Dvyasrayakavya

Author(s): Satyapal Narang
Publisher: Munshiram Manoharlal Publisher's Pvt Ltd New Delhi
Catalog link: https://jainqq.org/explore/006740/1

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HEMACANDRA'S
DVYASRAYAKAVYA
LITERARY
AND CULTURAL
STUDY
SATYA PAL NARANG

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THIS WORK is an attempt to study various literary, historical, grammatical and cultural aspects of the Dvyaśrayakāvya written by Jain scholar Ācārya Hemacandra 1088-1172 A.D. The Dvyāśrayakāvya has a unique place not only in the history of grammatical poems of Sanskrit literature but also for its historical value for the history of Caulukyas of Gujarat and for the cultural study of Gujarat during eleventh and twelfth century A.D.
Life, personality, works and erudition of Hemacandra; Summary of the Dvyāśraykāvya; Mythological allusions in the Dvyāśraykāvya; literary study viz. as a mahākāvya, language and style, figures of speech, characterization, metrical analysis etc.; Historical evaluation on the basis of various sources; various aspects of the grammatical study of the Dvyāśrayakāvya, Geographical data, polity and administration, social conditions, economic conditions fauna and flora and religious conditions, as reflected from the Dvyāśrayakāvya are the main contents of the work. It is followed by a bibliography and an index.

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Hemacandra's Dvyāśrayakāvya

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HEMACANDRA'S DVYAŚRAYAKAVYA
A literary and cultural study
by
Satya Pal Narang
M.A.,Ph D.
Exclusively distributed by MUNSHIRAM MANOHARLAL, NEW DELHI

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Exclusively distributed by MUNSHIRAM MANOHARLAL
Post Box 5715 54, Rani Jhansi Road, New Delhi-55 Bookshop : 4416 Nai Sarak, Delhi-6
First Published: April 1972 © Dr. Satya Pal Narang 1972 (1942–
)
PRINTED IN INDIA at Shobha Printers, East Park Road, New Delhi-5 and Published
by Devyani Prakashan, Delhi-32

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Dedicated To my Mother

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A.B.O.R.I
A.S.I.
A.S.W.I.
B.S.S.
Ch. (s)
Comm. DV. or Dv.
Ed.
E.I.
G.O.S.
Haima
I.A.
I H.Q.
J.A.S.B.
J.B.B.R.A.S.
J.O.R.
J.R.A.S.
K.M.

Abbreviations
Annals of Bhandarkar Oriental
Research Institute.
Archaeological
India.
Archaeological
Western India.
Bombay Sanskrit Series
Chapter (s)
Commentary or commentator Dvyāśrayakavya of
Hema
candra.
Edited or Editor
Survey of
Survey of
Epigraphia Indica
Gaekwar Oriental Series
Hemacandra's Siddhahaimasabdanusāsana.
Indian Antiquary.
Indian Historical Quarterly Journal of Asiatic Society of Bengal.
Journal of Bombay Branch of Royal Asiatic Socity.
Journal of Oriental Research, Baroda.
Journal
of Royal Asiatic Society of Great Britain and Ireland.
Kavyamālā Series, Bombay.

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viii
Transliteration
Ku
Lat. MS () M. Wil.
Kumārapālacarita of Hemacandra. Latin Manuscript (s) Monier William's Sanskrit - English Dictionary Pāṇini's Aştādhyāyī Poona Orientalist. Wiener Zeitschrift für die Kunde des Morgenlandes.
Pāņ P.O. W.Z.K.M.
Transliteration
$
ए
ल işe
ओ 0
ऐ ai
au
,00
k
kh
n ,9
B
chi
w.,
v
B , DA
p
ph(f)
bh
- ,310,4 e
- pu B ,
v(w) h Anusvāra=í
Visarga=ḥ
6.

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CONTENTS Abbreviations
vii Transliteration
viii Preface Introduction
ху I. Life and personality of Hemacandra
1-5 Meeting with Jayasimba, 2 ; Meeting fwith Kumārapăla, 3 ; Attitude of Brāhmaṇas, 4 ; Propa
gation of Jainism 4-5. 11. Works of Hemacandra
6-14 (A) Dictionaries, 6-9; (B) Grammar, 9-10; (C) Metrics, (D) Rhetorics, (E) Philosophy, 10-11, (F) Potms 11-12; (G) Gāthas and Caritas,12-13; (H) Commentaries, 13 (1) Other works ascribed to
Hemacandra, 13-14 III. Summary
15—23 V. Hemacandra's erudition (General)
24-36 Vedas, 24 ; Vedānga, Metrics, 25; Rituals, 25–26; Grammar, 26-27 ; Sikşā, Nirukta, 27; Astronomy 27–28 ; Philosophical systems, 28–29; Ayurveda, 29-30 ; Dharmaśāstra, 30–32; Artbaśāstra32–33 Kāmaśāstra, 33-34 ; Mokşa, Music, Dance and dramaturgy, 34 ; Aśvaśāstra, 34 35, Gajaśāstra, 35; Ratnaśāstra, 35-36 ; Rhetorics, Epics and Purāņas,
36.
37-45
V. Mythological allusions in the Dvyāśrayakāvya
Agastya, Adityas, 37; lodra, 38 ; Airāvata, Kāma, Kārtaviryārjuna,Kubera,39;Kļşņa,Brahmā,BȚhaspati,

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Manu, Maināka, Yama, 40 ; Rudras, Lakşmi, Varuņa, Vişņu, 41; Siva, Seșanāga, Sarasvatī, Skanda, 42; Vedic Mythology, 43; Epic Mythology,
Purāņic legends 43-44 ; Semi-gods, 45. VI. Dvyāśrayakāvya : A Mahākävya
46-52 Descriptions, 47-50 ; Sentiments, 50-52. VII. Language and Style
53—59 Arrangement, 54; Descriptions, 55; Epithets,
Vocabulary 56. VIII. Figures of speech
60–75 IX. Characterization
76-84 Mūlarāja 76-77; Grāharipu, 77-78 ; Cāmundarāja, Vallabharāja, Durlabharāja, 80; Karņa, Bhima, 81 ; Jayasimha, 81-82 ; Kumārapāla, 82-83 ; Other
minor characters, 83-84. X. Metrical analysis
85-93 Canto-wise, 85-91 ; Alphabetical, 91-93. XI. Historical evaluation
94-133 New information not given by contemporary sources, 94-102 ; Accurate information of Hemacapdra supported by other historical evidences, 102 - 113; Omissions and their probable causes, 113–127; Exaggerations and transformation of facts 127-131; New facts only for grammatical illustrations, 131
133. XI (a). Grammatical study
134-152. Sañjñā and Adhikārasūtras, 135 ; Sañjñā employed in a sūtra, 136; it letters ; further classifications 138—140 ; Synonyms, 141 ; Long lists of words or roots in a sūtra, 142 ; one root in many senses, 143: Long list of suffixes ; Prefixes; one word, many senses ; Group of words (Gaņa)145; Group of irregular forms 147; combination of groups; obsolete

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and rare usages, 148 ; Examples of negation, 150; Elliptical examples 151 ; optional examples 151 –
152. XII. Geographical data
153-169 Mountains, 153— 155; States and territorial divisi. ons 155-162 ; cities, 152-165; Rivers, 165-168
Miscellaneous, 169. XIII. Polity and administration
170-181 King, 170-172 ; Administration, 1-2 ; officers, 173
- 176 Army and warfare, 176-181. XIV. Social conditions
182-209 Caste system, 182---183 ;Tribes, 183-185; Position of women, 185–188 ; Marriage, 188, Society, 189; Food and drinks, 190--198 ; Dress, 198–200 ; Ornaments, 200-202 ; Games and amusements, 202
-204 ; Music, 204-206 Education, 206–209. XV. Economic conditions
210-217 Agriculture, 210—211; Occupations, 211 -213 ; Communication ; Debt, 213 Foreign trade; Coins,
214; Weights and measurements, 215–217. XVI. Fauna and flora
218-22 Animals, 218 ; Birds, 219-220 ; Reptiles, 220 ; Flowers, 220-222 ; Creepres, 222 ; Trees, 222—
224. XVII. Religiousposition
225--239 Brāhmaṇism, 226; Vaişpavism, Saivism, 228—229; Sun--worship, Agastya-worship ; Mother goddesses 230 ; Buddhism, 231; Jainism, 232 ; Fares and festivals, 234–236 ; Pilgrimage, 236; Beliefs and
superstitions, 237 ; Omens, 238—239. Bibliography
240-251 Index
252-283

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PREFACE
This work is based on the fourth chapter of my thesis 'A study of Šāstra-kavyas in Sanskrit literature which was submitted and approved for the degree of Doctor of Philosophy in the University of Delhi in 1967. Amendments, additions aud revisions have been made throughout. The Cultural study of the Dvyāśrayakāvya i.e. chapters XII-XVII were not presented in the thesis. It is completely a new addition.
I am thankful to the University of Delhi, Delhi for granting me a research scholarsbip during August, 1963 to December 1964 and the University Grants Commission for awarding me the All-India Research Fellowship during 1965. I offer my thanks to the Librarians of the Royal Asiatic Society, Bombay ; University of Bombay ; Bhandarkar Oriental Research Institute, Poopa ; Vārāṇaseya Sanskrit Viśvavidyālaya and Benaras Hindu University, Vāraṇasī, National library, Calcutta; University of Delhi and Archaeological library Delhi for providing me all the necessary facilities for the collection of material for my thesis and this work.
I express my sense of obligation and gratefulness to my supervisor Dr. R. V. Josbi Ph.D., D. Litt. (Paris), Professor and Head of the Department, University of Jodhpur, who constantly inspired and encouraged me in the accomplishment of my thesis,
Io the last, I thank all my teachers, colleagues, friends and my wife who encouraged me for the publication of this work. 15th Feb., 1972
Satya Pal Narang Department of Sanskrit, Institute of Post-graduate (E) Studies, University of Delhi. Delbi-7

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INTRODUCTION
The Dvyasrayakavya, a grammatico-poetic work aims at illustrating the grammatical treatise called Haimaśabdānuśāsana written by the poet Hemacandra himself. It appears that Hemacandra was inspired by the Bhațți-kāvya which illustrated a few grammatical rules as well as tenses in accordance with Paninis Astādhyāyi. Undoubtedly, in origin, such like poems might have aimed at accuracy and exactitude of teaching gramma ar through facile and accessible medium but, in culmination, they endeavored to demonstrate intellectuality. The Mahābhāşya of Patañjali has cited an example, which accumulates homo. gencous examples for the facility of teaching. The climax of this trend comes into vision with the boastful verse of Bhatti, “This poem can be understood only with the help of a commentary which is a delight to the scholars and due to my liking for intellectuals, I have killed unintelligent."2 Bhāmaha, a contemporary rhetorician has expressed a deep regret and unhappiness in answer to this boastful verse3.
1. Mahābhāsya on Pān. 1.1.57 पचः परस्मिन् पूर्वविधौ । स्तोष्याम्यहं पादिकमौववाहिं ततः श्वोभूते शातनी पातनी च ।। नेतारावगच्छत्तं धारणिं रावरिणं च तत: पश्चात् स्रस्यते ध्वंस्यते च ॥ 2. Bhattikāvya, XXII.34 न्याख्यागम्यमिदं काव्यमुत्सवः सुधियामलम् । हता दुर्मघसश्चास्मिन् विद्वत्प्रियतया मया ।। 3. Bhamaha's Kavyalankāra, I.20 काव्यान्यपि यदीमानि व्याख्यागम्यानि शास्त्रवत् । उत्सवः सुधियामेष अहो दुर्मेधसो हताः ।।

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But Sanskrit poetry continued flourishing in the atmosphere of intellectual rivalry and gave birth to various tendencies of tedious poetry. These intellectual faculties not only influenced the subsequent writings of ladia but also inspired the poetry of the Far East. According to Hookaas "56% of the Old Javanese Rāmāyaṇa is influenced by the exemplary expressions of the Bhatti-kāvya."1 Bhūbhațța, a Kashmirian poet (Xth cent. A.D.) wrote a poem Rāvaņārjunīya on the same pattern. He strove to illustrate the grammatical rules in toto but could not fully accomplish his object. Halāyudha, a lexicographer collected the bomomorphous, homophonic and homonymous roots of various classes (gaņas) and wrote the grammatical poem Kavirahasya (Beginning of Xth cent. A. D.).
Ācārya Hemacandra, a distinguished Jain monk, a socioreligious reformer, a politician and an extrarodinary scholar wrote a new grammar called Siddhahaimaśabdānuśāsana ad carrying on the grammatical illustrative tendency of his predecessors Wrote a historico-grammatical poem the Dvyāśrayakāvya. The poem is the climax of the illustratlve tendency; important historical document of the Caulukyas of Gujarat and an unexplored work for the cultural history of Gujarat in twelfth cent. A. D. The Prakrit part of the work viz. Kumāra pälacarita is equally important for its cultural value. No serious research in the various aspects of the Dvyāśrayakāvya has been made except that it has been utilized for historical purposes by H. D. Sankalia (Archaeology of Gujarat) and A. K. Majumdar (Chaulukyas of Gujarat). This attempt aims at saturatiog the desideratum by critically studying various aspects of the Dvyāsrayakāvya. The method of classification, investigation
1. Hooykaas, C. old Javanese Rāmāyaṇa, an exemplary Kakwin, New
Holland, 1958.

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of sources and facts and the technique of drawing conclusions in each chapter is as follows :
in the first chapter, an attempt has been made to present a brief account of the life of Hemacandra. G. Bühler's monograph 'The life of Hemacandrācārya' is unique in this field. For the analysis in this chapter, I have utilized Purātanapra. bandhasangraha and Kumārapālacaritasangraha also which bave not been used so far. Only significant events and characteri. stics of the life and personality of Hemacandra are given.
Io the second chapter, it is aimed at to enlist published as well as unpublished works of Hemacandra. In this connection , I have used various editions of his works, relevant articles ; published lists of manuscripts in various libraries and both old and new Catalogus Catalogorum of strenous scholars, T. Aufrecht and V. Raghavan. Some other works ascribed to to Hemacandra are still subject to controversy. The third chapter is a canto-wise summary of the Dvyāśrayakāvya.
Poet's erudition and allusive vision is appreciated in Indian literary criticism. Due to his command on various branches of Indian learning, Hemacandra is extoled with the epithet, "The ominscient of Kali Age (Kalikālasarvajña). Various allusions to the Veda, Vedānga, the Orthodox and Heterodox systems of Philosophy, Ayurveda, Dharmaśāstra Arthaśāstra, Kāmaśāstra, Mokşa, Music, Dance, Dramaturgy, Gajaśāstra, Ratnaśāstra, Rhetorics, Epics and the Purāņas have been made in the Dvyāšrayakāvya. For a comparison of these allusions, old ritualistic treatises, Sarvadarśanasangraha, Sāåkhyakārikā, Smộtis, Arthaśāstra of Kautilya, Amarakośà, the Abhidbānacintāmaņi of Hemacandra and the poems like Raghuvamsa and Meghadūta have been utilized occasionally. The cultural study of various aspects of the Dvyāśrayakāvya (infra ch. XII-XVII.) will also serve as addenda to his multifarious geographical, social, economic and religious erudition, These are the contents of the fourth chapter.

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The fifth chapter consists of the mythological allusions of the Dvyāšrayakāvya, Most of these allusions are derived from the Rāmāyaṇa, the Mahābhārata and the Purāņas. Mythological personalities are classified alphabetically and the personalities correlated to a particular old work or works (e. g. Rāmāyaṇa etc.) have been ranked separately. For the comparison in this chapter, the Rāmāyaṇa, the Mahābhārata, the Purāņas and the Abhidhānacintāmaņi of Hemacandra have been used now and then.
An attempt has been made to evaluate the Dvyāśraya as a Mahākāvya on the basis of conventional characteristics of a Mahākävya as found in Bhāmaha's Kāvyālaňkāra, Dandin 's Kävyādarśa and Viśvanātha's Sāhityadarpaşa etc. in the sixth chapter. For this purpose, the Prakrit Kumărapālacarita has also been used. General statements about the various aspects have been made under separate sub-heads. In the descriptions, various depicted objects and substances have been grouped together and the reactions have been observed. Only most important observations and objects are given in this chapter.
A study of the various aspects of the language and style of the Dvyāśraya has been made in the seventh chapter. This study is based both on conventional as well as modern values of criticism. The technique of arrangement; formation and coining of epithets and new technical vocabulary etc. have been noted in this chapter. The general statements have been supported by important quotations.
In the eighth chapter, the figures of speech of the Dvyāśrayakāvya have been sorted in accordance with the definitions of various rhetoricians especially those of Mammața and Viśvapātha. Only one or two examples have been cited in original and the others are indicated by number. Simile is an extraordinary feature of Hemacandra. The words expressing

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comparison ; Vedic and Classical mythology and the other worldly similes have been classified according to their upamānas.
Hemacandra bas followed the conventional characteristics of a Mahākāvya and accordingly, has depicted excellence and benevolence in his royal characters whereas the opponants are portrayed as corrosive, destructive and horrible. No innovation or novelty can be observed in the characterization of the Dvyāśrayakāvya. An attempt has been made to draw a brief portrait of the characters of the Dvyāśrayakāvya in the ninth chapter.
In the tenth chapter, metrical analysis of the Dvyäsraya has been made. Metres are arranged both canto-wise and alphabetically.
The Dvyāśrayakāvya is a most authentic historical document for the history of the Caulukyas of Gujarat by an eurdite contemporary author. Undoubtedly, Hemacandra had another purpose of writing a grammatical poem but historical facts rarely escape from his vision. A few poetical elements crept into the poem which were responsible for the change in facts. For the historical evaluation, various contemporary Praban. dhas, poems, accounts of Mohammadan historians, inscriptions of the Caulukya kings, archaeological evidences ; accounts of Bayley, Forbes, Gezetteers and the works of G.C. Ganguly and A.K. Majumdar have been frequently utilized. An attempt has
been made to separate the facts from fiction and it has been striven to search out their causes.
It is the most mature poem amongst the grammatical poems because it not only illustrates each and every sūtra of Haimaśabdānušāsapa but also clarifies them through counterexamples. A study of the technique of illustrations has been made in the chapter XI th (a) (a is added due to a misprint of XI instead of XII). It comprises of the treatment of the

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subjects like Sañjñās, Adhikārasūtras, it letters, Counterexamples, Synonyms, Prefixes, Suffixes, Nipātanas, Adhyâbāra and optional examples etc. in details.
The XII. to XVII. chapters deal with the cultural study of the Dvyāśrayakävya. In the twelfth chapter, an attempt has been made to collect the geographical data, viz. mountains, states and territorial divisions, cities and rivers etc. In this chapter, the most important information has been collected. Due to a regular change in the territorial divisions of India throughout the ages, it is impossible to determine their invariable identity. For the identification of various geographical locations, the works of Cunningham, N.L. Dey, V.S. Agrawal, S.C. Sircar, P.D. Agnihotri and K.D. Bajpai were very useful. Some unidentified and dubious cities have been put separately.
In the thirteenth chapter, a study of the Polity and Administration as reflected from the Dvyāśrayakāvya has been made. For the identification of administrative divisions and officers, the works of P.V. Kave, H.D. Sankalia, and A.K. Majumdar have been utilized.
A study of the social conditions of the Dvyāśrayakāvya, viz. caste system, tribes, position of women, marriage, society food and drinks, dress, ornaments, games and amusements, music and education etc. has been made in fourteenth chapter. For comparison, a few works have been used now and then.
In the fifteenth chapter, a study of the economic conditions of the Dvyāśraya, viz, agriculture, occupations, communication, debt, coin, weights and measurements etc. has been made. For identity of weights etc. the works of V.S. Agrawala A K. Majumdar and P.D. Agoihotri were very helpful.
In the sixteenth chapter the fauna and flora as found in the Dvyāśrayakāvya has been classified. For the names and identity of animals, the dictionaries of V.s. Apte and Minie

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Williams were helpful. For flora, I have utilized the above dictionaries and the work of G.P. Majumdar, "Plants and Plant life in Indian treatises and traditions". Being classified alphabetically (Devanagari), the proper names of flora and fauna are not included in the index.
The last seventeenth chapter deals with the religious position in the Dvyāśrayakāvya. Hemacandra played an important part in the religious history of Gujarat. Due to his efforts, Jainism was made a state religion in the reign of Jayasimha and Kumārapāla. Other religions and sects also flourished in Gujarat. The rituals of the temple of Somanātha influenced Jain rituals also. In this chapter, an attempt has been made to study Brāhmaṇism, Vaiṣṇavism, Saivism, Sunworship, Agastya-worship, Mother-goddesses, Buddhism, and Jainism together with their rituals and an attempt has been made to support the concepts by other historical documents. In the last, a study of fares and festivals, pilgrimages, beliefs, superstitions and omens as reflected from the Dvyāśrayakāvya has been made. It is followed by a bibliography and an index.

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I. LIFE AND PERSONALITY OF
HEMACANDRA
The life of Hemacandra has been depicted by many of his contemporary as well as later annalists. Some of the significant annals are the Kumārapālapratibodha of Somaprabha', the Prabhāvakacarita of Prabhāvakācārya", Prabandhacintātmaņi of Merutunga', Prabandhakośa of Rājasekhara“, Purātatanaprabandhasangraha", a collection of old semi-historical stories and Kumārapālacaritasangraha®, a collection of stories related to the life of Kumārapāla. G. Bühler, in his scholarly monograph', has made use of many other stories in this connection.
According to Prabhāvakācārya, Hemcandra was born in Vikrama Saṁvat 1145 i. e. 1088 A. DS.
His birth place was Dhandhuka', situated in Ardhāstama District10. According to Purātanaprabandhasangrahall and Kumārapālacaritasangraha,12 the name of his lineage was Moda. Perhaps Moda was a sub caste. His father's name was 1. Ed. Jinavijaya muni, G.O.S. Baroda, 1920. 2. Ed. Jipavijaya muni, Calcutta, 1940. 3. Ed. Jipavijaya muni, Santiniketana, 1933. 4. Ed. Jinavijaya muni, śāntiniketana, 1935 5. Ed. Jinavijaya muni, Calcutta, 1936. 6. Ed. Jinavijaya mudi, Bombay, 1956. 7. Bühler, G. The life of Hemacandrācārya Tr. by Manilal Patel,
Šāntiniketana, 1936. 8. Prabhāvakacarita, p. 212. 9. Other names for Dhandhuka are: Dhandhūka (Prabbāvakacarita, p.
183), Dhandhukka (Purātadaprabandhasangraha, p. 123). and Dhandhukkaka (Kumārapālacaritasangraha, p. 18). It appears that simple name is Dhandhuka and the other names are substitutes due to
phonetic variants. 10. Prabandhacintāmaņi, p.83. 11. Purātanaprabandhasangraba, p. 123. 12. Kumārapälacaritasangraba, pp. 18-19,

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Dvyāśrayakāvya Câciga', who was a merchant by occupation (Śreșțhin or Vyavahārin). His mother was called Cābini or Pāhiņī?. In his childhood, Hemacandra was named as Cargadeva. According to Merutunga, Cābipi saw a dream and recounted it to Devacand. rasűri, a monk. He predicted that her son would be a great Jain monk and a reformer. But according to the version of Rāja. Sekhara, Nemināga, a brother of cāhini introduced Cāngadeva to Devacandrasūri and related the account of the dream. Merutunga narrates that when Cāngadeva was eight years old, Deyacandrasūri came to Dhundhūka and saw the child. He was astonished at the significant marks of the child and predicted that the child would be a great man. Purātanaprabandha sangraha also follows the version of Merutunga.
Cāngadeva was initiated in Jainism by Devacandrasűri. He vowed observance in Vik. Sam 1150 (1093 A. D.) and was consecrated to Sūri Pada in Vik. Sam 1166 (1109 A. D.)". Later on, he was properly educated in the sacred lore and was named as Hemacandra5.
MEETING WITH JAYASIMHA . According to Prabhāvakācārya, Hemacandra met Siddharāja in the market as the latter was going on an elephant in a pro. cession. Hemacandra extoled Siddharāja Jayasimha by a beauti. ful eulogistic verse®, who, in return adequately appreciated
1. Other names found for cãciga are caca (Prabhāvakacarita, p. 183) and
Thakkara cãciga (prabandbakosa. p. 47). It appears that cāca is an
abbreviated name for cāciga and Thakkara is an appellative word, 2. Except Purätanaprabandhasangraha, all the texts read Pähini. 3 Prabandhacintamani p. 84 4. Prabhāvaka carita, pp. 184-85 According to Rājasekhara, Pāhiņi and
cāciga went to Devacandra who consecrated him and named him as Hemasuri. 5. Purātanaprabandhasangraha, p. 84. 6. Prabhāvakacarita, p. 185.
कारय प्रसरं सिद्ध ! हस्तिराजमशङ्कितम् । त्रस्यन्तु दिग्गजा: कि तैमूंस्त्यैवोद्धृता यतः ।।

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3
Life and Personality of Hemacandra it and invited the former to his palace. After the victory of Siddharāja over Malaya, Hemacandra met him again and thenceforward their friendship continued. But according to Merutunga, Siddhayāja, a patron of learning himself invited Hemacandra to his palace and requested the erudite monk to compile a new grammatical treatise. Hemacandra accompanied Siddharāja to his pilgrimage to Raivataka as well as Simhapura. Later on they visited Sāñkaligrāma, Ujjayantatīrtha, Ambaši. khara, Someśvarapattana and Kofinagara also?.
Being incited by the Sarasvatikanțhābharana, a new grammatical treatise by Bboja, Hemacandra, compiled a new grammar and felicitating his patron named it as Siddhahaimavyākarana. Later on he compiled the Nāmamālā, Anekārthasangraha and got them propagated in the reign of Siddharāja. According to Merulunga, the Dvyāśrayakávya was also written in the reign of Jayasimha but it appears that it was written in the reign of Kumārapāla because five cantos of the Sanskrit Dvyāśrayakāvya (cantos XVI-XX) and the whole of the Prakrit Dvyāśrayakāvya (Kumārapālacarita) is devoted to Kumārapāla.
MEETING WITH KUMĀRAPĀLA According to Prabhāvakācārya’, Hemacandra predicted the succession of Kumārapāla to throne in the temple of lord Śiva at Someśvarapațțaņa. Siddharaja had an aversion from Kumārapāla and conspired to get him assassinated. Kumārpāla escaped to the house of Hemacandra who concealed him in the palm-leaves and thus saved his life. Kumārapāla abscounded again and was protected by a potter called Ali or Aliga for the second time. During the observance of his Cāturmāsya, Hemacandra happened to meet Kumārapāla and predicted bis future succession. Hemacandra and his political associates helped Kumārapāla to regain the succession.
But according to Merutunga, when Kumārapāla was 1. Prabhāvakacarita, p. 196. 2. ibid. p. 194. 3. Prabaddbacintāmani, pp. 77-78

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Dvyāśrayakävya
sauntering to escape Siddharāja, he happened to meet Hemacandra who prophesyed that he would acquire kingship in future. Kumarapala solemnly declared that if the prediction will happen true, he would become a devoted servant of Hemacandra for the whole of his life. Kumarapala fulfilled his declaration in his later life.
Rajasekhara1 has not eleboreted the account. In his opinion, when Kumārapāla accepted Hemacandra as his preceptor, the latter strived to get kingship for him. But according to Kumarapalacaritasangraha2 they happened to meet with the prophecy of Hemacandra and Kumārapāla promised to become a servant of Hemacandra.
Thus Hemacandra became a religio-political counsellor of Kumarapala who accepted him as a final authority in all religious, social and political affairs3.
ATTITUDE OF BRAHMAŅAS
Hemacandra was a great scholar and a supporter of Jainism who was given royal patronage. Brahmaņas felt jealous of him and satirised upon his scholarship and luxurious way of living. This satirical tendency of Brahmanas is noticed by all the annalists. Hemacandra endured all these satirical remarks and defended himself in humorous and argumentative style.
PROPAGATION OF JAINISM
Hemacandra strived to acquire a status of state-religion for Jainism both in the reign of Jayasimha and Kumārapāla. In one of his pilgrimages to Somanatha, he bowed his head to lord Siva which shows his individual liberalization in religious matters. Being incited by Hemacandra, both Jayasimha and Kumārapāla got numerous Jain caityas constructed. Neminatha caitya on the Raivataka mountain was built due to an insti
1. Prabandhakośa, p. 47.
2. Kumārapālacaritasangraha, p. 45.
3. Prabandhak osa, pp. 47-58.
4. Kumārapǎlacaritas angraha, p. 17.

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Life and Perspality of Hemacandra gation of Hemacandra?. It is further stated that it was due to Hemacandra that Kumāra pāla abolished the practice of confisticating the property of hairless persons and agreed to banish the seven sins from his administration”.
Thus it can be concluded that Hemacandra was a humanitarian who was, no doubt, a Jain by religion, yet he accepted Humanism and believed in human values of life.
For the rest of his life he devoted himself to the propagation of Jainism and to the accomplishment of his vast literary career. According to Prabhāvakacarita, he breathed his last in Vik. Sam 1229 (1172 A.D.) in the reign of Kumārapāla.
1. Prabhāvakacarita, p. 202. 2. Prabhāvakacarita, p. 203; Prabandhacintāmaņi, p. 84; Prabandhakośa.
p. 48; Kumārapālacaritasangraha, p. 17; Also Cf. Mohaparājaya of yasahpāla. Ed. Caturvijaya muni G.O.S. Baroda, 1918. According to the Dvyāśrayakávya (XX.37). loans were given to wine. sellers and butcbers to shift to a new occupation.

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II. WORKS OF HEMACANDRA
Hemacandra was an erudite Jain monk who not only digested and reproduced numerous branches of Sanskrit learning but also wrote new technical treatises and lucid poetry. Due to his multifarious productivity in language and literature he was extolted with the epithet 'Omniscient of jhe Kali Age' (Kalikālasarvajña). His works comprise of dictionaries, philosophical treatises, Sanskrit literary criticism, grammar, original poetry and commentaries. A brief outline of his works is given below :
(A) DICTIONARIES 1. Abhidhânacintāmaņi and its commentary called Abhi dhān acintāmanisīkā?, Tativabodhavidhāyinīs or Avacūri4.
It is divided into six Kāņdas and of its sections the first is devoted to Jain gods; the second enlists Hindu gods; the third enumerates men; the fourth classifies animals; in the fifth residents of the Narakaloka are elaborated and the sixth consists of the abstract nouns, adjectives and particles. Kuśalasāgara, Devasāgara, Narendrasūri and vallabhagaņi wrote commentaries on the Abhidhānacintāmaņi. Abhidbānaciatām. aņisiloñcha by Jinadeva and Abhidbānacintāmaniseşasangraha?
1. Ed. O, Böhtlingk and C. Rieu. St. Petersburg, 1847; Deva candralal
bhai Jain Pustakoddbära series, 92, Bombay, 1946 and Vijaykastursuri,
Bombay, 1956. 2. Bhandarkar. R.G. Report on search for Skt. Mss. in the Bomyay
Presidency during the year 1880-84, p. 20, No. 87. 3. Parikh, R. C. Ed Kavyānuśāsana of Hemacandra, Vol. II. Bombay,
1938, introduction, p. CCXCIV. 4. Raghavan, V. New Catalogus Catalogorum, Vol. I. Madras, 1949, pp.
218-219. 5. ibid., pp. 218-219. 6. Ptd. in Abhidhānasangraba, Bombay, 1896 and also an appendix to
Abhidhānacintāmaņi Loc. cit., Bombay, 1946. 7. Raghavan. V. New Catalogus Catalogorum, Vol. I. pp. 218-19.

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Works of Hemacandra
are the supplements of the Abhidhānacintāmaņi. Vallabhagaội wrote a commentary called Seșasangrahasāroddhāral on Seșasangraha. An index to the Abhidhānacintāmaņi was compiled by Maithila vidyākara.
Perhaps, his dictionaries were compiled after the Siddhahaimaśabdānuśāsana in the year between 1141 – 1143 A. D.3
2. Anekārthasangraha* ; It is called Nāpārthamālākhyakośas also. It is a hynonymic dictionary divided in seven chapters. First six chapters are divided in accordance with the number of syllables i. e. from monosyllabic to hexasyllabic words. The seventh chapter deal with indeclinables. Mahendrasūri, a disciple of Hemacandra wrote a commentary called Anekārthakairavakaumudio on it and because of profound respect for his preceptor attributed to his name?. C.D. Dalal also ascribes the commentary to Mahendrasūris. Another commentary on the work is Anekārthasangrahaţikā”. Anekārthasangrahaśeşa of Jinaprabha and Anekārthavyayasangraha are its supplements10
3. Anekārthaśeşalı : It is perhaps, a - supplement to Anekārthasangraha. 1. ibid., p. 219. 2. ibid., p. 219. 3. Zachariae, T. Indischen wörterbücher, p. 31. 4. Ed, with the commentary of Mahendrasūri, Zachariae, T. wien 1893. 5. Lists of MSS. collected for the Govt. Mss Library by the Professors
of Sanskrit at the Deccan and Elphinstone colleges since 1895-99.
Appendix by Bühler, G, No. 114. 6. Bd. Zachariae, T. wien, 1893. 7, Peterson, P. Reports on the search of Skt. Mss. Vol. I. p. 51. 8. Dalal, C.D. A catalogue of Mss. in Jesalmere Bhandar, G.O.S. XXI.
P. 63. 9. Raghavan, V. Now Catalogus catalogorum, Vol. I. 168. 10. ibid., pp. 168-169. 11. Bühler, G. A Catalogue o Skt. M99, in the Private libraries of
Gujarat etc. p. 34, No. 5,

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Dvyäśrayakāvya
4 Ekākşaranamamålå or Ekākşarīnāmamåla: Kathvate has asceribed this work to Hemacandra'. But printed Ekākşara nāmamāla is written by Sudhākalaśa. It appears that being a supplement of the Abhidbānacintāmaņi, Ekākşaranāmamālā was also attributed to Hemacandra. But the authorship of this work is still questionable.
5. Desīnāmamālas : The Deśīdāmamālā is divided in eight vargas. In each section, words with one meaning are given first and then their synonyms are arranged. In each section, words are arranged according to the number of their syllables. Deśī words classified by Hemacandra are not necessarily Sapskritic in nature. Some non-Sanskritic foreign words have also been compiled in the Deśīnāmamālā. G. Grierson has shown an Arabic word in this work“. K. Amritarao has shown that there are a number of Persian and Arabic words in the Deśīnāmamālāk.
Hemacandra wrote a Vrtti called Deśísabdasangrahavịttie. It is called Deśīnāmamálavștti also”.
6. Nāmamālās 7. Nāmamälāśeşasangraha: or Seșasangrahanamamalaio
1. Kathavate, V. Report for the search of Skt. Mss. in the Bombay
Presidency during the year 1891-95, Bombav, 1901, p. 86. No. 1349. 2. Ed. as an appendix to Abhidhānacintamani. Bombay, 1946. 3. Ed. R. Pischel, kiel 1880; B.S.S. XVII. Second Ed. Ramanujaswami,
Bomby, 1938, 4. Grierson, G. J.R.A.S. 1919, p. 235. 5. Rao, K. Amrit, 1. A. XLVI. p. 33 ff. 6. Kielhorn, F. Lists of the Sanskrit Mss. collected in 1877-78 Bombay.
1883, p. 17, No. 49. 7. ibid., p. 25, No 159. 8. Bhandarkar, R.G. op. cit., 1884-87, p. 123, No. 1337. 9. ibid, 1887-91, p. 106, No. 1377. 10. Aufrecht, T. Catalogus Catalogorum, D. 786.

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Works of Hemacandra 8. Nighanțuśeşal : It is a botanical dictionary being a supplement to Hemacandra's Abhidhānacintāmaņi. It is called Hemacandrīya also?.
(B) GRAMMAR 9. Uņādisutras and their vstti* or vivaranas. 10. Dhātupätha and its Vrtti. 11. Dhātupārāyaṇa and its vrtti? 12. Dhātumālās. 13. Bālabhāșyavyākaraņasütravrttio. 14. Bhvādisattāvacūrilo. 15. Linganirdeśa'i.
16. Lingānuśāsanal2 with a BỊhatļīkā 3, Vivaraņał4 or vivști16. 1. Ed. as an appendix to Abhidbānacintamani, Bombay, 1946. 2. oppert, G. Lists of Skt. Mss. in Private libraries of Southern India,
p. 505, No. 6706. 3. For the uņādisūtras, see, Kirste, Epilegomena zur Ausgabe des
uņādisūtras in Sitzungssberichte der Wiener Akademie der wissen
schaften, 1895. 4. Aufrecht, T. Catalogus Catalogorum, p. 786. 5. Peterson, P. Reports on the search of Skt. Mss. Vol. VI. Appendix
II. p. 79, No. 229. 6. Aufrecht, T. op. cit., p. 768, Ed. J. Kirste, Wien, 1895, 1899. 7. (i) Bühler, G. Detailed report of a tour in search of Skt. Mss. made
in Kashmir, Rajputana and Central India, p, XLVII, No, 728. (ii) Dalal, C. D. A Catalogue of Skt. Mss, in Jesalmere Bhandar,
p. 123, No, 1337. 8. Aufrecht, T, op. cit., p. 768. 9 ibid., p. 768. 10. List of Mss. Collected for the Govt. Skt. Mss. Library by the P10
fessors of Skt. at the Deccan and Elphinstone Colleges since 1895
1899, pt. I. P. 31, No. 826. 11. Bhandarkar, R, G, op. cit., 1884-87, p. 124, No. 1366 12. Ed. as an appendix to Abhidhānacintāmaņi, Bombay, 1946. 13. (i) Belvalkar, S. K. Systems of Sanskrit grammar, Poona, 1915. p. 73.
(ii) Parikb, R. C. Ed. Kävyänušāsana, Vol. II., introduction, p.
CCXC11 14. Dalal, C, D. op. cit., p. 22. No. 189 (1) 15. Peterson. P. op. cit., Vol. I Appendix I, p. 76, No. 113,

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10
Dvyaśrayakāvya He wrote lingānuśāsapavivaraņoddhāral also. 17. Sabdanušāsana, its Vrtti, Brhadvrtii, Vyākaranadhundhikā,
Laghuvrtti, Laghuvítticandrikā and Brhannyāsa.
This grammar was written on the request of Siddharāja Jayasimha. Hemacandra consulted eight old grammatical systems and tried to incorporete them in his new work. He made the Saññā terms easy and omitted the rules related to Vedic grammar and accent. By appending the Prakrit grammar in his Sabdānuśāsana, he introduced a new trend in the history of Sanskrit grammar and thus made the grammar more practicable. Kielhorn rightly reviews it as the best grammar of Mediaeval India.4 18. Prakrit vjākaraṇa and its commentary called Haima prākpladhundhikā.
(C) METRICS 19. Chandonuśāsana? and its Vrtti.
(D) RHETORICS 20. Kāvyānuśāsanas and its Commentary called Alankaracūļāmaņi
(E) PHILOSOPHY 21. Anyayogavyavacchedadvātrimśikā : It Contains thirty two eulogistic verses of Vardhamāna. Most of its verses are philosophical and lyrical in nature. Mallişeņa wrote an extensive commentary on it which is called Syādvādamañjarī.
1. Winternitz, M. and Keith, A.B. Catalogue of Skt. Mss in the Bodlein
library. Voi. II. Oxford, 1905, p. 131, No. 1143 and p. 348. 2. Ed. vasovijava, Benaras, 1905; Himāśuvijayamuni Ahmedabad, 1934
(used for references), Vijayalavanya sūri, Batod, 1956. 3. Parikh, RC. op cit., p. CCXCII-CCXCIII4. W. Z. K. M. II. 1888, p. 24 3. Ed. R. Pischel, Helle, 1877-1880, Rev. ed. P. L. Vaidya, Poona, 1958. 6. Bübler, G. Detailed report of a tour in search of Skt. Mss. made in
Kashmir, Rajputana and Central India, Extra No. J.B.B.R.A.S.
1877, No. 778. 7. Ed. Velankar, H.D. Singh Jain Granthamālā, 49, Bombay, 1960. 8. Bi. K.M. 1901 and R.C. Parikh, Two Vols, Bombay, 1938, 9. Ed. Oswal, Motilal Ladhaji, Poona, 1926.

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Works of Hemacandra
22. Ayogavyavacchedadvātrimśikāl: Like Ayogavyavaccheda, it also contains thirty two eulogistic verses which are likewise lyrical and philosophical in nature. 23. Jivasamāsa and its Vrtti? : It was written in Sam 1164 and according to Peterson the available copy was written by Hemacandra himself. 24. Pramāṇamimāṁsā and its Commentary : It is an authentic work on Jain logic. According to Sarkari Mookerjee and Nathmal Tatai, “it is most probably the last work of Hemacandra and from all available manuscripts of the work which end abruptly in the same place it is evident that he could not finish it."4 25. Yogaśāstra and his own commentary called Svopajñavivarana“. Indrasaubhāgyagaņi wrote a vārttika on the Yogaśāstra.
(F) POEMS Besides the above mentioned Dvātrimśikās, he wrote: 26. Upadeśamālā or Puşpamālā and its commentary,
Its commentary in called puşpamālāprakāśana also, 27. Dvyāśrayakāvya' : It is written to illustrate his own
1. Ed. Haragovinddas and Bechardas, Varanasi, Vira Sam, 2433. 2. Peterson, P. op. cit., Vol. I. p. 63. No. 29 and Appendix I, p. 18,
No. 29. 3. Ed. Oswal, Motilal, Poona, Vīra Sam, 2452 and English tr. by Satkari
Mookerjee and Nathmal Tatia, Calcutta 1946. 4. Satkari Mookerjee and Nathmal Tatia, op. cit., introduction p. vi. 5. Ed. Dharmavijaya, Bibliotheca Indica, Calcutta, 1907-1921. 6. Raghvan, V. New Catalogus Catalogorum, Vol. II. Madras, 1966.
p. 256. 7. Peterson, p. op. cit., Vol. IV. p. 45. No. 1201 and Vol. V. p. 29
No. 75. Appendix ). p. 56, No. 34; p. 57. No. 35; p. 98, No. 58. 3. Peterson, P. op. cit., vol. I, p. 127, No. 303 and 304. 9. Ed. A. V. Kathavate, vol. I, B. S. S. 69, 1915 and vol. II B.S.S.
76, 1921.

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Dvyáśrayakávya grammar. Twenty cantos of the Dvyāśraya are written in Sanskrit and eight cantos are written in Prakrit. The Prākrit Dvyā. śrayakāvja is called Kumārapālacarita? because the annals of only Kumārapāla are found in this work. Peterson has mentioned a manuscript containing the author's own commentary on eight cantos. Similarly Bühlers has referred to Dvyāśrayakoşavsui which appears to be a commentary on the Dvyāśrayakāvya. A commentary of Abhayatilakagaņi is available with the printed text of the Dvyāśrayakāvya. Pūrņakalasagani's commentary on the Kumārapālacarita is available in print.
28. Padmacarita : R.G. Bhandarkar bas referred to an incomplete manuscript of the Padmacarita which has been ascribed to Hemacandra4. But a printed poem named Padmacarita is written by Subhavardhanagaại.5 So the identity of the work is not known exactly. 29. Mahādevastotra : This stotra contains forty four eulogistic verses of mahāvīra. 30. Vitarăgastotra?: It has 188 devotional lyrics of a detached sage.
(G) GĀT HAS AND CARITAS 31. Gāthāśatakaprakaranațīkās :
1. Ed. S. P. Pandit, Poona, 1936. 2. Peterson, P. op. cit., vol. III., p. 19. 3. Bühler, G. Detailed report of a tour in search of Skt. Mss. made iu
Kashmir, Rajputana and Central India, p. XLVI. No. 725. 4. Bhabdarkar, R. G. op. cit. 1887-91, p. 101, No. 1319. 5. Ed. Hiralal Hansraj, Jamnagar (no era). 6. Ed. Caraṇavijaya, Bhavnagar, 1934. 7. Ed. Caranavijaya, Bbavnagar, 1934. 8. Kielhorp, F. List of Skt. Mss. p. 25, No. 148.

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Works of Hemacandra
13
32. Trişaṣṭisalākāpuruṣacarita1: It describes the lives of sixty-three great Jain saints.
33. Sthaviravalicarita or Parisiṣṭaparvan2: It is an appendix to Trişaşṭiśalākāpuruşacarita. In the opinion of Jacobi", "the original poem was written is Prakrit and that the work of Hemacandra is a paraphrastic version of the original. 34. Yugadidevacarita1
(H) COMMENTARIES
35. Anuyogadvārāsūtraṭīkā or Vrtti: It is a commentary on the Anuyogasütras which are written in Pāli.
36. Avasyakavṛttiṭīkā: Avaśyakavṛtti' is written by Haribhadra and Hemacandra has commented on it.
(1) OTHER WORKS ASCRIBED TO HEMACANDRA
37. Viseṣāvasyakavṛttis
38. Nyayasutras9
39. Prāyaścitamuktāvalī10
40. Balabalasūtrabṛhadvṛtti11
41. Bhavabhāvanāprakaraṇa12 with a commentary1s called 1. Ed. in six vols. Prasarakasabha, Bhavnagar, 1905-1909, Tr. into English by H.M. Johnson vol. I Baroda, 1931; II. 1937; III. 1949 IV. 1954 etc.
2. Ed. H. Jacobi, Calcutta, 1883.
3. ibid., Introduction p. 10.
4. Dalal, C. D. op. cit. list of palm leaf MSS. in Tapaghccha Bhandar, p. 51, No. 5.
5. Bhandarkar, R. G. op. cit. 1887-91, p. 82, No. 1078.
6. Peterson, P. op. cit. vol. VI, p. 111, No. 543.
7. Ed. Kumudvijaya, Bombay, 1920.
8. Peterson, P. op. cit., vol. VI. p. 49.
9. Kielhorn, F. List of Skt. MSS. collected in 1887-88, p. 3.
10. Hiralal, Rai Bahadur. A Catalogue of Sanskrit and Prakrit MSS., 1926, No. 3236-3239.
11. Aufrecht, T. Catalogus Catalogorum, p. 768.
12.
(i) Peterson, P. op. cit, V. p. 95. No. 57(3); p. 293. No, 782. (ii) Bhandarkar, R.G. op. cit, 1887-91, p, 91. No. 1190.
(i) Bhandarkar, R.G. op. cit., 1884-87, p. 113, No. 1212. (ii) Dalal, C, D. op. cit. p. 36.
13.

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Dvyasrayakávya
Țabbāalso. 42. Vibhramasutras : First, Aufrecha attributed them to Hema. candra but later on questioned its authenticity. Infact, it is pot a work of Hemacandra. Gunacandrasūri wrote a commentary on Kātantravibhrama, a work having twenty one kārikās, He explained those kārikas in accordance with the grammatical system of Hemacandra and hence named his work as HaimaVibhrama 43. Šatakavrtti5 or Brhacchatakavrttia 44. Śrīpālacarita : Peterson ascribed this poem to Hemacandra.? According to A. V. Kathavates, Divārāja is the author of the poem and Hemacandra wrote a Commentary only. 45. Sangrahinīsūtras 46. Hemacandravivekało
1. (i) Peterson P. op. cit., vol. V. p. 293, No. 783.
(ii) Bhandarkar, R.G. op. cit., 1887-91, p. 91, No. 1190. 2. Aufrecht, T. Catalogus Codicum Sanscriticorum Bibliothecae.
Bodleipae, Oxford, 1864, p. 409. 3. Aufrecht, T. Catalogus Catalogorum, p. 578. 4. Ed. Haragovind and Bechargovind, Varanasi, Vira Sam, 2439, 5. Bhandarkar R.G. op. cit., 1887-91, p. 108, No. 1405. 6. Dalal C, D, op. cit. p. 33. 7. Peterson, P. op. cit. vol. IV. p. 118, No. 1348. 8. Katha vate, A.V. Report for the search of MSS. p. 91. No. 1424. 9. Peterson, P op. cit., vol. V. p. 95, No. 57. 10. Lists of Mus, collected for the Govt. Mss. Library by the professors
of Sanskrit at the Deccan and Elphinstone colleges since 1895-1899. Appendix by Bühler, No. 114.

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III. SUMMARY
Canto 1. The poem begins with an auspicious word Arham and an eulogy of the Chaulukya dynasty (1-3). The description of the Anhilwāda city; beauty of the women and an account of the religious, educational, social and administrative institutions is given (4-134), Mūlarāja was the originator of the dynasty. Heroic as well as administrative qualities of Mülarāja are elucidated in the poem. In his administration, the subjects were happy, co-operative and austere (135-201).
Canto II. Once, Mūlarāja saw Lord Siva in a dream and was ordered to crush demons who had made preparations to demolish Prabhāsa Tīrtha (1-4). In the morning, he went to council-chamber together with his ministers named Jambaka and Jehula (5-60). Explaining the anti-Aryan and irreligious conduct of Grāharipu, Jehula advised to wage a war in accordance with the instructions of the Lord Siva (61.95). Jambaka critically reviewed the military power and strategy of Grāharipu and persuaded Mülarāja to invade personaliy (96-110).
Canto III. The winter season set in and is described in detail (1-50). Mūlarāja made military preparations and launched an expedition against Grāharipu, (51-78). During the expedition, auspicious and favourable omens appeared (79-92). People gathered, witnessed the march and army proceeded (93-116). They reached the bank of the river Jambumāli. By the order of the king, tents were erected for a

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16
Dvyasrayakavya
stay in the night. Description of the night and the cantonment follows (117-160).
Canto IV. A messenger named Durņasa came to Mülaräja and asked him the cause of the expedition. Without waiting for a reply, the messenger himself speaks of a number of probable causes (1-19). Mūlarāja appreciated the boldness of the messenger, ; refuted all his arguments ; refused to have friendship with Graharipu and challenged him to meet in the battlefield (20-40). Having received the challenge, Graharipu made preparations (41-45). Some Bhillas of the aboriginal tribe, his friend Laksa, his sons and other relatives came to fight for Graharipu. As he set out for the expedition, ill-omens appeared. Graharipu went on without caring for them (46-78). The king of Sindhu also joined and took the southern position in the battle-field (79-89). Astrologers predicted the death of Laksa but it did not move him. Mularaja saw the army of the enemy and made preparations for the fight (91-94).
Canto V. Sailaprastha, Gangā maha, his younger brother and many other kings fought from the side of Mūlarāja. In the following verses, description of the army and the fight time is given (1-16). The warriors of Graharipu continued to fight (17-36). The army of Mularāja stood on the eastern side of the Arbuda mountain. Both Mularāja and Graharipu advanced in the field (37-89). Their fight continued (90-97). As soon as Graharipu climbed the chariot of Mūlarāja to kill him he was made a captive himself (98-104). Laksa, a friend of Gräharipu challenged Mularāja but was assasinated by a spear in no time (105-127). On a plea of submission, Graharipu was released by Mülarāja (128-129). Thenceforward, people of Saurāṣṭra began to wear Sarīs, the dress of women and a token of their defeat (130). Mūlarāja went to Prabhāsa

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Summary pilgrimage to worship Somanātha and returned after a few days (131-142).
Canto VI. A child was born to the king who was named as Cāmundarāja. He was educated in royal fashion (1-14). Once, the king received some presents from the kings of Anga, Sindhu, Vanavāsa, Devagiri, Kollāpura, Kāśmīra and Kāmpilya countries (15-26). Dvārapa, the king of Lātadeśa sent an elephant as a present (27). The king observed that the elephant was that of an inferior quality. The klog perceived his political humiliation and ordered Cāmuṇdarāja to invade Lāțadeśa (40-43). Both Mūlarāja and Cāmuņdarāja reached the bank of the river Svabhravati (44-56). After a severe fight, Lāțarāja was defeated (57-103). On an auspicious occasion, the Installation ceremony of Cāmundarāja was performed (104-106). Mūlarāja renounced the world and went to Śrīsthala, a city situated on the bank of the river Sarasvatī. Later on he breathed his last by climbing the funeral-pyre (107).
Canto VII. Two sons Vallabharāja and Durlabharāja were born to the king Cāmundarāja(1-19). Later on a third son was born who was named as Nāgarāja (20). They were brought up nicely and were imparted royal education (21-29). Once Cāmundarāja ordered Vallabharāja to invade the king of Mālava. During his expedition, no one resisted. Unfortunately, he was caught by small-pox and expired (30-48). His body was brought to the city (49-55). After coronating Durlabharāja, Cāmundarāja took to asceticism and expired on the bank of the Narmadā river (56-58). Durlabharāja administered with great discrimination. Once Mahendra, the king of Marudeśa invited Durlabha on the occasion of the Svyamvara ceremony of his sister. Both Durlabarāja and Nāgarāja went to attend the Svyamvara. Durlabharāja was chosen as bridegroom and Nāgarāja was married to kiog

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Dvyasrayakávya Mahendra's younger sister (59-115). After defeating the jealous and confederate kings both Durlabharāja and Nāga. rāja came back (116-142).
Canota VIII. Nāgarāja was blessed with a son who was name Bhima (1-4). Bhima was predicted to be a hero (5-8). On being coronated, Bhima acquired popularity amongst his subjects by means of his excellent administration (9-39). Once two spies informed Bhima that the kings of Pundra, Vļodāvana, Mathurā, Mithilāvana, Andhra and Magadha speak highly of him whereas the kings of Sindhu and Cedi alongwith other kings conspire to murder him (40-72). With the consent of his min isters, Bhīma made preparations for an expedition against Sindhurāja. The river Sindhu was in spate, therefore, a bridge had to be constructed over it (73-112). The king Hammuka himself came to fight but had to face a defeat (113-125).
Canto IX. Having defeated Hammuka, Bhima went to fight against the king of Cedi who was ready for defensive attack and had organised an army of the Bhillas (1-10). Bbsma sent his messenger to Cedirāja who, in return, offered himself for friendship (11-40). Bhimarāja accepted his friendship and came back to Ashilwādapațțaņa (41-69). Bhima abdicated lhe crown and Karṇa was coronated. After the death of Bhima, his son Ksemarāja retired from public lite and went to the pilgrimage called Dadhisthali. Karna directed his son Devaprasāda to look after his father (70-76). Thus Karņa ruled over his subjects excellently (77-88). Once on artist brought a protrait of a girl which excited the emotions of the king (89.97). The artist explained the beauty of Mayaņallā, daughter of Jayakesin, and also informed him about her love for Karņa. Moreover, he presented an elephant which was sent by her father in the form of a gift (98-130). Karpa came to the royal garden and was astonished to se: 4

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Summary beautiful girl there (131-140). When the king inquired her friend about her identity, she disclosed that she was none other than Mayaņallā. Karņa married Mayaņallā and led his life quite happily (141.172).
Canto X. Karņa respected Mayaņalla very much. On not seeing his wife pregnant for a long time, Karna began to practise penance in the temple of Lakşmi (1-11). He was advised by his preceptors to recite a particular mantra (12-14). Here follows an exhaustive description of the rainy season and the sun-set. Then the poet introduces some beautiful damsels known as Apsarās, who make a futile attempt to impede Karņa in his penance (15-53). After the disappearance of the Apsarās in the sky, a terrifying figure appeared in the meantime and prohibited him from his practice. But Karņa was not agitated (54-67). Last of all, Lakşmi herself, appeared before Karņa and blessed him with a boon for a son (68-81). Karna eulogised Lakşmi with his folded hands and when she disappeared he came to his royal palace (82-90).
Canto XI. All kinds of desires (Dohada) of the pregnant queen were fulfilled. She gave birth to a son whom the astrologers predicted to be a great man (1-23). Festivities were arranged and prisoners were released. The child was named as Jayasimha (24-39). He spent his childhood happily and controlled the kings vigorously in his youth (40-68). Karņa proposed for the coronţion of Jayasimha and due to his repeated insistence, Jayasimha was coronated. Karņa breathed his last after taking to the path of asceticism, (69-111). Having consigned his son Tribhuvanapāla to Jayasimha, Devaprasāda also entered the funeral-pyre. Thenceforward Jayasimha reigned (112-118).
Canto XII. Once some sages came to the court of Jayasimha and reported that the Rākşasas were intending to demolish the temple at Sripurasthala (3-15). The king

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Dvyāśrayakāvya apologised for his ignorance and having consoled them proceeded towards Rākşasas on the bank of the river Sarasvati (16-31). Having known about Jayasimha's intention to attack Barbara, the king of the Rākşasas came to the battle-field (32-36). Jayasimha's soldiers could not resist the battle and began to flee but Jayasimha and his maiden servant persuaded them to fight the battle as it is their moral duty (37-57). Thus, the fight was resumed. After a severe clash between Jayasimha and Barbara, the latter was held captive but was released on the request of Barbara's wife Pingalikā (58-81).
Canto XIII. Barbara presented a number of valuables to the king Jayasimha (1-4). While the king performed his duties towards his subjects nicely, he, once, heard lamentation of a pair (5-39). Asked by the king, the male reported that he was a son of the king Ratnacūļa and had put his wife for stake to his friend Dāmapa on the controversy of the sprouting of Lavali flowers. If the bet is lost, he would have to surrender his wife. The compassionate king helped the pair to win its stipulation (40 104). Henceforth the king entrested the task of protection of the Pātālaloka to the Rākşasas. Nāgas conferred a boon in favour of the king (105-110).
Canto XIV. The king came to his palace unnoticed. A yogini came to him and suggested him to worship Kālikā in the temple of Ujjainī. Moreover, she advised him to develop friendship with yaśovarman, the king of Ujjaini (1-13). The king could know the intention of the the yogidī, so, be marched towards Ujjainī. Being directed by the Kirātas in way, he reached the bank of the Siprā iiver (14-36). The king of Malavā had already sent his warriors (37-38). In the pight Jayasimha went to the temple of Devi and heard the sound of yoginis praying for the protection of Yasovarman (39-52). The king found out the conspiracy of the yoginīs and struck

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upon them unwillingly. Next day he confined Yasovarman and his associates. (53-74).
Canto XV. On his return from Malavā, Jayasimha received valuable gifts from his subordinate kings.
ubordinate kings. He constructed a temple called Rudramahālaya on the bank of the Sarasvati river. At Siddhapur he got built a caitya of Mahāvīra (1-17). Later on, the king visited the pilgrimage at Somapātha on foot and reached Devapațțaņa (18-37). He eulogized Somapātha and the Lord Siva blessed him to be victorious. The Lord Siva ordered him to abdicate the kingship and coropate Kumārapāla (38-55). While returning Vibhīşaņa led the procession and showed him some visitable places. He saw the caitya of Nemināıha and worshipped the deity. He was warmly welcomed there. Oo his return from Raivataka, he established simhapura, a city for ascetics. He donated valuables and villages to Brāhmaṇas (88-99). He established a number of temples and educational institutions and breathed his last while performing righteous deeds (100-125).
Canto XVI. After the death of Jayasimha, his ministers performed the installation ceremony of Kumārafāla. Anna and Ballāla together invaded Kumārapāla who, in return, furiously attacked Anna. Many kings and aboriginal inhabitants joined his army. Thus they reached the Arbuda mountion (1-33). Vikramasimha gives a description of the Arbuda mountion (34-69). The king of Arbuda wished him a victory. Here, a description of various seasons is introduced (70-96). The king enjoyed himself on the mountain (97).
Cento XVII. This canto is full of various descriptions. Women are described in their amorous sports (1-36). Women entering water and their water sports are given in detail (37. 70). Their coming out of water; scenes of the sun-set, the evening, the night and the rising moon are described (72-110).

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Dvyásrayakávya Enjoyment of women with their husbands, drinks and their sexual feelings are described (111-138).
Canto XVIII. Kumārapāla marched against Anda who was already prepared for the fight (1-13). Anna's ministers advised him not to fight but inattentive of their counsel, Anna resolved to have a fight (14-41). He was informed by his spies about the aggression of Kumärapāla and hence Anna himself led the command (42-52). Here the poet describes various activities of the army and overwhelming enthusiasm for the combat (53-71). Kumārapāla blamed Āula for his aggressive attitude which he could not endeavour during the reign of Jayasimha. Kumārapāla challenged Anna and the fight contiuned for a long time (72-102). Lastly, struck by an iron-rod, Anna fell down and was defeated (103-106).
Canto XIX. Kumārapāla stayed their for many days and subjugated other opponents also. Kumārapāla did not kill Anna (1-20). Ādna offered a number of valuable things and got married his daughter to Kumārapāla (21-41). On their return to the city, marriage ceremony was performed again by the preceptor of Apna in accordance with sacred rites (42-90). In the meanwbile, a spy informed Kumārapāla that some of bis commanders had joined Ballāla and that the king of Mālava was going to invade him 191-123). Kumārapāla's friends resisted Ballāla and killed him (124-137).
Canto XX. Thus, due to his excellent administration Kumārapāla became popular with his subjects (1-4). Kumārapāla was shocked to see a sacrificial goat ready to be sacrificed and therefore, he prohibited the oblation of an animal in the sacrifice. He forbade hunting even for the royal family (5-36). He granted loans to wine-sellers and butchers to shift to other occupations (37). Despite of severe opposition from his ministers, he issued orders that the property of an

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issueless widow would not be forfeited (38-89). He got repaired the temple of the Lord Siva and the shrine of Somanatha (90-97). He ordered for the construction of a caitya of Pārśvanatha at Aṇhilwaḍapaṭṭana and Devapaṭṭana. He constructed a temple of the Lord Siva Kumārapālā khyāyatana at Aṇhilwaḍapattana and thus became popular amongst the people (101-102).

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IV. HEMACANDRA'S ERUDITION
(GENERAL)
Hemacandra had a command on all the fields of Sanskrit learning and that is why he was called the omniscient of the Kali Age (Kalikālasarvajña). It has been observad before that Hemacandra digested and reproduced various branches of Sanskrit scholarship consisting of Lexicography, Grammar, Metrics, Philosophy, Literary criticism and original poetry. Thus, his scholarship is thoroughly reflected in the Dvyāśrayakāvya. Besides his mature expression and deep thinking, he has a wonderful command on diction. He immediately comes across the vocabulary adjustable to his sense, sound and metre. Various allusions to orthodox and heterodox systems of philosophy, mythology and Dharamaśāstra can be frequently observed in the Dvyāśrayakāvya. Here some of his erudite allusious as reflected in the Dvyāśrayakāvya are given.
VEDAS: Brahma is another synonym for the Veda (I, 82). Hemacandra has referred to three Vedas called chandas also (VII. 24; X11.8). Elsewhere, he speaks of the four Vedas as catuh-chandas or catuhśruti ( I. 191; 11. 2). The Vedas are specified as the Řk, Yajus, Sāman and Atharvan (1 182). Those who recite the Vedas orally are called Sumantrasnuț (II. 55). The process of teaching the Vedas by recitation is called Vedāpayana (VII. 111). The Vedas are specified by the name Samhitā, Padaka (having Pada-pāțha) and Kramaka (having Krama-pātha) (V. 120). Moreover, Hemacandra has

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mentioned the Rgveda consisting of two or three Padas (Dvipada, Tripada, IV. 41).
Hemacandra has alluded to the Taittirīya recension of of the Yajurveda. When Yājñavalkya vomitted the lessons of the Veda, they were swallowed by his other class-fellows in the form of Tittirisi (VIII. 42). Moreover, he has referred to the study of the Katha recension of the Yajurveda (Katarakatha, V. 88, 91, 118).
The Sāmaveda and its two Rāgas viz. Rathantara? and BỊbadrathantara are specified in the Dvyāšrayakävya (II. 44, 75).
VEDĀNGA : Hemacandra has referred to six auxiliary branches of the Veda called Şadanga (I.191) or Şadangi (I. 65).
METRICS: In the Sanskrit Portion of the Dvyāśrayakāvya Hemacandra has used twenty-nine metres (vide, infra). A variety of Prakrit metres has been used by the author in the Kumārapälacarita as well. He wrote Chandonuśāsana, an exhaustive work on metrics. He has named some Vedic metres like Uşnik (XI. 106) viņtārapankti and Aștārapańkti (XII. 79).
RITUALS : Hemacandra has described various rituals including those of Jainism. Morning-sacrifices are called yāga (I. 70). Sacrifices are performed by the preceptor (XI. 12). For the performance of the sacrifice, a special mandapa was constructed which consisted of Ājya, Bahişprastāra and Prastāra (X11.78)". Hemacandra has referred to some sacrificial
1. Cf. Winternitz, M. History of Indian Literature, vol. I., pt. 1, 2nd
ed. Calcutta, 1959. p. 149. f.n. 2.. 'But already in the Satapatha Brābmaņa XIV. 9.4. 33 (cf. IV. 4.5.19) the white sacrificial utterances (Suklādi yajūṁşi) are called Adityāni, 'revealed by the Sun'; and the Purānas, too, related that yājñavalkya received new
sacrificial utterances from the Sun (Vişnu Purāņa, III, 5). 2. Cf. Gopatha Brāhmaṇa. Ed. Gaastra, Dieuke, Leiden, 1919, Pūrva
bbäga, II. 18, p. 51.
रथन्तरं नाम मे सामाधोरञ्चारञ्च । 3. Dv. XII, 78. Abhayatilakagani remarks:
सामगणनाङ्गभूतानामुदुम्बरकाष्ठकुशानां रचनाविशेषः ।

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Dvyāśrayakāvya utensils (II. 27). The oblation of milk (VIII, 99), ghee (II. 27), sesamum seeds (XV. 115) and barley was made in the sacrifice.
Hemacandra has specified the Cāturmāsya (XVII. 49), Agniștoma, Jyotişțoma, Āyustoma (III. 102; XI. 11!) and Vājapeya (V. 119) sacrifices. Amongst the sacrificial fires, the poet has named Sāhyāgni (V. 50), Pañcāgni (IV. 91), Dākṣiṇägni and Āhavanīyāgni. Sacrifices like kuņdapāyya, Sañcâyya, Rājasūya, Sānnāya, Paricāyya and Upaccāya are referred to illustrate examples only (XI. 9). Samvāhya fire is mentioned in the same context. Sacrificial mantras named Vāyavya, Řtavya, Pitstavya, Uşasya and Prausthapadika are referred to (XV. 112). Drinking of Soma is also mentioned (I. 181; V. 137).
Madhuparka is served in the marriage ceremony (IX. 168). On the ninth day of Āśvin, harvest was cropped; Brāhmaṇas were invited and worshipped (III. 6). The installation ceremony was performed in accordance with the position of stars (VI. 104-105).
The king was offered Arghya (XV. 40)3.
GRAMMAR: Hemacanda wrote a bulk of literature on Sanskrit and Prakrit grammar himself (vide, supra, ch. II).
1. Cf. Abhidbānacintāmaņi, 826.
स्युदक्षिणाहवनीयगार्हपत्यास्त्रयोऽग्नयः ।
g۪ Tar qula: FFHTS 77: 2. Cf. Baudbāyana Gșhyasūtra 1.2.37 ; Pāraskara Gșhyasūtra, 1.3.20 ;
Apastamba Gșhyasūtra V. 13. 13; Vaikhānasa Gșhyasūtra, II. 16. For details see, Krishnalal, Gșhyamantra aura una kā Viniyoga, Delhi, 1970. pp. 63ff.
1. Cf. Āśvalāyana Grhyasūtra, I. 24(1.4); Baudhāyapa
1.2.65; Pāraskara Gphyasūtra, Bombay, 1938, p. 17.
Gphyasūtra

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His Haimaśabdānuśāsana is a mature and unambiguous work on grammar of the mediaeval age. He utilized all the available schools of grammar and tried to incorporate them in his work. While reviewing this grammar, kielhorn calls it to be the best grammar of the middle age of India'. Moreover, the whole of the Dvyāśrayakāvya is a marvellous proof of his practical grammatical knowledge. In this poem he has elucidated some of the tedious concepts of grammar through similes. He calls grammarians as Lākṣaṇika. He has cited the Pāṇinian grammar also (I. 3; IV. 44).
SIKSĀ AND NIRUKTA : They are referred to by Abhayatilakagani while commenting upon Șadanga (I. 65)'.
ASTRONOMY: Hemacandra has specified astronomers as Mauhurtas. Abhayatilaka gani has explained the word muhurta as Astronomy (XV. 116). The nine planets bave been enumerated as Arka, Soma, Mangala, Buddha, Guru, Sukra, Saniścara, Rāhu and Ketu (I. 195). Hemacandra has enlisted the Nakşatras as Citrā, Revatī, Rohiņī, Māgha, Asvin, Kșttikā (XVI. 58), Pușya, Svātī, Viśākhā, Raivata, Tişya, Punarvasū and Raubiņa (XVI. 57)4. Hemacandra has propounded their conjunction also e.g. the conjunction of Tişya and Punarvasū is named as Tişyapunarvasű (V. 107). The night of the Mārgaśīrṣa month is called Āgrahāyaṇikā (XV. 103). The commentator Abhayatilakagani has expounded the relation of Nakșatras in detail (V. 56). Beside, Hemacandra
1. Kielhorn, W.Z.K.M. II., 1888, p. 24. 2. Dv. I. 8, 16, 34, 37, 38, 50, 104 etc. vide, infra, cb. VIII. 3. Dy. 1. 65
शिक्षाकल्पव्याकरणनिरुक्तज्योतिश्छन्दसाम् । -4. For synonyms of Nakşatras, see Hemacandra's Abbidbānacintāmaņi
II. (Devakānda), Verses 87-126.

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Dvyāśrayakāvya has given some astronomical observations and their results. Sometimes, the Sun is very hot in the winter. Abhayatilakagani explains that when the Sun is in conjunction with Svātīnaksatra, it becomes very hot (III. 28). Moreover, he has referred to the conjunction of the moon with the names of months (XVI. 54). On the full-moon day, the water of the ocean rises (XIX. 111). Conjunct Sidhya and Pausa Nakșatras fulfil desires (IV. 90). When the Moon associated with Revati apperas in the Mīna Rāśi, it causes the death of a person. Rāhu is named as Tamastah and is described as headless (I. 137; V. 64). Apart from these, Planets (I. 66), Comets (I. 86), Stars (V. 16) and Ursa Major (Saptarși I. 10) are mentioned.
PHILOSOPHICAL SYSTEMS
Hemacandra has referred to six systems of Indian Philosophy (I. 39. 63), while explaining this verse, Abhayatitakagani has excluded the Vedānta and the Yoga and has added Jain and Buddhist systems of Philosophy. Hemacandra has not gone into details of these systems.
Hemacandra has alluded to the main concept of the Cārvāka system of philosophy i. e. One should grow fat by drinking ghee (IV. 31)1. He has referred to the Mimāṁsā (V.135) Syādvāda (I. 2; VIII. 37), Nyāya (II. 37) and Buddhism also (VII.64).
SĀNKHYA : According to Hemacandra, the Sārkhya system of philosophy consists of twenty five elements (I. 196). The commentator explains them as such : 1. Praksti 2. Mahat 3, Ahankāra 4. Sparśana. 5. Rasana. 6. Prāņa 7. Cakşu
1. Cf. Saryadarśanasanagraha of Sāyaṇa Madhava. Ed. V.S. Abhyankara, Poona, 1951, p.14, Cārvākadrśapa.
यावज्जीवेत् सुखं जीवेदृणं कृत्वा घृतं पिबेत् । भस्मीभूतस्य देहस्य पुनरागमनं कुतः ॥

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8. Śrotra 9. Pāyu 10. Upastha II. Vacas 12. Pāṇi 13. Pāda 14. Manas. 15. Rūpa. 16. Rasa. 17, Gandha. 18. Sparśa. 19. Sabda. 20. Tejas. 21. Jala. 22. Pţthivī. 23. Nabhas. 24. Vāyu and 25. Ātmani. Ātman is described as non-doer, attributeless and enjoyer (I. 196).
YOGA : In the opinion of Hemacandra, Yoga is the. highest stage of human life (XI. 98). One can be sanctified by the practice of Yama and Niyamas (VII. 46). Hemacandra has referred to Idā and Pingalā and in his opinion no one can be. called as true yogin without the knowledge of these entities (Ku. VIII. 24). He thinks that the nectar exudes from the aperture of the head (Brahmrandhra and an ascetic who drinks it is never afraid of old age or death (Ku. VIII. 24).
AYURVEDA : Physicians are called Kovids (VI). 26). Both physicians and veterinary doctors are mentioned in the poem (VIII. 19). Some diseases. medicines and herbs have been specified in the poem. The following diseases have been named.
Dysentery (Atisāra, X11.57), Diarrhoea ( Pravāhikā XVIII. 97), A fistula in the anus or pudendum (Bhagandara, XI, 77), Gout (Vātāla XVIII. 74,75); Cholera (Viśūcikā, XIII. 82) and Small-pox (Sitalikā, VII. 43). . An exhaustive list of the medicines is not found in the Dvyāśrayakāvya. A few domestic treatments are scatteringly alluded. A mass of fried and ground flour of barley was bandaged on the wound (VI. 82). Karīra was ground in water and pasted on a wound (XV. 64). Ashes of Karīra heal the
1. Cf. Sāåkhyakārikā of Iśvarakļşņa, 22
प्रकृतेर्महान् ततोऽहङ्कारस्तस्माद्गणश्च षोडशकः ।
तस्मादपि च षोडशकात् पञ्चभ्यः पञ्चभूतानि ॥ Also See Sarvadarśanasangraba, op. cit., pp. 317-320 (Sāökhya Darśana).

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Dvyāśrayakāvya
wound and control bleeding. A few natural treatments are referred to Cough can be pacified by labour (VII. 22). Regularly washing the feet; bandaging wet cloth and the use of guda with milk can remove many diseases (I11.129.)
While illustrating the compounds, Hemacandra bas mentioned the following herbs :
Satapuşpā, Jişņusankhapușpā, Satyāpușpā, Prāntapușpayẫmã, vāsīphalya, Ekapespa, Bhasrãihaia, Samphala, Ajitaphalā and Adarbhamūlaphalā (IV. 69-70). Other harbs are Jayadā, Krşņapāks, Äkhukarṇī, Govālī and Sālaparņi (IV. 60). Hemacandra compiled a long list of flora in his botanical dictionary called Nighanțuśeșa. These herbs cannot be identified easily.
DHARMASĀSTRA: Dharma, Artba, Kāma and Mokşa. are four goals of human life (I. 130; II. 2). At another place, they are mentioned three in number (Trikarapumartha, 1. 183; XI.61). In the opinion of Hemacandra, it is very essential to acquire them (VII. 29),
Amongst Smộtis (1. 65) Hemacandra has named the Manusmộti and the Yājñavalkyasmộti which were listened to by the kings (XII, 1) Hemacandra has referred to four Āśramas which are interpreted by Abhayatilakagaņi as Brabmacārin, Gțhin, Vānaprastha and Bhikṣu (I. 128). He has mentioned Śrāddhas (V. 38), Gphyakarmas (XV. III), Saptapadi (XVIII. 28), Bali (XIV. 43), Pitrtarpaņa (I. 188) and the importance of Pitsşņa (XI.11). Pitsvahni and Brahmavahni are the two main sacrificial fires.
Amongst Vratas, Hemacandra has specified Cāndrāyaṇa (XVII.47), Godānavrata (also called Adityavrata XVII.48), no marriage (Devavrata) and to practise Yamas (Mahāvrata XVII.49). He has referred to six essential duties which are explained by Abhayatilakagaņi as sacrifice (yajña), conducting a sacrifice for others (yājana), study (Adhyayana,)

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teaching (Adhayāpana), donation (Dāna) and accepting a donation (Pratigraha). According to Hemacandra non. violence (Ahimsā), truth (Satya), non-stealing (Asteya), celibacy (Brahmacarya) and destitution (Akiñcanatā) are the five Yamas. While commenting on the word Niyama, Abhayatilakagaại thinks that the bath (Snāna), silence (Mauna), fast (Upavāsa) ljyā, (donation or sacrifice?), study (Svadhyaya), concealment of generative organs (upasthitiguhā), service of the preceptor (Guruśuśrūşā), purity (Sauca), good conduct (Ācāra), and forbearance (Kșamā) are the ten Niyamas. One should feel happiness in the adoration of the guests by offering them the water for washing the feet ( ādya), food and cloth etc. (I. 63).
Donation is frequently referred to in the Dvyāśrayakāvya. While commenting on the word Pūrta (XV. 114), Abhayatilakagani explains that it is to construct tanks, wells, temples, gardens and to donate grains. Moreover for the mingled sense
1. Abhidhanacintamani,81
व्रतादानं परिव्रज्या तपस्या नियमस्थितिः ।
अहिंसा सूनृतास्ते यब्रह्माकिञ्चनता यमाः ।। 2. Cf. Apte's Sanskrit-English Dictionary (p. 290) quotes Atri-smrti
शौचमिज्या तपो दानं स्वाध्यायोपस्थनिग्रहः ।
व्रतमोनोपवासं च स्नानं च नियमा दश ।। 3. Dv.XV. 114
वापीकूपतडागानि देवतायतनानि च ।
पारामान्नप्रदानानि पूर्तमा प्रचक्षते ॥ Tha idea may be compared exactly with that of the Manusmrti. IV. 226
वापीकूपतडागादि देवतायतनानि च । अन्नदानमारामः पूर्तमित्यभिधीयते ॥

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Dvyāśrayakāvya of donation, good conduct, austerity and self-realization, Hemacandra has used the word Kalya.
Hemacandra has referred to Internal Enemies which are interpreted by Purņakalasagani as inebriety (Mada), conceit (Māna), sexual desire (Manodbhava), excessive joy (Sammada), anger (Krodha) and avarice) (Lobha) (Ku. VII. 1) Moreover, to serve a teacher (XIV.1); not to go to other's wife (X. 3) and to observe celibacy (XVII. 69) etc. are also scatteringly found in the Dvyāśrayakāvya.
ARTHAŚĀSTRA: Being a close associate of the king Jayasimha and a preceptor of the king Kumārapāla, Hemacandra was fully conversant with his contemporary Politics. He has frequently and argumentatively propounded the political concepts in bis poem. Hemacandra has spoken of four expedients against an enemy (caturupāya). They are the conciliation (Sãma), bribery (Dāna), attack or punishment (Dandaj and sowing dissensions in an enemy's party (Bheda)?. In the Dvyāśrayakāvya, Durņasa, a minister or Mūlarāja has elaborated the Sāma policy (IV. 14–16). Later on he propounded the Daņda policy as well (IV. 18). Moreover, Hemacandra has refered to a group of six expedients to be emloyed by a king (şadguṇagaña). Abhayatilakagani has explained them as alliance (Sandhi), war (Vigraha), march cr expedition (Yāna), halt
1. Cf. Abhidhābacintāmaņi of Hemacandra, verses 736-737.
सामदानभेददण्डा उपायाः साम सान्त्वनम् । उपजापः पुनर्भेदो दण्डः स्यात् साहसं दमः ।। प्राभूतं ढोकनं लञ्चोत्कोचः कोशलिकामिषे । उपाच्चार: प्रदानं दाहारौ ग्राहायम अपि ।।

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(Āsana), duplicity Dvaidhībhāva) and seeking shelter (samś. raya (I. 65, 182).
Hemacandra has mentiones three political powers. They are explained as the majesty of the king (Prabhutvasakti), the power of energy (Utsähaśakti) and the power of good-counsel (Mantra-sakti) (I. 191). The occupation of a kșatriya is based on his power and hence he is called Sauryavrtti (I. 65). A kşatriya should not use his sword on an afraid man (IX.88).
Permanent regiment (Mauiabala), hired army (Bhstakabala), corporate army (Śreņībala), enemy's army (Aribala), army of the friends (subțdbala) and forest army (Āțavikabala) are enlisted as six kinds of army (VI, 71). Besides, the qualities of a minister (I1.99), characteristics of an administrator (I. 201) and politician (11.10); duties of a servant (I. 17); construction of forts (II, 79, 101) and prohibition of attack on women (XIV. 58) are scatteringly found in the Dvyāśrayakāvya.
KĀMAŠĀSTRA : Kāmaśāstra has been specified in the Dvyāśrayakāvya (I. 81). An education of practical arts (Kalā) was given to women (1.106; VI. 4; IX. 70). Sportive actions of women (vibhrama I. 91) and nail-bite by women (Ku.I. 55; II. 24) have been given in the poem. Besides, while commenting
1. Cf. Arthaśāstra, Ed. Pandeya, R.S. Varanasi, Sam. 2016, VII.1.p.425.
षड्गुण्यमेवैतदवस्थाभेदादिति कौटिल्यः । तत्र पणबन्धः सन्धिः अपकारो विग्रहः, उपेक्षणमासनम्, अभ्युच्चयो यानं, परार्पणं
संश्रयः, सन्धिविग्रहोपादानं द्वैधीभाव इति षड्गुणाः । Also Abhidhānacintāmaņi of Hemacandra, Verse 735.
सन्धिविग्रहयानान्यासनद्वैधाश्रया अपि ।
षड्गुणाः शक्तयस्तिस्रः प्रभावोत्साहमन्त्रजाः ।। Also Cf. Amarakośa, N.S.P. 1950, liges 1504-1505
सन्धिर्ना विग्रहो यानमासनं द्वैधमाश्रयः। षड्गुणाः शक्तयस्तिस्रः प्रभावोत्साहमन्त्रजाः ॥

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Dvyāśrayakāvya on the word Ibhyapoțebhyayuvati Abhayatilakagaņi explains that she is a Hastini category of women as it is called by the writers on erotic science (V. 89).
MOKŞA : According to Hemacandra, salvation can be attained by Yoga as well as Bhakti. After the attainment of salvation, one does not revolve in the circle of birth and death (1.30; XV.82). One can attain salvation by drinking the nectar exuding from the aperture of the head (Ku. VIII. 24). In his opinion, saivation can be attained by giving up the attachment to women (Ku. VII. 12).
MUSIC : Hemcandra has referred to some instruments as well as technical terms of music. Amough musical tunes, he has specified the Şadja (I. 67; X. 20), Madhyama (1.67), Gāodbāra (X. 87) and Pañcama (1.67). He has referred to Kekārāga (III. 23) which, perhaps, resembles to Şaďja tunel. He has referred to descending and acending sounds in music (Ku. II. 67). By music one can lose his senses and may be perplexed (1.24).
DANCE AND DRAMATURGY : Besides dance (III.37), drama and dramaturgy are frequently referred to in the Dvyāśrayakāvya. Hemacandra has mentioned the preceptor of the auditorium called Rangācārya (I. 180). He has referred to the Bhāvas which are explained Sāttvika and Rati etc. by Abhayatilakagaņi (X.35, 41). He has mentioned Lāsya (III.36;X.28), Rāsa, Hallīsa (X. 22), Tāla (X.51) and Nāndī Tūrya (V.I). Some technical words like "Svādhīnabhartskā' etc. (1.27) occur in the poem.
AŚVAŠĀSTRA: Besides frequent descriptions of the horses, Hemacandra has given the qualities of good-horses also.
1. Cf. Raghuvamsa, I. 39
95378afcat: #7: 1

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35
his opinion, horses emerged from the Samaveds and hence they are called Niḥṣāmänaḥ (III. 115). Horses were trained with labour (III. 114). A variety of horses like Syenī, Enī, Bhariņi, Hariņi, Rohini etc. is enlisted in the Dvyāśrayakāvya (IV. 55). In the Kumarapalacarita, various signs of horses are given (Ku. II. 85 onwards). The ears of the horses were unmarked; were torn; had the sign of Svästika on them; had holes; were signed like a spoon and had the sign of Avagraha (S) for their identity (VI. 65-66). Horses were bathed in the water (III. 122), and their faces were decorated with jewels (Ku. 1.8). Horses of the Sindhudeśa were famous for their strength (XVI. 31).
GAJASASTRA : Hemacandra appears to be possessing a minute observation about the elephants just like that of horses (III. 101, 104; VIII. 34). The ichor exuding from the temple of an elephant is frequently described (I. 114; IV. 53; VIII. 77). Elephant-keepers called Mahāmātra, riding the back of the horses trained the horses. They had an iron hook. called Picchikā to control the elephants (III. 113). Hemacandra has referred to Vacaspatiyam, a treatise on the science of elephants (VI. 29). Detailed distinctive characteristics of the elephants are also found in the Dvyāśrayakāvya (VI. 17 and Ku. II. 26 onwards). Good elephants have wide thighs, nice face. oozing rut and flickering movements (Ku. II. 31). Bad elephants possess a long trunk; have eyes like that of a cat; a parrot-like tail, blackish nails, weak back, wrinkly lips and ill-smell (VI 30-37). Such an elephant may crush his own. master (VI. 32-33).
Elephants of the Vindhya mountain were considered to he the best (XIX. 24). They were decorated on their face with embroidery called praṣṭhată (III. 115).
RATNASĀSTRA: Hemacandra has referred to a variety of Jewels in his poem (1. 29, 57; XI. 54). The science of Jewellery has been specified in the poem (I. 86). He has mentioned

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Dvyāśrayakāvya Navanidhi, the pine treasures which are enumerated as Mahāpadma, Padma, Sankha, Makara, Kacchapa, Mukunda, Kunda, Nīla and Carca (1. 195)".
RHETORICS: Hemacandra himself wrote Kāvyānuśāsana, a treatise of Sanskrit Literary criticism (Supra, ch. II). In the Dvyāśrayakāvya, rhetorical terms occur frequently. He has written a variety of figures of speech and multifarious similes (Infra). Some of the heroines like Māninī (I. 31), Mugdhā (I. 126), Khanitā (Ku. IV. 14-15; II. 13, 24) etc. are specified in the poem. A cunning hero (Satha Nāyaka) has also been referred to (II. 18).
EPICS AND PURĀNAS: Hemcandra has frequently referred to the mythological allusions of the Rāmāyaṇa, the Mahābhārata and the Purāņas. In the ilustrations of the secondary suffixes, he has given long lists of mythological and historical kings and sages (1. 128, 146; V. 104; IX. 45; XIV. 42 etc). Some of the Puranic concepts like fourteen Bhuvanas occur in the Dvyāśrayakāvya. The characters of the Rāmāyaṇa (1.32;VI. 89; VIII. 9, 100 etc.) and the Māhābhārata (I. 161: II. 65; IV. 7; V. 4; VIII. 20; XI. 45 etc.) are frequently found in the poem.
1. Cf. Megbadūta, Uttaramegha, 20
द्वारोपान्ते लिखितवपुषो शङ्खपद्मौ च दष्ट्वा । Here Mallinātha comments :
शङ्खपमा नाम निधिविशेषौ । M.R. Kale in his notes (p. 135) has quoted a verse as :
महापद्मश्च पद्मश्च शङ्खो मकरकच्छपौ।
मुकुन्दकुन्दनीलाश्च खर्वश्च निधयो नव ।। Cf. Abhidhānacintāmaņi of Hemacandra, Verse 193
महापद्मश्च पद्मश्च शङ्खो मकरकच्छपी। मुकुन्दकुन्दनीलाश्च चर्चाश्च निधयो नव ।।

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V. MYTHOLOGICAL ALLUSIONS IN THE
DVYAŚRAYAKĀVYA
Hemacandra is a past master in mythological aullsions. While illustrating grammar, he moulds his examples so as they become an adjective of a mythological personality and by a simile adjusts the allusion in the peom. He transforms mythological characteristics either into adjectives or similizes them to a king. Thus, his allusions have become a part and parcel of the poem aud donot appear to be superfluous.
Most of his mythological allusions are derived from the Rāmāyaṇa, the Mahābhārata and the Purāņas. The depiction of mythology below is based on the Dvyäśrayakāvya.
AGASTYA : Agastya is presented as a deity in the poem (IV. 89). He was born in a pitcher (VIII. 83) and killed the demon Vātāpi (III. 46). Another demon Devāpi was killed by him but the source of the name Devāpi is not known. In some of the stories, the name llvala is found instead of Devāpi. Agastya blesses the king and the subject in the form of thunder (III. 31).
ADITYAS: They are referred to in the poem (1. 70). Abhayatilakagani has specified them as : 1. Dhāts. 2. Aryaman 1. Cf. Abbidbānacintāmaņi, Devakāņda Verse 122.
अमस्त्योऽगस्ति: पीताब्धिर्वातापिद्विड घटोद्भवः । Also Cf. Kādambarī, Ed. Śrīdivāsa Šāstrī, 1964, p. 76.
जठरानलजीर्णवातापिदानवस्य । 2. Dv. XI, 57. Abhayatilakagaņi remarks :
यदि पुनर्देवाप्यगस्त्येन जितः कश्चिदैत्योऽभूत्स मम न प्रसिद्धः । In the Mahābhārata (Ādi. 94,61-62) Devāpi is referred to as a king.

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Dvyāśrayakävya
3. Mitra. 4. Varuna. 5. Amsu. 6. Bhaga. 7. Indra. 8.Vivas van. 9. Pūsan. 10. Parjanya. 11. Tvastr. 12. Visnu ( I. 70 ).
INDRA Indra has been frequently alluded in the Dvyāśrayakāvya. His synonymous names and charateristics are oft-recurring in the poem.
Indra resides in the heaven (III. 68). He is called Ugradhanvā who killed the demon Jambba and hence is named •as Jambhavidvis also (II. 95; XI. III ). 1 His other names are Turāsāt (II.4), 2 Purudarśa ) ( II. 4) Bidaujās (I.185 ; IX.63), Maghavan (II.73), Vāsava ( I. 148 ) 3 Saka (1.102) and Rbhuksa ( II. 1). Due to his one thousand eyes, he is called Sahasrāksa (1.56).4
His wife is called Indrānī (V.109), Sacī (VI 79) or Maghoni (11.73).5
Indra and Visņu are deseribed together. In dual form, they are called Indrau or Upendrau (I 147). Indra cut down the wings of the mountains (11.23 ; XVill72 1 6 ; killed Vrtra
1. Cf. Abhidhāncintamani, 174 175
पृतनाषाडुग्रधन्वा मरुत्वान्मघवास्य तु ।
द्विषः पाकोऽद्रयो वृत्रः पुलोमा नमुचिर्बलः, जम्भः ॥
पर्जन्यहश्वऋभुक्षिबाहुदन्तेयवृद्धश्रवस्तुराषाट् ।
3. ibid., 117.
इन्द्रो हरिर्दुश्च्यवनोऽच्युताग्रजो वज्री बिडोजा मघवान् पुरन्दरः । प्राचीन बहिः पुरुहूतवासवो सङ् क्रन्दनाखण्डलमेघवाहनाः ॥ 4. ibid., 172 (i).
सुत्रामवास्तोष्पतिदल्मिशक्रा: वृषा सुनासीरसहस्रनेत्री ।
जम्भः प्रिया शचीन्द्राणी पोलोमी जयवाहिनी ।
2. ibid., 172 (ii).
5. ibid., 175.
6. Rāmāyana, Sundarakānda, I.124.
ततः क्रुद्धः सहस्राक्षः पर्वतानां शतक्रतुः । पक्षांश्चिच्छेद वज्रेण ततः शतसहस्रशः ॥

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Mythological allusions
39
(Vstrahan, IV.12)1 and destroyed the cities (Purāṁ Bhe ttā V.67). He performed one thousand sacrifices (IV.57). He was won by Indrajit (V.69). Thus, his epithets are inspired by illustrations and his characteristics appear to be influenced both by the Vedic and Classical mythology.
AIRĀVATA : Airāvata is called Surebha, the elephant of the deities (V.9 ; VI.81). His another name is Airāvaņa (XV.5). Airāvata is mentioned to be one the eight elephants said to be guiding and presiding over the eight cardinal points (I.195)
KĀMA : Another synonym of Kāma is Smara (1.95). The name of his mother is Rukmiņi or Lakşmi (IV. 94). His bow is made of flowers and hence he is called Puşpadbanvan (1.89). The spring is one of his friends (I.171). By his bow, he can win the world (1.125)5
KĀRTAVĪRYĀRJUNA : His name occurs in the poem in (11.82 ; V.77). His kingdom is the city Māhişmati (11.65). He stole the cows of the sage Jamadagni (II.65,82).
KUBERA : He is the god of wealth (II. 81) and a friend of the Lord Siva (1. 171)? His city is called Alakā or Dbanapatipagari (XIV 38). Nalakūbara is the son of Kubera (VI. 102).
1. Abhidhānacintamani, 174, op. cit. 2. ibid., 171. op. cit. 3. Cf. Rāmāyana, Uttarakānda, xxx. 50-51 and the Bhagavatapurāna,
IX. 10.18, 4. Abhidhāniciatāmaņi, 170.
graa: qusztalarga: FT155FA: 1
पुष्पदन्त: सार्वभौम: सुप्रतीकश्च दिग्गजाः ।। 5. Cf. Kumārasambhava of Kālidāsa, JI1.10.
तव प्रसादात्कुसुमायुधोऽपि सहायमेकं मधुमेव लब्ध्वा ।
कुर्यां हरस्यापि पिनाकपाणेधैर्यच्युति के मम धन्विनोऽन्ये ।। 6. For Kärtavīryärjuna, See, Rāmāyana , Uttarakānda, xxxi-Xxxii. 7. Cf. Meghadüta of Kālidāsa, Uttaramegha, 14.
मत्वा देवं धनपतिसख यत्र साक्षाद्वसन्तम् ।

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Dvyāśraya kāvya
KRŞŅA : Krşņa is called Acyutagopāḥ (VIII. 50) He is a messenger of Arjuna (Pārthadūta, IX.26). His sports on the banks of Yamunā are referred to in the poem (VIII.43). Yamunā is said to be a friend of Krşņa (XII.30). Kșşņa killed Keśyāditya, a demon in the form of a horse (VIII. 42).
BRAHMĀ: Brahmā, Vişņu and Siva are called the primitive Beings (Ādi Pumān VII. 24). His other synonyms are Dhātp (XI. 26), Svyambhū, Caturmukha (II. 37) and Parmesthin (I. 1). The faculty of creation is attributed to Brahmā.
BRHASPATI : He is the lord of speech so he is named as Gīşpati, Vācaspati (I. 117) or Vākpati (I. 43) He is the preceptor of the deities and the faculty of intellect is attributed to him (1. 100).3
MANU: Fourteen Manus are referred to in the poem (XX. 51; Ku. II. 15). Abhayatilakagani has enumerated them as : Svāyambhuva. 2. Svārocișa. 3. Auttama. 4. Tāmas. 5. Cākşuş. 6. Raivata. 7. Vaivasvata. 8. Sūryasāvarņa. 9. Brahmasāvarņa. 10. Rudrasāvarņa. 11. Dharmasăvarņa. 12. Dakṣasāvarņa. 13. Raucya. 14. Bhautya (XX. 51).
MAINĀKA : Maināka is the son of Himādri and Menā (V. 103).
YAMA : He is called Kệtānta because he destroys the world, (I. 147). He is the son of Sūryāṇī, the wife of the Sun (IV. 75). His city is called Kālapurī. Citragupta is a clerk of Yama (XI. 63).
1. Cf. Bhāgavatapurāņa, X.37. 2. For synonyms of Brahmā, Abhidhānacintamani,212-13. 3. ibid., 118-119.
बृहस्पतिः सुराचार्यो जीवाश्चित्रशिखण्डिजः । वाचस्पतिदिशाचिधिषणः फाल्गुनीभवः ॥ गीहत्योः पतिरुतथ्यानुजाङ्गिरसौ गुरुः ।।

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Mythological allusions
RUDRAS : Eleven Rudras are mentioned in the Dvyāsrayakāvya (I. 138,197). Abhayatilakagani has enlisted them as 1. Aja. 2 Ekapāda. 3. Ahirbudhna. 4. Virūpākṣa. 5. Raivata 6. Hara. 7. Bahurūpa. 8. Tryambaka. S. Savitra. 10. Jayanta 11. Pināka (1.138). Šatarudriyas are also mentioned in the poem (XV. 106).
LAKȘMĪ: She resides in a lotus flower and hence she is called Abjavāsā (X.83). She is beyond the knowledge of even Brahma (X:81), worship of Mabālakṣmi is referred to in the poem (III.85). VARUNA : Only one synonym of Varuņa i.e. Pracetas is found in the Dvyāśrayakävya. No other characteristic of Varuņa is found in the poem. VIŞŅU : Vişņu is dominantly depicted in the Dvyāśrayakāvya. He is called Upendera, the younger brother of Indra (V.104); Indrānuja (VII.1), Govinda (XI.32) and Dvaimāturāri, the enemy of the Jarāsandha (XIV.64). He is called Padmanābha because he has a Lotus in his navel (V.133). Being a lover of Lakşmi, he is called Lakşmī-vallabha (IV.94)or Śrī-pāyaka (XI. 26). His another name is Daśārha (V.80).
Vişņu is an enemy of Kaitabha and Madhu (III.47). He sleeps in the ocean (VIII. 78) and is far away from old-age (II.11). Vişnu is called Vrşäkapi and his Māyā is called Vršākapāyi (IV.71).
Eleven incarnations of Visņu are referred to in the Dvyāśrayakāvya. They are enumerated as 1. Matsya. 2. Kūrma. 3. Varāha. 4. Nārasimha. 5. Vāmana. 6. Rāma (Paraśurāma). 7. Rāma (Dāśarathi). 8. Krşņa. 9. Buddha.
1. Cf, Abhidhãoacintāmaņi, 188
वरुणस्त्वर्णवमन्दिरा प्रचेतः ।

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Dvyāśrayakävya
10. Kalki. According to Abhayatilakagani, Vişņu is himself an eleventh incarnation (VI.44). These incarnations are repeatedly alluded in the poem. Matsyāvatāra (XIII.29), Kūrmāvatāra (VII.62; IX.11), Varābāvatāra (V.78), Narasimhāvatāra (V.82), Vāmanāvatāra (1.123 ; VII.4, 23 ; VIII.42) and Rāmāvatāra (Dāśarathi VIII.4) are scatteringly found in the Dvyāśrayakāvya. In the incarnation of Kțşņa, he is depicted as the younger brother of Balasāma (VI.20) and an enemy of Kaṁsa (I1.57). His conveyance is Garuda (VIII.86).
SIVA: In comparison with other deities, His characteristics are propounded in detail. Despite of his depictie as Ulu date Reality (.168), human charateristics are also attributed to Him. He is the husband of Umā (1.6,185 ; V.102 ; IX.120) and besmears his body with ashes (V.142). Paraśurāma is one of his pupils (IV.74). He keeps Moon on his head (XI.62). He is called Antakara, the destroyer of the world. He burnt three cities (VIII.125); destroyed Andhaka VIII.88) and Lavaņa demons and inflamed Cupid (VII.78).
He is mentioned as a liberal and just deity (I.168).
SEŞANĀGA : He is the lord of the serpants (Nāget 1.127) and vomits the poison (V.78 ; VI. 96 ; IX.11).
SARASVATI: Abhayatilakagani has noted an allusion about Sarasvati (I.23). By the order of Brahmā, she put Agni in the ocean as Agni was desirous to destroy each and every thing (I.23).
SKANDA : He possesses the lustre of Agni and is called Āgneyaruk (XIV.14) or Āgneyadyuti (VI.39). He was born in a kind of reed (sara) and is called Saraja (VI.21). Skanda is called 'vipüyajanma' also because he was born in the sacrificial grass (vipūya, XI.24). One of his synonyms is Şāņmātura because he has six mothers (V.80 ; XIV.43). He

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Mythological allusions
is the son of the Lord Siva (V.81) and his conveyance is a peacock (VIII.33)1
Besides the deities mentioned above, the poet has referred to Kamadhenu (I.174), Gaṇeśa (V.141), Pradyumna (V.102), Balarama (XIX.20), Rati (I.13; III.72), Rantideva (II.62; IX.36) and Rahu (V.64).
VEDIC MYTHOLOGY
No particular charateristics of the Vedic mythology are given in the Dvyäśrayakāvya except the occurence of a few words appearing to be Vedic in charater. Such words, in fact, are illustrative in nature. These are as follows:
1. Apāṁ Napät (XV.106). 2. Aśvinau (I.141). 3. Indravaruņā (VI.133). 4. Vāstospati. 5. Divodāsa (VI.30). 6. Dyāvāprthivi. (II.30). 7. Vṛtrāsura (II.75).
EPIC MYTHOLOGY RĀMĀYAŅA
Like the Vedic mythology, some proper names are found in the poem which are borrowed from the epics. Their detailed characteristics are not given in the Dvyāśrayakāvya. They are as follows:
43
Abhinavaravaṇa (V.78); Jāmbavan (II.96); Parasurāma (VIII.78) and Indrajit (XIV.62).
VASISTHA: He is called the son of Gadhi (XIV.62). Abhayatilakagani has given an account about Vasistha. Vasistha
1. Cf. Abhidhānacitāmaņi, 208-209.
Era: FarĤl agràa: darît: faftarga: 1 qg ayaû aşınısfasıga: 11 द्वादशपक्षो महातेजाः कुमारः षण्मुखो गुहः । faara: aftaga saaısıft: azifay: ||

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performed a sacrifice to bring back the cow which was taken away by Viśvāmitra (1.108).
Moreover, Vibhīşaņa (XV.36) ; Viśvāmitra (I.108 ; V1.63) and Hapumat have been specified in the poem.
MAHĀBHARATA Arjuna : He is called a friend of Vişņu (II.4). Asvatthâmā (XIV.61). Kadru and Vinată (XIV.68).
Karna : He is the son of Kunti (Sürī, IV.75). A fight of Karņa and Ghatotkaca is alluded in the poem (XIV.62).2
Moreover, Gāndhāri (XI 45), Takşaka (V.76), Nala and Damayanti (IX.119), Parikșit (18.47), Bhīşma, an enemy of Duḥśāsana (Ku.I.31), Yudhisthira (IX.46) and Bhişma, a student of Balarāma are specified in the poem (Ku.I. 31).
PURĀŅIC LEGENDS
Some Purāņic persons are specified in the poem. Either their characteristics are given in short or omitted altogether. They are as follows :
Manu, Indrāṇī, Rudrāņi, Māoavī, Mņdānī, Manāyī, Sarvāṇī, Bhavāni (IV.72), Aila, Rāghava, Karņa etc. (VIII.47); Daksa, Durvāsā(XII.9), Nahușa or Naghuşa (IX.44); Nārada is depicted as an afraid sage (V.98); Puşkarāvarta, the predecessors of the clouds (111.16)3 ; Rambhā (1.11); Sanaka is depicted as an illegitimate son (Anaurasa XVI 94); churning of the ocean by Mandara mountain (III.153) and the horse Uccaiḥśravas coming out of the ocean.
1. Cf. Rāmāyana, Bālakānda, LII-LIV. 2. Cf. Mabäbbärata, Dronaparva, CLXXV. 3. Cf. Meghadüta, Pūrvamegha, 6.
जातं वंशे भुवनविदिते पुष्करावर्तकानाम् ।

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Mythological allusions
45
SEMI-GODS
Apsarā (1.91, 120 ; 1X.142); Gandharvas residing in the sky (1.72 ; III.159) ; Pitss (111.159), Piśācas (II.68,84); Vidyadharas are mentioned as sauntering in the sky (1.60 ; IV.56; XIV.3); Nāgas (XIII.23) and Siddbas are mentioned in the poem.
1. Cf. Abhidhānacintamani, 91.
स्यु: पिशाचा भूता यक्षा राक्षसा: किन्नरा अपि । किम्पुरुषा महोरगा गन्धर्वा व्यन्तरा प्रमी ।

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VI. DVĀŚYRAYAKĀVYA : A MAHAKAVYA
Like his predecessors, Hemacandra also tried his best to fulfill all the characteristics of a Māhākāvya in the Dvyāśrayakāvya. Undoubtedly his poem is different from those of other poets (e.g. Bhāravj and Māgha) both in subject and motif. Although he has followed the Bhattikāvya in motif, yet he has not adopted the conventional banal theme which was chosen by the former. Hemacandra took his theme from his contemporary history ; adopted the conventional exuberant style of expression and had grammatical examples as a recourse. Restrained by the historical facts and figures and controlled by the systematic illustrative vocabulary, Hemacandra could not write in frolic fashion and fancy He described the conventional natural phenomenon only in its outer apparent physique. His motif is a great obstacle in the vividness of the expression of sentiments and accordant diction.
The Dvyāśrayakāvya is divided in twenty eight cantos. Twenty cantos are written in Sankrit and eight cantos in Prakrit. The cantos of the Dvyāśrayakāvya are lengthy. The largest (canto I) has 201 verses and the shortest canto XIV contains 74 verses only.
The poem begins with an auspicious Jain word Arham? which is a synonym of Jina and Brahmā. The Kumārapālacarita also begins with Atha, an auspicious word.
The theme of the poem consists of the history of the Chaulukyas of Gujarat. It begins with Mülarāja who was the proper originator of the dynasty and having described the
1. Dy. I, 1.

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As a Mahākāvya
the main acquisitions of Cāmuṇdarāja, Vallabharāja, Bhimadeva, Karņa and Jayasimha comes to an end with the social and religious achievements of Kumārāpāla. Kings portrayed in the Dvyāśrakavya are heroic, exalted, restrained, obedient religious and righteous. Sometime the poet has described the exaltations of the enemy and his defeat by the hero thereafter?. Thus, the Dvyāśrayakāvya in a multi-heroic poem which in its theme brings in the characteristics of a Mahākāvya propounded by Sanskrit rhetoricians.
DESCRIPTIONS
Sanskrit rhetoricians have prescribed various descriptions as an essentiality in a Mabākāvya. The descriptions in the Dvyāśrayakāvya are more artificial and conventional rather than vivid, sublime and aesthetic. Besides the seasons and natural descriptions the poet has described the cities, Svyamvara, expeditions, messengers and fights.
(i) SEASONS: In the summer, there are blossoms of flowers ; drinking in groups ; water-sports and amorous sports of women". Women decorate themselves with Sirīşa flowers and besmear pollen of the flowers on their bodies. Moreover, Banana trees shoot forth ; new Mallikā flowers sprout and the cool breeze blows touching the water of the river.
In the spring, the Cuckoo sings intoxicant songs; flowers, as if smile ; mango trees bring forth new fruit and the youth is intoxicated.
1. Dv. IV. 18. Here the poet describes the virtuous characteristics
of Grāharipu and thereafter his defeat by Mūlarāja. Similarly exaltations of Hammuka are shown first and his defeat by Bhimarāja is
shown later on (VIII. 123.) 2. Kumārapālacarita, IV. 1-77. 3. Dv. XVI. 79-84. 4. ibid., XVI. 73,76,77.

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The Winter and Rainy seasons are described in detail. A rumber of a birds rejoice on the banks of ponds and utter various sounds." Swans sing melodious songs and Kumuda, Jas. mine and Lotus flowers sprout. Cold waves of the air and transformation of the water to snow produces beautiful sight. These descriptions are elaborated in the Kumārapālacarita also.4 Thorough prevalence of darkness ; thundering of clouds ; rivers in spate ; shattering of the mountainous peaks and dance of the peacocks are objectified in the rainy season. These patural objects intensify sensual pleasui es. Similarly the fragrance of the Nīpa, ketaka, kadali blossoms enhance sexual sentiments.
(ii) OTHER NATURAL PHENOMENON The Sun-rise, the Sun-sets and the Moon rise is described in the poem. Mockery of the Lotus flowers : rushing out to meet women (Abhisāra); drinking ; excitement of sensual pleasures and separation of the Cakravāka birds are the main objects of description in the Moon-rise. At the Dawn, the darkness is removed ; sages began to perform sacrifice; birds fly in the sky and the Cakravāka birds are united.10
Other descriptions of nature found in the Dvyāśraya. kävya are those of the hermitagel, the riverla, plucking of
1. Dv. III. 1-15. 2. ibid., XVI. 90-93. 3. ibid., III. 48 ; XVI. 94. 4. Kumārapālacarita, V. 46-65. 5. ibid., Dv. X. 16-29. 6. ibid., XVI. 85-88 and Kumārapālacarita, V. 1.45. 7. Dv. II, 7,38. 8. ibid., X. 32. 9. ibid., XVII. 92-120 and Kumārapālacarita, V-106; VI. 1-20. 10. Dy. IV. 37: XVII.138 ; Kumārapālacarita, I. 56, 57, 68. 11. Dv. II. 28. 12. ibid., VIII.75 ; XVI.67.

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As a Mabākāvya
49
flowers, water-sports”, elephants3 and the mountain.
(iii) CITY: The city Anhilwāļapāțaka and its residents, sages and cultural institutions etc. are described in the Dvyās. rayakāvya.
(iv) SVYANVARA : Hemacandra has described the Svayamvara of the sister of the king Mahendra of Marudeśa. It seems that the Svyamvara of Indumatī in the Raghuvamśa? of Kālidāsa has been imitated in the Dvyāśrayakāvya. Pratihārī gives an introduction of all the invited kings just like those of the Raghuvarśa.
(v) EXPEDITION : The expedition or Prayāṇa is described a number of times in the Dvyäśrayakāvya.11 By the expedition of the army, the earth is grieved and the dust overspreads the whole sky. The army exhibits its heroic exploits and proceeds. On the expeditions of the army, intoxicant elephants trumpet ; royal flags wave ; the women sing auspicious songs20 ; merchants display the merchandise by the roadside and brāhmaṇas utter blessings1.
A pilgrimage expedition is also described in the Dvyāsrayakāvya,12
(vi) BATTLES : Battles are frequently described in
*
1. Dv. XVII. 8. 2. Dy. XVII. 44-63; Kumārapälacarita, IV. 41. 3. Dy. XVI. 68; Kumāra pälacarita, II. 23-30. 4. Dy. XVI. 67. 5. Dv. I. 4-109, Kumārapālacarita, V. 1-45. 6. Dy. VII. 70-97. 7. Raghuvaṁsa, Canto VI. 8. III. 10,96,107,108 ; IX. 17 ; XIV. 22; XVIII. 1-2 etc. 9. Dv. XIV. 21. 10. ibid., III. 75-76, 83 ; VII. 71 ; VIII. 73, 11. ibid., III. 130 ; IV. 91 12. ibid., XV. 29 onwar ds.

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50
Dvyāśrayakāvya
forcible and expeditious language in the Dvyāśrayakāvya. Sometimes difficult, harsh, technical and obsolete diction is used in these descriptions which is harmonious with the spirit of his object. Galloping of the horses; march of the pedestrians and chariots2; clanging of arms and blare of the trumpets and other instruments1 are the objects of the description in the battlefield. Such like descriptions are found in the Kumarapalacarita also.5
SENTIMENTS
Undoubtedly Hemacandra is a past-master in the observation of human feelings and has an amazing command over words but the use of the exemplary words is a great hindrance in the befitting expression of sentiments. Still he expresses a variety of sentiments as required in the conventional characteristics of a Mahākāvya.
(i) HEROIC (VIRA): In the Dvyāśrayakāvya, heroic sentiment is dominant and is expressed with a force and speed in the language. Difficult, harsh and compound vocabulary appears to be adequately befitting to his heroic sentiment. Heroic verses can be observed scatteringly throughout the DvyāśrayakāvyaR.
1. Dv. VIII. 121-122; XII. 72-74; XVIII. 47-54 etc.
2. Dv. V. 25; VII. 132.
3. ibid., VI. 59, 76, 89 etc.
4. ibid, V. 79; XVIII. 40.
5. Kumārapālacarita, VI. 42 ff.
6. Dv. I. 200
areary: qfa àquı fzgą¶1 gem1ggìczać zefÌzeaza a alaà en agaìsegai a qafgar: 1
matarfa gas
feny+zizegoazizfi au—
qi aftagarfa rannarafeng zwrzfenfor 11
Likewise VIII. 33, 34, 93, 94, 112-113, 120-22; XII.28, 47, 62; XIV.25 XVIII. 43, 63-67 etc.

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As a Mahākāvya
51
(ii) FURIOUS (RAUDRA): Like the heroic, furious sentiment is also found in the Dvyāśrayakāvya in abundance. Profound use of harsh diction and cerebral words are in concordance with the furious sentiment.' Anger and deformity of the brows are the physical reactions depicted in the poem?.
(iii) DISGUSTFUL (BĪBHATSA) : This sentiment prevails in the battlefields where the bloodshed occurs and the fat of dead-bodies is being eaten by the Rākşasas.3 Vultures drag the flesh of the dead-bodies. There is no extraordinary expression of disgustful sentiment except that referred to above.
(iv) PATHETIC (KARUŅA): The objects of the description of the pathetic sentiments are the intense torture with anxiety and sorrow and pitiable condition of the body.4
(V) EROTIC (ŚRNGĀRA) : Both love in union (Sambhoga) and love in separation (vipralambha) are found in the Dvyāśrayakāvya. At a few places, due to the harshness of diction, there is no harmony of the language with the erotic sentiment. Sometimes, there are frank and nude descriptions in the poem.
The objects of the description of this sentiment in the poem are the erotic expression of the eyes ; the marks of nails on the body ; putting off the clothes and sexual intercoui se?. Showers of rain and humming of the bees are depicted as excitants,8 He has referred to the appointment of lovers
1. Dy. X. 55 ; XVIII. 12, 35, 39. 2. Dv. V. 49, 94, 99. 3. ibid., IT. 68. 4. Kumārapālacarita, VI. 55. 5. Dy. II. 159. 6. ibid., VIII. 135. 7. ibid., I. 30; II. 24; IX. 103 ; XI. 1-2 ; XVII. 40, 78 etc. 8. Kumārapālacarita, IV. 35; Dv. XVI. 74.

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Dvyāśrayakávya Abhisarana) and a heroine going to meet her lovers in blue clothes (Nīlāṁśukābhisárikā)".
Karņa is portrayed as a lover in separation (vipralambha). The described objects are the swoon, lament, sighs, perspiration, consolation by friends and the administration of tranquilizing remedies.”
On the basis of the account given above, it can be concluded that Hemacandra tried his best to write his Mahākävya in accordance with the conventional characteristics laid down by Sanskrit literary critics. But his exemplary motif was an obstacle in picturesque descriptions and vividness and spontaneity in sentimental expression.
1. Dv.XVI. 83. 2. ibid., IX. 113-160; XIII. 20-28.

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VII. LANGUAGE AND STYLE
Like that of other gramatical poets, one should not expect spontaneous poetry from the Dvyāśrayakāvya of Hemacandra whose exemplary task was the most difficult. In the Bhaṭṭți-kavya, an attempt had been made to preserve the flow of the theme by inserting non-exemplary verses in it called the Prakirṇa-kāṇḍa. Even in the Bhāṣāsamakāṇḍa, Bhaṭṭi has given a push to the theme by adding Asankīrņa verses to it.1 But Hemacandra has not attempted to insert non-exemplary verses anywhere in the poem. Since Hemacandra illustrated his grammar in toto including the examples of the groups (Gaṇas) and counter-examples, therefore grammatical vocabulary dominates on the thought, theme and sentiments.
But being a great erudite in various branches of learning, Hemacandra was capable of innovating environments to fit his illustrations and mould them according to his descriptions or characters. He had an amazing command on roots, suffixes, prefixes and metres and could harmonize them with any context of his poem without hurting the spirit of his theme. Hemacandra transformed his theme to descriptions or similes to harmonize with his illustrative diction. He adjusted his harsh and difficult grammatical formations in the descriptions of the expedition and heroic sentiments and thus reconciled his theme with his motif.
Moreover, he harmonizes his historical and topographical scholarship in the poem with homologous grammatical illustrations. Although his poetry is suppressed by illust
1. Narang, S.P. Bhaṭṭi-kävya: a study, Delhi, 1969, p.48.

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rations, yet the examples appear to be arranged beautifully and expressively. Hemacandra is capable of writing emotional poetry? expressing the feelings of women and reproducing the language of childern3 or villagers4.
Although Hemacandra tried his best to adjust examples beutifully, yet sometimes it becomes difficult to proceed further without the help of the commentator Abhayatilakagaại. In any aspect, the Dvyāśrayakāvya is not easier than the Bhattikāvya in which it is declared that "the poeni is just like a lamp for those who have grammar as their eyes6" or "bis poem is he understood with the help of a commentary and is joyous to scholars 6." The Bhatti-kāvya is easier because it does not illustrate all sūtras of Pāṇini ; omits Vedic and accentual rules and does not exemplify rare and obsolete worlds? where as each and every example of the Siddhahaimaśabdāpuśāsana is given in the Dvyāśrayakāvya. Consequently Hemacandra had to innovate a few circumstances like that of divine voice (Canto XI) to exemplify of a few portions of grammar.
ARRANGEMENT : In other grammatical poem viz. the Bhațți-kāvya, the Rāvaņārjuniya and the Vāsudevavijaya, the theme was arranged according to grammatical division i.e. wheresoever a grammatical division comes to an end, the poetic division (a canto) also came to an end. But this arrangement is not adopted by Hemacandra. He mainly depends on the theme and arranges bis grammatical division in accordance with his poetic division. In a grammatical
1. Dy.X. 40. 2. ibid., II. 47. 3. ibid., VIII. 12. 4. ibid., II. 41. 5. Bhattt-kāvya, XXII. 33. 6. ibid., XXII. 34. 7. Narang, S.P. Bhatti-kāvya ; a study, p. 88.

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Language and style
55 division (Adhikaraña) does note come to an end with that of a canto it will be contiņued in the next canto. It may lead to a conclusion that inspite of abundant illustrations, Hemacandra was thoroughly conscious of the flow of the theme and tried to harmonize his illustrations with the continuity of the theme. That is why inspite of his confined motif he narrated the exploits of a number of kings in his poem.
DESCRIPTIONS : One can peither expect graphic and sentimental descriptions like those of the Meghadūta nor vivid grand portraits like those of Bāņa from a grammatical poem like the Dvyāśrayakāvya. If Bhāravi dominates in the profundity of meaning ; māgha in diction ; śrīharşa in the lucidity of expression and Jayadera in alliteration Hemacandra excels in grammatical usages. If the poetry of Kālidasa has a taste of grapes (Drākṣāpāka); that of Bhāravi as a coconut (Nārikelapāka); that of śriharsa as a wood-apple (Kapitthapāka), Hemacandra's poetry may be specified as pepper in taste (Maricapāka). Perhaps, that is why such like poems were named as burning poems (Vyoșa-kävya)'. Naturalness in the description of the Dvyāśrayakāvya has been subdued by the grammatical diction. Inspite of his intense observation of natural objects, Hemacandra's expression is not pleasant due to exemplary vocabularyo. His poetry is so
1. Puruşottamadeva quoted a few verses from the Rāvaņārjuniya, a
grammatical poem of Bhūbhātta aad named it as vyoşakāvya. See Bhâșāvýtti, ed. S.C. Chakravarti, Rajshahi, 1918, p. 432 and Cf. Rāvaņārjuniya, XX. 19. Also Chatterjee, K.C. Rāvaņārjuniya as a vyoșakāvya, I. H. Q. VII.,
P. 628. 2. Dv. II. 43.
युङ् शीकरैः प्राङ् मरुदुन्मदक्रुङ् सजू रजोभि: स्फुटमम्बुजानाम् । आदावहः स्वेष जडत्वदस्तद्रविकृताहा प्रकृताह एव ।।

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Dvyāśrayakāvya much blended ard interwoven with grammar that pleasent and aesthetic expressions are found rarely?.
EPITHETS : Hemacandra is a past master in coining new words which may serve as adjustable epithets in his language. Hemacandra is capable of using any new words as an adjective of a particular object or thought either directly or through the use of a simile. Most of his illustrations are moulded and used epithetically. Sometimes, the epithetical usages, undoubtedly grammatical in character, express the desired sentiment beautifully. Such like illustrative expressions are mostly similized. Hemacandra has a marvellous art in the creation of epithets immediately.
VOCABULARY: Generally speeking, the vocabulary used by Hemacandra is tedious, technical and grammatical. Being an author of a number of dictionaries, Hemacandra had an extraordinary command on the Sanskrit and Prakrit languages. He never faces scarcity of words in the expression of any of his ideas. A few words like Rodasi, oft-used In Sanskrit, althought Vedic in charater have been used by Hemacandra5. A series of the genealogical words is an
1. Dv., X.34; XVI.93; XVII. 108 etc. 2. Dy. IV. 59. Piśācīs have been described as:
नाभिमुखास्तुङ्गनासिका कानासिक्यो लम्बोष्ठ्य उन्नतोष्ठाः ।
fralaut: Sarlatt FTAETT: 9775eutsray: fatiet: 11 3. द्विषहवज्वालदावः पुण्यभावो भवोपमः।।
सर्वेषामुचितं चक्रे राज्ञां नायो गुहेशरुक् ।।
Similarly VI. 25; XII 26, 38 ; XIII.17 etc. 4. Dv. XIII.40
तेजोदुर्दशादुर्धर्षमूचे सोपीति भूपतिम् ।
शृण दुःशास दुर्योध दुर्मषाशेषमावयोः ।। 5. Dv. I. 29; III. 79.

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example of his wonderful command over the language. A few obsolete particles have been beautifully used by Hemacandra.1 Some rare, disused2 and onomatopo ic3 words have been used in the Dvyası ayakāvya. Various usages in series and consequent order have made the language tedious. His usages distinctly explain the meaning as they are used in contrast with other similar words.5 Sometimes there is a consequent use of roots, tenses and obsolete
1. Dv. I. 30.
मी मु मु ई चास्य नखा कण्ठे इ ईक्षिताः । एहि त्वमु उत्तिष्ठ यथा एवं नु मन्यसे ||
2. ibid., I. 43
पुस्प्रष्ठैः पुस्तः पुंस्त्वषु ख्यातेः सह सौहृदम् । पुष्ठः स्थट्टाः पुंगवा प्रत्र कुर्वते ||
Similarly थट्ट (I 47 ), गदामतल्लिका ( V. 92), तिष्ठद्गु, वहद्गु ( V. 38 ), प्रियसारघ (XVI. 92), सक ( I. 103 ), वाणिनी ( I. 115 ) माठी (IV. 55 ) etc.
3. ibid. I. 54
थुट्कृत
4. ibid., I. 143.
पूर्वस्माच्च परस्माच्च समस्मादसमाद्गुणै:
उत्कृष्ट राजकाद्दत्ते सिमस्मै स्मैष विस्मयम् ।।
5. ibid., III. 86.
स्थितं पादे तिरः कृत्वा तिरस्कृतगिरिं गजः । तिरः कृतारिः सोऽयास्त तिरस्कृत्वा रविं त्विषा ॥
6. ibid., IX. 81-82.
न वेद विद्म विद्माथ न वेत्थ विदथुविद । नास्याग्रे वेद विदविदुः केऽत्रेति नाब्रुवन् । इन्दुर्दस्रो हुताशः स्म वेति वित्तो विदन्त्यमुम् । are fast feer वेद्मि विद्वो विद्म इतीरिणः ।
57

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Dvyāśrayakāvya roots which are confined to Sanskrit grammar only. More. over, a few beautiful grammatical words in their true spirit are found in the Dvyāśrayakāvya which can hardly be found in Sanskrit literature. Some repeated words in their real sense have been used in the Dvyāśrayakāvya. Similarly a few words different in minute sense have been used in the poem distinctly.4
Moreover, Hemacandra has used a number of beautiful idioms which are in harmony with the spirit of a spoken language and the real idiom of the Sanskrit language.5 1. Dv. VIII. 121.
इषुभिरनयोथिंव्याथं व्यर्थव्ययमव्यथि । प्रतिकगयिता कागंकागं कगंकगमकगि ।। प्रतिजरयिता जारंजारं जरंजरमजरि । क्नसयितजन: क्नासंक्नासं क्नसक्नसमक्नसि ।। Similarly VIII. 122 ; IX. 6 etc.
Tedious usages of San suffix are found in III. 121 ff. 2. Dv. IX. 1-18. Here optional ‘ņamul' suffix has been used :
यामंयामं यमंयमम् (IX. 5). चाहंचाहं चहचहम् (IX. 7).
ज्वालंज्वालं ज्वलंज्वलम् (IX. 8) etc. 3. DY. XIII. 94.
तवोषं देहि देहीति ददामीति वदन्नथ ।
धेहि घेहीति तमघान्नृपतिः परिगना भुजे ।। 4. Dv. XII. 62.
धनुषां निनादैनिनदैः रिपूणां निगदैर्नृणां क्रव्यभुजां निगावैः ।
रथनिस्वनस्तत्प्रतिनिक्वरणैश्च जगदेकनिक्वाणमयं तदाभूत् ।। 5. कृतान्त: कुपितस्तस्मै (I. 147).
प्रदर्शयत् कालपुरीमरातीन् (II.84). विहारयेन्मृत्युपथम् (II. 88). कणेहत्य पयः पपो (V. 20). अर्धदृष्ट्यैक्षिष्ट (V. 51). दृशा जेगिल्यमानेव (VII. 87). अस्पाक्षीत् पणिना श्मश्रूणि (VII. 128). मृत्योलिपिकर: पत्रं तस्याकाण्डेऽप्युदक्षिपत् (VI. 63) etc.

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Language and style
59
Besides the idiomatic language and wonderful diction in the Dvyāśrayakāvya, Hemacandra does not lack in the rhetorical defects viz., harsh, disused and doubtful words and abnormal syntax and sentences.
In conclusion, Hemacandra may be evaluated as a mediocre poet who could write neither suggestive nor aesthetic poetry due to his exemplary purpose. He is concious of the sound and sense of poetry but could not express it in its colour due to his confined object. He is not a follower of a particular style of expression viz., Vaidarbhi or Gaudi etc. We do not find the explicit, clear, even, sweet and soft characteristics of poetry in the Dvyāśrayakāvya which are essential for the vaidarbhi style of expression.

Page #84

VIII. FIGURES OF SPEECH
Amongst the figures of speech used in the Dvyāśrayakāvya. simile is found in profundity. The use of simile became necessary in the illustrative part of the poem. Most of the figures of speech appear to be artificial because they donut exactly correspond to the septiment. Hemacandra has not purposely illustrated the figures of speech like those of Bhațți. In the following pages, only a few illustrations and obser. vations are given to exhabit the purview of the figures of speech in the Dvyāśrayakāvya.
1. ANUPRĀSA : In most of the examples, similar grammatical forms, when repeated generate Anuprāsa in tbe poem e. g.
न पुष्टिट्टिभपुश्चौरा न च पुस्खलपुंष्ठकाः।
न पुस्फल्गुन पुंस्फेरुन पुस्पशुरिह क्वचित् ॥ Such examples are found so frequently that if is difficult to enlist them. Inspite of the harsh diction, anuprāsa is not lacking. Likewise similar words, similar roots and their repeated conjugational forms look like Anuprāsa. Such more examples are found in II.91 ; IV, 20, VIII. 93, 121-122 ; XVIII.79 etc.
2. YAMAKA : Yamaka is not found in large number in the Dvyāśrayakāvya. Here is an example (1.143).
उत्कृष्टो राजकादत्ते सिमस्मै स्मैष विस्मयम् । 3. VAKROKTI : 1.117 गीतिर्गीपति: सत्यमहर्पतिरहःपतिः ।
वाक्तेजोभ्राजि लोकेऽस्मिन् को हि गी:पत्यहःपती ।। Similarly 11.25 , IV. 24, 32, 35 etc.

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Figures of speech 4. ŚLEŞA : Mostly Abhanga śleșa is found in the poem.
e.
g.
तप:काय॑जुषां हर्ष कृतां हिंस्रोऽपि दर्शनात् । धनुस्त्यागं करोत्यस्मिन्नर्कवत् कासरोत्सवे ।। (I.92) सरूपयुक्ता समाये राजन्यत्र कुल स्त्रियः । व्यञ्जनाग्रे पञ्चमान्तःस्था वबालोपशोभिताः ॥ (I. 107)
Here śleşa occurs in the word Bāla+upaśobbitāḥ and Va+lopa+upaśobbitāḥ.
A few such like grammatical śleșas are found in 1.51, 108, 124 ; II.63, 65 ; III.83 ; VI. 67 etc. also.
5. UTPREKSA : About fifty examples of the utpreksa are found in the Dvyāśrayakāvya. Most of the examples are related to natural objects.
तैस्तैस्थटैरिहाश्वानां रसति व्यथितेव भूः । (I.47) धत्थ स्म मानं भ्रकुटि स्म दास्थ
धात्थ स्म धैर्य यदु तस्पिबध्वम् । संदात्त कान्तानभिधात्त चोषः
शंखोऽभिधत्त न्विति मानिनीनाम् ।। (II.47) Other utpreksas are found in : I.22,83,88,100,1203; II.15. 47,67,77; III 31,40,79,100%; V.45,61; VI.45,99; VII.39,87, 123; VIII.102,103,104; IX.44,68,87; X.14,17,29,76,90; XIII. 18,96%; XIV.0; XV.47; XVI.39,77 ; XVIII.4,5,6; XIX.36.
RŪPAKA: Hemacandra has not written many Rūpakas. Some of the Rūpakas are very simple and natural while others are artificially coined in order to illustrate a particular group of exemplary words, II.42 उदीयिवद्दत्यरणावरत्विक् सहस्रदृग्दिक्स्पृगुदककरस्रक् ।
अजीववग्मिर्मुनिभिर्दग्भिरुष्णिक स्तुतो वोऽस्त्वधनटकृतेऽर्कः ॥ VI.60 अष्टाकपालं नु हविद्विषो युन्मखे जुहूषो नृपति: कुमारे ।
प्रादिक्षष्टापदधारणयुग्मराष्टागवैर्द्राक् तुरगावणेशम् ।।

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62
Dvyāśrayakävya.
Other Rūpakas are found in 1. 121, 201; IV. 36; V. 73, 100 ; VI. 60, 88 etc.
7. ARTHĀNTARANYĀSA : Only a few examples of Arthāutaranyāsa are found in the Dvyāśrayakāvya II. 31, 59, 89; 111.15 etc.
8.
SANDEHA :
एषक: किं सकः सर्वास्तस्यानेषो हि डम्बरः ।
सोऽप्यसः किमभूत्सिद्धं रत्रैव क्रियते भ्रमः ॥ (I. 103)
Similarly it is found in II. 17, 111 81, Vi11. 77, 78, 79, 80,
82 etc.
9. VIRODHA : II. 43.
10.
VYATIREKA : I. 137.
11. VIRODHĀBHĀSA : I. 151.
पुरस्कामा प्यपुश्चल्य इह पुंस्कोकिलस्वनाः । न पुछलेर पुरखः पुरछेकैर्भान्ति भर्तृभिः ॥
12. YATHĀSANKHYA : I. 111.
यदि स्त्रीणां श्रुतास्मिन् गीर्यदि दृष्टा मुखेन्दवः । कलः क्वारणः स्वरः पिक्या : फल्गुइचन्द्रोऽपि तर्क्यते ॥
13. BHR ĀNTIMĀN : 1. 28, 36 ; 11. 39, 44. SMARANA : VII. 41.
14.
15. KĀVYALINGA : I. 137.
तमस्तमोभिभवः कालेऽप्यसर्वस्मिन् महोदय: । हीनतास्मादुभी हेतु उभयस्मिन् रवी विधौ ॥
16. SVABHĀVOKTI : This figure of speech is mostly found in the portraits of the war activities in the Dvyāśrayakavya. Some of the verses which illustrate particular grammatical form, also appear to be natural sayings. A few descriptions are as follows :
Students: I. 31
इत्यू' इति विति चाहो इत्या ह्वाय के गुरी । विभो इति प्रभविति चाहात्र विनयी जनः ॥

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Horses: I. 47.
निस्तन्द्र इचवले छेकैष्टी कमानेष्ठकारिभिः । âcâeag*fzgrsarai zafa sufqàæ : 11
Battle V. 33
Figures of Speech
gfafzzang gargfa sarafa i भूमि लौहितगङ्ग नु रक्तैः पञ्चनदं न्वभूत् ।।
Similar examples of Svabhāvokti are found in I. 38, 200 III. 15, 101, 128; IV. 36, 92; V. 51, 85; VI 78; VII. 33, 34 etc.
63
Frequently similes and utprekṣās are mixed up in the poem which may be enlisted as the examples Sankara and Samsṛṣṭi. Rest of the figures of speech have no compound or mixture.
17. UPAMĀ: About three hundred similes have been used in the Dvyāśrayakāvya. Since the author had to illustrate his grammar in toto, it was necessary to adjust his examples through similes. Mostly upamanas are artificial. Having a marvellous worldly knowledge, Hemacandra adjusted his similes in such a way that it expressed the most befitting illustration in accordance with his poem. Thus his similes are deviated from the known sphere of society and life. Some of his similes are very apt in the clarification of the meaning of the idea.

Hemacandra opened a new chapter in the history of Sanskrit similes by the introduction of grammatical similes. Some of his grammatical similes explain the tedious rules of grammar in a simple style. Only one grammatical simile is found in the Bhaṭṭi-kāvya where as Hemacandra wrote about thirty such similes. Besides, mythological and geneological similes are found in profundity in the poem. A classificatiou

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64
Dvyäśrayakāvya
of various upamānas will follow the list of words expressing an
upamā.
(i) Iva: It is used in about 23% of the total similes. I. 8, 29, 42, 67, 96, 180, 201; II. 3, 38, III. 4, 37, 67, 98, IV. 65, V. 67, 68, 90, 104, 114, 122 etc.
ii. Nu: This small particle has been used in about sixty (20%) similes because it is easily adjustable in a verse.
II. 37; III. 81; IV. 41, 47; V. 56, 76, 77, 82, 91, 94, 113, 120, 121, 133, VI. 11, 24, 41, 63 etc.
iii. Vat About forty similes are expressed by this word e.g. 1. 4, 37, 38, 69; II. 79; IV. 93; V. 83; XV. 18 etc.
iv. Yatha: It is used in about twenty verses. I. 34; II. 95; IV. 37; V 43; VIII. 92 etc.
V.
Sama: It is used in about eleven verses.
I. 49; III. 11, 159; IV. 13; V. 55; VI 65 etc.
vi. Upama : It is used in eight verses.
V. 4, 80; IX. 33, 64, 103; XIII. 31, 32; XV 98.
vii. Abha: It is used in eight verses
I. 50; IX. 36, 55, 57; XII. 49; XIV. 43; XV. 104; XVI. 49.
viii. Nibha: It is used in five verses only. I. 11; II. 72; IV 55; V. 51; XX. 75. ix. Tulya: It is used in three verses only. V. 95; VII. 55; XI. 50.
X. Kalpa: II. 65;
xi. Samāna VI. 102;
xii. Kvip: IX 93 and
xiii. Kyan III. 45 are used in
one verse each.
xiv. Other miscellaneous similes in compound etc. are seventy in number.

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65
Figures of speech
MYTHOLOGICAL SIMILES (a) Vedic Mythology : Some of the words related to Vedic mythology are used in similes. e.g:
स द्यावापृथिवीयो नु द्यावापृथिव्यकर्मणि । अग्नीषोम्ये विधावग्नीषोमीयो नद्यतोऽभवत् ।। (XV.109)
Similarly Dv. XV.110. शुनासीर्याणि सूक्तानि शुनासीरीयवच्च सः ।। तथा वास्तोष्पतीयानि वास्तोष्पत्य इवाशृणोत् ।।
(b) CLASSICAL MYTHOLOGY
(i) THE RĀMĀYAŅA फलाद्यवस्कन्दमलं क्षणासं मुहूर्तमत्यासमयोत्फलदिभः । यामप्रतर्ष दृतिवा: पिबद्भिः स तैहर्ष प्लवगर्नु रामः ।।
(XIV.26) Similarly Upameya Upamāna
Verse No. जयसिंह राम
XIV.62 ऋतुकरण रामकतुकरण
XV.114 चमूपति राम
XIX.128 कुमारपाल लक्ष्मण
XVIII.81 प्रान्न रावण
XVIII.45 जम्बक मन्त्रिन् जाम्बवान्
II.96
___ (ii) THE MAHABHARATA जयसिंह युधिष्ठिर
XV.18,113 अबु देश्वर अर्जुन
V.43,83 चामुण्डराज अर्जुन
VI.7 चामुण्डराज पार्थ
VII.1 भर्जुनबल
XII.17 जयसिंह भीम
XI.45 ग्राहरिपु दुर्योधन
II.65
बल

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66
Upameya जयसिंह
मूलराज
महेन्द्रराज
कर्णराज
जन
रूप
वारवधू
ग्राहरिपु
मूलराज
बल
कुमारपाल
कर्णराज
मूलराज दूतदामोदर
जयसिंह
कर्ण
कुमारपाल
ग्राहरिपू

Dvyāśrayakāvya
Upamāna
धृतराष्ट्र
(iii) PURĀNAS
Vişnu
पद्मनाभ
शार्ङ्ग
गोपविष्णु
Lakṣmi
श्री
श्री रूप
श्री
Śiva
शिव
शिव
भवबल
शिव
भव
Kṛṣṇa
कृष्ण
दूतकृष्ण
बालकृष्ण
Balarama
बलराम
Paraśurāma
परशुराम
Kārtikeya
शक्तिभृत्

Verse No.
XV.8
V.133
VII.113
XI.104
1.69
VI.102
XIV.30
V.67
V.80
XII.49
XVIII 87
XI.33
V.121
IX.26
XII.30
XI.50
XIII.93
IV.54

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Figures of speech
67
Upameya सेना कान्ति बल
Upamāna स्कन्दसेना
आग्नेयकान्ति षण्मातुराभबल
Verse No. V.8 XIV.41 XIV.43
Yama
भट
यम
V.4
Aditya आदित्यतेजस्
तेजस्
XIV.39
Aušanasa कुमारपाल औशनस्
XIV.3 Besides these mythological personalities, Rantideva(IX. 36), Kārtavīryārjuna (V.77); the city of Kubera (XIV.38), Taksaka (V.76) Gandharvapuri (II.15.); Cutting of the wings of mountains by Indra (XVIII.72) ; uccaiḥśravas (V1.65) and nectar (XIII.32) are also alluded in similes.
(c) FAUNA AND FLORA (i) Animals
Elephant
बल
गजबल
XVI.27
Ox
गो
I.53
पुमान् पुमान्
अनड्वान् अनड्वान्
I.201 II.3 VI.58
उक्ष
Deer मृगयुद्ध
XVIII.70
Dog श्वकूद
VI:70

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Dvyāśrayakāvya
Verse No.
Upameya मति
II.73
प्रन्धकार
II.7 XVI.22
वञ्चना
Upamāna
शुनीपुच्छ Jackal क्रोष्टा जम्बुकवञ्चना (ii) BIRDS
Peacock शिखण्डिगान मयूरवाक शिखण्डिनी
षडजगान
I.67 VII.32
वाक् मालाप
X.28
(iii) REPTILES
Snake
सर्प
IV.81
ग्राहरिपु शंकु विरोध दृप्त
सर्प सर्पनकुलविरोध सर्प
V.95 V.120 XI.54
तिमिर पुमान् वेधन
XVII.74 I.52
(iv) INSECTS षट्पद टिटिभ
वृश्चिक (v) FLOWERS
Lotus
VIII.85
कमल
लोचन स्त्रीमुख
पद्म
I.95 I.96 IX.57
फुल्लपद्म
Kunda कुन्द
यशस्
1.164

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Figures of speech
Upameya
Upamāna
Verse No.
(vi) TREES
जयसिंह सन्ध्या
XI.56 II.38
पक्वाम्र
(d) GRAMMATICAL SIMILES लोकात्सालातुरीयादेः शब्दसिद्धिरिवानघा । चौलुक्यवंशाज्जयति नयधर्मव्यवस्थितिः ।। प्रमुष्मिन् पुरुषार्थानां त्रिरूपत्वव्यवस्थितिः । लकारस्य ऋकारेण संधाविव विराजते ।। (I.8) प्राल्कारायितवेणीकाः प्रलकारायितच वः । प्रल्कारयन्ति खे दन्तज्योत्न्यात्र मृगीदृशः ।। (I. 16) गुरु प्रति नृणामत्र वृद्ध्यै घनु अलं यथा (I. 34) एतन्न्यायान् क्षमौ स्तोतु न चतुमुखषण्मुखौ ।
हेतुर्वृद्ध रेत पिणद्वचिद्वद् उयेत सूरिभिः ।। (I.37) शिखा
रणवत्
I. 38 I.50
कुच
ठवत्
सरूपयुक्ता समाग्रे राजन्त्यत्र कुलस्त्रियः । व्यञ्जनाने पञ्चमान्तस्था वबालोपशोभिताः ।। (I. 104) कण्ठलग्ना सदा स्त्रीणां खेलन्ति इह षिङ्गका: । विराम न प्रवर्तन्ते कदाचित् सन्धयो यथा ॥ (I. 110) मूर्धन्यत्व
टवत्
I. 124 कुटिलालक
रणवत्
I. 125 ग्राहरिपु
II. 79
कारकवत्

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Dvyāśrayakävya
महेनसां कारकवत् क्रियाणां हेतुः स्वतन्त्रः स कुकर्म कर्ता । समासे नाम नाम्नेव शस्त्रं शस्त्रेण युध्यथ ऐकायेंऽयोजि विस्पष्टपटुभिगूर्जरैर्भटः ।। (V. 29) प्रसन्नयापन्मनसाद्य देव्यात्मनेपदं पुस्विह डिन्नु धातुः (VI. 11) परस्मैपदमेतेनात्मनेपदमिव प्रियम् ।
क्रियते स्मान्यकार्यार्थ कृतिभिर्भूयतेऽथवा। (VII. 7) Similarly upameya
upamāna
Verse No. अङ्गविकार
तद्धिताङ्गविकार XV.82 राजा पदिक
XV.122 वीचि
टवर्ग, जिह्वामूलीय XVI.66 शिखिन
पाणिनीयार्थवित् XVI.88 प्रभूष्यताब्जर्जलमत्र वारुरुचैः सुवाक्यैरिव पाणिनीयम् XVI, 92 मूर्धन्यकुमारपाल मूर्धन्य र, ष. IX.49 ___ (e) NATURAL OBJECTS
Sun
तेजस्
I.59: V.82
सूर्य सूर्य
IV.93
प्रताप ग्राहारि
सूर्य
V.51
दिनकर
XI.64
Moon
मुख वचन
चन्द्र ज्योत्स्ना
X.82 XI.140
Evening
शरीर
सन्ध्याप्रभा
XVI.49

Page #95

Figures of speech
upameya
upamāna
verse No.
धनु
Clouds प्रावृषिजमेघ घन
VI.24 XII.67
प्रयाग
Snow
उज्जवल
हिम
VII.60
Sky
सारस
नभस
III.11
Ocean
XIII.31
माम्भीर्य प्रताप
समुद्र भौर्वाग्नि
XIV.51
River
निम्नगा
अवतरण राजा
XI.100 XVI.25
Fire
प्रताप
तेजस्
हुताश अग्नि भग्नि अग्नि
1.193 VI.23; VII.122 VII.55 VIII.1
ताप
नागराज
(f ) SOCIAL OBJECTS
Domestic मसृण
मणि
तूल चन्द्रज्योतिनिस्सरण टङ्कदारण
হাস্থ,
I.29 XV.57 II.37

Page #96

L
Dvyāśra yakāvya
upamāna
verse No.
V.113 XV.65
upameya योद्धापेषण गलन कान्ता शुकपिच्छ जल जयसिंह दण्डधार
XVII.134
तिलमाषपेषण जातुषगलन परिखा नीलच्छत्र इक्ष कर्णधार, तरी
III.45
IV.13 XI.53
Social
XVII 104
वर्ग ब्राह्मण
III.98
पिता
प्रभा सुभट राजा प्ररिक्षय निषेव्या नदी भट रणशोण्ड
पतिघ्नीकन्या रजस्वलास्त्री
XX. 45 XI.46 XVI.65
वृषली
IV.67
जय
अक्षधूर्त द्यत श्मशान
V.72 XII.76 VI.64
रण
Dance
I.180
III.37
केकीनर्तन भटभ्र कुटि सेनाहनन
रङ्गाचार्य नटनर्तन नर्तकी अजाहनन
V.4 V.10
(g) FOOD AND DRINKS
भोज्यतिक्त पोदनपेषण श्राणिका
क्रोध शत्र पेषण सपत्नी
v.94
VI.81
XVII.41

Page #97

Figures of speech
73
upameya
upamāna
verse No.
दुःख तर्पण तेजस् जगद्दर्शन चुलुक्य कीर्ति ਵਣ
नखंपचा यवागू बालक, आपूपिक अपक्वपूगफल करामलक
XVII.42 X1.73 IX.55 XV.81 XVIII.96 I.172
सूरा
दुग्ध
II.54
दुग्ध दधि
II.41
इन्दु कीति
V.124
पयस दधि
वाक
IX.93
(h) MISCELLANEOUS
पापी
अनङ्ग प्रिया स्त्री
XVI.78 XVII.36
चौरी
Astronomical :- About ten a tronomical similes are found in the Dvyāśrayakävya. None of them appears to be spontaneous or apt. e.g.
तपः काश्य॑जुषां हर्षकृतां हिंस्रोऽपि दर्शनात् ।
धनुस्त्यागं करोत्यस्मिन्नवत् कार्स रोत्सवे ।।
Such like similes are found in III.67, 81 ; V.56; X.19; XV.103, 104 ; XVIII.65 ; XIX. 111 ; XX.2.
Diseases
शौर्योमा अरिशमन
कृमिवान् कण्डू कफशमन भगन्दर
II.64 VII.62 XI.77 XII.57
दुःख
युद्धार्थचलन

Page #98

Dvyāśrayakāvya
upameya
upamāna
verse No.
शत्रुदशा
वातलग्रस्त
XVIII.74-75
v.96
बागकृन्तन महापुरुष नगर
Religious कुमारप्रवजिता बोधिसत्त्व स्वस्तिक
XX.50
I.4
Philosophical गोतावतो यथा गोत्वं शुक्लत्वं शुक्लतावतः । प्रबोधित्ववतो राजस्तयाभुत प्रबोभिता ।।
(XVII.137)
Ritualistic
ज्वलन
V.50 V.62
कुन्त नृप
V.63
राजा निम्नगाविलोहन
XI.111 XVII.43
राजा
XIX.135
अग्नि यूपदारु वैश्वानर अनिष्टोमयाजी यज्ञविलोडन याज्ञिक Genealogical कठधूर्त लौमपान्थायन कार्णायनी Geographical नील्यद्रि
ग्राहरिपु ऋषि काली
V.91 XV.98 XIV.59
IV.47
XVIII 8
परिगणना रण
Occupational वणिक गणना दरिणक Literary समस्याश्लोककार
XVIII.9
राजा
XI.66

Page #99

Figures of speech
75
Upameya
Verse No.
Upamāna
Battle
पद्ममाला जयसिंह
अनुष शतघ्नी
XVII.57 XI.46
Hinopamä
प्राण
थूत
1.49
निष्ठ्यूत
I.114
Some other similies having festivals as their upamānas are found in II.106; XI.73; XVL.69 : XVII.47.

Page #100

IX. CHARACTERIZATION
Hemacandra has followed the conventional characteristics of a mabākāvya and hence his royal characters possess the qualitics like handsomeness, stout-heartedness, moral rectitude, tolerance, benevolence, religiousness, equality with deities and sagacity. On the other hand the enemy of the hero is depicted as drunkard, proud, horrible, belonging to low caste and irreligious. Almost all the characters of the Dvyäśrayakāvya possess the stereotyped conventiopal characteristics and there is no innovation or novelty in them. A
brief portrait of characters as given in the Dvyāśrayakāvya is as follows :
MOLARĀJA
Mūlarāja is a representative of the ideal kings of the Caulukya dynasty who has a vigorous body, a fine figure (III. 69) and beautiful eyes which are an astonishment even for the deities (I. 175, 178 ; V. 126).
Through his valour blended with self-confidence and and supremacy, he at once answered to Jambaka with his throbbing face as the latter finished his diplomatic speech (1.69, 103; II. 109). According to his minister Jehula, Mūlarāja was capable of capturing the strongest possible enemy like Grāharipu (1). 92). He is depicted as possessed of innumerable virtues (I. 143, 169, 171, 174). His valour is equal to that of Indra and hence they help each other (I. 148).
His boundary is extending from the eastern to the

Page #101

Characterization
77 western mountains upto the banks of the ocean (I. 154-155). He is a friend of needy persons and an enemy of the defaulter (I. 140, 161, 194). He follows the qualities of a king as laid down in the Dharmaśāstra viz. fulfilment of the desires of the suppliants (I. 141, 145, 181); truthfulness (III. 107); righteousness (II. 91) and sleeplessness during the day (l. 193). He is kind not only towards his friends but also towards his enemies. He set Grāharipu free as the latter begged a pardon (V. 129).
Mūlarāja has an appreciative disposition and highly esteems the fearlessness of a messenger of the enemy (IV.20,22) He was educated in the Vedic tradition and his intellect is compared to that of BỊhaspati. He is a man of artistic nature and an expert in the observation of the omens (1. 187; III.92).
He is a good administrator and a judge who has studied the Arthaśāstra ; has strictness to his ordinances and is a follower of the right path (1.71, 87, 160, 181 ; II. 1; IV. 27). As a politician, he keeps silence to aggravate the anger of the messenger Durņasa in whose opinion Mülarāja has a deceptive personality (IV. 18). Mūlaraja has a satiric nature and satirizes on the sayings of a messenger.
Due to his constant efforts for the welfare of his subjects, he became popular with his subject I. 102, 158). He is so much esteemed by his warriors that they can breathe their last for their master (V. 41-42).
Mūlarāja has a modest behaviour for sages and his subjects. His personality appears to be a combination of affection, devotion and joy. He is a tolerant king and respects all the religions (I. 138). Infact, he was a follower of Saivisin and removed the antagonists of sacrifice (II. 52). Especially he was a follower of Caņņikā and is named as

Page #102

Characterization
Caṇḍikāmāta (I. 188). He is a profound devotee of the Lord Somanatha (II. 1; V. 142) and a follower of Mahalakṣmi (III. 85).
78
Due to his extraordinary characteristics, Mūlarāja is extoled as an incarnation of Lord Visņu (II. 32; V. 82). According to Durṇasa, he is equal to Arjuna (IV. 2) and in the opinion of Lord Siva appearing in dream, his valour is much more than Indra (II. 4).
GRAHARIPU
Grabaripu is a representative of the aboriginal caste and the anti-Aryan religion. His characteristics are contradictory to those of Mularāja, an embodiment of the Aryan culture. Graharipu is depicted as a cruel, intolerant and irreligious king.
He is called an extraordinary demon (Daityatallaja and Danavaśreṣṭha (V. 92). Grāharipu is called the Indra of Sauraṣṭra (V. 67; IX, 2,12). He is said to be an inferior politician (Durniti or Aniti II, 80, 90). In the opinion of Mülarāja, he has destroyed the lustre of the universe (IV. 30). His behaviour is very cruel towards the kings made captive (II. 85) and kills those who surrunder themselves (IV. 34). He has captivated the female ascetics (IV. 42). He is a king of duplicity. Even his messenger shows off friendship externally but in reality, he is an enemy (IV. 14.) According to Mülaraja, the whole of the universe is afraid of his ill-politics (IV.28).
Undoubtedly, he is kind towards those who bow their heads (IV.16), yet his policy is to submit to the powerful and supress the afraid (IV.16). According to Durṇasa, he is a king who wants peace and friendship (IV.17). But infact, he is cruel. He is exploits his own subjects just like a fish that kills another (IV.34).
As an administrator, his policies are very strict.

Page #103

Characterization
79
Although he pays salary to his army in time, yet his practical behaviour is quelling. Due to his cruel and crushing behaviour, he is expressed like Aśvatthāmā (IV.74) or Kamsa (IV. 73) ; a thorn in the heart of the earth and a jackal or a snake in the jungle of cruelty.
He is an antagonist of the Hindu religion because he kills Brāhmaṇas; spoils sacrifices and hates oblations (11.76). He is a worshipper of those who are against the worship of deities (V. 65). Due to his tyranny, he demands money and taxes from the sages (II. 80). He is a follower of the Cārvāka system of Philosophy and has a materialistic view of life (IV. 31). Due to his cruel behaviour towards sages, he burnt them in the fire which was lit to perform sacrifice (IV. 32). He took away the cows of the sages (11.65); killed the pilgrims (IV. 25); captivated the wives of the sages and practised adultery (IV. 80-81). According to Mülarāja, due to his ill-deeds, he is not a fit person for friendship (IV. 29). Grāharipu has no belief in omens (IV. 71). He took the meat of uneatable animals and hunted the camari cows (II. 86-89). In taxation, he was lustful just like a dog (11.74). He took the tax even on barley (II. 65) and mislead his subject (II. 88).
As a warrior, he is depicted as an expert in guerilla warfare (II. 86). He had two or three akşauhiņi army (V. 59). His valour is described like that of Kārtavīryārjuna ; or equal to three year's lion (V.55). According to Durņasa, a messenger, Grāharipu cannot be won by the enemy (IV. 9). In his opinion, he is a good administrator, a protector of the friend and an expert in the battlefield. During the fight, he never sleeps even for a moment (11.101).
Thus Grāharipu has been depicted as a cruel and irreligious strong administrator.

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80
Dvyäśrayakāvya
CĀMUNDARĀJA
Like Mülaraja, all the kings of the Caulukya dynasty depicted as exalted and possessing the similar qualities.
are
Camuṇḍarāja had a sweet voice; a shining countenance and modest temperament (VI. 1). He is depicted as a powerful and intelligent king (VI. 11, 72). He learnt various arts and scriptures (VI. 4). He is depicted as a tolerant king and is never disturbed in any situation (VII. 2). Even in a painful disease like small pox, he neither wept nor cried (VII. 54).
As an administrator, he is compared to Rama (VII. 4). He is an expert diplomat and at once understood the intention of Läṭarāja when a messenger came to him (VI. 38). He treats his subjects nicely; donates generously and serves elders respectfully (VI. 5, 10; VII. 2, 5). He avoided gambling and other bad habits (VI. 5). Moreover, he believes in omens and is very modest towards sages (VI. 9, 40).
VALLABHARĀJA
He is equal to a lion in physique (VII. 40). He is depicted as an intellectual king who gained popularity (VII. 44,5)). Camuṇḍarāja was very confident of the valour of his son (VII. 9-11). As an administrator, he was popular with his subject (VII. 39) and modest towards sages (VII. 37). Due to his illness, he adopted asceticism and renounced the world. (VII. 45).
DURLABHARĀJA
Handsomeness is a silent characteristic of Durlabharaja. By this quality, a woman was so much attracted that she constantly chased him and could not live without him (VII. 80). He had a nice beard (VIII. 12) and looks like

Page #105

Characterization
Cupid (VII. 78). He was very happy on the birth of Bhima, as the latter was a propagator of the dynasty (VIII. 3).
As a religious king, he is compared to Lord Vişņu (VII. 13, 63). He atatcked the enemy boldly; tormented them and made them afraid (VII. 59, 62). He is never inimical without a cause (VII. 107).
KARNA
Karņa is also portrayed as handsome. Mayaņallā, a princess saw his portrait and was attracted towards him (IX. 109). Karņa entered her heart and she lamented in his separation (IV. 111). A worry of issuelessness tormented him day and night (X. 2).
BHIMA Bhima bad a fine figure blended with attractiveness (IX. 63). Right from the childhood, he observed the leaps of the horses and enjoyed riding (VIII. 11). He had a profound knowledge of Philosophy and was a judge himself (VII. 6, 39). He had a respect for elders (VIII. 16). Even his opponents sing his songs for his virtues VIII. 24).
As an administrator, he maintained all the social regulations. No one could transgress social order in his administration (VIII. 27). He never crushed the desires of the suppliants (VIII. 36). He was a firm politician and there was no loose or exploitation in his administration (VIIJ. 25; IX,49).
JAYASIMHA Jayasiṁha is felicitated with the adjectival words Siddharāja or Siddharāț (XV. 50). He is similized with the incarnation of Vişņu (XIV 67). or Rāmacandra (XV. 57). He had sturdy broad arms (XII.31) and on hearing his name, enemies get their forts constructed (XI. 40). Even Vāsuki is desirous to acquire valour like that of Jayasimha (XIII.44)

Page #106

Dvyāśrayakāvya
He is depicted like a vidyādhara (XIV. 3) and his sway extends upto Rasātala. Due to his compassionate nature, he assured the pair of Nāgas to win their stake and invaded upon Hullada, the king of Kashmir (XII.81). He engaged Rākşasas for the protection of the Nāgaloka (XIII. 105). He had a profound affection and devotion to his father and totally refused the kingship as the latter was still alive (X1.78-82, 91).
He is depicted as a religious king particularly beot upon Saivism (XV. 15). He himself performed Vedic rituals and participated in sacrificial discussions himself (XV. 106, 108) Due to his kindheartedness, he set Barbara free as Pingalikā, the wife of Barbara requested for the same (XI 80). Thus Siddharāja Jayasimha is an important character of the Dvyāśrayakāvya.
KUMĀRAPĀLA
The prowess of Kumāra pāla created an astonishment in the hearts of the sages (Ku. 1. 41). Besides being an expert politician, he is depicted as an active king (XVI. 3, 6). He was a patron of learning and had patronized many scholars (Ku. I. 4). His numerous virtues are depicted like fragrant southern wind (Ku. 1. 33).
Kumārapāla had an appreciative nature and praises the heroic deeds of even an enemy (XIX. 27-29). In valour, he is compared to Indra and Nārāyaṇa (Ku. I. 45). He was very expert in various tacts of fightiog and many kings bowed their heads to Kumārapāla (Ku. I. 43).
He was a tolerant king and although converted to Jainism, worshipped Mātrs (Ku. I. 84) and performed daily Sandhyā (Ku. V. 87). Being a Jain, he went to Caitya daily (Ku, II. 40). Kumārapāla was a follower of Jain ethics and non-violence. He saved the goat which was being taken to slaughter-house (XX.9) and prohibited hunting in the forest,

Page #107

Characterization
83
He banished meat-eating royal in palace and amongst the administrative staff (XX. 31-32). Due to his personal influence, many people gave up violence (XX. 35). In order to propagate non-violence, he took effective measures and gave loans to ineat-sellers to shift to new occupations (XX. 37).
With his qualities, he gained popularity amongst his court-members (Ku. VI. 36). He never liked wicked persons and in his administration people strictly followed rules and regulations (XVI. 5; Ku. II, 18). Hemacandra has epicted his policy as "Behave as others behave" (Ku. I. 18). He removed taxes from those whose son was dead even at the cost of a set back to his owo income (XX. 85).
OTHER MINOR CHARACTERS
Kșemarāja : He knows and practises all the good acts (IX. 70).
Lakșa : He is very proud of bis dynasty (VI. 109).
Barbara : He began to perform sacrifice as he was released by Jayasimha after his defeat (XIII. 3).
Hammuka : He was very confident of himself (VIII. 116).
Jehula : He is a minister of Mūlarāja and is compared with Sukra in his intellect (II. 60). He is portrayed as sweet, prosperous and lustrous (II. 61). According to Jambaka, be is very intelligent and faithful (II. 97).
Sindhurāja: He is a follower of Agastya (IV. 89). He had an immense wealth with him but he did not keep himself to his boundary (VIJI. 64-68). He had many healthy and costly horses (VIII. 70). He is depicted as an intolerant king (VIII. 67).

Page #108

84
Dvyäśrayakävya
Jambaka: He is another minister of Mularāja having his intellect like that of Bṛhaspati (II. 60). He is a faithful minister and never likes flattery. He always leads the king to a right path (II. 98-103).
Mayaṇalla: She is depicted as a beautiful girl and she falls intesively in love with Karna. She constantly laments in separation (IX. 166).

Page #109

X. METRICAL ANALYSIS
Canto I Anușțubh Vasantatilakā Vaitālīya Sārdülavikrīdita
56 57 58-61
1-196 197-198 199 200-201
62
63-86
87
3-8
10 11-18 19
vallas 22:14:48
Upajāti Indravajrā Upajāti Indravajrā Upajāti Indravajrā Upajāti Indravajrā Upajāti Indravajrā Upajāti
Indravajrā Upajāti Indravajrā Upajāti Indravajrā Vasantatilakā Mattamayūra Pșthvi
88-89 90 91-93 94 95-97 98 99-103 104 105 106-107 108 109 110
20
Canto 11 Upajāti Indravajrā Upajāti Iudravajrā Upendravajrā Upajāti Upendravajrā Indravajrā Upajāti Upendravajrā Upajāti Indravajrā Upajāti Indravajrā Upajāti Upendravajrā Indravajrā Upajāti Indravajrā Upajāti Jodravajrā
21 22 23-31 32 33-37 38 39-45 46
1-158
Canto III Anuştup Sārdūlavikrīdita Vasantatilakā
159
47
160
48
49
30-54 55
1-90 91-92
Canto IV Aupacchandasika Sragviņi

Page #110

Dvyāśrayakävya Rathoddhatā
101 Indravajra Śārdūlavikridita 102-103 Upajāti
Indravajrā Canto V
Upajāti Anuştup
106 Vasaptatilakā Sārdūlavikridita 107 Śikbariņi
104 105
1-141 142
1-141
Canto VII Anuştup Vasantatilakā
142
1-13 14-15 16-17 18 19
20
Canto VIII 1-20 Sālipi 21-120 Svāgata 121-124 Harini 125 Puşpitāgrā
21-26
27
28-31
32
33-39 40-41 42-52
Canto VI Upajāti Indravajrā Upajāti Indravajrā Upajāti Indravajrā Upajāti Indravajrā Upajāti Indravajrā Upajāti Indravajrā Upajāti Indravajrā Upajāti Indravajrā Upajāti Indravajrā Upajati Indravajrā Upajāti Indravajră Upajāti Indravajrā Upajāti Indravajrā Upajāti
1-166 167 168 169 170.171 172
Canto IX Anustubh Iodravajrā Sārdūlavikridita Vaišvadevi Sālini Upajāti
53
54-58 59 60-62 63
64.70
:
TIR
1-2
3.4
71-72 73-75 76.78 79-82 83-84 85-91 92 93-100
Canto X Indravajrā Upajāti Indravajra Upajāti Indravajrā Upajāti Indravajrā Upajāti Indravajra
8-11 12 13-22 23

Page #111

87
24
Vaišvadevi Vasantatilaka
25-31 32 33-42
43
Canto XIII Anusțubh Vasantatilakā
44-51
52
53-57
58
59-60
62-64 65 66-68 69-70
Metrical Analysis Upendravajra 78-79 Upajāti
80-81 Indravajrā Upajati Upendravajrā 1-108 Upajāti
109-110 Indravajrā Upajāti Indravajrā
1-2 Upajāti
3 Indravajrā
4-9 Upajāti
10 Indravajrā
11-12 Upajāti
13-15 Indravajra
16-19 Upajāti
20-23 Indravajrā
24-26 Upajāti
27-33 lodravajrā
34-36 Upajāti Indravajrā
38-44 Upajāti
45-46 Śālini
47-53 Vasantatilakā 54-57 Śārdūlavikrīļita 58-60 Sudanta
61-62
71
72 73 74 75 76-79 87.81 82-85 86 87
37
Canto XIV Upajāti Indravajrā Upajāti Indravajrā Upajāti Indravajrā Upajāti Indravajrā Upajāti Indravajrā Upajāti Indravajrā Upajāti Indravajrā Upajāti Indravajrā Upajāti Indravajrā Upajāti Indravajrā Upajāti Indravajrā Upajāti Indravajrā Upajāti Vasantatilakā Vaišvadevi
88
89.90
63
64.65
Canto XI Anuştup Vasantatilakā
1-117 118
66
67
68-69
70
1-75
71
Canto XII Kekirava Upajāti Aupacchandasika
76 77
72

Page #112

88
74
1-121
122
123
124
1-5
6
7-19
20
21-37
38
39-42
43-44
45-49
50-51
52-55
56
57-67
68
69-70
71
72-74
75
76-83
84
85
86
87-93
94
95-96
Sārdūlavikrīḍita
Canto XV
Anuştup
Sikhariņi
Rucira
Aupacchandasika
Canto XVI
Upajāti
Indravajrā
Upajāti
Indravajrā
Upajāti
Indravajra
Upajāti
Indravajrā
Upajāti
Indravajrā
Upajāti
Indravajra
Upajāti
Indravajrā
Upajāti
Upendravajrā
Upajāti
Indravajrā Upajāti
Dvyāśrayakävya
97
Indravajra
Upajäti
Indravajrā
Upajāti
Indravajrā
Śālinī

1-137
138
1-6
7
8
9
10
11
12
13
14
15
16
17
18
19-20
21-22
23
24
25
K
26-27
28
29
30
31
32
33
Nandini
Canto XVII Anustubh
Vasantatilakā
Canto XVIII
Svägatā
Upajäti Upendravajrä Upajāti
Vaiśvadevī
Nandini
Aupacchandasika
paräntika
Indravajra
Svāgatā
Upajāti
Vaiśvadevi
Indravaṁśā
Vamśastha
Indravajra
Vasantatilakä
Upajāti
Aupacchadasika
Upajāti Sikhariņi
Upajäti
Indravajrā
Aupacchandasika
parāntika
Upajāti
Vasantatilakā
Indravajrā Rathoddhata

Page #113

80
34 35-36
37
46
47-48
Metricai analysis Vasantatilakā 66 Nandini Aupacchandasika . 67 Upajāti Drutavilambita Aupacchandasika Vaišvadevi Rathoddhatā Indravajrā Mattamayüra Indravaṁsā+ Vaṁsastha Salini Kekirava Upajāti Vasantatilakā Aupacchandasikaparāntika Rathoddhatā Drutavilambita Aupacchandasikaparāntika Vaišvadevī Vamsastha + Indravaṁsā Upajāti Indravamsa + Vamśastha Upajāti
90 Vasantatilakā Upajāti
92-94 Vamśastha +
95 Indravaṁsā Sālini Sragviņi
Aupacchandasikāparāntika Vamsastha + Indravamśā Upendravajrā Sragviņi Upajāti Sudanta Vamśastha Upajāti Upendravajrā Vaišvadevi Svāgatā sālini Vasantatilakā Sārdūlavikridita Vaṁsasthat
Indravaṁsā Indravaṁsā Vasantatilakā Vamśasthat
Indravarsā Vasantatilakā Indravamśā Indravajrā Kekirava Vasantatilakā Aupacchandasika Upajāti Rathoddhatā Upajāti Vasantatilakā Sudanta Indravamsa +
Vamsastha
55 56-57
91
96
97

Page #114

នី ដី និ≡ ៩ ៖ ៖ ៖
100
102
103
104
Auacchandasă
Parantika
105-106 Vasantatilakā
1-136
137
1-2
3
4
5
6
7
∞ a
8
9
སྱཱ ཋ ཋ ཋཙ
10
11
13
14-15
16
17-18
Upajāti
Indravaṁśā
Indravaṁśa+
Vamsastha
20-21 22
Kekirava Mṛdanga
Upajāti
Canto XIX Anustubh
Vasantatilakā
Canto XX Vasantatilakā
Upajäti
Kola
Mandākrāntā
Upajāti
Indravaṁśā+
Vamsastha
Rathoddhata
Indravaṁśa+
Vamsastha
Upajāti Vasantatilakä
Indravajrā Vasantatilakā
Upajāti
Rathoddhata
Vasantatilakā
Sālinī
Vasantatilakā
Vaṁśastha+ Indravaṁśā

Dvyāśrayakävya
23-24 Upajäti
܀
25
26
27
28
29
30
31
32
33
34-36
37
38-39
40
41
42
43
44
45
46
47-48
49
50
51
52
53
54
55
56
57
58-59 60
Svägatā Indravaṁśā+
Vamśästha
Vasantatilakā Indravajrā
Svägatā
Indravaṁśā
Upendravajrā
Upajāti
Vaiśvadevī
Upajāti
Svägatā
Upajāti
Vasanta tilakā
Vaitālīya
Indravaṁśa+
Vamśastha
Šālinī
Indravaṁśā+
Vamśatha
Upajäti
Rathoddhatā
Upajāti
Vasantatilakä
Svāgata
Kekirava
Šālinī
Svägatā
Šālinī
Vaiśvadevi
Svagātā
Rathoddhata
Upajāti Aupacchandasika

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83
84
85
93
Metrical analysis
91 Kekirava
79-81 Aupacchandasika Rathoddhatā
82 Aupacchandasikā. Aupacchandasāpa
parantika rāntika
Upajāti Svāgata
Upendravajrā Vamsastha +
Salini Indravamśā
86
Indravajrā Vasantatilakā 87-88 Vasantatilakā Rathoddhatā
89-90 Mandākrāntā Indravajra
91
Vaišvadevī Dodhaka
92 Sārdūlavikridita Indravaṁsā+
Vaišvadevi Vamśastha
Upajāti Aupacchandasika
Vasantatilakā Indravajrā
Aupaccbandasika Upajāti
97 Vasantatilakā Indravajrā
98 Śārdūlavikrīdita Upajāti
99-100 Vasantatilakā Sālini
101 Upajāti Upajāti
102 Särdūlavikrīdita Vaišvadevi
Alphabetical 1. Anuştubh I. 1-196 ; III. 1-158; V. 1-141; VII. 1-141 ;
IX. 1-166 ; XI. 1-117; XIII.1-108; XV.1-121 ; XVII.1-137;
XIX. 1-136. 2. Indravajrā: II. 2, 9, 20, 32, 38, 47, 49, 55, 57, 87, 90, 94, 98,
104, 106, 107 ; VI. 14-15, 18, 20, 27, 32, 40, 41, 53, 59, 63, 71-72, 76-78, 83-84, 92, 101, 104 ; IX. 167 ; X. 1-2, 5, 7, 12, 23, 32, 52, 58, 61, 65, 69, 70, 72, 75, 80, 81 ; XIV. 3, 10, 13-15, 20-23, 27-33, 37, 45-46, 54-57, 61-62, 64-65, 67, 70, XVI.6, 20, 38, 43-44, 50-51, 56, 68, 75, 84, 86, 94; XVIII.13
18, 28, 32, 43, 86 ; XX. 12, 28, 68, 72, 74, 86. 3. Indravaṁsā. XVIII. 17 (with Vamśastha), 45, 56-57, 59, 63,
67,80 81, 83, 85, 97, 99-100, XX. 7, 9, 22, 30, 42, 44, 65, 70.

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Dvyāśrayakávya
4. Upajāti. II.1, 3-8, 11-18, 21, 23-31, 33-37, 39-45, 48, 50-54, 56, 58-61, 63-86, 88-89, 91.93, 95-97, 99-103, 105; VI. 1-13, 16-17, 19, 21-26, 28-31, 33-39, 42-52, 54-58, 60-62, 64-70, 73-75, 79-82, 85-91, 93-100, 102-103, 105 ; IX. 172; X. 3-4, 6, 8-11, 13-22; 25-31, 33-42, 44-51, 53-57, 59-60, 62-64, 66-68, 71, 73-74, 76-79, 82-85; XII. 76; XIV. 1-2, 4-9, 11-12, 16-19, 24-26, 34-36, 38-44, 47-53, 58-60, 63, 66, 68-69, 71 ; XVI. 1-5, 7-19, 21-37, 39.42, 45-49, 52-55, 57-67, 69-70, 72-74, 76-83, 85, 87-93; XVIII. 7, 9, 15, 21-22, 24, 26-27, 30, 38, 49, 58, 60, 62, 70, 73, 90, 92-94, 98, 103 ; XX. 3, 6, 10, 14-15, 23-24, 32, 34-36, 38-39, 45, 47-48. 58-59, 73, 75, 77, 83, 94, 101. 5. Upendravajrā. 11.10, 19, 22, 46; X. 24, 43; XVI. 71; XVIII. 8, 68, 74 ; XX. 31, 84. 6. Aupacchandasika. IV, 1.90; XII. 77 ; XV. 124 ; XVIII. 12, 23, 29 (aparāntika). 37, 40, 51, 54, 66, 89, 104 ; XX. 60, 63, 71, 79-81, 82, 96. 7. Kekirava. XII. 1-75; XVIII. 47-48, 87, 101 ; XX. 51, 61. 8. Kola. XX. 4. 9. Drutavilambira. XVIII. 39, 53. 10. Do dhaka. XX. 69. 11. Nandini. XVI. 97 ; XVII. 11, 35-36. 12. Prthvi. III. 110. 13. Puspitāgrā. VII.125. 14. Mattamayūra. II.109; XVIII.44. 15. Mandākrāntā. XX.5, 89-90. 16. Mrdanga. XVIII.102. 17. Rajhoddhatā. IV.93 ; XVIII.33, 42, 52, 91 ; XX.8, 16, 46, 57, 62, 67. 18. Rucirā. XV.123.
19. Vasantatilakā. I, 197-98; 11. 108; III. 160; VI. 106 ; VII. 142 ; X. 87 ; XI. 118; XII. 80-81 ; XII. 109-110 ; XIV. 72; XVII. 138; XVIII. 19-20, 31, 34, 50, 61, 78, 82, 84, 88, 95 ;

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Metrical analysis
XIX. 137; XX. 1-2, 11, 13, 17-18, 20, 21, 27, 40, 49, 66, 87-88, 95, 97, 99-100.
20. Vaitālīya. I. 199; XX. 41.
21. Vaiśvadevi. IX.169; XII. 78-79, XIV. 73, XVIII. 10, 16, 41, 55, 75; XX. 33, 55, 78, 91, 93.
22. Vamsastha.
XVIII. 17
(mixed
with Indra-vaṁśā), 45, 56-57, 59, 63, 67, 72, 80, 83, 97, 100; XX. 7, 9, 22, 42, 44, 65, 70.
23. Hariņi. VIII.121-124.
24. Šikhariņi. VI.107; XV.122; XVIII.25.
25. Šārdūlavikrīḍita. I. 200-201; III.159; IV. 94; V.142;
IX 168; X.88; XIV. 74; XVIII. 79; XX. 92, 98, 102.
26. Šālinī. VII. 1-20; IX. 170-171;
XVII. 46, 64, 77; XX. 19, 43, 52, 54, 76, 85.
27. Svägatā. VIII. 21-120; XVIII. 1-6, 14, 76, XX. 29, 37, 50, 53, 56, 64,
28 Sragviņi. IV. 91-92; XVIII. 66. 29. Sudantă. X. 89-90; XVIII. 71,96.

93
X. 86; XVI. 95-96 :

Page #118

XI. HISTORICAL EVALUATION
The poem was written to serve two purposes. First, it relates the history of the Caulukyas from Mūlarāja to Kumārapāla and secondly it illustrates the grammar written by Hemacandra himself.
As Hemacandra bad a motive of writing a Mahākāvya and to illustrate grammar so naturally poetical elements crept in which were the cause of the change in some facts. Some new and exaggerated information had also to be introduced to illustrate grammar. We can divide the historicity of the Dvyāśrakāvya as follows:
1. New information not known from the contemporary
sources.
2. Accurate information supported by other historical evide
nces.
3. Omissions by the Dvyāśrayakāvya.
4. Exaggerations and transformation of facts.
5. New facts only for grammatical illustrations.
Besides, Hemacandra omits the dates of the kings totally. He moulded his characters according to the ehical exaltations. Genealogical lists of kings given by Hemacandra is completely authentic and is supported by paṭṭāvalīs1 and inscriptional evidences.
I. New information not given by contemporary sources. 1. Bhandarkar, R. G.: Report on the search for Skt. Mss., 1883-84, p. 150. Appendix III. A Paṭṭāvali of the kings of pattana.

Page #119

95
Historical evaluation (i) Historical : There were so many enemies of Mūlarāja besides Grābaripu and Lakşa.?. Other enemies belonged to mountainous areas and the shore of the ocean. Perhaps they were belonging to aboriginal tribes who had established themselves on the bank of the ocean. Such enemies are referred to by the poem (Dv. I. 179). They are explained as Bhillas by Abhayatilakagaại.
The king of Anga recognized the power of Cāmundarāja as the former sent a chariot to accept his supremacy. But this is not supported by any other source. Pāņdupati3, the king of Vindhyas, sent an elephant as he was caught by the army of Cāmundarāja4. This information is given by Abhayatilakagani in the explanation of the word 'Cakrabandha' which was used as an example.
Kīra, a king of Kashmir sent the present of musk to recognize his supremacy. But according to M. A. Stein, Kīra is not a proper name but it is the name of a race near Kashmir.
Cāmuṇda's foreign policy was friendly with neighbour kings. It is inferred by the fact that when Vallabha was going to invade Mālavā, no king contradicted him in the way?.
Cāmuṇdarāja was still atill alive when his son Vallabharāja dieds. After the death of Vallabharāja, Cāmunda coronated Durlabharāja and himself practised penances'.
1. DV. II. 107; Abhayatilakagani bas mentioned Lakşa besides
Grāharipu. 2. DV. VI.16. 3. DV. VI.18. 4. DV. VI.17. 5. DV. VI.23. 6. Stein, M.A.Ed. and Translated Rājatarangini of Kalhana, Delhi,
1961, Vol. II, p.520. 7. DV. VII.33. 8. DV. VII 63. 9. Dy. VII.57.

Page #120

96
Dvyāśrayakāvya
Mahendra, the king of Marudeśa gave the hand his younger sister of Nāgarāja, the younger brother of Durlabharāja at the time to the Svayamvara ceremony of Durlabharāja.
After Svayamvara, the king of Hūņas was defeated by Durlabharāja in the battle-field. The king of Mathurā, who had won Turuşkas and mountaineer kings, was killed by Durlabharāja3. Similarly the king of Āndhra, Cedī, Kuru and Kāší were won by Durlabharāja. But according to A. K. Majumdar, this victory was introduced by Hemacandra merely to illustrate the characteristics of a Mabākāvya.
One day in the court of Bhīma two messengers came and informed him that the king of puņdras accepted his order but in the areas of Vịndāvana, Mathurā, Soņitapura and Mithilā, no one obeyed his orders. As regards Mathurā, it was won by Mahamood Ghazoi in his ninth invasion?. Perhaps, Mahamood left a representative at Mathurā. Probably such a representative was a Mohammadan. As Bhīma was totally against Mahmood Ghazni so his inimical relations with the king of Mathurā are natural.
Again spies informed that Bhimadeva had no recognition in the Kurudeśas. Perhaps, the policy of Durlabharāja against Kurus continued. Bbīma had a good policy towards Andhra, Magadha and Vịndāvana'.
1. DV. VII.113 2. DV. VII.136. 3. DV. VII.137-139. 4. DV. VII.142-46. 5. Majumdar, A.K. Chaulukyas of Gujarat, p.4. 6. DV. VIII.41-44. 7. Brockman, Draka. Ed. U. P. Gazetteer, Vol. VII. Allahabad, 1911,
p. 118. 8. DV. VIII.46. 9. DV. VII. 48-50.

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Historical evaluation
97
It was further informed that Sindhurāja and Cedirāja were against Bhīma. According to spies, Sindhurāja patronized some spies to kill Bhimal. Having heard it Bhīma made an expedition against both the kings. Having won Sindhurāja”, Bhima proceeded towards Cedi. Cedīrāja also faced Bhima but at last accepted the friendship of Bhima4. According to J. Burgess and Henry Cousens, this invasion was made after Mahmood Ghazni wept back and Bhimadeva again established himself at Anḥilwādapațțaņa.
Before the invasion over Cedirāja, Bhima had to face a fight waged by Bhillas also.
Kumārapāla, when invaded by Anna, sent his army to invade Ballāla who was assisting Anpa?. He sent two Sāmantas Vijaya and Kțşņaka but they joined Ballālas. Ballāla was invaded and after a fight, he was thrown down from the elephant'. Later on Balläla was killed by some Mahābrāhmaṇasło,
1. DV. VIII.52-53. 2. DV. VIII.85. 3. DV. IX.1. 4. DV. IX.1-50,
5. Burgess, J, and Cousens, H. The architectural antiquities of Northern Gujarat. Archaeological Survey of Western India, IX. London, 1903. P. 13.
6. Dy. IX.4. 7. DV. XIX.96. 8. DV. XIX.99 ; 23. ibid. XIX.118-125. 9. DV. XIX.119-125.
10. DV. XIX. But his killing by some Mahābrāhm anas is introduced
merely for grammatical illustration,

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98
Dvyāšrayakāvya
event is noted by the Bhāva BỊhaspati praśasti of Somapātha temple also?.
Some other information is available in the Kumārapālacarita, the prakrit portion of the Dvyāśrayakāvya. This Portion is more poetical than historical. However, the relations of a few kings can be inferred by the water-sports of the king.
The Hūņa, Māgadha and Košala kings were present in the water-sports of Kumārapāla”.
It is noticed by Pūrņakalasagani, the commentator of the Kumārapālacarita that the king of Vārāṇasī brought some presents for Kumārapālas. The king of Magadha, who was present in the water-sports, is also mentioned to have brought some presents for Kumārapāla".
Gaudadeśa was a tax-payee of Kumārapāla. He sent elephants as present. The army of Kumārapāla is mentioned to have won Kanyakubja, Daśārņa" and Cedis. The king of Mathurā gave gold to the army of Kumārapāla and thus saved his city.
ii. Geographical : Grāharipu is mentioned as having won Uttarakośala10. But this is merely to illustrate the Hemacandra's Sūtra 3.1.98 of the Haimaśabdānušāsana.
Bhāva-Brhaspati,
W.Z.K.M.
1. Bühler, G. Somagātha Prasasti of
III.p.2. 2. Kumārapālacarita, IV.65. 3. ibid.VI.76. 4. ibid. V1.77. 5. ibid. VI.78. 6. ibid. VI.79. 7. ibid. VI.80. 8. ibid. VI.85. 9. ibid. VI.88-89. 10. ibid. v.78.

Page #123

Historical evaluation
Jāmbūmāli river is referred to be the boundary of Mularaja1. This river has been identified with the river Bhogavatī or Bhogao, which passes by the village Jambu to the east of Vadhavan2.
The city of Graharipu is mentioned at a distance of one Krośa from mountain and one yojana from the ocean3. At another place, he is said to be living on the shore of the ocean so he is called Sāgaravähin1. This indicates that the fort of Graharipu was near the ocean in Sauraṣṭra. The proper place has not yet been identified.
99
Camuṇḍarāja expanded his boundary up to Kollapur15. Cămuṇḍarāja crossed the border of Amaravatī, Ajirāvati, Bhogavati and Sarasvati. Amaravatī is the name of the Village Nagarahara about two miles to the west of Jallalabad. A Village close to it is still called Nagaraka". Bhogavati has already been identified with Bhogao. Sarasvati has not yet been identified. Ajirāvatī is the same as AcirāvatīR
Mūlarāja and Camuṇḍarāja crossed the river Svabhravati. It is supported by the Surat grant of Trilocanapāla1o. Bhimaraja went across the river Sindhu after constructing a bridge when the river was in spate11.
1. DV. V. 37.
2. A grant of Dharaṇivarāha of Vadhvan. I.A.XII.p. 192.
3. DV. II.101.
4. ibid. IV.10.
5. ibid. VI.22.
6. ibid. VI.62.
7. Dey, N.L. Geographical Dictionary of Ancient and Mediaeval India, Calcutta, 1899, p.5.
8. ibid. p.1.
9. DV. VI.45.
10. Ray, H.C. Dynastic history of Northern India, Vol. II. Calcutta, 1936,
p.939.
11. DV. VIII.74.

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100
Dvyāśrayakävya
Bhīma is mentioned to have won Kāśī and Daśärņał. The kings of Kanauj were swaying over Kāśī during the reign of Bhima. Some other aboriginal tribes were not subdued and they maintained practical independence throughout Oudh and Eastern districts. So it appears that chaulukyas had good relations with the kings of Kāśī and Kapauj and this policy continued upto the time of Kumārapāla.
Ballāla is also mentioned to be making a preparation to invade Kākandakas, Pāțalīputrakas and Mālavas. But this geographical information is given only to illustrate grammar.
Kumārapāla is informed to have crossed the river Revā. His army erected camps on the bank of the above river4.
iii. Proper Names : Hemacandra has given a few names of the commanders, messengers and royal characters. Some of the names are fictitious and are coined to illustrate some grammatical rules. A few names are as follows :
Śrīmāla : It was the name of a king of the enemy of Mūlarāja. A fight is mentioned between the king of Ābu and śrīmālab. Abhayatilakagaņi has mentioned his other name as Bhillamāla.
Gangamaha and Gangāmaha are the brothers of Mūlarāja, But both these dames appear to be fictitious merely to illustrate Haima sūtra (2.4.99).
1. DV. IX.33. 2. Nevill, H.R. Ed. U.P. Gazetteer 'Benaras', Allahabad, 1909, p.186. 3. DV. XVI.22. 4. Kumārapālacarita, VI.86-87. 5. DV. V.45. 6. ibid., V.2.

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Historical evaluation
101
Grāharipu : He is mentioned having two sons who returned to their native land having known the battle-time against Mūlarājał. But no other chronicler has mentioned this fact.
Durņasa : He is a messenger who came to Mūlarāja?. But this name is also created artificially to illustrate the Haima grammar's sūtra (2.3. 65).
Jambuka and Jehula : They are two ministers of Mūlarāja:. Abhayatilakagaại has mentioned Jambuka as Mabāmantrin of Mūlarāja while Jehula is Mabāpradhāna.
Durlabhadevi : It is the name of the sister of Mahendra who married to Durlabharāja.
Lakşmi : Abhayatilakagaại has mentioned Lakşmi as the younger sister of Mahendra5. She was married to Nāgarāja after the performance of Svayamvara.
Hammuka : It is the name of the king of Sindha against whom Bhîma made an expeditione.
Bhadrabhasa : He was a king of the Vindhyas who was released by Bhīma after paying taxes.
Cahaļa: He is a commander of Kumārapāla. But according to Merutungao, Cābada was a favourite of Jayasimha. After the death of Jayasimha, he collected the royal force and joined the pedestrian command of Sapādadeśa. He invaded
1. DV. IV.48. 2. ibid. IV.2. 3. ibid. 11.56. 4. ibid. VII.92. 5. ibid. VII.113. 6, ibid. VIII.116. 7. ibid. IX.34, 8. ibid. XVI.14. 9. Mupi, Jinavijaya. Ed. Prabandhaciptāmani of Merutunga. Sāntini.
ketana, 1933, pp. 79-80.

Page #126

102
Dvyāśrayakāvya Kumārapāla and fought very courageously. The statement of Hemacandra show that later on he accepted the commandership of Kumārapāla.
Vijaya and Krşnaka : They are two Sämantas of Kumārapāla who joined Ballāla as he came to invade Kumārapālał.
iv. Religious information JHemacandra mentions that Durlabharāja patronized Jainism and refuted Buddhism. But this statement is not supported by any of the inscriptional evidence.
The temple of lord Siva was demolished by Rākşasas during the reing of Jayasimhao. It appears to be the temple of Somanātha which was broken by Mohammadans.
Jayasisha made so many Satraśālas where food was also given to priests.
Kumāranāla made a temple of Lord Siva at Aṇhilawādapațţaka.
2. Accurate information af Hemacandra Supported by other historical evidences.
In the Dvyāśraya, the ancestors of Mūlarāja are not mentioned. He was the originator of the Chaulukyas of Gujarat. Before his advent there were so many known kings in the dynasty but with the advent of Mūlarāja, they lost their fame. It is supported by the text of au inscription of Kumārapāla which mentions Mūlarāja as the Sun causing the lotus of the Chaulukya dynasty to blossom.
1. DV. XIX.98. 2. DV. XII.6. 3. ibid. XV.115-16. 4. ibid. XX.101. 5. ibid.1.152. 6. Bühler, G. Eleven land-grants of the Chaulukyas of Anhilwād. I.A. VI.p.201.
कुलकमलविकासनकमार्तण्डः।

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Historical evaluation
103
Grāharipu : In the time of Mülarāja, Grābaripu was adminstering over Saurāsota?. The ministers of Mūlarāja advised him to attack Grãharipu. In the opinion of Abhayatilakagani, Graharipu indicates a Dhīvara caste and not a proper name. K.A. Forbes3 also supports the above view. But according to col. Tod, Grāharipu is one of the princes of Ujmaeer, who having defated a Mohammadan king was called Sultan Grāha.
Grāharipu is mentioned by the Dvyāśraya as living at Vāmanasthali5 which is indentified as modern Buntullee near Jupāgadh. Coi. Walker in his report of Sorātha gives the following account. “The residence of the Rajah of Soreth was first at Buntulle.6. Hearing that the king of Anhilwar (i. e. Mūlarāja) is approaching he advanced with a large force. Grāharipu collected his army. The kings that adhere to win, whether allies or tributaries, joined his standard ; many forest Bheels were with him, his sons who dwelt on the banks of Bhadur, famous in sorath, came?." J. Burgess and C.M. Duff' have identified him with the Chudasama prince of Girnar (Junāgash). Again Dvyāšraya has mentioned him as an Abhīra king?. This fact is supported by Cousens11 who identifies him as Grahario
1. DV. II.64. 2. ibid. II.63. 3. Forbes, K.A.: Rāsamālā. London, 1876, P.39, f.n. 4. Tod,Col.: Annals of Rajasthan, New York, 1914, II,p.447. 5. DV. I1.65. 6. Forbes,K.A., op.cit.,P.41. 7. ibid.p.43. 8. Burgess, James. Reports on the Antiquity of Kathiawad and Kaccha
(1874-75). A.S.W.I., II., London, 1876,p.164. 9. Duff,C.M. Chronology of India, Westminster, 1899,p.283. 10. DV. II.62. 11. Couseds, H. Somanātha, A.S.I. (Imperial Series), XLV.p.3.

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104
Dvyāśrayakāvya
I., an Abhira sheperd by caste, who built the fort of Junagarh, now known as the Uparakota.
Lakşa: A king named Lakṣa is mentioned invading Mūlarāja. This Lakṣa belonged to Kaccha area. He was killed by Mūlarājal. According to Forbes, Laksa or Lākhā was a friend of Grāharipu. He was the king of Kaccha. Burgess identified him with Lākhã Phulenī of Kaccha who had harboured Rakhaich, a younger relative of Mūlarāja, a rival for the throne of Anhilawad and had been long at strife with Mūlarāja, who at length besieged him in Kapilakoți and finally slew him. The event is noticed by Merutunga", Somesvara5 and Sukstakīrtikallolivie also.
After his victories, Mūlarāja is said to be Surāşțrarāț and Sindhurāt?. According to Burgess, Mūlarāja subdued Sorath and Kachha and defeated the king of Lāța or the northern part of the Konkaņa to the South of the Narmadā8.
Cāmundarāja: He invaded Lāțapati and destroyed Lātadeśa' Cāmunda is mentioned invading Sindhurat and
1. DV. IV.47; V.121 ; V.126. 2. Forbes, A.K. : Rāsamālā, p.43. 3. (a) Burgess, J. and Cousens, H. The Architectural Antiquity of
Northern Gujarat, A.S.W.I. IX. p.11.
(b) A grant of Dharņi Varāha of Vadhavan, I.A. XII. p.197. 4. Prabandhacintamani, pp. 18-19. 5. Kathvate, A.V. Ed. Kirtikaumudi of Someśvara, Bombay, 1883, 11.4. 6. Sūri, Punyavijaya, Ed. Sukstakirtikallolini, Bombay, 1961, p.3. 7. DV. 1.68. 8. (a) Burgess, J. on the Mohammadan Architecture, A.S.W.I., VI. p.4. (b) Burgess, J. and Cousens, H. Antiquities of Northern Gujarat,
A.S.W.T. IX.p.11. 9. DV. VI.40; VI.46.

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105
the king of Vindhyas named Pāņợupati'. His invasion against Sindhurāja is mentioned in one of his inscriptions. According to D.C. Ganguly, it was during the early part of Cāmunda's reign that Sindhurāja launched a compaign against Gujarat but Cāmuṇdarāja had a successful resistance and completely routed the Paramaras.
Vallabharāja : He was the son of Cāmundarāja who marched against his enemy, the king of Mālavā according to the commentator4. Abhayatilakagani has given the cause that Cāmuṇdarāja was going to Vārāṇasī when Mālavas invaded him and deprivd him of his royal insignia. He returned to the city and ordered his son Vallabharāja to take revenge of his insult. It was the cause of the expedition of Vallabharāja.5
This expedition is noticed by most of the Prabandhakāras® and a few inscriptions? also.
According to Kumārapālaprabodhaprandha incorporated in the Kumārapālacaritrasangrahas, it was Muñja who challenged and deprived Cāmundarāja of his royal insignia. The same is the cause of the enmity between Bhoja and Bhīma.
1. DV. VI. 19. 2. Dhruva, H. H. Ed. A Copper-plate of Trilocanapāla I.A. XII.
p. 197. 3. Ganguly, D. C. History of the Paramara dynasty, Dacca, 1933,
p. 79. 4. Dy. VII. 31. 5. ibid. VII. 31. 6. (a) Prabandhacintā maņi, p. 20.
(b) Sukrtakirtikallolini, p. 3; Kirtikaumudi, II (9-10). 7. I.A. XII. p. 197. 8. Muni, Jina Vijaya, Ed. Kumārapălcaritrasangraha, Bombay, 1956,
p. 37,

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The same instance is supported by an inscription also?. But according to G.C. Ganguly, "It was Bhoja who snatched the Royal insignia” In his opinion the signal discomfiture of his father Sindhurāja by the Chaulukya Cāmuṇdarāja, undoubtedly left a deep impression on his mind? Durlabbarāja and the Svayamvara arranged by Mahendra, the king of Marudeśa is mentioned by Hemacndra in the seventh canto of the Dvyāśraya. It was supported by the historian like Forbes 3 Mahendra, the king mentioned by Hemacandra has been identified with Mahindu of Nodol inscription. According to A.K. Majumdars this was introduced by Hemacandra so that his characteristics of Mabākāvya might not suffer. It is possible that all kings mentioned by Hemacandra might have not attended Svayamvara but the event cannot be said to be totally fictitious.
Again, in one of the inscriptions, Durlabha is mentioed as winning over Dhārā. So there is no doubt, that there was a conflict between the kings of Chaulukya and Mālavā which is mentioned by Hemacandra in connection with the struggle at the time of Svayamvara. D. C. Ganguly has mentioned the king as Bhoja.?
1. I.A. XII. p. 197.
तस्माद्वल्लभराजोऽभूद्यत्प्रतापाभितापितः ।
मुजोऽवन्तीश्वरो धीरो यन्त्रऽपि न धृतिं दधौ ।। 2. Ganguly, D.C. History of the Paramara dynasty, pp. 112-13. 3. Forbes, K.A. Rāsamālā, p. 53. 4. B. I. IX., p. 71, 68 and Ganguly D. C., History of the Paramar
dynasty, p. 115. f.a. 5. Majumdar, A.K. Chaulukyas of Gujarat, pp. 40-41. 6. Ojha, V.G. and Bühler, G. The Vádpagar Prasasti of the reign of
Kumārapāla. E.'I. Vol. I. p. 296. 7, Ganguly, D. C. op. cit., p. 115.

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107 Bhima : Bhima is mentioned as the nephew of Durlabhatāja and the son of Nāgarāja in the Dvyāśraya and was coronated by Durlabharāja himself.1
This statement bas been supported by Kirtikaumudi of Some svara'. In the geographical boundary, Kachha is mentioned under the administration of Bhīma.3
Jayasimha : He was the son of Karņa4. The leader of the enemies of Jayasisha was Barbara. His wife is called Pingalikā.5 The killing of Barbara has been noticed almost by all the Prabandbase and an epithet of Jayasimba viz. Barbarakajişņu is given almost by all the inscriptions related to Jayasimha.? According to Bübler Varvaraka belongs to one of the non-Aryan tribes who are settled in great numbers in northern Gujarat and that he was either a Koli or a Bhill or perhaps Mer. Such people are occasionally called Rākşasas on accouut of their cruelty and want of civilization®. According to D.C. Ganguly', these Timingalas mentioned as Rākşasas were probably one of those hill tribes who were subjugated by Siddarāja. One of these Rākşasas is Bhilla
1. DV. VIII.1 ; VIII.15; VIII.22. 2. Someśvara, Kīrtikaumudi, V. 15. 3. (a) I.A. VI. p. 193. (b) Peterson, P. A collection of Prakrit and Sanskrit inscriptions,
Bhavanagar. 1890, p.193. 4. DV. XI.39. 5. ibid. XII.33; X11.76. 6. Sukrtakirtikalloljni, p. 5 verse 55 ; Kirtikaumudi, II.38. 7. I.A., VI, p.186, 194 ; XI. p. 71; XVIII, p. 112, J.B.B.R.A.S., XXV.
p. 323 ; A.B.O.R.I., XXIII, J.O.R. Baroda, II.p. 368. 8. I.A. VI., p. 186. 9. Gaaguly, D.C. History of the Paramara dynasty, pp. 153-54.

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Dvyāśrayakāvya Āśāka who is mentioned by Kumārapālaprabod baprabandha incoporated in Kumārapālacaritrasangraha.
Jayasimha's expedition against Avanti is noticed by Hemacandra and is supported by most of the inscriptions. He wanted to catch Yaśovarman and Kāli with his own hand.2 So he marched towards Avantis. Jayasimha reached Siprā river and Ujjaini was won by him. He began to break the fort of Ujjains and crossed it. He had a fight with the Mālvas but in the last Ujjainī was won.
According to Merutunga, the cause of the expedition against Mālavā is that when Jayasimha was on the pilgrimage to Somanātba together with his mother, Yasovarma lovaded AŅhilwāļ Pațţaņa. Santu, the minister of the regent Mayaņallā avoided him and in order to take revenge Jayasimha made an expedition against Yasovarma. The cause given by Hemacandra is that Jayasimha wanted to catch a Kāli.? Besides, it has been narrated in the Dhārādhavaṁsaprabandha in Purātanaprabandhasangrahas that Jayasimha was assisted by Jesal Paramara and the fight contipved for twelve years. The same story of Jayasimha's pilgrimage to Somanātha is related by James Burgess. This victory is also noted by Sukštakīrtikallolidīt, Kārtikaumudīt and by the
1. Kumārapālacaritasangraha, p. 39. 2. DV. XIV. 14. 3. ibid.XIV.20. 4. ibid. XIV.27-28. 5. ibid. XIV.36-74. 6. Prabandhacintāmaņi, p. 58-59. 7. DV. XIV.14. 8. Muni, Jina vijaya, Ed. Purātanaprabandhasangraha, Calcutta, 1936,
pp. 23-24. 9. Burgess, J. The architectural antiquities of Northern Gujarat,
A.S.W.I. IX. p.14. 10. Sukstakirtikallolini, p. 35. verse 20. 11. Someśvara, Kirtikaumudī. II. 30-32.

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historians A.K. Forbes", Bayley?, Bühlerand Ganguly.
Siddharāja had a victory over Arņorāja. It is indicated by a verse of the Dvyāśrayas where Kumārāpāla rebukes Arņorāja for his unethical expedition. This fact is supported by Someśvara. Kīrtikaumudi states that Jayasimba married the daughter of Arņorāja.” But it is an established fact that Jayasimha had no matrimonial relations with Arnorāja but it was Kumārapāla who married his daughter.8
According to Hemacandra Jayasimha made a temple of Rudra' on the eastern bank of Sarasvatī. “He was a Saiva and Jain", says Forbes10, and "Saivism and Jainism flourished together in his administration.” After conquering Malava, he constructed this temple11. Saivism was given Royal patronage and he constructed a temple of lord Siva in Siddhapura?? which
1. Porbes, Rāsamālā, p. 135. 2. Bayley, B.C. Local Mohammadan dynasties of Gujarat, London,
1886, p. 35. 3. Bühler Dohad Inscription of the Chaulukya King Jayasimba,
I.A. X. pp. 159, 161. येन कारागृहे क्षिप्तौ सुराष्ट्रमालेश्वरी।
अन्येऽप्त्युसादिता येन सिन्धुराजादयो नृपाः ॥ 4. Ganguly, D.C. op. cit., p. 167. 5. DV. XVIII. 84-85. 6. Someśvara, Kirtikaumudi, II. 27. 7. ibid. II.28. 8. DV. XIX. 33-91. 9. DV. XV. 15. 10. Forbes, Rāsamalā. p. 134. 1. Ojba. V. G. and Bühler, G. Ed. Somapatha Prasasti of Bhava.
Bșhaspati, W.Z.K.M. III.p.2. 12. DV. XV.15.

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is still found there'. He was a devotee of Somanātha and paid visits to Somanatha2. Jayasimha made up his mind to get Somanatha repaired3 which was later on fulfilled by Kumārapāla.
Jayasimha established a city named Simhapura which, according to Abhayatilakagaṇi was near Satruñjayapura1. He established a number of villages all around Simhapura. He performed a sacrifices and got a temple constructed consisting of an idol of the ten incarnations of Lord Visņu".
Kumarapala is described as the son of Tribhuvanapāla who was the younger brother of Jayasimha. So Kumarapala is said to be a grandson of Jayasimhas. It is supported by most of the evidences of prabandhas and genealogy given in the inscriptions.
Arņorāja: According to Hemacandra as soon as Kumārapāla ascended to throne, Anna invaded him with many other kings. Ballāla, the Paramara king also came in a contract with Anna1. But Kumārapāla himself marched against Anna and reached the mountain Arbuda11 where Vikramasimha was administering. Perhaps, he entered some political treaty with
1. (a) Burgess, J. Sceneries in Gujarat and Rajputana, London, 1874, Photograph IV.
(b) A.S.W.I. IX. p. 14.
2. DV. XV. 18.
3. Peterson, P. A collection of Prakrit and Sanskrit Inscriptions, Bhavanagar Archaeological Series, Bhavanagar, 1890, p. 187.
4. DV. XV. 97.
5. DV. XV. 98.
6. ibid. XV.105.
7. ibid. XV.119.
8. Ibid. XV. 123; XVI.1
9. ibid. XVI.7.
10. ibid. XVI. 17.
11. ibid. XVI.33.

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Vikramasiṁha. The ministers of Anna prohibited him from war but Anna rebuking and disgracing his ministers made up his mind to fight?. But as Ānna was preparing to fight, Kumāra pāla invaded him and rebuked him for his unethical war in the battlefield. Anna fought with bravery but at last he had to surrender. At the time of the battle with Arņorāja, Vikramasimba turned to be a traitor and went over to the side of Arņorāja This disloyalty led Kumārapāla to uproot him and make his nephew Yasodbavala sit on the throne of Ābu*. Kumārapāla was victorious but Āona sent some messengers and proposed to marry his daughter with Kumārapāla which was accepted.
This invasion as narrated by Hemacandra is supported by most of the Prabandhakāras and historians?. According to Burgess Bābada or wāhad, one of the sons of Udayana had revolted and incited the Sapādalakṣa or Śākambhari Rājā Ānna
1. ibid. XVIII. 29-37. 2. ibid. XVIII. 38 ; XVIII. 84, 85. 3. ibid. XVIII. 105-106. 4. Haldar, R. R. Yaśodhavala Parmara and his inscription,
I. A. LVI. p. 10. 5. DV. XIX. 1-91. 6. (a) Prabhāvakācārya, Prabhāvakacarita, pp. 197-198.
(b) Sukstakictikallolioi, p. 5, verse 61 ; ibid. p. 36. 7. Forbes, Rāsamalā, pp. 141-142. In most of the inscriptions his epithet is given :
fafaf5FT TIFF73779177 I.A. XI. p. 71; ibid. XVIII. p. 12 ; Poona Orientalist, Vol. I. part II. p. 42 etc. Similarly V.G. Ojha and Bübler, E.I., I. p. 294 ; E.I. II.
p. 423 ; 1. A. VI. p. 201 and XVIII. p. 343; A.B.O.R.I. XX III. 8. Burgess, J. The Architectural Antiquities of Northern Gujarat,
A.S.W.I., IX. p.15.

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or Anaka to invade Gujarat. But according to Kumārapālaprabodha', its cause was religious rather than political one. According to Kumārapālaprabodha, sister of Kumārapāla was married to Anaka, the Chauhaman king of Sakambhari. Once the king laughed at some Jain Munis. The queen prohibited the king and was insulted by him. Being repudiated, she came to her brother Kumārapāla. Anaka engaged Vyāghrarāja giving three lac Dinar to kill Kumarapala. But the king Kumārapāla caught Vyaghrarāja and invaded upon Sapãdalakṣadeśa.
But according to Harabilas Sarda, there were two separate fights by Kumarapala against Anna2.
Kumarapala got the temple of Somanatha repaired3. This fact is noticed by Hemacandra and by all the historians. This was due to the inspiration of Bhāvabṛhaspati that the temple was repaired. Bhāvabṛhaspati exhorted Kumārapāla to restore the decayed temple of Somanatha. The king readily agreed and made Bṛhaspati the lord of all Ganas i.e. the head of all Saiva-temples in his dominion; bestowed presents of ornaments, two elephants and pearl necklaces on him and entrusted to him the governorship of Somanathapaṭṭan.5 Again the inscription proves that it was Brhaspati and not Hemacandra who induced the king to rebuild the temple.
Kumārapāla constructed a caitya of Pārsvanatha at Aṇhil
1. Kumarapalacaritrasangraha, p. 99.
2. Sarda, Harabilas, Kumārapali and Arņorāja, I.A. XLI. pp. 195-96.
3. DV. XX. 92, 94, 97.
4. W.Z.K.M. III. p. 2.
5. ibid., p. 2.
6. (a) W.Z.K.M. III. pp. 5-6.
(b) Cousens, H: Somanatha and other medieval temples in Kathiavad, A.S.I. (Imperial series) XLV. p. 14; 23.

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waḍpaṭṭaṇa where the statue of Pärśvanatha was made of emeralds1. He made another caitya at Devapaṭṭana2. This construction is supported by Someśvara3.
The king of Konkana had no good relations with Kumārapāla. This is indicated in the Kumarapalacarita1. The warriors of Kumarapala waged a fierce war against Konkana and then killed the king5. Kumārapāla was not present in this fight. Prabhavakacārya gives his name as Mallikarjuna. The same account is given by Merutunga". That Ambaḍa killed Konkaṇādhipa, is mentioned by the Kumarapalacaritra3.
The king of Jangala also won by the army of Kumārapāla. He won Turuskas, Dilli or Dhilli and the king of Kāśī9 The winning of the Jangala king is supported by Someśvara1o. Kumārapāla is mentioned winning over a Dākṣiņa11.
3. Omissions and Their probable Causes
Usually Hemacandra avoids the stuggleful early life of a king. If a Chaulukya king is invaded by another king and he faced
1
a defeat, it is omitted by Hemacandra. The unethical actions of a Caulukya are not described. A Caulukya invading another
1. DV. XX. 98.
2. ibid. XX.99.
3. Someśvara, Kirtikaumudi, II. 50.
4. Kumārapālacarita, VI. 41.
5. ibid. VI.42-75.
113
6. Prabhavakacarita, p. 207.
7. Prabandhacintamani, p. 80.
8. (a) Kumarapalacaritra, p. 169.
(b) Puratanaprabandhasangraha, pp. 34-40.
9. Kumārapālacarita, VI. 96.
10. Someśvara, Kirtikaumudi, II. 46, p. 13. 11, ibid. II.49,

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Dvyāśrayakāvya king without any proper cause is omitted by Hemacandra.
Hemacandra omits some minor events or victories of Caulukyas which are noticed by other sources.
Hemacandra has omitted the dates and proper boundaries of a particular king. Sometimes, Dvyāśraya depicts changed religion of a particular king due to religious bias.
Most of the archaeological edifices by Caulukyas are omitted by Hemacandra. i. Omissions of the early life of kings
Mūlarāja's early life was full of struggles?. It is concluded by Bühler” that Mūlarāja changed his crest on succeeding to the Cūļa throne, and accepted those of bis mother's family.
His mother was Līlādevī, sister of Sāmanta Simha and his father was an unknown warriors. In the age of twenty-one he became the founder of the Caulukya or Solanki dynasty4. Even such a creditable event of founding a dynasty is not mentioned by Hemacandra became to him this transgression of social order may appear to be more unethical than creditable.
Similar is the case of Jayasimha. He was a child when his father died so his mother was the regent to the thrones. His early life was also full of struggle. When he went to the
1. Forbes, K.A. Rāsamālā, p. 38. 2. Bühler, G. Eleven Land-grants of Caulukyas, I.A. VI. p. 183. 3. (a) Merutunga, Prabandhacintamani, p. 15-16.
(b) Burgess, J. A.S.W.I. VI. p.4. 4. Burgess, J. A.S.W.I, IX, p. 11. 5, Forbes, Rāsamālā, p. 83,

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ins
pilgrimage of Somanātha with his mother, Yasovarman invaded. Santu was present at Anbilwāļa as a minister. Thenceonwards Siddharāja had an enmity with Yasovarman'. It is further informed that Jayasiṁha was only eight years old when Karņa died. So the early administration of Jayasimha was carried on by his mother and the ministers. It is omitted by Hemacandra.
Kumārapala : His early wanderings, family relations and the acquisition of the kingship is omitted by Hemacandra only because the early life of Kumārapāla was full of hardships.
Kumärapāla had two sisters. One was Premalādevi who was married to Sapādalakṣa king Anaka. The other was Nāmalādevi who was married to Pratāpamalla, the Mabāsādhanika of Jayasiṁhal. Being the son of a maidenservant he was hated by Jayasimba who made a search for him as the kingsbip of Kumārapāla was predicted. Kumārapāla escaped and then detailed accounts of his wanderings are giveno. All these events and of the early life of Kumārapala are omitted by Hemacandra.
Kumārapāla was helped Krşņa or Kāṇha in the acquisition of the throne. According to another version pratāpamalla
1. Purātanaprabandhasangraba, pp. 35-36. 2. ibid. p. 35. 3. (a) Purātanaprabandhasangraha, p. 38.
(6)Kumārapālacaritrasangraha, p. 113. 4 (a) Prabandbacintāmaņi, p. 77.
(b) Prabbāvakacarita, pp. 195-96.
(c) Kumārapālacaritrasangraha, pp. 7-13. 5. (a) Prabhāvakacarita, p. 197
(b) Prabandhacintamani, p. 78.

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helped him in acquiring the throne. The whole of the acquisition was planned by commanders Vijayapāla, Mahipāla and Ratnapāla". The acquisition of the throne is omitted by Hemacandra ii. Kings, running away from the field, omitted by
Hemacandra.
Mulārāja : He fled away to a fort called Kaņţha or Kaņțhakoța when he was simultaneously invaded by the king of Sapādalakṣa and Bārapa?. According to Sten Konow, the Śākambhari king must have been the Cāhamāna Vāgharāja. Moreover, bübler has supported his fleeing to fort wbich is found indirectly in the form of a similes. This fact is omitted by Hemacandra.
Moreover, in a war with Vākpati, II., Mūlarāja ran away to the desert of Marawar and sought refuge with Rāştrakūta Dhavala of Hastikuņdie. This run away and refuge is omitted by Hemacandra.
Bhima and invasion of Mahmood Ghazni : when Mahmood Ghazos invaded India especially Somanātha, Bhima was ruling
1. Purātapaprabandhasangraha, pp. 38-39. 2. Kumārapālacaritrasangraba, p. 7. 3. (a) Prabaodbacintamani, pp. 16-17.
(b) Kopow, Sten, Balera Plates of Mūlarāja I. E.I. Vol. X., p. 77. 4. Kopow, Sten, Balera Plates of Mūlarāja, E. I. Vol. X. p. 77. 5. I.A. VI. p. 184.
__त्र्यम्बक इव विहिताचलाश्रयः । whereco Bühler comments, "it seems to me very probable that the Pandit whe composed the Prasasti in his apxiety to find points of resemblence between his pation and various gods, found nothing more to the purpose than staying to Larkā wbich be compared with
Siva. 6. (a) I.A. XVI. p. 23.
(b) Ganguly, D. C. History of the Paramara dynasty, p. 53.

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at Aṇhilwada Pațțaņa. Accorợing to Ibn-Asir? who is followed by Farishta, a Mohmmadan bistorian, the chief of Anhilwad Bhima fled bastily and abandoning the city, he went to a certain fort for safety and prepared himself for war. The same account is given by Tarikha-i-Alf?. According to the Farishta's3 account, it was Cāmundarāja who surrendered before Ghazni but it appears to be wrong. It was, in fact Bhimadeva who fled away to Kanthakoța.
This account is omitted by Hemacandra because Bhimadeva had to face a defeat and Hemacaodra did not want to narrate the defeat especially the demolition of Somanātha. But Bhīma also did not keep silence. He accompanied Maņdalika and marched against Mahmood Ghaznī. And this time Mahmood Ghaznī did not make a great stand 5. The Byramdeo, mentioned by Farishta who joined the army of Somanātha on the third day of tight, appears to be no one other than Bhimadeva. Again Bhimadeva met him near Multan and after a severe fight, he had to face such a defeat that he had much difficulty in reaching back to Ghaznī?. Again, Kutbuddin Aibak is mentioned to have revenged upon Bhimadeva8. But all these events are omitted by Hemacandra.
According to Merutunga', as there brake out a famine during the rule of Bhīma so Bhoja took an advantage and
1. Elliot, History of India, II. p. 468. 2. ibid. II. 471. 3. Dow, Alexander, History of Hindoostan, London, 1768, p. 86. 4. I. A. VI. p. 185. 5. Rau, Chodji, Amarji, Tarikha-e-sorath, Bombay, 1882, p. 112. 6. Dow, Alaxander, History of Hindoostao, p. 83. 7. Bayley, History of Gujarat, p. 35. 8. ibid., p. 35. 9. Merutunga, Prabandhacintamani, p. 30.

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invaded. Bhima made an alliance with Karņa, the king of Benaras to revenge upon Bhoja?. He made an expedition and was victorious over Bhoja. This victory is noted by most of the contemporay sources and inscriptions.
iii. Invasions : The following invasions are omitted by Hemacandra.
According to Merutunga and Prabhāvakācārya", Jayasimha invaded the Ābbīra king Navaghna. The cause of this invasion is not exactly knowne.
The victory over Sindhupati which is mentioned by Kirtikaumudi' and an inscription, is omitted by Hemacandra. Again a victory of Saurāşgra which is mentioned by the above inscription and Someśvara', is omitted by Hemacandra.
The defeat of Arņorāja, the king of Śākambhari is merely indicated when Kumārapāla rebuked Arņorāja for his unethical warto. But it is clearly mentioned by Someśvara'1.
1. Forbes, Rāsamālā, p. 68-61. 2. (a) Kirtik aumudi II. 16-18.
(b) Sukstakittikallolini, p. 35.
(c) Prabandhacintamani, pp. 30-32. 3. B.I., Vol.I. p. 294, B.I. IX. p.151, E.I. XII. p. 197. 4. Merutunga, Prabandhaciatāmaņi, pp. 64-65. 5. Prabbävakacarita, p. 199. 6. Burgess, J. A.S.W.I. IX. p.14. The event is noticed by Burgess also
but no cause is given here. 7. Someśvara, Kirtikaumudi, II.26. 8. Dhruva, H.H. Dohad Inscription of the Chaulukya King JayasimbaDeva. I.A. X. p. 159.
अन्येऽप्युत्सादिता येन सिन्धुराजादयो नृपाः । 9. Ganguly, D.C. Paramaras, p. 163. 10. DV. XVIII. 87-88. 11. Someśvara, Kirtikaumudi, II, 37,

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The victory of Siddharāja over Naravarma after the continuation of war for twelve years, which is mentioned by Merutungal and D.C. Ganguly, is not mentioned by Hemacandra. Similarly according to Someśvara, Jayasimha overpowered the king of Gauda. It is also omitted by Hemacandra.
Because all these invasions by Jayasimha were for the expansion of his territory, perhaps, that is why they are omitted by Hemacandra.
Kumārapāla's invasion against Karņa, king of Dahul which is mentioned by Forbes4 is omitted by Hemacandra.
iv. Unethical actions of Caulukya king are omitted by Hemacandra.
Mülarāja killed his maternal uncle Sämantasimha and established himself as the founder of the Caulukya dynasty. It is omitted by Hemacandra.
"Bhima", it is said by Forbes "refused to join common attempt against Mahmood Ghazai headed by veesaladeva. But Hemacandra has omitted the complete expedition against Mahmood Gazni.
v. Some other invasions by Caulukyas Mülarāja killed Bārapa, the king of Lāța”. Hemacandra
1. Merutunga, Prabandhaciatāmaņi, p.76. 2. Ganguly, D. The History of Paramara dynasty, p. 163. 3. Someśvara, Kirtikaumudi, II.37. 4. Forbes, K.A. Rāsamälā, p. 152, 5. (a) Prabandhaciatāmaņi, pp. 15-16.
(b) Kumārapālacaritrasan graba, p.37. (c) I.A. XII., p. 197,
सामन्तसिंहमतुलं निजमातुलं यः शक्त्या निहत्य किल गूर्जरराज्यमाप । 6. Forbes, K.A. ; Rásamālā, p. 70. 7. (a) Someśvara, Kirtikaumudi, II.3
(b) Burgess- A.S.W.I. IX. P. 11,

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gave the credit of killing Bārapa to Cāmundarāja but as all the other chroniclers ascribe this victory to Mūlarāja, so according to A K. Majumdar', "it seems that Cāmunda fought under his father, though he may have led the army during the actual combat."
Similary Mūlarāja's expeditions against Sindhurāja?, his victory over Vigrabarāja> ; attacking and conquering northern Gujarati and his fight with Kalchūriss are omitted by Hemacandra. Again, the cause appears to be the expansionism which is omitted by Hemacandra here.
Câmunda's policy is omitted by Hemacandra. According to Forbes, "He was better than his father because he had no enemies but Yavanas, whereas according to Ray Choudhuri? by his hostility to the Sind rulers he merely carried on the policy laid down by his father.
The victory of Lāta8 by Durlabharāja is omitted by Hemacandra.
1. Majumdar, A.K. Chaulukyas of Gujarat, p. 34. 2. Ganguly D. C., History of the Paramar dynasty, p. 79. 3. (a) Bühler, G. I.A., VI. p. 184.
(b) Burgess. James, A.S.W.I. IX. p.11. 4. Bühler, G. I. 4. VI. p.182. 5. Konow, Sten, Balera Plates of Mūlarāja, E.I. X. p.77-78. 6. Forbes, Rāsamālā, p.50. 7. Ray, H.C. dynastic History of Nothern India, Calcutta, 1936,
Vol. II. p.946. 8. B.I. I. p.194 ; I.A. XII. p.197.
निर्मथ्य लाटनाथं यस्तद्रमा सक्षमां लली।

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121 vi Minor victories omitted
Karņa had a victory over Bhilla Captain Āśã of Āsāpalli?. It is omitted by Hemacandra. He won another Bhilla Khangalakṣa or Khangāra” which is omitted by Hemacandra.
Kumārapāla's viceroy Gūmadeva keeping Ābhīra tribe under bis subjection is noticed by recent researches. But this is not mentioned by Hemacandra.
vii. Religious omissions : Mülarāja was a Saiva in religious thoughts and brought colonies of Audīcya Brāhmaṇas to Gujarat setting them at Simhapura or Sihar in the east of Kathiawar, at Stambhatirtha or Cambay and in various villages between Bāņas and Sābharamatī rivers4.
Again, after winning Grāharipu, Mūlarāja went to Somanātha and worshipped there before returning to his capitals. He made a Saiva temple Müleśvara® which is omitted by Hemacandra.
It appears that such events are ignored by Hemacandra due to his religious bias because he was a Jain himself. Or it is possible that he might not have been acquainted with such events which were added by later prabandhakāras. similarly
1. (a) Merulunga, Prabandhacintamani, p. 55.
(b) Forbes, Rāsamālā, p. 79. (c) Burgess, A.S.W.I. VI. p.6.
(d) Burgess, A.S.W.I. IX. p. 13. 2. Merutunga, Prabandbacintāmaņi, p. 55. 3. Diskalkar, D.B. Some unpublished inscriptions of Chaulukyas, P. O.
Vol. I. pt. IV. p. 39. 4. Burgess, A.S.W.I. IX. p. 11. 5. Cousens, A.S.I. (Imperial Series), XLV. Somanātha, p. 3. 6. Merutunga, Prabandhacintāmaņi, p.17.

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Karṇa was also a Saiva because the worship of Lord Siva is mentioned in one of his land-grants?.
Most of the inscriptions' show that saivism developed in the reign of Kumārapāla also together with Jainism. The Jain facts are mentioned by Hemacandra while Saivism in the reign of Kumārapāla is totally left by him. This again appears to be due to his religious bias.
viii. Architectural omissions : Most of the edifices of the Caulukya kings especially Saiva temples are omitted by Hemacandra. In a few cases, it appears that Hemacandra had prejudice against Saivism so he omitted them. But in most of the cases it appears that he was not interested in describing the monumental acquisitions of the Caulukyas. Some temples and buildings which were made by his patrons viz. Jayasimha and Kumārapāla are described while other buildings made by other kings are omitted. Here is an account of the omissions by Hemacandra.
Mūlarāja constructed a temple called Rudramālā at Siddhapura. This temple was not completed by him. The description of the above temple is extensively given by J. Burgess“. This temple which was begun by Mūlarāja remained incomplete due to invasions and was completed by Siddharāja later on.
Mūlarāja constructed a temple of Müleśvara as noticed
1. E.I. I. p. 3'6-17. 2. E.I. II. p. 424; W.Z.K.M. II). pp. 5-6; A.B.O.R.I. XXIII. 316. 3. Forbes, K.A. Rāsamālā, p. 39. 4. Burgess, J. A.S.W.I. IX. p.11. 5. ibid. p. 59-60.

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by Merutunga'. This temple was made at Maņdalī. This has been identified with Mūlasthānadeva”. It was a Saiva temple with monastery attached to it.
Sometimes, Hemacandra omits even Jain edifices e.g. Mūlarāja is mentioned having made a Jain temple called Mūlarāja Vāsābikāt. He built another palace called "the palace of Muñjāladevaswāmin". In one of the inscriptions, it is mentioned that he made so many caityas. But these caityas are not traced as yet.
Cāmundarāja constructed the temple of the god Caņdanātha and the god Cäcineśvara?. But it is omitted by Hemacandra.
Durlabha constructed a palace having seven storeys8. Then, he built a palace called Madanaśankaraprāsāda to commemorate his brother Vallabbarāja”. At Śrīpațțaņa he
1. Merutunga, Prabandhacintamani. p.17. 2. Bühler, G. Some Land grants of Chaulukyas, I.A. Vol. VI. p. 184. 3. Burgess, A.S.W.1. VI. p.4 ; A.S.W.I., IX. p. 11. 4. Merutunga, Prabandhacintämaņi, p. 17. 5. (a) Merutunga, Prabandhacintămaņi, p. 17.
(b) Burgess, J., A.S.W.I. IX. p. 11. 6. Reu, B.N. The Sambara inscription of the Chaulukya Jayasimha,
I.A. LVIII. p.235. धर्मार्थकामाक्षरसाधकस्तु चैत्यादिकार्याणि कृतानि येन ।
7. Burgess, J. A.S.W.I. IX. p. 12. 8. Merutunga, Prabandhacintāmaņi, p. 20. 9. Merutunga, Prabandbacintamani, p. 20; Burguess, J. A. S.W.I.
IX. p. 12.

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made a lake called Durlabhasarovara1. by Hemacandra.
Dvyasrayakāvya
By the Vimala temple inscription of mount Abu, it is informed that Bhimadeva founded a temple of Rṣabhanatha. The temple was founded in about A.D. 10312. Bhimadeva began repairing Somanatha after Mahmood Ghazni returned. He drove out the governor of Mahmud and got the temple repaired3. But such an important event was omitted by Hemacandra.
His wife is said to have constructed a step well at Aṇhilwaḍa and Bhima built the temples of Tripuruṣaprāsāda of Bhimesvaradeva and of the goddess Bhiruanï1.
According to Merutunga Karṇa built Karṇeśvaradevatāyatana, Karṇasāgarataḍāga, Karnavatipura and Karṇameruprāsāda at Śrīpatṭana". He made a superb temple attributed to Neminatha which is called Karṇavihāra.
All these are omitted
The city Karṇadevi according to J. Burgess, is on the Sabarmati river about fifty five miles from Aṇhilwāḍa. Karna Sāgara is an artificial lake on the Rupen river at Kunsagar near Mudheras.
After winning Bhilla Khanga Lakṣāphipați, Karna built a
1. (a) Merutunga, Prabandhacintamani, p. 20.
(b) Forbes, K.A., Rāsamālā, p. 53.
2. Kielhorn, F. Mount Abu Vimala temple inscription, E.I. IX., p. 148. 3. Cousens, H, Somanatha, A.S.I. (Imperial series), XLV. p. 22.
4. Burgess, G. A.S.W.I., IX. p. 13.
5. Merutunga, Prabandhacintamani, p. 55.
6. Forbes, Rasamālā, p. 81.
7. Burgess, G. A.S.W.I., VI. p. 6.
8. ibid. p.6.

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prāsāda of Jayantidevīt. He built a temple of Kocharābadevī on the west of the Sābaramatī also. Thus his rule is marked as a period of National consolidation and great public works, both secular as well as religious3.
The age of Jayasimha is again very important for his constructions including fortification, establishment of cities, repairs of temples and constructing new edifices. He was so popular for his constructions that some of the buildings showing a later style are also ascribed to him.
Merutunga has noticed that Jayasimha made a Sahasralingasarovarað and Rudramālā or Rudramabākālaprāsāda? at Siddhapura. According to a legend Jayasimha Siddharāja completed the great temple of Rudra Mahādeva and the name of Siddhapura was given in his honour8. He made a lake called 'Bindo-Sarovara' at siddhapura'. Jayasimha constructed a Sūrya temple at Mudherto.
One of his important constructions is the gateways and
1. Merutunga, Prabandhacintāmaņi, p.55. 2. (a) ibid. p.55.
(b) Burgess, J. A.S.W.I., IX. p.13. 3. Burgess, A.S.W.I., VI. p.6. 4. ibid. p.6. 5. (a) Merutunga, Prabandhacintamani, p.62.
(b) Burgess,J. A.S.W.I., VI., p.6.
(c) ibid. IX. p.14. 6. Burgess,J. A.S.W.I., VI. p.6. 7. Merutunga, Prabandbacintamani, p.61. 8. (a) Burgess,J. A.S.W.I., X. p.58.
(b) I.A., VI. p.192. 9. Burgess, J. A.S.W.I., VI. p.6. 10. Burgess,J. A.S.W.I., VI. p.6.

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fortification of Jhunjhuwāda and Daboi'. According to Burgess, probably he built the gates and possibly the temple of Siva Vidyānātha also which was restored or completed at a later date. Besides, he made two tanks called the 'Manāla Sarovara at Viramgām and the Malavor Mainal Tālāva at Dholaka. He also constructed some Hindu temples at Karṇāvains.
At Anandapur, an old temple of Ananteśvara Mahādeva which was rebuilt, is supposed to have been originally erected by Siddharāja“.
Jayasimba repaired a temple of Neminātha at Raivataka. The original temple, according to the information of Merutunga was made of wood but later on it was converted nto that of stoness. Besides, endowments were also made to Satruñjaya shrinese. From an inscription of Siddharāja it appears that he made so many temples at Aṇhilwādapattaña?.
Jayasimba established the city named Siddhapura. The original place was Śrīsthala which was established by Mūlarāja but that was changed to Siddhapura in the honour of Jayasimha
1. (a) Burgess, Antiquities of the town of Dabhoi in Gujarat,
1888, p.2. (b) A.S.W.I., VI. p.6. 2. Burgess, Antiquities of the town of Dabboi in Gujarat, p.2. 3. Burgess,J. A.S.W.I., p.6. 4. Cousens,H. Somapātba, p.6, and plates LXIX and LXX. 5. Merutunga, Prabandbacintāmaņi, p.65. 6. Burgess, J. A.S.W.I., IX. p.14. 7. 1.A. X. p.159.
अणहिलपाटकनगरं सुरमन्दिर रुद्धतरणियमार्गम् । यस्यास्ति राजधानी राज्ञोऽयोध्येव रामस्य ।

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Siddharaja'. Admiring his constructions, Forbes remarks, "His sumptuous edifices and reservoirs where ruins still remain excite the wonder of the rustic and the admiration of the student of ancient history'.
But unfortunately, most of these constructions are omitted by Hemacandra.
Both the repair of Satruñjaya Prāsāda by Kumārapāla and the construction of the temple of Neminātha by him are omitted by Hemacandra.
Besides, he put the golden jars at Somanātha ; costructed royal houses ; made Sarasvati-Küpikā, silver Pațțaśālikās ; Mundukāsanas for shaving head; stair case in the river ; guesthouses for Brāhmaṇas and Vāpikās in the way of Somanātha. He repaired the temple of Pāpamocadeva. All these are omitted by Hemacandra.
It shows that Hemacandra had no archaeological aptitude in the Dvyāśrayakāvya.
4. Exaggerations and transformation of facts
(i) Heroism : Hemacandra has introduced his characters as exalted and has depicted them according to the characteristics of a Mabākāvya. So he has introduced some exaltations and poetic elements in them. A few examples are as follows:
The kings of Caulukya dynasty are compared to or depicted more than the ancient kings like Hariscandra, Pururavas or Māndhātāt. This is the exaggerative style of expression.
1. Burgess, J. A.S.W.I., IX. p.58. 2. Cousens, H. Somanātba, p.23. 3. Peterson, P.: A collection of Prakrit and Sanskrit inscriptions,
p.188 4, DV. I. 55.

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Similarly the whole of the Prakrit Kumarapalacarita consists of the descriptions of various seasons and personal life of Kumarapala rather than concrete historical facts.
The characteristics of a king are exaggerated politically also. Mūlaräja honours Graharipu but only Graharipu tormented sages besides his warning. The honour of Mularāja towards Graharipu is merely a feather on the cap of Mūlarāja1.
A respect for elders and the refusal in the acceptance of kingship of Bhima, when he was being coronated by Durlabha2, is again to show the exalted character of Bhima. Similarly the insistence of Nagaraja to take to asceticism only for his brother may also be quoted3.
ii. Poetical change: The introduction of Svayamvara arranged by the king Mahendra in Marudeśa is merely to illustrate the characteristics of a Mahakavya just like of that of the Raghuvamsa1. In this respect, A.K. Majumdar has rightly remarked 'During the time, when the marriage of Durlabha is supposed to have taken place, North India was reeling under the remorseless raids of Sultan Mahmud. Hence it would have been remarkable for so many monarchs of North India to have left their domains for the purpose of attending the Svayamvara Sabha of an insignificant Naḍḍula chief's sister5.
Moreover, none of the other historians has noticed this event.
1. DV. II. 59.
2. ibid. VIII. 18.
3. ibid. VIII. 20.
4. Kālidāsa, Raghuvamsa, Canto VI.
5. Majumdar, A.K. Chaulukyas of Gujarat, pp. 41-42.

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The cause of the enmity between Durlabharāja and Paramara Bhoja as indicated by Hemacandra is merely the imitation of the fight after the svayamvara of Indumati".
The introduction of the painter who brought a picture of a girl called Lakşmī in the court of Karņa is merely poetical. The depiction of Mayaņallā in love is merely to introduce Vipralambha Śsågåra.
Karna is depicted very handsome by all the historical sources. Perhaps that is why the love-affair of Mayaņallā was attached with him although the love-affair is not historical.
According to Forbes, the king Karņa fell in love with very beautiful actress 'Numoonjala'. A minister Mooñjāl cognizant of the fact contrived to substitute Mayaņallä.
According to Merutunga“, Mayaņallā was very ugly and wanted to marry Karņa. Her father sent her to marrry him. Karna hated her. She tried to commit suicide but was saved by Udayamatī the mother of Karņa. She became pregnant through the trick of Muñjāla and gave birth to Jayasimha.
She belonged to the Kādamba dynasty of Goa as her father is mentioned as Jayakesin who was a contemporary of
1. Kālidāsa, Raghuvamsa, VII, 35 onwards. 2. a) Someśvara, Kirtikaumudi, II. 21.
(b) Sukstakirtikaliolini, p. 4. (C) I.A. VI. p. 194
प्राप्त राज्यलक्ष्मीस्वयंवरकामिनीकन्दर्पत्रैलोक्यमल्लश्रीकर्णदेवः । 3. Forbes, Rāsamālā, p. 82. 4, Merutunga, Pcabaadhacintām ıņi, p.54.55.

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Karņa?. This fact is noted by Abhyatilakagani also.
Jayasimha is mentioned having constructed one thousand and eight temples of Lord Siva on the bank of Sahasralingasarovaras which appears to be an exaggeration. Similarly be made one hundred and eight temples of Devī”. This is also not supported by any of the historians,
iii. Belief in divinity : Hemacandra occasionally introduces divine power to support the authority of kingship of a particular king. There was a divine prediction in favour of Bhimarāja when he was born, Similarly there was a predict. ion by lord Siva that Kumārapāla will acquire the throne. But Jayasimha did not want him. That is why he had to saunter in his early life to hide himself.
iv. Mythological introductions : At many places, Hemacandra introduced some semi-gods to show the valour of a king. The story of Nāgakanyā and Nāgarāja Hullada? who was won by Jayasimha is a quasi-myth rather than a political event. By this Jayasiṁha established a friendship with Nāgaloka. Similarly the catching of Sākinīs was introduced by
1. (a) Prabhāvakacarita, p. 174.
(b) Prabandhacintāmaņi, p. 54. (c) Kumārapālacaritrasangraha, p. 38. (d) Rāsanālā, p. 81.
(e) A.S.W.I., IX. p. 13. 2. DV, IX. 99-102. 3. ibid. XV. 117. 4. ibid. XV.118. 5. ibid. VIII. 5-8. 6. ibid. XV.55. 7. ibid. X111.23; XII1.90,

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Hemacandra but the real event was the political capture of Yašovarman'.
v. Geographical : Kumārapāla is said to have controlled the places called Airāvata, Abhisāra, Dārva, Sthālaka, Dhaumaka, Trigarta and Abhisāragarta". But these were introduced merely to illustrate grammara.
5. New facts only for grammatical illustrations
Most the usages of the Dvyāśraya are merely to illustrate grammar. So artificial epithets blended with imagination frequently crept in the poem. Some of the contexts are so much blended with mythology and grammar that it becomes difficult to distinguisb them ficm historical facts. Some of them are used through Slesa,
Still, there are some historical facts which are merely to illustrate grammar.
Some of the sages killed by Grāharipu are called ‘Audanvata' i.e. living by the side of the ocean. This is merely to illustrate the sūtra and make an artificial epithet of the sages.
The kings Rohiņişeņa, Satabhișaksena, Puparvasūșeņaka etc. are said to be following Mūlarāja in his expediton against Grābaripu." But all these are fictitious kings merely to illustrate grammar.8
1. DV. XIV. 17. 2. ibid. XVI, 24. 3. Haima 6.3.43-46. 4. DV. XV. 39. 5. DV. II. 75. The word Dbftatāja through slesa is used in the sense "who
has supported kings." 6. Haima, 2.1.97. 7. DV. III. 109. 8. Haima, 2.3.27.

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Yanţirāț is mentioned to be released by Bbīmadeva." But this is to illustrate the sūtras only. Moreover, the kings Nanti, Ganti, Hanti, Vanti, Manti and Tanti are said to have accepted the supremacy of Bhīma but all these proper names are merely to illustrate grammar.3
The kings of Gāndhāra, Sälveya, Vanga, Paurava, Māgadha, Saurameya, Kālinga, Audumbari, Kālakūti, Prātyāgrathi, Rāsmaki, Naiaşdhya, Āmbaşýhya, Kauravya, Āvantya, Kausalya, Ājādi, Pāņdya, Yavana, Saka, Kunti, Avanti, Kuru are mentioned under the kingship of Jayasimha. But all these are merely to illustrate grammare.
Similarly the queens called Kauravyāyaṇī, Sūrasení, Mādrī, Āsuri, Mägdhi, Auśīnarī, Bhārgi are mentioned following the king Jayasimha.? These are also referred merely to illustrate grammar8.
This historical analysis of the Dvyāśrayakāvya leads to the conclusion that Hemacandra had a first hand knowledge of the chronicles of his patrons and their predecessors. It is again supported by the fact that his historical information is not only attested by other historical sources but also serves as addenda to some events, proper names and geographical
1. DV. IX. 35. 2. Haima, 4.2.59. 3. DV. IX. 36. 4. Haima, 4.3.59. 5. DV. XV. 24-26. 6. Haima.6.1.115, 6.1.122. 7. DV. XV. 27. 8. Haima, 6.1.123, 61.1.24.

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133 information. Although Hemacanadra has not given dates of the kings, his sense of political boundaries and invasions except a few instances is quite historical and valuable. Besides all these facts, hero-worship and the characteristics of a Mahākāvya gave birth to exaggerative style of expression which is a salient feature of Sanskrit literature and which was inevitable by a man of letters like Hemacandra.

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XI. GRAMMATICAL STUDY
(Arrangement and technique)
Hemacandra wrote a new grafomar named Haimaśabdānuśāsana and in order to illustrate it, he wrote a historical Mabākāvya called the Dvyāśrayakāvja. Before Hemacandia, Bhațți had illustrated only a few Adhikāras of Pāṇini's Aştādhyāyī as well as all the tenses in his Tiñania-kāņda. The Rāvaņārjunīya set a new tradition to illustrate all the Adhikaraṇas of the grammar in the same order although he could pot completely fulfil it. On the other band Halāyudha in his Kavirahasya collected all the similar conjugational forms.
Hemacandra undertook a new enterprise to write his poem which comprised not only the complete examples of his grammar but many times quoted the controversial opinions of other scholars on grammar as well through examples. Sūtras injecting prohibition (Pratiședha) and indicated by negation (Nañ-compound) were neither illustrated in the Bhatți-kāvya nor in the Rāvaņājuniya. But almost all such examples are given by Hemacandra. His novelty in illustrations lies in the fact that manytimes he gives even counter examples (Pratyudāharaña) which are totally ignored in other poems. Some of the sūtras which require a detailed explanation and a variety of examples are also given by Hemacandra.
Thus Hemacandra tried to acquire the culmination in grammatical poems in illustrations and he was successful in his object. Here is a study of his various salient characteristics which are found in his illustrations.

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Sañjña and Adhikärasūtras : Some of the initial Sañjñās are omitted by Hemacandra. The cause appears to be :
(a) They do not serve any direct purpose in the illustrations.
(b) They may create an obstacle in the flow of the story although Hemacandra is capable of moulding the whole of the diction accordingly. Most of the omissions occur in the beginning of the Dvyāśrayakāvya'.
Manytimes these Sañjñā or Adhikära sūtras are not illustrated through a sense but their name is used in a verse either directly or through a simile. Sometimes a dumber of
1. Muni, Himamsuvijaya. Ed. Siddha Hemacandrasabdanusasana, Ahmedabad, 1934, 1.1.4-1.1.42. These omitted Sanjñās are ;
स्वर, ह्रस्व, दीर्घ, प्लुत, नामी, समान, सन्ध्यक्षर, विसर्ग, व्यंजन, घुट, वर्ग, घोष, अन्त:स्थ, शिट, स्वः, विभक्ति, पद, वाक्य, नाम, घुट,
अव्यय, पुरण । 2. (a) Dvyāśraya, II. 79. Haima 2.2.1-3. In the illustrations of Kāraka, Kartā and Karma, he has given the verse :
महेनसां कारकवत् क्रियाणां हेतुः स्वतन्त्रः स कुकर्म कर्ता ।
Here both the names and definition are illustrated not through the sense but by the name only. (b) Similarly in the difinition of Samāsa, Dv.V.29; Haima 3.1.18.
समासे नाम नाम्नेव शस्त्रं शस्त्रेण युध्यथ ।
ऐकाथ्येऽयोजि विस्पष्टपटुभिगूरभंटैः ।। (c) In the illustrations of
समर्थः पदविधिः Dv. XX. 102; Haima 7.4.122, he gives :
प्राघोषत्सु सदा नृपः पदविधिर्यद्वत् समर्थोऽभवत् ।

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Sometimes, the
Sañjñās are incorporated in one verse only. long list of Sañjñā sūtras are only illustrated by the namea.
Adhikara sūtras are illustrated mostly by their use. Sometimes, a counter example is also given to support the scope of the Adhikarasūtra3.
2. The Sañjñās employed in a Sutra: In most of the cases, Hemacandra tries to give all the illustrations of the
1. Haima 6.1.1. Haima 6.1.2.
Haima 6.1.3.
Haima 6 1.11.
3.
Taddhito (S) pädiḥ Vrddha
Yuva
Vādyāt
All these Sañjñās are incorporated in one verse. DV. XIV.37. aafza q'fuerang': ahu qa'g'afu: TOTTET | g:câzarafand: a anìsiz@ntâ: zagdararą ||
2. DV. VIII. 4-5; Haima 3.3.6-16.
पंचमी, सप्तमी, प्रथमा, ह्यस्तनी
Neither their suffixes nor their application is illustrated. Similarly वर्तमाना, प्रद्यतनी, परोक्षा, श्राशीः, श्वस्तनी, भविष्यन्ती and क्रियातिपत्ति are illustrated. Likewise परस्मै and प्रात्मनेपद
are illustrated by their proper name. DV. VII.7; Haima 3.3.19-20.
Haima 5.1.14-15., DV. XI.4.
wag9sqarà, atqaji: arg tà:
Here, not only the example but also the counter-example is illustrated.

प्रसरूप इति किम् - कार्यारिण प्राक्क्तेरिति किम् - प्रवर्धनी ।
Similarly A tumatyādi Krt (Haima 5.1.1. DV. X.84). Here the counter-example of atyādi is given,

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Sañjñās used in a sūtra. But somutimes, he gives only one example and proceeds further.
3. 'It' letters : The purpose of making a letter 'it' is also explained through examples by Hemacandras.
4. Further classification and discussions through examples :
Some of the sūtras, which are further explained and classified by some of the grammarians are also illustrated by Hemacandra in details. He explains all of them quoting a variety and vividity of examples. Moreover, the divergence in opinion is also quoted through examples although he has not mentioned the name of the person. In explaining these
1. DV. 1.1-4; Haima 1.2.1.
समानां तेन दोघः Here he tried to give all the combinations of the samānā words viz.
a, ā, i, i, u, ū, etc. 2. DV. XI 17; Haima 5.1.54.
नाम्न्युपान्त्यपृकगज्ञः कः
Here, Nāmī is the sañiñā for all the vowels except avarna, (Anavarna Nāmi, Haima 1.1.6). But only one example Budba is given which is an example of u as Upāntya. Rest all the vowels are omitted.
3. DV. X I. 58-59; Haima 5.3.19.
'इङोऽपादाने तु टिदरा' Here the simple example of the Sūtra is adhyâya. But because it is țit for the feminine suffix so two examples more viz. Upādhyāya and upādhyāyi are given to explain the purpose of țit through examples.

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examples Abhayatilakagani, the commentator of the Dvyāśraya has completely explored them."
5. Counter-examples : The trend of illustrating counter
1. (a) DV. II. 104-107; Haima 2.2.29.
अपायेऽवधिरपादानम् So many examples of apāya are given. Apāya according to Abhayatilakagani is of three types, pir distavisaya, upattavisaya and apeksitakriya, Moreover, it is divided into two parts viz. Kāyasaṁsargapūrvaka and Buddhisarsargapūrvaka. Thus Hemacandra has illustrated all
these types of pāya citing various example. (b) DV. 48-50 ; Haima 3.1.51. In the Sūtra Nañ, Hemacandra bas given
all the possible xamples in various senses. (c) DV. V. 79-90 ; Haima 3.1.96.
विशेषणं विशेष्येण कार्थ कर्मधारयश्च । The examples Nīlotpalaiḥ and the counter example Takşakah sarpah following a discussion of Abhayatilakagani to explain the variety. Further two examples ugrativrah and Tivrograh to illustrate their optional assertion of the position. Due to the Bāhulakāt of the Sūtra more examples are given viz.
क्वचिबाहुलकात् न स्यात् अर्जुनः कार्तवीर्यः, क्वचिन्नित्यः
कृष्णसपः। (d) DV. VII. 114; Haima 3.4. 46.
धातोरनेकस्वारादाम् परोक्षायाः, कृभ्वस्तिथानुत्वदन्तम् । Here it is classified and explained in detail by Gaņi using the examples of the Dvyāśraya.
अनुग्रहणं विपर्यासव्यवहितनिवृत्यर्थम् । तेन चकार, चकासाम् । ईहां देवदत्तश्चक्रे इत्यादिना न स्यात् इत्यन्वित्यनेनासूचि । उपसर्गस्य क्रियाविशेषकत्वाव्यवधायकत्वं नास्ति । तेनोक्षांप्रचकार इत्यादि स्यादेव।
Contd......

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examples is totally new in the poem of Heracandra which shows the climax in illustrating grammar in the poetry. Although he has not given all the counter-examples as the commentators of the grammatical schools do, yet he spares no place to clarify his Sūtra through counter-examples if the sense is not very clear. In the first stage, Hemacandra did not give the counter-example. That is why we find only three
(@) DV. XI. 40; Haima 5.1.72.
'कर्मणोऽण' Here two examples of Karma viz., Nirvartya and Vikärya are siroláva
and äkampakāra. (f) Sometimes many examples of a suffix, in various senses are
illustrated. These examples denoting various aspects of the meaning of the suffix are given by Abhaytilakagaņi. DV. XIX85; Haima. 7.3.5. Prakļşte ta map The example is ‘gauratamaḥ’. Further explanation is given viz.
विलसत्तमः जातिद्रव्यवचनेभ्योऽपि गुणक्रियाप्रकर्षविवक्षया स्यात् । स्त्रीतमा एता या सुलक्षणापूपपाकादि गीतगानादि च स्त्रीकार्य कुर्वन्ति । द्रव्यान्तरस्तमवायिनां च प्रकृष्टेन गुणेन प्रकृष्टे द्रव्ये तद्वतः
STATUT: FATET I 74774: ...... etc. (8) Sometimes a few words used in the sutra have many senses and they
create a complexity in the explanation. Such words are explained by Hemacandra through various examples. DV. IX. 169-172; Haima 4.3.97. One of the root ‘mā is to be explained in the Sutra where Abhayatilakagani reads
मा इति मामाङ्मेङां त्रयाणां ग्रहणम् । मा मावा । प्रमीयमानः । अमेमीय्यमानान् । मेङ् अमीयमानान् ।
Coqtd.

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counter-examples in the first canto of the Dvyasraya1. Then the number of counter-example took a new mould in the poem i.e. either they were given in the beginning of a canto or in the beginning of the pada of his grammar3. But in the rest of the portion, mostly counter examples were not given. Similarly sometimes they are given either at the end of a canto or at the end of a pada".
The style of illustrations is that the counter-examples in the simple sūtras not requiring an explanation, are omitted while in the case of an indicatory negation through nañ or
Thus all the examples are given.
Similarly we find some similar examples in other verses of the Dvyäśraya also.
DV. X. 39-45.
XI. 45.
XI. 110.
XVII.26.
د.
"
Haima 4.4.47.
5.1.80.
5.1.154.
"
""
89
1. DV. I. 40
99
I. 47 ;; I. 105
2. DV. II. 3; 11.9; IV. 8-9; IV. 15; IV. 1; X.2. etc.
3. Haima 2.1.1.
4.1.1. 1.4.1.
..
د.

25
""
""
VIII. 26-27.
I.130.
4. DV. I.130; II.87; III. 89-90 etc.
5.
Haima 2.4.98, which is in the ending part of the päda.
6.
DV. XI. 17; 5.1.35-38.
6.4.42.
DV. II.9.
""
د.
'नाम्नो वदः क्यप् च'
1.3.3.
1.3.12.
1.3.48-50.
Here anupasargāt is following from Haima 5.1.30. So here the counter-example of anupasargāditi kim is given.
This anupasarga is an indicatory negation. But throughout the poem such examples are not necessarily found.

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many words in one sense or words in a group or in order to further explain them, counter-examples are given.
6. Synonyms : Hemacandra set up a new tradition by illustrating synonyms of the words or roots given in the sūtra. Usually Bhațţi did not illustrate them. In the Rāvaņārjunīya a few cases were illustrated while Hemacandra took it up as a regular practice. This style is applicable both to the roots and words.
1. DV. XI. 47; Haima 5.1.85.
हस्तिवाहकपाटात शक्ती Here three words in one sense sakti are given and hence the counter
examples of the above words are given. 2. DV. XVI. 31; Haima 6.3.55.
'कच्छादे नृस्थे' Here the counter-examples of the Kacchādi group is given. But such
examples are not given necessarily throughout. 3. DV. IV.1; Haima 2.3.63.
'अव्यक्तानुकरणादनेकस्वरात कृम्वस्तिनानितो द्विश्च' Here in order to clarify it counter-examples are given. Similarly DV. IV.1. Haima 2.3.63.
., VII.84. . 3.4,9. „ XII.38. 1 5.2.69.
. XVI.58. , 6.3.108. Note: The statistical account of these counter examples shows that about eighty sūtras of the Haima Vyākarana have counter-examples in the Dvyāśrayakāvya. (i) DV.III.33; Haima 2.2.68.
'Falaq :faff Here the individual word 'sakta' given in the sūtra and its synonym 'alam' are illustrated. (ii) Very rarely the words given in a sūtra is omitted while its substitutive synonym is given. Haima 3.3.23.
क्रियाव्यतिहारे गतिहिंसाशब्दार्थ Here the proper word sabda is omitted while its synonyms are given.

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If there are long lists of rootsor words which are injuncted with their synonyms, Hemacandra has incorporated all of them in his illustrations together with one more synonym.
only in three cases in the whole of such a long poem, the synonyms are not illustrated.
7. Long list of words or roots in a Sutra: An altogether new tendency was innovated by Hemacandra to illustrate all the words and roots, whatsoever their length may be".
1. DV, XIV.35-36; Haima 5.4.90. 2. DV. XIX.43; Haima 7.2.150.
बह्वल्पार्थात कारकादिष्ट० Here the synonyms of "Babu' and 'alpa' together with their ope
synonym are illustrated. 3. DV. II.87; Haima 2.2.5. DV. II.93; Haima 2.2.13.
III. 41; „ 2.2.87. 4. DV. IV.82-83; Haima 2.4.75.
उपमानसहितसंहितसहशफवामलक्ष्मणाद्यूरोः। Here all ahe words are illustrated in their proper form. Similarly DV. V. 89.92; 3.1.11. (i) In one word injuncting long list of senses, all the senses are illustrated DV. V. 39-42; Haima 3.1.39.
विभक्तिसमीपसमृद्धिव्यद्ध्यर्थाभावात्ययासंप्रतिपश्चात्क्रमख्यातियुग
पत्सहसम्पत्साकल्यान्तेऽव्ययम् ।। Here one word i.e. 'avyaya' (although various avyayas are illustrated) is illustrated in all the senses given in the list. (ii) Similarly long possible examples in some of the sūtras are
Contd.......

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8. One root in many senses: If one root is mentioned in a sutra propounding various senses, all these senses illustrated1.
are
5.
given. e.g. in DV. XIII. 20; Haima 5.3.1.9. 'प्रश्नाख्याने वेज्ञ' he gives:
ai sift: ma aqt negaf x1 = x1fc51 | का कृतिश्चन्दने कृत्या कागरी स्रक्षु का क्रिया ॥,
(iii) Some of the long lists of examples having two suffixes each
DV.XV. 109-111; Haima 6.2,108.
Similarly all the optional forms in such long sutras are illustrated. DV. XIV. 133-135.
XX. 53-62.
Haima 7.3.119. 7.4.38-39. 7.4.62.
XX.72.
33
1.
(i) DV.I. 11; Haima 1.2.6.
'gavieàquifzàzìazm'
(ii) DV.XVII.4; Haima 6.4.2.
तेन जितजय दीव्यखनत्सु
Here all the words are illustrated.
i.e. when a is followed by i,u,r and Ir the sandhi takes place as.
ए, ओ, भर्, अल्
respectively. In his examples in the Dvyasraya, Hemacandra has given all these examples.
"
(iii) Some of the constituent roots in a sutra in a group are illustrated completely. DV. IX.64; Haima. 4.2.93.
DV. IX.6; Haima 4.2.30.
'युक्तजक्षपंचतः '
Here five roots 'Jakşa' etc. i.e. hu, Jakşa, daridra, Jagr, cakās and śās are illustrated.
143
'मारतोषरण निशामने ज्ञश्च'
Here Jña in all these senses is illustrated.
Similarly DV. XII.59; Haima. 5.3.17.
XI.38;
5.1,68,
33

..

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9. Long list of Suffixes : If a number of suffixes are applied to a particular word or a root, all the examples are given completely?. Even in tbe optional forms of such suffixes all the examples are given.
10. Prefixes : Sometimes, if the word 'upasarga' is specifically mentioned in a sūtra, many examples of these ‘upasargas' are given? But sometimes only one example is given“. Mostly he tries to give all the examples possible with all the prefixes.
11. One sūtra many examples : Mostly Hemacandra has a great balance and exactness of examples. But many times one
1. DV. IV. 45, Haima. 2.4.20.
'प्रणये करणनस्ना टिताम्' Here all the suffixes are illustrated. DV. XIII.33-34; Haima 5.3.137. Here all these examples of the root khan' with all the suffixes are given.
2. DV.XIV.1.4; Haima 5.4.48-50.
'रुणम् चाभीक्ष्ण्ये' Here two suffixes are injuncted and their optional forms are given
regularly. 3. DV. 1.20; Haima 1.2.19.
'उपसर्गस्यानिणेधेदो ति' Here more then one examples are given. 4. DV. XI.28; Haima 5.1.56. 5. DV. IX.1-2; Haima 4.2.27.
quia faz: Here skhad with both ‘Pari' and 'apa' is illustrated, On the other hand in the poems of Bhatti and Bhaumaka, such examples, as a rule, are not found in complete,

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sutra, although very small is illustrated in details by many examples. Such examples are not so many in number?.
12. One word, many senses : If in a sūtra one word is used in many senses either through an elliptical word 'Ca'2 or otherwise, all these senses are illustrated.
13. Group of words(Gaņa): Before Hemacandra, all the poets of this tendency had no definite plan about the illustrations of the group of words. Hemacandra did not neglect the words in the group whether it may be a group of obsolete words or
1. (i) DV. 1.13; Haima 1.2.8.
ऋते ततीयासमासे Here three examples are given instead of one. (ii) In the sutra DV.48-50; Haima 3.1.5. 'Nañ' only one examples could be given. But he has given eight examples although they are not in the same sense throughout. (iii) In the sūtra DV. XI.106; Haima 5.1.148 'Kvip', he has given as many as twenty examples. The cause of so many examples is that he incorporated the long sütra of Pāņ. 3.2.6i viz. 'Satsüdvis' etc. only in the suffix Kvip'. While illustrating, he gave all the forms
enlisted by Pāņini. 2. DV. V.45; Haima. 3.1.45.
afarfa 7 Here the meaning "Pūjā' is also found by elliptical word 'ca'. Both
the senses of Atikrama and Pūjā are illustrated. 3. DV. VII.45-46; Haima 3.3.76.
'गन्धनावक्षेपसेवासाहसप्रतियत्नप्रकथनोपयोगेषु' Here Sut is illustrated in all these senses in the Dvyāśraya. Som times a number of examples are found in the explanation of a particular word in the Sūtra e.g. a general rule 'Kvacit' DV. XI.118. Haima 5.1.117, which means other words which are not mentioned in the rule may take a 'da' suffix. In order to support such examples, Hemacandra has given pine examples. Such cases are also very rare in the Dvyäśraya.

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Taddhita words, or roots or suffixes, Hemacandra tried his best to adjust a few out of these groups. While illustrating, in most of the cases, he took up the initial word given in the sütra and one more example to represent the group besides the words given in the sūtra. Thus, he has given two representative examples.
1. (i) DV. IV.84; Haima 2.4.80.
क्रौड्यादीनाम् Here two representative examples viz. initial Kraudya and another examples (ladyā) is given. (ii) In the groups of Taddhitas also the same trend is going on.g. in DV. XIV.41; Ha ima 6.1.19.
उत्सादेरन Here two examples 'Autsa' and Audapānam are given. Likewise throughout the Dvyāśraya such examples are given. (iii) In Roots : Two examples as usual are given if a group of roots is mentioned. e.g.
DV. VIII.31; Haima 4.1.9. 'कण्डवादेस्तृतीयः' DV. IX.41-43:.. 4.2.68.
ऋल्वादेरेषां तो नोऽपुः (iv)If some of the roots indicated by their Anubaodha are mentioned, only two examples are given. e.g. DV. X. 32; Haima. 4.4.42.
'gfaat at Here two examples of roots with their 'at' as 'It' are illustrated, Similarly DV. XIII.3; Haima. 5.3.84.
ड्वितः क्विक Here two examples akstrimam and ayācitrimim are given. (v) Pronouns : Pronouns indicated by the group are also illustrated with two examples. e.g. DV. VI.91; Haima. 3.2.122.
'सर्वादिविश्वग्देवाद् उद्रिः Here in the sarvādi group, only two example viz. 'sarya' and one more are given,

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If the sütra admits optional examples of groups, each group gives four examples viz. initial words, one word more and optional examples in both the cases.
At four places in the whole of the Dvyāśrayakāvya, all the constituent words of a group are illustrated.
14. Group of irregular forms (Nipātanas) : Bven in the irregular words (Nipāta) the previous rule operates i.e. if there is a group of irregular forms, usually initial and one more representing the group are illustrated. If such groups of
1. DV.XIII.18 : Haima 5.3.115.
"Farferat at. Here the examples are Abhih, bhīti, Abriḥ, brīti i.e. the initial and one more having optional forms.
Similarly, such optional examples are found in the poem throughout. 2. (i) DV.124-129; Haima 1.4.7.
सर्वादेः स्मस्माती। Here all the examples of the group sarva, pūrva, para, avata, daksina, uttara, apara and adhara etc. are illustrated. Besides, counter-examples of all these are also given. Similarly DV.1.160 ; Halma 1.4.16.
'नवभ्या पूर्वेभ्यः स्मात स्मिन्या' Here all the above nine words incorporated in the 'sarvädi' group are impossible to be repeated so their representative examples are given. In roots : DV. X.70; Haima 4.4.88.
SEC17 a foga:' Here all the five root are enumerated, In the sūyatyādibhyo navabhyo Haima 4.2.70, only three examples are
given and not the nine. 3. DV. V. 32; Haima 3.1.23.
36Targui' two examples, viz. ustramukha and Vrşaskandha are given,

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obsolete forms have optional forms, four forms are illustrated i.e. two normal forms and two optional".
15. Combination of groups : If a group admits a number of examples through combination, all of them are illustrated.
16. Obsolete and rare usages : Many usages which are mostly not prevalent in writing, are also taken up by Hemacandra and he has used them successfully. Some of the forms which were totally omitted by the poets illustrating Pāṇinian grammar were also used by Hemacandra“. Similarly most of
1. Haima 3.1.153.
'प्राहिताग्न्यादिषु' Here both the forms āhitāgni and agnyābita and two other optional
forms are illustrated. 2. DV. XII.13; H ima 5.2.52.
"Ta 7 HF: here Pra and à multiplied by yam anlyas forn four examples viz
Prayāmi, Āyāmi, Prayasī, and Āyāsī. All of them are illustrated. 3. DV. 1.27; Haima 1.2.32.
such usages are consisting of the saññās like “Pluta' and "Upadhmāniya'. These examples are given together with their proper. sigo of writing e.g. 'Pluta'
वज ३ पास्स्वेति मा वास्स्व ३ इति स्वाधीनभत काः ।
इदं ब्र हि ३ इदं भा वा ब्रहीत्याहुरिह प्रियम् ।।' Similarly DV. 1.81. Haima 1.3.29
. XX.90-92. „ 7.3.90-94. and Upadhmāniya as
अस्यान्त कृतिभि कल्यखजैत्र फलदै परम् DV. I. 45; Haima 1.3.5 4. DV. IV.1; Haima 2.3.63.
ऊँचोत्र Here the form like u ityū iti viti were totally omitted by Bhatti and Rāvaņārjuniya.

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the difficult and rare forms or Nipātanas”, are regularly exemplified by Hemacandra. Mostly all the optional Nipātanas are illustrated fullys. Some of the words which are either related to the Vedic vocabulary or the Vedic mythology, related to the Vedic vocabularlary or the Vedic mythology which were completely omitted by both Bhatti and the Rāvaņārjunīya, are used by Hemacandra without any bias or distinct. ion. If one obsolete form is used in many senses, all the senses are illustrated5.
1. DV. III.94; Haima 2.3.10.
qat ar It illustrates a long list of rare forms like Dvihphalam, Trihphalam Dvispuspam, Trispuspam etc. All are used regularly by the
Dvyāśraya. 2. DV.IV.68 ; Haima 2.4,54.
'पतिवन्यन्तर्वन्यो भार्यागभिण्योः' Long List of Nipätanas DV. XIII 26-27; Haima 5.3.131. Taddhitas : DV. XIV.47 ; Haima 6.1.37. Some others DY. XX.22 ; Haima 7.3.168.
, XX.86; , 7.3.183. 3. DV. III.95-99; Haima 2.3.11-14.
, III.100-116; , 2.3.15-23; Very long lists of obsoletes : Dy. 1.50; Haima 1.3.8.
» X.55-56 , 4.4.70. 4. DV. XI.8-10 ; Haima 5.1.22-25. 3. DV. X1,15 ; Haima 5.1.33.
स्वामिवैश्येऽर्यः Here both the senses of svamin aod vaisya.

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17. Examples of negation (Nañ): All the examples indicated by a 'Nañ' compound in a sutra are illustrated by Hemacandra1. Such a trend is also an innovation of Hemacandra. If these negations are representing a group indicated by the word ādi, usually two examples viz. initial word and one more example representing the group are given2. Only in one such case one example is given3. Likewise, if the negation presents a long list of words, all the words are illustrated in toto. Sometimes many examles are given of one negative
1. DV.I.18; Haima 1.2.16.
ufaxìisgħa
Here specifically the example of negation i.e. Aniyoga is illustrated. Similarly we find such examples almost in the whole of the Dvyāśrayakāvya.
2.
Here two examples viz.äbudha and äcaturya are illustrated out of the whole of the Budhādi group.
Similarly DV. XVIII.51; Haima 7.1.158.
‘षष्ठ्यादेरसंख्यादेः’
DV. XVII.91; Haima. 6.4.155.
DV. VII.10-11, Haima 3.3.23.
'क्रियाव्यतिहारे गतिहिंसाशब्दार्थ ० ।'
Here all the words viz. gati, himsā, sabda and the group etc. are illustrated in complete
Similarly DV.XV.12; Haima 6.2.121.
3.
DV. XVIII.1; Haima 7.1.57.
'नन्तत्पुरुषाद् बुधादेः'
4.

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151
sūtra? Only in a few cases, such negative examples are not given.
18. Elliptical examples (Adhyāhāra): If suffixes recur from the previous sūtra, all the examples are given.
19. Optional examples : In the field of optional examples, Hemacandra has tried his best to attain completeness. In the Bhațți-kāvya and the Rāvaņārjunīya, there were no definite rules and regulations about the optional examples. But Hemacandra illustrated almost all the examples. Whether these are long lists of optional words or optional group or optional groups or optional suffixes or optional
1. DV. II.44; Haima 2.1.75.
"Tt cuft:' Here ari has the examples.
अहो रत्नम्, अहो रूपम् ,
Het 7 and 3D TATA ! 2. DV. V. 24; Haima 2.1.75.
„ VI 28; Haima 3.2.33. 3. DV. VIII.48; Haima 4.1.27.
, XIV.42; 6.1.21.
This trend is found throughout the poem. 4. DV. III. 42.44; Haima 2.2.79.
___ स्तोकाल्पकृच्छकतिपयादसत्वे करणे । The whole of the long list of these optional examples is illustrated here. Similarly VI/1.70-72. 4.1.61.
, 11.68-70. 2.1.101. 3. DV. IX.81-82; Haima 4.2.117.
तिवां रणव: परस्मै Here optionally eighteen examples could be found and all of them are illustrated. DV. IX. 83-84; Haima. 4.2.118. Similarly in DV. XVI.14; Haima. 6.3.19,

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roots1, Hemacandra has illustrated completely. Those sütras which are indicated by the word 'Kvacit', are illustrated by all the possible examples.
Thus, grammatically speaking, the Dvyāśrayakāvya can be said to be the best poem where all the examples were found in toto although they became an obstacle in the theme of the poem.
152
1. DV. X.39; Haima 4.4.47.
Here all the optional examples with all these roots are given. Similarly DV. X.46-47; Haima 4.4.50.
5.1.9.
2.
.. X.88-89;
DV. V.1-2; Haima 2.4.99. XV.78-80; 6.2.57. ,, V.75-77;
3,2.98,

33
33

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XII. GEOGRAPHICAL DATA
(A) MOUNTAINS
In the Dvyāśryakāvya, Hemacandra has referred to eight mountains (I. 195) which are explained as 1. Vindhya 2. Pārijāta 3. Saktimat 4. Ṛkṣaparvata 5. Mahendra 6. Sahya 7. Malaya and 8. Himavat. Heights and limits of these mountains are not given in the poem. Hemacandra has not stated the accounts and descriptions of these mountains. Various purāņas speak of mountains and the emergent rivers1.
According to Brahma Purāṇa2,
Sahya mountain is situated on the South of the Vindhyas. Ptolemy calls it as Adeisothro3. Pargiter identifies this mountain with western Ghats. Himavat is an synonym of the Himalayas (XVI. 39). Malaya has Krauñca and Kruñca as its synonyms5.
Other names of the mountains occuring in the Dvyasrayakavya are as follows:
Andha (XIII.69). Two separate Andhas have been enlisted by K.D. BajpaiR. The first is identified with Andhra and the
1. Sircar, D.C. Studies in the geography of ancient and medieval India, Pp.55 ff.
2. Brahma Purāņa, 91.2.13.
3. Mc Crindle, India by Ptolemy, p. 165.
4. Pargiter, Tr. Märkandeya Purāņa, p.285.
5. Abhidhanacintamaņi, verse, 1029.
6. Bajpai, K.D. The geographical encyclopaedia of ancient and medieval
India, P. I. Varanasi, 1967, p.22.

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Dvyasrayakávya
other with the river Andhilā or Cāndan, the Andomatis of Arrian. But Hemacandra has enlisted Andha amongst the mountains.
Arbuda (V. 34, 42). The mountain Arbuda is same as the mountain Ābu in the Aravali range in Sirohi state of Rajaputana. According to the Dvyāśrayakävya, it is a storehouse of jewels and a number of minerals (XVI.53,60). The temples of Rşabhanātha and Neminātha are situated on this mountain. According to the Dvyāśrayakávya, the Arbuda mountain is a sacred pilgrimage for the Jains (XVI.52).
Ušīnara (XV.27). In the Dvyāśrayakāvya, a resident of Usinara called Auśīnara is referred to. According to Dey, Ušīnaragiri is the Swalik range or the hills at Hardwar through which the Ganges forces her way into plain.
Kailāsa (V.123). According to Sircar, Mountain Kailāsa is that part of the Himalayas which lies to the north of the Mānasarovara and from which the origin of the river Sarayü (Ghogra) is not for off4.
Nīlādri (IV.47). The mountain Nila is identified with Nilācala. According to N.L. Dey, “if is a hill at Puri in Orissa on which the temple of Jagannātha is supposed to be situated5.
Meru (I.127). It is called Sumeru mountain also. According to N.L. Dey, "It is the Rudra Himalaya in Garwal, where the river Ganges have got its source and it is situated near Badrikāśrama."
1. Dey, N.L. Geographical dictionary of ancient and medieval
India, p.10 2. (a) Imperial Gazetteer of India, Vol.l..
(b) Rajasthan Gazetteer, Vol. III. p.284.
(c) Bajpai, K.D. op. cit., pp. 31-32. 3. Dey, N.L. op. cit., p.123. 4. Sircar," D.C. op cit., p.97. 5. Dey, N.L. op. cit., p.140, 6. ibid, p.130.

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States and territorial divisions
Rumṇvān (II.62). It has not been identified.
A 19
Raivataka (XV.61). Raivataka has been identified with Girinar near Junagarh in Gujarat. It was the birth-place of Neminatha and is a Jain pilgrimage1. According to the Dvyāśrayakāvya, reeds and Kumuda flowers grow abundantly in the Raivataka mountain (XV.91).
Hrdgola (XVII.3). It has not been identified.
Sailaprastha (V.1).
Sālvā (VI. 61). This mountain is said to be a limit of the Laţadeśa and hence may be identified near it.
(B) STATES AND TERRITORIAL DIVISIONS
Only a few names of the states and territorial divisions occur in the Dvyāśrayakāvya. The exact extent as well as boundaries are not given in the poem. Sometimes, a few cities are also named as Desa. But the cities are enlisted separately (infra). The main divisions are as follows:
155
Anga (VI.16). It is one of the sixteen political divisions of India covering the area near Bhagalpur including Monghyr. According to Digghanikāya, it was one of the seven main political divisions of India. According to K.D. Bajpai, "Two villages called Campapura and Campanagar near Bhāgalapura are believed to have been the actual site of the ancient city of Anga2."
Avanti (XIII.5). Avanti was the capital of the Malava country. Avanti has been called the Malava itself since the seventh or the eighth cnetury B.C.3
According to Rajasekhara, the Avanti consisted of Avanti
1. Dey, N.L. op.cit., p. 165.
2. Bajpai, K.D. op. cit; p.23.
3. Rhys-Davids, T.W. Buddhist India, Calcutta, 1959 pp.14-15

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Dvyāśrayakávya
Vidišā, Saurāşțra, Mālava, Arbuda and Bhrgukaccha'. According to B.C. Law, "Avanti is now identified with the country north of the Vindhya mountain and north-east of Bombay roughly corresponding to modern Malawa, Nimar and adjoining parts of the Central Province.2"
Andhra (VII.105). It is the country between Godāvari and Kțşņā. Dhanakațaka was its capitals. It is also called Amarāvatī at the mouth of the Kļşņā. Vengi(modern peddavegī), five miles to the north of Ellur was its ancient capital*.
Āryävarta (Ku. VII.95). While commenting on the word Āryāvarta,Puşkarākşagasi names it as a Janapada. The northern region of India which lies between the Himalayas and the Vindhya ranges is called Āryāvarta.
Uttarakošala (V.76). Kośala was divided into two parts viz. Košala and Uttarakośala. According to N.L. Dey, Uttarakośala is identified with modern Bahraich districte. Kosala was one of the sixteen Janapadas of India. Sadānīrā (Gandaka) separated it from Videha?.
Aurdāyana (XV.10). It was an area included in Gandhāra.
Kaccha (II.106). Hemacandra has stated that the distance of Kaccha from the Saurāşțra is only eight yojanas. Kaccha is
1. Kävyamimāṁsā, 111.p.9.
ततः सोऽवतीन्प्रत्युच्चचाल यत्रावन्तीव दिशसुराष्ट्रमालवाव॒दभृगुकच्छा
241 97799T: 1 2. Law, B.C. Geograpby of early Buddhism, p.22. 3. Bajpai, K.D. op.cit., p.23 and E.I.VI.p.88. 4. Dey, N.L. op. cit., p.7. 5. ibid.,p.12. Also cf. Macuimti, 11.22. wbich accepts the same
division. 6. Dey, N.L. op. cit. p. 103. 7. Rapson, Cambridge History of India, Vol.I. p.308.

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Statas and territorial divisions
157 called Marukaccha alsot. According to Cunningham, Koțīśvara was the kingdom of Kaccha.
Kāść (V.35). Abhayatilakagaại has explained the situation of Kāśī as across the Ganges. In the opinion of N.L. Dey, Käśī was properly the name of the country of which Benaras was the capitals.
In the twelfth century, Benaras was wrested from the Pāla kings by Candradeva (1072-1092) and annexed to the kingdom of Kannauj. Towards the close of the twelfth century it was conqured by Mobammad Gaurio.
Gauda (Ku.VI.78). The Bengal was called the Gaudadeśa.
Kāšmira (XII.88). Only the name Kāśmira occurs in the Dvyāśrayakāvya.
Kuntala (VIII.35). At the time of the Caulukyas, Kuntaladeśa was bounded on the north by the Narmadā; on the south by the Tungabhadrā; on the west by the Arabian sea and on the east by the Godāvari and the Eastern Ghats. Its capital was Nasik and Kalyan at different periods. Kuntala was also called Karņāța”.
Kuru: Hemacandra has mentioned two Kuru territories viz. Kuru-deśa (VIII.46) and Kuru Jāngala (XX.44). Perhaps, Kurudeśa was modern Yamunanagar and Luksar area between the Yamunā and the Gangā. Kuru-Jāvgala was a forest co unuy siluated in Sirbind, north-west of Hastināpura. It
1. Dey, N.L. op. cit., p.82. 2. Cunningham, Ancient geography of India, Varanasi, 1963 p. 255. 3. Dey, N.L. op. cit., p.95. 4. ibid., p.24. 5. ibid, p.109.

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158
Dvyāśrayakávya was called Srikanthadeśa during the Buddhist period!. A person born in the Kurudesa in called Kauravaka (XVI.29-30) and a woman of that area is called Kauravyāyaṇi (XV.27).
Kalinga (XV,24): It is the northern Circaras, a county lying on the border of Orissa and north of Dravida on the border of the sea. According to Cunningham, it was between the Godāvari river on the south-west and the Godaliya branch of the Indrāvati river on the north-westo.
Khāndavaka (XV.96). It may be identified with Kbāņďavavana which is situated at a short distance to the north of Mirat included in ancient Kuruksetra'. It covers the area of modern Mozaffarnagar.
Gāndhāra (XV.24). It was situated on the north-western frontier of India which included modern Peshawar and Rawalpindi areas in Pakistan.
Cedî (VIII,63; Ku.VI.85). Cedi is identified with Bundelkhanda which is a part of the Central Provinces. It was bounded on the west by the Kali-Sindh and on the east by the Tonse. According to Tod (Rājasthāna, I.p 43n.), it is identified with Canderīt. In the medieval period, the territory of this area reached the bank of the Narmadā5. According to the Dvyāśrayakāvya, the Cedî was an indepedent state and all the neighbour kings wanted to have a friendship with Cedi state (VIII.66).
Trigarta (XVI.24) In the Abhidhānacintāmaņi, Hemacandra has used Trigarta as a synonym of Jalandharao.
1. Dey, N.L. op. cit., p.110. 2.ibid., p.85. 3. ibid., P.89. 4. Dey, N.L. op. cit. p.148. 5. Bajpai, K.D. op. cit., p.92. 6. Abhidhāpacitāmaņi, verse, 958.

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States and territorial divisions
159
According to Cuoningham, it was Kangra area between Cambā mountain and the north of Vyāsa river?. According to Agnihotri, it was situated between Rāvi, Vyāsa and Satluja and hence was called Trigarta.
Pañcāla (XV.28) Dey has identified this area with Rohilakhanda. In his opinion, Pañcāla was originally the country north and west of Delhi.
According to Rapson, 'Pañcāla was divided into two parts viz., north Pañcāla and south Pañcāla“. Perhaps, it covered the central province of modern U.P.
Pardi (XV.11). The king of Pardi country is called Pārdāyana. According to Pargiter, Pardi or Pārda was the north west frontier province and its residents were the Saka, Kamboj and Yavanas5.
Puru : A resident of Puru area is called Paurava (XV.24), According to the Rgveda, Purus are the residents of the river Sarasvati and Zimmer identifies the area with Sindhue.
Pundra (VIII.41). According to the Dvyāśrayakāvya, Puņdra area was not under the Caulukyas. According to N.L. Dey, Pundra is identified with Gauda country?.
1. Cunningham, Report of the A.S.I. V.p.148 and
V.S. Agrawala, India as known to Pāņini, p.55. 2. Agnihotri, P.D. Patañjali-kālina Bhārata, p.101. 3. Dey, N.L. op. cit. p.145. 4. Rapson, Cambridge history of India, vol. I.p.167. 5. Pargiter, Ancient Indian historical traditions, p.206,268. 6. Macdonell and Keith, Vedic Index, vol. II. p.12. 7. Dey, N.L, op. cit. p.161.

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Dvyasrayakávya
Banga (XV.86). Banga is usually connected with Anga area. It is modern Bengal and Banglā deśa.
Magadha (XV.27). It is the Bihar province or properly South Bihar. Its western boundary was the river Sona.1
Madra (XVI.14). It was a country in Punjab between the river Ravi and Chinab. Sākala was the capital of Madra?. Hemacandra has referred to Pärvamadra also (XVI.15).
Maru (VII-73-74). Marudesa is Rājaputānā, an abode of death i.e. a desert. It is same as Marusthali and Marudhanvas.
Mahārāșțra : The word Marabastha has been used for Mahārāşțra in Prakrit (Ku.1,28). It may be identified with modern Mahārāşțra.
Mälava : Dhāra was the capital of Mālava at the time of king Bhoja. Its former capital was Avanti or Ujjainī“. In Mālava country, some guilds had been developed. One of them was warrior-guild (XIX.95).
Rohaņaka (XV.95). Dey has referred to Rohana and identifies it with Adams peak in Ceylon which is called Sumanakūta also5.
Vähika (XVI.15) The Mahābhāsya of Patañjali has spoken of Ārāt, Kāstīra, Dāsarūpya, Sakala, Sausuka, Pātanaprasatha, Nándipura, Kaukudivaha and Mauõja in the Vābīka territory. Eastern Punjab was, perhaps, called Vāhīkadeśa.
1. Dey, N.L, op. cit., p.116. 2. ibid., p.116. 3. ibid., p.127. 4. ibid., p. 122. 5. ibid., p.170. 6. Agoibotri, P.D. Patañjalikālina Bharata, p.100,

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161
Videha (XV.123). Videha is modern Tirahuta which was separated from Kosala by Sadānīrā or Gaņdaki river". The king of Videha is called Vaideha.
Višvadhenu (XX.44).
Vaiņuka (XVI.35) Perhaps, it is not political territorial division. An area where bamboo grows in abundance is named as Vaiņuka.
Lața (VI.27). It is the southern Gujarat including Khaņdeśa situated between the river Mali and lower Tapti. It is the Larike of Ptolemy?.
Sürasena : Śūrasena was the area of modern Mathurā and Agra etc. with Mathurā as its capital.
Sivi (XV.86). Patañjali has referred to Sivapurī as the capital of Sivis3. According to Dey, a branch of Sivis was in Rajasthan near chittor. Perhaps, Hemacandra has referred to Sivis known in Rajasthan.
Śivarūpya (XVI.14). It has not been identified. Vrji (XVI.21).
Salva (XVI.30). According to Dey, Sālva was called Mārttikāvata also. It was situated near Kuruksetra. Sālva has been identified with Alwar also.
1. Agnihotri, P.D. Patañjalikäljaa Bhārata, p.108. 2. Dey, N.L., op. cit., p. 114. 3. Agnihotri, P.D. op. cit., p.97. 4. Dey, N.L, op. cit., p.81. 5. ibid., p.175. 6. ibid., p.175.

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· Dvyāśrayakāvya
According to V.S. Agrawal, 'Sálvas were an ancient people who seem to have migrated from the west through Baluchistan and Sindha?.
Sindhu (1.68;XVI.31). Sindhu is the Sindha country. According to Ptolemy, 'the Abhiras dwelt in the southern portion of Sindha and Mushikas resided in Northern portiona.
Saurāṣtra (1.68; 11.64; V.40). Saurāşțra is the peninsula of Gujarāta or Kāțhiawāda, the syrastrene of Ptolemy. The name was also applied to the country from Sindh to Broach i.e. Gujarat, Kaccha and Kathiawar.
(C) CITIES Hemacandra has referred to a few cities by their name without elaborating their geographical location. Some of the cities are named after their peculiar feature; after the name of a particular person or after the name of a particular product in the city. Usually cities and villages are not differentiated in the Dvyāśrayakāvya. Abhayatilakagaại has distinguished a few cities from villages. Some of the names of the cities and villages found in the Dvyāśraykāvya are as follows:
Amarāvati (VI.62). It is identified with Nagarahāra, about two miles to the west of Jallalabad. A village close to it is still called Naganak the Nak ie-loho of Fabian. It is Amarāvatī of Pāli literature.
Asmaka (XV.101). According to Bajpai, "Two kingdoms are known by this name. The Kūrmapurāņa mentions it along with the countries of Punjab. The BỊhatsamhita
.
' 1. Agrawal, V.S. India as known to Pāņini, p.57. 2. Dey, N.L. op. cit., p.186. 3. ibid., p.183. 4. Bajpal, K.D. op. cit., p.16,

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Cities
163 (ch.XIV) places Aśmaka in the north west of Indiał. According to Apte, it is an old name of Travancore?
Audumbara (XV.90). According to the poem, it is tho name of the city where udumbara grows in abundance. According to Cunningham, it is some. as Cutch. Its ancient capital was Kuteśvara or Kaccheśvara. According to Bajpai, 'this udumbara is a part of Sāla country probably identical with the city of Nurpur or rather Gurdaspur.
Kāmpilya (VI.26). According to Abhayatilakagani, it was situated in Pañcaladeśa on the bank of the Ganges.
Kallāpuri (VI.22). It may be identified with modern Kollāpur.
Kykaniya and Parņiya (XVI.34). According to Abhayatilakagaņi, they were situated in the Bhāradvājadeśa.
Kaušāmbi (XV.90). Perhaps, it is modern Kosamgrāma, 30 miles from Allahabad.
Gahīya (XVI.34). According to Abhayatilakagani, it was situated near Jullundhur. It is the same as Kulindrina referred to by Ptolemy.
Candrapuri (IX.99). Rice identifies it with Canda in Madhya Pradeśa5 The BỊhatsambita places it is the eastern part of India. It has been identified with Cāndapur of Tipperab district; in Kashmir or with Cāndauri etc.
1. Bajpai, K.D. op. cit. p.35. 2. Apte, V.S. Student's Skt-Eng. dictionary, p.661. 3. Cunningham, A.S.J. Report vol.V. p.155. 4. Bajpai, K.D.op. cit., p.39. 5. Rice, Mysore inscriptions, introduction, p. XXIX.." 6. Bajpai, K.D. op. cit., p.89.

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Mathurā : The Dvyāśrayakāvya has referred to Mathurā as an independent city (VII.103).
Māhişmati (XV.91). It was the capital of southern Avanti. Its modern name is Māheśvara.
Siddhapura (XV.15). It was situated on the eastern bank of Sarasvati. It was called Sristhalapura also and was situated in the east of Aṇhilvāļa.
Srughna (XVI.76). Perhaps, it was situated near Mathurā. Those who go to Srughna are called Sraughna. Kumārapālacarita has referred to it as an important city for the productivity of cloth (Ku. III.58).
The following cities have been named after their special product or the abundance of a particular commodity.
Rşyaka, Vārāhaka, Pālāśaka, Kumudika, Kaţika, Aśvattbika, Kaumudika (XV.101-2); Nadakiya, Plakṣīya, Āriştīya (XV.100).
The followig cities are named after a particular person.
Pākṣāyaṇa, Vāsişthāyanī, Kārņāyani (XV.99), Lauma, Pānthāyana (XV.98). Sākhya and Sākhidatteya are the villages named after the word Sakhi (XV.98). Similar villages are Sārkāyana, Sautangami (XV.47). and Kāśila.
Besides, the following cities are specified in the Dvyāśrayakāvya. It is difficult to identify some of them.
Dākṣinagara,, Dākṣipalada (XV.33); Kānda, Āgnaka, Paippala, Kacchaka (modern Kaccha), Induvakra (XVI.26); Phālgunīvaha, Nāndīpura, Vātānuprastha (XVI.23); Kākanda, Pāšaliputra (Patna), Malla, Västa (XVI 22); Kauņdeyaka, (XVI.9); Sālāturiya (XVII.3); Sikhāvala (XV.92); Kūcavāra, Sāņdikya (XVII.2); Suhma (XX.46); Suvaraṇavalajapura (XX.44); Acalapura (modern Ālacapura Ku.VII.60), Dhilli

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165
(modern Delhi, Ku. V1.96); Konkaņa (modern also Ku.VI.41) ; Soņitapura, Mithilopavana (VII.42), Gūrjara, Kaccha, Dvārakā, Kuņținpura (V.121) ; Devapattana (Somanātha XV.37); Vāśilā (XV.96); Madhumat (XV.90); Phalárka and Prākşaņi (XV.95).
(D) RIVERS
Ajiravati (VI.62). Ajiravati is the some as Aciravati. In the Buddhist literature, Śrāvastī is frequently mentioned to be situated on the bank of Ajiravati. Its another name is Airāvati.
Cunningham has identified the river with the present Rāpti in Oudh on the bank of which the ruins of Srāvasti have been discovered.
The river Airāvati flows through the districts of Bahraich, Gonda and Basti and joins the Saryu or Ghaghra, west of Braha in the district of Gorakhpur'.
Kundyā : Hemacandra has used the word Kaundeyaka (XVI.9). According to Abhayatilakagaņi, kundyā and Kuṇyā are the names of the cities or villagesa. According to some grammarians quoted by Abhayatilakagasi, Kundyā is the name of a river in Andhra Pradeśa».
Gangă (III.4; V.121). Hemacandra speaks of Gangā as
1. Bajpai, K.D. op. cit., p.11. 2. DV. XVI.9.
कुण्ड्या कुण्या च नगयौ ग्रामौ वा । 3. DV. XVI. 9.
कुण्ड्यान्ध्रप्रदेशे नदीत्येके ।

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the best river of India. It is also called divine river (Surasindhu XX.46)1.
Hemacandra has referred to Gangadvāra also (V.2). Gangadvāra has been recognized as a pilgrimage connected with the river Ganga. D.C. Sircar has quoted a verse from the Viṣṇusamhita (ch.85, 28) to prove the same.
Moreover, Lohitagangam (where Ganga is red V 33) and Trigangam (where three flows of Ganga congregate, VI.7) have been mentioned in the poem.
Godavari (XIX.112). No special characteristics of the river Godavari are found it the poem.
Carmavati (11.63). Carmavati is called Prabhāsabhūḥ i.e. a pilgrimage. According to the Dvyasrayakāvya, this was relinquished by the pilgrims due a fear from Grāharipu.
V.S. Agrawal has identified it with the modern Chambal river. N.L.Dey has made specific mention of a cluster of hills called Janapava as its source while in the Puraṇas it has been grouped with Pārā, Šipra, and Avanti etc. which issue forth from Pāriyātra, the western Vindhyas together with the Aravalley range5. P.V. Kane puts Mhow as its source.
The Para (Pārvati), Avanti and Kunti are its main tributaries and Carmaṇvatī itself feeds the river Yamunā, about 25 miles to the south west of Itawah'.
1. For details of Ganga, see D.C. Sircar, op. cit., pp.172ff. 2. ibid; p.179.
गङ्गाद्वारे प्रयागे च गङ्गासागरसङ्गमे ।
सततं नैमिषारण्ये वाराणस्यां विशेषतः |
3. Agrawala, V.S. India as known to Panini, p.47.
4. Dey, N.L. op. cit., p.48
5. Sircar; D.C. op. cit., pp. 45-46.
6. Kane, P.V. History of Dharmasastra, vol. IV. p.743.
7. Bajpai, K.D. op. cit., p.91.

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Rivers
167 Jambūmāli (III.17; V.37). This river is same as Bhogavati or Bhogao.
Tüdi (XVII.3).
Drumati (XV.90). The name of the river Drumati is not found elsewhere. Matsya Purāņa (22.37) speaks of a river Droņi. Another river Drumā is mentioned in the Vāyu Purāņa (ch.75) along with the Narmadā and Surahā or Sumabā. Its identification is uncertain'.
Can Drumati be identified with the river Drumā ?
Narmadā (VII.58). Its another name is Revā (IX.54). In the Dvyáśrayakāvya.
Pärā (VII-35). According to the Dvyäßrayakāvya, it meets with the Sindhu river. Accoding to Bajpai?. Parā, Avanti and Kunti are the main tributaries of the river Carmaņvati. According to the Purāņic geography, the Pärä river springs from the Pāriyātra mountains.
Bhogåvati (VI.62) According to K.D. Bajpai“, it is a stream of Gangā, A town in the nether world is also known as Bhogāvati.
Yamunā (VII.43). Vļodāvana is situated on the bank of Yamuna.
Varmati (XVII.3). This river has also not been identified.
Śārāvati (VI.62). Sārāvati is supposed to be a river which differentiates Northerners (udañcaḥ) and the Easterners
1. Sircar, D.C. op. cit., p.97. f. n. 00.3 and Bajpai, K.D. op. cit., p.117. 2. Bajpai, K.D. op. cit., p.91. 3. Sircar, D.C. op. cit., p.46.
पारा चर्मण्वती लूपी (?) विदिशा वेत्रवत्यपि ।
शिप्रा ह्यवन्ती कुन्ती च पारियात्राश्रयाः स्मृताः । 4. Bajpai, K.D. op. cit., p.68.

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168
Dvyāśra yakávya (Prāñcaḥ) D.C. Sircarl has quoted a traditional verse found in the Kāśikā.
Sona (V. 121). According to the version of the Purāņas, the Soņa river springs from the Rkşapāda mountaino.
Syabhravati (VI.45). According to D.C. Sircar, Švabhravati is the same as Sābaramati river
Siprā (XIV.27). According to Abhayatilakagaại, the river Siprā flows near the city Ujjainī4. In the opinion of D.C. Sircar, this river passes by the ancient city of Ujjaini. The reading of the other name and its identification are uncertain."
Sindhu (1.68). The river Sindhu is said to be a boundary of the aministration of Mūlarāja.
A description of the river Sindhu is found in the Dvyäśrayakāvya. This river is same as the river Indus.?
Sarasvati (XI.45). Accordidg to the Dvyāśrayakävya, the Sarasvati river was inhabited by the Rākşasas. Sarasvati is called a divine river also (Brāhminadi XI.115; XIII.14). D.C. Sircar has mentioned a river Sarasvati in Gujarat also and has quoted Kāvyamimāṁsā to support it.
1. Sircar, D.C. op. cit., p. 210.
प्रागुदञ्चौ विभजते हंसः क्षीरोदके यथा ।
विदुषां शब्दसिध्यर्थ सा न: पातु शरावती । 2. ibid, pp.47-49. 3. DV. XIX. 27. 4. Foar, D.C. op. cit., p.50. pote 3. 5. DV. V111.74 ff. 6. Sircar, DC. op. cit; p.232. 7. ibid., p.294. 8. ibid., p.57, n.5. Also cf. Kāvyamimāṁsā of Rājasekhara, G.O.S.pp.94.
पश्चाद्देशः सरस्वतीभ्रवतीवार्तघ्नीमहीहिडिम्बाधा नद्यः । .

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States and territorial divisions
169
(E) MISCLLANEOUS Hemacaodra has accepted fourteen Bhuvanas (I.197) which have been explained by Abhaytilakagaņi as 1. Bbūḥ 2. Bhuvaḥ 3. Svaḥ 4. Mahaḥ 5. Janaḥ 6. 'Tapaḥ 7. Satya and seven types of Vāyu.
Hemacandra has enlisted eight directions as 1. Aindri 2. Āgneyi 3. Yāmyā 4. Nairști 5. Vāruņi 6. Vāyavyā 7. Kauberi and 8. Aiśānī (I. 196; IV.36). Agastyā direction has also been referred to (IV.89). At another place, he speaks of four directions (11.3,10).
Hemacandra speaks of nine Islands (Dvīpa I.196). They have been explained as 1. Navendra 2. Kaścrumat 3. Tāmraparna 4. Gabhastimat 5. Nāga 6. Saumya 7. Gandharva 8. Varuņa apd 9. Kumārī. Rājasekhara in his Kāvyamimāṁsā speaks of these nine dvīpas?.
Hemacandra has accepted four oceans which encircle the earth. They are explained as Eastern, Western, Northern and Southern oceans.
The concept of the Ganges of the sky (VyomagangaIII.105) also occurs in the poem.
1, Kāvyamimārā, p.92,

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XIII. POLITY AND ADMINISTRATION
The king: The concept of the king being a divine personlity can be gathered by the word Svarat (self-effulgent, 1.119). A group of subordinate kings and administrators is referred to be sitting all around the king (XV.48). The court of Mūlarāja is called Sahasrarājñi (consisting of thousands of kings IV.40). Feudalism continued in Gujarāta. Kumārapāla had two Samantas named Vijaya and Kṛṣṇaka in his court (XIX.98). Besides Samantas, Māṇḍdalikas, the governors of some Mandalas or Desas (Ku. VI.26); Mahajanikas who were, perhaps, rich people and businessmen were also present in his court (Ku. VI.34).
The king was a supreme Judge himself and decided every important and higher affair (1.69).
King and gifts: Valuable gifts consisting of jewels and diamods were given to a king by the rich and by the defeated enemies (VI.19; XV.35).
Barbara, an enemy of Jayasimha presented him the Māņikyas as he was released by the latter (XIII.1). Camels laden with gold were sent to a king whose paramountcy was accepted. These gifts were presented on the golden plates (Paṭṭaka XV.71). Royal umbrellas were also sent as a token of accepting supremacy of a king (VI.24), Gifts were sent in the form of the military aids viz. elephants, horses etc. also (VI.17. XV.4). The special product of a particular area was also sent as gift. The king of Kaśmīra presented the musk which is a special product of Kaśmīra (VI.23).

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Coronation of the king: Umbrella was the royal insignia. In the coronation ceremony, the king was made sit on an elephant and only after putting umbrella over him, he was declared to be the king (XI. 100). The umbrella was made of the feathers of a peacock also (IX.12).
Won by the enemy, the king had to submit some royal insignia to the winner. Bhoja surrendered his golden canopy to Cedīrāja which was later on presented to Bhimarāja (IX.57). Personal life of the king: In the Kumarapalacarita, the personal life of the king and his daily programmes have been elaborated. After getting up in the morning, the king bethought of his favourite deities (Ku.1.72-73). At the same time prisoners, sūtas and ācāryas eulogized the king (11.5,14; Ku.1.5). They blessed him and in return, the king presented them the cows (IV.38; VI.13; Ku.I.61).
The king performed his morning prayer and daily as well as periodical religious rites (II.9). The experts in the Vedas performed the morning prayer together with the king (II.55). After giving off donations, Kumarapala came to the temple of his favourite deities (Mātrgṛha, Ku.I.84) to worship Mātrs. After daily exercises (Ku.I.90) people came to see him in the morning (Ku.I.70). The king came to the council-hall (II 58). In the presence of all, the king entered Maṇḍapika made of gold (Ku.VI.27) and sat down upon Simhasana (III.77)1.
The king is mentioned to be educated in all the fine arts, religious scriptures and ancient lores (VI.4,6). Poets were also present in the council hall and they rejoiced the king by solving poetic puzzles (XI.66).
1. The programme of the king corresponds to that of the king Sūdraka described in the Kadambari of Bāṇabhaṭṭa.

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The kings were religious and went to pilgrimages after winning the enemy (V.132). In the old age, they led their lives in pilgrimages (VIII.15). They observed asceticism and passed their old age peacefully.
ADMINISTRATION
Division: The country was divided into Janapadas. For example, Sindhu territory is referred to as an independent Janapada (VIII.116). Mandalas are the further divisions of a particular Janapada. Governors of mandalas called Mäṇḍalikas were also invited in the council-ball of the king. According to H.D. Sankalia, mandala was the largest territorial division corresponding to a modern province, though at times Lata and Sauraṣṭra are called desas and Gürjjara (the whole of Gujarat) a maṇḍala. The other units in descending order of size were a Visaya, Pathaka, group of villages and a village1. A.K. Majumdar has noted fourteen maṇḍalas in the Chaulukyan inscriptions2. Mandala was divided into villages, Khalatikas (mountain according to Apte's dictionary) and forests (III.84), Another important unit of the division was Pathaka3. The head of the village is called Grāmaņi (I 181).
Concept of good Administration
Even in the time of Caulukyas, Ramarajya was thought to be an ideal for the king (VII.4). An administrative ideal was not to forfeit the wealth of others (VIII.31). There were no thieves and law and order was preserved (VIII 28). The subject had the full right to express their opinion in a publie place (XIII.6).
1. Sankalia, H.D. Archaeology of Gujarat, Bombay, 1941, p.202. 2. Majumdar, A.K. Chaulukyas of Gujarat Bombay, 1956, pp.208-209. 3. ibid., p.210.

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OFFICERS All the administrative officials noticed by A.K. Majumdar? through various sources are not found in the poem.
H.D. Sankalia (p.203) has noted nineteen officers in the times of Caulukyas. Only the following officers are referrd to in the Dvyāśrayakāvya.
1. Purodhas (111.80). Purohita or Purodhas was a political and religious adviser of the king who was entrusted with the performance of religious ceremonies of the king (Ku.VI.30). In the royal court, he eulogized the king (Ku.VI.28).
2. Mahāmantrin : The exact status of Mabāmantrin is not given in the Dvyāśrayakávya. According to Abhayatilakagaņi, Jambaka was the Mahāmantrin of Mūlarāja. P.V. Kane has translated it as 'Great minister or councillor"! The word occurs in the Beparas plate of Cedi king Karnadeva and in the mount Abu inscription of Vimala".
3. Mahāpradhāna : P.V. Kane has translated it as Great Minister or Prime Minister. The exact distinction between Mahāmantrin and Mahāpradhāna is not known. According to Abhayatilakagani, Jehula was the Mahāpradhāna of Mūlarāja (11.56). In the text of the Dvyāśrayakāvya, both Jambaka and Jebula appear to be ministers of equal status.
Ministers had the authority to speak frankly in the court. They could coutradict other ministers inhesitatingly (II.97-99)
1. ibid, Details, pp.222-242. 2. Kane, P.V. History of Dharmaśāstra. Vol. III. p.998. 3. E.I.II. p.309. 4. Kielhorn, F. Mount Abu Vimala Temple inscription.
E. 1. IX. p.9.151-52. 5. Kane, P.V., op.cit. Vol. III. p.997.

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4. Sāndhivigrahika: He appears to be a minister of external affairs who is entrusted with the portfolio of "treaty and war". Puşkarākşagani has mentioned him as “Pradhana. purușa".
5. Mahämtaya: A. K. Majumdero has translated it as "Chancellor" while P.V. Kapes calls him “Great or Prime Minister". It is informed by the Kumārapālacarita that Mabāmätyas were present in the court of the kings to provide them with various informations (Ku.VI.26).
6. Māndalika: A Māņdalika is a chief administrator or governor of a Mandala. They were also present in the court of the king (Ku.V1.26). Puşkarākşagaội remarks that they were the administrators of Deśas. Deśa is used by Hemacandra in the sense of a Mandala. They are called Maņdalesa in the Rājatarangini and Mandaleśvara in the inscriptions of Rațțas of Saundatti*. The governor of a Mandala was usually styled as Mabāmaņdaleśvaras.
7. Dandaneira:. (11.87). Abbayatilakagani has explained him as Senāni i.e. the Commander of the force. Dandanetra is a lower rank to that of Daņdapati. The word Daņdnetra does not occur in ipscriptions so we can identify it with the inscriptional word “Dandanāyaka".
8. Camūpa: He appears to be the commander of a division of army. Many cam ūpas are mentioned in the poem (VIII.90).
9. Ayudhāgārika: He is the superintendent of the store of arms to be supplied to army (XVII.4 4).
1. Ku. V1.40. 2. Majumdar, A.K. cp. cit. p.222. . 3. Kane, P. V. op. cit. p. Vol. III. p.998. 4. ibid, Vol. III, p.998. 5. Sankalia, H.D. Archaeology of Gujarat. p.203.

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10. Pratihāras : (Chamberlains). Because they attended the gate of the royal palace so they are called Rājadvāḥ (1.116). According to A.K. Majumdar, "they were provincial officials though sometimes they might have acted as chamberlains. But Hemacandra has used the word directly in the sense of a 'Chamberlain'.
11. Vetrin : He is usually a gate-keeper having a vetra stick in his hand (VI.16). He is called “Arthasauņda" i.e. cxpert in meaning or expert in collecting money through bribe.
Spies and intruders : Spies and balds were sent to other territories by the king. Balds eulogized and propagated the virtues of the king while spies collected the information and communicated it to the king (VIII.45). Intruders were sent to disturb the administrative arrangements and create a chaos there. The spies changed their dress and identity and made breakages also. Such spies are called 'Nagaraghātas' (XI.48). These spies dressed themselves as sage and lied by the road-side to collect secrets (XVI.9; XVI.16). Sometimes, kings went out themselves in secrecy to observe the administration and the attitude of public towards them. Jayasimha went out only with this purpose (XIII.5). They observed not only the public attitude but also the activities of the spies engaged for detective purposes (XIII.II).
Wages : Wages to army were given both in the form of cows and coins (Nişkas, XVIII.88).
Imprisonment : Prisoners were left at the time of the birth of a prince (VII.17; X1.35). The name of a rigorous punishment is Krauñcabandha. (XIV.16). Some of the kings put their foot on the heads of the king arrested as the latter bowed down his head to the feet of the former. Grāparipu is mentioed performing this action (11.85).
1. Majumdar, A.K. op. cit. p.229,

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Taxes: In the reign of Caulukyas, there was no tax on sages (XVI.4). But Graharipu charged tax even from sages. The subject was very happy while paying taxes to a king (VII.21) so it appears the tax was not a burden on public.
The main source of the income is the harvest. This tax was charged in the form of grain (III.18). Grāharipu is mentioned to be taking tax in the from of 'yavas' (II.65).
The other source of income is the taxation over subsidiary kings. These kings paid the tax in the form of gold to their supreme (VI.20). Some of the kings sent the tax in the form of the minerals of their area (VI.22).
In villages, one had to pay the tax at tax-booths on the roadside. The tax is referred to on honey and pepper also. The taxation officer is called 'Saulkika'. The tax charged from villagers appears to be in the form of commodity and not in the from of coins (XVII.55).
Another source of income was the forfeiture of the property of an issueless man. But Kumārapāla banished this source despite of the risk of his income (XX.85).
Army and Warfare
The army was divided in four divisions.
1. Pedestrians: They are called Patti (V.12).
2. Elephants: This force is called 'Hästika' (1.62) or Dvipabala (1.197) or Dantikulāni i.e. the group of the elephants (1.200). They were decorated with gold as they moved in the battle-field (II. 107). A housing called śārī was put on them (II 87). Faces of the elephants were covered with the cloth having the hair of a Meşa or a bear. (IV.58).
3. Horses: Their group are called 'Aśvīyani' (1.200). They are mentioned as an important part of the army (1.56; IV.39; VIII.70).

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Polity and Administration
4. Chariots: Chariots are referred to made of wood so they are called 'Vaiṣṭava' (III.106).
Other material: Women of aboriginal tribes also went in the battlefield. They used a conveyance animal called 'Maya'. According to Abhayatilakagani this 'Maya' is 'Sandhi' which is a famale camel. (IV.57). Carts were used to carry the pitchers full of water with the army (V1.79). Tents called 'Sthulas' were carried by soldiers in the battle-field and were pitched wheresoever necessary (III.145). Flags were used both on chariots and in hands (III.103; 112). The army made a circle called 'Vyuha' to attack the enemy (V.37).
177
In the night, no one was allowed to go out of the camp (III 159). The food to military was given by the king. Various departments were established to provide provision (XVII.41).
The army was divided into 'Akşauhinis'. According to Abhayatilakagani, each akṣauhiņi consisted of 21870 elephants 21870 chariots; 65610 horses and 109350 padestrians (V.59). It was further divided in various cantonments called 'Kataka' (VIII.60). There was one commander of each cantonment (VIII.60). The army was also consisting of people of aboriginal castes viz. Bhillas etc. who were very expert in bows etc. (V.6). Some rural people engaged in other occupations were also recruited in army in the time of emergency. Such army is called Śreṇībala or 'Tanträdika' by Abhayatilakagani (IV.52).
Guerilla warfare: This type of war is called 'Niśāvaskandin' (which is made in the night (II 66). Some aboriginal tribes (e.g. the king Graharipu) were very expert in this type of war. In Guerilla war, the army stood in a dress other than army e.g. in the dress of Brāhmaṇas and then attacked the back portion of the army (VI.76). This type of war is called 'Chala' or Māyā (XII.41). For guerilla war mines were also

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used. It appears that underground mines were well-equipped because they are coloured with Mañjișthā (VI.42).
INSTRUMENTS OF WAR Amongst musical instruments in a battle-field, counchshell (I.89; 7.117; IX.19; XVIII.40), Bherī (V.117), Dundubhi, Dhakā (Drums), Yakā and Kāhala (IX.19; XVIII.40) are mentioned.
Hemacandra has referred to thirty-six kinds of instruments in the battle-field. (XI.51). Abhayatilakagani has enumerated all those thirty-six types. Sometimes, through the medium of similes, the formation of instruments can also be known. The instruments mentioned by Abhayatilakagaņi (XI.51) are as follows:
1. Cakra (Ku.II.16).
2. Dhanuş (A bow) (II1.98). It is called a căpa (IV.25). It was used with arrows (V.18). It was made of Tāla tree (XV.65) and Badari tree (V.6). Arrows are kept in a cavity called Tūņa (V.12) or Nişanga (VII. 129).
3. Vajra : Vajra is a kind of stone. It is named Silā also (XII.39).
4. Khanga : (1.20; V.20; Ku.1.39). It is called "Asi' also (V.19). Asiputrikā (V.13) is a little sword (V.13). Kaukśeyaka is a little sword hanging on a side (XVI.10).
Kșurikā : It is a long knife. Even in modern dialects, it is called as 'Churi'.
6. Tomara : It is a lance
7. Kunta : It is a spear which is mentioned different from Tomara (V 20). It is called Prāsa also which is named in Prakrit as Sella (Ku.I.39). The size of a Kunta is mentioned equal to the length of two men i.e. usually eleven or twelve feet long

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(IV.47). Their weight were heavy and they were carried by strong animals (V.25). It was thrown with right hand so it is said 'Asvayaștha', which is not carried by a left hand (111.122).
8. Triśüla (XI.51). It is a tridant.
9. Sakti (IV.54.). The army of strong men is mentioned thowing Sakti. (IV.43; V.7). It appears to be a very heavy instrument made of iron (Ku.II.12).
10. Parašu (Axe): It was popular in the moutainous area of Raivataka (XV.68). It was used to cut trees also (VII1.93). Its weight is mentioned as fifty palas (Ku II.19).
11. Makşikā. 12. Bhalli 13. Bhindimāla 14. Muțși : It appears to be a kind of iron fist. 15. Lunshi
16. Sanku (V.95) It is made of iron and is mentioned like a snake.
17. Pāśa: It is a net to catch another man and then to kill him with spear or sword.
18. Patfiša. 19. Rişti 20. Kanaya 21. Kampana
22. Hala (plough) This is also usually said to be an instrument of Balarama.
23. Müsala : It is a long staff.
24. Gulika: It appears to be clay-ball burnt in fire and was thrown with the help of a bow.

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25. Kartari. 26. Karapatra. 27. Taravāri: It is the sword called 'Talawāra' these
days.
28. Kuddāla : It is a long iron instruments which is used to dig a pit.
29. Dusfoța. 30. Gofaņi. 31. Dāha. 32. Duccūsa. 33. Mudgara. It is a 'Mass' (V.58; V.54).
34. Gadā : It is also a kind of Mudgara but her gadā is mentioned made of stone while ‘Mudgara' is made of iron (IV.43).
35. Ghana, 36. Karavālika.
Besides these thirty-six mentioned at one place, some otber names also occur separately. They are:
37. Šataghni. (11.76 ; XI.46). It was used to throw stones from a city (XIV.32).
38. Yantra : It was used to break the stones of a fort
(XIV.32).
39. Yaşthi : It is a bamboo staff used for fighting (VI.59).
40. Raudrāstra. 41. Dalmi (VIII,64). 42. Ranku (VIII.95). 43. Šalya (IV.45). It may be identified with Sanku. 44, Kulisa (VI11.95).

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45. Stambhaparaghna: It appears to be a hammer (XII.68).
Besides these, trees are also mentioned to be used for fighting Even seven horses were yoked to a chariot (VIII.70).
Amongst defensive weapons Varma and Carma are referred to (V.21).

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XIV. SOCIAL CONDITIONS
(a) Caste system
Four castes are referred to in the Dvyāśrayakāvya (caturvarna). They are specified as Brāhmaṇa, Ksatriya, Vaiśya and Śūdra (1.183; II.2)). They are separately named as Dvija, Ksatra, Vit and Śūdra (V.116).
Brāhmaṇa: According to H.D. Sankalia, "at the time of Siddharāja, indeed, Brahmaņas must have attained immense power, prestige and prosperity1."
The main duty of the brahmanas is to study the Vedas and to perform sacrifices (1.75). Even a king is mentioned washing their feet and offering Arghya to them (VI.9). It was believed that if a brāhmaṇa utters a curse, it many cause an adverse eflect on yajamāna (V.48). As a rule, a kṣatriya should not kill a brāhmaṇa (XVIII.19).
Brāhmaṇas were given donations in the form of cows and the land (XIV.23). A brāhmaṇa who is well-versed in the Vedic learning is called Śrotriya (V.91).
The Kaṭaccuri, Gujjara and a few of the Caulukya records say that the grant was made to the brahmaņas for the performance of five great sacrifices (Pañcamahāyajña), Bali, Caru, Vaiśvadeva, Agnihotra and for the guests. Darsa, Pūrnamāsa, Rājasūya, Vājapeya and Agniştoma are the sacrifices for which the grants were made2.
1. Sankalia, H,D. Archæology of Gujarat, p. 209. 2. ibid., p.209.

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Social conditions
183
So it can be concluded that brāhmaṇas enjoyed prestige and dominance in the time of Caulukyas.
Kșatriya : Usually kiogs belonged to Ksatriya families. They had a lock of hair on their head (Sikhā) so Cámundarāja is called mürdhaśikha (IV.77).
In the Dvyāśrayakāvya, two kinds of kșatriyas are referred to :
i Suddhaksariya (Pure ksatriya). According to Abhayatilakagani, a ksatriya who is born of a kșatriya father and a kşatriya mother is called Suddhaksatriya (XIX.115).
ii Brāhmaṇakas:- Such type of ksatriyas are brābamaņas by birth. According to Abyayatilakagaại, those Brāhmaṇas who were thrusted out of society and later on adopted warfare as their living, are called Brāhamaņakas. Or those Brahmaņas whose living was through warfare, are called Brāhmaṇakas (XVIII.59).
Vaisya : They are called Arya (XI.15). Vaņika or Dhānyamāya because their main occupation was to measure grain (XI.43).
(b) Tribes Amongst Hindus only these four castes were prevalent. But some other aboriginal tribes are referred to in the poem. Their hair are mentioned as long to reach the waist (IV.50). There are some differences in their physical structure they are called uccairmukha, having an upward faces or ușțramukba, having a face like that of a camel (V.32). Some of the castes of these tribes are as follows:
i. Ābhira: (XV.85). Grāharipu belonged to an Ābhira tribe. It appears that they were anti. Hindu in their religion (11.109). According to Abhayatilakagani, these Abhiras are

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the same as 'Gardabhas' (II.62). Hemacandra in his Sabdānuśāsana calls them Mahāśūdra1.
Similarly the Käsikā has also referred to them as Mabāśūdras2.
ii. Kirāta (XIV.23). They are very expert in geogrphy of the mountains and mine-occupations (XVI.53). In Prakrit, they are called Cilāya or Kiraya (Ku. II.29).
iii Dhīva or Caṇḍāla (IV.38). They are called Bahiṣṭarām (Bahiḥ+taram) or Nistya (Nis+tya) i. e who are thrown out. According to Abbayatilakagani, they were thrusted out from Varnas and Asramas3. Outside the city, a private secluded hall called Antargṛha was constructed which was meant for cāṇḍālas (I 146). According to Abhayatilkagani, they came in the city and begged (1.146). According to Smith, even in the Gupta period, these caṇḍālas lived outside the city and had to inform as they enter it".
But they had a respect in military and could get higher posts which were respected by all the castes (III.116).
iv. Cina (VIII. 58). They are Chinese tribes.
v. Barbara: They are forest-living and cruel tribes (VIII.58).
vi. Jängala: The army of Anna is mentioned to be belonging to 'Jangala' caste (XVIII.71).
1. Hemacandra, Śabdānuśūsana, II.4.54
2. Käsikā, ed. Brahmadatta Jijñāsu, Varanasi, 1951. p.251. on Pan 4.1.4., the Värttika of Katyayana
gar arugegaf aıfa: 1
3. DV. III.116.
बाह्यदेशे वर्तमानानाम् । निर्गता वर्णाश्रमेभ्य इति निष्ट्याः ।
4. Smith, V.A. The early history of India, oxford, 1957, p. 314.

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vii. Nişāda : They are mentioned as experts in driving elephants (V.50).
viii. Bhilla: (1.179). They are modern 'Bbīlas'. They are mentioned as experts in the warfare of bows and arrows (V.6). They are also called 'Meda' and Abhayatilakagaại has explained it as 'Bhillas' (IV.46).
ix. Allechhas : According to Abhayatilakagaņi, Bhillas (V.40). and Turuşkas etc. belonged to Mlechha caste (V.59). Mlech has could not become the friends of Aryans because they had bad habits and cruel disposition (IV.33).
x. Turuşka (Turks) : They are also one of the Mlechha tribe (Ku. V1.96).
xi. Yavanas (XV.26). xii. Saka (XV.26).
xiii. Sabaras : They resided in forests so Abhayatilakagaại calls them Āraṇyakas (foresters XVI.27). Sabaras are called 'Parvatīya', (belonging to mountainous areas XV.33).
xvi. Hüņas : It appears Hūņas had also become a part and parcel of Indian society. In the "Svayamvara' of Durlabhadevī, the sister of Mehendra of Marudeśa, the king of Hūņas was also present together with the kings of other mandalas (V11.102).
xv. Țakka : They are mentioned by Abhayatilakagaņi as 'Kșatriyas' (1.54).
: xvi. Māheya (XVI.6). According to Abhayatilakagaņi, they are also Kșatriyas called 'Mahiyada.
xvii. Khasa (VI.26). According to Abhayatilakagani, they are Kșatriyas residing in ‘Kedāradeśa' (XX.99).
Position of women Abhyatilakagani has indicated (XVIII.62) that the marriage of a girl had become a headache for father. Slowly the position of women was deteriorating.

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Although she is referred to as a partner of man and could eat and drink with him in one pot (XI.2), yet women were left to their fate. It is mentioned that one could put his wife at stake (XIII.64). She was so much on the will of her husband that if she possessed the signs of one who kills her husband (Patighnī) she was either abandened or married to to even an enemy (XI.46). After the death of her husband a widow dressed herself in a deer-leather (IV.65).
They had a freedom to go to bazar to make purchases etc. Such a woman is called Paņitri or Panitri or Panāyitri (V11.78). In one place, they are referred as pursuing lovers (VII.82).
Women were given education and the wives of high officers are mentioned to be proficient even in politics and grammar (IV.44). They were especially given education in fine arts viz. singing and dancing. Abhayatilakagaại has referred to slxty four types of fine arts (I.106).
Usually purdah was not used by women. But sometimes while going to a public place, the purdah was observed. The word "Asūryam paśyā” indicates to the prevalence of the veil. The purdah was not strictly observed everywhere. Abu Zaid an Arabian traveller of the early tenth century has noticed that in most of the courts of India, queens appeared in public without any veil?.
They went in temples with the covered face and saw the dance being performed before the statue of Jina from the stern of stone before them (Ku. II.28). Sweet-natured women were appreciated (1.35). Married girls were instructed to
1. (a) Elliot and Dowson : History of India, as told by its own
historians, London, 1867-77. Vol. I. p.11. (b) Altekar, A.S: Position of women is Hindu civilization, p.172.

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preserve social order (I.107). The fulfilment of their desire in in pregnancy Dohada) is mentioned in the poem (XI.3,6).
Women observed Vratas also. Those who observe Vrata for four months are called Cāturmāsikā. Others fasting for forty-eight days are called Aștācatvārimśyā (XVII.50). They could become a mendicant and could celibate throughout their life. Such like women are called Kumārapravrăjitā (V.96).
Besides domestic duties, They performed some outer jobs also. In villages, women protected fields, corn and fruit and harvest the crops (Ku.V.70-71). Women selling garland, flowers and other such like objects are also mentioned (XVIII.33-34). Their domestic duties were to cut the wood and to milk the cows (XIII.25).
The women of non-Aryan races accompanied their husbands to the battle-field also (IV.57,77). Even in Aryan tribes female-servants or wives of high officials accompanied their husbands in the battle-field (II1.129). They inspired warriors to fight (V.111). While explainig the words like Pañcarāma or Triramabhorú, Abhayatilakagņi has remarked that these women were bought for five or three prisoner women or so. This indicates that they were captured in the battle. field and were sold later on. It was prevalent amongst some aboriginal tribes (IV.92).
Personally, Hemacandra has severely condemned the company of women (Ku. VII.9). The sexual relations with female servants are also referred to. The rich offered grains as the price of sexual relations (III.20).
Prostitution : The group of harlots is called Gāņikya. The attitude of society towards prostitution does not appear to be encouraging. Abhayatilaka explains this institution as

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worst. The prostitution is called Vesa (XIII.57) and a harlot is called Avaişiki (XVII.10).
Prostitutes accompanied the army in the battle-field also (XIV.30). Even married-men are referred to be indulged in prostitution (XVII.60).
No harlot was allowed to be present on an auspicious occasion like that of the marriage of a king (XIX.56). According to Pūrņakalaśagaại, they had a contract of time and after that they left meo, Vițas were mediators and agents between the prostitutes and the customer (Ku. 1.54).
They accompanied young-men even to palaces for watersports (Ku. IV.66). Some well-dressed barlots could be present even in the court of a king (Ku. VI.38).
(d) Marriage
Rituals : Bridegroom reached the house of a bride and was welcomed at the door. He was marked with a 'Tilaka' of curd on his forehead. No harlot was allowed to be present at that occasion (XIX.56). The bride put a garland in the neck of the bridegroom (VII.108) and they entered inside having broken a pitcher consisting of salt and fire (XIX.58). Then they went to the “Mātsveśma' (XIX.59). Brähamaņas recited Mantras and the friends of the bride cut jokes and satires having seen his physique (XIX:63), 71).
Songs were sung at the time of marriage and a thread was bound called "Sūtrabandbana'. Fingers of the lady were yellowed with 'Kunkuma (IX.169). After the completion of
1. Ku. 1.54.
यावान प्रतिज्ञातः कालस्तावन्मात्र वेश्या अरसिषुः ।

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rituals, auspicious songs called 'Mangalagana' were sung again (XIX.75).
Svayamvara: It was prevalent amongst Ksatriyas. (VII.66). A place was decorated for Svayamvara called Svayamvara-maṇḍapa (VII.89). The bride put her hand in the hand of a maid-servant (Pratihārī) and then turn by turn went to all the candidates (VII.92). Then she put the garland in the neck of the most suitable (VII.108).
189
Polygamy: It is frequently referred to by the Dvyāśrayakavya and the description of a cowife; a jealousy for her and a lesson to 'Mugdha-Nayika' is mentioned (1.107). It was prevalent mostly amongst kings (II.9).
Dowry Dowry was very prevalent even in royal marriages. Elephants, horses, chariots and coins were also given to a king (VII.75; VII.109; VII.112; IX.171; XIX,24).
The Dowry is not mentioned in public directly except an indication that the father of the girl was worried for the marriage of girl (XVIII.62). In the poem the father of the girl is mentioned to be sending presents to his son-in-law (IX.163). According to Altekar it was a voluntary gift of pure affection and presented no impediments in the settlement of the daughter's marriage till the middle of the 19th century1.
(e) Society
People People in the society are said to be virtuous (1.59), true (1.85); restraint (1.92) and well-behaved (1.93). There was no mutual exploitation (1.94). People did not crave for women of others (1.20). They were leading a happy and healthy social life (I.104),
1. Altekar, A.S. Position ci women in Hindu civilization, p. 71.

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Besides good people in society, fraudulence in Kāśi was prevalent (Ku. II1.59) People of Cedi are said to be very honest (XVI.19).
Social relatives : Relations between brothers and sisters were very good. A brother prevented his sister from immoral actions (VI.10). Both paternal and maternal aunts are mentioned (I/1.103, 104). Nephew and niece (both from brothers and sisters); cousins (both maternal and paternal XV:2) and brother-in.law (śyāla XV.3) are mentioned in the poem.
In Saurāşțra, husband of the daughter of a maternal uncle is called Mātulāniputra. According to Abhayatilakagaņi, it is a local custom to call him by this name (IV.73).
Daughter-in-law respected her mother-in-law. Due to modesty, she always got up earlier than her mother-in-law (Ku. I. 52).
: Abuses : Social abuses are mentioned but they are not obscene. Avațīta (flat-nosed, XVIII.35), Cāņdālaki or Kārmārki (A Cāņdāli or a low woman XIV.49), Devādāṁ Priya (a fool, XVIII.103), Nikkita (a mean), Kalahasila (quarrelsome), Dása, a slave (Ku. IV.13) and Sākini (Fiercefulwoman XIV.6) are the prevalent abuses.
(f) Food and drinks
Corns
1. Wheat : Apūpas are made of ground wheat i. e. flour. Abhayatilaka calls it Kaņikka (XVII.24) It corresponds to Punjabi word kanaka. It was a popular corn.
2. Rice : Odana in prepared of rice (XVII.24).
3. Barley : It was used to cook barley-gruel called Karambhaka (XVIII.18) According to Abhayatilakagani, karambhaka is prepared with curd and saktu. Saktu is also prepared from barley. It is a flour of fried and ground

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preparation of barley (III. 143) In modern Indian languages it is called Sattu.
4. Kulmāşa (XVIII. 61). It is a particular type of grain. The word occurs in the Nirukta whereon Rajamade has suggested its meaning to be half-boiled barely, which, it seems was considered unfit for the higher classes?.
Hemacandra has specified yāvaka as a synonym of Kulmāşa. It was; perhaps, an inferior type af barley.
5. Tripuța : According to Abhayatilakagaņi, it was a special type of grain (XVIII. 61). Its identity is unknown.
6. Tila (sesamum, VI.12 ; XVIII.18).
7. Nīvāra : It is a light grain of grass which is meant for the sages (III.27) and the deer (VII.72).
Corn Preparations 1. Dhāna : They are fried barely which were frequently used as a substantial food (VI. 87). Abhayatilakagaņi bas mentioned them as fried barley (Bhraşță yavāḥ, V. 116). In Punjabi, it is called Dhāņā.
2. Saktu : They are prepared from fried and ground barley (III. 134). Generally they are prepared from Dhāna.
3. Karambhaka : Fried and ground barley (Saktu) is mixed with curd and is called Karambhaka. According to Abhayatilakagaņi, Karambhaka is cool in effect (III.134).
4. Mandaka: According to Abhayatilakagaņi, it is called Polikā. It is a heavy wheat broad. Abhayatilakagaội has explained its preparation. It is prepared by wheat-four
1. Rajwade, V.K. Ed. Nirukta, Poona, 1940. p.20 and 233. 2. Abhidhānacintāmaņi, p. 1 0.
स्यात्कुल्माषस्तु यावकः ।

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after mixing it up with water. In Punjabi, they are called Mande (big roți) and in Marathi, they are called Māṇḍe.1
5. Puroḍāśa: It was also a big bread made of rice. According to Abhayatilakagani, it was used only in the sacrifice (XV. 75).
Pulses
1. Mäṣa (Black beans, III. 141; V. 137).
Its sweets are also mentioned in the poem (III.141). 2. Mudga: Green kidney-beans (XV. 71; XVIII.81).
3. Kulattha: It occurs in the poem in (XVII. 5). A synonym of kulattha is Kalavṛnta2.
Cooking of Pulses Mudga is mentioned to be prepared in curd. It was made delicious with salt and camphor powder etc. (XVII. 5).
Other tasteful edibles: Some of the fragrant and astringent edibles are mentioned to make the preparation more tasteful. It is called samskāra or seasoning. According to Abhayatilakagani, a soup was made more tasteful by refining it with Hinga (Asa-foetida) and camphor (I. 58). Some other things are:
(i) Haridra (Turmeric). It is called Haladi in Prakrit (Ku. I. 60). It makes the pulse and soup colourful as well as delicious.
(ii) Ciñcanikā (Tarmind). It was mixed with the pulses
1. Jani, A.N. A critical study of the Naiṣadhiyacarita, Baroda, 1957. p.218.
2. Abhidhanacintamani, p.160,

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to make them delicious (Ku. V. 14). It is called Tindikä also. A puise mixed with tarmind is called Taiņdika (XVII. 5).
** Making a pulse astringent with pepper is also referred to (V. 94).
| Meat : Meat-eating was prevalent amongst royal persons (VI. 98). The meat cooked with rice is called Māṁsaudanika (XVII. 41).
The meat of a cow was eaten by some of the aboriginal tribes. Grāharipu took the meat of the camari cow (II. 86) which enraged Mūlarāja to invade over him. But amongst Hindu kings, cow was honoured as 'Abhaksyā'. Mūlarāja was strictly against taking the beef (II.87). Later on Kumārapāla prohibited the meat-eating under the influence of Jainism and milk was prescribed as a substitute (XX.12).
Fish was also taken (VI.87). Some of the aboriginal tribes are mentioned to be eating the meat of a dog (XX.34). Bhillas took frogs and other such like animals which come into existence in the rainy season. (Kūpavarşabhû 1.179).
Some of the aboriginal tribes (XI. 107) and the people of Cedi took raw-flesh which was looked upon as bad (IX, 31).
Sweets 1. Apūpika (XVI.96). It appears to be a delicious dish because children and students are referred to be very happy with it. (XV. 52). It corresponds to the modern “Mālapuā'. Apūpa was prepared with the ground mudga pulse (XIX. 37).
2. Audasvitka : Some of the sweets prepared in buttermilk (Udasvit) are referred to. They are called Audasvitka (XVI.5),

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3. Kilāta : According to Abhayatilakagaội, it is deformed milk. According to Monier Williams, it is 'inspissated milka. But here in the context it appears that it was cheese which was prepared by deformed milk.
4. Kșaireye : Some sweet dishes prepared in the milk are called Kșaireya (XVI.5).
5. Gudadhāna : Guda mixed with fried-barley (Dhāna) is called guļadhāna. It is a popular edible amongst children (XIX. 79).
6. Dādhika : Dishes prepared in curd are called Dadbika (XVI.5).
7. Modaka : (XVII. 40). It is a sweet-dish which corresponds to Laddu. The word occurs in the Naişadhiyacarita as Ladduka".
8. Other dishes : Another dish prepared by ground barley and mixed with sesamum and guda is referred to (XV.76).
. 9. Yavāgu : It was a popular dish since the time of Pāṇini. Due to its excessive heat it is called Nakhampaca (XI. 73). Abhayatilakagani has mentioned it as a medicine (Pathyāt Rogaccbid). According to V. S. Aggrawal, it was a barley-grueld. In the time of Patañjali, it was prepared both sweet and salty. It was mixed with milk and so it is Kșaireya. Due to a large quantity of water, it is called 'Payaskalpa's,
1. Williams, Monier. Sanskrit-English dictionary, p.284. 2. Jani A.N. op. cit. p.217. 3. Agrawala, V.S. India as known to Panini, Lucknow, 1963. p. 107. 4. ibid., p.107. 5. Agnihotri, Prabhu Dayal. Patañjali-Kālina-Bhārata, Patna, 1963,
pp.211-212,

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As Abhayatilakagani has referred to it as a diet agreeing with a medicine, it may be identified with Rice-Khicați rather than barley-gruel.
10.Yava: It is a preparation of barley mixed with some fragrant condiment (XV.77).
11. Vațakini: It is a sweet-dish which is mentioned to be taken on some festival (XVIII.61). On another place, they are mentioned to be made of ground Māşa (III.141). Its another text is vaţikinī. It can be identified with the modern ebible Piņdi made of Māşa or Punjabi 'Pioni'.
12. Saşkulī : Abhayatilakagani has not remarked on the prepartion of this dish. But it also appers to a sweet-dish (V.116).
Fragrant Condiments 1. Elā (111.135.). Cardamom. 2. Karpúra (XIII.20; Ku.11. 39). Camphor.
3. Kastūrikā (VIII.20). Musk. It was besmeared even on feet which is called 'Pādyaka-kastūrī (XVII'115),
4. Sandal : It is called 'Agaru' also (XIII.20) and was used to be besmeared on body (XIII.20; XV.44 ; XV.73).
5. Kunkuma (Saffron). Mention of besmearing it on the body is mentioned (XV.75).
6. Tagara. (Ku.II.39).
7. Tāmbūla eating : Tāmbūla was popular amongst women also. Women eating "Tāmbūla' are called Tāmbūlikyā. (XVII.36). It was taken after food (Ku.VI.74). Betal nuts called Pūgaphala (IX.55) or Kramuka (IX.30) are referred to. Elā (III.135) was also taken with the betel leaf.
8. Mustā (XV.78). 9. Salālu (XVII.34). 10. Kisara (XVII.34).

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: Some of the other fragrant substances were prepared by grinding barley and mixing it with oil or ghee (XV.77).
Vigorous food 1. Butter : It is called 'Haiyangavida' and was prepared by churning curd (XVII.107). It is called 'Navanīta' also (VIII.115).
Ghee : It is called Sarpi (VIII.15). So many sweets were prepared in ghee which are called 'Gbārtika' (XVII.6). Drinking of ghee is also mentioned (III.98).
3. Curd : Curd was also a popular vigorous focd (18.93). Curd and gbee are thought to be very good foods (XX.24).
4. Honey (XI.140). It is called Mäksika (XV1.92).
Fruit
1. Āmalaka (Emblic Myrobalan) (V.115 ; XV.81).
2. Āmra (Mango). They are mentioned red like those of the early ray of the sun (11.38).
3. Kanda : It is an earthly eatable which was roasted in fire (Ku.1.36).
4. Kharjūra (Date). (Ku.IV.23). 5. Pīyükşā : They are a kind of grapes (IV.4).
6. Kāpiņāyana : They are the grapes which are grown in Kapiśā (Gandbāra) (XV.11). Such fruit are called “Vapya' (XI.5).
7. Budara : (Jujube fruit). (V.116 ; Ku.11.13).
8. Bimbi : It is a red fruit (Ku. V.10). It is a wild fruit which is roasted in the fire. In Prāksta it is called 'Golla' (Ku. 1.35).
9. Jambu : (Rose apple or Eugenia Jambo lana) (XV.81).

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Drinks
1. Milk : Milk and Takra (butter-mllk) appear to be very important drinks of the age (II.48). Milk was mixed with guļa (III.9). Milk mixed with ghee is also mentioned (VIII.96). Milk of camels was also taken in the Raivataka mountain and curd was also prepared by this milk (XV.66). The milk of a female deer is also mentioned (VI.49).
2. Takra (Butter-milk) (II.48), 3. Sugar-cane juice (XVIII.125).
4. Soma (XV.10). The Soma juice is extracted from creepers called Valvajasoma (XV.73).
5. Phānța (XV.10). Abhayatilakagani has explained it as an astringent medicine (Kaşāya). It is neither boiled nor ground but its juice is extracted only with the help of water (X.56)'. In the Kāśikā also such an explanation is given”.
6. Phanita (XV.10). The other form of Phāņța is Phaņita. According to V. S. Agrawala, Phaņita denotes inspissated juice of sugar-cane boiled down to their consistency, a preparation now called 'rāb' from which after crystellization sugar is prepared. It appears that Phaņita was extracted with a great difficulty.
1. DV. XV.10.
अनायाससाध्यमश्रपितमपिष्ट मुदकसम्पर्कमात्राद्विभक्तरसमौषधम कषायादि
$10ZĄ 2. Kāśikā. Pāņ V11.2.18, p.633.
फाण्टमिति भवत्यनायासश्चेत् । फरिणतमन्यत् । यदश्रृतमपिष्टं च कषायमुदक सम्पर्कमात्राद्विभक्तरसमीषदुष्णं तत्फाण्टम् । 3. Agrawal, V.S. op. cit., p. 111.

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7. Wine: It is called Madu (VII.61 ; 71); Surā (XVI.46), Madirā (IV.49) and Hālā (XVII.112 ; XVI.46). Hālā is perpared from śāli (XVII. 119). The wine prepared from grapes is called Drākṣārasapāoa (Ku. IV.10). Drinking is called Kaşāyapāna whereon Abhayatilakagani has interpreted it as Madyapāna. According to Durņasa, there is no harm in drinking it (IV.7).
Wine was taken in assemblies (Goșțbī IV.7). But Kumārapala placed a restriction on this ill-habit (XX.24). Some drunkards are referred to be strolling in the bazars after drinking (XIII. 7). Women also took wine with their husbands but in the time of pregnancy it was prohibited (XI.13 ; XVII.117).
(g) Dress
Various dresses were used for various seasons. The dress which is worn in Hemanta is cailed Haimana (XVI.63).
Various clothes are mentioned in the Dvyāśrayakāvya. Cotton fabrics (XV.71) and fine cotton cloth (XIX.58) are mentioned. These fine clothes were made in Srughna (Ku.II!.58) so they are called Srughnaja.
Amśuka : It is a silken cloth. Its price is mentioned either two or three golden coins (XVII.83). Another variety of silk is Kșauma (IX.30). Perhaps, is was a precious cloth.
Woollen: Woollen clothes are called Aurņavāsas (XVI.20). People of Saurāṣtra are called Aurņāmbaras because they wear the clothes made of wool (XV.67). It was the dress of mountaineers also (XV.68).
Leather : Leather of deer is referred to as a dress in mountainous areas (XV.68). It is called Tvakpața.
Kauşeya : It appears to be a silken cloth which is as soft as a koşa (the bud of a flower XV.68).

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Trasara : It is another kind of sturdy cloth. In Prakrit, it is called sasara (Ku.II.39). Its modern equivalent appears to be Tassara.
Aumaka : It was a flickering cloth (XV.67)). V.S. Agrawal calls it a linen cloth.
Colours These clothes were dyed in various colours. The cloth dyed in Sakala is called sākalika (XV.43). They were coloured yellow and blue also (XV.44). Kusumbha was a flower used for dyeing clothes (I[1.72).
Costumes 1. Skin : Sabaras are referred to as wearing the skin of a lion in the winter and the rainy season to save themselves from cold (XVI.51). The skin of deer was worn by widows also IV.65).
2. Cīvara (a rag). It was worn by Brāhmaṇas (VIII.1 10). 3. Uşnīşa: A turban (XVII.125). 4. Uttarīyavastra : It is an upper garment (X.37; XVI.39)
5. Udarāṁśuka : It is a kind of silken saree covering both stomach and shoulders (VII.84). The saree was a dress in Saurāșțra which was imposed on her people due to their defeat by Mūlarāja. This dress indicated the glory of Mülarāja and was accepted by all (V.130).
6. Colaka : Colaka is mentioned especially for girls. This indicated thier virginity (IX.145). According to Abhayatilakagani, colaka is a Kañouka or gown which is put on the whole of the body.
. 7. Purdah : It is called Nirangī (VII.86).
8. Vāsa : 'It is a lower garment', says Abhayatilakagani (XII.43). Adhovastra is also mentioned (XVI.39). Nivi is the knot of the adhovastra,

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Miscellaneous i. Shoes : They were made of leather. Its pinch is also mentioned (XVII.132).
ii. Hair : Men maintained hair and got them cut during an auspicious pilgrimage (XV.54).
iii. Beard: Both bearded and beardless men are referred to (XIX.68). Durlabharāja is mentioned having a beard (VIII.12).
iv. Cūla : Children had a bunch of hair on the head which is called cüla (XII. 14).
v. Kabari: Women had a thick braid on their head called kabari (Ku. 1.76). Thick braid was thought to be a sign of beauty amongst women.
Moreover, cutting of nails (VIII.13); putting a tilaka on the forehead (Ku. 1.81); besmearing sandal paste called Argarāga (III.72). or candana (IX.140) etc. were usual physical decorations.
(h) Ornaments 1. Nişka : It is a golden ornament which is worn by ladies in their neck (VI11.76). Even children used to wear it. Bhimarāja is mentioned wearing it in his childhood (VIII.10)
2. Graivahāra (XVI.69): It is a necklace in the neck. This is also called 'Graiveyaka' (VI.10).
3. Hära (A Necklace): It is used by men also (V1.80).
4. Ear rings : They are called “Karņika' (XVI.72). Kundala is also an ornament worn in the ear (XVI.59). Ear-rings were worn by men also (VIII.12). In Prāksta they are called Kaņayapariale'.
5. Valaya : It is a ring worn in the finger (XVI.66).
6. Angulīya : It is an orpament of forearm (XVIII.89. Ku. VI.34).

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201
7. Angada : It is a bracelet worn on the upper portion of the arm (Ku.1.76).
8. Kāñci: It is a girdle furnished with small bells (V1.54). Nīvis were also decorated with small bells (Ku. VI.38).
Ornaments of men. 9. Kațaka: A bracelet. 10. Keyūra: an armlet.
11. Mukuța (A diadem). It is mentionad by Puşkarā. ksigani on (Ku.11.34). Kings used to wear this ornament whereon jewels were decorated (Ku.II.34)
12. Panniska; It was worn by men in their feet. According to Abhayatilakagaņi, it is called 'Virakat a ka' (V1.77). The 'niska' worn by women in their feet is called Padanişka'. It is indicated by the text itself which reads “Ātmapanniska' and 'Kalatrapādanişka' (VI.77).
13. Pādakanțaka:- It is an ornament of men worn in feet. (XVIII.79).
Jewels:- Hemacandra bas mentioned twenty seven kinds of Jewels (Ku.1.2). Amongst these are "Vidruma, and Padma. rāga' (XV.42); Vaidūrya (XIII.79) and Vajra (XV.42) etc.
Ornament of idols are mentioned to be made of 'brass' which is called 'Pialadhātu' (Ku. II.42). Puşkarākşagasi has rendered it as 'Pītadhātu' (Yellow-mineral). It corresponds to modern Indian language's 'Pītala'.
1. Pots: Some pots are made of earth (XV.73) eg. pitcher (VI.79) called Kumbha or Karpara or sarāva (XV.14). Droņa (XV11.94); Sthāli (XVII.106). Pāri or Dohini is used (XII.44) while mikling (II.48). The spoon is called Juhu or sruva (V1,66). A pot made of bamboo is called "Paițāk iki”.

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According to Abhayatilakagaņi, its local word is ‘Pițāu'. (XVII.13). It is a bamboo basket.
Puța is a vessel made of leaves (III.143). A leather bag is called Carmabhasrikā (V.10). Dști is also a leather bag used to carry water (XIV.26; XVII.14). A pot made of leather was used to draw water (XIV.8).
Other domestic articles are as follows:Dātra: A sickle to harvest crops (X[1.48). Sankuka: (A pair of scissors, V.53).
Lohakila: Iron nails (XIV.45). Ranku and kulisa are also iron-nails (VIII.95).
Abhrika: An instrument to dig minerals (XVII.4). Culli: A fire-place (III.104).
Manthani: It is used to churn curd and draw butter (XVII.107).
Sthula: A tent. (III.145). Ulūkhala: A mortar made of iron, wood or stone (Ku. 11.16). Chatra: An umbrella (V.98; VII.106). Darpaņa: A mirror (Ku. VIII.81).
(j) Games and amusements Children played with toys called Krīdanakas (VII.9-10).
Children of cowherds while breeding cows whistled for their amusements which is called siņțâ (VIII.43). The words giri and anda are mentioned by Hemacandra (III.10). A man became one-eyed (Kāņa) when a giri pricked in his eye. Abhayatilakagani has interpreted giri as a ball and following him A.K. Majumdar? has interpreted it as hockey and ball. But
1. Majumdar, A.K. Chaulukyas of Gujarat, 1956, p.359,

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203
the game appears to be modern gillidandā. The word giri directly corresponds to the word gilli and many people are seen having lost their eyes with gilli. So the game appears to be gillidaņņā and not the Hockey and Ball. The word Sankulā may be interpreted as hockey as Dr. A.K. Majumdar has done'. Ball-game is also mentioned (VIII 43).
Catching of elephants : It was another amusement. Elephants were caught from the Vindhya mountain (VI.17).
Ox-contest : It is called Vrşabha-tulanā (1.61). It is possible that the fight of the oxen would have been organized (I. 61).
Wrestling : It is an important game (VII1,14; 1X-88). Wrestling was prevalent amongst kings also (XI.47)
Gambling : It had become an important game in the time of Hemacandra. It was not only a royal game but even the wife and the husband played it in the house (XVII.12). It was played by dices called Akşa or glaba (XVII.4). Abhayatilakagani has mentioned a board (dyūtaphalaka) on which the dices were thrown. The fate of the gambler depended on the throw of the glaha. It was played by small-sicks (salākā) also. The game is called Pañcikā became it is played by five salākas. If all these pañcikās fall upwards or downwards, the player wins. Otherwise there is a defeat. It has been explained by Abhayatilakagaại. (V.39). On the explanation of the words Ekapari and Dvipari (V.39), Abhayatilakagaại has further clarified that a piece of salākā was cut into two pieces. The game was either played by salākas or by akşas
It appears that the attitude towards gambling was not appreciable. So the kings also avoided this game (VI.15).
1. Majumdar, A.K, op. cit., p.3.9.

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Hunting : It was an important amusement which may be ranked next to gambling (11.86; IV.6; VIII. 13). The hunting was operated through dogs (XVII.9 ; XX.34). Either spear or dogs or the bow and arrows were used to kill an animal from a distant place (111.131). Even wild boars were killed with the help of a dog (10.131). A bow made of the wood of Täla was used to throw arrows (XV.65). On auspicious occasions e.g, on the birth of the son of a king, the hunting was prohibited (XI.36). Kumārapāla, a follower of Jainism laid down restriction on hunting. As a result, the skin of the deer was not available to sages (XX.33). The important amusement for women was to play with a ball (XIX.69). Going to the garden and playing a game called Udyānakrīdā (1.112) or plucking of flowers (XX 1) were popular. Cütabañjikā or plucking of mangos is one of the garden-games (V.66).
Songs were popular with the village-women (111.5,7). Dance on the cropping of the harvest is also referred to (III.5). Like song, dance was also a popular amusement (XI.37 ; Ku. II.69).
(k) Music Many references to the music, its technical aspects and instruments are found in the Dvyāśrayakāvya. The music was popular in the populace also. With their sweet voice, women used to sing songs (1.89). A special type of song called Vakra was sung by women only (XI.42). Female-singers are called Gāthikā (X1.37). The following instruments are referred to in the Dvyāśrayakāvya.
1. Vīņā (111.38). A lute. It is called Vaiņa also (XVI.63).
2. Veņu (III.38). A flute. A special song called Veņugīti is sung witb the help of veņu to express internal feelings (X.38). A Veņu made of the Bilva wood is also referred to (IV.91).

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205 3. Bheri (III.66; Ku. VII.13). A kettle-drum. 4. Mādduka (XVII.35). It is a kind of drum. 5. Jharjhara (XVII.35).
6. Jhachara (Ku. VIII.13). It may be identified with Jharjhara. The commentator Puşkarākşagani has explained it as a local instrument called Adāuja. Perbaps it is an instrument producing Jhar, Jhar sound.
7. Damarūka (Ku. VII.13). It is a small-drum called damaru in the modern Indian languages.
8. Dhakkā (IX.19; Ku. VIII.13). It is a big drum.
9. Vikvaņi (XII.63). It is called Vallaki or Laki also. It was played by cāraņas. It appears to be a string instrument like an Indian lyre.
10. Tantrī (X.25). It is a string instrument like a vīņā.
11. Tūrya (III.79). It is called Raņatüryavādya also (XIV.37). It appears to be kind of bugle winded in the battlefield. Abhayatilakagani has mentioned twelve kinds of Tūryas (V.1; X1.62). A man who could play all kinds of türyas, is called Nāndikara (XI.62).
12. Dundubhi (V.139). It is a kind of drum (IX. 19).
13. Sankha (V.139). A conch-shell (IX.19). The worship of Lord Siva is performed with the help of Sankha, Dundubhi and Vīņā.
14. Kāhala (IX.19). It is a wind instrument. According to Abbayatilakagaại, Kāhalas were sounded with the air of the mouth (XV.69). They were made of gold also.
15. Yakā (IX.19).
16. Mrdanga It was played io temples (Ku. 1.86). Some mặdangas of bronze were prevalent amongst mountainous areas (XV.69).

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Dvyāśrayakávya 17. Tāla (Ku. 11.71). According to Puşkarāk şagaņi, it was also a drum made of bronze.
(1) Education Āśramas were the centres of education where students were called according to the name of their teacher. They resided in Gurukulas and studied various branches of learning (XV.37). These educational institutions are called Vidyāmathas (1.7). The sages were in the teachers these institutions whose work, according to Abhayatilakagaņi is to perform sacrifices, to . study and to teach (1,108).
These Vidyāmathas were patronized by the kings (XV.120-121). The method of teaching was to learn a subject by heart. (I. 66). There were discourses amongst scholars wbich is also a method of propagation of knowledge (1.43).
In the month of Kārtika, the study was full-swing and there was no rest or leave in the daytime for fifteen days. (XIII. 54). Attitude towards teachers was very respectful. (1. 33).
Subjects of Study 1. Veda : Four Vedas (I.1.122 191, ; XIII.47 ; XV.120121). Vedic Pāțhas viz. Padapāțha, Krama-patha etc. (XV. 124) were taught. Śākala recension of the Rgveda (XVI. 85); Rgayana (YV.75) were amongst the Rgveda. Katha recension of the Yajurveda (XVI. 88) was also read.
Other recensions of the Vedas are mentioned as Vājasapeya, Khāņợakiya, Saunaka, Aukha, Chāgaleyin(XVI.89). Chandogya, Yājñikya, Bāhvịcya, Aukthikya, Atharvaņa and Kāțhaka (XVI. 82), are other portions of the Vedic literature mentioned in the Dvyāśr ayakāvya.
Some of the Mantras are called “Mahārājikamantras' consisting of Vāyavya, Rtavya, Pitsvya, Uşasya and Prauşthapadika mantras (XV. 112) Sunāsīrya Vastospatiya

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(XV. 110), Aponaptriya sūktas are also mentioned (XV.107).
2. Vedānga: It is called "Şaḍanga" also (XV. 120121, 1.108; XVI. 75). Nirukta is called 'Anupadika' (XV. 118). Jyotis or astrono ny is referred to (XVI. 94). Ritualistic education is called Yājñikavidā (XV. 120-125). Amongst rituals agniştoma (XV. 119) and Puroḍaśa (XVI. 74). are referred to. Kalpasūtras are also mentioned (XV.120-21). Kalpa by Paingi XVI.90). Kāśyapin and Kausika (XVI.90) are also mentioned. Metres are referred to (XIII. 46).
207
3. Brāhmaṇa: Satapatha and Saṣṭhipatha Brahmaņis are mentioned in the poem (XV. 122). Abhayatilakagani has mentioned 'Şaşṭhīpatha' as a part of the Veda.
4. Upanisad: They are called 'Jñanaguhya' (XI.23).
5. Grammar: Grammarians are called Lakṣaṇikas (XV. 118) or Padikas (V.122) or Padakaras (XV. 67).
The grammar of Panini, Varttikas of Varuruci (XVI. 92. XVI 88; XVI.1) are mentioned. Both sütras and vṛtti were studied. They are called Vārtisūtrika (XV. 120.121).
6. Purāņas: The Purāņas were also a subject of study (XV. 118). In the time of Hemacandra, Purāņas had become popular even in mountainous area (XVI.46). They are mentioned to be sung by bards in the Arbuda mountain (XVI. 46). Purāṇas by Kasyapin and Kausika are mentioned (XVI. 90).
7. Philosophy: Principles of all systems of Philosophy were taught called 'Sarvatantras' whereon Abhayatilakagani has mentioned all the systems of philosophy" (XVI.1). Logic (XIII.46) and a work on this subject are mentioned (XVI.73). Cārvāka is called 'Laukayita' (XV. 120-121). Mīmāṁsā is also referred to (XV.124).

8. Languages: Šauraseni (Ku. VII 93-102), Sabari (Ku.II. 66) are the dialects of Prakrta. Gopalagurjarï is mentioned as a

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special dialect which has been explained by Puşkarākşagaņi as a language of the Bhairavarāga (Ku. V.91). Other languages and dialects are mentioned in Prākṣta-grammar by Hemacandra.
9. Classical Sanskrit Literature : He has mentioned the Kirätārjuniya (XVI.95) and the Sitānveṣaṇīya (XVI,95). Vāsavadattika is another work mentioned in the poem(XV.119). According to Abhayatilakagaại, this Vāsavadatıā is an Akhyāyikā. A work based on Subhadrā is called Saubhadra (XVI.94).
Besides, he has mentioned samasya-śloka i.e. incomplete verses to be completed (XI.66), itihāsa-granthana i.e. writing ancient history (VIII.49). ancient lore(VI.6), Aștakas and stotras (XVII.101). According to Abhayatilakagaņi, āśişādhyayana is a synonym of the Saptašati, the eulogy of Caņờikā (II.6).
10. Arthaśāstra : Hemacandra has referred to three political powers and trividyā (vārtā, trayī, daņdanīti (XV.120-121). It is called kşatravidyā or Daņdanīti also (XV.120-121). On the explanation of the word Sūtrakāra (XI.67), Abhayatilakagani has specified Sukra as a sütra-kāra on Arthaśāstra. Uśanas's school of Politics was also taught to princes. Kumārapāla had a knowledge of this school (XVI.3).
11. Poetics : It was also taught in the Āśramas (XV.120-121).
12. Dance: Its teaching is also referred to (XVI.81). Națasūtras by Salālin (XVI.90), Kāršasvaka (XVI.91) and Kāpileya" (XVI.91) are mentioned.
13. Asceticism : Bhikṣusūtras by Pārāśarin (XVI.90) and Karmandini (XVI.91) are mentioned.
14. Medicine : Many categories of diseases viz. Vättika, Paittika, Slaişmika, Sānnipātika etc. are mentioned (XVII.89). A work called Saiśukranda is referred to (XVI.95). According to Abhayatilakagaņi, the work is related to the diseases of children. It may be a work teaching maternity,

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209 15. Commerce : A work on the sale and purchase of barley is called Yavakrīti ka (XV.119).
16. Other arts : Some other works related to the science of metals were called Samsargavidyā (XV.120-121). Such arts were also taught in Aśramas.
17. Animals:. A work vācaspatiyam on the science of elephants is referred to (VI.29)
I hus various branches of learning were taught and hermitages were the centres of education.

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XV. ECONOMIC CONDITIONS
Agriculture The Dvyāśrayakāvya has depicted a society whose main occupation is agriculture.
It appears to be the main occupation and the source of income. The land is divided into two parts viz. the residential land in the village and the land for argiculture. The land near a is called Anugrāmika (XVI.71).
Some of the people were very rich because they had a large quantity of corn in their stocks. There were large store houses to protect the corn. They are called khalyas (XV.59). Markets and Bazars are also referred to. Even the king and princes went in the open market for purchases (VII.77).
Agriculture and cattle-feeding is called Jānapadīvștti, an occupation of Janapadas (IV.52). Abhayatilakagani has explained it as Paśupālyakarṣaṇarūpā (IV.52).
Products : Vegetables, sugar-cane, various types of corn and pulses were the main products. Barley, sesamum and jute were also cultivated. The poducts of the jungle are various kinds of trees viz. Karīra Kuņa, Pilu etc. (XVIII.20).
The corn was put in large-store-houses called Mahākhalyas. Later on it was crushed by oxen to get corn. People bad very large store-houses and kept dogs to protect them (XV.59). Various forests are named after their products viz. Koțarāvaņa, Sārikāvaņa, Miśrakavaņa etc. are mentioned (VI.61). In the Dvyāśrayakāvya, a prayer for the prosperity of the plough, cows and calves is found (VI.101).

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211
Irrigatian : Irrigable fields are called kaidārya (XV.51). Artificial reservoirs to water the earth are referred to which are called kulyā. In Prakrit, they are called kollā. According to Puşkarākşagaņi, kulyā is an artificial channel (Ku. III.46). Drainage for irrigation is called Aläbu (Ku. 1.46). Those who operate on wells are called Ākhas (XIII.33).
Plough: Ploughmen are called Hālikas or Sairakas (XVI.80). Samba is a particular type of plough (XIX.36).
Occupations In the Dvyāśrayakāvya, we find the reference of guilds of artists belonging to the same category (Sajātīyaśilpisangha, XI. 24). Main occupations are as follows:
1. Vaņik : They appear to be rich men whose occupation is to lend money and recollect it on the harvest of the crops. He is called Dhānyamāya because he measures the corn when collected (XI.43). Some of the Vaņiks went out for business irrespective of the management of the house (III.25). Vaņiks are also referred to as shopkeepers selling their merchandises on the road-side (IlI. 130).
2, Mahājanika : They are usually the respectable and the rich men of the city so they are called Mahājanikas. According to Puşkarākṣagaội, this category consists of business. men (Śreșthin) and ship-owners (Sārthavāha, Ku. VI.34)
3. Lauhaprastarika : They are dealer in iron (XVII.45).
4. Vidyābhịtya: Their main pursuit is teaching (XIII.8). According to Abhayatilakagaại, they are called Mahāyājñikas or Yajñopadhyāya or Samajya because their duty is the performance of the sacrifices for others (XIII.8). Some of the priests whose occupation is to read Sūktas only are referred to in the poem (XV.1.3).
5. Artists : (IX.89). Some of them are painters who

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portray prince or princess and hand it over to another (IX.108). They earn a handsome money by the persents given by the kings and princes.
6. Astrologers : They are called Daivajña (XI.6).
7. Music artists : Flutists are called Vāśika (Ku.[1.70). Other artists who play on the Bheri are called Bhairika. An artist resounding the conch.shell is called sāňkhika (V.117). A female singer is called Gāthikā (XI.37). A male vocal musician is called Sangītaka or kalāvid (XI.29). Some other music-artists are called Pāṇigba or Tādagba (XI.48).
8. Dancer : A female dancer is called Nartaki (XI.37).
9. Physician : They are also called artists (Kovid). Accordiog to Abhayatilakagani, they are proficient in Physiology (VII.36).
10. Dyers : The art of dyeing appears to be fairly developed. Various types of dyeing a cloth with a variety of materials is found in the poem. Dyeing with Kusumbba flowers or lac (lākṣā), Gorocanā or Kardama etc. is referred to (XV.42).
11. Miners : They are called Khanakas. A woman working in the mine is called Khanikā (X1.37). Kirātas are referred to digging jewels from the mountains (XVI.53). A mine of Padmarāga is referred to be existing in Kollāpur (V1.22). A mine of gold in Vanavāsa is cited in the poem (VI.20). Labourers diggiog mines with instrument called Abhrikas are mentioned (XVII.4).
12. Warriors : Some of the people had adopted military as their occupation. They are called Ayudhika (XVII.11).
13. Mahāmātra : It is an occupation of training elephants and driving them (XI.84).
14. Navigators: They are the drivers of the boats in rivers and in the ocean (XVI.25). They are called Karnadhāra also (X1.53).

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213 15. Meat-sellers : They are called Saunika (XX.37).
16. Wine-sellers: They are called Kallāla or Sauņdika (XVI.76). In his administration, Kumārapāla banishad this occupation. So winc-sellers and meat-sellers shifted to agriculture as their new occupation.
17. Potter : A potter is called Kulāla (XV1.93).
18. Washerman : He is called Rajakä (IX.30). A washerwoman is called Rajakī (XI.37).
19. Black-smith : They are called Lohakāra (XVI.49). Sāņa, a sharpening stone is one of his instruments (X.65).
20. Hair-Cutter : He is called Näpita (XVI.21). 21. Weavers : They are called Tantuvāya (XVII.11).
22. Other oceupations : In the villages, some people went out in the forest to fetch leaves or wood. They went there in groups (II 40). Even these days, it is an occupation of some people in the villages.
Communication Carts are the most popular conveyance. The cart to which two oxen were yoked is called “Dvaišakati' (XVII.113). Various types of chariots were also prevalent (XVI.87). Some chariots covered with cloth are called västra and other chariots veiled with yellow blanket are called Pāņdukāmbali (XVI.2).
Debt The debts were defrayed in the form of corn also. A debt which is paid off in the form of the corn (yava) and chaff (Busa) is called Yāvabusakam. There was a compromise to pay off the debt in a particular period ; upto a festival or aseason (XV1.61). The debt which is to be paid off on the festival of the worship of Umā is called Umāvyāsakam. A debt to be paid after an year is named as Aişamaka (XVI:60).

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One who did not pay off his debt could be chaind in the sup on the bank of the river (III.40).
Foreign Trade Only boats and littles-boats (Udupa XVII.7) are specified in the Dvyāśrayakāvya. No foreign trade, import or export is cited in the poem. In those days business relations had been established with Chinal via Jāvā. The trade with Sumātra was also prevalent. Forbes has recorded a tradition of Gujarat?
It is a Saying in Goozrat Who goes to Java Never returns If by chance, he returns Then by two generations to live upon Money enough he brings back.
Coins i. Niska : It is frequently mentioned in the Dvyāśrayakavya. Cows and Nişkas are the subserviences of business (XVI11.18). According to Abhayatilakagaņi, a Nişka consists of hundred Palas (XV.69) On another place he has referred to Niska, a golden coin having hundred and eight palas (XV11.84).3
ii. Karşu or Karşāpaņa: XVII.79; Ku. 111.27). It consists of sixteen paņas. Perhaps it was made of gold. Originally it was a golden coin but later on silver Karşāpaņas were also used. Accordiog to Abhayatilakagani, it was
1. Majumdar, A.K. Chaulukyas of Gujarat, p.268. 2. ibid., p.208. 3. DV. XVII.84
हेम्नोष्टोत्तरं शतं पल वा 4. Aghnìborti, Prabhudayal. Patañjali-Kälina Bbärata, Bihar, 1963,
P,355.

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215
a weight for gold?. V.S. Agrawala has given a table of its development in the Vedas, Pāṇini, Jātakas and later on. Half Karşa is also referred to in the Dvyāśrayakāvya. A woman whose wages are half karşa will be called 'Ardhakārșiki' (XVII.80).
iii Rūpaka : It is mentioned by Abhayatilakagaṇi on the explanation of the word "Vaiņśatikas. A thing bought for twenty Rūpakas is called Vaimšatika (XVII 81). V.S. Agrawala thinks is it to be a proper coin of twenty Māsas made of silver and punch-marked therein“.
iv. Rūpya : It can be identified with Rūpaka. It appears to be a coin made of silver (XVII.79).
v. Kākaņi : According to Abhayatilakagaņi, its value is equal to twenty Kapardas (XVII.88).
vi. Iron coins : Some of the iron coins are referred to in the Dvyāśrayakāvya but their mames are not given. Coins made of iron are called 'Lohitika' (XVII.82).
Weights and Measurements i. Droņa : (III.18, 65). According to Prabhudayala Agnihotri, it was equal to four Adhakass.
ii. Khāri : (111.65; XVII.91 ; XIX.74). According to Abhayatilakagaội, Khārī was equal to eight Droņas.
1. DV. XVI1.80.
___ कंसकर्षों स्वर्णादिमानभेदी 2. Agrawala, V.S. India as known to Pāṇini, pp.266-268. 3. DV. XVII.81 4. Agrawala, V.S. op.cit. p. 269. 5. Agnihotri, Prabhudayal, Patañjali-Kalina-Bharata p.344 6. DV. V.16

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Arthaśāstra defines Kbārs equal to sixteen droņas while according to Caraka four droņas make one Kbārīt.
iii. Ādhaki : (XV11.96). It was a weight equal to 16 Kuļavas or 256 Karşas? It appears to be equal to one seer.
iv. Prāsthika : (XVII.88). It was a measurement of corn in the time of Patañjali. It was equal to four Kudavas or Añjali?.
Measurements of road i, Krośa: (XI.45; XIV.21). ii. Prayāņaka (VII.32), iü. Yojana (III.67; XVII.50).
Weights of gold i Kamsa: Abhayatilakagaại hes explained it as a weight of gold (XVII.80).
ii. Paņa: It is called Karşāpaņa also by Abhayatilakagaņi (XVII.87).
lii. Pāda : According to Abhayatilakagaņi, it is onc fourth of Mașa (XVII.87).
iv. Māșa : It is a weight of gold called Māşa. According to Abbayatilakagaņi, it has five Guñjas (VI.13).
4. Guñjā: It is called Rattikā or Ratti these days. It is a small fruit of red and black colour.
It is the smallest weight for gold. Five Guñjas make a ‘Māşa’ (VI.13).
1. Agrawala, V.S. India as known to Panini p.253. 2. ibid., p.253 3. Agnihotri, Prabhudayal, Patañjali-Kalina Bhāra'a p.311

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vi. Šāņa : According to Abhayatilakagaņi, its weight is equal to four Māşas i.e. twenty Guñjas.
vii. Bista : It is also a weight for gold (XVII.84). According to Agnihotri, its weight is equal to eighty Rattiis'.
1. ibid., p.343.

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XVI. FAUNA AND FLORA
Fauna
Animals 1. Aja : a goat (X.9). 2. Aśva ; horse (V.106 ; 111.3 ; V. 124). 3. Ukșan (IV.50 ; X.74). an ox or a bull. 4. Uşțra (IV.60; V.124 ; V1.77 : 18.58.) a Camel. Their masters are called aușțrikas (111.136). 5. Rşya (V.114). A variety of an antelope. 6. Rkșa : A bear (IV.61). 7. Kapi (IV.60) A monkey. 8. Kari (IV.60). Selephant' Also called Ibha (III.3). A sign of dātra is mentioned to be marked on their ears (V1.64).
9. Khara : donkey (V.124). Also called Rāsabha (IV.60): 10. Go : III.3 ; V.105, IV.63, VIII.114, V.124. Cow, 11. Rārkava : A deer of a particular variety (XVI.11). 12. Mrgi is a femal deer. The female deer is mentioned
to be giving musk from her urine (VI.23). 13. Enā : (V.114) white female deer. 14. Nyanku (IV.80 : VIII.105). A special type of a deer. 15. Ruru (V.105): A special kind of deer. 16. Pumśambara : (X1.97). A variety of the deer. 17. Vatsa : A calf (V.105 XI.58.) 18. Svan A dog (X.74).

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Birds
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Birds
1. Ali: A bee (111.41 ; VIII.46 etc). It is mentioned having six feet and is called "Şațcaraṇa' (X.27).
2. Kapiñjala (V.114). The Cătaka or the Tittirī bird (Apte, p.132).
3. Kāka (XIII.17). a crow. 4. Kurara (Ku.V.47), an ostrey.
5. Keka (A peacock). Şadja voice is specified (X.20) in connection with a peacock.
6. Kokila : a cuckoo (Ku, 111.34), Pika in 1.67.
7: Krauñca : According to Monier William's Dictionary Curlew-like or a female Curlew (111.19).
8. Khañjana (Wagtail) Ku. V.47 and Latir Montacilla alba.
9. Garuda (1V.63 : VIII.86) A kind of bird referred to as a conveyance of the Lord Vişņu.
10. Gydhra : (Ku. VI.55) A vulture.
11. Ghughghikā (Ku. VIII.69) a variety of pigeon in Hindi called 'Ghuggi'.
12. Ghūka (XIII.17) (An Owl). 13. Cakora (111.44) (Patridge).
14. Cakravāka : (I.29) A pair of birds separating in the night. In latin called 'Anas Casarca'. They are also called Rathāngau in dual (II.19). (XV.76). Its female is called Cakravāki (II.15).
16. Catakā : (V.11). A sparrow. Male-sparrow called Cataka (Ku. V.53).
16. Cātaka : The bird in Lat. called 'Cucculus melanaleucus' (X.24).

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Dvyāśrayakávya 17. Tittira : A paridge' (1V.80, V.114.) 18. Baka : “A crane (XVII.C 8). 19. Balākā (VIII.114) is also a kind of Crane.
21. Madgu : (VIII.105) is a bird of water in latin called Mergus.
21. Hamsa : (VIII.47) 'a swan'. They are mentioned going to Mānasa lake in (V.67 X.20). They are also called Rajahamsa.
22. Sikhandi (1.67); 'a peacock'. Its Female is called śikhandini (peaben) (X.28).
23. Suka : a parrot (III.45; VII.49; Ku. V.53).
24. Seku: It is an unidentified bird. Abhayatilakagani has mentioned it as a particular bird (III.112). Monier Williams has also not given it.
25. Särasa (1.67). (Ku. V.53). 'A crane'
Reptiles 1. Ahi : a snake (IV.61 ; V1.95) 2. Vrşcika : a scorption (VII1.85) Water animals :
1. Jhaşaka is a small fish according to Abhayatilakagasi (III.153). Cf. Jbaşa or Hindi Jhakba.
2. Timinga (VI.88) 3. Mina (XVII 68) are also fishes. 4. Nakra (VIII.123) is a crocodile.
Flora Flowers : 1. Abja (III. 41). Lotus flower.

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Flora
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2. Kaša (III. 12). Saccharum cylindricum.
3. Kiñjalka (III. 48). According to Monier Williams (p. 282), it is the filament of a plant especially of a lotus and a flower of 'Mesua Feria'.
4. Kimśuka (Ku. I. 57). Butea frondosa.
According to Puşkarākşagaņi it is the same as Palāša flower (Ku. III. 66).
5. Kumuda (III, 41) Nymphaea Lotus (XVI. 90: XV. 91). In Prakrit it is called Candujja (Ku. 1.20) which is derived from Sanskrit Candraja (born with the moon).
6. Kūşmāndi (Ku. I. 76) Curcurbita pepo. 7. Ketaka (III. 41). Pandanus odoratissimus. It is the same as Ketaki (XVI.83). 8. Japa (I. 29. IV. 36).
9. Jāti 'Latin (III. 42). Jamimum grandiflorum' M. Will. p. 418. This is the same as Mälati (XVI. 91). 'Aganosma Caryophyllata. Such a kind of flowers are called 'Lavya' i e. which are plucked (XI. 5).
10. Nipa (III. 41). 'Nauclea Cadamba'. According to Abhayatilakagaņi its leaves have some astringent smell It is mentioned the same as Kādamba.
11. Päratti : It is a special kind of flower according to Puşkarākşagaņi. But its equivalent is not given anywhere. (Ku. 7.74).
12. Bandhūka (III. 12). Lat. 'Terminalia Tomentosa' M. Will. p. 721.
13. Mallika (Ku. III.71). 'Jasminum Sambac'.
14. Lavali (XIII. 51). Anona reticulata. It is mentioned to be sprouting in Hemanta (XIII. 51 ; Ku. V. 16).

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15. Lāngali (Ku. V. 15 ; V. 16). It may be identified with Längulika (Gloriosa Superba).
16. Sirīşa (XV. 79). 'Mimosa Sirisa'.
Creepers 1. Kadali (XVI. 79) Musa Sapientum.
2. Kāñcanāra (Ku. IV. 3). A mountain ebony called Bauhinia variegata.
3. Karņikāra (Ku. III. 44). According to Monier Williams (p. 257). It is the Pterospermum acerifolium.
4. Kurabaka (Ku.IlI. 32). It is red Amaranth or red kind of Barleria.
5. Ketaki (X. 32). 'Pandanus odoratissimum. Svarņaketaki is a golden quality of the same (Ku. IV.4).
6. Lavali (Ku. III.36). 'A nona reticulata. 7. Dādima (Ku. V. 8). 'Punica granatum'. 8. Nāranga (Ku. V. 79). Citrus special.
9. Vasantikā (Ku. III. 54). It is the same as Mādhavi. Monier Williams p. 948. gives its equivalent as Gaetnera racemosa. Mādhavi is mentioned in (XVI. 77).
10. Mälati (Ku. V. 5.) Aganosma Caryophyllata. 11. Lavali (Ku. III. 63). 'Anona reticulata'. 12. Langali (Ku. V. 10).
Trees 1. Añjnā (VI. 61). 2. Asoka (XVI. 76 and Ku. III. 18) Sarala indica. 3. Aśvattha (XV. 81). Ficus religiosa. 4. Udumbara ((XV.90). Ficus glomerata.... 5. Kädamba (X. 27). According to Monier Williams

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(p. 247), it is a tree with orange-coloured fragrant blossoms. In latin called 'Anthocephalus Cadamba.
6. Karira (XV. 64) Capharis a phylla. 7. Khadira (IV. 4 ; V.98) Acacia Catehu. 8. Kharjūra (Ku. IV. 23). Phoenix sylvestris. 9. Guggula (V. 139). Balasamodendron Mukul. 10. Dhava (V. 98). Anogeissus latifolia.
11. Nicula (Ku. V. 20). Corresponding latin Barringtonia Acutangula.
12. Nygrodha (V. 97 : VIII. 107). Ficus bengalensis.
13. Panas (Ku. II. 53 ; Ku. IV. 23). Antocarpus integrifolia.
14. Palāśa (III. 4, V. 98). Butea frondosa. It is also called Brahmataru (Ku. III. 30).
15. Päribhadra (K4. 11.53). Az idiracht: indica or Erythrina indica.
16. Pippali (1V.93. Piper longum. 17. Piyukșa (IV.4) Vine. 18. Punnāga (Ku. II.33). Colophyllum inophyllum. 19. Priyāla (Ku. IV.2). Buchanania latifolia. 20. Plıkşa (IV.4 ; V.91; Ku.111.48) Ficus infecto:ia.
21. Bikula (K 4.111.51). Lat. Mimusɔps Elengi. (M. Will. p.719).
22. Sigrū (1V.4 and XV.80). Moringa Pterygosperma. 23. Badari (IV.80). Jujube tree or ‘Zizyphus jujuba'
24. Bilva (V.139 ; Ku.V.7). Lat. Aegle Marmelos (M. Will. p.732). Flutes are mentioned to be made with the wood of the Bilva tree (IV.91).
25. Madhūka (Ku. III. 28). Bassia latifolia.

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26. Sami (I/1.110 ; XV.80). Mimosa Suma and prosopis spicigera. This tree is mentioned giving a fire with friction. (XV.66).
27. Śāla (IV.4).Shorea robusta. 28. Śirīşa Ku.III.42). Mimosa sirisa.
29. Sephäli (111.37). It is the same as śephala. Lat. Vitex. Negundo.
30. Saptacchada. Alstonia scholaris. It is called Ayukparņa in (III.36; IX.147 ; Ku.I. 36; Ku.V.20).
31. Sallaki (III.151). Boswellia serrata. According to Abhayatilakagaại, this tree is liked by elephants very much. A juice is mentioned to be oozing from it.
32. Silindhra (Ku.V.16). Lat. Musa Saspientum. 33. Hintāla (Ku.III.65). Phoenix paludosa,

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XVII. RELIGIOUS POSITION
A.K. Majumdar' has dealt with various aspects of the religious position of the Caulukyas from various sources including the Dvyāśrayakāvya. In the following pages, I have restricted myself to the study as reflected in the Dvyāśrayakāvya only.
In the time of Mūlarāja Hinduism, Buddhism and Jainism were flourishing in harmony in Gujarat. It conutinued upto the reign of Jayasimha and Kumārapāla who declared Jainism as a state-religion due to the personal influence of Hemacandra. When Jainism was declared as a state-religion, some of the Brāhmaṇas were jealous of Jain-caityas and opposed the proposal. They were consoled by Jayasimha (XV.17). Although the kings were tolerant for all the religions equally, there was a constant discordance between Hinduism and Jainism.
Some of the non-Aryan races were against Hinduism of whom Grāharipu can be said to be the representative. They charged taxes from the sages and drew them with a string in their nose (II.69). Even in Jain-temples, some of the rituals were introduced like those of Hindu temples. It was an influence of Hinduism over Jainism. On the other hand the concept of Ahimsã was being adopted in Hinduism in various aspects when Kumārapāla prohibited the oblation of an animal in the sacrifice (XX.30).
1. Majumdar, A.K. Chaulukas of Gujarat, Bombay, 1956. pp.286-333.

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BRĀHMANISM Sacrificial Rituals : Hemacandra h s referred to the sacrificial fire whereon Abhayatilakagaội has given the explanation that the faggots of Palāśa and Aśvattha were used in the sacrifice. The sacrificial fire was lit with Rgayanapathana. Sacrificial pots are also mentioned (VII.14-15). Brāhmaṇas conducting a sacrifice are called Hotpor Pots. (VI.32). The Purodāśa prepared in eight sacrificial is called “Așțākapāla" (V1.60).
Amonst sacrifices Turāyaṇayajña (XVII.56), Šuşkagomayahoma (the sacrifice with dried cow-dung, IV.32) and Agniștoma (XVII.58) are mentioned. Oblations are given to Dyāvāpsthivī, Agnīşoma (XV.100), Indra (XV.107). Tārņabindava deities, Sukriya, Satarudriya and Apāṁ Napāt (XV. 106).
In a sacrifice, the word 'Vaşat is uttered for Indra (III. 34). According to Abhayatilakagaņi, silver or golden pitchers full of sugar-cane juice, milk, curd and fragrant water are called Pūranakumbhas and they are given as Dakşiņā (XV. 70 113). Some sacrificial discussions were held after the sacrifice (XV.108).
Domestic Rituals : Argbya, Pādya and Madhuparka were given to a king and a bride-groom (V1.9; VII.111).
'Navyayājñika' was a sacrifice held in the beginning of advent the of the new grain (XVII.43). Brāhmaṇas were invited and were worshipped on the cropping of the barvest on the ninth day of Aśvin month (111.6). Śrāddhas were celebrated in śarad (XVI.43) and Brāhmaṇas enjoyed the rich food (V.48; XVIII.55).
Royal Rituals : On the birth of the son to a king, a text Specified as Sūtramätykā was recited by teachers and the students (XI.28). On the coronation of a king, Purohitas recited Mantras as a conch-shell was blown (XI.106).

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Worship : Deities were worshipped with the fragrant substances like Tagara, Karpūra etc. (Ku.II.39). On an alter besmeared with saffron (Kurkuma) and decorated with Sirīşa flowers, the worship was performed with garlands, jewels and the lotus-flowers (IX.106; XV.79). Money was given as donations after the worship (Ku.1.87).
Other Religious Practices : Some sacrifices, having Mokșa as their object were performed (11.11). Sandhyā is included in Nityanaimittika actions (11.9). Taking bath is also enlisted in good activities and is called a 'Suksta' (II. 46). Donatic ns are given preceded by the water (I. 114). Pilgrimages and donations were thought to be necessary for acquisition good birth in the next birth (IX. 149).
Fast : Fasts were frequertly observed and thought to be an instrument of acquisition of the good. A fast where only the water is to be taken is expressed as “Payaḥ Vratayati” and the fast where grain is oot to be taken is expressed as "Annam Vratayati" (VII. 111).
Austerities : The object of the austerities or Tapas is either to go to heaven or to acquire liberation or to attain any desired object (X. 48).
Japa : The Japa is the continuous recitation of the mantras (X. 9). These mantras were recited both for creative and destructive purposes (VIII. 62).
Stuti : The eulogy of the tutelar deities is mentioned with folded hands even at the time of eating (III. 142). The eulogy of cods, sages and Brāhmaṇas is referred to (II. 23).
RELIGIONS Many religions developed in Aņbilwādapattaņa in reconciliation and harmony. Followers of Vişņu and Rudra can be frequ ently seen in the city (I. 138, Ku. 1.26). People had a foiib in sages and many hermitages were established

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on the roadsides where guests were welcomed (VII. 36 ; Ku. 1.14).
Temples, each representing a tutelar deity of the village were established. It was thought that a deity of the road is responsible for the success in journey (VII. 34).
People believed in the incarnation of the deities called 'Avatsrņi' (IX. 41). Infact, Caulukya kings were the propagators of Hinduism and they participated in the sacrifices themselves (1.44). Sandhyāvidhi was thought to be very essential (II. 49). Jayasimha was a follower of Hinduism and performed sacrifices. The following religions and sects flourished in Gujarat.
VAIŞNAVISM Jayasimha constructed a temple consisting an idol of ten incarnations of Lord Vişņu. The temple is called Daśāvatāra (XV. 119). According to A. K. Majumdar, "it was perhaps due to the influence of the 'Gitagovinda' which enjoyed great popularity during this period.?” Some other Vaisnava temples were also built by Caulukyan high officers.?
SAIVISM Not only in Aṇhilwādapațțaņa, Saivism was predominating even in the mountainous areas. (XVI. 48), Almost all the kings of the Chaulukyas dynasty were the followers of the Saivism. Mūlarāja saw lord Siva in the dream (11.1). Lord Siva is worshipped with various kinds of flowers. He is eulogized as the creator and the destructor of the upiverse (V.134-137).Hemacandra has referred to Duryratikas wbich are explained by Abhayatilakagani as Saivas belonging to Kāpālika sect (XX. 46).
1. Majumdar, A.K, Chaulukyas of Gujarat, p.296. 2. ibid, p.295.

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Somanātha : Somanātha, one of the most important Jyotirlingas was situated on the southern shore of Kathiawar in Saurāṣtra (IV. 12). Hemacandra has given some descriptions of the journey to Somanātba.
He is called Vrşagāmin. The name of Somanātha was recited like the recitation of the word Om. (X.11). Kings visited the shrine and presented jewells and valuables to the templet. The statue was bathed with the water of the Ganges. (XV.43). The linga was dressed in various colours of silk (XV.44) and fragrant objects like Agaru (sapdal) and Dhūpa were offered (XV.44).
It was an auspicious pilgrimage where pilgrims got their hair cut. Peope came to Somanātha from all the directions to pay their oblations4. (XV.86-87).
1. The richness of the temple can be inferred as it was a point of
attraction for invaders who came to plunder it. The details of its prosperity and grandeur are found in Elliot, H.M. The history of India as told by its own historians vol. I. London, 1867 pp. 97-98.ard Dow, Alexander, Hisiory of Hindoostan, Translated from farishta, London. 1768 etc. 2. Cousens, Henry, Archæological Survey of india XLV. (Imperiel Series) p.19. The information is based on Ibn-Asir and
Farishta. 3. Dy. XV. 54. Abhayatilakagani remarks: सोमनाथयात्रायां हि यात्रिकः केशा उत्तार्यन्ते This statement is supported by the accounts of Farishta and Ibn-Asir. There was three hundred barbars to shave the pilgrims. These accounts are found in : Dow, Alexander, History of Hindoostan, p. 86 and Elliot, H. M. History of lodia, Vol. II.
London, 1869, p. 468, Appendix. 4. Dow, Alexander, op. cit., p. 85. Farishta has remarked "In the
time of eclipses we are told that there used to be forty or fifty thousand worshippers at the temple ; and that the different Rājas of Hindustan bad bestowed, in all, two thousand villages with their territories for the maintenance."

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Dvyāśrayakávya
SUN-WORSHIP Worshipping of the Sun and its eulogy in the morning by Kumārapāla is referred to (II.22;Ku.1.66). Svastivācana and Santivācana mantras were recited while worshipping the deity. (XVII.73).
AGASIYA-WORSHIP Agastya is worshipped in the Sindha territory. (IV. 89)
MOTHER GODDESSES Mother goddesses are mentioned in the Dvyāśrayakāvya (I.189, X.70). They are referred to in plural as 'Mātarah'(X.69). According to Abhayatilakagaại they are seven in number and Brāhmi is one of them. Puşkarākşagani on (Ku.IV.57) has enumerated them as 1. Amộtā, 2. Brahmāņi 3. Siddhamāheśvarī, 4. Kaumārī, 5. Vaişņavī, 6. Vārābi and 7. Cāmunạā. On another place, eight mother godesses are enumerated as 1. Brāhmī, 2. Māheśvarī. 3. Aindrī, 4, Värābi, 5. Vaişpaví, 6. Kaumnārī, 7. Carmamuņdā, 8. Kālasankarşiņi (Ku. IV.57). They are worshipped in temple called Mātrgțha (Ku. 1.84). Some of the names scatteringly occur in the Dvyāśrayakāvya.
Lakşmi: The worship of Mahālakṣmi is referred to(111.85; Ku. 1.88). Lakşmi cannot be attained without devotion (X.79), Karņa come to the temple of the Lakşmi with a number of lamps as he was desirous to get a son (X.7). There were Mantrācāryas in the temple who delvered a mantra to the worshipper (X.8). She was established on a Pīțha and worshipped with Bali, flowers and Āhuti (X.12). Akşasūtra was
1. For the antiquity of the Sun-worship in Gujarat, (a)Cousers, H.
Somanatha, A.SI. Vol. XLV(Imperial Series),p. 9. (b) Majumdar, A.K. op. cit., pp. 298-300.

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held in hand while meditationg upon Her. An oblation of sesamum and flower anh offered to Lakşmi (X.13).
Umā : Umā was worshipped by women to get a suitable husband (IX.106). Old women also worshipped Her (1.99).
Durgā : She is called Durgakā also (V 8).
Candikā : She was worshipped in Gujarat especially on obtaining the barvest (1.188 ; III.6).
Kālikā : Related to lord Siva, she is a controlling deity of Sākinīs. Jayasimha was advised by Sākinīs to worship Kālikā If not propitiated, she can distroy the worshipper. (XIV.1'). A shrine of Kālikā is found in the ancient city Daboi'.
Nimbajā : She appears to be a goddess belonging to a local sect of Gujarat. According to Abhayatilakagani, she is a Lokaprusiddhā Devatā (VII.41).
Śrutadevi : The eulogy of Śrutadevī is mentioned in the poem (Ku.VII.83).
Pīțhadevī : She is also referred as a goddess (IV.49).
BUDDHISM In the the time of Maitareyas of Vallabhi, Gujarat was the biggest centre of Buddhism next to Kapilavastu. About one bundred Baudha Vihāras were found in Gujarat'. But the Chaulukyas of Gujarat were either the followers of Saivism or Jainism. Nothing is found in details in the Dvayāśrayakāvya except the fact that Durlabharāja refuted the concepts of Buddhism in his court. (VII.64).
1. Burgess, J. and Cousens, H. The antiquities of the town of Dabhoi in Gujarat, Ediaburg 1888, p. 1, Also for the temple of
Kālikāmātā, Plate No. 1. 2. Lamotte, Ettienne. Histoire du Buddhisme Indien,
Louvain, 1958,p. 599.

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JAINISM Because Jainism was given a royal patronage especially in the administration of Jayasimha and Kumārapāla, it is natural that it should influence Hinduism and other contemporary religions. Some new Jain temples were constructed by Jayasimha and Kumārapāla. Thus Jainism enjoyed a leading status in Gujarat in the mediaeval ages. Dvayāśraya has given some scattered concepts of Jainism.
Jainism is called 'Śreyoratha' which according to Abhayatilakagaņi consists of eighteen 'Sīlāngas and one thousand Lakşaņas?. Jain monks are called 'Arba' (1.82) or Sädhu (11.40) in the poem.
Jain monks are described with their head as clean-shaved and besmeared with Kunkuma (Ku.11.41). In Jainism both men and women could observe celibacy from the very young age. Women observing celibacy are called “Kumāraśramaņa." (V.96).
Hemacandra has described various Tirtharkara in his work called Trișașțiśalākāpuruşacarita. In the Dvyāśrayakāvja sixteen Tīrthankaras are mentioned and Sāntinātha was a popular Tīrthankara in Gujarataa. Tīrtharkaras follow one another. (XI.70). Tirthankaras are referred to be helpful even in the battlefied (Ku.II.57). Ādinātha is called "Suņbālacinha in Prakrit (Ku. 1.51).
Hemacandra has referred to some of the great personalities of Jainism viz. Sthūlabhadra (VII. 31-32); Vajrarşi (VII.33-35) ; Gajasukumāra, Gautamaswāmin, Abhayakumāramuni, Sudharmaswāmin, Jarobumuni, Prabhavaprabhu and Jina (VII.
1. DV. II. 40.
श्रेयोऽष्टादशशीलांगसहस्रलक्षणो धर्मः 2, ibid., 1.129,

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36-42). Bhadrasvāmin has been quoted by Abhayatilakagaņi as an authority on Jainism (II. 40).
Some of the rituals of Jainism are influenced by Hindu rituals as well. As far as the idol-worship is concerned, Jain rituals are not much different from Hindu rituals.
In Jain temples, the statute of Jina was bathed with pitchers of water (Ku. II. 64). After a bath with fragrant water, it was decorated with jewels and Mallikā flowers. An odour of Mustā was offered to it. (XV. 78).
The oblation of rice Purodāśa to Jina appears to be an influence of Hinduism. Jina was worshipped with lotus flowers (Ku. II, 56) and Ārātrikā as well as all the auspicious rituals were performed before the statute of Jina (Ku. II. 78). Moreover, songs and dance of women before the statue of Jina (Ku. II. 73) appears to be an influence of the temple of Somanātha where five hundred beautiful girls were preserved for the dance
Jain Ethics : The performance of six actions by the Jain monks are referred to in the poem. These action are explained by Abhayatilakagaņi as the worship of the deity (Devapūjā), the service of the teacher (Gurūpāsti), study (Svādhyāya), restraint (Samyama), austerity (Tapas) and donations (Dāna) (1.108). On another place, Tapas is divided into ten categories. According to Pürņakalasagani, these twelve categories consist of the internal and external austerities (Ku.VIT.51).
Jain sages hated Violence and marriage. The meat of a goat is prohibited XV. 63). Kumārapāla probibited meat-eating even in the royal and administrative staff. (XX. 31 ). It can be supported by an allegorical contemporary play also?. Cutting of
1. Yaśabpāla, Moharājaparājaya ed. by Muni Catura vijaya, G.O.S.IX.
Baroda, 1918, pp.V. and XVI.

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trees and creepers was also thought to be a violence (I. 73). To avoid violence, hunting was also prohibited by Kumārapāla (XX.31). Due to the personal influence of Kumāra pāla,a restrict, ion on hunting was ordered (XX. 35). On account of the apprehension of Jivahatyā, even edibles were not taken in the rainy season (XI. 71). Other epithets of a Jain monks are Rtankara, the doer of right and Abhayankara(non-fierce). Pulling out hair (Keśaluñcana) and pulling out the beard (Smaśruluñcana) are referred to (IX. 107). Due to the royal influence of Kumārapāla, people began to bow to monks and the violence was never heard in his administration (XX.28 29; Ku. 1.6).
FARES AND FESTIVALS People used to gather with a great pleasure and enthusiasm to enjoy and celebrated festivals zealously (111 67). These fastivals and fares are especially liked by women who assembled there in groups (XI.24). Some of them are as follows:
1. Srāddhas : They were celebrated in houses and donations were also given thereafter (III. 7: III.18).
2. Indradhvaja festival : This festival, according to Abhayatilakagaņi is celebrated from Suklapaksa Astami to the Pūrņimā (the full-moon). This interpretation is based on the Bhavisyottarapurāņa and the Varāhamihirasaṁhitā. (III.8). The flags of Indra were worshipped for prosperity. (III. 105).
3. Udyānotsura: It was celebrated in the month of pausa after Dasarātras (XIU. 52).
4. Kārsarotsava : It is celebrated on the first day of Uttarāyaṇa. On that day the Sun changes from Dhanu Rāśi to Makara Rāśi (1. 97).
5. Dolā festival and Grīşma festival : These festivals fall in the month Phālguna and Caitra. In these festivals Lord Siva is placed on a swing and worshipped by all the four castes (V. 144). This Grīşma festival is connected with the

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story of Dhundhā Rākṣasí also who torments children. All these explanation are given by Adhayatilakagaņi.
6. Caturmāsa. It is called Caturmāsopavāsa also (III.27; XVI.89) According to Abhayatilakagaņi, some of the sages preserve fast from Devasvapnaikādaśī (i.e. Ekādaśī when the deities sleep) to Devotthānaikādaśī (i.e. when they get up) (III 27).
7. Caitra Krşņāșțami : It is a Jain festival celebrated on the Arbuda mountain on the Aștami of Kțşņapakşa. Once in a year, people assemble there to pay their homage to Tīrthankara Rşabhanātha (XVI.50).
8. Caudaśrāddha : It is a festival of women. (XVII.70).
9. Dolārohaņa : It is a festival of women. They enjoy the swing and sing with a sweet voice (Ku. III.20).
10. Pürņimā : In the Dvyāśrayakāvya, three Purņimās viz. Kaulmāṣī, Tripuţikā and Vațakini are mentioned (XVII.61). these are named after the eatables which are taken on that day.
11. Bali day : Bali day is celebrated on the fifteenth night of the black paksa in the month Kārtiika and on the Pratipat day of the Sukla paksa (111.32) Abhayatilakagani has explained this festival on the basis of the Bhavișya Purāņa which has been quoted in his commentary.
In his opinion, men happily decorate themselves on this day and bow their respectful relatives like sisters etc. In response, they bless them and offer candana etc. It was conceived that whatsoever is done on the first day (Pratipad) of the month of Kārttika, the whole of the year passes in that way (III.32)
12. Vijayadasami : It falls in Sarad. It is a public festival with special interest of Brāhmaṇas and the kings. According to Abhayatilakagaņi, Brāhmaṇas come to the royal palaces and

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bless kings with a Santimantra (I11.6). The festival was also of a public interest. People assembled and enjoyed many games like wrestling etc. (I11.10),
13. Vişņavārādhana : According to Abhayatilakagaņi, it was a festival related to a special worship of Lord Vişņu. It was celebrated on the Ekādasi of the white Paksa in the month of Phālguna and Paușa. This worship yields a good fruit. Here Brahmāņda Purāņa is quoted by the commentator (XX.5)
14. Vrataikādasi : A fast was observed on this Ekādaśī so it is called by this name.
Pilgrimages Much religious importance is attached to pilgrimages. Pilgrimages were patronized by the kings who in their old-age went there and observed penances (VII.15). The kings visited pilgrimages to pay their oblations after winning the enemy (V.132). Pilgrims visited them as a part of their religious duty (IV.25). In the way, they recited Tīrthamāhātmya (the verses of the importance of the pilgrimages) (XV.10). The following pilgrimages have been specified in the poem.
1. Sarasvati : It was a pilgrimage which reduced the sorrow of its visitors (18.76).
2. Carmavati : This river is also a pilagimage but due to the fear from Grāharipu, pilgrims left it (11.63).
3. Raivataka : This mountain sanctifies its visitors and cuts their sins (XV 64).
1. DV. XX.5.
यदा तु शुक्लद्वादश्यां पुण्यं भवति कहिचित् । तदा तु सा महापुण्या कथिता पापनाशिनी ।।

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4. Sankhoddhāra : It was an auspicious place in Saurāştra (IV.13). People used to take auspicious water to their houses from this place (IV.13).
Beliefs and Superstitions Mantras (incantations): It was believed that some mantras may take hold of a person. They are called 'Kilaka mantras (XIV.45). With the help of Mantra, a king can be controlled and the enemy can be killed (XIV.46-48). For killing an enemy'Ugramantras' (Fierce incantations) are to be used (XIV.48). Rākşasas could be removed with the help of Mantra and Tantra (X 63).
Bhūtas : Nineteen kinds of Bhūtas are referred to by Hemacandra (V.61). Abhayatilakagani on the basis of Nārāyaṇasiṁhitā bas explained them as Sura, Asura, Yakşa, Rākşasa, Kaśmala, Bhasmaka, Pits, Vināyaka, Pralāpa, Piśāca, Antyaja, Yonija, Bhūta, Apasmāra, Brahmarākşasa and Vaiśyarākșasa.
Pretas ; Existence of paretas (spirits) is also referred to (IV.61).
Pišācīs : A belief in the existence of female spirits viz. piśācīs and Sākinīs is found in the poem (11.68.XIV.4).
Divinity: A belief in divine and unseen voice is found in the poem (VIII.5,8; XI. 107). These divine voices play a part in political sphere also.
Räkşaşas : They eat buman-flesh and protect temples (X.78). They drink the blood of human-beings (X. 60). Their physical formation is fierce and they have hair erected. Rākşasas could be avoided by Mantras, Tantras and Astras (weapons X. 63). They can appear and disappear at once (X.66-57).
Pretīs : They are mentioned as having long tails made of poison (IV.62). Their tails are variegated, arrow-like, Guruda

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or cow-like (IV.63). Having long nails and deformed face they are named after their characteristics viz. Sürpanakhā: Dātrarakhí, Kālamukhī or Vajranakbā etc. (IV.62).
Worlds : Three worlds(Lokas) are specified as Martyaloka (XI11.41), Pātālaloka (XIII.52) and heaven (Svargaloka IX.84). Siva, Indra and Brahmā are said to the residents of the heaven (IX.84).
Rebirth The previous Saṁskāras or impressions of previous life are said to be responsible for bringing a goodness in future (V1.5).
Other beliefs : Cows are milked on the earth in order to divert the pain in pregnancy (XI.10).
Dreams: A dream and the object seen therein is believed to be truc. (II.5).
Omens Both good and bad omens have been frequently referred to by Hemacandra in his poem. Treatises on the omens are called Naimitta (science of omens, XV.116). But Hemacandra has not mentioned the name of any such-like work.
Good-omens : As a person went to see the king, elderly women performed auspicious rites (IV.45). When a person went to the battlefield, unbroken grains of rice, sandal, curd Durvā grass, flowers and fruit were presented to him as a token of auspiciousness (111.71). A newly married pair was accompanied upto water (VII.116). On going to a war, a pitcher, full of water was brought (III.88).
While going out, if a beautiful, sweet speaking and chaste woman carries a pot full of ghee, it was thought to be very auspicious (II1.91). According to Abhayatilakagasi, if an ox passes from the left, it is a good omen (III.89). Similarly a cow with over flowing milk is thought to be auspicious (1.90). While going to war, trumpeting of elephants is very auspicious (V.9). If waging flags are seen, the battle-field is conceived to be in favour (VII.71).

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Ill-omens : According to Abhayatilakagani, if the Sun has tawny and burning light all around, it may beget destruction (IV.66). If the sky appears as if blood-besmeared it may also beget destruction (IV.64) Earth-quake (XIII.38), and falling of comets (IV.70) are thought to be inauspicious. In an unfavourable situation, medicinal herbs dry (IV.“8-70). Dryness in the rut exuding l.om the temples of the elephants indicates a forth-coming destruction (IV.64).
Appearance of vultures with extended wings is not favourable (IV.65; XII.67). A king being followed by Pretas while marching, may face defeat (IV.61). Similarly, Rākşasīs following with a deformed face indicate to an eventual defeat (IV.59.60).
Transgrsession of a king by the queens (IV.66); a slip of the upper garment from the head (IV.67) and the murder of the queen by the king are conceived to result in his defeat and death.
Men of bad appearance were also thought to be inauspicious and they were not allowed to come before a king (Ku.II.33).

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bay, 1892. Professors of Deccan and Lists of manuscripts collected Elphinstone Colleges
for the Govt. Mss. Library by the Professors at the Deccan and Elphinstone Colleges since
1895-1899, Poona, 1925. Raghvan: V.
New Catalogus Catalogorum Vol. 1. Madras, 1949. Vol. II.
Madras, 1966. Rapson, E.J.
Ed. Cambridge history of
India, Vol. I. 1955. Rau, Chodji Amarji
Tarikh-e-sorath, Bombay, 1882. Ray, H.C.
Dynastic history of Northern
India, Vol. II. Calcutta 1936. Rice, Lewis
Mysore inscriptions, Banglore,
1879. Rhys-Davids, T.W.
Buddhist India, Calcutta, 1959. Sankalia H.D.
Archaeology of Gujarat Bom
bay, 1941. Sircar, D.C.
Studies in the geography of ancient and medieval India.
Delhi, 1963. Smith, V.A.
The early history of India,
oxford, 1957. Tod, Col.
Annals of Rajasthan, New
York, 1914. Winternitz, M. and Keith A.B. Catalogue of Sanskrit Mss, in
the Bodlein library Vol. II. oxford, 1905.

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251
Winternitz, M.
History of Indian Literature, Tr. Mrs. Ketkar. Vol.I. Calcutta, 1927 Vol.II. Calcutta, 1927 Vol. III. Tr. into English by Subhadra Jha, pt. I. Delhi, 1963 ; pt. II., Delhi, 1967. Indischen Wörterbücher, Strassburg, 1897.
Zachariae, T.
Journals and Periodicals 1. Annals of Bhandarkar oriental Research Institute. 2. Epigraphia Indica. 3. Indian Antiquary. 4. Indian Historical Quarterly. 5. Jouroal of Asiatic Society of Bengal. 6. Journal of Bombay branch of Royal Asiatic society. 7. Journal of oriental Research, Baroda. 8. Journal of Royal Asiatic society of Ireland and great
Britain. 9. Poona Orientalist. 10. Proceedings of All India oriental conferences. 11. Sitzungssberichte der Wiener Akademie der wissenschaften
1895. 12. Wiener Zeitschrift für die Kunde des Morgenlandes, Vol.IIT

Page #276

INDEX
Ādhaka, 215 Abhayakumāramuni, 232 Adhikārasūtras, treatment of Abhayatilakagani, belpful in 135. DV.54 ; a commentator, 12 Adhyāhāra, 151 Abhidbānacintamani, 6-7, 26n Adhyāpana, 31 27n, 31n-?3n, 36n-410, 43n, Adhyayana, 30
45n, 158 ; contents of 6. Ādjpātha, 232 -Seșasangraha, 6; -Siloñcha, Aditya, 67 ;-Vrata, 30. 6; -Țikā, 6.
Adityas, 37. Abbidbānasangraba, 6n. Administration, in the DV. Abhinavarāvaņa, 43
172ff. concept of good-, 172; Ābhiras, 183 ; residence of Divison of 172. 162.
Agastya, 37, 83 ; worship of Abbisāra, 131.
230. Abhisāragarta, 131
Āgnaka, 164. Abhisaraņa, 52
Agni, 42;--hotra, 182. Abhyankar, V.S.28n
Agnihotri, P.D. 159, 1610, Abu, 154; king of 100.
194n, 2141, 215 Abuses, in DV. 190
Agnistoma, 26, 182, 207, 226 Abu Zaid, 186.
Agra, 161 Acalapura, 164
Agrawala, V.S. 159n, 162, Ācāra, 31
166, 164, 197, 215. Acirāvati (river) 99,165 Agriculture, 210 Adam's peak in ceylon, 160 Āhavnīyāgni, 26 Aļāuja (Musical instrument), Ahimsā, 31, 225. 205
Ahirbudhna, 41 Adeisothro, 153
Ajla, 44

Page #277

253
Aindrī, 230
Anekārthakairavakaumudī, 7 Airāvata, 39, 131
Anekārthasangraba, 3; details Airāvati, 165
of 7; -seșa 7; -Țikā, 7 Aja (Rudra), 41.
Anekārthaseșa, 7 Ājādi, 132
Anekārthavyayasangraba, 7 Ajirāvatī, 99 ; identity of 165. Anga, 17, 155, 160; king of Ākhyāyikā, 208.
95 Akiñcanatā, 31
Angada (ornament), 201 Akşaubiņī, number in 177. Angulīya, 200 Alakā, city of Kubera, 39. Anhil wāda city, 15, 18, 23, Alankāracūļāmaņi, 10
49, 97, 102, 117; religions Ali, 3
in 227 ; saivism in 228. Aliga, 3
Animals, in DV.218; teaching Altekar, A.S. 186n.
about, 209 Alwar, 161.
Ādda (See Arņorāja also). 21, Amarakośa, 33n
22, 97, 184. Amarāvatī, 99, 156; identity Anuprāsa, 60. of 162.
Anuştubh, 85-88, 90, 91 Āmbada, 113
Anuyogasūtra, 13. Ambaśikhara, 3
Anuyogadvārāsūtraţikā, 13. Āmbașthya, 132
Anuyogavyavacchedadvā. Amrtā, 230
trimśikā, 10, Amstarao, K. 8
Apām Napāt, 43, 226 Asíu, 38
Apas tamba Gịhyasūtra, 26n Amśuka, 198
Apāya, three types of, 138n. Anaka, 115,
Aponaptrīya, 207. Anandapur, 126
Apsarā 45. Ananteśvara Mabādeva,temple Apte, V.S. 31n, 163 of 126.
Arabian sea, 157. Andha, 153, 154
Ārāt, 100 Andhaka, 42
Aravali range, 154, 166 Andbilā, 154
Arbuda 16, 21, 110, 154, 156, Āndhra, 18, 96, 153, 156
207, 235, Andomatis, 154
Ardhāștama, 1.

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254
Arghya, 226; to Brāhmaṇas, upamānas of, 73. 182
Āsuri, 132 Asham, 46
Āśvalāyana Gșhyasūtra, 26n Āristiya, 164
Aśvaśāstra, 34-35 Arjuna, 40, 78; friend of Aśvattbāmā, 44, 79 Vişņu, 44
Aśvatthika, 164 Arka, 27
Ašvin, 27 Army, kinds of 33 ;--and Aśvipau, 43 Warfare, 176 ff.
Āțavikabala, 33 Arņorāja, 110 ; --and
Atharva, 24 Kumārapāla 109 ; defeat of Atharvaņa, 206 118 ; won by Siddharāja, Ātman, in Sānkhya, 29 109.
Atri-smrt, 31n Arrian, 154
Audumbara, identity of, 163 Artha, 30
Audumbari, 132 Arthāntaranyāsa, 62
Aufrecht, T. 8n, In, 130, 14, Artbaśāstra, 216 ;
Aukha, 206 concepts alluded in DV.32, Aukhikya, 206
208 ; -- of Kauțilya, 33n. Aumaka (cloth), 199 Artists, 211
Aupacchandasika, 85, 87-92; Aryaman, 37.
- āparāntika, 88-92. Āryāvarta, 156
Aurdāyana, 156 Āśa or āśapalli, 121.
Auśanas, 67 Āsāka, 108.
Ausiparī, 132 Āsapa (political), 33.
Austerities, 227 ; internal and Asceticism, 208
external, 233. Asmaka, 162, 163.
Avacūri, 6 Āśramas, number of 30 Avanti, 108, 132, 155, 156, Aştādhyāyī, 134
160, 166. Astaka, 208
Āvantya, 132 Așțāraparkti, 25
Āvaśyakavịtti, 13 ; - ţikā, 13 Asteya, 31
Ayogavyayacchededvā. Astrologers, 212
trimśikā, 11 Astronomy, 27 ff. ; 207 ; Āyudhāgārika, 174

Page #279

235
B
Ayurveda, 29
Bechargovind, 140 Āyuştoma, 26
Beliefs and superstitions in
DV, 237 ff.
Belvalkar, S.K. In Badrikāśrama, 154
Benaras, 157 Bāhada or wāhad, 111
Bengal, 160 Bahurūpa (Rudra), 41 Bhadrabhața, 101 Bāhvịcya, 206
Bhadraswāmin, 232 Bajpai K.D, 153, 155, 156, Bhadur, 103 158, 162, 165.
Bhaga, 38 Balābalasūtrabộbadvștti, 13 Bhagalpur, 155 Bālabhāşyavyākarana
Bhāgavata Purāņa, 40n. sūtravștti, 9.
Bhairavarāga, 208 Balarāma, 42-44, 66.
Bhakti, 34 Bali. 30. 182 ; - day (festival) Bhandarkar, R G. 6n, 8n, In, 235.
120 14n. Ballāla, 21, 22, 97, 100, 110. Bhäradvājadeśa, 163 Baluchistan, 162
Bhāravi, 46, 55 Banga, 162
Bhārgi, 132 Bangalā deśa, 160
Bhāşāvștti, 55n Bāṇabhatta, 55, 1710
Bhatti, 53, 60, 134, 141, 144n, Bārapa, 116, 119, 120
1488, 149, 151 Barbara, 20, 82, 83, 170 ; an Bhațți-kävya, 46, 53, 54, 63.
enemy of Jayasimba, 107 ; Bhaumaka, 144n identity of 107.
Bhavabhāvanāprakaraṇa and Barbara (tribe), 184
its comm. 13 Barbers, on Somanātha, 229n Bhāvabṛhaspati, 112; Barley, 190
-Prasasti of Somanātha, Bath, 227
980. Battles, description of in DV. Bhavānī, 44 49, 50
Bhāvas, 34 Baudbāyana Gșhyasūtra, 26n. Bhavisya Purāņa, 235 Bayley, 109, 1170
Bhavişyottara Purāņa, 234 Bechardas, 11n
Bheda, 32

Page #280

256
Bheri 205
Brabmā, 40-42, 46 Bhikṣusūtras, 208
Brahmacarya, 31 Bhilla (tribe) 95, 185; fight Brāhmaṇa, (work), 207 with Bbīma, 97,
Brāhmaṇas, Audicya, establishBhillamāla, 100
ment of 121 ; duty of 182 ;: Bhīma, 18, 47, 81, 96, 97, 99, grants to : purpose of, 182;
100, 101, 105, 107, 117, position of 182 119, 124, 128, 132, 200; Brāhmaṇakas, 183 aginst Mahmood, Gazni, Brahmānda Purāņa, 236 96, 116-117; characterizat- Brahmāņi, 230 ion of 81 : repaired
Brābmanism, 226 ff. Somanātha, 124.
Brahma Purāņa. 153 Bhiruani (goddess), 124 Brahmavabni, 30 Bhişma, 44
Bțgukaccha, 156 Bhogao (river), 99, 167 Brhacchatakavrtti, 14 Bhogāvati (river), 99, 167 ; a Brhadrathantara, 25 town, 167
Bịhaspati, 40, 84 Bhoja. 3, 105, 106, 117, 118, BỊhatsaṁhitā, 162, 163 129, 160
Brockman, D. 92n Bhrāptimān, 62
Buddha (planet), 27, 41 Bbstakabala, 33
Buddism, 28, 231 ; refuted by Bhübhatta, 54
Durlabha, 102, 231. Būtas, numbers of 237 Bühler, G. 1, 70, 9n, 10n, 12, Bhuvanas, number of 169
98n, 102n, 106n, 107, 109; Bhvādisattāvacūri, 9
114, 116, 120n, 123n Bībhatsa, 51
Bundelakhaņda, 158 Bihar, 160
Burgess, J. 97, 103, 104, 108, Bindu Sarovara at Siddhapur, 110n, 114n, 119-127n, 2310
125 Birds in DV. 219 Bista, 217
Cāciga, 2 ; Variants of 2n Blacksmith, 213
Cācineśvara, 123 Böhtlingk. 0. 6n
Cābada, 101 Bombay, 156
Cāhini, 2

Page #281

257
Caitra Kļşņāştami, a Sain Caturupāya, 32 festival, 235
Caudaśrāddha, 235 Camba, 159
Cedī, 18, 96, 98; honesty in Cambay, 121
190 ; identification of 158 ; Campānagara, 155
-- räja, 97. Cāmundā, 230
Celibacy ip Jainism, 232 Cāmuṇdarāja, 17, 47, 95, 104, Central Province, 156
105, 117, 120, 123 ; Chāgaleyin, 206 boundary of, 99;characteri- Chakravarti, S.C. 5 n zation of 80; routed Chambal river, 166 Paramaras, 105
Chāndogya, 206 Camūpa, 174
Chandonuśāsana, 23; and its Canda city, 163
| Vrtti, 10. Cāņņāla, 184
Characterization in DV. 76 ff. Cãndan, 14
Chatterjee, K.C. 55n Caņdapātha, 123
China, 214 Cāndauri, 163
Chinab, 160. Canderī, 158
Cina, 184 Caņdikā, 77, 208, 231 Cities, after the pame of a Candradeva, Pāla king 157 person, 164; after the name Candapurī, identity of 163 of a product or abundance Cāngadeva, 2
164 ; in the DV. 162 ff; Caraka, 216
description of in DV. 49 Carañavijaya, 12n
Citrā, 27 Carca, 36
Citragupta, 40 Carmamundā, 230
Classification and discussions Carmavatī, a pilgrimage, 166, of the grammatical portion river, 236.
of DV. 137 ff. Caru, 182
Cloth, Variety of, 198 Cārvāka, 28, 79, 207
Coins, 214 ff. ; made of iron, Caste system in DV. 182 ff. 215. Castes, number of 182 Colaka, 199 Câturmāsya, 26
Colours, 199 Caturmäsa, upavāsa in, 235 Commerce, 209

Page #282

258
D
Communication, 213
Dāsarūpya, 160 Corns, 190 ff. ; - preparation Daśāvatāra, temple of Vişņu, in DV. 191 ff.
228 Costumes in DV. 199
Debt, 213 ; Compromise to Counter-examples, 138 ff.
pay off 213. Cousens, H. 97, 103, 112n, Delhi, 159
12in, 1240, 126n, 1270, Deśa, a territorial division, 2290, 231n
172. Cow, meat of 193
Descriptions in DV. 47. ; Cunningham, A. 157, 159, 163, language of, 55 165,
Deśināmamālā, details of, 8. Curd, dishes prepared in, 194 non-Sanskrit words in, 8 ; Cūtabhañjikā, 204
- Vrtti, 8. Deśīšadbasangrahavștti, 8
Devacandrasūri, 2 Daboi, 126, 231.
Devagiri, 17 Dabhisthala, 18,
Devapațţaņa, 21, 23, 165 ; Dakşa, 44
caitya at, 113. Dākşīnagara, 164
Devāpi, 37n, Dakṣiṇāgni, 26
Devaprasāda, 18, 19. Dalal, C.D. 7, 9n, 13n, 140 Devasāgara, 6 Dilli, See Dhilli.
Devavrata, 30 Dāmana. 20
Dey, N.L, 99n, 154, 156-161, Damarūka, 205
1 6. Damayanti, 44
Dhakkā, 205 Dāna, 31, 32.
Dhanakataka, 156 Dance, 34, 208. in Upamās 72; Dhandhuka, 2 ; birth-place of - er, 212.
Hemacandra, 1; Variants Daņda, 32 ; -- nāyuka, 174 ; of In.
netra, 174 : – pati, 174. Dhārā, 106. Darsa sacrifice, 182
Dbārādhvaṁsabandha, 108 Dārva, 131
Dharma, 30 Daśārha (Vişnu), 41
Dharmaśāstra, alluded in DV. Daśārņa, 98, 100
30 .

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259
Dharmavijaya, 110.
Droņa, 215-216 Dbāts, 37
Droņi, 167 Dhātupārāyaṇa and Vịtti. 9 Drumā, 167 Dhātupātha and Vștti, 9 Drumati, 167 Dhaumaka, 131
Drutavilambita, 89 Dhavala of Hastikuņļi, 116 Duff, C.M. 103n, Dhilli, 113, 164.
Duḥśāsana, 44 Dhiva, see cā ļāla also, 184 Dundubhi, 205 Dhruva, H.H. 105n, 1180 Durgā, 231 Dhundhā Rākşasi, 235
Durlabhadevi, 101, 195 Digganikāya, 153
Durlabbarāja, 17, 18, 95, 96, Directions, number and name 101, 101, 107, 123, 128, of, 169
129,231 ;-and Svyamvara, Diseases in DV. 29 ; categories 106 ; characterization of
of 208 ; upamās of 73-74 80; winning Dhārā 106; Diskalkar, D.B. 12in.
victory of Lāța, 120. Divārāja, 14
Durlabhasarovara, 124 Divinity, belief ip 130; Durņasa, 16, 32. 77, 78, 101, concept of 237.
198. Divodāsa, 43
Durvāsas, 44 Dodhaka, 91, 92
Duties, six essential, 30-31 Dog, meat-eating of 193 Dvaidhībhāva, 33 Dola festival, 234
Dvārakā, 165 Dolārohaņa, 235
Dvārapa, 17 Domestic, articles, 226; Dvyāśrayakävya, Arrangement rituals, 226
of 54-55 ; Arthaśāstric. Donations or Dāna, 227
concepts alluded in, 32 ff; Dow, Alexander, 1170, 229n. As a Mahākāvya, 46 ff; Dowry, 189
Astronomical concepts in Dramaturgy, 34
27 ff : Characterization of Dravida, 158
76 ff. ; Concept of Mokşa Dreams, 238
in 34; Dance and dramaDress in DV. 198 ff.
tuigy in 34 ; depiction of Dripks in DV. 197 ff.
erudition of Hemacandra

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260
in 24 ff ; descriptions in Dyeing, method of 212. 47ff; Dharmaśāstra alluded Dyers, 212. in 30ff;Economic condition in 210 ff; Epithets in 56 ; Fares and festivals in 234ff. Far-rings, 200 Fauna & flora in 218 ff. ; Eastern Ghats, 157 Figures of speech in 60 ff.; Economic condition of DV. Food and drinks in 190 ff. ; 210 ff. Geographical data of 153ff. Edibles, other tasteful, 192. Grammatical study of 134. Education, 206 ff. ; season of ff. ; Historical evaluation 206 ; Subjects of 206. of 94 ff.; Kāmaśāstra is Ekākşaranāmamālā, 8 33 ff. ; Language & style Ekākşarīnāmamālā, 8 of 53 ff.; Language of Lkapäda, 41 descriptions of 55;
Elephants, catching of 203 ; Metrical analysis of 85 ; good & bad characteristics Music in 34 : Mythological of 35 allusions in 37 ff. ; Natural Elliot, 117n, 186n, 229n phenomenon in 48.49 ; Elliptical examples, 151 Philosophical systems Ellur, 156 alluded in 28 ff.; Polity and Epics and Purāņa in DV. 36 administration in 170 ff. ; Epithets in DV. 56 Religious position of 225 ff. Exaggerations, 127 ff. Rituals in 25 ff.; Senti- Expedition : description of in ments in 50 ff. ; Social DV. 49 conditions of 182ff.; Society in 189; States and terri
F torial divisions in 155 ff ; Facts, new, for illustrations Summary of 15 ff. ; Tribes 131 ; transformation of in 183 ff. ; Vocabulary of 127 ff. 56 ff. ; Written in the reign Fabian, 162 of Kumārapāla, 3.
Fares and festivals in DV. 234 Dvyāśrayakośavștti, 12
Farishta, 117, 229n Dyādāpfthivī, 43, 226.
Fast, result of 227

Page #285

261 )
Fauna & flora in DV, 218 ff.; of the sky, 169; -dvāra, Upamās of 67-68.
166 ; -maha, 16, 100 Feudalism, 170
Gangamaha, 100 Figures of speech in DV 60 ff. Ganguly, D.C. 105, 106, 109, Fish-eating, 193
116, 1180-120n. Flora in DV. 220 ff.
Ganti, 132 Food and drinks in DV.190 ff. Gardabhas, 183 Upamās of 72-73.
Garuda, 42 Food, Vigorous, 196
Gāthāśataprakaraṇatīkā, 12 Forbes, K.A. 1030, 106, 109, Gaudadeśa, 98, 157, 159.
1140, 1980, 1190, 120, Gauļī, 59
1210, 1240, 127, 129, Gauta maswāmin, 232 Foreign trade, 214
Geogaphical data in DV.153ff. Fragrant condiments, 195 ff miscellaneous concepts of Frogs, meat-eating of, 193
169. Fruit in DV, 1%6.
Geographical new information
in DV. 98 ff. ; Upamā 74.
Genealogical, upamā, 74 Gaastra, D. 25n
Gitagovind, influence of, 228 Gabhastimat, 169
Giai-danda 202 Gādhi, 43
Girinar, 155, Gabiya, 163
Ghatotkaca, 44 Gajaśāstra, 35
Ghogra, 154 Gajasukumāra, 232
Godaliya, 158 Gambling, attitude towards, Godānavrata, 30 203
Godāvari, 156, 157, 166. Games and amusements, 202ff. Gopālagūjarī, 207 Gaņas, 145
Gopatha Brāhmaṇa, 250 Gandaki, 161
Grābaripu, 15, 16, 47n, 77, Gāndhāra, 34, 132, 156, 158. 101, 103, 121, 128, 131, Gāndbāri, 44
175, 176, 183, 193; - a Gandharvas, 45, 169
dhivara, 103 ; characterizaGaṇeśa, 43
tion of 78 ff. ; city of 99 ; Gangā, 154, 157, 165, 167 ;- enemy of Mülarāja 95 ;
G

Page #286

262
identification of 103-104, Hanti, 132 Gșhyakarma, 30
Hanumat, 44 Graivahāra, 200.
Hara, 41 Grammar, 26, 207
Hāra, 200 Grammatical, study of DV. Hāragovinda, 14n
134 ff. ; - works of Hema- Hardwar, 154 candra 9 ff.,
Hargovinddas, 11n Grierson, G. 8,
Haribhadra, 13 Grīşma festival, 234
Hariņi, 86, 93 Group of iriegular forms, 147; Hariscandra, 127 -of words, 145.
Hartinapura, 157 Groups : Combination of, 148 Høstini heroine, 34 Guilds of artists, 211
Hemacandra accompanied Gujarat, 132
Siddharāja to pilgrim. Gūmadı va, 121
ages 3 ; a humanitarian, 5; Guņacandrasūri, 14
attitude of Brāhmaṇas Guñjā 216
towards 4 ; Erudition of Gurdaspur, 163
(General) 24 ff. ; Life and Gūrjara, 165, 172
personality of i ff. ; Meet. Guru (planet) 27
ing with Kumārapāla 3 ff.; Gurukulas, 206
Propagation of Jainism 4.5 Guruśuśrūşā, 31
religious inilnence of 225 ;
works ascribed to 13-14 ; H
Works of 6 ff. ; -ComHaimaprākstadhuņāļikā, 10 mentaries 13 ff., DictionHaimaśabdānuśāsana, see
aries 6 ff., Gathas and Siddhbaimaśabdājušāsana Caritas 12 ; Grammar 9 ff.; Haimavibhrama, 14
Metrics 10; Philosophy Hair-cutter, 213
10 ; Poems 11; Rheto, ics Halāyudha, 134
10. Haldar, R.R 111n
Hemacadraviveka. 14 Hallīsa, 34,
Hemacandriya, 9 Hammuka 18, 47n, 83 ; king Herbs, specified in DV.30 .
of Sindh, 101.
.
.

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263
Heroines. Categories of in DV. Indravajrā, 85-91. 36.
Indravarmśā, 88 ; -& Heroism in DV. 127
Vamśastha, 89, 91. Himādri, 40
Indråvaruņā, 43 Himalayas, 153, 156
Indrāvatī, 158 Himāṁśuvijayamuni, 100
Indumati, 49, 129 Hinduism in Gujarat, 225 Indus, See Sindhu also, 168 Hīnopamā, 75
Induvakra 164 Hiralal Hansraj, 12n
Internal enemies, 32 Hiralal, Rai Bhadur, 13n Invasions, by Caulukyas 119 ; Historical evaluation of DV. omission of 118 ff. 94 ff.
Irrigation, 211 Horses, signs on 35; Varieties Islands, number & names of of 35
169 Hşdgola, 155
Itihasa-granthana, 208 Hullada, 82
It letters, Treatment of 137 Hūņas, 96, 98, 185 Hunting, restriction on 203
Jacobi, 13
Jagan nātha, temple of 154 Ibn-Asir, 117, 229n
Jain Ethics, 233 Idā, 29
Jainism, a state religion 225; ljyā, 31
in Gujarat 232 ; rituals of Ilvala, 37
233; patronized by Durlabha Imprisonment, 175
102 ; propagated by HemaIncarnations, 228
candra 4-5 Incantations, Concept of 237 Jain monks, 232 ; ethics of Income, source of 176
233. Indra, 38, 82, 228 ;-& Vişņu Jalandhara, 158
38 ; characteristics of 38-39 Jallalabad, 99, 162 Indradhvaja festival, 234 Jamadagni, 39 Indrajit, 39, 43
Jambaka, 15, 76, 83, 84, 101 ; Indrāṇī, 38, 44
a mahāmantrin, 173. Indrasaubbāgyagaņi, 11 Jāmbavān, 43

Page #288

264
k
Jambha, 38
Jina prabha, 7 Jambu Village, 99
Jivasamāsa & Vịtti 11 Jambumāli river, 15, 99, 167 Johnson, H.M, 13n Jambumuni, 232
Junagarh, 104, 155 Japapadas, 172
Jyotiş, 207 Jāngala, 113; tribe, 184
Jyotişçoma, 26 Jani, A.N. 1940 Japa, 227 Jarāsandha, 41
Kaccha, 104, 107, 155, 157, Jātakas, 215
162, 165 ; -ka, 164 ; --pa, Java, 214
36; - eśvara, 163. Jayadeva, 55
Kādambarī, 370, 1710 Jayakeśin, 18, 129
Kadru, 44 Jayanta, 41
Kābala, 205 Jayantidevī, 125
Kailāsa, identity of 154 Jayasimha, 4, 19-22; 32, 47 Kaițabha, 41
102, 114, 118, 122, 126, Kākanda, 164 ; - akas, 100 130, 132, 182, 225, 228, 231, Kākaņi, 215 232; against Avanti, 108 ; Kalā, 33 characterization of 81-82; Kālakūţi, 132 constructions of 125 ; in- Kālapuri, 40 vasions of 119; killed Kālasankarşiņī, 230 Barbaraka 107 ; meeting Kalcuris, 120 with Hemacandra 2 ff.; Kale, M.R. 36 Victory over Arņorāja 109; Kālidāsa, 39n, 49, 55, 129n Victory over Naravarma Kālikā, 20, 231
119; religion of 109. Kalinga, 132, 158 Jehula, 15, 76, 83, 101, 173 Kali-Sindha, 158 Jesal Parmar, 108
Kalki, 42 Jewels, number of 201 Kalpasūtras, 207 Jhachara, 205
Kalya, 32 Jhunjhuwāda, 126
Kalyan, 157 Jina, 46, 232
Kāma(Pumartha), 30 Jinadeva, 6
Kāma (deity), 39

Page #289

Kamadhenu, 43
Kāmaśāstra in DV.33 ff. Kaboj, 159
Kampilya, 17, 163 Kamsa, 42, 79
Kamsa (weight of gold). 216
Kumdika, 164
Kāñci (ornament), 201 Kāṇḍa, 164
Kane, P.V. 106, 173, 174 Kangra, 159
Kanha See Kṛṣṇa, 115
Kannauj, 100, 157
Kantha, 116
Kanthakota, 116
Kanyakubja, 98 Kāpālika sect, 228
Kapilakoti, 104
Kāpileya, 208
Kapilvastu, 231
Karambhaka, 190
Karma, two types of 139n
Karmandini, 208
Karna, 18, 19, 44, 47, 52, 84, 107, 115, 118, 121, 124, 129, 230, a śaiva, 122; characterization of 81;-, the king of Dahul, 11 Karṇadevi, 124 Karṇameruprāsāda, 124 Karṇasagara, 124 ;-taḍāga,
124
Karṇāṭa, 157 Karṇavihāra, 124

Karnavatipura, 124 Karṇāyani, 164 Karṇeśvaradevatāyana, 124
Karṣa, 214; development of
215. Kārtavīryārjuna, 39, 79 Kārsarotsa va, 234
Karśāśvaka, 208
Kärttikeya, 66
Karuna, 51
Kaśerumat, 169 Kāśmira, 17, 82, 157 Kāśī, 96, 100, 113, 157;
fraudulence in 190
Kāśikā, 168, 184, 197
Kāśilā 164
Kāstira, 160 Kasyapin, 207
Katantravibhrama, 14
Kāṭhaka, 206
Kathasaṁhita, 25, 266 Kathvate, V. 8n, 104n
265

11n, 14,
Kathiawar, 162 Katika, 164
Kaukundivaha, 160 Kaumārī, 230 Kaumudika, 164
Kaundeyaka, 164
Kauravya, 132 ;-āyaṇī, 132 Kausalya, 132
Kausāmbi 163
Kausika, 207 Kavirahasya, 134

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266
Kavyalinga, 62
Kollāpura, 17 99, 163, 212 Kāvyamīmāṁsā, 1560, 168, 169 Konkaņa, 104, 113, 165 Kāvyānuśāsana, 6n, 10, 36 Konow, S. 116n, 120n Kedāradeśa, 185
Kośala, 98, 161; two parts of Keith, A.B. 10n, 159
159 Kekārāga, 34
Kosamgrāma, 163 Kekirava, 87, 89-92
Koţinagara, 3 Keśaluñcana, 234
Koīțśvara 157 Keśyāditya, 40
Kramapāțha, 24, 206 Ketu, 27
Krauñca, 153; --bandha, 175 Keyūra, 201
Krishnalal, 26n Khalatikas, 172
Kškaņīya, 163 Khāņdakīya, 206
Krodba 32 Khāņdavaka 158
Krośa, 216 Kbāndavavapa, 158
Kļşņa, 40-42, 66 Khaņdeśa, 161
Kļşņā, 156 Khanga, 124 ; --lakṣa, !21 Kșşņaka, 97, 102, 170 Kbārī, 215-216
Kstrikā, 27 Khasa tribe, 185
Kruña, 153 Kielhorn, F. 8n, 10, 12n, 27, Kşamā, 31 124n, 1730
Kşairiya, 182 ; occupation of Kilāța, 194
33 ; position of 183; two King, and gifts 170 ; concept kinds of 183.
of 170; coronation of 171 ; Kșemarāja, 18, 83 education of 171 ; personal Kubera, 39 life of 171.
Kucavāra, 164 Kīra, king of Kashmir, 95 Kuļavas, 216 Kiratas, 20, 184
Kulindrina, 163 Kirātārjunīya, 208
Kulmāșa, 191 Kirste, 911
Kumārapāla, 1, 4, 21-22, 32, Kārtikaumudī, 105n, 1070, 47, 94, 98, 100-102, 109, 1080, 118
110, 112, 113, 118, 127, Kocharābadevī, 125
128, 130, 170, 176, 198, Kola, 90, 92

Page #291

267
203, 208, 213, 225, 232, Kusalasāgara, 6 233
Kutbuddin Aibak, 117 abolishing ill practices, 5; Kuteśvara, 163 --and Arņorāja, 109 ; - Kūrma, 41 and Anna : two fights of Kūrma Purāņa, 162 . 112 ; -and Saivism, 122, Kuru, 96, 132, 158 ; identity characterization of 82-83; of 157 ; - Jängala 157 ; - early life of 115; invaded kşetra, 158, 161. by Apna 97 ; invading Anna, 111; invasion against Karņa 119; repair. Läba Phulenī, 104 ed Somanātha, 112 ; saved Lakşa, 16, 83 ; enemy of Mülaby Hemacandra 3 ; saved rāja 95: a friend of Grāhaby Aliga 3.
ripu, 104, identification of Kumārapālacarita, 3, 12, 25, 104.
46, 48n, 49n, 500, 51n, Lakşmi, 19, 41, 66, 129 ; 98, 113n.
mother of Kāma, 39 ; wor Kumārapālacaritasangraha, 1, ship of 230.
4, 5n, 105n, 108n, 112n, Lakşmi, younger sister of king 115n, 116, 1190, 1300
Mahendra, 101. Kumarapālākhyāyatana, 23 Lamotte, E. 2310 Kumārapālapratibodha, 1; Language and style of DV. Prabandha, 105, 108 5 108
53 ff. Kumārasambhava, 39n
Languages, referred to in DV. Kumārī, 169
207 Kumudavijaya, 130
Lankā, 116 Kunda, 36
Larike, 161 Kundafāyya, 26
Lāsya, 34 Kuņdinapura, 165
Lātadeśa, 17, 104, 161, 172 Kuņdyā, 165
Lāțarāja, 80; victory of by Kunsagar, 124
Durlabba 120. Kuntala, 157
Lauhaprastarika, 211 Kunti, 44, 132, 166.
Lauma, 164 Kunyā, 165
Lavaņāsura, 42

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268
Law, B.C. 156
Mahābbāşya, 160 Leatber cloth, 198
Mabādevastotra, 12 Līlādevī, 114
Mahājanjka, 211 Linganirdeśa, 9
Mahālakṣmi, 41, 78, 230 Lingānuśāsana and its Mabāmaņdaleśvara, 174 comm., 9
Mabāmantrin, 173 Lingānuśāsanavivarņoddhāra, Mabāmātra, 212 10
Mabāmātya, 174 Literary upamā, 74
Mabāpadma, 36 Lobba, 32
Mahāpradbāna, 173 Logic, 207
Mahārājikamantra, 206 Lohitagangam, 166
Mahārāșțra, 184 Long list of words or roots Mabāvīra, 12 ; caitya of 21. 142
Mahāvrata, 30 Luksar, 157
Mahendra, the king of
Marudeśa, 17, 49, 101, 106, M
128, 153, 185 ; identifiMacdonell, 159
cation of 106. Mada, 32
Mahendrasūri, 7 Madanaśankaraprāsāda, 123 Māheśvara city, 164 Māļļuka, 205
Mābeya tribe, 185 Madhu -41 ; --mat 165 ; - Mabipāla, 116 parka 26, 226
Mābişmatí, 39, 164 Madhyama, 34
Mahiyda trlbe, 185 Madra, 160
Mahmood Gazni, 96, 97, 116, Mādri 132
119 Magadha, 18, 96, 98, 132, 160 Maināka, 40 Māgadhi, 132
Maitareyas of Vallabbī, 231 Māgha (Nakşatra), 27
Maithila, Vidyākara, 7 Māgha (poet), 46, 55
Majumdar, A.K. 96, 106n, Mahābhārata, 36 37n ; -
120n, 128, 172n, 173, 174, mythological allusions of 175n, 202, 214n, 225, 228 in DV. 44 ; upamās of in Makara, 36 DV. 65.

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269
Mālavā, 20-22, 95, 100, 155, Marriage, rituals of 188 156, 160
Mārttikāvata, 161 Mâlavas, invading Cāmuṇda Marukacckha, 157 105
Marudeśa, 17, 49 99, 160 Malavor Maioal Talāva at Māşa, weight of gold, 216 Dholakā, 126
Mathurā, 18, 96, 98, 164 Malaya, 3, 153
Mātrs 82 ; worship of 171. Mäli, 161
Matsya, 41 Malla, 164
Matsya Purāņa, 167 Mallikarjuna, 113
Mattamayüra, 85, 89, 90, 92 Mallinātha, 36n
Maulabala, 33 Mallişeņa, 10
Mauna, 31 Māna 32
Mauñja, 160 Mapālasrovara at Viram
Māyā, 41 gamam, 126
Mayaņallă, 18, 19, 81, 84, 129 Manasarovara, 154
Mc Crindle, 153 Mänavī, 44
Measurements of road, 216 Manāyī, 44
Meat-eating, 193 Mandākrāntā, 90-92
Meda tribe, 185 Maņdala, a division, 172 Medicine 208 Maņdalika, 170, 174
Meghadūta, 360, 39n, 44n, 55 Mandalī, 123
Menā, 40 Mapdāra mountain, 44 Meru, 154 Mândbātā, 127
Merutunga, 1-3, 101, 104, 108, Mangala, 27
113, 114, 117-119, 121n, Mangalagāna, 189
124n, 125, 126, 129n. Manodbhava, 32
Metal, science of 209 Mantraśakti, 33
Metrical analysis of DV. 85 ff. Mantras, mentioned in DV. alphabetical, 91 ff. 206
Metrics, 25 Manti, 132
Mhow, 166 Manu, 44 ; fourteen in number Milk, sweets of 194 40
Mimāṁsā, 23, 207 Manusmști, 30 ; 310, 155n Mines in DV. 212

Page #294

270
Mirat, 158
Mülarsthānadeva, 123 Mithilā, 96
Müleśvara, 121, 122 Mithilāvana, 18
Multan, 117 Mithilopavana, 165
Muni, Jinavijaya, 10, 1010 Mitra, 38
Muni, Caturvijaya, 50 Mleccha, 185
Mupi, Himāmśuvijaya, 1350 Moda, caste of Hemacandra, 1 Muñja, 105 Mohammad Gaurī, 157 Muñjaladevaswāmin, 123 Mohaparājayaya, 5n, 2331 Musbikas, 162 Mokşa, 30 ; concept of 34 Music, 204 ; allusion of 34 ;Monghyr, 155
artists, 212; instuments of Mookerjee, Satkari, 11
204 ff; instruments of the Moonjal, 129
battle-field 178 ; Tunes of Mother goddesses, number of 34 230
Mythology, Classical, upamās Mountains in DV. 153 ff.
of 65 ; Epic, 43 ff. ; Vedic Mozaffarnagar, 158
43, upamās of 65. MỊdanga (metre), 90, 92 Mythological allusions in DV. Mțdanga (musical instrument), 37 ff. 205
Mythological introductoins in Mrdāni, 44
DV. 130. Mudhera, 124 Mukunda, 36 Mūlarāja, 15-17, 46, 470, 79, Naďakīya, 164
80, 83, 94, 95, 99-104, 116, Nāgas, 20, 45, 82, 169; - 120, 123, 126, 128, 131, kanyā, 130 ; - loka, 82 ; 170, 193, 199, 228 ; a śaiva, Naganak, 162 121 ; characterization of 76 Nagarahāra, 99, 162 ff. ; constructed Rudar- Nāgarāja, 17, 18, 96, 101, 107, mālā, 122 ; early life of 114 128. killed Samantasimha Nāgarāja Hullada, 130 religions in the reign of Nāgaraka, 99 225
Naghușa, 44 Mülarājavāsābika, 123 Nahuşa, 44

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271
Naişadhiyacarita, 194 Neminătha, 124, 127 ; birthNaişadhya, 132
place of 155; caitya of 4, Nakie loho, 162
21; temple of 154; repair Nakşatras in DV. 27
of temple of 126. Nala, 44
Nevill, HR. 100n Nalakübara, 39
New information (historical) Nāmalādevi, 115
in DV, 94 ff. Nāmamālā, 3, 8 ; -seşasan. Nighaņțuśeşa, 9, 10 graha, 8
Nila, 36 Nan, examples of, 150
Nīlādri, 154 Nāpārthamālākhyakośa, 7
Nimar, 156 Nandinī, 88, 89, 92
Nimbajā, 231 Nandipura, 160, 164
Nipātapas, 147 Nãodi türya, 34
Nirukta, 27, 191, 207 Nanti, 132
Nişāda (tribe), 185 Nārada, 44
Niska (coin), 214 Narang, S.P. 53n, 54n Nişka (ornament), 200, 201 Nārasimha, 41-42
Nivāra, 191 Nārāyaṇa, 82 ; -Samhitā, Niyama, 29, 31 237.
Numoopjalā, 129 Narendrasűri, 6
Nurpur, 163 Narmadā, 17, 104, 157, 158, Nyāya, 28 167.
Nyāyasūtra, 13 Nasik, 157 Natasūtras of Salálin, 208 Natural objects, upamās of Oceans, number of 169 70-71
Occupations, 211 Navaghna, the Ābhīra king, Officers in DV. 173 ff. 118
Ojha, V.G. 106, 109n Navanidhi, 36
Omens in DV, 238; good, 238 Navendra, 169
ill, 239. Navigators, 212
Omissions, Architectural, 122; Navyājõika, 226
early life of kings, 114 ff. ; Nemināga, 2
Historical and their causes

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272
113 ff. ; Jain edifices of 123 Pañcāgni, 26 midor victories, 121; of Pañcāla, 159, 163 the kings running away Pañcama, 34 from the battle-field 116 ff. Pañcamabāyajña, 182 religious 121 ; unuthical Pañcikā, 203 actions of Caulukyas, of, Pandit, S.P. 120 119 ff.
Pāndupati, the king of Vindhya One root in many senses 143 95, 105 One sūtra, many examples, 144 Pāņdya, 132 One word, mapy senses, 145 Pāṇini, 54, 134, 194, 207, 215; Optional examples, 151
-'s grammar, 27. Orissa, 158
Panniska, 201 Ornaments in DV. 200 ; --of Panthāyana, 164 men 2012
Pāpamocadeva, repair of 127 Oswal, Motilal Lad haji, 10n Pārā, 166 11n
Paramāras, 105 Oudh, 100
Pārāśarin, Bhikṣusūtras of 208 Ox-contest, 203
Pāraskara Gșhyasūtra, 26n Paraśurāma, 41, 42, 43
Pardi, 159 Pāda (weight of gold), 216 Pargiter, 153, 159 Pādakamtaka, 201
Paricāyya, 26 Padanişka, 201
Pārijāta, 153 Padapāțha, 24, 206
Parikh, R.C. 6n, 10n. Padma, 36
Pariksita, 44 Padmacarita, 12
Parisistaparvan, 13 Pādya, 31, 226
Pāriyātra mountain, 167 ; Pāhiņi, 2
rivers from 166 Paingi, 207
Parjanya, 38 Paippala, 164
Parṇīya, 163 Pakistan, 158
Pārsvarātha, caitya of, 23, Pakşāvaņa, 164
112; staute of 113 Pālākşaka, 164
Pātālaloka, 20 Paņa ((weight of gold!, 216 Pāțalipuțra, 100, 164 :

Page #297

273
Pātapaprastha, 160
Polity and administration in Pat: ñjali, 160, 161, 216
DV. 170 tf. Pathaka, 172
Polygamy, 189 Paurava, 132
Pots in DV. 201 Pauşa, 28
Potter, 213 Peddavegi, 150
Prabaodhacintāmaņi, 1, 5n, People io DV. 189
1010, 1050, 108, 113n, Peshawar, 158
1150, 116, 118n, 130n. Peterson, P 70, 110-130, 14, Prabandhakosa, 1, 5n 107n, 110n, 1270
Prabbāsa tīrth, 15, 16 Phalárka, 165
Prabhāvakacarita, 1, 5n, 111n, Phālgunīvaha, 161
1130, 115n, 1300 Phasita, 197
Prabhāvakācārya, 2, 3, 5, 113, Phānța, 197
118 Philosophy, allusions of 28 ff.; Prabhavaprabhu, 232
systems of in DV. 207 Prabhutvasakti, 33 Pilgrimages, 227, 236 ff. Pradyumni, 43 Pipāka, 41
Prakrit Vyakarana Pingalā, 29
candra 10 Pingalikā, 20, 82, 107
Prākṣaṇī, 165 Piśāca, 45, 237
Pramāņamimāṁsā & and its Pischel, R. 8n, 10n
comm, 11 Pīțhadevī, 231
Prasthika, 216 Pits, as semi-gods 45; Pratãpimalla, 115
rņa, 30; -Vahni, 30; - vya Pratigraha, 31 206.
Pratibāra, 175 Plakşiya, 164
Prātyāgrathi, 132 Planets, 27
Prausthapadika, 206 Plough, 211
Prayāņaka, 216 Pluta, 148n
Prāyaścittamuktāvali, 13 Poetical changes, 128
Prefixes, examples of 144 Poetics, 208
Premalādevi, 115 Political powers, three in Pretas, 237 pumber 33
Pretīs, 238

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274
Products, 210
R Property, forfeiture of, 176 Rāghava, 44 Prostitution, 187
Raghavan, V. 60, 70, 11n Pythvi metre, 85, 92
Raghuvamsa, 34n, 49, 128 Ptolemy, 153, 161, 162, 163. Rābu, 27, 28, 43 Pulses, cooking of 192 Raivata, 27, 41 Punarvasű, 27 ; -şeņaka, 131 Raivataka, 3, 21, 126, 155, Pundra, 18, 96, 159
197, 236 Purāņas, 35, 37, 207 ; legends Rājasekhara, 1, 2, 4, 155, 169
allusions of 44 ; upamās of Rājasūya, 26, 182 66-67.
Rajputana, 160 Purātanaprabandhasangraha, Rājatarangiņi, 95n, 174
1, 2n, 108, 1130, 1150, Rajwade, 191 116n
Rakhaich, 104 Puri, 154
Räkşasas, 19.20; concept of Pürņakalasagani, 12, 98
237 Pūrņa māsa, 182
Rāma, 41-42, 80 Pürpimā, three in number, Ramanujaswami, 8n 235
Rāmāyana, 36, 37, 380, 390 ; Purodāśa, 207; oblation to mythological allusions of Jina, 233
43-44 ; upamās of 65 Purodhas, 173
Rambhā, 44 Purta, 31
Rantideva, 43 Puru, 159
Rapson, 156, 159 Pururavas, 127
Rapti river, 165 Puruşottamadeva, 55n
Rāsa, 34 Pürvamadra, 160
Rasātala, 82 Pûşan, 38
Rathantara, 25 Puşkarāvarta, 44
Rathoddhatā, 86, 88-92 Puşpamālā, 11 ; - prakāśana Rati, 43
Ratnacuda, 20 Puşpitāgrā, 85
Ratnapāla, 116 Puşya, 27
Ratnaśāstra, 35, 36 Ratsas of Saundatti, 174
11

Page #299

Rau, chodji Amarji, 1170 Robapaka, 160 Raudra rasa, 51
Rohilakhanda, 159 Rāvaņārjuniya, 54, 35n, 134, Rohiņi, 27 ; -şeņa, 131
141, 148n, 149, 151 Royal rituals, 226 Rāvi, 139, 160
Rşabbanātha, 235, temple of Rawalpindi, 158
124, 154 Raychoudhuri, 120
Rşyaka, 164 Ray, H.C. 990
Rtavya, 206 Rebirth, 238
Ruben, 124 Religions in Aņbil wāda, 227ff. Rucirā, 88, 92. Religions, information, new Rudra, 227 ; temple of 109
in DV. 102 ; position in Rudras, 41 DV. 225 ff. ; practices Rudra Himalaya, 134
other, 227 ; upamās 74 Rudramahākālaprāsāda, 125 Reptiles in DV, 220
Rudramahālaya, 21 Reu, B.N. 1230
Rudramālā temple, 122, 125 Revā, 100, 167
Rudrāņi, 44 Revati, 27, 28
Rukmini, 39 Rgayana, 206 ; --- pathana, 226 Rumņvān mountain, 155 Rgveda, 159; Sākala recension Rūpaka, 61 of 206. (see Rk)
Rūpaka coin, 215 Rhetorics, 36
Rūpya coin, 215 Rhys-Davids, T.W. 155n Rice, 190 Rice, Lewis, 163
Sabara, 185 Rieu, on
Sabari, 207 Rituals in dv. 25 ff :; 207 Sābharmatī (river) 121, 124,
domestic, 226 ; education 125, 168 of 207, in Jain temples 225; Sabdānušāsapa of Hemacandra
royal, 226; upamã of 74. see Siddhahaimaśabdānuśā. Rivers in DV. 165 ff
sana. Rk, 24-25
Sacrificial Mantras, Specified Rkşapa, vata, 153, 168
in DV. 26 Rohaņa, 160
Sadāpīrā, 156, 161

Page #300

276
Şadguṇagaņa, 32
Śâņa, 217 Şadja, 34
Sanaka, 44 Sahasralingasarovara, 125, 130 Sañcãyya, 26 Sahya, 153
Sandeha, 62 Sabyāgni, 26
Sandbi (political), 32 Sailaprastha, 16, 155
Sāndivigrabika, 174 Saiśukranda, 208
Sandhyā, 227 Saivism, 77, 228 ; in the reign Sāņçikya, 164
of Kumārapāla, 122 ; Sangrahiņīsütra, 14 patronized by Jayasimha Saniścara, 27 109
Sañjñās, employed in süira Saka, 132, 159, 185
136 ff. ; treatment of 135 Sāk: la, 160 ; receosion of Sapkalia, H.D. 172, 173, 174n, Rgveda, 206
182 Sākhidatteya, 164
Sankaligrāma, 3 Sākbya, 164
Sankara, 63 Sākini, 130, 231.
Sankha, 36 ; musical instruSaktimat, 153
ment ; 205 Săla country, 163
Sāökhāyana, 164 Salālio, Națasūtras of 208 Sarkhoddbāra, 236 Sālāturiya, 164
Sankhya, concept of 28 ; Salini, 86-91, 93
theuty five elements of 28 Salva, 155, 161, 162
ff. ; -Kärikā, 290 Salveya, 132
Sāpnaya, 26 Sāma, 32
Santipātha, 232 Sāmao, 24
Santu, 115 Samantasinha, 114
Sapādadeśa, 101, 116 ; ---king Samasyā śloka, 208 .
Apna 111 Sāmaveda, 35; two rāgas of Saptapadi, 30 25
Saptašati, 208 Sammada, 32
Sarasvati river, 17,- 20, 21, 42, Sarśaya, 33 -
99, 109, 159, 164; identity Samsýsți, 63
of 167 ; in Gujarat 168" ; Sanvābya, 26
- pilgrimage, 236

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277
Sarasvatikanțăbharaṇa, 3
DV. 45 Sarasvatīkūpikā, 127
Sepäni, 174 Sarayū, 154
Sentiments : described in DV. Sarda, Harbilas, 1120
50 ff. Sārdülavikīļita, 85-89, 91, 93 Seșaoāga, 42, 61. Savradarśanasangraha, 28n,29n Seşasangraha, 7; -namamala Sarvāṇi, 44
8; -sároddhāra, 7. Sanskrit literature classical: in Siddhas, 45 DV. 208
Siddhahaimaśabdãouśāsana,27, Şaşthi paiba Brāhmaṇa, 207 54, 101, 134 ; -and comm.; Satabhișaksena, 131
its Vịtti, Bịhadvștti, vyāSatakavštti, 14
karaṇadhuņdhikā, LaghuSatapaiha Brāhmaṇa, 250, 207 vstti, Lagucandrikā ard Satarudriyas, 41, 226.
Byhappyāsa, 10; details of Satluja, 159
10 ; compiled in the year, Satruñjaya, 126 ; -- Präsāda, 7; inspiration of 3. 127 ;-Pura, 110
Siddhamāheśvarī, 230 Satya, 31
Siddhapura, 21, 109, 122, 125, Saubhadra, 208
164 ; established by JaydSauca, 31
simha, 126 Saulkika, 176
Sidbya, 28 Saumya, 169
Sibar, 121 Saunaka, 206
Sikhariņi. 86, 88 Saurameya, 132
Sikhāvala, 164 Sauraseni, 207
Śikṣā, 27 Saurāșțra, 16, 99, 103, 104, Sīlāngas, 232
156, 162, 172 : victory of Simhapura, 3, 21, 110, 121 118.
Sindha, 162 Sausuka, 160
Sindbu 17, 99, 159 ; --- Country Sautangapi, 164
162 ; king of 16, 18 -river Săvitra (Rudra), 41
18, 168 ; -pati, 118 ; Seasons, described in DV. -raja, 83, 97, 104, 120. 47-48.
Siprā, 20, 108, 166, 168 Semigods, 130; alluded in Sircar D.C. 153, 154n, 166,168

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278
Sirbind, 157
Sona, 160 Sitānveṣaṇīya, 208
Soņa river, 168 Siva, 21, 23, 39, 40, 42, 43, 66, Sonitapura, 96, 165.
78, 102, 116, 205, 234; Spies and intruders in DV.175 worship of, 228
Srāddhas, 30, 234 Sivapuri, 161
Sragviņi, 85, 89, 93 Sivarūpya, 161
Srāvasti, 165 Sivis, 161
Śreņībala, 33, 177 Skanda, 42
Šribarşa, 55 Smaraņa, 62
Srikaộthadeśa, 151 Śmaśruluñcana, 234
Śrīnāla, 100 Smith, V.A. 184
Srīniväsaśāstri, 37n Smstis, 30
Śrīpālacarita, 14 Spāna, 31
Sripatsaņa, 123, 124 Social conditions in DV. Sripurasthala, 19 182 ff.
Sristhala, 17, 126, 164 Social objects, upamās of 71- Srögāra rasa, excitants, 51; 72.
Sambhoga, 51 ; vipralambha, Social relatives, 190
51, 52, 129 Society in DV. 189
Śrotriya, 182 Soma, drinking of 26, 197 Srughoa, 164, 198 Somanātha, 4, 17, 23, 78, 98, Śrutadevī, 231
108, 115, 116, 121, 127, Stambhatīrtha, 121 165; as a pilgrimage, 229; States and territorial division demolish of 102, 117 in DV. 155 fl. gathering at eclipse, 229n; Stein, M.A. 950 influence on Jain rituals Sthālaka, 131 233 ; repair of 110, 124; Sthavirāvalicarita, 13 situation of 229; temple of Sthūlabhadra, 232
21; worship of 229. Stouras, 208 Somaprabba, 1
Stuti, 227 Someśvara, 104, 109, 113,1180 Subhavaradhanagami, 12 119, 290.
Sudanta, 87, 89, 93 Someśvarapattaņa, 3
suddbaksatriya, 183

Page #303

279
Sudharmaswāmio, 232
DV. 49 Sudra, 182
Swalik range, 154 Sūdraka king, 1710
Sweets in DV. 193 ff. Suffixes, long list of 144 ; Syādvāda, 28
optional forms of 144 Syā ivāda mañjari, 10 Suhma, 164
Synonyms, treatment of 141 ff. Sukra, as sūtrakāra, 208 Syrastrene, 162. Sukra planet, 27, 83 Sukriya, 226 Sukstakirtikallolini, 104, 105n, Țakka, 185
1070, 108n, illn, 118n, Takşaka, 44 129n
Tāla, 34, 206 Sumahā, 167
Tāmbūla eating, 195 Sumapakūta, 160
Tāmraparņa, 169 Sumeru, 154
Tanti, 132 Šunāsīrya, 206
Tantri, 205 Sun-worship, 230
Tapas, categories of 233 Surahā, 167
Tapti, 161 Śūraseda, 161
Tarikh-i-Alf, 117 Śūrasen1, 132
Tärnabindava, 226 Sûri, Punyavijaya, 104n Taittirīya Sambilā, allusion Sürya, temple of at Mudher, of the formation of, 250 125
Tatia, Nathmal, 11 Sūryāṇī, 40
Tattvabodhavidhāyinī, 6 Suskagomayahoma, 226 Taxes, 176 Sūtramātļkā, 226
Tila, 191 Suvarnavalvajapura, 164 Timingalas, 107 Svabhāvokti, 62 ; classifica- Tirahuta, 161 tion of 62-63
Tirthankara, number of 232 Svabbravati, 17, 99, 168 Tișya, 27 Svädhyāya, 31
Tod, col. 103,1, 158 Svāgatā, 86, 88, 90, 91, 93 Tonse, 158 Svāti, 27, 28
Trasara cloth, 199 Svyarvara, 189, described in Travancore, 163
To

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280
99
Treatments, domestic, in DV. Upadeśamālā, 11 29-30
Upadhmānīya, 14&n Trecs in DV. 222-24
Upasāti, 85-89, 91, 92 Tribus, different structure of Upamā, 63 ; grammatical, 69183 ; in DV. 183 ff.
70, mythological, 65 ff. Tribhuvanapāla, 19, 110.
words expressing it 64. Trigangam, 166
Upanişad, 207 Trigarta, 139, 158
Uparkoța, 107 Trilocanapāla, Surat grant of Upasthitigubā, 31
Upavāsa, 31 Tripuruṣaprāsāda, 124 Upendravajrā, 88-92. Tripuța, 101
Usages, obsolete and rare, 148 Trişastiśalā kāpuruşacarita, 13 Ušanas, 208 Tryambaka, Rudra, 41 Uşasya, 206 Tüdi, 167
Uśīnara, 154 ; identification of Tungabhadrā, 157'
154 Turāyaṇayajña, 226.
Uşņik, 25 Turuşkas, 96, 113, 185 Uşņīşa, 199 Tūrya, twelve kinds of 205 Utprekşā, 61 Tvastr, 38
Utsāhasakti, 33 Uttarakośala, 98, 156
Uttarīyavastra, 199 Uccaiḥśravas, 44 Udarāmśuka, 199 Udayamati, 129
Vācaspatīyam, a work on Udavana, 111
elephants, 35, 209 Udyānakrīdā, 204
Vadhavan, 99 Udyānotsava, 234
Vägbarāja Cāhamāna, 116 Ujjainī, 20, 108, 160, 168 Vābīka, 160 Ujjuyantatīrtha, 3
Vaidarbhi, 59 Umā, 42 ; worship of 231 Vaidya, P.L. 10n Uņādisūtras and their Vrtti or Vaikbānasa Gșhyasūtra, 269 Vivaraņa, 9
Vaiņuka, 161 Upacāyya, 26
Vaişņavism, 228

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Vaişpavism, 228
Väsavadattā, 208 Vaişvadeva, 182
Vāsavadattikā, 208 Vaişvadevī, 86-91, 93
Vāśilā, 165 Vaišya, 182 ; occupation of Vasiştha, 43 183
Vasiştḥāyani, 164 Vaitālīya, 85, 90, 93
Vāsta, 164 Vājapeya, 26, 182
Vāstoņpati, 43 Vājasaneya, 206
Vastoņpatīya, 206 Vajrarşi, 232
Vāsudevavijaya, 54 Vākpati II., 116
Vātanuprastha, 164 Vakra, a type of song, 204 Vātāpi, 37 Vakrokti, 60,
Vāyavya, 206 Valaya, 200
Väyu Purāņa, 167 Vallabhagani, 6, 7
Veda, 206; allusions of in Vallabharāja, 17, 47, 95, 105, DV. 24 ff. ; four in
123 ; characterization of 80 number, 24; other recenVāmana, 41-42
sions of 206. Vāmanasthali, identity of 103 Vedānga, 25, 207 Vaṁśastha, 88 ;+ Indravatiśa Vedänta, 28 89-93.
Vedic literature, other Vanavāsa, 17, 212
portions of 206 Vanga, 132
Vedic Metres, 25 Vaņik, 211
Vedic mythology, allusions of Vanti, 132
43. Varāha, 41-42
Vedic vocabulary, in DV. 149 Varābaka, 164
Veesaldeva, 119 Varāhamihirasambitā, 234 Velankar, H.D. 10n Vārāhī, 230
Vengi, 156 Vārāṇasī, 98
Veņu, 204 ; -gīti, 204 Vardhamāna, 10 : Vetrin, 175 Varmatī, 167
Vibhīşaņa, 21, 44 Varuņa, 38, 41, 169
Vibharamasūtra, 14 Varuruci, 207
Videha, 156, 161 Vasantaţilakā, 85-92
Vidiśā, 156

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282
Vidyābbstyas, 211
• Viņtārapankti, 25 Vidyāpatha, temple of 126 Vaśvadhenu, 161 Vigraha (political), 32
Viśvāmitra, 44 Vigraharāja, 120
Vītarāgastotra, 12 Vijaya, 97, 102, 170
Vivasyan, 38 Vijayadaśami, 235
Vocabulary in DV. 56 ff. Vijyakastūrasūri, 6n
Vrataikādaśī, 236 Vijayalāvaṇyasûri, 100 Vratas in DV. 30 Vijayapāla, 116
Výji, 161 Vikramasimba, 21, 110, 111 Vạndāvana, 18, 96, 167 Vikvaņi, 205
Vịşākapi, 41 Viņā, 204
Vļşākapāyī, 41 Vinatā, 44
Vstra, 38 Vindhyas, 101, 1:3, 156 Vstrāsura, 43 Violence, avoidance of 234; Vjāghrarāja, 112
prohibitions of 233 Vyāsa river, 159 Vīra Rasa, 50
Vyatireka, 62 Virodha, 62
Vyoșakāvya, 55,n Virodhābbāsa, 62 Virūpākşa Rudra, 41 Visakhā, 27
Wages, form of 175 Vişaya 172
Wābad see Bāhada Vašeşāvaśyakavříti, 13
Walker, Col. 103 Vişņavāradhana, 236
War, Guerilla, 177; instiu. Vişnu, 40, 41, 66, 78, 227; ments 178 ; other material
and Indra, 38; eleventh of 177 incarnation, 42 ; idol of Warriors 212 ten incarnations of 110, Washerman, 213 228 : incarnations of 41- Weapons, Defensive, number 42; one of the Ādityas, 37; of 178 ff. younger brother of Indra, Weavers, 213 41.
Weights and measurements in Vişņu Purāņa, 25n
DV. 215 Vişnusamhita, 166
Weights of gold, 216

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283
Wheat, 190
25n Winternitz, M, 10n, 25n Yakā, 205 Williams, Monier, 194
Yama, 29, 31, 40, 67 Wine, 197; restriction of 198; Yamaka, 60 --sellers, 213
Yamunā river, 40,157,166,167 Women, amusements of 204; Yamunānagar, 157
celibacy of 187; 232; sale Yāna (political), 32 of 187; education of 186; in Yantirāț, 132 the battlefield, 177, 187; Yaśaḥpāla, 5n, 233n position of 185 ff.; Purdah: Yaśovarman, 20-21, 108, 131,
use of 186; vratas of 187. invasion on Jayasimha, 115 Woolen cloth, 198
Yaśodbavala, 111 Worlds number of 238 Yaśovijaya, 10n Worship, rituals in 227
Yathāsankhya, 12 Wrestling, 203
Yavāgu, 194 Yavapas, 120, 132, 159, 185,
Yoga, 28, 29, 34 Yājana, 30
Yogaśāstra and its comm., 11 Yajña, 30
Yojana, 216 Yājñavalkya, 25, n;-smrti 30 Yudhişthira, 44 Yājñikya, 206
Yugādidevacarita, 13 Yajus, 24 Yajurveda, Katha recension of
Z 25,206; Taittirīya recension Zachariae, T. 7n of 25; white recension of Zimmer, 159

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Dr Satya Pal Narang is at present Lecturer in Sanskrit, Institute of Post Graduate (E) Studies, University of Delhi. He got his Ph. D. degree on "A study of Sastrakāvyas in Sanskrit Literature in the year 1967. His other published works are Bhasți-kāvya : A study (Delhi, 1969) and Vaidika Vyākarana (Delhi, 1970).
Jacket by Co-Tex

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Β Α Ν Α Β Η Α Τ Τ Α A Literary Study by Dr. Neeta Sharma This work is an extensive and exhaustive study of the two famous works Harsacarita and Kadambari of Banabhatta, an encyclopaedic genius and the master of Sanskrit prose. It presents an elaborate treatment of the subject, which shows author's wide and intensive study, and capacity for critical evaluation and original approach. Though many eminent scholars have already written a lot on Bana, yet it is admitted that this work is a comprehensive one with critical insight and great understanding. The author also traces the gradual development of Sanskrit prose from the Vedic period upto the time of in criptions and the evolution of the 'artifical prose style.' Besides this the peculiarities and types of the Prose Kavya, the influence of the Harsacarita and the Kadambari on the Alamkarasastra, life and works of Banabhatta and an analytical treatment of his works from literary and historical view-point have also been discussed. Rs 23 BHASA - A STUDY by Dr. A. D. Pusalker In the field of Sanskrit literature, no other event has probably been of as great significance as the discovery, in 1909 by Mm. Dr. T. Ganapati Sastri, of the thirteen plays ascribed to Bhasa. With that discovery, Bhasa who was till then a mere name men tioned in passing by poets, dramatists and anthologists, became not only a reality but one of the most luminous stars in the Sanskrit literary galaxy. In this little over half a century, hundreds of critiques, big and small, have poured forth on the works of Bhasa, but it would be admitted on all hands that the present work, Bhasa- A Study by Dr. A.D. Pusalker, is the most detailed and comprehensive, written with understanding and authority. First published in 1940, this work has come to be considered as almost the last word on the subject. That such an eminent scholar as Dr. A.B. Keith has contributed the foreward to it is in itself a testimony to the high quality of the book. This book is divided into two sections: The first is concerned with the Bhasa Problem and discusses at length the question of authenticity, authorship and date, besides examining and estimating the literary excellence of each of the plays. The second, bigger than the first, takes a yet different line of research. It paints the social conditions of the times of Bhasa as revealed from his works and would, therefore, be of absorbing interest even to those whose concern transcends literature. In addition, the present second edition is brought up to date being supplemented by two new chapters, one of which surveys the recent material on Bhasa and the other is on the Yajnaphalam. Rs 40