[37]. The copy of the Siva Purana which I presented to the Royal Asiatic Society was obtained for me by the Rana from the temple of Eklinga.
[38]. Jiva-pitri, the ‘Father of Life,’ would be a very proper epithet for Mahadeva, the creative ‘power,’ whose Olympus is Kailas. [Jīva-pitri means ‘a child whose father is alive.’ Jupiter=Skt. Dyaus-pitā.]
[39]. Bholanath, or the ‘Simple God,’ is one of the epithets of Siva, whose want of reflection is so great that he would give away his own divinity if asked.
[40]. Vidyavan, the ‘Man of Secrets or Knowledge,’ is the term used by way of reproach to the Jains, having the import of magician. Their opponents believe them to be possessed of supernatural skill; and it is recorded of the celebrated Amara, author of the Kosa or dictionary called after him, that he raculously’[raculously’] “made the full moon appear on Amavas”—the ides of the month, when the planet is invisible.
[41]. Khadatara signifies ‘true’ [?], an epithet of distinction which was bestowed by that great supporter of the Buddhists or Jains, Siddharaj, king of Anhilwara Patan, on one of the branches (gachchha), in a grand religious disputation (badha) at that capital in the eleventh century. The celebrated Hemacharya was head of the Khadatara-gachchha; and his spiritual descendant honoured Udaipur with his presence in his visit to his dioceses in the desert in 1821. My own Yati tutor was a disciple of Hemacharya, and his pattravali, or pedigree, registered his descent by spiritual successions from him. [For the Jain gachchhas see Bühler, The Indian Sect of the Jainas, 77 ff. As usual, the author confounds Jains with Buddhists.] This pontiff was a man of extensive learning and of estimable character. He was versed in all the ancient inscriptions, to which no key now exists, and deciphered one for me which had been long unintelligible. His travelling library was of considerable extent, though chiefly composed of works relating to the ceremonies of his religion: it was in the charge of two of his disciples remarkable for talent, and who, like himself, were perfectly acquainted with all these ancient characters. The pontiff kindly permitted my Yati to bring for my inspection some of the letters of invitation written by his flocks in the desert. These were rolls, some of them several feet in length, containing pictured delineations of their wishes. One from Bikaner represented that city, in one division of which was the school or college of the Jains, where the Yatis were all portrayed at their various studies. In another part, a procession of them was quitting the southern gate of the city, the head of which was in the act of delivering a scroll to a messenger, while the pontiff was seen with his cortège advancing in the distance. To show the respect in which these high priests of the Jains are held, the princes of Rajputana invariably advance outside the walls of their capital to receive and conduct them to it—a mark of respect paid only to princes. On the occasion of the high priest of the Khadataras passing through Udaipur, as above alluded to, the Rana received him with every distinction.
[42]. So called from the town of Osi or Osian, in Marwar [about 30 miles N. of Jodhpur city].
[43]. Palitana, or ‘the abode of the Pali’ [?], is the name of the town at the foot of the sacred mount Satrunjaya (signifying ‘victorious over the foe’), on which the Jain temples are sacred to Buddhiswara, or the ‘Lord of the Buddhists’ [?]. I have little doubt that the name of Palitana is derived from the pastoral (pali) Scythic invaders bringing the Buddhist faith in their train—a faith which appears to me not indigenous to India [?]. Palestine, which, with the whole of Syria and Egypt, was ruled by the Hyksos or Shepherd kings, who for a season expelled the old Coptic race, may have had a similar import to the Palitana founded by the Indo-Scythic Pali. The Author visited all these sacred mounts. [The Author describes Pālitāna in WI, 274 ff.; see also BG, viii. 603 f. All this confusion between Buddhists and Jains and the suggested derivation, in which the Author unfortunately relied on Wilford (Asiatic Researches, iii. 72 ff., viii. 321), are out of date.]
[44]. [The Kīrtti-Stambha, erected by a merchant named Jīja in the twelfth century A.D., and dedicated to Ādināth, the first Jain Tīrthakara (Fergusson, Hist. Indian Architecture, ii. 57 ff.; Erskine ii. A. 104).]
[45]. [Buddhism and Jainism are again confused. For Buddhist remains in Rājputāna see IGI, xxi. 103.]