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1698
JAINA BIBLIOGRAPHY
P. 280. Mention of a Jain work named Manodūta,
P. 282. Śrladüta of Caritrasundaragani-deals with the story how Sthūlabhadra, a Jain prince renounced the world and became a disciple of Jain saint Bhadrabāhu.
P. 293. Vijñaptipatras--means messenger poems of the Jain poets intended to serve the purpose of letters.
P. 294. Dütakāvya--whether Hindu or Jain are more or less mythological in character.
2344
Maurice WINTERNITZ-A History of Indian literature. Vol. I, Calcutta, 1927.
P. 27. Traditions of the Jains with regard to formation of their canonical works is fairly trustworthy.
P. 48. The Jaina used Middle Indian dialects for their sacred writings--the Jaina Prākrit (Ardhamāgadhi or Arșa) and the Jaina Maharāștri.
P. 125. Jain monks are forbidden to devote themselves to the exorcism of the Atharvaveda and to magic.
P. 338. According to Jain stories, Draupadi chooses all the five Pāndavas simultaneously.
Pp. 472-473. The Jains made Krişna cult part of their religions in the 3rd or 2nd century B.C.
P. 511. Jain monks composed and preached in popular dialects.
P. 513. In the second half of the first century A.D. the Jain monk Vimala' sūri recast the Rāma legend in his Prākrit Paumacariya (Padma carita).
P. 514. The Jain Rāmāyaṇa influenced the Bengali versions of the Rāmāyanas continued on p. 2 see p. 2.
P. 525. The Digambara Jains, composed Purūņas from onwards. Ravişeņa wrote the Padmapuräna in 660 A.D.
the 7th century
P. 538. Śrstikhanda i.e. section of the Creation (from Padma Purana, Bengali manuscripts)-in the chapter on conflicts between gods and demons and history of religion it is written that Vişņu aided Bșhaspati by causing the phantom figure of
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