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move outside their household. Among the fruits and vegetables we have the following names: brinjal, sāk, mangoes, and plantains. People are stated to take them in plenty which shows that they must have been fairly cheap. Particularly costly was betel-nut (pungiphal). The market sold costly fabric to suit the pocket of the rich along with ordinary blankets for the common people. The names of the sweets mentioed in the verse are an additional attraction.
Verses 12-13 describe the Jaina temples of Virampur of which one is that of Santinatha and another that of Parsvanatha. Verse 16 refers to the Hindu gods and goddesses worshipped in the city :
mātā iśvar ganapati ho phanṇapati bhairu dehrā sahasling talāva
jogan cosath mandi ho grahacandi bavan virnā pūjai sivamati bhāva
Doha 1-2 describe the local rular of Virampur, Rao Fateh Singh who was a follower of Śiva. He has been praised for his just and benevolent rule. Verse 19 speaks of Tokar Seth who was the leader of the Jaina community at Merta, the sender of the present invitation on behalf of the Merta Jainas.
We have also a description of Merta from the poet's pen. Man Singh was the ruler of this city who was assisted in running the administration by one Pancoli Gopaldas. Mansingh was a Hindu. The town was inhabited by a large number of traders, many of whom were millionaires but thieves were conspicuous by their absence. As the poet sang:
bahu vyäpäri tihā vasai re lakhpati adhikai mān cor caraḍ navi sancarai re gori gāvai gân re
Besides, there were skilled goldsmiths, tailors, shoe-makers and beautiful and adept dancers in the city. As we have it again from the same poet :
darji patva sundaru re tamboli sonăr
ganikä moci turakḍā re ityadik suvicăr re
This picture of small towns of Rajasthan and Gujarat in the early 19th century reveals that the mediaeval feudal tradition had not yet known a breach.
[ January 1972 ]
JAINTHOLOGY /187
