Jinamanjari 1998 04 No 17

Author(s): Jinamanjari
Publisher: Canada Bramhi Jain Society Publication
Catalog link: https://jainqq.org/explore/524017/1

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JINAMANJARI
International Journal of Contemporary Jaina Reflections
Volume 17 Number 1 April 1998 ISSN 1188-0287
This Issue Explores
JAINA HISTORIC ASPECTS
OF INDIA
Bi -annual Journal from North America BRAMHI SOCIETY PUBLICATION

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Jingmanjari
Publication Council
for the expansion and diffusion of Jaina knowledge and reflection
President Dr. Dilip K. Bobra Tempe, Az. USA
a bi-annual Journal published
every April and October
Members Dr. Pradip Morbia Port Neches. TX, USA
Mr. Jitendra A. Shah
Edmonton, ON
Editor-in-Chief Dr. S.A. Bhuvanendra Kumar
Mr. S.N. Prakash
Sylvania, OH
Prof. Srimandhar Kumar
Bangalore, India
Associate Editor S.N. Prakash
Dr. C.K. Khasgiwala
Andover, MA
Dr. Jagat S. Mehta
Rochester, NY
Production Siri P. Kumar Mikal A. Radford
Dr. Mahendra R. Varia
Martin, KY
Dr. Narendra Hadpawat
Woodmere, NY
Papers for publication must accompany with notes and references
separate from the main body:
Send to the Editor 4665 Moccasin Trail, Mississauga, Ontario
Canada LAZ 2WS Tel : (905) 890 - 3368 Fax : (905) 890 - 7797
© Copyright of Articles is Reserved
L.
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IN THIS ISSUE
1 Editorial
3 Mūlasangha: Earliest Ecclesisatical Institution of Jain religion
- Dr. T.V.G. Sastri
7 Tamil-Brāmbi Script of Madurai
- Dr. T.V.G. Sastri
12 Jaina Caves of Madurai
- Dr. A. Ekambaranathan
21 Jaina Caves of Osmanabad
- Dr. T.V.G. Sastri
30 Kundakunda: Saint Scholar and Philosopher
- Dr. Bhuvanendra Kumar
44 Nişadi Inscription at Kundadri
- G.K. Devarajaswami
47 Saint Scholar Pujyapāda: As Recounted by Poet Devacandra in his work
Pujyapādacarite. - Prof. S.A. Srimandhar Kumar
51 Gyraspur Jain Temple, Madhya Pradesh
- Gulab C. Jain
54 Jagdcherla Jain Inscription From Andhra Pradesh
- Dr. G. Jawaharlal
59 Jain Shrines of Tamilnadu
- S.N. Prakash
71 Society for Jaina Studies, Japan - Drs. Tshiya Unebe and Sin Fuginaga
75 News Digest

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Jinamanjari, volume 17, No. 1, April 1998
EDITORIAL
Historical records show that the Jaina church was split into two major traditions - the Digambaras and the Svetambaras in 82 C.E. Later divisions within these traditions, although have no major philosophical differences, reflect a lesser degree of importance given to worship and rituals. Thus, these two major traditions exclusively have been able to maintain and control administration of certain holy places for many many years. One such holy site is Pārsvanātha Hill, which all Jainas have sanctimoniously rever it as Mount Sammeda, ‘Mountain of the Liberators,' from where twenty-one Tīrthankaras have attained nirvāna. The ownership of this shrine held exclusively by the Svetambaras has been hotly disputed by the Digambaras for over several decades. The challenge and counter challenge to the exclusive ownership and administration of Mount Sammeda have been in legal courts, and it had remained an unresolved dispute till recently.
The Ranchi Bench of the Patna High Court of Bihar state passed judgment that no particular sect can claim exclusive right over Mount Sammeda as this religious institution belongs to the Jain community as a whole. The news of the judgment appeared in The Times of India, Sunday, July 6, 1997 edition:
Disposing of five appeals, Justice P.K. Deb, in his 132-page verdict, dismissed all claims of ownership and management laid by Seth Anandj and Kalyanji of Ahmedabad representing the Svetambara idolatry sect. The Judge has passed several directions setting at rest the dispute over the ownership and management of the shrine between the Svetambaras, the Digambaras and the state of Bihar.
Citing the abolition of the zamindari, the mountain stood vested in the state of Bihar, and the mountain being a religious institution, the court holds the view that the mountain has continued to be in possession and management of the Jain community as a whole.

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The Bihar government, therefore, should form a committee that consists of its representative and of the Jain community.
The court declares the agreement - entered between the Svetambaras and the Bihar government in 1963, and the claim of the rights over the shrine as void.
Anandji and Kalyanji trust appealed the Supreme Court of India to hear the case against the judgment of Patna High court. The Supreme court heard the case by F.N. Nariman and U.N. Bachawat, representing the Svetambaras, and by Soli, J. Sorabji, R.K. Jain, Harish Salai and D.K. Jain on behalf of the Digambaras. On November 6, 1997, the Supreme Court Justices M.M. Pumchi and M.V. Srinivasan declared that the judgment of the High Court of Bihar is valid on the grounds of the land act of that state, and therefore the case is been dismissed. (Gommatavani, a Kannada Jain fortnightly, 15 December 1997).
North American Jains as a whole have had an interest in this affair of Mount Sammeda, since they possess a deeper desire to establish the undivided Jain community here in the West.
Indeed this occasion where all Jains as a whole community would share the sacredness and the sanctity of the Mount Sammeda certainly heralds a new spirit of cooperation and harmony among all the Jains world over. O
CORRECTION The last issue of Jinamanjari October 1997 in its Front Cover has an error in its Volume, reading as 14. Please note that it should read instead as Volume 16 October 1997.

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Jinamanjari, volume 17, No. 1, April 1998
MULASANGHA EARLIEST ECCLESIASTICAL INSTITUTION
Dr. T.V.G. Sastri, Hydrabad, India
Introduction
‘Dr. Heinrich Zimmer regarded Jainism as the oldest of the non-Aryan group [and] believed that (Jain) religion goes back to a remote antiquity, the antiquity in question being that of the pre-Aryan, so called Dravidian period, which has recently been dramatically illuminated by the discovery of a series of great Late Stone Age cities in the Indus Valley, dating from the third and perhaps even the fourth millennium B.C.E."! Pārsva, who was born about in 872 B.C.E. and gained nirvāna in 772 B.C.E., is reckoned as predecessor of Mahāvīra,? who in contrast to the Buddha, is never declared to have received through his enlightenment the understanding of any new philosophical principle or any special insight not already familiar to his period.' The Buddhist historical records, then, would seem to support the traditional Jaina representation of Mahāvīra as the last- not the first (Jina)
Preceding Pārsva, stands Aristnemi who by Jaina tradition breaks beyond the bounds of recorded history into the reaches of the mythological past.
The historic records of the establishment of the ecclesiastical institution of Jainism, known as mūlasangha is attributed to Mahāvīra. According to the Kalpasūtra of Bhadrabāhu I (433-357 B.C.E.), the last śrutakevalin, the mūlasangha consisted of 14,000 monks with Indrabhūti as the chief and 36,000 nuns with Āryikā Candanā as the head.' The eleven gañadharas with Indrabhuti Gautama as the chief thus became the first pontiff of the mūlasangha instituted by Mahāvīra, These gañadharas, who formed an important part of Jain history as well as Indian, were said to have understood the philosophy and preaching of Mahāvīra, and imported the preaching by sūtras strung together in a

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systematic arrangement in sections and chapters for the benefit of the lay-votaries. Indrabhuti Gautama (607-515 B.C.E.) was said to have composed the 12 Angas and 14 Pūrvas, and was the interlocutor of the third Upānga, Jivājivābhigama. The fifth gañadhara Sudharma (607507 B.C.E.) had actually taught the second section of Nyādhammakaha, Suhāvivaga and Anuttarovaiyādāsa to his disciples Jambu and Prabhāsa at Campa. The name of Prabhāsa, which is a Sanskrit form, is found in Udayagiri caves of Orissa and its original Prākrit form, Prabhara occurrs at Vaddamānu."
According to Āvassaya (Skt. Āvasya sūtras)," Mahāvīra himself took up the task of spreading his gospel in different parts of the country. As the names of places were associated with wanderings of Mahāvīra during his missionary work in Magadha region, correspondingly names of a number of places of Jain origin like Nandigama, Hathigama (Attili), Vaddamānu etc., in the coastal region between the rivers of Godavary and Krishna substantiate that Mahāvīra with a band of followers set on his missionary work at Tosali in Orissa and Mosali in Andhra, after leaving Bhoganagara near Vaisali. Other names of villages like Bhogapura, Bhohanagara in Andhra indicate the evidence of vestiges of Bhoganagara missionaries in Vaisali established by Mahāvīra. Recent excavation in the ancient Jaina site of Vaddamānu in Guntur district in Andhra has yielded two potsherds with Brāmhi inscriptions reading as Bhogasangha.4 Though the letter characters are not very early on paleographic grounds, the inscriptions suggest a period not later than the beginning of C.E..
In working out a datable sequence of the above events, one prominent datum was the nirvana of Mahāvīra," which took place in 527 B.C.E., the date corroborated by historical record. Thus, it certainly can be stated that the mūlasangha was established by Mahāvīra as the ecclesiastical institution of Jainism in sixth B.C.E.
In the line of this monastic order, Gautama, Sudharma and Jambu who attained the highest knowledge of dharma - were identified as kevalins, and they transmitted their full knowledge to their disciples: Vişnu, Nandisvara, Aparājita, Govardhana, Sthulabhadra and Bhadrabāhu-1.16
Bhadrabāhu-l was the last of this lineage who maintained the complete knowledge of 12 Angas and 14 Pūrvas transmitted from the
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time of Mahāvīra. He was preceptor of Candragupta Maurya, the grandfather of Asoka, who reigned between 324-300 B.C.E." His migration to the south along with his sangha and his emperor disciple is supported by historic evidence at Vaddamānu and the megalithic culture represented by 'dolemnoid cists' that are prevalent in parts of Andhra and Kumbakonan in Tamilnadu and in northern Karnataka."
After the migration of Bhadrabāhu to the south, this first ecclesiastical institution established by Mahāvīra had undergone metamorphosis with good response, and after 300 years. the mūlasangha became a force in the south.
After Bhadrabāhu, there hailed ten-Pūrvins, eleven-Angins and three minor-Argins over a period of 314 years. It was in 53 B.C.E., the last-Angin Bhadrabāhu-II held the pontifical chair of the mūlasangha. He was followed by Guptigupta, Māghanandin-I and Jinacandra-1.'' Kundakunda became the fourth in the line after Bhadrabāhu-II.
Division of the Mülasangha
Not long after the pontificacy of ācārya Kundakunda, Arhatbali at the behest of Dhrasena of Gujrat, the last repository of the full knowledge, summoned the assembly of the monks of north and south at Mahima on the banks of the river Venya in Andhra. During the official deliberations, the mūlasangha was divided into Digambaras and Svetambars, and then the groups resorted to the compilation of knowledge each on its own way.
Although the mūlasangha under the banner of Nandisangha continued in the south, it was split further around in 66 C.E. into splinter groups - Sena, Deva and Bhadra.?
The ecclesiastical institution established by Mahāvira thus lasted for over 600 years and despite the fact that it got splintered into groups headed by respective ācāryas, the mülasangha maintained its hold contiuously with a singular religious and social structure till it was divided into irreconcilable Svetambara and Digambara traditions in circa 82 C.E. O

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NOTES AND REFERENCES
1. Heinrich Zimmer, Philosophies of India, p.60, Princeton University 1989. 2. Ibid., p.183. 3. Ibid., p. 224. 4. Ibid. 5. Ibid., p.225. 6. Kalpasutra, pp.xxv-xxvi, Prakrit Bharati, Jaipur, 1984 7. Ibid., verses 133-134. 8. Bhuvanendra Kumar, Jainism in America, p.68, Jain Humanities Press, 1966. 9. Ibid., p.71. 10. Ibid., p.73. 11 ArhatVacana,p.61, December 1988, Indore 12. K.C. Jain, Lord Mahavira and His Times, p.52. 13. Ibid., p.54. 14. Op. Cit., p.56. 15. J.P. Jain, The Jaina Sources of History of Ancient India, pp.32-54 16. Gopalakrishna Murthy, Jain Vestiges in Andhra, p.10. 17. Age of Imperial Unity, p.54, Bahratiya Vidya Bhavan, Bombay 18. Jainism in America, p.78. 19. A. Chakravarti, Pañcāstikayasāra, pp.iii-v., Bharatiya Jnanapith, 1975. 20.J.P.Jain, Op.cit., p.107. 21. Ibid., p.268.
O self ! awake, how long will thou, Serve dictates of alien rule, And feel proud with names and forms, Like a fool who works as a tool. verse. 69.
Delay not throw the foreign yoke, And busy thyself with own welfare, Rule thyself with thy own self, For self rule is the best for self. verse. 70.
Self alone is foe and friend, He has all the keys of betterment, So one should look to one's own self, For all his failures and success. verse. 76.
- Istopadeșa of Půjyapāda.

For Private a Bersonal Use Only

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Jinamanjari, volume 17, No. 1, April 1998
TAMIL BRĀMHI SCRIPT OF MADURAI
Dr. T.V.G. Sastri, Hydrabad, India.
According to one estimate, it appears there are 26 ancient caves in Madurai district. But, Dr. I. Mahadevan has reported only 12 of them with Tamil-Brāmhi inscriptions from the hill ranges of Madurai.
Dr. Mahadevan has collected seventy six inscriptions in all from twenty one caves of Tamilnadu. Besides the study of inscriptions in-situ, he has taken the estampages and photographs supplied by the Chief Epigraphist of India. Of these, he has recorded as many as fiftytwo inscriptions from Madurai caves alone.
Some inscriptions are seen engraved on the upper and lower brows of the caves; a few of them on the rocky beds sculpted inside the caves. Some of them are found on the natural rock outcrop, outside the caves. Most of the inscriptions have been deciphered and are written in the local Tamil language but with Brāmhi script. Sometimes, the Prākrit forms like tavira, upāsan may be said to have been brought into the popular Tamil language. Symbols are at the end of an inscription, in contrast to the early inscriptions where they appear at the beginning, Such peculiarities in inscriptions are found even in the potsherds from the contemporary Jaina site, Vaddamānu in Andhra.?
The facsimiles of the inscription estampages of Dr. Mahadevan show some details in the following table below:
Cave Name No.
Insc. No.
Total
Period
I. Mankulam II. Tiuvatavur
1-6 7,8
6 2
All archaic Archaic

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Early Archaic Early
III. Kilavalavu IV. Konkarpuliankulam 10,11 V. Vikkiramaankalam 13,17 VI. Mettupatti
18,26 VII. Karunkalkutti 28 VIII. Alakarmalai
30-44 IX. Varichiyur
45,46,47 X. Tiruppankunram 48-51 XI. Muattupatti 52,53,54 XII. Anaimalai
55
15
3 4 3
Archaic(2)earlymid(13). Early Middle. Early (3) Mid (1) Early Middle
Out of 52 inscriptions from Madurai caves, Mahadevan has illustrated the text of 47 in the corpus. On paleographic considerations, he classifies them into four categories.
Archaic and early Middle Period If Late Period III Transitional Period IV
Second B.C.E - First C.E. First to Second C.E. Third to Fourth C.E. Fifth to Sixth C.E.
The table above and the plates of the inscriptions thus indicate that most of the inscriptions belong to the first two periods, the antiquity ranging between Second B.C.E to Second C.E. The caves were thus active for 400 years.
Tamil-Brāmhi means that it is written in Brāmhi script while the language used is Tamil, and the distinctive feature is the scriptization of Tamil dialectical expression. In this context, although da could be very well written in Brāmhi, ta was used. It is mainly because ta is the letter used for da in Tamil language. Thus, it has to be understood that tana refers to dāna, the gift.
The scriptization process shows changes as displayed in Mankulam: 1 and 2 are almost the same, but the spellings are made different as shown in the example below.
Marikulam 1 paali iya, asiriya ikku Mankulam 2 paali ya, asiriya ku

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The dirgha of the letter a is shown as seen in Brāmhi medial, and the consonant ya is shown with another vowel i as in the case of (asiri) yia Mankulam (1.1), but it is differently shown in Mankulam (1.2) as ya. Again as regards the characters of the letters used in the script, the vowels a, i, e, u and the consonants ka, cha, ta, na are constant in most of the caves. They have a strong resemblance with Asokan letters, indicating that the Asokan characters in general did not have changes. However, in the case of ra of Mankulam inscriptions (1.2), the typical Asokan wavy vertical line is shown as a short straight line where as in Tiruvatavur (II.2) Asokan character is seen retained in letter r in the word paracu.
The personal as well as the common names we come across in the inscriptions have Tamil feature in the nominative singular. They are shown as Kasapan, Koluvanikan (iron monger) with characteristic an at the end. No Prakrit case endings have been used. In the case of genitive singular for names like tavira (stavira), tavirasa does not find place, instead tavira ke is represented (Alakarmalai X.4).
The context of the inscriptions have similarity with those found in peninsular India. The gifts given to the monastery were mainly by the kings, wealthy merchants, goldsmiths etc. From the inscriptions found on the railings of Amarāvati stūpa we find mention of merchant nigam (guild) - perfumeries, leather workers ctc., as early Ajanta cave inscriptions also do indicate such merchant guild."
Art and Architecture of Madurai Caves
There are two kinds of caves on the hill ranges in and around Madurai: Natural and Excavated caves.
Natural caves are found on the slopes of hills and in the valleys. Geologically, they are formed by the hard rocks abutting each other on the top and widely separated at the base. The soft and central loose portion of the soil separating them wears away due to exfoliation and the natural cave is formed. Around Madurai hills, they are formed in quartzite hills and in volcanic tuffs.
In the field, there is an evidence of human association with the caves, as indicated by the fabricated tools of prehistoric stone, scrapers and hand axes in and around the hill of Vikkiramakalam.
Excavated caves are located on the slopes of the hill containing rocky outcrop and the selected space is subjected to horizontal and

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vertical cutting - firstly at the bottom, secondly along the wall. Cutting is extended sideward, and in the interior, cutting is done at either side of the central opening to make a spacious hall within. Above the wide opening, drip ledges are provided to drain off rain water, and often overhanging rock project to serve as umbrella rock at the entrance. Some caves have external vertical walls with latticed windows - pinay, on either side of the entrance to allow light and wind into the interior hall. Early cave monasteries were provided with regular narrow stepway and one or two landings between the foot of the hill and the portico.
Architecturally and artistically, Madurai caves are more primitive when compared with the contemporary period caves of Bihar in eastern India. Although the structural norms of cave cutting in the far away Nagarjuni and Barbar hills of Bihar had emanated from the south Indian Toda huts under the aegis of Jain missionaries, it appears that the craftsmen of Madurai caves were not quick to translate their traditional hut constructions in stone. This demonstrates that the concepts have emanated in the South while the experimentation was done in the North
Some resemblance in script and contents of Madurai inscription may be noted in the Jain site at Vaddamānu in Andhra. In addition, some symbols represented at the end of the inscription as seen in inscription at Konkarpuliyankulam and Alakarmalai in Madurai caves have similarity with Vaddamānu potsherds. Similarly, some letters were inverted or written to a side, as at Vaddamānu. The inscription of Muttupatti (XIII.52) cheyal etc is written like a pendent or garland, and this feature could be seen in the Somaka rock inscription at Vaddamānu. Besides, there is a reference to one asiriyar at Vaddamānu. The word in the inscription is a Dravidian adaptation of bhikku, and is found on a fragmentary triangular lime-stone piece. This is also found in the Mankulam inscriptions (1.1,1.2), a reference to the revered saint (Kaniyanantha) asiriyar (aku). Thus, the contemporary evidences of Madurai and Vaddamānu prove the Jaina monastic activities at both these places.
The Jaina literary source makes reference to one Kanakabhikshu, also known as Kanakabhuta. Jinasena (834 C.E.) informs that Kanakabhikshu was an earlier writer of stories in bhutabhāśa, which formed the basis of Gunadhya's work. It is well known that the Jain story works began in the beginning of Common

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Era, as seen in the composition of the Painnas and the Bhagavati Ārādhana of Sivarya. From this data, the author Kanakabhikshu could be shown as one who could be no other than Kaniyanata of the Mankulam
cave.
REFERENCES
1. Arhat Vacana, p.30, Vol.2, No.1, 1989. 2. Vaddamanu shows the symbols at the end of the inscription, but in Hathigumpha they are shown at the beginning. 3. Bul, of the Madras Govt. Museum General Section, (New Series), pp.271-272. Burgess, Archaeological Survey Reports of Western India, 1, pp. 126-138. 4. See also A. Cunningham's Stupa of Bharhut, pp. 127-143. 5. Dharanikota, p.39. 6. J.P. Jain, The Jaina Sources of the History of Ancient India, p.225. 7. The missionary work of Madurai caves according to some is attributed to Visakacarya. But if are to consider the association of caves between Second B.C.E to Fourth C.E., Visakacarya cannot come in the period. He possibly belonged to the period of Kulottunga Chola. Thus, he cannot be taken to the priest associated with the early Jaina caves. See Arhai Vacana, Vol.2, No.2 and Bharati (Telgu), March 1990. 8. Gingee is a possible derivation of the word Jainijee. The cave of Tinunatakunram might have been the seat of a Jaina seer who was possibly locally called Jainijee.

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Tamil Brahmi jnscriptions tot€ V t. 44 8005HDOLE E
CF DETZKAIVE Sthil TA
Kilava Jamu
EL FYTYIÇ SOTEC Cust
Vikkiramarkalam
yldu eff Ufltuchst OULICH KEHIC

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Tamil Brahmi Inscription
Maokujam
t. Illattuto Th: SupЕВА
de KPK FIGURE
DAELFU RIFERI
Tiruvstaver
G [FEHH F C Goks
tudfulhd 上千CGIA
Kodkarpuliyad kulam
to fs linss E «АГ Et,

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Jinamanjari, volume 17, No. 1, April 1998
JAINA CAVES OF MADURAI Dr. A. Ekambaranathan, University of Madras, India
The habitats where the Jain monks sought a place of solitude to perform their rigorous religious austerities in the isolated mountain caverns of Tamilnadu are locally known as Sramana pallis. Such paliis associated with epigraphic records are located predominantly in the promontories of many districts in the state, and Madurai district is considered as one of the earliest extant Jain religious monuments in the south-east region of India. Paleographically, the pallis “indicate that the majority of the chronicles, which primarily contain the names of the resident monks and the Jaina laity who helped establish the 'holy residence' were composed during a period spanning the Second century B.C.E to the Fourth C.E.
The occurrence of Sramana pallis in Madurai district, which situated at about 180 km southwest of Madras city, has one of the largest concentrations of the hill caverns. Geographically, Madurai city is nestled in a ring of hilly ranges. The river Vaigi with its source in northwestern hills flows through the city, passes through the eastern border of Ramanathapuram district and enters the sea near the gulf of Mannar.' Detailed description and location of the caves are:
ARITTAPATTI is a hill-village in Madurai taluk and at about 0.8 mile northwest, there is a hillock called Kalinjamalai. On its eastern face, we find a cavern with a drip-ledge cut into the outer face of the rock. On the brow of it is a Brāmhi inscription dated between Second and First B.C.E. It states that the cave was donated by Chalivan Attananyiliyan of Nelveli, which has been identified with Tirunelveli, a small town situated on the northern bank of Tamraparani river.
Arittapatti continued to be a flourishing Jaina center until the Ninth C.E. This is confirmed by the rock-carved seated Tīrthankara, canopied by a triple umbrella over his head, an icon commissioned by
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the renowned preceptor Ajjanandi, on behalf of the accountants of Nerkodu. The image was protected by the people of Vaniyakkudi village and in their honor, the sacred hill was renamed as Tiruppinaiyanmalai."
ANAMALAI, a village about five miles from Madurai, is considered to be one of the eight sacred Jaina hills. Situated a short distance from the village is a natural cavern which measures roughly 22 ft in length and 18 ft. in width and 3 ft in height at the entrance. The height diminishes towards the interior. The cavern contains three carved double-berths, one single berth which is slightly lower than the others, and four other consecutive berths covered with soil. Eight more berths are found outside the cavern. The dimensions of the berths range from 6 to 7 ft. in length and 1.3 ft to 2 ft, in width. All the berths are chiseled smooth, and each has an elevated 'pillow loft.' Above the cave entrance, the overhanging rock is cut to a depth of 2.3 ft in width and 15 ft in length. Below this drip-line cutting is a solitary Brāmhi inscription which can be dated to the First to Second C.E. It records that the stone berths found in the palli were the gift of Nathan of Kunrattur and that they were made for the merit of the monks Er Aritan, Attuvay and Arattakayipan."
Although the relics, in the form of stone berths and Brāmhi inscription, indicate an earlier date for the establishment, Anaimalai did not become a prominent Jaina center until the Ninth Century. During the later period, a number of stone sculptures representing Tirthankaras, yakşas and yaksis were carved near the cave on the vertical surfaces of the rock-face by a number of pious devotees hailing from several surrounding villages.
According to inscriptions, some of them were made by lay devotees such as Enadinandi, Saradan Ariyan of Venpurainadu, Koyyan (...) of Mallattirkai village and Eviyampudi of Vettanjeri. These images, again according to inscriptions, were to be protected by the community; more specifically, the karanattar (accountants) of the village (Porkadu) and the revenue officials of Venbaikudi. Another image was cut by preceptor Ajjanandi, while Narasinghamangalam sabha (village assembly) maintained and protected the image. Also of note is the elegant sculpture of an yakṣa on one side of the Tīsthankara image. The inscription indicates that Cheduliyapandi from the village of

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Peruvembarrur was the śravaka who was responsible for the image carving.'
MANGULAM, a village near Arittapatti, is adjacent to the range of hills known locally as Kalugamalai. Atop the rocky slopes there are a total of five caves; four of which have Brāhmi inscriptions and roughly chiseled berths, and three of which have smoothly chiseled berths cut on the bottom rocks. One feature of particular interest is that the berths of these caves do not run parallel to one another, but run in different directions. They are also bigger than those at Anaimalai. As for inscriptions, they are written in bold characters on a boulder over the main cavern, and also on a boulder of the lowermost cavern; the latter forming the back wall of the northern portion of the cave complex. Unlike the other cave areas, the northern portion has an unsheltered, sandy courtyard implying the absence of berths.
The southern portion of the cave complex extends to a depth of 49.5 ft, and runs between two boulders serving as walls. The cavern is 58 it in length and is roughly 11.6 ft in height at the opening. On the platform, there are 31 berths. In the last cavern, situated on a raised surface measuring 7.8 ft by 5 ft, is a centrally located berth which may be, as indicated by its apparent position of honor, the berth-bed meant for a person of higher position among the śramanas.
Inscriptions inform that the cluster of caverns which formed the monastic establishment at Mangulam was presided over by a praiseworthy monk called Kaninatha. Other inscriptions indicate that several stone berths were commissioned by Kadalanvaluti, an officer of the Pandya king, Nedunjeliyan, and Chatikan and Ilanchatikan, the brother-in-law and nephew of king Nedunjeliyan. Similarly, the members of the merchant guild of Tiruvellarai also demonstrated a keen interest in this particular monastic complex, and commissioned a latticework structure for Kaninatha. It should be noted that the Mangulam inscriptions are the earliest epigraphs mentioning the name of the Pandyan king Nedunjeliyan.
MUTTUPATTI is a hamlet in the Vadapalangy region of the Madurai taluk. Nearly one quarter of mile east of Muttapatti is a large overhanging boulder with a carved drip-ledge, and is sheltering 30 berth-beds. The cavern itself measures 43 ft. along the east-west axis,
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and at its deepest point on the eastern extremity is 26 ft deep and about 5 ft in height. There are Bramhi inscriptions on the pillow-side of three beds within the stone shelter, but they are quite damaged and difficult to decipher. In a better state of preservation were the two Brämhi inscriptions located on the rounded margin of the sheltering rock. A detached boulder within the large cavern area also contains a berth with a third series of Brämhi inscriptions cut into it, but unfortunately, they have been coarsely engraved on a rough surface area. Therefore, the translation of the inscriptions has become difficult.
The records at Muttapatti are of later date than the epigraphs from Mangulam, Arittapatti, Kongarpuliyankulam and Kilavalavu. Based on the style, it has been assigned to the First to Second C.E. One of the epigraphs refers to a resident monk who was the son of Cattan Antai of Nagaperur, and another mentions that the cavern was inhabited by Caiyalan of Vintaiyur. The name Caiyalan, according to Dr. Mahadevan, denotes a person from Srilanka." Although more work is needed on the theory, the use of this name could imply that in early times there existed a network of continuous communication between the Jainas of Srilanka and Tamilnadu.
10
Around Ninth Century, two Tirthankara images were sculptured on a boulder nearby the caverns. The first image was consecrated Kuyirkudi by ascetic Kanakavira-Periyadigal, a disciple of Gunasenadeva, in the name of the inhabitants of the village.' The second image was commissioned by Maganandi, the ascetic disciple of the great acârya, Kurandi Ashtopavasi. As indicated by inscriptions, carvings and other artifacts, Muttapatti continued to be an important center of Jainism from the early century up until Ninth Century.
11
KONGARPULIYANKULAM, situated nine miles south-west of Madurai, has a total of eight caverns within the area of a single rock formation. On the rounded edge of the roof of one of these caverns, there are three Bramhi inscriptions in the bold-style characteristic of Second B.C.E. They mention that Uparuvan, a lay devotee, provided a canopy to the monastery; Ceruatan plaited the tassels for that canopy, and the canopy was thatched by Paratn Pitan, a native of Pakanur.
12
The three remaining caverns are situated below this solitary cave. One contains a total of six berths positioned along a north-south axis. Of these, only four berths remain in good state of preservation,

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and none have the characteristic pillow-loft. Other caverns contain ten, six, eight, four and three berths respectively. The last cave chamber contains six berths, but they are badly damaged. The dimensions of the berths vary; the largest is 8 ft in length and 1.6 ft in width, and the smallest proportions are of 5.7 ft in length and 1.6 ft in width.
Another important archaeological feature situated near the complex is a rock with a bold relief sculpture of a seated Tirthankara. Its stylistic features belong to Ninth C.E., and the inscription incised below the image is assigned to the same period based on its paleography. It records that the revered monk Ajjanandi commissioned the image.
TIRUPPARANKUNRAM hill located just outside Madurai has a cave on its western slope and contains six chiseled rock-berths. Of these, four are small; parallel to each other and roughly equal in size. However, they are separated by a very thin band of stone. Above their pillow-loft area, four Bramhi inscriptions are found. The other two berths are slightly larger and lie along an east-west axis. Their pillow-lofts are severely damaged. The remaining portion of the cave is a spacious vault measuring 56 ft along the north-south axis, 20 ft in depth and 5.10 ft in height. There are two cell-like holes in the overhanging rock, and may have been designed to prevent exposure to wind. A few inches higher on the border of the sheltering rock and across its full breadth, a narrow drain is chiseled out of the rock to carry water along the roof, away from the interior walls. Similarly, a groove is cut into the floor of the broad entrance, draining water from the slope on the south side of the
cave.
Other features include footholds leading to the cavern. Round and square holes cut deep into the rock by the side of these footholds suggest that there might have been a wooden hand-rail system at one time. On the northern side of the cavern are crude steps leading to a perennial water-spring and two berths with smoothly dressed pillowlofts. A peculiar feature of this part of the cavern complex is the presence of two low benches - one measuring 5 ft by 1.95 ft, and the other, 6.3 ft by 1.92 ft. On the northern side of the hill is a smaller cave with two beds, but without inscriptions.
Of the four Brämhi inscriptions located within the complex, three are badly damaged, and only the personal name, Antuvan can be

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deciphered. The fourth inscription is in a much better condition, and it has been assigned to the First or Second C.E. Its importance is that it reveals the existence of a cordial relations between the Jaina adherents of lilam (the island of Srilanka) and Tamilnadu during early C. E. It states that Polalaiyan of Erukkattur, a śravaka from Srilanka (Ilakkudumbikan), was instrumental in creating rock berths in the cavern. It also reveals three names - Ay, Cayan and Naducatan, who were probably stone masons."
VARICCIYUR village and hamlet of Kunnattur are both located a short distance east of Vilattur, a town eight miles east of Madurai. A large geologic formation near these villages has a spacious cavern in the easternmost part. It contains a number of ill preserved stone berths. The overhanging boulder which forms the roof is 30 ft. in height and has two inscriptions. Although obliterated, it does appear that they refer to the cutting of stone berths." ALAGARMALAI is a range of hills in the village of the same name situated at about twelve miles northwest of Madurai. It contains a huge cavern with beds. The way to the cave is along a precipitous rock ledge and a narrow set of steps with holes by the side suggest that there might have been wooden hand-rail.
The cave is voluminous - 50 yards wide along eastwest axis and contains an excellent spring in the corner. There are berths of varied size, some being single and some are configured. The largest size is 8.7 ft by 3.1 ft, and the smallest is 6.4 ft by 2.3 ft. The rock pits found in the cave are believed to have been used by resident mendicants for pounding medicinal herb.
There are eight inscriptions - one being in the pillow-loft of the smaller berths, and the rest are located in the lower surface of the overhanging rock, which has a chiseled channel to drain water from the roof to the outer walls of the cave. The inscriptions detail the chronology of berths and their patrons: Kaninakan and Kaninantan, the sons of Ravi; Atan, a gold merchant of Madurai; Viyakankantikan, a salt merchant; Nedumallan, a sugar merchant; Elacantan, an iron monger; Elavan Atan, a cloth merchant from Vanpalli; Kalumaran and
Tiyacantan. A nun, Sapamita and a monk, Kasyappan have a place of honour." Situated just below the cave is a massive bouider with an image of seated Tirthaņkara and an inscription of Ninth Century. It

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mentions that Ajjanandi was responsible for the creation and consecration of the sacred image."
KARUNGALAKKUDI lying about eight miles north of Melur has several caverns on the hillock. In the lower side, a cave 33 ft in eastwest axis contains a short inscription datable to Scond and Fist B.C.E. It was the monastery presided over by a monk Ariti, a native of Elaiyur." The adjunct caves contain several carved berths which are severely damaged. At the higher elevation of the hill, there are three caves, each with a row of beds cut into the floor. It appears that this palli enjoyed its importance as a religious center well into the Ninth and Tenth Century 20 Adjacent to the complex, a boulder has an icon of a Tīrthankara which was commissioned by Ajjanandi.
KILAVALAVU village also lies about six miles from Melur. It contains an ancient palli approximately one mile southwest. The hill comprises several large boulders with narrow bases that gradually spread towards their tops. A number of berths with pillow-lofts have been carved under the concave slopes giving them the appearance of the budding petals of a lotus. An inscription engraved directly below the chiseled portion mentions the name of a pious devotee, Ilavan, a native of Tondi, and he was responsible for the cutting of the berths. In the Ninth C.E., Sankaran-Srivallavan commissioned an icon of a Tīrthankara and gave thirty sheep for a perpetual lamp to be lit for the Jina. Two more images of Tīrthankaras have been sculpted on the same rock by Srilokabhanubharata, a monk and Srikatti, a lay devotee. 22
VIKKIRAMANGALAM village has a hill known as Nagamalai, one mile from it. Except at the entrance of the cave, it is diminutive in size with a low ceiling. Narrow stone berths cut into the rock floor are in rows of two and eight. No pillow-lofts, but there are three inscriptions, containing names like Antaipikan, Kuviran and Cenkuviran, who in all probability were instrumental for the beds. Kuviran was a native of Petalai village and Cenkuviran was a member of the family.23
SIDDHARAMALAI is located at approximately one mile north of Mettupatti, and five miles south of the town Nilakottai. Not quite halfway down the southern slope of the hill is an enormous cave, 97 ft
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in length and 6.8 ft in height. It has two rows of five beds, each with a pillow-loft. Inscriptions dated Second and First B.C.E. are found in the head-side of the beds, and they refer to personal names such as Antai Ariti, Antai Iravatan, Antai Visuvan, Antai Sentan, Kavira Antai, etc. The names being prefixed with antai, which means respected father, they may be taken to refer to resident monks of the monastery. One of the records mentions that the stone bed was the gift of the people of Tidiyil, the modern Tidiyan, a hamlet near Dindgul in Madurai district.
24
Condensed from the author's book Jainism in Tamilnadu: Art and Archaeology, Jain I Jumanities Press, Canada and USA, 1996.
REFERENCES
1.Arhat Vachan, June 1990, Indore, India.
2. K.V. Raman and Y. Subbarayalu, 'A New Tamil-Bramhi Inscription in Arittapatti'
in Journal of Indian History, Vol.XLI, 1971. 3. Mukkudai, pp. 13-14.
4. Annual Report on Epigraphy, 457'1906.
5. Ibid., 67-74.
6. South Indian Inscriptions, Vol. XIV, No. 102.
7. Ibid., Vol.XIV, No. 103.
8. I. Mahadevan, Corpus of Tamil-Bramhi Inscriptions, Mangulam, Nos. 1-6., Madras, 1968.
9. Ibid., Muttupatti, Nos. 1-3.
10. ARE, 61/1910.
11. Ibid., 62/1910.
12. I. Mahadevan, Konkarpuliyankulam, Nos. 1-3.
13. ARE, 54/1910.
14. Ibid., 140-142/1951-52.
15. T.V. Mahalingam, Early South Indian Paleography, pp.251-255.
16. ARE, 38-A, B & C/1908.
17. I. Mahadevan, Alagarmalai, Nos. 1-13.
18. ARE, 396/1954-55.
19. TV Mahalingam, Op Cit., pp.212-213.

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20. ARE, 562/1911. 21. Ibid., 135/1903. 22. SII, Vol. VIII, Nos. 419-20. 23. ARE, 621-623/1926. 24. T.V. Mahalingam, Op. Cit., pp.258-255.
Pleasures, pains of earthly beings, Are mere self's imagery things, They exist nowhere but in mind, Engendered by fantastic whims.
- Istopadeșa of Půjyapāda. verse 14. By J.B. Jain Paramsrut Prabhavak Mandal Publisher Srimad Rajcandra Ashram, Agas-388130, Gujrat
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Jinamanjari, volume 17, No. 1, April 1998
JAINA CAVES OF OSMANABAD, MAHARASHTRA Dr. T.V.G. Sastri, Hydrabad, India
Osmanabad is the smallest district in the state of Maharashtra, and one of the most important places of the district is Ter, a moderate town about 25 km from Osmanabad on the bank of river Telivaha.
At the outskirt of Osmanabad in northwest direction towards Hdyrabad road on the left, there is a wide terrain of rock outcrop, a km long. The rock dips to a wide ridge punctuated by small valleys. On the other side of the ridge, there is a cresentic steep valley which houses the caves, in two arms - northeast and southwest.
The geological set up of the caves is not different from those of Ajanta and Ellora caves, cut in trap formed out of lava flows. However, these Jaina caves are formed out of volcanic tuff, brittle and flaky. As a result, front porches of the caves have collapsed, and sculptures are defaced due to exfoliation and the water channels within are a threat to the cave cuttings.
The water channels, the scenic beauty of the lofty terrain and the cresentic valley suggest that the area was the habitation of man. This is further supported by the occurrence of microlithic blades and burins in chest and agate in the area. The terrain above the caves having stone walls and remains of habitations indicate a late Stone Age period.
Northeastern Caves
There are four caves 1 to 4. Cave one is blocked in the front portion with huge chunks of the fallen roof, corresponding to the front verandah. As such, the improvised passage on the left side leads to a dark interior that has a cutting of a closed squarish mandapa built over 20 pillars. Enclosed within is an another square mandapa supported by 12 pillars, and it measures 6 m. in length and 5.75 m. in width. In the

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back walls of verandhas, there are three shrine chambers. The central one has an imposing figure of seated Pārsva carved out in basalt.
Pārsva is in the padmāsana position on a pedestal of over one meter, with folded legs and the hands are placed one over the other in the lap. It does not have the usual diamond symbol of srivatsa on the chest. The figure is painted in blue, and the paint has flaked of on the left shoulder and the legs. Pārsva is attended by yakşas bejeweled with crowns holding chāmaras, placed above the heads of lions. They are painted in red, brown and black. The sevenhooded serpent over the head is also painted. The sculpture shows an advanced iconographic features of the Mahayana period.
On the left side of the main shrine, there is another Tirthankara carved in basalt. It has chhātra overhead and two yakşas with chāmaras on either side. Over the pedestal, there are images of homage paying śravakas.
Along the verandah in one of the shrines, there is a blue painted image of Saraswati. The sculpture raises to an height of one meter over a pedestal, carved in basalt. She holds the musical instrument veena over the thigh with one hand while the other is shown in varada mudra.
With the mandapa away from the improvised passage, a free standing sarvatobhadrarika about one meter in height is seen. This seems to be in limestone. On the four sides, standing Tirthaņkaras with chhātra overhead are carved. The iconographic features indicate the Rāşhtrakuta period.
Cave number two lies to the left of cave one. Traces of cutting are available, and the three doors lead to the squarish four meter mandapa on four pillars.
To the right of this cave, there are two water cisterns, with internal water channels arranged to trickle into them. The cisterns are square, one meter in size. The back wall to the north of the cisterns have two seated Tīrthaņkaras figures, carved in relief, and another seated figure near the floor level. On the north side of the wall, there is a standing Jina between the two relief while a loose sculpture of sarvtobhadrika is planted near. It contains the standing figures of Tīrthankaras on the four sides.
Cave number three is bigger than number two. It is divided into two parts by a rock wall, the right part having a projected front in the

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natural rock, which contains seven entrances. The rectangular plinth of the mandapa in here measures 6 m. in length and 5 m. in width, and supported by 20 pillars. The back wall is carved into five shrines. The entrance to the central shrine is divided into șakhas as seen in the early caves of Ajanta. It is rectangular and measures 2.5 m in length and 1.5 m. in breadth. Pārşva figure in the central shrine appears as seated from near and away from it towards the mandapa, it appears as standing. A line of cleavage across below the thighs is more appreciated from a distance.
Cave number four lies left to the third one. Above the entrance to the verandah, there is a semicircular arch resembling the facades of Ajanta. The back of the wall of the cave has a central shrine in elongated chamber, containing a very faint image of Pārsva in natural rock. The hoods of the snake and the face of the figure are clearly visible, suggesting that the original figures were carved in natural rock.
Southwestern Caves
There are three caves, and their excavations and architectural features are similar to the northeastern type.
Cave one has three cells which are mostly covered with water.
Cave two contains 5 entrances to the interior. The mandapa inside is now indicated by only one pillar, and it could have been built over 20 pillars. The central shrine on the back wall contains a faint sculpture of Pārsva, and on either side of the mandapa, there are three niches.
Cave three has eleven entrances giving access into the mandapa. On one of the side walls, the figure of a dvārapāla with a bovine head is faintly seen.
Legend Associated with Osamnabad Jain Caves
Two ancient Jain works - the Brhat Kathakosa of Harisena and the Karakandu Cariyu in Prakrit - give an account of the association of the Osmanabad caves.
The narration is that long ago, there was a king named Dadhiwahana ruling the country of Angadesa with the capital Champanagara. The queen Padmāvati who was in the advanced pregnancy stage had dreamt that she took the tour of the capital garbed as a man over the royal elephant.

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The next day, she narrated her dream to the king and wished her desire to make it real. The king and the queen in man's attire went on the elephant ride. As the ride was going smoothly, the elephant all of a sudden went amuck despite the mahout's attempt to control the elephant. Running wildly, the elephant entered into the fields and the forests. Trying to escape from any possible misfortune, the king attempted along with the queen to hang on to the tree branch. While the king made it to safe, the queen was stuck behind on the elephant, which after sometime, became calm and entered a nearby pond. No sooner the elephant entered the pond, the queen hurriedly swam out and sought refuge in the forest, and eventually reached a burial ground. By this time, she was ready to deliver a baby boy on her own. Then a vidyādhara appeared before the queen. He paid homage and how grateful he was for his freedom arrived at last from the curse he had as the chandāla of the burial ground. The curse was that he would be reverted back to be vidhyādhara when a lady gives birth to a son in this burial place.
Consequently, the vidyādhara gave protection to both. The boy was named Karakāndu as he was delivered by his own mother. He was brought up under the care of the vidhyādhara, and became well versed in various arts and sciences.
The king of the country had passed away without an heir, and the minister thus decided to find the heir to the throne by choosing the royal elephant sent in search of the future king. If the elephant garlands any one in the town, he would be chosen as the king. The elephant followed by the officials strolled all over the town, but it did not garland any. Instead, it went to the forest unguided to the surprise of the officials, who nevertheless followed the elephant. An young and bright lad resting under a tree was woken as the elephant garlanded him. The news was immediately relayed to the minister who instructed that the young man must come to the palace.
Karakāndu was thus became the king of the country. Sooner he occupied the throne, built up the army to a level that he could go to war to expand his empire. He was very victorious in all his exploits, His conquering campaign marched southwards to the region of Ter, whose king acknowledged Karakāndu's lordship. During this sojourn, he was informed that an elephant regularly goes to the nearby hill to
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worship the image of god. Unbelieving Karakāndu was asked to witness the elephant's rites himself. He was surprised to see that the elephant bathed the image with waters brought through its trunk, offered a wreath of flowers and then moved back to the forest.
The incident he witnessed was such an astonishing one that he seriously began to consider the meaning behind the action of the elephant. The wisdom of the elephant in worshipping the image made him to think that the place where the image is located must have some kind of powerful sanctity. He foresaw that there could be a sacred sanctuary underneath the place. He got it excavated, and there he found an ancient temple dedicated to Tīrthankara Pārsva. On close examination of the image, he noticed a deep scratch on its pedestal. To erase it, he brought in a sculptor, who was unable to erase the scratch, saying that the work would bring bad luck to him. When the king insisted that he should carry out the work, the sculptor attempted to work on the scratch when the image began to ooze out water, and the continuing flow could not be controlled. At this juncture, the vidyādhara appeared on the scene and narrated the story of the temple:
"Two vidyādharas - Nila and Mahānila belonging to Rathnapore were once defeated in a battle, and took refuge in Ter, where eventually they were successful in reestablishing their kingdom. In course of time, they waged war against Srilanka, which they conquered. On their victorious return, they camped during the night in this temple of Pārsva. Enamored by the beauty of the image, they wanted to remove the image to capital Ter. The next morning, they attempted to remove the Pārsva image. As they could not succeed in their attempt, they thought there is a curse for their action. In order to overcome the curse, they caused a new temple by its side."
Hearing the account of the temple, Karakāndu realized his mistake in attempting to erase the scratch on the pedestal of the Pārsva image. Instead, he attended to its beautification and got it excavated two more caves by its side.
The story of Karakāndu Cariyu ends with the unification of the family of the king, who in military campaigns against Angadesa, encounters against his own father. With the intervention of the Vidhyādhara, his guardian angel, an end to the battle was put immediately, and thus the whole royal family was reunited.

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Dating of the Caves
The dating can be tackled in two ways - sourcing available archaeological data and related religious information. Close examination for inscriptions along the walls and the shrines did not reveal any, and therefore, a scientific study of cave cutting and their architecture was taken up to trace the traditions involved in the activity which in turn would give an insight into the period and the historical background.
It was pointed that the caves were excavated in cresentic valley. Both the site selection and the cave cuttings at Ajanta have similar topographical features as in the Osmanabad Jain caves. This suggests a common tradition between the two sites, whatever be the period. Besides, architecturally the caves in both the sites have common features:
I) Front verandah or the portico with entrances is on the back wall.
ii) Mandapa is supported on pillars.
iii) Central and subsidiary shrines are at the back walls.
iv) Inner verandahs are along the aisles of the manadapas.
v) Division of door jambs or dvarasākhas and the semicircular arches in the facade are similar.
These elements which represent a tradition that continued for a long time may be said to have existed for about 500 years in Western India under the name of Satavahana tradition. The same technique had been adapted in Eastern India caves of Mogularajapuram, Undawalli and Bhairavakonda, where they continued up to the seventh century common era. By this time, the Satavahana idiom disappeared. The dvarasākhas showed marked changes, and more sculptural techniques had developed in portraying the main deity vis-a-vis, the representation of mulabheras, the pillars, and the chajjas. This tradition lasted up to the seventh century common era in the coastal region.
The sculptural art of Osmanabad caves shows the deity in human form; all the Parsva images have similar iconography features, sometimes reconditioned with paints of different colors in subsequent periods. This sculptural art with human form is the tradition that has come during the Mahayana period of Buddhism. Since Nagarjuna, the

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propounder of Mādhyamika pratipat belongs second C.E., and in this group of caves there is nothing of earlier than second C.E., this period comes under the rule of Satavahanas attributed to those kings of the later period.
From the data of religious sources, the orientation of the caves appears to follow certain norms of the Jain vastusastra. This could be understood from the relative set up of other Jaina establishments at different places.
In the crescentic valley, four caves are located towards northeast - işānya while three are located towards southwest - nirutya. Similarly, the Udayagiri and Khandagiri Jain groups in Orissa are oriented towards northeast and southwest. Two stupās excavated at Vaddamanu in Andhra have similar orientation. These constructions having taken place within a period of two hundred years, the parallels indicate a common practice in vastu norm in these Jaina sites.
Jain literature records the construction of buildings and religious activities specially during the Satavahana period. The Avasyaka sūtras mention that the Satavahana kings of Paithan were the devotees of Jina deva. Jinaprabhasuri mentions the tradition that in the Satavahana court there were 52 warriors who built Jain temples each in his own name. According to Haribhadrasuri, a Satavahana king induced Nahapana (Naravāhana) to spend on Jain religious activities. The Prabhāvika Carita describes that Siri Satavahana (third king) built a Jain tirtha for which Padaliptasuri set up a dhvjastambha. As an ardent devotee, one Satavahana king requested a Jain pontiff to postpone his religious discourse for he could attend later.
According to the puranic sources, the number of rulers range from 18 important kings to 30 individuals covering a period of nearly 300 years. Thus, the Satavahanas ruled from the first B.C.E, to the end of the second C.E.
The Osmanabad Jain caves with their architectural and sculptural traditions indicate later features. The Naneghat inscription refers to prince Saktikumara (Haksuri, son of Siri Satakarni) as a patron of Jainism. Thus, it is possible that the first group of caves 3 and 4 might have been excavated during his time, or even slightly later. The other Satavahana kings from Pulumavi onwards were more patrons of Buddhism rather than Jainism. Therefore, the earliest Osmanabad caves
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cannot go later than Pulumavi who would have reigned about the close of the Second C.E.
The meager difference in columns of the mandapas and slight variation in the dvāras of the central shrine of caves 1 and 2, it appears that caves 3 and 4 were excavated earlier. Other architectural features hardly give any chronological difference. In the southwest wing, it is clear that there were some additions and beautification of sculptures. This suggests the excavation of the second wave of cave cutting have been completed by about Eighth C.E. Though the time gap between the earlier and later caves was nearly five hundred years, the study of the caves indicate that the tradition of the technique of cave cutting remained the same.
Conclusion
It is noted that the excavation of the Osmanabad Jain caves was done in two out-bursts. First it was attributed to a Satavahana king of Paithan who lived around Second C.E. According to some historians, Saktikumara was not a regular king, but was hailed as a greatest member of the royal family. He may be dated to the last half of the Second C.E. The second out-burst of the constructional activity in the cave may be attributed to Rāshtrakuta king Dhruva after whom the entire religious complex of the crescentic valley was named. Thus, the excavation may be dated to the closing years of Dhruva (780-793 C.E.). []
REFERENCES
1. Dharmayug, 15 January 1989, 2. Bharatiya Digambar Jain Tirtha Kdstras, Vol 4, Baratavarshiya Digamber Jain Tirthakestra Committe, Hirabaug, Bombay. 3. Encyclopedia of Religions and Ethics, Vol.1, p.258. 4. Douglas Barret, Aurangabad 1957 (Bāhubali Memorial Institute, Bombay) 5. James Burgess and James Ferguson, The Cave Temples of India. 6. K.V. Soundararajan, Architecture of Early cave Temples of Andhradesa, Dept. of Archaeology, Hydrabad.
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7. Commoraswamy A.K., Study of Indian and Indonesian Art, London 1927. 8. Kimura, R., Mahavana and Hinayana. 9. Mitra D., Khandagiri and Udayagiri. 10. Sastri, T.V.G., Vaddamanu, BACRI, Hydrabad. 11. Journal of Bihar and Orissa Research Society, XVI. 12. Journal of Bombay Branch of Royal Asiatic Society, Vol.X. 13. Motichandra, Presidential Address, Ancient History Section, 17th Session, 1954. 14. Ramarao M., Satavahana Sanchika. 15. Indian Antiquary XI. 16. Yazdani, Early History of Decan. 17. Gopalakrishna Murty, S., Jaina Vestiges In Andhra.
The Law of action and reaction Though Patent in the realm of life, But strange it is they fly in passion, When paid are in their own coin.
- From Istopadesa of Pujyapada (1986) verse 22. By J.B. Jain Paramsrut Prabhavak Mandal Publisher Srimad Rajcandra Ashram, Agas388130, Gujrat.
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Jinamanjari, volume 17, No. 1, April 1998
KUNDAKUNDA (58 B.C.E - 44 C.E.)
SAINT SCHOLAR AND PHILOSOPHER
Dr. Bhuvanendra Kumar, Mississauga, Canada
History records that the mulasangha established by Mahāvīra in the Sixth B.C.E. found its important place in the south, sometime after three hundred years. During this period, the Jaina church was in a position to regain the Maurya royal patronage, which had lost during the time of Asoka. Though not much is not known, the church appeared to have made a substantial effort in reenergising its philosophical horizon with a detailed exposition of life, soul and its travail, under the able stewardship of the southern saints and scholars.
What was the socio-religious conditions that existed in south, particularly in Andhra, after 300 B.C.E.? The great Mauryan king after Asoka was his grandson Samprati. Historical records show that Samprati (220-211 B.C.E.) was a disciple of Jainacarya Suhastin, and he has been known to have constructed Jain shrines in countries like Andhra, Damila, Marahatta, etc.' Recent archaeological excavations at Vaddamānu village 35 km. northeast of Guntur and about 40km southeast of Vijayawada in Andhra state, Dr. T.V.G. Sastri has reported a potsherd with an inscription reading Samprati vihāra, other Jain antiquities, and coins of Sada dynasty. These antiquities clearly support the existence of Vardhamanapura, in all probability named after Vardhamana Mahavira, the last Jina. They also establish that Vardhamanapura, having contacts with Magadha, was in existence by about third B.C.E.2
Considerable epigraphic evidence is available now, according to Dr. Hanumatha Rao, to show that there occurred Jain socioreligious activities in ancient Andhra. An inscription in the characters of Second B.C.E., found on the steps leading to the caves of Gunțupalli near Ellore in West Godavari district, records the construction of steps

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Kundakunda depicted in picture at Sonagir, M.P.
29
ON
Kondlakondla hill top.

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Frontal view of the cave where Kundakunda lived
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Internal view of the cave.

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Carved image of nude Jaina ascetic
SALS Sit to Way Landin

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by a lady disciple of a teacher by name Sủyāṇanātha, a resident of the cave. Another inscription from the same place belonging to almost to the same period records the gift of a mandapa by an officer of king Sri Sada who is described as Kalinga Mahişakādhipati and Mahāmeghavāhana. It is known that this king was a successor of King Kharavela. Thus, the caves were excavated some time before the Second B.C.E, and in them resided Jain preceptors like Sủyāṇanātha. In subsequent time, the caves were occupied by the Buddhists till about the Tenth C.E."
Dr. T.V.G, Sastri points that the appearance of Saka chiefs' names on potsherds at Vaddamānu may be attributed to the period of Nahapana, and the inscription of Dhamuti and his family clearly indicates, based on Jain literature, that he was none other than the father of Saka Castana.
The Satavāhana dynasty which began the rule as feudatory under the Mauryas from circa 270 B.C.E., became independent in 27 B.C.E. overthrowing their overlord Susarman, the Kanva king.' A Jain inscription - the Pala cave inscription of the First B.C.E., is perhaps the earliest epigraph of the Satavahana period, and it begins with namo arihantanam and records the gift of one Bhadanta Idarakhita. During their time, Prākrit was the dominant language, and the Kannada, Telugu and Maharashtra were still to be born. A terra-cotta seal from Karimnagar district in Andhra has, within the incuse, Bramhi letter 'sa' and a low relief srivatsa, swastika symbols and triratna. Based on the characters, the seal is assigned to early first C.E.
The above Satavahana evidence that Prākrit was the dominant language of the period prove, in conjunction with the Pala inscription of the Jaina origin and terra-cotta, that the Jaina literary source has historic, cultural and religious value, beyond any doubt. The discovery of the coins of Sātavāhana Simuka in a Jaina cave on the top of the hill called Munulagutta - mound of the monks - near the Kapparaopet in Karimnagar district of Andhra further validates the Jaina literary source on the Sātavāhanas. The Sātavāhanas, according to Jain literary sources, of Paithan were devotees of Jinas. The Kalpaprdīpa of Jinaprabhasuri refers to 52 warriors at the Sātavāhana court who built 52 Jain temples in their own names.' All these evidence
31

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certainly show that some of the Sātavāhana kings had patronized Jainism during this period.
The evidence thus clearly establishes the fact that the Jain socio-religious activities continued after Maurya Samprati followed by Kalinga kings who also wielded power over Andhra, and then, under the patronage of some Saka Chiefs as well as some Sātavāhana kings.
From the Time of Maurya Samprati through the kings of Kalinga and the Sātavāhanas, Jainism appears to have found a very conducive environment to develop its doctrinal principles into an exhaustive interpretive analysis and explanation by its ascetic scholars. Saint Kundakunda being one of the most noted celebrities among those Jaina ascetic scholars, and as the historical account noted earlier, Kundakunda must have thus enjoyed a large patronage under Sātavāhana rulers of the ancient Andhra country and the Pallava kings of Conjeepuram in the ancient Tamil country. Emergence of Acarya Kundakunda : Date and Place
According to Prof. A.F. Rudolf Hoernle's List of Pontiff Genealogy, Kundakunda was born in the year 52 B.C.E, and died on the fifteenth day of the month of October in the year 43 C.E. 10 Prof. A. Chakravarti observes that Pallava king Siva Skandavarma of Conjeepuram belonging to First C.E., was a patron of Jain religion or was himself a Jaina by faith. To this royal disciple, Kundakunda composed Prābhrta-Traya." Hence, Kundakunda must have lived up to the middle of the century. The eminent historian and scholar Dr. J.P. Jain, however, assigns him to 8 B.C.E. to 44 C.E.'2
Based on the voluminous works he composed and the fame and position he achieved in the Jain history of South India, and as Peterson calls him a "teacher of great antiquity and renown,” it is not improbable to suggest that Kundakunda must have had enjoyed a long life, 95 years as indicated by Hoernle in the genealogy list. This incidentally falls rightly with the date Dr. J.P. Jain assigns his death to 44 C.E. Therefore, the popular tradition which assigns him to 52 B.C.E. to 44 C.E. may not out rightly be disregarded, although some scholars in the recent give an indication - on the basis of theological interpretation of Kundakunda and Umasvati - that Kundakunda might belong to a later period." However, in light of Dr. A.N.

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Upadhye's chronology of different authors and their works certainly refutes such an assumption."
14
This view is supported by Dr. T.V.G. Sastri, who cites that Umaswami appears to have Kundakunda's Pancastikayasara as the source for his work the Tattvarthathigama Sutra.
According to the Srutāvatāra of Indranandi, the great preceptor Padmanandi who is also known as Kundakunda hailed from Kundakundapura. An inscription from Bastihalli refers to the pervading fame of this eminent sage, hailing from Koṇḍakunda, graced by the Cārņas. A damaged inscription from Konakondla itself mentions that the place was renowned all over the world as the birth place of eminent teacher Padmanandi Bhaṭṭṭāraka. Another inscription from the same place mentions it as Kondakundeya Tirtha.16
The account of literary and epigraphic evidence thus clearly establish that preceptor Padmanandi who hailed from and lived on the hill near Konakondla became known and famous as Kundakunda. The village is identified with present Konakondla, which is located four miles towards south from the Guntkal railway station in Anantapur district of Andhra state.
15
The Ascetic Lineage
Kundakunda belonged to the ascetic congregation which was presided over by Bhadrabahu-II, the last of the minor-Angins. The Paṭṭāvalis, although of later period, preserved by both the Digamabaras and the Śvetämbaras show that minor-Angins - Subhadra, Yaśobhadra, Bhadrabahu-II were the consecutive pontiffs of the Jain church. Subhadra was pontiff for only six years, and Yasobhadra was pontiff for eighteen years. According to the Digamabara Paṭṭāvalis, the genealogy of the pontiffs is:
1. Bhadrabāhu-II was a Brahmin by caste and was born in 107 B.C.E and died in the month of November in the year 31 B.C.E. He was a house holder for 24 years, a monk for 30 years and became pontiff in 53 B.C.E. presiding for over 22 years.
2. Guptigupta was born in 87 B.C.E. in a Panwar caste and died in the month of July in the year 21 B.C.E at the age of 65. He led a householder life for 22 years, and ascetic life for 34 years, becoming pontiff in 31 B.C.E. for nine years.

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3. Māghanandin-I was born in 85 B.C.E. in a Sāh caste and died on the fifth day of the month of April in the year 17 B.C.E. He became the pontiff in 21 B.C.E. and held the position for over four years.
4. Jinacandra - I was born in 73 B.C.E. and died on the ninth of September in the year 8 B.C.E. He was a householder for over 24 years and practiced asceticism for thirty-two years becoming the pontiff in the year 17 B.C.E.17
The socio-religious activities of the Jains in South India during the middle of the First B.C.E., appeared to be well patronized, as noted earlier, by kings, feudatories and the merchant class alike. Kundakunda, the fourth of the lineage after minor-Angin, BhadrabāhuII, emerges marking the dawn of an reenergized philosophical activity in the history of Jainism in the south. Thus, Kundakunda was the most important and influential person in decent to preside over the mūlasangha, before its split into Digambaras and Svetambaras.
From the Patļāvalis, we learn that Kundakunda was the youngest and the junior contemporary of Bhadrabāhu et al in the mūlasangha. Thus, he had a very good opportunity for an astute studentship under the able training of his teachers, Bhadrabāhu to Jinacandra-1, who had samadhi marana (pious death) in the year 13 B.C.E. We also learn that Kundakunda, at an young age of 11, entered the Jain ascetic order in the year 41 B.C.E. when Jinacandra-I was the pontiff of the order. He underwent rigorous training in the study of scriptures, penance and other ascetic practices for 33 years under the watchful eyes of his revered ascetic congregation.
Accession to the Pontificacy
Becoming an acārya, Kundakunda was made pontiff of the mūlasangha by his immediate teacher Jinacandra in 8 B.C.E. According to the Pattāvalis, he was forty-four years old at the time, According to Prof. A. Chakravarti, Kundakunda became the chief of the múlasangha or the Dramilasangha at Tiruppappuliyur, a suburb of Cuddalore which is famous as Southern Pāțalīputra. During the Pontificacy, he successfully established the superiority of Jain scriptures, and thus, he has been meritoriously immortalized as a highly
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respected and revered theologian in later inscriptions from the hills of Śravanabelagola, dated from 1115 to 1176 C. E.
"In that ocean the groups of excellent jewels, the mighty and illustrious munis, Gautama and others endowed with the seven great supernatural powers ... in their line was born Padmanandi, also known as Kondakundācārya, who, by his lofty character, acquired the power of moving in the air.'
19
Kundakunda pontificated for 41 years, and he was also known by other names viz., Vakragrīva Grdhrapiccha, and Elācārya.
Dravidian Origin
20
The early kingdoms of South India known at the time of Asoka were the Cheras, the Colas and the Pandyas historically all being Jains and promoters of their faith. They changed their faith and became Śivaite only in the later period. The Pallava rulers were patrons of Jain religion, or were themselves Jainas by faith, and they belonged to the indigenous race. Their kingdom was Thonda Mandalam, which lay east of the ghats, and covered the region between South Pennar in South Arcot district and North Pennar in Nellor, and a part of the Telugu country up to the river Krishna. Their capital was Conjeepuram. Epigraphic records show that the language of their court was Prakrit.
22
According to all the commentators of Pañcāstikāya, Pravacanasara and Samayasara, Kundakunda composed the works for the benefit of his royal disciple Pallava Sivakumāra. This is supported by the Jaina inscription - Mayidavolu inscription - of Pallava king Śiva Skandavarma, whose another form is Siva Kumāra.21 Thus, the Pallava king was a contemporary of Kundakunda. This leads to the fact that Kundakunda must have also been in the Pallava kingdom." Scholars are of the opinion that scattered facts of traditions and literary remains from the Tamil works such as the Kural and its anterior Silappadikāram and Maṇimakhalai provide cumulative evidence that Kundakunda was of Dravidian origin and leader of the Dravida sangha, and he was highly cultured in more than one language. The Kural or Tirukkural, the most popular Tamil classic, is attributed to Kundakunda, his another name being Elācārya. Thus,

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Kundakunda was associated with the early literary activity in Tamil also.
24
Kundakunda's Dravidian origin is also supported by an unpublished manuscript - Mantra Lakṣaṇa, which deals with a female disciple of Elācārya. It mentions that at Hemagrama which is located in Malaya in the south, Kundakunda cured the illness of this disciple, with the help of Jwālāmālini mantra. In the historic sense, Hemagrama is the Sanskritized form of Ponnur village near Wandwash taluk, which with other two taluks - Kalla Kurichi and Tiruvannamalai, formed the central track of Malaya. The North and the South Arcots districts of old Madras Presidency traversed by eastern ghats was formerly known as Malay. The association of Kundakunda with Ponnur and its hillock Nilagir is highlighted by his foot prints, as Elācārya was said to have performed tapa on the hill."
25
Another Kundakunda vestige in the south is found in Kundadri hill in the western ghat area of Karnataka. The hill is known to have his foot-prints, and Jains make visit to the place as a tirtha, though it is being lost to recent mining activity.26
Kundakunda: Philosopher and Scholar
Kundakunda was a very famous philosopher and theologian as well as a great organizer of religious institutions, and who was venerated by many great religious teachers and who claimed it an honor to trace their lineage. Sakalabhūṣaṇa, the author of Upadeśartnamālā, Vasunandi, author of Upaasakādhyayanam, Brahmanemidatta of Ārādhana-Kathākosa are some of the important authors who show the important position Kundakunda occupies in the hierarchy of Jaina teachers.2
27
After Mahavira, the Jain church was headed by Gautama, Sudharma, Jambu who were the kevalins for a total period of 62 years, and were followed by Śrutakevalins Viṣṇukumāra, Nandimitra, Aparajita, Govardhana, Bhadrabahu-I for a period of 100 years. Then came the ten Purvins Visakha, Prosthila, Nakṣatra, Nāgasena, Jayasena, Sidhartha, Dhrtiṣena, Vijaya, Buddhilinga, Deva-I, Dharasena for a period of 177 years. They were followed by Eleven Angins - Nakṣatra, Jayapalaka, Pandava Dhruvasena Kamsa for a total

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period of 123 years Then came the minor Angins Yassobhadra and Bhadrabahu-II for a total years of 24.
28
In the line of these great men in the Jaina ecumenical history of Jainism, Kundakunda's emergence as all important person for the propagation of religiosity and faith is a milestone in itself.
The pre-preparatory stage in which Kundakunda was trained in the ecumenical theology appears to show a shift away from theodicy towards a practical approach to the problem of austerities and religious experience. In all probability, he seems to find that the traditional theodicy was inadequate for its inattention to the dynamics of austerity and for its rational construal of theism. Focusing thus on experience, he has investigated a practical method of approach to the problem of austerity.
Subhadra,
Applying Jina language in the texts, Kundakunda recommends that the philosophical equation for the final release lies in austerity which can function normatively as a critical and constructive source for moksa diction. The reciprocal relationship between austerity and moksa language thus, he argues, may address the challenge and the commitment the austerity poses to theological method. In the term of true experiencing what the word liberation is all about, he declares one must transcend all bonds - even the closest of all possible ties - in the manner implied by the religious term, the rebirth. In conclusion, to be reborn, what Kundakunda explains, is that the demand of a certitude must come into one's own as a full person, psychically and spiritually. The Jaina doctrine of atonement with its tendency to affirm austerity and divine death as salvific, and the Jaina liberation theology which makes reference to the event of moksa is as crucial in the dimension of Jina's liberating activity. Notwithstanding other factors, the Jaina liberation theology, as Kundakunda seems to suggest, reveals divine presence and compassion in the very midst of suffering and injustice. Atonement, therefore, based on the view of Kundakunda, is validified by both austerity and liberation.
Ascetic exercises are part of the vital practices of Jainism, and however, the thesis is that various practices and rituals described as asceticism also make sense outside the context of Jaina religiosity since its religious expression is to understand non-religious meaning in the context of human reality. Based on his Jaina experience and ascetic exercise, Kundakunda appears to espouse the view that human reality,

37

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before it can make sense of its religious expression, must search for authentic human existence. This existence in the human form which Jainism cherishes most for the final liberation thus becomes a part of the philosophical discourse on which Kundakunda explains in his works. According to Prof. A. Chakravarti, Kundakunda appears to have acquainted with the Upanisadic thought," and the famous Vedantist Sankara was acquainted with the works of Kundakunda and Amṛatacandra as he uses distinction between the vyāvahārika and paramārthika point of view. Furthermore, the adhyasa, a technical term used to denote the confusion between self and non-self- a confusion due to avidya, is not found in any of the philosophical writings prior to Sankara, and probably he used this concept of Amratacandra, who was senior to him and who freely used it in his commentary called Ātmakhyāti on Samayasāra. More over, Śankara's Śāriraka Bhāṣya is similar to the language of Ātmakhyāti.30
The Works
Kundakunda is known for revolutionizing earlier literary concepts through his work. In his works, he does not mention any of the previous Jain writers, but his works contain allusions to non-Jain matters and these points only establish his antiquity. The most wellknown works are:
Samayasāra, Pravacanasāra, Pañcāstikāyasāra - these three together are also known as Prabhṛtatraya or Sāratrya. These three major works have been commented upon in Sanskrit by Amṛtacandra (close of 10th C.E.), Jayasena (1150-1200 C.E.) and in Kannada by Bāļacandra (1176 C.E.). Other Sanskrit commentaries by Prabhācandra (980-1065 C.E.) and Mallisena are reported on some or the other of the Prabhṛtatraya. Amṛtacandra is concerned more with the exposition of the contents in a high-flown style while Jayasena interprets the text word for word and adds some observations here and there. Balacandra mostly follows Jayasena.3
31
1. Samayasāra is the most important philosophical work dealing with the nature of the self, the term Samaya being used synonymously with Atman.32 Amṛtacandra has a commentary called Atmakhyāti on this

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work.?? Amrtacandra's commentary on the work is full of religious fervor and the verses composed in the commentary are replete with spiritual appeal. 34
2. Pravacanasāra
3. Pañcāstikāyasára is the Sanskritization name of the Prākrit Pamcatthiya-sagaha. It is one of the important works dealing with Jaina Metaphysics, or Ontology and Ethics. In other words, it is the exposition of the Path leading to liberation. Commentator Jayasena has noted some various readings and also has given some additional gāthās that are not found in Amsatacandra's text."
Kundakunda in the work mainly deals with the central idea of Jaina system which revolves around soul which by its own activity is able to make or mar its own destiny. This metaphysical theory of Karma caused by the soul unravels several facts of psychological importance."
Some verses may be cited from text for what it makes of:
Ātma with the manifestation of guna and paryāya - attributes and modes - loses its existing nature and assumes a new state of existence according to the paryāyārthika naya (samsāra). - V.21
Soul has the attributes of life, consciousness and upayoga (knowledge and perception) and is potent, performs actions and is affected by their results, is conditioned by his own body, is incorporeal and is ordinarily found with Karma. V.27.
Soul which is free from the defects of karma gets to the highest point of universe, knows all and perceives all, and obtains the transcendental bliss everlasting. V.28.
This everlasting heavenly bliss is secured by the soul; by his own efforts without extraneous help (other than the path shown). V.29.
The soul is of the same dimension as its own body which is acquired through karmas. Just as the lotus-hued ruby when placed in a cup of milk imparts its luster to the milk, so soul residing in its own body imports luster or intelligence to the whole body. V.33.
This nature of coextensiveness with the body is true in its present as well as its past and future states. V.34.
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The soul which obtains the benefit of triratna is able to realize its true nature through its Lordship over its own career. V.70.37
4. Nimayasāra is a collection of eight works; some of them contain bits of historical information. There is the Sanskrit commentary by Padmaprabha Maladhārideva, who died on Monday, 24 February 1185 C.E.)
5. Rayanasāra
6. Şatpähuda. Kundakunda is reputed to have written 84 Pāhudas, all in Prakrit. Dr. J.P. Jain views that some of these are found to contain useful bits of historical information. Some of the names are:
Joņisāra, Kriyāsāra, Ārāhaņāsāra, Bamdhasāra, Tattvasára, Amgasāra, Karma Pāhuda, Paya Pāhuda, Vidya Pāhuda, Ughāta Pāhuda, Dęsti Pāhuda, Siddhānta Pāhuda, Samvāya Pāhuda, Naya Pāhuda, Prakrti Pāhuda, Cūrni Pāhuda, Pamcavagga Pāhuda, Karma Vipāka Pāhuda, Vastu Pāhuda, Payodhara Pāhuda, Utpāda Pāhuda, Divva Pāhuda, Sikkhā Pāhuda, Jiva Pāhuda, Ācāra Pāhuda, Sahāva Pāhuda, Ālāpa Pāhuda, Cuti Pāhuda, Șat Darsana Pāhuda, Nokamma Pāhuda, Samthāna Pāhuda, Nitya Pāhuda, Eyamta Pāhuda, Vihāya Pāhuda and Sālami Pāhuda. 40
It is noted Darsana Pāhuda, Sutta Pāhuda, Cäritta Pāhuda, Bodha Pāhuda, Bhāva Pāhuda, and Mokşa Pāhudas have been published to date." Commentary on Six Pāhudas has been written by Śrutasāgara who flourished at the beginning of the 16th C.E.42 The Prakrit dialect used in Pāhudas of Kundakunda is more archaic and many words are common to the language used in the Bramhi records of the early common era.
7. Barasa Anuvekkha. It is a ethical and didactic work which delineates rules of conduct and proper ways of behavior both for the ascetics and the laypeople. As the title goes, it is twelve reflections or contemplation to cultivate the necessary religious attitude. They are:
i. Adhrūva or anitya - Transitoriness. ii. Ashārana - Helplessness.
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iii. Ekātva - Absolute aloneness. iv.Anyatva - Separateness of soul and body. v. Samsāra - Cycle of rebirths, vi. Loka - Universe. vii. Așuchitva - Karma impurity. viïi. Așrva - Karma inflow.
ix. Samvara - Cease of karma influx. x. Nirjara - Karma shedding. xi. Dharma - Nature of religion. xii. Bodhi Durlabha - Rarity of Right Knowledge. These reflections are the portals of final liberation in the path and process of the soul trying to go in upward move. In other words, they may be called Path and destiny of the soul for its eternal bliss. 43
8. Dasabhattaisangaho. Its Sanskrit name is Dasabhakti. This is also an ethical and didactic work.
9. Mulācāra is one of his most earliest authentic texts in Prakrit on the theory and practice of Jain asceticism.44
Conclusion
Through his writings, Kundakunda gave a clear exposition to the theory of soul and advocated it as an important element to the path of vîtarâaga, non-attachment. However, Kundakunda in his Pañcāstikāyasāra, without total discard acknowledges that:
The attitude of worship towards Arahanta and others, though it interferes with the immediate realization of perfection is not altogether valueless, for it may lead to Nirvana.
In all certainty, Kundakunda not only explores the horizon of liberation philosophy, but examines in great detail laterally and in zenithal form. Liberation being the summum bonum of life in Jaina theology, Kundakunda’s exposition and examination of his philosophical thoughts are rich and varied, and a milestone in the history of developmental aspects of Jainism, specially by saint scholarship to whom South India provided a developed socioreligious condition that blossomed it into a remarkable grandeur in
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the philosophical horizon where man must heed at last to his soul for his earthly end, and a beginning of the eternal bliss. O
NOTES AND REFERENCES
1. Dr. Jyoti Prasad Jain, Jthe aina Sources of the History of Ancient India, p.11. 2. Dr. B.S.L. Hanumantha Rao, Religion in Andhra, p.130, Govt. of Andhra, 1993 3. Ibid., pp.148-149. 4. Dr. Bhuvanenndra Kumar, Canadian Studies in Jainism, pp.8-9, Jain Humanities Press, Canada 1996. 5. Satavahana Seminar, p.29, Dept. of Archaeology, Andhra, 1981. 6. Ibid., 48. 7. Journal of Archaeology, Satavahana Special, p.64, vol. III,1990. 8. Ibid.,.p.71. 9. Ibid., p.76. 10. Prof. A. Chakravarti, Pancastikayasara of Kundakinda, p.v, Bharatiyua Jnanpith, New Delhi, 1972. II. Ibid., pp.xi-xiii. 12. J.P. Jain, Op. Cit., p.125. 13. Jinamanjari, pp.72 , 74, Vol. 15, No.1, April 1977. 14. Arhaat Vacan, p.75, Vol.3, July 1991. 15. Prof. A. Chakravarti, Samayasära of Kundakunda, editorial p.4, Bharatiya Jnanpith, New Delhi, 1979. 16. Hanumantha Rao, Op. Cit., pp.160. 17. Pancastikayasara, pp.iv-v. 18. Hanumatha Rao, Op.cit., p162. 19. Epigraphia Carnatica, p.425, Mysore University,1973. 20. Pancastikayasara.p.ix. 21. Ibid., p.xi. 22. Ibid., pp.xii-xiii. 23. Ibid., pp.viii-ix. 24. J. P. Jain., Op. cit., p.126. 25. Pancastikayasara, p. vii. 26. See Jinamanjari, p. 39, this issue Vol.17, April 1998. 27. Pancastikayasara, pp.iii-IV. 28. Ibid., p.i. 29. Samayasāra, Pref.,p.8. 30. Ibid., Introd.p.113. 31. Ibid., editorial p.5.
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32. Ibid., Pref.8. 33. Ibid., Introd., p.113. 34. Ibid., Editorial, p.5. 35. Ibid., Pref., pp.7-8. 36. Ibid., Intod., p.xxxiii. 37. Ibid. 38. Hanumantha Rao, Op. Cit., p.162. 39. Samayasāra, Editorial p.5. 40. Pancāstikāyasāra 41. Ibid. 42. Samayasāra, editorial p.5. 43. M.K. Dharmaraja, Barasa Anuvekkha of Kundkunda, Kundkund Bharati, New Delhi,1990. It gives a detail account of the work in English along with Präkrit text. 44. Hanumatha Rao, p.162. 45. Ibid., p.163. 46. Pañcâstikā vasara, verse 170, p. 135.
He who kills a lot of creatures Consumes honey, meat and liquor, Continues to roam about in the travails of existence.
- Bārasa Anuvekkha (1990) verse 33. By M.K. Dhramaraja, Kundkund Bharati
Institutional Area, Delhi110067.1990.

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Jinamanjari, volume 17, No. 1, April 1998
Nişadhi Inscription At Kundadri Hill
In the Western Ghat of South India
G.K. Devarajaswami, Shimoga, India.
Kundadri hill situated 3300 feet above the sea level in the western ghats of India in the south is named after ācārya Kundakunda, who visited the place during his travel, and spent some time meditating and doing penance. The hill which runs in northeast direction is located 32 km from Tirthahalli village in the northwestern part of Karnataka. There is a temple with a mānastambha dedicated to Tirthankara Pārṣva. Near the mānastambha, there is a granite boulder which measures about 4'9" high and 2'6" wide. It contains an unpublished inscription along with images. and consists of 15 lines.
On top of the inscription, there are two raised images of men; a meditative ascetic in padmasana posture with a kamandala and a pincha, and a layman on to his right. The layman is well attired and has well groomed hair and has a chain around his neck. He is in standing position with his right palm rested over the left at the waist level. In addition to these men, there are carved images of sun and
moon.
The Inscription
1. Aravinda priyām tejārajovrṣabha sa
2. Rūparmarma niṣhvarbharama vyāstuta padarambūjaga

3. Rapprāri divya vraṭṭondhāreyol kirtimaḍhūma
4. Nam priyaragha dvesigal sri Diwakarana
5. Nid vřati mūkhyar negavḍirasidhānta cūdāmaṇi 6. Intenisinegahābdi srīmanḍḍhivākaranandi siḍdhipa 7. Dēdhar swasthām svastyāṇēka guṇagalānkakrata
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8. Satya sadācāra nayavinayaşila sampannanum 9. Aharabhaya Bhaishajya şāstrādāņiyum 10. Jinasnāpana gandhodhaka pavitri kratölammanga 11. Nu mappa seimat Şantiah pattanasva 12. Mi Panca Parameshti samakshadhõlarādha 13. Na vidhiyam samādhiverasimüdipidam 14. Magamnāgiah pattana svāmiyu alli 15. Ya Nemiah Şattiyu kallamnimmisidar
Inscription Summary
It has two parts - first part mentions monk Diwākaranandi and the second part mentions Şantiah Pattanaswāmi, a șravaka.
Praising the sun and the moon and Rşabha Tîrthankara, the bhavyās [lay people) eulogize their spiritual preceptor Diwäkaranandi as famous Siddhānti Cūdāmani. Siddhi padedhar svastam which means to state that monk Diwākaranandi had his spiritual and pious death by following the sallekhana path.
The second part eulogizes that Şāntiah was a man of truth, good conduct, philanthropist and was a pious Jaina. He observed sallekhana after worshipping Panca Parameşhtis and other spiritual undertakings. Upon this, his son Nāgiah and son-in-law Meniah Şetti caused the nisadi (memorial) and incised the inscription,
The language of the inscription is Kannada. It does not mention the date, but characters of ji, and vi letters and their style suggest that it belongs to Eleventh Century.
The name of Diwakaranandi occurs in other eight inscriptions apart from the one from Kundādri. In addition, Poet Şhāntinātha in his work Sūkūmāra Carite and Poet Nayasena's the Dharmāmrata mention Diwākaranandi. The genealogy of Diwākaranandi and the sangha to which he belonged have been worked out by Dr. N. Hampana - a noted Kannada professor, linguist and Kannada Epigraphist of the University of Bangalore University.
atian
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Bettada Damana(Na)ndi
Sridhara
Maladhārideva Candrakirti Bhattāraka
Elācārya
Nayananadi
Diwākaranandi
Vardhamānamüni
(disciple of Şānținātha)
Accordingly, Diwākaranandi held a high position among the Jain ascetics in Karnataka, and he was a scholar of high repute in Prakrit, Sanskrit and Kannada. He has translated saint Umāswami's (also known as Umāsvati) the Tattvāratasūtra into Kannada. ]
The article was originally first appeared in Kannada in Gurudeva, a Jain fortnightly, dated 15 February 1997. It is an organ of the Humcha Jain Matha in Karnataka India
REFERENCES
1. Dr. N. Hampana, Bhattāraka Diwākaranandi, Kannda Sahitya Parishat Patrike, Issue 70, Number 1, p. 12., Bangalore. 2. Anantagouda Patil, Koppala, in Sadhane, a Journal of the University of Mysore.
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SAINT SCHOLAR PŪJYAPĀDA
AS RECOUNTED BY POET DEVACANDRA In His work Pujyapāda Carite
Jinamanjari, volume 17, No. 1, April 1998
Rendered into English
Prof. S.A. Srimandhar Kumar, Bangalore, India
In the state of Karnataka in southern India, there is a place called Hadinādu, which is known for its beauty and riches. There runs a stream and not far from it, there is a town called Kollegala with a temple dedicated to Lord Rṣabha. Very close to this temple, there are dwellings exclusively meant for the Jain monks.
The town's people were simple folks, quite ethical and well behaved. Madhava Bhatta of was one of the residents of Kollegāla. He was well versed in the Vedas and grammar. His wife was Śridevi. The couple did not have issue for a long time.
In the course of time one early morning before rising from the bed, Śridevi had a dream, in which she saw an Iravata, a bull and lotus flower. Following this auspicious dream, Śridevi became pregnant. From then onwards, she began to think of follow Jain religion and performing its nompi festival, which in the faith is undertaken by women when material things are to be achieved. When she conveyed this to her husband, Madhava Bhatta vehemently opposed, but on her continuing request, he agreed that she could incorporate Jaina principle for nine month period. In order to undertake the nompi, the couple went to the Jain temple and after bowing to the Jina, they approached the Jain monk there seeking instructions on how the nompi should be carried and followed. The monk advised the couple that to do so that they should know the Jaina

w
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path before he could instruct them. Accepting the condition, the couple said: "Venerable monk, here we are. Please teach us the Jaina path.”
The monk thus explained the path.“ The principle of samyaktva - equanimity - is the basis upon which all other vows are to be incorporated in life. The study of Prathānuyoga, Karunāņuyoga, Caranānuyoga and Dravyānuyoga would equip one to incorporate samvyaktva.” Further, the monk added: “You both would get to hear the Jaina principles by your own son to be born soon, for he would become a great saint."
The couple went home with their good news. Indue course of time, Sridevi delivered a baby boy. In jubiliation, Mādhava Bhatta performed an yagna on the tenth day of the birth. The astrologer foretold, after examining the horoscope, that their son would become a great person. Having their desire fulfilled, the couple felt that their life now has become pujya, worthy and honorable. Hence, they named their son as Pujyapāda.
As Pujyapāda was growing, Mādhava Bhatta taught him writing, reading as well as religion. As the time passed, Sridevi became pregnant again and delivered a baby girl. She was named Kamalini. Mādhava Bhațța and Sridevi were delighted, and chose to marry the girl Kamalini, when time came, to Guna Bhatta, son of Mādhava Bhatta's sister whose husband was Paniya.
Pujyapāda became well versed in the Āgamas, Jaina Purāņās, logic, mathematics and medicine etc., all in all 64 kinds of education. As he grew, he lived in Jaina principles, and his prectices were so great that he became known for all his virtues. In the meantime, his sister Kamalini had stepped into the marriage age, and as her parents had already chosen to whom she would be married to, she was wedded to Guna Bhatta, on an auspicious day. In due course of time, Kamalini gave birth to a baby boy, whom they named Nāgārjuna.
Pujyapāda remained bachelor engaged deeply in the practice of 53 śravaka vows, and successfully incorporating them in life, he expressed to his parents that he would like to follow the life of a mendicant. Being their only son, the parents attempted to explain that there would be a time for him to become a monk, only after he leads the life of a samsāri - householder. Persuation after persuation by his
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parents that he must lead a householder's life before becoming a monk such that he would continue their progeny, nothing deterred him from his path. When nothing convinced him, his parents allowed him to become monk.
Pujyapāda chose the hill located south of Kollegāla to undertake severe penance, and as time passed, the news of his ascetic power and virtues were spread in the region and many people began to flock to the hill, and pay respects to the monk.
In the Vikrama era 556, Pujyapada traveled to East Videha where he studied Siddhāntasāra, Āgamasāra, Pratishtasāra, astrology, medicine etc under great ascetics. From there, he went to visit Jain shrines at Kailāsa, Sammedashikara, Campāpuri, Ujantagiri, Satrunjaya hills and retumed to Kollegāla.
During this period, Paninyācārya, his maternal uncle and father-in-law of his sister Kamalini, had become an accomplished scholar and guru of the Brahmins. Desirous of writing about grammar, Paninyācārya began the work, but realizing that he may die very soon and not be able to complete, he approached Pujyapāda to complete his unfinished work.
In honour of Pujyapāda, Nagarjuna, his nephew constructed four wells in the four directions of the hill where Pujyapada meditated, and named the hill as Kanakagiri. He also built a temple there dedicated to Lord Pārşva.
According to an inscription dated 10th century, Pujyapāda was known as Devanandi. He is referred in Sravanabelagola inscription (Epigraphia Carnatica Vol.II 1973) mentions that Devanandi was his first name, and later he acquired the name Pujyapāda.
Poet Devacandra mentions that Pujyapāda was born in 378 C.E., and traveled to East Videha in 498 CE. Late Jain scholar A. Shantiraja Sastri seconds the date provided by Devacandra. He proposes that based on the facts that:
[1] He was junior to Samantabhadra who lived in the second
century [2] He was senior to his disciple Vajramuni who established Dravida sangha

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[3] Pujyapada Carite mentions his date as 300 Salivahana year [4] Again it is repeated by Devacandra in his Rajavali Kathasara [5] Barrister Jugmandar Lal Jain in his book Tathvarthasutra introduction mentions that the birth of Pujyapāda as stated in the Pattāvalis is the 10th Jestha Sudi Saka year - the date of Pujyapāda is the last quarter of the fourth century, 378 C.E.
Literary references of Pujyapāda are many. He is mentioned by Harisena in his Sanskrit work Harivamsa, Jayakeerti in his Candonusasana, Shubhacandra in Pandava Purāna and Jnanāvarna, Indrabhuti in Samaya Bhushana, Somadeva in Yasatitilaka, and Devasena in Darsana Sāra. It is well noted that from the first Kannada poet Pampa to the eighteenth century poets make references and praise Pujyapāda in all their works,
Works Of Pujyapada
Sixteen works have been attributed to Pujyapāda. They are:
1. Jainendra Vyākarana 2. Nyayākumada Candrodaya 3. Mughdhabodha Vyakarana 4. Shabhāvatāra Tika 5. Chanda Šāstra 6. Sarvārthasiddhi 7. Vaidyasāra 8. Ishtopadesha 9. Samādhi Şataka 10. Sāra Sangraha 11. Jainabhisheka 12. Jnānāchandra Carite 13. Dashabhakti 14. Şāntyashtaka 15. Pancakavastu 16. Svapnāvali.
Based on Devacandra's Pujyapada Carite, edited by K.R. Sheshagiri Rao, University of Mysore, 1988.
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Jinamanjari, volume 17, No. 1, April 1998
GYRASPUR JAIN TEMPLE, MADHYA PRADESH Gulab Chandra Jain, Savarkar Path, Vidhisha 464001, MP.
Rendered from Hindi to English Kirti Khandor, Canada
Gyarapur is a village situated on the Vidhisa - Sagar road in Madhya Pradesh, Central India. The village is 34 kms from Vidhisha town. The Gyraspur Jain temple is popularly known as Maladevi temple. As one procceds towards the village, the temple can be seen from a far distance, as it is situated on the southern end of the slope the hill. The hill itself forms the southern end of the Vindhyan system. In the valley below the temple, there flows a stream whose water has a bluish tinge of colour. in the south side of the temple, a solid wall has been erected. The temple is situated on a base of insitu rock cut and thus, to the south, there is solid wall. The construction of the temple however falls within the norms of Jaina vastuṣāstra.
Some important features of the temple are found in the entrance part itself, featuring sabha mandapa and the shrine. The ceiling of the sabha mandapa is octagonal in shape. The shrine with circumbulation area around has two openings on its wall that permit light to pass through, and illuminate the inside of the temple. Above the shrine, there stands an artistic shikar.
The Pratihar rulers established the temple, and its architectural style is Nagari. This style and the period during which it was constructed can be compared with the Khajuraho temple, dated to Ninth and Tenth Centuries.
The temple faces east and has a large main shikar along with eight smaller shikars. In the southern side of the main shikar, there are image of yakşi Cakresvari seated on the bird, garuda. To her right, there is an image of Ambika.

The mandapa is supported by four pillars with an octagonal ceiling in the Nagari style. The bottom and the top of the pillars have same quadrant shape, and the top end has serpents depicted. The
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entrance has yakși Mānasi of Tīrthankara Shanti. She is seated on garuda, holding cakra, fruit and lotus in the left hand and on the right, she holds stem of a lotus flower.
In the right side wall of the maha mandapa, there is an image of Jina Shanti, 10 ft tall in kayotsarga position. Under the image, there are two standing devotees. An image - 3 ft 2” - of Jina Pushpadanta in padmasana position with prabhavali behind; two seated images and three standing images are also found. One of these is Tīrthankara Shantinatha which is 5.3” in height. In the middle, there are two saluting images of Indras.
The mandapa is 18 sq.ft in size. The entrance of the garbhagraha contains a row with nine Tīrthankara images in seated position. To the left side of this image, there is a Tīrthankara figure measuring 3 ft 3 in. There are also two Sarasvati images - one seated with veena instrument in her left hand; one standing with book and kalas in one hand and the other hand is varadha mudra. There are also two figures of garlanded couples. There are two dwärapālakas, one in the east has gadha in the hand. The garbhagraha is 13ft wide and 15ft long. The image in the garbhagraha is Jina Shanti, in seated position with an umbrella over the head. On the right side, there is an image 5 ft 6 in with an umbrella, flaunted by umbrella holding Indra, yakșa and yakși. There are also some small images of Tirthankaras.
The circumbulation of the garbhagraha has two entrances - one in the south and one in the north. Above the southern entrance, there are three rows of images:- the bottom row contains 9 images of Tīrthankaras, middle row has four images and the top row has seven images. The north entrance at the top has images of dancing damsels.
To the left side of the temple, there are images of dikpālas and yakşa and vakşis. In the southeast corner, Padmāvati image is found sitting over the cock-headed serpent. The yakși, Purusadatta of Sumatinatha is in sitting position. In the center of these two, there are small images of Padmāvati and other yakṣis. In the western corner, there is an image of the yakși; in the north, there is an image of yakși Manovega, of the sixth Tīrthaņkara Padmaprabha. To the west of the temple, there are images of vaksis: Atija or Rohini of Lord Ajita; Shvetavara or Kandarpi of Lord Dharmanātha; horse image which indicates the sign of Shambhavanātha.
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Because of the location of these deities surrounding the temple, the name Maladevi is given to the temple.[]
Shodadarsh, July 1997 from Lucknow, India published by Tirthankara Mahavira Smriti Centre and Kendra.
Whatever is inherent in a seed,

Is sure to grow up in the field, So ignorance gropes in darker zones, And light leads to cherished home.
While one who clings to earthly things, And claims the same as his own,
He mourns and groans with sorrowful pangs, Deserted when he is left alone.
verse. 47
All the things of the outer world, Inherited and acquired by us, Are wholly separate and others, There is no love lost between us.
- Istopadesa of Pujyapāda.
53
verse. 44.

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Jinamanjari, volume 17, No. 1, April 1998
JAGDCHERLA JAIN INSCRIPTION FROM ANDHRA PRADESH
Dr. G. Jawaharlal, Director of Museums, Nellore, Andhra.
This inscription has been unearthed recently when the villagers constructed the culvert of a tank which lies in between Jagdcherla and Badepalli in Mahbubnagar district. It is now preserved in the premises of the Panchayat Samiti office of Jagḍcherla. It is a Jaina inscription - Jinaśāsanaṁ. The record comprises of 42 lines, and the state of writing has preserved good throughout.
The emblems at the top of the stone are: a Jain figure in crossleg squatting, two attendants on either side with chowries in their hands. Over the head, there is a trilinear umbrella with sun on to its and on the proper left of the Jain figure, there a cow with the moon above it. Thus, the record exhibits some of the Jain pratihāryas,' if not all.
1
The characters of the record are of the old Kannada script commonly found in the inscriptions of Twelfth century. They are round in shape and well executed. They own no peculiar features deserving special attention. The use of spirals instead of stroke for making their punctuation may be noted in some places. The orthographic traditions of the age, such as the doubling of the consonant in a conjunct after '>' are generally maintained. A noteworthy feature of phonetic transformation wherein the consonant 'r' is changed to "?' may be traced in a few instances. They are sarnngaldir in line 13 and enisinegldi in line 14. The language is Kannada, prose and verse. One benedictory verse in the beginning and another imprecatory verse at the end are in Sanskrit.
The benedictory verse is in praise of the doctrine of Lord Jina, overlord of the three worlds - trailōkyanātha, and which bears the glorious and supremely profound syādvāda as its infallible

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characteristic mark. It refers itself to the reign of the Cālukya king Bhūlökamalla, who bore the title sarvajña cakravarti and who was also stated to have been ruling from Kalyāņa. The record then states that Tailapadēva, the younger brother of the king was ruling over Kandūrnāļu.
The inscription is dated Saka 1047, Krõdhana, Phālhuna śu. 15 (Pourņamāśi) Brishaspativāra Sõmagrahaņa, corresponding to C.E. 1125-1126, February 19, Thursday. The date that is given in the present record seems to be spurious in light of following two epigraphs:
1. According to the Duggavatti epigraph of Tribhuvanamalladēva Vikramādiya VI, which is dated Saka 1049, Parābhava Pausha, šu. 1, pādva, Adivāra and corresponds to 1126 C.E., December, 16 Thursday (not Sunday as stated), it is obvious that Vikramāditya VI was still on the throne upto 1126 C.E. December 16, if not further.
2. The Patancheru grant of king Bhūlökamalla Sõmeśvara III states officially that the king's coronation took place on Phālguna su. 7 Sunday, in the Chālukya Vikrama year 51, Parābhava. The C, E. equivalent of this date would be 1127, February 20.
From these records, it is clear that Vikramādiya VI was still on the throne upto C.E. 1126 December 16, and Bhūlākamalla's coronation took place in 1.127 C.E., February 20. Since, the present record informs that Bhūlākamalla has already been ruling from Kalyāna, it must have been issued only after Patencheru grant, which states specifically that Bhūlākamalla's coronation took place on February 20 in 1127 C.E. Besides, the present record is also incorrect in its details, as there was no lunar eclipse in the KrödhanaSamvatsara as stated. In the reign of Bhūlõkamalla, there occurred only two lunar eclipses in Phālguņa. One is on Phālguņa 15, in S.1053 Virõdhin which corresponds to 1132 C.E., March 3, Thursday and another on Phālguna su. 15, Paridhāvi in Ś 1054 which is equivalent to Tuesday, 21 February 1132 C.E. Perhaps, the present record might have been issued in $.1053, Virõdhin ( March1132 C.E.), as the details of the present record tally (to some extent) with the above particulars except with the Samvatsara ( i.e. Virodhin) on which date the lunar eclipse took place. The engraver of the present record seems to have
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written Krodhi for Virodhi; even then the Saka year 1047 is definitely incorrect.
The present record further informs that when the prince Tailapa was ruling over Kandūrnādu in the year $. 1047, a certain merchant Bammisețți of the Vīrabalañjiga community, was said to have constructed a basadi for Lord Pārsva at Gangāpūra (line 22) after washing the feet of Mēghachandra Siddhāantadēva." It is further stated that the merchant guild endowed the basadi with certain levies collected from each shop and business transactions for the maintenance of the activities of the temple. Additional grants in the form of grain, ginger, oil and betel leaves etc. S were to have been made by Bammisetti himself and other merchants and residents of Gangāpūra, and as well as inhabitants of the neighboring villages,
While introducing a particular teacher, it was the common practice to mention the sangha, gaņa, gachchha to which he belonged. It is also observed that the terms gaña and gachchha are sometimes treated as synonymous. This practice was widely prevalent in Karnataka as well as in Andhradesa. Similarly, the present record introduces the illustrious mülasangha before introducing Mēghachandra. The mūlasangha seems to be the most predominant monastic order of Jain Church in South India, as it figures prominently in the Jaina epigraphs. In an inscription from Sravanabelagola (No.254) dated 1398 C.E., Arhadbali was said to have divided the mūlasangha into four subdivisions, viz., Sēņa, Nandi, Dēva and Simha. Besides, Kānūrgana was another branch of the mūlasangha. It arose out of the ascetic line of Kundakunda. The renowned Meshapāshāņagachchha might have been an off-shoot of Krānür or Kānūr-gana. In this illustrious gana and renowned gachchha hailed the preceptor Mēghachandra Bhattāraka who bore the epithet Siddhāntadēva (master Philosopher). Here, we may turn to the Govindapuram inscription of Mēdarāja dated 1129 C.E.'_where we come across for the first time the line of preceptors belonging to the_Kānūr-gana and Meshapāshāņagachchha. In that inscription, we are told that Bālachandramuni's disciple was Mēghachandra Bhasțāraka, whose pupil was Padmanandi. His disciple was again Mēghachandra Siddhāntadēva. A peep into the contents of the Kõlanupāk inscription dated 1125 C.E. also discloses the pedigree of the preceptors of _ Kānūr-gana.
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According to Kõlanupāk inscription, Mēghachandra who bore the epithets Māladhāri and Siddhāntadēva, was said to have the following pupils - Malanandisūri, Padmaprabhaśrīmuni and Mādhavēndu, who was also Siddhāntadēva. Here, I am inclined to think that Mēghachandra Bhattāraka of the present record is identical with Mēghachandra of Kõlanupāk inscription and Mēghachandra Siddhāntadēva of the Govindapuram epigraph, as they belong to the same Kānūr-gana and Meshapāshāņa-gachchha and the same period, 12th century. Moreover, it is also evident that Mēghachandra Siddhāntadēva of three above records was said to have installed Lord Pārsva images only.
Relying on the three records - Govindpuram, Kõlanupāk and the present epigraph, the pedigree of the preceptors of the Kānūr-gaña and Meshapāshāņa-gachchha may be arranged tentatively as follows:
Teachers of Kānür-gana and Meshapäshāņa-gachchha
Bāļachandramuni
Mēghachandra Bhattāraka
Padmanandi
Mēghachandra (Māladhāri and Siddhāntadēva)
I Padmaprabhasrimuni.
Malanandusūri
Mādhavēndu Siddhāntadēva
I may also suggest here that the ascetic Mēghachandra appears to have been chosen by the merchant guild as the presiding head of the basadi of the record.
Before concluding this study, I venture to say that the basadi of Gangāpur which was dedicated to Lord Pārsva is identical with the basadi of Gollathagudi, which is adjacent to Gangāpur record. If the above identification is correct, it throws light on the antiquity of Gollathagudi where the department of Archaeology and Museums of Andhra State has been conducting excavations. It is now clear from this record that the basadi of Gollathagudi was known to have been constructed in the 12th century C.E. by Bammiśētti.
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مد
کمر د ر دهرم وکی کتب
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ب ود. . . . . . . نه برداریم . ر . ر " من جو ہم دم د. من به تو دلا کر ان کی ر اند دکن تمادته ؟ 5 ، زور سے ان ک
ا کام ، 13
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متر لمن لام میم و ڈروند و زنان از روند. تنمية من .. (ع کے ة
می ماند تقری م : ( لا در پی دی :
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و (1) الاردن كدروع درد رکوردی، یزد
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ي
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. بنات
منتجة(5) زنیب : 3 کی اور ان کے 4
ہ ے ماکادمr م. م
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م و ا کر م . م در سیره و ر اه در ر. ع : امریکی ردا
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الم

**

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A few names bearing geographical significance are met in this inscription and all of them can be identified with their modern survivals. The rājadhāni Kayānapura (line 5) is modern Kalyāna in Gulbarga district of Karnataka state. Gongāpura (line 22) is identified with modern Gangāpur, 3 km away from Jadcherla in Andhra State. Kandūranādu is identified with Kandūr-1000 region which, according to several inscriptions of the Chālukya period, seems to have extended upto Pānugallu in Nalagnda district in Andhra.
The Chālukya kings of the record have thus extended their unremitting zeal and exemplary devotion towards Jainism also.
REFERENCES
1. Dr. D.N.J, Vastušāstra Vol. II, p.8. According to Jaina iconology, the prātihāryas are eight in number, - divyataru or Asoka tree, a throne, trilinear umbrella, aura of a beautiful radiance, divya-dhavani, showers of celestial blossoms, 2 chowries and heavenly music. 2. South India Inscriptions, IX, Part I, No.215 & AR. No.229 of 1918. 3. APGAS No.3,p.17. 4. Line 25 of the inscription 5. Dr. E. Ramachandra Rao of Osmania University helped me in understanding some Kannada terms of the record. 6. P.B. Desai, Jainism in South India. 7. Indian Antiquary, XXI,p.73. 8. Jainism in South India. p.280. NO.6 9. Inscriptions of Andhra Pradesh, Warrangal District. 10. APGAS, No.3, p.53.
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Jain Shrines of Tamilnadu
Abridged version by S.N. Prakash, Sylvania, OH.
Jinamanjari, volume 17, No.1, April 1998
The visiting of Jain shrines - Tiritha Darsan is an important functional transaction in the life of Jainas, laity or the saint. Prof. Padmanabh S. Jaini of University of California at Berkeley, observes in his The Jaina Path of Purification (pp.205-207) that "Jainas place great value upon pilgrimage to shrines; indeed, the lay [person] considers it an important goal of life...thus far focused upon the external aspects of the practice fundamentally intended as a means of withdraw from worldly occupations and dwell for a time in the peaceful presence of the holies."
..

The pilgrimage sites or shrines to which Jains go are indeed many in India, and as such, the paper concentrates on the sites in state of Tamilnadu in South India. There are several such shrines, dating back to Second and Third B.C.E. to the recent. The paper also provides some data about the Jaina population that might live in such places.
In the year 1981, Tamilnadu consisted of sixteen districts, and its Jaina population being a very small had scattered in the districts of Madras, Chengalpattu, North Arcot, South Arcot and Tanjavur. The estimated Jain population in 1981 was about 50,000. They are invariably rural dwellers, and in about one hundred villages they live. About sixty of these villages contain ancient Jain temples serving as their religious and spiritual centers.
The Tamilian Jains are mainly agriculturists or small landholders and in the recent time, they have entered other profession, as business men and civil servants. Their level of education is moderate, except in individual instances some of them have gone into higher education and accomplished a position of social status, both within their
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fold and in the mainstream. Their social and cultural activities, though resemble Jains in other parts of Southern India, the language and architecture they follow are purely indigenous. Generally speaking, Tamil Jains are socially conservative and they are indigenous people belonging to Digambara tradition.
The Jaina holy hills and the atisaya kṣetras in Tamilnadu are conservatively placed in the order of five to six hundred. And the places presented here are the temples which are still worship-worthy
Of the four ancient Jain mathas, only one at Jina Kanchi has survived. It is presided over by Bhaṭṭāraka, who is referred by the name of Laxmisena. He is the spiritual and religious head of Tamil
Jains.
Survey of the Shrines
The District of Chengalpattu
Arugkulam: The village is located 88 km from Madras, and the nearest town is Tiruvellore, on the bus route between Madras and Tiruttani. It is an ancient Jain center, dating back to ninth century. The Tamil text Choolamani was composed here by Thola Mozhi Devar, dedicated to fourteenth Tirthankara, Dharma.
The temple has a unique architecture. On the birth day of Tirthankara Dharma, the rays of the rising sun fall at the feet and slowly rise to the face of the idol.
There are no Jains living, except for the purohit.
Aarpakkam: It is about 25 km from Kanchipuram to Uthiramerur. It is a small ancient village. The temple is dedicated to Rṣabha, locally referred as Athi Pattarakar. A local poet, Udiche Devar has composed a work called Thiru Kalampakam.
Except for the purohit, there are no Jains living in the village. However, Jains from North Arcot visit the shrine for ear-piercing ceremony of their children.
Jinakanchi: It is just four km from Kanchipuram, located on the southern bank of the Vegavati river. The antiquity of this place can be traced back to the time of Samanthabhadra (120-185 C.E.) who had visited the place. The earliest epigraphic record, the Pallankoil copper plate issued by Pallava king Simhavarman (556 C.E.) refers to saint
1

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Vajranandi of Nandisangha. The temple is dedicated to Tīrthankara Mahāvīra, and the temple architecture style is composed of three periods, namely Chola, Pallava and Vijayanagara. In the eighteenth century, mural paintings depicting the life of Tīrthankaras have been created. The temple which is about 1500 years old has undergone renovations over the period. There are two foot-prints of the celebrated Jain saints, Mallisena and Puspasena, located under a small tree.
The place became a Jaina holy shrine as early as sixth century, and the Nandisangha raised to fame in Tamilnadu when the South Indian original monastic order of ācārya Kundakunda was divided into four sanghas - Nandi, Sena, Deva and Simha. The presiding saints of the sangha thus suffixed their names with the epithet Nandi.
The Nandi monastery of Kanchi prospered for a long time under many patrons. Candrakirtidevar, the preceptor in the last quarter of the twelfth century, and in the fifteenth century, Puspasena, the preceptor of Vijayanagara Prime Minister Irugappa was in charge of this monastery. According to Col. Mackenzie, the matha was once honored by such pontiffs as Samanthabhadra, Sivakoti, the king of Kanchi who became a convert to Jainism and later a mendicant who wrote the Ratnamala.
After Vijayanagara rule, the matha was closed and the pontifical seat was transferred to Chittamur in South Arcot.. Only in the sixteenth century, Virasenacarya re-established the matha here from Chittamur."
Mamallapuram: Several centuries ago, this small village was a famous harbor under Pallava kings. It is well known for its sculptural excellence. There were many Jain sculptures and images, but only one remains. It is the bas-relief and its rock face, an eastern vertical length of 96 feet and 43 feet high, depicts the story of emperor Sakara, as referred in the work Ajitanathar Puranam.
NORTH ARCOT DISTRICT Agarakorakottai is a small village, 20 km south of Wandawasi on the road to Tindivanam. The temple is only about 80 years old, dedicated to Tīrthankara Pārsva.
The Jain population of the village is about twelve families.

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Birudur is an ancient village located 2 km east of Wandawasi town, and has a Jain population of 100 families. The temple is about 700 years old, and is dedicated to Rṣabha.
Elangadu is about 10 km southwest of Wandawasi. It is a small village with an ancient Jain temple, dedicated to Rṣabha. The temple also houses two metal Jain images of Tirthankara Neminatha and the other is of Dharmadevi. There is an inscription at the bottom of Neminatha image stating that the image belonged to Mylapore. Hence, the image was said to have been carried to this temple when the Jain temple in Mylapore was subsiding in the sea.
There are about 25 Jain families in the village.
Gudaloor is located about 25 km south of Wandawasi, and the temple is dedicated to Tirthankara Kunthu is about 300 years old.
The village was the place where the Pallavas and the Colas met each other in the ancient times, and presently, there are about 30 Jain families in the village.
Kappalur is about 10 km south of Polur, in the main road axis of Tiruvannamalai and Polur. The Jain temple was constructed only in 1968 and is dedicated to Tirthankara Kunthu. The Jain population of the village is only 15 families.
Kattumalayanoor is a village about 16 km east of Tiruvannamalai. There is no Jain temple, but there about 29 Jain families.
Kilnelli is a small village located 12 km northeast of Cheyyar town. There is only one Jain family. This is an ancient village dating back to 700 C.E. with a flourishing Jain population. There is now a dilapidated Jain temple with Tirthankara Mahāvīra, placed on a platform.
Kilpennathur is a small village about 20 km east of Tiruvannamalai,. and has 5 Jain families, but no Jain temple.
Kilsathamangalam village is located 5 km west of Wandawasi. There are 60 Jain families and the temple is very ancient one, estimated at

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1400 years old. The mānastambha is monolithic and is 33 feet high. Near the village, there is a hillock with an inscription belonging to Pallava ruler Nandivarman.
Kilvillivalam is located 15 km southeast of Wandawasi, and the Jain population is about 25 families. The temple which is about 150 years old is dedicated to Vardhamana Mahāvīra.
Kozhappaloor is a village located about 22 km south of Arni. The village has 60 Jain families and the Jain temple is about 300 years old, and is dedicated to Rṣabha.
Mandakolathur is an ancient Jain village, located on the Polur Wandawasi bus route at a distance of 10 km. Now there is no temple. Once it had a large Jain population, but presently, it has only 5 families.
Manjapattu is about 25 km south of Wandawasi. The village has 26 Jain families and the temple which is about 200 years old. It is dedicated Malli Tirthankara.
Mudaloor is only 5 km south of Wandawasi and has a Jain population of 46 families. The temple is a very ancient one and is dedicated to Rṣabha. The village is the birth place of the Bhattaraka Laxmisena of the Jain matha in Kolhapur, Maharashtra state.
Mullipattu is a small village, about 3 km west of Arni. A 316 year old temple dedicated to Mahāvīra is found in the village. The village has 9 Jain families.
Nallavanpalyam is a village 5 km south of Tiruvannamali. The temple is fairly new, about 70 years. It is dedicated to Rṣabha. The village has 65 Jain families.
Nallur is about 16 km southeast of Wandawasi and has 50 Jain families. The temple is about 80 years old and is dedicated to Rṣabha.

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Naval is a small village 7 km southwest of Cheyyar. The village has 27 Jain families and the temple is about 85 years. It is dedicated to Tīrthankara Vāsupujya. This village is known for producing several notable and learned Jain pandits in the past 65 years.
Nelliangulam village is about 25 km south of Wandawasi. It has about 150 Jain families and the temple dedicated to Tīrthankara Neminatha is about 165 years old.
Nethapakkam village is about 8 km east of Arni. The Jain population of this village has moved out to nearby towns. The temple which is dedicated to Neminatha is located on an acre land, and it caters to the Jain families in the four villages - Mottur, Kalpoondi, Molgampoondi and S.V. Nagaram.
Othalavadi is an ancient Jain village located about 22 km from Arni. Presently, the village has 65 Jain families. The temple which was built in the tenth century is dedicated to Rşabha. There are inscriptions in the temple, dating back to 1271 C.E. They refer to the endowments made to the temple.
Peranamullur is 35 km west of Wandawasi and it has 37 Jain families. The temple is a recent one, about 80 years old and is dedicated to Rşabha.
Ponnur is an ancient Jain village which has connections to ācārya Kundakunda. It is located about 12 km southwest of Wandawasi. Its Jain population is about 70 families. There is a 12th century temple over the hill Kanagagiri and it has garbhahraha, antarala and ardhamandapa. It is dedicated to Rşabha. During a later period, it was enlarged with an addition of a maāmandapa, an yakşi shrine and an enclosure wall. Inscriptions from the village reveal that Cola chieftains and Pallavas made endowments to this temple. One of the inscriptions reveals that the idols of Pārsva and yakşiņi Jwalamāla were taken out to nearby Nilagiri (Ponnurmalai) for pūja celebrations.

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Sitharugaavoor is an ancient Jain village, but now has only 12 Jain families. It is located 3 km south of Desur and 19 km southwest of Wandawasi. There is an ancient temple dedicated to Rşabha. Near the village, there is a monument with an inscription dated 885 C.E., which reveals that the nearby town Vedal had a Jain University exclusively meant for women and was managed by the nuns. It was a unique establishment with more than nine hundred pupils on its roll.
Solai Arugavoor is about 30 km southwest of Wandawasi and 6 km from Desur. The village has 35 Jain families and their temple is just about 116 years old. It is dedicated to Rşabha. The brass bell in the temple is quite unique in the sense that it produces musical sounds.
Somasipadi is an ancient Jain village located 8 km east of Tiruvannamalai. The village was said to have been established by the Jains when they were persecuted by the chieftain of Gingee. The temple is not ancient; it is just about 116 years old and is dedicated to Tīrthankara Shānthi. It is to be noted that this is the only Jain temple that was dedicated to this Tīrthaņkara in the Tamil country. The present Jain population consists of 94 families.
Near the village, there is a rock with inscriptions and sculpture of Mahāvīra.
Thatcur is another ancient Jain village which is more than 800 years old. It is 10 km south of Ari. The present Jain population is about 60 families. The temple was built in circa 12th century and dedicated to Rşabha. The temple architecture is unique as it permits the sun rays - every year on the last 3 days of the month of February and the first of March - which splash over the feet of the idol.
Thenesenthamangalam is 5 km west of Wandawasi. It has an ancient temple dedicated to Pārsva. The Jain population is 19 families. The Pallavas and later, the Muslim Nawabs sanctioned grants to the temple.
Thirumalai was an ancient Jain center having the temples, both structural and cave types. It is about 40 km from Arni on the bus route to Polur. The different part of the temple complex was constructed
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during the Cola times. The Cola queen Kundavai was credited with the commissioning of two Jain temples, one at Dadapuram and the other one at Tirumalai. The former could not withstand the ravages of time and had disappeared completely, but, the Tirumalai one which stands at the foot of the hill, has undergone extensive renovations and repairs over a period of time. However, the pillars of the interior mandapa and the original image of Neminatha bear the best of Cola workmanship. During the same period, the neighboring rock-shelter was commissioned to carve exquisite relief represented by Ambika, Bāhubali, Adinātha and Pārsvanatha. By the twelfth century, a colossal image of Neminatha, who is locally known as Sikhamaninatha, was carved measuring sixteen feet in height. The later temple dedicated to Mahāvīra was constructed within the complex.
Presently, there is only two or three Jain families in Thirumalai.
Tirupanamoor is 19 km from Kanchi and 20 km from Cheyyar. It is an ancient Jain village boasting a 14th century temple which is dedicated to Tīrthankara Puspadantha. According to an inscription, the village is well connected with ācārya Akalanka, whose picture is found in the Kunthunatha temple of Karanti.'
Akalnaka's association with this village is illustrated by his foot-prints in the mandapa located on the bank of the local tank. An annual float festival is an highlighted activity of the Jains here. More over, the village boasts of the births of two celebrated Jain saints - Dharmasagar and Sudharmasagar.
Veliyanallur is an ancient village about 5 km east of Cheyyar, and has 30 Jain families. The ancient temple is dedicated Mahāvīra.
Vangaram is located at about 8 km southwest of Wandawasi and lies close to Ponnur hills. It has a recent Jain temple built over 120 years ago. The temple is dedicated to Rsabha. The Jain population is about 30 families.
Vellai is located 6 km southwest of Cheyyar. It has a temple dedicated to Rşabha and is about 170 years old. There are about 11 Jain families.
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Venkundram is a village located 1 km northwest of Wandawasi and its history extends back to Cola period, 1150 C.E. The village was a seat of Jain administration of its sangha. The temple is dedicated to Pārsva. There are inscriptions in nearby hills.
SOUTH ARCOT DISTRICT Agalur is 12 km northeast of Gingee. The village is not very old and its Jain population is currently 40 families. The temple is just about 90 years old and is dedicated to ķşabha.
Alagramum is an ancient Jain village 20 km southwest of Tindivanam. However, the temple is only about 170 years old. It is dedicated to Rşabha. The temple has an attached dharmasala. There are about 50 Jain families.
Eyyil is a small village near Gingee. It has an ancient temple dedicated to Chandraprabha. There are about 50 Jain families in the village.
Kallakolathur is about 22 km south of Tindivanam, and has an ancient temple, which was renovated in 1942. The temple is dedicated to Rşabha. Closer to the village on the north side is a small rock which contains foot-prints of nirvana parama Jina deva.
Kallapuliyur is 16 km south of Gingee. There are about 70 Jain families and there is a temple dedicated to Pārşva.
Kattusithamoor is a small village, 35 km west of Gingee. It has 17 Jain families. The village has no temple.
Kiledayalam is a small village 12 km south of Tindivanam. The temple is quite ancient, dedicated to Rşabha. Near the village, the lake bund contains foot-prints of saint Vāmana. There are only 8 Jain families.
Melsithamoor is about 10 km from Gingee and 20 km from Tindivanam. This is the religious headquarters of Tamil Jains. The Bhațțāraka Laxmisena resides here. There are two temples - ancient
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one built on the rock with an inscription, and the other is a temple complex with biggest garbagriha, and the complex is built around in fourtneeth century. The temple is dedicated to Pārṣva.
Mozhiyanoor is 25 km south of Tindivanam. There are 11 Jain families and they have a temple built around 1850 C.E. It is dedicated to Pārsva. There is an inscription in the temple.
Peramundur is one of the ancient Jain villages of Tamilnadu in the region. It is about 20 km from Tindivanam. There are two temples - ancient and the newer. The inscriptions found in the ancient temple are dated 11th Century. The Rṣabhanatha temple was considerably enlarged in 1192 C.E. by Rajaraja Sambuvaraya, a vassal of Kulottunga III. The Chandranatha temple is an eleventh century edifice which had its expansion in the subsequent centuries, and yet has retained its originality. There are 50 Jain families in the village.
The author of the Sripurana, the Tamil version of the Mahāpurāna, hailed from this village.
Perumpungai is located 6 km from Gingee, and there are 30 Jain families. The temple is just 217 years old and is dedicated to Tirthankara Mallinatha.
Uppu Vellore is an ancient village located 23 km east of Tindivanam. The village was known for the early settlements of Jains there. There is a temple dedicated to Rṣabha. There are 40 Jain families in the village. Acarya Jinasena, the celebrated saint scholar, is said to have died in this village.
Thirunarugkondai is one of the ancient Jain shrines in Tamilnadu. It is located 250 km from Madras on the road to Tiruchchirapalli. The hill bears the same name. There is a cave temple belonging to circa last B.C.E. on the hill at about 600 feet elevation. There are inscriptions. Atop the hill there is a temple locally known as Appandainatha temple, dated to ninth century and dedicated to Pārṣva. It belongs to early Cola style.

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The temple dedicated to Chandraprabha is located on the southern bank of river Cauvery. It was caused by Vijaynallulan, a native of Talakkudi. The lithic record found in the temple refers to endowments made to the temple by Rajaraja I, his military chief Mummadi Cola Brahmarayan; his elder sister Kundavai who commissioned a lake at the site, and an wife of an officer of Rajaraja; and king Kulottunga III who personally took interest in the temple.
Once there flourished the Jain sangha known as Vira Sangha under the leadership of saint Gunabhadra. Presently, there are only three Jain families in the village.
Valatti is an ancient Jain village surrounded by hills on the western and southern sides. The village is located 13 km from Gingee. The natural cavern has darsana bimbas of Pārṣva carved on the overhanging walls and it belongs to tenth century Cola style architecture. The temple which is dedicated to Rṣabha belongs to circa 16th century. There is a cave on the outskirts of the village. It is known as Nalgnana Kundru - samyagnan hillock, where there is a bas-relief of Pārṣva.
There are 30 Jain families.
Vidur is a hamlet situated 24 km southeast of Tindivanam. The village was known for producing many philosophers who wrote on Jaina philosophy. The temple was built for Rṣabha in circa 10th century, and a lithic record - a slab built into the floor of the mandapa in front of the central shrine of the Rashtrakuta king Krishna III (939-968 C.E.) has come to light. It reveals his patronage to the temple and also his sway over Tondaimandalam for about a quarter of a century. There are 51 Jain families.
·
Veeranmoor is an ancient Jain village located 20 km north of Gingee. This village produced the Bhaṭṭāraka for the Jain matha at Melsithamoor and that too from the same family. The temple was built in circa 14th century, dedicated to Rṣabha.
The village has 41 Jain families.
Vellimedupettai is 10 km north of Tindivanam. The temple here is about 220 years dedicated to Tirthankara Anantanatha. There are 30

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DIGAMBAR JAIN TEMPLES IN SOUTH ARCOT ANO NORTH ARCOT DISTRICTS
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--

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DIGAMBAR JAIN TEMPLES IN CHENGALPATTU AND MADRAS DISTRICTS
Gumendepundio
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Jain families. Near this village at Anandamangalam, the hillock contains Jain sculpture. I
This is a condensed version of Jain Shrines of Tamilnadu published by Digambar Jain Youth Forum, 3 Boag Road, Madras - 600017, February 1981.
REFERENCES
1. Dr. A. Ekambaranathan, Jainism in Tamilnadu, p. Jain Humanities Press, Canada and USA, 1996. 2. Ibid. 3. Ibid., pp. 99-100. 4. Ibid., p.80. 5. Ibid., p.111. 6. Ibid., p. 74. 7. Ibid., p.73. 8. Ibid., p.70. 9. Ibid., pp. 79-80.
Union of self with physical things,
Is perennial source of pains and ills, With all thy force of thought, word and deed, Give up thy greed for outer things. verse. 54.
I am not the death, nor disease, Neither young, adult, nor old, All these things belong to flesh, Nothing is there to fear and mourn.
verse. 56.
Ages have past and era rolled, Still no rest from outer quests, Now let me turn to inner self, For tried old things, no use of quest.
verse. 61.
- Istopadeșa of Půjyapāda.

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Jinamanjari, volume 17, No. 1, April 1998
SOCIETY FOR JAINA STUDIES, JAPAN
Profs. Unebe Tshiya and Fujinaga Sin, Japan.
Society for Jaina Studies was founded in 1986 by Dr.. Atsushi Uno, Professor Emeritus, Hiroshima University, Prof. Hojun Nagasaki of Otani University, Kyoto and others. It is the only academic society devoted to the study of Jainism in Japan. Its principle mission lies in Jaina studies. The Society thus fosteres exchange of views and information and camaraderie among Japanese scholars who have expertise and interest in the study of Jain religion.
The Society for Jaina Studies when launched in 1986, it had only eleven members, and now it boasts of about ninety members, who are not only academic scholars but also graduate students and individuals with interest in any field of Jaina studies. Prof. Uno was not only one of the principal founders of the Society but also served as its first chairperson, and its secretariat is established at the office of Prof. Nagasaki at Otani University, Kyoto.
The Society has an annual academic conference at Otani University, and is usually held at the end of September. In the annual conference, members or invited guest(s) present their research papers related to Jainism: topics may encompass philosophical, philological, literary study, and ethnological research and field work. The Society for Jaina Studies, therefore, occupies a unique position in Japanese Indological academic circles, as it is being limited only to the field of Jainism and related subjects.
Up until 1994, the Society published annual newspaper distributed among scholars as a means of information exchange. However, beginning 1995 which marked the 10th Annual Conference, the newspaper has become the Journal of Jaina Studies. Most of the articles in the journal are written in Japanese with a summary in English,
The most recent volume II, published in September 1997, has the following contents:
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1. A Study of Pramāṇanayatattvāloka
Translation By Uno Atsushi.
25. The Nyāyāvatāra: anyathānupapatti and uha By Kano Kyo. 53. Study of Anekāntavādapraveśa By Fujinaga Sin.
79. The Report on the Jaina Section in the 10th World Sanskrit Conference, Bangalore, India, January 1997By Yamaguchi Eiichi. 93. Book Information for Jaina Study By Fujinaga Sin.
This volume contains two annotated translations of important Jaina treatises. Prof. Uno continues his annotated Japanese translations of the Pramaṇanayatattvāloka, a well known primer of Jaina logic which was composed by Vādi Devāsūri. Prof. Fujinaga's translation is a pioneering work in the study of the Anekantavāda, the doctrine propounded by Mahāvīra, the last Tirthankara. The Anekantavādaprvesa is a digest and introduction of the Anekantavadajayapatākā of famous Jaina scholar Haribhandra.
Prof. Kano's article on Nyāyātāra and Prof. Uno's translation inquire into the epistemological tradition of Jainism. The Nyāyātāra of venerable Siddhasenadiwakara is regarded as the earliest full-fledged treatise on logico-epistemolgy in Jainism. Both articles refer to the concept of antarvyāpti which plays a very important role not only in the Jaina theory of logic but also in the history of Indian epistemology as a whole, and should open new vistas for the study of this field.
Prof. Yamaguchi's report on the Jaina Section in the World Sanskrit Conference and Fujinaga's brief book review provide invaluable information for Japanese Jaina scholars for whom such information is hard to come by.
An Annotated Japanese
Prof. H. Nagasaki is the Chief Editor of the journal, and he is assisted by an editorial board based at Otani university. Annual academic conference papers are usually published in the journal, the following year. Contributions are welcome, if articles are related to Jainism. The address is: Society for Jaina Studies C/O Prof. H. Nagasaki's Office, University of Otani, Koyama-Kamihusacho, 603 Kyoto, Japan. The journal may be purchased by sending international postal money in U$. 20.00.

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The 12th Annual Conference Report
It was held on 27th of September 1997 at Otani university.' Nearly 50 scholars from all over Japan attended the conference; their interest mainly lying in Jainism itself or its relation with Buddhism. Four scholars read their papers concerning various fields of Jaina studies.
Mr. Sato Hiromue discussed the Jaina epistemology according to Yaśovijaya's Jaina Tarka Bhāşā. Sato observed that the Jaina theory of perception is believed to have been influenced mainly by Buddhism but a closer study of the object of avagraha shows that the orthodox Nyāya school on perception is similar to that of Jainism.
After living in Ahmedabad, India for a year and his socioethno study of Jains there, Yamaguchi presented lives of Jains in India through a religious ceremony. His participation in Paryusan ceremony, wherein Bhadrankasūri and Jambūvijaya and their disciples delivered religious discourses and recited the Kalpasūtra, was presented through some 40 slide films.
The third paper, Textual Problems in the Agama, was presented by Mr. Watanabhe Kenji. Pointing to a verse in an Āgama which describes a Jaina monk wearing garment, Watanabhe said that this contradicts the Jaina tenets of acelatā, nudity. He attributed such problems to (1) the existence of various recessions before the Āgamas were put to writing, and (ii) the chronological standard of the Āgamic texts is not always correct in the sense that a written portion with śloka not necessarily older than other part.
Mr. Yamazaki Moriichi presented - Internet Application for the Study of Jaina Agamas. He explained some of his published verse indices and reversed verse indices of the Agamas and about home page containing Jaina textual resources compiled with the help of personal computer. He also gave home page address: http://www,sendaict.ac.jp/~ousaka/. According to Yamazaki, using electric devices and the resources, a questionable verse can be corrected by comparing other verses which are similar in metric.
Lastly, some of the participants expressed the hope to publish Japanese translations of main Jaina Āgamas. [
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ENDNOTES
1. For the preceding annual sessions, see Recent Jaina Scholarship in Japan by Prof. Uno Atsushi in Jinamanjari, Vol. 14, No.2, 1996. 2. Among the translations, the Tattvartha Sūtra will be included though it does not belong to Agamas.
Wealth hard to earn, and retain,
Unstable most, and most unsafe, One is never safe and sound with it, As fever patient with use of ghee.
verse.25.
Every thing can be had in life, By force of concentrated thought, Both the precious and the worthless, Philosopher's gem, or piece of stone. verse. 35
- Istopadeșa of Pujyapāda.
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Jinamanjari, volume 17, No.1, April 1998
NEWS DIGEST
JAIN STATUES OF LORD PARSVA IN TWO POSTURES WERE DISCOVERED AT MURUMA VILLAGE IN MAHARASHTRA.
This small village which once was a part of the Nizam of Hydrabad is located presently in the taluk of Umaraga in the district of Osmanabad in Maharashtra. In its hey days the village was said to have a large Jain population with five caityas for their worshipping. Nizam's army when occupied the region, it destroyed four caityas and only one was safely secured by the faithful. Nevertheless, when the remained caitya was about to be destroyed, the sravakas removed the temple's main idols which measured five feet tall. It was hidden underground behind the temple. A small idol of Lord Candraprabha was placed in the temple, in lieu of the buried one, and thus, it became known as Candraprabha temple. Thus, the idol in the ground stayed unknown from then onwards.
The earthquake tremors that occurred in Decan India in the year 1994 destroyed this temple, and the reconstruction of the temple was envisaged. The foundation laying ceremony was held on tenth of February 1997 in the spiritual presence of kshūllak Ajita Sagara, who is in the second stage before he could become a monkshood of the Digambara tradition.
As the excavation began for foundation and was dug to about seven feet deep, the discovery of the buried idols of Lord Pārśva was made, and recovered on Sunday, 23 March 1997.
The excavation revealed a tunnel leading to two idols of Pārśva - one in padmāsana and another in kāyotsarga positions, and a plan of the temple.
Recently, local newspapers from Solapur like Kēsari, Sanchāra, Lõkamata and Pudāri Taruna have reported about this discovery with photographs.
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Recently, local newspapers from Solapur like Kēsari, Sanchāra, Lōkamata and Pudāri Taruna have reported about this discovery with photographs.
- Dr. S.R. Patil, Muruma Post, Umaraga Taluk, Osmanabad, MR. In Gurudeva, A Fortnightly Jain Newspaper, 15 September 1997.
PROF. H.M.S. RAO, AN EDUCATOR AND SCHOLAR OF KANNADA LITERATURE, IS DEAD.
Prof. H.M. Shankaranarayana Rao who hailed from a small town in the family of Brahmin priests in Karnataka rose to a position of power and prominence in the early sixties as educator, writer and publisher of academic books in Kannada language. He has published over 30 works to his credit. The well known Jain works - the Vaddarādhne and the Yashodharana Kathe published by him were graduate text books of the universities of Mysore and Karnataka.
Prof. H.M.S. was an ardent advocate of the promotion of Kannada literature all his life, and equally supported Prakrit and Jain studies that were part of the Kannada classics. He died on Wednesday, 17 September 1997 at the age of 84.
-

Prof. H.S. Harishankar, University of Mysore,
***
DR. P. B. BADIGER, PROFESSOR OF JAINALOGY AND PRAKRIT, UNIVERSITY OF MYSORE PASSED AWAY.
Dr. Badiger, who hailed from Maharashtra and a student of Dr. A.N. Upadhye, was a very well known Prakritist and has over seventeen publications to his credit. It may be noted here that in the last issue of Jinamanjari, October 1997, his paper - The Vajjalaggaṁ: A Prakrit Work of Jayavallabha has appeared.
Dr. Badiger died recently in Mysore, India at the age of 67. He was a well wisher of Jinamanjari, and whole heartedly supported it.
- Gommatavani, Sravanabelagola, 15 January 1998.
For Private Personal Use Only

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JAIN VIDYA SHODH SANSTHAN, LUCKNOW ORGANIZED A TWO-DAY SEMINAR ON JAINISM APRIL 20-21, 1997. SCHOLARS FROM VARIOUS PARTS OF INDIA ATTENDED.
Seminar inauguration was done by Barkandeya Chanda, minister of Civilization, Sport and Youth of the Govt. of Uttar Pradesh. It was presided over by M.C. Joshi, former Director General of Archaeological Survey of India. Dr. Maruti Nandan Prasad Tiwari gave a concise view of the various topics presented:
* R. C. Agarwal, Jaipur - Vikram Samvat 1237 Mahishasura Mardhini image from Jodhpur Museum and Junagad Sachikadevi temple in the Jain pantheology.
* Dr. Harish Chandra Jain of Puri in Orissa: Beginning of the Jain Art in Orissa based on art at Jaganath, Avanti and Hathigumpha.
* Dr. A.L. Srivastav, Allahabad: Jain Ashtamangalik figure in the Buddhist tradition with the signs of fish, conch, lotus, wheel and srivatsa found in Bhutan.
* Dr. Amar Sinha, Lucknow: Neminatha in the Middle Age Art.
* Dr. (Mrs) Kamala Gir, Benaras: New Light on Kashi Jain Art in Relation to Art of the Ghat, temple, wall, lakes and buildings.
* Dr.(Mrs) Usha Tiwary, Benaras: A Study of Jain and Buddha Images of Mathura.
* Dr. Anand Krishna, Benaras: Study of Jain Paintings based on Jain and non-Jain experience as found in Visu Dharmottara Purana
* Dr Kamlesh Jain, Delhi: Study of Aptamimamsa and Laghiyastraya.
* Dr. Shashikant Jain, Lucknow: Emperor Kharavela and Hathigumpha inscription.
* Sramani Chaitanyapragna, Ladnun: Color Testing in the Uttaradhyana.
* Mr. Ramakant Jain, Lucknow: Application of Jain Sources in the Indian History Reconstruction.
* Dr. Pandeya, Rajasthan: In the Name of Mahavira. * Dr. Ashok Kumar Sinha: Karmavada.
* Dr. (Mrs) Sashibala Srivatsav: Bhagavad Purana Concerning Lord Rsabha
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* Dr Vijay Kumar Jain, Dr. (Mrs) Rakha Jain, Dr. Bhag Chand Jain Bhagendu (Bhopal), Dr. Phool Chand Jain Premi, Varanasi also presented their papers.
- Dr. Arvind Kumar Srivatsav in Shõdādarsh, July 1997.
***
INDIAN NATIONAL SCIENCE ACADEMY TAKES JAINALOGY PROJECT
“Subjectwise Classification and English Translation of Prakrit Canons of Digambara and Svetambara Jainas Upto Fifth Century” is the project title that has been recently approved by INSA, New Delhi. The study will be pursued by Dr. N.L. Jain, a retired professor of chemistry and a Jaināgamaśāstri.
The project will include contents on physics, chemistry, botany, zoology, food science, medical science and mathematics.
Dr. N.L. Jain has recently published two books - Glossary of Jain Terms and Scientific Contents in Prakrit Canons. He can be contacted at 12/644 Bajrangnagar, Rewa - 486001, India.
***
ACADEMIC PRESS INDIA RELEASES JAIN WORK - HISTORY OF JAINISM IN BIHAR BY PROF. B.K. TIWARY.
A carefully researched work by Prof. Tiwary deals with several salient and controversial facts prevalent in the time of Lord Mahavira, who brought renaissance in the gospel of Jainism that was preached before by Lord Pārśva in the period 949 - 849 B.C.E.
About two and a half thousand years have rolled away since Lord Mahavira brought renaissance in Jain religion, and the thick mist of time has failed to hide the luster of this magnanimous reformer. Mahavira is still being held in all his glories and with all reverence. His set in motion a set of socio-economic-religious reforms have continued for centuries and paved the way for upholding the principles of nonviolence, social justice, economic balance, brotherhood, morality and tolerance
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History of Jainism in Bihar covers a period, from 600 B.C.E through 1200 C.E., and sheds light on the governance of Bihar by various ruling dynasties. Equally, it sheds some light on some important aspects of the Jaina history.
The Academic Press, one of India's foremost publishers of academic titles, has recently published this book, History of Jainism in Bihar. Professor B.K. Tiwary, the author of the book, teaches history in Rosera College in Bihar, and is a noted historian specializing in ancient history of Bihar. He has also published numerous papers in many professional journals. In fact, a couple of papers have been published in our journal, Jinamanjari.
The price of the book is Rs. 300.00 or $60.00, and can be obtained directly from the publisher. Write to: The Academic Press, P.O.B. # 13, Patel Nagar, Gurgaon 122001, Haryana, India.
JAINISM: A PICTORIAL GUIDE TO THE RELIGION OF NON-VIOLENCE IS A PLANNED PUBLICATION OF MOTILAL BANARSIDASS, DELHI, INDIA.
Mr Kurt Titze of Germany is the author of the title. In addition, the book has contributing articles by eminent South Asian scholars, Drs. Vilas A Sangave, Jyoti Prasad Jain, Klaus Bruhn and Noel King.
The book runs into 280 pages, and 352 illustrations: photos, maps, plans and figures. Prof. Sangave has two articles - Meaning of Jainism and Jaina Culture; Prof. J.P.Jain's paper 'The Genesis and Spirit of Jaina Art' is seen from the historical perspective; Prof. K. Bruhn dwells on 'The Jaina Art of Gwalior and Deogarh, and Prof. N. King of California looks into 'Jaina Dawn in the West'.
The rich pictorial Jaina presentation covers almost all of India and runs into 157 pages: Bihar (5), Central India (31), Delhi (2), Gujrat (22), Karnataka (28), Maharashtra (19), Rajasthan (36) and Tamilnadu (14). In addition, maps and site plans of these sites are provided.
The Jaina social and philanthropic tradition as seen in the current time are depicted through institutions at Veerayatan in Rajgir, Dharmasthala in Karnataka, Bahubali in Maharashtra, Womens Ahsram and Kindness to Animals.
Mr. Kutz Titze is about 70 years old, and has spent many years traveling to India and to these Jaina sites. The product of his hard and

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interesting work is the outcome of this book, which has been undertaken by Motilal Banarsidass. [Perhaps] the book being considered unecomomic, there is an appeal to support the publication monetarily by individual sponsoring whose name will appear in the publication and free copies provided corresponding to their contribution.
Monetary support may be sent directly to Mr. N.P. Jain, Director, Motilal Banarsidass, 41 Bungalow Road, Jawahar Nagar, Delhi - 110007. Fax: (0 11-91) (11) 293-0689. Please earmark: Titze, Pictorial Guide to Jainism.
Mr. Kurt Titze, In der Grube 7, 88416 Bellamont (Steinhausen), Germany. Tel: (49) 7358-1406.
- Ajit K. Benadi, Hamburg, Germany.
While the unruly ways of life -
Denying equal rights to all, Are ever a menace to this life, Because they lead to hellish broil.
- From Istopadeșa of Půjyapāda (1986) verse 10.
By J.B. Jain Paramsrut Prabhavak Mandal Publisher Srimad Rajcandra Ashram, Agas-388130, Gujrat
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Jain Quarterlies from India Jain Journal Editor Dr. S. R. Banerjee P-25 Kalakar Street, Culcatta - 700007 Annual Subscription US S 10 Arhat Vacan Editor Dr. Anupam Jain 584 M.G. Road, Tukoganj, Indore - 452 001 Annual Subscription US $ 15 भारत INDIA 100 भारत INDIA 100 GANDH Bramhi Jain Society 1331 Clinton Street Buffalo, N.Y. 14206 100 GANDH गाची मी GANDHIR Dr Lalit Shah 21 Saumya Apts Alwedabad-380014 INDIA www.jainelibrar