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 264 THE INDIAN ANTIQUARY. [September, 1873. of these two brothers, of their wives and sons, were erected. They appeared as the regents of the ten higher spheres, and as if in the act of looking at Kandapa, the founder of their family. The statues were represented riding on elephants, which animals are greatly venerated by the Jainas as well as by their predecessors the Bauddhas * * * § * The high esteem enjoyed by these two brothers is also evident from statues of their wives having found a place in this temple, and from T e j a p a 1 a having erected a genea¬ logical tree of his spouse Anupama Devi.f At the sides of this temple 52 cells had been arranged for the principal Jainas, and at the entrance to the temple there was a varandaka, or porch. J The nature of the testimonies on the propa¬ gation of the Jaina doctrine from M a g a d h a to other parts of India suffers from two defects inseparable from them ; firstly because they are very incomplete, and secondly because from the religious opinions of the rulers of Indian coun¬ tries no conclusion can be drawn as to the number of their subjects who professed the re¬ ligion of the Jainas. This gap may safely be filled out by the statements about the present extension of this sect, because it is certain that it has won no new adherents in later times. Magadha, or, according to modern ter¬ minology, Southern Bihar, the original country of the Jainas, is their principal seat.§ In M a 1 a v a there are also many Jainas ; here they are split into many sects, they observe the fasts, and the law of ahinsd or non-injury to living beings very strictly, and are very active and lionest||. They engage chiefly in commerce here also. They agree with the Buddhists in calling the highest deity Adinatha; this regions of the gods and demigods, together with the highest, i. e. of the Jainas; on this see Colebrooke’s Observations on the Jains, in his Misc. Essays, III. p. 221. • t Namely inscription xvm. 40 seqq. As. Res. XVI p 307. X Thus must no doubt be read for baldnka. § This is particidarly clear from Buchanan Hamilton’s account, Trans, of the R. A. S. I. p. 585 seqq. mentioned above, p. 2G1, note §. >| Sir John Malcolm, A Memoir of Central India and Malma, II. p. 102 seqq. To conclude from the contents, the dissertation of James Delamaine in Trans, of the R. .4s. S. I. £>. 413 seqq. quoted above, p. 201, note §, refers also to M a 1 a v a ; this supposition is confirmed by the circum¬ stance of its having been submitted by Sir John Malcolm to the Asiatic Society. James Tod's The Annals and Antiquities of Rajas- than, I. p. 720 : II. p. 734, &c. [Madras Ed. I. 622; II. 672.—Ed.] is known to be also a name of Buddha, espe¬ cially among the Nepalese. They prefer P a r - svanatha, the penultimate Jina, to Maha - v i r a the last. In the west of the A r a v a 1 i chain, or Marwar in the wider sense oV this name, adherents of the sect which now engages our attention are not wanting; this remark applies especially to J o - dhapura.^f On the other hand the Jaina religion maintained in Gujarat its old promi¬ nent position; there adherents of this sect live in most of the towns, and in the peninsula of this name there is scarcely a village which does not contain several Jainas.* The sanc¬ tuary praised so much already in the IS at run- jayamdhdtmya, and situated on the mountain of the same name, has been in much later times also visited by devout pilgrims. This fact ap¬ pears from three inscriptions preserved in the adjacent PalitanAf The essential point of the second inscription is that DasaKarmasaha, who was a descendant ofaGanadharachan- d r a or president of an assembly, and is zea¬ lously devoted to the Jaina doctrine, was by the liberality of the emperor A k b a r, who is justly praised for his tolerance, placed in a position to again renovate and to embellish that sanctuary. The third inscription reports that the pions Tejap ala undertook in the year 1583 a pil¬ grimage to the sacred mountain Satrunj aya and richly endowed this sacred place.£ After this review of the propagation of the Jainas in Hindostan I turn to the Dakhan. In the wide region of the north-western Dakhani highland inhabited by the MahA- r u s h fc r a s or M a r a t h a s, Brahmanism do¬ minated so much that but few adherents of the sect in question would be induced either to Guzerat. t They are published under the following title : Inscrip- t ions from Pali tana. Communicated by Capt. LcGrand Jacob in the J. of the B. B. of the R. .4s. S. 1. p. 56 seqq. The inscription communicated on p. 57 he translated only as an extract; the second, p. 50, by A. B. Orlebnr with tho help of Venayaka Shastree ; it is dated Samvnt 1037. or 1580, in the reign of the Emperor Akbar. The third inscription is translated by BAl Gangadhar Shistri and dated Saihvat 1650 or 1583. Akbar roijped from 1556 till 1605. The text of the two last inscriptions is printed on p. 04. [Though Lassen speaks of tho inscriptions as “ in dem benachbarten Palitana,” they arc from Satruujaya itself.—Ed.] X According to tho note of LeGrand Jacob in the J. of the B. Ii. of the R. .4s. S. I. p. 56, P ftli t&n a, S am eta - 8 i k h a r a (on which see above, p. 260, note *|F), and Giri- n a g a r a in the peninsula of Gujarat, with Mount Arbuda, and Chandragiri in the Himalayas, are the sacred localities most visited by the Jainas. [On Arbuda vide ante, p.
 * These ten spheres are probably in the nine higher
 * Edward Thornton’s Gazetteer, &c. II. and the word
 * 240.—Ed.]