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

Forms

1. Doctoral Dissertation Research Abroad Program(022) e1

2. OPE-Fulbright-Hays Foreign Language Reference Form -Prakrit e21 3. OPE-Fulbright-Hays Foreign Language Reference Form -Sanskrit e22 4 OPE-Fulbright-Hays Foreign Language Reference Form -Old Gujarati e23

2. OPE-Fulbright-Hays Foreign Language Reference Form -Prakrit e21 3. OPE-Fulbright-Hays Foreign Language Reference Form -Sanskrit e22 4. OPE-Fulbright-Hays Foreign Language Reference Form -Old Gujarati e23 5. OPE-Fulbright-Hays Foreign Language Reference Form -modern Gujarati e24 6. OPE-Fulbright-Hays Graduate Student Ref Form(022) -1 e25 7. OPE-Fulbright-Hays Graduate Student Ref Form(022) -2 e26 8. OPE-Fulbright-Hays Graduate Student Ref Form(022) -3 e27 Curriculum Vitae e5 Project Description e9 Bbliography e19 2007 Dean’s Summer Fellowship, University of Pennsylvania � Awarded at

248 S. 44 TH

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 � Tutor for all Religious Studies and Cultural Anthropology courses

1998-1999

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 (16th

c.)

“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 t D i ti

STEVEN M. VOSE 3

Foreign Language and Area Studies Fellowship (Title VI)

2005 � Summer fellowship awarded for study of Elementary Gujarati at the University of

Wisconsin-Madison, South Asia Summer Language Institute

Tanner Fellowship, St. Lawrence University 1999-2000

� 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.

Jain Monks as Political Agents and Devotees in Sultanate-Period Gujarat (14th

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 (gurvāvalis) 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 (kathā), 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 (saṅghapati) 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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in India and Indonesia: General Perspectives. Leiden: Brill. Asad, Talal. 1993. “On Discipline and Humility in Medieval Christian Monasticism,” in Genealogies

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Pondichery: Ecole française d’Extrême-Orient. 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

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M.A. Dhaky, eds. Ahmedabad: Gujarat St. Cmte. 2500th

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

Routledge. -----. 2002 [1992]. The Jains, 2

nd

ed. London: Routledge. -----. 1999. Jain Perceptions of Islam in the Early Modern Period. Indo-Iranian Journal 42:

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Dowson, ed. London: Trübner.

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

Folkert, Kendall W. 1993. “The Jain Sādhu as Community Builder” in Scripture and Community: Collected Essays on the Jains. John E. Cort, ed. Atlanta: Scholars Press.

Gilmartin, David and Bruce B. Lawrence, eds. 2000. Beyond Turk and Hindu: Rethinking Religious Identities in Islamicate South Asia. Gainesville, Fl.: University of Florida Press.

Ginzburg, Carlo. 1989. Clues, Myths and the Historical Method. John and Anne Tedeschi, trans. Baltimore: Johns Hopkins University Press.

Goel, Sita Ram. 1998. Hindu Temples: What Happened to Them, 3 vols. New Delhi: Voice of India. 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.

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