Fulbright-Hays Completed Application

U.S. Department of Education Washington, D.C. 20202-5335

APPLICATION FOR GRANTS UNDER THE

Department of Education

FY 2009 FULBRIGHT-HAYS DOCTORAL DISSERTATION RESEARCH ABROAD PROGRAM APPLICATION CFDA # 84.022A Applicant Name: Vose, Steven M

OMB No. 1840-0005, Expiration Date: 07/31/2010 Closing Date: NOV 13, 2008

TABLE OF CONTENTS

2. OPE-Fulbright-Hays Foreign Language Reference Form -Prakrit 3. OPE-Fulbright-Hays Foreign Language Reference Form -Sanskrit 4. OPE-Fulbright-Hays Foreign Language Reference Form -Old Gujarati 5. OPE-Fulbright-Hays Foreign Language Reference Form -modern Gujarati 6. OPE-Fulbright-Hays Graduate Student Ref Form(022) -1 7. OPE-Fulbright-Hays Graduate Student Ref Form(022) -2 8. OPE-Fulbright-Hays Graduate Student Ref Form(022) -3 Curriculum Vitae Project Description Bbliography

2007 Forms

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Dean’s Summer Fellowship, University of Pennsylvania Awarded at 1. Doctoral Dissertation Research Abroad Program(022) e1

2. OPE-Fulbright-Hays Foreign Language Reference Form -Prakrit 3. OPE-Fulbright-Hays Foreign Language Reference Form -Sanskrit 4 OPE-Fulbright-Hays Foreign Language Reference Form -Old Gujarati

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248 S. 44

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ST., APT. 2F PHILDADELPHIA, PA 19104 PHONE (207) 841-0660• E-MAIL SVOSE@SAS.UPENN.EDU

STEVEN M. VOSE EDUCATION

2006-Present

Unviversity of Pennsylvania Philadelphia, Pennsylvania Ph.D., South Asia Studies (expected 2011) Advisor: Lisa Mitchell

2004 – 2006

Harvard Divinity School Cambridge, Massachusetts Master of Theological Studies, World Religions Advisor: Anne E. Monius

1997 – 2001

St. Lawrence University Canton, New York B.A., summa cum laude, Honors in Religious Studies, 2001 Major: Religious Studies Minor: Asian Studies GPA: 3.92 Major GPA: 4.0 Phi Beta Kappa, Excellence in Religious Studies Award

rsity of Wisconsin-Madison Madison, Wisconsin College Year in Nepal, 1999-2000, Intermediate Nepali I & II, Fieldwork in Dolakha, Nepal South Asia Summer Language Institute: Elementary Nepali I & II, Summer 1999 South Asia Summer Language Institute: Elementary Gujarati I & II, Summer 2005 ACADEMIC EXPERIENCE

2008

2007 – 2008

2005 – 2006 Research Assistant, University of Pennsylvania Mary B. Wheeler Image Archive image cataloguer, Fall 2008, for Dr. Michael Meister Teaching Assistant, University of Pennsylvania Introduction to Premodern South Asian History, Fall 2007, for Dr. Ramnarayan Rawat The City in South Asia, Spring 2008, for Dr. Lisa Mitchell Cult/ure: The Graduate Journal of Harvard Divinity School Editorial Board Cambridge, Massachusetts Graduate student journal founded at Harvard Divinity School in 2004, on review board for first issue released Spring 2006 Reviewed articles pertaining to South Asian religions in the subfields

STEVEN M. VOSE 2 of anthropology, literary criticism, gender studies, history, and legal studies.

1998-1999, 2000-2001 Peer Tutor, St. Lawrence University Canton, New York 1998-1999

Tutor for all Religious Studies and Cultural Anthropology courses

Teaching Assistant, St. Lawrence University Canton, New York Designed and conducted workshops on special topics in Introduction to the Academic Study of Religion course PAPERS AND PUBLICATIONS

“Gandhi and Rajacandra: Reading a Friendship Born of Modernity” Paper presented at the Annual Meeting of the American Academy of Religion (AAR), Chicago, Illinois, November 2, 2008 Merusundargani. “Narmadasundari Katha.” Steven M. Vose, trans. Sandhi 2(2): 34-63. 2008 Translation of Old Gujarati story written by Merusundaragani (16 c.) th

“Pilgrimage and Identity in Medieval Gujarat: Jinaprabhasuri’s Negotiations with Sultan Muhammad bin Tughluq” Paper presented at the Mid-Atlantic Regional Conference of the Association for Asian Studies, Seton Hall University, New Jersey, October 28, 2006; also presented at South Asia Studies Colloquium, University of Pennsylvania, October 5, 2006 Vose, Steven M. 2006. “The Violence of Devotion: Bhakti, Jains and the Periyapuranam in Telling Early Medieval Tamil History.” Cult/ure: The Graduate Journal of Harvard Divinity School 1: 103-126.

“Devoted to Liberation: Jain Pilgrimage Sites in Medieval Gujarat” Paper presented at the Graduate Student Conference at the South Asia Summer Language Institute, Madison, Wisconsin, June 28, 2005 Thapa, S. “The Avenue.” Poems of the Century. Abhi Subedhi, ed. Steven M. Vose and Manjul Nepal, trans. Kathmandu: Rai. 2000.

FELLOWSHIPS/AWARDS RECEIVED

2. OPE-Fulbright-Hays Foreign Language Reference Form -Prakrit 3. OPE-Fulbright-Hays Foreign Language Reference Form -Sanskrit 4. OPE-Fulbright-Hays Foreign Language Reference Form -Old Gujarati 5. OPE-Fulbright-Hays Foreign Language Reference Form -modern Gujarati 6. OPE-Fulbright-Hays Graduate Student Ref Form(022) -1 7. OPE-Fulbright-Hays Graduate Student Ref Form(022) -2 8. OPE-Fulbright-Hays Graduate Student Ref Form(022) -3 Curriculum Vitae P j tD i ti

STEVEN M. VOSE 3 Foreign Language and Area Studies Fellowship (Title VI) 2005 Summer fellowship awarded for study of Elementary Wisconsin-Madison, South Asia Summer Language Institute 1999-2000

Gujarati

at

the

University

of

Tanner Fellowship, St. Lawrence University Fellowship awarded for independent research on ritual practices in Hinduism while on College Year in Nepal Office of International Studies and Programs Travel Grant

1999-2000 University of Wisonsin-Madison competitive grant for travel abroad on College Year in Nepal program.

Awards/Honors/Prizes: 2001 Phi Beta Kappa, Theta Alpha Kappa (Religious Studies), Phi Alpha Theta (History), Excellence In Religious Studies Award, Samuel B. Johnson Bibliography Prize (best term paper, 2000-2001) GRADUATE COURSEWORK PERTAINING TO AREA

Religious Studies: The Jains (Spring 2005, A. Monius); Religious Formations in Mughal Times (Fall 2008, J. Hawley, Columbia); Islam and the Religious Image (Spring 2008, J. Elias); The Ramayana in Literature, Theology, and Political Imagination (Spring 2006, A. Rao); Myth, Image, and Pilgrimage (Spring 2005, D. Eck); Introduction to Hinduism (Fall 2004, A. Monius).

Art History: Photo Archival Studies: Western Indian Architecture (Spring 2007, M. Meister); Indian Sculpture (Fall 2007, M. Meister).

Theory courses: Modern Historiography and the Study of Religion (Fall 2005, A. Monius); Premodern Indian Narrative Literature (Spring 2006, A. Monius); Theory and Practice of South Asia Studies (Fall 2006, C. Novetzke); Society and Public Culture in South Asia (Fall 2006, L. Mitchell); Problems in Historiography (Spring 2007, R. Chartier); Theories of Contemporary Ethnography (Spring 2007, A. Petryna); Historical Anthropology (Fall 2007, L. Mitchell); Colloquium: Foucault (2004-05, P. Provost-Smith).

LANGUAGES

Sanskrit: Nine semesters; advanced reading competency Prakrit: AIIS Summer Language Program in Pune (2007); Ardha-Magadhi independent study with Dr. L. McCrea at Harvard University (Spring 2006); reading competency in all dialects as well as Apabhramsa.

Gujarati: Ten semesters, including AIIS summer program in Ahmedabad (2006) and University of Wisconsin summer program STEVEN M. VOSE 4

(2005); advanced reading, writing, and speaking. Old Gujarati: Four semesters, advanced reading competency Nepali: four semesters of study and fieldwork in Nepal, reading competency and speaking at Intermediate level.

th

Jain Monks as Political Agents and Devotees in Sultanate-Period Gujarat (14 c.)

Current debates about the nature of premodern religious identity formation, as well as the relationship between religious communities and the Islamic state in medieval India, have focused almost exclusively on Muslim relations with Hindu theistic traditions. Colonialist and nationalist histories of relations between Indo-Muslim states and Hindu traditions overwhelmingly depict the era as a time of cultural loss and decline. While recent histories have challenged such characterizations, scholars have yet to examine the Jain religious tradition’s relationship to Indo-Muslim states. Jain monks wrote about pilgrimage sites in the fourteenth century to negotiate with the Delhi Sultanate for protections of these sites, thereby articulating a distinctive Jain religious identity, which fostered productive, positive relations between Jains and the Islamic state. I employ architectural, inscriptional, ethnographic, and manuscript research in Gujarati, Prakrit and Sanskrit to understand the importance of pilgrimage sites to monks in their roles as political mediators between the lay Jain community and the Sultanate. My project thus makes a critical intervention in current debates on the relations between Islamic rule and religious subpopulations in South Asia; by studying Jain materials I will reveal previously overlooked ways in which those relations were forged and developed, challenging some current assumptions about the nature of premodern religious identity formation.

Jain merchants and court ministers invested heavily to build temples at three major sites in medieval Gujarat during the Caulukya reign of the tenth through thirteenth centuries, namely, Śatruñjaya, Girnār, and Mt. Ābu, which are today unquestionably the most important pilgrimage sites to the Jain tradition, and continue to inform the aesthetic sensibilities of Jain architecture. The advent of the Delhi Sultanate in Gujarat at the beginning of the fourteenth century elicited a number of Jain literary narratives concerned with these pilgrimage sites. Jain monks re-imagined the religious landscape of Gujarat through their narratives in this time of political transition, reflecting on four centuries of architectural production. Their works are among the earliest enduring articulations of the intrinsic importance of these sites to the Jain tradition. To read these narratives more fully, I will examine the sites they discuss in three ways: first, by examining the archive of unpublished manuscripts in Gujarati, Prakrit and Sanskrit to see how themes from these narratives are used in subsequent literature; second, by doing architectural and inscriptional readings of the temples themselves; and third, by going on pilgrimage with Jain groups to see how these narratives continue to inform views of these pilgrimage sites, and the memory of the Caulukya era as a Jain golden age.

In this process of articulation monks delineated the Jain tradition on both local and supra-regional levels. Jains have been divided between two principal schools since the early centuries of the Common Era: the Śvetāmbara, predominant in western India, and the Digambara tradition centered in southern India, but with significant numbers in Gujarat. Within the Śvetāmbara tradition, monks were further divided into mendicant orders (gacchas), which competed for patronage and lay followers. Yet the Śvetāmbara authors of these narrative texts recognized not only rival Śvetāmbaras, but also Digambaras, and in thus reaching across traditional categories they thereby designated who counted as Jain. That is, monks lobbied the Sultanate on behalf of a discursively constructed “Jain religious community” to secure edicts (farmāns) protecting the practice of pilgrimage. Consequently, the state recognized the Jains as an independent religious group, which facilitated their continued prosperity.

Research in India on the architecture, inscriptions, and manuscripts of the fourteenth century will contextualize and inform my preliminary research. I have identified four narrative (prabandha) works from the first half of the fourteenth century that inform the central questions of this project. Foremost, the 1333 Vividhatīrthakalpa (‘Guide to Various Pilgrimage Places,’ VTK) directly engages in the process of reimagining Gujarati pilgrimage sites as the most important in a network of sites across India, and includes chapters on the author’s meetings with Sultan Muhammad bin Tughluq (r.

1325-1351), in which the monk forms a close relationship with the sultan and secures edicts protecting pilgrimages (translations of selected chapters in Cort 1990; Chojnacki 1995 [French]; Granoff 1991,1992,1998). Secondly, the 1305 Prabandhacintāmaṇi (‘Wishing Stone of Narratives,’ PCi) reflects on the significance of the Caulukya era, beginning a process of remembering their rule as a golden age for Jainism (trans. Tawney 1901). The ca.1335 Prabandhakośa (‘A Treasury of Narratives’) includes stories that reflect on the nature of kingship and divine sanction of rule for both Hindu and Muslim rulers (Granoff 1998). The fourth text, the 1336 Nābhinandana-jinoddhāra-prabandha (‘Narrative of the Restoration of the Jina Ṛsabhanātha,’ NNJP), discusses the 1313 sack of the temples at Śatruñjaya and their subsequent restoration by lay Jains. Each of these texts document specific anxieties about the changing political situation which Sultanate rule effected in western India; yet they also refigure the present as an opportunity for the Jain community to engage in major restoration efforts—creating opportunities for earning great merit (puṇya)—and to forge productive relationships with the new rulers.

Richard M. Eaton’s (2000) essay, “Indian Temple Desecration and Indo-Muslim States,” is an important example of the corrective historical work I alluded to above, which highlights one of the ways in which studies of the political engagement of the Jains with the Sultanate state have been occluded in contemporary scholarship. Eaton rereads literary, inscriptional and archaeological evidence to refute exaggerated Hindu nationalist and British colonial histories that claim Muslim armies destroyed tens of thousands of Hindu temples (Goel 1998; Elliot & Dowson 1867-77). He argues that only temples in active use and politically important to conquered rulers were desecrated—a much smaller number—and, citing Richard H. Davis (1997), further asserts that such attacks were a continuation of standard warfare practices between Hindu rulers and not the result of a putative Islamic iconoclasm. His argument, while important to show that invading Muslim armies fully understood the symbolic importance of their actions, assumes that only temples important to conquered Hindu royal powers were targeted. Thus, we have no analytical framework for understanding specifically why Jain temples were plundered or desecrated, which both the VTK and NNJP take to be historical realities. My research will provide this missing framework by determining the nature and extent of the political influence of Jains in medieval Gujarat, and will thus explain why their temples were important enough to draw the attention of the Delhi Sultanate.

Theory and Methodology South Asian historians rely heavily on material culture and archaeological remains for historical evidence, in the absence of easily datable textual records. Art historical methods, then, provide me with the ability to analyze architectural forms to see the ways temples express ideas visually. M.A. Dhaky’s work on western Indian temples has defined their architectural style in regional, rather than dynastic, terms to emphasize how different religious communities used the same forms (1975a,b; 1980). Meister (forthcoming) shows that decorative programs of temples can give clues about which texts are popular based on visual narrative details. Extant fourteenth-century renovations to Caulukya-era temples may tell us about the popularity of these texts. Such restorations can also tell us about the popularity of specific Jain guardian deities, which play central roles in describing the intrinsic importance of pilgrimage sites in the VTK.

Inscriptions record renovations made to temples, offering a key to understanding the particular dynamics between monks’ interventions with the Sultanate state and the continued restoration of temples at places of pilgrimage by the Jain community. Inscriptions usually discuss the lay patrons, the mendicants who encouraged them, the context and purpose of renovations, and the sovereign who allowed them to proceed, offering a specific textual genre through which Jains represented themselves (Talbot 2001; Prasad 1990). Published inscriptions are abstracted from the objects they discuss; existing catalogues have not covered all the extant inscriptions. As such, my study requires me to look at the connections between physical objects such as temples and images, and the inscriptions that discuss their construction or renovation.

My approach to understanding the roles these monk-authors played as political agents builds upon recent developments in scholarship on the Jain tradition. Earlier studies present Jainism as an abstract soteriology, practiced in its purest form by monks, whose relationships with the laity are highly circumscribed (e.g. Jaini 1979). The medieval period is then ostensibly defined as the era in which “accretions,” such as pilgrimage, were admitted into the tradition to prevent lay Jains from converting to the Hindu devotional (bhakti) traditions. Folkert (1993) challenged this view by examining how monks and laity interact, arguing that monks actually play key roles as “community builders.” Cort (2001), picking up on this more anthropological view, argues that to understand what the tradition has historically been, lay Jain practices must be understood as definitively Jain, and not as mere accretions. He shows that many lay Jains hold the Jain soteriology (mokṣa, liberation from the cycle of rebirth) to be an object of devotion; an ideal embodied in Jina images and mendicants. Cort (2002) and Kelting (2001) point to the important corpus of medieval hymns and the long history of image making to argue that devotionalism has informed the ways both mendicant and lay Jains have engaged with the ideal of liberation from very early on in the tradition.

Similarly, the Jain monk-authors of my study portray themselves as devotees, diminishing the starkness of the distinctions that have been made between mendicants and laity. High-ranking monks, working in concert with wealthy laymen, led pilgrimages in the fourteenth century (Babb 1996). Mendicants also perform daily devotional rituals, including visualized image worship (bhāva pūjā) (Cort 2001). Dundas (2007) shows that medieval monks argued over proper ritual practices as much as proper doctrinal understanding. Building on these studies, my focus on the concerns monks expressed over pilgrimage sites will demonstrate the importance of devotional religiosity for Jain identity formation, as pilgrimage was a central concern through which Jains engaged the state.

Contemporary historiographical theories that attend to issues of language and representation provide ways for me to read these complex literary narratives historically. Questions of genre, audience, and rhetoric inform my reading practices to bring out the “social logic” of these texts (Spiegel 1997). Rather than mine these texts for historical data, I instead employ a “dialogical” reading strategy (LaCapra 1983), which respects the literary integrity of texts without reducing them to their contexts, and cautions against presuming to know all of a text’s concerns. This methodology argues that texts have “documentary” and “work-like” aspects. For instance, the VTK and NNJP document the plight of Jain pilgrimage sites of the fourteenth-century. The authors hear people attribute this to the increasing strength of the Dark Age (kali yuga), the degenerate period in Indian cyclic time. But the VTK and NNJP go on to emphasize the merit to be gained in the restoration of Jain temples and the VTK describes the privileged position that its author enjoyed in the Sultan’s court, thereby subverting ideas about the inexorability of the Dark Age by showing how it could be counteracted. This is the “work-like” aspect of these texts, the manner in which their genres, framing, language and organization train readers to understand their central concerns in new ways. Here, Ricoeur’s (1984-88) theory of reading as a transformative ethical practice is particularly helpful in understanding how the “work-like” aspects of these texts “refigure” how Jains should think about their present.

Plan for Research My preliminary readings of the four abovementioned texts and prior research in India, as well as the recommendations of several Jainism scholars and my dissertation committee, have helped to shape the questions I will investigate, my plan for research and resources to contact in India. In addition to textual and archival research, I will also directly engage with lay and mendicant pilgrims, as well as the temples and inscriptions of the three pilgrimage sites, to read these fourteenth-century texts in light of their enduring significance for the Jain tradition.

I will travel to Ahmedabad, Gujarat to work with Dr. Saloni Joshi, Professor of Middle Indo-Aryan Languages at Gujarat University, to read these four texts more closely and to contextualize my reading by searching through contemporaneous unpublished manuscripts. I have known Prof. Joshi since 2006, when I studied Gujarati in Ahmedabad on the American Institute of Indian Studies (AIIS) Summer Language Program. I will look for other narrative texts from this period and just after, particularly the sectarian histories that include biographies (gurvÄ valis) of these monk-authors, to contextualize my readings and see how they were used in subsequent literature. While the texts are written in a mixture of Sanskrit and Prakrit, Old Gujarati was emerging as a literary language at that time; its main corpus is comprised of story literature (kathÄ ), used in sermons, and devotional songs (sajjhaya) used in ritual contexts. Such texts will show how the Prakrit and Sanskrit literature was disseminated on a popular level, and how themes and ideas they express became central to Jain understandings of these pilgrimage places. Most of the extant literature is still in manuscript form. I plan to work with Prof. Joshi and the staff at the

L.D. Institute of Indology to examine their manuscript collections and determine fruitful texts to read. Gujarat has numerous other Jain manuscript collections. Two of the most important are the Jain research center in nearby Koba and the Hemachandra Jain Gyan Mandir in Patan. I will also work with Vinay Sagar at the Prakrit Jain Bharati in Jaipur, Rajasthan, who is considered the contemporary expert on the Kharatara Gaccha, the mendicant order of the author of the VTK. I expect my reading and research in manuscript libraries in Gujarat to take approximately five months, with two months in Jaipur.

To understand the purposes of the fourteenth-century reflections on the Caulukyas in its own time, I will compare them with contemporary Jain memory of the dynasty. That is, these texts, written at the advent of Sultanate rule, began an enduring process of Jain reflections on the Caulukya dynasty as a golden age for Jain culture and political influence.

Ethnographic work with pilgrims and mendicants will offer insights into my readings of the fourteenth-century materials.

While in Ahmedabad, I plan to contact and join Jain communities that are organizing pilgrimages to each of the three sites of my study. I will interview community members and mendicants in Gujarati to discuss the meaning of pilgrimage and their understandings of the history and specific importance of individual sites. I am especially interested in the roles mendicants and lay leaders (saáš…ghapati) play in the education of community members as pilgrims, instructing them about the religious and historical importance of sites. This will allow me to analyze how these places are continually reinvested with efficacy and how their fates under different medieval polities are reconciled with the Jain cosmological perspective on history. I will observe how pilgrims interact with the physical space of the temples, and examine the architecture and inscriptions by remaining at the sites once pilgrimages have been completed.

Pilgrimages are generally conducted over

the course of several days to several weeks depending on the route taken. I anticipate travel research to take three months.

Finally, I will also go to the Bhandarkar Oriental Research Institute in Pune, Maharashtra. There, I will work with Prof. Rajashree Mohadikar, Professor of Prakrit, Pune University, with whom I studied in 2007 on the AIIS Summer Language Program. The Bhandarkar collection of Jain works in medieval languages is extensive, and the faculty there can offer assistance on difficult passages and remaining historical issues. One to two months in Pune, with two weeks to a month for follow-up trips to Gujarat and Rajasthan, will complete my research.

Preparation In five years of graduate level coursework I have focused on language training as well as theoretical and methodological preparations for researching medieval Indian history. When I begin research I will have studied Sanskrit for five years; I have advanced reading proficiency. I have also studied the Prakrit languages used in the Jain tradition at Harvard and in the summer of 2007 in Pune; I am the first to use the AIIS program to study Jain Prakrits; Sanskrit aids my ability to interpret Prakrit. I have studied modern Gujarati intensively since 2004, including an AIIS summer program in Gujarat; I am able to conduct interviews in Gujarati. I have read Old Gujarati literature for four semesters, publishing a translation of a Jain didactic story (see CV).

My topical coursework includes an independent study of the history and literature of the Jains while at Harvard, which supplemented the knowledge of Jainism I have acquired from my undergraduate advisor, Whitney Kelting, a specialist in Jainism with whom I have had regular conversations about the Jain tradition for over ten years. I have also studied art historical techniques with Michael Meister, focusing on the architectural development of the temples at the pilgrimage sites of this study. My historical training connects issues germane to historiography, historical anthropology and literary theory. Anne Monius’ courses on historiography and literary theory were specifically geared toward studying premodern Indian history using complex literary texts and inscriptions as historical evidence.

I have traveled to South Asia on three occasions. First, in the academic year 1999-2000 on the University of Wisconsin College Year in Nepal program, during which I conducted ethnographic fieldwork on the rituals at a Hindu pilgrimage temple. The second and third were for AIIS Summer Language Programs in Ahmedabad (Gujarati) and Pune (Prakrit). During the summer of 2006 I traveled to Śatruñjaya, Girnār, Mt. Ābu to conduct preliminary research. I will share my research findings and provide copies of my dissertation to each scholar with whom I work and their institutions.

Conclusion By examining Jain architectural, inscriptional and literary production in the context of the changing polities in fourteenth-century western India, as well as the contemporary memory of this period, my study will offer a new perspective on the ways the devotional religious practice of pilgrimage gave shape to politically important religious identities in Sultanate India, which, for the Jains, fostered a positive relationship with the Islamic state.

The marginalization of the Jain

archive in recent scholarship has allowed certain unwarranted assumptions about the divisive nature of religious identity formation to remain unchallenged. Giving equal attention to the political and religious implications for the Jain communities of which these monk-authors were a part, my examination of medieval Jain political concerns will provide an important corrective to the emerging new historiography of the interactions among medieval Indian religious traditions and Islamic political powers.

10

Primary Sources Kharataragacchabṛhadgurvāvalī. Muni Jinavijaya, ed. Bombay: Singhi Jain Granthamala.

1956. Kharataragacchapattavalisamgraha. Muni Jinavijaya, ed. Calcutta: Singhi Jain Granthamala.

1932.

NNJP: Nābhinandanajinoddhāraprabandha of Kakka Sūri. B. Harakchand, ed. Ahmedabad: Shree Mahavir Jain Granthalaya. 1928.

PCi: Prabandhacintāmaṇi of Merutuṅga Ācārya. Muni Jinavijaya, ed. Śāntiniketan: Singhi Jain Granthamala.

1933. Eng. trans.: Prabandhacintāmaṇi, or Wishing-Stone of Narratives.

C.H. Tawney, trans. Calcutta: Asiatic Society. 1901. Prabandhakośa of Rajaśekhara Sūri. Muni Jinavijaya, ed. Śāntiniketan: Singhi Jain Granthamala.

1935.

VTK: Vividhatīrthakalpa of Jinaprabha Sūri. Muni Jinavijaya, ed. Śāntiniketan: Singhi Jain Granthamala.

1934. (See below for selected English translations.)

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Asad, Talal. 1993. “On Discipline and Humility in Medieval Christian Monasticism,” in Genealogies of Religion. Baltimore: Johns Hopkins University Press.

Asher, Catherine B. and Cynthia Talbot. 2006. India before Europe. Cambridge: Cambridge University Press.

Babb, Lawrence A. 1996. Absent Lord: Ascetics and Kings in a Jain Ritual Culture. Berkeley: University of California Press.

Chojnacki, Christine. 1995. Le Vividhatīrthakalpaḥ: Regards Sur le Lieu Saint Jaina.

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Cort, John E. 2002. Bhakti in the Early Jain Tradition. History of Religions 42(1): 59-86.

-----. 2001. Jains in the World. London: Oxford University Press.

-----. 1998. “Who Is A King?” in Open Boundaries. John E. Cort, ed. Albany: SUNY Press.

-----. 1990. “Twelve Chapters from The Guidebook to Various Pilgrimage Places, the Vividhatirthakalpa of Jinaprabhasuri” in The Clever Adulteress (See Granoff below).

Davis, Richard H. 1994. Lives of Indian Images. Princeton: Princeton University Press.

Dhaky, M.A. 1980. Complexities Surrounding the Vimalavasahi Temple at Mt. Abu. Michael Meister, ed. University of Pennsylvania SARS Dept. Occasional Papers.

-----. 1975a. “The Genesis and Development of Maru-Gurjara Temple Architecture” in Studies in Indian Temple Architecture. P. Chandra, ed. Varanasi: AIIS. -----. 1975b. “The Western Indian Jaina Temple” in Aspects of Jaina Art and Architecture. U.P. Shah and M.A. Dhaky, eds. Ahmedabad: Gujarat St. Cmte. 2500 Mahavira Nirvana.

Dundas, Paul. 2007. History, Scripture, and Controversy in a Medieval Jain Sect. London: Routledge.

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Eaton, Richard M. 2000. “Temple Desecration and Indo-Muslim States,” in Essays on Islam and Indian History. New Delhi: Oxford University Press.

Elliot, Sir H.M. (Henry Miles). 1867-1877. The History of India, as Told by Its Own Historians, 8 vols. John Dowson, ed. London: Trübner. th

nd

Feldhaus, Anne. 2003. Connected Places: Region, Pilgrimage, and Geographical Imagination in India. New York: Palgrave MacMillan.

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Gold, Anne. 1988. Fruitful Journeys: The Ways of Rajasthani Pilgrims. Prospect Heights, IL: Waveland Press.

Granoff, Phyllis. 1998. “The Jina Bleeds: Threats to the Faith and the Rescue of the Faithful in Medieval Jain Stories” in Images, Miracles, and Authority in Asian Religious Traditions. Richard H. Davis, ed. Boulder, CO: Westview Press.

-----. 1992. “Jinaprabhasūri and Jinadattasūri: Two Studies from the Śvetāmbara Jain Tradition” in Speaking of Monks.

Phyllis Granoff and Koichi Shinohara, eds. Oakville: Mosaic Press.

-----. 1991. Tales of Broken Limbs and Bleeding Wounds: Responses to Muslim Iconoclasm in Medieval India. East and West (ISMEO) 41(1-4): 189-203.

-----. 1990. The Clever Adulteress. Phyllis Granoff, ed. Oakville: Mosaic Press.

Jackson, Peter A. 1999. The Delhi Sultanate: A Political and Military History. Cambridge: Cambridge University Press.

Jain, V.K. 1990. Trade and Traders in Western India (AD 1000-1300). New Delhi: Munshiram Manoharlal.

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Kelting, M. Whitney. 2001. Singing to the Jinas: Jain Laywomen, Maṇḍaḷ Sining, and the Negotiations of Jain Devotion. London: Oxford University Press.

LaCapra, Dominick. 1983. Rethinking Intellectual History. Ithaca: Cornell University Press.

Laughlin, Jack C. 2003. Aradhakamurti/Adhisthayakamurti: Popular Piety, Politics, and the Medieval Jain Temple Portrait. Bern: Peter Lang.

Meister, Michael. forthcoming. Gauriśikhara: Temple as an Ocean of Story. Artibus Asiae.

-----. 1993. Style and Idiom in the Art of Uparamala. Muqarnas (10): 344-354.

Metcalf, Barbara D. 1995. Too Little and Too Much: Reflections on Muslims in the History of India. The Journal of Asian Studies 54(4): 951-967.

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