¹ The best, indeed only, scholarly work on the dispute is Sangave, Vilas (ed.), Śrī Ksetra Bāhubalī Prakaran: Śodh va Bodh (Kolhapur, 1984).Google Scholar This is a collection of informative newspaper articles and other writings, along with a comprehensive and careful chronology of events. Though himself a Digambar and convinced of the Digambar case, Prof. Sangave has included materials from all sides. I have depended on it heavily.

² Mahārastra Tāīms, November 26, 1983.Google ScholarSee also Humphrey, Caroline, ‘Fairs and Miracles: at the Boundaries of the Jain Community in Rajasthan, in Carrithers, M. and Humphreys, C. (eds), The Assembly of Listeners: Jains in Society (in press).Google Scholar

³ See Humphrey, Caroline, ‘The Jains: Economic Implications of Sectarianism’, draft; and Carrithers and Humphrey, ‘Conclusion’, in The Assembly of Listeners.Google Scholar

⁴ For chronological details hereafter I depend on Sangave (ed.), Bahubali Prakaran.

⁵ This was reported to me by an informant in Kolhapur. I did not begin collecting newspaper accounts until November 1983.

⁶ Sangave, (ed.), Bahubali Prakaran, p. 7.Google Scholar

⁷ This in fact was his reply when I put to him a compressed account of Rasikbhai's actions in the affair, and I took it to be an affirmation of that account.

⁸ Sangave, (ed.), Bahubali Prakaran, p. 80.Google Scholar

⁹ The term is taken from Anderson, Benedict, Imagined Communities: Reflections on the Origin and Spread of Nationalism (London, 1983).Google Scholar He applies the term to nation-states, but I have found it useful for Jain communities as well: see Carrithers, M. and Humphrey, C., ‘Jains as a Community: a Position Paper’,Google Scholar and Carrithers, M. ‘The Foundations of Community among Southern Digambar Jains’, in Carrithers, and Humphrey, (eds.), The Assembly of Listeners. Maharashtra in general, and Maharashtrian Jains in particular, have been especially prolific in the production of community or caste newspapers which foster broad community consciousness.Google Scholar See Divekar, V. D., Survey of Material in Marathi on the Economic and Social History of India (Pune, 1981), p. 55–72.Google Scholar

¹⁰ For classical references see Jaini, P., The Jaini Path of Purification (Berkeley, 1979), pp. 204–5.Google Scholar I used the Marathi rendering of the Mahāpurāna of Puspadanta: Saha, Sumatibai, Mahāpurān (Pune, 1949).Google Scholar

¹¹ Carrithers, ‘The Foundations of Community’.

¹² See the references to Shivaji in O'Hanlon, Rosalind, Caste, Conflict and Ideology: Mahatma Jotirao Phule and Low Caste Protest in Ninetenth-Century Western India (Cambridge, 1985).CrossRefGoogle Scholar

¹³ See Cashman, Richard, The Myth of the Lokamanya: Tilak and Mass Politics in Maharashtra (Berkeley, 1975), pp. 101–4.Google Scholar O'Hanlon presents a rather more complicated picture which does not, however, detract from Ranade's importance. O'Hanlon, , Caste, Conflict and Ideology, pp. 164, 179–86.Google Scholar

¹⁴ Samarth, Anil, Shivaji and the Indian National Movement (New Delhi, 1975).Google Scholar

¹⁵ Cashman, Myth of the Lokamanya, pp. 119–20.Google Scholar

¹⁶ See Omvedt, Gail, Cultural Revolt in a Colonial Society: The Non-Brahman Movement in Western India, 1873–1930 (Bombay, 1976), pp. 133–5,Google Scholar and Lele, Jayant, Elite Pluralism and Class Rule: Political Development in Maharashtra, pp. 55–6.Google Scholar

¹⁷ Sangave, (ed.), Bahubali Prakaran, p. 81.Google Scholar

¹⁸ Times of India, December 26, 1983.Google Scholar

¹⁹ Sakāl, December 4, 1983.Google Scholar

²⁰ Sangave, (ed.), Bahubali Prakaran, p. 112.Google Scholar

²¹ Sakāl, December 20, 1983.Google Scholar

²² See Rosenthal, Donald B., The Expansive Elite: District Politics and State Policy Making in India (Berkeley, 1977).Google Scholar

²³ Reported in Pudhāri, March 20, 1983.Google Scholar

²⁴ Sakāl, December 5, 1983.Google Scholar

²⁵ Rosenthal, The Expansive Elite, p. 133 n.Google Scholar

²⁶ See Sperber, Dan, Rethinking Symbolism (Cambridge, 1975).Google Scholar

²⁷ I owe this point partly to Lewis, Gilbert, Day of Shining Red (Cambridge, 1980). He argues that the meaning of a ritual may differ for different participants, yet have a commonly accepted force. (See for example pp. 97–8.)CrossRefGoogle Scholar

²⁸ Boyer, Pascal, ‘The “Empty” Concepts of Traditional Thinking: a Semantic and Pragmatic Description’, Man, vol. 21, no. 1, 03 1986.CrossRefGoogle Scholar

²⁹ Carrithers, M., The Forest Monks of Sri Lanka: An Anthropological and Historical Study (Delhi, 1983).Google Scholar

³⁰ On narrative see Bruner, Jerome, Actual Minds, Possible Worlds (London, 1986).Google Scholar