rayasimha, 43, 44, 127, 130, 177, 212 Reva, 20 Revana, 20 Revasa, 48 Ridhakarana, 186 Rini, 113, 157, 162, 186 Rinkara yantra, 81, 82, 83, 105 Rishabhadasa Nigotiya, 159 Rishabhadeva, 17, 32, 37, 40, 42, 72, 126, 130, 134 Rishabhapanchasika, 166 Rishibhashita, 152 Rishimandala, 157 Rishimandalapuja, 145, 168, 190 Rishimandalastotra, 190 Rishimandalavachuri, 156, 169 Rishimandalavritti, 156 Rishimandalayantra, 199 Rodapura, 48 Rohido, 69 Rohiniyrataprabandha, 199 Roho, 104 Rudrapala, 20 Rudrapalli, 66 Rudrapalliyagachchha, 66, 97 Rudrata, 172 Rupa, 85 Rupachanda, 40, 95, 192 Rupaheli, 72 Rupakaji, 91 Rupakamalavritti, 157 Rupanagar, 71, 137 Rupasundarapingalavivarana, 202 Sabdabhedaprakasa, 200 Sabdarnavavyakarana, 173 Sabdarupavali, 235 Sabha, 33, 34 Sabhabhushana, 193 Sabhasaranataka, 189 Saddarsanasamuchchaya, 194 Sadadi, 30, 169 Sadak Ali, 219 Sadasukha kasalivala, 160, 171 Sadharu, 188 Sadhvachara, 158 Sadhukirti, 50 Sadri, 123, 133, 202 Sagalasarasa, 166 Sagamala, 84 Sagara, 38, 95, 97, 122 Sagaragachchha, 61 Sagaradharmamrita, 155, 198 Sagavada, 77, 108 Sahabada, 36 Sahagotra, 104 Sahajakirti, 169, 173 Sahasakarana, 101 Sahasragunapuja, 168 Sahasrakirti, 85 Sahibachanda, 41 Saimur, 18 Saivism, 18 Saiyad Hussain, 227 Sajaka, 39 Sajanasimha, 44 Sajja, 39 Saka, 14 Sakalakirti 74, 75, 77, 87, 156, 159, 160, 161, 162, 164, 167, 170, 188, 193, 194, 197, 198 Sakalakirtirasa, 199 Sakalatirthastavana, 176 Sakalavidhinidhana, 187 Sakambhari, 65 Sakhedha, 95 Sakti, 35

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275 Saktikumara, 35, 174 Salha, 33 Salibhadra, 165 Sumacharisataka, 157 Samada, 31 Samadhimaranotsava, 197 Samadhya, 16 Samakitarasa, 165 Samantabhadra, 12, 15, 159 Samantasimha, 23, 35, 96 Samaraditya, 160 Samaradityacharitra, 164 Samaraichchakaha, 17, 160 Samarasimha, 29, 30 Samarasimhadeva, 22, 25, 29 Samayasara, 175, 194 Samayasarabhasha, 160 Samayasarakalasa, 158 Samayasaramulaka, 159 Samayasaraprabhrita, 197 Samayasaravritti, 196 Samayasundara, 67, 130, 156, 160, 161, 169, 171, 173, 186, 187 Sambhar, 23, 222, 228 Sambhavanatha, 39, 40, 96, 118, 126, 181, 199 Sambhavanathacharitra, 201 Sambhu, 48, 82 Sambodhaprakarana, 153 Sambodhasaptatika, 156 Samdehadobavali, 154 Samghapattaka 154 Samgrabinisutra, 145, 189 Samiyana, 208 Samkasika, 57 Samkha, 215 Sammedasikhara, 83, 148 Samnanaka, 22 Saminoi, 13 Samprati, 10, 11, 110, 130 Samsayavadanavidarana, 156 Samudragupta, 15, 106 Samudravijaya, 141 Samvadhishthayistotra, 167 Samvegarangasala, 166 Samvegigachchha, 61 Samyagdarsanayantra, 81, 104 Samyakacharitrayantra, 79, 80, 81 Samyakajnanayantra, 81 Samyakayantra, 83 Samyaktvakaumudi, 46, 49, 162, 201 Samyaktvalamkara, 155 Sanapati, 106 Sanatakumaracharitra, 163 Sanatakumararasa, 199 Sanchor, 52, 120, 166, 206, 218 Sandehadohavalivritti, 198 Sandera, 65 Sanderakagachchha, 21, 22, 29, 65, 96, 98, 100 Sandesarasakatippanika, 201 Sangana, 216 Sanganer, 45, 72, 74, 82, 84, 92, 121, 123, 132, 157, 159, 165, 210, 231 Sanghadasavachaka, 182 Sanghesvara, 108 Sangrahanisutrabhasa, 194 Sangramapura, 45 Sangramasimha, 49 Sangramasoni, 180 Sankara, 16, 18, 23 Sankhala, 97 Sankharaja, 141 Sankhavala, 106 Sankhavalechagotra, 39, 100 Sankhesvara, 108 Sannipatakalikatabbadvaya, 176 Santava, 145 Santi, 35, 102 Santibhadra, 27 Santijinastotra, 167 Santikusala, 189 santinatha, 20, 22, 28, 30, 31, 33, 34, 39, 40, 42, 71, 75, 76, 77, 96, 97, 98, 101, 117, 118, 122, 126, 132, 168 Santinathacharitra, 163 Santinathacharitram, 182 Santinathapurana, 165, 197

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277 Siddhaptakaumudi, 235 Siddhantaratnavali, 158 Siddhantasagara, 101 Siddhantasarabhashya, 156 Siddhantasaradipaka, 156 Siddhantasarasamgraha, 159 Siddhantigachchha, 67 Siddhapuja, 171 Siddhapura, 209 Siddharaja Jayasimha, 149, 205, 206, 213, 214 Siddharshi, 154, 161, 163, 176, 203 Siddhartha, 142 Siddhasena, 154 Siddhasenadivakara, 14 Siddhastavana, 168 Siddhasuri, 51, 164 Siddhichandra, 186 Siha, 31 Sikar, 103, 191 Sikharaji, 41 Sikhun, 17 Silagunasuri, 23, 60, 89 Silasuri, 68 Silavijaya, 176 Silonchhakosa, 174 Silopadciamalavritti, 168 Simandharasvami, 206 Simandharasvamistavana, 200 Simhaka, 27 Simhakavi, 161 Simhana, 215 Simbasanabattisi, 198, 199 Simhasanadvatrimsika, 186 Simhavijaya, 37 Sinadhari, 202 Sinanava, 22 Sindha, 14, 15, 204, 208. 223 Sindhia, 226 Sindhu, 13, 18 Singarachauri, 31 Singhadagotra, 101 Singhala, 107 Singhiji, 72 Siraradya, 106 Siriyadevi, 211 Sirmoriya, 47, 134 Sirohi, 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 Sisodiyagotra, 98, 100 Sita, 135 Sitacharitara, 165 Sitelanatha, 37, 60, 77, 95 Sitaramachaupai, 171 Sitasilarasapataka, 199 Siva, 19, 26, 71, 122, 135, 148, 207, 217 Sivabhuti, 54 Sivachandra, 50, 157, 170, 226 Sivajilala, 229 Sivalala, 158 221 Sivanathasimha, 221 Sivaraja, 68 Sivarya, 155, Sivasimha, 38, 78, 224 Sivera, 62 Skandagupta, 16 Sobhana, 166 Sobhanatha, 173 Sodasaka, 153 Soganigotra, 105 Sohaja, 37 Sohanalala kala, 197 Soharobkhan, 219 Sojata, 202, 221, 223 Sola, 214 Solahasvapna, 196 Solanki, 20, 23, 49 Soma, 77, 186 Somachanda, 205, 207 Somacharitragani, 4 Somadasa, 31, 33, 34, 77 Somadevasuri, 194

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278 Somakavi, 199 Somakirti, 161, 164 Somaprabhasuri, 89 Somasimha, 25 Somasundara, 97, 172 Somavijayasuri, 34 Somesvara, 20, 108, 204, 217, 218 Sonapala, 83, 97 Sonigotra, 104 Soratha, 214 Sphines, 12 Sradhajitakalpa, 152 Sramana, 12, 13 Sravakachara, 156, 200 Sravakacharasaroddhara, 156 Sravakapratikramanachurni, 142 Sravana, 98 Sravanabelagola, 15 Srenikacharitra, 80, 164 Srenikarasa, 165 Sreshthigotra, 101 Sreyamsanatha, 97 Sriaryarakshitabhavasagaragita, 202 Sribhushana, 168, 195, 201, 202 Sribhushanabavani, 201 Sribhushanagita, 202 Sridhara, 38, 95, 122, 194, 204 Srihemadeva, 26 Srijana, 165 Srimala, 8, 22, 23, 50, 94, 100, 102, 108, 162, 169, 203, 208, 214 Srimala caste, 34, 43, 48, 100, 101 Srimalamahatmya, 8 Srimalis, 100, 101, 102 Srimodha, 108 Srimodha Caste, 108, 207 Srinagara, 35 Sringadhara, 140 Sringaradevi, 25 Sringarabataka, 166 Sringarasamudrakuvya, 170 Srinigamapravachananamasaroddbar aparanama, 202 Sripala, 76,95 Sripalacharitra, 78, 79, 164, 165 Sripalarasa, 166, 197 Sriparsvanathakula, 65 Sripatha, 28 Sripathanagara, 195 Sripati, 204 Sripratapa, 25 Sripujyabhanlara, 183 Srisadhuratnasuri, 61 Srisara 212 Srisariyakharatarasakha, 61 Srisaropadhyaya, 61 Srisukumalasvamicharitram, 34 Srivallabha, 169, 173, 174, 186 Srivantsaha, 211 Srivarsha, 35 Srutabhavanadipaka, 192 Srutabodhavritti, 173 Srutasagara, 90, 190, 197 Stamba, 215, 217 Stavanaratna, 157 Sthanakavasi Sect, 91 Sthanangagathagatavritti, 157 Sthulabhadra, 55 Strabo, 12 Stricharitrarasa, 166 Stutipanchasika, 158, 170 Subandhu, 182 Subhachandra, 73, 74, 76, 77, 78, 83, 87, 156, 159, 161, 164, 168, 173, 193, 194, 198 Subhamkara, 203 Subhanucharita, 197 Subhashitavali, 156, 159 Subhata, 218 Subhatapala, 15 Subodhikadipika, 173 Sudarsanacharitia, 80, 82, 164 Sudarsanasethanichaupai, 200 Sugada, 97 Suganaji, 184 Suguruparatantiaya, 154 Suhadasimba, 26 Suhasti, 11

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Page Line Incorrect Correct 173 24 173 31 173 174 176 181 182 182 182 183 185 187 188 188 188 189 190 1906 8 190 add Srutabodhavritti Pingalasiromani Kshetrasamasavritt Dvayasrayakavya Apabramsa Chanbraprabhasvami. .. Maladhari Punyasravakathanaka BRIHDJNANABHANDARA MANAMALA Vagbhatalnkaravritti SASTRABHANDARA GRANTHABHANDARA THOLIYA PATODI GODHA Harachand Parsvanathacharitra Aitahnikajayamala CHANDHARIYON MEGHARAJAJI SARASVATI RAJAMAHALA MAHAVIRAJI Samayasara Bramhajinadasa Varangacharitra Vidayanandi Subhanucharita Terapanthus Yucharaja Bhaktamarastotrbhasha Chandronmilanatika Prabhavakacharitra numbe and Srutabodha vritti. Pingalasiromani Kshetrasamasavritti. Dvyasrayakavya Apabhramsa Chandraprabhasvami Maladhari. Punyasravakathanaka BRIHADJNANABHANDARA MANAMALA Vagbhatalankarayritti SASTRABHANDARA GRANTHABHANDARA THOLIYA PATODI GODHA Harachanda Parsvanathacharitra Ashtahnikajayamala CHAUDHARIYON. MEGHARAJAJI SARASVATI RAJAMAHALA MAHAVIRAJI Samayasara Brahmajinadasa Varangachartra Vidyanandi Subhanucharita Terapanthis Vacharaja Bhaktamarastotrabhasha Chandronmilanatika Prabhavakacharitra. number, 190 190 191 191 192 193 194 194 195 196 197 197 198 199 202 203 F N.1 205

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