Jain Journal 1972 04

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 55

APRIL, 1972
193
we have a number of epigraphical and literary evidence which goes to prove that the kings of this dynasty indirectly patronised Jainism during their rule in Malwa and Rajputana between the 9th and the 14th century A.D.
For instance, Kalvan (Nasik District, Bombay) plates of Yasovarman, give an eulogy of the Paramara king Bhojadeva (c.1010-55) A.D.) during whose reign the former got a town called Selluka from the latter. Now in the village called Muktapali in the Audrahadi-vais ya, the Samanta the illustrious Ranaka Amma of the Ganga family, being convinced of the Jina dharma through the preachings of the Acarya Ammedeva, gave some land at Mahisabuddhika, the holy tirtha of Kalakalesvara (10 mls. from Kalvan, Nasik District). Along with this, the local commercial community granted the income of fourteen shops, two oil mills and flower-gradens to the temple of the Jina in the Sveta country (equivalent to the modern northern portion of Nasik District). The temple was dedicated to Munisuvrata.
From this, it seems that especially the trading and the middle classes had an affinity for Jainism and that some members of it had sought the goodwill of the Paramara Bhojadeva also.
Coming to the reign of Arjunavarman, we find that he patronised great poets who have been claimed to be theirs by the Jainas. These three persons were Madana, Bilhana and Asadhara. Regarding the first who was the royal preceptor of Arjunavarman, Jaina literary tradition says that he was "taught by Asadhara", the famous Jaina writer. Bilhana was “another luminary in Arjunavarman's court, who is described as "Mahapandita' in the royal grants. He served the Malava prince as his Sandhivigrahika, and is referred to as Mahakavi in Jaina tradition.” More famous than these two was Asadhara, the writer of Jinayajñakalpa, Trişaştismrti, Sāgāradharmāmsta and Anagāradharmāmsta.
That even the successors of Arjuna, viz., Devapala and Jaitugi were not unfavourable to Jainism can be proved from the fact that under the former the same Madana continued to be the royal priest, while under both these kings, Asadhara could get leisure and patronage enough to complete all his four masterly works. The Modi stone-inscription (V.S. 1314) of the reign of Jayavarman II found in a Jaina temple shows that Jainism was having a reputed and responsible existence under the Paramaras in Central India and Rajputana.