With reference to the history of ancient India, Bhavabhuti, Hastimalla and Kshemeshvara were famous

Snippet shows that specific named authors (Jinasena, Gunabhadra) were Jain writers and that rulers patronised Jain authors — indicating authorship can be associated with Jain monk identity.

A student could check whether Bhavabhuti, Hastimalla or Kshemeshvara are named as authors in Jain bibliographies or inscriptions like Jinasena/Gunabhadra were.

States that Jaina monks not only wrote religious treatises but also promoted secular literature — establishing a pattern that literary authorship can coincide with being a Jain monk.

Compare the genres and languages of works attributed to the three names with the typical corpus of Jain monk-authors to see if they match.

Notes royal patronage of Jain scholars (example: Ravikirti as a Jain scholar) and the building of Jain temples, showing that Jain scholars are documented in courtly records and inscriptions.

Search inscriptions, court records or regional literary histories from Chalukya-era or related regions for mentions of the three names to test Jain affiliation.

Describes Khāravela as a devout follower and the existence of caves developed for Jain monks, illustrating that Jain monastic presence is often archaeologically and epigraphically attested in regions.

Map the known regional activity or works of Bhavabhuti, Hastimalla and Kshemeshvara against archaeological/inscriptional Jain centers to see if their careers coincide with Jain monastic locales.

Explains distinct practices and social roles of Jain monks (vows, occupational restrictions), implying that identifying someone as a monk often relies on biographical details about lifestyle and vows.

Look for biographical statements (e.g., vows observed, monastic titles) in prefaces, colophons or hagiographies of works attributed to the three names to evaluate monkly status.

This snippet shows that temple inscriptions sometimes record the name of the architect (Revadi Ovajja), demonstrating a pattern where individual designers/builders are named.

A student could search epigraphic records or local temple inscriptions for the names Bhavabhuti, Hastimalla or Kshemeshvara to see if they appear as credited architects.

Mahendravarman's Mandagappattu inscription claims authorship of temple construction, showing that inscriptions and royal records can identify who built or introduced temple types.

Use the known practice of recording builders in inscriptions to check contemporary or later inscriptions for the three names.

Discussion of large-scale temple-building by specific dynasties (Vijayanagar) and the emergence of named architectural styles implies organized workshops and identifiable architects/artisans.

Compare the geographical and chronological scope of major temple-building phases with the probable period/place of the three names to see if plausible matches exist.

Notes that rulers patronized temple construction and that major temples were associated with royal patronage, implying that architects were employed and sometimes recorded.

Investigate records of royal patronage (donative inscriptions, temple chronicles) for mentions of named architects including these three.

Describes regional building techniques and centres (Badami, Pattadakal, Aihole), indicating specific places where architects/stone-workers were active and might be named in local sources.

Cross-reference the three names with inscriptions or literary sources from known temple-building centres to test whether they are local architect names.

This snippet explicitly labels an individual (Acharya Kanad) as an 'ancient Indian philosopher' and describes his doctrinal work (Vaisheshika Sutras), showing that the sources treat certain named figures as philosophers when they authored systematic texts.

A student could look for whether Bhavabhuti, Hastimalla or Kshemeshvara are similarly named as authors of sutras, treatises, or systematic works in bibliographies or catalogues of Sanskrit literature to infer philosopher status.

This snippet highlights the sixth century BCE as a period of 'diverse systems of thought' (Buddhism, Jainism), establishing a pattern that ancient India produced distinct philosophical movements and identifiable thinkers.

One could check if the three names are associated with any identified 'system of thought' or school in chronological lists of thinkers from relevant regions/periods.

This passage shows that religious leaders (e.g., Ramanujar) are characterized as expounding formal philosophies (Vishistadvaita), indicating that devotional scholars are often recorded as philosophers in historical literature.

A student might search whether Bhavabhuti, Hastimalla or Kshemeshvara are described in similar sources as expounding a named philosophical doctrine or school.

This quiz-style snippet identifies individuals (Madhavacharya) by philosophical school (Dvaita, Advaita, etc.), showing that educational materials routinely classify historical figures by philosophical affiliation.

Using standard reference works or syllabi, a student could attempt to classify the three names into known schools or find their omission, which would help judge whether they are treated as philosophers.

The bibliography-like snippet cites works on 'Indian Philosophy' and histories of South Indian literature, indicating the existence of secondary sources that catalogue philosophers and literary figures.

A student could consult the referenced secondary sources (e.g., 'Indian Philosophy', histories of Tamil literature) to see if these three names appear as philosophical authors rather than only poets/dramatists.