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JAINA BIBLIOGRAPHY
1171
P. 218. Religious persecution of the Jains as well as of the Buddhists started in the 7th century at the instigation of the Saiva Saints and ardent Vaishṇava devotees. The Brahmanical revival of the 9th century was equally, if not more, revolutionary in consequences. After a violent and merciless suppression of the rival Buddhistic and Jaina faiths existing in the land, it naturally advanced towards the extreme goal of exclusive orthodoxy and rigorous enforcement of the Varnaśmu amadharma'.
1215
D. R BHANDARKAR-Aryan Imigration into Eastern India. (ABORI. Vol. XII; 1930-31). Pp. 106-7 and 110.
Māhavir and his disciples-their tour for propagation of Jainism sufferings of them-spread of Jainism in N. Bengal.
1216
R. SHAMASASHTRI--- Forms of Government in the Ancient India--Jain ascetic Padalipta during the regin of Šukas. (ABORI Vol. XII; 1930-31, Pp. 8-9).
Vidy ananda, Bhattākalanka, Jinasena in the reign of Śri Vallabha--- mentioned.
1217
V. RAGHAVENDRA RAO-The Kadambas of Banavase. (QjMS Vol. 21 No. 4, 1931. Bangalore).
P. 321. The domestic life of Mrigesa (C. 420-445 A.D.) affords a striking example of religious teleration and feminine independence rare in the annals of any country but India, whose motto through all the centuries has been unity in diversity. Queen Prabhāvati was an ardent devotee of Brahmins while her royal consort leaned towards Jainism (I.A.VII p 35). Indeed this Catholic spirit of the King has been responsible for the assertion that all the early Kadambas were followers of the Vedic faith (Epi. Ind. XIV. pp. 161-166). If Mrigesa was not a Jain, his construction of a Jain temple in memory of his dead father is impossible to explain Indeed, memorials for the dead is a sure index to the religion of the departed no less than of the living.
P. 32. Harivarma (500-525 A.D.) in his early life, the son of Ravi was a follower of the Mahavira as is evident from all his grants to Jains ascetics. But he changed his faith and embraced Brahmanism between the 5th and 8th year of
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