Chapter XI
Social -
Divisions
The Social Divisions in Jainism are
concerned with society. It seems that in the Early Medieval Period, Jaina saints
converted a large number of people to Jainism, and formed their social groups
and named them in different ways. From their names such as Humbaāa and Dhaskaūa,
it seems that they originated from tribal people. Some are territorial in
nature. Some Kulas, titles and surnames were converted into castes. Some
castes originated from the professions. The Jaina system of social organization was in the
beginning based on the distinction of function. Later on, birth was considered
as a criterion of these castes because of the influence of Brahmanical religion
and of Muslim rule. Most of the Jaina castes in North - India originated in
Rajasthan. Later on, they gradually migrated to the different regions. These
Jaina castes were divided into Įvetambara and Digambara castes on the basis of
religious sects. Among the Įvetämbara castes, Osvälas, Poravälas and Įrļmälļs
are famous, while in the Digambaras, Bagheravälas and Khaīāelavälas are well
known. As people migrated and settled in different regions outside Rajasthan, it
shows their adventurous spirit. Some castes of the same name as Ägravälas,
Įrļmälļs, Poravälas and Khaīāelavälas are found both among the Jainas and the
non-Jainas. In South India, castes among the Jainas were determined by the
professions. These castes were gradually divided into several gotras. The
marriages of the individuals of the caste were determined after considering the
gotras.
Jaina Castes and Gotras of Rajasthan
: Most of the
castes and their gotras found among the Jainas in the North have their origin,
in Rajasthan. The time and the manner of their origin is shrouded in
considerable mystery. There are many legendary accounts of their origin which
tell us that they are of great antiquity. But, as a matter of fact, no names of
these castes and their gotras before the seventh century are traceable.
From the historical point of view, these castes and their gotras seem to
have come into existence between the eighth and the thirteenth century A.D., the
time of golden age for Jainism in Rajasthan. There were born great influential
saints like Hemachandra and Jinachandra who converted the Rajputs Brähmaīas and
Vaiįyas to Jainism. Even the Jaina statesmen like Vimala and Vastupäla tried to
spread Jainism by rendering meritorious services. The merchants also spent
countless wealth for its propagation by constructing beautiful temples and
placing images in them. In this way, Jainism was accepted by a large number of
masses who formed different Castes.
(1) Osavälas : Osavälas are
found in all the important cities of Rajasthan. They occupy a prominent position
both in administrative and commercial spheres. Their origin is from the place
named Osia in Marwar. This town was visited by Uppaladeva, the Scion of the
ruling family of Įrļmäla who being pressed by his enemy sought refuge at the
hands of a ruler of the Pratļhära dynasty which was then supreme in Marwar. At
this time, the Jaina saint Ratnaprabhasüri came to this place and found the only
son of Uppaladeva bitten by a snake. The king requested Ratnaprabha to cure him
which he did. The king with his subjects embraced Jainism and Ratnaprabhasüri
formed the Osaväla Caste of these
people. There are three views about the time of the
incident.
1. According to the
Näbhinandanoddhära-prabandha and the Upakeįagachchha-charitra,
Ratnaprabhasüri, the seventh paūūadhara in the line of Pärįvanätha,
established the Osavaćįa in Vļra Nirväīa Saćvat 70 (457 B.C.). 2. In the opinion
of the Bhäūas, the caste of the Osavälas with their eighteen Gotras was
established by the teachings of Ratnaprabhasüri at Upakeįanagara in Marwar in
222 V.E. (165 A.D.) 3. But both these views do not seem to be correct, because
there is no mention and trace of this caste before the 8th century A.D. It seems
to have come into existence afterwards. The king Uppaladeva and his subjects
were converted to Jainism by Ratnaprabhasüri who formed their caste of
Osavälas.
Gotras of the Osavälas
: After the
conversion, Osavälas continued to multiply and they formed eighteen Gotras
according to the traditions. But the process of the multiplication continued
further particularly because they ceased to be a fighting race; and there was no
mass casualty due to any battle. It is believed that there are 1444 Gotras of
the Osavälas. But these are not the main Gotras. They just represent simply the
branches and sub-branches. Yati Įrļpäla refers to the manuscript which mentions
609 Gotras.1 The poet Rüpachanda of the
eighteenth century A.D. in his Osvälaräsa mentions about 440
Gotras.2 Some are territorial, some are
individualistic, and others are occupational.
(a) Territorial Gotras : Some
Gotras were named after the places of their origin. Jinadattasüri gave
väsakshepa to the two princes namely Įrļdhara and Räjadhara of Rävala
Sägara at Bhaīasäla in Jaisalmer. The Princes and after them their
descendants and still further those who were closely or remotely related to
them, all came to be called Bhaīasälļs. And thus was established the Bhaīaįälļ
Gotra.3 In 1542 A.D., Säha Vļdaka of this
Gotra celebrated the consecration of Chandraprabha through Jinabhadra Süri at
Jaisalmer.4 So the Gotra must have strated not
later than 1500 A.D. The Kächholi Gotra was formed after the village named
Kächchhola in Sirohi State probably at the beginning of the 13th century A.D. In
1286 A.D., Ajayasićha of this Gotra installed the image of Pärįvanätha at
Kachchholļ for acquiring merit for his parents.5 Koranūa Gotra originated from the
place named Koranūa in Marwar. In 1450 A.D. Säha Vļsala of this Gotra for
acquiring merit for himself celebrated the consecration ceremony of the image of
Sumatinätha through Kakkasüri of this Gachchha.6 Some Osavälas of Pügala settled at
another place, and they began to be called by the name Pügala. Meāataväla Gotra
came into existence after the city of Mertä in the former Jodhpur State. The
inscriptions of the 16th century of this Gotra are available at Mertä and
Udaipur.7 The Osavälas who came from Kanauj,
were grouped under Kanaujiä Gotra. In 1502 A.D., Säkheāha of this Gotra for the
merit of his father consecrated the Įļtalanätha bimba through Devagupta
Süri.8 Käõkrļa Gotra originated from
Bhļmasļ who lived in the village Känkarävata.9 He was the Sämanta of Mahäräīä of
Udaipur and was converted to Jainism by Jinavallabhasüri of the Kharatara
Gachchha. There is a mention of this Gotra in the inscription of 1442 A.D. found
at Alwar.10 It is clear that these Gotras
started mostly between the 13th and the 15th centuries A.D.
(b) Occupational Gotras :
Some Gotras originated from the occupations of certain Jainas. Räūhāa Räva
Chüīāä gave his treasury to Ūhäkarasļ. It is therefore the descendants of
Ūhäkarasļ that began to be called Koūhärļ. From the inscription of 1456 A.D., it
is clear that Megha of this Gotra celebrated Väsapüjya bimba through
Vinayaprabhasüri of Nägendra Gachchha.11 Those people, who did the work of
cashiers, were called Khajäńchļ. The Bhaīāärļs claim Āaāräo as their great
ancestor.12 In 992 A.D., he adopted Jainism
from Yaįobhadrasüri of the Saīāeraka Gachchha. Officially, Āaāräo was designed
as Bhaīāärļ or the person in charge of the store-house; and consequently,
his descendants became known as Bhaīāäris. The earliest inscription of this clan
at Näāläi of 1132 A.D. refers to Bhaīāäri Nägaįiva as a witness to a certain
grant.13 Another inscription of 1184 A.D.
refers to one Bhaīāäri Yaįovļra as the lord of Palla (a village six miles to the
west of Jodhpur).14 A Jalor inscription of 1185 A.D.
records the rebuilding of the Jaina temple by Bhaīāäri Yaįovira, son of Päsu, in
accordance with the orders of Mahäräjä Sämanta Sićha.15 The descendants of the person, who
deals in ghee, were called Ghļyä. In 1569 A.D., Narabaāa of this Gotra set up
the image of Sambhavanätha through Hļravijaya of Tapä Gachchha.16 It is heard that the ancestor of
the people of Vaidys Gotra cured the disease of an eye of the queen of Mahäräīä
of Udaipur. Therefore, he was given the title of Vaidya, and his descendants
became famous by Veda Gotra.17 In 1455 A.D., Bhäāäka of this Gotra
installed the image of Vimalanätha through Kukaāächärya of Upakeįa
Gachchha.18 The Mahäjani Gotra was probably
formed from the profession of Mahäjana. The inscription of 1457 A.D.
records that Nälhä of this Gotra consecrated an image of Įäntinätha through
Kakkasürļ.19 There are also Chanāäliyä and Bambi
Gotras found among the Osavälas. Their business was with these sorts of people;
and, therefore, they began to call themselves by these names. In 1745 A.D.,
Ratnapäla of Chanāäliyä Gotra set up
the image of Suvidhinätha for the merit of his father through
Puīyanidhänasüri of Maladhäri Gachchha.10
(c) Gotras after Personal Names
: The names of the Gotras were also given after certain famous persons. The
Ädityanäga Gotra originated from the well known person Ädityanäga who was very
famous for liberal charities and solicitude for social welfare.21 Numerous inscriptions of the 14th,
15th and 16th centuries on the pedestals of the images of this Gotra are also
found in various places such as Jodhpur, Nagaur, Bälotarä etc.22 After addressing Paćvära Räjapüta
Läla Sićha in 1110 A.D.,
Jinavallabha Süri established the Läläīļ Gotra.23 Läla Sićha had seven sons. The
eldest son was very strong (Baīūha) and from him originated Baīūhiyä Gotra. In
1444 A.D., Säha Jayavaāa of Lälänļ Gotra set up the image of Dharmanätha through
Jayakeįari Süri of Ańchala Gachchha.24 In 1479 A.D., Säha Hämä of Bäīūhiya
Gotra made the celebration of Jinavarendra Paūūikä through Jinachandra
Süri.25. It is said that the descendants of
Gadäsäha were called Gadahiyä.26 In 1411 A.D., Säha Änä of this
Gotra for the merit of his wife Bhļmanļ celebrated the consecration ceremony of
the image of Įäntinätha through. Devaguptasüri of Upakeįa
Gachchha.27 Lüīiyä Gotra was named after Lüīa
Sićha who accepted Jainism from Jinadatta Süri. In 1456 A.D., the image of
Pärįvanätha was consecrated by Geįaka of this Gotra through Jinabhadrasüri of
Kharatara Gachchha.28 In 1148 A.D., Hemachandrasüri of
Pürīatala Gachchha by addressing
Paćvära Rajapüta Jagadeva converted him to Jainism.29 Süra and Säõvala were the two sons
of Jagadeva. The descendants of Süra were called Suräīä and of Säõvalä were
known as Säõkhalä.30 In 1444 A.D., Sonapäla of Suräīä
Gotra installed the image of Sumatinätha through Vijaya Chanda Süri of
Dharmaghosha Gachchha.31 The consecration ceremony of the
image of Sumatinätha was performed
by Läkhäka of Säõkhalä Gotra through Vijaya Chanda Süri of Dharmaghosha Gachchha
in 1438 A.D. 32 Dügaā and Sügaāa, the two brothers
accepted Jainism from Jinachandrasüri.33 The descendants of Dügaāa were
called Dügaāa and of Sügaāa by the name Sügaāa. In 1460 A.D., Nägaräja of this
Gotra celebrated the consecration of the image of Įreyäćsanätha through
Somasundara of Rudrapalli Gachchha.34 The Botharä Gotra was named after
Bohitha, the son of the king named Sägara of Delaväāä.35 In 1477 A.D., the installation
ceremony of the image of Įreyänįanätha was performed by Thähä of Botharä Gotra
through Jina Chanda Süri of Kharatara Gachchha.36 From the person Düdherä, this Gotra
became famous as Dudheriyä Gotra.37 On the preaching of Jinaküįala
Süri, Düõgara Sićha, the Chauhäna
Räjpüt accepted Jainism. From this name, his descendants were called
Āägä.38
(d) Kulas Converted into Gotras
: Some Kulas also in course of time were converted into Gotras. The ancient
Kaįyapa Kula in course of time was converted into Kaįyapa Gotra. From the
inscription of 1458 A.D., it is clear that Chuāä of this Gotra celebrated the
consecration ceremony of the image of Neminätha through Ļįvarasüri of Saīāeraka
Gachchha.39 In the 13th century A.D., Įravaīa,
the son of Karīa Sićha, accepted Jainism from Yaįobhadra Süri.40 His descendants also followed
Jainism and became known by Sisodiyä Gotra.
(e) Gotras Formed After Actions
: Some Gotras have been also formed after certain actions. The Baraāiyä
Gotra is said to have originated in about the 11th century A.D. from Näga
Vyantara who gave Varadiyä (gave promise) to Näräyaīa.41 Baraāiyä is the Apabhraćįa of
Varadiyä. In 1527 A.D., the image of Įäntinätha was consecrated by Säha Ūoāara
of this Gotra.42 Päsu was an expert in examining
jewels. His descendants were, therefore, known by Pärakha or
Parļkshä.43 In 1461 A.D. Surapati of this Gotra
celebrated the consecration ceremony of the image of Suvidhinätha through Jina
Chandra of Kharatara Gachcha.44 In 1120 A.D., Jinadatta Süri after
addressing Jobana and Sachchu established Bähuphaīä Gotra.45 His descendants did not move from
the battlefield and therefore they were called Nähaūä. It may also be suggested
that Bähuphaīä Gotra was named after the well-known person named
Bappanäga.46 It is known from the inscriptions of 1329 A.D. that
Mokhaūa of this Gotra for the merit of his parents set up the image of
Sumatinätha through Kakka Süri41. In 1439 A.D., Mäjaīa of Nähaūä
Gotra constructed devakulikä of Vimalanätha temple at Karahaāa through
Mańjanasägara Süri.48 The Sultan of Mändalgarh being
impressed by the virtues of Jhäńjhana Sićha, allowed him to keep the Kaūära
(knife) in the royal court. His descendants, therefore, became famous by
Kaūäriyä Gotra.49 By the influence of the discourses
of Bhuvana Sundara, Saõghavļ Tukade, Päsade, Punasļ and Mülä of Kaūäriyä Gotra
constructed a devakulikä in Jiräpallļ temple in 1426
A.D.50 The people, who went on pilgrimage,
were given the title of Saõghavļ. A person named Käkü was given the title of
Nagara Seūha. His descendants therefore began to be called
Seūhiyä.51 In 1095 A.D., Jinavallabhasüri came
to Mandor which was ruled by the king named Nänuāe Paāihära. His son was
Kukaāadeva who was suffering from leprosy. The king requested him to cure him.
He asked the king to bring ghee of some cow and got it rubbed over the body of
the prince. After the treatment of three days, he became all right. The king
with his family accepted Jainism and Sürijļ established his Kukaiāächopaāä
Gotra.52 The minister of the Paāihära king
named Gaīadhara also accepted Jainism and Süriji established Gaīadhara Chopaāä
Gotra. There is the mention of the Kukaāä Chopaāä Gotra in the inscription of
1479 A.D.53 The inscription of 1436 A.D.
records that Päsaāa of Gaīadhara Chopaāä Gotra set up an image of Supärįvanätha
through Jinabhadrasüri.54 Kharata Sićha Räūhoāa at the
preaching of Jinadattasüri accepted Jainism. His elder son, Ambadeva faced the
thieves (chora se bhiāiyä) and caught them. The name in course of time became
Choraāiyä.55
It is known from the inscriptions of
the images that some Gotras were specially connected with some Gachchhas. The
people of these Gotras celebrated the consecration ceremony of the images
through the Acaryas of their respective Gachchhas. The people of
Ädityanäga Gotra performed the
consecration ceremony of the various images but all through the Ächäryas of
Upakeįa Gacchha. Similarly, the persons belonging to Gadahiyä Gotra, Bäphaīä
Gotra and Räīakä Gotra celebrated the consecration ceremony through the Ächäryas
of Upakeįa Gachchha. The people of Gaīadhara Chopaāä Gotra, Āägä Gotra, Dosļ
Gotra and Lüīiyä Gotra generally performed the installation ceremony of the
images through the Acaryas of Kharatara Gachchha. The people of Ghäõghä Gotra
and Chaīāäliyä Gotra set up the images mostly through the Ächäryas of Maladhäri
Gachchha. Chhäjahaāa Gotra is specially related to Palliväla Gachchha because
its persons installed the images generally through the Acaryas of this Gachchha.
The persons of Sisodiyä Gotra are
seen installing the images through the Acaryas of Shaīāeraka Gachchha. The
persons belonging to Dügaāa Gotra and Mļthaāiya Gotra are seen setting up the
images respectively through the Ächäryas of Bōihad Gachchha and Ańchala
Gachchha. Sometimes, the persons of the Gotra installed the images through the
Acaryas of two Gachchhas. This is specially seen in the case of Säõkhavälechä
Gotra. They installed the images through the Acarya of Koraīūaka Gachchha and
Kharatara Gachchha. It is also noticed though rarely that the persons of one
particular Gotra set up images through the Acaryas of more than one
Gachchha.
Įrļmälļs : Įrļmälļs among Jainas originated
from Įrļmäla now known as Bhimal in Marwar. In course of time, they multiplied
and spread specially in Jodhpur,
Udaipur and Sirohi. They occupied the influential position in the society. Their
origin may be traced back to the 8th century A.D. There is a stanza in the
praįasti56 of Kälakächärya Kathä of
1308 A.D. which tells that Įrävaka
Dļāä of Įrļmäla caste after listening to the religious discourses from Įänti
Süri constructed the Chaitya of Ädinätha in 647 A.D. at Navahara. The oldest
genealogy of the Įrļmäla Caste says that a merchant Toāä of Bhäradväja Gotra and
of Įrļmala Caste was addressed by a Jaina Saint in 738 A.D.57 From both these instances, it is
clear that Jainism was popular and prevalent in Įrļmäla in the eighth century
A.D. The king named Vijayanta of Įrļmäla accepted Jainism from Udaiprabha Süri.
Along with him, sixty-two seūhas, followers of Brähmanism, also accepted
Jainism.58 All were called Įrļmälļs. From the
Pańchapaūaräsa written by the poet Udayaratna concerning the history of
the Acaryas of Dvivandanika, the branch of Upakeįa Gachachha, it is known that
in 700 Įaka era, Ratnaprabha Süri came to this town where he established the
Srļmäla caste.59 From all these instances, it is
clear that Įrļmälļs among the Jainas came into existence in the seventh or
eighth century A.D.
In course of time, Įrļmälļs were
divided into two classes namely Laghu Įäkhä and Bōihad Įäkhä. The inscription of
1488 A.D. indicates that Sahasakaraīa of Laghu Įäkhä of the Srļmäla Caste for
the merit of his mother celebrated the consecration of the image of Ädinätha
through Siddhänta Sägara of Ańchala Gachchha.60 There is als an inscription of 1944
A.D. of Bōiddha Įäkhä of Įrļmäla caste.61 Besides, there are various Gotras
found among the Įrļmälļs as known to us from the inscriptions. These are based
on occupations, place names and other grounds.
Gotras of Įrļmälis : The Gotras of Įrļmälļs originated
in various ways. Ambikä Gotra seems to have originated from the deity Ambikä. In
1477 A.D., Įreshūhi Chändrasäva of this Gotra for the merit of ancestors
performed the installation ceremony of the image of Įäntinätha through
Lakshmļsägara Įüri.62 Ailahara Gotra is mentioned in the
inscription of 1442 A.D.63 There are also the inscriptions of
Govaliyä Gotra64 and Ghevariyä
Gotra.65 The inscription of 1452 A.D.
records that Jävaāa of Gändhika Gotra set up the image of
Dharmanätha.66 In 1476 A.D., the consecration of
the image of Įäntinätha was celebrated by Päsaāa of Gautama
Gotra.67 Here, this Gotra seems to have
originated from the Kula founded by some saint named Gautama.
Chaīāälechä68 Gotra and Āauāä Gotra are also
found in the inscriptions.69 Dosļ Gotra,70 Naluriyä Gotra, Junļväla Gotra,
Jhungatiyä Gotra, Nävara Gotra,71 Bhäīāiyä72 Gotra, Mauūhiyä73 Gotra, Mänthalapurä
Gotra,74 Vahagatä Gotra,75 Įreshūhļ Gotra,76 Sļõghaāa Gotra,77 Phophaliya Gotra,78 Bhäīāavata Gotra,79 Müsala Gotra80 and Siddha Gotra81 are found in the inscriptions of
the 15th century A.D. Dhļnä Gotra,82 Päūäīļ Gotra83 and Muhavaīä Gotra84 are seen in the inscriptions
belonging to the 16th century A.D.
Poravälas : It is saud that Poravälas
originated simultaneously with Įrļmälļs from Įrļmäla in the eighth century A.D.
The people of the eastern gate of Įrļmäla, who accepted Jainism from the Jaina
saints in the eighth century A.D., were called Poravälas.85 The origin of the Poravälas from
Įrļmäla does not seem to be correct. In old inscriptions and manuscripts,
Prägväūa has been used for the Poraväla.86 Prägväūa was another name of Mewar
(Medapäūa). It seems that the people of Prägväūa country in course of time began
to be called Prägväūas or Poravälas. The Poravälas tell their origin from the
village Pura in Mewar. Like Įrļmälļs, Porvälas were also divided into Laghu
Įäkhä and Bōihad Įäkhä. We have the inscription of Laghu Įäkhä of Poraväla caste
of 1653 A.D.87 The image of Sumatinätha was set up
in 1534 A.D. by Mantri Vļsaka of Bōiddha Įäkhä of Prägväūa
Caste.88
The Gotras89 of the Poraväla Caste as known from
the inscriptions and manuscripts are as follows90 Jhülara, Muīūhaliyä, Lļmbä,
Maīāaliyä, Kunagirä, Paūela, Narvaūa, Loläniya, Posaä, Kothärļ, Bhaīāärļ, Ambäi,
Koāakļ and Näga. In 1546 A.D., the brothers Tejapäla, Räjapäla, Ratanasļ and
Rämadäsa of Koūźäri Gotra of Prägväūa Caste constructed the temple of Mahävļra,
at the village named Pināaväāä in Sirohi State.91 Įänti of Bhaīāäri Gotra installed
the image of Munisuvratanätha in 1447 A.D.92 In 1571 A.D., Vyaavahäri Khļmä of Ambä Gotra set up
the image of Dharmanätha.93 In 1586 A.D., Müla of Koāakļ Gotra
celebrated the consecration ceremony of the image of Ädinätha through Vijayasena
Süri of Tapä Gachchha.94
Pallļväla Caste : Pallļvälas both among the
Digambaras and Įvetämbaras, seem to have been named after Pälļ in Marwar the
name of which in olden times was Pallikä. It is said that the people of this
place were converted to Jainism in about the eigth century A.D. by
Ratnaprabhasüri who converted the people of Osiä and Įrļmäla. Pallļvälas are
known to have celebrated the consecration ceremony of images from time to time.
In 1253 A.D., Dedä of this caste installed an image of Mallinätha through
Yaįobhadra of Chandra Gachchha.95 People of this caste also led
Saćghas to holy places from time to time from Pälļ.96
Khaīāelaväla Caste : There is no doubt that the Caste of
Khaīāelavälas originated from the place named Khaīāelä. But there is some
difficulty in assigning the time to this incident. According to the legendary
account, Jinasenächärya in the line of
the saint Aparäjita, converted the Chauhän king of Khaīāelä with his
subjects to Jainism in V.S.I.97 Eighty-two Rajbuts and two
goldsmiths were ruling over eighty-four villages of the kingdom of Khaīāelä. The
eightyfour Gotras were formed either after the name of the villages or the heads
of villages. The Gotras of the two goldsmiths became Ämnäya Baja and Mohanäya
Baja. The time assigned to this incident is not correct. There are no solid grounds for the
existence of this caste before the eighth century A.D. The earliest mention of
this caste is found in the inscription of 1197 A.D.98
The origin of the eightyfour Gotras,
from the eightyfour villages at one particular time, does not seem to be
correct. The number eightyfour seems to be only conventional. There are
eightyfour castes, eightyfour postures (äsanas) etc. Originally, these
Gotras may be less in number, but gradually they increased. Some Gotras not even
in existence at the beginning were added in order to make them eightyfour in
number. These Gotras seem to be based on the place names, occupations and
surnames etc.
Regional Gotras : The Gotras also seem to be regional
in nature. Ajmerä Gotra was probably named after Ajmer. Sunakhatļ, the wife of
Säha Surajana of Ajmer of this Gotra, got the Pradyumnacharitra written
and gave to the nun Vinayaįrļ in 1538 A.D. There is also the mention of this
Gotra in the inscription of 1594 A.D. Päūodļ Gotra seems to have originated from
the village Päūodä in Įekhävat. It is found in the Praįasti of 1764
A.D.100 Dosļ Gotra seems to have originated
from the place named Dausä in Jaipur State. Bohitha of this Gotra of Ajmer set
up the image of Chaubļsļ in 1601 A.D. The Gotra Käsalļväla seems to have come
into existence from the village Käsalļ near Sļkara in Jaipur State. It is
mentioned in the Praįasti of the copy of the manuscripts written in 1524
A.D.101 Päūanļ Gotra started from the
village named Päūana, near Khaīāelä. Pätamäde, the wife of Paharäja of this
Gotra of Nagaur, presented a copy of the Ädipuräīa to Dharmachanda in
1520 A.D.102 There is also a mention of this
Gotra in the inscription of 1594 A.D.103 Toõgyä Gotra may have originated
from Tonk. It is mentioned in the praįati of 1522 A.D.3 Kälä Gotra seems to have been named
from Kälädevä near Chomu in Jaipur State. Roho of this Gotra celebrated the
consecration ceremony of an image of 1516 A.D.105 It is also found in the praįasti
of 1607 A.D.106
Occupational Gotras
: The Gotras were
also formed after the occupations. Veda Gotras started from the person who
followed the profession of medicines. His descendants in course of time began to
be called by this name. In 1584 A.D., Mokä with his wife and sons of this Gotra
installed the Samyagdarįana Yantra.107 From the legendary account, it is
clear that the ancestor of Baja Gotra was a goldsmith at the time of his
conversion to Jainism. In 1646 A.D., Häthļnätha of this Gotra performed the
prati’ūhä of Daįalakshīa Yantra.108 The name of this Gotra is also
found in the praįasti of 1688 A.D. The Sonļ Gotra also indicates the
profession of the people. The earliest mention of it is known from the
inscription of 1584 A.D. in which Säha Telä of this Gotra installed
Karakuīāapärįvanätha Yantra.109 It is also mentioned in the
praįasti of 1688 A.D.110 Boharä Gotra seems to have
originated from the persons who lend money. Ratanä of this Gotra with his sons
celebrated the consecration ceremony of the yantra in 1484
A.D.111
Titles and Surnames :
Titles and surnames
also seem to have developed into the Gotras. Įaha Gotra seems to have originated
from the term Säha used for respect and veneration for the person. Sähatu of
this Gotra with his wife and sons installed the Arham Yantra in 1539
A.D.112
The
name of this Gotra is also found in the praįasti of 1518
A.D.113 The title of Chaudharļ was given by
the Government to those who did the work of revenue collection. In course of
time, it was developed into the Gotra. Säha Mahäräjä of this Gotra got the copy
of the Pärįvanäthacharitra written and gave it to Dharmachandra in 1554
A.D.114 Chhäbaāä Gotra seems to have come
into existence from Säha plus Baāä (Säha plus great). First, it
was Säbaāä but in course of time, it became Chhäbaāä. Säha Notä of Säbaāä Gotra
got the copy of the Nägakumära-charitra written and presented it
to Lalitakļrti.115 There is also a mention of this Gotra in the inscription of 1591
A.D.116 Bhainsä Gotra was probably formed
from the terms Bhaļ plus Säha. It is found in the praįasti of 1694
A.D.117 When the people of this Gotra
became large in number, they were known as Baāajätyä (Big caste). At present,
Bhainsä Gotra and Baāajätyä Gotra are considered to be identical Gotra. Seūhļ
Gotra probably originated from Įreshūhi which meant rich merchant. This term is
frequently found in ancient Buddhist and Jaina literature. This Gotra is
mentioned in the praįasti of 1575 A.D.118
Besides, there are other Gotras
which are known from the inscriptions and praįastis. The earliest mention
of Godhä Gotra is found in the inscription of 1413 A.D. It records that Vļlhaīa
of this Gotra celebrated the consecration ceremony of the
images.119 The other Gotras are Ūholyä
Gotra120, Pahäāyä Gotra,121 Bilälä Gotra,122
Gaīgaväla Gotra,123 Godikä Gotra,124 Päīdyä Gotra,125 Räõvakä Gotra,126 and Sogänļ Gotra.127 There is also a mention of
Kurakurä128 Gotra in the inscription of 1584
A.D. which records that Kälu with his sons and grandsons of this Gotra performed
the installation ceremony of Ōinkära Yantra. This Gotra is not found in the list
of eightyfour Gotras of Khaīāelaväla caste. It is known both from the
praįastis and inscriptions that the people of this caste were generally
associated with the Ächäryas of Müla Saćgha and rarely with the Ächäryas of the
other Saćghas. It indicates that the centre of the activities of Müla Saćgha
remained in Rajasthan.
Bagheraväla Caste : Bagheraväla caste originated in
about eighth century A.D. from Bagherä, a place of great antiquity. Old Jaina
temples and images were discovered and its name is also found in the Bijaulia
Rock Inscription dated 1170 A.D.129 This place was aslo the seat of the
Bhaūūärakas in the twelfth century A.D.130 There is a belief that Rämasena and
Nemasena, the Digambara Jaina saints, converted the king of this town with his
subjects to Jainism.131 If not all, majority of the
citizens of the town must have embraced Jainism from their hands. Pt. Äįädhara,
who went to Dhäränagarļ from Mändalagaāha
for fear of the invasion of
Muhammad Ghori in the 12th century, was of Bagheraväla caste.132
Püna Sićha, who repaired the famous
Kļrtistambha at Chitor in the 15th century A.D. during the reign of
Kumbhakaraīa, was of this caste.133 The Gotras of this caste as known
both from the inscriptions and praįastis are as follows (1)
Räyabhaīāäri134, (2) Įänkhaväla,135 (3) Įänäpati136 (4) Ūholä,137 (5) Koūvä,138 (6) Prabhä139 and (7) Siraväāyä.140
Agraväla Caste : The Agravälas are found in large
numbers in Rajasthan. They occupy a respectable position in the society. They
are highly educated and much advanced. They are found both among the Jainas and
the Hindus. They are also an important middle class of business men. They
enthusiastically supported Jainism in the past. They performed the installation
ceremony of numerous images and got copies of the manuscripts written. According
to the traditions, Agraväla caste originated from the place named Agrohä in the
Punjab and was founded by Agrasena. Once he performed a sacrifice but stopped it
when he saw the animals in a miserable condition. Probably, he was influenced by
the doctrine of ahićsä. It is not clear whether he accepted Jainism or
not; but from the paūūävalis,141 it is known that Lohityächärya converted the Agravälas
with their king Diväkara to Jainism. Later on, Agravälas began to follow
Jainism. Accoring to Nägendranätha Vasu, this Agrasena is the same Ugrasena
mentioned in the Allahabada inscription of Samudra Gupta.142 Lohityächärya was the master of
Devarddhi Gaīi who arranged the Vächanä in 453 A.D. at Valabhi. The time
of Lohityächärya may be thirty years before Devarddhi. He thus converted the
Agravälas along with their king to Jainism in 423 A.D. But this view does not
seem to be tenable. First of all, this Ugrasena was the ruler of Northern India
while Ugrasena Devaräshūraka mentioned in the Allahabad inscription was ruling
in the south. Lastly, we have no definite evidence for the existence of this
caste before the 8th century A.D. Its Gotras as known both from the inscriptions
and the praįastis are as follows Goyala,143 Garga144 Siõghala145 and Baõsala146 etc. The Agravälas seem to have
been mostly associated with the Käshūhä Saćgha and rarely with Müla
Saćgha.
Chiūūoāä and Nägadä Castes
: Chittoāä and
Nägadä castes among the Digambaras originated from the old places Chitor and
Nägadä respectively in Mewar. These castes seem to have come into existence in
medieval times. People of these castes were religious minded and got several
copies of manuscripts written in medieval times in order to present them to
Jaina monks. They constructed temples and placed images in them with great
ceremony. They were generally concerned with the Bhaūūärakas of the Müla Saćgha
of Vägaāa and Käshūhä Saćgha. Bhaūūäraka Jńänabhüshaīa, who lived in the
fifteenth century A.D., wrote the Nägadrä-räsa describing the
history of the Nägada caste among the Jainas.147
Humbaāa Caste : The place of the origin of Humbada
caste is not traceable. Most probably, like other castes, it must have
originated from some particular place. In Rajasthan, the people of this caste
are found in Dungarapur, Banswara and Pratapagarh, the portion of ancient Vägaāa
province. They are found both among the Digambaras and the Įvetämbaras. In the Digambaras,
they remained in close touch mostly witht the Bhaūūärakas of the Käshūhä Saćgha
and rarely with the Ächäryas of Müla Saćgh of Vägada. This caste also like other
castes seems to have come into existence after the 8th century A.D. The persons
of this caste also performed the installation ceremony of numerous images and
temples. The famous Jaina temple at Jhälräpätan is said to have been constructed
by Säha Pipä of this caste.148
Hümbaāa caste in course of time was
divided into Įäkhäs and Gotras. The three Įäkhäs of this caste known to us are
namely Laghu Įäkhä, Bōihat Įäkhä and Varshävata Įäkhä. Varshävata Įäkhä most
probably originated from Varshäįäha who was the minister of Mahä Rävala
Harisićha.149 On the orders of Mahärävala, he
invited one thousand families of this caste to Känthala from Sägaväāä. He also
started the work of the construction of the Digambara Jaina temple at Devalia
but its installation ceremony was performed in 1717 A.D. after his death by his
sons Vardhamäna and Dayäla. There are eighteen Gotras of this caste
:150 (1) Kheraju, (2) Kamaleįvara, (3)
Käkadeįvara, (4) Uttareįvara, (5) Mantreįvara, (6) Bhimeįvara,
(7) Bhadreįvara, (8) Gaõgeįvara. (9) Viįveįvara, (10) Sänkheįvara, (11)
Ambeįvara, (12) Chäńchaneįvara, (13) Someįvara, (14) Rajiyäno, (15)
Laliteįvara, (16) Käsaveįvara, (17) Budheįvara, (18)
Sangheįvara.
Dharkaūa Vaćįa : The people of Dharkaūa caste are
found both among the Digambaras and the Įvetämbaras. The author of
Dhammaparikkhä named Harisheīa of this caste lived in the 10th century
A.D.151 There is a mention of this caste in
the inscription of 1230 A.D. at Delaväāä.152 In the two inscriptions of Äbü
also, these people have been described.153 In the beginning, this caste seems
to have originated in Rajasthan but now its people are found in the south. From
the expression, Siriujapuriya Ūhakkaāakula of Harisheīa, Pt. Nathu Rama Premi holds that it
originated probably from Siroja in Tonk State.154 Mr. Agar Chanda Nähaūä observes
that it originated from Dhakaāagaāha from which also originated the Dhakaāa
branch of the Maheįvari Caste.155 On the evidence of the two
praįastis,156
he
tries to locate this place near Įrļmäla.
1. Mantrļdalļya (Matiyaīa)
: Maīidhärļ Įrļ
Jinachandrasüri, who was born in V.S. 1197 at Vikaramapura near Jaisalmer,
became the Head of the Kharataragachchha in V.S. 1211. He was a great scholar
and an influential teacher. He established the Mantridalļya (Mahatiyaīa)
caste.157 This caste became popular from the
14th to the 17th century A.D., but afterwards disappeared gradually. People of this caste were not only wealthy but
some of them were high officials. They led pilgrimage to holy places. They were
so much adventurous that they even migrated to Uttara Pradesh and Bihar, and
settled over there. Gradually, this caste was divided into many
gotras.
People of this caste performed
installation ceremony of images from time to time. The Mantrļdalļya caste is
engraved in the three image inscriptions.158
Käīä, Chopaāä, Jäūaāa Muīdatoāa and
Moūa were the populer gotras of this caste. Other gotras known are
Kädraāä, Ghevaria, Dänhaāä,
Dullaha, Nänhaāä, Bhädiya, Mahatä, Rohadiyä, Väyadä, Värttidļpä, Sayįtä and
Mota.159
Most of the Jaina castes both among
the Įvetämbaras and Digambaras, originated in Rajasthan during the medieval
period. Gradually, they migrated to the neighbouring regions and settled there.
Even in the neighbouring regions of Rajasthan, a few new castes were founded by
Jaina saints. It seems that some Jaina saints converted the tribal people of
these regions to Jainism and established their castes. The Muslim rule in
Northern India during this period is directly or indirectly responsible for
founding these castes. Jaina castes of South India of this period are generally
professional in nature. These castes were gradually divided into several
gotras.
Gujarat : The name Įrļmodha caste is derived
from the ancient town Modhera, South of Anahilaväā in Gujarat. The famous
Hemachandra Süri was also born in this caste. The inscriptions of the people of
this caste can be traced from the twelfth century A.D.
Bhaūūäraka Rämasena of Nandilaūa
gachchha founded the Narasićhapura caste after the name of the city
Narasimhapura. He also got constructed the Jaina temple of Įäntinätha in this
city. Bhļma of Narasićha caste performed the installation ceremony of images
through Bhaūūäraka Somakļriti of the Käshūhä Samgha in V.S.
1547.160 Nemisena, disciple of Bhaūūäraka
Rämasena, was the devotee of Padmävatļ, and founded the Bhaūūapüra caste. Both
Narasićhapura and Bhaūūapurä were the Digambara castes. Bhaūūäraka
Devendrakļrti, disciple of Padmanandi, established the seat of the Mülasaćgha at
Surat in the early half of the 14th century, and he established the Ratnäkara
caste after converting seven hundred families to Jainism.
From the
inscriptions161 of the 15th and 16th centuries
found at Palitänä, Įatruńjaya and other sites, it is known that Osavälas,
Įrļmälļs, Prägväūas, Dharkaūas and Humbaāas performed installation ceremony of
images. It seems that some people of these castes migrated from Rajasthan and
settled in Gujarat. Įrļvaćįa caste is mentioned in the Jaina
inscriptions162 of V.S. 1551 and V.S.
1526.
Madhya Pradesh : Some of the Jaina castes are found
mentioned in the inscriptions of the Malwa region of Madhya Pradesh. Chillaīa,
who installed two Jaina images during the reign of Naravasman in V.S. 1157 at
Bhojapura, belonged to the Vemaka family.163 The inscription of V.S. 1206 on Jaina
statues at Gudar, contains the name of the Vabakańchuka race.164 Besides, there are some other
castes of the Vaiįyas, known from inscriptions and some of them originally came
from outside. The Khaīāelaväla caste has been mentioned in the inscriptions of
V.S. 1191165, V.S. 1216166, V.S. 1305.167 The Poraväla
Įrävakas168 are known to have performed the
installation ceremony of Vardhanäpura, now known as Badnawar in V.S. 1308. The
Bagheraväla Įrävakas169 were also associated with this
installation ceremony of images. These Khaīāelaväla, Bagheraväla and Poraväla
castes originated in Rajasthan in about the eighth century A.D. from Khaīāelä,
Bagherä and Prägväta respectively, but in course of time, some members of these
castes migrated even to Malwa. The Varkaūa caste has been mentioned in the
inscriptions of V.S. 1231.170
Nļmä caste among the Įvetämbaras
originated from the Nimäā region of Malwa. It has been mentioned in three Jaina
inscriptions dated V.S 1506, V.S. 1532 and V.S. 1531
respectively.171 Numerous Jaina image inscriptions
of the 15th and 16th centuries
mention Prägväūa, Osaväla and
Įrimälļ.172 It seems that these people of these
castes migrated to Malwa from Rajasthan. Gurjara caste has been mentioned in
inscription dated V.S. 1512, Sohitaväla in V.S. 1573, Mantrļdalļya in V.S. 1519,
Įrļvaćįa in V.S. 1515, Sonļin V.S. 1573 and Modha in V.S. 1656.173
Among the Digambara castes, people
of Khaīāelaväla, Bagheraväla and Humbaāa castes were large in number as known
from the Jaina image inscriptions of the 15th and 16th
centuries.174 They also migrated from Rajasthan
and settled in Malwa. From the Rämapurä inscriptions6 dated V.S. 1664 (1667 A.D.), it is
known that Podärtha, Finance Minister of the Chandrävata ruler Durgabhänu, was
of the Bagheraväla caste. Poraväla caste has been mentioned in the inscriptions.
Nägara caste has been mentioned in the inscription dated V.S. 1220, Jaisaväla in
V.S. 1319, Narasićhapura in V.S. 1529, Nägada or Nägadraha in V.S. 1489 and
Chitraküūa in V.S. 1252.176
New castes and sub-castes among the
Digambaras came into existence in the Jejjäka bhukti region
(Bundelakahand) of Madhya Pradesh. The Gōihapatis mentioned in the inscriptions
belonged to the Vaiįhya caste. Some of the Gōihapatis followed Brahmanical
religions while others were Jainas. From the Khajuraho
inscriptions177 dated 1000-1001 A.D. it is known
that the ancestors of Gōihapati Kokalla originally lived in Padmävatļ (Pawaya,
near Gwalior), but he came and settled in Khajuraho. He built the wonderful town
and also the Vaidyanätha temple. Pähila, who constructed the Jaina temple of
Pärįvanätha and made a number of gifts and endowments, belonged to Gōihapati
family.178 The successors of Pähila are known
to have installed Jaina images. Pähila and some of his successors held the
ministerial posts. Devapäla of this caste built the Jaina temple at Bäīapur
while his grandson at Madaneįa Sägarapura. These Gōihapatis were known as
Įreshthļs.
The other Jaina castes known were
Goläpürva, Goläläre, Paravära, Paurapaūūa etc.179 Säha Gale and Tüdä belonged to
Goläpürva caste. Päāäįäha of the Gahot caste hailed from Thübona and became very
rich by business. He is known to have constructed several Jaina temples and
installed images in them The gotras180 of these castes were Kochchala,
Väsalla, Bhäralla, Gohilla, Käsilla, Vajhalla, Vächhala
etc.
The Jaina inscriptions found in the
region of Gopagiri give us some idea about the Jaina castes. From the Dabkund
stone inscription181 dated 1088 A.D., it is known that
the two traders Ōishi and Däheāa, on whom Vikramasićha had conferred the rank of
Įreshūhins, built the Jaina temple at Chaāoha, the ancient name of
Dubhakunda. Further, this inscription informs that their grandfather
Įreshūhin Jasuka is described as the head of a guild of merchants, which
had come from a twon Jayasapura. Jaisaväla caste seems to have originated from
Jayasapura but its identification is not known.
The Jaina castes known from the
inscriptions were Paravära, Golälära, Goläpürva and Paurapata while their
gotras were Kochhala, Väsala, Bhäralla, Goilla, Gohila, Käsilla,
Vächhala, Veriyä, Käsiya, Väjhhala, Pedela and Įvanabļhära.182
The
Narwar inscription dated 1284 A.D. (V.S. 1341 A.D.) of the time of Vajvapäla
ruler Mahäräja Gopäla mentions a trader named Räma of Bansavala gotra
hailing from the village Sevayika.183
Täraīasvämļ observed no distinction
among different sects, and there was no difference between the upper and lower
castes. His followers were divided into twelve castes (1) Charaīägara,
(2) Äyudhyä, (3) Asäūļ, (4)
Goläläre (5) Rüiramana, (6) Karaīägara, (7) Samaiyä, (8) Näyaka, (9) Niyamļ,
(10) Kämadamana, (11) Rajatasodhiyä, and (12 Paramära K’atrļ. There was no
fanaticism among the followers of these castes. Mutual marriages, interdining
were permitted among the followers of these castes.184
Uttara Pradesh : It seems that some of the Digambara
Jaina castes such as Lambakäńchuka, Budhela, Goläsäränvaya and Golasićgära
originated in Uttara Pradesh. Lambakäńchuka is found in the image inscriptions
dated VS.S. 1412, V.S. 1509, V.S. 1525, V.S.1413, V.S. 1734, V.S. 1760, 1520,
V.S. 1760, V.S. 1534, V.S. 1722, and V.S. 1471 found at
Mainapuri.185
Buāhela Jńati has been mentioned in
the Jaina image inscriptions dated V.S. 1791, 1772 and 1766. Originally Buāhela
was merely a gotra of Maćbhechü or Lambakańchuka caste but it became a
separate caste between V.S. 1590 and V.S. 1670 because of some social dispute.
Goläsäränvaye caste is found in the image inscriptions V.S. 1525, V.S. 1686,
V.S. 1474, V.S. 1511 and V.S. 1515 and Golasićgärä-räõgä gotra in V.S.
1688.
Khaīdelaväla caste has been
mentioned in the Jaina image inscriptions dated V.S. 1783, V.S. 1520, V.S. 1675,
V.S. 1822, and V.S. 1436 while Agraväla in V.S. 1234, V.S. 1537. V.S. 1529, V.S.
1545, 1549 and V.S. 1642. Jaisaväla caste is known from the Jaina image
inscriptions dated V.S. 1628, V.S. 1601, V.S. 1531, V.S. 1537 and V.S. 1437.
Krakeįa Jńäti-Barahaāä gotra has been mentioned in the Jaina image inscriptions
dated V.S. 1551, Dhäkau (Dharakaāa) in V.S. 15, Nagara Kotela in V.S. 1411, Pule
caste - Khemija gotra in V.S. 1688, Mahima caste in V.S. 1588 and Rähata caste
in 10.
It seems that Krakeįa Jäti
and Kakasļna Jäti were one and the same. Kharauä gotra became
separate from Golänära and became independent caste. Nagara Kotera Gotra or
caste became famous after the village Nagara Kota in Punjab. At one time, it was
a holy place of the Hindus and the Jainas. Mähima Vaćįa is known as Mahiyä
caste. Varahiyä kula was converted into Varaiyä caste.186
The Įvetämbara castes such as
Osaväla, Įrļmäti and Prägväūa have been mentioned in the inscriptions of the
15th and 16th centuries. A few Jaina image inscriptions prove that Įrävakas
of Mahatiyäīa (Mantrļdaļya) settled at Jaunapura. These
inscriptions187 prove that people of these castes
migrated from Rajasthan and settled in Uttara Pradesh.
Maharashtra : The metal Jaina image inscriptions
from the 14th to 16th centuries found at Bombay, Nagpur, Amaravati, Chandaväāa
and Manamäāa near Nasik, Nasik, Balapura, Karanja, Chalisaganva, Bhadravati and
Sirpura prove that the Įrävakas of Osaväla, Prägväta, Įrļmälļ and
Palliväla castes migrated from Rajasthan to Maharashtra and settled
there.188 Įrļ Väyaāa caste has been mentioned
in the metal image inscriptions189 of V.S. 1488 and Moāha caste in
V.S. 1616.190 The Mahatļyaīa (Mantrļdalļya) caste
been mentioned in the inscription of V.S. 1516 of the three Jaina
images.191
Bihar : The Įrävakas of Mantrļdalļya
caste migrated to Bihar from Rajasthan and settled at different places. There is
a Mahitiyäna Muhallä named after the caste Mahitiyäīa in Patna. They got
constructed Jaina temples and Dharmaįäläs.192 The name of this caste is mentioned
in the Jaina image inscriptions dated V.S. 1504, V.S. 1519, V.S. 1524, V.S. 1606
and V.S. 1686.193
The Įrävakas of this caste
got Jaina temple built at Vaibhäragiri and Vipulagiri at Räjagōiha. The
Įrävakas of the Įvetämbara castes namely Osaväla, Prägväta and Įrļmälļ
migrated to Bihar from Rajasthan as known from the Jaina image inscriptions of
the 15th and 16th centuries. The Jaisaväla caste194 of the Digambaras has been mentioned in the Jaina image inscription
dated V.S. 1638 while that of Bagheraväla caste in the
inscription195 dated V.S.
1694.
South India : The Vļra Baīajigas of the South followed
Jainism. Some agricultural sections of the South were devoted to Jainism. In the
inscriptions of South India, the names of the castes are not found mentioned. In
some inscriptions, their designations and professions are found mentioned.
Gävuīāa or Gäćuīāa196 was the designation of village
headman. It is also known that Goāä or Gauāä Kammaūakära197 was the name of the mint official.
Pergaāe or Heggaāe was the name of the city official.198 Sämanta199, Mahäprabhu200,
Daīāanäyaka201,
Mahävaõgavyavahari202 and
Mahäpradhäna203 are the title names of the
Jainas.
It is noticed that these castes were
associated with the particular Saćghas, gaīas and gachchhas
The Humbaāa caste was related with the Surat branch of Balätkära gaīa, the
Lamechü caste with the Aūera branch, the Paravära caste with the Jerahaūa branch
and the Khaīāelaväla caste with the Delhi-Jaipur branch. The Agraväla caste was
connected with the Mäthura gachchha of the Käshūhä Saćgha, the Hümaāa caste with
the Nandļtaūa gachchha and the Bagheraväla caste with the Läāavägaāa
gachchha.
References
1. Jaina
Sampradäya Įikshä, p. 656.
2. Jaina
Bhäratļ, Vol. XI, No. 11.
3. NJI. III, p.
28.
4. Ibid., No.
2328.
5. APJLS., No.
611.
6. NJI., No.
2325.
7. NJI., Nos. 1131
and 1295.
8. NJI., No.
1101.
9. HOO., p.
353.
10. NJI., No.
988.
11. NJI., Nos. 2084
& Jaina Sampradäya Įļkshä, p. 625.
12. Some
distinguished Jainas, p. 36.
13. Ibid., p.
37.
14.
Ibid.
15.
Ibid.
16. NJI., III, No.
5372.
17. HOO., p.
166.
18. NJI., I,
2334.
19. Ibid.,
2577.
20. Ibid., II,
1285.
21. Bhagavän
Pärįvanätha kļ Paramparä Kä Itihäsa, p. 1109.
22. NJI., Pt. I &
II.
23. Jaina
Sampradäya Įikshä, p. 626.
24. NJI., No.
2317.
25. Ibid., No.
2404.
26. Jaina
Sampradäya Įikshä, p. 628, Gaddä Įaha was the brother of famous Bhainsä
Įäha.
27. NJI., No.
1062.
28. Jaina
Sampradäya Įikshä Įäha pp. 635-637.
29. NJI., No.
2186.
30. Jaina
Sampradäya Įikshä, p. 637.
31. NJI., No.
1079.
32. NJI., No.
1877.
33. Jaina
Sampradäya Įikshä, p. 638.
34. NJI., No.
1267.
35. Jaina
Sampradäya Įiksha, pp. 639, 640 and 641.
36. NJI., No.
1317.
37. HOO., p.
312.
38. Ibid., No.
542.
39. NJI.,
1991.
40. HOO., p.
393.
41. Jaina
Sampradäya Įikshä, p. 622.
42. NJI., No.
1192.
43. Jaina
Sampradäya Įikshä, p. 628.
44. NJI., No.
2189.
45. Jaina
Sampradäya Sikshä, p. 631.
46. Bhagavän
Pärįvanätha Kļ Paramparä Kä Itihäsa, p. 1109.
47. NJI., No.
2253.
48. NJI., No.
1957.
49. Jaina
Sampradäya Įikshä, p. 634.
50. APJLS., No.
113.
51. Jaina
Sampradäya Įikshä, p. 634.
52. HOO., p.
427.
53. NJI., No.
2136.
54. NJI., No.
2114.
55. HOO., p.
509.
56. Jaina Pustaka
Praįasti Saćgraha, No. 35.
57. Jaina Sähitya
Saćįodhaka Evam Jainächärya Ätmäräma Įatäbdļ Smäraka Grantha, Gujaräti
Vibhäga, P. 204.
58. Srļ Jaina
Gotra Saõgraha, pp. 13-23.
59. Prägväūa
Itihäsa Introduction, p. 12.
60. NJI., No.
1166.
61. Ibid., No.
295.
62. EJI., No.
1163.
63. NJI., No.
1676
64. Ibid., No.
412.
65. Ibid., No.
413.
66. Ibid., No.
2329.
67. Ibid., No.
2464.
68. Ibid., No.
830.
69. Ibid., No.
38.
70. Ibid., No.
391.
71. Ibid., No.
1993.
72. Ibid., No.
1974.
73. Ibid., No.
1956.
74. Ibid., No.
1967.
75. Ibid., No.
1932.
76. Ibid., No.
2085.
77. Ibid., No. 1224
& 1227.
78. Ibid., No. 737
& 823.
79. Ibid., No.
577.
80. Ibid., No.
2333.
81. Ibid., No.
2292.
82. Ibid., No.
2429.
83. Ibid., No.
750.
84. Ibid., No.
2370.
85. Įri Jaina
Gotra Saćgraha, pp. 13-23.
86. Ojhä Nibandha
aćgraha, p. 25.
87. NJI., No.
1614.
88. Ibid., No.
2151.
89. Srļ Jaina
Gotra Saćgraha, p. 50 (Introduction).
90.
Ibid.
91. NJI., No. 947,
948 and 150.
92. Ibid.,
621.
93. Ibid.,
1214.
94. Ibid.,
1308.
95. Ibid.,
1778.
96. Bhagavän
Pärįvanätha Kļ Paramparļ Kä Itihäsa, p. 544.
97. Manuscript in the
Įästra Bhaīdära at Ajmer.
98. ž¢«UŹŹć’ ¢. 1250
üŹĖ Ķ¢ÉŹ Ź ¦UŹ”«U ÷Ź. ”ŖŹUŹ ¬ČņŹ U¦U¬ĮĆ ŅŹŹž ČĖ 1 ŹČŻ²§
(Inscription on the
image of white marble in the temple of Siõghļjļ at Jaipur).
99. PS., p.
138.
100. PS., P.
175.
101. PS., p.
96.
102. PS., p.
2.
103. See above, p.
81.
104. PS., p.
177.
105. See above, p.
79.
106. PS., p.
89.
107. See above, p.
81.
108. ¢Ć 1703 ŅŹŹž Ź ¬²ĮĆcŠUĆŹ ó
«UŹ üŹĖ UŹÕĖŹÕ ¬²įŹĮĆ
109. See above, p.
81.
110. PS., p.
4.
111. See above, p.
81.
112. See above., p.
80.
113. PS., p.
63.
114. J.S.
Įikshä, p. 128.
115. Ibid., p.
113.
116. See above, p.
81.
117. PS., p.
29.
118. PS., P.
190.
119. Vļraväīļ, Vol.
VII.
120. See above, p. 12
(F.N. 2).
121. ¢Ć 1590 ŹU ČĖ 9 üŹĖ Ķ¢
¬UŹ«U’Ź ŖŁņŹ ŹUĆ ¬ČņŹ žĆŹ (Ins. on Daįalakshaīa Yantra in
Jaina temple of Paūodi at Jaipur).
122. ¢Ć 1799 Ö’cŠU ČĖ 10 Ł üŹĖ
Ķ¢ ŻČ¢§ŻČ¢§ŹųŹ’Źøć’ ĮŹŹ ŖŁņŹ ”¢UĖ Ą”Ė ¬²ĮĆĮcŠUĆ¢ (Ins. on the metal image of
Lüīakaraīajļ Paīāyä, Jaipur.)
123. PS., P.
99.
124. Ibid.,
169.
125. Ibid., p.
170.
126. Ibid., p.
177.
127. Ibid., pp. 44
& 77.
128. See above, p.
81.
129. EI., V. XXIV, p.
84, Verses, 82-83.
130. IA., V. XX, See
Table of Pontifical Residences, p. 57.
131. Manuscript in the
Įästra Bhaīāära of Ajmer.
132. JSAI., p.
134.
133. ARRMA., Yr.
1926-27, No. 10.
134. NJI., No.
438.
135. Ibid., No.
727.
136. Ibid., No. 628.
137. PS., p.
147.
138. PS., p.
98.
139. Inscription on
Yantra in the Jaina temple at Jaipur.
140. See above, p.
72.
141. Įrļ Bhagavän
Pärįvanätha Kļ Paramparä Kä Itihäsa, p. 550.
142. Ibid., p.
548.
143. PS., p.
85.
144. Ibid., p.
119.
145. Ibid., p.
82.
146. Ibid., p.
97.
147. Įästra Bhaīāära
Įrļ Digambara Jaina Mandira Sambhavanätha Baāä Bazära,
Udaipur.
148. Anekänta,
Vol. 13, p. 124.
149. Ibid., p.
124.
150. Anekänta
Vol. 13, p. 124.
151. JSAI., p.
468.
152. Anekänta,
Vol. 3, p. 124.
153. Ibid.
154. JSAI., p.
468.
155. Anekänta,
Vol. 4, p. 610.
156. Jaina Pustaka
Praįasti Saćgraha, Nos. 52 & 93.
157. Manidhärļ Įrļ
Jinachandra Süri, p. 74.
158. NJI, I,
Nos. 48, 236, 482.
159.
Ibid.
160. NJI, No.
778.
161. Ibid,
I.
162. NJI, I,
No. 119, No. 292.
163. E I,
XXXV.
164. Aradgs,
1929-30.
165. CII, VII,
pp. 118-119.
166. Malwa Through
The Ages, p. 512, No. 6.
167. Ibid, No.
7.
168. Ibid, No.
8.
169. Ibid, p.
2.
170. Malwa Through
the Ages, P. 9.
171. Malavańchala
Ke Jaina Lekha, Nos. 50, 162, 254.
172.
Ibid.
173.
Ibid.
174. Ibid.,
Arhat Vachana, V-4, pp. 261-63.
175. E I,
XXXVI, pp. 121-23.
176. Arhat,
V-4, pp. 262-63.
177. E I.I. pp.
147-152.
178. Ibid, pp.
135-136.
179. BBDJI,
III, p. 109.
180.
Ibid.
181. E.I. II,
pp. 232-240.
182. BBDJI,
III, p. 109.
183.
ARADGS, V.S. 1904,
No. 15; Gwalior Räjya ke Abhilekha, No. 149.
185. Kamta Prasad : Pratima Lekha
Saćgraha.
186. Kamta Prasad : Pratimä Lekha
Saćgraha.
187. NJI,
I.
188. Muni Kantisagar : Jaina Dhatu
Pratima Lekha Samgraha.
189. Ibid., No.
79.
190. Ibid., No.
30.
191. Ibid.,
Nos. 158, 159 and 173.
192. Maindhärļ Įri
Jinachandra Süri, p. 20
193. NJI, Nos.
239, 270, 186, 215, 216, 217, No. 257, 271, 272 and 192.
194. NJI, No.
221.
195. Ibid, No.
228.
196. JSLS, V,
Nos. 18, 36.
197. Ibid, No.
80.
198. Ibid, Nos.
81 and 96.
199. Ibid, No.
41.
200. Ibid, No.
54.
201. Ibid, No.
55.
202. Ibid, No.
122.
203. Ibid, No.
150.
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