Chapter VIII

Jaina Monks, Statesmen and Árävakas¹

Introduction

Almost simultaneously with the nirväîa of Mahävïra his chief disciple (Gaîadhara), Indrabhüti Gautama, attained Kevala-jñäna and after his own nirväîa was succeeded by Sudharma, and the latter, in his turn, by Jambu Svämi. The total period allotted to these three gurus is 62 years (i.e., 527-465 B. C.). All the three were, like Mahävïra, Arhat Kevalins and they attained nirväîa. Both the Digambara and the Ávetämbara accounts are in perfect agreement as to their respective names, character and total period.

After the three Kevalins came the five Árutakevalins, one after the other. The Digambara accounts allot to them a total period of 100 years, whereas the Ávetämbara accounts that of 116 years. The names of the first four gurus are different in the two traditions, but they are in full agreements as to Bhadrabähu I being the last guru of this group. They do not differ as regards the twelve-years famine that took place in Magadha in his times nor as regards the consequent emigration of the Jaina Saãgha under his leadership. But while the Digambara tradition states that the Saãgha migrated to the South, Ávetämbara tradition says that Bhadrabähu went to Nepal. The origin of the great schism, which later on developed into Digambara and Ávetämbara sects, is ultimately traced to this event.

In the Ávetämbara tradition, after Bhadrabähu's departure Sthülabhadra assumed the leadership of the Saãgha in Magadha. After the famine was over he convened a council at Päûaliputra, at which the remnant of the Sãgha left behind in Magadha tried to put in order the sacred lore. In M.E. 827-840 (or A.D. 300-313) a second council was convened at Mathura under the presidentship of Ärya Skandila at which whatever could be gathered from different monks was fixed in the form of the canon. Simultaneously, another council was held at Valabhï by Nägärjuna Süri and it also made a similar attempt. But the two versions disagreed in many points and hence no redaction took place. Finally, in M.E. 980 (or 993), i.e., in A.D. 453 (or 466,) at another council at Valabhï held under the chairmanship of Devarddhigaîi an attempt to reconcile the different readings of the former councils was made and the available texts were finally written down.¹

In the Digambara tradition, after Bhadrabahu I came one after the other 33 successors of Mahavira and they took 683 years in all It is believed that the original canonical knowlege lasted only up to the end of this period. About this time the redaction of the surviving canonical knowlege was undertaken by the Digambara Acäryäs. A part of the traditional (canonical) knowlege was redacted by Dharasena., Puspadanta and Bhutbali and another by Gunadhara, Äryamankhu and Nagahasti.

Dharasena may be safely assigned to circe A.D 40-75 Puÿpadantä to circe A.D. 50-80 and Bhutlabali to circa A.D. 66-90 and the competition of the Saûkhandagama to circa A.D. 75. Gunadhar who wrote Kaÿäya-pahuda may be safely assigned to about (circa A.D. 25), Aryamankhu to circa A.D. 50 and Nagahasti circa A.D. 130-132. Thus within hocy a century (A.D. 25-75) the surviving Digambara canonical knowlege was finally reduce is writing. 

Jainism prospered in India because of the vast canonical literation and the dedicated activities of the ideal Jaina monks, trüsted statesmen and devoted Árävakas.

Jaina monks were not only great scholars but also they possessed high character. Whatever they preached, they practised in their lives. They preached ethics and a spiritual way of life. They wandered from place to place for the propagation of Jainism. They preached in the language of the masses. As these saints were ever moving about and were reticent about biographical details, very little is known about their personal lives. Some Jainas also acted as trusted statesmen of kings and emperors. They were truthful and sincere. They were generally honest in the performance of their duties. Some Árävakas who were rich, were devoted to their religion. They constructed temples and installed images in them. They led Saãghas to holy places. They got prepared copies of the manuscripts for presentation to the monks. They were so much enlightened that they exercised check on the monks if they deviated from the teachings of Jainism.

A. jaina Monks

1. Kundakundächärya : Kundakunächärya occupies a unique position in the history of Jainism. He belonged to Mülasaãgha and his own lineage (i.e. Kundakundänvaya) with its many subsequent branches and sub-branches spread far and wide. To trace their spiritual lineage from Kundakunda has been looked upon as a proud privilege by Jaina monks of the Digambara Section, As many as three major Saãghas being known to have this Anvaya. He is also reputed to have established the superiorty of Jaina scriptures and to have made them popular all over Bhärata Kshetra. Many later authors are greatly indebted to him and some of his works have proved to be a milch cow for later commentators for quotations, and his Samayasära in particular is studied with devotion by all the Jainas without any distinction.¹

As regards the question of domicile of Kundakunda, there is no doubt that he belonged to the South. His very name, Koîâakunda appears to be Dravidian and looks like the name of a Kannaâa town or village. Later writers specifically mention that he belonged to the town of Koîâakunda, and there still exists a village of this name about 8 kms. from Guntakal railway station which is associated with the life of Kundakunda. He is said to have performed penance in the nearby cave. A similar tradition connects him with Nandi hill.

The date of Kundakunda has been a baffling problem. Scholars generally advocate that Kundakunda belonged to the first century A.D. It is possible to suggest that he lived in the second century A.D. Kundakunda along with the six teachers in succession is mentioned in the copper plate inscription of 466 A.D.² If we take 150 years for the six teachers, the time of the first teacher Gunachandra will be about 316 A.D. Guîachandra was not actually the pupil of Kundakunda but only in his line. Therefore, Kundakunda must have lived in the second century A.D. at least 100 years before Guîachandra.³

In later works and inscriptions, Kundakunda is mentioned by several names. The epigraphic records generally give his name as Koîâa,-Kunda, Kundakunda being the Sanskrit form of the same. Devasena (933 A.D.) and Jayasena (1150 A.D.) refer to him as Padmanandi. Several inscriptions and writers of the 14^th century and onwards mention that he was also known as Vakragrïva, Gôiddhapichchha and Elächärya.

There are certain main traditional facts¹ regarding the life of Kundakunda. Kundakunda flourished after the division of the original Jaina church in to Ávetämbaras and Digambaras. He is the Áishya of Bhadrabähu. On the authority of the Árutävatära, Padmanandi of Kundakundapura traditionally received the knowledge of Siddhänta consisting of Karma and Kashäya-präbhôita and he wrote a huge commentary on half of the Shaûkhaîâägama. Kundakunda, on the authority of Jayasena and Bälachandra, is said to have been a contemporary of Áivaskandha Mahäräja of the Pallava dynasty. He is the author of Tamil classic Kural.

As far as the Digambara Text tradition was concerned, the important texts as a whole had fallen into oblivion during the time of Kundakunda. In order to meet the religious needs of the community, he wrote works on the basis of traditional text knowledge inherited from early teachers. The traditional aspect of Kundakunda's work is clear from the fact that his work have some common verses with some texts of the Ávëtämbara canons which being a common property in early days have been preserved by both the sections independently. The well known and available works of Kundakunda are Samayasära,  Pravachanasära, Pañchästikäyasära, Niyamasära, 5. Rayanasära, 6. Ashtapähuda, 7. Bärasa-aîuvekhä, 8. Daáabhakti and 2 A.D. All are written in Prakrit language.

2. Umasvämi : Umäsvämi was the celebrated author of the Tattvärtha Áutra. He is held in high esteem by the Jainas. The Tattvärthä Áutra is one of the original works on philosophy. It is also called the Mokshäsastra, and it occupies high place in Jainism. It is the first known Jaina work in Sanskrit and contains some 357 pithy Sütras divided into ten chapters. The earliest available commentaries on the Tattvärtha are of all the Digambara Scholars of repute, viz. Püjyapäda (5th Century), Akalaõka (7th century) and Vidyänanda.

In literature as well as inscriptions, Umäsvamï is invariably mentioned just after Kundakunda and before Samantabhadra. The Digambara tradition, however associates him with the Kundakundänvaya of Nandi Saãgha. The Paûûävalï of the Saãgha informs that he succeeded Kundakunda himself in 44 A.D. Sometimes, he is described as a disciple of and sometimes as born in or belonging to the line of Kundakunda. The influence of Kundakunda's works and of the red-acted canonical texts has been traced in his Tattvärtha. A verse usually found at the end of his work and some inscriptions also mention. Gridhapichchha as a sobriquet of Umäsväin.¹

The Ávetambara called Umäsvämï by the name Umasväti. The author also wrote a commentary on the Tattavärthä Sütra, according to the Ávetämbaras, although the Digambaras deny the authenticity of this Bhaÿya. This commentary was known to the Ávetämbara monks even in the early seventh century A.D. if not earlier. Both Siddhasena Gaîa (C.600 A.D.) and Haribhadra (minddle of the eighth century) knew this Bhashya. According to the Praáasti at the end of this Bhäshya. Umäsväti was a monk belonging to the Uchchanägarï Áäkhä which was a branch of the Kuâiya (Kolidya) gaîa and was quite popular in the Mathura region as known from the inscriptions. We further learn from the same Bhäshya that he was residing in Kusumapura or Päûaliputra at the time of its composition. He was a Brähmaîa of the Kaubïshaîi gotra and his father's name was Sväti and mother was called Vätsï. His preceptor in respect of initiation was Ghoshanandi Kashamäáramaîa and grandpreceptor was Vächakamukhya Áivaárï His teacher in respect of education was Vächakächärya Müla and grand-preceptor was Mahävächaka Muîâpäda.

3. SÄmantabhadra : Sämantabhadra is one of the greatest masters of Jaina literature. He was a brilliant and a great preacher of the Jaina religion throughout India. He is the first writer to give a most interesting as well authoritative exposition of the Syädväda doctrine, and has been styled as the first composer of devotional prayers (Ädya Stutikära).

Like other early authors, Samantabhadra gives but little information about himself. Whatever is known about him has been gleaned indirectly from his works, from the remarks of his commentators and from several inscriptions (11th-15th century A.D.). The later works like the Kathäkoshas and Räjävatï-Kathe also give some information.

His known and available works written in chaste Sanskrit are as follows—Aptamïmäãsä or Devägamastotra, Yuktyänuáäsana, Svayambhustotra, Jina Stutiáataka or Stutividyä and Ratnakaraîâa Árävkächära. His first known commentator is Akaläna (C.625-75 A.D.) followed by Vidyänandi and others.

There is much controversy regarding the date of Samantabhadra. The traditional date of Samantabhadra is Áaka 60 (138 A.D.), and as B.A. Saletore observes, "Credence may be given to the tradition that Samantabhadra seems to have lived about 120-185 A.D.¹

In the works of Samantabhadra, the description of Jaina ascetics as purely 'forest recluses' befits only to the times prior to about 300 A.D. The traditional Digambara chronology places Samantabhadra two generations before Püjyapäda. Püjyapäda is placed in the latter half of the fifth century A.D. Hence, It is justified to hold the view that Samantabhadra belonged to century A.D.²

As known from the Räjavalï-Kathe (1834 A.D.), Samantabhadra was a Tamil. He had close association with Käñchi. The Kathäkoshas (11th to 15th centuries) describe as the naked ascetic of Käñchï. Besides Käñchï, he was also closely associated with the rulers of Karahäûa (modern Karahada), the ancient and probably the first capital of the Kadambas of Banaväsï.

According to tradition, the royal disciple of Samantabhadra was Áivakoûi, Áivakoûi was probably none other than Áivaskanda Árï, the second ruler of the Kadamba dynasty. He is known to have had Jaina learnings. Tradition says that he abdicated the throne in favour of his son Árï Kaîûha who was probably the Kadamba king. He is said to have intervened between Áivaskanda Árï and Áivaskanda Varman (Early part of the 3rd century, a predecessor of Mayüravarman Kadamba of the Chandravalli record assigned to 258 A.D.).

The original name of Samantabhadra was Áäntivarman who was probably a younger son of the Näga chief. He seems to be identical with Killikavarman Choâa, the ruler of Uragapura (or Uraiyur modern  Trichinopoly within the Phaîimaîâala or the South Indian federation of Näga chiefs.¹ With his namesake, it is possible to identify him with some chief of the Kadamba dynasty.

His personal achievements are to be found for the first time in the 11th century Kathäkoáa of Prabhächandra. In this work, Samantabhadra is represented as calling himself the naked ascetic from Käñchï. He is further shown as the preceptor of Áivarya, the author of the Ärädhanä. That work delineates him as visiting places like Puîâravardhana, Daáapura, Väräîasï, Päûaliputra, Käñchï, Mälava, Sindhu, Ûakka (Punjab) and Karaîäûaka. It appears that Samantabhadra was an itinerant Sädhu and was universally respected for his vast learning and mesmeric personality.

4. Áivärya : Áivärya is the author of the Ärädhanä, also called Mülärädhaña or Bhagavatï-ärädhanä which is a very important and ancient Prakrit text mainly dealing with the conduct of Jaina ascetics. It is believed to have been the ultimate source of the Jaina Kathäkosha literature which is represented by the Kathäkoshas of Harisheîa (931 A.D.), Prabhächandra (980 A.D.), Árïchandra (1066 A.D.), Brahma Nemidatta, Rämachandra etc. A number of Prakrit, Sanskrit and Kannaâa commentaries were written on this work. The earliest available commentary is the Vïjayodayä-ûikä in Sanskrit written by Aparäjita Süri, also known as Árïvijaya (700 A.D.).

The author Päîitalabhojï Áivärya supplies information at the end of his work by mentioning the names of his three teachers—Ärya Jinanandi Gaîi, Ärya Sarvagupta  Gaîi, and Ärya Mitranandi Gaîi. The term "Päîitalabhojï' is distinctively a Digambara epithet used for their ascetics. Besides his three Gurus, he also mentions Bhadrabähu who is said to have died peacefully in spite of great suffering. The prefix Ärya and the suffix Gani used by Áivärya with the names of his 'gurus' are quite similar to those used in the Mathura inscriptions of the Áuõga-Áaka-Kushäîa period. This points out that the author belonged to the North.

The author speaks of a peculiar form of funera1 which shows that the dead body used to be left away in some open space in the forest to be disposed off by birds and beasts. This ptactice was prevailing in a tribe named oreital which lived in South-Western Sindh during the period of Indo-Greeks.

Yativôishabha : Yati Vôishabha is perhaps the most important author from a historical point of view. He is known to have been the author of three important works—the Chürîï-Sütras on the Kashäyapähuâa of Guîadhara, the Karaîa-Áütras containing Mathematical formulae and the Tilvyapaîîati, an early Prakrit text on the subject of cosmology. Although it mainly deals with the nature, shape, size divisions and subdivisions of the universe, it also incidentally gives much information on Jaina doctrine, Puräîic traditions about the Tïrthaõkaras and other heroes and about ancient Geography and on political history of ancient India such as the dynastic, chronology, commencement of the 'Áakas' rule and their eras and so on. At the same time, the work is highly valuable for the study of the development of the science of Mathematics in ancient times. This work has undergone many recensions or transformations.

The question is how much of it corresponds to the original text, and what is the author's date. Scholars like Premi, Mukhtar and Upadhye assign this work and its author to the end of the fifth century A.D. Phool chandra Shastri has shown that it must be a later compilation made probably by Jinasena (837 A.D.) on the basis of the original work.

Yati-Vôishabha is held in high esteem and is considered a very ancient scholar by the writers of the Seventh century onwards. His predecessors Äryaãaõkhu and Nägahasti are equally owned and respected in the tradition of both the sects Äryamaõkhu has been assigned to the first century A.D. While Nägahasti has been proved to have belonged to shcent A.D. Yati Vôishabha has been described as Änteväsï (associate, Junior colleague or immediate disciple) of Nägahasti. Hence, Yativôishabha seems to have belonged to 150-180 A.D.¹

Püjyapäda Devanandi : Jain tradition, both literary as well as inscriptional, place Püjyapäda Devanandi in between Samantabhadra and Akalaõka (C.625-675 A.D.). His real name was Devanandi but he is generally known by the title 'Püjyapäda'. He was an eminent author, and a master of several branches of learning. He wrote his works in Sanskrit, both prose and verse, of a high quality. He was in his times, the chief pontiff of the Nandi or Deáïyagaîa, a branch of the Müla Saãgha of Kundakunda's line. He was probably the first Jaina Guru to devote himself to the writing of valuable secualar works, besides religious ones. He was a great grammarian and also the master of the medicine.

Püjyapäda appears to have been the head of a great center of learning at or near Talkad, the capital of the Western Gaõgas in south Kraîäûaka.

The Western Gaõga rules Durvinïta was a devotee and a pupil of Püjyapäda, Durvinita's father Avinïta Koõgini is said to have himself appointed this scholarly monk as a teacher of his son even before the latter's accession to the throne. As Püjyapäda's fifty year pontificate indicates his long life, his date may safely be fixed, as 464-524 A.D. The known works of this great master are—Jainendra Vyäkarîa, Sarvärthasiddhi, Daáabhaktyädi saãgrah, Samädhitantra, Ishtopadeáa and Säntyäshûaka.¹

7. Siddhasena Diväkara : Siddhasena Diväkara² is identified by some with Kshapaîaka. Traditionally, he is regarded as one of the nine gems of the court of Vikramäditya. That he flourished in the Gupta period is indirectly proved by the fact that he is mentioned by Püjyapäda (early 5th century) in his Jainendra. According to a tradition among the Jainas, Siddhasena Diväkara performed a miracle during Vikramäditya's time in the celebrated Mahäkäla temple of Ujjayini. He is the author of the two well known works namely Nyäyävatära and Sanmatitarka Sütra. Both the works deal with logic. Siddhasena also wrote a commentary on the famous work of Umäsväti. In his work Sanmati-Áutra, we find for the first time a comparative study of different Brahmanical and Buddhist systems of Philosophy and their criticism from the Jaina point of view.¹ In the Seventh century Chürîï namely Ävaáyaka-chürni, of Jinadäsa, Siddhasena Diväkara is mentioned, Haribhadra (8th century) was also thoroughly acquainted with the philosophy of Siddhasena Diväkara.

8. Devardhigani Kshamäáramaîa : Devardhigaîi Kshamäáramaîa was the great Ávetämbara pontiff who convened a Council of the Ávetämbara scholars at the city of Valabhi (Gujarat) in 453 A.D. It was at this council that the redaction of the entire canonical knowledge that had been preserved by the Ávetämbara section was finally undertaken. There were differences of opinion about the readings of the texts and some of them had several different versions each. It seems that Devardhigaîi acted simply as an editor and he reduced to writing the scriptures which had come down to him by word of mouth. This attempt of preservation by redaction of traditional knowledge opened a new era in the cultural progress of the country. It gave an unprecedented impetus to the creation of voluminous exegetical literature in the form of Niryuktis, Chürîis, Bhäshyas, Vôittis and Ûïkäs, which is very valuable for the study of ancient historical traditions and cultural conditions. The attempt of preservation of Jaina canon by Devardhigani is noteworthy.¹

9. Mänatuõga : Mänatuõga is the author of the celebrated Bhaktämara of Ädinäth Stotra. According to a tradition, he was a contemporary of Mayüra and Bäîa (606-647 A.D.) at the court of king Harsha. Mänatuõga according to a Paûûävali of the Bôihadgachchha, was a minister of Vairïsiãha (933 A.D.) of the Paramära dynasty.²

10. Akalaõka : Akalaõka is one of the greatest scholars in the history of Indian Logic. Like majority of ancient thinkers, he gives practically no information regarding his personal life. In the Kathäkoáa of Prabhächandra, Akalaõka has been mentioned as the son of the Minister of king Áubhatuõga of Mänyakheûa. A number of writers beginning from Vädiräja and Prabhächandra refer to Akalaõka's debating skill and his victory over the Buddhists. The earliest source that refers to this event is a tenth century inscription of the reign of Bütuga II. Later Jaina writers and authors of epigraphs have referred to this feat of Akalaõka with evident pride. The patron of Akalaõka, according to the Kathäkoáa of Prabhächandra was Áubhatuõga, but the Akalaõka Charita mentions one Sähasatuõga in whose reign Akalaõka defeated the Buddhists. Prabhächandra further informs that the debate took place in the court of Himaáïtala, who was evidently a contemporary of Áubhatuõga. But the evidence of Akalaõka Charita is confirmed by the Áravaîa-Belagola inscription No. 67 which refers to Akalaõka's patron as Áahasatuõga, who is generally identified with Dantidurga (middle of the eighth century). Akalaõka was actually a contemporary of Dantidurga, and flourished in the middle of the eighth century A.D. It has further been suggested that Himaáïtala of Akalaõka tradition should be identified with the king of Kaliõga. Since Akalaõka knows the Buddhists and Brahmanical scholars, who flourished even in the seventh century, we will be justified in placing him in the eighth century A.D.

Apart from his Tattvartharäiavärtika, which is a commentary on the famous book of Umäsvami. Akalaõka is the reputed author of the Ashûaáatï, a precious work of Jaina philosophy dealing mainly with logic. It is a commentary on the Äptamïmäãsa. of Samantabhadra. Another well-known works on logic by him is the Nyäyaviniáchaya. His other works are Laghïyastrayï Prakarana and Svarüpa Sambodhana. A treatise work on expiatory rites called Präyaáchita grantha is also ascribed to him. The Pramäîa Saãgraha is also ascribed to Akalaõka.¹

Haribhadra Süri

In the eighth century, probably between 705 A.D. and 775 A.D., Haribhadra, the most distinguished Jaina scholar, lived in Rajasthan. He was born in a Brähmaîa family at Chitraküûa, the modern Chitor. He was the Purohita of a king named Jitäri about whom history knows nothing. Being a Brähmaîa by birth, he was thoroughly well acquainted with the Brähmaõical works of Philosophy. He was not only a literary but has authority on Logic. He wrote in both Sanskrit and Prakrit. He was also at home with the Buddhist Logic. He wrote, the well known commentary on Dinnäga's Nyäyapraveáa.

It is said that Haribhadra was deeply inspired by a Jaina nun; and as a result of it, he embraced Jainism. Being asked by his Guru to write 1444 volumes, he wrote a number of books on Logic, Yoga, Dharma, Ethics etc. Out of them only about fifty are now available. He is the earliest Sanskrit commentator of the canon, and his contributions to Jaina Logic are outstanding. He commented on the Anuyogadvärasütra, Ävaáyakasütra, Daáavaikälikasütra, Nandisütra, Prajñäpaîasütra etc. Besides his commentaries on Ägamas, he wrote the Anekäntajayapatäkä and Anekäntavädapraveáa, in which he not only expounded the Jaina philosophy of Anekänta but also criticised current philosophical systems. He inaugurated a new era in Yoga literature by writing the Yogabibdu and Yogadôishûi-Samuchaya. In his Shad-daráana-Samuchchaya, he gives a brilliant exposition of the different systems of philosophy. He wrote the Dhürtäkhyäna, Samaraichchakahä and Kathäkoáa in Prakrit. In the Samaraichchakahä he throws some light on the condition of Jainism. The rivalary between Jainism and Buddhism was very keen in his time.

Haribhadra Süri raised the powerful voice against the abuses of the Chaityaväsï sect. He found Jaina saints living in Chaityas and maûhas. They used their wealth for their personal good. They put on even coloured or scented clothes. They ate food or sweets fetched by the monks. They sold idols and purchased children in order to make them their disciples.

12. Siddharshi : The next distinguished Jaina monk of Rajasthan is Siddharshi born at Árïmäla in Marwar. He was the son of Áubhaãkara. He was initiated and was named Siddharshi. In 906 A.D., he composed the allegorical novel named Upamitibhavaprañchäkathä. The Saãgha being pleased conferred the title of 'Vyäkhyänakära' on him.

Later on, he made a deep study of Buddhism, so much so, that even the Buddhists held him in high esteem for his scholarship and highly virtuous life. In course of time, the title of Süri was conferred on him by his Guru.

13. JIneávarasüri : Jineávarasuri occupies a prominent place in Jaina history. His early name was Árïdhara. He and his brother Árïpati were Brähmanas by caste. They came to Dhäränagarï where they met a rich man named Lakshmïpati. He introduced them to Vardhamänasüri. Being impressed by their deep scholarship, Vardhamänasüri initiated them into Jainism and instructed them to preach it.

At this time, the Chaityaväsï sect was very powerful. Actually, Vardhamänasuri rose in revolt against it and founded Vidhimärga; but Jineávarasuri by his efforts organized its followers into a community and made it countrywide. He went to Aîahilapura where the Chaityaväsis were very strong. He stayed in the house of the Purohita Someávara. He defeated Surächärya, the leader of the Chaityaväsïs, in the court of the king Durlabharäja at Päûaîa and got the title of 'Kharatara'. He established his own sect known as Vidhimärga at Aîahilapura. Later on, it was known as the Kharataragachchha. Then his reputation spread to neighbouring regions like Marwar, Mewar, Malva, Vägaâa, Sindh and Delhi, and a large number of Árävakas became his devoted followers.

Jineávarasuri and his young brother Buddhisägarasüri generally lived and moved together. In 1023 A.D. they were at Jäbälipura (Jalor), where Jineávarasuri wrote commentary on the Ashûakasaõgraha of Haribhadra and Buddhisägarasuri completed the Svopajña Pañchagranthï.

Jineávarasuri brought about a renaissance in Jainism, and, therefore, he is called the 'Yugapradhäna'. New temples known as Vidhichaityas were built. There came also some change in the form of worship. New Gachchhas, new castes and new Gotras also came into existence. The original Áästras were revised and several commentaries were prepared. He had a large number of disciples, the chief among them were Abhayadeva, Jinachandra and Jinabhadra.¹

14. Jinavallabhasüri : The next great Jaina saint is Jinavallabhasüri, who was the follower of Chaityaväsi sect in the beginning. At Päûan, he got an opportunity to study the scriptures under Abhayadevasüri, the saint of Vidhimärga. As a rsult, he gave up the Chaityaväsï sect and accepted Vidhimärga. At his directions, his followers constructed the Jaina temples known as Vidhichaityas.

At this time, the followers of the Chaityaväsi sect were powerful in Mewar. With a view to diminishing their influence, Jinavallabhasüri left Pätan for Chitor, where he converted a large number of people to Jainism and celebrated the consecration ceremony of several images and temples. From Chitor, he came to Dhärä. The King invited him to his palace, where he listened to his religious discourses. He was so highly pleased with his extraordinary poetic talent that he offered him a Jägira of three villages and a handsome present in cash. He did not accept either of them but requested that the king should grant two parutthadrammas daily from his customs house for the maintenance of two Kharatara temples.

From Dhärä, Jinavallabhasüri came to Vägaâa, where he addressed large gatherings. He also came to Nagaur where the installation ceremony of Nemijinälaya was performed under his supervision. As he converted several people to Jainism, it was natural for him to from many Gotras.¹

15. Jinadattasüri : Jinadattasüri is one of the great Jaina monks, who propagated Jainism in Rajasthan. He was born at Dhavalakapura in 1075 A.D. in Hümbaâa caste. His parents were Vadhiga and Vähaâadevï. His early name was Somachanda. His dïkshä Guru was Vächaka Devabhadragaîi, and he was given the name of Somachandra Muni. Being impressed by his extreme austerities and genius, Dharmadevopädhyäya made him Ächärya at Chitor in 1112 AD. and named him Jinadattasüri.

Jinadattasüri was widely respected even by the Rajput rulers of Rajputana and Gujarat for his learning and piety. The Chälukyan rulers Karîaräja and his son Siddharäja respected him. Jinadattasüri was a contemporary of Arîoräja Chauhäna of Ajmer, who honoured the Ächärya by visiting him at his own place and by granting his followers a suitable site for a big Jaina temple. He converted a large number of people to Jainism and established many Gotras. Besides, he is said to have given dïkshä to 500 monks and 700 nuns. Having installed Jinachandrasüri on his seat, he expired in 1154 A.D. at Ajmer. On account of his popularity among the masses, he came to be known as Dädäjï.¹

16. VÄdiáridevasüri : Devasuri was born in 1143 A.D. at Madhuvatï near Mount Abu in the Prägväûa family. He was the son of Vïranäga and Jinadevï. When cholera broke out in the town, Vïranäga left the town and came to Bharoch. The early name of Devasuri was Pürîachandra.

From his very childhood, Pürîachandra was highly intelligent. He impressed a Jaina monk who asked his master to give the boy to him. He was given dïkshä in 1152 A.D. and was named Rämachandra. Within a short time, he became well-versed i the science of tarka, lakshaîa, pramäîa and literature; and scholars began to admire his scholarhip. He defeated his opponents in the discussion held at Dhavalakapura, Kashmir, Sanchor, Chitor, Gopagiri, Dhärä and Bharoch. Impressed by his deep scholarship, the Guru installed him on the seat of Ächärya in 1174 A.D. and gave him the name of Devasüri.

Then Devasuri came to Dhavalakapura on the invitation of Udaya and performed the installation ceremony of the image of Sïmandharasvämi. From there, he travelled to Mt. Abu for pilgrimage. In course of his journey, Árï Devasüri came to Nagaur. Ahidäna, the ruler of this place, received him warmly. In the meanwhile, Siddharäja, the ruler of Gujarat, wanted to besiege Nagaur but when he was informed of the presence of Devasüri, he returned Then he invited Árï Devasuri to Patan and kept him there for four months.

Árï Devasuri defeated the famous Digambara Jaina Saint of Karîätaka named Kumudachandra in the discussion held in the court of the king Siddharäja Jayasiãha. In 1147 A.D., he got the Jaina temple constructed in the town called Phalavardhikä (Phalodhi) and performed the installation ceremony of the image. In the town of Arasana also, the image of Nemijina Was installed.

17. Hemachandra : The most prominent Jaina monk is Hemachandra under whom Jainism prospered greatly both in Rajasthan and Gujarat. He was born in 1089 A.D. at Dhandhuka, a town in the district of Ahmedabad and was named Chäõgadeva. His parents were Chächiga and Pähiîï of Árïmoâha caste. Both the parents were adherents of the doctrine of Jina. Pähiîï handed over her son to a monk named Devachandra. The circumstances which led Chäõgadeva to enter the order of Yatis are more or less romantic. Devachandra took the body with him to Cambay where he was first initiated in the temple of Pärávanätha in 1093 A.D. this occasion, the famous Udayana held the usual festival and Chäõgadeva received the name of Somachandra. In 1105 A.D., he was ordained as Ächärya at Nägaur by Devasüri. On this occasion, he again changed hi name and was now cailled Hemachandra.

The parton of Hemachandra was Jayasiãha Siddharäja, who felt attacted and impressed by his deep and wide scholarship, used to listen to his discussion. Hemachandra helped Kumärapäla in securing his accession to the throne. He is said to have foretold that Kumarpal was going to be the future ruler of Gujarat. It was for this reason that he had deep reverence for the Jaina religion. Kumärapäla was originally a devotee of Áiva but was converted to Jainism by Hemachandra. After his conversion which is said to have taken place in 1159 A.D., he aspired to make Gujarat model Jaina state. He personally gave up hunting animals, eating meat and using intoxicants, dice-playing and animal fights. In addition, he erected, the Jaina temples and favoured the literary and scintific efforts of the Jainas.

Hemachandra was called the 'Omniscient of the Kali age' (Kalikäla Sarvajña), the title which he well deserved. He was more a scholar than a poet. By his efforts, Jaina literature made considerable progress in the twelfth and thirteenth centuries. His contributions to the general Sanskrit literature are also noteworty. He wrote useful and important works on grammar, lexicography, poetics, prosody, philosophy and history.

Hemachandra's services to education were as remarkable as his literary activities. He trained a number of pupils who have left works on various branches of Sanskrit literature. The chief among those pupils are Rämachandra, Guîchandra, Mahendrasüri, Devachandra, Vardhamänagaîi, Udayachandra, Yaáaáchandra and Bälachandra.¹

18. Jinakuáalasüri : Jinakuáalasüri is the most popular Jaina saint and is also known as Dädäjï. He was born in the village Samiyäîä in Marwar in 1280 A.D. His original name was Karmaîa. In 1290 A.D., he received initiation from Jinachandrasüri and was named Kuáalakïrti. At Nagaur in 1310 A.D., he was given the title of Vächanächärya by Jinachandrasüri. In 1319 A.D, Jinachandra passed away and the title of Süri was given to Jinakuáala at Patan amidst great rejoicings.

Räjapati of Delhi made arrangement for the sojourn of Jinakuáalasüri. He passed through Kanyänayana, Narhad, Phalodhi, Marukoûa, Nagaur, Merta, Jalor, Árïmäla and at last reached Patan. The members of the Saãgha reqested Jinakuáala to accompany them. He consented and started from patan and reached Áatruñjaya where he performed several religious activities. He worshipped the idol by composing new stotras. Yaáodhara and Devendra were initiated to monkhood by him. He celebrated the installation ceremony of the image of Neminätha. The consecration ceremony of the images of Jinapatisüri and Jineávarasüri was also performed by him. On the occasion of Nandïávaramahotsava, Sukhakrtigaîi was given the title of 'Vächanächärya.' Afterwards, he returned to Patan with the Saãgha safely.

In 1324 A.D., Viräûamahotsava was celebrated at Patan with great rejoicings for fifteen days under the guidance of Jinakuáalasüri. The images of the Tirthaõkaras and the Ächäryas were sent to the various places such as Jalor, Devaräjapura, Áatruñjaya etc. Tejapäla celebrated the Nandïávaramahotsava at Patan in which Sumatisära, Udayäsara, Jayasära and Dharmasundarï were initiated into monkhood. The famous Árävaka of Bhïmapallï named Vïradeva called Jinakuáalasüri form Patan to Bhïmapallï and requsted him to accompany the Saãgha to Áatruñjaya. After passing through various cities and villages, the Saãgha reached Áatruñjaya. He celebrated the consecration ceremony of the Vïra Chaitya at Bhïmapallï, Chintämaîi Pärávanätha temple at Jaisalmer and Pärávanätha temple at Jälor.

The Árävakas of Sindh invited Jinakuáalasüri for propagation of Jainism. He went there and organised various ceremonies such as the Pratishûhä, Vratagrahaîa, Mäläropaîa and Nandïmahotsava in order to give an impetus to Jainism. He wandered through various places and impressed the people by his religious discourses. This caused a great religious awakening among the people. He spent a rainy season at Devaräjapura where he caught high fever and died in 1352 A.D.

Jinakuáalasüri was a distinguished scholar, well-versed in different branches of learning like grammar, law, literature, prosody, astronomy, magic etc. He could not contribute so much to literature as he was engaged in other activities. So great was his influence that, in his honour, a number of stutis, stotras, padas and Chhandas have been composed in many a village, city and holy place. The people of Svagachchha, Paragachchha, Sthänakaväsï and Teräpanthï worship him with great devotion.¹

19. Hïravijayasüri : The most distinguished Jaina teacher at the time of Akbar was Hïravijayasüri. He was the leader of the Tapägachchha sect of the Jainas and was born at Palanapur. He was the som of Kumära and Näthï of the Bïsä Osaväla family. His original name was Hïrajï. He was initiated to religious life by Vijayadänasüri in 1539 A.D. and was named Hïraharsha. After getting education from Muni Hariharsha, he went to Devagiri in the south in order to learõ Nyäyaáästra from Naiyäyika Brähmaîa. He made a close and deep study of various branches of learning.

After his return from the Deccan, Vijayadevasüri made him a Paîâiûa in 1551 A.D. Next year, he was made a Upädhayäya at Näâläi. Then in the same year, he was made a Süri at Sirohi. On this occasion, Chäõga Mehatä, a descendant of Dhannä Poraväla, the builder of Ranakpur temple, celebrated a great festival.

In 1582 A.D. when Akbar heard of the lofty virtues and deep learning of Hïravijaya, he ordered the Viceroy of Gujarat to request him to visit his court. In response to the summons of the vicerory, the monk went to Ahmedabad where he exchanged views with the royal representative. He refused to accept all the costly gifts presented to him and, in accordance with the rules of his order, he started on his long journey ot Fatehpur Sikri on foot.

On his way, passing through Bïsalapur, Mahäsana, Patan, Baradi, Siddhapur and other places, Hïravijaya reached Saratara. At this place lived a Bhïla Chief named Arjuna. He along with his eight wives came to hear Sürijï's sermon, and he took a vow not to kill any innocent animal. He then went to Abu; and Räva Surtäna of Sirohi welcomed him and took a vow to refrain from drinking, hunting and meat eating. After that, passing through Sanganer, Chätsu, Bayänä and Mathura, he reached Fatehpur Sikri where he was accorded a royal reception; and Abul Fazl was asked to look after his comforts until the emperor found leisure to converse with him. After much discussion upon the problems of religion and philosophy first with Abul Fazl, the Muslim luminary of the age, and then with Akbar, he paid a visit to Agra. At the close of the rainy season, he returned to Fatehpursikri.

From the inscription by Hemavijaya dated 1593 A.D., in the porch of the eastern entrance of the Ädinätha temple of Áatrunjaya hill, it appears that Hïravijaya persuaded the emperor in 1592 A.D. to issue an editct forbidding the slaughter of animals for six months, to abolish the confiscation of the property of the deceased persons, the sujijia tax and Áukla, to set free many captives, snared birds and animals and to present Áätrunjaya to the Jainas. Fishing was also prohibited at Fatehpursikri.

In 1596 A.D., Hïravijayasüri came to Nägaur where he spent the rainy season. Mahajala, the finance minister of the king Jagamala, treated him with great respect. Indraräja, an official of Bairat, invited him; but he could not go and sent hi pupil Kalyäîavijaya for the performance of the consecration ceremony. After that, he went to Abu and then to Sirohi where he spent the rainy season on the persuasion of the ruling chief. On his advice, Räva Surtäna abolished some taxes. Once the Räva had imprisoned one hundred innocent Árävakas due to certain misunderstanding. The leaders of the Saãgha had tried their best to secure their release but the Räva did not listen to them At last, he released them on the advice of Sürijï.

From Sirohi, Hïravijaya came to Patan where he spent the next rainy season. From there, he started for Pälithänä. The function was organized in his honour which was attended by several Jainas. He also passed the rainy season at Uîä. Äjamkhän, the governor of Gujarat, came to pay his respects. It was all due to Süri's magnetic personality and the honour given to him  by Akbar. At this time, Jämasähiba of Jämanagara with his minister named Äbajï Bhaîasälï reached Uîä to pay his compliments to the Ächärya. Hïravijaya also induced the official Khän Muhammad to give up violence. He celebrated the consecration ceremony of the temple in 1595 A.D. and in the same year, he starved himself to death in the approved Jaina fashion.¹

20. Jinachandra : Jinachandra was a famous Ächärya of the Kharataragachchha sect. He was born in 1508 A.D. at Khetsar in Jodhpur of Árïvant Áäha and Áirïyadevï of Bïsä Osaväla family. His orginal name was Sultan. He received his initiation in 1547 A.D. from Jinamäîikyasüri and his dikshä name was Sumatidhïra. In 1555 A.D., he obtained the title of Suri form Guîaprabhasüri.

While Akbar was holding his court at Lahore, he heard the fame of the Süri and wanted to hear him. He suãmoned Mantrïávara Karmachandra Bachchhävata and requested him to invite the sage to his court. Considering his old age and hot season, Karmachandra pleaded that it would be difficult for him to come from Cambay. Then, the emperor asked him to write a letter to send his disciple Mänasiãha whom the Süri sent along with six other religious followers. Receiving also an urgent letter from Karmachandra, the Süri started his journey on foot, gradually reached Sirohi and observed the Chaturmäsa at Jalor. Afterwards, he started, and passing through many villages and cities, reached Lahore in 1591 A.D. with thirty- one Jaina Paîâitas in a great procession and was courteously received by the emperor. After a religious discourse on Ätman, ahiãsä etc., he was conducted to his residence. He used to come daily to the palace for the discourse on religion. Akbar used to address him as a Great Master (Bôihadguru).

Hearing of the destruction of the Jaina temples at Dwarka, Jinachandra prevailed upon Akbar to issue an imperial farmän for the protection of the Jaina holy places such as Áatruñjaya, Pälithänä and Girnar. The necessary order was sent to Azamkhän, the Subedär of Ahmedabad. The places of pilgrimage were put in charge of Karmachandra.

Just before starting for Kashmir, Akbar, met the Süri and at his instance issued a farmän ordering the prohibition of the slaughter of animals for seven days (Navamï to Pürîimä, every year in the month of Äshäâha. Akbar with the disciples of Jinachandra namely Mänasiãha, Harshaviáäla and some others reached Kashmir and observed the vow of non-violence for eight days. He returned to Lahore in 1592 A.D. At this instance, Jinachandra gave the title of Ächärya to Mänasiãha, calling him Jinasiãhasüri. On the advice of Karmachandra, Akbar gave the title of 'Yugapradhäna' or 'Chief of the Age' to Jinachandra. At the persuasion of Süriji, Akbar gave protection for a year to all animals of the sea adjoining Cambay, the palce of pilgrimage.

Jinachandra was held in high esteem by Jahangir also. In 1611 A. D., being incensed at the misconduct of the dissolute Darsaîi, Jahangir not only banished him but ordered that members of other Jaina sects should also be ousted from the realm. This caused wide-spread consternation amongst all sections of the Jainas. The news reched Jinachandrasüri who travelled from Patan to Agra and called on the emperor. After a prolonged discussion on religion, Sürijï succeeded in persuading the emperor to withdraw the order. He breathed his last in 1613 A.D. at Bilärä in Marwar.¹

21. Jinasiãhasüri : After Jinachandrasüri, his paûûadhara Jinasiãhasüri became the leader of the Kharataragachchha. In Rajasthan, he mostly lived at Bikaner, Sirohi etc. In the Árï Jinasiãhasürigïta of Räyasamundra, it is related that he had great influence on Jahangir. At his request, the emperor assured safety to all living creatures. He conferred upon him the title of 'Yugapradhäna'. In 1616 A.D., Jinasiãhsüri spent the Chäturmäsa at Bikaner. In the Jinaräjasüriräsa composed in 1624 A.D. by Árisära, it is written that Jahangir was much anxious to see him, and he sent an officer to Bikaner to invite him. But unfortunately, he died in 1617 A.D. on his way to Agra.

The event mentioned in the Jaina räsa is more or less of the legendary character, intended to glorify the Jaina order, and can only be accepted when supported by some contemporary evidence. The attitude of Jahangir to Jinasiãha (Alias Mänasiãha) and towards the Jainas, as it is made to appear in them, does not seem to have been correctly represented. At the time of Khusru's rebellion, Mänasiãha prophesied that Jahangir's reign would last only for two years. This encouraged Räyasiãha of Bikaner to rebel. He was, however, pardoned by Jahangir who waited for an opportunity to punish Mänasiãha. In 1616 A.D. when Jahangir went to Gujarat, he persecuted the Jainas as their temples were the centres of disturbance and their religious leaders were accused of immoral practices. He summoned Mänasiãha to the court but the latter took poison on his way from Bikaner and died. Evidently there seems to be more truth in these facts than the above concocted story.

(B) Jaina-Statesmen

In early times, carrer was thrown open to talents, and talented Jainas captured many important offices. In those days, the heads of different departments of the State-Provincial Governors, Prime Ministers and Daîâanäyakas were known as Mantrïs and Ministers and acted as Commanders of the Army.

South India

1. Árutakïrti : Árutakïrti was the General of the Kadambas. He and his descendents were great patrons to Jainism. They were devoted to the Ächäryas of the Yäpanïya Saãgha. From his inscription,¹ it is known that he donated Badovara land for his own merit to the Arhantas. This land was situated in Kheûaka village which he got from his master Kadamba ruler named Käkusthya Varmä. In another inscription,² Árutakïrti has been praised, and he has been mentioned as Bhojaka or belonged to Bhoja dynasty. He was a favourite of Käkusthyavarma. Môigeáavarmä, grandson of Käkusthya Verma, assigned Kheûa village in charity to the wife of Árutakïrti and mother of Dämakïrti. Jayakïrti, elderson of Dämakïrti, gave the Kheûaka village to Ächärya Kumäradatta of the Yäpanïya Saãgha for the merit of his parents.

2. Chämuîâaräya : Chämuîâaräya was well known by the name 'Räya'. He was a great warrior, sincere, and devoted to Jainism. We get information about his life from several inscriptions of his time and the Chamuîâaräya Puräîa written in the Kaîîada language. He was born in the Brahmakshatra Kula as known from his inscription.¹ He was the Senäpati (Commander of the Gaõga ruler Räyamalla IV, and also his father Märasiãha III. Räyamalla IV and Märasiãha III were the feudatories of the Räshûraküûa rulers Kôishîa III and Indra IV, and they won victories in battles. If we read inscriptions² along with the Chämuîâaräya Puräîa, it becomes clear that Gaõga rulers Märasiãha and Rächamalla attained victories for their masters Räsûraküûa rulers Krishaîa III and Indra IV through their Senäpati Chämuîâa Räya. In his inscriptions, he was given several titles showing his bravery.

Chämuîâa Räya installed the famous big image of Bähubali, a feat of sculptural art in monolith at Sravaîabelagola³. He had two teachers namely Ajitasena and Nemichandra Siddhänta Chakravartï. It is known from the Áravaîabelagola inscription⁴ that this Senäpati built a Basadi at Chikka beûûa. From another inscription,⁵ it is clear that his son Jinadevaîîa, who was a disciple of Ajitasena Muni, also constructed a basadi. He seems to be the foremost for the establishment and uplift of Jinaáäsana.

3. Áantinätha : We know about Áäntinätha from the inscription.⁶ He was a naural poet. His title was Sarasvatï Mukha-Mukhara. His fame was wide. He requested Lakshma king for transforming a wooden Jaina temple into stone. The name of this temple was Mallikämoda Áantinätha.

There were several Jaina Senäpatis associated with the Hoysala dynasty during the twelfth century A.D. The most famous ruler of this dynasty was Vishîuvardhana. The credit for his vast conquests goes to the eight Jaina Senäpatis. Their names were Gaõgaräja, Boppa, Puîisa, Baladevaîîa, Mariyäne, Bharata, Aicha and Vishîu. The Hoysala dynasty became famous in the South because of these Senäpatis.

4. Gaõga RÄja : The chief among these Senäpatis was Gaõgaraja.¹ We know about his life from two dozen inscriptions. There is mention of his conquests. He gave different kinds of charities to the Jaina Munis and temples. His two Jaina teachers were Meghachandra Siddhäntadeva and Áubhachandra Siddhäntadeva. He renovated several fallen Jaina temples. One Jaina temple was known by his peculiar title Drohagharatta. The Hoysala ruler Vishîuvardhana assigned village and gave other charities to this temple in order to increase his merit.

5. Boppa : Daîâeáa Boppadeva, son of Gaõgaräja, was a great warrior and devoted to Jainism. He built two Jaina temples known as Áäntiávara Vasadi and Trailokya-rañjana Vasadi (Boppaîa Chaityälaya). He has been praised for his valour. In 1134 A.D., he attacked the enemy, repulsed his powerful army and defeated the Kongas.²

6. Puîisa : One of the warrior companions of Gaõgaräja, one was Puîisa. He was the minister of peace and war (Sändhivigrahika) of the Hoysala king vishîuvardhana. His heroic deeds in the battles have been described in the inscription.¹ He conquered several countries, and presented them to his master Vishîuvardhana. Puîisa was large hearted like Gaîgaräja. He rendered equal service to humanity and religion. It is known from the inscription² that he restored by returning the lost belonging of the traders peasants, Kirätas and others who lost their belongings, he tried to restore them by returning. He also helped by bringing them up. He donated land to the attached Vasadis with his own Triküûa Vasadi at Arakottara of Aîîenäd and adorned Gaõgavädi like the Gaõgas with Vasadis.

7. Baladevaîîa : Baladevaîîa was also the Senäpati of Visênuvardhana. He was the third son of king Arasäditya and Ächämbike. His two elder brothers were Pamparäya and Harideva. In the inscription,³ he was given titles Mantriyüthägraîi, Guîï, Sakalasachivanätha, Jinapädäãdhri sevaka etc.

8. Mariyane and Bharata : The two brothers Daîâanäyaka Mariyane and Bharata were Generals of the Hoysala ruler Vishîuvardhana. Some inscriptions⁴ give introduction to their dynasty. They were related to the Hoysala dynasty. Vishnuvardhana understanding Mariyäne Daîâanäyaka his Paûûadäne (Räjya Gajendra) made him Senäpati. These two brothers were warrior, as well as devoted to religion. In the inscription,¹ different virtues of Bharata have been praised, It has been mentioned that his wealth was meant  for the Jaina temples, kindness for all beings, his soul for the worship of Jïnaräja and charity for Munis. From the two Áravaîabelagola-inscriptions², it is known that he got eighty new basadïs built, and renovated two hundred old basadis of Gaõgaväâi. The teacher of these two brothers was Gaîâavimukta Vrati, disciple of the Ächärya Maghanandi of Deáïgaîa. Pustaka gachchha. These two brothers were living in the time of Narasiãha, son of Vishîuvardhana.³ These two got sovereignty of three villages including Sindageri by paying five hundred Honnus to the ruler Narasimha.

9.  Aicha : The nephew of Gaõgaräja was Aicha who was the General of Vishnuvardhana. From the inscription⁴, it is known that he got constructed several Jaina temples at the places Kopana, Belgula etc., and died in saintly way of Sallekhanä. Boppa, son of Gaõgaräja, got built Nishadyä in memory of his cousin.

10. Vishîu Daîdädhip : Vishîu Daîâädhipa was another Senäpati of Vishîuvardhana.⁵ He conquered the southern province within half a month. He was the right hand of Vishîuvardhana. He got him married with the daughter of his Prime Minister. He was given the post of Mahäprachaîâa Daîâanätha and Sarvädhikärï. This Senäpati was religious and charitable. He performed several public deeds, and got constructed a Jaina temple in the capital Dorasamudra. His teacher's name was Árïpäla Traividyadeva to whom he donated a village and lands for the management of Jaina temple and Ähäradäna to saints.

11. Mädiräja : One Jaina Minister of Vishnuvardhana was Mahäpradhäna Mädiräja. In one inscription,¹ his religious virtues have been praised. He was Adhipati of Árïkaraîa, and he influenced the audience hall by his oratory. He kept the account of the treasury. His teacher was Árïpäla Traividyadeva. The four Senäpatis of Narasimha, successor of Vishîuvardhana were Devaräja, Hulla, Áañtiyaîîîa and Iávara Chamüpa.

12. Devaräja : There is mention of Devaraja in the inscription.² His gotra was Kauáika. He has been told Árï Jinadharmanirmalam-barahimakara and Árï Hoysala Mahïáaräjyabhübhrinnilaya Maîipradïpa Kalaáa. Being pleased by his faithfulness and devotion to religion, king Narasiãha gave him village Süranahalli where Devaräja built the Jaina temple. The Hoysala ruler gave ten Honnus in charity for Ashûavidhärchana and Ähäradäna and named the village Pärávapura.

13. Hulla : Hulla was General of Hoysala king Narasimha. Like Chämuîâaräya, he made efforts for the progress of Jainism. He is known from several inscriptions³. During the reign of Hoysala Vishîuvardhana, Narasiãha and Balläla, Hulla rendered service to the Hoysala kingdom.

14. Áäntiyaîîa : Áäntiyaîîa was the commander of the Hoysala ruler Narasiãha.¹ He was the son of Pärisaîîa and Bammaladevï. He was the son-in-law of Parïsaîîa Mariyäne. In the inscription, he has been called Mahäpradhäna and Paûûisa Bhaîâärï (Superintendent of Spears). Parisaîîa Mariyäne defeated the enemies in the battlefield and sacrificed his life. Narasiãha made his son Santiyanna, the master of Karuguîâa and Daîâanäyaka of the army. Áäntiyaîîa got the basadi built in the memory of his father and granted charity for its security. His teacher Mallisheîa was Paîâita.

15. Iávara Chamüpa : Iávara Chamüpa has been mentioned as Senäpati of the Hoysala ruler Narasiãha in the inscription.² He was the son-in-law of Mahäpradhäna, Sarvädhikärï and Daîdanäyaka Chamüpa. Iávara Chamüpati repaired the Jaina temples and his wife Mächiyakka constructed a Jaina temple and a tank at the holy place Maydabolala. His teacher's name was Gaîâavimukta Munipa.

16. Recharasa : Even during the reign of Ballala II, successor of Narasïãa, there were some Jaina Senäpatis who rendered valuable service to the Hoysala Kingdom. One of them was Recharasa. He was devoted to Jainism. He installed the Sahaáraküta Jaina image at Arasiyakere. For the management of the temple, he got the village Indarahälu from the king Ballala II and entrusted it to his teacher Sägaranandi Siddhäntadeva. The name of the above Jaina temple was Elekoûi.¹ In 1182 A.D., Recharasa was Daîâädhinätha of the Kalachuri ruler Bijjala. He got several regions from the Kalachuri rulers. One of them was Nagarakhaîâa. He granted charity to Áantinätha Jaina temple at the place Mäguâi there.² From the Áravaîa-belagola inscription,³  it is known that he performed the installation ceremony of Áantinätha and entrusted the Basadi to Sägaranandi of Kolhapura. In this inscription, he has been called 'Vasudhaika-bändhava.

17. Budhiräja : Another Senapati of Hoysala Ballala II was Büdhiräja. He has been called Mantrïávarä and Áandhivigrahika in the inscription⁴. He possessed Chaturvidha Päîâitya, and he could compose poetry both in Sanskrit and Kaîîaâa. In 1173 during the time of Pattabandhotsava of king Balläla, he got built the Triküta Jinälaya at the place Marikali of Sïgenäâa, and he presented the village Marikali to his teacher Väsupüjya Siddhäntädeva for the worship of temple, renovation, Ähäradäna etc.

18. Chandramauli : Chandramauli was the Minister of Hoysala king Balläla. He was well versed in Bhärata áästra, Ägama, Logic, Grammar, Upanishad, drama, poetry, etc., and was the right hand of the king Balläla.⁵ Though he was Áaiva, his wife Achaladevï  was highly devoted to Jainism. He was liberal towards Jainism. His wife got constructed the Pärávanatha temple of Áravaîabelagola, and Minister Chandra Mauli himself requested the king Balläla to donate the village Bammeyana Halli village in charity for worship of the temple.

19. Nägadeva : Nägadeva was the Jaiana Minister of Ballala II. He was the son of Bommadeva Sachiva. It has been mentioned in the inscription¹ that he was the protector of Jaina temple, and the king made him Paûûanasvämï. His teacher's name was Nayakïrti Siddhäntadeva. After erecting Nrïtya raõgaáälä and Áiläkuttima in front of Pärávadeva at the Tïrtha of Áravaîabelgolaa, he got built a Nishidhi in memory of the department teacher. He got Nagara-Jinälaya known as 'Árïnilaya' at Áravaîabelagola, and donated land for it. He appointed Áravaîabelagola natives 'Vaîijas', descendants of Khaîâali and Mülabhadra.

20. MÄdeva Daîdanäth : Among the Jaina Ministers, Mahadeva Daîâanätha was noteworty. He was Mahapradhäna of Mahämaîâaleávara Ekkalarasa. His teacher's name was Sakalachandra Bhaûûäraka. It is known from the inscription² that he got constructed the beautiful Jaina temple at a place named Uddhare in 1198, and named it Eraga Jinälaya. He gave several charities for worship and renovation of the temple, and different charities from Ekkalarasa.

21. Kammaûa Mächayya : In the inscription³ of 1200 A.D. found from the village Kumbeyana halli, a name of another Jaina Minister is mentioned. He was Mahäpradhäña, Sarvädhikärï and  Tanträdhishûäyaka Kammaûa Mächayya. He donated to Parivädimalla Jinalaya in Kumbeyanahalli village with his father-in-law in 1200 A.D., Mahapradhäna Sarvädhikärï, Hariyaîîa performed the Pratishûhä of Kumbeyanahalli's deva.

22. AmÔita : Amôita was another Daîâa-näyaka of Ballala II as known from the inscription.¹ He was Mähäpradhäna, Sarvädhikäri Mahäpasäyasa (Äbhüshanädhyaksha) and Bherudana Morttädashûayaka  (Adhyaksha of Upädhidhärïs). He has been told in the inscription as Kavikulaja and Chaturthavarna (Áudra). He has been said as Dhärmika, Áubhamati Puîyädhika, Mantrichüâämaîi and Saumyaramyäkriti. He got built a Jaina temple called ekkoûi at Äkkulanghere in 1203 A.D. He performed Ashtavidhapüjana of Áantinätha before all Näyakas, citizens and peasants, and donated land for Ähäradäna to Munis. He got built a temple, big tank and one sattara at the birth place Lokkuîâï along with his brothers and established one Agrahära and a water-hut. He was liberal even towards the Non-Jainas. He got constructed a temple of Amôiteávara at his birth place.

23. Ïchaîa : Ïchaîa is mentioned in the inscription² of 1205 A.D. He got built such a Jaina temple at Velagavattinäâa during the reign of Ballala II, as noticed in that region. Hence this region became Kopaîa.

24. Mädhava : Mädhava Danâanäyaka is also found mentioned in the inscription³. He has been told as belonging to the family of Vïramahadevaîîa. His teacher was Mädhavachandra Bhaûûäraka. He died as Samädhimaraîa after giving up all family relations and after construction the Jaina temple. In this inscription, there is mention of another Daîâanäyaka Machigauâa. His teacher was Mädhava Chandra Bhaûûäraka. He attained heaven by Samädhividhi.

25 Küchiräja : A Jaina Minister Küchiräja of the Yädava king Mähädeva of Devagiri is found mentioned in the inscription.¹ He was a pupil of Padmasena. After the death of his wife Lakshmïdevï, he got the Jaina temple built in her name and gave it Pogale gachchha of Sena Gaîa. He requested the king to assign a village for the management of a Jaina temple. After meeting the local Gauda people, he himself donated and got donations from others.

26. IruGappa : Jaina Ministers and Senäpatis rendered valuable services to the Vijayanagara kingdom. The name of Irugappa is noteworthy among them. From his inscriptions², it is known he was both Mahämantrï and Senäpati. His father was Chaicha (Vaichappa) Daîâeáa, and his teacher was Siãhanandi. He established the Kunthunätha Jaina temple. He also composed the Nänärthanäma mälä. There is mention of his donation and the construction of Maîâapa in the two inscriptions³ found at Tiruppa Ruktikuîru near Kañjïvaram.

27. Gopa : Gopa was a Senäpati of Devaräya⁴. He was the ruler of Nägarakhaîâa.⁵ His two Jaina teachers were Paîâitächärya and Árutamunipa Gopa dies by Samädhividhi.

Gujarat

28. Muñjala : Muñjala was a Minister of king Karîa, and contiued to hold office under Siddharäja. He saved the king Karîa from a fall and won Mayaîalladevï's secret blessings. On another occasion, he helped Jayasiãhadeva, Karîa's son. When the siege  of Dhära was indefinitely prolonged, Siddharäja took a vow to refrain from food until he had captured the fort of Dhära. At this time, Muñjala intervened and persuaded Siddharäja to fulfill his vow by breaking Dhära made of flour into pieces. He is said to have taken an important part in the capture of Dhära. After taking Dhära, Siddhäräja had taken a vow that he would enter Aîahilaväâa mounted on an elephant, with Yaáovarman, holding an unseathed sword in hand, on the back seat of the Howdah. Muñjala pointedout to the king the risk he had undertaken by taking that vow. The king was unwilling to break his vow but Muñjala persuaded him to fulfil it by giving in Yaáovarman's hand a wooden sword.¹

29. Áäntu or Sampatkara : Áäntu or Sampatkara was another Jaina Minister of Siddharäja. He was the Prime Minister of Karîa also. In the beginning of his career, he was a Governor of Läûa in Broach. By dint of his merit, he rose to the rank of the Chief Minister of Karîa. His proficiency in Statecraft and his success in political affairs are specially mentioned by Bilhaîa, He had sent an army under Sachchika to fight the Sultan of Ghazni whom it defeated on the banks of the Indus. Áäntu is said to have put an end to the tyranny of Madanapäla, maternal uncle of king Karîa. Taking advantage of the King's absence from the capital, the king of Mälwa invaded Gujarat. As an able Statesman, he tried to avoid the enemy  knocking at the door. Áäntu did not disclose the fault of others and gave an opportunity to the wrong doer to improve.¹

30. Äsuka : Another Jaina Minister of Siddharäja was Äsuka. He was a Mähämätya or Prime Minister between 1122-23 A.D. and 1124-25 A.D. With his advice and assent, Jayasimha made a pilgrimage to the Áatruñjaya hill and gave a grant of twelve villages to the temple of Ädinätha. He attended the famous debate between Devasüri and Kumudachandra.²

31. Sajjana : Sajjana was another Jaina officer of Siddharäja.  After the conquest of Soratha, he was appointed Governor of the Province. This is confirmed by an inscription in Neminätha's temple built by him on Giranära, Sajjana's temple in Giranära is the largest temple on the hill.³