Jaina Bibliography Part 2

SR No.: 016036
Original Sutra Author: N/A
Author: A N Upadhye
Publisher: Veer Seva Mandir Trust
Publication Year: 1982
Total Pages: 900
Language: English
Classification: Dictionary & Dictionary
File Size: 15 MB

Page 66

JAINA BIBLIOGRAPHY
1085
P. 67, Tiru Vallava Nayanar, author of the Tamil work, the Kural, showed in his writings a knowledge of, and tendency towards, Jainism. The Jains use the title Nayanar as an honorific appellation.
P. 100. Buddhist and Jain missionaries the first preachers and religious teachers devoted to the indigenous population. This is, perhaps, why a temple, more particularly of Buddhistic and Jain, is called a palli.
P. 236. Adoption of the Jain faith by the Kurumbas who became bigoted adherents of this sect. Compaign of Ananda Chola to crush the supremacy of Jainism. Ascendancy of Saivism, the result. Jainism by no means extinct among Kurumbas.
P. 245. Success of a Jain priest to convert a great number of the Kurumbas to Jainism. Erection of a Jain basti by the king of Pulal. Destruction of Jain sculptures found in rice-fields. Many Kurumbas resemble in their present manners and customs e.g., marraige ceremonies, the Jains of former times.
P. 248. Existence of a Jain basti dedicated to Aditirthankara in the village Pulal.
1024
John STRACHEY--India. London, 1894.
P. 245. Jain doctrines, similar to the more orthodox forms of Buddhism-a tendency for Jainism to become virtually a sect of Brahmanism. "In the north and west of India the Jains are still a cultivated class, mostly engaged in commerce, whilst in the south they are, as a rule, agriculturists."
1025
J. KLATT---Samachärı-Satakam of Samayasundra and Pattāvalis of the AnchalaGachchha and other Gachchhas. Revised with additions by E. Leumann, (Indian Antiquary, vol. XXIII, Pp. 169-183).--Bombay, 1894.
I. The Samāchāri Šļakam.
The “Samācārisataka” was composed in Samvat 1672, by Samayasundavagani, disciple of Sakalacandra, himself disciple of Jinacandrasūri (Samvat 1612-1670) of the Brihatkharatara gaccha.
The work is divided into 5 prakaśas and 100 chapters. It is still designated under the name of 'Praśnottarasata'. A very large number of chapters bear a title. One of the most important chapters relates to the discussion happened in