264

THE INDIAN ANTIQUARY.

[SEPTEMBER, 1873.

of these two brothers, of their wives and sons,

is known to be also a name of Buddha, espe

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

cially among the Nepalese. They prefer Pâr Ś van äth a, the penultimate Jina, to Mahā -

by the Jainas as well as by their predecessors the Bauddhas.” The high esteem enjoyed by

v i r a the last.

In the west of the A r a vali chain, or Mårwär in the wider sense of this name, adherents of the

sect which now engages our attention are not wanting; this remark applies especially to Jo

these two brothers is also evident from statues of

d h a pura."

their wives having found a place in this temple, and from Teja p a la having erected a genea logical tree of his spouse Anupamā Devi.t 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.: The nature of the testimonies on the propa gation of the Jaina doctrine from Magadh 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

religion maintained in Gujarāt its old promi

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.

Mag a dha, or, according to modern ter minology, Southern Bihār, the original country of the Jainas, is their principal seat. § In

Mā a v a there are also many Jainas ; here they are split into many sects, they observe the fasts, and the law of a hinsd or non-injury to living beings very strictly, and are very active and honestſ. They engage chiefly in commerce here also. They agree with the Buddhists in calling the highest deity A din à tha ; this

• These, ten spheres are probably in the nine higher

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 XVIII. 40 seqq. As. Res. XVI. p. 307.

On the other hand the Jaina

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 Satruń jayamāhātmya, 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 Pălitänä.t. The essential point of the second inscription is that D as a Karm as ā ha, who was a descendant of a G an a dharach an

dra or president of an assembly, and is zea lously devoted to the Jaina doctrine, was by the

liberality of the emperor Akbar, 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 pious Teja p a la undertook in the year 1583 a pil

grimage to the sacred mountain Sat ruijay a 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 Mahā

rā s h tras or Mará th a s, Brahmanism do minated so much that but few adherents of the

sect in question would be induced either to

• Edward Thornton's Gazetteer, &c. II. and the word

Guzerat.

+ They are published under the following title: Inscrip tions from Pulitana. Communicated by Capt. LeGrand Jacob in the J. of the B. B. of the R. As S. I. p. 56 seqq. The inscription communicated on p. 57 he translated only as an extract; the second, p. 59, by A. B. Orlebar with the

† Thus must no doubt be read for balánka.

§ This is particularly clear from Buchanan Hamilton's account, 7 ſºns ºf the R. A. S. I. p. 585 seqq. mentioned above, p. 261, note S.

| Sir John Malcolm, A Memoir of Central India and Malta, II. p. 162 seqq. To conclude from the contents, the

dissertation of James Delamaine in Trans. of the It. As. S. !: p., 413 se 14. Quoted above, p. 261, note $, refers also to M & law a this supposition is confirmed by the circum

help of Venayaka Shastree; it is dated Saſhvat 1637, or 1580, in the reign of the Emperor Akbar. The third inscription is translated by Băl Gangādhar Shāstri and dated Sainwat 1650 or 1583.

Akbar reigned from 1556 till 1605. The

text of the two last inscriptions is printed on p. 94. Though Lassen speaks of the inscriptions as “in dem benachbarten

Politana,” they are from Satruñjaya itself.-Ep.]

" James Tod's. The Annals and Antiquities of Rajas. thºn. I. p. 726 : II. p. 734, &c. (Madras Ed. I. 622; II.

1. According to the note of LeGrand Jacob in the J. of the B. B. ºf the R. As. S. I. p. 56, Pål it ān ā, S a meta Śikh a ra (on which see above, p. 260, note"), and Giri n a g a ra 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.

672. –ED.]

249.-E.D.

stance ºf its having been submitted by Sir John Malcolm to the Asiatic Society.