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222
MEDIAVAL JAINISM
tions, and the Padangondu, enacted certain measures among which was one which declared that the Āśuvimakkaļ should pay one kāśu each for the minor tolls ; and that if they failed to do so, they should pay an additional kāśu." In about A.D. 1291 in the 37th year of another Tamil monarch Jayangonda Caļa, a tax on Ājīvikas is mentioned.2 A nobleman called Sikka Dēvaņņa Daņņāyaka Aņņāmalai Devar is said to have remitted, among other taxes, the tax on the Ājivikas, for the worship of a certain god in order to invoke success for the arms of the king Rāmanātha Devar.3 We may contrast these instances with those mentioned in the famous record dated A.D. 1368 which will be examined in minute detail in a later context, in which the following is stated :--That out of the money levied at the rate of one haņa a year for every house according to the door from the Jainas throughout the whole kingdom, a certain amount was to be set apart for the bodyguard of the holy place of Belgoļa. These facts are enough to demonstrate that the people as well as the State in mediæval India distinguished the Ājīvikas from the Jainas.
As regards the identification of the Ājīvikas and the Yāpaniyas, it may be observed that this, too, is untenable. The Yāpiņiyas were an unorthodox Jaina sect with the appearance of the Digambaras but with the observances of the Svetāmbaras." In the epigraphic notices we have of this sect,
1. E. C. X. Mg. 49 (a), p. 87. 2. Ibid, Kl. 28, p. 7. 3. Ibid. Kl. 18, P. 4. 4. Ibid, II, 344, p. 146.
5. Read Lüders' detailed note on them in E. I. IV, pp. 338339, where reference is given to Bhadrabāhu carita, IV. v. 133, seq., which describes the origin of their sangha as well. See also Zeitschrift der Morgenländischen Gesellschaft, XXXVIII, p. 39 seq.
