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 For Private & Personal use only

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THIS WORK is an attempt to study various literary, historical, grammatical and cultural aspects of the Dvyasrayakavya written by Jain scholar Acarya Hemacandra 1088-1172 A.D. The Dvyasrayakavya 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 Dvyasraykavya; Mythological allusions in the Dvyasraykavya; literary study viz. as a mahakavya, 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 Dvyasrayakavya, Geographical data, polity and administration, social conditions, economic conditions fauna and flora and religious conditions, as reflected from the Dvyasrayakavya are the main contents of the work. It is followed by a bibliography and an index.

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Hemacandra's Dvyasrayakavya

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HEMACANDRA'S DVYASRAYAKAVYA 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 (c) 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 Dvyasrayakavya of Hema candra. Edited or Editor Survey of Survey of Epigraphia Indica Gaekwar Oriental Series Hemacandra's Siddhahaimasabdanusasana. 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. Kavyamala Series, Bombay.

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viii Transliteration Ku Lat. MS () M. Wil. Kumarapalacarita of Hemacandra. Latin Manuscript (s) Monier William's Sanskrit - English Dictionary Panini's Astadhyayi Poona Orientalist. Wiener Zeitschrift fur die Kunde des Morgenlandes. Pan P.O. W.Z.K.M. Transliteration $ e la ise o 0 ai 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 Anusvara=i Visarga=h 6.

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CONTENTS Abbreviations vii Transliteration viii Preface Introduction khu I. Life and personality of Hemacandra 1-5 Meeting with Jayasimba, 2 ; Meeting fwith Kumarapala, 3 ; Attitude of Brahmanas, 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) Gathas 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 ; Vedanga, Metrics, 25; Rituals, 25-26; Grammar, 26-27 ; Siksa, Nirukta, 27; Astronomy 27-28 ; Philosophical systems, 28-29; Ayurveda, 29-30 ; Dharmasastra, 30-32; Artbasastra32-33 Kamasastra, 33-34 ; Moksa, Music, Dance and dramaturgy, 34 ; Asvasastra, 34 35, Gajasastra, 35; Ratnasastra, 35-36 ; Rhetorics, Epics and Puranas, 36. 37-45 V. Mythological allusions in the Dvyasrayakavya Agastya, Adityas, 37; lodra, 38 ; Airavata, Kama, Kartaviryarjuna,Kubera,39;Klsna,Brahma,BThaspati,

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Manu, Mainaka, Yama, 40 ; Rudras, Laksmi, Varuna, Visnu, 41; Siva, Sesanaga, Sarasvati, Skanda, 42; Vedic Mythology, 43; Epic Mythology, Puranic legends 43-44 ; Semi-gods, 45. VI. Dvyasrayakavya : A Mahakavya 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 Mularaja 76-77; Graharipu, 77-78 ; Camundaraja, Vallabharaja, Durlabharaja, 80; Karna, Bhima, 81 ; Jayasimha, 81-82 ; Kumarapala, 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. Sanjna and Adhikarasutras, 135 ; Sanjna employed in a sutra, 136; it letters ; further classifications 138--140 ; Synonyms, 141 ; Long lists of words or roots in a sutra, 142 ; one root in many senses, 143: Long list of suffixes ; Prefixes; one word, many senses ; Group of words (Gana)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 Brahmanism, 226; Vaispavism, 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 Sastra-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 Dvyasrayakavya 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 ; Varanaseya Sanskrit Visvavidyalaya and Benaras Hindu University, Varanasi, 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 Haimasabdanusasana written by the poet Hemacandra himself. It appears that Hemacandra was inspired by the Bhatti-kavya which illustrated a few grammatical rules as well as tenses in accordance with Paninis Astadhyayi. 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 Mahabhasya of Patanjali 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 Bhamaha, a contemporary rhetorician has expressed a deep regret and unhappiness in answer to this boastful verse3. 1. Mahabhasya on Pan. 1.1.57 pacaH parasmin pUrvavidhau / stoSyAmyahaM pAdikamauvavAhiM tataH zvobhUte zAtanI pAtanI ca / / netArAvagacchattaM dhAraNiM rAvariNaM ca tata: pazcAt srasyate dhvaMsyate ca // 2. Bhattikavya, XXII.34 nyAkhyAgamyamidaM kAvyamutsavaH sudhiyAmalam / hatA durmaghasazcAsmin vidvatpriyatayA mayA / / 3. Bhamaha's Kavyalankara, I.20 kAvyAnyapi yadImAni vyAkhyAgamyAni zAstravat / utsavaH sudhiyAmeSa aho durmedhaso hatAH / /

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xvi 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 Ramayana is influenced by the exemplary expressions of the Bhatti-kavya."1 Bhubhatta, a Kashmirian poet (Xth cent. A.D.) wrote a poem Ravanarjuniya on the same pattern. He strove to illustrate the grammatical rules in toto but could not fully accomplish his object. Halayudha, a lexicographer collected the bomomorphous, homophonic and homonymous roots of various classes (ganas) and wrote the grammatical poem Kavirahasya (Beginning of Xth cent. A. D.). Acarya Hemacandra, a distinguished Jain monk, a socioreligious reformer, a politician and an extrarodinary scholar wrote a new grammar called Siddhahaimasabdanusasana ad carrying on the grammatical illustrative tendency of his predecessors Wrote a historico-grammatical poem the Dvyasrayakavya. 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. Kumara palacarita is equally important for its cultural value. No serious research in the various aspects of the Dvyasrayakavya 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 Dvyasrayakavya. The method of classification, investigation 1. Hooykaas, C. old Javanese Ramayana, an exemplary Kakwin, New Holland, 1958.

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xvii 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. Buhler's monograph 'The life of Hemacandracarya' is unique in this field. For the analysis in this chapter, I have utilized Puratanapra. bandhasangraha and Kumarapalacaritasangraha 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 Dvyasrayakavya. 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 (Kalikalasarvajna). Various allusions to the Veda, Vedanga, the Orthodox and Heterodox systems of Philosophy, Ayurveda, Dharmasastra Arthasastra, Kamasastra, Moksa, Music, Dance, Dramaturgy, Gajasastra, Ratnasastra, Rhetorics, Epics and the Puranas have been made in the Dvyasrayakavya. For a comparison of these allusions, old ritualistic treatises, Sarvadarsanasangraha, Saakhyakarika, Smotis, Arthasastra of Kautilya, Amarakosa, the Abhidbanacintamani of Hemacandra and the poems like Raghuvamsa and Meghaduta have been utilized occasionally. The cultural study of various aspects of the Dvyasrayakavya (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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xviii The fifth chapter consists of the mythological allusions of the Dvyasrayakavya, Most of these allusions are derived from the Ramayana, the Mahabharata and the Puranas. Mythological personalities are classified alphabetically and the personalities correlated to a particular old work or works (e. g. Ramayana etc.) have been ranked separately. For the comparison in this chapter, the Ramayana, the Mahabharata, the Puranas and the Abhidhanacintamani of Hemacandra have been used now and then. An attempt has been made to evaluate the Dvyasraya as a Mahakavya on the basis of conventional characteristics of a Mahakavya as found in Bhamaha's Kavyalankara, Dandin 's Kavyadarsa and Visvanatha's Sahityadarpasa etc. in the sixth chapter. For this purpose, the Prakrit Kumarapalacarita 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 Dvyasraya 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 Dvyasrayakavya have been sorted in accordance with the definitions of various rhetoricians especially those of Mammata and Visvapatha. 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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xix. comparison ; Vedic and Classical mythology and the other worldly similes have been classified according to their upamanas. Hemacandra bas followed the conventional characteristics of a Mahakavya 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 Dvyasrayakavya. An attempt has been made to draw a brief portrait of the characters of the Dvyasrayakavya in the ninth chapter. In the tenth chapter, metrical analysis of the Dvyasraya has been made. Metres are arranged both canto-wise and alphabetically. The Dvyasrayakavya 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 sutra of Haimasabdanusasapa 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 Sanjnas, Adhikarasutras, it letters, Counterexamples, Synonyms, Prefixes, Suffixes, Nipatanas, Adhyabara and optional examples etc. in details. The XII. to XVII. chapters deal with the cultural study of the Dvyasrayakavya. 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 Dvyasrayakavya 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 Dvyasrayakavya, 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 Dvyasraya, 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 Dvyasrayakavya has been classified. For the names and identity of animals, the dictionaries of V.s. Apte and Minie

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xxi 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 Dvyasrayakavya. 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 Kumarapala. Other religions and sects also flourished in Gujarat. The rituals of the temple of Somanatha influenced Jain rituals also. In this chapter, an attempt has been made to study Brahmanism, Vaisnavism, 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 Dvyasrayakavya 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 Kumarapalapratibodha of Somaprabha', the Prabhavakacarita of Prabhavakacarya", Prabandhacintatmani of Merutunga', Prabandhakosa of Rajasekhara", Puratatanaprabandhasangraha", a collection of old semi-historical stories and Kumarapalacaritasangraha(r), a collection of stories related to the life of Kumarapala. G. Buhler, in his scholarly monograph', has made use of many other stories in this connection. According to Prabhavakacarya, Hemcandra was born in Vikrama Samvat 1145 i. e. 1088 A. DS. His birth place was Dhandhuka', situated in Ardhastama District10. According to Puratanaprabandhasangrahall and Kumarapalacaritasangraha,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, santiniketana, 1935 5. Ed. Jinavijaya muni, Calcutta, 1936. 6. Ed. Jinavijaya mudi, Bombay, 1956. 7. Buhler, G. The life of Hemacandracarya Tr. by Manilal Patel, Santiniketana, 1936. 8. Prabhavakacarita, p. 212. 9. Other names for Dhandhuka are: Dhandhuka (Prabbavakacarita, p. 183), Dhandhukka (Puratadaprabandhasangraha, p. 123). and Dhandhukkaka (Kumarapalacaritasangraha, p. 18). It appears that simple name is Dhandhuka and the other names are substitutes due to phonetic variants. 10. Prabandhacintamani, p.83. 11. Puratanaprabandhasangraba, p. 123. 12. Kumarapalacaritasangraba, pp. 18-19,

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Dvyasrayakavya Caciga', who was a merchant by occupation (Sresthin or Vyavaharin). His mother was called Cabini or Pahini?. In his childhood, Hemacandra was named as Cargadeva. According to Merutunga, Cabipi saw a dream and recounted it to Devacand. rasuri, a monk. He predicted that her son would be a great Jain monk and a reformer. But according to the version of Raja. Sekhara, Neminaga, a brother of cahini introduced Cangadeva to Devacandrasuri and related the account of the dream. Merutunga narrates that when Cangadeva was eight years old, Deyacandrasuri came to Dhundhuka and saw the child. He was astonished at the significant marks of the child and predicted that the child would be a great man. Puratanaprabandha sangraha also follows the version of Merutunga. Cangadeva was initiated in Jainism by Devacandrasuri. He vowed observance in Vik. Sam 1150 (1093 A. D.) and was consecrated to Suri 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 Prabhavakacarya, Hemacandra met Siddharaja in the market as the latter was going on an elephant in a pro. cession. Hemacandra extoled Siddharaja Jayasimha by a beauti. ful eulogistic verse(r), who, in return adequately appreciated 1. Other names found for caciga are caca (Prabhavakacarita, p. 183) and Thakkara caciga (prabandbakosa. p. 47). It appears that caca is an abbreviated name for caciga and Thakkara is an appellative word, 2. Except Puratanaprabandhasangraha, all the texts read Pahini. 3 Prabandhacintamani p. 84 4. Prabhavaka carita, pp. 184-85 According to Rajasekhara, Pahini and caciga went to Devacandra who consecrated him and named him as Hemasuri. 5. Puratanaprabandhasangraha, p. 84. 6. Prabhavakacarita, p. 185. kAraya prasaraM siddha ! hastirAjamazaGkitam / trasyantu diggajA: ki taimUMstyaivoddhRtA yataH / /

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3 Life and Personality of Hemacandra it and invited the former to his palace. After the victory of Siddharaja over Malaya, Hemacandra met him again and thenceforward their friendship continued. But according to Merutunga, Siddhayaja, a patron of learning himself invited Hemacandra to his palace and requested the erudite monk to compile a new grammatical treatise. Hemacandra accompanied Siddharaja to his pilgrimage to Raivataka as well as Simhapura. Later on they visited Sankaligrama, Ujjayantatirtha, Ambasi. khara, Somesvarapattana and Kofinagara also?. Being incited by the Sarasvatikanthabharana, a new grammatical treatise by Bboja, Hemacandra, compiled a new grammar and felicitating his patron named it as Siddhahaimavyakarana. Later on he compiled the Namamala, Anekarthasangraha and got them propagated in the reign of Siddharaja. According to Merulunga, the Dvyasrayakavya was also written in the reign of Jayasimha but it appears that it was written in the reign of Kumarapala because five cantos of the Sanskrit Dvyasrayakavya (cantos XVI-XX) and the whole of the Prakrit Dvyasrayakavya (Kumarapalacarita) is devoted to Kumarapala. MEETING WITH KUMARAPALA According to Prabhavakacarya', Hemacandra predicted the succession of Kumarapala to throne in the temple of lord Siva at Somesvarapattana. Siddharaja had an aversion from Kumarapala and conspired to get him assassinated. Kumarpala escaped to the house of Hemacandra who concealed him in the palm-leaves and thus saved his life. Kumarapala abscounded again and was protected by a potter called Ali or Aliga for the second time. During the observance of his Caturmasya, Hemacandra happened to meet Kumarapala and predicted bis future succession. Hemacandra and his political associates helped Kumarapala to regain the succession. But according to Merutunga, when Kumarapala was 1. Prabhavakacarita, p. 196. 2. ibid. p. 194. 3. Prabaddbacintamani, pp. 77-78

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Dvyasrayakavya sauntering to escape Siddharaja, 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 Kumarapala 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 Kumarapala 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 BRAHMANAS Hemacandra was a great scholar and a supporter of Jainism who was given royal patronage. Brahmanas 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 Kumarapala. 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 Kumarapala got numerous Jain caityas constructed. Neminatha caitya on the Raivataka mountain was built due to an insti 1. Prabandhakosa, p. 47. 2. Kumarapalacaritasangraha, p. 45. 3. Prabandhak osa, pp. 47-58. 4. Kumarapalacaritas 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 Kumara pala 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 Prabhavakacarita, he breathed his last in Vik. Sam 1229 (1172 A.D.) in the reign of Kumarapala. 1. Prabhavakacarita, p. 202. 2. Prabhavakacarita, p. 203; Prabandhacintamani, p. 84; Prabandhakosa. p. 48; Kumarapalacaritasangraha, p. 17; Also Cf. Mohaparajaya of yasahpala. Ed. Caturvijaya muni G.O.S. Baroda, 1918. According to the Dvyasrayakavya (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' (Kalikalasarvajna). 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. Abhidhanacintamani and its commentary called Abhi dhan acintamanisika?, Tativabodhavidhayinis or Avacuri4. It is divided into six Kandas 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. Kusalasagara, Devasagara, Narendrasuri and vallabhagani wrote commentaries on the Abhidhanacintamani. Abhidbanaciatam. anisiloncha by Jinadeva and Abhidbanacintamanisesasangraha? 1. Ed. O, Bohtlingk and C. Rieu. St. Petersburg, 1847; Deva candralal bhai Jain Pustakoddbara 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 Kavyanusasana 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 Abhidhanasangraba, Bombay, 1896 and also an appendix to Abhidhanacintamani 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 Abhidhanacintamani. Vallabhagaoi wrote a commentary called Sesasangrahasaroddharal on Sesasangraha. An index to the Abhidhanacintamani was compiled by Maithila vidyakara. Perhaps, his dictionaries were compiled after the Siddhahaimasabdanusasana in the year between 1141 - 1143 A. D.3 2. Anekarthasangraha* ; It is called Naparthamalakhyakosas 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. Mahendrasuri, a disciple of Hemacandra wrote a commentary called Anekarthakairavakaumudio on it and because of profound respect for his preceptor attributed to his name?. C.D. Dalal also ascribes the commentary to Mahendrasuris. Another commentary on the work is Anekarthasangrahatika". Anekarthasangrahasesa of Jinaprabha and Anekarthavyayasangraha are its supplements10 3. Anekarthasesali : It is perhaps, a - supplement to Anekarthasangraha. 1. ibid., p. 219. 2. ibid., p. 219. 3. Zachariae, T. Indischen worterbucher, p. 31. 4. Ed, with the commentary of Mahendrasuri, 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 Buhler, 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. Buhler, G. A Catalogue o Skt. M99, in the Private libraries of Gujarat etc. p. 34, No. 5,

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Dvyasrayakavya 4 Ekaksaranamamala or Ekaksarinamamala: Kathvate has asceribed this work to Hemacandra'. But printed Ekaksara namamala is written by Sudhakalasa. It appears that being a supplement of the Abhidbanacintamani, Ekaksaranamamala was also attributed to Hemacandra. But the authorship of this work is still questionable. 5. Desinamamalas : The Desidamamala 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. Desi words classified by Hemacandra are not necessarily Sapskritic in nature. Some non-Sanskritic foreign words have also been compiled in the Desinamamala. 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 Desinamamalak. Hemacandra wrote a Vrtti called Desisabdasangrahavittie. It is called Desinamamalavstti also". 6. Namamalas 7. Namamalasesasangraha: or Sesasangrahanamamalaio 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 Abhidhanacintamani. 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. Nighantusesal : It is a botanical dictionary being a supplement to Hemacandra's Abhidhanacintamani. It is called Hemacandriya also?. (B) GRAMMAR 9. Unadisutras and their vstti* or vivaranas. 10. Dhatupatha and its Vrtti. 11. Dhatuparayana and its vrtti? 12. Dhatumalas. 13. Balabhasyavyakaranasutravrttio. 14. Bhvadisattavacurilo. 15. Linganirdesa'i. 16. Linganusasanal2 with a BIhatlika 3, Vivaranal4 or vivsti16. 1. Ed. as an appendix to Abhidbanacintamani, Bombay, 1946. 2. oppert, G. Lists of Skt. Mss. in Private libraries of Southern India, p. 505, No. 6706. 3. For the unadisutras, see, Kirste, Epilegomena zur Ausgabe des unadisutras 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) Buhler, 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 Abhidhanacintamani, Bombay, 1946. 13. (i) Belvalkar, S. K. Systems of Sanskrit grammar, Poona, 1915. p. 73. (ii) Parikb, R. C. Ed. Kavyanusasana, 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 Dvyasrayakavya He wrote linganusasapavivaranoddharal also. 17. Sabdanusasana, its Vrtti, Brhadvrtii, Vyakaranadhundhika, Laghuvrtti, Laghuvitticandrika and Brhannyasa. This grammar was written on the request of Siddharaja Jayasimha. Hemacandra consulted eight old grammatical systems and tried to incorporete them in his new work. He made the Sanna terms easy and omitted the rules related to Vedic grammar and accent. By appending the Prakrit grammar in his Sabdanusasana, 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 vjakarana and its commentary called Haima prakpladhundhika. (C) METRICS 19. Chandonusasana? and its Vrtti. (D) RHETORICS 20. Kavyanusasanas and its Commentary called Alankaraculamani (E) PHILOSOPHY 21. Anyayogavyavacchedadvatrimsika : It Contains thirty two eulogistic verses of Vardhamana. Most of its verses are philosophical and lyrical in nature. Mallisena wrote an extensive commentary on it which is called Syadvadamanjari. 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; Himasuvijayamuni Ahmedabad, 1934 (used for references), Vijayalavanya suri, 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. Bubler, 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 Granthamala, 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. Ayogavyavacchedadvatrimsikal: Like Ayogavyavaccheda, it also contains thirty two eulogistic verses which are likewise lyrical and philosophical in nature. 23. Jivasamasa and its Vrtti? : It was written in Sam 1164 and according to Peterson the available copy was written by Hemacandra himself. 24. Pramanamimamsa 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. Yogasastra and his own commentary called Svopajnavivarana". Indrasaubhagyagani wrote a varttika on the Yogasastra. (F) POEMS Besides the above mentioned Dvatrimsikas, he wrote: 26. Upadesamala or Puspamala and its commentary, Its commentary in called puspamalaprakasana also, 27. Dvyasrayakavya' : 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, Vira 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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Dvyasrayakavya grammar. Twenty cantos of the Dvyasraya are written in Sanskrit and eight cantos are written in Prakrit. The Prakrit Dvya. srayakavja is called Kumarapalacarita? because the annals of only Kumarapala are found in this work. Peterson has mentioned a manuscript containing the author's own commentary on eight cantos. Similarly Buhlers has referred to Dvyasrayakosavsui which appears to be a commentary on the Dvyasrayakavya. A commentary of Abhayatilakagani is available with the printed text of the Dvyasrayakavya. Purnakalasagani's commentary on the Kumarapalacarita 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 Subhavardhanagaai.5 So the identity of the work is not known exactly. 29. Mahadevastotra : This stotra contains forty four eulogistic verses of mahavira. 30. Vitaragastotra?: It has 188 devotional lyrics of a detached sage. (G) GAT HAS AND CARITAS 31. Gathasatakaprakaranatikas : 1. Ed. S. P. Pandit, Poona, 1936. 2. Peterson, P. op. cit., vol. III., p. 19. 3. Buhler, 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. Caranavijaya, 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. Trisastisalakapurusacarita1: It describes the lives of sixty-three great Jain saints. 33. Sthaviravalicarita or Parisistaparvan2: It is an appendix to Trisastisalakapurusacarita. 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. Anuyogadvarasutratika or Vrtti: It is a commentary on the Anuyogasutras which are written in Pali. 36. Avasyakavrttitika: Avasyakavrtti' is written by Haribhadra and Hemacandra has commented on it. (1) OTHER WORKS ASCRIBED TO HEMACANDRA 37. Visesavasyakavrttis 38. Nyayasutras9 39. Prayascitamuktavali10 40. Balabalasutrabrhadvrtti11 41. Bhavabhavanaprakarana12 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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Dvyasrayakavya Tabbaalso. 42. Vibhramasutras : First, Aufrecha attributed them to Hema. candra but later on questioned its authenticity. Infact, it is pot a work of Hemacandra. Gunacandrasuri wrote a commentary on Katantravibhrama, a work having twenty one karikas, He explained those karikas in accordance with the grammatical system of Hemacandra and hence named his work as HaimaVibhrama 43. Satakavrtti5 or Brhacchatakavrttia 44. Sripalacarita : Peterson ascribed this poem to Hemacandra.? According to A. V. Kathavates, Divaraja is the author of the poem and Hemacandra wrote a Commentary only. 45. Sangrahinisutras 46. Hemacandravivekalo 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 Buhler, 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 Anhilwada city; beauty of the women and an account of the religious, educational, social and administrative institutions is given (4-134), Mularaja was the originator of the dynasty. Heroic as well as administrative qualities of Mularaja are elucidated in the poem. In his administration, the subjects were happy, co-operative and austere (135-201). Canto II. Once, Mularaja saw Lord Siva in a dream and was ordered to crush demons who had made preparations to demolish Prabhasa Tirtha (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 Graharipu, 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 Graharipu and persuaded Mularaja to invade personaliy (96-110). Canto III. The winter season set in and is described in detail (1-50). Mularaja made military preparations and launched an expedition against Graharipu, (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 Jambumali. 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 Durnasa came to Mularaja 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). Mularaja 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, Ganga maha, his younger brother and many other kings fought from the side of Mularaja. 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 Mularaja stood on the eastern side of the Arbuda mountain. Both Mularaja and Graharipu advanced in the field (37-89). Their fight continued (90-97). As soon as Graharipu climbed the chariot of Mularaja to kill him he was made a captive himself (98-104). Laksa, a friend of Graharipu challenged Mularaja but was assasinated by a spear in no time (105-127). On a plea of submission, Graharipu was released by Mularaja (128-129). Thenceforward, people of Saurastra began to wear Saris, the dress of women and a token of their defeat (130). Mularaja went to Prabhasa

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Summary pilgrimage to worship Somanatha and returned after a few days (131-142). Canto VI. A child was born to the king who was named as Camundaraja. He was educated in royal fashion (1-14). Once, the king received some presents from the kings of Anga, Sindhu, Vanavasa, Devagiri, Kollapura, Kasmira and Kampilya countries (15-26). Dvarapa, the king of Latadesa 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 Camundaraja to invade Latadesa (40-43). Both Mularaja and Camundaraja reached the bank of the river Svabhravati (44-56). After a severe fight, Lataraja was defeated (57-103). On an auspicious occasion, the Installation ceremony of Camundaraja was performed (104-106). Mularaja renounced the world and went to Sristhala, a city situated on the bank of the river Sarasvati. Later on he breathed his last by climbing the funeral-pyre (107). Canto VII. Two sons Vallabharaja and Durlabharaja were born to the king Camundaraja(1-19). Later on a third son was born who was named as Nagaraja (20). They were brought up nicely and were imparted royal education (21-29). Once Camundaraja ordered Vallabharaja to invade the king of Malava. 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 Durlabharaja, Camundaraja took to asceticism and expired on the bank of the Narmada river (56-58). Durlabharaja administered with great discrimination. Once Mahendra, the king of Marudesa invited Durlabha on the occasion of the Svyamvara ceremony of his sister. Both Durlabaraja and Nagaraja went to attend the Svyamvara. Durlabharaja was chosen as bridegroom and Nagaraja was married to kiog

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18 Dvyasrayakavya Mahendra's younger sister (59-115). After defeating the jealous and confederate kings both Durlabharaja and Naga. raja came back (116-142). Canota VIII. Nagaraja 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, Vlodavana, Mathura, Mithilavana, 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, Bhima made preparations for an expedition against Sindhuraja. 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 Cediraja who, in return, offered himself for friendship (11-40). Bhimaraja accepted his friendship and came back to Ashilwadapattana (41-69). Bhima abdicated lhe crown and Karna was coronated. After the death of Bhima, his son Ksemaraja retired from public lite and went to the pilgrimage called Dadhisthali. Karna directed his son Devaprasada to look after his father (70-76). Thus Karna 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 Mayanalla, daughter of Jayakesin, and also informed him about her love for Karna. 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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19 Summary beautiful girl there (131-140). When the king inquired her friend about her identity, she disclosed that she was none other than Mayanalla. Karna married Mayanalla and led his life quite happily (141.172). Canto X. Karna respected Mayanalla very much. On not seeing his wife pregnant for a long time, Karna began to practise penance in the temple of Laksmi (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 Apsaras, who make a futile attempt to impede Karna in his penance (15-53). After the disappearance of the Apsaras in the sky, a terrifying figure appeared in the meantime and prohibited him from his practice. But Karna was not agitated (54-67). Last of all, Laksmi herself, appeared before Karna and blessed him with a boon for a son (68-81). Karna eulogised Laksmi 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). Karna proposed for the corontion of Jayasimha and due to his repeated insistence, Jayasimha was coronated. Karna breathed his last after taking to the path of asceticism, (69-111). Having consigned his son Tribhuvanapala to Jayasimha, Devaprasada 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 Raksasas were intending to demolish the temple at Sripurasthala (3-15). The king

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Dvyasrayakavya apologised for his ignorance and having consoled them proceeded towards Raksasas on the bank of the river Sarasvati (16-31). Having known about Jayasimha's intention to attack Barbara, the king of the Raksasas 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 Pingalika (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 Ratnacula and had put his wife for stake to his friend Damapa 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 Patalaloka to the Raksasas. Nagas 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 Kalika in the temple of Ujjaini. Moreover, she advised him to develop friendship with yasovarman, the king of Ujjaini (1-13). The king could know the intention of the the yogidi, so, be marched towards Ujjaini. Being directed by the Kiratas in way, he reached the bank of the Sipra iiver (14-36). The king of Malava 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 yoginis and struck

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Summary 21 upon them unwillingly. Next day he confined Yasovarman and his associates. (53-74). Canto XV. On his return from Malava, Jayasimha received valuable gifts from his subordinate kings. ubordinate kings. He constructed a temple called Rudramahalaya on the bank of the Sarasvati river. At Siddhapur he got built a caitya of Mahavira (1-17). Later on, the king visited the pilgrimage at Somapatha on foot and reached Devapattana (18-37). He eulogized Somapatha and the Lord Siva blessed him to be victorious. The Lord Siva ordered him to abdicate the kingship and coropate Kumarapala (38-55). While returning Vibhisana led the procession and showed him some visitable places. He saw the caitya of Neminaiha 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 Brahmanas (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 Kumarafala. Anna and Ballala together invaded Kumarapala 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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122 Dvyasrayakavya Enjoyment of women with their husbands, drinks and their sexual feelings are described (111-138). Canto XVIII. Kumarapala 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 Kumarapala 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). Kumarapala blamed Aula for his aggressive attitude which he could not endeavour during the reign of Jayasimha. Kumarapala 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. Kumarapala stayed their for many days and subjugated other opponents also. Kumarapala did not kill Anna (1-20). Adna offered a number of valuable things and got married his daughter to Kumarapala (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 Kumarapala that some of bis commanders had joined Ballala and that the king of Malava was going to invade him 191-123). Kumarapala's friends resisted Ballala and killed him (124-137). Canto XX. Thus, due to his excellent administration Kumarapala became popular with his subjects (1-4). Kumarapala 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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Summary 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 Parsvanatha at Anhilwadapattana and Devapattana. He constructed a temple of the Lord Siva Kumarapala khyayatana at Anhilwadapattana and thus became popular amongst the people (101-102). 23

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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 (Kalikalasarvajna). 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 Dvyasrayakavya. 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 Dharamasastra can be frequently observed in the Dvyasrayakavya. Here some of his erudite allusious as reflected in the Dvyasrayakavya 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 catuhsruti ( I. 191; 11. 2). The Vedas are specified as the Rk, Yajus, Saman and Atharvan (1 182). Those who recite the Vedas orally are called Sumantrasnut (II. 55). The process of teaching the Vedas by recitation is called Vedapayana (VII. 111). The Vedas are specified by the name Samhita, Padaka (having Pada-patha) and Kramaka (having Krama-patha) (V. 120). Moreover, Hemacandra has

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Erudition 25 mentioned the Rgveda consisting of two or three Padas (Dvipada, Tripada, IV. 41). Hemacandra has alluded to the Taittiriya recension of of the Yajurveda. When Yajnavalkya 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 Samaveda and its two Ragas viz. Rathantara? and BIbadrathantara are specified in the Dvyasrayakavya (II. 44, 75). VEDANGA : Hemacandra has referred to six auxiliary branches of the Veda called Sadanga (I.191) or Sadangi (I. 65). METRICS: In the Sanskrit Portion of the Dvyasrayakavya Hemacandra has used twenty-nine metres (vide, infra). A variety of Prakrit metres has been used by the author in the Kumarapalacarita as well. He wrote Chandonusasana, an exhaustive work on metrics. He has named some Vedic metres like Usnik (XI. 106) vintarapankti and Astarapankti (XII. 79). RITUALS : Hemacandra has described various rituals including those of Jainism. Morning-sacrifices are called yaga (I. 70). Sacrifices are performed by the preceptor (XI. 12). For the performance of the sacrifice, a special mandapa was constructed which consisted of Ajya, Bahisprastara and Prastara (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 Brabmana XIV. 9.4. 33 (cf. IV. 4.5.19) the white sacrificial utterances (Sukladi yajumsi) are called Adityani, 'revealed by the Sun'; and the Puranas, too, related that yajnavalkya received new sacrificial utterances from the Sun (Visnu Purana, III, 5). 2. Cf. Gopatha Brahmana. Ed. Gaastra, Dieuke, Leiden, 1919, Purva bbaga, II. 18, p. 51. rathantaraM nAma me sAmAdhoraJcAraJca / 3. Dv. XII, 78. Abhayatilakagani remarks: sAmagaNanAGgabhUtAnAmudumbarakASThakuzAnAM racanAvizeSaH /

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26 Dvyasrayakavya 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 Caturmasya (XVII. 49), Agnistoma, Jyotistoma, Ayustoma (III. 102; XI. 11!) and Vajapeya (V. 119) sacrifices. Amongst the sacrificial fires, the poet has named Sahyagni (V. 50), Pancagni (IV. 91), Daksinagni and Ahavaniyagni. Sacrifices like kundapayya, Sancayya, Rajasuya, Sannaya, Paricayya and Upaccaya are referred to illustrate examples only (XI. 9). Samvahya fire is mentioned in the same context. Sacrificial mantras named Vayavya, Rtavya, Pitstavya, Usasya 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 Asvin, harvest was cropped; Brahmanas 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. Abhidbanacintamani, 826. syudakSiNAhavanIyagArhapatyAstrayo'gnayaH / g۪ Tar qula: FFHTS 77: 2. Cf. Baudbayana Gshyasutra 1.2.37 ; Paraskara Gshyasutra, 1.3.20 ; Apastamba Gshyasutra V. 13. 13; Vaikhanasa Gshyasutra, II. 16. For details see, Krishnalal, Gshyamantra aura una ka Viniyoga, Delhi, 1970. pp. 63ff. 1. Cf. Asvalayana Grhyasutra, I. 24(1.4); Baudhayapa 1.2.65; Paraskara Gphyasutra, Bombay, 1938, p. 17. Gphyasutra

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Erudition 27 His Haimasabdanusasana 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 Dvyasrayakavya 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 Laksanika. He has cited the Paninian grammar also (I. 3; IV. 44). SIKSA AND NIRUKTA : They are referred to by Abhayatilakagani while commenting upon Sadanga (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, Saniscara, Rahu and Ketu (I. 195). Hemacandra has enlisted the Naksatras as Citra, Revati, Rohini, Magha, Asvin, Ksttika (XVI. 58), Pusya, Svati, Visakha, Raivata, Tisya, Punarvasu and Raubina (XVI. 57)4. Hemacandra has propounded their conjunction also e.g. the conjunction of Tisya and Punarvasu is named as Tisyapunarvasu (V. 107). The night of the Margasirsa month is called Agrahayanika (XV. 103). The commentator Abhayatilakagani has expounded the relation of Naksatras 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 zikSAkalpavyAkaraNaniruktajyotizchandasAm / -4. For synonyms of Naksatras, see Hemacandra's Abbidbanacintamani II. (Devakanda), Verses 87-126.

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28 Dvyasrayakavya 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 Svatinaksatra, 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 Naksatras fulfil desires (IV. 90). When the Moon associated with Revati apperas in the Mina Rasi, it causes the death of a person. Rahu 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 (Saptarsi 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 Vedanta 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 Carvaka system of philosophy i. e. One should grow fat by drinking ghee (IV. 31)1. He has referred to the Mimamsa (V.135) Syadvada (I. 2; VIII. 37), Nyaya (II. 37) and Buddhism also (VII.64). SANKHYA : According to Hemacandra, the Sarkhya system of philosophy consists of twenty five elements (I. 196). The commentator explains them as such : 1. Praksti 2. Mahat 3, Ahankara 4. Sparsana. 5. Rasana. 6. Prana 7. Caksu 1. Cf. Saryadarsanasanagraha of Sayana Madhava. Ed. V.S. Abhyankara, Poona, 1951, p.14, Carvakadrsapa. yAvajjIvet sukhaM jIvedRNaM kRtvA ghRtaM pibet / bhasmIbhUtasya dehasya punarAgamanaM kutaH //

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Erudition 29 8. Srotra 9. Payu 10. Upastha II. Vacas 12. Pani 13. Pada 14. Manas. 15. Rupa. 16. Rasa. 17, Gandha. 18. Sparsa. 19. Sabda. 20. Tejas. 21. Jala. 22. Ptthivi. 23. Nabhas. 24. Vayu and 25. Atmani. Atman 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 Ida and Pingala 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 (Atisara, X11.57), Diarrhoea ( Pravahika XVIII. 97), A fistula in the anus or pudendum (Bhagandara, XI, 77), Gout (Vatala XVIII. 74,75); Cholera (Visucika, XIII. 82) and Small-pox (Sitalika, VII. 43). . An exhaustive list of the medicines is not found in the Dvyasrayakavya. A few domestic treatments are scatteringly alluded. A mass of fried and ground flour of barley was bandaged on the wound (VI. 82). Karira was ground in water and pasted on a wound (XV. 64). Ashes of Karira heal the 1. Cf. Saakhyakarika of Isvaraklsna, 22 prakRtermahAn tato'haGkArastasmAdgaNazca SoDazakaH / tasmAdapi ca SoDazakAt paJcabhyaH paJcabhUtAni // Also See Sarvadarsanasangraba, op. cit., pp. 317-320 (Saokhya Darsana).

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30 Dvyasrayakavya 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 : Satapuspa, Jisnusankhapuspa, Satyapuspa, Prantapuspayama, vasiphalya, Ekapespa, Bhasraihaia, Samphala, Ajitaphala and Adarbhamulaphala (IV. 69-70). Other harbs are Jayada, Krsnapaks, Akhukarni, Govali and Salaparni (IV. 60). Hemacandra compiled a long list of flora in his botanical dictionary called Nighantusesa. These herbs cannot be identified easily. DHARMASASTRA: Dharma, Artba, Kama and Moksa. 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 Smotis (1. 65) Hemacandra has named the Manusmoti and the Yajnavalkyasmoti which were listened to by the kings (XII, 1) Hemacandra has referred to four Asramas which are interpreted by Abhayatilakagani as Brabmacarin, Gthin, Vanaprastha and Bhiksu (I. 128). He has mentioned Sraddhas (V. 38), Gphyakarmas (XV. III), Saptapadi (XVIII. 28), Bali (XIV. 43), Pitrtarpana (I. 188) and the importance of Pitssna (XI.11). Pitsvahni and Brahmavahni are the two main sacrificial fires. Amongst Vratas, Hemacandra has specified Candrayana (XVII.47), Godanavrata (also called Adityavrata XVII.48), no marriage (Devavrata) and to practise Yamas (Mahavrata XVII.49). He has referred to six essential duties which are explained by Abhayatilakagani as sacrifice (yajna), conducting a sacrifice for others (yajana), study (Adhyayana,)

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Erudition 31 teaching (Adhayapana), donation (Dana) and accepting a donation (Pratigraha). According to Hemacandra non. violence (Ahimsa), truth (Satya), non-stealing (Asteya), celibacy (Brahmacarya) and destitution (Akincanata) are the five Yamas. While commenting on the word Niyama, Abhayatilakagaai thinks that the bath (Snana), silence (Mauna), fast (Upavasa) ljya, (donation or sacrifice?), study (Svadhyaya), concealment of generative organs (upasthitiguha), service of the preceptor (Gurususrusa), purity (Sauca), good conduct (Acara), and forbearance (Ksama) are the ten Niyamas. One should feel happiness in the adoration of the guests by offering them the water for washing the feet ( adya), food and cloth etc. (I. 63). Donation is frequently referred to in the Dvyasrayakavya. While commenting on the word Purta (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 vratAdAnaM parivrajyA tapasyA niyamasthitiH / ahiMsA sUnRtAste yabrahmAkiJcanatA yamAH / / 2. Cf. Apte's Sanskrit-English Dictionary (p. 290) quotes Atri-smrti zaucamijyA tapo dAnaM svAdhyAyopasthanigrahaH / vratamonopavAsaM ca snAnaM ca niyamA daza / / 3. Dv.XV. 114 vApIkUpataDAgAni devatAyatanAni ca / pArAmAnnapradAnAni pUrtamA pracakSate // Tha idea may be compared exactly with that of the Manusmrti. IV. 226 vApIkUpataDAgAdi devatAyatanAni ca / annadAnamArAmaH pUrtamityabhidhIyate //

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32 Dvyasrayakavya of donation, good conduct, austerity and self-realization, Hemacandra has used the word Kalya. Hemacandra has referred to Internal Enemies which are interpreted by Purnakalasagani as inebriety (Mada), conceit (Mana), 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 Dvyasrayakavya. ARTHASASTRA: Being a close associate of the king Jayasimha and a preceptor of the king Kumarapala, 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 (caturupaya). They are the conciliation (Sama), bribery (Dana), attack or punishment (Dandaj and sowing dissensions in an enemy's party (Bheda)?. In the Dvyasrayakavya, Durnasa, a minister or Mularaja has elaborated the Sama policy (IV. 14-16). Later on he propounded the Danda policy as well (IV. 18). Moreover, Hemacandra has refered to a group of six expedients to be emloyed by a king (sadgunagana). Abhayatilakagani has explained them as alliance (Sandhi), war (Vigraha), march cr expedition (Yana), halt 1. Cf. Abhidhabacintamani of Hemacandra, verses 736-737. sAmadAnabhedadaNDA upAyAH sAma sAntvanam / upajApaH punarbhedo daNDaH syAt sAhasaM damaH / / prAbhUtaM DhokanaM laJcotkocaH kozalikAmiSe / upAccAra: pradAnaM dAhArau grAhAyama api / /

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Erudition 33 (Asana), duplicity Dvaidhibhava) and seeking shelter (sams. raya (I. 65, 182). Hemacandra has mentiones three political powers. They are explained as the majesty of the king (Prabhutvasakti), the power of energy (Utsahasakti) and the power of good-counsel (Mantra-sakti) (I. 191). The occupation of a ksatriya is based on his power and hence he is called Sauryavrtti (I. 65). A ksatriya should not use his sword on an afraid man (IX.88). Permanent regiment (Mauiabala), hired army (Bhstakabala), corporate army (Srenibala), enemy's army (Aribala), army of the friends (subtdbala) and forest army (Atavikabala) 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 Dvyasrayakavya. KAMASASTRA : Kamasastra has been specified in the Dvyasrayakavya (I. 81). An education of practical arts (Kala) 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. Arthasastra, Ed. Pandeya, R.S. Varanasi, Sam. 2016, VII.1.p.425. SaDguNyamevaitadavasthAbhedAditi kauTilyaH / tatra paNabandhaH sandhiH apakAro vigrahaH, upekSaNamAsanam, abhyuccayo yAnaM, parArpaNaM saMzrayaH, sandhivigrahopAdAnaM dvaidhIbhAva iti SaDguNAH / Also Abhidhanacintamani of Hemacandra, Verse 735. sandhivigrahayAnAnyAsanadvaidhAzrayA api / SaDguNAH zaktayastisraH prabhAvotsAhamantrajAH / / Also Cf. Amarakosa, N.S.P. 1950, liges 1504-1505 sandhirnA vigraho yAnamAsanaM dvaidhmaashryH| SaDguNAH zaktayastisraH prabhAvotsAhamantrajAH //

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34 Dvyasrayakavya on the word Ibhyapotebhyayuvati Abhayatilakagani explains that she is a Hastini category of women as it is called by the writers on erotic science (V. 89). MOKSA : 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 Sadja (I. 67; X. 20), Madhyama (1.67), Gaodbara (X. 87) and Pancama (1.67). He has referred to Kekaraga (III. 23) which, perhaps, resembles to Sadja 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 Dvyasrayakavya. Hemacandra has mentioned the preceptor of the auditorium called Rangacarya (I. 180). He has referred to the Bhavas which are explained Sattvika and Rati etc. by Abhayatilakagani (X.35, 41). He has mentioned Lasya (III.36;X.28), Rasa, Hallisa (X. 22), Tala (X.51) and Nandi Turya (V.I). Some technical words like "Svadhinabhartska' etc. (1.27) occur in the poem. ASVASASTRA: 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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Erudition 35 his opinion, horses emerged from the Samaveds and hence they are called Nihsamanah (III. 115). Horses were trained with labour (III. 114). A variety of horses like Syeni, Eni, Bharini, Harini, Rohini etc. is enlisted in the Dvyasrayakavya (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 Svastika 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 Sindhudesa 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 Mahamatra, riding the back of the horses trained the horses. They had an iron hook. called Picchika 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 Dvyasrayakavya (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 prasthata (III. 115). RATNASASTRA: 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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36 Dvyasrayakavya Navanidhi, the pine treasures which are enumerated as Mahapadma, Padma, Sankha, Makara, Kacchapa, Mukunda, Kunda, Nila and Carca (1. 195)". RHETORICS: Hemacandra himself wrote Kavyanusasana, a treatise of Sanskrit Literary criticism (Supra, ch. II). In the Dvyasrayakavya, rhetorical terms occur frequently. He has written a variety of figures of speech and multifarious similes (Infra). Some of the heroines like Manini (I. 31), Mugdha (I. 126), Khanita (Ku. IV. 14-15; II. 13, 24) etc. are specified in the poem. A cunning hero (Satha Nayaka) has also been referred to (II. 18). EPICS AND PURANAS: Hemcandra has frequently referred to the mythological allusions of the Ramayana, the Mahabharata and the Puranas. 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 Dvyasrayakavya. The characters of the Ramayana (1.32;VI. 89; VIII. 9, 100 etc.) and the Mahabharata (I. 161: II. 65; IV. 7; V. 4; VIII. 20; XI. 45 etc.) are frequently found in the poem. 1. Cf. Megbaduta, Uttaramegha, 20 dvAropAnte likhitavapuSo zaGkhapadmau ca daSTvA / Here Mallinatha comments : zaGkhapamA nAma nidhivizeSau / M.R. Kale in his notes (p. 135) has quoted a verse as : mahApadmazca padmazca zaGkho mkrkcchpau| mukundakundanIlAzca kharvazca nidhayo nava / / Cf. Abhidhanacintamani of Hemacandra, Verse 193 mahApadmazca padmazca zaGkho mkrkcchpii| mukundakundanIlAzca carcAzca nidhayo nava / /

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V. MYTHOLOGICAL ALLUSIONS IN THE DVYASRAYAKAVYA 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 Ramayana, the Mahabharata and the Puranas. The depiction of mythology below is based on the Dvyasrayakavya. AGASTYA : Agastya is presented as a deity in the poem (IV. 89). He was born in a pitcher (VIII. 83) and killed the demon Vatapi (III. 46). Another demon Devapi was killed by him but the source of the name Devapi is not known. In some of the stories, the name llvala is found instead of Devapi. 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. Dhats. 2. Aryaman 1. Cf. Abbidbanacintamani, Devakanda Verse 122. amastyo'gasti: pItAbdhirvAtApidviDa ghaTodbhavaH / Also Cf. Kadambari, Ed. Sridivasa Sastri, 1964, p. 76. jaTharAnalajIrNavAtApidAnavasya / 2. Dv. XI, 57. Abhayatilakagani remarks : yadi punardevApyagastyena jitaH kazcidaityo'bhUtsa mama na prasiddhaH / In the Mahabharata (Adi. 94,61-62) Devapi is referred to as a king.

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38 Dvyasrayakavya 3. Mitra. 4. Varuna. 5. Amsu. 6. Bhaga. 7. Indra. 8.Vivas van. 9. Pusan. 10. Parjanya. 11. Tvastr. 12. Visnu ( I. 70 ). INDRA Indra has been frequently alluded in the Dvyasrayakavya. His synonymous names and charateristics are oft-recurring in the poem. Indra resides in the heaven (III. 68). He is called Ugradhanva who killed the demon Jambba and hence is named *as Jambhavidvis also (II. 95; XI. III ). 1 His other names are Turasat (II.4), 2 Purudarsa ) ( II. 4) Bidaujas (I.185 ; IX.63), Maghavan (II.73), Vasava ( I. 148 ) 3 Saka (1.102) and Rbhuksa ( II. 1). Due to his one thousand eyes, he is called Sahasraksa (1.56).4 His wife is called Indrani (V.109), Saci (VI 79) or Maghoni (11.73).5 Indra and Visnu 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. Abhidhancintamani, 174 175 pRtanASADugradhanvA marutvAnmaghavAsya tu / dviSaH pAko'drayo vRtraH pulomA namucirbalaH, jambhaH // parjanyahazvaRbhukSibAhudanteyavRddhazravasturASAT / 3. ibid., 117. indro harirduzcyavano'cyutAgrajo vajrI biDojA maghavAn purandaraH / prAcIna bahiH puruhUtavAsavo saG krandanAkhaNDalameghavAhanAH // 4. ibid., 172 (i). sutrAmavAstoSpatidalmizakrA: vRSA sunAsIrasahasranetrI / jambhaH priyA zacIndrANI polomI jayavAhinI / 2. ibid., 172 (ii). 5. ibid., 175. 6. Ramayana, Sundarakanda, I.124. tataH kruddhaH sahasrAkSaH parvatAnAM zatakratuH / pakSAMzciccheda vajreNa tataH zatasahasrazaH //

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Mythological allusions 39 (Vstrahan, IV.12)1 and destroyed the cities (Puram Bhe tta 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. AIRAVATA : Airavata is called Surebha, the elephant of the deities (V.9 ; VI.81). His another name is Airavana (XV.5). Airavata is mentioned to be one the eight elephants said to be guiding and presiding over the eight cardinal points (I.195) KAMA : Another synonym of Kama is Smara (1.95). The name of his mother is Rukmini or Laksmi (IV. 94). His bow is made of flowers and hence he is called Puspadbanvan (1.89). The spring is one of his friends (I.171). By his bow, he can win the world (1.125)5 KARTAVIRYARJUNA : His name occurs in the poem in (11.82 ; V.77). His kingdom is the city Mahismati (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 Alaka or Dbanapatipagari (XIV 38). Nalakubara is the son of Kubera (VI. 102). 1. Abhidhanacintamani, 174, op. cit. 2. ibid., 171. op. cit. 3. Cf. Ramayana, Uttarakanda, xxx. 50-51 and the Bhagavatapurana, IX. 10.18, 4. Abhidhaniciatamani, 170. graa: qusztalarga: FT155FA: 1 puSpadanta: sArvabhauma: supratIkazca diggajAH / / 5. Cf. Kumarasambhava of Kalidasa, JI1.10. tava prasAdAtkusumAyudho'pi sahAyamekaM madhumeva labdhvA / kuryAM harasyApi pinAkapANedhairyacyuti ke mama dhanvino'nye / / 6. For Kartaviryarjuna, See, Ramayana , Uttarakanda, xxxi-Xxxii. 7. Cf. Meghaduta of Kalidasa, Uttaramegha, 14. matvA devaM dhanapatisakha yatra sAkSAdvasantam /

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40 Dvyasraya kavya KRSNA : Krsna is called Acyutagopah (VIII. 50) He is a messenger of Arjuna (Parthaduta, IX.26). His sports on the banks of Yamuna are referred to in the poem (VIII.43). Yamuna is said to be a friend of Krsna (XII.30). Kssna killed Kesyaditya, a demon in the form of a horse (VIII. 42). BRAHMA: Brahma, Visnu and Siva are called the primitive Beings (Adi Puman VII. 24). His other synonyms are Dhatp (XI. 26), Svyambhu, Caturmukha (II. 37) and Parmesthin (I. 1). The faculty of creation is attributed to Brahma. BRHASPATI : He is the lord of speech so he is named as Gispati, Vacaspati (I. 117) or Vakpati (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 : Svayambhuva. 2. Svarocisa. 3. Auttama. 4. Tamas. 5. Caksus. 6. Raivata. 7. Vaivasvata. 8. Suryasavarna. 9. Brahmasavarna. 10. Rudrasavarna. 11. Dharmasavarna. 12. Daksasavarna. 13. Raucya. 14. Bhautya (XX. 51). MAINAKA : Mainaka is the son of Himadri and Mena (V. 103). YAMA : He is called Ketanta because he destroys the world, (I. 147). He is the son of Suryani, the wife of the Sun (IV. 75). His city is called Kalapuri. Citragupta is a clerk of Yama (XI. 63). 1. Cf. Bhagavatapurana, X.37. 2. For synonyms of Brahma, Abhidhanacintamani,212-13. 3. ibid., 118-119. bRhaspatiH surAcAryo jIvAzcitrazikhaNDijaH / vAcaspatidizAcidhiSaNaH phAlgunIbhavaH // gIhatyoH patirutathyAnujAGgirasau guruH / /

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Mythological allusions RUDRAS : Eleven Rudras are mentioned in the Dvyasrayakavya (I. 138,197). Abhayatilakagani has enlisted them as 1. Aja. 2 Ekapada. 3. Ahirbudhna. 4. Virupaksa. 5. Raivata 6. Hara. 7. Bahurupa. 8. Tryambaka. S. Savitra. 10. Jayanta 11. Pinaka (1.138). Satarudriyas are also mentioned in the poem (XV. 106). LAKSMI: She resides in a lotus flower and hence she is called Abjavasa (X.83). She is beyond the knowledge of even Brahma (X:81), worship of Mabalaksmi is referred to in the poem (III.85). VARUNA : Only one synonym of Varuna i.e. Pracetas is found in the Dvyasrayakavya. No other characteristic of Varuna is found in the poem. VISNU : Visnu is dominantly depicted in the Dvyasrayakavya. He is called Upendera, the younger brother of Indra (V.104); Indranuja (VII.1), Govinda (XI.32) and Dvaimaturari, the enemy of the Jarasandha (XIV.64). He is called Padmanabha because he has a Lotus in his navel (V.133). Being a lover of Laksmi, he is called Laksmi-vallabha (IV.94)or Sri-payaka (XI. 26). His another name is Dasarha (V.80). Visnu 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). Visnu is called Vrsakapi and his Maya is called Vrsakapayi (IV.71). Eleven incarnations of Visnu are referred to in the Dvyasrayakavya. They are enumerated as 1. Matsya. 2. Kurma. 3. Varaha. 4. Narasimha. 5. Vamana. 6. Rama (Parasurama). 7. Rama (Dasarathi). 8. Krsna. 9. Buddha. 1. Cf, Abhidhaoacintamani, 188 varuNastvarNavamandirA pracetaH /

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Dvyasrayakavya 10. Kalki. According to Abhayatilakagani, Visnu is himself an eleventh incarnation (VI.44). These incarnations are repeatedly alluded in the poem. Matsyavatara (XIII.29), Kurmavatara (VII.62; IX.11), Varabavatara (V.78), Narasimhavatara (V.82), Vamanavatara (1.123 ; VII.4, 23 ; VIII.42) and Ramavatara (Dasarathi VIII.4) are scatteringly found in the Dvyasrayakavya. In the incarnation of Ktsna, he is depicted as the younger brother of Balasama (VI.20) and an enemy of Kamsa (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 Uma (1.6,185 ; V.102 ; IX.120) and besmears his body with ashes (V.142). Parasurama 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 Lavana demons and inflamed Cupid (VII.78). He is mentioned as a liberal and just deity (I.168). SESANAGA : He is the lord of the serpants (Naget 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 Brahma, 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 Agneyaruk (XIV.14) or Agneyadyuti (VI.39). He was born in a kind of reed (sara) and is called Saraja (VI.21). Skanda is called 'vipuyajanma' also because he was born in the sacrificial grass (vipuya, XI.24). One of his synonyms is Sanmatura 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), Ganesa (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 Dvyasrayakavya 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. Apam Napat (XV.106). 2. Asvinau (I.141). 3. Indravaruna (VI.133). 4. Vastospati. 5. Divodasa (VI.30). 6. Dyavaprthivi. (II.30). 7. Vrtrasura (II.75). EPIC MYTHOLOGY RAMAYANA 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 Dvyasrayakavya. They are as follows: 43 Abhinavaravana (V.78); Jambavan (II.96); Parasurama (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. Abhidhanacitamani, 208-209. Era: FarHl agraa: darit: faftarga: 1 qg ayau asinisfasiga: 11 dvAdazapakSo mahAtejAH kumAraH SaNmukho guhaH / faara: aftaga saaisift: azifay: ||

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Dvyasraya kavya performed a sacrifice to bring back the cow which was taken away by Visvamitra (1.108). Moreover, Vibhisana (XV.36) ; Visvamitra (I.108 ; V1.63) and Hapumat have been specified in the poem. MAHABHARATA Arjuna : He is called a friend of Visnu (II.4). Asvatthama (XIV.61). Kadru and Vinata (XIV.68). Karna : He is the son of Kunti (Suri, IV.75). A fight of Karna and Ghatotkaca is alluded in the poem (XIV.62).2 Moreover, Gandhari (XI 45), Taksaka (V.76), Nala and Damayanti (IX.119), Pariksit (18.47), Bhisma, an enemy of Duhsasana (Ku.I.31), Yudhisthira (IX.46) and Bhisma, a student of Balarama are specified in the poem (Ku.I. 31). PURANIC LEGENDS Some Puranic persons are specified in the poem. Either their characteristics are given in short or omitted altogether. They are as follows : Manu, Indrani, Rudrani, Maoavi, Mndani, Manayi, Sarvani, Bhavani (IV.72), Aila, Raghava, Karna etc. (VIII.47); Daksa, Durvasa(XII.9), Nahusa or Naghusa (IX.44); Narada is depicted as an afraid sage (V.98); Puskaravarta, the predecessors of the clouds (111.16)3 ; Rambha (1.11); Sanaka is depicted as an illegitimate son (Anaurasa XVI 94); churning of the ocean by Mandara mountain (III.153) and the horse Uccaihsravas coming out of the ocean. 1. Cf. Ramayana, Balakanda, LII-LIV. 2. Cf. Mababbarata, Dronaparva, CLXXV. 3. Cf. Meghaduta, Purvamegha, 6. jAtaM vaMze bhuvanavidite puSkarAvartakAnAm /

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Mythological allusions 45 SEMI-GODS Apsara (1.91, 120 ; 1X.142); Gandharvas residing in the sky (1.72 ; III.159) ; Pitss (111.159), Pisacas (II.68,84); Vidyadharas are mentioned as sauntering in the sky (1.60 ; IV.56; XIV.3); Nagas (XIII.23) and Siddbas are mentioned in the poem. 1. Cf. Abhidhanacintamani, 91. syu: pizAcA bhUtA yakSA rAkSasA: kinnarA api / kimpuruSA mahoragA gandharvA vyantarA pramI /

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VI. DVASYRAYAKAVYA : A MAHAKAVYA Like his predecessors, Hemacandra also tried his best to fulfill all the characteristics of a Mahakavya in the Dvyasrayakavya. Undoubtedly his poem is different from those of other poets (e.g. Bharavj and Magha) both in subject and motif. Although he has followed the Bhattikavya 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 Dvyasrayakavya is divided in twenty eight cantos. Twenty cantos are written in Sankrit and eight cantos in Prakrit. The cantos of the Dvyasrayakavya 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 Brahma. The Kumarapalacarita also begins with Atha, an auspicious word. The theme of the poem consists of the history of the Chaulukyas of Gujarat. It begins with Mularaja who was the proper originator of the dynasty and having described the 1. Dy. I, 1.

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As a Mahakavya the main acquisitions of Camundaraja, Vallabharaja, Bhimadeva, Karna and Jayasimha comes to an end with the social and religious achievements of Kumarapala. Kings portrayed in the Dvyasrakavya 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 Dvyasrayakavya in a multi-heroic poem which in its theme brings in the characteristics of a Mahakavya propounded by Sanskrit rhetoricians. DESCRIPTIONS Sanskrit rhetoricians have prescribed various descriptions as an essentiality in a Mabakavya. The descriptions in the Dvyasrayakavya 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 Sirisa flowers and besmear pollen of the flowers on their bodies. Moreover, Banana trees shoot forth ; new Mallika 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 Graharipu and thereafter his defeat by Mularaja. Similarly exaltations of Hammuka are shown first and his defeat by Bhimaraja is shown later on (VIII. 123.) 2. Kumarapalacarita, IV. 1-77. 3. Dv. XVI. 79-84. 4. ibid., XVI. 73,76,77.

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Dvyasrayakavya 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 Kumarapalacarita 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 Nipa, 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 (Abhisara); drinking ; excitement of sensual pleasures and separation of the Cakravaka 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 Cakravaka birds are united.10 Other descriptions of nature found in the Dvyasraya. kavya 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. Kumarapalacarita, V. 46-65. 5. ibid., Dv. X. 16-29. 6. ibid., XVI. 85-88 and Kumarapalacarita, V. 1.45. 7. Dv. II, 7,38. 8. ibid., X. 32. 9. ibid., XVII. 92-120 and Kumarapalacarita, V-106; VI. 1-20. 10. Dy. IV. 37: XVII.138 ; Kumarapalacarita, I. 56, 57, 68. 11. Dv. II. 28. 12. ibid., VIII.75 ; XVI.67.

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As a Mabakavya 49 flowers, water-sports", elephants3 and the mountain. (iii) CITY: The city Anhilwalapataka and its residents, sages and cultural institutions etc. are described in the Dvyas. rayakavya. (iv) SVYANVARA : Hemacandra has described the Svayamvara of the sister of the king Mahendra of Marudesa. It seems that the Svyamvara of Indumati in the Raghuvamsa? of Kalidasa has been imitated in the Dvyasrayakavya. Pratihari gives an introduction of all the invited kings just like those of the Raghuvarsa. (v) EXPEDITION : The expedition or Prayana is described a number of times in the Dvyasrayakavya.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 brahmanas utter blessings1. A pilgrimage expedition is also described in the Dvyasrayakavya,12 (vi) BATTLES : Battles are frequently described in * 1. Dv. XVII. 8. 2. Dy. XVII. 44-63; Kumarapalacarita, IV. 41. 3. Dy. XVI. 68; Kumara palacarita, II. 23-30. 4. Dy. XVI. 67. 5. Dv. I. 4-109, Kumarapalacarita, V. 1-45. 6. Dy. VII. 70-97. 7. Raghuvamsa, 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 Dvyasrayakavya forcible and expeditious language in the Dvyasrayakavya. 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 Mahakavya. (i) HEROIC (VIRA): In the Dvyasrayakavya, 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 DvyasrayakavyaR. 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. Kumarapalacarita, VI. 42 ff. 6. Dv. I. 200 areary: qfa aqui fzgaP1 gem1ggiczac zefIzeaza a alaa en agaisegai 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 Mahakavya 51 (ii) FURIOUS (RAUDRA): Like the heroic, furious sentiment is also found in the Dvyasrayakavya 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 (BIBHATSA) : This sentiment prevails in the battlefields where the bloodshed occurs and the fat of dead-bodies is being eaten by the Raksasas.3 Vultures drag the flesh of the dead-bodies. There is no extraordinary expression of disgustful sentiment except that referred to above. (iv) PATHETIC (KARUNA): 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 (SRNGARA) : Both love in union (Sambhoga) and love in separation (vipralambha) are found in the Dvyasrayakavya. 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. Kumarapalacarita, 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. Kumarapalacarita, IV. 35; Dv. XVI. 74.

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Dvyasrayakavya Abhisarana) and a heroine going to meet her lovers in blue clothes (Nilamsukabhisarika)". Karna 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 Mahakavya 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 Dvyasrayakavya of Hemacandra whose exemplary task was the most difficult. In the Bhattti-kavya, an attempt had been made to preserve the flow of the theme by inserting non-exemplary verses in it called the Prakirna-kanda. Even in the Bhasasamakanda, Bhatti has given a push to the theme by adding Asankirna 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 (Ganas) 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. Bhatti-kavya: a study, Delhi, 1969, p.48.

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Dvyasrayakavya 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 Abhayatilakagaai. In any aspect, the Dvyasrayakavya is not easier than the Bhattikavya 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-kavya is easier because it does not illustrate all sutras of Panini ; omits Vedic and accentual rules and does not exemplify rare and obsolete worlds? where as each and every example of the Siddhahaimasabdapusasana is given in the Dvyasrayakavya. 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 Bhatti-kavya, the Ravanarjuniya and the Vasudevavijaya, 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-kavya, XXII. 33. 6. ibid., XXII. 34. 7. Narang, S.P. Bhatti-kavya ; a study, p. 88.

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Language and style 55 division (Adhikarana) does note come to an end with that of a canto it will be continued 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 Meghaduta nor vivid grand portraits like those of Bana from a grammatical poem like the Dvyasrayakavya. If Bharavi dominates in the profundity of meaning ; magha in diction ; sriharsa in the lucidity of expression and Jayadera in alliteration Hemacandra excels in grammatical usages. If the poetry of Kalidasa has a taste of grapes (Draksapaka); that of Bharavi as a coconut (Narikelapaka); that of sriharsa as a wood-apple (Kapitthapaka), Hemacandra's poetry may be specified as pepper in taste (Maricapaka). Perhaps, that is why such like poems were named as burning poems (Vyosa-kavya)'. Naturalness in the description of the Dvyasrayakavya 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. Purusottamadeva quoted a few verses from the Ravanarjuniya, a grammatical poem of Bhubhatta aad named it as vyosakavya. See Bhasavytti, ed. S.C. Chakravarti, Rajshahi, 1918, p. 432 and Cf. Ravanarjuniya, XX. 19. Also Chatterjee, K.C. Ravanarjuniya as a vyosakavya, I. H. Q. VII., P. 628. 2. Dv. II. 43. yuG zIkaraiH prAG marudunmadakruG sajU rajobhi: sphuTamambujAnAm / AdAvahaH sveSa jaDatvadastadravikRtAhA prakRtAha eva / /

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56 Dvyasrayakavya 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. Pisacis have been described as: nAbhimukhAstuGganAsikA kAnAsikyo lamboSThya unnatoSThAH / fralaut: Sarlatt FTAETT: 9775eutsray: fatiet: 11 3. dviSahavajvAladAvaH puNyabhAvo bhvopmH|| sarveSAmucitaM cakre rAjJAM nAyo guhezaruk / / Similarly VI. 25; XII 26, 38 ; XIII.17 etc. 4. Dv. XIII.40 tejodurdazAdurdharSamUce sopIti bhUpatim / zRNa duHzAsa duryodha durmaSAzeSamAvayoH / / 5. Dv. I. 29; III. 79.

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Language and Style 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 Dvyasi ayakavya. 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. mI mu mu I cAsya nakhA kaNThe i IkSitAH / ehi tvamu uttiSTha yathA evaM nu manyase || 2. ibid., I. 43 puspraSThaiH pustaH puMstvaSu khyAteH saha sauhRdam / puSThaH sthaTTAH puMgavA pratra kurvate || Similarly thaTTa (I 47 ), gadAmatallikA ( V. 92), tiSThadgu, vahadgu ( V. 38 ), priyasAragha (XVI. 92), saka ( I. 103 ), vANinI ( I. 115 ) mAThI (IV. 55 ) etc. 3. ibid. I. 54 thuTkRta 4. ibid., I. 143. pUrvasmAcca parasmAcca samasmAdasamAdguNai: utkRSTa rAjakAddatte simasmai smaiSa vismayam / / 5. ibid., III. 86. sthitaM pAde tiraH kRtvA tiraskRtagiriM gajaH / tiraH kRtAriH so'yAsta tiraskRtvA raviM tviSA // 6. ibid., IX. 81-82. na veda vidma vidmAtha na vettha vidathuvida / nAsyAgre veda vidaviduH ke'treti nAbruvan / indurdasro hutAzaH sma veti vitto vidantyamum / are fast feer vedmi vidvo vidma itIriNaH / 57

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58 Dvyasrayakavya roots which are confined to Sanskrit grammar only. More. over, a few beautiful grammatical words in their true spirit are found in the Dvyasrayakavya which can hardly be found in Sanskrit literature. Some repeated words in their real sense have been used in the Dvyasrayakavya. 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. iSubhiranayothiMvyAthaM vyarthavyayamavyathi / pratikagayitA kAgaMkAgaM kagaMkagamakagi / / pratijarayitA jAraMjAraM jaraMjaramajari / knasayitajana: knAsaMknAsaM knasaknasamaknasi / / Similarly VIII. 122 ; IX. 6 etc. Tedious usages of San suffix are found in III. 121 ff. 2. Dv. IX. 1-18. Here optional 'namul' suffix has been used : yAmaMyAmaM yamaMyamam (IX. 5). cAhaMcAhaM cahacaham (IX. 7). jvAlaMjvAlaM jvalaMjvalam (IX. 8) etc. 3. DY. XIII. 94. tavoSaM dehi dehIti dadAmIti vadannatha / dhehi ghehIti tamaghAnnRpatiH pariganA bhuje / / 4. Dv. XII. 62. dhanuSAM ninAdaininadaiH ripUNAM nigadairnRNAM kravyabhujAM nigAvaiH / rathanisvanastatpratinikvaraNaizca jagadekanikvANamayaM tadAbhUt / / 5. kRtAnta: kupitastasmai (I. 147). pradarzayat kAlapurImarAtIn (II.84). vihArayenmRtyupatham (II. 88). kaNehatya payaH papo (V. 20). ardhadRSTyaikSiSTa (V. 51). dRzA jegilyamAneva (VII. 87). aspAkSIt paNinA zmazrUNi (VII. 128). mRtyolipikara: patraM tasyAkANDe'pyudakSipat (VI. 63) etc.

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Language and style 59 Besides the idiomatic language and wonderful diction in the Dvyasrayakavya, 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 Dvyasrayakavya which are essential for the vaidarbhi style of expression.

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VIII. FIGURES OF SPEECH Amongst the figures of speech used in the Dvyasrayakavya. 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 Bhatti. In the following pages, only a few illustrations and obser. vations are given to exhabit the purview of the figures of speech in the Dvyasrayakavya. 1. ANUPRASA : In most of the examples, similar grammatical forms, when repeated generate Anuprasa in tbe poem e. g. na puSTiTTibhapuzcaurA na ca puskhlpuNsstthkaaH| na pusphalguna puMspheruna puspazuriha kvacit // Such examples are found so frequently that if is difficult to enlist them. Inspite of the harsh diction, anuprasa is not lacking. Likewise similar words, similar roots and their repeated conjugational forms look like Anuprasa. 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 Dvyasrayakavya. Here is an example (1.143). utkRSTo rAjakAdatte simasmai smaiSa vismayam / 3. VAKROKTI : 1.117 gItirgIpati: satyamaharpatirahaHpatiH / vAktejobhrAji loke'smin ko hi gI:patyahaHpatI / / Similarly 11.25 , IV. 24, 32, 35 etc.

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Figures of speech 4. SLESA : Mostly Abhanga slesa is found in the poem. e. g. tapa:kAya'juSAM harSa kRtAM hiMsro'pi darzanAt / dhanustyAgaM karotyasminnarkavat kAsarotsave / / (I.92) sarUpayuktA samAye rAjanyatra kula striyaH / vyaJjanAgre paJcamAntaHsthA vabAlopazobhitAH // (I. 107) Here slesa occurs in the word Bala+upasobbitah and Va+lopa+upasobbitah. A few such like grammatical slesas 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 Dvyasrayakavya. Most of the examples are related to natural objects. taistaisthaTairihAzvAnAM rasati vyathiteva bhUH / (I.47) dhattha sma mAnaM bhrakuTi sma dAstha dhAttha sma dhairya yadu taspibadhvam / saMdAtta kAntAnabhidhAtta coSaH zaMkho'bhidhatta nviti mAninInAm / / (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. RUPAKA: Hemacandra has not written many Rupakas. Some of the Rupakas are very simple and natural while others are artificially coined in order to illustrate a particular group of exemplary words, II.42 udIyivaddatyaraNAvaratvik sahasradRgdikspRgudakakarasrak / ajIvavagmirmunibhirdagbhiruSNika stuto vo'stvadhanaTakRte'rkaH // VI.60 aSTAkapAlaM nu havidviSo yunmakhe juhUSo nRpati: kumAre / prAdikSaSTApadadhAraNayugmarASTAgavairdrAk turagAvaNezam / /

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62 Dvyasrayakavya. Other Rupakas are found in 1. 121, 201; IV. 36; V. 73, 100 ; VI. 60, 88 etc. 7. ARTHANTARANYASA : Only a few examples of Arthautaranyasa are found in the Dvyasrayakavya II. 31, 59, 89; 111.15 etc. 8. SANDEHA : eSaka: kiM sakaH sarvAstasyAneSo hi DambaraH / so'pyasaH kimabhUtsiddhaM ratraiva kriyate bhramaH // (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. VIRODHABHASA : I. 151. puraskAmA pyapuzcalya iha puMskokilasvanAH / na puchalera purakhaH purachekairbhAnti bhartRbhiH // 12. YATHASANKHYA : I. 111. yadi strINAM zrutAsmin gIryadi dRSTA mukhendavaH / kalaH kvAraNaH svaraH pikyA : phalguicandro'pi tarkyate // 13. BHR ANTIMAN : 1. 28, 36 ; 11. 39, 44. SMARANA : VII. 41. 14. 15. KAVYALINGA : I. 137. tamastamobhibhavaH kAle'pyasarvasmin mahodaya: / hInatAsmAdubhI hetu ubhayasmin ravI vidhau // 16. SVABHAVOKTI : This figure of speech is mostly found in the portraits of the war activities in the Dvyasrayakavya. Some of the verses which illustrate particular grammatical form, also appear to be natural sayings. A few descriptions are as follows : Students: I. 31 ityU' iti viti cAho ityA hvAya ke gurI / vibho iti prabhaviti cAhAtra vinayI janaH //

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Horses: I. 47. nistandra icavale chekaiSTI kamAneSThakAribhiH / acaeag*fzgrsarai zafa sufqaae : 11 Battle V. 33 Figures of Speech gfafzzang gargfa sarafa i bhUmi lauhitagaGga nu raktaiH paJcanadaM nvabhUt / / Similar examples of Svabhavokti 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 utpreksas are mixed up in the poem which may be enlisted as the examples Sankara and Samsrsti. Rest of the figures of speech have no compound or mixture. 17. UPAMA: About three hundred similes have been used in the Dvyasrayakavya. 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 Bhatti-kavya 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 Dvyasrayakavya of various upamanas will follow the list of words expressing an upama. (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. Samana 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: sa dyAvApRthivIyo nu dyAvApRthivyakarmaNi / agnISomye vidhAvagnISomIyo nadyato'bhavat / / (XV.109) Similarly Dv. XV.110. zunAsIryANi sUktAni zunAsIrIyavacca saH / / tathA vAstoSpatIyAni vAstoSpatya ivAzRNot / / (b) CLASSICAL MYTHOLOGY (i) THE RAMAYANA phalAdyavaskandamalaM kSaNAsaM muhUrtamatyAsamayotphaladibhaH / yAmapratarSa dRtivA: pibadbhiH sa taiharSa plavagarnu rAmaH / / (XIV.26) Similarly Upameya Upamana Verse No. jayasiMha rAma XIV.62 RtukaraNa rAmakatukaraNa XV.114 camUpati rAma XIX.128 kumArapAla lakSmaNa XVIII.81 prAnna rAvaNa XVIII.45 jambaka mantrin jAmbavAn II.96 ___ (ii) THE MAHABHARATA jayasiMha yudhiSThira XV.18,113 abu dezvara arjuna V.43,83 cAmuNDarAja arjuna VI.7 cAmuNDarAja pArtha VII.1 bharjunabala XII.17 jayasiMha bhIma XI.45 grAharipu duryodhana II.65 bala

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66 Upameya jayasiMha mUlarAja mahendrarAja karNarAja jana rUpa vAravadhU grAharipu mUlarAja bala kumArapAla karNarAja mUlarAja dUtadAmodara jayasiMha karNa kumArapAla grAharipU Dvyasrayakavya Upamana dhRtarASTra (iii) PURANAS Visnu padmanAbha zArGga gopaviSNu Laksmi zrI zrI rUpa zrI Siva ziva ziva bhavabala ziva bhava Krsna kRSNa dUtakRSNa bAlakRSNa Balarama balarAma Parasurama parazurAma Kartikeya zaktibhRt 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 senA kAnti bala Upamana skandasenA AgneyakAnti SaNmAturAbhabala Verse No. V.8 XIV.41 XIV.43 Yama bhaTa yama V.4 Aditya Adityatejas tejas XIV.39 Ausanasa kumArapAla auzanas XIV.3 Besides these mythological personalities, Rantideva(IX. 36), Kartaviryarjuna (V.77); the city of Kubera (XIV.38), Taksaka (V.76) Gandharvapuri (II.15.); Cutting of the wings of mountains by Indra (XVIII.72) ; uccaihsravas (V1.65) and nectar (XIII.32) are also alluded in similes. (c) FAUNA AND FLORA (i) Animals Elephant bala gajabala XVI.27 Ox go I.53 pumAn pumAn anaDvAn anaDvAn I.201 II.3 VI.58 ukSa Deer mRgayuddha XVIII.70 Dog zvakUda VI:70

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Dvyasrayakavya Verse No. Upameya mati II.73 prandhakAra II.7 XVI.22 vaJcanA Upamana zunIpuccha Jackal kroSTA jambukavaJcanA (ii) BIRDS Peacock zikhaNDigAna mayUravAka zikhaNDinI SaDajagAna I.67 VII.32 vAk mAlApa X.28 (iii) REPTILES Snake sarpa IV.81 grAharipu zaMku virodha dRpta sarpa sarpanakulavirodha sarpa V.95 V.120 XI.54 timira pumAn vedhana XVII.74 I.52 (iv) INSECTS SaTpada TiTibha vRzcika (v) FLOWERS Lotus VIII.85 kamala locana strImukha padma I.95 I.96 IX.57 phullapadma Kunda kunda yazas 1.164

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Figures of speech Upameya Upamana Verse No. (vi) TREES jayasiMha sandhyA XI.56 II.38 pakvAmra (d) GRAMMATICAL SIMILES lokAtsAlAturIyAdeH zabdasiddhirivAnaghA / caulukyavaMzAjjayati nayadharmavyavasthitiH / / pramuSmin puruSArthAnAM trirUpatvavyavasthitiH / lakArasya RkAreNa saMdhAviva virAjate / / (I.8) prAlkArAyitaveNIkAH pralakArAyitaca vaH / pralkArayanti khe dantajyotnyAtra mRgIdRzaH / / (I. 16) guru prati nRNAmatra vRddhyai ghanu alaM yathA (I. 34) etannyAyAn kSamau stotu na catumukhaSaNmukhau / heturvRddha reta piNadvacidvad uyeta sUribhiH / / (I.37) zikhA raNavat I. 38 I.50 kuca Thavat sarUpayuktA samAgre rAjantyatra kulastriyaH / vyaJjanAne paJcamAntasthA vabAlopazobhitAH / / (I. 104) kaNThalagnA sadA strINAM khelanti iha SiGgakA: / virAma na pravartante kadAcit sandhayo yathA // (I. 110) mUrdhanyatva Tavat I. 124 kuTilAlaka raNavat I. 125 grAharipu II. 79 kArakavat

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Dvyasrayakavya mahenasAM kArakavat kriyANAM hetuH svatantraH sa kukarma kartA / samAse nAma nAmneva zastraM zastreNa yudhyatha aikAyeM'yoji vispaSTapaTubhigUrjarairbhaTaH / / (V. 29) prasannayApanmanasAdya devyAtmanepadaM pusviha Dinnu dhAtuH (VI. 11) parasmaipadametenAtmanepadamiva priyam / kriyate smAnyakAryArtha kRtibhirbhuuyte'thvaa| (VII. 7) Similarly upameya upamana Verse No. aGgavikAra taddhitAGgavikAra XV.82 rAjA padika XV.122 vIci Tavarga, jihvAmUlIya XVI.66 zikhina pANinIyArthavit XVI.88 prabhUSyatAbjarjalamatra vArurucaiH suvAkyairiva pANinIyam XVI, 92 mUrdhanyakumArapAla mUrdhanya ra, Sa. IX.49 ___ (e) NATURAL OBJECTS Sun tejas I.59: V.82 sUrya sUrya IV.93 pratApa grAhAri sUrya V.51 dinakara XI.64 Moon mukha vacana candra jyotsnA X.82 XI.140 Evening zarIra sandhyAprabhA XVI.49

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Figures of speech upameya upamana verse No. dhanu Clouds prAvRSijamegha ghana VI.24 XII.67 prayAga Snow ujjavala hima VII.60 Sky sArasa nabhasa III.11 Ocean XIII.31 mAmbhIrya pratApa samudra bhaurvAgni XIV.51 River nimnagA avataraNa rAjA XI.100 XVI.25 Fire pratApa tejas hutAza agni bhagni agni 1.193 VI.23; VII.122 VII.55 VIII.1 tApa nAgarAja (f ) SOCIAL OBJECTS Domestic masRNa maNi tUla candrajyotinissaraNa TaGkadAraNa haasth, I.29 XV.57 II.37

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L Dvyasra yakavya upamana verse No. V.113 XV.65 upameya yoddhApeSaNa galana kAntA zukapiccha jala jayasiMha daNDadhAra XVII.134 tilamASapeSaNa jAtuSagalana parikhA nIlacchatra ikSa karNadhAra, tarI III.45 IV.13 XI.53 Social XVII 104 varga brAhmaNa III.98 pitA prabhA subhaTa rAjA prarikSaya niSevyA nadI bhaTa raNazoNDa patighnIkanyA rajasvalAstrI XX. 45 XI.46 XVI.65 vRSalI IV.67 jaya akSadhUrta dyata zmazAna V.72 XII.76 VI.64 raNa Dance I.180 III.37 kekInartana bhaTabhra kuTi senAhanana raGgAcArya naTanartana nartakI ajAhanana V.4 V.10 (g) FOOD AND DRINKS bhojyatikta podanapeSaNa zrANikA krodha zatra peSaNa sapatnI v.94 VI.81 XVII.41

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Figures of speech 73 upameya upamana verse No. duHkha tarpaNa tejas jagaddarzana culukya kIrti vnn nakhaMpacA yavAgU bAlaka, ApUpika apakvapUgaphala karAmalaka XVII.42 X1.73 IX.55 XV.81 XVIII.96 I.172 sUrA dugdha II.54 dugdha dadhi II.41 indu kIti V.124 payasa dadhi vAka IX.93 (h) MISCELLANEOUS pApI anaGga priyA strI XVI.78 XVII.36 caurI Astronomical :- About ten a tronomical similes are found in the Dvyasrayakavya. None of them appears to be spontaneous or apt. e.g. tapaH kAzya'juSAM harSakRtAM hiMsro'pi darzanAt / dhanustyAgaM karotyasminnavat kArsa rotsave / / Such like similes are found in III.67, 81 ; V.56; X.19; XV.103, 104 ; XVIII.65 ; XIX. 111 ; XX.2. Diseases zauryomA arizamana kRmivAn kaNDU kaphazamana bhagandara II.64 VII.62 XI.77 XII.57 duHkha yuddhArthacalana

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Dvyasrayakavya upameya upamana verse No. zatrudazA vAtalagrasta XVIII.74-75 v.96 bAgakRntana mahApuruSa nagara Religious kumArapravajitA bodhisattva svastika XX.50 I.4 Philosophical gotAvato yathA gotvaM zuklatvaM zuklatAvataH / prabodhitvavato rAjastayAbhuta prabobhitA / / (XVII.137) Ritualistic jvalana V.50 V.62 kunta nRpa V.63 rAjA nimnagAvilohana XI.111 XVII.43 rAjA XIX.135 agni yUpadAru vaizvAnara aniSTomayAjI yajJaviloDana yAjJika Genealogical kaThadhUrta laumapAnthAyana kArNAyanI Geographical nIlyadri grAharipu RSi kAlI V.91 XV.98 XIV.59 IV.47 XVIII 8 parigaNanA raNa Occupational vaNika gaNanA dariNaka Literary samasyAzlokakAra XVIII.9 rAjA XI.66

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Figures of speech 75 Upameya Verse No. Upamana Battle padmamAlA jayasiMha anuSa zataghnI XVII.57 XI.46 Hinopama prANa thUta 1.49 niSThyUta I.114 Some other similies having festivals as their upamanas are found in II.106; XI.73; XVL.69 : XVII.47.

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IX. CHARACTERIZATION Hemacandra has followed the conventional characteristics of a mabakavya 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 Dvyasrayakavya possess the stereotyped conventiopal characteristics and there is no innovation or novelty in them. A brief portrait of characters as given in the Dvyasrayakavya is as follows : MOLARAJA Mularaja 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, Mularaja was capable of capturing the strongest possible enemy like Graharipu (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

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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 Dharmasastra 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 Graharipu free as the latter begged a pardon (V. 129). Mularaja 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 BIhaspati. 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 Arthasastra ; 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 Durnasa in whose opinion Mularaja has a deceptive personality (IV. 18). Mularaja 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). Mularaja 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 Cannika and is named as

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Characterization Candikamata (I. 188). He is a profound devotee of the Lord Somanatha (II. 1; V. 142) and a follower of Mahalaksmi (III. 85). 78 Due to his extraordinary characteristics, Mularaja is extoled as an incarnation of Lord Visnu (II. 32; V. 82). According to Durnasa, 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 Mularaja, an embodiment of the Aryan culture. Graharipu is depicted as a cruel, intolerant and irreligious king. He is called an extraordinary demon (Daityatallaja and Danavasrestha (V. 92). Graharipu is called the Indra of Saurastra (V. 67; IX, 2,12). He is said to be an inferior politician (Durniti or Aniti II, 80, 90). In the opinion of Mularaja, 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 Mularaja, 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 Durnasa, 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.

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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 Asvatthama (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 Brahmanas; 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 Carvaka 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 Mularaja, due to his ill-deeds, he is not a fit person for friendship (IV. 29). Graharipu 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 aksauhini army (V. 59). His valour is described like that of Kartaviryarjuna ; or equal to three year's lion (V.55). According to Durnasa, a messenger, Graharipu 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 Graharipu has been depicted as a cruel and irreligious strong administrator.

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80 Dvyasrayakavya CAMUNDARAJA Like Mularaja, all the kings of the Caulukya dynasty depicted as exalted and possessing the similar qualities. are Camundaraja 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 Lataraja 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). VALLABHARAJA He is equal to a lion in physique (VII. 40). He is depicted as an intellectual king who gained popularity (VII. 44,5)). Camundaraja 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). DURLABHARAJA 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

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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 Visnu (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 Karna is also portrayed as handsome. Mayanalla, a princess saw his portrait and was attracted towards him (IX. 109). Karna 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 Jayasimha is felicitated with the adjectival words Siddharaja or Siddharat (XV. 50). He is similized with the incarnation of Visnu (XIV 67). or Ramacandra (XV. 57). He had sturdy broad arms (XII.31) and on hearing his name, enemies get their forts constructed (XI. 40). Even Vasuki is desirous to acquire valour like that of Jayasimha (XIII.44)

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Dvyasrayakavya He is depicted like a vidyadhara (XIV. 3) and his sway extends upto Rasatala. Due to his compassionate nature, he assured the pair of Nagas to win their stake and invaded upon Hullada, the king of Kashmir (XII.81). He engaged Raksasas for the protection of the Nagaloka (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 Pingalika, the wife of Barbara requested for the same (XI 80). Thus Siddharaja Jayasimha is an important character of the Dvyasrayakavya. KUMARAPALA The prowess of Kumara pala 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). Kumarapala had an appreciative nature and praises the heroic deeds of even an enemy (XIX. 27-29). In valour, he is compared to Indra and Narayana (Ku. I. 45). He was very expert in various tacts of fightiog and many kings bowed their heads to Kumarapala (Ku. I. 43). He was a tolerant king and although converted to Jainism, worshipped Matrs (Ku. I. 84) and performed daily Sandhya (Ku. V. 87). Being a Jain, he went to Caitya daily (Ku, II. 40). Kumarapala 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,

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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 Ksemaraja : He knows and practises all the good acts (IX. 70). Laksa : 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 Mularaja 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). Sindhuraja: 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).

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

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X. METRICAL ANALYSIS Canto I Anustubh Vasantatilaka Vaitaliya Sardulavikridita 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 Upajati Indravajra Upajati Indravajra Upajati Indravajra Upajati Indravajra Upajati Indravajra Upajati Indravajra Upajati Indravajra Upajati Indravajra Vasantatilaka Mattamayura Psthvi 88-89 90 91-93 94 95-97 98 99-103 104 105 106-107 108 109 110 20 Canto 11 Upajati Indravajra Upajati Iudravajra Upendravajra Upajati Upendravajra Indravajra Upajati Upendravajra Upajati Indravajra Upajati Indravajra Upajati Upendravajra Indravajra Upajati Indravajra Upajati Jodravajra 21 22 23-31 32 33-37 38 39-45 46 1-158 Canto III Anustup Sardulavikridita Vasantatilaka 159 47 160 48 49 30-54 55 1-90 91-92 Canto IV Aupacchandasika Sragvini

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Dvyasrayakavya Rathoddhata 101 Indravajra Sardulavikridita 102-103 Upajati Indravajra Canto V Upajati Anustup 106 Vasaptatilaka Sardulavikridita 107 Sikbarini 104 105 1-141 142 1-141 Canto VII Anustup Vasantatilaka 142 1-13 14-15 16-17 18 19 20 Canto VIII 1-20 Salipi 21-120 Svagata 121-124 Harini 125 Puspitagra 21-26 27 28-31 32 33-39 40-41 42-52 Canto VI Upajati Indravajra Upajati Indravajra Upajati Indravajra Upajati Indravajra Upajati Indravajra Upajati Indravajra Upajati Indravajra Upajati Indravajra Upajati Indravajra Upajati Indravajra Upajati Indravajra Upajati Indravajra Upajati Indravajra Upajati 1-166 167 168 169 170.171 172 Canto IX Anustubh Iodravajra Sardulavikridita Vaisvadevi Salini Upajati 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 Indravajra Upajati Indravajra Upajati Indravajra Upajati Indravajra Upajati Indravajra 8-11 12 13-22 23

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

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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 Sardulavikridita Canto XV Anustup Sikharini Rucira Aupacchandasika Canto XVI Upajati Indravajra Upajati Indravajra Upajati Indravajra Upajati Indravajra Upajati Indravajra Upajati Indravajra Upajati Indravajra Upajati Upendravajra Upajati Indravajra Upajati Dvyasrayakavya 97 Indravajra Upajati Indravajra Upajati Indravajra Salini 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 Vasantatilaka Canto XVIII Svagata Upajati Upendravajra Upajati Vaisvadevi Nandini Aupacchandasika parantika Indravajra Svagata Upajati Vaisvadevi Indravamsa Vamsastha Indravajra Vasantatilaka Upajati Aupacchadasika Upajati Sikharini Upajati Indravajra Aupacchandasika parantika Upajati Vasantatilaka Indravajra Rathoddhata

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80 34 35-36 37 46 47-48 Metricai analysis Vasantatilaka 66 Nandini Aupacchandasika . 67 Upajati Drutavilambita Aupacchandasika Vaisvadevi Rathoddhata Indravajra Mattamayura Indravamsa+ Vamsastha Salini Kekirava Upajati Vasantatilaka Aupacchandasikaparantika Rathoddhata Drutavilambita Aupacchandasikaparantika Vaisvadevi Vamsastha + Indravamsa Upajati Indravamsa + Vamsastha Upajati 90 Vasantatilaka Upajati 92-94 Vamsastha + 95 Indravamsa Salini Sragvini Aupacchandasikaparantika Vamsastha + Indravamsa Upendravajra Sragvini Upajati Sudanta Vamsastha Upajati Upendravajra Vaisvadevi Svagata salini Vasantatilaka Sardulavikridita Vamsasthat Indravamsa Indravamsa Vasantatilaka Vamsasthat Indravarsa Vasantatilaka Indravamsa Indravajra Kekirava Vasantatilaka Aupacchandasika Upajati Rathoddhata Upajati Vasantatilaka Sudanta Indravamsa + Vamsastha 55 56-57 91 96 97

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nii tii ni 9 : : : 100 102 103 104 Auacchandasa Parantika 105-106 Vasantatilaka 1-136 137 1-2 3 4 5 6 7 a 8 9 syaa tth tth tthts 10 11 13 14-15 16 17-18 Upajati Indravamsa Indravamsa+ Vamsastha 20-21 22 Kekirava Mrdanga Upajati Canto XIX Anustubh Vasantatilaka Canto XX Vasantatilaka Upajati Kola Mandakranta Upajati Indravamsa+ Vamsastha Rathoddhata Indravamsa+ Vamsastha Upajati Vasantatilaka Indravajra Vasantatilaka Upajati Rathoddhata Vasantatilaka Salini Vasantatilaka Vamsastha+ Indravamsa Dvyasrayakavya 23-24 Upajati // 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 Svagata Indravamsa+ Vamsastha Vasantatilaka Indravajra Svagata Indravamsa Upendravajra Upajati Vaisvadevi Upajati Svagata Upajati Vasanta tilaka Vaitaliya Indravamsa+ Vamsastha Salini Indravamsa+ Vamsatha Upajati Rathoddhata Upajati Vasantatilaka Svagata Kekirava Salini Svagata Salini Vaisvadevi Svagata Rathoddhata Upajati Aupacchandasika

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83 84 85 93 Metrical analysis 91 Kekirava 79-81 Aupacchandasika Rathoddhata 82 Aupacchandasika. Aupacchandasapa parantika rantika Upajati Svagata Upendravajra Vamsastha + Salini Indravamsa 86 Indravajra Vasantatilaka 87-88 Vasantatilaka Rathoddhata 89-90 Mandakranta Indravajra 91 Vaisvadevi Dodhaka 92 Sardulavikridita Indravamsa+ Vaisvadevi Vamsastha Upajati Aupacchandasika Vasantatilaka Indravajra Aupaccbandasika Upajati 97 Vasantatilaka Indravajra 98 Sardulavikridita Upajati 99-100 Vasantatilaka Salini 101 Upajati Upajati 102 Sardulavikridita Vaisvadevi Alphabetical 1. Anustubh 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. Indravajra: 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. Indravamsa. XVIII. 17 (with Vamsastha), 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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Dvyasrayakavya 4. Upajati. 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. Upendravajra. 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 (aparantika). 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. Puspitagra. VII.125. 14. Mattamayura. II.109; XVIII.44. 15. Mandakranta. XX.5, 89-90. 16. Mrdanga. XVIII.102. 17. Rajhoddhata. IV.93 ; XVIII.33, 42, 52, 91 ; XX.8, 16, 46, 57, 62, 67. 18. Rucira. XV.123. 19. Vasantatilaka. 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. Vaitaliya. I. 199; XX. 41. 21. Vaisvadevi. 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-vamsa), 45, 56-57, 59, 63, 67, 72, 80, 83, 97, 100; XX. 7, 9, 22, 42, 44, 65, 70. 23. Harini. VIII.121-124. 24. Sikharini. VI.107; XV.122; XVIII.25. 25. Sardulavikridita. I. 200-201; III.159; IV. 94; V.142; IX 168; X.88; XIV. 74; XVIII. 79; XX. 92, 98, 102. 26. Salini. VII. 1-20; IX. 170-171; XVII. 46, 64, 77; XX. 19, 43, 52, 54, 76, 85. 27. Svagata. VIII. 21-120; XVIII. 1-6, 14, 76, XX. 29, 37, 50, 53, 56, 64, 28 Sragvini. IV. 91-92; XVIII. 66. 29. Sudanta. X. 89-90; XVIII. 71,96. 93 X. 86; XVI. 95-96 :

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XI. HISTORICAL EVALUATION The poem was written to serve two purposes. First, it relates the history of the Caulukyas from Mularaja to Kumarapala and secondly it illustrates the grammar written by Hemacandra himself. As Hemacandra bad a motive of writing a Mahakavya 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 Dvyasrakavya as follows: 1. New information not known from the contemporary sources. 2. Accurate information supported by other historical evide nces. 3. Omissions by the Dvyasrayakavya. 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 pattavalis1 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 Pattavali of the kings of pattana.

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95 Historical evaluation (i) Historical : There were so many enemies of Mularaja besides Grabaripu and Laksa.?. 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 Abhayatilakagaai. The king of Anga recognized the power of Camundaraja as the former sent a chariot to accept his supremacy. But this is not supported by any other source. Pandupati3, the king of Vindhyas, sent an elephant as he was caught by the army of Camundaraja4. This information is given by Abhayatilakagani in the explanation of the word 'Cakrabandha' which was used as an example. Kira, a king of Kashmir sent the present of musk to recognize his supremacy. But according to M. A. Stein, Kira is not a proper name but it is the name of a race near Kashmir. Camunda's foreign policy was friendly with neighbour kings. It is inferred by the fact that when Vallabha was going to invade Malava, no king contradicted him in the way?. Camundaraja was still atill alive when his son Vallabharaja dieds. After the death of Vallabharaja, Camunda coronated Durlabharaja and himself practised penances'. 1. DV. II. 107; Abhayatilakagani bas mentioned Laksa besides Graharipu. 2. DV. VI.16. 3. DV. VI.18. 4. DV. VI.17. 5. DV. VI.23. 6. Stein, M.A.Ed. and Translated Rajatarangini of Kalhana, Delhi, 1961, Vol. II, p.520. 7. DV. VII.33. 8. DV. VII 63. 9. Dy. VII.57.

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96 Dvyasrayakavya Mahendra, the king of Marudesa gave the hand his younger sister of Nagaraja, the younger brother of Durlabharaja at the time to the Svayamvara ceremony of Durlabharaja. After Svayamvara, the king of Hunas was defeated by Durlabharaja in the battle-field. The king of Mathura, who had won Turuskas and mountaineer kings, was killed by Durlabharaja3. Similarly the king of Andhra, Cedi, Kuru and Kasi were won by Durlabharaja. But according to A. K. Majumdar, this victory was introduced by Hemacandra merely to illustrate the characteristics of a Mabakavya. One day in the court of Bhima two messengers came and informed him that the king of pundras accepted his order but in the areas of Vindavana, Mathura, Sonitapura and Mithila, no one obeyed his orders. As regards Mathura, it was won by Mahamood Ghazoi in his ninth invasion?. Perhaps, Mahamood left a representative at Mathura. Probably such a representative was a Mohammadan. As Bhima was totally against Mahmood Ghazni so his inimical relations with the king of Mathura are natural. Again spies informed that Bhimadeva had no recognition in the Kurudesas. Perhaps, the policy of Durlabharaja against Kurus continued. Bbima had a good policy towards Andhra, Magadha and Vindavana'. 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 Sindhuraja and Cediraja were against Bhima. According to spies, Sindhuraja patronized some spies to kill Bhimal. Having heard it Bhima made an expedition against both the kings. Having won Sindhuraja", Bhima proceeded towards Cedi. Cediraja 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 Anhilwadapattana. Before the invasion over Cediraja, Bhima had to face a fight waged by Bhillas also. Kumarapala, when invaded by Anna, sent his army to invade Ballala who was assisting Anpa?. He sent two Samantas Vijaya and Ktsnaka but they joined Ballalas. Ballala was invaded and after a fight, he was thrown down from the elephant'. Later on Ballala was killed by some Mahabrahmanaslo, 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 Mahabrahm anas is introduced merely for grammatical illustration,

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98 Dvyasrayakavya event is noted by the Bhava BIhaspati prasasti of Somapatha temple also?. Some other information is available in the Kumarapalacarita, the prakrit portion of the Dvyasrayakavya. 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 Huna, Magadha and Kosala kings were present in the water-sports of Kumarapala". It is noticed by Purnakalasagani, the commentator of the Kumarapalacarita that the king of Varanasi brought some presents for Kumarapalas. The king of Magadha, who was present in the water-sports, is also mentioned to have brought some presents for Kumarapala". Gaudadesa was a tax-payee of Kumarapala. He sent elephants as present. The army of Kumarapala is mentioned to have won Kanyakubja, Dasarna" and Cedis. The king of Mathura gave gold to the army of Kumarapala and thus saved his city. ii. Geographical : Graharipu is mentioned as having won Uttarakosala10. But this is merely to illustrate the Hemacandra's Sutra 3.1.98 of the Haimasabdanusasana. Bhava-Brhaspati, W.Z.K.M. 1. Buhler, G. Somagatha Prasasti of III.p.2. 2. Kumarapalacarita, 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.

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Historical evaluation Jambumali river is referred to be the boundary of Mularaja1. This river has been identified with the river Bhogavati or Bhogao, which passes by the village Jambu to the east of Vadhavan2. The city of Graharipu is mentioned at a distance of one Krosa 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 Sagaravahin1. This indicates that the fort of Graharipu was near the ocean in Saurastra. The proper place has not yet been identified. 99 Camundaraja expanded his boundary up to Kollapur15. Camundaraja crossed the border of Amaravati, Ajiravati, Bhogavati and Sarasvati. Amaravati 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. Ajiravati is the same as AciravatiR Mularaja and Camundaraja crossed the river Svabhravati. It is supported by the Surat grant of Trilocanapala1o. Bhimaraja went across the river Sindhu after constructing a bridge when the river was in spate11. 1. DV. V. 37. 2. A grant of Dharanivaraha 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 Dvyasrayakavya Bhima is mentioned to have won Kasi and Dasarnal. The kings of Kanauj were swaying over Kasi 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 Kasi and Kapauj and this policy continued upto the time of Kumarapala. Ballala is also mentioned to be making a preparation to invade Kakandakas, Pataliputrakas and Malavas. But this geographical information is given only to illustrate grammar. Kumarapala is informed to have crossed the river Reva. 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 : Srimala : It was the name of a king of the enemy of Mularaja. A fight is mentioned between the king of Abu and srimalab. Abhayatilakagani has mentioned his other name as Bhillamala. Gangamaha and Gangamaha are the brothers of Mularaja, But both these dames appear to be fictitious merely to illustrate Haima sutra (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. Kumarapalacarita, VI.86-87. 5. DV. V.45. 6. ibid., V.2.

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Historical evaluation 101 Graharipu : He is mentioned having two sons who returned to their native land having known the battle-time against Mularajal. But no other chronicler has mentioned this fact. Durnasa : He is a messenger who came to Mularaja?. But this name is also created artificially to illustrate the Haima grammar's sutra (2.3. 65). Jambuka and Jehula : They are two ministers of Mularaja:. Abhayatilakagaai has mentioned Jambuka as Mabamantrin of Mularaja while Jehula is Mabapradhana. Durlabhadevi : It is the name of the sister of Mahendra who married to Durlabharaja. Laksmi : Abhayatilakagaai has mentioned Laksmi as the younger sister of Mahendra5. She was married to Nagaraja after the performance of Svayamvara. Hammuka : It is the name of the king of Sindha against whom Bhima made an expeditione. Bhadrabhasa : He was a king of the Vindhyas who was released by Bhima after paying taxes. Cahala: He is a commander of Kumarapala. But according to Merutungao, Cabada was a favourite of Jayasimha. After the death of Jayasimha, he collected the royal force and joined the pedestrian command of Sapadadesa. 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. Prabandhaciptamani of Merutunga. Santini. ketana, 1933, pp. 79-80.

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102 Dvyasrayakavya Kumarapala and fought very courageously. The statement of Hemacandra show that later on he accepted the commandership of Kumarapala. Vijaya and Krsnaka : They are two Samantas of Kumarapala who joined Ballala as he came to invade Kumarapalal. iv. Religious information JHemacandra mentions that Durlabharaja 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 Raksasas during the reing of Jayasimhao. It appears to be the temple of Somanatha which was broken by Mohammadans. Jayasisha made so many Satrasalas where food was also given to priests. Kumaranala made a temple of Lord Siva at Anhilawadapattaka. 2. Accurate information af Hemacandra Supported by other historical evidences. In the Dvyasraya, the ancestors of Mularaja 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 Mularaja, they lost their fame. It is supported by the text of au inscription of Kumarapala which mentions Mularaja 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. Buhler, G. Eleven land-grants of the Chaulukyas of Anhilwad. I.A. VI.p.201. kulkmlvikaasnkmaartnnddH|

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Historical evaluation 103 Graharipu : In the time of Mularaja, Grabaripu was adminstering over Saurasota?. The ministers of Mularaja advised him to attack Graharipu. In the opinion of Abhayatilakagani, Graharipu indicates a Dhivara caste and not a proper name. K.A. Forbes3 also supports the above view. But according to col. Tod, Graharipu is one of the princes of Ujmaeer, who having defated a Mohammadan king was called Sultan Graha. Graharipu is mentioned by the Dvyasraya as living at Vamanasthali5 which is indentified as modern Buntullee near Jupagadh. Coi. Walker in his report of Soratha gives the following account. "The residence of the Rajah of Soreth was first at Buntulle.6. Hearing that the king of Anhilwar (i. e. Mularaja) is approaching he advanced with a large force. Graharipu 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 (Junagash). Again Dvyasraya has mentioned him as an Abhira king?. This fact is supported by Cousens11 who identifies him as Grahario 1. DV. II.64. 2. ibid. II.63. 3. Forbes, K.A.: Rasamala. 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. Somanatha, A.S.I. (Imperial Series), XLV.p.3.

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104 Dvyasrayakavya I., an Abhira sheperd by caste, who built the fort of Junagarh, now known as the Uparakota. Laksa: A king named Laksa is mentioned invading Mularaja. This Laksa belonged to Kaccha area. He was killed by Mularajal. According to Forbes, Laksa or Lakha was a friend of Graharipu. He was the king of Kaccha. Burgess identified him with Lakha Phuleni of Kaccha who had harboured Rakhaich, a younger relative of Mularaja, a rival for the throne of Anhilawad and had been long at strife with Mularaja, who at length besieged him in Kapilakoti and finally slew him. The event is noticed by Merutunga", Somesvara5 and Sukstakirtikallolivie also. After his victories, Mularaja is said to be Surastrarat and Sindhurat?. According to Burgess, Mularaja subdued Sorath and Kachha and defeated the king of Lata or the northern part of the Konkana to the South of the Narmada8. Camundaraja: He invaded Latapati and destroyed Latadesa' Camunda is mentioned invading Sindhurat and 1. DV. IV.47; V.121 ; V.126. 2. Forbes, A.K. : Rasamala, 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 Dharni Varaha of Vadhavan, I.A. XII. p.197. 4. Prabandhacintamani, pp. 18-19. 5. Kathvate, A.V. Ed. Kirtikaumudi of Somesvara, Bombay, 1883, 11.4. 6. Suri, 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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Historical evaluation 105 the king of Vindhyas named Panoupati'. His invasion against Sindhuraja is mentioned in one of his inscriptions. According to D.C. Ganguly, it was during the early part of Camunda's reign that Sindhuraja launched a compaign against Gujarat but Camundaraja had a successful resistance and completely routed the Paramaras. Vallabharaja : He was the son of Camundaraja who marched against his enemy, the king of Malava according to the commentator4. Abhayatilakagani has given the cause that Camundaraja was going to Varanasi when Malavas invaded him and deprivd him of his royal insignia. He returned to the city and ordered his son Vallabharaja to take revenge of his insult. It was the cause of the expedition of Vallabharaja.5 This expedition is noticed by most of the Prabandhakaras(r) and a few inscriptions? also. According to Kumarapalaprabodhaprandha incorporated in the Kumarapalacaritrasangrahas, it was Munja who challenged and deprived Camundaraja of his royal insignia. The same is the cause of the enmity between Bhoja and Bhima. 1. DV. VI. 19. 2. Dhruva, H. H. Ed. A Copper-plate of Trilocanapala 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) Prabandhacinta mani, p. 20. (b) Sukrtakirtikallolini, p. 3; Kirtikaumudi, II (9-10). 7. I.A. XII. p. 197. 8. Muni, Jina Vijaya, Ed. Kumarapalcaritrasangraha, Bombay, 1956, p. 37,

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106 Dvyasrayakavya 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 Sindhuraja by the Chaulukya Camundaraja, undoubtedly left a deep impression on his mind? Durlabbaraja and the Svayamvara arranged by Mahendra, the king of Marudesa is mentioned by Hemacndra in the seventh canto of the Dvyasraya. 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 Mabakavya 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 Dhara. So there is no doubt, that there was a conflict between the kings of Chaulukya and Malava 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. tasmAdvallabharAjo'bhUdyatpratApAbhitApitaH / mujo'vantIzvaro dhIro yantra'pi na dhRtiM dadhau / / 2. Ganguly, D.C. History of the Paramara dynasty, pp. 112-13. 3. Forbes, K.A. Rasamala, 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 Buhler, G. The Vadpagar Prasasti of the reign of Kumarapala. E.'I. Vol. I. p. 296. 7, Ganguly, D. C. op. cit., p. 115.

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Historical evaluation 107 Bhima : Bhima is mentioned as the nephew of Durlabhataja and the son of Nagaraja in the Dvyasraya and was coronated by Durlabharaja himself.1 This statement bas been supported by Kirtikaumudi of Some svara'. In the geographical boundary, Kachha is mentioned under the administration of Bhima.3 Jayasimha : He was the son of Karna4. The leader of the enemies of Jayasisha was Barbara. His wife is called Pingalika.5 The killing of Barbara has been noticed almost by all the Prabandbase and an epithet of Jayasimba viz. Barbarakajisnu is given almost by all the inscriptions related to Jayasimha.? According to Bubler 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 Raksasas on accouut of their cruelty and want of civilization(r). According to D.C. Ganguly', these Timingalas mentioned as Raksasas were probably one of those hill tribes who were subjugated by Siddaraja. One of these Raksasas is Bhilla 1. DV. VIII.1 ; VIII.15; VIII.22. 2. Somesvara, Kirtikaumudi, 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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106 Dvyasrayakavya Asaka who is mentioned by Kumarapalaprabod baprabandha incoporated in Kumarapalacaritrasangraha. Jayasimha's expedition against Avanti is noticed by Hemacandra and is supported by most of the inscriptions. He wanted to catch Yasovarman and Kali with his own hand.2 So he marched towards Avantis. Jayasimha reached Sipra river and Ujjaini was won by him. He began to break the fort of Ujjains and crossed it. He had a fight with the Malvas but in the last Ujjaini was won. According to Merutunga, the cause of the expedition against Malava is that when Jayasimha was on the pilgrimage to Somanatba together with his mother, Yasovarma lovaded ANhilwal Pattana. Santu, the minister of the regent Mayanalla 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 Kali.? Besides, it has been narrated in the Dharadhavamsaprabandha in Puratanaprabandhasangrahas that Jayasimha was assisted by Jesal Paramara and the fight contipved for twelve years. The same story of Jayasimha's pilgrimage to Somanatha is related by James Burgess. This victory is also noted by Sukstakirtikallolidit, Kartikaumudit and by the 1. Kumarapalacaritasangraha, p. 39. 2. DV. XIV. 14. 3. ibid.XIV.20. 4. ibid. XIV.27-28. 5. ibid. XIV.36-74. 6. Prabandhacintamani, p. 58-59. 7. DV. XIV.14. 8. Muni, Jina vijaya, Ed. Puratanaprabandhasangraha, 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. Somesvara, Kirtikaumudi. II. 30-32.

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Historical evaluation 109 historians A.K. Forbes", Bayley?, Buhlerand Ganguly. Siddharaja had a victory over Arnoraja. It is indicated by a verse of the Dvyasrayas where Kumarapala rebukes Arnoraja for his unethical expedition. This fact is supported by Somesvara. Kirtikaumudi states that Jayasimba married the daughter of Arnoraja." But it is an established fact that Jayasimha had no matrimonial relations with Arnoraja but it was Kumarapala who married his daughter.8 According to Hemacandra Jayasimha made a temple of Rudra' on the eastern bank of Sarasvati. "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, Rasamala, p. 135. 2. Bayley, B.C. Local Mohammadan dynasties of Gujarat, London, 1886, p. 35. 3. Buhler Dohad Inscription of the Chaulukya King Jayasimba, I.A. X. pp. 159, 161. yena kArAgRhe kSiptau suraassttrmaaleshvrii| anye'ptyusAditA yena sindhurAjAdayo nRpAH // 4. Ganguly, D.C. op. cit., p. 167. 5. DV. XVIII. 84-85. 6. Somesvara, Kirtikaumudi, II. 27. 7. ibid. II.28. 8. DV. XIX. 33-91. 9. DV. XV. 15. 10. Forbes, Rasamala. p. 134. 1. Ojba. V. G. and Buhler, G. Ed. Somapatha Prasasti of Bhava. Bshaspati, W.Z.K.M. III.p.2. 12. DV. XV.15.

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110 Dvyasrayakavya is still found there'. He was a devotee of Somanatha and paid visits to Somanatha2. Jayasimha made up his mind to get Somanatha repaired3 which was later on fulfilled by Kumarapala. Jayasimha established a city named Simhapura which, according to Abhayatilakagani was near Satrunjayapura1. 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 Visnu". Kumarapala is described as the son of Tribhuvanapala 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. Arnoraja: According to Hemacandra as soon as Kumarapala ascended to throne, Anna invaded him with many other kings. Ballala, the Paramara king also came in a contract with Anna1. But Kumarapala 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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Historical evaluation 111 Vikramasimha. The ministers of Anna prohibited him from war but Anna rebuking and disgracing his ministers made up his mind to fight?. But as Anna was preparing to fight, Kumara pala 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 Arnoraja, Vikramasimba turned to be a traitor and went over to the side of Arnoraja This disloyalty led Kumarapala to uproot him and make his nephew Yasodbavala sit on the throne of Abu*. Kumarapala was victorious but Aona sent some messengers and proposed to marry his daughter with Kumarapala which was accepted. This invasion as narrated by Hemacandra is supported by most of the Prabandhakaras and historians?. According to Burgess Babada or wahad, one of the sons of Udayana had revolted and incited the Sapadalaksa or Sakambhari Raja Anna 1. ibid. XVIII. 29-37. 2. ibid. XVIII. 38 ; XVIII. 84, 85. 3. ibid. XVIII. 105-106. 4. Haldar, R. R. Yasodhavala Parmara and his inscription, I. A. LVI. p. 10. 5. DV. XIX. 1-91. 6. (a) Prabhavakacarya, Prabhavakacarita, pp. 197-198. (b) Sukstakictikallolioi, p. 5, verse 61 ; ibid. p. 36. 7. Forbes, Rasamala, 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 Bubler, 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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112 Dvyasrayakavya or Anaka to invade Gujarat. But according to Kumarapalaprabodha', its cause was religious rather than political one. According to Kumarapalaprabodha, sister of Kumarapala 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 Kumarapala. Anaka engaged Vyaghraraja giving three lac Dinar to kill Kumarapala. But the king Kumarapala caught Vyaghraraja and invaded upon Sapadalaksadesa. 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 Bhavabrhaspati that the temple was repaired. Bhavabrhaspati exhorted Kumarapala to restore the decayed temple of Somanatha. The king readily agreed and made Brhaspati 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 Somanathapattan.5 Again the inscription proves that it was Brhaspati and not Hemacandra who induced the king to rebuild the temple. Kumarapala constructed a caitya of Parsvanatha at Anhil 1. Kumarapalacaritrasangraha, p. 99. 2. Sarda, Harabilas, Kumarapali and Arnoraja, 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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Historical evaluation wadpattana where the statue of Parsvanatha was made of emeralds1. He made another caitya at Devapattana2. This construction is supported by Somesvara3. The king of Konkana had no good relations with Kumarapala. This is indicated in the Kumarapalacarita1. The warriors of Kumarapala waged a fierce war against Konkana and then killed the king5. Kumarapala was not present in this fight. Prabhavakacarya gives his name as Mallikarjuna. The same account is given by Merutunga". That Ambada killed Konkanadhipa, is mentioned by the Kumarapalacaritra3. The king of Jangala also won by the army of Kumarapala. He won Turuskas, Dilli or Dhilli and the king of Kasi9 The winning of the Jangala king is supported by Somesvara1o. Kumarapala is mentioned winning over a Daksina11. 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. Somesvara, Kirtikaumudi, II. 50. 4. Kumarapalacarita, 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. Kumarapalacarita, VI. 96. 10. Somesvara, Kirtikaumudi, II. 46, p. 13. 11, ibid. II.49,

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114 Dvyasrayakavya 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, Dvyasraya 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 Mularaja's early life was full of struggles?. It is concluded by Buhler" that Mularaja changed his crest on succeeding to the Cula throne, and accepted those of bis mother's family. His mother was Liladevi, sister of Samanta 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. Rasamala, p. 38. 2. Buhler, 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, Rasamala, p. 83,

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Historical evaluation ins pilgrimage of Somanatha with his mother, Yasovarman invaded. Santu was present at Anbilwala as a minister. Thenceonwards Siddharaja had an enmity with Yasovarman'. It is further informed that Jayasimha was only eight years old when Karna died. So the early administration of Jayasimha was carried on by his mother and the ministers. It is omitted by Hemacandra. Kumarapala : His early wanderings, family relations and the acquisition of the kingship is omitted by Hemacandra only because the early life of Kumarapala was full of hardships. Kumarapala had two sisters. One was Premaladevi who was married to Sapadalaksa king Anaka. The other was Namaladevi who was married to Pratapamalla, the Mabasadhanika of Jayasimhal. Being the son of a maidenservant he was hated by Jayasimba who made a search for him as the kingsbip of Kumarapala was predicted. Kumarapala escaped and then detailed accounts of his wanderings are giveno. All these events and of the early life of Kumarapala are omitted by Hemacandra. Kumarapala was helped Krsna or Kanha in the acquisition of the throne. According to another version pratapamalla 1. Puratanaprabandhasangraba, pp. 35-36. 2. ibid. p. 35. 3. (a) Puratanaprabandhasangraha, p. 38. (6)Kumarapalacaritrasangraha, p. 113. 4 (a) Prabandbacintamani, p. 77. (b) Prabbavakacarita, pp. 195-96. (c) Kumarapalacaritrasangraha, pp. 7-13. 5. (a) Prabhavakacarita, p. 197 (b) Prabandhacintamani, p. 78.

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116 Dvyasrayakavya helped him in acquiring the throne. The whole of the acquisition was planned by commanders Vijayapala, Mahipala and Ratnapala". The acquisition of the throne is omitted by Hemacandra ii. Kings, running away from the field, omitted by Hemacandra. Mularaja : He fled away to a fort called Kantha or Kanthakota when he was simultaneously invaded by the king of Sapadalaksa and Barapa?. According to Sten Konow, the Sakambhari king must have been the Cahamana Vagharaja. Moreover, bubler 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 Vakpati, II., Mularaja ran away to the desert of Marawar and sought refuge with Rastrakuta Dhavala of Hastikundie. This run away and refuge is omitted by Hemacandra. Bhima and invasion of Mahmood Ghazni : when Mahmood Ghazos invaded India especially Somanatha, Bhima was ruling 1. Puratapaprabandhasangraha, pp. 38-39. 2. Kumarapalacaritrasangraba, p. 7. 3. (a) Prabaodbacintamani, pp. 16-17. (b) Kopow, Sten, Balera Plates of Mularaja I. E.I. Vol. X., p. 77. 4. Kopow, Sten, Balera Plates of Mularaja, E. I. Vol. X. p. 77. 5. I.A. VI. p. 184. __tryambaka iva vihitAcalAzrayaH / whereco Buhler 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 Larka 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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Historical evaluation 117 at Anhilwada Pattana. Accoroing 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 Camundaraja who surrendered before Ghazni but it appears to be wrong. It was, in fact Bhimadeva who fled away to Kanthakota. 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 Somanatha. But Bhima also did not keep silence. He accompanied Mandalika and marched against Mahmood Ghazni. And this time Mahmood Ghazni did not make a great stand 5. The Byramdeo, mentioned by Farishta who joined the army of Somanatha 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 Ghazni?. 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 Bhima 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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118 Dvyasrayakavya invaded. Bhima made an alliance with Karna, 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 Prabhavakacarya", Jayasimha invaded the Abbira 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 Saurasgra which is mentioned by the above inscription and Somesvara', is omitted by Hemacandra. The defeat of Arnoraja, the king of Sakambhari is merely indicated when Kumarapala rebuked Arnoraja for his unethical warto. But it is clearly mentioned by Somesvara'1. 1. Forbes, Rasamala, 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, Prabandhaciatamani, pp. 64-65. 5. Prabbavakacarita, 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. Somesvara, Kirtikaumudi, II.26. 8. Dhruva, H.H. Dohad Inscription of the Chaulukya King JayasimbaDeva. I.A. X. p. 159. anye'pyutsAditA yena sindhurAjAdayo nRpAH / 9. Ganguly, D.C. Paramaras, p. 163. 10. DV. XVIII. 87-88. 11. Somesvara, Kirtikaumudi, II, 37,

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Historical evaluation 119 The victory of Siddharaja 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 Somesvara, 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. Kumarapala's invasion against Karna, king of Dahul which is mentioned by Forbes4 is omitted by Hemacandra. iv. Unethical actions of Caulukya king are omitted by Hemacandra. Mularaja killed his maternal uncle Samantasimha 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 Mularaja killed Barapa, the king of Lata". Hemacandra 1. Merutunga, Prabandhaciatamani, p.76. 2. Ganguly, D. The History of Paramara dynasty, p. 163. 3. Somesvara, Kirtikaumudi, II.37. 4. Forbes, K.A. Rasamala, p. 152, 5. (a) Prabandhaciatamani, pp. 15-16. (b) Kumarapalacaritrasan graba, p.37. (c) I.A. XII., p. 197, sAmantasiMhamatulaM nijamAtulaM yaH zaktyA nihatya kila gUrjararAjyamApa / 6. Forbes, K.A. ; Rasamala, p. 70. 7. (a) Somesvara, Kirtikaumudi, II.3 (b) Burgess- A.S.W.I. IX. P. 11,

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120 Dvyasrayakavya gave the credit of killing Barapa to Camundaraja but as all the other chroniclers ascribe this victory to Mularaja, so according to A K. Majumdar', "it seems that Camunda fought under his father, though he may have led the army during the actual combat." Similary Mularaja's expeditions against Sindhuraja?, his victory over Vigrabaraja> ; attacking and conquering northern Gujarati and his fight with Kalchuriss are omitted by Hemacandra. Again, the cause appears to be the expansionism which is omitted by Hemacandra here. Camunda'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 Lata8 by Durlabharaja 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) Buhler, G. I.A., VI. p. 184. (b) Burgess. James, A.S.W.I. IX. p.11. 4. Buhler, G. I. 4. VI. p.182. 5. Konow, Sten, Balera Plates of Mularaja, E.I. X. p.77-78. 6. Forbes, Rasamala, 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. nirmathya lATanAthaM yastadramA sakSamAM llii|

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Historical evaluation 121 vi Minor victories omitted Karna had a victory over Bhilla Captain Asa of Asapalli?. It is omitted by Hemacandra. He won another Bhilla Khangalaksa or Khangara" which is omitted by Hemacandra. Kumarapala's viceroy Gumadeva keeping Abhira tribe under bis subjection is noticed by recent researches. But this is not mentioned by Hemacandra. vii. Religious omissions : Mularaja was a Saiva in religious thoughts and brought colonies of Audicya Brahmanas to Gujarat setting them at Simhapura or Sihar in the east of Kathiawar, at Stambhatirtha or Cambay and in various villages between Banas and Sabharamati rivers4. Again, after winning Graharipu, Mularaja went to Somanatha and worshipped there before returning to his capitals. He made a Saiva temple Mulesvara(r) 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 prabandhakaras. similarly 1. (a) Merulunga, Prabandhacintamani, p. 55. (b) Forbes, Rasamala, p. 79. (c) Burgess, A.S.W.I. VI. p.6. (d) Burgess, A.S.W.I. IX. p. 13. 2. Merutunga, Prabandbacintamani, 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. Somanatha, p. 3. 6. Merutunga, Prabandhacintamani, p.17.

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122 Dvyasrayakavya Karna 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 Kumarapala also together with Jainism. The Jain facts are mentioned by Hemacandra while Saivism in the reign of Kumarapala 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 Kumarapala are described while other buildings made by other kings are omitted. Here is an account of the omissions by Hemacandra. Mularaja constructed a temple called Rudramala 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 Mularaja remained incomplete due to invasions and was completed by Siddharaja later on. Mularaja constructed a temple of Mulesvara 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. Rasamala, p. 39. 4. Burgess, J. A.S.W.I. IX. p.11. 5. ibid. p. 59-60.

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Historical evaluation 123 by Merutunga'. This temple was made at Mandali. This has been identified with Mulasthanadeva". It was a Saiva temple with monastery attached to it. Sometimes, Hemacandra omits even Jain edifices e.g. Mularaja is mentioned having made a Jain temple called Mularaja Vasabikat. He built another palace called "the palace of Munjaladevaswamin". In one of the inscriptions, it is mentioned that he made so many caityas. But these caityas are not traced as yet. Camundaraja constructed the temple of the god Candanatha and the god Cacinesvara?. But it is omitted by Hemacandra. Durlabha constructed a palace having seven storeys8. Then, he built a palace called Madanasankaraprasada to commemorate his brother Vallabbaraja". At Sripattana he 1. Merutunga, Prabandhacintamani. p.17. 2. Buhler, 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, Prabandhacintamani, p. 17. 5. (a) Merutunga, Prabandhacintamani, 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. dharmArthakAmAkSarasAdhakastu caityAdikAryANi kRtAni yena / 7. Burgess, J. A.S.W.I. IX. p. 12. 8. Merutunga, Prabandhacintamani, p. 20. 9. Merutunga, Prabandbacintamani, p. 20; Burguess, J. A. S.W.I. IX. p. 12.

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124 made a lake called Durlabhasarovara1. by Hemacandra. Dvyasrayakavya By the Vimala temple inscription of mount Abu, it is informed that Bhimadeva founded a temple of Rsabhanatha. 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 Anhilwada and Bhima built the temples of Tripurusaprasada of Bhimesvaradeva and of the goddess Bhiruani1. According to Merutunga Karna built Karnesvaradevatayatana, Karnasagaratadaga, Karnavatipura and Karnameruprasada at Sripattana". He made a superb temple attributed to Neminatha which is called Karnavihara. All these are omitted The city Karnadevi according to J. Burgess, is on the Sabarmati river about fifty five miles from Anhilwada. Karna Sagara is an artificial lake on the Rupen river at Kunsagar near Mudheras. After winning Bhilla Khanga Laksaphipati, Karna built a 1. (a) Merutunga, Prabandhacintamani, p. 20. (b) Forbes, K.A., Rasamala, 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, Rasamala, p. 81. 7. Burgess, G. A.S.W.I., VI. p. 6. 8. ibid. p.6.

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Historical evaluation 125 prasada of Jayantidevit. He built a temple of Kocharabadevi on the west of the Sabaramati 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 Sahasralingasarovarad and Rudramala or Rudramabakalaprasada? at Siddhapura. According to a legend Jayasimha Siddharaja completed the great temple of Rudra Mahadeva and the name of Siddhapura was given in his honour8. He made a lake called 'Bindo-Sarovara' at siddhapura'. Jayasimha constructed a Surya temple at Mudherto. One of his important constructions is the gateways and 1. Merutunga, Prabandhacintamani, 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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126 Dvyasrayakavya fortification of Jhunjhuwada and Daboi'. According to Burgess, probably he built the gates and possibly the temple of Siva Vidyanatha also which was restored or completed at a later date. Besides, he made two tanks called the 'Manala Sarovara at Viramgam and the Malavor Mainal Talava at Dholaka. He also constructed some Hindu temples at Karnavains. At Anandapur, an old temple of Anantesvara Mahadeva which was rebuilt, is supposed to have been originally erected by Siddharaja". Jayasimba repaired a temple of Neminatha 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 Satrunjaya shrinese. From an inscription of Siddharaja it appears that he made so many temples at Anhilwadapattana?. Jayasimba established the city named Siddhapura. The original place was Sristhala which was established by Mularaja 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. Somapatba, p.6, and plates LXIX and LXX. 5. Merutunga, Prabandbacintamani, p.65. 6. Burgess, J. A.S.W.I., IX. p.14. 7. 1.A. X. p.159. aNahilapATakanagaraM suramandira ruddhataraNiyamArgam / yasyAsti rAjadhAnI rAjJo'yodhyeva rAmasya /

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Historical evaluation 127 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 Satrunjaya Prasada by Kumarapala and the construction of the temple of Neminatha by him are omitted by Hemacandra. Besides, he put the golden jars at Somanatha ; costructed royal houses ; made Sarasvati-Kupika, silver Pattasalikas ; Mundukasanas for shaving head; stair case in the river ; guesthouses for Brahmanas and Vapikas in the way of Somanatha. He repaired the temple of Papamocadeva. All these are omitted by Hemacandra. It shows that Hemacandra had no archaeological aptitude in the Dvyasrayakavya. 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 Mabakavya. 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 Mandhatat. This is the exaggerative style of expression. 1. Burgess, J. A.S.W.I., IX. p.58. 2. Cousens, H. Somanatba, p.23. 3. Peterson, P.: A collection of Prakrit and Sanskrit inscriptions, p.188 4, DV. I. 55.

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128 Dvyasrayakavya 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. Mularaja honours Graharipu but only Graharipu tormented sages besides his warning. The honour of Mularaja towards Graharipu is merely a feather on the cap of Mularaja1. 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 Marudesa 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 Naddula 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. Kalidasa, Raghuvamsa, Canto VI. 5. Majumdar, A.K. Chaulukyas of Gujarat, pp. 41-42.

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Historical evaluation 129 The cause of the enmity between Durlabharaja 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 Laksmi in the court of Karna is merely poetical. The depiction of Mayanalla in love is merely to introduce Vipralambha Ssagara. Karna is depicted very handsome by all the historical sources. Perhaps that is why the love-affair of Mayanalla was attached with him although the love-affair is not historical. According to Forbes, the king Karna fell in love with very beautiful actress 'Numoonjala'. A minister Moonjal cognizant of the fact contrived to substitute Mayanalla. According to Merutunga", Mayanalla was very ugly and wanted to marry Karna. Her father sent her to marrry him. Karna hated her. She tried to commit suicide but was saved by Udayamati the mother of Karna. She became pregnant through the trick of Munjala and gave birth to Jayasimha. She belonged to the Kadamba dynasty of Goa as her father is mentioned as Jayakesin who was a contemporary of 1. Kalidasa, Raghuvamsa, VII, 35 onwards. 2. a) Somesvara, Kirtikaumudi, II. 21. (b) Sukstakirtikaliolini, p. 4. (C) I.A. VI. p. 194 prApta rAjyalakSmIsvayaMvarakAminIkandarpatrailokyamallazrIkarNadevaH / 3. Forbes, Rasamala, p. 82. 4, Merutunga, Pcabaadhacintam ini, p.54.55.

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130 Dyyasrayakavya Karna?. 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 Devi". 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 Bhimaraja when he was born, Similarly there was a predict. ion by lord Siva that Kumarapala 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 Nagakanya and Nagaraja Hullada? who was won by Jayasimha is a quasi-myth rather than a political event. By this Jayasimha established a friendship with Nagaloka. Similarly the catching of Sakinis was introduced by 1. (a) Prabhavakacarita, p. 174. (b) Prabandhacintamani, p. 54. (c) Kumarapalacaritrasangraha, p. 38. (d) Rasanala, 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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Historical evaluation 131 Hemacandra but the real event was the political capture of Yasovarman'. v. Geographical : Kumarapala is said to have controlled the places called Airavata, Abhisara, Darva, Sthalaka, Dhaumaka, Trigarta and Abhisaragarta". But these were introduced merely to illustrate grammara. 5. New facts only for grammatical illustrations Most the usages of the Dvyasraya 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 Graharipu are called 'Audanvata' i.e. living by the side of the ocean. This is merely to illustrate the sutra and make an artificial epithet of the sages. The kings Rohinisena, Satabhisaksena, Puparvasusenaka etc. are said to be following Mularaja in his expediton against Grabaripu." 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 Dbftataja 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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132 Dvyasrayakavya Yantirat is mentioned to be released by Bbimadeva." But this is to illustrate the sutras only. Moreover, the kings Nanti, Ganti, Hanti, Vanti, Manti and Tanti are said to have accepted the supremacy of Bhima but all these proper names are merely to illustrate grammar.3 The kings of Gandhara, Salveya, Vanga, Paurava, Magadha, Saurameya, Kalinga, Audumbari, Kalakuti, Pratyagrathi, Rasmaki, Naiasdhya, Ambasyhya, Kauravya, Avantya, Kausalya, Ajadi, Pandya, Yavana, Saka, Kunti, Avanti, Kuru are mentioned under the kingship of Jayasimha. But all these are merely to illustrate grammare. Similarly the queens called Kauravyayani, Suraseni, Madri, Asuri, Magdhi, Ausinari, Bhargi are mentioned following the king Jayasimha.? These are also referred merely to illustrate grammar8. This historical analysis of the Dvyasrayakavya 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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Historical evaluation 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 Mahakavya 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 Haimasabdanusasana and in order to illustrate it, he wrote a historical Mabakavya called the Dvyasrayakavja. Before Hemacandia, Bhatti had illustrated only a few Adhikaras of Panini's Astadhyayi as well as all the tenses in his Tinania-kanda. The Ravanarjuniya set a new tradition to illustrate all the Adhikaranas of the grammar in the same order although he could pot completely fulfil it. On the other band Halayudha 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. Sutras injecting prohibition (Pratisedha) and indicated by negation (Nan-compound) were neither illustrated in the Bhatti-kavya nor in the Ravanajuniya. But almost all such examples are given by Hemacandra. His novelty in illustrations lies in the fact that manytimes he gives even counter examples (Pratyudaharana) which are totally ignored in other poems. Some of the sutras 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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Grammatical study 135 Sanjna and Adhikarasutras : Some of the initial Sanjnas 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 Dvyasrayakavya'. Manytimes these Sanjna or Adhikara sutras 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 Sanjnas are ; svara, hrasva, dIrgha, pluta, nAmI, samAna, sandhyakSara, visarga, vyaMjana, ghuTa, varga, ghoSa, anta:stha, ziTa, svaH, vibhakti, pada, vAkya, nAma, ghuTa, avyaya, puraNa / 2. (a) Dvyasraya, II. 79. Haima 2.2.1-3. In the illustrations of Karaka, Karta and Karma, he has given the verse : mahenasAM kArakavat kriyANAM hetuH svatantraH sa kukarma kartA / Here both the names and definition are illustrated not through the sense but by the name only. (b) Similarly in the difinition of Samasa, Dv.V.29; Haima 3.1.18. samAse nAma nAmneva zastraM zastreNa yudhyatha / aikAthye'yoji vispaSTapaTubhigUrabhaMTaiH / / (c) In the illustrations of samarthaH padavidhiH Dv. XX. 102; Haima 7.4.122, he gives : prAghoSatsu sadA nRpaH padavidhiryadvat samartho'bhavat /

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136 Dvyasrayakavya Sometimes, the Sanjnas are incorporated in one verse only. long list of Sanjna sutras are only illustrated by the namea. Adhikara sutras are illustrated mostly by their use. Sometimes, a counter example is also given to support the scope of the Adhikarasutra3. 2. The Sanjnas 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) padih Vrddha Yuva Vadyat All these Sanjnas are incorporated in one verse. DV. XIV.37. aafza q'fuerang': ahu qa'g'afu: TOTTET | g:cazarafand: a anisiz@nta: zagdarara || 2. DV. VIII. 4-5; Haima 3.3.6-16. paMcamI, saptamI, prathamA, hyastanI Neither their suffixes nor their application is illustrated. Similarly vartamAnA, pradyatanI, parokSA, zrAzIH, zvastanI, bhaviSyantI and kriyAtipatti are illustrated. Likewise parasmai and prAtmanepada are illustrated by their proper name. DV. VII.7; Haima 3.3.19-20. Haima 5.1.14-15., DV. XI.4. wag9sqara, atqaji: arg ta: Here, not only the example but also the counter-example is illustrated. prasarUpa iti kim - kAryAriNa prAkkteriti kim - pravardhanI / Similarly A tumatyadi Krt (Haima 5.1.1. DV. X.84). Here the counter-example of atyadi is given,

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Grammatical study 137 Sanjnas used in a sutra. 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 sutras, 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. samAnAM tena doghaH Here he tried to give all the combinations of the samana words viz. a, a, i, i, u, u, etc. 2. DV. XI 17; Haima 5.1.54. nAmnyupAntyapRkagajJaH kaH Here, Nami is the sanina for all the vowels except avarna, (Anavarna Nami, Haima 1.1.6). But only one example Budba is given which is an example of u as Upantya. Rest all the vowels are omitted. 3. DV. X I. 58-59; Haima 5.3.19. 'iGo'pAdAne tu TidarA' Here the simple example of the Sutra is adhyaya. But because it is tit for the feminine suffix so two examples more viz. Upadhyaya and upadhyayi are given to explain the purpose of tit through examples.

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138 Dvyasrayakavya examples Abhayatilakagani, the commentator of the Dvyasraya has completely explored them." 5. Counter-examples : The trend of illustrating counter 1. (a) DV. II. 104-107; Haima 2.2.29. apAye'vadhirapAdAnam So many examples of apaya are given. Apaya according to Abhayatilakagani is of three types, pir distavisaya, upattavisaya and apeksitakriya, Moreover, it is divided into two parts viz. Kayasamsargapurvaka and Buddhisarsargapurvaka. Thus Hemacandra has illustrated all these types of paya citing various example. (b) DV. 48-50 ; Haima 3.1.51. In the Sutra Nan, Hemacandra bas given all the possible xamples in various senses. (c) DV. V. 79-90 ; Haima 3.1.96. vizeSaNaM vizeSyeNa kArtha karmadhArayazca / The examples Nilotpalaih and the counter example Taksakah 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 Bahulakat of the Sutra more examples are given viz. kvacibAhulakAt na syAt arjunaH kArtavIryaH, kvacinnityaH kRssnnspH| (d) DV. VII. 114; Haima 3.4. 46. dhAtoranekasvArAdAm parokSAyAH, kRbhvastithAnutvadantam / Here it is classified and explained in detail by Gani using the examples of the Dvyasraya. anugrahaNaM viparyAsavyavahitanivRtyartham / tena cakAra, cakAsAm / IhAM devadattazcakre ityAdinA na syAt ityanvityanenAsUci / upasargasya kriyAvizeSakatvAvyavadhAyakatvaM nAsti / tenokSAMpracakAra ityAdi syaadev| Contd......

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Grammatical study 139 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 Sutra 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. 'karmaNo'Na' Here two examples of Karma viz., Nirvartya and Vikarya are sirolava and akampakara. (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 Abhaytilakagani. DV. XIX85; Haima. 7.3.5. Praklste ta map The example is 'gauratamah'. Further explanation is given viz. vilasattamaH jAtidravyavacanebhyo'pi guNakriyAprakarSavivakSayA syAt / strItamA etA yA sulakSaNApUpapAkAdi gItagAnAdi ca strIkArya kurvanti / dravyAntarastamavAyinAM ca prakRSTena guNena prakRSTe dravye tadvataH 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 'ma is to be explained in the Sutra where Abhayatilakagani reads mA iti mAmAGmeGAM trayANAM grahaNam / mA mAvA / pramIyamAnaH / amemIyyamAnAn / meG amIyamAnAn / Coqtd.

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140 Dvyasrayakavya 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 sutras not requiring an explanation, are omitted while in the case of an indicatory negation through nan or Thus all the examples are given. Similarly we find some similar examples in other verses of the Dvyasraya also. DV. X. 39-45. XI. 45. XI. 110. XVII.26. d. " 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. .. d. 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 pada. 6. DV. XI. 17; 5.1.35-38. 6.4.42. DV. II.9. "" d. 'nAmno vadaH kyap ca' 1.3.3. 1.3.12. 1.3.48-50. Here anupasargat is following from Haima 5.1.30. So here the counter-example of anupasargaditi kim is given. This anupasarga is an indicatory negation. But throughout the poem such examples are not necessarily found.

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Grammatical study 141 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 sutra. Usually Bhatti did not illustrate them. In the Ravanarjuniya 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. hastivAhakapATAta zaktI 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. 'kacchAde nRsthe' Here the counter-examples of the Kacchadi group is given. But such examples are not given necessarily throughout. 3. DV. IV.1; Haima 2.3.63. 'avyaktAnukaraNAdanekasvarAta kRmvastinAnito dvizca' 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 sutras of the Haima Vyakarana have counter-examples in the Dvyasrayakavya. (i) DV.III.33; Haima 2.2.68. 'Falaq :faff Here the individual word 'sakta' given in the sutra and its synonym 'alam' are illustrated. (ii) Very rarely the words given in a sutra is omitted while its substitutive synonym is given. Haima 3.3.23. kriyAvyatihAre gatihiMsAzabdArtha Here the proper word sabda is omitted while its synonyms are given.

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142 Dvyasrayakavya 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. bahvalpArthAta kArakAdiSTa0 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. upmaanshitsNhitshshphvaamlkssmnnaadyuuroH| 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. vibhaktisamIpasamRddhivyaddhyarthAbhAvAtyayAsaMpratipazcAtkramakhyAtiyuga patsahasampatsAkalyAnte'vyayam / / 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 sutras are Contd.......

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Grammatical study 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. 'praznAkhyAne vejJa' he gives: ai sift: ma aqt negaf x1 = x1fc51 | kA kRtizcandane kRtyA kAgarI srakSu kA kriyA // , (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. 'gavieaquifzaziazm' (ii) DV.XVII.4; Haima 6.4.2. tena jitajaya dIvyakhanatsu Here all the words are illustrated. i.e. when a is followed by i,u,r and Ir the sandhi takes place as. e, o, bhar, al 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. 'yuktajakSapaMcataH ' Here five roots 'Jaksa' etc. i.e. hu, Jaksa, daridra, Jagr, cakas and sas are illustrated. 143 'mAratoSaraNa nizAmane jJazca' Here Jna in all these senses is illustrated. Similarly DV. XII.59; Haima. 5.3.17. XI.38; 5.1,68, 33 ..

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144 Dvyasrayakavya 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 sutra, 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 sutra many examples : Mostly Hemacandra has a great balance and exactness of examples. But many times one 1. DV. IV. 45, Haima. 2.4.20. 'praNaye karaNanasnA TitAm' 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. 'ruNam cAbhIkSNye' Here two suffixes are injuncted and their optional forms are given regularly. 3. DV. 1.20; Haima 1.2.19. 'upasargasyAniNedhedo ti' 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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Grammatical study 145 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 sutra 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(Gana): 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. Rte tatIyAsamAse Here three examples are given instead of one. (ii) In the sutra DV.48-50; Haima 3.1.5. 'Nan' only one examples could be given. But he has given eight examples although they are not in the same sense throughout. (iii) In the sutra 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 sutra of Pan. 3.2.6i viz. 'Satsudvis' etc. only in the suffix Kvip'. While illustrating, he gave all the forms enlisted by Panini. 2. DV. V.45; Haima. 3.1.45. afarfa 7 Here the meaning "Puja' is also found by elliptical word 'ca'. Both the senses of Atikrama and Puja are illustrated. 3. DV. VII.45-46; Haima 3.3.76. 'gandhanAvakSepasevAsAhasapratiyatnaprakathanopayogeSu' Here Sut is illustrated in all these senses in the Dvyasraya. Som times a number of examples are found in the explanation of a particular word in the Sutra 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 Dvyasraya.

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146 Dvyasrayakavya 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 sutra and one more example to represent the group besides the words given in the sutra. Thus, he has given two representative examples. 1. (i) DV. IV.84; Haima 2.4.80. krauDyAdInAm Here two representative examples viz. initial Kraudya and another examples (ladya) 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. utsAderana Here two examples 'Autsa' and Audapanam are given. Likewise throughout the Dvyasraya 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. 'kaNDavAdestRtIyaH' DV. IX.41-43:.. 4.2.68. RlvAdereSAM to no'puH (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. DvitaH kvika Here two examples akstrimam and ayacitrimim are given. (v) Pronouns : Pronouns indicated by the group are also illustrated with two examples. e.g. DV. VI.91; Haima. 3.2.122. 'sarvAdivizvagdevAd udriH Here in the sarvadi group, only two example viz. 'sarya' and one more are given,

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Grammatical study 147 If the sutra 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 Dvyasrayakavya, all the constituent words of a group are illustrated. 14. Group of irregular forms (Nipatanas) : Bven in the irregular words (Nipata) 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, bhiti, Abrih, briti 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. sarvAdeH smsmaatii| Here all the examples of the group sarva, purva, 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. 'navabhyA pUrvebhyaH smAta sminyA' Here all the above nine words incorporated in the 'sarvadi' 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 suyatyadibhyo 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 Vrsaskandha are given,

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148 Duvyasrayakavya 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 Paninian grammar were also used by Hemacandra". Similarly most of 1. Haima 3.1.153. 'prAhitAgnyAdiSu' Here both the forms ahitagni and agnyabita and two other optional forms are illustrated. 2. DV. XII.13; H ima 5.2.52. "Ta 7 HF: here Pra and a multiplied by yam anlyas forn four examples viz Prayami, Ayami, Prayasi, and Ayasi. All of them are illustrated. 3. DV. 1.27; Haima 1.2.32. such usages are consisting of the sannas like "Pluta' and "Upadhmaniya'. These examples are given together with their proper. sigo of writing e.g. 'Pluta' vaja 3 pAssveti mA vAssva 3 iti svAdhInabhata kAH / idaM bra hi 3 idaM bhA vA brahItyAhuriha priyam / / ' Similarly DV. 1.81. Haima 1.3.29 . XX.90-92. ,, 7.3.90-94. and Upadhmaniya as asyAnta kRtibhi kalyakhajaitra phaladai param DV. I. 45; Haima 1.3.5 4. DV. IV.1; Haima 2.3.63. U~cotra Here the form like u ityu iti viti were totally omitted by Bhatti and Ravanarjuniya.

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Grammatical study 149 the difficult and rare forms or Nipatanas", are regularly exemplified by Hemacandra. Mostly all the optional Nipatanas 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 Ravanarjuniya, 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 Dvyasraya. 2. DV.IV.68 ; Haima 2.4,54. 'pativanyantarvanyo bhAryAgabhiNyoH' Long List of Nipatanas 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. svAmivaizye'ryaH Here both the senses of svamin aod vaisya.

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150 Dvyasrayakavya 17. Examples of negation (Nan): All the examples indicated by a 'Nan' 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 adi, 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. ufaxiisgha Here specifically the example of negation i.e. Aniyoga is illustrated. Similarly we find such examples almost in the whole of the Dvyasrayakavya. 2. Here two examples viz.abudha and acaturya are illustrated out of the whole of the Budhadi group. Similarly DV. XVIII.51; Haima 7.1.158. 'SaSThyAderasaMkhyAdeH' DV. XVII.91; Haima. 6.4.155. DV. VII.10-11, Haima 3.3.23. 'kriyAvyatihAre gatihiMsAzabdArtha 0 / ' Here all the words viz. gati, himsa, 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. 'nantatpuruSAd budhAdeH' 4.

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Grammatical study 151 sutra? Only in a few cases, such negative examples are not given. 18. Elliptical examples (Adhyahara): If suffixes recur from the previous sutra, all the examples are given. 19. Optional examples : In the field of optional examples, Hemacandra has tried his best to attain completeness. In the Bhatti-kavya and the Ravanarjuniya, 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. aho ratnam, aho rUpam , 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. ___ stokAlpakRcchakatipayAdasatve karaNe / 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. tivAM raNava: parasmai 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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Dvyasrayakavya roots1, Hemacandra has illustrated completely. Those sutras which are indicated by the word 'Kvacit', are illustrated by all the possible examples. Thus, grammatically speaking, the Dvyasrayakavya 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 Dvyasryakavya, Hemacandra has referred to eight mountains (I. 195) which are explained as 1. Vindhya 2. Parijata 3. Saktimat 4. Rksaparvata 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 puranas speak of mountains and the emergent rivers1. According to Brahma Purana2, 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 Kraunca and Krunca 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 Purana, 91.2.13. 3. Mc Crindle, India by Ptolemy, p. 165. 4. Pargiter, Tr. Markandeya Purana, p.285. 5. Abhidhanacintamani, verse, 1029. 6. Bajpai, K.D. The geographical encyclopaedia of ancient and medieval India, P. I. Varanasi, 1967, p.22.

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154 Dvyasrayakavya other with the river Andhila or Candan, the Andomatis of Arrian. But Hemacandra has enlisted Andha amongst the mountains. Arbuda (V. 34, 42). The mountain Arbuda is same as the mountain Abu in the Aravali range in Sirohi state of Rajaputana. According to the Dvyasrayakavya, it is a storehouse of jewels and a number of minerals (XVI.53,60). The temples of Rsabhanatha and Neminatha are situated on this mountain. According to the Dvyasrayakavya, the Arbuda mountain is a sacred pilgrimage for the Jains (XVI.52). Usinara (XV.27). In the Dvyasrayakavya, a resident of Usinara called Ausinara is referred to. According to Dey, Usinaragiri is the Swalik range or the hills at Hardwar through which the Ganges forces her way into plain. Kailasa (V.123). According to Sircar, Mountain Kailasa is that part of the Himalayas which lies to the north of the Manasarovara and from which the origin of the river Sarayu (Ghogra) is not for off4. Niladri (IV.47). The mountain Nila is identified with Nilacala. According to N.L. Dey, "if is a hill at Puri in Orissa on which the temple of Jagannatha 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 Badrikasrama." 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 Rumnvan (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 Dvyasrayakavya, reeds and Kumuda flowers grow abundantly in the Raivataka mountain (XV.91). Hrdgola (XVII.3). It has not been identified. Sailaprastha (V.1). Salva (VI. 61). This mountain is said to be a limit of the Latadesa 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 Dvyasrayakavya. 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 Digghanikaya, it was one of the seven main political divisions of India. According to K.D. Bajpai, "Two villages called Campapura and Campanagar near Bhagalapura 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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156 Dvyasrayakavya Vidisa, Saurastra, Malava, 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 Godavari and Ktsna. Dhanakataka was its capitals. It is also called Amaravati at the mouth of the Klsna. Vengi(modern peddavegi), five miles to the north of Ellur was its ancient capital*. Aryavarta (Ku. VII.95). While commenting on the word Aryavarta,Puskaraksagasi names it as a Janapada. The northern region of India which lies between the Himalayas and the Vindhya ranges is called Aryavarta. Uttarakosala (V.76). Kosala was divided into two parts viz. Kosala and Uttarakosala. According to N.L. Dey, Uttarakosala is identified with modern Bahraich districte. Kosala was one of the sixteen Janapadas of India. Sadanira (Gandaka) separated it from Videha?. Aurdayana (XV.10). It was an area included in Gandhara. Kaccha (II.106). Hemacandra has stated that the distance of Kaccha from the Saurastra is only eight yojanas. Kaccha is 1. Kavyamimamsa, 111.p.9. tataH so'vatInpratyuccacAla yatrAvantIva dizasurASTramAlavAva'dabhRgukacchA 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, Kotisvara was the kingdom of Kaccha. Kasc (V.35). Abhayatilakagaai has explained the situation of Kasi as across the Ganges. In the opinion of N.L. Dey, Kasi was properly the name of the country of which Benaras was the capitals. In the twelfth century, Benaras was wrested from the Pala 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 Gaudadesa. Kasmira (XII.88). Only the name Kasmira occurs in the Dvyasrayakavya. Kuntala (VIII.35). At the time of the Caulukyas, Kuntaladesa was bounded on the north by the Narmada; on the south by the Tungabhadra; on the west by the Arabian sea and on the east by the Godavari and the Eastern Ghats. Its capital was Nasik and Kalyan at different periods. Kuntala was also called Karnata". Kuru: Hemacandra has mentioned two Kuru territories viz. Kuru-desa (VIII.46) and Kuru Jangala (XX.44). Perhaps, Kurudesa was modern Yamunanagar and Luksar area between the Yamuna and the Ganga. Kuru-Javgala was a forest co unuy siluated in Sirbind, north-west of Hastinapura. 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 Dvyasrayakavya was called Srikanthadesa during the Buddhist period!. A person born in the Kurudesa in called Kauravaka (XVI.29-30) and a woman of that area is called Kauravyayani (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 Godavari river on the south-west and the Godaliya branch of the Indravati river on the north-westo. Khandavaka (XV.96). It may be identified with Kbandavavana which is situated at a short distance to the north of Mirat included in ancient Kuruksetra'. It covers the area of modern Mozaffarnagar. Gandhara (XV.24). It was situated on the north-western frontier of India which included modern Peshawar and Rawalpindi areas in Pakistan. Cedi (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 (Rajasthana, I.p 43n.), it is identified with Canderit. In the medieval period, the territory of this area reached the bank of the Narmada5. According to the Dvyasrayakavya, the Cedi was an indepedent state and all the neighbour kings wanted to have a friendship with Cedi state (VIII.66). Trigarta (XVI.24) In the Abhidhanacintamani, 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. Abhidhapacitamani, verse, 958.

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States and territorial divisions 159 According to Cuoningham, it was Kangra area between Camba mountain and the north of Vyasa river?. According to Agnihotri, it was situated between Ravi, Vyasa and Satluja and hence was called Trigarta. Pancala (XV.28) Dey has identified this area with Rohilakhanda. In his opinion, Pancala was originally the country north and west of Delhi. According to Rapson, 'Pancala was divided into two parts viz., north Pancala and south Pancala". Perhaps, it covered the central province of modern U.P. Pardi (XV.11). The king of Pardi country is called Pardayana. According to Pargiter, Pardi or Parda 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 Dvyasrayakavya, Pundra 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 Panini, p.55. 2. Agnihotri, P.D. Patanjali-kalina Bharata, 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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160 Dvyasrayakavya Banga (XV.86). Banga is usually connected with Anga area. It is modern Bengal and Bangla desa. 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. Sakala was the capital of Madra?. Hemacandra has referred to Parvamadra also (XVI.15). Maru (VII-73-74). Marudesa is Rajaputana, an abode of death i.e. a desert. It is same as Marusthali and Marudhanvas. Maharastra : The word Marabastha has been used for Maharastra in Prakrit (Ku.1,28). It may be identified with modern Maharastra. Malava : Dhara was the capital of Malava at the time of king Bhoja. Its former capital was Avanti or Ujjaini". In Malava country, some guilds had been developed. One of them was warrior-guild (XIX.95). Rohanaka (XV.95). Dey has referred to Rohana and identifies it with Adams peak in Ceylon which is called Sumanakuta also5. Vahika (XVI.15) The Mahabhasya of Patanjali has spoken of Arat, Kastira, Dasarupya, Sakala, Sausuka, Patanaprasatha, Nandipura, Kaukudivaha and Mauoja in the Vabika territory. Eastern Punjab was, perhaps, called Vahikadesa. 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. Patanjalikalina Bharata, p.100,

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States and territorial divisions 161 Videha (XV.123). Videha is modern Tirahuta which was separated from Kosala by Sadanira or Gandaki river". The king of Videha is called Vaideha. Visvadhenu (XX.44). Vainuka (XVI.35) Perhaps, it is not political territorial division. An area where bamboo grows in abundance is named as Vainuka. Lata (VI.27). It is the southern Gujarat including Khandesa situated between the river Mali and lower Tapti. It is the Larike of Ptolemy?. Surasena : Surasena was the area of modern Mathura and Agra etc. with Mathura as its capital. Sivi (XV.86). Patanjali has referred to Sivapuri 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. Sivarupya (XVI.14). It has not been identified. Vrji (XVI.21). Salva (XVI.30). According to Dey, Salva was called Marttikavata also. It was situated near Kuruksetra. Salva has been identified with Alwar also. 1. Agnihotri, P.D. Patanjalikaljaa Bharata, 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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* Dvyasrayakavya According to V.S. Agrawal, 'Salvas 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. Saurastra (1.68; 11.64; V.40). Saurastra is the peninsula of Gujarata or Kathiawada, 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 Dvyasrayakavya. Abhayatilakagaai has distinguished a few cities from villages. Some of the names of the cities and villages found in the Dvyasraykavya are as follows: Amaravati (VI.62). It is identified with Nagarahara, 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 Amaravati of Pali literature. Asmaka (XV.101). According to Bajpai, "Two kingdoms are known by this name. The Kurmapurana mentions it along with the countries of Punjab. The BIhatsamhita . ' 1. Agrawal, V.S. India as known to Panini, 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 Asmaka in the north west of Indial. 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 Kutesvara or Kacchesvara. According to Bajpai, 'this udumbara is a part of Sala country probably identical with the city of Nurpur or rather Gurdaspur. Kampilya (VI.26). According to Abhayatilakagani, it was situated in Pancaladesa on the bank of the Ganges. Kallapuri (VI.22). It may be identified with modern Kollapur. Kykaniya and Parniya (XVI.34). According to Abhayatilakagani, they were situated in the Bharadvajadesa. Kausambi (XV.90). Perhaps, it is modern Kosamgrama, 30 miles from Allahabad. Gahiya (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 Pradesa5 The BIhatsambita places it is the eastern part of India. It has been identified with Candapur of Tipperab district; in Kashmir or with Candauri 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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164 Dvyasrayakavya Mathura : The Dvyasrayakavya has referred to Mathura as an independent city (VII.103). Mahismati (XV.91). It was the capital of southern Avanti. Its modern name is Mahesvara. Siddhapura (XV.15). It was situated on the eastern bank of Sarasvati. It was called Sristhalapura also and was situated in the east of Anhilvala. Srughna (XVI.76). Perhaps, it was situated near Mathura. Those who go to Srughna are called Sraughna. Kumarapalacarita 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. Rsyaka, Varahaka, Palasaka, Kumudika, Katika, Asvattbika, Kaumudika (XV.101-2); Nadakiya, Plaksiya, Aristiya (XV.100). The followig cities are named after a particular person. Paksayana, Vasisthayani, Karnayani (XV.99), Lauma, Panthayana (XV.98). Sakhya and Sakhidatteya are the villages named after the word Sakhi (XV.98). Similar villages are Sarkayana, Sautangami (XV.47). and Kasila. Besides, the following cities are specified in the Dvyasrayakavya. It is difficult to identify some of them. Daksinagara,, Daksipalada (XV.33); Kanda, Agnaka, Paippala, Kacchaka (modern Kaccha), Induvakra (XVI.26); Phalgunivaha, Nandipura, Vatanuprastha (XVI.23); Kakanda, Pasaliputra (Patna), Malla, Vasta (XVI 22); Kaundeyaka, (XVI.9); Salaturiya (XVII.3); Sikhavala (XV.92); Kucavara, Sandikya (XVII.2); Suhma (XX.46); Suvaranavalajapura (XX.44); Acalapura (modern Alacapura Ku.VII.60), Dhilli

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Rivers 165 (modern Delhi, Ku. V1.96); Konkana (modern also Ku.VI.41) ; Sonitapura, Mithilopavana (VII.42), Gurjara, Kaccha, Dvaraka, Kuntinpura (V.121) ; Devapattana (Somanatha XV.37); Vasila (XV.96); Madhumat (XV.90); Phalarka and Praksani (XV.95). (D) RIVERS Ajiravati (VI.62). Ajiravati is the some as Aciravati. In the Buddhist literature, Sravasti is frequently mentioned to be situated on the bank of Ajiravati. Its another name is Airavati. Cunningham has identified the river with the present Rapti in Oudh on the bank of which the ruins of Sravasti have been discovered. The river Airavati flows through the districts of Bahraich, Gonda and Basti and joins the Saryu or Ghaghra, west of Braha in the district of Gorakhpur'. Kundya : Hemacandra has used the word Kaundeyaka (XVI.9). According to Abhayatilakagani, kundya and Kunya are the names of the cities or villagesa. According to some grammarians quoted by Abhayatilakagasi, Kundya is the name of a river in Andhra Pradesa>>. Ganga (III.4; V.121). Hemacandra speaks of Ganga as 1. Bajpai, K.D. op. cit., p.11. 2. DV. XVI.9. kuNDyA kuNyA ca nagayau grAmau vA / 3. DV. XVI. 9. kuNDyAndhrapradeze nadItyeke /

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166 Dvyasrayakavya the best river of India. It is also called divine river (Surasindhu XX.46)1. Hemacandra has referred to Gangadvara also (V.2). Gangadvara has been recognized as a pilgrimage connected with the river Ganga. D.C. Sircar has quoted a verse from the Visnusamhita (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 Prabhasabhuh i.e. a pilgrimage. According to the Dvyasrayakavya, this was relinquished by the pilgrims due a fear from Graharipu. 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 Puranas it has been grouped with Para, Sipra, and Avanti etc. which issue forth from Pariyatra, the western Vindhyas together with the Aravalley range5. P.V. Kane puts Mhow as its source. The Para (Parvati), Avanti and Kunti are its main tributaries and Carmanvati itself feeds the river Yamuna, 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. gaGgAdvAre prayAge ca gaGgAsAgarasaGgame / satataM naimiSAraNye vArANasyAM vizeSataH | 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 Jambumali (III.17; V.37). This river is same as Bhogavati or Bhogao. Tudi (XVII.3). Drumati (XV.90). The name of the river Drumati is not found elsewhere. Matsya Purana (22.37) speaks of a river Droni. Another river Druma is mentioned in the Vayu Purana (ch.75) along with the Narmada and Suraha or Sumaba. Its identification is uncertain'. Can Drumati be identified with the river Druma ? Narmada (VII.58). Its another name is Reva (IX.54). In the Dvyasrayakavya. Para (VII-35). According to the Dvyassrayakavya, it meets with the Sindhu river. Accoding to Bajpai?. Para, Avanti and Kunti are the main tributaries of the river Carmanvati. According to the Puranic geography, the Para river springs from the Pariyatra mountains. Bhogavati (VI.62) According to K.D. Bajpai", it is a stream of Ganga, A town in the nether world is also known as Bhogavati. Yamuna (VII.43). Vlodavana is situated on the bank of Yamuna. Varmati (XVII.3). This river has also not been identified. Saravati (VI.62). Saravati is supposed to be a river which differentiates Northerners (udancah) 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. pArA carmaNvatI lUpI (?) vidizA vetravatyapi / ziprA hyavantI kuntI ca pAriyAtrAzrayAH smRtAH / 4. Bajpai, K.D. op. cit., p.68.

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168 Dvyasra yakavya (Prancah) D.C. Sircarl has quoted a traditional verse found in the Kasika. Sona (V. 121). According to the version of the Puranas, the Sona river springs from the Rksapada mountaino. Syabhravati (VI.45). According to D.C. Sircar, Svabhravati is the same as Sabaramati river Sipra (XIV.27). According to Abhayatilakagaai, the river Sipra flows near the city Ujjaini4. 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 Mularaja. A description of the river Sindhu is found in the Dvyasrayakavya. This river is same as the river Indus.? Sarasvati (XI.45). Accordidg to the Dvyasrayakavya, the Sarasvati river was inhabited by the Raksasas. Sarasvati is called a divine river also (Brahminadi XI.115; XIII.14). D.C. Sircar has mentioned a river Sarasvati in Gujarat also and has quoted Kavyamimamsa to support it. 1. Sircar, D.C. op. cit., p. 210. prAgudaJcau vibhajate haMsaH kSIrodake yathA / viduSAM zabdasidhyartha sA na: pAtu zarAvatI / 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. Kavyamimamsa of Rajasekhara, G.O.S.pp.94. pazcAddezaH sarasvatIbhravatIvArtaghnImahIhiDimbAdhA nadyaH / .

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States and territorial divisions 169 (E) MISCLLANEOUS Hemacaodra has accepted fourteen Bhuvanas (I.197) which have been explained by Abhaytilakagani as 1. Bbuh 2. Bhuvah 3. Svah 4. Mahah 5. Janah 6. 'Tapah 7. Satya and seven types of Vayu. Hemacandra has enlisted eight directions as 1. Aindri 2. Agneyi 3. Yamya 4. Nairsti 5. Varuni 6. Vayavya 7. Kauberi and 8. Aisani (I. 196; IV.36). Agastya direction has also been referred to (IV.89). At another place, he speaks of four directions (11.3,10). Hemacandra speaks of nine Islands (Dvipa I.196). They have been explained as 1. Navendra 2. Kascrumat 3. Tamraparna 4. Gabhastimat 5. Naga 6. Saumya 7. Gandharva 8. Varuna apd 9. Kumari. Rajasekhara in his Kavyamimamsa speaks of these nine dvipas?. 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, Kavyamimara, 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 Mularaja is called Sahasrarajni (consisting of thousands of kings IV.40). Feudalism continued in Gujarata. Kumarapala had two Samantas named Vijaya and Krsnaka in his court (XIX.98). Besides Samantas, Manddalikas, 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 Manikyas 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 (Pattaka 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 Kasmira presented the musk which is a special product of Kasmira (VI.23).

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Polity and Administration 171 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 Cediraja which was later on presented to Bhimaraja (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, sutas and acaryas 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 (Matrgrha, Ku.I.84) to worship Matrs. 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 Mandapika 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 Sudraka described in the Kadambari of Banabhatta.

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172 Dvyasrayakavya 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 Mandalikas 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 Saurastra are called desas and Gurjjara (the whole of Gujarat) a mandala. The other units in descending order of size were a Visaya, Pathaka, group of villages and a village1. A.K. Majumdar has noted fourteen mandalas 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 Gramani (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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Polity and Administration 173 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 Dvyasrayakavya. 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. Mahamantrin : The exact status of Mabamantrin is not given in the Dvyasrayakavya. According to Abhayatilakagani, Jambaka was the Mahamantrin of Mularaja. 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. Mahapradhana : P.V. Kane has translated it as Great Minister or Prime Minister. The exact distinction between Mahamantrin and Mahapradhana is not known. According to Abhayatilakagani, Jehula was the Mahapradhana of Mularaja (11.56). In the text of the Dvyasrayakavya, 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 Dharmasastra. 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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174 Dvyasrayakavya 4. Sandhivigrahika: He appears to be a minister of external affairs who is entrusted with the portfolio of "treaty and war". Puskaraksagani has mentioned him as "Pradhana. purusa". 5. Mahamtaya: A. K. Majumdero has translated it as "Chancellor" while P.V. Kapes calls him "Great or Prime Minister". It is informed by the Kumarapalacarita that Mabamatyas were present in the court of the kings to provide them with various informations (Ku.VI.26). 6. Mandalika: A Mandalika is a chief administrator or governor of a Mandala. They were also present in the court of the king (Ku.V1.26). Puskaraksagaoi remarks that they were the administrators of Desas. Desa is used by Hemacandra in the sense of a Mandala. They are called Mandalesa in the Rajatarangini and Mandalesvara in the inscriptions of Rattas of Saundatti*. The governor of a Mandala was usually styled as Mabamandalesvaras. 7. Dandaneira:. (11.87). Abbayatilakagani has explained him as Senani i.e. the Commander of the force. Dandanetra is a lower rank to that of Dandapati. The word Dandnetra does not occur in ipscriptions so we can identify it with the inscriptional word "Dandanayaka". 8. Camupa: He appears to be the commander of a division of army. Many cam upas are mentioned in the poem (VIII.90). 9. Ayudhagarika: 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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Polity and Administration 175 10. Pratiharas : (Chamberlains). Because they attended the gate of the royal palace so they are called Rajadvah (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 "Arthasaunda" 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 'Nagaraghatas' (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 (Niskas, 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 Krauncabandha. (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. Graparipu is mentioed performing this action (11.85). 1. Majumdar, A.K. op. cit. p.229,

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176 Dvyasrayakavya 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). Graharipu 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 Kumarapala 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 'Hastika' (1.62) or Dvipabala (1.197) or Dantikulani 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 sari was put on them (II 87). Faces of the elephants were covered with the cloth having the hair of a Mesa or a bear. (IV.58). 3. Horses: Their group are called 'Asviyani' (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 'Vaistava' (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 'Aksauhinis'. According to Abhayatilakagani, each aksauhini 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 Srenibala or 'Tantradika' by Abhayatilakagani (IV.52). Guerilla warfare: This type of war is called 'Nisavaskandin' (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 Brahmanas and then attacked the back portion of the army (VI.76). This type of war is called 'Chala' or Maya (XII.41). For guerilla war mines were also

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178 Dvyasrayakavya used. It appears that underground mines were well-equipped because they are coloured with Manjistha (VI.42). INSTRUMENTS OF WAR Amongst musical instruments in a battle-field, counchshell (I.89; 7.117; IX.19; XVIII.40), Bheri (V.117), Dundubhi, Dhaka (Drums), Yaka and Kahala (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 Abhayatilakagani (XI.51) are as follows: 1. Cakra (Ku.II.16). 2. Dhanus (A bow) (II1.98). It is called a capa (IV.25). It was used with arrows (V.18). It was made of Tala tree (XV.65) and Badari tree (V.6). Arrows are kept in a cavity called Tuna (V.12) or Nisanga (VII. 129). 3. Vajra : Vajra is a kind of stone. It is named Sila also (XII.39). 4. Khanga : (1.20; V.20; Ku.1.39). It is called "Asi' also (V.19). Asiputrika (V.13) is a little sword (V.13). Kaukseyaka is a little sword hanging on a side (XVI.10). Ksurika : 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 Prasa 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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Polity and Administration 179 (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 'Asvayastha', which is not carried by a left hand (111.122). 8. Trisula (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. Parasu (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. Maksika. 12. Bhalli 13. Bhindimala 14. Mutsi : 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. Pasa: It is a net to catch another man and then to kill him with spear or sword. 18. Patfisa. 19. Risti 20. Kanaya 21. Kampana 22. Hala (plough) This is also usually said to be an instrument of Balarama. 23. Musala : 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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Dvyasrayakavya 25. Kartari. 26. Karapatra. 27. Taravari: It is the sword called 'Talawara' these days. 28. Kuddala : It is a long iron instruments which is used to dig a pit. 29. Dusfota. 30. Gofani. 31. Daha. 32. Duccusa. 33. Mudgara. It is a 'Mass' (V.58; V.54). 34. Gada : It is also a kind of Mudgara but her gada is mentioned made of stone while 'Mudgara' is made of iron (IV.43). 35. Ghana, 36. Karavalika. Besides these thirty-six mentioned at one place, some otber names also occur separately. They are: 37. Sataghni. (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. Yasthi : It is a bamboo staff used for fighting (VI.59). 40. Raudrastra. 41. Dalmi (VIII,64). 42. Ranku (VIII.95). 43. Salya (IV.45). It may be identified with Sanku. 44, Kulisa (VI11.95).

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Polity and Administration 181 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 Dvyasrayakavya (caturvarna). They are specified as Brahmana, Ksatriya, Vaisya and Sudra (1.183; II.2)). They are separately named as Dvija, Ksatra, Vit and Sudra (V.116). Brahmana: According to H.D. Sankalia, "at the time of Siddharaja, indeed, Brahmanas 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 brahmana utters a curse, it many cause an adverse eflect on yajamana (V.48). As a rule, a ksatriya should not kill a brahmana (XVIII.19). Brahmanas were given donations in the form of cows and the land (XIV.23). A brahmana who is well-versed in the Vedic learning is called Srotriya (V.91). The Kataccuri, Gujjara and a few of the Caulukya records say that the grant was made to the brahmanas for the performance of five great sacrifices (Pancamahayajna), Bali, Caru, Vaisvadeva, Agnihotra and for the guests. Darsa, Purnamasa, Rajasuya, Vajapeya and Agnistoma are the sacrifices for which the grants were made2. 1. Sankalia, H,D. Archaeology of Gujarat, p. 209. 2. ibid., p.209.

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Social conditions 183 So it can be concluded that brahmanas enjoyed prestige and dominance in the time of Caulukyas. Ksatriya : Usually kiogs belonged to Ksatriya families. They had a lock of hair on their head (Sikha) so Camundaraja is called murdhasikha (IV.77). In the Dvyasrayakavya, two kinds of ksatriyas are referred to : i Suddhaksariya (Pure ksatriya). According to Abhayatilakagani, a ksatriya who is born of a ksatriya father and a ksatriya mother is called Suddhaksatriya (XIX.115). ii Brahmanakas:- Such type of ksatriyas are brabamanas by birth. According to Abyayatilakagaai, those Brahmanas who were thrusted out of society and later on adopted warfare as their living, are called Brahamanakas. Or those Brahmanas whose living was through warfare, are called Brahmanakas (XVIII.59). Vaisya : They are called Arya (XI.15). Vanika or Dhanyamaya 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 ustramukba, having a face like that of a camel (V.32). Some of the castes of these tribes are as follows: i. Abhira: (XV.85). Graharipu belonged to an Abhira tribe. It appears that they were anti. Hindu in their religion (11.109). According to Abhayatilakagani, these Abhiras are

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184 Dvyasrayakavya the same as 'Gardabhas' (II.62). Hemacandra in his Sabdanusasana calls them Mahasudra1. Similarly the Kasika has also referred to them as Mabasudras2. ii. Kirata (XIV.23). They are very expert in geogrphy of the mountains and mine-occupations (XVI.53). In Prakrit, they are called Cilaya or Kiraya (Ku. II.29). iii Dhiva or Candala (IV.38). They are called Bahistaram (Bahih+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 Antargrha was constructed which was meant for candalas (I 146). According to Abhayatilkagani, they came in the city and begged (1.146). According to Smith, even in the Gupta period, these candalas 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. Jangala: The army of Anna is mentioned to be belonging to 'Jangala' caste (XVIII.71). 1. Hemacandra, Sabdanususana, II.4.54 2. Kasika, ed. Brahmadatta Jijnasu, Varanasi, 1951. p.251. on Pan 4.1.4., the Varttika of Katyayana gar arugegaf aifa: 1 3. DV. III.116. bAhyadeze vartamAnAnAm / nirgatA varNAzramebhya iti niSTyAH / 4. Smith, V.A. The early history of India, oxford, 1957, p. 314.

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tribes 185 vii. Nisada : They are mentioned as experts in driving elephants (V.50). viii. Bhilla: (1.179). They are modern 'Bbilas'. They are mentioned as experts in the warfare of bows and arrows (V.6). They are also called 'Meda' and Abhayatilakagaai has explained it as 'Bhillas' (IV.46). ix. Allechhas : According to Abhayatilakagani, Bhillas (V.40). and Turuskas 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. Turuska (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 Abhayatilakagaai calls them Aranyakas (foresters XVI.27). Sabaras are called 'Parvatiya', (belonging to mountainous areas XV.33). xvi. Hunas : It appears Hunas had also become a part and parcel of Indian society. In the "Svayamvara' of Durlabhadevi, the sister of Mehendra of Marudesa, the king of Hunas was also present together with the kings of other mandalas (V11.102). xv. Takka : They are mentioned by Abhayatilakagani as 'Ksatriyas' (1.54). : xvi. Maheya (XVI.6). According to Abhayatilakagani, they are also Ksatriyas called 'Mahiyada. xvii. Khasa (VI.26). According to Abhayatilakagani, they are Ksatriyas residing in 'Kedaradesa' (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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186 Dvyasrayakavya 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 (Patighni) 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 Panitri or Panitri or Panayitri (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. Abhayatilakagaai 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 "Asuryam pasya" 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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Position of women 182 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 Caturmasika. Others fasting for forty-eight days are called Astacatvarimsya (XVII.50). They could become a mendicant and could celibate throughout their life. Such like women are called Kumarapravrajita (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 Pancarama or Triramabhoru, Abhayatilakagni 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 Ganikya. The attitude of society towards prostitution does not appear to be encouraging. Abhayatilaka explains this institution as

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188 Dvyasrayakavya worst. The prostitution is called Vesa (XIII.57) and a harlot is called Avaisiki (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 Purnakalasagaai, they had a contract of time and after that they left meo, Vitas 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 "Matsvesma' (XIX.59). Brahamanas 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 "Sutrabandbana'. Fingers of the lady were yellowed with 'Kunkuma (IX.169). After the completion of 1. Ku. 1.54. yAvAna pratijJAtaH kAlastAvanmAtra vezyA arasiSuH /

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Social conditions 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-mandapa (VII.89). The bride put her hand in the hand of a maid-servant (Pratihari) 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 Dvyasrayakavya 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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190 Dvyasrayakavya Besides good people in society, fraudulence in Kasi 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 (syala XV.3) are mentioned in the poem. In Saurastra, husband of the daughter of a maternal uncle is called Matulaniputra. According to Abhayatilakagani, 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. Avatita (flat-nosed, XVIII.35), Candalaki or Karmarki (A Candali or a low woman XIV.49), Devadam Priya (a fool, XVIII.103), Nikkita (a mean), Kalahasila (quarrelsome), Dasa, a slave (Ku. IV.13) and Sakini (Fiercefulwoman XIV.6) are the prevalent abuses. (f) Food and drinks Corns 1. Wheat : Apupas are made of ground wheat i. e. flour. Abhayatilaka calls it Kanikka (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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Food and drinks 191 preparation of barley (III. 143) In modern Indian languages it is called Sattu. 4. Kulmasa (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 yavaka as a synonym of Kulmasa. It was; perhaps, an inferior type af barley. 5. Triputa : According to Abhayatilakagani, it was a special type of grain (XVIII. 61). Its identity is unknown. 6. Tila (sesamum, VI.12 ; XVIII.18). 7. Nivara : It is a light grain of grass which is meant for the sages (III.27) and the deer (VII.72). Corn Preparations 1. Dhana : They are fried barely which were frequently used as a substantial food (VI. 87). Abhayatilakagani bas mentioned them as fried barley (Bhrasta yavah, V. 116). In Punjabi, it is called Dhana. 2. Saktu : They are prepared from fried and ground barley (III. 134). Generally they are prepared from Dhana. 3. Karambhaka : Fried and ground barley (Saktu) is mixed with curd and is called Karambhaka. According to Abhayatilakagani, Karambhaka is cool in effect (III.134). 4. Mandaka: According to Abhayatilakagani, it is called Polika. It is a heavy wheat broad. Abhayatilakagaoi has explained its preparation. It is prepared by wheat-four 1. Rajwade, V.K. Ed. Nirukta, Poona, 1940. p.20 and 233. 2. Abhidhanacintamani, p. 1 0. syAtkulmASastu yAvakaH /

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192 Dvyasrayakavya after mixing it up with water. In Punjabi, they are called Mande (big roti) and in Marathi, they are called Mande.1 5. Purodasa: It was also a big bread made of rice. According to Abhayatilakagani, it was used only in the sacrifice (XV. 75). Pulses 1. Masa (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 Kalavrnta2. 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 samskara 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) Cincanika (Tarmind). It was mixed with the pulses 1. Jani, A.N. A critical study of the Naisadhiyacarita, Baroda, 1957. p.218. 2. Abhidhanacintamani, p.160,

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Food 193 to make them delicious (Ku. V. 14). It is called Tindika also. A puise mixed with tarmind is called Taindika (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 Mamsaudanika (XVII. 41). The meat of a cow was eaten by some of the aboriginal tribes. Graharipu took the meat of the camari cow (II. 86) which enraged Mularaja to invade over him. But amongst Hindu kings, cow was honoured as 'Abhaksya'. Mularaja was strictly against taking the beef (II.87). Later on Kumarapala 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. (Kupavarsabhu 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. Apupika (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 "Malapua'. Apupa 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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194 Dvyasrayakavya 3. Kilata : According to Abhayatilakagaoi, 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. Ksaireye : Some sweet dishes prepared in the milk are called Ksaireya (XVI.5). 5. Gudadhana : Guda mixed with fried-barley (Dhana) is called guladhana. It is a popular edible amongst children (XIX. 79). 6. Dadhika : 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 Naisadhiyacarita as Ladduka". 8. Other dishes : Another dish prepared by ground barley and mixed with sesamum and guda is referred to (XV.76). . 9. Yavagu : It was a popular dish since the time of Panini. Due to its excessive heat it is called Nakhampaca (XI. 73). Abhayatilakagani has mentioned it as a medicine (Pathyat Rogaccbid). According to V. S. Aggrawal, it was a barley-grueld. In the time of Patanjali, it was prepared both sweet and salty. It was mixed with milk and so it is Ksaireya. 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. Patanjali-Kalina-Bharata, Patna, 1963, pp.211-212,

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Food 195 As Abhayatilakagani has referred to it as a diet agreeing with a medicine, it may be identified with Rice-Khicati rather than barley-gruel. 10.Yava: It is a preparation of barley mixed with some fragrant condiment (XV.77). 11. Vatakini: 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 Masa (III.141). Its another text is vatikini. It can be identified with the modern ebible Pindi made of Masa or Punjabi 'Pioni'. 12. Saskuli : Abhayatilakagani has not remarked on the prepartion of this dish. But it also appers to a sweet-dish (V.116). Fragrant Condiments 1. Ela (111.135.). Cardamom. 2. Karpura (XIII.20; Ku.11. 39). Camphor. 3. Kasturika (VIII.20). Musk. It was besmeared even on feet which is called 'Padyaka-kasturi (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. Tambula eating : Tambula was popular amongst women also. Women eating "Tambula' are called Tambulikya. (XVII.36). It was taken after food (Ku.VI.74). Betal nuts called Pugaphala (IX.55) or Kramuka (IX.30) are referred to. Ela (III.135) was also taken with the betel leaf. 8. Musta (XV.78). 9. Salalu (XVII.34). 10. Kisara (XVII.34).

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196 Dvyasrayakavya : 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 'Navanita' also (VIII.115). Ghee : It is called Sarpi (VIII.15). So many sweets were prepared in ghee which are called 'Gbartika' (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 Maksika (XV1.92). Fruit 1. Amalaka (Emblic Myrobalan) (V.115 ; XV.81). 2. Amra (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. Kharjura (Date). (Ku.IV.23). 5. Piyuksa : They are a kind of grapes (IV.4). 6. Kapinayana : They are the grapes which are grown in Kapisa (Gandbara) (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 Praksta it is called 'Golla' (Ku. 1.35). 9. Jambu : (Rose apple or Eugenia Jambo lana) (XV.81).

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Drinks 197 Drinks 1. Milk : Milk and Takra (butter-mllk) appear to be very important drinks of the age (II.48). Milk was mixed with gula (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. Phanta (XV.10). Abhayatilakagani has explained it as an astringent medicine (Kasaya). It is neither boiled nor ground but its juice is extracted only with the help of water (X.56)'. In the Kasika also such an explanation is given". 6. Phanita (XV.10). The other form of Phanta is Phanita. According to V. S. Agrawala, Phanita denotes inspissated juice of sugar-cane boiled down to their consistency, a preparation now called 'rab' from which after crystellization sugar is prepared. It appears that Phanita was extracted with a great difficulty. 1. DV. XV.10. anAyAsasAdhyamazrapitamapiSTa mudakasamparkamAtrAdvibhaktarasamauSadhama kaSAyAdi $10ZA 2. Kasika. Pan V11.2.18, p.633. phANTamiti bhavatyanAyAsazcet / phariNatamanyat / yadazrRtamapiSTaM ca kaSAyamudaka samparkamAtrAdvibhaktarasamISaduSNaM tatphANTam / 3. Agrawal, V.S. op. cit., p. 111.

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198 Dvyasrayakavya 7. Wine: It is called Madu (VII.61 ; 71); Sura (XVI.46), Madira (IV.49) and Hala (XVII.112 ; XVI.46). Hala is perpared from sali (XVII. 119). The wine prepared from grapes is called Draksarasapaoa (Ku. IV.10). Drinking is called Kasayapana whereon Abhayatilakagani has interpreted it as Madyapana. According to Durnasa, there is no harm in drinking it (IV.7). Wine was taken in assemblies (Gostbi IV.7). But Kumarapala 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 Dvyasrayakavya. 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. Amsuka : It is a silken cloth. Its price is mentioned either two or three golden coins (XVII.83). Another variety of silk is Ksauma (IX.30). Perhaps, is was a precious cloth. Woollen: Woollen clothes are called Aurnavasas (XVI.20). People of Saurastra are called Aurnambaras 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 Tvakpata. Kauseya : It appears to be a silken cloth which is as soft as a kosa (the bud of a flower XV.68).

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Dress 199 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 sakalika (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. Civara (a rag). It was worn by Brahmanas (VIII.1 10). 3. Usnisa: A turban (XVII.125). 4. Uttariyavastra : It is an upper garment (X.37; XVI.39) 5. Udaramsuka : It is a kind of silken saree covering both stomach and shoulders (VII.84). The saree was a dress in Saurastra which was imposed on her people due to their defeat by Mularaja. This dress indicated the glory of Mularaja 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 Kanouka or gown which is put on the whole of the body. . 7. Purdah : It is called Nirangi (VII.86). 8. Vasa : '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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200 Dvyasrayakavya 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). Durlabharaja is mentioned having a beard (VIII.12). iv. Cula : Children had a bunch of hair on the head which is called cula (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 Argaraga (III.72). or candana (IX.140) etc. were usual physical decorations. (h) Ornaments 1. Niska : It is a golden ornament which is worn by ladies in their neck (VI11.76). Even children used to wear it. Bhimaraja is mentioned wearing it in his childhood (VIII.10) 2. Graivahara (XVI.69): It is a necklace in the neck. This is also called 'Graiveyaka' (VI.10). 3. Hara (A Necklace): It is used by men also (V1.80). 4. Ear rings : They are called "Karnika' (XVI.72). Kundala is also an ornament worn in the ear (XVI.59). Ear-rings were worn by men also (VIII.12). In Praksta they are called Kanayapariale'. 5. Valaya : It is a ring worn in the finger (XVI.66). 6. Anguliya : It is an orpament of forearm (XVIII.89. Ku. VI.34).

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Ornaments 201 7. Angada : It is a bracelet worn on the upper portion of the arm (Ku.1.76). 8. Kanci: It is a girdle furnished with small bells (V1.54). Nivis were also decorated with small bells (Ku. VI.38). Ornaments of men. 9. Kataka: A bracelet. 10. Keyura: an armlet. 11. Mukuta (A diadem). It is mentionad by Puskara. 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 Abhayatilakagani, it is called 'Virakat a ka' (V1.77). The 'niska' worn by women in their feet is called Padaniska'. It is indicated by the text itself which reads "Atmapanniska' and 'Kalatrapadaniska' (VI.77). 13. Padakantaka:- 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. raga' (XV.42); Vaidurya (XIII.79) and Vajra (XV.42) etc. Ornament of idols are mentioned to be made of 'brass' which is called 'Pialadhatu' (Ku. II.42). Puskaraksagasi has rendered it as 'Pitadhatu' (Yellow-mineral). It corresponds to modern Indian language's 'Pitala'. 1. Pots: Some pots are made of earth (XV.73) eg. pitcher (VI.79) called Kumbha or Karpara or sarava (XV.14). Drona (XV11.94); Sthali (XVII.106). Pari 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 "Paitak iki".

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202 Dvyasrayakavya According to Abhayatilakagani, its local word is 'Pitau'. (XVII.13). It is a bamboo basket. Puta is a vessel made of leaves (III.143). A leather bag is called Carmabhasrika (V.10). Dsti 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:Datra: 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). Ulukhala: A mortar made of iron, wood or stone (Ku. 11.16). Chatra: An umbrella (V.98; VII.106). Darpana: A mirror (Ku. VIII.81). (j) Games and amusements Children played with toys called Kridanakas (VII.9-10). Children of cowherds while breeding cows whistled for their amusements which is called sinta (VIII.43). The words giri and anda are mentioned by Hemacandra (III.10). A man became one-eyed (Kana) 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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Games and amusements 203 the game appears to be modern gillidanda. 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 gillidanna and not the Hockey and Ball. The word Sankula 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 Vrsabha-tulana (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 Aksa or glaba (XVII.4). Abhayatilakagani has mentioned a board (dyutaphalaka) on which the dices were thrown. The fate of the gambler depended on the throw of the glaha. It was played by small-sicks (salaka) also. The game is called Pancika became it is played by five salakas. If all these pancikas fall upwards or downwards, the player wins. Otherwise there is a defeat. It has been explained by Abhayatilakagaai. (V.39). On the explanation of the words Ekapari and Dvipari (V.39), Abhayatilakagaai has further clarified that a piece of salaka was cut into two pieces. The game was either played by salakas or by aksas 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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204 Dvyasrayakavya 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 Tala 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). Kumarapala, 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 Udyanakrida (1.112) or plucking of flowers (XX 1) were popular. Cutabanjika 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 Dvyasrayakavya. 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 Gathika (X1.37). The following instruments are referred to in the Dvyasrayakavya. 1. Vina (111.38). A lute. It is called Vaina also (XVI.63). 2. Venu (III.38). A flute. A special song called Venugiti is sung witb the help of venu to express internal feelings (X.38). A Venu made of the Bilva wood is also referred to (IV.91).

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Music 205 3. Bheri (III.66; Ku. VII.13). A kettle-drum. 4. Madduka (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 Puskaraksagani has explained it as a local instrument called Adauja. Perbaps it is an instrument producing Jhar, Jhar sound. 7. Damaruka (Ku. VII.13). It is a small-drum called damaru in the modern Indian languages. 8. Dhakka (IX.19; Ku. VIII.13). It is a big drum. 9. Vikvani (XII.63). It is called Vallaki or Laki also. It was played by caranas. It appears to be a string instrument like an Indian lyre. 10. Tantri (X.25). It is a string instrument like a vina. 11. Turya (III.79). It is called Ranaturyavadya also (XIV.37). It appears to be kind of bugle winded in the battlefield. Abhayatilakagani has mentioned twelve kinds of Turyas (V.1; X1.62). A man who could play all kinds of turyas, is called Nandikara (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 Vina. 14. Kahala (IX.19). It is a wind instrument. According to Abbayatilakagaai, Kahalas were sounded with the air of the mouth (XV.69). They were made of gold also. 15. Yaka (IX.19). 16. Mrdanga It was played io temples (Ku. 1.86). Some madangas of bronze were prevalent amongst mountainous areas (XV.69).

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206 Dvyasrayakavya 17. Tala (Ku. 11.71). According to Puskarak sagani, it was also a drum made of bronze. (1) Education Asramas 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 Vidyamathas (1.7). The sages were in the teachers these institutions whose work, according to Abhayatilakagani is to perform sacrifices, to . study and to teach (1,108). These Vidyamathas 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 Kartika, 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 Pathas viz. Padapatha, Krama-patha etc. (XV. 124) were taught. Sakala 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 Vajasapeya, Khanoakiya, Saunaka, Aukha, Chagaleyin(XVI.89). Chandogya, Yajnikya, Bahvicya, Aukthikya, Atharvana and Kathaka (XVI. 82), are other portions of the Vedic literature mentioned in the Dvyasr ayakavya. Some of the Mantras are called "Maharajikamantras' consisting of Vayavya, Rtavya, Pitsvya, Usasya and Prausthapadika mantras (XV. 112) Sunasirya Vastospatiya

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Education (XV. 110), Aponaptriya suktas are also mentioned (XV.107). 2. Vedanga: It is called "Sadanga" 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 Yajnikavida (XV. 120-125). Amongst rituals agnistoma (XV. 119) and Purodasa (XVI. 74). are referred to. Kalpasutras are also mentioned (XV.120-21). Kalpa by Paingi XVI.90). Kasyapin and Kausika (XVI.90) are also mentioned. Metres are referred to (XIII. 46). 207 3. Brahmana: Satapatha and Sasthipatha Brahmanis are mentioned in the poem (XV. 122). Abhayatilakagani has mentioned 'Sasthipatha' as a part of the Veda. 4. Upanisad: They are called 'Jnanaguhya' (XI.23). 5. Grammar: Grammarians are called Laksanikas (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 sutras and vrtti were studied. They are called Vartisutrika (XV. 120.121). 6. Puranas: The Puranas were also a subject of study (XV. 118). In the time of Hemacandra, Puranas had become popular even in mountainous area (XVI.46). They are mentioned to be sung by bards in the Arbuda mountain (XVI. 46). Puranas 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). Carvaka is called 'Laukayita' (XV. 120-121). Mimamsa is also referred to (XV.124). 8. Languages: Sauraseni (Ku. VII 93-102), Sabari (Ku.II. 66) are the dialects of Prakrta. Gopalagurjari is mentioned as a

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208 Dvyasrayakavya special dialect which has been explained by Puskaraksagani as a language of the Bhairavaraga (Ku. V.91). Other languages and dialects are mentioned in Praksta-grammar by Hemacandra. 9. Classical Sanskrit Literature : He has mentioned the Kiratarjuniya (XVI.95) and the Sitanvesaniya (XVI,95). Vasavadattika is another work mentioned in the poem(XV.119). According to Abhayatilakagaai, this Vasavadatia is an Akhyayika. A work based on Subhadra is called Saubhadra (XVI.94). Besides, he has mentioned samasya-sloka i.e. incomplete verses to be completed (XI.66), itihasa-granthana i.e. writing ancient history (VIII.49). ancient lore(VI.6), Astakas and stotras (XVII.101). According to Abhayatilakagani, asisadhyayana is a synonym of the Saptasati, the eulogy of Canoika (II.6). 10. Arthasastra : Hemacandra has referred to three political powers and trividya (varta, trayi, dandaniti (XV.120-121). It is called ksatravidya or Dandaniti also (XV.120-121). On the explanation of the word Sutrakara (XI.67), Abhayatilakagani has specified Sukra as a sutra-kara on Arthasastra. Usanas's school of Politics was also taught to princes. Kumarapala had a knowledge of this school (XVI.3). 11. Poetics : It was also taught in the Asramas (XV.120-121). 12. Dance: Its teaching is also referred to (XVI.81). Natasutras by Salalin (XVI.90), Karsasvaka (XVI.91) and Kapileya" (XVI.91) are mentioned. 13. Asceticism : Bhiksusutras by Parasarin (XVI.90) and Karmandini (XVI.91) are mentioned. 14. Medicine : Many categories of diseases viz. Vattika, Paittika, Slaismika, Sannipatika etc. are mentioned (XVII.89). A work called Saisukranda is referred to (XVI.95). According to Abhayatilakagani, the work is related to the diseases of children. It may be a work teaching maternity,

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Education 209 15. Commerce : A work on the sale and purchase of barley is called Yavakriti ka (XV.119). 16. Other arts : Some other works related to the science of metals were called Samsargavidya (XV.120-121). Such arts were also taught in Asramas. 17. Animals:. A work vacaspatiyam 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 Dvyasrayakavya 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 Anugramika (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 Janapadivstti, an occupation of Janapadas (IV.52). Abhayatilakagani has explained it as Pasupalyakarsanarupa (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. Karira Kuna, Pilu etc. (XVIII.20). The corn was put in large-store-houses called Mahakhalyas. 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. Kotaravana, Sarikavana, Misrakavana etc. are mentioned (VI.61). In the Dvyasrayakavya, a prayer for the prosperity of the plough, cows and calves is found (VI.101).

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Economic conditions 211 Irrigatian : Irrigable fields are called kaidarya (XV.51). Artificial reservoirs to water the earth are referred to which are called kulya. In Prakrit, they are called kolla. According to Puskaraksagani, kulya is an artificial channel (Ku. III.46). Drainage for irrigation is called Alabu (Ku. 1.46). Those who operate on wells are called Akhas (XIII.33). Plough: Ploughmen are called Halikas or Sairakas (XVI.80). Samba is a particular type of plough (XIX.36). Occupations In the Dvyasrayakavya, we find the reference of guilds of artists belonging to the same category (Sajatiyasilpisangha, XI. 24). Main occupations are as follows: 1. Vanik : They appear to be rich men whose occupation is to lend money and recollect it on the harvest of the crops. He is called Dhanyamaya because he measures the corn when collected (XI.43). Some of the Vaniks went out for business irrespective of the management of the house (III.25). Vaniks are also referred to as shopkeepers selling their merchandises on the road-side (IlI. 130). 2, Mahajanika : They are usually the respectable and the rich men of the city so they are called Mahajanikas. According to Puskaraksagaoi, this category consists of business. men (Sresthin) and ship-owners (Sarthavaha, Ku. VI.34) 3. Lauhaprastarika : They are dealer in iron (XVII.45). 4. Vidyabhitya: Their main pursuit is teaching (XIII.8). According to Abhayatilakagaai, they are called Mahayajnikas or Yajnopadhyaya or Samajya because their duty is the performance of the sacrifices for others (XIII.8). Some of the priests whose occupation is to read Suktas only are referred to in the poem (XV.1.3). 5. Artists : (IX.89). Some of them are painters who

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212 Dvyasrayakavya 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 Daivajna (XI.6). 7. Music artists : Flutists are called Vasika (Ku.[1.70). Other artists who play on the Bheri are called Bhairika. An artist resounding the conch.shell is called sankhika (V.117). A female singer is called Gathika (XI.37). A male vocal musician is called Sangitaka or kalavid (XI.29). Some other music-artists are called Panigba or Tadagba (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 (laksa), Gorocana or Kardama etc. is referred to (XV.42). 11. Miners : They are called Khanakas. A woman working in the mine is called Khanika (X1.37). Kiratas are referred to digging jewels from the mountains (XVI.53). A mine of Padmaraga is referred to be existing in Kollapur (V1.22). A mine of gold in Vanavasa 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. Mahamatra : 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 Karnadhara also (X1.53).

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Economic conditions 213 15. Meat-sellers : They are called Saunika (XX.37). 16. Wine-sellers: They are called Kallala or Saundika (XVI.76). In his administration, Kumarapala banishad this occupation. So winc-sellers and meat-sellers shifted to agriculture as their new occupation. 17. Potter : A potter is called Kulala (XV1.93). 18. Washerman : He is called Rajaka (IX.30). A washerwoman is called Rajaki (XI.37). 19. Black-smith : They are called Lohakara (XVI.49). Sana, a sharpening stone is one of his instruments (X.65). 20. Hair-Cutter : He is called Napita (XVI.21). 21. Weavers : They are called Tantuvaya (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 "Dvaisakati' (XVII.113). Various types of chariots were also prevalent (XVI.87). Some chariots covered with cloth are called vastra and other chariots veiled with yellow blanket are called Pandukambali (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 Yavabusakam. 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 Uma is called Umavyasakam. A debt to be paid after an year is named as Aisamaka (XVI:60).

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214 Dvyasrayakavya 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 Dvyasrayakavya. No foreign trade, import or export is cited in the poem. In those days business relations had been established with Chinal via Java. The trade with Sumatra 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 Dvyasrayakavya. Cows and Niskas are the subserviences of business (XVI11.18). According to Abhayatilakagani, a Niska 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. Karsu or Karsapana: XVII.79; Ku. 111.27). It consists of sixteen panas. Perhaps it was made of gold. Originally it was a golden coin but later on silver Karsapanas 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 hemnoSTottaraM zataM pala vA 4. Aghniborti, Prabhudayal. Patanjali-Kalina Bbarata, Bihar, 1963, P,355.

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Economic conditions 215 a weight for gold?. V.S. Agrawala has given a table of its development in the Vedas, Panini, Jatakas and later on. Half Karsa is also referred to in the Dvyasrayakavya. A woman whose wages are half karsa will be called 'Ardhakarsiki' (XVII.80). iii Rupaka : It is mentioned by Abhayatilakagani on the explanation of the word "Vainsatikas. A thing bought for twenty Rupakas is called Vaimsatika (XVII 81). V.S. Agrawala thinks is it to be a proper coin of twenty Masas made of silver and punch-marked therein". iv. Rupya : It can be identified with Rupaka. It appears to be a coin made of silver (XVII.79). v. Kakani : According to Abhayatilakagani, its value is equal to twenty Kapardas (XVII.88). vi. Iron coins : Some of the iron coins are referred to in the Dvyasrayakavya but their mames are not given. Coins made of iron are called 'Lohitika' (XVII.82). Weights and Measurements i. Drona : (III.18, 65). According to Prabhudayala Agnihotri, it was equal to four Adhakass. ii. Khari : (111.65; XVII.91 ; XIX.74). According to Abhayatilakagaoi, Khari was equal to eight Dronas. 1. DV. XVI1.80. ___ kaMsakarSoM svarNAdimAnabhedI 2. Agrawala, V.S. India as known to Panini, pp.266-268. 3. DV. XVII.81 4. Agrawala, V.S. op.cit. p. 269. 5. Agnihotri, Prabhudayal, Patanjali-Kalina-Bharata p.344 6. DV. V.16

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216 Dvyasrayakavya Arthasastra defines Kbars equal to sixteen dronas while according to Caraka four dronas make one Kbarit. iii. Adhaki : (XV11.96). It was a weight equal to 16 Kulavas or 256 Karsas? It appears to be equal to one seer. iv. Prasthika : (XVII.88). It was a measurement of corn in the time of Patanjali. It was equal to four Kudavas or Anjali?. Measurements of road i, Krosa: (XI.45; XIV.21). ii. Prayanaka (VII.32), iu. Yojana (III.67; XVII.50). Weights of gold i Kamsa: Abhayatilakagaai hes explained it as a weight of gold (XVII.80). ii. Pana: It is called Karsapana also by Abhayatilakagani (XVII.87). lii. Pada : According to Abhayatilakagani, it is onc fourth of Masa (XVII.87). iv. Masa : It is a weight of gold called Masa. According to Abbayatilakagani, it has five Gunjas (VI.13). 4. Gunja: It is called Rattika or Ratti these days. It is a small fruit of red and black colour. It is the smallest weight for gold. Five Gunjas make a 'Masa' (VI.13). 1. Agrawala, V.S. India as known to Panini p.253. 2. ibid., p.253 3. Agnihotri, Prabhudayal, Patanjali-Kalina Bhara'a p.311

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Boonomic conditions 217 vi. Sana : According to Abhayatilakagani, its weight is equal to four Masas i.e. twenty Gunjas. 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. Asva ; horse (V.106 ; 111.3 ; V. 124). 3. Uksan (IV.50 ; X.74). an ox or a bull. 4. Ustra (IV.60; V.124 ; V1.77 : 18.58.) a Camel. Their masters are called austrikas (111.136). 5. Rsya (V.114). A variety of an antelope. 6. Rksa : A bear (IV.61). 7. Kapi (IV.60) A monkey. 8. Kari (IV.60). Selephant' Also called Ibha (III.3). A sign of datra is mentioned to be marked on their ears (V1.64). 9. Khara : donkey (V.124). Also called Rasabha (IV.60): 10. Go : III.3 ; V.105, IV.63, VIII.114, V.124. Cow, 11. Rarkava : 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. Ena : (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. Pumsambara : (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 219 Birds 1. Ali: A bee (111.41 ; VIII.46 etc). It is mentioned having six feet and is called "Satcarana' (X.27). 2. Kapinjala (V.114). The Cataka or the Tittiri bird (Apte, p.132). 3. Kaka (XIII.17). a crow. 4. Kurara (Ku.V.47), an ostrey. 5. Keka (A peacock). Sadja voice is specified (X.20) in connection with a peacock. 6. Kokila : a cuckoo (Ku, 111.34), Pika in 1.67. 7: Kraunca : According to Monier William's Dictionary Curlew-like or a female Curlew (111.19). 8. Khanjana (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 Visnu. 10. Gydhra : (Ku. VI.55) A vulture. 11. Ghughghika (Ku. VIII.69) a variety of pigeon in Hindi called 'Ghuggi'. 12. Ghuka (XIII.17) (An Owl). 13. Cakora (111.44) (Patridge). 14. Cakravaka : (I.29) A pair of birds separating in the night. In latin called 'Anas Casarca'. They are also called Rathangau in dual (II.19). (XV.76). Its female is called Cakravaki (II.15). 16. Cataka : (V.11). A sparrow. Male-sparrow called Cataka (Ku. V.53). 16. Cataka : The bird in Lat. called 'Cucculus melanaleucus' (X.24).

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220 Dvyasrayakavya 17. Tittira : A paridge' (1V.80, V.114.) 18. Baka : "A crane (XVII.C 8). 19. Balaka (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 Manasa lake in (V.67 X.20). They are also called Rajahamsa. 22. Sikhandi (1.67); 'a peacock'. Its Female is called sikhandini (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. Sarasa (1.67). (Ku. V.53). 'A crane' Reptiles 1. Ahi : a snake (IV.61 ; V1.95) 2. Vrscika : a scorption (VII1.85) Water animals : 1. Jhasaka is a small fish according to Abhayatilakagasi (III.153). Cf. Jbasa 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 221 2. Kasa (III. 12). Saccharum cylindricum. 3. Kinjalka (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. Kimsuka (Ku. I. 57). Butea frondosa. According to Puskaraksagani it is the same as Palasa 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. Kusmandi (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. Jati 'Latin (III. 42). Jamimum grandiflorum' M. Will. p. 418. This is the same as Malati (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 Abhayatilakagani its leaves have some astringent smell It is mentioned the same as Kadamba. 11. Paratti : It is a special kind of flower according to Puskaraksagani. But its equivalent is not given anywhere. (Ku. 7.74). 12. Bandhuka (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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222 Dvyasrayakavya 15. Langali (Ku. V. 15 ; V. 16). It may be identified with Langulika (Gloriosa Superba). 16. Sirisa (XV. 79). 'Mimosa Sirisa'. Creepers 1. Kadali (XVI. 79) Musa Sapientum. 2. Kancanara (Ku. IV. 3). A mountain ebony called Bauhinia variegata. 3. Karnikara (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. Svarnaketaki is a golden quality of the same (Ku. IV.4). 6. Lavali (Ku. III.36). 'A nona reticulata. 7. Dadima (Ku. V. 8). 'Punica granatum'. 8. Naranga (Ku. V. 79). Citrus special. 9. Vasantika (Ku. III. 54). It is the same as Madhavi. Monier Williams p. 948. gives its equivalent as Gaetnera racemosa. Madhavi is mentioned in (XVI. 77). 10. Malati (Ku. V. 5.) Aganosma Caryophyllata. 11. Lavali (Ku. III. 63). 'Anona reticulata'. 12. Langali (Ku. V. 10). Trees 1. Anjna (VI. 61). 2. Asoka (XVI. 76 and Ku. III. 18) Sarala indica. 3. Asvattha (XV. 81). Ficus religiosa. 4. Udumbara ((XV.90). Ficus glomerata.... 5. Kadamba (X. 27). According to Monier Williams

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Trees 223 (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. Kharjura (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. Palasa (III. 4, V. 98). Butea frondosa. It is also called Brahmataru (Ku. III. 30). 15. Paribhadra (K4. 11.53). Az idiracht: indica or Erythrina indica. 16. Pippali (1V.93. Piper longum. 17. Piyuksa (IV.4) Vine. 18. Punnaga (Ku. II.33). Colophyllum inophyllum. 19. Priyala (Ku. IV.2). Buchanania latifolia. 20. Pliksa (IV.4 ; V.91; Ku.111.48) Ficus infecto:ia. 21. Bikula (K 4.111.51). Lat. Mimusops Elengi. (M. Will. p.719). 22. Sigru (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. Madhuka (Ku. III. 28). Bassia latifolia.

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224 Dvyasrayakavya 26. Sami (I/1.110 ; XV.80). Mimosa Suma and prosopis spicigera. This tree is mentioned giving a fire with friction. (XV.66). 27. Sala (IV.4).Shorea robusta. 28. Sirisa Ku.III.42). Mimosa sirisa. 29. Sephali (111.37). It is the same as sephala. Lat. Vitex. Negundo. 30. Saptacchada. Alstonia scholaris. It is called Ayukparna in (III.36; IX.147 ; Ku.I. 36; Ku.V.20). 31. Sallaki (III.151). Boswellia serrata. According to Abhayatilakagaai, 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. Hintala (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 Dvyasrayakavya. In the following pages, I have restricted myself to the study as reflected in the Dvyasrayakavya only. In the time of Mularaja Hinduism, Buddhism and Jainism were flourishing in harmony in Gujarat. It conutinued upto the reign of Jayasimha and Kumarapala 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 Brahmanas 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 Graharipu 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 Ahimsa was being adopted in Hinduism in various aspects when Kumarapala 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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226 Dvyasrayakavya BRAHMANISM Sacrificial Rituals : Hemacandra h s referred to the sacrificial fire whereon Abhayatilakagaoi has given the explanation that the faggots of Palasa and Asvattha were used in the sacrifice. The sacrificial fire was lit with Rgayanapathana. Sacrificial pots are also mentioned (VII.14-15). Brahmanas conducting a sacrifice are called Hotpor Pots. (VI.32). The Purodasa prepared in eight sacrificial is called "Astakapala" (V1.60). Amonst sacrifices Turayanayajna (XVII.56), Suskagomayahoma (the sacrifice with dried cow-dung, IV.32) and Agnistoma (XVII.58) are mentioned. Oblations are given to Dyavapsthivi, Agnisoma (XV.100), Indra (XV.107). Tarnabindava deities, Sukriya, Satarudriya and Apam Napat (XV. 106). In a sacrifice, the word 'Vasat is uttered for Indra (III. 34). According to Abhayatilakagani, silver or golden pitchers full of sugar-cane juice, milk, curd and fragrant water are called Puranakumbhas and they are given as Daksina (XV. 70 113). Some sacrificial discussions were held after the sacrifice (XV.108). Domestic Rituals : Argbya, Padya and Madhuparka were given to a king and a bride-groom (V1.9; VII.111). 'Navyayajnika' was a sacrifice held in the beginning of advent the of the new grain (XVII.43). Brahmanas were invited and were worshipped on the cropping of the barvest on the ninth day of Asvin month (111.6). Sraddhas were celebrated in sarad (XVI.43) and Brahmanas enjoyed the rich food (V.48; XVIII.55). Royal Rituals : On the birth of the son to a king, a text Specified as Sutramatyka 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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Religious position 227 Worship : Deities were worshipped with the fragrant substances like Tagara, Karpura etc. (Ku.II.39). On an alter besmeared with saffron (Kurkuma) and decorated with Sirisa 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 Moksa as their object were performed (11.11). Sandhya 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 "Payah 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 Brahmanas is referred to (II. 23). RELIGIONS Many religions developed in Anbilwadapattana in reconciliation and harmony. Followers of Visnu 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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228 Dvyasrayakavya 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 'Avatsrni' (IX. 41). Infact, Caulukya kings were the propagators of Hinduism and they participated in the sacrifices themselves (1.44). Sandhyavidhi 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. VAISNAVISM Jayasimha constructed a temple consisting an idol of ten incarnations of Lord Visnu. The temple is called Dasavatara (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 Anhilwadapattana, Saivism was predominating even in the mountainous areas. (XVI. 48), Almost all the kings of the Chaulukyas dynasty were the followers of the Saivism. Mularaja 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 Kapalika sect (XX. 46). 1. Majumdar, A.K, Chaulukyas of Gujarat, p.296. 2. ibid, p.295.

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Religious position 229 Somanatha : Somanatha, one of the most important Jyotirlingas was situated on the southern shore of Kathiawar in Saurastra (IV. 12). Hemacandra has given some descriptions of the journey to Somanatba. He is called Vrsagamin. The name of Somanatha 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 Dhupa were offered (XV.44). It was an auspicious pilgrimage where pilgrims got their hair cut. Peope came to Somanatha 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, Archaeological Survey of india XLV. (Imperiel Series) p.19. The information is based on Ibn-Asir and Farishta. 3. Dy. XV. 54. Abhayatilakagani remarks: somanAthayAtrAyAM hi yAtrikaH kezA uttAryante 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 Rajas of Hindustan bad bestowed, in all, two thousand villages with their territories for the maintenance."

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Dvyasrayakavya SUN-WORSHIP Worshipping of the Sun and its eulogy in the morning by Kumarapala is referred to (II.22;Ku.1.66). Svastivacana and Santivacana 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 Dvyasrayakavya (I.189, X.70). They are referred to in plural as 'Matarah'(X.69). According to Abhayatilakagaai they are seven in number and Brahmi is one of them. Puskaraksagani on (Ku.IV.57) has enumerated them as 1. Amota, 2. Brahmani 3. Siddhamahesvari, 4. Kaumari, 5. Vaisnavi, 6. Varabi and 7. Camunaa. On another place, eight mother godesses are enumerated as 1. Brahmi, 2. Mahesvari. 3. Aindri, 4, Varabi, 5. Vaispavi, 6. Kaumnari, 7. Carmamunda, 8. Kalasankarsini (Ku. IV.57). They are worshipped in temple called Matrgtha (Ku. 1.84). Some of the names scatteringly occur in the Dvyasrayakavya. Laksmi: The worship of Mahalaksmi is referred to(111.85; Ku. 1.88). Laksmi cannot be attained without devotion (X.79), Karna come to the temple of the Laksmi with a number of lamps as he was desirous to get a son (X.7). There were Mantracaryas in the temple who delvered a mantra to the worshipper (X.8). She was established on a Pitha and worshipped with Bali, flowers and Ahuti (X.12). Aksasutra 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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Religious position 231 held in hand while meditationg upon Her. An oblation of sesamum and flower anh offered to Laksmi (X.13). Uma : Uma was worshipped by women to get a suitable husband (IX.106). Old women also worshipped Her (1.99). Durga : She is called Durgaka also (V 8). Candika : She was worshipped in Gujarat especially on obtaining the barvest (1.188 ; III.6). Kalika : Related to lord Siva, she is a controlling deity of Sakinis. Jayasimha was advised by Sakinis to worship Kalika If not propitiated, she can distroy the worshipper. (XIV.1'). A shrine of Kalika is found in the ancient city Daboi'. Nimbaja : She appears to be a goddess belonging to a local sect of Gujarat. According to Abhayatilakagani, she is a Lokaprusiddha Devata (VII.41). Srutadevi : The eulogy of Srutadevi is mentioned in the poem (Ku.VII.83). Pithadevi : 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 Viharas were found in Gujarat'. But the Chaulukyas of Gujarat were either the followers of Saivism or Jainism. Nothing is found in details in the Dvayasrayakavya except the fact that Durlabharaja 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 Kalikamata, Plate No. 1. 2. Lamotte, Ettienne. Histoire du Buddhisme Indien, Louvain, 1958,p. 599.

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232 Dvyasrayakavya JAINISM Because Jainism was given a royal patronage especially in the administration of Jayasimha and Kumarapala, it is natural that it should influence Hinduism and other contemporary religions. Some new Jain temples were constructed by Jayasimha and Kumarapala. Thus Jainism enjoyed a leading status in Gujarat in the mediaeval ages. Dvayasraya has given some scattered concepts of Jainism. Jainism is called 'Sreyoratha' which according to Abhayatilakagani consists of eighteen 'Silangas and one thousand Laksanas?. Jain monks are called 'Arba' (1.82) or Sadhu (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 "Kumarasramana." (V.96). Hemacandra has described various Tirtharkara in his work called Trisastisalakapurusacarita. In the Dvyasrayakavja sixteen Tirthankaras are mentioned and Santinatha was a popular Tirthankara in Gujarataa. Tirtharkaras follow one another. (XI.70). Tirthankaras are referred to be helpful even in the battlefied (Ku.II.57). Adinatha is called "Sunbalacinha in Prakrit (Ku. 1.51). Hemacandra has referred to some of the great personalities of Jainism viz. Sthulabhadra (VII. 31-32); Vajrarsi (VII.33-35) ; Gajasukumara, Gautamaswamin, Abhayakumaramuni, Sudharmaswamin, Jarobumuni, Prabhavaprabhu and Jina (VII. 1. DV. II. 40. zreyo'STAdazazIlAMgasahasralakSaNo dharmaH 2, ibid., 1.129,

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Religious position 233 36-42). Bhadrasvamin has been quoted by Abhayatilakagani 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 Mallika flowers. An odour of Musta was offered to it. (XV. 78). The oblation of rice Purodasa to Jina appears to be an influence of Hinduism. Jina was worshipped with lotus flowers (Ku. II, 56) and Aratrika 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 Somanatha 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 Abhayatilakagani as the worship of the deity (Devapuja), the service of the teacher (Gurupasti), study (Svadhyaya), restraint (Samyama), austerity (Tapas) and donations (Dana) (1.108). On another place, Tapas is divided into ten categories. According to Purnakalasagani, 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). Kumarapala 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. Yasabpala, Moharajaparajaya ed. by Muni Catura vijaya, G.O.S.IX. Baroda, 1918, pp.V. and XVI.

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234 Dvyasrayakavya trees and creepers was also thought to be a violence (I. 73). To avoid violence, hunting was also prohibited by Kumarapala (XX.31). Due to the personal influence of Kumara pala,a restrict, ion on hunting was ordered (XX. 35). On account of the apprehension of Jivahatya, 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 (Kesaluncana) and pulling out the beard (Smasruluncana) are referred to (IX. 107). Due to the royal influence of Kumarapala, 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. Sraddhas : They were celebrated in houses and donations were also given thereafter (III. 7: III.18). 2. Indradhvaja festival : This festival, according to Abhayatilakagani is celebrated from Suklapaksa Astami to the Purnima (the full-moon). This interpretation is based on the Bhavisyottarapurana and the Varahamihirasamhita. (III.8). The flags of Indra were worshipped for prosperity. (III. 105). 3. Udyanotsura: It was celebrated in the month of pausa after Dasaratras (XIU. 52). 4. Karsarotsava : It is celebrated on the first day of Uttarayana. On that day the Sun changes from Dhanu Rasi to Makara Rasi (1. 97). 5. Dola festival and Grisma festival : These festivals fall in the month Phalguna and Caitra. In these festivals Lord Siva is placed on a swing and worshipped by all the four castes (V. 144). This Grisma festival is connected with the

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Religious position 235 story of Dhundha Raksasi also who torments children. All these explanation are given by Adhayatilakagani. 6. Caturmasa. It is called Caturmasopavasa also (III.27; XVI.89) According to Abhayatilakagani, some of the sages preserve fast from Devasvapnaikadasi (i.e. Ekadasi when the deities sleep) to Devotthanaikadasi (i.e. when they get up) (III 27). 7. Caitra Krsnastami : It is a Jain festival celebrated on the Arbuda mountain on the Astami of Ktsnapaksa. Once in a year, people assemble there to pay their homage to Tirthankara Rsabhanatha (XVI.50). 8. Caudasraddha : It is a festival of women. (XVII.70). 9. Dolarohana : It is a festival of women. They enjoy the swing and sing with a sweet voice (Ku. III.20). 10. Purnima : In the Dvyasrayakavya, three Purnimas viz. Kaulmasi, Triputika and Vatakini 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 Kartiika and on the Pratipat day of the Sukla paksa (111.32) Abhayatilakagani has explained this festival on the basis of the Bhavisya Purana 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 Karttika, 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 Brahmanas and the kings. According to Abhayatilakagani, Brahmanas come to the royal palaces and

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236 Dvyasraykavya 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. Visnavaradhana : According to Abhayatilakagani, it was a festival related to a special worship of Lord Visnu. It was celebrated on the Ekadasi of the white Paksa in the month of Phalguna and Pausa. This worship yields a good fruit. Here Brahmanda Purana is quoted by the commentator (XX.5) 14. Vrataikadasi : A fast was observed on this Ekadasi 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 Tirthamahatmya (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 Graharipu, pilgrims left it (11.63). 3. Raivataka : This mountain sanctifies its visitors and cuts their sins (XV 64). 1. DV. XX.5. yadA tu zukladvAdazyAM puNyaM bhavati kahicit / tadA tu sA mahApuNyA kathitA pApanAzinI / /

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Religious position 237 4. Sankhoddhara : It was an auspicious place in Saurastra (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). Raksasas could be removed with the help of Mantra and Tantra (X 63). Bhutas : Nineteen kinds of Bhutas are referred to by Hemacandra (V.61). Abhayatilakagani on the basis of Narayanasimhita bas explained them as Sura, Asura, Yaksa, Raksasa, Kasmala, Bhasmaka, Pits, Vinayaka, Pralapa, Pisaca, Antyaja, Yonija, Bhuta, Apasmara, Brahmaraksasa and Vaisyaraksasa. Pretas ; Existence of paretas (spirits) is also referred to (IV.61). Pisacis : A belief in the existence of female spirits viz. pisacis and Sakinis 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. Raksasas : 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. Raksasas could be avoided by Mantras, Tantras and Astras (weapons X. 63). They can appear and disappear at once (X.66-57). Pretis : They are mentioned as having long tails made of poison (IV.62). Their tails are variegated, arrow-like, Guruda

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238 Dvyasrayakavya or cow-like (IV.63). Having long nails and deformed face they are named after their characteristics viz. Surpanakha: Datrarakhi, Kalamukhi or Vajranakba etc. (IV.62). Worlds : Three worlds(Lokas) are specified as Martyaloka (XI11.41), Patalaloka (XIII.52) and heaven (Svargaloka IX.84). Siva, Indra and Brahma are said to the residents of the heaven (IX.84). Rebirth The previous Samskaras 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 Durva 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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Religious Position 239 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, Raksasis 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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BIBLIOGRAPHY SANSKRIT WORKS Anekarthakairavakaumudi of Ed. T. Zachariae, Wien, 1893. Mahendrasuri Anekarthasangraha of Ed. with the comm. of Hemacandra Mahendrasuri, T. Zachariae, wien. 1893. Anyayogavyavacchedadva- Ed. Motilal Ladhaji Oswal trimsika Poona, 1926 Abhidhanacintamani of Ed. in Devacandralalbhai Jain Hemacandra Pustakoddhara series, 92, Bombay, 1946 Amarakosa of Amarasimha Ed. Rama Narayana Acarya, Nirnaya sagara Press, Bombay, 1950. Ayogavyavacchedadvatrimsika Ed. Haragovindadas and of Hemacandra Becaradas, Varanasi, Vira Sam 2433. Arthasastra of Kautilya Ed. Ramtej Pandey, Varanasi, Sam. 2016. Astadhyayi of Panini Ed. Sankara Rama sastri Madras, 1937. Apastambagshyasutra Ed.Cingaswami sastri, Varanasi, 1928. Avasyakavitti of Haribadra Ed. Kumudavijaya, Bombay, 1920. Asvalayanaglhyasutra Ed. V.G. Apte, A.S.S. Poona, 1936.

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241 Kavirahasya of Halayudha Ed. Ludwig, Heller. Greifswald, 1900. Kadambari of Banabhatta Ed. Srinivasa Sastri, 1964. Kavyamimamsa of Rajasekhara Ed. C.D. Dalal, G.O.S. Baroda, 1934. Kavyadarsa of Dandin Ed. Ramacandra Misra, Varanasi, 1958. Kavyanusasana of Hemacandra Ed. K.M. Series Bombay, 1901. and R. C. Parikh, Bombay, 1938. Kavyalankara of Bhamaha Ed. Batuk Nath Sharma and Baldev upadhyaya, Benaras 1928. Kasika of Vamana & Ed. Brahmadatta Jijnasu, Jayaditya Varanasi, 1951. Kirtikaumudi of Somesvara Ed. A.V. Kathavate, Bombay, 1883. Kumarapalacarita of Ed. S.P. Pandit, Poona, 1936. Hemacandra Kumarapalacaritasangraha Ed. Muni Jinavijaya Bombay, 1956. Kumarapalapratibodha of Ed. Muni Jinavijaya, G.O.S. Somaprabha Baroda, 1920. Kumarasambhava of Kalidasa Ed. N. S. P. 4th ed. Bombay, 1906. Gopatha Brahmana Ed. Dieuke, Gaastra, Leiden, 1919. Chandonusasana of Ed. H.D. Velankara. Singhi Hemacandra Jain Granthamala, 49, Bombay, 1960. Trisastisalakapurusacarita of Ed. in six vols. Hemacapdra Prasarakasabha, Bhavnagar, 1905-1904 and

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242 Tr. into English Johnson, G.O.S. Vol.I., 1931, Vol. II., 1937. Vol. III., 1949. Vol. IV., 1954, Desinamamala of Herracandra Rev. Sec. Ed. by Ramanujaswami, B.S.S. XVII. Bombay, 1938. Dvyasrayakavya of Ed. A.V. Kathavate Hemacandra Vol. I. B.S.S. 69, Bombay, 1915. Vol. II.B.S.S.76, Bombay, 1921. Dbatukavya of Ed. Kedarnath and V.L. Narayanabbatta Paniskar sastri, K.M.X. Bombay, 1915. Dbatupatha of Hemacandra Ed. J. Kirste, wien, 1895, 1899. Nighaotusesa of Hepsacandra Ed. as an appendix to Abhidhanacintamani, Bombay, 1946. Nirukta of Yaska Ed. V.K. Rajwade, Poona, 1940. Padmacarita of Ed. Hiralal Hansraj, Jamnagar. subhavardhanagaai (no era). Parisistapaivan or Sthaviravali- Ed. H. Jacobi, Calcutta, 1883. carita of Hemacandra Paraskaragshyasutra Ed. Govindavisnu Klsnadasa, Bombay, 1938. Puratanaprabandhasangraha Ed. Muni Jinavijaya, Calcutta, 1936. Prabandhakosa of Rajasekhara Ed. Muni Jinavijaya, Santi. niketan, 1935. Prabhandacintamani of Ed. Muoi Jinavijaya, santiMerutunga niketan, 1933.

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243 Prabbavakacarita Ed. Muni, Jinavijaya, Calcutta, 1940. Pramanamimarisa of Ed. Motilal Oswal, Vira Sam Hemacandra 2452 and Eng. Tr. by Satkari Mookerjee and Nathmal Tatia, Calcutta, 1946. Praksta Vyak irana of Ed. Rev. ed. P.L. Vaidya, He macandra Poona, 1958: Baudhayanagrhyasutra Ed. R. Shama Sastri Mysore, 1920. Brahma Purana Ed. Gurumandalagranthamala, XI., Calcutta, 1954. Bbagavata Purana Ed. Gita Press, Gorakhpur, Sam 2010. Bhasavstti of Purusottamadeva Ed. S.C. Chakravati, Rajashahi 1918. Manusmsti Ed. Gopal Sastri Nene, Benaras, 1935, Mabadevastotra of Ed. Caranavijaya, Bhavnagar, Hemacandra 1934. Mahabharata Ed. G.D. Jalan (Four Vols) Gita Press, Gorakhpur, Sam 2014. "Mahabhasya of Patanjali Ed. Vedavrata (six Vol.) Jhajjar, 1963. Markandeya Purana Ts. Pargiter, Bibliotheca Indica, Calcutta, 1888. Meghaduta of Kalidasa Ed. and annotated by M.R. Kale, Bombay, 195EUR. Mohaparajaya of Yasahpala Ed. Muni Caturvijaya, G.O.S. Baroda, 1918. Yajnavalkyasmsti With Mitaksara, Bombay, 1882. Yogasastra of Hemacapdra Ed. Dharmavijaya, Bibliotheca Iodica, calcutta, 1907-1921.

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244 Raghuvamsa of Kalidasa : Ed. Acarya, Rama Narayana, . N.S.P. Bombay, 1948. Rajatarangini of Kalbana Tr. M.A. Stein. Vol.I-II. Delhi, 1961. Ramayana of Valmiki Ed. Pcdar, Hanumatprasada, Gita Press, Gorakhpur, Vik. Sam, 2017. Ravanarjuniya of Bhubhatta Ed. Sivadatta Sarma, Bombay, Bombay, 1900. Linganusasana of Hemacandra Ed. as an apendix to | Abhidhanacintamani, Bombay, 1946. Vasudevavijaya of Vasudeva Ed. V.L. Paniskar and Kedar Nath, K.M.X. Bombay, 1915. Visnu Purana Ed. Gita Press, Gorakhpur, Sam, 1990. Vitaragastotra of Hemacandra Ed. Caranavijaya, Bhavnagar, 1934. Vaikhanasagehyasutra Ed. Caland, Calcutta, 1927. Satapatha Brahmana Ed. Candradhara Sarma, Kasi, Sam 1994.97. Sabdanusasana of Hemacandra Ed. Himamsuvijaya muni, Ahmedabad, 1934. Sarvadarsanasangraha of Ed. V.S. Abhyankara, Poona, Sayana and Madhava 1951. Samaveda Ed. Damodarapada Satavalekar, Pardi, 1956. Sahityadarpana of Visvanath Ed. and Tr. salagrama Sastri Varanasi, 1956. Sarkhyakarika of isvaraklsna Ed. T.G. Mainkar, Poona, 1964. Sukstakirtikallolini Ed. Punyavijaya Suri, Bombay, 1961.

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245 Syadvadamanjari of Mallisena Ed. Motilal Ladhaji Oswal, Poona, 1926. Haimavibhrama of Ed. Hargovind and Becargovind Gunacandrasuri Varanasi, Vira Sam., 2439. MODERN WORKS Agnihotri, Prabbudayal Patanjali-kalina Bharata, Patna, 1963. Agrawala, V.S. "India as known to Panini 2nd. ed. Varanasi, 1963. Altekar, A.S. Position of women in Hindu Civilization, Varanasi, 1938. Apte, V.S. Sanskrit-English Dictionary, Delhi, 1963. Aufrecht, T. Catalogus Cadicum Sanscricorum Bibliothecae Bodleinae, Oxford, 1864. i Do Catalogus Catalogorum,Leipzig 1962. Bajpai, K.D. Thc geographical encyclopaedia of ancient and medieval India Pt. I. Varanasi, 1967. Bayley, E.C. Local Mohammadan dynasties of Gujarat, London, 1886. Belvalkar, S.K. Systems of Sanskrit grammar, Poona, 1915. Bhandarkar, R.G. Report on the Sanskrit Mapuscripts in the Bombay Presidency during 1880-82, Poona, 1882 1882-83, Bombay, 1884 1883-84, Bombay, 1887 1884--87 Bombay, 1894 1887-91, Bombay, 1897

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246 Brockman, Draka Buhler, G. Do Do Burgess, James Do Do Do Burgess, J and cousens, H Ed. U.P. Gazetteer, Vol. VII. Allahabad, 1911. A Catalogue of Sanskrit Mss. contained in private libraries of Gujaral, Kaccha, Sindha and Khandesh, Bombay, 1871. Detailed report of a tour in search of Sanskrit Mss. made in Kashmir, Rajputana and central India, J.B.B.R.A.S. (Extra No.), 1936. The life of Hemacand acarya.. Tr. Manilal Patel, Santiniketan, 1936. Antiquities of the town of Dabhoi in Gujarat, London, 1888. Reports on the antiqulty of Kathiawad and Kaccha. A.S.W.I. Vol. II. London. 1876 On the Mohammadan architecture of Baroach, cambay, Dholka, Champair and Mohemadabad in Gujarat A.S.W.I. Vol. VI. London, 1896. Sceneries in Gujarat and Raj. putana, London. 1874. The architectural antiquities of Northern Gujarat, A.S.W.I.. Vol. IX. London. 1934.

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247 Cousens, H. Cuppigham, Do Dalal, C.D. De, S.K. Do Do Dey, N.L. Somanatha and other medieval temples in Kathiawad, A.S.I. (Imperial series), Vol. XLV. London, 1931. Ancient geography of India, 2nd. ed. Varanasi, 1963. Report of A.S.I. Vol. V 2nd. ed. Varanasi, 1966. A catalogue of Manuscripts in Jaselmera Bhandara G. O. S. XXI. Baroda, 1923. History of Sanskrit literature, Calcutta, 1947. History of Sanskrit poetics, Calcutta, 1960. Geographical dictionary of ancient and mediaeval India, 1934 History of Hindoostan, London 1768. Chronology of India Westminster, 1889. The History of India as told by its own historians. Vol. I. London, 1867. Vol. II. London, 1869. Rasmala, London, 1876. History of Parmar dynasty Dacca, 1933. A Catalogue of sanskrit and Prakrit manuscripts, Nagpur, 1926. Old Javanese Ramayana. An exemplary Kakwin, New Holland, 1958. Dow. Alexander Duff, C.M. . Elliot, H.M. and Dowson, J. Forbes, K.A. Ganguly, D.C. Hiralal, Rai Bahadur Hooykaas Christiaan

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248 Hunter, William Wilson Jani, A.N. Kane, P.V. Do Kathavate, A.V. Keith, A.B. Do Keithorn, F. Krishnalal Krishnamachariar, M. Lamotte, Etienne Law, B.C. Macdonell, A.A. and Keith, A.B. Majumdar, AK. Ed. Imperial Gazetteer of India, 1931. A Critical study of Sriharsa's Naisadhiyacarita, Baroda, 1957. History of Dharmasastra Vol. III. Poona, 1946. Vol. IV. Poona. History of Sanskrit poetics, Delhi, 1961. Report for the search of Sanskrit Manuscripts in the Bombay Presidency during 1891-95, Bombay, 1901. Catalogue of Sanskrit Manuscripts in the Bodlein library oxford, 1909. History of Sanskrit literature oxford, 1961. List of Sanskrit manuscripts Collected in 1887-78 Bombay 1893. Grhyamantra Viniyoga, Delhi, 1970. History of classical Sanskri literature, Madras, 1937. aura unaka Histoire du Buddhism Indien, Louvain, 1958. Geography of early Buddhism Calcutta, 1932. Vedic Index, London, 1912. Chaulukyas Bombay, 1956. of Gujarat,

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Majumdar, Girija Prasanna Mc Crindle Mimamsaka, yudhisthira Narang, S.P. Nevill H.R. Oppert, G. Pargiter peterson, P. Do Do Do Do Do 249 Vanaspati Plants and plant life as in Indian treatises and traditions, Calcutta, 1927. India as described by Ptolemy. Ed. Surendranath Majumdar Shastri, Calcutta, 1927. Vyakarana Sastra ka itihasa vol. I-II. Ajmer Sam 2019-20. Bhatti-kavya: A study, Delhi, 1969. Ed. U.P. Gazetteer. Benaras Allahabad, 1909. Lists of Sanskrit Manuscripts in the Private libraries, of Southern India, Madras, 18801885. Ancient Indian historical traditions, Delhi, 1962. A Collection of Prakrit and Sanskrit inscriptions, Bhavnagar 1890. Detailed report of operation in search of Sanskrit Manuscripts in the Bombay Circle (Aug.) 1882 March 1883) extra No. of J.B.B.R.A.S. 1883. Second report during 1883-84 J.B.B.R.A.S, 1883 (extra No.) Third report during 1884-86 J B.B. R.A.S. 1887 (extra No,) Fourth report during 1886-92 J.B.B.R.A.S.1894 (Extra No.). Fifth report during 1892-95 Bombay, 1896.

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250 Sixth report during 1895-98 Bombay, 1899. Catalogue of the Sanskrit Manuscripts in the library of H.H. Maharaj of Alwar, Bom 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 Worterbucher, 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 fur die Kunde des Morgenlandes, Vol.IIT

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INDEX Adhaka, 215 Abhayakumaramuni, 232 Adhikarasutras, treatment of Abhayatilakagani, belpful in 135. DV.54 ; a commentator, 12 Adhyahara, 151 Abhidbanacintamani, 6-7, 26n Adhyapana, 31 27n, 31n-?3n, 36n-410, 43n, Adhyayana, 30 45n, 158 ; contents of 6. Adjpatha, 232 -Sesasangraha, 6; -Siloncha, Aditya, 67 ;-Vrata, 30. 6; -Tika, 6. Adityas, 37. Abbidbanasangraba, 6n. Administration, in the DV. Abhinavaravana, 43 172ff. concept of good-, 172; Abhiras, 183 ; residence of Divison of 172. 162. Agastya, 37, 83 ; worship of Abbisara, 131. 230. Abhisaragarta, 131 Agnaka, 164. Abhisarana, 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, Acara, 31 166, 164, 197, 215. Aciravati (river) 99,165 Agriculture, 210 Adam's peak in ceylon, 160 Ahavniyagni, 26 Alauja (Musical instrument), Ahimsa, 31, 225. 205 Ahirbudhna, 41 Adeisothro, 153 Ajla, 44

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253 Aindri, 230 Anekarthakairavakaumudi, 7 Airavata, 39, 131 Anekarthasangraba, 3; details Airavati, 165 of 7; -sesa 7; -Tika, 7 Aja (Rudra), 41. Anekarthasesa, 7 Ajadi, 132 Anekarthavyayasangraba, 7 Ajiravati, 99 ; identity of 165. Anga, 17, 155, 160; king of Akhyayika, 208. 95 Akincanata, 31 Angada (ornament), 201 Aksaubini, number in 177. Anguliya, 200 Alaka, city of Kubera, 39. Anhil wada city, 15, 18, 23, Alankaraculamani, 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. Adda (See Arnoraja also). 21, Amarakosa, 33n 22, 97, 184. Amaravati, 99, 156; identity Anuprasa, 60. of 162. Anustubh, 85-88, 90, 91 Ambada, 113 Anuyogasutra, 13. Ambasikhara, 3 Anuyogadvarasutratika, 13. Ambasthya, 132 Anuyogavyavacchedadva. Amrta, 230 trimsika, 10, Amstarao, K. 8 Apam Napat, 43, 226 Asiu, 38 Apas tamba Gihyasutra, 26n Amsuka, 198 Apaya, three types of, 138n. Anaka, 115, Aponaptriya, 207. Anandapur, 126 Apsara 45. Anantesvara Mabadeva,temple Apte, V.S. 31n, 163 of 126. Arabian sea, 157. Andha, 153, 154 Arat, 100 Andhaka, 42 Aravali range, 154, 166 Andbila, 154 Arbuda 16, 21, 110, 154, 156, Andhra, 18, 96, 153, 156 207, 235, Andomatis, 154 Ardhastama, 1.

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254 Arghya, 226; to Brahmanas, upamanas of, 73. 182 Asuri, 132 Asham, 46 Asvalayana Gshyasutra, 26n Aristiya, 164 Asvasastra, 34-35 Arjuna, 40, 78; friend of Asvattbama, 44, 79 Visnu, 44 Asvatthika, 164 Arka, 27 Asvin, 27 Army, kinds of 33 ;--and Asvipau, 43 Warfare, 176 ff. Atavikabala, 33 Arnoraja, 110 ; --and Atharva, 24 Kumarapala 109 ; defeat of Atharvana, 206 118 ; won by Siddharaja, Atman, in Sankhya, 29 109. Atri-smrt, 31n Arrian, 154 Audumbara, identity of, 163 Artha, 30 Audumbari, 132 Arthantaranyasa, 62 Aufrecht, T. 8n, In, 130, 14, Artbasastra, 216 ; Aukha, 206 concepts alluded in DV.32, Aukhikya, 206 208 ; -- of Kautilya, 33n. Aumaka (cloth), 199 Artists, 211 Aupacchandasika, 85, 87-92; Aryaman, 37. - aparantika, 88-92. Aryavarta, 156 Aurdayana, 156 Asa or asapalli, 121. Ausanas, 67 Asaka, 108. Ausipari, 132 Asapa (political), 33. Austerities, 227 ; internal and Asceticism, 208 external, 233. Asmaka, 162, 163. Avacuri, 6 Asramas, number of 30 Avanti, 108, 132, 155, 156, Astadhyayi, 134 160, 166. Astaka, 208 Avantya, 132 Astaraparkti, 25 Avasyakavitti, 13 ; - tika, 13 Asteya, 31 Ayogavyayacchededva. Astrologers, 212 trimsika, 11 Astronomy, 27 ff. ; 207 ; Ayudhagarika, 174

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235 B Ayurveda, 29 Bechargovind, 140 Ayustoma, 26 Beliefs and superstitions in DV, 237 ff. Belvalkar, S.K. In Badrikasrama, 154 Benaras, 157 Bahada or wahad, 111 Bengal, 160 Bahurupa (Rudra), 41 Bhadrabhata, 101 Bahvicya, 206 Bhadraswamin, 232 Bajpai K.D, 153, 155, 156, Bhadur, 103 158, 162, 165. Bhaga, 38 Balabalasutrabobadvstti, 13 Bhagalpur, 155 Balabhasyavyakarana Bhagavata Purana, 40n. sutravstti, 9. Bhairavaraga, 208 Balarama, 42-44, 66. Bhakti, 34 Bali. 30. 182 ; - day (festival) Bhandarkar, R G. 6n, 8n, In, 235. 120 14n. Ballala, 21, 22, 97, 100, 110. Bharadvajadesa, 163 Baluchistan, 162 Bharavi, 46, 55 Banga, 162 Bhargi, 132 Bangala desa, 160 Bhasavstti, 55n Banabhatta, 55, 1710 Bhatti, 53, 60, 134, 141, 144n, Barapa, 116, 119, 120 1488, 149, 151 Barbara, 20, 82, 83, 170 ; an Bhatti-kavya, 46, 53, 54, 63. enemy of Jayasimba, 107 ; Bhaumaka, 144n identity of 107. Bhavabhavanaprakarana and Barbara (tribe), 184 its comm. 13 Barbers, on Somanatha, 229n Bhavabrhaspati, 112; Barley, 190 -Prasasti of Somanatha, Bath, 227 980. Battles, description of in DV. Bhavani, 44 49, 50 Bhavas, 34 Baudbayana Gshyasutra, 26n. Bhavisya Purana, 235 Bayley, 109, 1170 Bhavisyottara Purana, 234 Bechardas, 11n Bheda, 32

Page #280
256 Bheri 205 Brabma, 40-42, 46 Bhiksusutras, 208 Brahmacarya, 31 Bhilla (tribe) 95, 185; fight Brahmana, (work), 207 with Bbima, 97, Brahmanas, Audicya, establishBhillamala, 100 ment of 121 ; duty of 182 ;: Bhima, 18, 47, 81, 96, 97, 99, grants to : purpose of, 182; 100, 101, 105, 107, 117, position of 182 119, 124, 128, 132, 200; Brahmanakas, 183 aginst Mahmood, Gazni, Brahmanda Purana, 236 96, 116-117; characterizat- Brahmani, 230 ion of 81 : repaired Brabmanism, 226 ff. Somanatha, 124. Brahma Purana. 153 Bhiruani (goddess), 124 Brahmavabni, 30 Bhisma, 44 Btgukaccha, 156 Bhogao (river), 99, 167 Brhacchatakavrtti, 14 Bhogavati (river), 99, 167 ; a Brhadrathantara, 25 town, 167 Bihaspati, 40, 84 Bhoja. 3, 105, 106, 117, 118, BIhatsamhita, 162, 163 129, 160 Brockman, D. 92n Bhraptiman, 62 Buddha (planet), 27, 41 Bbstakabala, 33 Buddism, 28, 231 ; refuted by Bhubhatta, 54 Durlabha, 102, 231. Butas, numbers of 237 Buhler, G. 1, 70, 9n, 10n, 12, Bhuvanas, number of 169 98n, 102n, 106n, 107, 109; Bhvadisattavacuri, 9 114, 116, 120n, 123n Bibhatsa, 51 Bundelakhanda, 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 Caciga, 2 ; Variants of 2n Blacksmith, 213 Cacinesvara, 123 Bohtlingk. 0. 6n Cabada, 101 Bombay, 156 Cahini, 2

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257 Caitra Klsnastami, a Sain Caturupaya, 32 festival, 235 Caudasraddha, 235 Camba, 159 Cedi, 18, 96, 98; honesty in Cambay, 121 190 ; identification of 158 ; Campanagara, 155 -- raja, 97. Camunda, 230 Celibacy ip Jainism, 232 Camundaraja, 17, 47, 95, 104, Central Province, 156 105, 117, 120, 123 ; Chagaleyin, 206 boundary of, 99;characteri- Chakravarti, S.C. 5 n zation of 80; routed Chambal river, 166 Paramaras, 105 Chandogya, 206 Camupa, 174 Chandonusasana, 23; and its Canda city, 163 | Vrtti, 10. Cannala, 184 Characterization in DV. 76 ff. Candan, 14 Chatterjee, K.C. 55n Candapatha, 123 China, 214 Candauri, 163 Chinab, 160. Canderi, 158 Cina, 184 Candika, 77, 208, 231 Cities, after the pame of a Candradeva, Pala king 157 person, 164; after the name Candapuri, identity of 163 of a product or abundance Cangadeva, 2 164 ; in the DV. 162 ff; Caraka, 216 description of in DV. 49 Caranavijaya, 12n Citra, 27 Carca, 36 Citragupta, 40 Carmamunda, 230 Classification and discussions Carmavati, a pilgrimage, 166, of the grammatical portion river, 236. of DV. 137 ff. Caru, 182 Cloth, Variety of, 198 Carvaka, 28, 79, 207 Coins, 214 ff. ; made of iron, Caste system in DV. 182 ff. 215. Castes, number of 182 Colaka, 199 Caturmasya, 26 Colours, 199 Caturmasa, upavasa in, 235 Commerce, 209

Page #282
258 D Communication, 213 Dasarupya, 160 Corns, 190 ff. ; - preparation Dasavatara, temple of Visnu, 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, Desa, a territorial division, 2290, 231n 172. Cow, meat of 193 Descriptions in DV. 47. ; Cunningham, A. 157, 159, 163, language of, 55 165, Desinamamala, details of, 8. Curd, dishes prepared in, 194 non-Sanskrit words in, 8 ; Cutabhanjika, 204 - Vrtti, 8. Desisadbasangrahavstti, 8 Devacandrasuri, 2 Daboi, 126, 231. Devagiri, 17 Dabhisthala, 18, Devapattana, 21, 23, 165 ; Daksa, 44 caitya at, 113. Daksinagara, 164 Devapi, 37n, Daksinagni, 26 Devaprasada, 18, 19. Dalal, C.D. 7, 9n, 13n, 140 Devasagara, 6 Dilli, See Dhilli. Devavrata, 30 Damana. 20 Dey, N.L, 99n, 154, 156-161, Damaruka, 205 1 6. Damayanti, 44 Dhakka, 205 Dana, 31, 32. Dhanakataka, 156 Dance, 34, 208. in Upamas 72; Dhandhuka, 2 ; birth-place of - er, 212. Hemacandra, 1; Variants Danda, 32 ; -- nayuka, 174 ; of In. netra, 174 : - pati, 174. Dhara, 106. Darsa sacrifice, 182 Dbaradhvamsabandha, 108 Darva, 131 Dharma, 30 Dasarha (Visnu), 41 Dharmasastra, alluded in DV. Dasarna, 98, 100 30 .

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259 Dharmavijaya, 110. Drona, 215-216 Dbats, 37 Droni, 167 Dhatuparayana and Vitti. 9 Druma, 167 Dhatupatha and Vstti, 9 Drumati, 167 Dhaumaka, 131 Drutavilambita, 89 Dhavala of Hastikunli, 116 Duff, C.M. 103n, Dhilli, 113, 164. Duhsasana, 44 Dhiva, see ca lala also, 184 Dundubhi, 205 Dhruva, H.H. 105n, 1180 Durga, 231 Dhundha Raksasi, 235 Durlabhadevi, 101, 195 Digganikaya, 153 Durlabbaraja, 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 ; upamas of 73-74 80; winning Dhara 106; Diskalkar, D.B. 12in. victory of Lata, 120. Divaraja, 14 Durlabhasarovara, 124 Divinity, belief ip 130; Durnasa, 16, 32. 77, 78, 101, concept of 237. 198. Divodasa, 43 Durvasas, 44 Dodhaka, 91, 92 Duties, six essential, 30-31 Dog, meat-eating of 193 Dvaidhibhava, 33 Dola festival, 234 Dvaraka, 165 Dolarohana, 235 Dvarapa, 17 Domestic, articles, 226; Dvyasrayakavya, Arrangement rituals, 226 of 54-55 ; Arthasastric. Donations or Dana, 227 concepts alluded in, 32 ff; Dow, Alexander, 1170, 229n. As a Mahakavya, 46 ff; Dowry, 189 Astronomical concepts in Dramaturgy, 34 27 ff : Characterization of Dravida, 158 76 ff. ; Concept of Moksa 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; Dharmasastra 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.; Kamasastra is Ekaksaranamamala, 8 33 ff. ; Language & style Ekaksarinamamala, 8 of 53 ff.; Language of Lkapada, 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 Purana 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 Kumarapala, 3. Fares and festivals in DV. 234 Dvyasrayakosavstti, 12 Farishta, 117, 229n Dyadapfthivi, 43, 226. Fast, result of 227

Page #285
261 ) Fauna & flora in DV, 218 ff.; of the sky, 169; -dvara, Upamas 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 Upamas of 72-73. Garuda, 42 Food, Vigorous, 196 Gathasataprakaranatika, 12 Forbes, K.A. 1030, 106, 109, Gaudadesa, 98, 157, 159. 1140, 1980, 1190, 120, Gauli, 59 1210, 1240, 127, 129, Gauta maswamin, 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. ; Upama 74. Genealogical, upama, 74 Gaastra, D. 25n Gitagovind, influence of, 228 Gabhastimat, 169 Giai-danda 202 Gadhi, 43 Girinar, 155, Gabiya, 163 Ghatotkaca, 44 Gajasastra, 35 Ghogra, 154 Gajasukumara, 232 Godaliya, 158 Gambling, attitude towards, Godanavrata, 30 203 Godavari, 156, 157, 166. Games and amusements, 202ff. Gopalagujari, 207 Ganas, 145 Gopatha Brahmana, 250 Gandaki, 161 Grabaripu, 15, 16, 47n, 77, Gandhara, 34, 132, 156, 158. 101, 103, 121, 128, 131, Gandbari, 44 175, 176, 183, 193; - a Gandharvas, 45, 169 dhivara, 103 ; characterizaGanesa, 43 tion of 78 ff. ; city of 99 ; Ganga, 154, 157, 165, 167 ;- enemy of Mularaja 95 ; G

Page #286
262 identification of 103-104, Hanti, 132 Gshyakarma, 30 Hanumat, 44 Graivahara, 200. Hara, 41 Grammar, 26, 207 Hara, 200 Grammatical, study of DV. Haragovinda, 14n 134 ff. ; - works of Hema- Hardwar, 154 candra 9 ff., Hargovinddas, 11n Grierson, G. 8, Haribhadra, 13 Grisma festival, 234 Harini, 86, 93 Group of iriegular forms, 147; Hariscandra, 127 -of words, 145. Hartinapura, 157 Groups : Combination of, 148 Hostini heroine, 34 Guilds of artists, 211 Hemacandra accompanied Gujarat, 132 Siddharaja to pilgrim. Gumadi va, 121 ages 3 ; a humanitarian, 5; Gunacandrasuri, 14 attitude of Brahmanas Gunja 216 towards 4 ; Erudition of Gurdaspur, 163 (General) 24 ff. ; Life and Gurjara, 165, 172 personality of i ff. ; Meet. Guru (planet) 27 ing with Kumarapala 3 ff.; Gurukulas, 206 Propagation of Jainism 4.5 Gurususrusa, 31 religious inilnence of 225 ; works ascribed to 13-14 ; H Works of 6 ff. ; -ComHaimaprakstadhunalika, 10 mentaries 13 ff., DictionHaimasabdanusasana, see aries 6 ff., Gathas and Siddhbaimasabdajusasana Caritas 12 ; Grammar 9 ff.; Haimavibhrama, 14 Metrics 10; Philosophy Hair-cutter, 213 10 ; Poems 11; Rheto, ics Halayudha, 134 10. Haldar, R.R 111n Hemacadraviveka. 14 Hallisa, 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. Indravajra, 85-91. 36. Indravarmsa, 88 ; -& Heroism in DV. 127 Vamsastha, 89, 91. Himadri, 40 Indravaruna, 43 Himalayas, 153, 156 Indravati, 158 Himamsuvijayamuni, 100 Indumati, 49, 129 Hinduism in Gujarat, 225 Indus, See Sindhu also, 168 Hinopama, 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 Hsdgola, 155 Itihasa-granthana, 208 Hullada, 82 It letters, Treatment of 137 Hunas, 96, 98, 185 Hunting, restriction on 203 Jacobi, 13 Jagan natha, temple of 154 Ibn-Asir, 117, 229n Jain Ethics, 233 Ida, 29 Jainism, a state religion 225; ljya, 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 ;-& Visnu Jalandhara, 158 38 ; characteristics of 38-39 Jallalabad, 99, 162 Indradhvaja festival, 234 Jamadagni, 39 Indrajit, 39, 43 Jambaka, 15, 76, 83, 84, 101 ; Indrani, 38, 44 a mahamantrin, 173. Indrasaubbagyagani, 11 Jambavan, 43

Page #288
264 k Jambha, 38 Jina prabha, 7 Jambu Village, 99 Jivasamasa & Vitti 11 Jambumali river, 15, 99, 167 Johnson, H.M, 13n Jambumuni, 232 Junagarh, 104, 155 Japapadas, 172 Jyotis, 207 Jangala, 113; tribe, 184 Jyotiscoma, 26 Jani, A.N. 1940 Japa, 227 Jarasandha, 41 Kaccha, 104, 107, 155, 157, Jatakas, 215 162, 165 ; -ka, 164 ; --pa, Java, 214 36; - esvara, 163. Jayadeva, 55 Kadambari, 370, 1710 Jayakesin, 18, 129 Kadru, 44 Jayanta, 41 Kabala, 205 Jayantidevi, 125 Kailasa, identity of 154 Jayasimha, 4, 19-22; 32, 47 Kaitabha, 41 102, 114, 118, 122, 126, Kakanda, 164 ; - akas, 100 130, 132, 182, 225, 228, 231, Kakani, 215 232; against Avanti, 108 ; Kala, 33 characterization of 81-82; Kalakuti, 132 constructions of 125 ; in- Kalapuri, 40 vasions of 119; killed Kalasankarsini, 230 Barbaraka 107 ; meeting Kalcuris, 120 with Hemacandra 2 ff.; Kale, M.R. 36 Victory over Arnoraja 109; Kalidasa, 39n, 49, 55, 129n Victory over Naravarma Kalika, 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 Kalpasutras, 207 Jhachara, 205 Kalya, 32 Jhunjhuwada, 126 Kalyan, 157 Jina, 46, 232 Kama(Pumartha), 30 Jinadeva, 6 Kama (deity), 39

Page #289
Kamadhenu, 43 Kamasastra in DV.33 ff. Kaboj, 159 Kampilya, 17, 163 Kamsa, 42, 79 Kamsa (weight of gold). 216 Kumdika, 164 Kanci (ornament), 201 Kanda, 164 Kane, P.V. 106, 173, 174 Kangra, 159 Kanha See Krsna, 115 Kannauj, 100, 157 Kantha, 116 Kanthakota, 116 Kanyakubja, 98 Kapalika sect, 228 Kapilakoti, 104 Kapileya, 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 saiva, 122; characterization of 81;-, the king of Dahul, 11 Karnadevi, 124 Karnameruprasada, 124 Karnasagara, 124 ;-tadaga, 124 Karnata, 157 Karnavihara, 124 Karnavatipura, 124 Karnayani, 164 Karnesvaradevatayana, 124 Karsa, 214; development of 215. Kartaviryarjuna, 39, 79 Karsarotsa va, 234 Karsasvaka, 208 Karttikeya, 66 Karuna, 51 Kaserumat, 169 Kasmira, 17, 82, 157 Kasi, 96, 100, 113, 157; fraudulence in 190 Kasika, 168, 184, 197 Kasila 164 Kastira, 160 Kasyapin, 207 Katantravibhrama, 14 Kathaka, 206 Kathasamhita, 25, 266 Kathvate, V. 8n, 104n 265 11n, 14, Kathiawar, 162 Katika, 164 Kaukundivaha, 160 Kaumari, 230 Kaumudika, 164 Kaundeyaka, 164 Kauravya, 132 ;-ayani, 132 Kausalya, 132 Kausambi 163 Kausika, 207 Kavirahasya, 134

Page #290
266 Kavyalinga, 62 Kollapura, 17 99, 163, 212 Kavyamimamsa, 1560, 168, 169 Konkana, 104, 113, 165 Kavyanusasana, 6n, 10, 36 Konow, S. 116n, 120n Kedaradesa, 185 Kosala, 98, 161; two parts of Keith, A.B. 10n, 159 159 Kekaraga, 34 Kosamgrama, 163 Kekirava, 87, 89-92 Kotinagara, 3 Kesaluncana, 234 Koitsvara 157 Kesyaditya, 40 Kramapatha, 24, 206 Ketu, 27 Kraunca, 153; --bandha, 175 Keyura, 201 Krishnalal, 26n Khalatikas, 172 Kskaniya, 163 Khandakiya, 206 Krodba 32 Khandavaka 158 Krosa, 216 Kbandavavapa, 158 Klsna, 40-42, 66 Khandesa, 161 Klsna, 156 Khanga, 124 ; --laksa, !21 Kssnaka, 97, 102, 170 Kbari, 215-216 Kstrika, 27 Khasa tribe, 185 Kruna, 153 Kielhorn, F. 8n, 10, 12n, 27, Ksama, 31 124n, 1730 Ksairiya, 182 ; occupation of Kilata, 194 33 ; position of 183; two King, and gifts 170 ; concept kinds of 183. of 170; coronation of 171 ; Ksemaraja, 18, 83 education of 171 ; personal Kubera, 39 life of 171. Kucavara, 164 Kira, king of Kashmir, 95 Kulavas, 216 Kiratas, 20, 184 Kulindrina, 163 Kiratarjuniya, 208 Kulmasa, 191 Kirste, 911 Kumarapala, 1, 4, 21-22, 32, Kartikaumudi, 105n, 1070, 47, 94, 98, 100-102, 109, 1080, 118 110, 112, 113, 118, 127, Kocharabadevi, 125 128, 130, 170, 176, 198, Kola, 90, 92

Page #291
267 203, 208, 213, 225, 232, Kusalasagara, 6 233 Kutbuddin Aibak, 117 abolishing ill practices, 5; Kutesvara, 163 --and Arnoraja, 109 ; - Kurma, 41 and Anna : two fights of Kurma Purana, 162 . 112 ; -and Saivism, 122, Kuru, 96, 132, 158 ; identity characterization of 82-83; of 157 ; - Jangala 157 ; - early life of 115; invaded ksetra, 158, 161. by Apna 97 ; invading Anna, 111; invasion against Karna 119; repair. Laba Phuleni, 104 ed Somanatha, 112 ; saved Laksa, 16, 83 ; enemy of Mulaby Hemacandra 3 ; saved raja 95: a friend of Grahaby Aliga 3. ripu, 104, identification of Kumarapalacarita, 3, 12, 25, 104. 46, 48n, 49n, 500, 51n, Laksmi, 19, 41, 66, 129 ; 98, 113n. mother of Kama, 39 ; wor Kumarapalacaritasangraha, 1, ship of 230. 4, 5n, 105n, 108n, 112n, Laksmi, younger sister of king 115n, 116, 1190, 1300 Mahendra, 101. Kumarapalakhyayatana, 23 Lamotte, E. 2310 Kumarapalapratibodha, 1; Language and style of DV. Prabandha, 105, 108 5 108 53 ff. Kumarasambhava, 39n Languages, referred to in DV. Kumari, 169 207 Kumudavijaya, 130 Lanka, 116 Kunda, 36 Larike, 161 Kundafayya, 26 Lasya, 34 Kundinapura, 165 Latadesa, 17, 104, 161, 172 Kundya, 165 Lataraja, 80; victory of by Kunsagar, 124 Durlabba 120. Kuntala, 157 Lauhaprastarika, 211 Kunti, 44, 132, 166. Lauma, 164 Kunya, 165 Lavanasura, 42

Page #292
268 Law, B.C. 156 Mahabbasya, 160 Leatber cloth, 198 Mabadevastotra, 12 Liladevi, 114 Mahajanjka, 211 Linganirdesa, 9 Mahalaksmi, 41, 78, 230 Linganusasana and its Mabamandalesvara, 174 comm., 9 Mabamantrin, 173 Linganusasanavivarnoddhara, Mabamatra, 212 10 Mabamatya, 174 Literary upama, 74 Mabapadma, 36 Lobba, 32 Mahapradbana, 173 Logic, 207 Maharajikamantra, 206 Lohitagangam, 166 Maharastra, 184 Long list of words or roots Mabavira, 12 ; caitya of 21. 142 Mahavrata, 30 Luksar, 157 Mahendra, the king of Marudesa, 17, 49, 101, 106, M 128, 153, 185 ; identifiMacdonell, 159 cation of 106. Mada, 32 Mahendrasuri, 7 Madanasankaraprasada, 123 Mahesvara city, 164 Malluka, 205 Mabeya tribe, 185 Madhu -41 ; --mat 165 ; - Mabipala, 116 parka 26, 226 Mabismati, 39, 164 Madhyama, 34 Mahiyda trlbe, 185 Madra, 160 Mahmood Gazni, 96, 97, 116, Madri 132 119 Magadha, 18, 96, 98, 132, 160 Mainaka, 40 Magadhi, 132 Maitareyas of Vallabbi, 231 Magha (Naksatra), 27 Maithila, Vidyakara, 7 Magha (poet), 46, 55 Majumdar, A.K. 96, 106n, Mahabharata, 36 37n ; - 120n, 128, 172n, 173, 174, mythological allusions of 175n, 202, 214n, 225, 228 in DV. 44 ; upamas of in Makara, 36 DV. 65.

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269 Malava, 20-22, 95, 100, 155, Marriage, rituals of 188 156, 160 Marttikavata, 161 Malavas, invading Camunda Marukacckha, 157 105 Marudesa, 17, 49 99, 160 Malavor Maioal Talava at Masa, weight of gold, 216 Dholaka, 126 Mathura, 18, 96, 98, 164 Malaya, 3, 153 Matrs 82 ; worship of 171. Mali, 161 Matsya, 41 Malla, 164 Matsya Purana, 167 Mallikarjuna, 113 Mattamayura, 85, 89, 90, 92 Mallinatha, 36n Maulabala, 33 Mallisena, 10 Mauna, 31 Mana 32 Maunja, 160 Mapalasrovara at Viram Maya, 41 gamam, 126 Mayanalla, 18, 19, 81, 84, 129 Manasarovara, 154 Mc Crindle, 153 Manavi, 44 Measurements of road, 216 Manayi, 44 Meat-eating, 193 Mandakranta, 90-92 Meda tribe, 185 Mandala, a division, 172 Medicine 208 Mandalika, 170, 174 Meghaduta, 360, 39n, 44n, 55 Mandali, 123 Mena, 40 Mapdara mountain, 44 Meru, 154 Mandbata, 127 Merutunga, 1-3, 101, 104, 108, Mangala, 27 113, 114, 117-119, 121n, Mangalagana, 189 124n, 125, 126, 129n. Manodbhava, 32 Metal, science of 209 Mantrasakti, 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 Mimamsa, 23, 207 Manusmsti, 30 ; 310, 155n Mines in DV. 212

Page #294
270 Mirat, 158 Mularsthanadeva, 123 Mithila, 96 Mulesvara, 121, 122 Mithilavana, 18 Multan, 117 Mithilopavana, 165 Muni, Jinavijaya, 10, 1010 Mitra, 38 Muni, Caturvijaya, 50 Mleccha, 185 Mupi, Himamsuvijaya, 1350 Moda, caste of Hemacandra, 1 Munja, 105 Mohammad Gauri, 157 Munjaladevaswamin, 123 Mohaparajayaya, 5n, 2331 Musbikas, 162 Moksa, 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, upamas Mountains in DV. 153 ff. of 65 ; Epic, 43 ff. ; Vedic Mozaffarnagar, 158 43, upamas of 65. MIdanga (metre), 90, 92 Mythological allusions in DV. Mtdanga (musical instrument), 37 ff. 205 Mythological introductoins in Mrdani, 44 DV. 130. Mudhera, 124 Mukunda, 36 Mularaja, 15-17, 46, 470, 79, Nadakiya, 164 80, 83, 94, 95, 99-104, 116, Nagas, 20, 45, 82, 169; - 120, 123, 126, 128, 131, kanya, 130 ; - loka, 82 ; 170, 193, 199, 228 ; a saiva, Naganak, 162 121 ; characterization of 76 Nagarahara, 99, 162 ff. ; constructed Rudar- Nagaraja, 17, 18, 96, 101, 107, mala, 122 ; early life of 114 128. killed Samantasimha Nagaraja Hullada, 130 religions in the reign of Nagaraka, 99 225 Naghusa, 44 Mularajavasabika, 123 Nahusa, 44

Page #295
271 Naisadhiyacarita, 194 Neminatha, 124, 127 ; birthNaisadhya, 132 place of 155; caitya of 4, Nakie loho, 162 21; temple of 154; repair Naksatras in DV. 27 of temple of 126. Nala, 44 Nevill, HR. 100n Nalakubara, 39 New information (historical) Namaladevi, 115 in DV, 94 ff. Namamala, 3, 8 ; -sesasan. Nighantusesa, 9, 10 graha, 8 Nila, 36 Nan, examples of, 150 Niladri, 154 Naparthamalakhyakosa, 7 Nimar, 156 Nandini, 88, 89, 92 Nimbaja, 231 Nandipura, 160, 164 Nipatapas, 147 Naodi turya, 34 Nirukta, 27, 191, 207 Nanti, 132 Nisada (tribe), 185 Narada, 44 Niska (coin), 214 Narang, S.P. 53n, 54n Niska (ornament), 200, 201 Narasimha, 41-42 Nivara, 191 Narayana, 82 ; -Samhita, Niyama, 29, 31 237. Numoopjala, 129 Narendrasuri, 6 Nurpur, 163 Narmada, 17, 104, 157, 158, Nyaya, 28 167. Nyayasutra, 13 Nasik, 157 Natasutras of Salalin, 208 Natural objects, upamas of Oceans, number of 169 70-71 Occupations, 211 Navaghna, the Abhira 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; Navyajoika, 226 early life of kings, 114 ff. ; Neminaga, 2 Historical and their causes

Page #296
272 113 ff. ; Jain edifices of 123 Pancagni, 26 midor victories, 121; of Pancala, 159, 163 the kings running away Pancama, 34 from the battle-field 116 ff. Pancamabayajna, 182 religious 121 ; unuthical Pancika, 203 actions of Caulukyas, of, Pandit, S.P. 120 119 ff. Pandupati, the king of Vindhya One root in many senses 143 95, 105 One sutra, many examples, 144 Pandya, 132 One word, mapy senses, 145 Panini, 54, 134, 194, 207, 215; Optional examples, 151 -'s grammar, 27. Orissa, 158 Panniska, 201 Ornaments in DV. 200 ; --of Panthayana, 164 men 2012 Papamocadeva, repair of 127 Oswal, Motilal Lad haji, 10n Para, 166 11n Paramaras, 105 Oudh, 100 Parasarin, Bhiksusutras of 208 Ox-contest, 203 Paraskara Gshyasutra, 26n Parasurama, 41, 42, 43 Pardi, 159 Pada (weight of gold), 216 Pargiter, 153, 159 Padakamtaka, 201 Paricayya, 26 Padaniska, 201 Parijata, 153 Padapatha, 24, 206 Parikh, R.C. 6n, 10n. Padma, 36 Pariksita, 44 Padmacarita, 12 Parisistaparvan, 13 Padya, 31, 226 Pariyatra mountain, 167 ; Pahini, 2 rivers from 166 Paingi, 207 Parjanya, 38 Paippala, 164 Parniya, 163 Pakistan, 158 Parsvaratha, caitya of, 23, Paksavana, 164 112; staute of 113 Palaksaka, 164 Patalaloka, 20 Pana ((weight of gold!, 216 Pataliputra, 100, 164 :

Page #297
273 Patapaprastha, 160 Polity and administration in Pat: njali, 160, 161, 216 DV. 170 tf. Pathaka, 172 Polygamy, 189 Paurava, 132 Pots in DV. 201 Pausa, 28 Potter, 213 Peddavegi, 150 Prabaodhacintamani, 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 Prabbasa tirth, 15, 16 Phalarka, 165 Prabhavakacarita, 1, 5n, 111n, Phalgunivaha, 161 1130, 115n, 1300 Phasita, 197 Prabhavakacarya, 2, 3, 5, 113, Phanta, 197 118 Philosophy, allusions of 28 ff.; Prabhavaprabhu, 232 systems of in DV. 207 Prabhutvasakti, 33 Pilgrimages, 227, 236 ff. Pradyumni, 43 Pipaka, 41 Prakrit Vyakarana Pingala, 29 candra 10 Pingalika, 20, 82, 107 Praksani, 165 Pisaca, 45, 237 Pramanamimamsa & and its Pischel, R. 8n, 10n comm, 11 Pithadevi, 231 Prasthika, 216 Pits, as semi-gods 45; Pratapimalla, 115 rna, 30; -Vahni, 30; - vya Pratigraha, 31 206. Pratibara, 175 Plaksiya, 164 Pratyagrathi, 132 Planets, 27 Prausthapadika, 206 Plough, 211 Prayanaka, 216 Pluta, 148n Prayascittamuktavali, 13 Poetical changes, 128 Prefixes, examples of 144 Poetics, 208 Premaladevi, 115 Political powers, three in Pretas, 237 pumber 33 Pretis, 238

Page #298
274 Products, 210 R Property, forfeiture of, 176 Raghava, 44 Prostitution, 187 Raghavan, V. 60, 70, 11n Pythvi metre, 85, 92 Raghuvamsa, 34n, 49, 128 Ptolemy, 153, 161, 162, 163. Rabu, 27, 28, 43 Pulses, cooking of 192 Raivata, 27, 41 Punarvasu, 27 ; -senaka, 131 Raivataka, 3, 21, 126, 155, Pundra, 18, 96, 159 197, 236 Puranas, 35, 37, 207 ; legends Rajasekhara, 1, 2, 4, 155, 169 allusions of 44 ; upamas of Rajasuya, 26, 182 66-67. Rajputana, 160 Puratanaprabandhasangraha, Rajatarangini, 95n, 174 1, 2n, 108, 1130, 1150, Rajwade, 191 116n Rakhaich, 104 Puri, 154 Raksasas, 19.20; concept of Purnakalasagani, 12, 98 237 Purna masa, 182 Rama, 41-42, 80 Purpima, three in number, Ramanujaswami, 8n 235 Ramayana, 36, 37, 380, 390 ; Purodasa, 207; oblation to mythological allusions of Jina, 233 43-44 ; upamas of 65 Purodhas, 173 Rambha, 44 Purta, 31 Rantideva, 43 Puru, 159 Rapson, 156, 159 Pururavas, 127 Rapti river, 165 Purusottamadeva, 55n Rasa, 34 Purvamadra, 160 Rasatala, 82 Pusan, 38 Rathantara, 25 Puskaravarta, 44 Rathoddhata, 86, 88-92 Puspamala, 11 ; - prakasana Rati, 43 Ratnacuda, 20 Puspitagra, 85 Ratnapala, 116 Pusya, 27 Ratnasastra, 35, 36 Ratsas of Saundatti, 174 11

Page #299
Rau, chodji Amarji, 1170 Robapaka, 160 Raudra rasa, 51 Rohilakhanda, 159 Ravanarjuniya, 54, 35n, 134, Rohini, 27 ; -sena, 131 141, 148n, 149, 151 Royal rituals, 226 Ravi, 139, 160 Rsabbanatha, 235, temple of Rawalpindi, 158 124, 154 Raychoudhuri, 120 Rsyaka, 164 Ray, H.C. 990 Rtavya, 206 Rebirth, 238 Ruben, 124 Religions in Anbil wada, 227ff. Rucira, 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 ; upamas 74 Rudramahakalaprasada, 125 Reptiles in DV, 220 Rudramahalaya, 21 Reu, B.N. 1230 Rudramala temple, 122, 125 Reva, 100, 167 Rudrani, 44 Revati, 27, 28 Rukmini, 39 Rgayana, 206 ; --- pathana, 226 Rumnvan mountain, 155 Rgveda, 159; Sakala recension Rupaka, 61 of 206. (see Rk) Rupaka coin, 215 Rhetorics, 36 Rupya coin, 215 Rhys-Davids, T.W. 155n Rice, 190 Rice, Lewis, 163 Sabara, 185 Rieu, on Sabari, 207 Rituals in dv. 25 ff :; 207 Sabharmati (river) 121, 124, domestic, 226 ; education 125, 168 of 207, in Jain temples 225; Sabdanusasapa of Hemacandra royal, 226; upama of 74. see Siddhahaimasabdanusa. Rivers in DV. 165 ff sana. Rk, 24-25 Sacrificial Mantras, Specified Rksapa, vata, 153, 168 in DV. 26 Rohana, 160 Sadapira, 156, 161

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276 Sadgunagana, 32 Sana, 217 Sadja, 34 Sanaka, 44 Sahasralingasarovara, 125, 130 Sancayya, 26 Sahya, 153 Sandeha, 62 Sabyagni, 26 Sandbi (political), 32 Sailaprastha, 16, 155 Sandivigrabika, 174 Saisukranda, 208 Sandhya, 227 Saivism, 77, 228 ; in the reign Sancikya, 164 of Kumarapala, 122 ; Sangrahinisutra, 14 patronized by Jayasimha Saniscara, 27 109 Sanjnas, employed in suira Saka, 132, 159, 185 136 ff. ; treatment of 135 Sak: la, 160 ; receosion of Sapkalia, H.D. 172, 173, 174n, Rgveda, 206 182 Sakhidatteya, 164 Sankaligrama, 3 Sakbya, 164 Sankara, 63 Sakini, 130, 231. Sankha, 36 ; musical instruSaktimat, 153 ment ; 205 Sala country, 163 Saokhayana, 164 Salalio, Natasutras of 208 Sarkhoddbara, 236 Salaturiya, 164 Sankhya, concept of 28 ; Salini, 86-91, 93 theuty five elements of 28 Salva, 155, 161, 162 ff. ; -Karika, 290 Salveya, 132 Sapnaya, 26 Sama, 32 Santipatha, 232 Samao, 24 Santu, 115 Samantasinha, 114 Sapadadesa, 101, 116 ; ---king Samasya sloka, 208 . Apna 111 Samaveda, 35; two ragas of Saptapadi, 30 25 Saptasati, 208 Sammada, 32 Sarasvati river, 17,- 20, 21, 42, Sarsaya, 33 - 99, 109, 159, 164; identity Samsysti, 63 of 167 ; in Gujarat 168" ; Sanvabya, 26 - pilgrimage, 236

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277 Sarasvatikantabharana, 3 DV. 45 Sarasvatikupika, 127 Sepani, 174 Sarayu, 154 Sentiments : described in DV. Sarda, Harbilas, 1120 50 ff. Sardulavikilita, 85-89, 91, 93 Sesaoaga, 42, 61. Savradarsanasangraha, 28n,29n Sesasangraha, 7; -namamala Sarvani, 44 8; -saroddhara, 7. Sanskrit literature classical: in Siddhas, 45 DV. 208 Siddhahaimasabdaousasana,27, Sasthi paiba Brahmana, 207 54, 101, 134 ; -and comm.; Satabhisaksena, 131 its Vitti, Bihadvstti, vyaSatakavstti, 14 karanadhundhika, LaghuSatapaiha Brahmana, 250, 207 vstti, Lagucandrika ard Satarudriyas, 41, 226. Byhappyasa, 10; details of Satluja, 159 10 ; compiled in the year, Satrunjaya, 126 ; -- Prasada, 7; inspiration of 3. 127 ;-Pura, 110 Siddhamahesvari, 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 Sikharini. 86, 88 Saurameya, 132 Sikhavala, 164 Sauraseni, 207 Siksa, 27 Saurastra, 16, 99, 103, 104, Silangas, 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 Savitra (Rudra), 41 18, 168 ; -pati, 118 ; Seasons, described in DV. -raja, 83, 97, 104, 120. 47-48. Sipra, 20, 108, 166, 168 Semigods, 130; alluded in Sircar D.C. 153, 154n, 166,168

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278 Sirbind, 157 Sona, 160 Sitanvesaniya, 208 Sona 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 Sraddhas, 30, 234 Sivapuri, 161 Sragvini, 85, 89, 93 Sivarupya, 161 Sravasti, 165 Sivis, 161 Srenibala, 33, 177 Skanda, 42 Sribarsa, 55 Smarana, 62 Srikaothadesa, 151 Smasruluncana, 234 Srinala, 100 Smith, V.A. 184 Srinivasasastri, 37n Smstis, 30 Sripalacarita, 14 Spana, 31 Sripatsana, 123, 124 Social conditions in DV. Sripurasthala, 19 182 ff. Sristhala, 17, 126, 164 Social objects, upamas of 71- Srogara rasa, excitants, 51; 72. Sambhoga, 51 ; vipralambha, Social relatives, 190 51, 52, 129 Society in DV. 189 Srotriya, 182 Soma, drinking of 26, 197 Srughoa, 164, 198 Somanatha, 4, 17, 23, 78, 98, Srutadevi, 231 108, 115, 116, 121, 127, Stambhatirtha, 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 Sthalaka, 131 233 ; repair of 110, 124; Sthaviravalicarita, 13 situation of 229; temple of Sthulabhadra, 232 21; worship of 229. Stouras, 208 Somaprabba, 1 Stuti, 227 Somesvara, 104, 109, 113,1180 Subhavaradhanagami, 12 119, 290. Sudanta, 87, 89, 93 Somesvarapattana, 3 suddbaksatriya, 183

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279 Sudharmaswamio, 232 DV. 49 Sudra, 182 Swalik range, 154 Sudraka king, 1710 Sweets in DV. 193 ff. Suffixes, long list of 144 ; Syadvada, 28 optional forms of 144 Sya ivada manjari, 10 Suhma, 164 Synonyms, treatment of 141 ff. Sukra, as sutrakara, 208 Syrastrene, 162. Sukra planet, 27, 83 Sukriya, 226 Sukstakirtikallolini, 104, 105n, Takka, 185 1070, 108n, illn, 118n, Taksaka, 44 129n Tala, 34, 206 Sumaha, 167 Tambula eating, 195 Sumapakuta, 160 Tamraparna, 169 Sumeru, 154 Tanti, 132 Sunasirya, 206 Tantri, 205 Sun-worship, 230 Tapas, categories of 233 Suraha, 167 Tapti, 161 Suraseda, 161 Tarikh-i-Alf, 117 Surasen1, 132 Tarnabindava, 226 Suri, Punyavijaya, 104n Taittiriya Sambila, allusion Surya, temple of at Mudher, of the formation of, 250 125 Tatia, Nathmal, 11 Suryani, 40 Tattvabodhavidhayini, 6 Suskagomayahoma, 226 Taxes, 176 Sutramatlka, 226 Tila, 191 Suvarnavalvajapura, 164 Timingalas, 107 Svabhavokti, 62 ; classifica- Tirahuta, 161 tion of 62-63 Tirthankara, number of 232 Svabbravati, 17, 99, 168 Tisya, 27 Svadhyaya, 31 Tod, col. 103,1, 158 Svagata, 86, 88, 90, 91, 93 Tonse, 158 Svati, 27, 28 Trasara cloth, 199 Svyarvara, 189, described in Travancore, 163 To

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280 99 Treatments, domestic, in DV. Upadesamala, 11 29-30 Upadhmaniya, 14&n Trecs in DV. 222-24 Upasati, 85-89, 91, 92 Tribus, different structure of Upama, 63 ; grammatical, 69183 ; in DV. 183 ff. 70, mythological, 65 ff. Tribhuvanapala, 19, 110. words expressing it 64. Trigangam, 166 Upanisad, 207 Trigarta, 139, 158 Uparkota, 107 Trilocanapala, Surat grant of Upasthitiguba, 31 Upavasa, 31 Tripurusaprasada, 124 Upendravajra, 88-92. Triputa, 101 Usages, obsolete and rare, 148 Trisastisala kapurusacarita, 13 Usanas, 208 Tryambaka, Rudra, 41 Usasya, 206 Tudi, 167 Usinara, 154 ; identification of Tungabhadra, 157' 154 Turayanayajna, 226. Usnik, 25 Turuskas, 96, 113, 185 Usnisa, 199 Turya, twelve kinds of 205 Utpreksa, 61 Tvastr, 38 Utsahasakti, 33 Uttarakosala, 98, 156 Uttariyavastra, 199 Uccaihsravas, 44 Udaramsuka, 199 Udayamati, 129 Vacaspatiyam, a work on Udavana, 111 elephants, 35, 209 Udyanakrida, 204 Vadhavan, 99 Udyanotsava, 234 Vagbaraja Cahamana, 116 Ujjaini, 20, 108, 160, 168 Vabika, 160 Ujjuyantatirtha, 3 Vaidarbhi, 59 Uma, 42 ; worship of 231 Vaidya, P.L. 10n Unadisutras and their Vrtti or Vaikbanasa Gshyasutra, 269 Vivarana, 9 Vainuka, 161 Upacayya, 26 Vaisnavism, 228

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Vaispavism, 228 Vasavadatta, 208 Vaisvadeva, 182 Vasavadattika, 208 Vaisvadevi, 86-91, 93 Vasila, 165 Vaisya, 182 ; occupation of Vasistha, 43 183 Vasisthayani, 164 Vaitaliya, 85, 90, 93 Vasta, 164 Vajapeya, 26, 182 Vastonpati, 43 Vajasaneya, 206 Vastonpatiya, 206 Vajrarsi, 232 Vasudevavijaya, 54 Vakpati II., 116 Vatanuprastha, 164 Vakra, a type of song, 204 Vatapi, 37 Vakrokti, 60, Vayavya, 206 Valaya, 200 Vayu Purana, 167 Vallabhagani, 6, 7 Veda, 206; allusions of in Vallabharaja, 17, 47, 95, 105, DV. 24 ff. ; four in 123 ; characterization of 80 number, 24; other recenVamana, 41-42 sions of 206. Vamanasthali, identity of 103 Vedanga, 25, 207 Vamsastha, 88 ;+ Indravatisa Vedanta, 28 89-93. Vedic literature, other Vanavasa, 17, 212 portions of 206 Vanga, 132 Vedic Metres, 25 Vanik, 211 Vedic mythology, allusions of Vanti, 132 43. Varaha, 41-42 Vedic vocabulary, in DV. 149 Varabaka, 164 Veesaldeva, 119 Varahamihirasambita, 234 Velankar, H.D. 10n Varahi, 230 Vengi, 156 Varanasi, 98 Venu, 204 ; -giti, 204 Vardhamana, 10 : Vetrin, 175 Varmati, 167 Vibhisana, 21, 44 Varuna, 38, 41, 169 Vibharamasutra, 14 Varuruci, 207 Videha, 156, 161 Vasantatilaka, 85-92 Vidisa, 156

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282 Vidyabbstyas, 211 * Vintarapankti, 25 Vidyapatha, temple of 126 Vasvadhenu, 161 Vigraha (political), 32 Visvamitra, 44 Vigraharaja, 120 Vitaragastotra, 12 Vijaya, 97, 102, 170 Vivasyan, 38 Vijayadasami, 235 Vocabulary in DV. 56 ff. Vijyakasturasuri, 6n Vrataikadasi, 236 Vijayalavanyasuri, 100 Vratas in DV. 30 Vijayapala, 116 Vyji, 161 Vikramasimba, 21, 110, 111 Vandavana, 18, 96, 167 Vikvani, 205 Visakapi, 41 Vina, 204 Vlsakapayi, 41 Vinata, 44 Vstra, 38 Vindhyas, 101, 1:3, 156 Vstrasura, 43 Violence, avoidance of 234; Vjaghraraja, 112 prohibitions of 233 Vyasa river, 159 Vira Rasa, 50 Vyatireka, 62 Virodha, 62 Vyosakavya, 55,n Virodhabbasa, 62 Virupaksa Rudra, 41 Visakha, 27 Wages, form of 175 Visaya 172 Wabad see Bahada Vasesavasyakavriti, 13 Walker, Col. 103 Visnavaradhana, 236 War, Guerilla, 177; instiu. Visnu, 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 Adityas, 37; of 178 ff. younger brother of Indra, Weavers, 213 41. Weights and measurements in Visnu Purana, 25n DV. 215 Visnusamhita, 166 Weights of gold, 216

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283 Wheat, 190 25n Winternitz, M, 10n, 25n Yaka, 205 Williams, Monier, 194 Yama, 29, 31, 40, 67 Wine, 197; restriction of 198; Yamaka, 60 --sellers, 213 Yamuna river, 40,157,166,167 Women, amusements of 204; Yamunanagar, 157 celibacy of 187; 232; sale Yana (political), 32 of 187; education of 186; in Yantirat, 132 the battlefield, 177, 187; Yasahpala, 5n, 233n position of 185 ff.; Purdah: Yasovarman, 20-21, 108, 131, use of 186; vratas of 187. invasion on Jayasimha, 115 Woolen cloth, 198 Yasodbavala, 111 Worlds number of 238 Yasovijaya, 10n Worship, rituals in 227 Yathasankhya, 12 Wrestling, 203 Yavagu, 194 Yavapas, 120, 132, 159, 185, Yoga, 28, 29, 34 Yajana, 30 Yogasastra and its comm., 11 Yajna, 30 Yojana, 216 Yajnavalkya, 25, n;-smrti 30 Yudhisthira, 44 Yajnikya, 206 Yugadidevacarita, 13 Yajus, 24 Yajurveda, Katha recension of Z 25,206; Taittiriya 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 Sastrakavyas in Sanskrit Literature in the year 1967. His other published works are Bhasti-kavya : A study (Delhi, 1969) and Vaidika Vyakarana (Delhi, 1970). Jacket by Co-Tex For Private & Personal use only

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B A N A B E A T T A 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