bhanuchandragani charit

Author(s): Siddhichandra Upadhyay
Publisher: Jinshasan Aradhana Trust
Catalog link: https://jainqq.org/explore/002310/1

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श्री सिद्धिचन्द्र-उपाध्यायविरचित
भानुचन्द्रगणिचरित
*प्रकाशक
श्री जिनशासन आराधना ट्रस्ट

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श्री सिद्धिचन्द्र-उपाध्यायविरचित भानुचन्द्रगणिचरित
*प्रकाशक / प्राप्ति स्थान * श्री जिनशासन आराधना ट्रस्ट श्री जिनशासन आराधना ट्रस्ट दुकान नं. ५, बद्रिकेश्वर सोसायटी, C/o. श्री चंद्रकांतभाई संघवी ८२, नेताजी सुभाष रोड, मरीन ड्राइव, कनासानो पाडो, पाटण, (उ.गु.)
ई रोड, मुंबई-४०० ००२. फोन : (०२७६६) २३१६०३

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विज्ञप्तिकम्....
आपना करकमलमां उपस्थित उपाध्यायश्री सिद्धचंद्रगणिविरचित 'भानुचन्द्रगणिचरित्र'ना पुनर्मुद्रण प्रसंगे,आनंद अने हर्षनी ऊर्मि अनुभवीए छीए...अकबरना वखतमां थयेल श्री भानुचंद्रगणिना प्रसंगोनुं चार सर्गात्मक अत्रे कथन छे...ऐतिहासिक ग्रंथ तथा काव्यापेक्षाए आनु मूल्यांकन छे...
जैनसहित्यपरंपरामां साहित्यविषयक घणो भाग चरित्रग्रंथो काव्यादिमय छे....कारण द्रव्यानुयोगनी प्रधानता छतां प्रभूत जनभोग्य तो धर्मकथानुयोग ज बने छे...सर्व जीवोने धर्म प्रति वाळवामां आ धर्मकथाओ, चरित्र ग्रंथो ज प्रबळ भाग भजवे छे अने ए ग्रंथो जनसमूह सुधी पहोंचे ए घणी अगत्यनी बाबत बनी रहे छे.
प्रस्तुत ग्रंथ- संपादन श्री मोहनलाल दलीचंद देसाई (B.A., L.L.B., एडवोकेट, हाइकोर्ट, मुंबई) ए कर्यु छे. आ उपरांत जैन गुर्जर कविओ भाग १ थी ५, जैन साहित्य संक्षिप्त इतिहास आदि ग्रंथोना तेओ लेखक पण छे. आ ग्रंथ आजथी ६२ वर्ष पूर्वे सींधी जैन ग्रंथमाला, अमदावाद कलकत्ता द्वारा प्रकाशित थयेल...आजे जूज मात्रामा ज उपलब्ध थतो आ ग्रंथ (आवतीकाले अनुपलब्ध न बनी जाय) एवा ज एक उमदा हेतुथी पुनर्मुद्रित थइ रह्यो छे...आ प्रसंगे पूर्वसंपादक अने पूर्वप्रकाशक प्रत्ये कृतज्ञतानी लागणी व्यक्त करीए छीए. ..
'ज्ञान-क्रियाभ्यां मोक्षः' मां प्रथम ज्ञान मूक्युं . 'पढमं नाणं तओ दया' इत्यादि शास्त्रपाठो द्वारा ठेर ठेर ज्ञाननो अपूर्व महिमा गवायो छे. आ ज्ञाननो अनुयोग प्रभुवीर शासनना अंतिम आचार्य दुप्पसहसूरि सुधी अविच्छिन्नपणे वहेतो राखवानी जवाबदारी आपणा सौनी छे. अने ए माटे ज आजथी २५ वर्षों पूर्वे प.पूआचार्य भगवंत श्री हेमचंद्रसूरिजीनी प्रेरणा अने मार्गदर्शन हेठळ आ कार्य उपाडायुं...अद्यावधि २६५ थी अधिक ग्रंथोनी ४५०/४५० जेटली नकलो जिनशासनना विविध ज्ञान भंडारोमा भेट अपाय छे. हजी पण आ कार्य चालु ज छे. श्रुतधिष्ठायिका श्री सरस्वती देवी अमोने आ कार्यमां सहायता बक्षे ए ज अभ्यर्थना सह....
लि... श्री जिनशासन आराधना ट्रस्ट ट्रस्टीओ चंद्रकुमार बाबुभाइ जरीवाला ललितकुमार रतनचंद कोठारी पुंडरिकमाइ अंबालाल शाह

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गुरुराज को सदा मोरी वंदना
* दिव्यरूपा * सिद्धांतमहोदधि, सुविशाळगच्छनिर्माता
स्व. पूज्यपाद् आचार्यदेव श्रीमद् विजयप्रेमसूरीश्वरजी महाराजा वर्धमान तपोनिधि, गच्छाधिपति स्व. आचार्यदेव श्रीमद् विजयभुवनभानुसूरीश्वरजी महाराजा समतासागर, चारित्रैकनिष्ठ पंन्यासजी
श्री पद्मविजयजी गणिवर
*शुभाशिष * सिद्धांतदिवाकर परमगीतार्थ आचार्यदेव श्रीमद् विजयजयघोषसूरीश्वरजी महाराजा
*प्रेरक-मार्गदर्शक *
वैराग्यदेशनादक्ष प.पू. आचार्यदेव श्रीमद् विजयहेमचंद्रसूरि म.

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भावपूर्ण अनुमोदना
श्री सिद्धिचन्द्र - उपाध्याय विरचित "भानुचन्द्रगणिचरित" ना प्रकाशननो संपूर्ण लाभ
परमशासनप्रभावक पूज्यपाद् आचार्यदेव श्रीमद् विजय रामचन्द्रसूरीश्वरजी महाराजानी दिव्यकृपाथी "श्री त्रिभुवनतारक तीर्थाधिराज चातुर्मास आराधक समिति, पालीताणा" तरफथी ज्ञाननिधिमाथी लेवामां आवेल छे.
समितिना ज्ञाननिधिना आ सदुपयोगनी भूरि भूरि अनुमोदना करीए छीए !
889
लि.. श्री जिनशासन आराधना ट्रस्ट (मुंबई)
es&

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श्रुतसमुद्धारक
भाणबाइ नानजी गडा, मुंबइ. (प.पू. गच्छाधिपति आचार्यदेव श्रीमदविजय भुवनभानुसूरीश्वरजी म.सा. ना उपदेशथी) शेठ आणंदजी कल्याणजी, अमदावाद. श्री शांतिनगर श्वेतांबर मूर्तिपूजक जैन संघ, अमदावाद. (प.पू. तपसम्राट आचार्यदेव श्रीमदविजय हिमांशुसूरि म.सा.नी प्रेरणाथी) श्री श्रीपाळनगर जैन उपाश्रय ट्रस्ट, वालकेश्वर, मुंबइ, (प.पू. गच्छाधिपति आचार्यदेव श्रीमद विजय रामचंद्रसूरि म.सा. नी दिव्यकृपा तथा पू. आचार्यदेव श्रीमद्विजय मित्रानंद सू. म.सा. नी प्रेरणाथी) श्री लावण्य सोसायटी श्वेतांबर मूर्तिपूजक जैन संघ, अमदावाद. (प.पू. पंन्यासजी श्री कुलचंद्रविजयजी गणिवर्यनी प्रेरणाथी) नयनबाळा बाबुभाइ सी. जरीवाळा हा. चंद्रकुमार, मनीष, कल्पनेश (प.पू. मुनिराज श्री कल्याणबोधि विजयजी म.सा. नी प्रेरणाथी)
केशरबेन रतनचंद कोठारी हा. ललितभाइ (प.पू. गच्छाधिपति आचार्यदेव श्रीमद विजय जयघोषसूरीश्वरजी महाराजनी प्रेरणाथी) ८. श्री श्वेतांबर मूर्तिपूजक तपगच्छीय जैन पौषधशाळा ट्रस्ट, दादर, मुंबइ.
श्री मुलुंड श्वेतांबर मूर्तिपूजक जैन संघ, मुलुंड, मुंबड. (आचार्यदेव श्री हेमचंद्रसरि म.सा. नी प्रेरणाथी) 10. श्री शांताक्रुझ श्वे. मूर्ति. तपागच्छ संघ, शांताक्रुझ, मुंबइ. (आचार्य देव श्री हेमचंद्रसूरि म.सा. नी प्रेरणाथी) ११. श्री देवकरण मूळजीभाइ जैन देरासर पेढी, मलाड (वेस्ट), मुंबइ. (प.पू. मुनिराज श्री संयमबोधि वि. म.सा. नी प्रेरणाथी). १२. संघवी अंबालाल रतनचंद जैन धार्मिक ट्रस्ट, खंभात. (पू.सा. श्री वसंतप्रभाश्रीजी म. तथा पू.सा. श्री स्वयंप्रभाश्रीजी म. तथा
पू.सा. श्री दिव्ययशाश्रीजी म.नी प्रेरणाथी मूळीबेननी आराधनानी अनुमोदनार्थ) १३. बाबु अमीचंद पनालाल आदीश्वर जैन टेम्पल चेरीटेबल ट्रस्ट, वालकेश्वर, मुंबई-४०० ००६. (पू. मुनिराज श्री अक्षयबोधि
विजयजी म.सा. तथा पू. मुनिराज श्री महाबोधिविजयजी म.सा. तथा पू. मुनिराजश्री हिरण्यबोधिविजयजी म.सा.नी
प्रेरणाथी) १४. श्री श्रेयस्कर अंधेरी गुजराती जैन संघ, मुंबइ. (पू. मुनि श्री हेमदर्शन वि. म. तथा पू. मुनिश्री रम्यघोष वि. म. नी प्रेरणाथी) १५. श्री जैन श्वेतांबर मूर्तिपूजक संघ, मंगळपारेखनो खांचो, शाहपुर, अमदावाद. (प.पू. आचार्यदेव श्री रुचकचंद्रसूरि म. नी
प्रेरणाथी) १६. श्री पार्श्वनाथ श्वेतांबर मूर्तिपूजक जैन संघ, संघाणी स्टेट, घाटकोपर (वेस्ट), मुंबइ. (पू. कल्याणबोधिवि म. नी प्रेरणाथी) 2. श्री नवजीवन सोसायटी जैन संघ, बोम्बे सेन्ट्रल, मुंबइ. (पू. मुनिराज श्री अक्षयबोधि वि. म. नी प्रेरणाथी)
श्री घाटकोपर जैन श्वेतांबर मूर्तिपूजक संघ, घाटकोपर (वेस्ट), मुंबइ (वैराग्यदेशनादक्ष पू.आ. श्री हेमचंद्रसूरि म.सा. नी
प्रेरणाथी) . १९. श्री कल्याणजी सोभागचंद जैन पेढी पिंडवाडा (राज.) (सिद्धांतमहोदधि स्व. आचार्य श्री विजय प्रेमसूरीश्वरजी म. ना संयमजी
वननी अनुमोदनार्थे.) २०. श्री आंबावाडी श्वेताम्बर मूर्तिपूजक जैन संघ, अमदावाद (पू. मुनि श्री कल्याणबोधि वि. म.नी प्रेरणाथी) २१. श्री जैन श्वेताम्बर मूर्तिपूजक संघ, वासणा, अमदावाद. (पू. आचार्य श्री नररत्नसरि म. ना संयमजीवननी अनुमोदनार्थे पूज्य
तपस्वी रत्न आचार्य श्री हिमांशुसूरीश्वरजी म.सा.नी प्रेरणाथी) २२. श्री प्रेमवर्धक आराधक समिति, धरणिधर, देरासर, पालडी, अमदावाद. (पू. गणिवर्य श्री अक्षयबोधिविजयजी म. नी
प्रेरणाथी) . २३. श्री महावीर जैन श्वे. मूर्तिपूजक संघ, पालडी, अमदावाद, शेठ केशवलाल मूळचंद जैन उपाश्रय.
(प.पू. आचार्य श्री राजेन्द्रसूरि महाराजनी प्रेरणाथी) २४. श्री माटुंगा जैन श्वेता. मूर्तिपूजक तपगच्छ संघ एन्ड चेरिटीझ, माटुंगा, मुंबइ. २५. श्री जीवीत महावीरस्वामी जैन संघ, नांदिया. (राजस्थान) (प. गणिवर्य श्री अक्षयबोधिविजयजी म.सा. तथा मुनिश्री महाबो
धिविजयजी म.सा. नी प्ररणाथी) २६. श्री विशा ओशवाळ तपगच्छ जैन संघ, खंभात.
(वैराग्यदशनादक्ष प.पू. आचार्य देव श्री हेमचंद्रसूरि म.सा. नी प्रेरणाथी) २७. श्री विमल नाथ जैन देरासर आराधक संघ, बाणगंगा, वालकेश्वर, मुंबई-४०० ००६. २८. श्री पालिताणा चातुर्मास आराधना समिति.
(परम पूज्य वैराग्य देशनादर्श आचार्य देव श्रीमद विजय हेमचंद्रसरीश्वरजी महाराज साहेबना संवत २०५३ना पालिताणा मध्ये

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चातुर्मास प्रसंगे थयेल ज्ञानद्रव्यनी ऊपजमांथी) २९. श्री सीमंधर जिन आराधक ट्रस्ट, एमरल्ड एपार्टमेन्ट, अंधेरी (इ.), मुंबइ. (प्रेरक मुनिश्री नेत्रानंदविजयजी) ३०. श्री धर्मनाथ पोपटलाल हेमचंद जैन श्वेतांबर मूर्तिपूजक संघ, जैन नगर, अमदावाद. ३१. श्री कृष्णनगर जैन श्वेताम्बर मूर्तिपूजक संघ, सैजपुर, अमदावाद. (प.पू. आचार्य विजय हेमचंद्रसूरीश्वरजी म.सा. ना कृष्णन
गर मध्ये संवत २०५२ना चातुर्मास निमित्ते प.पू. मुनिराज श्री कल्याणबोधिविजय म.सा. नी प्रेरणाथी) ३२. श्री बाबुभाइ सी. जरीवाळा ट्रस्ट, निझामपुरा, वडोदरा-३९० ००२.
(प्रेरक - मुनि श्री कल्याणबोधि विजयजी म.) ३३. श्री गोडी पार्श्वनाथजी टेम्पल ट्रस्ट, पुना. (पू. गच्छाधिपति आचार्यदेव श्रीमद् विजय जयघोषसूरीश्वरजी म.सा. तथा पू.
मुनिराज श्री महाबोधिविजयजी म.सा. नी प्रेरणाथी) ३४. श्री शंखेवर पार्श्वनाथ जैन श्वेताम्बर मंदिर ट्रस्ट, भवानी पेठ, पुना. (पू. मुनिराज श्री अनंतबोधि विजयजी म.सा.नी प्रेरणाथी) ३५. श्री रांदेर रोड जैन संघ, सुरत.
(प.पं.श्री अक्षयबोधि विजयजी म.सा. नी प्रेरणाथी) ३६. श्री वेताम्बर मूर्तिपूजक तपागच्छ दादर जैन पौषधशाळा ट्रस्ट, आराधना भुवन, दादर, मुंबइ. (मुनि श्री अपराजित वि. म. नी
प्रेरणाथी) ३७. श्री जवाहर नगर जैन थे, मूर्ति. संघ, गोरेगाम, मुंबइ.
(पू.आ. श्री राजेन्द्रसूरि म.सा. नी प्रेरणाथी) ३८. श्री कन्याशाळा जैन उपाश्रय, खंभात. (पू.प्रवर्तिनी. श्री रंजनश्रीजी म.सा., पू.प्रवर्तिनी श्री इंद्रश्रीजी म.सा. ना संयमजीवननी
अनुमोदनार्थे प.पू. सा. श्री विनयप्रभाश्रीजी म.सा. तथा प.पू.सा. श्री वसंतप्रभाश्रीजी म.सा. तथा प.पू. साध्वीजी श्री
स्वयंप्रभाश्रीजी म.सा. नी प्रेरणाथी) . श्री माटुंगा जैन श्वेतांबर मूर्तिपूजक तपागच्छ संघ एन्ड चेरीटीझ, माटुंगा, मुंबइ.
(पंन्यास प्रवर श्री जयसुंदरविजयजी गणिवर्यनी प्रेरणाथी) ४०. श्री शंखेश्वर पार्श्वनाथ श्वे. मूर्ति. जैन संघ, ६० फुट रोड, घाटकोपर (इ.) (पू.पं. श्री वरबोधिविजयजी गणिवर्यनी प्रेरणाथी) ४१. श्री आदिनाथ श्वेताम्बर मूर्तिपूजक जैन संघ, नवसारी. (प.पू.आ. श्री गुणरत्नसूरि म.ना शिष्य पू. पंन्यासजी श्री पुण्यरत्नवि
जयजी गणिवर्यनी तथा पू. पं. यशोरत्नविजयजी गणिवर्यनी. ४२. श्री कोइम्बतुर जैन श्वेतांबर मूर्तिपूजक संघ, कोइम्बतुर. ४३. श्री पंकज सोसायटी जैन संघ ट्रस्ट, पालडी, अमदावाद. (प.पू.आ. श्री भुवनभानुसूरि म.सा. नी गुरुमूर्ति प्रतिष्ठा प्रसंगे थयेल
आचार्य-पंन्यास-गणि पदारोहण दिक्षा वगेरे निमित्ते थयेल ज्ञाननिधिमांथी) ४४. श्री महावीरस्वामी जैन श्वेतांबर मूर्तिपूजक देरासर, पावापुरी, खेतवाडी, मुंबइ. (प्रेरक मुनिश्री राजपालविजयजी तथा पं. श्री
अक्षयबोधि वि. म.) ४५. श्री हीरसूरीश्वरजी जगदगुरु श्वेतांबर मूर्तिपूजक जैन संघ ट्रस्ट, मलाड (पूर्व), मुंबइ. ४६. श्री पार्श्वनाथ श्वे. मूर्ति पूर्ण जैन संघ, संघाणी एस्टेट, घाटकोपर (वेस्ट), मुंबइ. (प्रेरक गणि श्री कल्याणबोधिविजयजी म.) ४७. श्री मरीन ड्राइव जैन आराधक ट्रस्ट (मुंबइ). ४८. श्री सहस्रफणा पार्श्वनाथ जैन देरासर उपाश्रय ट्रस्ट, बाबुलनाथ मुंबइ. (गणिवर्य अपराजित विजयजीना शिष्य मुनि श्री
सत्त्वभूषण विजयजीनी प्रेरणाथी) . ४९. श्री गोवलिया टेक जैन संघ मुंबइ (पू. आचार्यदेवथी हेमचंद्रसूरि म.ना शिष्य गणिवर्य श्री कल्याणबोधि विजयजी म. नी
प्रेरणाथी) ५०. श्री धर्मनाथ पोपटलाल हेमचंद जैन श्वे. मू. पू. संघ जैन नगर अमदावाद (पू. मुनि श्री सत्यसुंदर वि.नी प्रेरणाथी) ५१. रतनबेन वेलजी गाला परिवार, मुलंड मुंबई (मुनि श्री रत्नबोधि वि.नी प्रेरणाथी) ५२. श्री विमल नाथ जैन देरासर आराधक संघ बाणगंगा, वालकेवर, मुंबइ-६. (प्रेरक - पू.आ. हेमचंद्रसूरि म.) ५३. श्री वाडीलाल साराभाइ देरासर ट्रस्ट, प्रार्थना समाज, मुंबइ (मनि श्री राजपालविजयजी तथा पंन्यासजी श्री अक्षयबोधिविज
यजी गणि) ५४. श्री प्रीन्सेस स्ट्रीट, लुहार चाल जैन संघ (प्रेरक-गणि कल्याणबोधि वि.म.) ५५. श्रीधर्मशांति चेरिटेबल ट्रस्ट, कांदीवली (इ). (प्रेरक : पू. मुनिश्री राजपालविजयजी म.सा.,पू.पं.श्री अक्षयबोधिविजयजी म.सा.) ५६. पू.सा. श्री सुर्ययशाश्रीजी म., तथा पू. सा. श्री सुशीलयशाश्रीजी म. ना पार्ला इस्टमां थयेल चातुर्मासनी आवकमांथी। ५७. श्री प्रेमवर्धक देवास श्वेताम्बर मूर्तिपूजक जैन संघ, देवास (अमदावाद) ।

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श्री जिनशासन आराधना ट्रस्ट-मुंबइ द्वारा प्रकाशित थयेला ग्रंथोनी सूचि जीवविचार प्रकरण सटीक दंडक प्रकरण|४५. उपदेश रत्नाकर
८९. उपमिति भव प्रपंच कथा भाग-१ न्यायसंग्रह सटीक ४६. श्री विमलनाथ चरित्र
धर्मबिन्दु सटीक धर्मसंग्रह सटीक भीग-१ ४७. सुबोधा सामाचारि
९१. प्रशमरति सटीक धर्मसंग्रह सटीक भाग-२ ४८. शांतिनाथ चरित्र ग्रंथ
मार्गणाद्वार विवरण धर्मसंग्रह सटीक भाग-३ ४९. नवपद प्रकरण सटीक भाग-१
कर्मसिद्धि . जीवसमास टीकानुवाद.
नवपद प्करण सटीक भाग-२ ९४. जंबुस्वामी चरित्र अनुवाद जंबुद्वीप संग्रहणी सटीक
श्राद्ध प्रकरण वृत्ति
. चैत्यवंदन भाष्य सानुवाद स्याद्वादमंजरी सानुवाद ५४. विजयप्रशस्ति भाष्य
९६. गुणवर्मा चरित्र सानुवाद ९. संक्षेप समारादित्य केवळी चरित्र
(विजयसेनसूरि चरित्र)
९७. सवासो दोढसो गाथा स्तवनो १०. बृहत्क्षेत्रसमास सटीक ५५. कुमारपाळ महाकाव्य सटीक
. द्वात्रिंशद्धात्रिंशिका ११. बृहत् संग्रहणी सटीक
(प्राकृतद्वयाश्रय)
९९. कथाकोष १२. बृहत् संग्रहणी सटीक
५६. धर्मरत्न प्रकरण सटीक भाग-१ १००. जैन तीर्थ दर्शन १३. चेइयवंदण महाभास
५७. धर्मरत्न प्रकरण सटीक भाग-२ १०१. जैन कथा संग्रह भाग-१ १४. नयोपदेश सटीक ५८. उपदेश पद भाग-१
१०२. जैन कथा संग्रह भाग-२ १५. पुष्पमाळा (मूळ अने अनुवाद)
उपदेश पद भाग-२
|१०३. जैन कथा संग्रह भाग-३ १६. महावीर चरियं ६०. श्राद्धदिनकृत्य भाग-१
१०४. रयणसेहर निवकहा सटीक १७. 'मल्लिनाथ चरित्र २१. श्राद्धदिनकृत्य भाग-२
१०५. आरंभसिद्धि १८. वासुपूज्य चरित्र १२. पार्श्वनाथ चरित्र
१०६. नेमिनाथ चरित्र गद्य १९. शांतसुधारस सटीक
१३. विचार रत्नाकर
| १०७. मोहोन्मुलनम् (वादस्थानम्) श्राद्धगुण विवरण ६४. उपदेश सप्ततिका
|१०८. श्री भुवनभानु केवली चरित्र (अनुवाद) २१. तत्वज्ञान तरंगिणी ६५. देवेन्द्र नरकेन्द्र प्रकरण
१०९. श्री चंद्रप्रभस्वामी चरित्र (अनुवाद) २२. त्रिषष्ठिशलाकापुरुष चरित्र पर्व ३/४ ६६. पुष्प प्रकरण माळा
११०. आपणा ज्ञानमंदिरो २३. त्रिषष्ठिशलाकापुरुष चरित्र पर्व ५/६
. गुर्वावली
१११. प्रमालक्षण अष्टसहस्री तात्पर्य विवरण
पुष्प प्रकरण माला
११२. आचार प्रदीप २५. युक्तिप्रबोध
नेमिनाथ महाकाव्य
११३. विविध प्रश्नोत्तर २६. विशेषणवतीवंदनप्रतिक्रमण अवचूरी
पांडव चरित्र भाग-१
११४. आचारोपदेश अनुवाद २७. प्रव्रज्या विधान कुलक सटीक
पांडव चरित्र भाग-२
११५. पट्टावली समुच्चय भाग-१ २८. चैत्यवंदन भाष्य (संघाचार भाष्य सटीक)|७२. पार्श्वनाथ चरित्र गद्य
११६. पट्टावली समुच्चय भाग-२ २९. वर्धमानदेशना पद्य (भाग-१ छाया साथे)|७३. हीर प्रश्नोत्तराणि
११७. रत्नाकरावतारिका अनुवाद भाग-१ ३०. वर्धमानदेशना पद्य (भाग-२ छाया साथे)। ७४. धर्मविधि प्रकरण
|११८. रत्नाकरावतारिका अनुवाद भाग-२ ३१. व्यवहार शुद्धि प्रकाश
७५. सुपार्श्वनाथ चरित्र भाग-१ |११९. चैत्यवंदन चोवीसी तथा ३२. अनेकान्त व्यवस्था प्रकरण ७६. देवधर्म परीक्षादि ग्रंथो
प्रश्नोत्तर चिंतामणी ३३. प्रकरण संदोह
७७. सुपार्श्वनाथ चरित्र भाग २-३ | १२०. दानप्रकाश (अनुवाद) ३४. उत्पादादिसिद्धि प्रकरण स्टीक ७८. प्रकरणत्रयी
१२१. कल्याणमंदिर लघुशांति सटीक ३५. अभिधान व्युत्पत्ति प्रक्रिया कोश भाग-१ समताशतक (सानुवाद)
१२२. उपदेश सप्ततिका (टीकानुवाद) पुस्तक ३६. अभिधान व्युत्पत्ति प्रक्रिया कोश भाग-२ |८०. उपदेशमाळा-पुष्पमाळा
१२३. प्रतिक्रमण हेतु (पुस्तक) ३७. प्रश्नोत्तर रत्नाकर (सेनप्रश्न). ८१. पृथ्वीचंद्र चरित्र
१२४. जैन कुमारसंभव महाकाव्य ३८. संबोधसप्तति सटीक
. उपदेशमाळा
१२५. देवचंद्र स्तवनावलि । ३९. पंचवस्तु सटीक
पाइयलच्छी नाममाला
१२६. आनंदकाव्य महोदधि भाग-१ ४०. श्री जंबुस्वामी चरित्र
दोढसो सवासो गाथाना स्तवनो १२७. श्री पर्यंत आराधना सूत्र ४१. श्री सम्यकत्व सप्तति सटीक
द्विवर्ण रत्नमाला
(अवचूरी अनुवाद साथे) ४२. गुरु गुण षटत्रिंशत्षटत्रिशिका सटीक |८६. शालिभद्र चरित्र
१२८. जिनवाणी (तुलनात्मकदर्शन विचार) ४३. स्तोत्र रत्नाकर
अनंतनाथ चरित्र पूजाष्टक १२९. प्रश्नोत्तर प्रदीप ग्रंथ ४४. उपदेश रत्नाकर |८८. कर्मग्रंथ अवचूरी
|१३०. प्राचीन कोण श्वेताम्बर के दिगम्बर ?
२४.
७१.
१९.
५.
पण

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(गुजराती)
१३१. जंबूद्वीप समास (अनुवाद) १३२. सुमति चरित्र (अनुवाद) १३३. तत्त्वामृत (अनुवाद)
१३४. त्रिषष्टिशलाकापुरुष चरित्र पर्व २ १३५. त्रिषष्टिशलाकापुरष चरित्र पर्व- १
१३६. जैन कथा संग्रह भाग-४ (प्रताकार संस्कृत ) १७७. राजप्रश्रीय
१३७. जैन कथा संग्रह भाग - ५ १३८. जैन क्या संग्रह भाग-६
१३९. जैन धर्म भक्ति कंचनमाला (सानुवाद) १४०. जैन धर्म भक्तिं कंचनमाळा (सानुवाद)
भाग-२
१४१ श्रीमोक्षपद सोपान
(चौद गुणस्थानकनुं स्वरुप) १४२. रत्नशेखर रत्नवती कथा
१५२. नंदिसूत्र (मूळ)
१५३. नदिसूत्र सटीक (बीजी आवृत्ति) १५४. नंदिसूत्र चूर्णि सटीक १५५. अनुयोग द्वार सटीक १५६. दशवेकालिक सटीक
१५७ दशवैकालिक सटीक १५८ औघनियुक्ति सटीक १५९. पिंडनियुक्ति
१७१ उत्तराध्ययन सटीक भाग-२ १७२. उत्तराध्ययन सटीक भाग-३ १७३ जंबुद्वीप प्रज्ञप्ति भाग-१ १७४ जंबुद्वीप प्रज्ञप्ति भाग-२
१७५ जीवाजीवाभिगम सूत्र भाग-१ १७६. जीवाजीवाभिगम सूत्र भाग - २
(पर्वतिथि माहात्म्य पर) १४३ षष्टिशतकम् (सानुवाद) १४४ नमस्कार महामंत्र (निबंध) १४५. जैन गोत्र संग्रह
(प्राचीन जैन इतिहास सहित) १४६. नयमार्गदर्शन याने सातनयनुं स्वरूप १४७. महोपाध्याय श्री वीरविजयजी महाराजनुं चरित्र
१४८. मुक्ति मार्गदर्शन याने धर्मप्राम्तिना हेतुओ १९४ १४९ चेतोदूतम्
१५० मूर्तिमंडन प्रश्नोत्तर
१५१. पिंडविशुद्धि अनुवाद
१६० आवश्यक सूत्रनी टीका भाग-१ १६१. आवश्यक सूत्रनी टीका भाग-२ १६२. आवश्यक सूत्रनी टीका भाग-३ १६३. आवश्यक सूचनी टीका भाग-४ १६४ आवश्यक सूत्रनी टीका भाग-१ १६५. आवश्यक सूत्रनी टीका भाग-२ १६६. आवश्यक सूत्रनी टीका भाग-३ १६७ आवश्यक सूत्रनी दीपिका भाग-१ १६८. आवश्यक सूत्रनी दीपिका माग-२ १६९ आवश्यक सूत्रनी दीपिका माग-३ १७० उत्तराध्ययन सटीक भाग-१
१७८. आचारांग दीपिका
१७९. भगवती सूत्र भाग - १ १८० भगवती सूत्र भाग-२
१८१. भगवती सूत्र भाग - ३
१८२. पन्नवणा सूत्र सटीक भाग-१ १८३ पन्नवणा सूत्र सटीक भाग-२ १८४ ऋषिभाषितसूत्र
१८५. हारिभद्रीय आवश्यक टीप्पणक १८६. सूर्यप्रज्ञप्ति सटीक १८७ आचारांग दीपिका भाग-१
१८८. सूत्रकृतांग दीपिका १८९ ठाणांग सटीक भाग-१ ठाणांग सटीक भाग-२
१९०
१९१
१९२.
१९३
अनुयोगद्वार मूळ
समवायांग सटीक
आचारांग दीपिका माग- २
सूत्रकृतांग सटीक भाग-१
१९५ सूत्रकृतांग सटीक भाग-२
१९६. भगवती सूत्र
१९७. कल्पसूत्र प्रदीपिका
१९८. कल्पसूत्र कौमुदि
१९९ आनंद काव्य महोदधि भाग-३
२०० श्री 'श्रुतज्ञान अमीधारा २०१. उत्तराध्ययन सूत्र- मूळ २०२. उपधान विधि २०३ विरस्वाध्याय भाग-१ २०४ हीरस्वाध्याय भाग-२
२०५. चैत्यवंदनादि भाष्यत्रयी (विवेचन ) २०६. भोजप्रबंध
२०७ श्री वस्तुपाल चरित्र (भाषान्तर) २०८. श्री योगबिंदु सटीक २०९. गुरु गुण रत्नाकर काव्यम् २१०. जगदगुरु काव्यम् २११. योगद्रष्टिसमुच्चय (अनुवाद) २१२. जैन ज्योतिग्रंथ संग्रह २१३ प्रमाण परिभाषा २१४. प्रमेश रत्नकोष
२१५ जैन स्तोत्र संग्रह भाग-२ २१६. श्री योगद्रष्टिसमुच्चय (भावानुवाद)
२१७. नवस्मरण ( इंग्लीश सार्थ सानुवाद) २१८. आठ द्रष्टिनी सज्झाय २१९ आगमसार (देवचंद्रजी) २२०. नयचक्रसार (देवचंद्रजी) २२१. गुरुगुणषटत्रिशिका (देवचंद्रजी ) २२२. पंचकर्मग्रंथ (देवचंद्रजी) २२३. विचारसार (देवचंद्रजी) २२४ श्री पर्युषण पर्वादिक पवनी कथाओ २२५. विमळ मंत्रीनो रास
२२६. बृहत् संग्रहणी अंतर्गत यंत्रोनो संग्रह २२७. दमयंती चरित्र
२२८. बृहत्संग्रहणी यंत्र २२९. जैन स्तोत्र संग्रह २३० श्रीयशोधर च
२३१. श्रीचंद्रवीरशुभादि कथा चतुष्टयम् २३२. विजयानंद अभ्युदयम् महाकाव्य. २३३. जैनधर्मवरस्तोत्र गोधूलिकार्य सभायमत्कारेति कृतित्रितयम्
२३४. अनेकार्थरत्नमंजूषा २३५. सिरिपासनाहयरियं
२३६. सम्यकत्व कौमुदी (भाषांतर) २३७. विमलनाथ चरित्र (सानुवाद)
२३८. जैन कथा रत्नकोष भाग १ (अनुवाद)
जैन कथा रत्नकोष भाग २ (अनुवाद) जैन कथा रत्नकोष भाग ३ (अनुवाद) २४१ शत्रुंजय तीर्थोद्धार (अनुवाद) २४२. जैन स्तोत्र तथा स्तवन संग्रह साथै
२३९
२४०
२४३ वस्तुपाल चरित्र
२४४ सिद्धप्रानृत सटीक
२४५. सुक्तमुकतावली २४६ नलायनम् (कुबेरपुराणम्) २४७. बंधहेतूदयत्रिभंगी प्रकरणादि २४८ धर्मपरीक्षा
२४९. आगमीय सूकतावल्यादि २५० जैन तत्वसार सटीक
२५१ न्यायसिद्धांत मुक्तावली ( प्रभाटीका ) २५२. हैमधातुपाठ
२५३. नवीन पूजा संग्रह
२५४ सिद्धचक्राराधन विधि वि. संग्रह २५५. प्रमाणनयतत्वालोकालंकार (साव . ) २५६. तत्वार्थाधिगम सूत्र (गुजराती) २५७ विचार सप्ततिका सटीक + विचार पंचाशिका सटीक
२५८. अध्यात्मसार सटीक
२५९. लीलावती गणित

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INTRODUCTION.
I. JAINA PRIESTS AT THE COURT OF AKBAR.
Of all the emperors that wielded their sway over India, Asoka and Akbar deserve our deepest respect and special notice for the catholicity of their attitude towards religions, other than their own. An extract from one of Asoka's numerous edicts is given below with a view to enable the reader to gauge the breadth of vision and the spirit of religious toleration that animated its author :
“That creeds differ from one another in certain basic principles is quite true. But this is all the more reason why the adherents of a faith should, while, of course, remaining faithful to their own creed, treat other faiths dispassionately and try to learn from them things which, they think, are lacking in their own faith. Setting high a faith simply because one happens to be its follower, and crying down all others simply because
others follow them, would most certainly do more harm than good to one's one faith. · Dogged adherence and dogmatic ways of thinking are the cankers that eat away the spiritual body of a religion and reduce it to a clod of earth. One may, by all means, loyally put into practice the tenets of one's faith; but, at the same time, he may, to his own advantage and to that of his faith, respect and treat with toleration and sympathy, the tenets of other faiths. One should treat other faiths exactly as one wishes others to treat one's own faith. The common ideal of all religions is the spiritual upliftment and peace of human beings. What harm is there if there are divers ways of reaching the same ideal ?"
A muslim by birth, Akbar's mind was broad enough not to look upon Islām as the only religion that would dispel all the darkness obstructing the spiritual progress of mankind. He wanted to find out a common ground on which all faiths would agree. It was one of his ambitions to found a faith acceptable to all human beings. Once he said:

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“Although I am the master of so vast a kingdom and all the appliances of Government are to my hand, yet since true greatness consists in doing the will of God, my mind is not at ease in this diversity of sects and creeds; and apart from this outward pomp of. circumstance, with what satisfaction in my despondency, can I undertake the sway of empire? I await the coming of some discreet man of principle, who will resolve the difficulties of my conscience". ("The Sayings of His Majesty" Aine Akbari Vol. III. P. 386).
Maxmuller calls Akbar the first student of comparative religion. Fired with the zeal to provide a common faith for all, he first studied and discussed the doctrines of Islam with the help of Ulemās. Next, he gathered around him a select group of persons, who had drunk deep at the fountains of other faiths-Hinduism, Jainism, Zoroastrianism, Christianity and other faiths. Reason rather than anything else was his guiding star in his quest of truth, which would be acceptable to all. He once said, "(1) The superiority of man rests on the jewel of reason. It is meet that he should labour in its burnishing, and turn not from its instruction; (2) A man is the disciple of his own reason. If it has naturally a good lustre, it becomes itself his director, and if it gains it under the direction of a higher mind, it is still a guide.” (Aine Akbari Vol. III p. 382).
The result of his inquiry into, and study of, the tenets of various faiths was little short of a revelation to him. He found that the common principle running through all the faiths was the quest of truth-eternal truth about the purpose lying behind the creation, in the broadest sense of the term. He also found that all the faiths were nothing but strenuous efforts to mould human behaviour in such a way that it would be in tane with the infinite, and that all the faiths represented the undying desire of Man to see his way through the tangled cobweb of this universe. Some faiths had gone far on the way to this final discovery, while others lagged behind; but all unflinchingly aimed at the same thing. No sooner did this truth dawn upon him, than he proclaimed complete religious toleration throughout the length and breadth of his mighty empire. It was the corner stone on which he strove to build the edifice of a World Faith. He earnestly believed that it would make the world happy and contented, and would bring lasting peace to one and all. At least, this belief made him the mightiest and the most beloved monarch.
The days of Islamic superiority and despotic fanaticism were over. He frankly admits :-"Formerly, I persecuted men in conformity with my faith, and deemed it Islām. As I grew in knowledge, I was overwhelmed with shame. Not being a Muslim myself, it was not meet to force others to become such. What constancy is to be expected from prosely tes on compulsion?" (Aine Akbari Vol. III. p. 384).
Early in 1573 A.D. the Ibādatkhānā or "The House of Worship" was built. Religious
1 Abul Fazal says:-"With the magnanimity which distinguishes him and with his wonted
zeal, he continues his search for superior men, and finds & reward in the care with which he selects such as are fit for his society". (Aine Akbari Vol. I, P. 154 Ain. 72 The manner in which His Majesty spends his time).

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3
INTRODUCTION.
debates and discussions were carried on there about three years by the Ulemas of rival schools of Islamic theology. Abul Fazl says that by 1578 A. D., representatives of many creeds had gathered there to join the discussions. "Sufi philosopher, orator, jurist, Sunni, Shia, Brahman, Jati, Siură, Chärväk, Nazarene, Jew, Satr (Satran), Zoroastrian and others enjoyed exquisite pleasure." (Akbarnāmā Vol. III, p. 365 Beveridge's edition). The term "Jati" (Sanskrit equivalent "Yati") in the above extract, refers to Jaina (not Buddhist) ascetics or monks; and the term "Seura" (Sanskrit "Svetambara", Prakrit "Seyam vara") means "Svetambara Jainas". Chalmers, however, mistranslated them as "Jains, Buddhists". Elliot and Dowson (authors of "History of India as told by its own Historians") took Chalmer's interpretation as correct. This, in its turn, led Von Noer, (author of "The Emperor Akbar") to infer wrongly :-"It may be concluded with not too alight probability that there were Buddhists at Fattepur" (Beveridge's translation I, 327, note). The fact, on the other hand, is that there is not a tittle of evidence to the effect that any Buddhist ever attended these religious debates or that Akbar ever came in touch. with a Buddhist scholar. Abul Fazl, as he himself admits, failed to learn anything about Buddhism because Buddhism was almost extinct in India in those times.
Badaoni, a staunch Muslim historian, while summarising the reasons, which led Akbar to renounce the Islam says:-"The Principal reason was the large number of learned men of all denominations and sects, that came to his Court from various countries, were granted private audiences. His Majesty heard the opinion of each one, especially of non-Muslims, retaining that which appealed to his reason and rejecting everything else. As a result of this, a faith based on some elementary principles traced itself on the mirror of his heart; and out of the various influences that were brought to bear on His Majesty, thore grew gradually as an outline on a stone, the conviction in his heart, that there were sensible men in all religions, and abstemious thinkers and men endowed with miraculous powers, among all nations."
He further states:-" Moreover Sumanis (S'ramanas-Jaina ascetics) and Brahmans
2 Abdul Fazal has referred to S'vetämbaras as Sewra while taking brief notices of nine schools-Nyaya, Valdesika, Mimänsä, Vedants, Sankhys, Patanjala (Yoga), Jalna, Bauddha, Nästika (Chārvāka)-see pp. 172 to 218 Aine Akbari Vol. III wherein Jaina School is treated at pp. 188 to 210. At the end of that notice he says:-'The writer has met with no one who had personal knowledge of both (Svetambara and Digambara) orders and his account of the Digambaras has been written as it were in the dark, but having some acquaintance with the learned of the Svetambara order, who are also known as S'ewrā, he has been able to supply a tolerably full notice.'
3 Mr. W. H. Lowe, M. A. has also translated Al Badaoni. In Vol. II p. 264, the translation of the above-quoted extract is given. It begins "And Samanas and Brahmins" etc. Mr. Lowe in the foot-note, says that the term "Samanas" means "Buddhist monks". We have, however, already shown that no Buddhist monk ever visited the Court of Akbar. Blochman, writing about the same word, says in a foot-note, "Explained in Arab dictionaries as a sect in Sind, who believed in the transmigration of souls (Tanāsukh ), Akbar, as will be seen from the following, was convinced of the doctrine of the transmigration of souls, and therefore rejected the doctrine of resurrection." We know that this interpretation of the term is not quite correct. "Samanis" and "Samanas" are the corrupt Prakrit forms of

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managed to get frequent private audiences with His Majesty. They surpass other learned men in their treatises on morals and on physical and religious sciences; they have reached a high degree of perfection in their knowledge of the future, in spiritual power and human perfection. Consequently, they laid down proofs, based on reason and testimony, of the truth of their own religion, and of the fallacies of others; and they inculcated their doctrines so firmly, and so skilfully represented things as quite self-evident-things which otherwise require consideration-that to raise a doubt in His Majesty's mind about the truth of their doctrines was more difficult than crumbling a mountain tu dust or tearing asunder the heavens above" (Blochman Al Badaoni p. 256).
"Hence His Majesty cast aside the Islamic revelations regarding resurrection, the day of judgment, and all the details connected with it, as also all ordinances based on the tradition of our Prophet. The doctrine of the transmigration of the souls especially took a deep root in his heart, and he approved of the saying :-There is no religion in which the doctrine of transmigration has not taken firm root."
It is now definitely proved that the terms "Jati" and "Sewrās" used by Abul Fazl, and the term "Samanis” in Badaoni's work, refer to the monks and members of the Jaina Svetāmbara sect. The Jaina monks, thus played a prominent part in the discussions and debatės at the Ibādatkhānā, and had a powerful hold over the mind of the emperor. Modern European historians took little notice of this-may be quite unintentionally. It was the late great Jaina scholar, Chimanlal Dahyabhai Dalal, M. A., who drew their attention to this, by writing, under the nom de plume "C" an article on "Hiravijaya Sūri or the Jainas at the Court of Akbar," which was published in Jaina S'asana, Divāli Issue (Benares), of S. Y. 1910, Vira Sam. 2437 (pp. 113 to 128). This article constituted the principal authority for Dr. Vincent Smith when he wrote on the influence of Jains on Akbar, in his authoritative work, "Akbar, the Great Mogul".. (Later editions). His article, “The Jain Teachers of Akbar" (Bhandārkar's Commemoration Vol. pp. 265 to 276 ), is also largely based upon the same.
Mr. Dalal says:-"It is true that the religious side of Akbar's character has received disproportionate amount of attention; nevertheless, it is very interesting to see how that mighty figure achieved & quite herculean task of not only satisfying his subjects professing various creeds and religions, but making them believe that he was a follower of their faith. The Christians believed that he was a Christian, the Parsis that he was a Parsi, wbile the Hindoos thought that he was a Hindoo. His religious policy thus excites our great admiration".
"Akbar's religion was an eclectic one; as he was an earnest seeker after truth, he took it from wherever (whatever source ) he found it. In the following pages it is shown what he took from Jainism-non-killing of beings (non-violence), compassion
the Sanskrit term "S'ramana". Now, the term "S'ramaņa" is applicable to Jaina, as woll as to Buddhist monks; but as no Buddhist monk ever visited the Court of Akbar, Badaoni must have therefore used the terms to mean Jaina monks only.

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5
INTRODUCTION.
towards all living beings, abstaining to a certain extent from flesh-eating, belief in re-incarnation and in the theory of Karma; and how he favoured it by (his) handing over its religious places to its followers and honouring its learned professors".
A marvellous array of conquests over almost all parts of India was one of the many glorious achievements of Akbar. His plan of bringing under his sceptre the whole of India had met with a large measure of success. By the end of the 18th year of his rule, in 1574 A. D., his sway extended over North-Western, Central and Western India. (Gujarat conquered in 1573 A. D.), and over the Punjab and Kabul. The end of 1574 A. D. witnessed the annexation of Bengal and Behär; and in 1575 A. D., his mighty hand descended over Orissa. According to Badãoni, "many years previous to 983 H. E. (1576 A. D.), the emperor had gained in succession remarkable and decisive battles... No opponent was left in the world". It was about this time that the Emperor got the Ibadatkhand built at Fatehpur. Men of learning, men well versed in the doctrines of their own faiths, religious fanatics and liberal-minded philosophers, in short, men interested in religious problems, gathered there in large numbers, and carried on discussions and debates over which the Emperor, not unoften, presided. Thereafter he suppressed several rebellions here and there (Malleson, "The Emperor Akbar" p. 115 and onwards).
Abul Fazl says in his Aine Akbari (Vol. 1, p. 537)-"I shall now speak of the sages of the period and classify them according to their knowledge, casting aside. all differences of creed. His Majesty, who is himself the leader of the material and the ideal worlds and the sovereign over the external and the internal, honours five classes of sages as worthy of attention....The first class, in the lustre of their star, perceive the mysteries of the external and the internal, and in their understanding and the breadth of their views, fully comprehend both realms of thought....The second class pay less attention. to the external world; but in the light of their hearts they acquire vast knowledge; (i. e; they understand the mysteries of the heart). The third class do not step beyond the arena of observation and possess a certain knowledge of what rests on testimony. (Philosophers and theologians). The fourth class look upon testimony as something filled with the dust of suspicion, and handle nothing without proof (Philosophers). The fifth class are bigoted, and cannot pass beyond the narrow sphere of revealed testimony.
In the list of these learned men, we come across the names of three Jainas, viz., Hariji Sür, Bijai Sen Sûr, and Bhanchand; they are no others than Hira-Vijaya Sari, Vijaya-Sena Süri, and Bhanucandra Upadhyaya. Hira-Vijaya Sari is placed in the first class, while Vijaya-Sena Sari and Bhanucandra-with whom we are concerned here, are placed in the fifth class.
1. Hira Vijaya Süri.
After his return from Kabul in 1582 A. D. Akbar heard that there was in Gujarat a Jaina Monk, named Hira-Vijaya Süri, who was richly endowed with striking qualities of head and heart and who led a life of saintly purity. Always eager to come into

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contact with such learned and holy persons, he sent two Mewrāsto Ahmedābād, with a firmān, ordering Sāhebkhān', the governor of Gujarāto, to ask the monk to proceed towards his Court. Sāhibkhān informed the leading Jainas of Ahmedabad of this imperial invitation. A deputation of Jainas waited upon the Acārya at Gandhār. He readily accepted the invitation thinking that much good might come out of his visit to the emperor. In a short time he reached Ahmedabād where he was received by Sāhibkhān who offered him money, conveyances, horses and other means of comfort. He politely thanked him for his offer, but at the same time refused to accept them on the ground that Jaina monks were prohibited from accepting any such means of physical comfort, by their religious tenets. From Ahmedābād, he started on foot towards Agră, visiting village after village, and town after town on his way, preaching the gospel of Lord Mahāvira to the people. On his reaching Agrā, he was accorded a royal reception.
It was Abul Fazl who escorted the Acārya to his palace. A discussion took place between the two, specially on the questions of resurrection and redemption. Hira-Vijaya Sūri made it crystal clear to Abul Fazl that a man's happiness or misery in his present life was the result of his actions meritorious or wicked done previously during his present or former life or lives. This struck at the root of the idea of all human beings rising from their graves on the Day of Judgment to hear the Divine Decrees from the Almighty, who would administer to them even-handed justice according to the way they led their lives. The idea of a personal God thus was a superfluity. Abul Fazl was mightily impressed with his lucid way of explaining things, and at once took him to the Emperor, who, hearing that the holy man had come all the way. on foot in conformity with the rules of his Order, greeted him with much pleasure and respect. In the talk that ensued, the Acārya explained to the emperor what he had already explained to Abul Fazl, about the nature of Supreme Deity, that of a true preceptor-master and true religion. He also laid great stress upon the imperativeness of leading a pure and holy,
4 Mewrăs-Mewrähs are natives of Mowāt and are famous as runners. They bring from great
distances with zeal anything that may be required. They are excellont spies, and will perform the most intricate duties. They are one thousand of them. Aine Akbari Vol. I, p. 252. Sahibkhăn-Shihab Khăn (Shihabu-d-din Ahmed Khan) No. 20 Aine Akbari Vol. I, p. 332. A relation and friend of Akbar's fostermother, formerly the governor of Malva, then financial minister in 1569 A. D. for a short time, was the Viceroy of Gujarat from 1677 to 1583 or 1584 A, D., who also as a revende export continued to develop the arrangements made by Todarmall in revenuo sottlomont of Gujarat. It was ho who sont the Suri Hira-Vijaya
to the Court of Akbar, 6. Subah of Gujarat-"Its length from Burhanpur to Jagat (Dwarka) is 302 Kos; its breadth
from Jalor to the port of Daman 260 Kos and from Edar (Idar) to Kambhiyat (Cambay) 70 Kos. On the East lies Khandes; to the North Jilor and Edar; to the South, tho pori of Daman and Kambhayat, and on the West, Jagat which is on the sea-shore. The staple crops are Jowari and Bajrah, which form the principal food of the peoplo....From the numerous groves of mango and other trees it may be said to resom ble a gardon. From Pattan to Barodah which is a distance of a 100 Kos, groves of mango yield ripe and sweet fruit. Fine figs grow here and musk-melons are delicious in flavour. The grapes are only moderate in quantity; flowers and fruit in great plenty." A. A. II, p. 239. Its Sarkárs were of Ahmedabad, Pattan North, Nādot (Nåndod ) North, Baroda South, Bahroch (Broach) South, Champāner, Surat, Godhra and of Sorath.

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INTRODUCTION.
life devoted unflinchingly to tbe good of all beings. Then he dwelt upon the five great vows observed by all Jaina monks, viz. non violence, truth, non-acceptance of anything without its being offered, celibacy and non-possession. Then Akbar requested him to read his future from the position of the stars, but the sage replied that he could not comply with that request because Jaina monks, were forbidden by their religion to read any one's future or to make prediction.
The impression that the Acārya made on the emperor was profound, and as a token of his admiration for him he offered him a large number of religous books, an offer which the monk at first was disinclined to accept but which he accepted when pressed by the importunities of Abul Fazl and Thānsing. A library was opened at Āgrā and all these books were placed there under the charge of Thānsing.
After the monsoon of 1582 A. D. the Emperor had another audience with the Acārya at Abul Fazl's palace. This time he offered him a large sum of money, horses, elephants and other things; but the sage politely refused the offer saying that a Jaina monk was never to accept any such thing pertaining to material comfort from any one. When pressed by the emperor to ask for something for him and thus to afford him an opportunity of being useful to him in some way, the sage requested him to release all the prisoners, to set free all the caged birds, and to prohibit the slaughter of animals at least during the eight days of Jaina holidays known as Paryuşaņa. The Emperor rcadily complicd with this request of the sage and instantly issued ordors prohibiting animal slaughter for not only 8 but 12 days. This order was later on extended to the Naoroz day. Fishing was prohibited at the lake Dāmara, a large lake stretching over 12 Yojanas near Fatehpur Sikri. The Emperor took a vow to refrain thenceforward from hunting, a favourite pastime of his.
In June 1584 A. D. (S. Y. 1641 first Aşādba) the title Jagadguru (World Precepter) was conferred upon the Acārya. In celebration of this auspicious occasion, birds encaged on the banks of Dāmara were set free. In conformity with the wishes of
7 i. e. from the 10th of the dark half of Srāvana to the 6th of the bright half of Bhadrapada
(while 8 days of Paryusaņa begin from the 12th of Sravana Vadi and end on the 4th of
Bhadrapada Sudi with Svetām bara Jainas). 8 Dâmara-Dabar apparently should be Dáir, four Kos from Fatehpur Sikri-See Badioni
Lowo p. 174. 9 As to hunting Akbar said " Although hunting suggests analogies of State Policy, nevertheless
the first consideration is to be sparing in the destruction of life." (Aine Akbari III p. 399, The Sayings of Akbar). Sometimes he indulged in hunting for the reasons of Stato. "He alwys makes hunting a means of increasing his knowledge, and besides, uses hunting parties as occasions to inquire, without having first given notice of his coming, into the condition of the people and the army. He travels incognito and examines into mattert referring to taxation, or to Sayürghāl lands, or to affairs connected with the household. He lifts up such as are oppressed, and punishes the oppressors. On account of these highos reasons His Majesty indulges in the chase, and shews himself quite enamoured of it." Abul Fazl Ai. Ak. Vol. I, p. 282.

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the emperor, the title "Upadhyāya” was conferred upon śānticandra. The Sūri passed the monsoons of 1584, 1585 and 1586 A. D. at Āgrā, Abhirāmābād (Ibrāhimābād-then about 12 miles from Fatehpur Sikri and not Allāhābād as wrongly supposed by some) and Agrā respectively. Then he left Agrā for Gujarāt, leaving śānticandra at the Court. (The details given above are extracted from Hira-Saubhāgya-Maha-Kavya. Readers desirous of having a full account should consult that work, - Jagadguru Kävya and Krpä-Rasa-Kosa all in Sanskrit; other sources of information are Hiravijaya Rasa (in Gujarāti) by Rşabhadāsa, and the inscriptions in Sanskrit at Satrunjaya, especially the long record (No. XII Epi. Indica Vol. II Ch. 6, J. B. R. S. August 1844, No. 12 Jinavijaya II) containing 67 verses composed by Hemavijaya and inscribed in A. D. 1593 at the Adinātha templomo), and at Vairāt (Bairāt) in Jaipur State inscribed in Saka 1509-A.D. 1587 (No. 379 Jinavijaya II).
2. S'anticandra Upādhyāya.
Sānticandra is the author of a panegyric on the Emperor. The work is composed in Sanskrit, and is entitled Krpa-rasa-Koşa (Treasury of the merciful deeds of the Emperor). He used to recite these verses in the presence of the Emperor, who always held a high opinion about him. When Sānticandra started for Gujarät in 1587 A. D., the Emperor issued firmāns prohibiting the slaughter of animals, and proclaiming the abolition of the Jaziā tax (a tax levied on Hindus). For six months out of the year, animal-slaughter was prohibited. These six months consisted of the previous 12 days which included 8 days of Paryuşaņa, the Naoroz day, all Sundays, days of Sophian, Id, equinoxes, the month of his birth, days of Mihira, the month of Rajab, and the birth-days of his sons."
In support of this, we find in Al-Badaoni, p. 321 (Blochman) "In these days (991 H. E. - 1583 A. D. and thereafter) new orders were given. The killing of animals on certain days was forbidden, as on Sundays, because this day is sacred to the Sun; during the first eighteen days of the month Farwardin; the whole month of Aban (the month in which His Majesty was born) and on several other days, to please the Hindus. This order was extended over the whole realm, and capital punishment was inflicted on every one who 'acted against the command. Many a family was ruined." ('and his property confiscated'. Lowe).
The term “Hindu” in the extract above means “Jainas”, because Jainas only made endeavours to preach and practise the prevention of animal-slaughter.
10 In one of the inscriptions. (No. 118 Epi. Indica Vol. II Ch. 6) Buhler misread 1% for HT
and then stated that Hira vijaya belonged to the Sáfa race. This wrong statement was quoted by V. Smith in his article, "The Jain Teachers of Akbar" Bhand. Com. Vol. p. 273. This mistako should, howovor, bo corroctod. Hiravijaya Suri was an Osval Bania beforo
he became a Jaina Sadhu. 11 Vide verses 273 and 274 of the 14th Chapter of Ilira-Saubhāgya-Mahäkävya :
श्रीमत् पर्युपणादिना रविमिताः सर्वे रवेर्वासराः सोफीयानदिना अपीददिवसाः संक्रान्तिवस्राः पुनः । मासः स्वीयजनेदिनाश्च मिहिरस्यान्येऽपि भूमीन्दुना हिन्दुम्लेच्छमहीपु तेन विहिताः कारुण्यपण्यापणाः॥२७३।। तेन नवरोजदिवसास्तनुजजनू रजवमास दिवसाश्च । विहिता अमारिसहिताः सलतास्तरवो घनेनेव ॥२७४।

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INTRODUCTION
Akhar fasted during these days. Abul Fazl says :-"During the time of these fasts, His Majesty abstained altogether from meat, as religious penance, gradually extending the several fasts during a year over six months and even more, with a view to eventually discontinuing the use of meat altogether". (Aine Akbari Vol. I, p. 200).
Mr. Vincent Smith, in his “Akbar" p. 167, says :-"Akbar's action in abstaining almost wholly from eating meat and in issuing stringent probibitions resembling those of Asoka, restricting to the narrowest possible limits the destruction of animal life, certainly was taken in obedience to the doctrine of his Jain teachers ".
Sänticandra went to Gujarāt, leaving Bhānucandra in his place.
3. Bhānucandra.
Bhānucandra and his pupil Siddhicandra continued to stay at Court during the remaining part of Akbar's life and during the rule of Jahangir also. Bhānucandra had accompanied Akbar to Kāśmir. While the Emperor was strolling on the banks of the lake named Jayanal Lankā, he requested him to abolish the tax which was then levied on Jaina pilgrims to Mount Satrunjaya. The Emperor graciously complied with his request. An imperial firmān was issued making grant of the Hill to Hira-Vijaya Sūri, and it was despatched to him in 1592 A. D. A detailed account of Bhānucandra will be given later on when we come to the contents of the present work which is nothing but his biography.
4. Siddhicandra.
He was a favourite and talented pupil of Bhānucandra. A handsome youth and a great scholar of Sanskrit and Persian, he made a profound impression upon Akbar. He performed 108 avadhānas (i. e. attending to 108 things at a time), a marvellous feat of memory. The Emperor, much pleased and highly impressed with this, conferred upon him the title “ Khush-faham" (a man of sharp intellect). He is the author of the present work. More details about him will be given later on.
5. Vijaya-Sena Sūri.
During the monsoon of 1592 A. D. (S. Y. 1649 Hindi Hira-Vijaya Sūri was residing at Rādhanpur. It was there that he received the imperial firmān making him the grant of Mount Satrunjaya. He also received an imperial call from Lahore, to send his pupil Vijaya-Sena Sūri there as Akbar wanted to meet him. In response to the call, he directed his pupil to start for Lahore and to pay a visit to the Emperor there. After the monsoon was over, Vijaya-Sena on Mārgaśīrga S'ukla 3rd S. Y. 1649 (Monday 27th November 1592 A.D.) started for Lāhore and reached it on the 12th day of the bright half of Jyeştha S. Y. 1650, (Thursday, 31st May 1593 A.D.). One of his pupils, Nandivijaya by name, performed eight avadhānas-attending to eight things at a time. The emperor, favourably impressed with the performance, conferred upon him the title “Khush-faham" (a man of sharp intellect).

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BHĀNUCANDRA CARITRA
Some non-Jainas told Akbar that the Jainas did not believe in God. Upon this, the Emperor requested Vijaya-Sena Sūri to hold a debate at his Court with the learned brāhmins, on the subject of the existence or otherwise of God. The debate was duly. conducted, and Vijayasena, quoting chapter and verse from the scriptures, marshalling facts and arguments based upon sound logic, gave a lucid exposition of the Jaina view of God, and convinced and silenced the Brāhmins once for all. On another occasion the Sūri convinced the Emperor of the necessity of prohibition of the slaughter of cows, bulls, she-buffaloes and he-buffaloes, and of repealing the unedifying law which empowered the State to confiscate the property of those persons who died heir-less, and of capturing prisoners as hostages. Convinced of the harmful nature of these things, the Emperor issued firmāns prohibiting all these things.
At the instance of the Emperor, the Sūri conferred the title "Upadhyāya" upon Bhānucandra. On this occasion, Abul Fazl yuvo 600 Rupees and 108 horses in charity. Pleased with Sūri's ability to score success over Brāhmins in the debates at the Court, the Emperor conferred on him the title .Savāi Hiravijaya Suri' (i. e. in a way superior to even his master Hira-Vijaya Sūri). He spent two monsoons at Lāhore. When he departed for Gujarāt, imperial firmāns about the prohibition of animal-slaughter, confiscation of property, and the capture of prisoners as stated above were presented to him. He started for Gujarāt in 1596 A. D. By the end of that year, Hira-Vijaya Sūri died at Unā in Kāthiāwar. [A detailed account of Vijaya Sena Sūri will be found in :- Vijaya-prasasti Kāvya a work in Sanskrit which is virtually his biography; 6th Chapter of VijayadevoSūri-Māhātmyam; inscriptions of S. Y. 1656 (No. 454 Jinavijaya II), S. Y. 1659 and 1661 (Nos. 913 and 1121 Buddhi. II), S. Y, 1662 and 1664 (Nos. 511 and 512, Jina. II), S. Y. 1666 (No. 406 Buddhi. II). 1
All the five Jaina teachers mentioned above belonged to Jaina Svetāmbara Trupā Gancelu und luiled from Gujurāt. For thom the readers uro roforred to C's article Hiravijaya Sūri or the Jainas at the Court of Akbar' and V. Smith's article Jain Teachers of Akbar' and his book Akbar the Great Mogul'. One prominent Jaina teacher with whom Akbar came into contact, was a member of the Jaina Svetāmbara Kharatara Gaccha. His name was Jinacandra Sūri. European scholars do not seem to have taken any notice of him. That is all the more reason why we shall dwell upon him along with his pupil Mānasinha at some length below.
6-7. Jina-candra Sūri and Jina-siniha Sūri.
In 1591 A. D. Akbar was at Lāhore. There he heard that Jinacandra Sūri was also a great Jaina teacher. So he called Mantri Karmacandra, a lay member of the Kharatara Gaccha, and asked him everything about the preceptor. An imperial firmãn pas given to him inviting the holy man to the Court. The Sūri received the firmān at Cambay. He immediately started. At Jālor, he passed the monsoon. In Māgsar of S. Y. 1648, (November 1591 A. D.) he started for Lāhore and reached it on the 12th day of the bright half of Făgan of S. Y. 1648. (Monday 14th February 1592 A, D.). It was "Id" day of the year. Karmacandra escorted him to the Court:

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INTRODUCTION.
11
The Emperor had a private audience with him, in which he expressed his delight at the promptness with which the Sūri had responded to his invitation. He requested him to be present at his Court whenever religious debates and discussions were held. He further said that all his desires were fulfilled and he wanted the Sūri's blessings to the effect that his heart might always remain filled with compassion and that his son also might be of an equally compassionate nature. At his request the Sūri passed the monsoon at Lābore. Seeing that the Emperor respected him highly, the people called him “Bade Guru” (Great teacher). One day the Sūri heard that the temples near Dwārkā were demolished by Navarang Khān." He thereupon requested the Emperor to protect all the Jaina temples. Akbar is alleged to have issued a firmān proclaiming the Grant of Satrunjaya and other Jaina holy places to Karmacandra Mantri. A firman to the same effect, bearing the imperial seal, was sent to Ajam Khān i. e. Khān-i-Azam alias Mirza Ajiz Kokāh (Ilāhi 36 i. e. 1592 A. D. S. Y. 1649 Hindi).
Before starting on his expedition to Kāśmir, the Emperor called the Acārya and had his “dharmalābha” (religious blessings ). At that time he issued a firmān prohibiting slaughter of animals for further 7 days from Aşādha S'ukla 9th to 15th. It was despatched to all his 11 Subahs (Governors). At the request of Akbar, Mānasimha, a favourite disciple of Acārya, with Dungara (Harsaviśāla) and others of his pupils accompanied him to Kāśmir, so that he might have religious talks whenever he so desired. It was at the instance of Mānasiṁha, that Akbar prohibited fishing in all the lakes of Kāśmir. After the death of the ruler of Kāśmir, it was resubjugated. Akbar returned to Lāhore ( 29th December 1592 A. D.; S. Y. 1649 Pauşa Sudi 6th Friday).
Akbar then conferred the title “ Yuga-Pradhana" (Supreme in the Age) on Jinacandra Sūri, and the title “ Acārya” on Mānasimha, whose name was changed to Jinasimha Sūri. The occasion was celebrated with great eclat on Făgan S'ud 2, S. Y: 1649, (Friday 23rd February 1593 A. D.) by Karmacandra, who was encouraged and supported by the Emperor himself. Fishing and animal-slaughter were prohibited in Cambay for one year, and in Lāhore animal-slaughter was prohibited on the day of the festival. (From Karmacandra Vamsa Prabandha & Sanskrit poem composed by Jayasoma Upādhyāya at Lāhore in S. Y. 1650, Vijaya-daśami (Tuesday
12 Navrangkhăn-was a son of Kutbuddin Muhammad Khăn. When Akbar left Ahmodābād in
charge of Khăn-i-Azam, Navrang Khan was commissioned to go forward to Khambhăvat against Muhammed Hussein Mirza who rebelled and had gone there from Deccan and ultimately was defeated. His father was in possession of Broach fort. (Al Badãoni pp. 167, 173 and 341). In 1591-92 A. D. news was received that Muzaffar (of Gujarat) had taken refugo at Jagat (north latitudo 22' 15 last longitude 69' 1'-the site of the temple of Dwarka, at the western extremity of the peninsula of Kathiawar). The Viceroy (of Ahmedābād Mirza Aziz Kokaltash 1588 to 1592 A. D.) at once sont Navrang Khan and others (other commanders Mirät-i-Ahmadi) with an army in pursuit. On reaching Jagat (thes) commanders took the place and established & mosque. Mirăt-i-Ahmadi-History of Gujarat by Bird p. 420-421 ) it was found that Muzaffar had already left for • village owned by a Rajput named Sewa Wadhel, who while fighting gallantly with. Naurang Khan was slain (Bom. Gaz. History of Gujarāt p. 272). Jagat was also called Dwarkı (Aine Ak. Vol. II, p. 248).

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12
9th October 1593 A. D.) and Sanskrit commentary thereon and Gujarati Karmacandra V..Prabandha by his pupil Gunavinaya both composed in S. Y. 1656 and 1655).
The firman given to Jinacandra Sûri was lost or misplaced. Upon this his pupil Jinasimha Suri applied to the Emperor for another firman. Akbar readily granted on 31st Khurdad, Elahi 49 (1605 A. D.), referring therein to the firmans granted to Hira-Vijaya Süri and to Jinacandra Sūri, prohibiting the slaughter of animal and flesh-eating during the 12 days including Paryusana, and during the seven days from Aṣādha S'ukla 9th to 15th ("Sarasvati", June, 1912, a Hindi monthly). (For a detailed account see Nähtäs' Hindi book entitled 'Yugapradhana Śri Jinacandra Suri').
II. OTHER JAINA TEACHERS AT THE COURT OF AKBAR.
We have finished the accounts of great Jaina teachers at the Court of Akbar. Now we shall deal with some minor Jaina teachers who visited the Royal Court.
8. Padmasundara.
Padmasundara was a Jaina monk" staying at Agra. Akbar had formed a high opinion of him and had great regard for him. It is said that on one occasion Akbar made the following remarks about him while talking with Hira-Vijaya Süri:-"There lived some time ago a learned man named Padmasundara. He was my dear friend. He had studied at Benares. Once a proud brahmin pandit began to style himself 'Pandita-Raja'. Thereupon Padmasundara challenged him to a debate in which he utterly vanquished him. Unfortunately, he died after some time, leaving me in constant sorrow. I have preserved all his manuscripts and scriptures in my palace, because I found that his pupils were not worthy enough to receive so rich a heritage. It is my wish that you accept this collection as a gift from me" (Hira-Saubhagya-Kāvya Ch. 14, Verses 91 to 94).
9. Nandivijaya.
Nandivijaya was a pupil of Vijayasena Süri, and had accompanied him to the Court of Akbar, at Lahore. He performed eight avadhanas at the Court, where many feudatory kings and amirs were present. The Emperor who was highly impressed with the performance, conferred on him the title "Khush-faham" (a man of sharp
13 It is stated in Nagapuriya Tapa Gaccha Pattavali:-"Padmasundara belonged to that Gaccha. He had very friendly relations with Akbar. He vanquished a brahmin pandit in a debate. On that occasion Akbar gave him many presents including a palanquin. He also got a religious halting place erected for him at Agra." Read also f. n. 488 in my Gujarati work "A Short History of Jaina Literature."

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INTRODUCTION.
13
intellect) as stated above. The incident is mentioned in the present work and in Vijaya-Prasasti-Kavya). When Vijayasena Sūri left Akbar's Court, Nandivijaya was kept at the Court in his place.
10. Sanayasundara.
It was from Lahore that Akbar started on bis second expedition to Kāśmir, on Thursday 10th August 1592 A. D. and encamped outside the City, in the garden of Rāja Sri Ramadása. A Court was held there, which was attended by prince Salim, several vassal kings, learned brāhmins and pandits. Jinacandra Sūri, with his pupils, one of whom was Samayasundara, attended the Court on invitation. There Samayasundara read out to the Emperor a work composed by him. It was “Aştalaksi". He explained to the Emperor that there was in it a short sentence consisting of three simple sanskrit words ( nt
) which could be interpreted in eight hundred thousand ways." He and Guņavinaya were invested with the title of Upādhyāya when the title of Yugapradhāna was granted to Jinacandra Sūri by Akbar as stated above.
For Samayasundara see my Gujarāti essay on him read at Bhāvnagar Gujarāti Sāhitya Parisad published in Jaina Sāhitya Samsodhaka Vol. II, Nos. 3 and 4 p. 21 and see also Ananda-Kāvya-Mahodadhi Vol. VIII; and further vide my Short History of Jaina Literature' paras 847 and 86 4.
The above work Aşta-lakṣi alias Anekārtha-Ratna-Manjuşā is printed and published in Seth Devchand L. Jaina Pustakoddhāra Fund Series. No. 81.
14 From Samayasundara's own version in the same book :- 'संवति १६४९ प्रमिते श्रावणशुक्ल १३ दिने संध्यायां कश्मीरदेशविजयमुद्दिश्य श्रीराजश्रीरामदासवाटिकायां कृतप्रथमप्रयाणेन श्रीअकबरपातशाहिना जलालदीनेन अभिजातसाहिजातश्रीसिलेमसुरत्राणसामन्तमण्डलिकराजराजिविराजितसभायां अनेकविधवैयाकरण-तार्किक-विद्वत्तमभट्टसमक्षं अस्मद्गुरुवरान् [युगप्रधान ] खरतर-भट्टारकश्रीजिनचन्द्रसूरीश्वरान् आचार्यश्रीजिनसिंहसूरिप्रमुखकृतमुखसुमुखशिष्यवातसपरिकरान् असमानसन्मानबहुदानपूर्व समाहूयायमष्टलक्षार्थी प्रन्थो मत्पार्थाद् वाचयांचवेऽवक्रेण
चेतसा । ततस्तदर्थश्रवणसमुत्पन्नप्रभूतनूतनप्रमोदातिरेकेण संजातचित्तचमत्कारेण बहुप्रकारेण श्रीसाहिना बहुप्रशंसापूर्व पठतां पाव्यतां सर्वत्र विस्तार्यतां सिद्धिरस्तु' इत्युक्त्वा च खहस्तेन गृहीत्वा एतत् पुस्तकं मम हस्ते दत्त्वा प्रमाणीकृतोऽयं प्रन्थः। अतः सोपयोगित्वात श्रीसाहिमपि समुद्दिश्यार्थमाह-राजा श्री अकब्बरः नोऽस्मभ्यं सौख्यं सुखं ददते प्रजानामिति।
According to 'An Indian Ephemeris' by Pillai S'ravana S'ukla 13 8. Y. 1649 corresponds with Thursday 10th August 1592; while Beveridge in his translation of Akbarnāmā puts dates of July 1592 A, D, for Akbar's expedition & halt at Rām bāri as under: "On 24th (Tir), 4th July 1592 H. M. set off to Kashmir and his first stage was this game garden (of Rām Dās called Rām bāri). On the 27th, 300 little stars fell from west to east. The Indian astronomers represented that if the first stage exhibited such an appearance, they should return and set out again at a chosen hour. The Shāh and the Shāhzadí were obliged to go back ( to Lahore)" Vol. III p. 942. Thereafter "On 12 Amardad, 22nd Juiy 1692, inspite of clouds of rain and the opposition of men, he set out. On the 17th he advanced from Rām bāri". Ibid p. 943. V. Smith correctly places Akbar's start for Kās'mir in August 1592 and that bears ont Samayasundara's date of 10-8-1592 for Akbar's halt at Rambāri.

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BHĀNUCANDRA CARITRA
11. Harsasāra.
He was a monk belonging to the Kbaratara Gaccha. He had once an interview with Akbar."
12. Jayasoma.
Jayasoma once scored a victory at a debate conducted at the Court of Akbar. 16 He was a member of Kharatara Gaccha and was invested with the title “Pathaka” on the 2nd of Fagan Slud, S. Y. 1649; The reader will remember that on the same day Akbar had conferred the title "Yuga-Pradhāna” on Jinacandra Sūri, and the title “ Ācārya” n Mānasimha at Lāhore. Both these also were members of the Kharatara Gaccha.
13. Sādhukirti.
In the presence of many learned men at the Court of Akbar, Sādhukirti vanquished a proud disputant, in a debate held on the subject of a Jaina religious ceremony, called "Pauşadba". Akbar, thereupon, conferred on him the title " Vadindra”.??
A. perusal of the foregoing pages will make it evident to the reader that many Jaina teachers both of Tapā and of Kharatara groups, attended constantly the Court of Akbar. Chief among them, persons who vastly influenced the mental and spiritual outlook of Akbar-Were Hiravijāya Sūri, Vijayasena Sūri and Bhānucandra Upadhyāya. All the three were members of the Tapā Gaccha. From S. Y. 1639 onwards some Jaina teachers or others stayed at his Court. Hiravijaya Sūri explained to him all the principal tenets of Jainism, and he always inspired the highest respect for himself. Since then, the Jainas exercised far greater influence upon his habits and mode of life than did the Jesuits. The tax levied on the pilgrims to the Satrunjaya Hill was abolished; all the Jaina holy places were placed under the control of the Jainas themselves. It was at the bidding of his Jaina teachers that Akbar gave up flesh-eating and prohibited the killing or encaging of birds and animals. (Vide p. 406, A Short History of Muslim Rule in India, 1st Ed. pp. 406-7 by Prof. Ishvarprasad ).
15 Vide a verse in the colophon of Sangrahani Balāvabodha by his papil Sivanidhāna a copy of which is in Bikaner Brhat Jnāna Bhandāra :
श्रीमदकब्बरसाहेर्मिलनाद् विस्तीर्णवर्णकीर्तिभरः। वाक्पतिवद् गुरुरिह सक्रियमुख्यो हर्षसारगणिः॥ 16 Vide verses in the colophon of Khanda-pras'asti Kāvya Vsttii, composed in 8. Y. 1641, by his
papil, Gupavinaya (No. 1182, Catalogue of Sanskrit and Prakrit Manuscripts, R. A. Society, by Prof. Velankar). . Guņavinaya says at the end of his commentary on Jayasoma's Karmacandra Vamsa Prabandha composed in S. Y. 1656 :-"ft atyrui s-a-yfa57494 TART". For further particulars about Jayasoma, vide my "Short History of Jaina
Literature" paras 814, 863, 865, 896. 17 18 19 20 zeynt faci enfant get a reencari Arafat gaffectati
आविष्कृत्य च नित्यपौषधविधानेत्यक्षरं झागमे “वादीन्द्र" विरुदं नृपादचिराछेमे समं कोविदैः॥ - 47th - Verse of the colophon of CITAR TEYTOTIT alias france composed in S. Y. 1680 by Sādhukirti's pupil Sadhusundara (Pet. 5th report. 166-160).

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INTRODUCTION.
15
Pinheiro, a Portuguese priest, stated in a letter from Lāhore dated 3rd September, 1595, "He (Akbar) follows the sect of the Vertei (Sanskrit-Vratis-Jainas).”
Mr. Vincent Smith rightly states :-"Akbar never came under Buddhist influence in any degree whatsoever. No Buddhist took part in the debates on religion held at Fatehpur Sikri, and Abu-l-Fazl never met any learned Buddhist. Consequently, his knowledge of Buddhism was extremely slight. Certain persons who took part in the debates and who have been supposed erroneously to have been Buddhists, were really Jains from Gujarāt. Many Jains visited the imperial Court or resided there at various times during at least twenty years from 1578 to 1597 A. D. and enjoyed ample facilities for access to the Emperor."
"The potency of the influence exercised by Jain teachers on the ideas and policy of Akbar has not been recognised by historians. No reader of the works of Elphinstone, Von Noer or Malleson would suspect that he listened to the sermons of the Jain holy men 80 attentively that he is reckoned by Jain Writers among the converts to their religion, or that many of his acts from 1582 A. D. on-wards were the direct outcome of his partial acceptance of the Jain gospel. Even Blochman failed to perceive that three of the most learned men of the time, enumerated in Abu-l-Fazl's long list, were eminent Jain gurus or religious teachers, namely Hira Vijaya Sūri, Vijaya Sena Sūri, and Bhānucandra Upādhyāya. The first of them the most distinguished of the three, and credited by Jain authors with the honour of having converted Akbar (to Jainism ), is placed by Abu-l-Fazl along with twenty others, including Saikh Mubaraka, in the first of the five classes of the learned-among the select few who “understand the mystery of both the worlds." The other two also were the most influential persons who initiated the Emperor to the significance of Jain doctrines.
“Akbar's action in abstaining almost wholly from eating meat and in issuing stringent prohibitions resembling those of Asoka, restricting to the narrowest possible limits the destruction of animal life, certainly was taken in obedience to the doctrine of his Jain teachers."
“The Emperor granted various favours to the Jain community. Abu-l-Fazl made use of his opportunities (of coming into close contact with Jain priests) to compile an exacellent and generally accurate account of the Svetāmbara sect, by gleaning information from the various learned men of that community, especially from Hira Vijaya Sūri*. He failed to come across any learned member of the Digambara sect, and consequently observed that his account of the Digambara peculiarities has been written as it were in the dark. "18 (Vide “Akbar the Great Mogul"; and also the article, “Jain Teachers of Akbar" in Bhandārkar Com. Vol. pp. 275 and 276).
* Rather from Bhānucandra Upadhyāya. - 18 Ain. Tr. Jarrett Vol. III, p. 270.

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BHANUCANDRA CARITRA
III JAINA TEACHERS AT THE COURT OF JAHANGIR.
Sekhooji-prince Salim-was the eldest son of Akbar, by his Rajput wife, Jodhbãi, the princess of Jodhpur. He was born under very auspicious circumstances-a child of so many prayers, vows and pilgrimages, a darling of all the inmates of the palace, and consequently, a spoilt child. At the age of 36, he ascended the Mogul throne at Agra, and assumed the lofty title "Nuruddin Mohammad Jahangir Pädsäh Gāzi,"
16
He had every desire to follow the foot-steps of his illustrious father. He believed in religious toleration and always desired to treat the religious teachers of his father with high respect. Just treatment of his subjects was one of his most cherished ideals. He was, however, a man of very quick termperament, and was easily excitable. These defects of temperament combined with his passionate addiction to vices never allowed him to come to the level of his father.
Rev. Tarry, who stayed in India between 1617 and 1619 A. D., says in his Voyage to East India-"Jahangir's temperament is composed of extremes; for, sometimes he was barbarously cruel, and at other times, he would seem to be exceedingly fair and gentle....All religions are tolerated and their priests held in good esteem."
Jaina documents afford ample testimony to the fact that he revered the Jaina teachers at his Court and that on the whole, he treated the Jaina order with sympathy. In spite of this, however, some incidents show that on some occasions, in a fit of passion, he treated some of the Jaina priests rather cruelly. For instance, as related in this work, he asked its author Siddhicandra, who was a Jaina Priest and was vowed to celibacy, to marry. He issued the order at a time when he was heavily drunk. When Siddhicandra politely but firmly refused to comply with this absurd command, he, in a paroxysm of rage, dismissed him from his Court, and also issued a general order for the banishment of all Jaina priests from his kingdom. When his anger subsided, and he was able to think clearly, he withdrew the order as quickly as he had issued it. Under the stress of the same emotion however, he is said to have written down the following remarks about the Jainas-remarks, which in no way should be taken as representing his attitude towards them in his saner moments:
"The sect of the Sewrus (Śvetambara monks) exists in most of the cities of India, but is especially numerous in Gujarat. As the Banyans are the chief traders there, consequently the Sewräs also are plentiful. Besides making idol-temples for them, they (the Banyas) have also built houses for them to dwell in and to worship in. In fact, these houses are the head-quarters of sedition. The Banyans send their wives and daughters to the Sewräs who have no shame or modesty. All kinds of strife and audacity are perpetrated by them, I, therefore, ordered that the Sewräs should be expelled, and I circulated firmans to the effect that wherever there were Sewräs in my empire, they should be turned out" (Tüzuki-Jahangirt or Memoirs of Jahangir Vol. I, P. 438, translated by Rogers).

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INTRODUCTION,
17
The reader can see that most of the statements made above in defence of his unreasonable and arbitrary order of banishment, as an outcome of intoxication and a fit of anger, are in absolute contravention of facts.
Mr. Vincent Smith, in his “Akbar” states : "Jehangir, a strange mixture of opposites, was equally capable of intense love and devilish cruelty. He, when safely established with his court at Allahbad, far removed from parental supervision, abandoned himself without restraint to his favourite vices, consuming opium and strong drink to such an extent that his naturally fierce temper became ungovernable. The most fearful penalties were inflicted for trivial offences; pardon was never thought of and his adherents were struck dumb with terror. A news-writer convicted of a plot against the Prince's life was flayed alive while Salim calmly watched his long-drawn agony".
During his reign, he took strong and drastic action against any one, if he had the slightest suspicion that the person in question was acting or speaking against him. Arjuna, the fourth Sikh High Priest, was ordered to be executed by him for political reasons. Manasimha (Jinasimha Sūri of Kharatara Gaccha), was reported to have predicted against him. So, when he received the news of his death, he is said to have made the following remarks about him -
"On Tuesday (Fagan Sud 3, S. Y. 1674 i. e. 17-2-1618 A.D.), I marched 51 Kog, and halted at the village of Jarsima (Chāṇasmā). At this stage, news came to me that Man Singh Sewră surrendered his soul to the lords of hell. The account of this in brief is that, the Sewrās are a tribe of infidel Hindus who always go with their head and feet bare. One set of them, root out their hair, their beards and moustaches, while another set shave them. They do not wear sewn garments, and their central principle is that no living creature should be injured. The Banyāns regard them as their pirs and teachers, and even worship them. There are two sects of Sewrăs; one is called Pata (Tapa) and the other Kanthal-Kartal (Kharatara). Mān Singh was the head of the latter, and Bal Chand (Bhānchand) was the head of the Patas (Tapās). Both of them used to attend upon H. M. Akbar. When he died and Khusrau fled, and I pursued him, Rāy Singh Bhurtiyā, Zamindar of Bikanir, who had been made an Amir by Akbar's kindness, asked Man Singh what would be the duration of my reign, and the chances of my success. That black-tongued fellow, who pretended to be skilled in astrology and the extraction of judgments, said to him that my reign would, at most, last for two years. The doting old idiot (Ráy Singh) relied upon this, and went off without leave to his home. Afterwards, when the glorious God chose out this suppliant and I returned victorious to the capital, he came, ashamed and down-cast, to Court. What happened to him in the end has been told in its proper place.
“In fine, Mān Singh in the course of three or four months, was struck with leprosy (juzām), and his limbs fell off him till he was in such a state that death was by many degrees preferable to life. He was living at Bikanir, and now I remembered him and sent for him. On the road, he, out of excessive fear, took poison and surrendered his soul to

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18
BHĀNUCANDRA CARITRA
the lords of hell. So long as the intentions of this suppliant at God's courts are just and right, it is sure that whoever devises evil against me will receive retribution according to his merits." (Tūzuk-i-Jahāngīrī or Memoirs of Jahāngir Vol. I, pp. 437–8 Translated by Rogers).
Facts do not bear out the account given above. Jaina monks are prohibited from predicting any one's future by a religious injunction. Māna Simha was never expected to predict anything for any one, and his death by leprosy is a myth. Jaina documents plainly tell us that he died at Medatā (Mertā) on the 13th day of dark half of Paoşa S. Y. 1674. Hindi (Monday 15th December 1617 A. D.) Both Akbar and Jahangir treated him with utmost respect, as will be shown later on. The statement given above was the result of a fit of ill humour. His flatterers had poisoned his ears by constantly telling him evil things about Māna Simha.
During his reign many Jaina idols were consecrated and installed in temples and in the inscriptions of some of them the name of Pātaśāha Jahāngira was also engraved. It is said, some out of malice or fanaticism reported to him that his name was being engraved at the foot of the idols. He was greatly enraged. In order to passify him, his name was engraved on the heads of the idols. (See Inscriptions Nos. 1578 to 1584 of S. Y. 1671 Vaišākha Sudi 3 Saturday and a footnote on p. 131, Nābar II.)
It may be that the views expressed in the memoirs may not be of Jahāngir himself. “It seems very probable that the Emperor kept two or more memoir-writers, to whom he gave directions as to the event they were to record, and a general expression of his opinion on the various subjects to be noticed. It may be that in some instances he wrote down or dictated the words he wished to be recorded, but it is more likely that in most cases his (auto) biographers followed their own bent in composing their respective records.” Elliot's History of India Vol. VI, p. 255.
A writer of Intikhāb-i-Jahăngir-shāhi writes “One day at Ahmedābād it was reported that many of the infidel and superstitious sect of the Seorās (Jains) of Gujarāt had made several very great and splendid temples, and having placed in them their false gods, had managed to secure a large degree of respect for themselves, and that the women who went for worship in those temples were polluted by them and other people. Seorā is à sect of people in whose religion to be always barefooted and bareheaded, is considered as one of the modes of worship; and to drink always warm water, and to pull out the hair of their head and beard, is reckoned as one of the deeds of virtue. They wear no other dress than a shirt of cloth. The Emperor Jahāngir ordered them to be banished from the country, and their temples to be demolished. Their idol was thrown down on the uppermost step of the mosque, that it might be trodden upon by those who came to say their Haily prayers there. By this order of the Emperor, the infidels were excceedingly disgraced, and Islam exalted x x x"[Elliot VI, pp. 451 and 452)
+ The description of Seorās i. e. Jaina monks of Svetambara sect, given above is & malignant misrepresentation. It is false & malicious aspersion to attribute adultery to

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INTRODUCTION.
them. Impelled by a fanatical zeal, other religions and their preachers were run down and condemned by muslims under the impression that by doing so their own religion would be exalted. Wherever racial, cultural, and religious conflicts take place, prejudices and condemnations are bound to occur. Human nature has been the same at all times and in all climes,
19
By false aspersions and reports conveyed to Jahangir, he was easily led to pass unwarranted oppressive orders. Prof. Beniprasad says:-"He passed an order of persecution against the Shwetambar Jains of Gujarat because their leader Man Singh had, on the outbreak of Khusrau's death, prophesied the downfall of Jahangir's empire within two years and because their houses were reputed, though wrongly, to be hotbeds of sedition and immorality. Sometime after the order was withdrawn." History of Jahangir pp. 443444. In the foot-note there he adds: "The Persian chroniclers do not mention the withdrawal of the order against the Jains, but the Jain works of the period are clear on the point." The present work is one of them.
"Jehangir was a great drinker, but was also ashamed of his vice, and cruelly punished those, who talked of his orgies or of the part they took in them" (Rawlinson).
Neither religion nor piety had struck deep roots in Jahangir's heart; yet he was a sincere believer in God, and always respected those saints-be they Muslim or Hindu or Jain-who had dedicated their lives to the service of God. He was also interested in intellectual discussions with learned men like Jadroop, Bhanucandra and others. Barring a few exceptions here and there, his religious policy was that of toleration. Like his revered father, he also prohibited animal-slaughter on certain fixed days in a year, though the number of days was not as large as the number which Akbar had fixed. The extract quoted below, from his Memoirs (p. 9) will make this amply clear.
"In accordance with the regulations of my revered father I ordered that each year from the 18th of Rabiul-awwal, which is my birth-day, for a number of days, corres ponding to the years of my life, they should not slaughter animals (for food). Two days, in each week were also forbidden, one of them Thursday, the day of my accession, and the other Sunday, the day of my father's birth. He (Akbar) held this day in great esteem on this account, and because it was dedicated to the Sun, and also because it was the day on which the Creation began. Therefore it was one of the days on which there was no killing in his dominions".
We shall now deal with the Jaina teachers at the court of Jahangir.
1-2 Bhanucandra and Siddhicandra.
About them something has been said before on p. 9 and their account is related in the Summary of this work and more facts will follow thereafter.

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BHĀNUCANDRA CARITRA
3-4 Jinacandra Sūri and Jinasinha Sūri.
We have already noted what part they played at the court of Akbar. During Jahangir's reign when he issued a firmān banishing all Jaina priests, Jinacandra Sūri was passing his monsoon at Pātan (S. Y. 1668). It is said that when the Sūri heard about the firmān, he forthwith sped towards Agrā and had an audience with the emperor there, (S. Y. 1669) with the result that the firmān was cancelled. The Sūri passed the monsoon of that year at Agrā. The next monsoon he stayed at Bilādā, where he breathed his last. ( Āśvin Vadi 2nd S. Y. 1670 Hindi i. e. Sunday 22nd August 1613 A. D.).
. Jinasimha Sûri (Mānasimha) was his successor. It is said that he was also invested with the title “Yuga-pradhāna" at the instance of Jahangir. The bestowal ceremony was performed by his agent Makrabkhān. The Sūri died at Medta on the 13th of Poşa (dark half), 1674 S. Y. while on his way to see the Emperor who had invited him to his court. When Jahāngir heard of his death, he is alleged to have penned lines about him in Tüzuki-Jahāngirī, as already mentioned which bespeak what was his inner motive and why he welcomed his death.
5-8 Vivekaharşa,Paramānanda, Mahānanda and Udayaharşa.
They were pupils of Vijayasena Sūri, Vijayadeva Sūri, and Nandivijaya-bearing the title, “Khus-faham". In compliance with their request, a firmān was issued on 26th of Farvardin 5th year (1610 A. D.), prohibiting animal-slaughter during the 12 days of Paryusaņa. All the four were members of the Svetāmbara Tapā Gaccha. (For the text of the firmān, vide Appendix ).
9 Vijayadeva Sūri.
While Jahāngir was residing at Manduo, where he often discussed the principles of Jaina philosophy with the learned men at his Court, he heard that a Jaina monk named
19 Viveka harga secured royal orders prohibiting animal-slaughter and roleasing captives from
the Kings of Konkan, King Burhanshshi, Mahāraj Sri Ramraj, Khan Khāni, Navarang Khân and others. He also made the king of Cutsh, Bhärmal (8. Y. 1642 to 1688) sympathise with Jaina religious doctrines and consecrated an idol at tho village named Khakhar in Cutch in S, Y. 1659 (Inscription No. 446, Jinavijaya II). In Jahangir's times, he installed several Jsina idols at his capital Agrå on 8. Y. 1667 Mägha Sudi 6. Thursday i. e. 10-1-1611 A.D. (Vido Jaina Satya Prakasa Vol. II No. 9 pp. 508-509). That at the request of Panditas Vivekaharsa and Udayaharsa, two firmáns given by the Emperor Jahangir wore announced by him in the open Court in the presence of (Rāja ) Rāmadāsa about or during the Paryußans days of S. Y. 1667. is specifically referred to in the illustratod samvalsarika-patra (annual lettor of apologies for the faults of the past year as por Jaina tonet) written by the Jains sangha of Agra to Vijayasona Sūri at Devkāpātan (in Kathiawar ) dated Monday Kārtika S'udi 2nd 8. Y. 1667-published in Jaina Sahitya Sams'odhaka Vol. 1 No. 4 pp. 212 to 217
with its photo-blook. 20 Mandu:-Mändavgadh. "It is situated on a hill about 1944 foot above the lovel of the sea.
It is 65 miles from Ujjain. Por 1300 years it was one of the principal oities of the various Hindu and Muslim kingdoms established in Central India." -Aino Akbari.

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21
Vijayadeva Sari had been practising severe austerities through the long course of his ascetic life. He was also informed that austerities formed the cardinal principle of Jainism. He summoned the local Jaina leader, Candrapala by name, and gave him a firmăn requesting the Acarya to present himself at the Court. The Acarya was then passing the monsoon at Cambay. When he received the firmän, he started from Cambay, and reached Mandu on Asvin Sukla 13th S. Y. 1673 Gujarati (2-10-1617 A. D.)
: INTRODUCTION.
On the following day, the Emperor granted him an audience. On soeing him, he was struck with his lustrous face and personality. He questioned him on the value attached to tapas (austerities) in Jainism. The Acarya told him that the Tapă Gaccha to whom he belonged, was founded by a very austere Jaina High Priest. It was named Tapă from "tapas" meaning austerities. He also said that he was a member of that Gaccha, The Emperor, highly impressed by the Süri, conferred on him the title of "JahangirMahatapa" (a great austere man recognised by Jahangir). In accordance with the Emperor's orders, the Suri was taken to his retreat in a procession, with the royal band playing and the whole Jaina congregation following. The Emperor stood in the gallery of his palace and watched the procession with interest and delight. At the time of this visit of the Süri, several other incidents took place, in which some part was played by Nemisägara Upadhyaya, Bhanucandra and Siddhicandra; details about these incidents will be given in their respective accounts. Various inscriptions bear out the fact that Vijayadeva Suri was the recipient of the title "Maha-Tapa" from Jahangir. (No. 1460 of S. Y. 1674 Magha Vadi 1 Thursday (1-1-1618 A.D.). Nabar II; No. 207 of S. Y. 1675; Nos. 341 and 367 of S. Y. 1686; No. 524 of S. Y. 1709; Jinavijaya II; Nos. 750 and 754 of S. Y. 1677 Nabar I. (For full account of the Suri vide "VijayadevaSari-Mahatmyam"-a Sanskrit Poem by Sri Vallabha Upadhyaya of Kharatara Gaccha, edited by Jinavijaya).
10 Nemisagara Upadhyāya.
At the invitation of Vijayadeva Süri, Nemisägara started from Radhanpur and reached Mandu to join the Süri. He was also granted an audience by Jahangir. A controversy that had been started several years ago, about a book by Dharmasagara Upadhyaya, was still going on. The book in question (Sarvajna Sataka by Dharma Ságara was almost a second edition of his Pravacanaparikad nick-named Utsutra-KandaKuddala) condemned and proscribed by Hiravijaya Suri and by his successor Vijayasena Sari. The question was submitted to the Emperor who heard the view-points of both the sides-Vijayadeva Süri and Nemisägara Upadhyaya on the one side and Nandivijaya and Bhanucandra on the other. Jahangir asked them to follow their former masters' views and live in peace.
Nemisägara died at Mandu about this time (on Kartak Sud 10 S. Y. 1674-
"After a leisurely journey of more than four months, the Imperial party entered Mandu on March 6th 1617" (i. e. Monday, Fagan Sud 7th S. Y. 1673) and left for Gujrat on Friday, Kartak Sud 5, S. Y. 1674"-Jahangir-nămă. Jahangir thus stayed for 8 months at Mandu. Bee Beniprasad's "History of Jahangir").

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BHĀNUCANDRA CARITRA
Wednesday 29-10-1617 A.D.), (Read “Nemivijaya Nirvana Räsa" composed by Kopāsāgara on Māgsar Sud 12, S. Y. 1674 i. e. Saturday 29-11-1617 A. D. embodied in my Jaina Aitibásika Rasamālā, published by Adhyātma-nāna Prasāraka Mandala).
11 Dayākus'ala.
He had an interview with the Emperor. The Emperor inquired of him about Vijayadeva Sūri and gave him a letter addressed to the Sūri. The letter was dated Shahban 19th 1027 H. (-Saturday 1st August 1618 A. D). Its contents were :-"We are much pleased with what we learnt from your pupil who was very experienced and intelligent and to whom we paid due attention. We did what he requested us to do". Vide Appendix.
12-13 Dharmamūrti and Kalyānasāgara.
Kuņrapāla and Sopapāla, two wealthy Jaina brothers of the Oswal Bania family, were highly respected at the court of Jahangir who had appointed them as Sealdārs. They got a large Jaina temple built at Agră; the idols of Sreyānsanātha and Mahāvīra Jinas were installed in it by Kalyāņasāgara, a disciple of Dharmamūrti Suri, the “Guru" of these brothers (Thursday Vaišākha Sudi 3rd, S. Y. 1671 correspondling with Saturday 2-4-1614 A. D.). It seems that both the Sūris were granted interviews by Jabängir. (Vide Inscriptions Nos. 308 to 312 & 433 Nābar. I Nos. 1456, 1578 to 1584, Nahar II; an article by Prof. Benārasidās on Kuņrapāla and Sonapala Prasasti in Jaina Sahitya Samsodhaka II, No. 1 pp. 25 to 36; Gujarāti poem-Kalyānasāgara Suri Rāsa-composed by Udayasāgara Sūri in S. Y. 1802).
IV, SUMMARY OF PRESENT WORK.
This book appears in print for the first time. It is an attempt at the biography of Bhanucandra, a Jaina monk at the Court of Akbar. The author is Siddhicandra, a disciple of the biographer. The book in the present form consists of 749 verses divided into four Prakasas (Chaptars), containing 128, 187, 76 and 358 verses respectively.
. First Chapter-The first five verses are benedictory. The author invokes the five Jinas, namely, Rşabhanātha, Santinātha, Neminātha, Pārsvanātha and Vardhamana (Mahāvira).
In the succeeding verses the author expresses his inability to do justice to all the events of the life of his noble and virtuous master. He states that though not endowed with a comprehensive frame of mind, he humbly intends to shed some light on the life of Bhānucandra, be the task as difficult as trying to cross the boundless ocean in a fragile boat. With this manifestation of modesty which becomes him well, he introduces us to the personality of his biographee briefly and generally in the following terms ;

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INTRODUCTION.
23
He taught Akbar one thousand names of the Sun, correctly; Akbar, under his influence, issued firmāns prohibiting animal-slaughter and abolishing tax on pilgrims to the Satrunjaya Hill &c.
The greatest among ascetics, he composed a commentary on the Sun (Sūryor Sahasra-Nāma), commentaries on Vasantarāja's Sakuna (a book on omens), on Kādambari ( by Bāņa), on Kāvya-Prakās'a (by Mammata), on Nama-Sreni (Anekārtha Nāmamála-a lexicon of Sanskrit words), on Viveka-Vilāsa (by Jinadatta Sūri), and on other good works,
Jahāngir, who had issued an order deporting all ascetics in Gujarāt, revered him and restored him and his pupil, Siddhicandra Upādhyāya, to their original position at his Court (Verses 9 to 12).
The following, says the author, is a brief account of this great monk who had the honour of preaching the Jaina gospel to Akbar and who thus enhanced the glory of Jainism at his Court. There is not a single exaggerated statement in this account; neither can the charge of wilful omissions be levelled against it. It gives truth, and nothing but truth.
Verses 14 to 38 contain details about the city of Ugrasena (Agrā)." It is situated on the banks of the Kalindi (Jamnā), which flows into the sea after merging with the mighty Ganges at Prayāga. Merchants-and rich ones at that carry on a roaring trade there, in elephants, horses, birds, bulls, slaves, cloths, diamonds, sweet fruits, vegetables for all seasons, and in hosts of other things. It is thickly populated. Hundreds of kings visit the city. Towering temples decked with diamond-studded pillars are built there. It contains no small number of multimillinonaires who can stand comparison with Kubera, and it is no less catching in appearance than Alakā (the metropolis of Kubera).
Details about Akbar are given in Verses 39 to 65. He was the Rama of the Mogul dynasty. Thieves and robbers were conspicuous by their absence in his empire. His glory was white as moon, because he had defeated all his enemies. His religious fervour never ebbed, as is shown by his high regard for all the six systems of philosophy. He took active interest in all arts and in all branches of learning. On the battle-field
21 Agrå -is a pleasant city with a healthy climate. The river Jamna meanders through it in a
stretch of 5 kos, and on both the banks are rows of delightful villas and charming meadows. It contains peoples of all climes and colours and is an emporium of world trado. His Majesty has got built there a fort of red stone, the liko of which the eyes of travellers have never met. There are in it more than five hundred buildings in masonry; they are architectural models designed by artists from Bengal and Gujrat, and are noteworthy for their excellant sculpture and delicacy of form. At the eastern gate are two stone-elephants with riders, gravon with exquisite skill. In former times, Agrs was a village undor the power of Biảnah. Sultan Sikandar Lodi selected it as the seat of his capital; his prosont Majesty has embellished it and transformed it into a matchloss city” (Aino Akbari II, P. 180) J.

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he was ever victorious. He was the father of three" valiant sons, S'ekhuji, Pahadi, and Danaśāha by name. His army consisted of 27 hundred thousand cavalry, 12000 horses being reserved for his personal use in the royal stables which also contained 14000 elephants, and one hundred thousand elephants." He by his own valour, defeated hist opponents and annexed Gujarat, the beauty of which was heavenly, to the Mogul empire. (In 1572 A. D., he made his triumphant entry into Ahmedabad, the then capital of Gujarat). Learned men from all the parts of the world flocked at his Court.
Saikh Abu-l Fazl is dealt with in verses 66 to 77. He was endowed with eight" qualities of intellect. Loyalty to the emperor, purity of conduct and freedom from malice were some of his many qualities which endeared him to the Emperor who treated him as
22 S'ekhuji-the eldest son of Akbar, described as Prince Royal by Abul Fazl. He was called Salim, because he was born (on 31-8-1569 A. D. at Fatehpur Sikri) in the house of Shaikh Salim Chishti. Akbar used to call him Shaikhu Baba. He sncceded Akbar as Emperor Jahangir and died on 28-11-1627 A. D.
Pahadi or Pahari-Akbar's second son named Sultan Murad born in 1570 A. D. He was nicknamed Pahari (Bad. II, 378) as his birth occurred in the hill country of Fatehpur. When he was sent to conquer the Deccan, he had taken to excessive drinking through associating with unworthy persons, so that he died in his 30th year near Jalnapur in Berar. Danas'äh or Daniyal-Akbar's third son born in September 1572 A. D. was named Shah Daniyal as his birth took place at Ajmer in the house of one of the attendants of the Shrine of Chishti whose name was Shaikh Daniyal. After death of Murad he was sent to conquer Deccan and was successful; he too died from excessive drinking in the 33rd year of his age.
23 The strength of Akbar's army: Blochman states:-"We have not sufficient data to form an exact estimate of the strength of Akbar's army. We can, however, guess it as 25000 men (troopers, musketeers and artillery). Imperial stables contained 12000 horses hence about 12000 standing cavalry. The rest were matchlock-bearers and artillery. Abul Fazl states that there were 12000 match-lock bearers" (Aine Akbari Vol. I, pp. 245-6). We find in Noer I p. 286:-"Abul Fazl gives the effective strength of 44 lacs of men. The standing army-the troops in pay-were, according to Badaoni, 25000, and in the latter years of Akbar's reign, they consisted of some 12000 troopers and 13000 artillery and match-lock men-the banduqchis."
24 Abul Fazl was the learned unorthodox theologian who had shown extraordinary precocity and had spent a studious youth. He succeeded, in 1574 A. D., by means of a Koranic commentary, in attracting the attention of the Emperor. He occupied an informal position as Secretary of State and Private Secretary, which secured him, in practice greater power than if he had been Vakil or Vizier. His brilliant official success was due partly to his exceptional intellectual gifts and partly to his adroitness as a courtier. He was the author of Akbarnama and Aini-Akbari (or "Institutes of Akbar"). The former is the leading authority for the narrative of events in Akbar's reign and the latter is, in short, a descriptive and statistical survey of the empire, combined with a detailed account of the Court and of the administrative system. He met his death in 1602 (12-8-1602) by a murderous attack at the instance of Prince Salim in the fifty second year of his age". (Vincent Smith's "Akbar, the Great Mogul"). "Aini Akbari" was completed in 1005 H. i. e. 1596-7 A. D.
25 The eight qualities of intellect are: (1) desiring to hear (2) f (3) listening (4) understanding (5) ter reflecting (6) by the exercise of the reasoning faculty (7) धारणा fixing in mind and (8) properly putting into practice. Vide Vis'eṣāvas'yaka Sūtra verses 561 to 564.
inquiring again removing doubts सम्यक्करण - सम्यगनुष्ठान

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his intellectual friend and companion. He had drunk deep at the Pierian Spring; his mastery over, and grasp of, various schools of philosophy was simply amazing. The following list will give an idea of how many things his head carried, though the list is by no means exhaustive Jainism, Mimāmsās, Buddhism, Sankhya, Vaiseşika, Cărvāka, Jaiminiya, Patanjala Yoga, Vedānta, Vocabulary and Lexicography, Music, Dramaturgy, Rhetorics, Purāņas, Prosody, Science of Omens, Astrology, Politics, Sexiology, Mathematics, Palinistry, Veterinary etc, etc. In short, there was no branch of learning which did not come within the grasp of this intellectual giant. The serenity of his temperament, his forgiving nature and his foresightedness were only some of the many striking qualities of head and heart with which he was endowed. When Murād-Akbar's son-was in trouble, Akbar appointed the Saikh as the general of his army, and sent him to his rescue. Murād died and the army was thoroughly organised by the Saikh. In appreciation of this service of his, the Emperor conferred on him the title "Dalathambhana” (Pillar of the armyas). (77).
The remaining verses of the chapter are devoted to the account of HiraVijaya Sūri.
Once upon a time the Emperor inquired of his Sāmantas (Officers), who had returned from Gujarāt, whether they had seen or heard of any saint who was austere, free from desires, dispassionate, calm in appearance and who bad subdued his senses. They replied that a Jaina priest named Hira-Vijaya Sūri was reported to possess all the qualities mentioned by the emperor (Verses 78 to 95). Akbar then sent a firmān to Sāhibkhān, the Subā (Governor) of Gujarāt, asking him to request the priest to go to Agrā. Sāhibkbān inquired of the S'rāvakas (Jaina laity) of Rājadranga (Ahmedābād) ar the whereabouts of the Acārya. They informed him that the Acārya was residing at Gandhāra where Sāhibkbān sent him the royal message. The Sūri forthwith came
26 Abul Fazl himself states :-"In consequence of their (of some interested parties) intrigues,
I was sent off on the 25th Dai (about 5th January 1599—4th of Pauşa Vadi S. Y. 1655) to bring Prince Sultan Murad. An order was given that if the officers of the Deccan should take upon themselves the supervision of the country, I was to come to Court with the Prince. Otherwise, I was to send him off and to work in harmony with the others, and to act according to the opinion of Mirzā Shāhrukh" Akbar-Nämä III, p. 1119. Abul Fazl received a warlike elephant over and above the choice horse and a special khilat. He reached Dehäri on the banks of the southern Purņā 20 Kos from Daulatabad on May 2nd 1599 A. D. (Vaisakha Vadi 2nd S. Y. 1656 ) on which day Murăd died. Abul Fazl further continues :"After the death of Prince Sultan Murăd, the writer of the noble volume took charge of the arranging of the army, the guarding of the country, and the capturing of places that had not
been taken” p. 1131, “Akbarnām." III. 27 Ahmedābād --The first capital of Gujarāt was Pattan. The next was Campāner, and the third
at the time was Ahmedabad. The last named city was prosperous and flourishing centre of trade and commerce on the banks of the Sabarmati (Savarpamati). It lies in latitude 25. For the pleasantness of its climate and its display of the choicest products, it is almost unrivallod. It luns two forts, outsido of which are 300 quartors of a spooiul kind which they call Porah (Pura) in each of which all the requisites of a city are to be found. At the
present time only 8t of these are flourishing (Aini Akbari II, P. 240, Jarrett). 28 Gandhār:-Bharoj (Broach) has a fine fort. The Narbadā flows past it in its course to the
ocean. It is considered to be a maritime centre of first rato inportance and the ports of

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to Ahmedābād and had an interview with Sahibkhān, who offered him a conveyance and other facilities for his journey. The Acārya politely thanked him for his kind offer and said that he could not accept them because Jaina monks were forbidden by a religious tenet to accept any such means of material comfort. A few days later, the Sūri started from Ahmedābād, and preaching the Jaina gospel at every village and town on his way, where he was accorded a warm reception, he finally reached Agrā to go to Fatehpur.49 At Agrā the whole Jaina community headed by Sthānasimhas and others celebrated the occasion of his arrival with great eclat, and paid homage to the monk with offerings of gold and silver coins to the accompaniment of musical instruments. (110).
On that very day (Jyeştha Vadi 13th S. Y. 1639-Monday 18th June 1582 A. D.) the Ācārya was escorted to the Emperor's presence by Abul Fazl. The Emperor received him and greeted him warmly. After some preliminary remarks about the Sūri's health, the Emperor put him a direct question: “What was true religion?” The Sūri replied that the religion, the foundation of which was compassion (dayā) was the best. The Emperor, though fond of Kunting, was convinced of the truth of what the Sūri said. The Sūri's words had touched his heart deeply. He respectfully bowed to him and, with folded hands, said that he could not think of any fit present for the Sūri, who had renounced all worldly comforts, except a Jaina Library located in his palace. He requested the Sūri to accept that gift of him and thus oblige him. All the Jaina books were brought there and were presented to the Acārya. Again the Emperor requested the Sūri to ask of him anything he required. Then the Sūri asked him to prohibit animal-slaughter during the eight days of the Paryuşaņa holidays. Not only did the Emperor readily accede to this request, but he went a step further and prohibited animal-slaughter for four other days. The Sūri's dignified calmness of appearance and renunciation of worldly desires highly impressed the Emperor. Then the interview ended-an interview in which
Kāvi, Gandhăr, Bhābhut and Bhankorā are its dependencies. Aine Akbari II, P. 243. Gandhăr is a port frequented by vessels in Sarkar of Bahroch (Broach ) South with revenue
of 2,40,000 P. 255 Aini Akbari II. 29 Fatehpur: "was & village, formerly one of the dependencies of Biānah. Later on it was
enlled Sikri. It was situated at a distance of 12 Kos from Agrā. After the accession of His Majesty, it rose to be a city of first rate importance. A masonry fort was erected; the two elephants carved in stone at its gato inspire astonishment. Several noble mansions also were built. The royal palace and the residences of the many of the nobility are at the top of tho hill. The plaing nlso aro studdod with numerous boautiful mansions and gardens. At the behest of His Majesty, a mosque, a college and a religious house were also built upon the hill tho like of which few travellers must have seen elsewhere. In the neighbourhood is a tank, twelve Kos in circumference and on its embankment His Majesty has got constructed spacious courtyard, a minām (spiral tower) and a place for the game of
Chaugan". P. 180 Aini Akbari Vol. II (Jarrett) 30 Sthānasimha-Thānasimha:-He was at first a non-Jaina and then was converted to Jainism
by Simhavimala a Jaina Tapagacchiya Sadhu and the guru of Devavimala the famous author of Hira-Saubhagya-Mahākavya at the end whereof is stated about Simhavimala :मिथ्यात्वं मनसो निरस्य विलसद्वाचां विलासैनिजैस्तस्मिन्स्थापयति स धर्मननघं स्थानादिसिंहस्य यः।
दाचं घोरनिदाघधर्मघटितं प्रावृट्पयोदव्रजो दृष्टीनां पटलैरिवामृतरसं भूमण्डलस्यान्तरा ॥ १६ ॥ Sthănasimha became one of Jaina leaders at Agrā and took a prominent part in Jaina affairs as will be seen later on.

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the Acārya had rendered no small service to Jainism. He stayed in that country for four monsoons and then started for Gujarāt, leaving his pupil Sānticandra Upādbyāya at the Court. After his departure, the Emperor again went to Lābhapura (Lahore) (in 1586-7 A. D.). (127).
... Second Chapter-The geneology of Bhānucandra is the subject of the first 21 verses of the second Prakās'a. In the non-idolator Jaina sect, Lumpāka by name (Lumpāka is a Sanskrit vulgar term coined from the name of its founder, Lunkā or Lonkā. The sect is at present called "Sthānakavāsi"-a refined term ), there was a learned monk, Hana Rşi by name. He had dived deep into the ocean of Jaina sacred literature, as a result of which he could not help coming to the conclusion that worship of Jina idols was an essential tenet of Jainism. He left his own sect and joined the Tapā Gaccha-one of the idolator Jaina Svetāmbara groups-along with bis hundred disciples. One of these disciples was Sakalacandra Upādhyāya. It is said of him that while festive preparations were going on for his marriage, he renounced the world and was initiated into Jaina priesthood, just like Jambukumāra (later on Jambusvāmi, a desciple of Sudharmă Svåmi, & prominent successor of Lord Mabāvira). He composed a poem in Gujarati entitled "Sattarabhedi Jina- Pūjā (17 ways of worshipping Jinas). The poem is very popular and is till now being sung in every village and town by the Jaina laity. Sakalacandra had many learned pupils, amongst whom Sūracandra and Santicandra were the principal ones. Süracandra was a man of high intellectual attainments. It was said about him that his genius shone as if he were a Krsna-bhārati (i, e. Sarasvati, the goddess of learning, darkly arrayed). He composed verses on the spur of the moment and always carried the palm in debates (1-21). .
Amongst his pupils, one, Bbānucandra by name, was the most prominent. He studied at his master's feet and acquired mastery over Jaina scriptures. Out of affection. Hira-Vijaya Sūri himself conferred on him (Bbănucandra) the title “ Prajna" (Pandita, Pan-nyāsa). He was regarded as Gautama (the first desciple of Lord Mabăvira) incarnate, and was revered by all as the crowning jewel of Tapă Gaccha. He initiated into his order many sons of wealthy Banias. He blanched his opponents like the sun, and soothed his adherents like the moon. Hence his name was most appropriate to, and in keeping with, his virtues. Hira-Vijaya Sūri deputed him to the Court of Akbar, hoping confidently that much good would accrue to the Jaina Order out of his influence over the Emperor (33).
In obedience to the order of the Acārya, Bhānucandra went to Lābhapura (Lähore) where he was received with great jubilation by the Jaina laity. He put up at the upās'raya (a balting place for Jaina monks). His friend Abul Fazl escorted him to the royal Court where the Emperor granted him an audience. His personality and his manner and ease of answering the questions put to him impressed the Emperor profoundly.
31 He was at first a pupil of Jivaji of Surat belonging to Lonka Gaooha. He left that fold
and took initiation from Hemavimala Suri of Tapa Gaooha in S. Y. 1682. See J. G. K. III, p. 1694.' The Sūri placed him under his pupil Kus'alamäpikya d named him Sahajakus'ala, as I find from one pattāvali with me,

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He requested him to visit the Court everyday and instructed the gate-keeper to see that all facilities were given to the monk to come and see him without let or hindrance. Accordingly Bhānucandra used to pay daily visits to the court where he was received with honour.
Saikh (Abul Fazl) expressed his desire to study under him “Şad-dars'anoSamuccaya" (A treatise expounding the six Systems of Philosophy, compiled by Haribhadra Süri, a commentary upon which is written by Gunaratna Sûri. Read paragraphs 217 and 672 of my "Short History of Jaina Literature"). Bhānucandra readily agreed to do so. Abul Fazl always made notes of what the monk taught him. Attachment between them grew very much on account of this.
Upādhyāya Sānticandra realizing that his further stay at the Court served no useful purpose, approached the Saikh and requested him to procure royal permisson for his departure. The Emperor granted the permission but instructed the Saikh to inform śānticandra that Bhānucandra's presence at the Court was desired by him. Accordingly he departed for Gujarat" (65).
During his stay at the Court Bhānucandra distinguished himself for his extraordinary intellectual attainments. Once upon a time the Emperor asked the Brāhmins to enumerate to him one thousand names of the Sun. The Brāhmins failed in the attempt; fortunately for them, however, a highly talented person did the work for them. Then they submitted the compilation to the Emperor. With great delight at the attainment of his desire, the Emperor asked them who was competent enough to explain to him the significance of those names. The Brāhmins replied that only that person was fit to do it, who had subdued his passions, who slept on the ground and who led a celebate life. Thereupon the Emperor told Bhānucandra that only he possessed those qualifications and requested him to read to and teach him those names every morning (71).
It was the Emperor's habit to get out of bed at early dawn. Arraying himself in royal robes, he used to occupy the royal chair (simhasana) placed in the centre of the royal Court on a raised platform. The magnificence of Akbar's Court beggars description. With musical instruments playing sweet melodies, with gate-keepers and door-keepers in their liveries standing at their proper places, with a row of feudatory princes paying their respects to His Majesty, with numerous courtiers bustling hither and thither, with singers and dancers and wrestlers vying with one another to please His Majesty and to stand in his favour, with attendants carrying boxes of jewels and other valuables sent as presents to His Majesty by kings and governors from various parts
32 In Hira-Saubhagya-Kävya-Ch. 14 versess 270 and 271 it is stated that sånticandra
approached Akbar and said that he would ask Bhanucandra to stay at the Court at Fatehpuri and requested him to grant him permission to depart because he wanted to be by the side of Hira-Vijaya Sūri. The Emperor granted him permission to go and gave him firman set with his own seal, abolishing Jazia tax and prohibiting animal-slaughter, in appreciation of his having daily heard from him Kopā-rasa-Kośa composed by him at the instance of HirsVijaya Suri". For further details see before at pp. 8 and 9.

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of India, with elephants and camels and horses of the best breed nicely arrayed in the spacious courtyard-the Court presented a sight hitherto unrivalled in splendour and majesty. The first thing that the Emperor did after entering the Court was to repeat the thousand names of the Sun' as uttered by Bhānucandra with great devotion, with his face towards the Sun and with folded hands. Bhānucandra recited these names with him. This routine enhanced the reputation and respect of the Jaina monk to a very high degree. Jaina order rose in the estimation of the people (109).
One day, the monk desiring to uplift the poor told the Emperor that charity given during 8 sacred days of Paryuşaņa) would bring about hundred-fold merit. On hearing this the Emperor expressed his desire to fast and to give gold in charity to the distressed. Accordingly, he took his bath, and dressed in immaculate white, sat in the Court and distributed six thousand gold mohrs among the poor. Akbar offered gold mohrs to Bbănucandra and presseed him to accept them. The monk, however, thanked him politely for the offer and said that he could not accept anything pertaining to material comfort, because according to his religious tenets, he as a monk and recluse was expected to be free from worldly ties or desires. At this very time the Emperor received a message from Azizet Kokā that the Jāms was defeated and that his whole army had surrendered.
33 (In 991 H.) "A second order was given to the effect that the Sun should be worshipped
four times a day in the morning and evening and at noon and midnight. His Majesty had also one thousand and ono Sanskrit names of the Sun collected and read them daily, devoutly turning towards the Sun. He then used to get hold of both ears, and turning himself quickly round about, used to strike the lower ends of his ears with his fists” (Al Badauni-Lowe's
Trans. Vol. II, p. 332). "A number of disciples, he called Chelāh. And another lot who were not admitted into
the palace, stood overy morning opposite to the window near which His Majesty used to pray to the sun.... And every evenig there was a regular Court assembly of needy Hindus and Mussalmans, all sorts of people, men and women, healthy and sick, & quoer gathering and a most horrible crowd. No sooner had His Majesty finished saying the thousand and one names of the “Greater Laminary" and stepped out into the balcony, than the whole crowd prostrated themselves and cheating and thieving Brahmins collected another set of one thousand and one names of "His Majesty the Sun" and told the Emperor that he was
an incarnation, like Răm, Krishna and other infidel kings"....Ibid P. 336. 34 Aziz Kokā:-Mirza Aziz Kokāl-tash Khan-i-Azam Aziz Kokāh (No. 21) "Kokāb" means
foster brother. He was Akbar's foster brother. In the 17th and 23rd years of Akbar's reign he was in Gujarat, and towards the end of the 34th year he was appointed Governor there. In the 36th year, he moved against Sultan Mazaffar and defeated him in the following year. He then reduced Jåm (on 8-8-1591) and other Zamindars of Outch to obedience, and conquered Somnāth (Junagadh on 27-8-1592) and 16 other barbour towns (in the 37th year i. e. A. D. 1592-93) Aini Akbari II, P. 325-Vide History of Gujarăt-Bombay
Gazetteer P. 271-272. 35 Jām:-Jäin Sattoji-Satarsal (Satrusalya )-The news of his defeat was conveyed to Akbar
on 8-8-1891. See Akbarnămă Vol. III, P. 902. It is stated on p. 250 of Aini Akbari Vol. II:"On the Gujarat side towards the South is a Zamindar of note whom they call Jäm, a relative of the ruler of the nbove named State (Outch). Sixty years ngo, Jam Rāwal after a war of few months, was driven out of the country, and settled in Sorath between the territories of the Jaitwah (Jethvås), Badhel (Våghers), Charan and Tumbel tribes. He possessed himself of other parts and founded the City of Nawānager and his country received the name of Little

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The Emperor was much pleased to hear this glad piece of news and again requested the monk to accept a pürnapātra-& vessel or a box or a basket filled with valuable thingsoften given as present to one who brought good news. The monk taking advantage of this opportunity, said that if it was His Majesty's desire to do something which would bring happiness to him, he should issue an order to the effect that the prisoners of war in Saurāştra should be set free. Akbar hesitated for a moment and considered whether it was safe and sound to release the prisoners of war. In the end, however, his innate respect for any one learned and free from worldly desires got the better of him and he complied with the monk's request. A firmān on which was set his own seal, was issued and was given to Bhānucandra who immediately got it despatched to Gujarāt. For this achievement the fame of the monk spread far and wide and the glory of Jainism was recognized by all. (121)
There was no halting place for Jaina monks in the fort of Lahore. Bhānucandra, though keenly desirous of having one, thought that the object of his desire was not easy of achievement due to the antagonism of Muslims and other non-Jainas. After some hard thinking, he hit upon a plan. So, one day, he went to the Court to recite the names of the Sun, later than was his wont. The Emperor asked him the cause of his being late. Bbānucandra replied that his place of residence was far away in a crowded corner of the city and that he had always to experience much difficulty in making his way to the royal Court. Thereupon the Emperor pointed out that he could have at his disposal any of his palaces or an exclusive suite of rooms in any one of his palaces in the fort. The monk thinking that it could not be available as his own or beneficial to himself in future prayed for a gift of a piece of land for such a place of residence. The Emperor granted his request. A piece of land was made over to the Jaina community. A magnificent temple was created there together with simple rooms for the residence of the monks. An idol of Sāntinātha was consecrated there. Gold jars shone upon the crystal domes of the temple and the Jaina flag fluttered from the top of the highest dome. Thus the monk fulfilled the long-cherished ambition of the Jaina community 38 (139).
In course of time a daughter was born to the eldest son (Salim )*7 of the Emperor.
Cutch. Sattarsāl, the present Rājāh, is his grandson. There are many towns and the agricultural area is extensive. The residence of the Chief is at Nawănagar and his force consists
of 7000 cavalry and 8000 infrantry". 36 The construction of an upāsraya at Lahore is referred to in Iliravijaya Sūri Rāsa verses
36 and 37 p. 182, the cost whereof is stated to have been Rs. 20,000/37 "Prince Salim had created & veritable harem. He married several wives of various
nationalities and religions. After his accession to the throne, he married a few others includiny Mihurrinisä-Nur Jahan. Concubines raised the larein to the monstrous number of 300. A numerous progeny sprang from these unions" (Beniprasad). We shall mention here from Akbarnāmā his daughters born before he came to the throne. (1) On the eve of the 16th Ardibihisht (25-4-1586) the daughter of Räjá Bhagwant Dag gave birth to a daughter in the house of Prince Sultan Salim. According to Greek method 18 degrees of Sagittarius, and according to Hindu calendar 1 degree 41 minutes (A. N. III, p. 747) (Her name was Sultân-unnisā Begum who was born on 26-4-1686 and lived for 60 years.-Beniprasad).

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The daughter was born in the constellation of Mūla. Wise men told the Emperor that it augured evil to her father and that the evil should be checkmated by some means. Thereupon the Emperor consulted the Master (Bhānicandra) on this point. He suggested that it could be done effectively by performing the " Asfottara-sata-shatra" ceremony (108 baths to be given to the idol of Jina in its temple His Majesty declared that the ceremony was to be performed without delay at the newly built residence of the priest, and that he and Sekhuji (Prince Salim) would attend it personally. (145)
The master, thinking that Thānasimha was the proper person to look to the details of the ceremony, entrusted him with that daty. A vast hall was temporarily erected near the upăsraya. Crowds and crowds of people, out of curiosity and wonder, flocked to the hall which proved too small to meet such oprush. The Emperor sent an invitation to Mantri Karmacandrass, the leading member of the Kharatara Gaocha,
016
(2) In the beginning of Akbar's 34th year of reign on 28th Parvardin (6th April 1889) a daughter was born to Prince Sultan Salim by the dangteter of Saidkhan Akbar gave the child the name of Aftat Bānu. Ibid p. 816. (3) On the 15th (in the 34th year of Akbar's reign) . daughter was born in Lahore to Prince Salim by the daughter of Dariya Malbhas (foot-note Darga Komm a powerful Rajah at the foot of Lahore mountains). Akbar gave her the name of Daulat Nisi (foot potethe child only lived seven months) p. 865-6. (4) On the 23rd Mir after 3 hours, 13 minutes, (998 A H, 1590 A. D. September) a daughter was born to Prince Salim by the daughter of Kishi Raator. M called her Bihar Banu (foot note-see Price's Jahangir 30. The child only lived two months. Het mother is there called Bibi Karnutty.) (Beniprasad says "She lived to a good old age Pp. 29 to 31 History of Jahangir). (5) On the same night a daughter was born to the Prince by the Mota Raja's daughter. H. M. gave her the name of Begam Sultán (foot note-died in 18 months. Her mother was Jagat Gosain i. e. Jodhbãi) Ibid p. 860. (6) On the morning of 33 Farwardin (1000 Hij.) a happy starred daughter was born to the Prince Royal hy the sister of Abiya Kashmiri (P. Note:-Presumably this is the daughter of the prince of Kashmir referred to in Price's Jahangir 20. Abiya is perhaps Yusuf Shah's son) p. 931. (7) In 1003 H. (1894 A. D.) on the 31st Aban after passing of 8 hours and 28 minutes, a sister to Sultan Parvis (Jahangir's son ) was born. She suddenly died. p. 100s. (8) On the 24th Dai (1009 E. 1594 A, D.) after the passing of 3 hours, • daughter yus born to Prince Salim by the daughter of Abdullah Bihuc. It is hoped that she may become A source of increased fortune. p. 1015. (9) In H. 1003 on the 6th Shahriyar a daughter was born to Prince Royal by the daughter
of Ibrahim Hussain M. It is hoped that she may become a great lady of the Age p. 1031. 38 Karmacandra:-Karam Chand was an Oswal Jaina Bania of Bacchávat family. He was
a minister of Rao Kalyān Simha and then Rai Simha of Bikaner. As a mark of twoer on him Akbar 'ordered that Indies of Bacchávat family only could wear foot gold ornments. When Tursamkhăn plundered Sirohi in 8. Y. 1633, he took away about thond Juins metal idols to the Emperor from whom the said idols were obtained by Karumad and brought to 'Bikaner in 8. Y. 1639. Tursamkhăn farther took Gujarati baniis as captives; Karamchand got them released free of charge. He repaired the Jains temples at Setrajaya Mathura. He heard 11 Jaina principal scriptures from Jayasoma Upadhyaya at Bikaner. During the reign of Rai Simha, Karamchand obtained a royal proclamation prohibiting catting

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respected by him to attend the ceremony. To the accompaniment of the royal band, attended by the officers of the four-fold army (Infantry, Cavalry, Elephants, ChariotsArtillery) surrounded by feudatory chiefs walking on foot, the Emperor went to attend the ceremony. Thānasimha together with others performed the ceremony (in honour of Lord Supārsvanātha-Hirasūri Rāsa). Both Akbar and Salim stood in front of the Jina idol and listened to the recitation of Bhaktāmara-stotra (a sacred hymn in Sanskrit by Mánatunga Sūri in honour of Adinātha Jina. It begins with the word “ Bhaklumara" hence it is called by that name) by the master. The ceremony over, the Emperor stepped into the outer Court (ranga–mandapa) and stood there in front of the master. Salim stood near him. Thānasimha presented elephants and horses to the Emperor. Mantri Karmacandra followed suit, and presented to the heir apparent a pearl necklace worth thirteen hundred gold mohrs. Other members of the Jaina community also showered presents of gold ornaments and gold-embroidered cloths. Then the Emperor took some snātra-water from the gold pot and reverently applied it to his eyes and passed the rest to the harem. He then made gifts of gold mohrs to all and permitted by the monk returned to his palace. From that time onwards the Emperor and his son were blessed
Salim stood neandra followed sunt bes. Other ne
with added happilace. From that suits of gold mo
Once the Emperor, surrounded by feudatory princes, was sitting in the Court, while the monk was explaining to him some of his difficulties. Impressed with his mien, manner and lucidity of exposition, the Emperor asked him what the highest title in the Jaina order was. The monk replied that "Acārya” was the highest and the next in order was “Upādhyāya". On being asked which of the two titles he held, he replied that he held neither, as these titles were conferred by the head of the Order from whom he was far away. Then the Emperor repeatedly and pressingly announced that he conferred upon him the title “ Acārya". Bhānucandra politely told the Emperor that he was not yet fit to hold that title, the only person deservedly holding it at the time being Hira-Vijaya Sūri. The Emperor was more than ever convinced of his selflessness and praised him in glowing terms. (178)
On the following day Abul Fazl advised the Emperor to confer on the monk the title “Upadhyāya". With festive preparations a foot, the Saikh himself rapaired to the upăs'raya and informed the Jaina laity which had assembled there that it was
of trees and killing of fish in three rivers viz. Satlaj, Dek and Rāvi. He got captives freed from Baluchies. The King Rai Simha having shown signs of displeasure, Karamchand went to live at Merta and then to the Court of Akbar who made him his ganjadhikari-bhandări. It was at his instance that Jinacandra Suri was called by Akbar to his Court at Lahore, as is stated before at pp. 10 to 13. (Vide Jayasomas's Sanskrit and Guņavinaya's Gujarāti Karmacandraprabandha, Umrao Singh Tank's Some Distinguished Jains-The rise and fall of the
Bacchāvats', my History of Jaina Literature, and Nähta's Yugapradhāna Jinacandra Sūri). 39 Vide Hirasūri Rāsa (in Gujarati) P. 183 verses 38 to 45, wherein Sekhji is misprinted
for Sekhuji, and Mänsimha referred to is not Sadhu Münasimha pupil of Kharatara Jinacandra Süri but he is a s'ravaka by name Mānasimha Kalyāņa of Tapā Gaccha. Vide also "Karmacandra Mantri Prabandha" (in Gujarati) dhāla 8, and "Karmacandra Vans'otkirlanakam Karyam" in Sanskrit, verses 358 to 364, in respect of the Snātra-Mahotsava.

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His Majesty's desire to confer the title “Upadhyāya" upon the monk. The news spread like wild fire and filled all who received it with delight. One of the old and wise heads of the community, however, pointed out to the friend of Akbar (Abul Fazl) that only the Head of the Jaina Church-the Acārya Guru-had the power to confer any title upon any one in the Order, and that titles thus conferred were only recognised by the Jaina community. So, he said, the Emperor's decision, would have to be at least ratified by the Head, to give it any validity. Thereupon the Saikh wrote out the imperial firmān and despatched it to the Head (Hira Sūri) who was at that time residing at Rājadhanyapura (Rādhanpur). Hira Sūri readily confirmed the contents of the firmān and sent consecrated vasaksepa and a letter of appointment to Bhānucandra, thus making valid his competence to hold the title “ Upādhyāya"40.
Third Chapter-[First Visit to Kās'mir: Kāśmir was annexed in 1586 A. D. It was Akbar's keen desire to visit the fascinating valley of Kasmír at the earliest possible opportunity. The valley came to be described as his private garden, after his visit. The Emperor started from Lāhore on April 22nd, 1589, and reached Srinagar by the end of May. Entering the hilly region through Bhimbhar, he crossed Pir Panjal (Pantsāl) range by the improved—though still bad-road which his Engineer-in-chief had constructed. He stayed in the valley for a few days. Prince Murād and the ladies who had been left at Bhimbhar were directed to meet the Emperor at Rohtās near Jhelum. Akbar travelled by the Bārā-mūla route and through the Hazāra District, then known as Pakhli, to Attock. In accordance with the amended instructions his family met him there instead of at Rohtās. Thence the Emperor proceeded to Kābul where he spent two pleasant months, often visiting the gardens and places of interest. During his stay
there, he received news of the deaths of Rājās Bhagvāndās and Todar Mall. On Nov. 7th · he started for India, leaving Kābul, in charge of Muhammad Kāsim, the Engineer
(P. 243, V. Smith's "Akbar”) and reached Lāhore on 12-3-1590 (Akbarnāmā) corresponding with Fågan Vad 1st S. Y. 1646 Thursday.
Second visit to Kasmir:-In August, 1592, Akbar started on a hunting expedition along the banks of Chināb, intending to pay a second visit of Kāśmir. While on his way, he received news that a nephew of his governor over the valley, had rebelled and set himself up as independent Sultan. A little later the Emperor received pleasing piece of news, announcing the victory of the Khān Kbānān in Sind. He considered the information as a good augury for the speedy suppression of the Kāśmir rebellion. He was not disappointed in his expectation, for, before he entered the hills from Bhimbhar, he had the satisfaction of seeing the rebel's head which was sent by his officers. His stay in the valley was for only eight days, during which he amused himself with sport. Then he departed as on the previous occasion, by the Bårāmüla Pass and through the Hazāra District (Pakhlī) to Rohtās. Thence he returned to Lāhore where
40 Vide (1) Hirasūri Rāsa p. 183, verses 46 to 48 and p. 184, verses 1 to 3; and (2) Hira
Saubhagya-Kavya P. 741. Chap. 14 verses 285 to 286, as regards the conferment of the title of the "Upadhyāya" on Bhānucandra. The Rāsa states on this occasion Saikh Abul Fazl gave in charity 25 horses and Rs. 10,000'.
5

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intelligence reached him that Raja Män Singh had defeated the Afghan Chiefs in Orissä and had annexed that country (P. 247. "Akbar.")
34
It was during this second visit to Kasmira that the Emperor issued a firmăn abolishing tax on pilgrims to Mount Satrunjaya. Details about this will be given in the following 3rd Chapter.]
In the Third Chapter are given details of the way in which Bhanucandra got the Tax levied from the pilgrims to Mount Siddha Satrunjaya abolished by the Emperor; so that all doubts about it may be dispelled for ever.
Once upon a time the Emperor was seated on the royal chair in his Court held in the morning. Numerous kings, with folded hands raised upto their heads as a mark of respect were in attendance upon him. A white umbrella studded with pearls stood open above his head; while shining camaras-chowrie fans were wafted on all sides. While so seated and attended with royal paraphernalia, the gate-keeper made his appearance and submitted it to the Emperor that a man, hailing from Kasmira was standing just outside the gates, eagerly awaiting the royal permission to present himself before His Majesty. Akbar granted the permission. The stranger entered the Court and bowed respectfully to the Emperor. He told the Emperor that he had come all the way from Kasmira with the single object of paying his respects to him, because he had heard his praises every where. The Emperor then asked him what kind of country Kasmira was. Thereupon the stranger described in glowing terms the beauties of Kasmira.-its snow-clad mountains, saffron plants, multitudes of full-blown lotuses, and enchantingly charming regions like the source of the Brahma-putra. He gave a wonderful word-picture of Kasmira, which immensely. impressed the mind of the Emperor and made him keenly desirous of visiting the country." Abul-Fazl supported the royal desire. On an auspicious day, previously settled for the royal journey, the mighty Emperor started for Kasmira, taking the Northern route, with a large retinue of feudatory princes, elephants, horses and chariots, and with flags flying from numerous standards. Pressed by the Emperor, Bhanucandra also accompanied him, staying in a nicely pitched tent with Abul-Fazl as his companion, at the halting-places on the way. When the Emperor and his army reached Bhambhar, he ordered a halt there for a few days, seeing that the soldiers needed rest,
At this time, the Kharataras, intent upon having exclusive possession of the great place of pilgrimage, Mount Vimala (Satrunjaya) were busy devising secret ways of
41 Kās'mir:-"The country is enchanting and might be fittingly called a garden of perpetual spring surrounding a citadel terraced to the skies, and deserves appropriately to be either the delight of the worldling or the retired abode of the recluse. Its streams are sweet to taste, its waterfalls provide music to the ear, and its climate is invigorating. The rain and snow-fall are similar to that of Turkastan and Persia, and its periodical rains occur at the same season as in Hindustan. The lands are artificially watered or dependent on rain for irrigation. The dowers are enchanting and fill the heart with delight. Violets and red roses and wild narcissus flowers cover the plains. To enumerate the flora would be impossible." P. 348-49, Aini Akbari Vol. II.

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achieving their aim. Ttmaster came to know of this. He then immediately took the learned Saikh into his confidence and told him that the Kharataras were devising ways of taking possession of the sacred Mount Pundaţika (another name of Satrunjaya) which really belonged to his group (Tapās). As however, the Emperor unexpectedly issued orders for forward march, the matter was postponed for some opportune time in future. The Emperor, efter crossing Mounts Ratna-Panjāla, Pira-Panjāla" and others, reached Srinagar (the capital of Kāśmir). On Sunday, as was his wont, the Emperor heard the recital and the explanations of the names of the Sun, by the master. The recital being over, the master gently touched upon the subject of Satrunjaya, which was the most prominent in his mind. He told the Emperor that there was a sacred place of the Jaicas, Satrunjaya by name, in Saurāştra,43 to which Hira Sūri intended to go on a pilgricage, and that a tax was levied from pilgrims to that holy place. He further said that h: and the whole Jaina community would be highly obliged if the Emperor kindly issued a firmān abolishing the tax. Hearing this the Emperor told Samsudin," the eldest s:n of Khăn Azam that no tax was to be levied from either the revered Acārya Hiri-Vijaya Sūri or from any member of the Jaina laity when
42 Pira-Panjala:-"āśmir is encompassed on all sides by the Himalayan ranges: Twenty six
different roads lea 1 from it to Hindustan; but of these, those by Bhimbhar, (Chibhän) and Pakli are the bes: and can generally be travelled through on horse-back. The former is the shortest and it has several routes of which three are good: (1) Hasti Bhani (Hasti Watar) which wa: the former route for the murch of the troops; (2) Pir Panjäl which his Majesty thrice tra Tersed on his way to the rose garden of Kāśmir. If on these hills an ox or a horse be killed, sorm clouds and wind arise together with snowfall and rain; and (3) Tang Talah" Aini Akbari II, p. 347-348 (Jarrett). In a note on p. 348 it is stated :“Pir Panjäl has cc ne to mean the pass of the Great Range, Panjal being applied to a great Moutain Ridge". The Ratnapanjal may be another name of either Hastibhanj or of Tangtalah, or it may be
the name of an altogether different route. 43 The Sarkar of Sorath :-"It was an independent territory, having a force of 50,000 cavalry,
and 100,000 infan:ry, the ruling tribe being Ghelot (Gohils). Its length from port of Ghogah (Gogo) to that of Arāmral (Amreli?) is 125 Kos; its breadth from Sardhār to the seaport of Div, is 72 Kos. Or the east it is bounded by Ahmedabād; on the North, by the State of Cutch, on the South and "Vest, by the Indian Ocean. Its climate is healthy; its fruits and flowers numerous. Grapes and melons grow lucrc. This territory is divided into 9 districts each inhabited by a different tribe. They are also called Paraganas and their names are: (1) New Sorath (unagadh and others); (3) Old Sorath, called Nägher (Pattan Somnath and others ); (3, Gohilwărah (Lathi and others); (4) Wálók (Mahuvâh and Talaja); (5) Bädhelah(Vashers) (Jagat called Dwarkā eto.); (6) Barra (Barda) (Barra Gumli etc); (7) Baghelah (Saudhir etc); (8) Wagi (in the uncultivated traots of Jhanjhmer; and (9) Timbel Tribe" Aini Akbari II, p. 244. “In the third dis :ict at the foot of the Satrunjah (Satrunjaya) Hill is a large fort on its summit, the fort of Palitanah. Though in ruins, it deserves restoration. It is in great
veneration with tŁ: Jains" (Ibid p. 247). 44 Samsuddin :-"I A. D. 1600, owing to the death of Sultan Murad, Mirza Aziz Kokaltāsu
(Khān-i-Azam-rea: foot note no. 34) was third time appointed Viceroy of Gujarat and he sent Shamsud-din Hussain as his deputy to Ahmedābād".-History of Gujarat Bom. Gaze. p. 273. " Azamkhăn's eldest son was Mirza Shamsi (the said Shamsuddin) who was at the end of Akbar's reign, a commander of Two thousand" (no. 163 Aini Akbari I, p. 325).

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they visited Satrunjaya. He further ordered him to inform his father, the then Governor of Gujarāt, of this royal order, by a written order and hand it over to Bhānucandra, “the best of the ascetics". So saying the Emperor at once repaired to his harem. In accordance with the royal wish an order was given to the master, who at once despatched it to his guru Hira-Vijaya Sūri. (44).
The Kharatara Jainas were overwhelmed with jealousy at this achievement of the Upādhyāya. They approached the Emperor and made humble entreaties to him to the effect that the Satrunjaya Hills should be made over to them as they were whole-heartedly devoted to his welfare and blessed him. Thereupon the Emperor asked them where the Hill was situated. At this very moment the Saikh made an inadvertent remark that the tax levied there brought a good slice of revenue to the treasury. The Emperor on hearing this, ordered that no tax should be levied from any monk, who went as a pilgrim there. After that he retired to his seraglio. From that time onwards, the master (Bhānucandra), more determined than ever to secure the Hill for his group, launched on the programme of propitiating the Saikh with a view to convert him to his way of thinking about the Hill (48).
In Kāśmira there is a large lake named Jaina. Lankām extending over some 55 Kosas. Desirous of visiting it, the Emperor accompanied by feudatory chiefs and
45 The Kharataras were with Akbar when he went to Kasmir. This is supported by the
Kharatara books. Samayasundara & Jaina monk belonging to this group, says in the beginning of his Aglalaksi that Akbar started for Kāśmira from Lahore on Sråvana Sukla 13, S. Y. 1649 (Thursday 10th August 1592), and first halted at Rämdāsa Garden at Lähore. From "Karmacandra Vans'ołkirtanakam-Kūvyam" Verses 408 etc., wo find that Mänasiṁha and Dungara alias Harşa-Višala (monks of the Kharatara group) accompanied the Emperor to Kasmir and that before Akbar arrived at Rohitās, he asked Karmacandra to guard his seraglio, and he returned from Kāśmir to Lahore (on 29-12-1592 A, D, corresponding with
Friday Paoşa Šukla S. Y. 1649). 46 Jaina Lankā:-Zain Lanka. "His Majesty, determined on his return, on 20th of Aban,
(1st November 1692 A. D.) set out in a boat, committing the government again to the care of Yusuf Mirza Rawasi. On his return journey, a reservoir named Zain Lanka was visited by him. Together with some incidents that took place after that, it is described by one of the company-Nizamuddin Ahmed-as follows:-"This reservoir is enclosed on the West. North and South by mountains and it is 30 Kos-60 miles in circumference. The river Bahat (Jihlām) passes through this lake. Its water is very pure and deep. Sultan Zainul Abidin carried out a pier of stone to the distance of 180 feet into the lake and upon it erected a high building. Nothing like this lake and building is to be found in India. After visiting this edifice, he (Akbar) went to Barahmulah, where he disembarked and proceeded by land to Pakhli.... At Pakhli the Emperor was dotained nearly a month by the snows and rains. He subsequently made a stay of thirteen days in Rohtás, left it on 9th December and arrived at Lahore about 29th December 1592" (Noer Vol. II, P. 225-6 ) See also Elliot's History of India Vol. V. p. 463. Abul Fazl, while describing the third visit in 1597 A, D, refers to Jain Lanka :-“On the 6th he went to Sihabuddinpur and from there he proceeded to Jain Lanka. When he came to the lake, there were high waves, the boat was taken to the bank, and he rested by the skirt of the mountain. On the 20th, he started in a vessel prepared for him, and witnessed the spectacle of the river Behat (Jhelam)". Akbarnāmā Vol. III, p. 1088.

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by the guru (Bhanucandra) started towards it in a boat. The rest of his army walked by the road along the bank. After some days the Emperor reached Jaina Lanka. The climate of the whole region is cool and agreeable and it abounds in lotuses of variegated colours. During the Emperor's stay, there was plenty of rainfall in those parts. A cold wave passed through the whole region and the Emperor and the whole of his army had a hard time fight with excessive snow and biting winds. The Emperor, shivering with cold though stuffed with rich woolen yarn, was shocked at the thought of the plight of the ascetics whom their religious tenets forbade to put on any thing more than only a limited measure of cloth, in all climates. He and his retinue retired to the inner chamber where they all tasted the juices of various kinds of fruits. Next morning, when he saw the guru almost blanched with cold, he made a friendly joke at him to the effect that while others obtained the taste of fruits, he obtained the taste of cold. After the recital of the names of the Sun was over, the Guru, always intent upon achieving his desired object-the possession of the Satrunjaya Hill by his group-perceiving that the Emperor was in a happy frame of mind, gently observed that while His Majesty had satisfied the desires of all who solicited him, he was not granted the same favour. The Emperor immediately requested him to speak his mind frankly, assuring him that he would do all in his power to satisfy him. The Guru, who had renounced all worldly happiness and gratification of any desire resulting merely in his own happiness, at once put it to him that the tax levied from pilgrims visiting the Satrunjaya Hill, be abolished. The Emperor replied that it had been reported to him that the tax formed a good avenue of income to the royal treasury. The Guru argued that the income, he was quite sure, could not be more than a drop in the ocean of the revenues of his colossal empire. The Emperor smiled an understanding smile, and instructed Abul Fazl to prepare a firmän abolishing the tax on that holy place and to hand it over to the guru. The firman was immediately penned by the Saikh. At the request of the guru, it was made in favour of Hira-Vijaya Süri. The Emperor put his seal upon it and handed it over to the guru who requested the Emperor to get it dispatched to Hira-Vijaya Sūri. Thus the guru achieved permanent glory". Hira Sūri after receiving the firman", started on a pilgrimage to the holy place with Jaina congregations from many countries". From that time onwards, all pilgrims to Mount Siddha-Satrunjaya-enjoy immunity from the pilgrim-tax (71).
Then the Emperor and his retinue started back by boats. After visiting Kasmira and Kedars, he reached the foot of Rohitäs. After a continuous march, during which he
"In Khoihama which adjoins Little Tibet is a large lake called the Wuler, twenty-eight Kos in circumference. The Bihat flows into it and its course is somewhat lost to the eye. Here Sultan Zainul Aabidin built a large palace called Zain Lanka" Aini Akbari Vol. II P. 364 (Jarrett)..
47 Vide "Ilira-Saubhagya-Kavya" Ch. 14, verses 277 to 284 pp. 738 to 741 re: the immunity from the pilgrim-tax.
48 Hira Suri got the firman at Radhanpur where he passed the monsoon in S. Y. 1648 (Gujarati, S. Y. 1649 Hindi)
49 In the winter of S. Y. 1649, he started on a pilgrimage with a sangha from Patan. He reached Satrunjaya in Caitra S. Y. 1650 (Hindi). March-April 1593 A. D.

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BHĀNUCANDRA CARITRA impressed the people highly with his powerful personality and greatness, he reached Labhapura (Lahore ) (75).
A brave warrior and a wise general and statesman, Akbar sjbjugated almost the whole of India, and became Emperor in name and in deed (76).
The third prakāsa dealing with Akbar's visit to Kasmira and the freedom of Satrunjaya from pilgrim-tax ends here.
Fourth Chapter:-One day, the Emperor called to his Court a leading Jaina gentleman, Durjanagalya" by name, and asked him whom Hira Säri bad appointed as his successor. He replied that a great and austere ascetic named Vijayasena Sūri was selected as his successor by Hira Sūri. On hearing this, the Emperor issued a firmān inviting Vijayasena Sūri to present himself at the Court and handed it over to Bhānucandra. When Vijayasena Sūri received the royal firmān", he immediately started for Lahore, together with a batch of one hundred disciples. (8).
At each village on his way, he was received with great jubilation by the Jaina laity who listened to his sermons with rapt attention and fervent devotion. After some days he reached the out-skirts of Labhapura (Lahore). As ordered by Suratrāpa (Sultan i.e. Akbar), Bhānucandra Vacaka (Upadhyāya) accompanied by the Saikh and the imperial army went forth to receive him in the city" (15).
Then Bhanucandra escorted the Sūri to the Emperor's presence, who was delighted to have an interview with him. He then repaired to his retreat in the city with great festivities by the orders of the Emperor. Vijayasena Sūri in company of the Vacaka (Bhanucandra) paid several visits to the Emperor. On one of the occasions, one of his disciples, Nandivijaya by name, performed avadhānas (attending to "several subjects at the same time). Thę Emperor, amazed at this, conferred on, him the title " Khus-faham" (a man of sharp intellect) (18). .
50 Vido." Hira-Vijaya Suri Rasa" P. 182, verses 37 to 35. Akbar Heached Lahore on : 29th Decembar 1592 A. D. (Pouşa 8. Y. 1649) as stated in f. n. 45. 81 A well-known Jains of Lahoro, he was Osval Bania of Jadia Gotra. His father's name was
Nånt son of Jagusaha. He led Jaina congregation on pilgrimage to Sauripura Tirtha, · where he got the Jaina tomple repaired and a Jaina idol consecrated therein. He also got
Jaina tonple built at Lahore. He was a staunch adhoront of Hira Sari. Vido "Darjanas'ala-Bavani" composed by Kpinadasa in S. Y. 1651 Vais'akha at Lahoro y roferred to in my
work "Jaina Gurjara Kavio" Vol. 1, p. 300). 53 Ho vw at Radhanpur at this time. He started for Lahoro on Margas Traa Sakla 3rd, 8. Y.
1649-37-11-1592 A. D. (Vijaya-Pras'asti XII, verso 2). 53 Vijayasona Sūri ontored Lahore on (51-5-1593 A. D.) Jyotha Sukla, 13th 8. Y. 1649
Gujarati and 8. Y. 1650 Hindi. Vide “Vijaya-Prasasti-Kavya" Oh. XII, verse 9, Hira-Saubhagya-Kavya" Ch. XIV, verses 287 to 290 p. 742–3 and also "Labhodaya Rasa" by Dayakus'ala in Gujarati (roferred to in my work .Jaina Gurjara Kavio Vol. 1 p. 296).

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39
. The Brāhmins felt very jealous of the exalted position enjoyed by the Jaina Acārya at the royal Court., So, they deputed Rāmadāsa Mahārāja" to the presence of the Emperor. Rāmadāsa told the Emperor that the Sūri and his followers were non-believers in Vedas, non-worshippers of God, and that they could not bow even to him. On hearing this, the Sultān, his eyes ablaze with anger, called the Sūri, enumerated the imputations to him, and demanded an explanation. The Sūri replied calmly that they believed in every thing and that the Brāhmins had hurled those charges against him and his followers out of jealousy. The Emperor conveyed this explanation to Bhattācārya-, brāhmin Acārya-who told the Emperor that the Jaina Ācārya had said those things because he feared to incur the royal wrath, but that nothing of the kind was enjoined in his scriptures. Thereupon the Emperor asked the Saikh, who was standing near him, to find out the truth. The Saikh arranged a debate in the assembly-hall, and asked the Sūri to prove the truth of his assertions and to convince him and the Brāhmaṇas about them (Details about the discussion are given in verses 27 to 41 ). In brief, the Sūri explained that the whole world was subject to the inexorable law of Karma, and that those who attained omniscience and final beatitude were not subjected to physical embodiment. He further said that the idea of God as expounded in Saṁkhya was the same. Bhattācārya and his band felt trounced, and the Saikh fully convinced and highly impressed, approached the Emperor and told him that the explanation of the Jaina Acārya was quite satisfactory and in complete harmony with what was stated in his scriptures. Then the Sari was taken to his upcraya in a large procession and his fame was greatly enhanced (47).
iscience and
of God as chaikh fully
54 Rāmadāsa. He belonged to a Rajput clan of Kaccha vähas descendants of Mānasiinha a king
of Jaipur. His father's name was Udayarāja. He was a sun-worshipper and served Akbar. H. was a loarned inan, patronisod Brāhmins and composed a Sanskrit commentary on Setubandha Kavya entitled Räma-Setupradipa' in S. Y. 1652 Bhadrapada Sukla 5th Thursday (Published by Nirnaya Sāgara Press). Chaturthi Rājatarangini (edition of 1835 published by R. A. Society) says at p. 119 in the verse 750 'Akbar's army entered Käs'mira on Sunday Kartika Śukla 2nd, Saka year 1508':
शाके प्रयातेऽष्ट ख पंच चन्द्र, संख्ये द्वितीयादिषु कात्तिकस्य । शुक्रेऽथ पक्षे रविवासरे च, सैन्यप्रवेशो नगरे बभूव ।। ७५० ॥ Ramadāsa accompanied him and is there stated to be a patron of Brāhmins who were presented with gifts by Akbarat his instance :
ज्यल्लादीन-भूपाल-नित्यसेवनतत्परः । बभूव रामदासाख्यो विप्राणामुपकारकः॥ तादृशान् ब्राह्मणान् दृष्ट्वा रामदासो महायशाः । विस्तीर्णस्वर्णदुब्बों बभी कर्ण इवापरः ॥ यद्वर्षणैरमृतमेप ददाति मेघस्तद्गजितेन सविकत्थत एतदेव । दानं सदैव ददतो न बभूव तस्य श्रीरामदास नृपतेर्हृदयेऽभिमानः ।। अन्ये पुरपि सर्वे ते प्रहलाद निर्मलादयः। सम्मानितनरेन्द्रेण वचसामृतवर्षिणा ॥ श्रीमान् जयल्लादीनोऽपि रामदास निवेदितान् । विप्रान्निवापयामास चकोरानिव चन्द्रमाः॥ ८०४।। In Aine Akbari Vol. 1 p. 438, he is described as "Rāmadāsa the Kachwahat-"His father was & poor man and lived at Luni (or Baunti near Ranthambhor). Ramdass was recommended to Akbar by his former master Rai Sal Darbari. He was appointed & Naib of Todarmal in the financial department. He amassed a fortune and though he had a palaco in Agrah near Hatiapul, he lived in the guard-house, always watching with his 200 Rajputs, spear in hand'. Jahangir in the 6th year sent him to Gujarat and the Deocan and gave him the title of Rajah and a flag, Ranthambhor being assigned to him as jagir. It seems that he received the title "Rajah Karan". He was a liberal man and gavo rich presents to josters
and singers". 55 Vide " Vijaya-Pras'asti-Kavya", Chapter XII.

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Once upon a time, the Emperor greeted the Suri with affection, and said:"Some time ago, Hira-Vijaya Sari complied with my request to confer the title "Upadhyaya" on Bhanucandra. Now, I request you to porform the nandi (auspicious) ceremony in connection with the said title of Upadhyaya. He then instructed the Saikh to accompany the Sari to the pratisraya (the Jaina monks' halting-place) for the purpose. The Suri unhesitatingly consented to do the Emperor's wish, and in company with the Saikh and his retinue, repaired to the pratisraya. The Śaikh celebrated the investiture ceremony with festivities on the grandest scale i, e. with the princes, multitude of elephants, horses, musical instruments and imperial bands. Rich and leading Jainas like Sthanasimha walked with the Minister. The Sari then performed the investiture ceremony with great pleasure. He also conferred "Vardhamana Vidya" (a mantra sacred to Lord Vardhamana having as its presiding deity a goddess, by which the spiritual powers of the Guru are conferred) on Bhanucandra. Women sang joyful songs. The Saikh gave in charity 108 horses and personally distributed cocoanuts with silver coins, among those who had come to attend the ceremny. Banias showered gold coins. The Sari was granted an imperial firman prohibiting slaughter of cows, buffaloes and other animals. Then he secured the royal permission to start for Gujarat, and leaving Nandivijaya at the Court, departed (67).
40
It often crossed the mind of Hira Süri that there were not enough of his pupils at Lahore to preach and to spread the Jaina gospel there. So he sent two of his best pupils there-Bhavacandra and Siddhicandra (the author of the present work)-both of whom were blood brothers and were recently initiated. The former of the two had made himself wellknown by his great services to his guru. The latter had won a high name for himself by his wealth of learning combined with a charming personality. He was as handsome as the God of love and was endowed with striking qualities of head and heart. He grew like a Kalparyksa watered with nectar poured out of jars in the form of popular eyes. All the arts vied with one another in being mastered by him. His genius was of an outstanding character. His was a comprehensive mind match for grasping, grappling with, and solving any intellectual conundrum. In intellectual sharpness he surpassed Abhaya and Roha" (74).
Once upon a time the Emperor's eyes met those of Siddhicandra who had approached him out of curiosity. The Emperor felt that standing before his eyes was the God of Love incarnate, who had taken the form of an ascetic in order to be free for ever from the pangs of birth and rebirth. So much was he struck by the matchless beauty of Siddhicandra that for a moment he forgot everything around him including the Master and even himself, and simply marvelled at the shapely form of the young ascetic. Then rousing himself out of his stupor with an effort, he inquired of the Master who that ascetic was. The Master replied, "by nature courteous, and attached like a bee to a jasmine flower, to the science of eight avadhanas, (paying attention to eight things at the same time), he is my pupil, Siddhicandra by name, who has entered our Holy Order after having
56 Abhaya-son and intelligent Minister of King Śrepika of Magadha in the times of Lord Mahavira. Roha-a genius described in Jaina folk-lore.

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INTRODUCTION.
renounced the world, and who has recently come here from Gurjaratrā (Gujarāt)." The Emperor still with his mind full of amazement at the matchless handsomeness of the young ascetic, called him just in front of him to let his eyes have their fill. Then he summoned him to the inner Court, and in the presence of all kings, asked him to perform his feat of avadhanas. The Emperor was wonder-struck at his incomparable mastery over arts and conferred on him the well-known title “Khus-Faham" (a man of sharp intellect). Then he cheerfully asked him to permanently stay there and there alone, with his sons (86).
Siddhicandra used to visit the harem-the seraglio-sometimes by invitation of the Emperor and sometimes of his own accord. There he read voraciously and made himself within a very short time master of almost all branches of knowledge-various treatises on grammar like Mahābhāşya (by Patanjali), poems like Naişadha (by Sri Harşa ), works on logic like Cintamani (Tatva-C'intāmani by Ganges'a Upādhyāya) on rhetoric like Kāvya-prakāśa (by Mammatācārya) and on prosody and on various forms of dramaturgy. Then, prompted by the Emperor he studied the Persian language and then dived deep into that literatures. About this time, Nandivijaya having secured the royal permission, departed for Gujarāt in order to attend upon Hira Sūri (92).
About this time Hira Vijaya Sūri died”. When the Emperor heard this sad piece of news, he became exceedingly dejected and with tears in his eyes, inquired of the Upādhyāya at what place Hira Sūri had attained divinity (died). The Upādhyāya, also full of sorrow, replied that in Saurāştra, there was a port Dvīpa (Div) by name near which there was a nice village named Unā; it was there that the great man had attained nirvana. The cremation ceremony was performed in an oart of that village. He further said that a miracle happened at the time. The moment the smoke, that issued forth from the burning body below, came into contact with the mango-trees above, they all bore fruit though it was not yet the proper time for them to do so. He then requested His Majesty to grant to the Jaina community a piece of land there, so that a stūpa (monument in the form of a Tope) might be erected there to commemorate the name of the revered monk. The Emperor granted ten bighas for the purpose. A. document to that effect was prepared, and the Upādhyāya despatched it through his brother Rangacandra. The local Sangha (congregation) then erected a stūpasa which appeared as if it were a heavenly vimāna, and thus evinced their intense devotion for the Acārya (101).
57 Vide the initial 9th verse from tbe commentary on Vasantarāja's Sakunas'āstra, beginning
with qart, in the Appendix. I 58 On Thursday, Bhadarva Sud 11th S. Y. 1652 (Hindi) corresponding with 18th September
1595 A. D. 584 The insoription carved at the time on the said stūpa still extant in the oart at Unā runs
as under :"स्वस्ति श्री संवत् १६५२ वर्षे कात्तिक वदी ५ बुधे येषां जगद्गुरूणां संवेगवैराग्यसौभाग्यादिगुणगणश्रवणांतश्चमत्कृतैमहाराजाधिराज पातिशाहि श्री अकबराभिधानः गुर्जरदेशात् दिलीमंडले सबहुमानमाकार्य धर्मोपदेशाकर्णनपूर्वकं पुस्तककोशसमर्पणं, गबराभिधानमहासरोमत्स्यवधनिवारणं, प्रतिवर्षे पाण्मासिकामारिप्रवर्त्तनं, सर्वदा श्री शचुंजयतीर्थ मुंडकाभिधानकरनिवर्तन, जीजियाभिधानकरकर्चनं, निजसकलदेशदाण-मृतस्वमोचनं, सदैव बंदीयऋणनिवारण-मित्यादि धर्मकृत्यानि प्रवर्तितानि तेषां भी शत्रुजये सकलदेशसंघयुतकृतयात्राणां भाद्रपद शुक्लैकादशीदिने जातनिर्वाणां शरीरसंस्कारस्थानासन्नफलितसहकाराणां श्री हीरविजयसूरीपराणां

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42
BHĀNUCANDRA CARITRA
• After some time, the Emperor felt a desire to visit Kāśmira again in order to enjoy the sight of flowers in full bloom there. So, he set out for Srinagara. Both the Upādhyāya and Siddhicandra accompanied him. Siddhicandra used to read Persian books to his grandsons and read out what was taught the previous day the next morning to the Emperor. He was very useful and serviceable to the kind Emperor also. And thus his fame spread everywhere. After crossing Mounts Ratna-Panjala, PiraPanjāla, and others, which had snow-clad snmmits, the Emperor reached Kasmira. He enjoyed there the sight of trees studded with scented and full-blown flowers. He stayed there for a few months, and visited all the places there, noted for their wonderful beauty of scenery. Then he returned to Lābhapura (Lāhore) (108).
The Emperor was much attached to the sport of deer-fight. On one occa-i sion, while witnessin an antelope-fight, he was so seriously wounded by a deer.... ointed horn into his body, that he fainted on the spot. He was confined to bed in his harem for fifty days. During these days he suffered from intense and acute pain on account of the wound. During these days, nobody except Upādhyāya Bhānucandra and Sri Saikh (Abul Fazl) both of whom enjoyed the Emperor's full confidence, was allowed to go near him". On account of much merit acquired in his former life, the Emperor recovered as if to do still more meritorious deeds. Immediately after his recovery, he sent five hundred cows to the halting place of the Jaina monks, for the purpose of destributing them in charity. The Upādhyāya asked the leading members of the community to distribute those cows among the Brāhmins of the city, and thus kept his glory green in the city till now (113).
प्रतिदिनं दिव्यवाच-नादश्रवण-दीपदर्शनादिकैर्जाप्रत्प्रभावाः स्तूप सहिताः पादुकाः कारिताः प० (परिख) मेघेन भार्यालारकी
प्रमुखकुटुंबयुतेन, प्रतिष्ठितान तपागच्छाधिराजैः भट्टारक श्री विजयसेनसूरिभिः उ० (उपाध्याय) श्री विमलहर्षगणि-उ० श्री कल्याणविजय गणि उ० श्री सोमविजयगणिभिः प्रणता भव्यजनैः पूज्यमानाश्चिरं नंदतु ॥ लिखिता प्रशस्तिः पमानंद गणिना श्री
SHT TË g 1 Nāhar no. 1796 69 This was the third visit to Käs'mir. "In 1597, Akbar decided to spend the Summer
in his “private gardon" (Kas'mir), to which he had twice paid hurried visits. This time two of his many companions were Fathers Jaromo Xavier and Benodiot of Goos. The Emperor this time returned to Lahore exactly after six months in November.... Akbar fell ill and was nursed by his friend (Xavier ) who was allowed to enter his bed-room, s privilego not concoded to the greatest vioeroys in the Empire. The mountain roada, even aftor Kasim Khan's improvements, wore in such bad condition, that many elephants, horses and servants perished during the return journey." p. 209 V. Smith. "Akbar". (1st. Edition). According to Albernim: Vol. III, P. 1083, Akbar started for Kås'mir in May 1697 A. D. and returned to Lahore on 14-11-1697 A, D. (P. 1096 ). May 1597 corresponding with
Jyestha B. Y. 1664 and 14-11-1697 with Kartika Vad 1st 1654 8. Y. (Hindi). 60 Akbarnām. Vol. III, P. 1061-3 relates the incident and confirms that the illness lasted for
one month and twenty two days. Zabdata-t-tawarikh also states:- In this year (1004 H.) also the king, whilo witnessing an antelopo-fight was wounded in the thigh by one of their horns, which penetrated very doop. Great alarm was felt throughout the country, but after retiring for a fow days to the inner apartments, and seating himself on the carpet of affliction, he recovered, by the blessing of God and restored comfort to the hearts of all the world."-Elliot's History
of India Vol. VI, p. 193. 61. While Mr. V. Smith says, only Xavier was allowed to enter. his bed-room I see provious
foot-note No. 69.

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INTRODUCTION.
One day the Emperor, accompanied by feudatory chiefs, elephant-army and cavalry camped at Ugrasenapura (Agrā). Bhānucandra and Siddhicandra also were with the Emperor. The former was teaching the Emperor's sons, while the latter at the desire of the Emperor brought up and bred up his grandsons. The Emperor's respect and love for Siddhicandra grew to a very great extent. At Agrā, some non-Jainas prejudiced the mind of the Emperor against the Jainas, and consequently, the Emperor issued an Order stopping the erection of a new Jaina temple there dedicated to Cintāmaņi (Pārsvanātha)". The erection of the temple had already begun and it was nearly half-completed. Then Siddhicandra, by his personal influence over the Emperor, got the order cancelled and obtained the Emperor's sanction to go on with the work of building the temple, which was then completed within a short time (118).
Almost at this time the Kharatara Jainas insolently began the erection of a temple in the interior part of the principal temple precincts, on Mount Vimalācala (Satrunjaya) in Saurāştra. On this point, there arose a quarrel between them and the respectable” members of the Tapā group, who took objection to it. Remembering the words of the wise that even at the cost of delaying the accomplishment of one's own object, efforts should be made to put a stop to the evil about to be inflicted by the enemy, the Upadhyaya obtained from the Emperor & firmān forbidding the erection of the new temple on the Mount (122).
Then the Emperor started on a military expedition to the South" to subjugate some rebellious kings there, with his fourfold army. On his ways, he camped at the famous fort of Gopācala (Gwalior ) famous for its invulnerability. There he found lacs of Jaina idols, carved in ancient times by the orders of some Jaina king, on the mountain well. Tne Emperor xaw that they were deformed by some wicked persons. His sense of piety and purity revolted at the sight and he said to the Upādhyāya that to a man who would put those idols cleverly in their proper order, he would give as much wealth as he desired from the royal treasury. Hearing this frank and sincere declaration of His Majesty, which showed the nobility of his nature, the Upādhyāya pointed to him a Jaina who was competent for that task. That Jaina achieved the desired object in a short time by means of the Emperor's monies. Then the Emperor set out and
62 Originally the idol of Cintāmaņi (Pārs'vanātha) was installed and consecrated in the former
temple at Agrå, by Hira-Vijaya Sūri in S. Y. 1640. Vide Hira-Saubhagya-Kāvya Ch. 14
Verse 162. 63 From. Akbarnāmā Vol. III, we can trace that on 26th Aban (about 6-11-1698 A. D.)
Thursday, Akbar marched from Lāhore by the route of Agrā which he reached after 2 months and 2 days and from where he on the 6th Mihir (16-9-1599 A. D.) went off on expedition to the Deocan. The line of his march lay by Dholpur (on 6th Aban), Gwalior (20th Aban1-11-1699 A, D.), Bhilsā (27th Azar), Sujāwalpur, Ujjain (about 15th Bahman), route of Dipálpar and Dhår, Bijägarha and Burhanpur (on 21st Isfandārmaz-31-3-1600 A. D.)
Thus from Agrå to Buhränpur, 195 days were taken. 64 Gwalior—"Gwalior is under the Subah of Agrā. It is a famous fortress, and an elephant
carved in stone at its gate fills the beholder with astonishment. It contains some stately edifices of its former rulers. Its climate is good. It has always been noted for its exquisite singers and lovely women. Here is an iron mine,"-P. 181 Aine Akbari Vol. 11. Jarrett.

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conquering all the countries on his way, reachod Barhanapura (Burhanpur). Next he conquered the fort named Asera (Asirgarha), and ordering his main army to march on, stayed there for some days. The learned Upadhyaya who was teaching his sons, also stayed there with Siddhicandra. All the Deccan kings who possessed large forts" were vanquished by the Emperor's army.
X
44
X
X
X
X
X
X
65"Burhanpur is in south of Dandes (Khandes'). It is a large city three Kos distant from the Tapti. It lies on latitude 24° 40' and is embellished with many gardens and sandal-wood also grows here. It is inhabited by people of all countries, and handicraftsmen ply a thriving trade here. In the summer clouds of dust fly, which in the rains turn to mud". P. 223 II, Ai. A. "Its king Khizr Khan assumed the name Bahadur Shah and in the 45th year of the Divine Era, he was deprived of his kingdom by His Majesty" P. 227, Aini Akbari Vol. II. Jarrett.
It was at Barhanpur that just before Akbar took it, Narbudacarya of Tapă Gaccha Kamalakalas'a s'akha composed Kokatastra Catuspadi in Gujarati poetry on Wednesday first Asvina S'ukla 10th S. Y. 1656, Saka 1521 in the reign of Miran Bahadur Shah Faruki son of Miran Dals'ah. See my J. G. K. I pp. 323-326 and III pp. 827-828.
"It was founded about A. D. 1400 by Nasirkhan, the first independent prince of the Faruki dynasty of Khandesh, and called by him after the famous Shekh Burhan-u-ddin of Daulatabad. It was held by eleven princes of this dynasty for 200 years till A. D. 1600 when the kingdom of the Fürükis was annexed by the Emperor Akbar....It formed the seat of Government of the Deccan provinces of the empire till the reign of Shah Jahan, when (A. D. 1635) it was transferred to Aurangabad in the Deccan, after which the city was the capital of the large suba of Khandesh. The holder of this government was usually a prince of royal blood. The first was Prince Danial, who drank himself to death here in A. D. 1605. Prince Parviz son of Jahangir was governor of Burhanpur in his reign, where Sir Thomas Roe paid him visit in 1614 A. D. Now it is a town in the Nimar district on the north bank of the river Tapti and distant 41 miles south-west from Khandwa, the headquarters of Nimār and 2 miles from the G. I. P. Railway station of Lalbagh."-Central Provinces Gazetteer.
66 Viz:-Asirgarh, Daulatabad, Kherwa, Nasik, Ahmednagar, etc.
67 Akbar's prolonged residence in the Punjab, extending over thirteen years, had been largely due to his fears of an Uzbeg invasion (p. 270). The news of Abdulla Khan Uzbeg's death received in 1598 freed the Emperor from all fear of a Tartar invasion, and left him at liberty to supervise the doings of his sons, and to take measures for the effective prosecution of the campaign in the Deccan, which obviously needed the master's eye. Akbar accordingly decided to proceed to the South in person. He left Lahore late in 1598 for Agra, which he now treated as his capital. He was obliged to stay there for several months in order to deal with the difficulties caused by the insubordinate conduct of his sons. In July 1599 (beginning of A. H. 1008) he felt himself at liberty to resume his progress .southwards. In May 1599 Prince Murad died at a town in the Deccan. At about the middle of the same year, Akbar crossed (p. 271) the Narbada and occupied Burhanpur (capital of Khandesh) without opposition. Ahmednagar was stormed without much difficulty in August 1600. Asirgarh a very strong fort reckoned to be one of the wonders of the world in the sixteenth century (p. 272) surrendered to Akbar in January 1601. Then the attitude of Prince Salim rendered absolutely necessary the return of the Emperor to his capital if he wished to retain his crown, treasures and life, which were all threatened by the ungrateful and undutiful conduct of his first-born son, the well-beloved Shaikhu Baba, the child of many prayers. Akbar marched in April for Agra, where he soon arrived, probably early in May 1601. p. 287, V. Smith's 'Akbar'. (First Edition.)

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INTRODUCTION.
45
Once upon a time the guru (Bbānucandra) who had been previously urged by the local Jaina congregation, made a request to the Emperor, after the religious discussion with him was over. He said that Barhānapura was a flourishing town, and that there were thousands of grand mansions and business-magnates there. He further pointed out that it contained temples and worshipping-places for the followers of all religions except for those of Jainism. The Emperor then enquired of him the reason why it was so there. The guru replied that it had come about as a result of a prohibitory order by the Anāryas. He also said that a temple had been formerly built there, but that it was demolished by wicked persons later on. The Emperor was sorry to learn this and desired that the city might be adorned with many temples. He summoned his officers and some leading members of the Jaina community to his presence and gave them an order to erect several temples there. Bowing gratefully to the stern Emperor, they very soon got busy with the task, and in a short time several temples and upăsrayas were erected. A Srimāli Jaina, Ajaya(Jaya Irāj by name, got a pratisraya (a halting-place for Jaina monks) built in Kansāra-Pătaka (Kansārāpādā—the locality of Copper-smiths). In its vicinity, the president of the congregation, Rikhu by name got a temple built dedicated to Bhidabhanjana Pārsvanātha. Behind it, Durjanaśalya (of Lahore already referred to at page 38 f. n. no. 51 ), a Jaina gentleman respected by the Emperor as if he was a minister, got a high-domed temple erected, and got installed in it by the Upādhyāya an idol of Saiveya son of Sivā i. e. Neminātha) as principal deity, which was brought from Ramer (Amer in Jaipur Stato?). In the same locality another temple was built by a Jaina lady named Gauri. An upäsraya was built by another lady. Thus, thanks to the efforts of the Upadhyāya for the enhancement of the glory of Jainism, numerous temples and upās rayas were erected in Barbānapura” where formerly they were conspicuous by their absence. They are still extant there as monuments to the Master's glory."" (147).
Then the Emperor departed from the place. The Upādhyāya stayed on there on account of his indifferent health. Accompanied by Siddhicandra, whom the Emperor, out of respect and love, always kept by his side, the Emperor reached Agră after some time. During his stay there, Siddhicandra always spared no pains to enhance the glory of Jainism and virtually controlled the religious policy of the Emperor (150).
68 In Vijaya-Tilaka Süri Rāsa we find Burhanpur, as the centre of Bhānucandra's activities in
Jahangir's times too, which we shall see after the Summary of this work is over. The said rāsa also was composed by Dars'anavijaya at Burhanpur in the temple of Manamohana
Pars'vanätha. 69 As to Bhanucandra's visit of Burhanpur with Akbar, see Hira Suri Rāsa p. 184 verses 4 to 7,
wherein it is stated "Bhānucandra saved the town from being raided and looted by the Imperial army. He saved a local leading man by name Bhojarāja Soni, who with his family was imprisoned by Akbar and was sentenced to death, on getting him to pay ransom to the Emperor. Further he initiated ten pupils in his order and got ton tomples construced there". The big temple was dedicated to Manamohan Pårsvanatha mentioned by Dars'ana-vijaya in the colophon of two Adhikäras of Vijaya-bilaka Suri Räsa in S. Y. 1679 and 1697. The idols of that God, Cintamani Pārs'vanátha, Mahavira, Santinătha. Neminātba. Supărs'vanátha, Godi-Pärs'vanātha are montioned to be extant before S. Y. 1732 in Silavijaya's Tirthamala of S. Y. 1748 published in Prācina Tirthamala Sangraha, p. 113.

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.
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In Saurāştra, Khuram”, the son of Aziz Kokā, demolished A Jaina temple which stood at the foot of Mount Vimala (Satrunjaya); some wicked people surrounded the principal temple also-- which was built on the hill—and heaped wood-sticks on all sides in order to burn it. A messenger, with a letter from Sri Vijaya-Sena Sūri, was hurried to Siddhicandra. When the latter read the contents of the letter, he at once approached the Emperor and acquainted him with the state of affairs. Thereupon the Emperor granted him a royal firmān prohibiting the outrageous activity referred to above. The firmān was immediately despatched, and thus a grave calamity which was about to befall the principal temple on Mt. Satrunjaya, was averted by Siddhicandra, the only brave man capable of achieving much things for the protection of the Tirtha (157).
Once upon a time the Emperor, remembering the great love he had for the Upādhyāya (Bhānucandra), wrote a letter to him, in which he said that the Upadhyāya might be affectionately remembering him, while he was unable to do so because his heart, the function of which was to remember, had been taken away by His Holiness with him. On receiving this letter, which expressed the Emperor's love for him, and which was couched in affectionate terms tinged with delicate humour, the Upadhyāya, at once went to the royal Court and saw the Emperor, who warmly embraced him and elated with joy requested him to teach his grandsons and to continue visiting the Court frequently as he used to do before. (162).
x x
X
By this time a letter from Vijaya-Sena Sūri was received. In it he stated that on account of a prohibitory order issued by the Emperor some time ago, no new temple was being built on the Satrunjaya Hill; workmen could not proceed with the work. He further pointed out that if that state of affairs continued for a long time, the Hill, as the most sacred place of the Jainas, would have little significance in course of time, because, the old temples would some day, on account of wear and tear and other inclemancies of weather, crumble down, and there would be no new temples to replace them. Bhānucandra and Siddhicandra forthwith approached the Emperor and requested him to repeal the order. The Emperor complied with their request and issued an order allowing the erection of new temples on the Hill. Consequently, many temples were from that time erected there, which still bear an eloquent testimony to the efforts of these two-Master and pupil—to enhance the glory of the Faith" (167).
Then Gujarat came under the sway of Prince Salim, the eldest son of the Emperor Akbar. He appointed Viceroys over it. Akbar did not interfere with what his viceroys
70 Mirzā Khurrum-(No. 163, Aini Akbari Vol. I) 3rd son of Azimkhana Aziz Koka (No. 21,
See f. n. no. 34 in the introduction p. 29). He was appointed governor-Fouzdār-of Junågarh-Saurāştra by Akbar, and as such is referred to in Vijaya-pras'asti-Kavya XX,
verse 57. 71 Cf. the initial 8th verse from Bhāngcandra's commentary on Vasantarāja's Sakuna-Sastra
beginning with afego. Appendix I.

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did there. Consequently, difficulties arose in connection with the execution of the orders (issued formerly by the Emperor Akbar) prohibiting animal-slaughter and other religious things. When Siddhicandra received news to this effect from Gujarāt, he approached the Emperor and in gentle terms brought it to his notice that the Viceroys of Gujarāt were cruelly oppressing the people there by reviving the animal-slaughter, Jazia" and many other taxes. On hearing this, the Emperor became sorry and gave him, a written order prohibiting all such outrages. The people of Gujarāt were thus relieved of their acute distress by the noble efforts of Siddhicandra? (173).
After some time, the Emperor died?4 while he was alone. Salim was annointed on the throne by the Ministers. He abolished many taxes and ruled the country as a father would rule his child. No enemy could resist him. His mandates were implicitly obeyed in all the countries, though over some of them were ruling kings with full sovereign rights. These kings always obeyed his orders. Jahāngir enjoyed and amused himself as Indra does in heaven-sometimes residing in wonderful rest-houses, sometimes on the banks of the Indus, sometimes on pleasure-mounts, sometimes in mansions of variegated colours, sometimes ravelling in the exquisite performance of the best female dancers, sometimes listening to the soft music of beautiful damsels, and sometimes attending to dramatic performances (181).
Now, Bhānucandra accompanied with Siddhicandra, after a continuous stay at the royal Court for 23 years, secured Tabāngir's permission to depart for Gujarāt. Receiving high honours from Jaina congregations and from ruling chiefs on the way,
72 Jazyah was abolished by previous imperial firmāns :-"In the beginning of the (9th year)
11-3-1564 A. D. one of the greatest gifts which His Majesty (Sahins'ah) made was the abolishment of the Jazya throughout India". Akbarnămă Vol. II p. 316. "In this year (H. 967, 1579 A. D.) the Tamgha (inland tolls) and the Jazyah (tax levied for the infidels) which brought in several crores of dams to the treasury were abolished and
orders to this effect were circulated through the whole empire." Aine Akbari I, p. 189. * 73 At this time when Akbar was in Deccan, Salim had revolted. He entrenched himself within
the strong fort of Allahābād, built by Akbar, extended his rule over part of Bihar, aud assumed the insignia of independence. On Akbar's return to Agră in the middle of 1601 A. D. Salim submitted, then set out for Allahābād and was invested by Akbar with the governorship of Bengal and Orissa. Again he assumed the title of a King, though still designating his father as the great king.-(Prof. Beniprasād's History of Jahăngir). About this time Siddhicandra got the firmān from Akbar,-& translation whereof is published in the Appendix II. It is dated 1st Shaharyar Illahi 46-25 Safar 1010 Hizri corresponding with Hindi date Bhādrapada Vadi 12th S. Y. 1658 and English date
16th August 1601 A. D. 74 After return from Deccan Akbar stayed at Agrā. Abul Fazal when called by Akbar from
Decoan was got murdered on his way by Salim in April 1603. Salim then was publicly proclaimed as heir apparent. He then went to Allahābād and assumed indepenpence again. In April 1604, Salim's brother and rival Daniyal died. Akbar's mother who always took side of Salim, also died. Salim sought reconcialiation and came to Agrā on 9th November 1604. He apologized for his faults in person. Before Akbar's death, Salim paid his last visit to him and left the chamber. Akbar died alone on 17th October 1605 A. D. According to one Jaina Manuscript he died on Kārtika Sudi 15 8. Y. 1662,

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he at last reached Ahammadabāda (Ahmedābād). Then he went to Trambāvați (Cambay) to pay their respects to the Sūri (Vijayasena)" and both—the master and pupil-at the behest of the Sūri, returned to Ahammadābāda to pass the next monsoon there. At the local upās raya, the governor of the country Vikramārka" by name,
Bangles ho de bien buhen
75 Vijayasena Sūri passed two monsoons of S. Y. 1662 and 1663 at Cambay proper, and Cambay
suburb Akbarapura. See Vijayapras'atsi Kāvja XX Verses, 56 to 62. 76 For Vikramārka see (1) p. 469-470, Vol. I, Aini Ak. which states :
No. 196, Rāi Patr Das (Rajah Bikramăjit) A Khatri :"He was, in the beginning of Akbar's reign, accountant of the elephant stables, and held the title of Răi Răyan. He distinguished himself in the seige of Chitor and rendered good services in Bengal, and in defeating Bir Singh, the murderer of Abul Fazal Akbar, at last, in the 48th year, called him to Court and made him in the next year commander of 5000. and gave him the title “Rājah Bikramajit". After Jahangir's accession, when the song of Muzaffar of Gujarat created disturbance and Yatim Bahadur had been killed, Patr was sent to Ahmedabad, with powers to appoint the officers of rebels who submitted apto the commands of Yuzbashis or recommend them, if they held higher commands, fot appointments, to the Emperor". . (2) P. 22–23 Memoirs of Jahāngir Vol. I wherein Jahangir writes :"To Patr Dăs, who in the time of my father, had title of Rāi Rayan, I gave the title of Raja Bikramajit: The latter was one of the great Rajas of India, and it was in his reign that astronomical observations were established in India. I mado, Patr Däs, Master of Ordinance, and ordered that he should always have light artillery in the Arsenal, 50000 light guns and 3000 gun-oarriages, ready and in efficient order. Ho was a Khatri by oaste and rose in my father's service from being accountant of the elephants' stables to bo Diwan and an Amir. He is not wanting in Military qualities and in administrative skill". At pages 49-50, he farther states "At the beginning of my reign, & son of that Muzaffar Gujarati who claimed to be descended from the rulers of that country lifted up the head of disturbance and attacked and plundered the environs of the city of Ahmadābād. Some sardars such as Pim Bahadur Uzbeg and Ray Ali Bhati, who wore amongst the distinguished and brave men there, became martyrs in that outbreak. At length Rājā Bikramăjit and many mansabdars were provided by me with 6000 or 7000 horse and appointed to assist the army of Gujarat. It was decided that when things had quieted down, by the driving off of those seditious people, Rājā Bikramăjit should be Subahdar of Gujarāt. Qilij Khan, who had been previously nominated to this office, should come to Court. After the arrival of the royal troops the thread of the rebels' union was severed; they took refuge in different jangles, and the country was reduced to order. The news of this viotory reached the ear of my Stato and dignity in the most acceptablo of hours (New Yoar timo) H. 1014 (Wodnesday Chaitra Sudi 13 S. Y. 1663). King Bikramăjit along with others with 4000 or 5000 horse was sent to support Khån Jahan on an expedition to the Doocan who started on 17th Zilqada 1018 H. (Pagan Sud 6th, 8. Y. 1666 corresponding with 19-2-1610 Monday) see p. 161. (3) History of Gujarat, Bom. Gaz. p. 273 which narratos :"In the early days (A. D. 1605) of Jahangir's reign, disturbance was caused in the neighbour-hood of Ahmodābād by Bahădur, a son of Muzaffar Shāh. Jahangir dispatched Patrdās Rāja Vikramājit as Viceroy of Gujarāt, to put down the rising. The Raja's arrival at Ahmedabad restored ordor. Some of the rebel officors submitting, wore roinstatod in thoir commands: the rest fled to the hills. On the Raja's return Jehängir appointed Kali Khan to be viceroy of Gujarat; but Kalij Khan never joinod his charge, allowing Miris Axis Kokaltash to act in his place. In A. D. 1606, Mirza Aziz was transferred to the Lahore Viceroyalty". Prof. Boni Prasad remarks at p. 107 of History of Jahangir, "in 1605, Raja Bikramajit

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49
accompanied by Siddhicandra, performed, with great pomp, the worship of God Jina, and issued a proclamation, by the beating of drums, prohibiting animal-slaughter throughout the country. Thereafter by the order of the Master (Vijayasena Sūri), the Upādhyāya passed the monsoon at Mahiśānapura (Mehsāņā) and then came to Pattana (Patan). (187)
At Pātan, the Kharataras, being jealous of the high position enjoyed by Vijayadeva Sūri" (of Tapā Gaccha), conspired with many Sūris of other Gacchas, and with pretentions of great learning, decided to hold a debate with him. Accordingly, accompanied by their followers, they repaired to the principal gate of the fort, and stood there challenging the Sūri to an open debate. The Suri, hearing that, came to the gate together with Siddhicandra whom he considered to be a match for them. Then he asked Siddhicandra to hold a debate with those insulent opponents. Hammering arguments upon arguments in a perfectly logical order, Siddhicandra vanquished them, one and all, who, condemned fiercely by the audience that had gathered around, left the place with down-cast eyes. The Sūri returned to his halting place amidst great rejoicing. (195)
After some days, a Jaina lady named Lāli's installed the idol of Tirthankara. The Occasion was celebrated with festivities on a very grand scale. Jaina congregations from all towns and villages, flocked to Pātan, which extensive though it was, proved not spacious enough to have enough space for the swarming thousands. While, however, the jalayātrā procession was in progress, an order, prohibiting the ceremony, was issued
whose appointment is mentioned, does not seem actually to have taken charge of Gujarāt)"; but this infcronco made from the statemonts in thio Momoirs of Jahangir Vol. I, P. 50 is not true. He did go and, taking charge of Ahmedabad, restored order as is borne out by this work, This Bikramăjit cannot be identified with Kuņrapāla or his brother Sonapāla, the two wellknown Osval Jaina Baniãs of Agrā as sought to be guessed by Ratpamaņirāva in his articale on some facts about Knộrapāla Sonapāla &c.' in Jaina Sahitya Sams'odhaka
Vol. III No. 4 at pp. 393 to 399. 77 Vijayadeva Sūri:-Born at Idar in S. Y. 1634, initiated as a Jaina monk with the name
Vidyā-vijaya, at Ahmedabād in S. Y. 1643, was invested with title of "Pandita" and then of Siri, - Acarya in Cambny in S. Y. 1656. The Sūri was at Pätan in S. Y. 1664 ils is clerurly found from (1) an inscription on metal-idol installed by him there on Posha Vadi 7th (30th December 1607 A. D.):सं. १६६४ वर्षे पोप वदि सप्तमी बुधे श्रीपत्तन वास्तव्य बाई अणुआर नाम्या श्री वासुपूज्य बिम्बं का० (कारापितं) प्र० (प्रतिष्ठितं) च तपागच्छे भ० (भट्टारक) विजयसेनसूरि शिष्य भट्टारक श्री विजयदेव सूरिभिरिति भद्रम् ॥ See "Atmānanda Prakas'a Vol. 29, No. 8 p. 184 and Forbes Gujarati Sabha Traimasika Vol. IV, No. 4 p. 45 and (2) an inscription on the idol of Vijayasena Sūri installed on 'S. Y.
1664 Fälguna S'udi 8th Saturday (13 February 1608 A.D.) by him (No. 512 Jinavijaya II). 78 Lāli:-See "Vijayadeva Sūri Jahātmyam; Chap. IX verses 34 to 65 from which we find:
Lali was a native of Patan and a highly cultured lady. She led a congregation to sacred places like Satrunjaya, Girināra, Sankheśvara and Abu, and spent most part of her fortune in these things. Thereafter she defrayed all the expenses for the investiture ceremony of the grant of the title "Upadhyaya" to Kanakavijaya by Vijayadeva Sūri at Patan in S. Y. 1673,
Panşa Vadi 6 th (18th January 1617 A. D.) 79 Jalayātrā:-means a procession in which ceremonial water to be sprinkled on the idol is
being carried.

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.
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by the Governor, Sādullāso by name. A wave of grief overwhelmed the crowd, which a moment ago was in high spirits. All activities came to a sudden stop and none knew what to do. A deputation consisting of the leading members of the congregation waited upon the Governor; but they were rudely insulted by him. At last, the Sūri asked the Upadhyāya (Bbānucandra ) to set the matter right by approaching the Governor. At that time, however, Siddhicandra approached the Sūri and told him that there was no need for the Upādhyāya to take any trouble, as he himself would approach the Governor and see the thing through. Pleased at this offer, the Sūri permitted him to do so. Accompanied by the leading members of the congregation, Siddhicandra confidently went to the residence of Mirza Sādullā, the governor, and requested him to tell him the reason why the performance of a good and harmless ceremony was prohibited by him. He also warned him that such an attitude on his part would mean the end of all relationship between them. On hearing this reprimand, the Governor felt ashamed and inquired of Siddhicandra what he should do to please him. The latter asked him to accompany him to the upăsraya, see his Master there, and to receive a cocoanut twice while attending the jala-yātrā mahotsava. The governor complied with his request. Thus triumphed the good over the wicked who meant trouble. Then the Upādbyāya, having passed monsoons at Vatapadra (Baroda) and Gandbāras halted at Patan during the next monsoon. (209)
Here an imperial firmān was received at Rājanagara (Abmedābād) by the Deputy Jahāngira-Kuli-Kbāns (alias Mirzā Samasuddin as per foot-note of the MS. of this work)
80 Sadullā:-Sadullah Khan, son of Said Khān who was promoted to the rank of 2000 infantry
and 1000 cavalry. In the fifth year of his reign Jahangir gave him an elephant and thereafter further dignified himat the time of his visit to Gujarat with the appellation of “Nawazish Khân" (Tuzuk-i-Jahangiri P. 73, 183 and 197). He was, it appears, Foajdär of Påtan- Sarkår of the province Gujarāt, "Every province was divided into a number of Sarkars, which correspond to the modern districts. The officer who oxercised civil and military jurisdiction over the Sarkar went by the name of Foujdar, and answered to the modern Collector and Magistrate and Military Commandant rolled into one. He constituted the unit of every day administration. He was, of course, subordinate to the governor (viceroy), but he was appointed, transferred or dismissed only by the head-quarters, which meant another check on the Viceroy." Beni Prasad pages 108-9. He was eightth Fouzdär of Sorath in H. 1025 & then was transfured in H. 1031. In H, 1032 he was invested with the title of Belgårkhäu' and made again Fouzdär of Sorath. That post lasted fill
H, 1037.-Mirāb-e-Musta-Fabad pp. 131-2. 81 Gandhāra: -See previous foot-note No. 28 at p. 25. 82 Jahāngir-Kuli-Khan: or Mirzā Samasuddin was Aziz Koka's eldest son Mirzā Shamsi,
(No. 163, Aini Akbari, Vol. I) who was at the end of Akbar's reign a commander of two thousand. See foot note no. 44 at p. 35. In Tuzuk-i-Jahangiri, Jahångir states "On the 1st Satar ( 1017 H.) Shamsu-d-din Khän, son of Khan Azam made an offering of ten elephants. and receiving the rank of 2000 personal and 1500 horses, was selected for the title of Jahangir-Kuli-Khan" (Vol. 1 p. 144), and “Between 14th Shaban Sunday to 4th Zi-1-hija Wednesday (between Mägshar Vadi 3 to Fägan Sudi 6 S. Y. 1665 Hindi) as it was again represented to me that oppression was being committed by the brethren and attendants of Murtază Khan on the ryots and people of Ahmedābād in Gujarat and that he was unable properly to restrain his relations and people about him, I transferred the Subah from him and

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to the effect that it was the Emperor's desire that Bhanucandra and Siddhicandra should go to Agrā and see him. The governor, learning that they both were at Pátan, sent his own body-guard, Mādhavadās by names to deliver to them the royal massage. On hearing the message both came to Ahmedābād where they were respectfully received by the Governor. Then they started on their long journey. On their way they came to Medinipura (Mertā) where they worshipped Pārśvānātha at Falavardhi (Falodhi). At that place the Kharatara Acāryas were plotting to have possession of that Tirtha, with the help of the local ruler. Bhānucandrā and Siddhicandra stayed there for five or six days, secured possession of the Tirtha for their own Tapā group, and then proceeded further. At every place on their way they preached the gospel of their faith and enhanced its glory. At last they reached Agrā where a magnificent reception was accorded to them. The Emperor, learning from Rāmadása4 that they both were waiting
gave it to Azam Khăn, and it was settled that the latter should attend at Court, and that his eldest son Jahangir Kuli Khan should go to Gujarat as his deputy. The rank of Jahangir Kuli Khan was fixed at Rs. 3,000 personal and 2,500 horse. An order was given that in company with Mohan Dās Diwan and Masud Beg Hamuzāni Bakhshi, he should carry on the business of the province. Mohan Das was promoted to the rank of 800 with 500 horse, and Masud Beg to 300 with 150 horse". (Vol. I p. 153). I have in my possession an original partition deed of S. Y. 1667 Fälguna S'ukla 10th Tuesday (12th February 1611 A. D.) executed at Ahmedabad wherein it is clearly stated that Jahăngir-Kuli-Khān was the viceroy of Gujarăt in the words :"स्वस्ति श्री श्रीमन्नपविक्रमाऽर्क। समयातीत । संवत् आषाढादौ १६६७ वर्षे । शाके १५३२ प्रवर्तमाने। उत्तरायन गते श्री सूर्ये । शशीरत्तौ। माहामांगल्यप्रद लौकिक फागुणमासे १ शुक्लपक्षे १० दशम्यां तिथौ । भौमदिने । अयेह श्री अहिम्मदाबाद मध्ये वास्तव्यं ॥ परस्परेण घरनी वहिच्यणि करी नदावे कीधू । त"(ख)तपत्रमभिलिख्यते । अयेह श्री गूजराधीश"पातशाह श्री ७ सुरत्राण नूरदीमहिम्मद जांहांगीर अदली राज्ये । तत्समये पातशाह श्री श्री ७ आगरामध्ये विजयराज्यं क्रीयते । विजारित्यां पोज श्री ५ अवल हसन धर्मन्यायां प्रवर्तते । तत्र श्री अहिम्मदावाद नगरे हाक्यिम नबाब श्री ५ जाहांगीरकुलीषांन धर्मन्यायां प्रवर्तते । तत्र धर्माऽधर्मविचारणार्थे कादी नानेबमीयां कमाल महिम्मद । तथा मीयां अब्दल लतीफ। तथा मीयां बरकति एतान् धर्मन्यायां प्रवर्त्तते । तत्र चुतरि शेष श्री ५क्ष्याली धर्म संशके । तत्र मंडपिका माफ छि । एवं पंचकुलान्वये..." ॥ Bom. Gaz. History of Gujarāt, p. 274 similarly says :-"In A. D. 1609, the Khan-i-Āzain Mirzā Aziz Kokaltāsh was for the fourth time appointed (12th ) Viceroy of Gujarat. He was allowed to remain ut Court and send his son (the said ) Jahangir Kuli Khan us his deputy with Mohandas Diwan and Musud Bey IIamadani. This was the beginning of Government by Deputy, & custom which in later times was so injurious to the imperial interests. In 1611 A. D. Abdullā Khăn Bahădur Firáz Jang was appointed 13th Viceroy
of Gujarăt." 83 Madhavadāsa-Jahāngir Kuli Khan had Mohandas as Diwan (Minister), as stated in
the above foot-note. The said Mohandas may be the same as or different from Madhavadāsa referred here who is stated to bo Khan's body-guard.
84 Ramadāsa: -See former foot-note No. 54. p. 39. Jahingir states in his Tuzuk-i-J nhängiri:
'I promoted Ramdas Kachhwäha, whom my father had favoured, and who held the rank of 2,000 to that of 3,000 (p. 21). I also ordered Ramdas Kachh wala to receive > Jagir in this (Snwnd-Synt Bajnur) province and to be enrollod nong the naxilinrics of this Subah (p. 128). (In H. 1020-about Bhadrapada S. Y. 1669 Hindi), as Abdullah Khael Bahadur Firuz-Jang had proposed to enter the neighbouring province of the Deccan by way of Násik, it occurred to me to nppoint Rāmdās Kachhwāha, who was one of the sincere servants of my revered father, to accompany him in order that he might in every place look ufter him and not allow him to be too rash and hasty. For this purpose, I bostowed on him great favours, as well as the title of Rāja, which he had not thought of for himself.
-
TUTUP

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outside, at once summoned them to his presence, and greeted them with much respect and pleasure. He said, “Welcome to you both; you should always be with me". (220)
Once the Emperor (Jahāngir) affectionately said to the Upādhyāya :-"Siddhi. candra is endowed with good manners and physical beauty rarely found in others. Please see that he comes to me every day at least for a short time." Accordingly Siddhicandra' used to visit the royal Court where the Emperor listened to his sermons which impressed him very highly. The Emperor declared to him that he would do anything that he desired him to do. On account of these constant visits and the high esteem in which he was held by the Emperor, Siddhicandra's fame spread everywhere. The Emperor's attachment for him never slackened. Indeed, so much was his mind full of thoughts about Siddhicandra, that he forgot even the royal elephants of which, otherwise, he was extremely fond. The Monk also harboured much affection for His Majesty. (227)
On one occasion, during their stay at Agrā, Siddhicandra was delivering an interesting lecture on the lives of the holiest saints. It was night time, and the moon had flooded the whole region with her cool and fascinating rays. (Next seven verses,228 to 234 are devoted to the description of the rising moon). While the lecture was going on, the Emperor, with something on his mind, put a question to Siddhicandra :“How many years have elapsed since the birth of Your Holiness—you whose attachment to Parabrahma (the highest spirit) is supreme?" The answer was, “Twenty five". (236)
x
x
x
x
x
x
x
Once upon a time, the Emperor 85 looking at the physical handsomeness and perfection of Siddhicandra, was struck with the thought that his position was similar
he Fort of warb robe of hono13 A. D.,
I also gave him Domms and the Fort of Ronthambúr which is one of the noted castles in Hindustan and honouring him with superb robe of honour and an elephant and horse I dismissed him' (P. 201 & 202). He died iu H. 1022 (1613 A. D., 1669-70 S. Y.) See
Maisirul-områ I pp. 335 to 338. 85 Before we proceed with the incident as to what led Jahangir to ask Siddhicandra to marry
a beautiful wife, it would be relevant to relate here that he supplied such a wife to his English friend Hawkins :
"William Hawkins an English merchant presented himself to Jahangir on April 16th 1609 A. D. at Agra. The King was pleased to see him; He liked new acquaintances, especially good fellows who could hold their liquor, and Hawkins entertained him vastly with stories of his travels. Jahangir gave his friend (Hawkins) #wife out of the Royal Harem to cook his food. This lady was a daughter of Mubarik Shāh, an Armenian Christian who had risen to distinction in Akbar's service. Jahangir in an outburst of friendship, went so far as to offer him, if he would stay at the Court, a pension of £3,200 a year, & troop of horse, and any concessions for the (English) Factory that he liked to ask! He cheerfully acquieced. His triumph, however, was destined to be short-lived. He left Agră in November 1611 A, D." Rawlinson's paper on William Hawkins, Bhandarkar Com. Volume p. 285,

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to that of a male cuckoo cooing on the mango tree in a forest in the form of religious austerities. So he called him to his side and said, "O Lord! your form is stately enough to make you a king. You have youth hotly in your veins. Your age is meant for the soft pleasure of contact with the body of red-blooded damsels. Why, then, do you waste it upon the desert of severe austerities?"
In a rich and strident voice, the sage replied "Initiation into monkhood at a tender age is neither funny nor foolish. In the drinking of nectar, the wise never wait. Which age is more suited to austerities-youth or old age? Death lays his icy hands on the young and the old alike. O King! in old age a man has no resisting power-no vitality, without which, no austerities can be performed. It is, therefore, nothing more than a delusion to think that old age is the only and the most proper time for renouncing the world for the purpose of achieving the noble aim of spiritual liberation and perfection. In old age, the performance of things requiring vitality results into the dullness of intellect and nervous breakdown. Religious austerity is a sword that kills all the enemies in the form of wicked actions perpetrated by a man in his countless previous births as well as in his present birth. He who takes to this course of life is respected by all as a man of courage. man of courage. Like the Sun it grants the lustre-purity to his eyes, and gives him enough light in the form of knowledge and conviction to enable him to distinguish between the real and the shadowy,-the material and the immaterial." (246)
The Emperor, with his eyes rolling unsteadily on account of the influence of drink, asked him rather snappily:-"How do you manage to keep your mind firm at an age when it is exceedingly prone to be assailed constantly by the God of Love?"
"By means of knowledge-especially, knowledge derived from meditation on the higher truths of religion and philosophy which teach man how to understand his own nature and how he may be reunited with the Supreme Spirit-the mind would become firm and would be controlled just as an elephant is controlled by means of a hook" replied Siddhichandra.
The Emperor demanded angrily:-"How can I understand what you say without such knowledge?"
Siddhicandra replied:-"No such knowledge is required to understand this. For instance, a Brahmin's mind does not relish pleasures in which your Majesty indulges. Similarly, our minds have no inclination for such carnal pleasures, because we never tasted them any time in our lives. The people know that the mind of a woman, who follows her dead husband by throwing herself to flames, is free frem attachment towards her other relations and all the things in the world. In the same way, the mind of the ascetic who practises austerities, remains unaffected by worldly pleasures. Absolute detachment from worldly shackles is their be-all and end-all of existence. They are absorbed in the contemplation of the Supreme Spirit, and always immersed

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in the ocean of tranquility. Kings and Emperors cannot daunt them who are as free as fish in the sea of happiness. Their sojourn is always on the purest path and they are always intent upon the acquisition of virtues. Always obliging and always profuse in meritorious actions, they are not slaves of the greed of possession, and are always courageous in taking vows. Constant search of spiritual knowledge is the passion of their lives; they are independent even of gods."
The Emperor was highly impressed by this spirited uttarance, and he stood near him for a considerable time. (258)
Verses 259 to 268 describe Nūramahallas the beautiful and beloved Empress. She said to Siddhicandra "How can firmness be compatible with youth? It is impossible.” Then Siddhicandra replied with justifiablc pride :-"Was not the king of Balakṣa (Balkh ) a man of unexceptionable self-control in the prime of his life? It is said of him that he renounced sixteen thousand palaces, eighteen lacs of horses and his capital for the sake of God, the Supreme Spirit. For the purpose of spiritual upliftment, age is immaterial. Firmness of mind is the result of merit earned in former births. Flies though tiny can soar in the air, while elephants, thousands of times larger in size, never can raise themselves an inch above the surface of the earth. In the same way, some who have resorted to asceticism in childhood, have not stood firm, but the number of elderly persons still hot in the pursuit of carnal pleasures is not small. Hence old age is no consideration in acquiring firmness of mind.” (274)
Annoyed at this, she replied :-"Asceticism is meant for those who have had
*
*
86 Nūramahalla :-Her original name was Mehirunnisā. At the age of seventeen, she was
married to a young Persian adventurer named Ali Quli Istajlu, whose courage and skill in killing & tiger, won for him the title "Sher Afkun" (tiger-thrower) at the hands of Prince Salim. He was murdered by the agents of Salim in May, 1611 A. D. (Jyestha S. Y. 1668). Then he, now Emperor Jahāngir, married her and gave her the significant name "Nür Mahal" (Light of Palace). Later on, in March 1616 (Chaitra S. Y. 1673), she was given the name of "Nür Jahān" (Light of the World). Intensity of thought and feeling, that unfailing mark of greatness, characterised all her life.-Chap. III. "History of Jahangir" by Beniprasād. (Siddhicandra has called her Nüramghall&. This means that the incident must have taken place between May 1611 and March 1616 A. D. (i. . S. Y. 1668
Jyestha to 1673 Caitra). 87 This may be in reference to the famous saint by name Ebrāhim Ibn Adham, a native of
Balkh. "He was the founder of the Adhami order of Derveshes. He died between 776 and 773 A. D. (160 and 166 H.). The sufi legend concerning him is evidently modelled upon the story of Buddha, for in it he appears as a prince who, while hunting, was warned by an unseen voice that he was not created for such pursuits. Thereupon he abandoned the path of wordly pomp for the path of asceticism and piety. There can, however, be no doubt that Ibrahim was a great figure in his day and his memory still survives in Islām as far as India. Leigh Hunt bestowod on Ibrāhim bin Adhain the title of "Abou" in his well-known lines :
"Abou spoke more low, But cheery still; and said, I pray thee then,
Write me as one that loves his fellow-men" -The Derveshes or Oriental Spiritulism by John P. Brown-footnote p. 83.

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their fill of sensual pleasures. It is meet that only those who have fully enjoyed such pleasures, may renounce them. They would be good renouncers too. Those who took to asceticism before having had experience of these pleasures, should better be called uncivilized because they cannot distinguish what is essential from what is not. Constant enjoyment of a thing may result into disgust for the same. Mostly the mind always darts at objects unseen and unexperienced. So, the mind of a man, who has not enjoyed these pleasures, always hankers after them.” (279)
In an extremely gentle and sweet tone, the sage replied :-"At present just the reverse of what you said, is seen to happen. In the Krta and other yugas it indeed was a custom for people, who had pursued objects of pleasure in their youth, to turn to asceticism in the latter part of life. In Kali yuga, the ascetics generally turn voluptuaries. In Krta yuga, peaple used to become vānaprasthas even before their hair turned grey; in Kali yuga people remain, nay, grow more addicted to sensual pleasures even after their whole bodies are covered with grey hairs. In the age in which we are born, everything is topsyturvy. The young observe religious vows, while the old break vows which they have already taken." (283)
Then the Emperor said, "I have heard your arguments. They are very reasonable and sound. At present, however, it is not meet that you should lead the life of an ascetic. Your body is as fresh as the bud of a campaka tree Is it proper to throw fire made of chaff on a mālati (Jasmine) or to try to cleave the nalini creeper with & saw? It would be as improper as to bind a silken dress with leather straps. It is folly to stuff one's eyes with soot. Would it be wise to hammer a glass jug? Would the wise approve of dealing sword-thrust to the interior column of plaintain tree? O, young man ! are the hardships like plucking hairs of the head) &c. a fit treatment to your body which is as delicate as the top of a sirişa flower? Of all the ās'ramas (four religious stages of life), that of the householder is the highest, because the very existence of others depends upon it. You are like an ocean surrounded by rivers; hence like an ocean you should marry and stay like my son with me. It is universally accepted that the quintessence of this mundane existence is seen personified in the fawn-eyed women. Hence, at my instance, accept a wife, wbereby your life on this earth would be useful due to the acquisition of sons. Even a tree, which does not bear fruit, is condemned by villagers. Begging for food one of the rules of conduct for Jaina Monks) is said to be inferior even to a piece of straw. Aren't you ashamed of a thing which is condemned as utterly unworthy ? Oh, your beauty, your energy and your learning-all make you look lustrous; but your walking on foot (another rule for Jaina monks) mars everything. Whatever is created by the Almighty is meant for our comfort. Following that object of creation, we become the happiest of all. In this world you are leading a miserable life. Your life in the next world will be more miserable because you are intent upon transgressing the path prescribed by God.” (297)
On hearing this well-reasoned words of the Sultān, Siddhicandra courageously and promptly replied “Whatever has been ordered by Your Majesty is very true

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and pleasing. That would move the hearts of those who are attached to worldly things. Those, however, who are above passion and worldly pleasure, are not affected by them."
To this utterance of the Man of Intellect, the Emperor gave a learned rejoinderso learned indeed that it would astonish even great scholars:-"There is nothing in itself either good or bad, meritorious or sinful, but our thinking makes it so. The mind is its own place, and can make heaven of hell and hell of heaven. A thing done with a good motive is meritorious, and the same thing done with a wicked motive is sinful. Even herein if there be any weak point, you should drive it away by means of penance just as leanness produced by fasting can be removed by eating wholesome food. As regards the duties of monks,-both general and particular-exceptions are laid down. Therefore, to accept the absolute is futile for all. Syadvada (Jaina doctrine of relativity) is applicable everywhere for those who believe in it. Absolutism for such would amount to heresy. Oh, wiseman! give up your wrong persistence and believe what I say. Enjoy pleasures to your heart's content. Would any wise man err as to his own. interests?". (305)
Having heard these words of the Emperor-words which showed his admirable grasp over the cardinal doctrine of Jaina philosophy and which contained a reprimand for him-Siddhicandra, thinking only of his duties, replied without tremour:-"All this may be all right for the ears of a coward. A man of courage and conviction never breaks a vow once he has taken it, even if his adherence to it meant certain death for him. The least deviation from the path once chosen results into utter worthlessness and failure. A very small thorn is sufficient to make a person unable to set his foot upon the earth and to walk. A thing, for expiating which penance should be performed, should be avoided once and for all. Prevention is always better than cure. Why touch the mud and then wash ourselves thorougly in order to be free from it? Why not avoid it altogether? Exceptions are meant for those who have not power enough to stick to the absolute rules. They are loop-holes through which the weak-minded seek relief from the severity and inexorableness of the absolute principles. Those who have perfect control over their minds, need not take shelter even under the doctrine of relativity. Only the weak seek to twist its meaning to suit their breaches of rule which they have not the grit to observe. The propounders of syädvada do not recognize the absolutism even of syadvada. In all my previous births, I had wives and children. There was no religion in having them. Why should I renounce religion for that mode of life? Human life is dearest to all, and so it is to me. Even if that were to be taken from me this very moment, I would not deviate even by a hair's breadth for the path of life which I have chosen for myself." (313)
Those present in the Court-Ministers and others-began to say:-"Fie upon such doggedness of this man. Though he is wise, he has been his own enemy and has brought upon himself a great calamity for the sake of a petty matter."
Siddhicandra, however, in spite of these biting remarks, remained adamantly firm.

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The Emperor, hot with an er, said, “Do you dare to disregard me? Don't you know my power? If angry, I am the God of Death incarnate; if pleased, a kala-truma (a tree supposed to fulfill all desires). Now you will get the fruit of this poisonous tree in the form of your fool-Hardiness and doggedness”. So saying the Emperor, appearing like the God of Death, ordered a dreadful and vicious elephant to be brought there. (317)
Verses 318 to 321 give the riescription of the elephant.
The elephant was brought by the drivers. The Emperor, spoke turning towards Siddhicandra, “Accept the life of a house-holder and enjoy pleasures with comely women. Be honoured with the lordship orar some country and still further receive horses and elephants from me. Obey this my last command. Or else, I will make you a guest of the God of death in a trice."(327)
He answered, "Though this suffering is difficult to go through, it will be beneficial to me as it is the result of the performance of my duty.” (328)
The Emperor angrily shouted, “The fool will not come to his senses unless he is treated with fierce blows and cruel torture". Turning to him, he said “Now, taste the bitter fruit of your foo.ish persistence". The mad elephant glaring viciously at the monk gave out a roar, which, commingled with the hoarse shouts of the multitude, sounded like the bursting of a volcano. The monk stood firm as a rock, unpurterbed by the imminent onslaught of the demon of death. The Emperor's astonishment was profound, and he ordered that the monk was to retire into a forest as punishment for disobedience of his orders. Siddhicandra, without any tremour, left the Court. The Emperor issued a firmān which was circulated throughout the Empire. Its wordings were: “Other Mumuksus sages striving for final emancipation) residing in my empire are all to retire into the forest, as it is proper for those disinterested hermits to stay only there (i. e. in the forest ). "389 (334).
88 Cf. Vijaya-Tilaka Suri Rāsn Aithikara 1, composed in S. Y. 1679 hy Darsanavijaya statos
in verses 435 to 439 abc at the time of S. Y. 1670 Jahangir was angry and passed a banishment-order; hence several Jaina monks came to Surat from othor places'; and in other verses from 1179 to :185 describes Siddhicandra as remaining undaunted against the order of Jahangir askin, him to marry, even under the thront of being tramplad upon by elephants and at last bein, called back and honoured by the Emperor Jahangir; also vide Ilira Suri Rāsa composed by Rşabhadāsa in S. Y. 1685 pp. 185 and 186 vorses 1 to 8. The attitude of Jahangir towards reclusos may be contrasted with that of his father Akbar who clearly expressed "(1) whoever by his brilliant destiny withdraws his affections from all worldly concerns attairs to the Divine love which is above all others (p. 380); (2) Whoever seeks from ne permission to rotire from this world will meet with cheerful acquiescence in his desires. If he has really withdrawn his hoart from the world that deceives but fools, to dissuade him t:erefrom would be very represensible; but if he only affects it from ostentation, he will receive the requital thereof." p. 387. Aini Akbari III-The Happy Sayinys of His Majesty.

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The best of the Upadhyayas (Bhanucandra),-endowed with numerous virtues as he was-was honoured and kept at the Court by the Emperor. He continued to preach to the Emperor. His sermons ennobled the lives of many deserving persons. Siddhicandra, on the other hand, reached Malapura", where in compliance with the request of the local Jaina congregation, he passed the monsoon without any inconvenience. (337)
X
58
X
X
X
X
X
X
Once the Emperor, seated in the Court and in a cheerful mood, marked that the Upadhyaya's mind, afflicted with some sorrow, did not share the joviality of the atmosphere around him. Then the Emperor affectionately called him by his side and gently asked him to state the cause of so much mental anguish. The Upadhyaya then said, "From the spiritual point of view, we bear sorrow by the fact of our existence in this world; no other sorrow affects those who are immune from worldly. ties and who strive constantly for final emancipation. Still, Your Majesty, my heart is not strong enough to dispel the sorrow caused by the long separation of my best pupil". (341)
X
Then the Emperor remembered the adamantine firmness of Siddhicandra in the performance of his duties, and thought, "Fie upon me, who out of delusion, disregarded his religious faith". Then he cheerfully issued a firman authorizing the return of Siddhicandra to the Court. The latter received the firman at Malapura, and immediately started for Agrä which he reached after a short time. A hearty and magnificent welcome awaited him there. His fame spread everywhere. (346)
X
X
X
X
X
X.
Once Siddhicandra paid a visit to the royal Court, on an auspicious day. The Emperor lavished praises upon him and said, "You are the blessed among the blessed, the respected among the respected. Who is there in this world who can come to your level in being endowed with sattva (goodness)? You have not deviated even by a hair's breadth from the chosen path of duty. Your adherence to it is unsurpassed. You are the honoured of the honoured. O Patient one! out of anger I treated you rudely. You got through the test quite successfully, and turned your difficulty to an opportunity, on account of your virtues".
Then Siddhicandra, who had attained wide celebrity said to the repentent Emperor, in a thought-provoking speech, "You have committed no offence. On the contrary, O blessed one! you have obliged me because, with the strength of your help, my wicked "karma" has been annihilated. Besides, if there was any offence on my part, the same should be forgiven by you as I became instrumental in some bad "karma" accruing to you." (353)
89 Malapura:-is situated in Jaipur State about 50 miles distant in the East of Ajmere, and 57 miles distant in the South-Western direction of Jaipur.

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The Emperor with tears of joy in his eyes, told him repeatedly, “Please tell me what is proper for me to do. I shall do it at once". Siddhicandra readily responded, * Please issue a firmān allowing the return of those monks, who were banished to forests by the order of Your Majesty, to the country as before". The Emperor immediately issued the firmān allowing the monks to stay or to go where they pleased and got it circulated everywhere. The monks returned to cities and villages where they were received with festivities on a grand scale. (358)
V. FURTHER FACTS GATHERED FROM OTHER SOURCES.
This work is silent about the early life of our hero. We gather some information about it and about other relevant matters from other sources :
A banjā by name Rāmaji was living at Siddhapur in Gujarät (now in Gaikwād territories). He had a wife by name Ramāde. She once saw an elephant in a dream. Thereafter she gave birth to our hero who was named Bhāņaji. He was put to school at the age of seven. When he was about ten years old, he and his elder brother, Rangaji by name, happened to hear a religious discourse by Süracandra Pannyása. Later on both the brothers were initiated into Jaina Holy Order, and were named Bhānucandra and Rangacandra, by their preceptor the said Sūracandra. They studied Jaina scriptures and earned the title Pannyāsa (a Pandit). They also initiated many persons as monks. In recognition of their intrinsic worth, Hira Vijaya Sūri deputed them to the Court of Akbar. The Emperor was highly impressed by the learning, wisdom and personality of Bhānucandra. Saikh Abul Fazl became very much attached to him. Thus he acquired fame and name at the royal court.
We know that Akbar engaged Bhānucandra to teach the Jaina tenets to his princes Salim and Dāniāl because he recognised in him a fakir (ascetic) of the first order.
Once Akbar suffered from a severe head-ache. All the expert physicians were called, and in spite of their best efforts the pain could not be lessened a jot. Then Bhānucandra was called. He put his hand on the Emperor's head and muttered Pārsva-Mantra. Akbar experienced great relief. His faith in Jaina monks thereupon became unshakable.
When the nobles came to know of the Emperor's recovery, they proposed to the Emperor that 500 cows brought by them should be offered as an oblation.
The Emperor, however, rejected the idea, and summoned Bhānucandra to his presence. He offered him the 500 cows as a gift of honour and requested him to ask for anything he desired. Bhānucandra thereupon requested him to abolish the Jaziã tax and to issue
90 This happened at Agrā before the autumn of 1613 A. D. (24 Shahriyar-Asvina S'udi 2
S. Y. 1670-6-9-1613) on which day Jahangir left Agră for Ajinere where he established his Camp and Court. Vide History of Jahangir' Beniprasad.

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proclamation that she-buffaloes and he-buffaloes, and cows and bulls should be protected i. e. should neither be killed nor be molested. The Emperor readily acceded to the request and a royal firmān was issued accordingly.
Once, a Brāhmin Pandit, Satyavādi by name, came to the Court of Akbar and being proud of his learning challenged to enter into debate with any Pandit of the Emperor's Court. Bhānucandra, being asked by Akbar, accepted the challenge. Much to the Pandit's chagrin and disgrace, he was defeated by the Jaina monk. (Vide pp. 180 to 186, 189, 302 Ilirasūris Rūsa by Rşabhadāsa).
In or about S. Y. 1650, Bhānucandra was at Campāpuri as Prācina-tirtha-mālāSangraba at p. 130 states that in S. Y. 1646 King Kalyāņa-sena of Suvarna-Kánti started on a pilgrimage to Satrunjaya and reached after 3 years Sameta Sikhara from where he went to Campäpuri and paid respects to Lord Väsupūjya and Bhānucandra Upādhyāya.
(We have seen the monk's career during the reign of Jahāngir till his firmān banishing all the sādhus was withdrawn. What happened thereafter is being now narrated).
From Agrā, Bhānucandra went to Mālpur where he defeated some followers of the Vijā Secto. At his instance a Jaina temple with a gold kalas'a was erected, and he consecrated an idol therein (in S. Y. 1672)". He passed the monsoon at Jālore in Mārwār and initiated 21 pupils there. (Vide Hira Sīri Rāsa p. 184 to 185).
91 A sect founded by Vijā in S. Y. 1570. This sect has its temple still extant at Mālpur wherein
the principal idol is that of Adinātha, and which is known as Vijaya Gaccha's temple. 99 This is borne out by the inscription of S. Y. 1672 inscribed on the black makrānā stone slab
of the innermost portion of the larger temple at Målpur now known as Munisuvrata's temple which clearly states that at the instance of Bhanucandra and as the result of the trouble taken by Siddhicandra in securing the land and site of the temple, the Jaina congregation of Mâlpur led by Shã Bagi constructed a temple in the honour of Lord Candraprabha. It runs as under: ॥ संवत् १६७२ वर्षे तपा गच्छाधिराज भट्टारक श्री पू. (पूज्य) विजयसेनसूरीश्वराणाम् आचार्यश्रीविजयदेवरिप्रभृतिसाधुसंसेवितचरणारविंदानां विजयमानराज्ये पातिशाह श्री अकबरप्रदापितोपाध्यायपदधारक श्रीशत्रुजयकरमोचनाद्यनेकस्कृतकारक महोपाध्याय श्री भानुचंद्र गणिनामुपदेशात् अष्टोत्तरशतावधानसाधन प्रमुदितपातिशाह श्री अकबरप्रदत्तखुशफहमादिनाम्नां पं. सिद्धिचंद्राणां चैत्यभूमिग्रहणादिमहोद्यमेन च सा. बागा प्रमुख मालपुरीय संघेन श्री चंद्रप्रभप्रासादः कारितः ली. लालचंद्र गणिना सूत्रधरी(धार परसा। The writer Lālacandra was the pupil of Sānticandra Upādhyāya. The idol installed by Bhānucandra must be that of Lord Candraprabha a parikara of which was consecrated by Pandita Jayasigara on Monday Mārgasirşa Sudi 2nd S. Y. 1678 (5-11-1621 A. D.) got made by Malapura's sangha.- I'rom the copies of inscriptions supplied to me by Munis Darśanavijaya and Nyayavijaya. Tho said parikara is at present lying broken, while the idol is not found in the temple. It existed till S. Y. 1698 as the same is referred to by Vijayasagara in his SammetaS'ikhara Tirthamala dhāla 6 verse 4 in words " *29H fart, 15 eifs" and till S. Y. 1750 for certain as is known by its reference in Saubhagyavijaya's Tirthanālā dhälā 13 in words " faal, HOT H T".

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. While on his way to Abmedābād, with the royal firmān appointing him the Governor of Gujarāt, Makarabkbān" halted at Jālore and saw Bhānucandra with due respect. The Khan asked him whether he could be of any service to him. The Upādhyāya thereupon said to him that Jaina sadhus belonging to the Sāgara group were acting contrary to the behests of the late and the most revered Hira-Vijaya Sūri: Vijayadeva Sūri had, moreover, joined hands with them, and this act of bis was improper. Makarabkbān replied that if Siddhicandra was sent with him, he would act as desired by him. Accordingly, Siddhicandra started with him and both reached Siddhapur after a time.
8 to the Sãcan. The Uparespect.
Vijayadeva Sūri from Patan sent a monk by name Dhanavijaya and ten leading Jainas to receive Siddhicandra at Siddhapur and invited him to come to Patan and to receive the title of Upādhyāya from the Sūri. Siddhicandra rejected the said offer saying that he would act up to his Master's instructions. He without being deflected from his project reached Abiedābād via Mehsāņā.
At Ahmedābād Siddhicandra joined Somavijaya Upadhyāya who exerted his best to dissuade Vijayadeva Sūri from taking the side of the Sāgara group and suggested peaceful steps for bringing about unity. All his attempts however failed. It was then felt that adoption of some drastic action was necessary.
Prominent Upādhyāyas by name Somavijaya, Nandivijaya, Vijayarāja, Dharmavijaya and Bhānucandra and the poet Siddhicandra and other monks, who on invitation gathered at Ahmedābād from different places, got a learned monk by name Rāmavijaya invested with the title of Acārya at the hands of Vijayasundara Suri Bhattāraka of Vadašākhā, named him Vijayatilaka Sūri on Paoşa Sudi 12 S. Y. 1673 Wednesday (8-1-1617 A. D.) at Ahmedādād and accepted him as the successor of Vijayasena Sūri. At the time Siddhicandra was granted the title of Vācaka i. e. Upādhyāya. This festive occasion was celebrated with great eclat by the help of Subā Mukarabkhān who greatly honoured the new Sūri and supplied his men, horses and elephants for the occasion.
At the instance of the Sūri, Nandivijaya went to Māndu, while Bhānucandra with his pupil Siddhicandra went to Sirohi. At Māndu, Nandivijaya saw Emperor Jahāngir who was there at the time. The Emperor paid respects to him and remembering Bhānucandra wished that he was there.
93 Makarabkhān:-or Mukarrabkhăn was the 14th Viceroy of Gujarat, from 1616 to 1619
A.D. He started for Ahmedabad to take the charge on 1st Aswin Sudi 13 S. Y. 1673 (Hindi) i. e. (13-9-1616 A. D). "In A.D. 16I6, on their (Jahinagir and Nür Jahan's) return to Delhi, Mukarrab Kbăn, n surgeon who had risen to notice by curing Emperor Akbar, who was ennobled by Jehängir, and who, since A. D. 1608, had been in charge of Surat or of Cambay, was appointed 14th Viceroy of Gujarät, with Muhammad Safi as his minister. Jehāngir appointed Shah Jahan, 15th Viceroy of Gujarat in the place
of Mukarrab-Khān in 1618 A. D." (History of Gujarat-Bombay, Gaz. pp. 375-6) 94 Jahangir leaving Agră in the autumn of 1613 A. D. reached Ajmere on Monday 26th Aban
i. e. Märgasirsa Sudi 7th S. Y. 1670 (8-11-1613 A.D.) and from there he started on Saturday (Tuesday in Tuzuk-i-Jah. p. 340 is corrected by Debiprasad in bis Jahāngir Nämä p. 225 ) the 1st Zilqada corresponding with the 21st Alan November 2nd 1616 A. D. (Kärtika

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Two Mevrās with the imperial firmān calling Bhānucandra came to Ahmedābād and handed over the firwān to Makarabkhān the Viceroy of Gujarāt. The Subā saw Vijayatilaka Sūri and learnt from him that Bhānucandra was at Sirohios. Bhānucandra was called by the Sūri and Dharmavijaya Upādhyāya was sent in his place at Sirobi. When Bhānucandra came to Ahmedābād, he was honoured by the Suri and the Subā. Coming to know of the Emperor's call, he forth with started and arrived at Māndu.
Jahāngir was much pleased at seeing Bhānucandra and requested him to impart religious instructions to his son Sahariyār as he used to do to his illustrious father (Akbar). He further said that he had great affection-regard for him and asked him to say what he could do for him. Bhānucandra submitted that His Majesty was well aware that Hiravijaya Sūri on invitation had paid frequent visits to his father, Emperor Akbar, who had invested the Sūri with the title of Jagadguru; his successor Vijayasena Sūri bestowed through misplaced affection the title of Acārya upon Vijayadeva Sūri who at the time acted in contravention of the resolutions passed by those predecessors of his against the Sāgara group-monks and made common cause with them; consequently he and many other sādhus left his fold and appointed another Acārya; and the Emperor would be pleased to see that the said Vijayadeva Sūri and his colleagues would not do anything derogatory to those pūrvācāryas. Thereupon Jahāngir gave him to understand that he would do what he wanted him to do. Bhānucandra stayed there and began to instruct Prince Sahariyār. The Emperor gave written directions to the officers at Ahmedābād, Surat and Baroda that Sāgara group be stopped from troubling the other group.
At the time during the monsoon, there arose a great quarrel between the followers of Sāgara and Vijaya-two Tapā groups at Burhānpur. Darśanavijaya came from Burhanpur and the matter was brought to the notice of Bhānucandra who asked Siddhicandra to approach the Emperor to bring the offenders to book. The Emperor passed necessary orders to his son Khuram Sultan" (who was then in the supreme command of the army at Burhānpur). Peace was restored on the offenders tendering apology.
Sudi 3rd S. Y. 1673) and arrived at Mandu on Monday 3rd March 1617 A. D. (Falguns Sudi 7th 1673 S. Y.-Debiprasad J. N. p. 253) thus taking 1 months and 2 days (Tuzuk-i.
Jahāngiri p. 363). 95 At Sirohi Bhānucandra composed a Sanskrit commentary on Vasantarāja's S'akuna-S'ästra
as appears from its first few verses in the reign of Akşayarāja. (This Akşayarāja must be 2nd Akherāja son of Mahārāja Rājasimha who was killed by Prithviraja in S. Y. 1674 (1617 A. D.). When he sat on the throne in S. Y. 1674, he was 21 years old. He ruled till S. Y. 1720 when he was imprisoned by his son Udayabhāņa and died in S. Y. 1730.
-Vide History of Sirohi in Hindi by R. B. Gaurisankara Ozä. 96 The Prince (Khurram ) marched towards the end of October 1516 (2nd Aśvinu S. Y. 1673)
to the Deccan via Ajmer and reached Burhanpur on March 6, 1617 A.D., Thursday 10th Fälguna S'udi 1673 S. Y.) accompanied by the most valiant Imperial generals to bring the Deccan war to a successful conclusion. Jahangir with his party reached Mandu on that very day (Tuz, Jah. says on Monday the 23rd which according to Debiprasad corresponds with Făgan Sudi 7th S. Y. 1673). Adil Shah acepted the terms of Khurram

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When Bhanucandra and Siddhicandra spoke to Jahangir as to how the quarrel arose and peace was restored at Burhanpur, the Emperor desired that such state of affairs be stopped for ever and unity be established. Hence he called both the AcaryasVijayadeva Sari and Vijayatilaka Suri to Mandu-Both came there. Nemisägara Upadhyaya of Sagara group at the bidding of Vijayadeva Süri reached Mandu to join his side.
The Emperor called both the Acaryas before him and wanted to know what the dispute was. Nemisägara replied that the other side did not respect the prominent pupil and successor of the great Acaryas (i. e. Vijayadeva Suri). Bhanucandra forthwith retorted, One who would not respect Hira Suri's commands, and contrary to the same would have faith in the doctrines laid down in a book (Dharmasigara Upadhyāya's Sarvajna S'ataba, a new edition of Pranacana Parils, proscribed and rejected by the late lamented Süris as opposed to scriptures), is not entitled to any respect'. Nemisägara insisted upon that work being in consonance with the sacred books. Jahangir inquired of Vijayadeva Suri what the real matter was. Vijayadeva Sūri stated that the work in question was wrongly denounced by the other side as contrary to scriptures.'
At that time the Emperor argued :-Though they denounced the work as untrue wrongly, you should take it as such if you believe in your purvācāryas and inspite of that if you put faith in such work, you would be acting against your own masters'. Nemisägara retorted saying if any statements in that work were proved untrue, his side was prepared to correct the same. The Emperor curtly said 'Is your knowledge more than that of your Masters who declared the doctrines of the work as untrue? If you would not have faith in your Masters' words, your reputation will die out. Please attend to your duties and coase fighting amongst yourselves.'
Bhanucandra pointed to Vijayatilaka Süri as their true head and the newly nominated true successor of Vijayasena Sūri, because he acted in the footsteps of that Suri. The Emperor opined that it was good of him to do so and that he be accepted as the true guru.
Vijaya-tilaka Sari then came to Ahmedabad where Jahangir and Bhanucandra also arrived. Thus Bhanucandra and Siddhicandra had taken a prominent part
and peace was concluded. The Prince left Burhanpur reaching Mandu on October 12, 1617 A. D. (Sunday 8th Kartika Vad S. Y. 1674 Hindi) (T. J. says Shah Jehan paid respects and offered presents to Jahangir on Thursday the 10th of the month Shavval 1036 H. which according to Debiprasad corresponds with Asvina Sudi 13th S. Y. 1674 Hindi) when he was greatly honoured and styled Shah Jahan (king of the world) by the Emperor. Then the Emperor with Nur Jahan started for Cambay where they reached after a leisurely journey of two months, halting there for 10 days. Leaving Cambay on December 30, 1617 (Tuesday 13th and 14th of Pausa Sudi S. Y. 1674) they entered Alimedabad on January 5, 1618 A. D. (Monday 4th or 5th Magha Vadi S. Y. 1674 Hindi).
97 Jahangir arrived at Ahmedabad on January 5, 1618 A. D. (Magha Vadi 5th S. Y. 1674) See the previous foot-note.

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in working against Vijayadeva Sūri. (Vide Vijayatilaka Suri Räsa Adhikāra 1, composed by Darśanavijaya in S. Y. 1679 Mārgasirşa Vadi 8th at Burbānpur).
According to the other account, at Māndu Emperor Jahāngir asked the local leading Jaina Candrapāla to call Vijayadeva Sūri. The Sūri was passing the monsoon at Cambay and on receipt of the invitation started for Māndu and reached it on Aśvina Sukla 13th S. Y. 1673 (Gujarāti while Hindi S. Y. 1674 corresponding with English date 2-10-1617 Thursday). The next day the interview took place. The Emperor received him with due respect, and being pleased with the Sūri's strong body despite his severe austerities, gave him the title of Jahāngira Mahā-Tapā (i. e. a great austere man acknowledged by Jahangir). He disarmed the opposition of the Sūri's opponents and enjoined the Sanghapati Candrapāla to take the Sūri in a big procession to the accompaniment of the imperial band to his halting place. Further he declared that the Sūri was the acknowledged head-preceptor of the Jaina sangha. (Vide 17th Chapter of Vijayadeva-Mahātmyam a sanskrit versical composition by Srivallabha Upadhyāya of Kharatara gaccha. We have already mentioned about these accounts in this introduction at pages 20-21 under the heading of Vijayadeva Sūri and Nemisāgara Upadhyāya).
[Looking from a broad point of view, both the accounts are correct so far as the general facts are concerned, though each in the end prejudicially takes one-sided view. Both the Sūris were summoned after Bhānucandra was called at Māndu by the Emperor to bring about peace and amity between the two opposing parties. That Vijayadeva Súri was invested with the title Jahāngiri Mahā-Tapā', cannot be denied though the first account is totally silent on that point, as that fact is borne out by that title having been expressly engraved in the subsequent consecration-inscriptions of Vijayadeva Sūri. Both parties must have been appeased by the Emperor by sweet pursuation to the effect that the preceding Acāryas' actions be respected and they should behave towards each other properly and live peacefully and amicably. ]
It is said about Siddhicandra that once thirty two thieves at Burhānpur were on the point of being put to sword, wlien Sicilnicandra oblined an imperial firman and saved all of them from being put to death. They were released and provided with clothes; similarly many nobles were saved from punishments. Jayadasa and Appo-Lad Baniās who were sentenced to be trampled under the feet of an elephant on account of their killing an elephant wrongfully, were got released by Siddhicandra (Hira Sūri Rāsa p. 185).
In S. Y. 1690 (1633-34 A. D.) Mehājala the sanghapati led a sangha from Nādalāi on a pilgrimage to the Satrunjaya. Vijayānanda Sūri (the successor of the above Vijayatilaka Sūri on Pauşa Sukla 14th S. Y. 1676—Saturday 8th January 1620 A. D.) and Siddhicandra Upādbyāya joined the said sangha at Dholka. (see the above Vijaya-tilaka Sīri Rāsa Adhikara II composed by Darśanavijaya in S. Y. 1697 and Prācīna-tirtha-mālā-samgraha p. 106).
No information is available as to actually when Bhānucandra died but it is

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surmised that he may have died before S. Y. 1690, as Siddhicandra is mentioned to have joined the above sangha alone i. e. unaccompanied by Bhānucandra.
As to himself Siddhicandra says the title of Khus-faham (a man of sharp intellect) was conferred upon him for his avadhānas not only by the Emperor Akbar Jalāldin but also by the Emperor Jahāngir Nuruddin, and the latter further invested him with the titles of Nadira-Janān (the unique of the age) and Jahāngira-pasanit (Favourite of Jahāngir) as appears in the ending prose-portion of his works Jinas'ataka Tikā and Anekārthopasarga Vrtti. He performed avadhānas to the number of 108 i. e. he could attend to 108 things at a time (see the initial 2nd verse of his Bhaktāmarastotra-Vrtti). On seeing him in his early age as handsome as cupid, Akbar treated him as his own son. (Vasavadatta-Tīkā's intitial 9th verse) and he was just like & bee engrossed in the lotus flower in the form of the heart of Emperor Akbar (Jinas'ataka-tikā's ending 1st verse, and Bhaktāmara-stotra-tīka's initial 3rd verse).
It is stated in the present work that he was 25 years of age when Jahāngir the Emperor issued bis unjustifiable order of banishing him and other sādhus. This happened probably in S. Y. 1668 or 1669 but certainly before S. Y. 1670 Āśvina Sudi 2nd (Monday 6-9-1613 A. D. see footnote No. 90 )—the date of departure of Jahāngir from Agrā for Ajmere. Besides ho gave the year of composing his Jinas'ataka-Tīki as S. Y. 1714 at Sanghapur (near Vijapur in Gujarāt) and in his own time his Kavya-prakās'a khandana was copied in S. Y. 1722, hence it can be safely said that he lived at least 67 years.
We come across another Jaina monk by name Bhānucandra who was also & contemporary of our hero Bhānucandra, in the aritha-kathūnaka (half autobiography) of the great Hindi Jaina poet and philosopher Banārasidāsa who states thereinos "I was engrossed in sexual science. Then in S. Y. 1657, Abhayadharma Upādhyāya of Kharatara gaccha visited Jaunpur with his two pupils by name Bhānucandra who was a clever monk and Rāmacandra a boy in a layman's garments. Bhānucandra by dint of his learning and saintly character became very popular. Once I with my father went to hear his sermon and by constant visits became much attached to him and used to take lessons from him. I learnt and committed to memory Panca-sandhi, Sānayika and Pratikramana sūtras (Jaina ceremonial works), Chandaśāstra, Srutabodha, Kosco and numerous Sanskrit verses. Besides I took eight vows from him. Notwithstanding that, sexual attachment did not leave me."
VI. GENEOLOGICAL LIST OF PUPILS OF BHĀNUCANDRA.
Rşabhadāsa a Gujarāti poet was a contemporary of Bhānucandra. He in his Hiravijaya-Sīri-Rāsa composed in S. Y. 1685 states at p. 185:- Bhānucandra from
98 at af faart TEAM
___ खरतर अभयधरम उवज्झाय, दोय शिष्य जुत प्रगटे आय । भानुचंद्र मुनि चतुर विशेष, रामचंद्र वालक गृहभेष ।। १७३-४ xx Vide Introduction to Banārasi-Vilāsa edited by my friend Näthurăm Premi).
9

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Mālpur went to Marwad and passed monsoon at Jhālor where be initiated 21 lay men into the monk's order. He had in all 80 pupils, 13 of whom were invested with the title of Pannycīsa (Pandita) by name Udayacandra, and others, amonyst whom the most prominent was Siddhicandra.' Though, names of all his pupils cannot be had, fifteen of them can be identified with pupils of some of them, names of all ending with Candra'.
1. Udayacandra-He corrected and revised a work Mrgänka-Carita in Sanskrit composed by his co-pupil Ķddhicandra (see below no. 6). His pupil Rūpacandra composed a Sanskrit avacūri on Dandaka-prakarana on Thursday Jyeştha Sukla 6th, S. Y. 1675 and had a pupil by name Viśālacandra whose copy of a work written at Devakipātan is found in Broach Bhandār.
jarati ed Bhala Ras
2. Bhāvacandra-He was the elder full brother of Siddhicandra. For him and others, his Master Bhānucandra composed Nāma-S'reni Vrilli (vide its initial 3rd verse). He wrote the very first copy of his younger brother Siddhicandra's work entitled S'obhana-stuti-tikā. His pedigree of pupils is Bbūvacandra-Kanakacandra-Karpuracandra-Mayācandra who had three pupils named Bhakticandra, Sūgālacandra and Vallabhacandra, the last wrote a copy of Gujarāti Caturviñsati Jina stavanas-Covisi by Sanghasoma on first Aşādhá Vadi 2 S. Y. 1771 (J. G. K. III p. 1139); Bhakticandra's pedigree of pupils is Bhakticandra-Udayacandra II-Uttamacandra-Sivacandra II who wrote a short Gujarāti poem Tārangā-mandana-Ajitanātha-stavana on Vaišākha Sudi 10th S. Y. 1874 at Rādhanpur (Broach Bhandār) and a copy of Dhundhaka Rasa by Uttama vijaya on Māgba Vadi 5, S. Y. 1880 at Boinbay for Muni Dadhicandra (J. G. K. III p. 301). The said Sivacandra II's pupil Haricandra II's pupil Gulābacandra made a copy of Uttamakumāra Rāsa by Jinaharşa in Gujarāti on Pauşa Vadi 13 S. Y. 1867 at Visalnagar (J. G. K. III p. 1155).
S. B
3. Siddhicandra-The author of the present work. He was the younger blood-brother of Bhāvacandra. About him we have already stated. He had five pupils by name Suddhicandra, Sabhācandra, Subuddhicandra, Amicandra, and Karpūracandra, for the last of whom Siddhicandra composed Laghus'ānti-Stotra-Vrtti as stated by him at its end. Suddhicandra copied a MS. of Dipāliki-Kalpa in proso at Vidyāpura (Vijāpur in Gujarat) in S. Y. 1698 (see Praśasti Sangraha p. 209 No. 749) and Subuddhicandra a MS. of S'iladūta on Āśvina Vadi 2nd S. Y. 1701 at KarpatavāņijyaKapadvanj (Bhandārkar 0. R. Institute Collection, Poona). Amicandra's pupil Gunacandra II's pupil Govindacandra copied a MS. of Padmasāgari-Kathā on Sunday Āso Sudi 9th S. Y. 1759 (Limbdi Bhandār). Sabhācandra's pupil Bhāgyacandra's pupil Khusyālacandra wrote copies of Gujarāti poems of the same name Ratnapăla-Rāsc one by Suravijaya and another by Mohana vijaya for his co-pupil Lakhamicandra on Monday Caitra Sudi 15th S. Y. 1786 (23-3-1730 A. D.) at Gangapura in Bbāla Country (J. G. K. II, p. 295 and p. 434).
4. Devacandra-An Osvāl baniã of Ahimmanagar (probably near Idar) in Gujarāt born of parents by name Rindo Sāha and Varabāi. His original name was

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Govāla. At the age of 9 years he lost his father. Hearing' sermons of Vijayasena Sūri he renounced the world along with his younger brother and widowed mother. He and his brother were named Devacandra and Vivekacandra by Pandita Rangacandra. Both lived together, studied at the feet of Bhānucandra Upādhyāya and became his pupils. Devacandra got the title of Pandita in S. Y. 1665 at Delvādā in Kathiāwār and resorted to severe austerities. He died at Sarotarā in S. Y. 1697 Vaisakha Sudi 8th after 5 days of anasana at the age of 53 (vide Devacandra Rāsa composed by his brother Vivekacandra, a summary whereof is given in Jaina Satya Prakāśa Vol. II No. 2 and in J. G. K. III p. 1070).
He composed a Sanskrit commentary on Sobhana's Jina-stuti (Published in Āgamodaya Samiti Series No. 51) and some poems in Gujarāti (vide J. G. K. I p. 579 and III p. 1070). In one of his Gujarāti poems S'atrunjaya-tirtha-paripāti he stated that he after passing the monsoon of S. Y. 1649 at Idar went on a pilgrimage to Satrunjaya on Thursday Māgha Vadi 15 S. Y. 1695 (21-2-1639 A. D.) with his said brother and co-pupil Vivekacandra and their twelve pupils over and above 200 Jaina sādhus of Vijayadeva Sūri's group (See Prācina-tirtha-mālā pp. 38 to 47).
5. Vivekacandra-As stated above, he was the younger. full brother of the above-mentioned Devacandra with whom he took initiation into the monks order, lived and studied together. Both jointly initiated other pupils. Vivekacandra consecrated Pādukās of Vijayasimba Sūri, the well-known deceased pupil of Vijayadeva Suri, on Sunday Fālguna Sudi 3rd S. Y. 1709 corresponding with 20-2-1653 A. D. (Inscription No. 514 Jinavijaya II, wherein the said Vijayadeva. Sūri is described as the holder of the title “Jahāngiri-mahā-tapā' granted by Emperor Jahāngir).
Guņacandra one of the pupils was the copyist of the MS. of the present work. There were other two pupils by name Tejacandra and Jinacandra whose two pupils named Jivanacandra and Dānacandra had three pupils by name 'Dipacandra, Dolatacandra and Pratāpacandra. The said Jivanacandra wrote a MS. copy of a Gujarāti poem-Sripāla Rasa by Jnāna-sagara on Thursday Jyestha Sudi 10th S. Y. 1753 (20-5-1697 A. D.). at Pātan (J.G. K. I p. 59 ) and another Gujarāti poem, Prthvikumāra Rāsa, by the above Devacandra, in 12 folios on Tuesday Caitra Sudi 10th S. Y. 1756 (19–3–1700 A. D.) (J. G. K. III p. 1072); and Dānacandra wrote a copy of a Gujarati poem Sādhuvandana by Punyasāgara on Aso Vadi 11 S. Y. 1742 (J. G. K. III p. 655), a MS. copy of stotras viz. Ajita-S'anti, Bhaktāmara, Santi &c. at Pātan on Kārtika Sudi 11th S. Y. 1762 (Gokulbhāi Nānji's collection) and a MS. copy of Gujarāti Satrunjaya TirthaParipāți of the above Devacandra at Patan in S. Y. 1769 (J. G. K. I p. 581). Dipacandra copied a Gujarāti poem-Ratnakumāra Copāi by Sahajasundara on Friday Jyestha Sudi 2. S. Y. 1778 at Patan (J. G. K. I p. 125) and another poem, Jayasena Kumāra Rāsa, by Amệtasāgara, on Caitra Vadi 14th S. Y. 1782 (J. G. K. III p. 1275) and Dolatacandra copied a Gujarāti poem-Smaller Sripāla Rāsa by Jinabarsa on Thursday Aso Sudi 14th S. Y. 1763 (29-9-1726 A. D.) at Pätan (J. G. K. III p. 1153). Dipchandra's pupil Kalyāṇachandra wrote a copy of Samayasundara's Thāvaccă-suta Copãi on Sunday Caitra Vadi 6 S. Y. 1792 at Mandal (J.G. K. III p. 862).

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The said Tejacandra had a.so pupils by name Tārācandra and Tatvacandra whose two pupils by name Keśaracandra and Premacandra copied a MS. of a Gujarāti poemRatnapala Rāsa-by Mohanavijaya on Wednesday Āśvina Sudi 2nd S. Y. 1788 (22-9-1731 A. D.) at Lāśi (J. G. K. III p. 1379). The said Pratāpacandra had two pupils named Bhāvacandra II and Vidyācandra—the latter had three pupils by name Mukticandra, Vakhatacandra and Tārācandra II, the last of whom copied a Gujarāti poem entitled Candarājā-Rāsa by Mohanavijaya in 140 folios on Jivavāra-Thursday Vaišākba Sudi 3rd S. Y. 1844 (8-5–1788) (J. G, K. III p. 1385).
6. Radhicandra-He composed in Sanskrit Mrgänka-carita which was corrected by the aforesaid Udayacandra (no. 1) as stated above, and in Gujarāti Sangrām Soni Räsa of 20 verses. His pupil Lalitacandra wrote a MS. copy of Rși-Mandala on Saturday Mārgasirşa Vadi 5th S. Y. 1705 (25-11-1648 A. D.) at Viramapura.
7. Sumaticandra-He bad two pupils by name Anandacandra and Sujanacandra, the pupil of the former named Amicandra II wrote for the latter & MS. copy of Rşimandala at Mându on Fridáy Māha 7th S. Y. 1724 (10-1-1668 A.D.), that of Uttaradhyayana-Sūtra at Nala-Kaccha (Nálchhā) a village at the foot of Māndu on Thursday Āśvina Sudi 3rd S. Y. 1740 (13-9–1683 A. D.) and a MS. copy of Upades amala on Asvina Sudi 5th S. Y. 1741 (3-10-1684 A. D.) (Praśasti-Sangraba p. 235 No. 878, p. 252 No. 953 and p. 253 No. 956).
8. Hiracandra-He composed a Gujarāti Būlüvabodha-gloss on Karma-grantha (J. G. K. III p. 1603). In S. Y. 1694 he in company of his brothers-co-pupils Kušalacandra and Amaracandra and his pupils by name Dipticandra, Rāmacandra, Jinacandra II and others and with the sangha of Sirodi had been to Abu on pilgrimage ( Inscription in part no. 163 Jinavijaya II and in full no. 82 Jayantavijaya). His pupil nained Ravicandra wrote at Cambay a MS. copy of Upāsaka-Dasānga Sūtra on Thursday Fälguna Sudi 5th S. Y. 1722 (1-3-1666 A. D.) (Āņandji Kalyāņaji's collection at Palitānā) and a copy of Sumitra Pājarşi Rāsa by Rşabhadāsa (J. G. K. III p. 917) and his pupil the said Jinacandra II composed in Gujarāti a short poem describing the pilgrimage by a congregation led by two brothers Mälji and Rāmji both Modha Banias of Ahmedābād and headed by Vijayarāja Sūri to Satrunjaya visited on Fālguna sudi 7, S. Y. 1723 ( a copy of which poem I have got). His pupil by name Mānacandra's pupil Khimacandra's pupil Kesaracandra copied Sreņika Räsa by Rşabhadāsa on Wednesday Bhadrapada Sudi 3 S. Y. 1766 at Surat (J. G. K. III p. 920).
The said Jinacandra had also a pupil by name Jitacandra who had two pupils named Yaśaścandra and Labdhicar.dra, the former of whom wrote a copy of PancākhyānaCopāi by Nityasaubhāgya on Thursday Aso Sudi 2 S. Y. 1770 (J. G. K. II p. 282 ), a copy of Kumārapāla Räsa by Jipaharşa on Saturday first Aso Vadi 4 S. Y. 1814 at Kayarvādā for Dolatacandra. (J. G. K. III p. 1156 ). Labdbicandra's pupil named Devacandra (II) had two pupils :-Bhavānicandra and Somacandra II—the latter of whom wrote a MS. copy of Strunjaya-Maliitmya in Sanskrit prose by Hansaratna of 246 folios at Tankāriã on Saturday Jyeștha Sudi 1st S. Y. 1833 (18-5-1776 A. D.)

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(Puratatva-Mandira's collection); and a copy of Santinatha Rasa by Ramavijaya at the very village Tankaria on Monday Caitra Sudi 12 S. Y. 1842 for Muni Sabhäcandra (probably in the said collection.)
9. Somacandra-He wrote a MS. copy of Vivekaviläsa by Jinadatta Sari on Monday Falguna Sukla 2nd S. Y. 1685 (16-2-1629 A. D.) during the reign of Vijayadeva Süri (Peterson's Report IV p. 115).
10. Haricandra-He composed a Gujarati hymn on 'Moḍherā Pārsvanatha' noting the consecration of the idol of Parsvanatha at Modhera (near Patan in Gujarat) on Vaisakha Sudi 8th S. Y. 1697 in the temple got built by Dosi Maniya, the son of Panji sanghapati,
11. Sukhacandra-His copy of Nava-tatva Prakarana made for Pravartini Lilälaksmi during the time of his co-pupils Udayacandra and Rddhicandra (nos. 1 and 6) is found in the collection of the late Seth Premchand Ratanji of Bhavanagar.
12. Kus'alacandra-See under the above no. 8 Hiracandra,
13. Amaracandra-see under the above no. 8 Hiracandra.
14. S'ivacandra-He was the author of Laghuprastāvokti-ratnākara quoted by his co-pupil Siddhicandra in his Bhaktamara-stotra-Vrtti.
15. Labdhicandra-He wrote a MS. of Surasundari Copdi in Gujarati on Tuesday Fagapa Sudi 7th S. Y. 1674 (9-3-1617 A. D.) and presented it to sadhvi Gunalaksmi pupil of sadhvi Rüpalaksmi for her study. He composed a short hymn. in praise of Navakhandā Pārṣvanatha of Ghogha in Gujarati 37 verses. He was at Malpur in S. Y. 1691 as appears from the unpublished inscription" of the idol of Munisuvrata installed in the temple there.
VII. LIST OF WORKS BY BHANUCANDRA.
1. Sürya-sahasra-nāma-Vrtti-a Sanskrit commentary of one thousand Sanskrit names of the Sun which the author used to recite before the Emperor Akbar every morning. These one thousand Sanskrit names of the Sun are published in a Hindi monthly Atmananda Vol. IV No. 9 September 1933 from a MS. in the collection of the late Muni Vicaksanavijaya and are herewith appended. The commentary is not available to me.
99 संवत् १६९१ वर्षे वैशाख शुदि १० गुरुवासरे (04-1636 4. D.) बीजामति गच्छे पूज्य श्री गुणसागरसूरिवि आचार्य श्री कल्याणसागरसूरिजी उपदेशाद मालपुरवास्तन्य श्रीमाल शातिय बृद्धा मुशल गोत्रे सादा मादा भाव प्रतापदे सुन साहोन्म भार्या मुवरंगदे भ्रातृव्य सा० हरीकरण भा० जसवंमदे सुत सा xx भा० जसमाई सुत सा० द्रमादर भा० देव सा० गोपाल भ्रा० नेमीदास स्वश्रेयसे श्री जिनभवनसह श्री मुनिसुनिनं कारितं प्रतिडितं श्री तपागच्छे श्री विजयदेवरि पंडित लब्धचंद्र गणि प्रणमति । भुवन सूत्र ढाया।

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2. Ratna pāla-Kathānakam-A story in Sanskrit illustrating benefits from the charity of supplying water to the thirsty (A MS. copy written in S. Y. 1662 at Mālpur is available at Udaipur in Yati Vivekavijaya's Bhandar; also referred to in Bühler's report III of 1872–73 A. D.).
3. Vasantarāja-S'akuna-s'āstra-vrtti-A Sanskrit commentary on Vasantarāja's work on omens and portents composed at Sirohi during the reign of Akherāja (who reigned from S. Y. 1674 to S. Y. 1720 and died in S. Y. 1730 see foot note no 95 at p. 62), and corrected by the author's pupil Siddhicandra.. (Published by Sridhara son of Jatāšankara an astrologer of Jaipur and printed in Jagadīśvara Press Bombay in S. Y. 1940; and then also published and printed by Venkateśvara Press Bombay in S. Y. 1963 with its Hindi translation. Referred to in Mitra's notices Vol. V p. 263 No. 1939. A MS. copy of 177 folios written in S. Y. 1763 is found in Hansavijaya's Bhandār at Baroda No. 1199 and another copy is in Vivekavijaya Yati's Bhandār at Udaipur No. 194).
4. Kādambari-pūrvārdha-tīkā—& Sanskrit commentary of the first half of Kadambari of Bāņa-bhatta, composed during the times of Vijaya-tilaka Sūri Circa S. Y. 1673 to 1676); It is the only commentary extant on Baņa's said work (Printed and published by Nirņaya sägara Press, Bombay).
5. Sārasvata - Vyākarana-vrtti-tippaņa or vivarana-A Sanskrit commentary on Sārasvata Prakriya which is itself a commentary by Kşemendra a son of Haribhatta (Buhler III. 30 N. P. i. e. North-West provinces Allahabad 1877-86 referred to in Catalogus Catalogorum 1891 A. D.) who composed it on Narendra's Dhātupātha of the Sārasvata Grammar of Sanskrit language (Cata. Cata. part II, 1896 A. D.). Bhānucandra's said vivarana was corrected by his pupil Siddhicandra. (A MS. copy of 40 folios is in Pravartaka Kāntivijaya's Bhandār at Chāņi in bundle No. 6 MS. No. 44).'
6. Kāyyaprakās'a-vivrti-Kāvyaprakāsa is a well-known work in Sanskrit on poetics by Mammatācārya. A Sanskrit commentary thereon was written by Bhānucandra as is stated in the initial tenth verse of this work. (A MS. thereof was seen by the late Sir Bhandārkar at Ahmedābād in Vimala-gaccha's bhandār as mentioned by him in his report of 1883-84 at p. 17 para 14. The said Bhandār is situated at Dośivāda's pole at Ahmedabad and is not now easily accesible).
It appears this work of Bhānucandra is different from Siddhicandra's, Kāvya. prakasa-khandana.
7. Nāmas'reni-yrtti-referred to in the initial tenth verse of this work), Nāma-sangraha (referred to in Cata. Cata. II), Vivikta-nama-sangraha (referred to in Mitra's notices Vol. X p. 151), Nāma-malā—all these names are applied to one and the same work which is popularly called Bhānucandra's Nāma-mälu. Vivikta-nama means asamyukta i. e. a word which is not a compound word. In this work there are six Kāndas (parts) viz. Devādhideva, Deva, Manusya, Tiryak, Nāraka and Sāmānyu-Kündas,

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The author says the work was composed for his pupils Bhāvacandra and others for their proper understanding. Occasionally Gujarāti words are also used for clarification. As Vivikta-nama-sangraha it is referred to in Mitra's notices X p. 151 No. 4015 where it is described as a commentary on the nama-sangraha of Hema Acārya commonly called Hema Kosha. Its colophon extracted there states that the commentary was composed during the reign of Vijayasena Sūri (who died in S. Y. 1672 Hindi) hence the maximum date of its composition is before S. Y. 1672. (A MS. copy is available in Deblā-Upāśraya Bhandār Ahmedābād. It is of 113 folios and is written in S. Y. 1698 at Syamapuri i. e. Kālupur of Ahmedābād. Another MS. is lying in New Sangha Bhandār Vakhatji's Sheri at Patan No. 25 in bundle 21 ).
8. Viveka-vilāsa-tīkā-A Sanskrit commentary on Viveka-vilāsa a work composed by Jinadatta Sūri of Vāyada Gaccha about S. Y. 1265. During the reign of Vijayānanda Sūri in S. Y. 1678, this commentary was corrected by Lābhavijaya Upādhyāya-the pupil of Kalyāņavijaya Upādhyāya, assisted by Jayavijaya—the pupil of Devavijaya, after getting permission of Siddhicandra for the purpose. (A correct contemporary MS. copy of 201 folios no 304 and a fresh copy of 320 folios written in S. Y. 303 in Bhaktivijaya's collection with Atmānand Sabhā, Bhavnagar, a new copy of 145 folios written in S. Y. 1958 in Pravartaka Kāntivijaya's Bhandār at Baroda Bundle No. 9 MS. No. 55, and a copy of 300 folios written in S. Y. 1967 in Hassavijaya's Bhandār at Baroda No. 1445 are available).
9. Sat-trinsikā-vrtti-(Iryāpathiki)-is in Vimala gaccha's Bhandār at Ahmedābād.
VIII. LIST OF WORKS BY SIDDHICANDRA.
• 1. Kādambari-Uttarārdha-tīkā-A Sanskrit commentary of the latter part of Kādambari of Bāņa-bhatta. It seems to have been composed by the author after S. Y. 1673 when he got the title of Upādhyāya (Printed and published by Nirnayasāgar Press, Bombay).
2. S'obhana-Stuti-tīkā-A Sanskrit commentary on the Sanskrit verses composed by Sobhana Muni in praise of 24 Jinas. (Three MS. copies are availablein Deblā's Upāśraya Bhandār at Abmedābād, No. 3 in the Bundle No. 75; in Vimala gaccha's Bhandār at Ahmedabad No. 18 in bundle No. 40 and in Virabāi's Pathaśālā Library at Pālitānā. It is referred in Bbandārkar's Report VI No. 1411 Published by Agamodaya Samiti, No. 51).
3. Vrddha-prastāvokti-ratnākara-A. large collection of Sanskrit verses for recital on appropriate occasions. See no. 5 below.
4. Bhānucandra-caritam-The life account of the author's Master Bhānucandra -the present work.

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5. Bhaktāmara-stotra-vrtti-A Sanskrit commentary on the Sanskrit hymn composed by Mānatunga Sūri in praise of the first Jina Rşabhadeva beginning with words "bhaktāmara". In this commentary the author has quoted verses from his above works Nos. 2, 3 and 4 and his co-pupil Sivacandra's Laghu-prastāvokti-ratnakara. (Published by Bhimsi Mānek, Bombay).
6. Tarka-bhāsā-tīkā-A Sanskrit commentary on the work of Hindu logic by name Tarka-bhāşa composed by Keśavamiśra (a MS. copy is in Vimalagaccha's Bhandār at Ahmedābād No. 16 bundle No. 6).
7. Sapta-padārthi-tikā-A Sanskrit commentary on another work of logic by name Sapta-padārthi composed by Sivāditya (Ibid. No. 48 bundle No. 36).
8. Jina-s'ataka-tikā-A Sanskrit commentary on Jina-sataka. The original work is a hymn in praise of Jina (conqueror i. e. Tirthankara) composed by JambuJambunāga of Candra gaccha about S. Y. 1005; while Śāmba Muni of Nāgendra gacche wrote a short commentary-panjikā in S. Y. 1025. On the basis of the panjika Siddhicandra wrote an extensive commentary by name Candra-candrikā in S. Y. 1714 at Sanghapura ( a village near Vijāpur of Gujarāt). (A MS. copy of 34 folios written in the same year on Vaišākha Sukla 3 at the same village Sanghapur is found in the Vimala gaccha's Upāśraya Bhandār at Vijāpur of Gujarāt).
. 9. Vāsavadattā-vrtti or vyākhyā-tīkā-A Sanskrit commentary on the Sanskrit campu Vāsavadattā of Kavi Subandhu. (A good copy of 62 folios is found in the above place at Vijāpur and another referred to in Peterson's Report IV No. 781 of 1886-92 A. D. is available at the Bhadārkar Oriental Research Institute, Poonā).
10. Kāvya-prakās'a-khandana- A sort of a commentary-vivrti-as the author calls it in Sanskrit on the well-known work of poetics Kāvyaprakāsa by Mammatācārya, whose several theories Siddhicandra has refuted. (A MS. copy of this also, in 62 folios written in the author's time S. Y. 1722 is available at the above place at Vijāpur).
11. Anekārthopasarga-vștti-A Sanskrit commentary iu the form of a lexicon, on Sanskrit words having different meanings as treated in Amarakosa, composed with the aid of several lexicons. (A MS. copy of 55 folios is also found in the above place at Vijāpur, and another MS. is available in Pravartaka Kāntivijaya's Bhandār at Chāņi No. 82)
12. Dhātu-manjari-A work on Sanskrit grammar relating to dhātus ( verbroots). This is different from the work known as Akhyāta-vāda-tikā. (A MS. is available in Limbdi Sangha Bhandār No. 65 bundle 27 and referred to in Buh. III p. 8).
13. Akhyātavāda-tikā-A commentary on a portion of Sanskrit grammar i. e. Akhyata which is defined as under :

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धात्वर्थेन विशिष्टस्य विधेयत्वेन बोधने । समर्थः खार्थयत्नेन शब्दो वाऽऽख्यातमुच्यते ॥ (A MS. is lying in Vimala Gaccha's Bhandār at Ahmedābād No. 6 Bundle No. 3).
14. Prākrita-subhāṣita-sangraha-An anthology being a collection of elegant witty or enigmatic prākrit gāthās-verses-selected by the author. (A MS. of 25 folios written in the author's time is also found in the above place at Vijāpur).
15. Sūkti-ratnākara-A collection of 377 elegant Sanskrit verses of different poets including the author himself on six seasons viz. vasanta, grişma, prāvrt, sarada, hemanta and sisira. The poets and works quoted are many, some of whom are unknown and some anonymous; so they furnish us a field of research relating to the said unknown poets and worke. The works quoted are Sūkti-kalpalata, Sūkti-sudha, Sūkti-sahasra, Kõvyaprakāśa, Meghābhyudaya and Krşņa-kridita-kävya. Poets quoted are: Bhojadeva, Kşemendra, Rājasekhara, Sarvadāsa, Bhartphari, Amaracandra the author of Bălabhārata, Bāṇabhatta, Amaru, Goi and Dhoi, Kulapati, Bhāravi, Trivikrama, Vijjikā (poetess). Pāṇini, Gāndhika Bhalluka, Raghupati, Bhānukara alias Vaidya Bhānupandita, Lolimba or Lolimbarāja, Rāmajişņu son of Harihara Koka, Rudra, Kumāradāsa, Kālidāsa, Nāthakumāra, Bihlaņa, Māgeśvara, Rudrata, Śrīharşa, Vyāsa, Bhattisvāmi, Śrutidhara, Rāma, Madana, Someśvara, Madhusūdana Sarasvati, Bhagiratha; Lakşmidhara, Dandi, Amộtavardhana, Mahāmanuşya, Vankalāvartta and Mayūra (A correct MS. copy is found in 16 folios in Pravartaka Kāntivijaya's Bhandăr-Baroda No. 1613, wherein first 5 folios covering description of the first season Vasanta are wanting, hence poets and works quoted in that portion cannot be mentioned here).
100 Most of the poets quoted here are also quoted in Sarangadhara-paddhali (Bom. San
Series No. 37) as stated hereunder with the total number of verses agsribed to the particular author mentioned in bracket therein and with the indication of other anthologies, if referred to therein such as: Saduktikarnämsta (-Skm), Kavindravacang-samuccaya (-Kys) Vallabha's Subhāṣitādali (-Sbhv.) and Jalhaņa's Sūktimuktāvali (-Sml). Amara-Amaruka (28) and Skm, Kvs, Sbhv, Amarasinha's Balabhārata (1). Amptavardhana (1) and Sbhy. Kālidāsa (the great poet) (26) and Skm; Kvs; Sbhv. Kumāradās& the author of Janakiharaṇa (4) and Skm; Kys; Sbhv. Kşemendra (61) and Shhv. Trivikrama Skm;-Vaidya Trivikrama (3); Trivikrama Bhatta (8) and Sbhv. Daņdinauthor of Dasakumāra carita (19) and Skm; Kvs; Sml. Dhoi-Skm. alias Dhoyika (1) and Sml. Nāthakumăra (1). Pāṇini (2) and Skm; Kvs; Sbhv. Băņabhatta-author of Kādambari ( 16 ) and Skm; Kvs; Sbhr. Bilhaņa (17) and Skm; Sbhy; Sml. Bhattisvāmin-Bhattasvāmin (1): Bhartrhari (62) Skm; Sbhv; Sml. Bhalluka Gandhin may be Bhallata (11) and Sbhv. Bhåravi (6) and Skm; Sbhv. Bhojadeva-Bhoja Narendra or Bhojarāja (13) and Skm) Kvs; Sml. Madana (2). Mayura (5) and Skm; Kvs; Sbhv; Sml. Mahāmanuşya (2; and Skm; Sbhv; Sml. Rājasekhara (14) and Skm; Kvs; Sbhv. Rudra (9) and Skm; Kvs, Sml; Sbhv. Rudrata (2). Lakşmidhara (5) and Skm; Kvs; Sml. Vijjikā-Vijjaká-Vidya (13) and Skm; Kvs; Sbhv; Sml. Vaidya Bhānupandita-Bhānukara (4)–Bhanupandita (2). Vyås& (32) and Skm; Sml. Sriharşa (11) and Skm; Kvs; Sbhv; Sml. Śrutadhara Rama may be Srutadhara (2) and Sbhv. Sarvadāsa-Sarvadása (1). Somes'vara-Bhatta Somesvara (1). (Vide Dr. Har Dutt's article 'An Analysis of authorities quoted in the Sărangadharapaddhati' Annals of B. O. R. Institute Vol. XVIII pages 77 to 84). Bhattisvămi
is the famous author of Bhatti-kāvya; Madhusudana Sarasvati is the author of Advaita. 10

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16. Mangala vāda-A very short work discussing the utility of Mangala (benedictory verses) in any work or composition in the style of neo-logicians, navyanaiyāyikas citing opinions of Cintāmaņikāra (Gangeśabhatta), Udayanācārya, Pragalbhacaraṇa and others and agreeing with the theory of Cintāmaņikāra (A MS. of 5 folios No. 2089 is found in Pravartaka Kāntivijaya's Bhandār, Baroda).
17. Sapta-Svecital viz.
valiutta or
i a-Santi oral
17. Sapta-smarana-Vrtti-Amongst most of the Svetambara Jainas nine bymns are meant for daily recital viz. (1) Navakāra-stotra (2) Uvasagga-haram or Upasargahara-stotra by Bhadrabāhu (3) Tijayapalutta or Saptatyadhikasata-Jina-stotra (4) Namiuna or Bhayahara-stotra by Mānatunga Sūri (5) Ajia-Santi or Ajita-S'anti-stotra by Nandişeņa (6) Laghu-S'ānti-stotra by Mānadeva Sūri and (7) Brhat-S'ānti-stotra by Vādivetāla Sānti Sūri (8) Bhaktāmara-stotra by Mānatunga Sūri and (9) Kalyānamandira-stotra by Siddhasena Divākara. The author composed a separate commentary on the said Bhaktāmara which is above referred to. This is a commentary on the above first 7 hymns. That on (1) Navakāra and (2) Uvasaggaharam is published along with Samayasundara's Anekārtha-ratna-Manjūşā in Sheth Devchand Lālbhāi Jaina Pustako ddbāra Fund Series No. 8. A MS. referred to in Peterson's Report V, No. 885 of 189295 A.D. of 13 folios written in S. Y. 1792 is available in Bhandārkar 0. R. Institute, Poona which contains gloss on the said two (1 and 2) hymns already published and on (3) Tijayapahutta and (4) Naniuna only. A nearly complete copy is formed by two incomplete MSS. of 17 and 14 folios the first containing gloss on first 4 hymns and two gāthās of the 5th hymn, and the second being gloss on the remaining gathās of the 5th hymn and 6th and 7th hymns respectively, found at Dehla-Upāśraya's Bhandar, Ahmedābād Nos. 141 and 140 of bundles Nos. 40 and 41.
18. Lekha-likhana-paddhati-[A MS. copy written in S. Y. 1711 at Vidyāpura (Vijāpur of Gujarāt) is lying in the collection of the late Muni Vicakşaņavijaya].
19. Samksipta Kādambarī-khathānaka-A brief summary of the plot of Kadambari in Gujarāti prose which furnishes a sample of Gujarāti prose of the beginning of Vikrama 18th Century (Published in Purātatva Vol. V, No. 4 pp. 244 to 257 from & MS. copy of 8 folios written in S. Y. 1747 at Patan kept in Dāyarā Upāśraya Bhandar at Palanpur).
We find, from his above works, the author was a voluminous writer-a lexicographer, grammarian and commentator. His original work is the present poem. Besides, he was a voracious reader, as is evident from several works composed by wellknown authors copied and got copied by him. · One of these by name KāmandakiyaNiti-sära got copied in 39 folios by the author is found at the above-mentioned place at Vijāpur.
siddhi. Lolimba-Lolimbarāja is that of Vaidyajīvana. Kulapati; Bhagiratha, Yages'vāra, Goi, Raghupati, Rāmajişnu son of Harihara Koka (Harihara Koka may be Harihara quoted in S'ār. Paddhati) and Vankalāvartta remain to be traced. Kävyaprakāśa is the famous work of Mammatācārya on poetics. Other works are yet to be found out.

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IX. THE PRESENT WORK. The present work is divided in 4 Chapters, each dealing with certain special events and hence all are not in sequence of time-one after the other. It is edited from a single MS. made available to me by my friend Mr. Agarchand Náhatā of Bikaner from Jayacandra Yati's collection at Bikāner. The said ms contains 33 folios of 13 lines on its each side and measures 104 inches in length and 41 inches in width. It is written on somewhat rough and thick country paper. It was copied by Guņacandra, a pupil of Devacandra and Vivekacandra—the latter two, pupils of Bhānucandra our hero and co-pupils of the author. The present text of this work seems to be somewhat incomplete as evidently appears from the absence of three following verses of Bhānucandragani-Carita quoted by the author in his later work entitled Bhaktāmara-stotraVrtti while commenting on the 39th verse of the said stotra :
वतः शिरांसि शूराणां पतितानि महीतले । जयश्रियो रक्तपङ्के पादन्यासोपलभ्रमम् ॥१॥ असुभिरपि यियासुभिः प्रविश्य, प्रतिभटमूर्धनि कोऽपि दत्तपादः । फलमिह मनुजन्मनोपलब्धं यशसि रतिमहतां न देहपिण्डे ॥२॥ महति समरसंकटे भटोऽन्यः प्रतिभटनिर्दलनात्समाप्तशस्त्रः । अगणितमरणः प्रविश्य वेगादरिकरतः करवालमाचकर्ष ॥३॥
-इत्यस्मन्निर्मितमहोपाध्यायश्रीभानुचंद्रगणिचरित्रात् ।
As no other manuscript of the work could be obtained, some errors are likely to have escaped notice in spite of utmost care taken and it is hoped the readers will excuse the same.
This is a historical composition. The authenticity of the incidents mentioned therein is proved as they are corroborated by independent and comtemporaneous authorities consulted and quoted by me. My thanks are due to my friends Messrs Acārya and Mohanlal Mehtă Advocates as well as to Mr. Mohanlal Jhavery Solicitor for going through portions of my manuscript, and specially to Mr. Ratilal J. Desāi M. A. for revising the same and Khānbāhadur Prof. M. S. Commissariat M. A. I. E. S. (Retired) for revising the Appendix II.
It is difficult for a student to obtain rare old books required for preparing a composition particularly on such an old historical subject. For enabling me to avail of the books necessary for the preparation of this introduction I am indebted to Seth Hiralal Amratlal B. A., Pandit Lālachandra B. Gāndhi of Baroda Oriental Institute, D. B. Krişnālal M. Jhaveri, Mr. 'Kokil' and Bombay University Library,
Lastly, Sri Jina vijayaji, the learned and able General Editor, of the excellent Sing.ri Jaina Series deserves my gratitude for his prompting me to undertake the work of editing this work with an elaborate English introduction and Bābu Bahādur Singhji Singbi, is all the more to be thanked as he, a great lover of literature and culture, has utilised his wealth towards founding the present unique Series, in order to bring out many precious gems of Jaina literature.
Mohanlal D. Desāi.
Bombay, 1-12–1940.

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THE LIST OF BOOKS MAINLY CONSULTED
I English. i Hiravijaya Suri or the Jainas at the Court of Akbar by C. (Chimanlā
Dahyābbãi Dalal M. A.) in the Diväli issue of Jaina Sāsana Virät 2437. 2 Ain-e-Akbari Vol. I translated by H. Blochman and Vols, II and III by
H.S. Jarrett. (A.A.; Ai-Ak.) 3 Akbarnāmā Vols. I, II, III translated by Beveridge. 4 Al-Badāoni Vol. I translated by Ranking and Vol. II by W. H. Lowe.
(Badaoni). 5 Akbar the Great Mogul by Vincent Smith. 6. The Jain Teachers of Akbar by Vincent Smith in Bhandārkar's Commemo
___ration Volume. 7 Tuzuk-i-Jahāngiri or Memoirs of Jabāngir translated by Rogers and Beveridge
(T. J.) 8 History of Gujarāt being Vol. I Part I of Gazeteer of the Bombay
___Presidency. 9 An Indian Ephemeris by Pillai. 10 History of India as told by its own Historians by Elliot and Dawson Vols.
___V& VI. 11 History of Emperor Jahangir by Prof. Beniprasad.
II Sanskrit. 12 हीरसौभाग्य महाकाव्यं सटीक by देवविमल. 13 विजयप्रशस्ति काव्यं by हेमविजय, & टीका by गुणविजय in S. Y. 1688. 14 जगद्गुरुकाव्यं by पद्मसागर.. 15 कृपारसकोश by शान्तिचन्द्रउपाध्याय edited by श्री जिनविजय. 16 कर्मचन्दवंशोत्कीर्तनकं काव्यं by जयसोम उपाध्याय in S. Y. 1650, and टीका by गुणविनय उपाध्याय
in S. Y. 1656. 17 विजयदेवसूरि माहात्म्यं by श्रीवल्लभ उपाध्याय edited by श्री जिनविजय.
III Gujarāti. 18 हीरविजय सूरिरास by ऋषभदास in S.Y.1685 published in आनंद-काव्य-महोदधि Series Vol. V. 19 लाभोदयरास by दयाकुशल in S. Y. 1649. 20 कर्मचन्द्रप्रबन्ध by गुणविनय in S. Y. 1655. 21 विजयतिलकसूरिरास-अधिकार १ and २ by दर्शनविजय in S. Y. 1679 and. 1697 embodied
____in ऐतिहासिकराससंग्रह Vol-IV. 22 प्राचीन जैन लेखसंग्रह Vol. II with inscriptions in Sanskrit by श्री जिनविजय. 23 जैन साहित्यनो संक्षिप्त इतिहास by me. 24 प्राचीन जैन तीर्थमालासंग्रह. 25 अकबर by बंकिमचंद्र लाहिडी translated by सुशील. 26 सूरीश्वर अने सम्राट् by मुनि विद्याविजय (S. S.) 27 मीराते अहमदी translated by निझामखान नूरखान. 28 जैन गूर्जर कविओ Parts I, II & III by me (J. G. K.)
IV हिन्दी. 29 जहांगीरनामा by मुन्शी देवीप्रसाद (J. N.)

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APPENDIX I This contains the initial and final portions of available works of Bbånucandra and Siddhicandra and is appended with the text at its end.
APPENDIX II Translations of Imperial Farmāns granted by the Emperors Akbar and Jahāngir.
1 Farman of the Emperor Jalal-ud-din Muhammad Akbar Shah Badshah
Gāzi ordering his officials not to allow slaughter of animals during 12 days of the Jaina Paryuşana festival. Dated 7th Jumad-ul-Sani 992 Hijri (6th June 1584 A. D.-1st Aşādha Sukla 9th S. Y. 1641 Hindi.)
When Sir John Malcolm was stationed in Málvă as a political officer in the first quarter of the 19th century, he was shown Akbar's farmān to which he refers in his Memoirs of Central India (Ed. of 1832) II, pp. 163-4-5 footnote, (Ed. of 1880) II, pp. 135 and 136 n. to this eflect :-An application was made to me to prevent the slaying of animals during the Putohoosur, or twelve days which they hold sacred; and the original Firman of Akber ( carefully kept by their high priest at Oojein) was sent for my perusal. The following is a literal translation of this curious document':
"In the name of God, God is great." "Firman of the Emperor Julalo-deen-Mahomed Akber, Shah, Padshah, Ghazee.
“Be it known to the Moottasuddies of Malwā, that as the whole of our desire consist in the performance of good actions, and our virtuous intentions are constantly directed to one object, that of delighting and gaining the hearts of our subjects, &o:
“We, on hearing mention made of persons of any religion or faith whatever who pass their lives in sanctity, employ their time in spiritual devotion and are alone intent on the contemplation of the Deity, shut our eyes on the external forms of their Worship, and, considering only the intention of their hearts, we feel a powerful inclination to admit them to our association, from a wish to do what may be acceptable to the Deity. On this account, having heard of the extraordinary holiness and of the severe penances performed by Hirbujisoor (Hira-Vijaya Sūri) and his disciples, who reside in Guzerat, and are lately come from thence, we ordered them to the presence, and they had been ennobled by having permission to kiss the abode of honour.......
"After having received their dismissal and leave to proceed to their own conntry, they made the following request :-That if the King, the protector of the poor, would issue orders that during the twelve days of month Bhodon, called Putchoossur, (which are held by the Jains to be particularly holy ), no cattle should be slaughtered in the cities where their tribe reside, they would thereby be exalted in the eyes of the world, the lives

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of a number of living animals would be spared, and the actions of his Majesty would be acceptable to God; And as the persons who made this request came from a distance, and their wishes were not at variance with the ordinances of our religion, but on the contrary were similar in effect with those good works prescribed by the venerable and the holy Mussulman, we consented and gave orders that, during those twelve days called Putohoos sur, no animal should be alaughtered.
"The present sunnud is to endure for ever, and all are enjoined to obey it, and use their endeavours that no one is molested in the performance of his religious ceremonies. Dated 7 th Jumad-ul Sani 992 Hejirah" (6th June 1584 A.D.) See p. 7.
2 Farman of the Emperor Jalalu-d-din Muhammad Akbar ordering Azam Khan the Governor of Gujarat, to see that Hiravijaya Süri and other Jainas be respeo ted and their temples and religious places allowed to be repaired or re-erected. Dated the 6th of Azar in the Ilahi year 35, i. e. the 28th of Muharram Hijri year 999 (1591 A. D.)
God is great.
Farman of Jalal-ud-din Muhammad Akbar Badshah Gazi,
"Be it known to Mubariz-ud-din Azam Khan, having received royal favours. and being exalted with the honour of getting more gifts, who is the supporter of the great empire, loyal to the great kingdom, gifted with good temper and best virtues, strengthener of the invincible empire, trustworthy for the best empire and a typical model of Khans of high order, that in order that persons of different modes of conduct, adherents of particular and different faiths, civil and uncivil, small or great, prince or pauper, wise or unwise, persons of every order or type in this world,-every individual whereof is the place for the divine lustre to become manifest, and the real spot for the fate destined by the Creator of the world to unfold itself, as well as the reserved site full of wonders of the Mover of the creation,-may remain firm in their respective best paths and enjoying physical and mental happiness may remain occupied in daily worship and ceremonials and in achieving all their objects, and may pray that we may have long life from the Giver of excellent gifts, and that we may be urged to do good acts,because the perfect wisdom in raising one of mankind to the position of a king and clothing him with the garb of a leader lies in this way that he may keep before his eyes general kindness and great meroy which is the light of God's perfect mercy, and if he cannot attain friendship with all, at least he lays the foundation of peace with all and walks on a road of grace, love and mercy of all the servants of the Adorable and directing his attention on rendering help to all things created by God, who are the fruits of the creation of God the highest, may assist them in fulfilling their objects and in carrying out their usages and practices, so that the strong may not be able to persecute the weak and every man may be pleased aud happy.

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79
Therefore, keeping in view of the genuineness of the yoga practices and search for God of Hirvijay Sūri Sevdā (who is the best of those practising yoga) and of the followers of his faith, who have received the honour of presenting themselves before us, and who are real well-wishers of our Court, it is ordered that no inhabitant of that city should interfere with them, not should lodge in their temples and upāśrayas (resting places) nor insult them. Besides if any (of their temples or upāsrayas) has fallen down or became dilapidated, and if any one among thosc respecting and liking him or desirous of giving in charity, desired to repair it or rebuild it, there should not be any restraint by any having superfluous knowledge or fanaticism. And as those who do not know God, level against those humble God-knowing men accusations of rain-stopping and such other acts which are in God's power, under the belief due to foolishness and stupidity that those are the result of some magic, and put them under many hardships, such misdeeds should not be repeated during your administration and protection as you are a man of good fortune and intellect. Besides, it is heard that Hāji Habibullāh101, who knows little of our quest for truth and realisation of God, has harmed this community, hence our pure mind, which manages the world, has been amictod with pain; so you should remain so watchful over your riāsat that none can persecute any one. The guiding principle of the present and future Häkems, Nawābs, and Mutasaddis administering in full or in part the riasat on that side, is that they should consider the order of the king, which is another form of God's farmăn, as the means of bettering their position and should not act contrary to the same, and in doing so they should find happiness of the faith and the world and genuine renown. This farmān should be read and after keeping its copy be supplied to them, in order that the same may prove to be a saonnad for them for ever, and they may not feel concerned while doing their devotional cermonies, and may be inclined to be devoted to the contemplation of God. This should be taken as duty and no infringement thereof should be allowed to occur. Written on Khurdād, the sixth day of the month of Azar in the Ilahi year 35, corresponding to the 28th of the month Muharram in Hijri Year 999 (1591 A. D.)"
On the strength of the writing of Abul Fazl the humblest of murids (followers) and the record of Ibrahim Huasien..
[Translated by me from the Gujarāti rendering as published in the Appendix (3) of Sūrirvara and Samrdt.]
3
Farmān of the Emperor Akbar, with the Nishan of Prince Salim, which confirms the former farmān prohibiting the slaughter of animals during nearly six months in the year, and orders his officers in Gujarāt and Sorath to see that Vijayasena Sūri and other Jainas be respected and their old temples and religious places be allowed to be repaired and rebuilt. Dated the 1st of Shaharyur Ilāhi Year 46, i. e. the 25th of Safar Hijri Year 1010 (August 14,1601).
101 Haji Habibullah-'Habibalo'- powerful Khoja of Cambay who expelled Hiravijaya Suri from Cambay-see 8. S. pp. 188 to 191 and Akbarnāmā. III p. 207.

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"God is great.' Nishan of Abul Muzaffar Sultan [ Shāh Salim Ghāzi ).
At present the exalted Nishăn has the honour by royal favour to be issued that the present and future Häkems (Governors ), Jagirdārgios, Karoris (tax.gatherers) and mutasaddis (administrators) of the Subah of Gujarat and the Sarkar of Sorath have been given the farmān with the execllent and happy mark, prohibiting killing of cows, bullocks, she-buffaloes and he-buffaloes at any time and flaying them in the presence of Sevdas (Jaina monks) and on the reverse of the said excellent farmån it is written that in every month during several specified days (described below), the noneating of the flesh of these should be enjoined. This should be considered as dutiful and proper. Also the hunting or encaging of those creatures who kept their nests in houses or on trees, should be carefully avoided. Moreover, it is written in the said farmān, worth to be obeyed that Vijayasen Süri Sevdā, disciple of Hirvijaya Sūri, the best of those practising yoga, and the adherents to his faith, had the honour of being present at our court and were special well-wishers of our court, and that in view of the genuineness of their growing yoga practices and search for God, it was ordered that no one should put up in their temples or upăsrayas (resting-places) nor insult them, and if these (religious places) became too old and in consequece any of their followers, admirers or those doing charity repaired or rebuilt them, no one with superficial knowledge or fanaticism should prevent them (from doing so). And as those, who do not know God, level on those humble God-knowing men accusations of rain-stopping and such other acts, which are the acts of the Almighty, under the belief due to foolishness and stupidity that these are the result of some magic, and put them to hardships of many kinds, and stop them from performing their religious ceremonies, we ordain that imputations for such acts should not be levelled against those humble men and they should be freely allowed to devote themselves to God at their quarters and resting places and to perform ceremonies in accordance with their religion.
Hence the said excellent farmān should be carried out and strict warning be given that the same be executed in the best manner and none should pass any order contrary to the same. (Everybody) should consider it as his duty and should not excuse it and should not act against it. Dated the 1st of the month Shaharyur Ilāhi Year 46, corresponding with the 25th of the month Safar Hijri Year 1010 (Hindi S. Y. 1658 Bhadrapad Vadi 12th-14th August 1601 A. D.)
Details on the reverse The month of Farvardin, days during which the sun passes from one zodiac to another, Mehr day, Sundays in every month, the day which intervenes between two days or Safia, Mondays in the month Rajab, the month Abān which is the birth-month of the
102 Jagirdárs-"The higher mansabdārs were mostly governors of Subāhs. The governors were
at first called Sipahsälārs: towards the end of Akbar's reign we find them called Hakims, and afterwards, Sabib Sabah or Sūbahdars, and still later morely Būbahs. The other mansabdárs held jāgirs, which after the time of Akbar were frequently changed." Ain-Ak. I, p. 241-42.

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81
Emperor, the first day of every Shamshi month known by the name of Hormaz, and the twelve sacred days, viz., the last six days of the month of Srävan and the first six days of the month of Bhādarvā." (See p. 8).
This copy of the Nishān-i-Alishān is as per the original. (In the Seal only the name of Kāzi Khān Muhammad is legible ) (Another seal has the words 'Akbar Shāh murid-jáda Dārāb”08)
[Translated by me from a Gujarāti rendering as published in the Appendix (4) in Surishwar and Sarrat ]
4
Farman of the Emperor Jalal-ud-din Muhammad Akbar ordering prohibition of animal-slaughter for additional 7 days from Aşādha Sukla 9th to 15th every year at the request of Kharatarācărya Jinacandra Sūri, renewed at the request of Jinasimha Suri on the 31st Khurdăd Ilāhi Year 49 of the accession (1604 A. D.).
"Farmān of Jalālu-d-din Muhammad Akbar Bādshă Găzi”
"Be it known to the exalted Governors, Jāgirdārs, Karoris, and all Mutasaddis (administrators) of Multan Subah that it is our eternal desire that all men and animals get happiness, whereby all people living peacefully and free from anxiety continue to devote themselves to the contemplation of God. Before this time, (our) well-wisher, Jayacand (Jinacandra) Kharatar had remained in our service (presence), and when his devotion to God became manifest, we made him to participate in our great royal favours. He prayed that before him Hiravijay Sūri had the honour of having an audience and requested that for twelve days every year, no animal should be killed in the Imperial territories and none should harm any bird, fish or other creaturas; his prayer had been granted. He also hoped that for one week more a similar order be made for this well-wisher.' Thereupon, we made the order by virtue of our general mercy that during the days from Aşad Sukla ninth to Purņamāsi each year, no animal should be killed and no man should harass any being. The real point is this: when God has created for a human being things of various kinds, he should not harm any animal nor make his stomach the grave of animals; but with some objects former intellectual men have prescribed in that way. At this time Achārya Jinasimh alias Mânsinh got an application made that the farmān which we had made was lost, hence we have granted the new farman in accordance with the old farmān. It is required that the order should be put into force in the same way as the document was given in writing. In this respect this should serve
103 Dáráb-his full name was Mirzā Dārāb Khan and he was a son of Abdur Rahim Khăn
Khănān, son of Bairām Khān, see Ain. Ak. I p. 339. Murid-jādā means & son of the follower
(of Akbar). 104 It was dated Shaharyur 4th month Mahar Ilahi year 37 (1593 A. D.) as published on
p. 306 of Yugapradhana Sri Jinacandra Sūri.
1

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as an order with strict warning and with such force that no alteration should be allowed to exist in its terms. Dated the 31st Khurdād Ilāhi Year 49 (1604 A. D.).
Written at the despatch of the order to Daulatkhãn who remains with Hairat Emperor, in the Chouki of Rāi Manohar the noble Amir and assistant and at the news writing period of Khvājā Lālchand. (See p. 12)
[Translated by me from the Hindi rendering made by the late Munshi Deviprasādji as published in the Hindi monthly Sarasvati, XIII, no. 6 of June 1912, p. 293, and reproduced in the introduction of Krpārasakośa at p. 32, in Jaina Yuga, V, p. 478, and in Yugapradhāna Sri Jinacandra Sūri at p. 278. ]
5
Farmān of Abul Muzaffar Sultān Sbāh Salim Gāzi (afterwards Emperor Jabāngir) confirming the farmān of Akbar prohibiting slaughter of animals during nearly six months in a year and making the oart at Unā tax-free. Dated the 14th of Shehrivar Ilābi year 55 (? 50-A.D. 1610? 1605).
'God is great'.
Farman of Abul Muzaffar Sultan Shāh Salim Gāzi obeyed by the world.
Be it known to those issuing orders relating to important affairs, those executing those orders, their clerks and the present and future Mutasaddis......and others and particularly those of Sorath Sarkār, having received and further expecting royal favours, that whereas Bhānucandra Yati and Siddhicandra Yati-the holder of the title Khushfaham', made an humble representation to us that the Jazyā, toll, the slaughter of animals, viz. Cows, she-buffaloes, he-buffaloes and bullocks, killing of other animals on specified days of each month, confiscation of the property of the dead, taking people as captives, and the poll-tax on the pilgrims visiting mount Satrunjaya exacted in Sorath Sarkār-all these had been abolished and prohibited by Ala Hazrat (the Emperor Akbar). And as we are perfectly kind to all people, we have also prohibited (slaughter of animals) as per below-written list after adding to it one more month at the end whereof our birth took place they (the officers) should carry out this our best order and should not deviate from or go against it.
And Vijayasena Sūri and Vijayadeva Sūri who are there (in Gujarāt) should be properly attended for, and Bhānucandra and Siddhicandra after they return there should be properly looked after, and whatever thing they may represent to be done, should be done perfectly, so that they may remain occupied in praying for the permanency of the victorions kingdom with happy mind.
Further, there is in the pargana of Unā an oart wherein the footsteps of their teacher Hirji have been located; it should be considered as free from taxes, etc. as per · old custom, and no interference or impediment should be offered in respect thereof.

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Written on the 14th day of the month Shehrivar in the Ilahi year 55th(?) (Hindi S. Y. 1667 Aso Vadi 4-A. D. 1610 August 28th).
Details as under
"The month Farvardin, days during which the Sun goes from one zodiac to another, Id day, Mehr days, Sundays of every month, the day coming between two days of Sufia, Monday of the month Rajab, the birth-month of the Emperor Akbar called Aban month, the first day of every Shamshi (Solar) month called Ormaz day, twelve sacred days, viz., last six days of the month Sravana and first six days of Bhadarvä".
INTRODUCTION-APPENDIX II
The copy is as per original. (1) Seal is not legible. (2) Seal in which Kazi Abdussami's name appears. (3) Seal in which Kazi Khan Muhammad's name appears; other words are illegible."
(Translated by me from a Gujarati rendering as published in the Appendix (a) in Sürtivara and Samrat)
6 Farman of the Emperor Nur-ud-din Muhammad Jahangir to Vivekaharsa and Paramananda ordering his officers to allow repairs to and re-erection of their temples and resting-places; also to allow them to visit their Satrunjaya Tirtha tax-free, and prohibiting animal-slaughter on certain specified days. Dated the month of Yar() in the 3rd year of the accession (1608 A. D.).
THE SON OF SOOLTAN MO. HAMMAD MIRZA SHAH
THE SON OF SOOLTAN ABOO SAYED
THE SON
OF
OMAR
THE SON OF MIRAN SAHEB
THE SON OF AMIR TIMOOR SAHEB KIRAN
NOOROODIN
MOHAMMAD
JEHANGIR 'BADSHAH GAZI
THE SON OF BABAR BADSHAH
THE SON OF
AKBAR BADSHAH
THE SON OF HOOMAYOON BADSHAH
105 This year is doubtful and seoms to be inaccurato. The correct year should be probably 50th (i. e. Hindi S. Y. 1662 and A. D. 1605), i. e. just before the death of Akbar, when 'an order was given that the Diwans should manage the affairs of the Kingdom in accordance with the advice of Prince Sultan Salim, and that his seal should be affixed to the grants of the officer's mansab'.-Akbarnāmā III, p. 1257.
106 Kazi Abdussami-see Aine Akbari I, p. 545 no. 112

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Be it known to the noble Governors and the Officers (who by) thriftiness (bring about) prosperity, and the Jagirdars and tax gatherers and the accountants connected with the important affairs and all (those) having to do with the protected territories especially of the Soobah of Gujarat that:-Whereas, the heart of him, who knows his duty (and is) truly a well-wisher of the creatures of God, namey, of every Section and Community, is occupied with and takes an interest in the prosperity of all creatures, therefore at present Bekah Harakh and Parmanand Jatis having presented themselves in the presence of the protector of creatures, made a representation to those who were standing at the foot of the throne as followsThat as) Biji Sen Soor (Vijayasena Süri) and Bāji Dev Soor (Vijayadeva Sari) and Khushfaham Nand Baji Paran (Nandivijaya Pannyasa) have temples and Dharamshālās in every place and every town and are engaged in (the practice of) austerity and devotion and seeking after God. And whereas the circumstances relative to the devotional exercises and meditating on God of the abovementioned Bekah Harakh and Parmanand Jatis became known (to us), thereupon the order of the King of the world (and) the nations was issued as follows:-"No one shall put up in the temples and Dharamshālās of that ommunity and no one shall enter into them without permission. And should they wish to rebuild them, no one shall oppose them. And no one shall alight at the houses of their disciples. And should (they go) to the holy place (Tirath of) Satrunjaya in the country of Sorath for the purpose of worshipping, no one shall ask and demand from them (any thing)". And further in accordance with the representation and request of those men, (His Majesty's) exalted order was issued that on Sunday and Thursday in every week, and the day of new moon of every month and the days of feasts and every new year's day and in the month of Navroj and one day in the month of Yar Mah on which blessed (day) we were weighed for governing the permanent Kingdom shall be observed year after year as long as the years of our permanent Kingdom shall pass on.-On those days there shall be no killing of animals in (our) protected Kingdom; and no one on that day shall hunt and catch and kill birds and fish and such like. It is necessary that paying attention to the abovementioned order they shall not deviate and go astray, in respect of its being carried out and becoming permanent. This shall be considered as (their) duty. Dated the month of Yar in the year 3.
84
(Sd.) FLYNN,
(Chief Translator, High Court, Bombay).
26th June, 1876.
A true translation.
GOOLAM MOHAIDEEN Translator.
(From 'Memorial of Sheth Anandji Kalyanji...re the
Shatrunjaya Hill-with slight necessary alterations by me)
107 Bekah Harakh-Vivekaharga-originally pupil of Harpinanda, pupil of Sripati, pupil of Anandavimala Süri, and then a pupil obedient to the commands of Vijayasena Sūri. See p. 20 and footnote no. 19.
108 Parmanand-originally a pupil of Harṣananda and then under the command of Vijayasena Sūri; author of Hiravijaya Sūri Nirvana in Gujarati in S. Y. 1652 and Vijaya Cintamani Stotra or Nanādeṣadoṣibhāṣāmaya Stavana before S. Y. 1671 (see J. G. K. I, pp. 310 and 480). 109 Meaning that His Majesty was weighed on that day against gold, silver, etc.

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INTRODUCTION-APPENDIX II
85
.
Farmān of the Emperor Nur-ud-din Jahāngir ordering his officials throughout the Empire not to allow slaughter of animals during 12 days of the Jaina Pāryusana festival. Dated the 26th of Farvardin in the 5th year of the accession (1610 A. D.).
God is great Copy of the Farmān as issued on 26th day of the month Farvardin in the 5th year.
“Be it known to the noble Governors, worthy Divāns, officers of civil important affairs, administrators of the state affairs, Jāgirdārs and tax-gatherers of all the protected territories that:-Whereas our just intention, over and above our object of conquering the world, is occupied in pleasing God, and the full purpose of our intention is announced to be for pleasing the whole world which has been created by God, and specially (we) direct our attention to satisfy those who are possessed of pure thoughts and saints whose object of life centres in the quest of truth and the attainment of Godhood, therefore at present Bekah Harakh (Vivekaharşa), Parmānand, Mahănand and UdaiHarakh (Udayaharşa), who are pupils of Tapā Jatis Bajisen Soor (Vijayasena Sari) Bajideb Soor (Vijayadeva Sūri) and Nand Baji (Nandivijaya), who is the holder of the title of Khushfaham', presented themselves before us and made representation and request to the effect: If during our holy twelve days—the days of Bhādarvă Pajusan (Paryuşaņa), there be no slaughter of animals of any kind in the slaughter-houses in all Your Majesty's protected Kingdom, we shall have reason for being honoured, and many animals will be saved by Your Majesty's high and holy order and its good reward will accrue to Your Majesty's pure and happy Kingdom.'
“And as we have directed our royal merciful attention towards encouraging the objects and actions of every caste and creed, rather towards making every creature happy, we consented and issued our Jabāngiri order accepted and acceptable by the world, that during these twelve days each year, no animal should be slaughtered in the places of killing in all our protected territories, and no preparation (even) for such an act should be made. Besides no new order or sanad in respect thereof should be requisitioned.
“They (i. e. the officers) should carry out the present order and should not deviate from or go against the farmān. They should consider it as (their) duty.
From the writing of the humblest Abul Khair" and from the record of Muhammad Said." (See p. 20).
Seal is not legible.
[Translated by me from a Gujarāti translation given in S. S. Appendix (1) 1.
110 Abul Khair-& younger brother of Abul Fazl (see Darbäri-Akbari pp. 355 and 326 and
Aine Akbari, I, Introduction p. 33, Abul Fazl's Biography). 111 Muhammad Said-son of Shujāata Khān Shädibeg and then adopted son of Saikh Farid (see
Aine Akbari I, pp. 416 and 481).

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8 Farman of the Emperor Nur-ud-din Jahangir making a permanent grant of ten bighas of land in Akbarpur near Cambay to Chandu Sanghavi. Dated the 17th of the Ilahi month of Asfandarmuz in the 10th year of the accession (1615 A. D.).
God is great
Farman of Nur-ud-din Muhammad Jahangir Badshah-i-Gazi.
Copy of the farman dated the 17th of Rajab-ul-murajjab Hijri year 1024.
'Whereas the present is an important occasion, for announcing and giving publicity to this grand farman, it is ordered that land admeasuring ten bighas situate in the village Muhammadpur (Akbarpur) in the Chorasi Pargana near Khambhat is granted in jagir as Madad-i-maash' permanently from the beginning of its crops-from the season of Tawishkan-il to Chandu Sanghavi as per undermentioned terms, so that he may make use of the income from its every crops and every year in defraying his expenses and he may continue to pray for the permanence of the eternal Empire.
The present officers, patedries, jägirdärs and thekedars of goods are required that they should endeavour to always execute this holy and exalted order. The parts of the above written land should be measured and its boundaries should be ascertained and the same should be granted to Chandu Sanghavi. No change or alteration of any kind should be made therein. No trouble should be given to him. No demand should be made of him for dues of any kind-as for example costs for preparing the deed of grant, nazrină, costs of measurement, costs of giving possession of land, registration charges, patvär fund, charges of Tahsildar and Daroga, begär, hunting and village expenses, costs of numbering, fees for Jaildari at 2 Rs. per cent, Kanugo fees, ordinary annual charges for some special work, fees exacted at the time of ploughing, and this land is made free from all such divāni sultani exactions for ever. There should be no necessity for a new order of directione very year with regard to this. The order which is (hereby) given should not be infringed. All should consider it as their duty
112 Chandu Sanghavi may be probably Sanghapati Chandrapala of Agra who in 8. Y. 1667 consecrated installation of the two idols of Sumatinatha-one of them being as of the principal deity (Mülanayaka) as per inscriptions thereon:
१ श्री आगरा नगर वास्तव्य संघपति श्री चंद्रपालेन प्रतिष्ठा कारिता । सं० १६६७ वर्षे माघसित ६ गुरौ ओसवालज्ञातीय जंडीभ गोत्रजन्म सा० केसा पुत्र सा० जमु पुत्र सा० नानू पुत्र सा० सूर्य पुत्र सा० रुडमल्लेन [मातृ पाटमदे] भार्या मुलादे सूक्तादे पुत्र सा० जीनदास भाईदास पौत्र परतापसिंघ खुषा जीणादे प्रमुख कुटुंबयुतेन श्री सुमतिनाथ बिंबं महोपाध्याय श्री विवेकहर्ष गणिनामुप देशात् कारितं प्रतिष्ठितं श्री तपा गच्छेन्द्र भट्टारक श्री विजयसेनरिभिः ।
२ श्री आगरानगर वास्तव्य सं. श्री चंद्रपालेन प्रतिष्ठा कारिता ॥ सं० १६६७ वर्षे माघसित ६ उ० शा० जंडिभा सं० होला पुत्र सं० पूरणमल पुत्र सं. चंद्रपाल पुत्र सं० राजा भाव राजलदेव्या श्री सुमतिनाथ वि० उ० विवेकहर्ष गण्युपदेशात् का० प्रतिष्ठितं श्री तपा गच्छाधिराज भट्टारक श्री विजयसेनसूरिभिः ।
(See Jaina Satyaprakasa II, p. 508)-Further see Nahar Inscriptions nos. 322 and 1453. In the above inscription no. 2 Sanghapati Candrapala's father and grandfather's names given are Pūraṇamalla and Hola while they do not quite resemble those incorrect names of Chandu Sanghavi's father and grandfather as are given on the reverse of this farman.

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due to the government. Dated the 17th of Asfandarmuz-Ilahi month in the 10th year of the accesion (1615 A. D.).
The Reverse of the farman issued by Jahangir granting permanently land near Cambay to Chandu Sanghavi.
Dated the 21st day of Amardäd-Ilahi in the 10th year of the accessioncorresponding with the 17th day of Rajab-ul-murajjab Hijri Year 1024, Thursday.
Whereas on account of the dispatch made by Sayyad Ahmad Kādri, the mainstay of perfection and excellence and a truthful and learned man, on, account of the support of Jogi a modern Jalinus (a great physician) and a modern Jesus Christ, on the introduction made by Subahän a benevolent magnate of the present times, and at the recommendation of Isahäk an humble disciple and a recorder, Chandu Sanghavi, his father being Boru (?), and grandfather being Vajivan (?), an inhabitant of Agra, and a Sayajavam (follower of Svetämbari Jaina monks), with forehead broad, eye-brows extended, eyes like those of a ram, colour dark, beard shaved, face with several smallpox spots (and) ears with holes at several parts thereof, of modarate height and of nearly 60 years of age, made a present of a ring set with one precious stone before the noble eyes of the Emperor and prayed that land admeasuring ten bights in the village Akbarpur be granted for the purpose of making thereon a temple of the deceased teacher Vijayasena Sari, a garden, a fair and a memorial in honour of him. Thereupon an order, shining like rays of the sun and worth being obeyed by the world, was passed that Chandu Sanghavi be granted a plot of agricultural land admeasuring ten bighas at Akbarpur in Chorasi pargana which is near Cambay as a jāgir known as madad-i-maash. This is written after ascertaining it in accordance with the order. In the margin it is stated 'the writer is right'.
Order of Itimad-ud-daulah" who is Jumlat-ul mulk Madár-ul-mahäm-"Let the Application be made again".
Mukhliskhan", who is worthy of being favoured, made an application for the second time to the Emperor (again this document is being produced). Dated the 21st day of the month Yar Ilahi, in the 10th year of the accession.
Order of the Jumalut-ul-mulk Madár-ul-mahām-the order be reduced to writing from the beginning of Kharif-Noshkaneil'.
Order of the Jumalut-ul-mulk Madar-ul-mahām-'the application in a proper form be made'.
112 Itimad-ud-daulah-His real name was Mirza Ghiasuddin Muhammad. and short name Ghias Beg-see Aine Ak. p. 508 (no. 319), and 512 and Tuzuk, I, pp. 22 and n. 2, 57, 122, 199, 200, 249, 264, 278, 280-1, 318, 326, 374, & 368. Mukhlis Khan, one of the confidential servants of the court of Jahangir-see Tuzuk. I, p. 306.

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BHĀNUCANDRA CARITRA
Final order of the Jumalut-ul-mulk Madár-ul-mahăm is "this (Chandu Sanghavi) be exempted from (tax) in the village Muhammadpur.”
The seal is illegible.
This copy is true as per the original.
[Translated by me from the Hindi rendering as published in the appendix (4) of Súrisvara and Samrāt.]
Farman of the Emperor Nur-ud-din Jabāngir ordering his officials throughout the Empire to allow complete freedom of worship to the monks (jatis) of the Jain community. Dated the 2nd of the Ilāhi month of Amardad in the 11th year of the accession (July, 1616).
(Tughra) The Farman of Abul Muzaffar Nur-ud-din Muhammad Jabangir Bādshāh-i
-Ghāzi.
(Seal) Nur-ud-din Muhammad Jahāngir Bādshāh-i-Ghazi (in the inner circle).
"Since Bikhe Hārkhe (Vivekaharşa ), and Jayānand Jati, the disciples (chela) of Baji Dev (Vijayadeva) Sūri and of Nandji (Nandivljaya) presented themselves before the auspicious presence with a request, and begged for an august Farmān in favour of the monks of the Jain community (jamāt), who are virtuous and have no other business except the worship and adoration of God, this Jahāngiri (royal) order, which is obeyed by the world and which it is necessary to follow, obtained the dignity of being issued and the honour of being published, to the effect that the noble officers, and the efficient functionaries, and the jāgirdārs, and the mutasaddis, and administrators of the royal affairs and transactions of all the Protected Dominions (i. e. Empire), should not interfare with or obstruct in any way the practices of this community, and should allow them to attend to their worship and devotion and the adoration of God (yazdan parashti) in perfect peace of mind, so that they may continue to pray for the permanence of the holy, exalted and auspicious Empire, as also for the augmentation of the royal dignity and glory and of the eternal kingdom. They (i. e., the officers should not go against or deviate from this order, and they should consider it as urgent. Written on the second day of Amardād Māb-i-Ilāhi in the 11th year of the accession (July, 1616)."
Tranalation of the reverse of the Farmān issued by Jahāngir granting freedom of worship to the Jaina monks (jatis) throughout the Empire's.
"The subject-matter of the orders in favour of Bikhe Harkhe and others in accordance with the Selection from the Diary (yad-dasht) for the 24th of the month
113 Prof. Muhammad Shafi, Principal of the Oriental College and University Professor of Arabic
at Lahore, has kindly helped in the decipherment and translation of these memoranda on the reverse of Jahăngir's Farmăn, which are written in the Shikastah script.

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of Bahman in the Ilāhi year 10, corresponding to Saturday, the 24th of the month of Muharram-al-Harām, 1025 H. (Feb. 2, 1616), during the chauki of him who is worthy of favour, mercy and kindness, Khwājā Ibrāhim Husain", through the mediation of Azamat Khān", who is worthy of favour and kindness, and during the waqinavisi of the slave of the court Abdul Wasi, to this effect:
Bikhe Harkhe (Vivekaharşa), Jayānand Jati, the disciple of Bajidev (Vijayadeva) Sur and of Nandji (Nandivijayaji), appeared before the exalted and holy presence in the Ghusal Khānā "17 on the 22nd of Dai Ilāhi year 10, and an order obeyed by the world and brilliant like the sun was given : that the Jatis who are Jains are virtuous and have no other business except worship; Having carefully considered and weighed matters, they (the officers) should not harm this class of persons so that they may be engaged in worship with perfect peace of mind and may devote themselves to prayers for the permanence of the everlasting Empire.
Sharh (endorsement): In granting this request the exalted order was to the effect that having carefully understood and weighed the fact that he Jatis are a class of men who are certainly virtuous, they should be left to themselves so that they are virtuous and have no other business except worship. Having carefully considered and weighed matters, they may devote themselves to worship and be engaged in prayers for the permanence of the everlasting Empire. Written in accordance with the Yad-dasht.
(Sharh of the Waqinavis is his own hand):
The above is correctly stated.
(Another Sharh in the hand of Jumlat-ul-Mulki Madár-ul-Mahami Itimad-udDaulat)** Let it be submitted again.
114 Chauki means here the period of duty of the commandant of the mounted guard at the palace.
Two officers, viz., the Mir' Arz and the commandant, were, day and night, in attendance at the palace ready to execute any orders His Majesty may issue. For Abul Fasl's account of the rules about mounting guard, see Blochmann's Ain, I, 257. [vide also Akbarnāmā III
p. 207] 115 This is probably the same Ibrahim Husain who is mentioned by Jahangir in his Memoirs
as the Mir Bahr and as the Bakhshi of the ahadis (? Bakhshi of the Subah of the Deocan) and as one of his most trusted attendants (Tusuk-i-Jahangiri, trans. by Rogers and
Beveridge, I, 149, 257-8). 116 Azamat Khan was one of Juhangir's nobles who is mentioned in the Memoirs as having been
sent with 3,000 Rupees, during the Imperial stay at Ahmedabad in 1618, to the tomb of Shaikh Ahmad Khattu at Sarkhej where the money was to be distributed among the faqirs
and indigent people ( 7'uzuk, T, 432). 117 The term Ghusal Khānā, though it meant originally the royal bathroom, came to signify under
Jahangir the private chambor in the palace adjoining the bath-room where the Diwan or the Bakhshi and a few trustod nobles were admitted to see the Emperor transacting state-business. Shah Jubün gave the chamber the name of Daulat Khāna-i-Khas (Ibn Hasan
T'he Central Structure of the Mughal Empire, 77-78). 118 This is no doubt the father of the famous Nur Jahān, who was at one time Vazir of
the Empire.
12

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BHANUCANDRA CARITRA
(Sharh in the hand of Muqarrab-ul-Muqarrab-us-Sultāni Diyanat Khan" to the following effect): On the 22nd of Ardibihist Ilahi year 11, corresponding to Wednes day, the 24th Rabi-us-Sani of the year (?), in the waginavisi of Muhammad Husain Khushnavis, it was again submitted and confirmed.
(Sharh in the hand of Jumlat-ul-Mulki Madar-ul-Mahami Itimad-ud-Daulah): All the officers of Ahmadabad and the pargands were informed.
(Sharh in the hand of Jumlat-ul-Mulk): Let the farman be put in writing.
Written to all the officials of the realm.
[The small seals on the margins of the document read as follows: (a) Dated the 15th of the month of Amardad, year 11: the servant Asaf Khan, and (6) Banmāli Ram Rai, the slave of Jahangir, the country-conquering king].
[Notes Jahangir evidently held his court at Ajmer when, as stated on the reverse of the Farman, he gave the interview in the Ghusal Khänä on the 22nd of the month of Dai in the tenth year of the reign (Feb. 2, 1616) to the leaders of the Jaina religion. In the record for the tenth Julus year in the Tusuk he says: "On the 7th month of Dai, when I was coming from Pushkar and returning to Ajmer, on the way forty-two wild pigs were taken' (Rogers and Beveridge, I, 304). He would thus have arrived at Ajmer on the 22nd of the month of Dai. The Farman itself is dated the 22nd of Amardäd in the eleventh year of the accession (July, 1616) which shows that an interval of about six months elapsed between the recording of the order at Ajmer in the Diary and the issue of the Farman in its final form. This delay was partly due, no doubt, to the Emperor's absence from his capital.
Vijayadeva Sari was the disciple of Vijayasena Sari, who became the Pontiff of the Tapa Gachha on the death of Hiravijaya Süri. He received diksha at Ahmedabad in V. S. 1643 and became an Acarya in V. S. 1656. In V. S. 1674 (A. D. 1618) he waited on Jahangir at Mandu. Under the influence of his teaching, the Mahārāja Jagatsingh of Udaipur prohibited fishing in the Pinchhola and Udayasagar lakes, as also the slaughter of animals on the anniversary days of his accession. Similarly, under his advice, Jam Lakha of Nawanagar, Rão Kalyanmal of Idar and the Portuguese at Div imposed restrictions on the slaughter of animals. He died at Ună in Kathiawar in A. D. 1657-8 (Surishwara and Samrat, 384n, 3851).]
[Reproduced with its footnotes and notes from K. B. M. S. Commissariat's article entitled 'Imperial Mughal Farmans in Gujarat' published in the Journal of the University of Bombay Vol. IX, Part I July 1940].
119 Diyanat Khan is also mentioned in the Memoirs as a very trusted noble under Jahangri (suk, I, 123, 260, 331).

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10 Farman of the Emperor Jahangir in the form of a sealed letter written
to Vijayadeva Sūri in a friendly way, asking him to pray for the permanence of his Empire. Dated the 19th of the month Shaban Hijri year 1027 (1st August 1618 A. D.-Bhādarvā Vadi 6th S. Y. 1675 Hindi).
'Be it known to Vijayadeva Süri who discerns the right and practises yoga and who had obtained our special favour:-'as I had seen you at Pattan (ManduMandavgadh), I constantly inquire for the news about you; and am sure that you would also be free from breaking connection with us as a true friend. At the present time your disciple Dayākusala Pannyasa" presented himself before us; the news about you has been learnt from him; we are (thereby) very much pleased. Your disciple is also much experienced and possessed of logical faculty. We treat him with perfect kindness and whatever he says is being done. If there be any work here, you will write it to your disciple (so that) the same be known by us (directly through him) and the same will receive our attention in every way. You will remain free from anxiety from us and will be engaged in praying for the permanence of our Kingdom by worshipping those who are worthy to be worshipped. Nothing more remains to be written. Written on the 19th of the month Shäbän in the year 1027 (Saturday 1st August 1618 A. D.). See p. 32.
The seal contains the words "Shah Naväz Khan, murid (follower) of Jahangir." [Translated by me from a Gujarati rendering published in the Appendix () of S. S.]
N. B. It is not known whether the original of the Farmän no. 1 is extant or where it is to be found at present. It is probably somewhere in Ujjain in Malwa in Jain custody. As to the originals of the Farmans nos. 2, 3, 5, 7, 8, and 10, they were found some years back in the collection of old books then located in the Sagara Upasraya at Sagotāpāda, Cambay by Muni Vidyāvijaya, transcripts whereof are printed as Appendices to his Gujarati work entitled Surisvara and Samrat; they are still extant and are probably in the possession of the said Muni. The original of the Farman no. 4 was seen in the Kharatara Gaccha's old library at Lucknow by the late Vijayadharma Süri in S. Y. 1968 and is probably still there or in the said Suri's bhandar at Agra; The original of the Farman no. 6 is now in the possession of the firm of Sheth Anandji Kalyanji at Ahmedabad, a fascimile of the same being reproduced in the printed 'Memorial' referred to above. Farman no. 9 is reproduced by K. B. M. S. Commissariat in facsimile Plate I of his article in the Journal of the University of Bombay, and the original is in the possessoin of Sheth Kasturbhãi Manibhai Nagarsheth of Ahmedabad.
120 Dayakufala-pupil of Kalyanakufala pupil of Hiravijaya Säri, and under the command of Vijayadeva Sūri at the time when he was the head of the Tapa Gaccha. See p. 22 and J. G. K, I, p. 296 and III, p. 797.
121 Shah Navāz Khan-see Aine Akbari I pp. 339-341 and 491 (no. 255) and Darbar-i-Akbari pp. 642 to 644. His name was Iraj, eldest son of the Khankhanan who was dignified by Jahangir with the title of Shah-nawaz Khan. See Tuzuk-i-Jahangiri (Rogers) I p. 197 and pp. 21, 180, 190, 192, 204, 221, 234, 243, 295, & 313.

Page #101

Index of Proper Names and Terms.
The figure shows page number; n. = footnote and its figure indicates number
of the footnote of the Introduction. I
Abhirāmābād (Ebrāhimă Ahmednagar n. 66, n. 67. | Akbar-the Great Mogul bād) 8.
Aine Akbari 2, 1, 1, n. 2, 5, (Akbar) 9, 10, 15, 17, 1. Abdulla Khăn Bahadur Fir- n. 18, n. 20, n. 23, n. 24, 24, 33, 34, n. 59, n. 67.
az Jang n. 82, n. 84. n. 27, n. 28, n. 29, n. 34, Akşayarāja-Akheraj II 7.95. Abdulla Khăn Uzbeg n. 67. n. 35, n. 41, n. 43, n. 44, Akhyātavāda-tikā 72. Abdussami Kāzi 83, n. 106. n. 46, n. 54, n. 64, n. 65, Al Badaoni n. 3, 4, n. 29. Abdullah Biluc n. 37.
n. 70, n. 72, n. 88, n. 102, Ali Quli Istajlu n. 86. Abhaya 40, n. 56.
n. 106, n. 110, n. 111, n. Allābābād 8, n. 73, n. 74. Abhayadharma 65.
114, n. 121.
Amaracandra 73. Abiga Kāshmiri n. 37. Ajam Khān-Khān-i Azam- Amaracandra 68, 69. Aboo Sayed 83.
Mirza Ajiz Kokāh 11 | Amarakosa 72. Ābu n. 78, 68.
Kbān Azam 35, n. 44, n. Amarasinha n. 100. Abul Fazal (The Saikh) 2, 70, n. 82, Azam Khân 78. Amrtasāgara 67.
n. 3, 4, 5, 6, 7, 9, 10, 15, Ajaya (Jaya) rāj 45. Amaru 73-Ainara-Amaruka 24, n. 22, n. 23, n. 24, n. Ajitafānti 67,-Ajia-santi 74. n. 100. 23. 27. 28. 32. 33. n. 40, Ajiz Kokāh-Kokaltāsh Mirza Amicandra I 66 & II 66. 68. 34, 36, 37, 42, 79, n. 110, 11, n. 12 Aziz Kokā 29, Amrtavardhana 73, n. 100. n. 114, see Shaikh.
n. 34, 46, n. 70, n. 78, | Anandacandra 68. Abdul Khair 85, n. 110.
Aziz Kokā 29, n. 34, n. 82. Ananda-Kavya-mahoda. Acārya 11, 14, 32.
Ajmere n. 22, n. 89, n. 90, dhi 13. Ādil Shāh n. 96.
n. 94, n. 96, 65, 90. Anandavimala Sūri n. 107. Ādinātha n. 91
Akbar (The Emperor) 1, 2, Anekārtha-ratna-manjūşā 13, Adinātha Temple 8.
3, 4, 5, 9, 10, 11, 12, 13, 74. Advaita-siddhi n. 100.
14, 15, 16, 19, 20, 22, 23, Anekārthopasarga Vrtti 65, Affat Bānu n. 37
n. 22, p. 23, n. 24, 25, 72. Āganodaya Samiti 67, 71. 26, 28, 29, n. 34, 30, 31, n. Appo 64. Agrā (Ugrasenapura) 6, 8, 37, n. 38, 32, 33, 34, 35, Arāmral (Amreli?) n. 43.
20, n. 19, 22, 23, n. 21, 36, 37, 38, 39, n. 54, 40, Ardha-Kathānaka 65. 25, 26, n. 29, 43, n. 62, 41, 42, n. 59, 43, 44, n. Arjuna 17. n. 63, n. 67, 45, n. 74, 65, n. 67, 45, n. 69, 46, Asafkhan 90. 51, 52, n. 85, 58, n. 90, 47, n. 76, n. 82, 59, n. A sera (Asirgarha) 44, n.
60, n. 94, 65, n. 112. 93, 69, 77, 78, 79, n. 102, 66, n. 67. Ahimmanagar 66
81, 82, 83, n. 105. Asoka 1, 9, 15. Ahmedābād 6, n. 6, n. 12, Akbarnāmā n. 14, n. 24, n. Aşta-lakṣi 13, n. 45.
18, 24, n. 27, 26, n. 43, 26, n. 35, n. 37, 33, n. 46, Atmānanda 69. n. 44, 48, n. 76, n. 77, n. n. 59, n. 60, n. 63, n. 72, Ātmānanda Prakāsa n. 77. 82, 61, n. 93, 62, n. 97, n. 101, n. 105, n. 114. Attock 33. 63, 68, 70, n. 116, 90. | Akbarpur 87.
Aurangābād n. 65.

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INDEX OF PROPER NAMES AND TERMS.
93
Azamat Khān 89, n. 116. n. 37, n. 73, n. 76, n. 86, Bhavānicandra 68. Aziz Kokā 29, n. 34, n. 82 n. 90.
Bhïdabhanjana Pars'vanā. see Ajiz Kokāh. Berar n. 22.
tha 45. Babar 83. Bhābhut n. 28.
Bhilsā n. 63. Bacchăvat n. 38. Bhadrabāhu 74.
Bhimbhar 73-BhambharBadaoni 3, 4, n. 3. see Al Bhagiratha 73, n. 100. Chibhān 34, n. 42. Badaoni.
Bhagwan(t) Dās, Rājā n. Bhojadeva 73, n. 100. Bade Guru' 11.
37, 33.
Bhojarāja Soni n. 69. Badhel (Vāghers) n. 35, n. Bhāgyacandra 66.
Biānah n. 21, n. 29. 43.
Bhaktāmara stotra 67,72,74. Bibi Karnutty n. 37. Bāgā Shã n. 92.
Bhaktāmarc-Stotra Vștti 65, Bihar n. 73. Bahadur n. 76.
69, 72.
Bihār Bānu n. 37. Bahadur Shāh (Miran Bah- Bhalluka Gandhin (Bhalla
adur Shāh Farūki) n. 65. ta) n. 100, see Gāndhika Bijai ( Baji) Sen Sūr ( Soor) Bahat-Behat (Jhelum) n. 46. Bhalluka.
5, 84. Bahroch (Bharoj-Broach) Bhakticandra 66.
Bijāgarh n. 59. n. 6, n. 28. Bhāla 66.
Bikbeharkhe 88, 89 see Baji Dev Soor 84, 88, 89 see Bhāņaji 59.
Vivekaharsa. Vijayadeva Sūri.
Bhānchand (see Bhānucan- Bikramājit Rājah n. 76. Baji (Bijai) Sen Soor (Sūr) dra) 5, 17.
Bikanir 17, n. 38. 5, 84 see Vijayasena Sūri. Bhandarkar Sir 70.
Bilādā 20. Bakbsi n. 117.
Bhandārkar Com. Vol. 15, Bir Singh n. 76. Balabhārata 73.
n. 85.
Blochman n. 3, 15, n. 23. Balaksa (Balkh) 54. Bhankorā n. 28.
Bombay 66. Baluchies n. 38.
Bhānucandra (The Upādhy- Boru (?) 87. Bāņa 23-bhatta 70, 71, 73, aya) 5, 9, 10, 14, 15, p. Brāhman-Brahmin 3, n. 3, n. 100.
15 n., 19, 21, 22, 23, 27, -learned Brāhmins 10, 28, Banmāli Rămıāi 90.
28, n. 32, 29, 33, n. 40, 39, n. 54,-s 42. Banarasidasa 65.
34 to 38, 40 to 45, n. 68, Brahma-putrā 34. Banārasi-vilāsa n. 98.
n. 69, 46, 50, 51, 52, 58, Brhat Sānti stotra 74 Bārā-mula 33-Barahmulah 59, 60, n. 92, 61 to 67, 70, Broach (seo Bahroch ) n. 12. n. 46.
71, 75, 82.
Buddha n. 87. Baroda 62, see Vatapadra. Bhānucandra (Kharatara) | Buddhism 15. Barodah (Baroda) n. 6. 65.
Buddhists 3, n. 3, 15. Barra (Bardā) n. 43. Bhānucandra-caritam 71,75.
Buhler's Report 70. Baunti n. 54. Bhānukara 73, Vaidya Bha
Burhānpur n. 6,-Buhränpur Begam Sultan n. 37.
nupandita n. 10).
n. 63-Barhānapura 44, n. Bebār 5. Bhānupandita 73.
65, 45, n. 61, n. 69, 62, n. Bekah Harakh 84, n. 107, Bhāravi 73.
96, 63. 85 see Vivekaharsa. Bhārmal n. 19.
Burhānshāhi King n. 19. Belgār Khān' n. 80. Bhartřhari 73 n. 100. C. 10. Benares 12. Bhatti–Kūvya n. 100.
Cainbay (Khambhāyat, TraBenarasidās Prof. 22. Bhatta (i) Svāmi 73, n. 100.
mbăvati) 10, u, 21, 48, Bengāl 5, n. 21, n. 73. Bhāvacandra I 40, 66, 71, n. 77, n. 93, n. 96, 64, 68, Beniprasād Prof. 19, n. 20, II 68.
n. 101, 87.

Page #103

94
BHĀNUOANDRA CARITRA
Campāpuri 60. Darāb 81, n. 103.
Digambaras n. 2. Candarājā Rāsa 68.
Darbāri-Akbari n. 110. Dipacandra 67. Candra-Candrikā 72. Darsanavijaya n. 68, n. 69, Dipālika-Kälpa 66. Candra Gaccha 72.
n. 88, 62, 64.
Dipālpur n. 63. Candrapāla 21, 64. see Chan- Darśanvijaya and Nyayavi-Dipticandra 68. drapāla
jaya n. 92.
Div (Dvīpa) 41, 90. Candraprabha n. 92. Dariya Malbhas-Darya Ko- Divan n. 117. Catalogus Catalogorum. (Ca mm n. 37.
Dolatacandra 67, 68. ta, cata.) 70
Dasakumāracarita n. 100. Dungara (Harşavisāla) Caturavimsati-Stavanas (CO-Daulatabad n. 26, n. 65. 11, n. 45. visi) 66.
Daulat Khăn-i-Khis n. 117. Durjanaśalya 38, n. 51, 45. Central Structure of the Daulat Nisā n. 37.
Durjanaśāl-Bāvni n. 51. Mughal Empire' n. 117. Dayākušala 22, 91, n. 120. Dvipa (Div) 41. Chalmer 3.
Deccan n. 22, n. 26, n. 63, Dwarkā (Jagat) n. 6, 11, Châmpāner n. 6, 27.
n. 67, n. 73, n. 74, n. 84, n. 12. Chāṇasmā (Jarsima) 17. n. 96.
Ebrähim Ibn Adham n. 87. Chandasāstra 65. Debāri n. 26.
Edar (see Idar) n. 6.. Chandrapala n. 112. see Can- Dek n. 38.
Elliot and Dowson 3, 18drapāla Delhi 61.
Elliot n. 46, n. 60. Chandu Sanghavi 86, n. 112, Delvādā 67.
Elphinstone 15. 87, 88. Derveshes or Oriental Spi
Farūki n. 65. Charan n. 35.
ritulism n. 87.
Fattepur 3, Fatehpur 5,-Si. Chārvāk 3, n. 2, 25.
Devacandra I 66, 67,75 II 68. | kri n. 8, 8, 15, n. 22, 26, Chauki 82, 89, n. 114. Devacandra Rāsa 67.
n. 29, n. 32. Chimanlal Dalal-C. 4. Devavijaya 71.
Forbes Gujarāti Sabha TraiChinab 33 Devavimala n. 30.
māsika n. 77. Chitor n. 76.
Deviprasād n. 94, n. 96, 82. Gandhār 6, 25, n. 28, 50, n. Christians 4.
Devkāpātan n. 19-DevakiCintāmani 41.
pātan 66.
Gāndhika Bhalluka 73. Cintāmaņi Pārs'vanātha 43, Dhanavijaya 61.
Gangapura 66. n. 62, n. 69.
Dhār n. 59. Cutch n. 19, n. 34, n. 35, | Dharmalābha 11.
Ganges 23.
Gangesa 41-Gangeśabhatta n. 43. Dharmamūrti Sūri 22.
74. Dadhicandra 66. Dharmasāgara 21, 63. .
Gauri 45. Dalathambhana 25. Dharmavijaya 61, 62.
Gaurisankara Ozā R. B. n. Daman n. 6.
Dhātumanjári 72. Dāmara-Dabar lake 7, n. 8. Dhặtu-p@tha 70.
Gautama 27. Dānacandra 67.
Dhāturatnākara -Dhātupātha Ghelot (Gohils) n. 43. Dānaśaha-Dāniyāl 24, n. 22,- Vrtti n. 17.
Ghogāh n. 43,-Ghogha 69. Dāniāl n. 65, 59.
Dhoi 73,-Dhoyika n. 100. Ghusal Khānā 89, n. 117, Dandaka-prakarana Avacū- | Dholpur n. 63.
90. ri 66.
Dhundhaka Rasa 66. Girināra n. 78. Dandes (khāndes) n. 65. Diānat Kbān 90, n. 119, Godhrā n. 6. Dandi 73-Dandin n. 100. L n. 121.
Godi-Pārsvanātha n. 69.
81.
95.

Page #104

INDEX OF PROPER NAMES AND TERMS.
38.
Gohilwārah n. 43. Hema Acārya 71.
Jadiā n. 51. Goi 73, n. 100. Hema Kosha 71.
Jadroop 19. Gopācala (Gwalior) 43, n. Hemavijaya 8.
Jagadguru 7, 62. 64. .
Hemavimala Sūri n. 31. Jagat (Dwārkā) n. 6, n. 12, Govāla 67 Hindu 8.
n. 43. Govindacandra 66. Híracandra 68, 69.
Jagat Gossain (Jodhbāi) Gujarāt 5, 6, n. 5, Subāh of Hira-Saubhagya-Mahākāvya n. 37. Gujarāt n. 6, 8, 9, 10, 15, 8, n. 11, 12, n. 30, n. 32, Jagatsingh 90. 16, 19, n. 21, 24, 25, n. n. 40, n. 47, n. 53, n. 62. Jagirdars n. 102. 27, 27, n. 34, n. 35, 30, Hiravijaya Rāsa 8, n. 36, Jaguśāha n. 51. 36, 41, 46, 47, n. 76, n. 32, n. 39.-Hirasūri Rasa Jabāngir (see Salim ) 16, 17, 80, n. 82, 59, 61, n. 93, n. 40, n. 50, n. 69, n. 88, 18, 19, 20, n. 19, 21, 22, 62, 66, 78, 79, 82. Guzerat 60, 64, 65.
23, n. 22, n. 54, n. 65, n. 77. see Gurjaratrā. Hira-Vijaya Sūri 5 to 8, p. 68, 47, n. 76, n. 80, n. 82, Gulābacandra 66.
10, 9, 12, 14, 15, 21, 25, 51 to 59, n. 85 & 86, n. Gumli n. 43.
26, 27, n. 32, 32, 33, 35, 88, n. 90, 61, p. 99 & 94, Guņacandra I 67, 75.
36, 37, n. 48, 38, 40, 41,
62, n. 96, 63, n. 97, 64, Gunacandra II 66.
n. 62, 59, 61, 62, 63, 78, n. 65, 83, 85, 86, 87, 88, Gunalakşmi 69.
101, 90, n. 120.
n. 115, 90, n. 119, 91. Gunaratna Sūri 28.
Hiravijaya-Sūri-Nirvāna n. 'Jahangira-Kuli-Khan 50, Guņavinaya 12, 13, n. 16, n. 108.
n. 82 & 83. History of Gujarāt-Bombay Jahāngir-Mabāta pā' 21, 64, Gurjaratrā (Gujarāt) 41. Gazeteer n. 34, n. 44, n.
67. Gwālior (Gopācala) 43 76, n. 82.
Jahāngir-nāmā n. 20, n. 94. 63, n. 64. History of India by Elliot
Jaina Aitibāsika Räsamālā see Elliot and Dowson.
22. Hāji Habibullāh 79, n. 101. History of Jahāngir 19, n.
Jaina Gurjara Kavio (J. G.Hakims n. 102.
20, n. 76, n. 86, n. 90.
K.) n. 31, n. 51, n. 53, J. Hānā Ķsi 27. History of Sirohi n. 95.
G. K. 66, 67, 68, n. 108, Hansaratna 68. Hoomayun 83.
n. 120. Harşānanda n. 107, n. 108.
Jaina Sāhitya Samsodhaka Hormaz day 81. Haribhadra Sūri 28. Ibādatkhānā 2, 4, 5.
13, n. 19, 22, n. 76. Haribhatta 70. Ibrahimābād
Jaina S'āsana 4.
(AbhirāmāHaricandra I 69.
Jaina Satya Prakāśa n. 19,
bād) 8. Haricandra II 66. Ibrahim Hussein Khwājā 89,
67, n. 112. Harihar Koka n. 100.
n. 105.
Jainas 78-Jains 77. Hariji Sūr 5.-Hirbuji Soor Ibrahim Hussain M. n. 37. Jaipur State 8, n. 89.
77 Hirji 82. see Hiravijaya | Idar (see Edar) n. 6, 66, 90. Jaitwal (Jethvās) n. 35. Sūri.
Indian Ephemeris n. 14. Jalayātrā 49, n. 72, 50. Harşavisāla (Dungara) 11. Intikhāb-i-Jabāngir 18. Jalinus 87. Harṣasāra 14. Iraj n. 121.
Jalnapur n. 22. Hasti Bhanj (Hasti Watar) Isahāk 87
Jālor n. 6, 10, 60, 61,-Jhan. 42. Ishvarprasad Prof. 14.
lor 66. Hawkins (William) n. 85. Itimād-ud-daulāh 87, n. 111, Jam 29, n. 34 & 35,-Jām Hazāra 33.
90.
Rāval n. 35.

Page #105

96
BHĀNUCANDRA CARITRA
83.
Jambu-Jambunāga 72. Junāgadh n. 34, n. 43,-Ju- | Kavyaprakasa 23, 41, 70, Jambukumāra (later Jambu- | nãgarh n. 70.
72, 73, n. 100-Vivrti 70. svāmi) 27. Kābul 5, 33.
Kāvya-prakasa - khandana Jām Lākā 90. Kacchavahas n. 54.
65, 70, 72. Jamnā (Kālindi) 23, n. 21. Kādambari 23-Pūrvärdha
Kayarvādā 68. Janaki-harana n. 100.
tikā70-Uttarārdhatīkā 71.
Kedāra 37. Jarsima (Chāṇasmā) 17. Kálidāsa 73, n. 100.
Kesaracandra I 68, II 68. Jati 3, 4. Kalij Kbān n. 76.
Keśavamiéra 72. Jaunpur 65. Kālindi (Jamnā) 23, n. 21.
Khākhar n. 19. Jayadāsa 64. Kalyāṇacandra 67.
Khāndes n. 6, (Dandes) n. Jayanal Lankā 9, Jaina Kalyāṇakušala n. 120.
63, Khāndesh n. 65. Lankā 36, n. 40. Zain
Khanda-Prasasti Vrtti n. 16. Kalyānanandira Stotra 74. Lanka n. 40. Kalyāņavijaya 71.
Khandwã n. 65. Jayānand 88, 89. Kalyāṇasāgara 22.
Khăn-i Azam 11, n. 12. Jayavijaya 71.
Kalyānasāgara Sūri Rāsa 22. Khān Jahān n. 76. Jayasāgara n. 92.
Kalyāņa-sena King 60. Khānkhāna n. 19,-KhanJayasena Kumāra Räsa 67.
Kamalakalašā sākhā n. 65. khānān 33, n. 121. Jayasoma 11, 14, n. 16, n.
Khān Muhammad Kāzi 81, Kamandakiya Niti-sāra 74. 38. Jerome Xavier n. 59, Xavi
Kambhāyat (Cabmay) n. 6, er n. 61.
n. 12.
Kharatara 17, -8 34, 35, 36, Jew 3. Kanakacandra 66.
n. 45, 43, 49, 51. Jhanjhmer n. 43. Kanakavijaya n. 78.
Kharatara Gaccha 10, 14, Jhelum 33, Jihlam (see
Karmacandra Mantri 10, 11, 17, 31, 64. Babat) n. 46.
31, n. 38, 32.
Kherwā n. 66. Jinacandra I 67, II 68. Karmacandra – vamsa-pro
Khimacandra 68. Jinacandra Säri 10, 11, 12, bandha (Sans.) 11, n. 16,
Khizr Khān n. 65. 13, 14, 20, n. 38, 81. n. 38 & 39 (Guj.) 12, n.
Khuram-Khurram Prince Jinadatta Sūri 23, 69. 38 & 39.
62, n. 96. Jinabarsa 66, 67, 68. Karmacandra Vamsotkirta- Khuram-Mirza Khurrum Jina-sataka 72.
nakam Kavya Karma- 46, n. 70. Jinašataka-Tikā 65, 72.
candra Vamsaprabandha) Jinasinha Sūri 10, 11, 12,
65, 84, 85. 17, 20, 81.
Karmagrantha Bālāvabodha | Khusrau 19. Jina vijaya 21.
68.
Khusyālacandra 66. Jitacandra 68.
Karpatavāņijya (Kapadvanj) Kishū Rāhtor n. 37. Jivaji n. 31.
Kokasāstra Catuşpadi n. 65. Jivanacandra 67.
Karpūracandra I & II 66. Konkan n. 19. Jnānasāgara 67.
Kāśmir 9, 11, 13, n. 14, n. Kopā-Rasa-Kosa 8, n. 32, Jodhbāi 16 (Jagat Gossain)
37, 33, 34, n. 41, 35, n. 42, 182. n. 37.
n. 45, 37, 38, 42, n. 59. Krpāsāgara 22. Jodhpur 16. Kathiawar 10, 67.
Krşna-bhārati 27. John P. Brown n. 87. Kāvi n. 28.
Krişnadāsa 73. Jumlat-ul-mulk 87, 88-i 89, Kavindra-vacana-samuccaya | Krsna-Kridita-Kāvya 73. 90. n. 100.
Kşemendra 70, 73, n. 100.
.
1
n. 45
ansaprabandha) | Khush-faham 9.20 ..
66.

Page #106

Kumarapala Rasa 68. Kulapati 73, n. 100. Kumaradása 73, n. 100. Kunrapala 22, n. 76. Kufalacandra 68, 69. Kusalamanikya n. 31. Kutbuddin Muhammad Kh
än n. 12.
Labdhicandra I 69 II 68. Labhapura (Lahore) 27, 38,
42.
Labhavijaya 71 Labhodaya Rasa n. 53. Laghu-prastāvokti-Ratnaka
ra 69, 72.
Laghu-santi-stotra 74-Vṛtti
INDEX OF PROPER NAMES AND TERMS.
Magadha n. 56. Mahābhāṣya 41. Mahamanuşya 73, n. 100. Mahananda 20, 85. Mahavira Lord 27, n. 56, n.
69.
66.
Laksmidhara 73, n. 100. Lalacandra n. 92. Lalbagh n. 65.
Malva n. 5,-Malwa 77. Mammata 23,-Acarya 41, 70, 72, n. 100,
Manacandra 68. Manadeva Suri 74. Manamohana
n. 68 & 69. Manasinha-Mansingh (Jina candra Süri) 10, 11, 14, 17, 18, 19, n. 39, n. 45. Manasimha Kalyana n. 39. Manasimha King n. 54. Manatunga Süri 32, 72. Mandu-Mandavgadh n. 19. 20. n. 20, 21, 61, 62, n. 94. n. 96, 63, 64, 68, 90,
Lekha-likhana-paddhati 73.
91. Mangalavada 74. Maniya Dosi 69.
Lilälaksmi 69.
Lolimba or Lolimbarāja 73, Mansabdārs n. 102.
Lahore 9, 10, 11, 12, 13, 14, 15, 30, n. 36, n. 37, n. 38, 33, n. 45, 38, n. 51, n. 52, 42, n. 59, n. 63, n. 67, 45, n. 78. see Labhapura. Lakhamicandra 66. Lalchand Khväjä 82. Lali 49, n. 78. Lalitacandra 68.
Läthi n. 43. Leigh Hunt n. 87.
n. 100.
Lonka Gaccha n. 31.
Lowe W. H. n. 3, 8, n. 33. Lumpaka 27.
Luni n. 54.
Lanka or Lonka 27.
Madana 73, n. 100. Madar-ul-maham 87, 88, 89. Madhavadása 51, n. 83. Madhusudana Sarasvati 73.
13
Mahifanapura (Mehsänä) 49. Mahuvah n. 43. Makrabkhan 20, 61, n. 93, 62.
Malapura 58, n. 89. Malcolm Sir John 77.
Malpur 60, n. 92, 66, 69. Malji 68.
Malleson 15.
Parsvanatha
Man Singh Raja 34. Marwad 66. Masud Beg Hamazini (Hamadani) n. 82, 74, 81.
Mathura n. 38.
Maxmuller 2.
Mayura 73, n. 100. Medată (Mertä) 18, 20. n. 38. see Medinipur. Medinipur (Merta) 51.
97
Mehajala 64.
Mehsäpä 61 See Mahisanapura. Memoirs of Central India 77 Memoirs of Jahangir 48, n.
119, See Tuzuk-i-Jahangiri Mewräs-Mewrahs 6. n. 4, 62. Mihurrinisa-Nür Jahän n. 37. -Mehirunnisa n. 86. Miron 83. Mirat-i-Ahmadi n. 12. Mirat-i-Mustafabad n. 80. Mitra's Notices 70, Modhera 69.
Modhera Pürdvanatha Stavana 69.
Mohammad Mirză 83. Mohanavijaya 66, 68. Mohan Das n. 82. n. 83. Mota Räjä n. 37. Mrganka-Carita 66, 68. Mubarik Shah n. 85. Mudad-i-mash 87.
Muhammad Hussin Khush
navis 90.
Muhammad Hussein Mirza n. 12, 83. Muhammad Kasim 33. Muhammadpur 86. Muhammad Said 85, n. 111. Muhammad Safi n. 93. Mukarrabkhän see Makarabkhän
Mukhlis-khan 87, u, 112. Mukticandra 68.
Munisuvrata n. 92, 69. Murad n. 22, 25. n. 26, 33. Murid 91-8 79. Murid-jada 81, n. 103. Murtazakhän n. 82. Muzaffer of Gujarat n. 12. n. 34. n. 76.
Nädalai 64. Nadir-Jaman 65.

Page #107

98
BHĀNUCANDRA CARITRA
Nádot ( Nándod ) n. 6. | Nūramahalla 54. n. 86. | Portuguese 90. Nāgendra Gaccha 72. Nūr-Jahān n. 93, n. 96, n. Prācina Tirthamālā Sang. Nāgher p. 43.
108, See Mehru-nnisā- raha n. 69, 60, 64. Nāhtā 12, n. 38.
Nūramaballa.
Pragalbhacarana 74. Naisadha 41.
Nuruddin Mohammad Ja- Prajna (Pandita, Pan-nyaNala-kaccha (Nalchbā) 68. hāngir Pādsāh Gāzi 16.
sa) 27, 59. Nama-Sreni-n Aekarthanāna-Oojein 77 see Ujjain
Prākrita- subhāşita-sangraha mālā 23 - Vrtti 66, 70. Omar 83.
73. Nāmasangraha -Nāma. Orissā 33. n. 73.
Pratikramana Sūtra 65. malá 70. Padmasundara 12, n. 13.
Prasati Sangraha 66, 68. Namiuna Stotra 74. Pādukā 67.
Pratāpacandra 67, 68. Nānā-desa-desibhāşā StavaPāhadi 24, n. 22.
Pratisraya 40.. . na n. 108.
Pajusan 85 see Paryuşaņa Pravacana Parikşā 21, 63. Nand Bāji Paran (Nandavi
Pakli-Pakhli 33, n. 42, n. 46. Prayaga 23. jaya Pannyāsa) 84-NandPalitanah n. 43.
Premacandra 68. ji 88, 89. Pancākhyāna Copāi-68.
Price n. 37. Nandişeņa 74. Panca-Sandhi 65.
Prthvicandra Rāsa 67. Nandivijaya 9, 12, 13, 21, Pandita (Pannyāsa) 67.
Prithvirāja n. 95. 38, 61. See Nand Bāji Pāṇini 73.
Pundarika Mount 35. Paran. Panji 69. .
Punjab 5, n. 67. Nánu n. 51: Panjikā 72.
Punyasagara 67. Naoroz day 8.
Pannyāsa 59, 66. See Pra. Puranamalla n. 112. Narbadă n. 28, n. 67.
jna, and Pandita.
Parātatva 74. Narbudācārya n. 65.
Parmananda 20, 83, 84, n. Purņā n. 26. Narendra 70.
108, 85.
Qilījkhăn n. 76. Nẵsik n. 66. D. 84. Parsis 4.
Rādhanpur 9, 21, -Rāja. Nasirkhān n. 65.
Paryuşaņa 7, n. 7, 8, 12. n. dhanyapura 33, n. 52, 66. Nāthakumāra 73, n. 100.
| 19, 26, 29, 85 see Pajusan Raghupati 73, n. 100. Nāthurām Premi n. 98.
and Patchoossur.
Rājasimha Mahārāja n. 95 Navakara Stotra 74. Patanjali 41.
Rai Manohar 82. Navakhandā Pārsvanātha 69. Patan Pattan 20, 49, n. 78, Rāi Patr Dās n. 76. Navarang Khan 11, n. 12.
n. 80, 67.
Rai Rayan n. 76. n. 19. Patchoossur 77.
Rai Sal Darbari n. 54. Navatatva Prakarana 69. Pathaka 14.
Rai Simba n. 38. Nawānagar n. 35, 90.
'Rajah Karan' n. 54. Pattan (Patan) n. 6, 20. n. Nawazish Kbān n. 80. Nazarene 3.
27, 49. (Māndu) 91. Rājanagara. (Ahmedābād)
50. Neminātha (Saiveva-son of Pausadha 14. Sivā45, p. 69. Persia n. 41.
Rajasekhara 73, n. 100.
Rajatarangini n. 54. Nemisāgara 21, 63, 64.
Peterson's Report 72, 74. Nemisāgara Nirvana Rasa
Pim Bahādur Uzbeg n. 76. Rāma 73. 22. Pinchhola lake.90
Rāmacandra 65, 68. Nimār 65. Pinheiro 15.
Rāmadāsa Rājā 13, n. 19, Nityasaubhāgya 68.
Pir Panjāl (Pantsāl) 33, 39, n. 54, --Rāmadāsa 51, Nizamuddin Ahmed n. 46. 35, n. 42, 42.
n. 84.

Page #108

INDEX OF PROPER NAMES AND TERMS.
99
102.
Ramāde 59. Rāmaji 59. Rāmajişņu 73, n. 100. Räma-Setu-Pradipa n. 54. Rāmavijaya 61, 69. Ramer (Amer in J
state!) 45. Rāmji 68. Rāmrāj Mahārāj Śri n. 19. Rangacandra 41, 59, 67. Ranthambhor n. 54 - Ron
thambūr n. 84. Rao Kalyānmal 90. Rao Kalyān Simba n. 38. Ratnakumara Copăi 67. Ratnapāla-Kathanakam 70. Ratnapala Rāsa 66, 68. Ratna-Panjāla 35, n. 42, 42. Rāvi n. 38. Ravicandra 68. Rawlinson 19, n. 85. Rāy Ali Bhati n. 76. Ray Singh Bhurtigõ 17. . Rddhicandra 66, 68, 69. Rikhu 45. Rindosaha 66. Rogers 16, 90, n. 121. Robā 40, n. 56. Rohtās 33, -Rohitãs n. 45, n.
46, 37. Rşabhadāsa 8, n. 88, 60, 65,
68. Rşabhadeva 72. Rși-mandala 68. Rudra 73, n. 100. Rudrata 73, n. 100. Rūpacandra 66. Rūpalakşmi 69. Sabarmati (Savarnamati) n.
27. Sabhācandra 66, 69. Sad-darsana-samuocaya 28. Sadhukirti 14, n. 16. Sadhusundara n. 17.
Sädhuvandanā 67.
Sapta-padārthi-tika 72. Sadūktikarnāmrt n. 100. Saptasmarana Vrtti 74. Sadullā-Sădullā Kbān 50, Saptatyadhika-Jina-stotra n. 80.
74. Sāgara group (gaccha) 61. Särangadhara-paddhati n. Sahajakusala n. 31.
100. Sahajasundara 67.
Sarasvata prakriya 70. Sahariyār 62.
Sārasvata - vyakarana-vrttiSāhebkhān 6, n. 5, -Shibāb tippana-viva
Khān-Shihābu-d-din Ah- Sarasvti' 12, 82. med Kbān n. 5, 25, 26.
Sardbār n. 43. Sahib Sabah or Sübundārs n. Sarkhej n. 116.
Sarotară 67. Saidkhān n. 37, n. 80.
Sarvadāsa 73. -Sarvadása n. Sakalacandra 27.
100. Salim 13, 16, 17, n. 22, 30,
Sarvajna Sataka 21, 63. n. 37, 31, 32, -Prince
Satr (Satran) 3. n. 67, 46, 47, n. 73, n. 74,
Sat-trinsikā-vrtti 71. 59, 80, 82, n. 105. See Sekhooji.
Satranjaya 8, 9, 11, 14, 23, Samanis n. 3.
n. 38, 34, 35, Satrunjah
n. 43, 36, 37, 43, n. 78, Sāmāyika Sūtra 65.
64, 67, 68, 82, 83. Samayasundara 13, n. 14, n.
Satrunjaya Māhātmya 68. 45, 67, 74. Samasuddin Mirzā 50, n. 82.
Satrunjaya- tirtha paripāti See Samsudin
67. Sāmba 72.
Sattarabhedi Jina-Pūja' 27. Samsudin 35, n. 44.
Sattoji-Sattarsāl (SatrusalSameta śikhara 60.
ya) Jām n. 35. Samkşipta Kādambari-Ka
Satyavādi 60. thānaka 74.
Saubhāgyavijaya n. 92. Sammeta-Sikhara Tirtha
Saurāştra (Sorath) 30, 35, malā n. 92.
n. 43, 41, 43, 46, n. 70. Sanghapur 65, 72.
'Savai Hiravijaya Sūri' 10. Sanghasoma 66.
Sayajam 87. Sangrahani Bālāvabodha n. Sekhooji-Sekhuji (See Salim 15.
aud Jahāngir 16, 24, n. Sangrāma Soni Räsa 68. 22, 31, -Shaikhu Bābă n. Sankheśvara n. 78.
22, n. 67. Sānti 67.
Setubandha Kūvya n. 54. Šānticandra 8, 9, 27, 28, Sewra (Siura) 18. n. 32, n. 92.
Sewa Wadhel n. 12. śāntinātha n. 69.
Shah Jahan n. 65, n. 96, n. Santinātha Rāsa 69.
117. Sānti Sūri Vadivetāla 74, Shāh Navāz Khān 91, n. 121.

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100
BHĀNUCANDRA CARITRA
Shaikh (Abul Fazal) 36, 37, Somavijaya 61.
Sunni 3. 39, 40, 42.
Someśvara 73, n. 100. Supārsvanātha n. 69. Shaikh Ahmad Khattu n. Somnath n. 34, n. 43. Sūracandra 27, 59. 116. Sonepāla 22, n. 76.
Surasundari Copāi 69. Shaikh Farid p. 111.
Sorath n. 6, -Sarkar of n. 43. Sūriśvara and Samrāt 79, Shaikh Mubaraka 15.
n. 80, 79, 82, 84. see Sau-l 81, 83, 85, 88, 90, 91. Shaikh Salim Chisti n. 22. rāştra.
Surat n. 6, n. 93, 62. Shaikhu Bābā n. 22, n. 67. Sramanas 3, n. 3.
Sīryasahasranama 23.-Vrtti Shamsi Mirzā n. 44, n. 82, Śreņika King n. 56.
69. see Samasuddin. Srenika Rāsa 68.
Sutlaj n. 38. Shekh Burhän-u-ddin n. 65. Sri Harsa 41, 73, n. 100. Suvarna-Kānti 60. "Sher Afkun' n. 86.
Srinagar 33, 35, 42. Syāmapuri (Kālupur) 71. Shia 3.
S'ripāla Rāsa 67, smaller 67. Svetambara 3, n. 2, 4, 16, Shikastah script n. 113. Sripati n. 107.
18, 19, 27. Short History of Jaina Li Srivallabha 21, 64.
Syād-vāda 56. . terature n. 13, 13, n. 16, Srutabodha 65.
Talājā n. 43. 28, n. 38. Śruti(a)dhara Rāma 73,-Sru
Tangtalah n. 42. Short History of Muslim tadhara n. 100.
Tankāriā 68. Rule in India 14. . Sthānakavāsi 27.
Tapā 17, -s 35, 43. Shujā-at Kbān u. 111. Sthānasimha (Thansimha) Tapā Gaccha 10, 14, 27, Siddha Mount 33, 87. 26, n. 30.
n. 31, 49, 90, n. 120. Siddhapur 59, 61. Subahān 87.
Tāpti n. 65. Siddhasena Divākara 74. Subhäsitāvali n. 100.
Tārācandra I 68, II 68. Siddhicandra 9, 16, 19, 21, Subuddhicandra 66.
Tārangū-mandan Ajitanātha 22, 23, 40, 41, 42, 43, 44, Suddhicandra 66.
stavana 66. 45, 46, 47, 48, 49, 50, 51, Sudharmā Svāmi 27. Tarka-Bhāşa-Tīkā 72, 52, 53 to 59, n. 86, n. 88, Sufi 3.
Tarry Rev. 16. n. 92, 61, 63, 64, 65, 69, Sugālacandra 66.
Tatvacandra 68. 70, 71, 72, 75, 82. Sujānacandra 68.
Tatva-Cintāmani 41. S'iladūta 66. Sujāwalpur n. 63.
Tejacandra 67. Silavijaya n. 69. Sukhacandra 69.
Thānsing 7, (SthānasimhaSimbavimala n. 30. Sūkti kalpalatā 73.
Thānasimha ) 31, 32. Sind 33. Sūkti ratnākara 73.
Thāvaccă Copāi 67. Sipahsālārs n. 102. Sūkti -sahasra 73.
Tibet Little n. 46. Sirodi 68.
Sultan Murād n. 22, n. 26. Tijayapahutta Stotra 74. Sirohi n. 38, 61, 62, n. 95,70. n. 44, -Prince n. 67.
Timoor 83. Sir Thomas Roe n. 65. Sūkti-Sudha 73.
Tirthamala n. 69, n. 92. Siura-(sewra) 3, n. 2, 16, 17.
Sultān Parviz n. 37, -Prince Todarmall n. 5, 33. Sivāditya 72.
n. 65.
Trambāvati (Cambay) 48. Sivacandra I 66, 69, 72. Sultān-unnisā Begum n. 37. Trivikrama 73, -Vaidya TriŚivacandra II 66.
Sultan Zainul Abidin n. 46. vikrama n. 100. Sivanidhāna n. 15. Sumanis-Samanas 3.
Trivikrama Bhatta n. 100. Sobhana 71. Sumaticandra 68.
Tumbel n. 35-Timbel n. 43, Sobhana-stuti-tikā 66, 71. Sumatinatha n. 112.
Turkastān n. 41. Somacandra I 69, II 68. Sumitra Rājarşi Rāsa 68. | Tursamkbān 38.

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INDEX OF PROPER NAMES AND TERMS.
101
70 71
Tuzuk-i-Jahāngiri or Memo | Vallabha n. 100.
82, n. 107, n. 108, n. 112, irs of Jahāngir 16, 18, Vallabhacandra 66.
90, n. 121. see Baji Sen 20, 48, n. 80, n. 82, n. 84, Vankalāvartta 73, n. 100. Soor. n. 94, n. 115, n. 116, 90, n. Varabāi 66.
Vijayasimha Sūri 67. 121. Tuz. Jah, n. 96. Vardhamāna Lord 40. Vijayasundara Sûri 61. Udaipur 90.
Vardhamana Vidyā 40. Vijayatilaka Sūri 61, 62, 63, Udayabhāņa n. 95.
Vasantarāja's Sakuna (šā- 70. Udayacandra I 66, 68, 69.
sra ) 23 commentary on Vijayatilaka Suri Räsa n. Udayacandra II 66.
D. 57, n. 71, n. 95, 70. 69, n. 69, n. 88, 64. Udayaharsa 20, n. 19-Udaya Vāsavadatta-Tikä
Vijikā 73, n. 100. harakh 85.
Vrtti-vyākhyā 72.
Vikramärka 46, n. 76. Udayanācārya 74. Vāsupūjya Lord 60.
(Vincent) Smith n. 10, 9, Udayarāja n. 54.
Vatapadra (Baroda ) 50. n. 14, 15, 17, n. 59, n. 61, Udayasagar lake 90. Vāyada Gaccha 71.
n. 67. Udayasāgara Sūri 22. Velankar Prof. n. 16. Vimala Mount 34, -Vimalā. Ugrasenapura (Agrä) 43. Vicakşaņa vijaya 69. 74. cala 43, 46. Ujjain n. 20, n. 63. see Vidyāpura( Vijāpur in Guja-Viramapura 68. Oojcin 77.
rāt) 66, 74.
Višeşāvaśyaka Sūtra n. 25. Umrao Singh Tank n. 38. Vidyācandra 68.
Višalacandra 66. Unā 10, 41, n. 58, 82, 90. Vidyāvijaya n. 77.
Vivekacandra 67, 75. Upades amālā 68.
Vijāpur (Vidyāpura) in Gu- | Vivekavilāsa 23, 69, 71. Upādhyāya 8, 10, 32, 33, n. jarāt 65, 66, 72, 74. Vivekaharga 20, n. 19, 83, 40, 40, n. 78.
Vijā Sect (Vijaya Gaccha) n. 112. see Bekah Haraka Upāsaka-Dasānga Sūtra 68. 60, n. 91.
& Bikheharkhe. · Upāsraya 27, n. 36, 31, 32,
Vijayacintānani Stotra n. Vivikta-nāmā-sangraha 70, 45, 50.-s 78.
Vijayadeva Sūri 20, 21, 49, Von Noer 15. (Noer) n. 46. Utsūtra-Kanda-Kuddala 21 Uttamacandra 66.
n. 77 & 78, 61, 62, 63, 64,
Voyage in East India 16. Uttamakumara Räsa 66.
69, 82, 90, 91, see Baji Dev
Vrddha - prastāvokti - ratna
Soor. Uttamavijaya 66.
kara 71. Vijayadeva Sūri-māhātmUttarādhyayana Sūtra 68.
Vyāsa 73. Uvæsaggaharam - Upasarga
yam 10, 21, 22, n. 78, 64,
Wagi n. 43. 67. hara Stotra 74.
Wālāk n. 43. Vijaya Group 62. Vācaka 61,= Upādhyāya. Vijayānanda Sūri 64, 71.
Wuler lake n. 46. Vada-sākhā 61.
Yāgeśvara 73, n. 100. Vijaya-prasasti Kāvya 10, Vādindra 14.
13, n. 52, n. 53, n. 55, 70.
Yaśaścandra 68. Vaidya Bhānupandita 73. Vijayarāja 61.
Yātim Babădur n. 76. Vaidya-jivana n. 100. Vijayarāja Sūri 68.
Yugapradhāna 11, 13, 14, 20. Vairāt (Bairāt) 8. Vijayasagara n. 92.
Yugapradhana Sri JinoVajivan (?) 87. Vijayasena Sūri 5, 9, 10, 12,
candra Sūri 12, n. 38, n, Vakhatacandra 68.
13, 14, 15, 20, n. 19, 21,
104, 82. Vallabha -Srivallabhá 21, 38, 39, 40, 46, 48, 49, n. Zabdatu-t-tawārikh n. 60.
| 77, 61, 62, 67, 71, 79, 80, Zoroastrian 3.
108.
71.
64.

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Abbreviations
Buddhi. Jaina Dhātu-Pratimā Lekhasamgraha by Buddhisāgara. Epi. Indica. Epigraphica Indica, J. B. R. S. Journal of Bombay Royal Asiatic Society. Jinavijaya. Prācīna Jaina Lekhasamgraha edited by Jinavijaya. Nābar. Jaina Lekhasamgraha by Pūran Chand Nābar m. A. B. L., M. R. A. 8.
[For Abbreviations used for other works, see The List of Books mainly consulted' at p. 76 wherein the same are bracketted. ]

Page #112

उपाध्यायश्रीसिद्धिचन्द्रगणिविरचितं .. म हो पा ध्या य म हा प्रभा व क पुरु ष
श्रीभानुचन्द्रगणिचरितम् ।
॥प्रथमः प्रकाशः॥ ॥ पण्डितश्री ५ श्रीदेवचन्द्रगणि-पण्डितश्री ५ श्रीविवेकचन्द्रगणिगुरुभ्यो नमः ॥ ६१. मंगलादिविधानम् ।
श्रेयाश्रीललनाविलासरसिकः पायादपायात्स वः
श्रीमन्नाभिनरेन्द्रसूनुरमरैः संसेव्यमानान्तिकः। रेजे यस्य कचावली भुजशिरोदेशे लठन्ती किमा
लग्ना शैवलमञ्जरी शमसुधापाथोनिधौ मज्जतः॥१॥ श्रीशान्तिः शिवतातिरस्तु सततं सम्यग्दृशां भूस्पृशाम् ___ मातुः कुक्षिमुपेयुषि क्षितितले यस्मिन् जगद्वान्धवे । नष्टाः कापि ययुस्तरामतितरां सोत्कण्ठकण्ठीरव
क्ष्वेडाक्षुब्धमनःकुरङ्गततिवत् सर्वा विपत्पतयः॥२॥ पश्चैव प्रसवेषवः प्रहरणं किन्तूग्रसत्त्वाधिको
निःशेषां भुवनत्रयीमपि वशीकर्तेत्यहंकारभृत् । जिग्ये येन विना युधेन मदनः सङ्कल्पमात्रादपि ___ श्रीमान्नेमिजिनेन्दुरिन्दुविशदज्योतिर्यशाः पातु सः ॥ ३ ॥ सुलिग्धाञ्जनपुञ्जमञ्जुलरुचिनिःशेषदिग्मण्डलम्
प्रेङ्खच्छीर्षफणामणीगणविभावियुद्भिरुयोतयन् । नव्याम्भोधरसन्निभः सदमृतानन्दाय वामाङ्गभू
भूयाद्वो भुवनप्रभुर्भवभृतां संसारतापापहः ॥ ४ ॥ श्रीसिद्धार्थधराधवान्वयनभोभानुर्यथार्थाभिधः
श्रेयाश्रेणिविवृद्धये भवतु वः श्रीवर्द्धमानप्रभुः। यत्पादाब्जयुगं जगद्वृजिनहृत् प्रासादयत् केसरी
नानाजन्तुविघातपातकमपाकर्तु किमङ्कच्छलात् ॥५॥ मातर्वाणि ! हृदि स्थितस्य महिमा नामाक्षरस्यैष ते माहग मातृमुखोऽपि यदू विवदिषुर्वर्णावलीमुज्ज्वलाम् ।
15

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10
श्रीभानुचन्द्रगणिचरित यल्लोहोत्तमतामयाशकलमप्यासादयत्याश्रुतः '
किश्चित् सिद्धरसप्रसङ्गजनितं माहात्म्यमुम्भते ॥६॥ विद्वद्विस्मयकारिचारुचरितं वक्तुं न शक्यं गुरोः ।
श्रीमद्वाचकवृन्दवन्दितपदः श्रीभानुचन्द्रस्य यत् । वक्तुं वाञ्छति मादृशोऽपि जडधीस्त्यक्तत्रपस्तोयधिं .
तद्विस्तीर्णतरं तरीतुमुडुपेनोत्कण्ठते कुण्ठधीः ॥७॥ प्रागल्भ्यं भुजगेश्वरोऽपि न भजेजिह्वासहस्रोऽपि चेत्
यस्योद्यद्गुणवर्णनव्यतिकरेऽन्येषां पुनः का कथा । मादृक्षस्य निरक्षरस्य विमतेस्तत्रावकाशः कुतो ___ यद्वाऽमी वयसोऽपि किं निजगिरा नो संगिरन्तेतराम् ॥ ८॥ यः सर्वार्थसहस्सहस्रमहसः शुद्धा[:] सहस्राभिधाः
साहिश्रीमदकब्बरक्षितिपतेरध्यापयामासिवान् । यस्मै सोऽपि समस्तजन्तुहननव्याषेध-शशुंजय
क्षोणीभृत्करमोचनप्रभृतिकृत् प्रादात् स्फुरन्मानकम् ॥९॥ खेनावृत्ति-वसंतराजविवृती वृत्तिश्च कादम्बरी,
श्रीसारखतवृत्तयश्च विवृतिः काव्यप्रकाशस्य च । नामश्रेणि-विवेकपूर्वकविलासग्रन्थवृत्ती तथे
त्यादीन् यो रचयांचकार रुचिरग्रन्थांश्च निर्ग्रन्थराट् ॥१०॥ सर्वे निर्विषयीकृता यतिजनाः श्रीमजिहांगीरभू
भर्ना गूर्जरमण्डले खसविधे सत्कृत्य यः स्थापितः। श्रीमद्वाचकसिद्धिचन्द्रगणियुग युक्तं युगान्ते मरुत् __ कैलासान्वितमेरुतोऽपरमगं कं कं न चाकम्पयत् ॥११॥ स श्रीवाचकभानुचन्द्रमुनिपः प्राप्त प्रतिष्ठोऽभवत्,
साहिश्रीमदकब्बरं नरवरं सम्बोध्य सौभाग्यभूः । तस्माचार्हतशासनस्य महिमाऽत्यर्थं यथा पप्रथे ___ तद्वृत्तान्तलवः स वर्णनिकरैरुत्कर्णमाकर्ण्यताम् ॥ १२॥ न चाधिकं स्मयावेशाद्, न च न्यूनं तदत्ययात् । यथार्थमेव यज्जातं तत्तथैव निगद्यते ॥ १३ ॥
15
20
25

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प्रथम प्रकाश
२. उग्रसेनपुरवर्णनम् ।
जम्बूद्वीपाभिधे द्वीपे भरतार्दै च दक्षिणे । उग्रसेनपुरं मध्य-मण्डले भाति चन्द्रवत् ॥ १४ ॥ उत्सङ्गे विनिवेश्य येन विसरत्कल्लोलवेल्लद्गजा
तीरस्थैः प्रतिमागतैर्नृपऍहैरङ्गैरिवालिङ्गिता। कालिन्दी कलुषीकृतेव शनकैः संलीय गङ्गामनु
त्रासादुद्गतपाण्डिमेव जलधिं कम्पोत्तरं गच्छति ॥१५॥ नागानिन्द्रगजोपमांश्च तुरगानुचैःश्रवःसंमितान्
दातृन् कल्पतरुप्रभांश्च शतशो रामारमायाः समाः। यत्र प्रेक्ष्य पयोधिनोपरि विधेर्प्रस्तं पुरा यद्विषं
देवादेवगणैस्तदेव मिलितैनूनं समुद्गारितम् ॥ १६ ॥ नानामण्डपिकासु यत्र धनिकव्यापारिभिः सञ्चिता
नुत्तुङ्गानधिरुह्य पण्यनिकरान् शैलोपमान कौतुकात् । पुंसां प्रेक्षणकारिणां चिरतरं चेतांसि चडूंषि च
श्रान्तानीव ततोऽवरोदुमसहान्यध्यासते निश्चलम् ॥ १७॥ मातङ्गांस्तुरगानवगान (?) वृषवरान् दासेरकानेडकान्
तत्तद्देशसमुद्भवानपि नरान् वासांसि रत्नानि च । खादिष्टं फलमूलशाकमतुलं सर्वर्तुजं सर्वदा
यत्र प्रेक्ष्य च देशकालविवृतौ सर्वेऽपि संशेरते ॥१८॥ मिलिता इव यत्र मञ्जुभिर्वलभीभिर्मुखकान्तिभिर्मिथः। अतिसङ्कुलतां गता गृहास्तदुदस्यन्ति भुजानिव ध्वजान् ॥ १९॥ चन्द्रकान्तजलैश्चन्द्राकरैश्च मिलितैर्मियः। चन्द्रस्य चन्द्रकान्तानां ज्ञायते यत्र नान्तरम् ॥ २०॥ चन्द्रकान्तेषु संक्रान्तश्चन्द्रमाः शुशुभे निशि । स्वयं कुर्वन्निव लानं श्यामताऽपहृतीच्छया ॥ २१ ॥ सौधोत्सङ्गनिषण्णानां योषितां वदनेन्दुभिः।
हारतारावलीयुक्तैर्यत्र राका निशानिशम् ॥ २२ ॥ बहिरेति पथः समाक्रमन्नविधार्योऽपि च यत्र संविशन् । उदधाविव निम्नगारयः कचिदागन्तुगणो विलीयते ॥ २३ ॥ शतशोऽत्र नृपास्तु यादृशामलमेकोऽपि दिशं विभूषयेत् । पिटके हि भवन्ति भूरिशो मणयो ये तनुमण्डनाः पृथक् ॥ २४ ॥
प्रदोषे यद्गवाक्षस्थैर्वर्णिनीवदनोत्करैः। स्मेराम्भोरुहसंशोभि सरोवत्प्रतिभासते ॥ २५॥

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श्रीभानुचन्द्रगणिचरित स्पर्शाच्चन्द्रद्युतेर्यत्र काशन्ते चान्द्रसद्हाः। क्षरद्वारिकणैः स्वस्थैः पतन्मुक्ताफलैरिव ॥ २६ ॥ सुकृतामृतसिक्तानां यत्र भान्ति ध्वजाश्चलाः। तीर्थेशवेश्मनां पुण्यद्रुमाणां पल्लवा इव ॥ २७ ॥ कृतपापविषग्रासाः प्रासादाः काममहताम् । यस्यां पताकाजिह्वार्लिहन्तीव सुधाकरम् ॥ २८ ॥ यस्यामनुपमानोऽपि सोपमानोऽभवजनः । मणिमन्दिरभूमीषु खैरेव प्रतिविम्वितैः ॥ २९॥ निर्निमेषा मिथोरूपदर्शनाद्दम्पतिव्रजाः। धर्मक्षेत्रे बभुर्यत्र स्वर्गपौरा इवागताः ॥ ३०॥ : रत्नकुम्भान्विताः प्रोचैर्यत्र चैत्यैः सतां पुरः। मोहध्वान्तद्रुहो दीपा इव मोक्षाध्वदर्शने ॥ ३१॥ यद्वर्णिनीमुखेभ्योऽपि पुरस्तादिन्दुमण्डलम् । अलक्ष्यत वियज्जीर्णभित्तौ कृमिपुटोपमम् ॥ ३२ ।। वियद्भमणखिन्नानां गभस्तिरथवाजिनाम् । यत्सौधवैजयन्त्योऽपि भृशं व्यजनतां ययुः॥ ३३ ॥ विभावर्यामपि जना विभावर्याङ्गभूषणैः। ध्वस्तध्वान्तभरा यत्र यान्ति प्रान्तरवर्त्मसु ॥ ३४ ॥ यत्रेश्वराः प्रतिगृहं गौर्योऽपि च गुणाधिकाः। तत् पुरं पौरसङ्कीर्णं खर्गादप्यतिरिच्यते ॥ ३५ ॥ अनेकधनदोपेतं तत् पुरं वीक्ष्य तज्जनः। अलकां चैकधनदां जातुचिन्न समीहते ॥ ३६॥ कुण्डलीकृतकायेन शेषेणेव समन्ततः। निधानमिव तद् रेजे शालेन परिवेष्टितम् ॥ ३७॥ परिखाजलसंक्रान्तैव्रजन्नरनराधिपः ।
नागलोकः समायातो वीक्षितुं तत् पुरं किमु ॥ ३८ ॥ . ६३. शाहिश्रीमदकब्बरप्रतापवर्णनम् ।
तथा तत् पालयामास शाहिः श्रीमदकब्बरः। नीत्या यथैव नास्मार्षीत् कौशलेयं जनोऽखिलः ॥ ३९ ॥ यत्प्रतापाग्निना दग्धाः शलभा इव दस्यवः। केवलं ग्रामवृद्धेषु । तद्वातैव व्यवस्थिता ॥ ४०॥ शत्रुस्त्रीनेत्रबाष्पूरैः साञ्जनैः सञ्चितोऽपि हि । यद्यशश्चन्द्रमाः श्वेतोऽभवचित्रमिदं महत् ॥४१॥

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प्रथम प्रकाश पीतशात्रवरक्तापि यस्य निस्त्रिंशसैरभिः। .. ददौ शुभ्रं यशोदुग्धं चित्राचित्रमिदं महत् ॥४२॥ शीतोऽप्यत्यन्तशुभ्रोऽपि चित्रं यस्य यशःशशी। वैरिणां हृदये दाहं मुखे च श्यामतां व्यधात् ॥ ४३ ॥ शोषिता यत्प्रतापेन द्विषतां सौर्यवल्लयः। पत्रैरिवासिभिभ्रष्टै रणारण्यमपूरयत् ॥४४॥ नित्यं यदीयधर्मस्य वर्द्धमानस्य सर्वतः। चैत्यश्रियः स्म तन्वन्ति न्युञ्छनानि ध्वजाश्चलैः॥ ४५ ॥ उदेष्यतः प्रतापाग्ने—मदण्ड इवोन्मुखः। यदसियुधि शत्रुस्त्रीनेत्रैदृष्टो जलाविलैः ॥ ४६॥ कर्पूरपूरवद् यस्य यशोरोदःसमुद्रके। जज्ञेऽरिदुर्यशःकृष्णागारसङ्गाचिरं स्थिरम् ॥४७॥ यदीयप्रचलत्सैन्यधूलिधूसरिताननाः। अदृश्यतां दिशः प्रापुस्तत्क्षणाद्वैरिभिः सह ॥४८॥ यद्यात्राहतनिःखाननिःस्वनैर्बधिरीकृतः। नागलोकस्ततो लोकैकर्ण इति गीयते ॥४९॥ यत्सैन्यभेरीभाङ्कारैर्ब्रह्माण्डस्फोटशङ्कया। अवष्टम्भकृते दिक्षु किं धात्रा विधृता गजाः ॥५०॥ यत्सैन्यमोच्छललीधोरणीपातशङ्कितः। गतागतान्यसौ चक्रे पयोधिः प्रत्यहं किमु ॥५१॥ मा कार्षीदर्थिसान्मेरुमसाविति विरश्चिनः। . पुष्पदन्ताविमौ चक्रे तत्र प्राहरिको किमु ॥५२॥ वर्षन्तं स्वर्णधाराभिर्वीक्ष्य धाराधरो हि यम् । श्यामास्यः समभूत् सौवदानशौण्डत्वहानितः ॥५३॥ षड्दर्शनपशुग्राम गोपाल इव पालयन् । सरसायां रसायां स भूपालः सुतरां बभौ ॥५४ ॥ यत्सैन्यप्रोच्छलद्वाहखुरक्षुण्णधरारजः।। तथा तयानशे व्योम यथा रात्रिरभूद्दिवा ॥ ५५॥ न सा कला न तद् ज्ञानं न तद् धैर्य न तद्बलम् । शाहिना युवराजेन यत्र नैवोद्यमः कृतः॥५६॥ यत्प्रतापाग्नितापातः कृष्णः शेते किमम्बुधौ। तुहिनाद्रौ स्थितः शम्भुः खयम्भूः पङ्कजेऽगमत् ॥ ५७॥ अद्य यावदभूदेककर्णा सागरमेखला। अनेन दानशौण्डेन द्विकर्णा समजायत ॥ ५८ ॥
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६
श्रीभानुचन्द्रगणिचरित
इयं सार्वत्रिकी ख्यातिर्यत् तिलाज्जायते खलः । तचित्रं यद् रणेऽनेन खलाः सर्वे तिलीकृताः ॥ ५९ ॥ संग्रामाभिमुखं वीक्ष्य यं नृपं त्रिदिवौकसः । मा खर्गमपि गृह्णीयाद्भीत्येवाखमतां ययुः ॥ ६० ॥ शेषूजी - पाहडी - दानशाहाख्याः सत्त्वशालिनः । त्रयस्त्रिभुवनख्याताः सूनवस्तस्य जज्ञिरे ॥ ६१ ॥ यत्सर्वसैन्यसप्तीनां लक्षाः स्युः सप्तविंशतिः । खारोहणकृते ते च सहस्रा यधिका दश ॥ ६२ ॥ चतुर्दशसहस्राः स्युः सिन्धुरा यस्य बन्धुराः । चतुरस्था इमे ज्ञेयाः सैन्ये लक्षमिताः पुनः ॥ ६३ ॥ स्वकीयभुजदण्डेन वैरिवर्ग विजित्य यः । जग्राह गुर्जरं देशं खर्गखण्डमिवापरम् ॥ ६४ ॥ अनेकदेशोंपगतैर्विबुधैर्विवुधोपमैः । संक्रन्दन इवासेव्यमानः स सुतरां बभौ ॥ ६५ ॥ ॥ इति श्री अकबर शाहि व र्णनम् ॥
६४. शाहिसचिवशेखअबलफजलवर्णनम् ।
धीगुणैरष्टभिर्युक्तः स्वामिभक्तः शुभाशयः । विशिष्टाचरणासक्तो बिरक्तः पापकर्मतः ॥ ६६ ॥ अबलात्फजलः शेखः समभूत् तस्य धीसखः । निःशेषवाङ्मयाम्भोधेः पारदृश्वा विदांवरः ॥ ६७ ॥ जैने मीमांसके बौद्धे सांख्ये वैशेषिकेऽपि च । चार्वाके जैमिनीये च काव्ये पातञ्जलेऽपि च ॥ ६८ ॥ वेदान्ते शब्दशास्त्रे च संगीते नाटकेऽपि च । अलङ्कारे पुराणे च छन्दोग्रन्थे च शाकुने ॥ ६९ ॥ ज्योतिःशास्त्रे तथा संख्याशास्त्रे सामुद्रिकेऽपि च । नीतिशास्त्रे च कोकाख्ये शालिहोत्रे च पालके ॥ ७० ॥ इत्यादिसर्वशास्त्रेषु विस्तृता यस्य शेमुषी । नास्ति तद्वाये तेन न दृष्टं यच्च न श्रुतम् ॥ ७१ ॥ अशेषैः शेमुषीमुख्यविशेषैः शेखपुङ्गवम् ।
विशिष्टं वीक्ष्य यं वेधा व्यधात् शङ्कां स्वनिर्मितौ ॥ ७२ ॥ पृष्ठे धृत्वा क्षमां शेषो नाभूदुच्छ्वसितुं क्षमः । हृद्यसौ तां दधानोऽपि चित्रं यत्प्रगुणोऽभवत् ॥ ७३ ॥
+ इयं निर्मितिः मम किंवाऽन्यस्येति । - टिप्पणी ।

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प्रथम प्रकाश
यद्गाम्भीर्यगुणं वीक्ष्य समुद्रत्वं गतोऽम्बुधिः । यदूधियं च तिरोभूतो मन्ये चित्रशिखण्डिजः ॥ ७४ ॥ आकल्पोपगतं शाहिमुरादं स्वात्मसम्भवम् ।
श्रुत्वाऽपाच्यां प्रभुः प्रैषीत् यं कृत्वा दण्डनायकम् ॥ ७५ ॥ देव भूयंगते तस्मिन् शाहिसूनौ समुच्छ्रितम् । भग्नं शत्रुबलं येन सैन्यं स्वस्य च रक्षितम् ॥ ७६ ॥ तदुदन्तं समाकर्ण्य संमदोल्लसितेक्षणः । 'दलथम्भन' इत्याख्यां चक्रे यस्य धराधवः ॥ ७७ ॥ ॥ इति शेख श्री अ ब ल फ ज ल व र्णनम् ॥
६५. अकब्बरजिज्ञासायां हीरसूरेर्गुणवर्णनम् ।
अन्येद्युः पृथिवीपालो मध्यमण्डपमध्यगः । पप्रच्छ गुर्जरायातान् सामन्तानिति सादरम् ॥ ७८ ॥ तपखी निःस्पृहो दान्तः सौम्यमूर्त्तिः जितेन्द्रियः । युष्माभिः साम्प्रतं तत्र कोऽपि दृष्टः श्रुतोऽथवा ॥ ७९ ॥ तन्निशम्य ततः प्रोचुः सामन्तास्ते प्रभोः पुरः । earth श्रूयते तत्र हीरसूरिर्न चापरः ॥ ८० ॥ अस्माभिस्तद्गुणाः सर्वे वक्तुं शक्या न जातुचित् । तथापि स्वधिया किञ्चित् दिङ्मात्रमिह दर्श्यते ॥ ८१ ॥ तथा हि
वक्तुं सहस्रजिह्वोऽपि न क्षमो यद्गुणानिति ।
पयेवाहिनाथः किं वडवामुखमीयिवान् ॥ ८२ ॥ अनन्यलभ्यां यन्मुद्रां भूयो भूयो विलोकयन् (?) । नाकिनो निर्निमेषत्वमापुः का गणना नॄणाम् ॥ ८३ ॥ स्नेहपीयूषपानार्थमुभे वर्त्तुलिके किमु । यन्नेत्रमिषतो मन्ये निर्मिते विश्वरेतसा ॥ ८४ ॥ यद्वक्रनिर्मितेः शेषदलैरन्यदलान्वितैः । विधिश्चन्द्रं व्यधात्तेन विशीर्णोऽङ्कमिषात्किमु ॥ ८५ ॥ सदा विनिद्रं मधुपैनच्छिष्टं कण्टकोज्झितम् । इति विज्ञाय यद्वक्राम्बुजे तस्थौ सरखती ॥ ८६ ॥ गुणान् गणयितुं यस्य न क्षमोऽभूद्बृहस्पतिः । इति कौल (ली) न भीत्येव प्रागेव त्रिदिवं ययौ ॥ ८७ ॥ यदीयाद्भुत सौन्दर्य्यलिप्सयेव निशापतिः । शम्भुशीर्ष वहद्गङ्गोपकण्ठे कुरुते तपः ॥ ८८ ॥
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श्रीभानुचन्द्रगणिचरित दीप्तिमन्तो भृशं यस्य राजन्ते दशनास्तताः। खतोद्गतशुभध्यानवृक्षस्य प्रसवा इव ॥ ८९॥ विभान्ति यच्छिरोदेशे पलितालकपतयः।। राहुभीत्येव शरणागता इव शशित्विषः॥९॥ यद्रोि वीक्ष्य माधुर्यमतिशायि सितोपला।
लब्रयेवाविशकाचघटींसंक्षिप्तविग्रहा ॥ ९१॥ दृश्यते साम्प्रतं यस्मिन् निःस्पृहत्वमलौकिकम् । न जातुचिद्दीयमानं धनं गृह्णाति कस्यचित् ॥ ९२॥ भव्याम्भोरुहसन्दोहविबोधनदिवाकरः। वैराग्यरसपाथोधिसमुल्लासनचन्द्रमाः॥ ९३ ॥ अत्युग्रतपसां धाम ध्यानासक्तमनाः सदा।। भैक्ष्यमात्रोपजीवी च ब्रह्मचारी महामुनिः ॥ ९४ ॥ इत्थं श्रीगूर्जरायातसामन्तादिजनोदितम् ।
श्रीहीरसूरेराकर्ण्य परभागं विशांपतिः ॥ ९५ ॥ 15६६. अकब्बरकृतहीरसूरेराकारणम् ।
स्फुरन्मानं ततः प्रेषीत्तेषामाहूतिहेतवे। श्रीमत्साहिबखानस्य गूर्जरेशस्य शाहिराट् ॥ ९६ ॥ क्रमेण तत्क्रमाम्भोजे तस्मिन् हंस इवागते । सम्यक् खान्ते तदन्तःस्थं प्रमेयं प्रविभाव्य च ॥ ९७ ॥ श्राद्धान् वृद्धानथापृच्छय राजद्रगनिवासिनः। गुरूनाजूहवत्सोऽपि ततो गन्धारबन्दिरात् ॥९८॥ आकर्ष्याकारणं शाहेः प्रतस्थे श्रीगुरुस्ततः। जाचिकैः शकुनैः सानुकूलैः सूचितवैभवः ॥ ९९ ॥ क्रमादहम्मदावादपुरे सूरिः समीयिवान् । . नभोनीरधिवर्णिन्याः प्रतीरे सुप्रतीकवत् ॥१०॥ प्रीतिप्रहः प्रभुस्तत्र परिवत्रे व्रतिव्रजैः। . सुनासीर इवास्थानीमासीनः स्वर्गिणां गणैः ॥१०१॥ प्रबोधयन् सुहकपद्मान् कुहकपङ्कांश्च शोषयन् । स्पर्द्धयेव रवेः सूरेः प्रतापो व्यानशे दिशः॥१०२॥ प्रातस्तत्रत्यसङ्घन सार्द्धमुन्नतिपूर्वकम् । समं साहिबखानेन सुहृद्गोष्ठी व्यधागुरुः ॥ १०३ ॥ भृशमभ्यर्थ्यमानोऽपि तेन यानादिवस्तुभिः। तदीयं नाग्रहीत् किञ्चिनिःस्पृहा मुनयो यतः॥ १०४ ॥
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प्रथम प्रकाश
आगत्योपाश्रये तत्र स्थित्वा स्वल्पदिनानि सः। ततः प्रतस्थे सूरीशः पूर्वाद्रेरिव भानुमान् ॥ १०५ ॥ श्राद्धवगैः प्रतिग्रामकृतमावेशिकोत्सवः। श्रीहीरः पावनीचके क्रमात् फत्तेपुरं पुरम् ॥ १०६ ॥ अनेकवाद्यनिर्घोषबधिरीकृतदिङ्मुखः। श्रीसंघः स्थानसिंहाद्यः सर्वः संमुखमीयिवान् ॥ १०७ ॥ नमस्कृत्य कणेहत्य क्रमं तद्देशनारसैः। गाङ्गेयरूप्यमुद्राभिरङ्गपूजां व्यधाच सः॥ १०८ ॥ तत्तत्तदङ्गविन्यस्तं वर्णमुद्रामिषात् किमु ।। श्रीगुरुन् सेवयांचके खर्ण तत्कान्तिकावया ॥ १०९॥ स्थापितास्तन्नवाङ्गेषु तारमुद्राश्च रेजिरे।
तारास्तद्दम्भतः किं तवक्त्रचन्द्रं निषेविरे ॥ ११०॥ • ६७. शाहिअकबर-हीरसूरिसम्मिलनवर्णनम् ।
तस्मिन्नेव दिने प्रीतिपूर्वकं शाहिना समम् । पूर्वोक्तसचिवद्वारा मिलितास्ते महौजसः॥१११॥ हर्षोत्कर्षोल्लसत्वान्तवक्त्री तत्रैव विष्टरे।। पुष्पदन्ताविवैकत्र तावुभावपि तस्थतुः ॥ ११२ ॥ धर्म पप्रच्छ भूभर्ता खागतप्रभपूर्वकम् । सर्वोत्कृष्टतमं ते च दयामूलं तमभ्यधुः ॥ ११३ ॥ अत्यन्तमृगयासक्तमनसोऽपि महीपतेः। तदाकोभवत्तस्य कृपया कोमलं मनः ॥ ११४ ॥ कारं कारं नमस्कारं दर्श दर्श च दर्शनम् । मारं स्मारं गुणग्रामं वारं वारं नृपोऽवदत् ॥ ११५॥ अहो! प्रादुरभूद्भाग्यमहो! वृष्टिरभ(रन ?)भ्रभूः। लोचनाभ्यां यदद्य त्वं दृष्टः शिष्टशिरोमणिः ॥ ११६ ॥ भूलोके भोगिलोके च खोके स न कश्चन । येनोपमीयसे तेन त्वमेव त्वन्निदर्शनम् ॥ ११७॥ भूमान भूयोऽप्यभाषिष्ट तद्गुणान् वीक्ष्य विस्मितः। श्रीमद्भ्यः किं निरीहेभ्यो दातुमौचित्यमश्चति ॥ ११८॥ ततोऽस्मदीयसौधेऽस्ति जैनराद्धान्तपुस्तकम् । ऊरीकृत्य तदस्माकं विधेयोऽनुग्रहो महान् ॥ ११९॥ इत्युदीरितमाकये सकर्णगण केसरी ।
तत् समादाय तत्रैव चित्कोशीकृत्य मुक्तवान् ॥ १२०॥ भा.२

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१०
श्री भानुचन्द्रगणिचरित
पुनः प्रोचे पुरस्तस्य भूजानिर्भूभृतां वरः । यदिष्टं भवतामस्मद् गृह्यतामनुगृह्य नः ॥ १२१ ॥ प्रभुः पर्युषणापर्वदिनान्यष्टौ विशिष्टधीः । अहिंसां सर्वजन्तूनां ययाचे भूमरुत्वतः ॥ १२२ ॥ ततः प्रशान्तमूर्त्तित्व-निःस्पृहत्वादिरञ्जितः । तान्यहानि ददौ तस्मै चतुरभ्यधिकानि सः ॥ १२३ ॥ श्रीशाहेर्मिलने लाभो गुरूणां योऽभवत् तदा । अनेकाभी रसज्ञाभिः शक्यो वर्णयितुं न सः ॥ १२४ ॥ वर्षाश्चतस्रस्तद्देशे प्रविधाय प्रतस्थिरे । शान्तिचन्द्रमुपाध्यायं तत्र मुक्त्वाऽथ सूरयः ॥ १२५ ॥ बोधयन्तः प्रतिग्रामं भव्यलोकांश्च भूरिशः । गुर्जरं पावनीचक्रुः क्रमात् श्रीहीरसूरयः ॥ १२६ ॥ प्रतापाक्रान्तदिक्चक्रो भूशक्रः शक्रविक्रमः । अगात् तद्गमनादर्वाक शाहिल भपुरं पुनः ॥ १२७ ॥ सुरेर्भूघनबोधनादिचरितप्रोद्भूतकीर्त्तिप्रथां
प्रीत्याsssर्ण्य शिरो विघूर्णनपरे जातेऽखिले विष्टपे । श्रोतुं सोत्सुकमानसो दशशतीमक्ष्णामिवाखण्डलः कर्णानाममरावतीविरचितावासाद्वृणीते विधेः ॥ १२८ ॥
॥ इत्युपाध्यायश्रीसिद्धिचन्द्रगणिविरचिते श्रीशत्रुञ्जयादिसमस्ततीर्थकरमोचनाद्यनेकसुकृतकारिमहोपाध्यायश्रीभानुचन्द्रगणिप्रभावक पुरुषचरिते नगरनृपसचिवभट्टारकश्रीहीरविजयसूरि श्री शाहिमिलनधर्मगोष्ठीकरणद्वादशदिव सामारिस्फुरन्मानप्रदानश्रीगुरुगूर्जरागमनादिवर्णनो नाम प्रथमः प्रकाशः ॥ १ ॥

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द्वितीय प्रकाश
॥ द्वितीयः प्रकाशः॥ इतश्च-कोऽपि मेधाविमूर्द्धन्यो लुम्पाकानां मतेऽभवत् ।
श्रीहानर्षिरिति ख्यातो नाम्नाऽमेध्ये मणिर्यथा ॥१॥ सिद्धान्तानेष निध्याय कदाचिचित्तचक्षुषा । प्रतिमामाहती चित्रवल्लीं चाष इवैक्षत ॥२॥ लुम्पाकानां मतात्तस्मादिव कारानिकेतनात् । निर्गन्तुं कामयामास स हानर्षिमुनिस्ततः ॥ ३ ॥ तन्मताधिकृतान् वेषधरान् वागुरिकानिव । पाशे पातयतो मुग्धान् मृगानिव विवेद सः॥४॥ अमी वीडां प्रकुर्वन्ति बका इव शनैः शनैः।। सतां सम्यग्दृशो हन्तुं कासतः शफरीरिव ॥५॥ विगोपनमिवैतेषां वेषं वेषभृतामवैत् । तन्मतस्थं पुनमैने सोऽन्धकूपगतं निजम् ॥६॥ आप्तोक्तिरत्नगर्भायाममीषां प्रतिमाहताम् । निधिकुम्भीव दुःस्थानां पथिकी नाभवदृशोः ॥७॥ ऐहिकामुष्मिके सौख्ये दूरेऽत्र स्थायिनो म[म]। नीरतीरे सरःपके निमग्नस्येव दन्तिनः ॥ ८॥ स पल्वलमिवामेध्यं हंसो लुम्पाकपुङ्गवः। अत्याक्षीत् पक्षमात्मीयं समं शिष्यैः परःशतैः॥९॥ लक्ष्मीलीलाललामं स तपापक्षमशिश्रियत् । प्राणमत् प्रतिमां जैनी जयी राजेव मातरम् ॥१०॥ तस्य निःशेषशिष्येषु चूडारत्नसमप्रभः । अभूत् सकलचन्द्राख्यः श्रीवाचकपुरन्दरः॥११॥ कृतोद्वाहार्थसामग्रीमप्यायोज्य व्रतोत्सवे । वैराग्यादग्रहीद्दीक्षां सः श्रीजम्बुकुमारवत् ॥१२॥ निपीय भारतीर्यस्य नाद्रियन्ते बुधाः सुधाम् ।। . तेनाङ्कयाजतश्चन्द्रे संजातः शैवलोदयः॥१३॥ मावर्त्तत यतः सप्तदशभेदजिनार्चनम् । जाह्नवीव हिमप्रस्थाजगत्कर्तुरिव प्रजा ॥ १४ ॥ प्रतिद्रङ्गं प्रतिग्राम प्रतिपर्वोत्सवं च यत् । कर्तुः कीर्तिरिवाद्यापि जनैः सर्वत्र गीयते ॥१५॥ निःशेषशेमुषीमुख्याः शिष्या विख्यातकीर्तयः। बभूवुः शतशस्तस्य हिमाद्रेरिव सूनवः ॥ १६ ॥

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श्रीभानुचन्द्रगणिचरित तेषां श्रीसूरचन्द्र-श्रीशान्तिचन्द्राभिधौ पुनः । मुख्यौ बभूवतुः शिष्यो ज्योतिषां पुष्पदन्तवत् ॥ १७ ॥ सहस्रार्चिरिवादर्शि सूरचन्द्रस्तु सूरिभिः। नियों धीगुणैर्युक्तं धिकचक्रे द्वादशार्चिषम् ॥ १८ ॥ विभाव्य प्रतिभां यस्य सर्वशास्त्रावगाहिनीम्। प्राप्तरूपैरिति प्रोचे किमियं कृष्णभारती ॥१९॥ वादार्थ वादिनोऽनेके यत्समीपमुपस्थिताः। न वक्तुमपि शक्तास्ते कृतमौनव्रता इव ॥२०॥ विस्मयोत्पादिकैः पचैरपि सद्यो विनिर्मितः। यः सुधीः पण्डितंमन्यैर्विवादं वादिभिर्व्यधात् ॥२१॥ भानुचन्द्राभिधस्तस्य शिष्यः सौभाग्यभाग्यभूः । अभूदन्तिषदां मुख्यः खर्नाथः खर्गिणामिव ॥ २२॥ सोऽनवद्यास्ततो विद्याः माधीते गुरुसन्निधौ । हार्द तासां च जग्राहाभिज्ञवन्मुग्धचेतसाम् ॥ २३ ॥ स्फुरत्कलिन्दिकावल्लीमुन्मदिष्णुकुवादिनः। जयन् यः सफलीचक्रे वर्षन्निव घनाघनः ॥२४॥ तदा तदाननज्योत्लानाथे लवणिमामृतम् । चकोरेणेव पिवता नढते गुरुचक्षुषा ॥२५॥ प्रीतिवापीपयःपूराप्लवनैः पुलकाङ्किताः। ददुः 'प्राज्ञ'पदं तस्य श्रीहीरगुरवः खयम् ॥ २६ ॥ कलौ खकामिताप्राप्ते लोकानालोक्य सीदतः। पूर्णकामांश्चिकीर्षुस्तान स्वःसुरगुमिवागतम् ॥ २७ ॥ खोदयाय कलिं लुप्त्वा किमु कर्तुं कृतं युगम् । नक्तं दिनमिवादित्यं धर्म मूर्तमिवोद्गतम् ॥ २८ ॥ चतुर्थारकवल्लोकान् पञ्चमेऽप्यारकेऽथवा । अवतीर्णमिवोद्ध कृपया गौतमं पुनः ॥ २९॥ तपगच्छश्रिया लीलाललाममिव जङ्गमम् । यं सर्वोऽपि जनः लेहादैषीदेष निषेवितुम् ॥ ३० ॥-चतुर्भिः कलापकं ॥ वचनागोचरागण्यभाग्यसौभाग्यसेवधिः। दीक्षयामासिवानेषोऽनेकानिभ्यतनूभवान् ॥ ३१॥ द्विषां भानुरिवासद्यः सतां सौम्यस्तु चन्द्रवत् । इति सान्वर्थनामानं भानुचन्द्राभिधं बुधम् ॥ ३२॥ शासनोन्नतिरेतस्माद्भाविनीति विभाव्य तम् । प्रेषीदकब्धरक्ष्मापसन्निधौ हीरसूरिराट् ॥ ३३ ॥-युम्मम् ॥

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द्वितीय प्रकाश
३५ ॥
प्रमाणीकृत्य तद्वाचं वाचंयमशिरोमणिः । अगाल्लाभपुरं प्रीत्या माकन्दं कीरवत् क्रमात् ॥ ३४ ॥ तत्र श्रद्धाधिकः श्राद्धैः कृतप्रावेशिकोत्सवः । कुर्वन् भानुरिवोद्योतं स प्रतिश्रयमागमत् ॥ ततोऽर्हच्छासनौन्नत्यं कर्त्तुकामः क्रमेण सः । श्रीशेखधीसखद्वाराऽमिलद् भूजम्भविद्विषा ॥ ३६ ॥ वशीकृतेन्द्रियग्रामं प्रशान्तरसपूरितम् । जगदुद्धृतये धर्ममवतीर्णमिवात्मना ॥ ३७ ॥ अथो निर्ग्रन्थनाथं तं दर्श दर्श मुहुर्मुहुः । तर्काधीतव कुरुते वितर्कानिति भूपतिः ॥ ३८ ॥ युग्मम् ॥ अद्वैतानां किमद्वैततयैवैकोऽवतीर्णवान् ।
द्वितीयः किं मृगाङ्को वा तृतीयः किमु नेत्रयोः ॥ ३९ ॥ चतुर्थी वा किमु ब्रह्म चन्द्रचूडमुरद्विषाम् । वेदानां पञ्चमः किं वा षष्ठः किं सुरभूरुहाम् ॥ ४० ॥ ऋतूनां सप्तमः किं वा वार्द्धनां वा किमष्टमः । नवमः किं दिगीशानां निधीनां दशमः किमु ॥ ४१ ॥ विष्णोर्दशावताराणामसावेकादशः किमु । रुद्राणां द्वादशः किं वा किं वाकणां त्रयोदशः ॥ ४२ ॥ विश्वविश्वत्रये विश्वदेवानां किं चतुर्दशः । किं चतुर्दशरत्नानामयं पञ्चदशोऽथवा ॥ ४३ ॥ शरन्निशीथिनीनाथकलानां किमु षोडशः । क्षमाधुन्या धुनीशः किं धियां कोशः किमक्षयः ॥ ४४ ॥ यशः सुमनसः किं वा वृन्दारकमहीरुहः ।
अनेकगुणरत्नानां किं सङ्केतनिकेतनम् ॥ ४५ ॥ - सप्तभिः कुलकम् ॥ सोत्साहस्तानिति प्राह पृथिवीपाकशासनः । कचिज्जागर्त्ति वो वार्त्तं वपुर्णाक्रामति क्लमः ॥ ४६ ॥ नास्ते वस्तपसां बाधः सुप्रसन्नं मनोऽस्ति वः । अस्मज्जनपदे धर्मः कच्चिद्रः सुखमेधते ॥ ४७ ॥ इदं निर्दिश्य दिल्लीशे मौनमालम्ब्य तस्थुषि । सहस्राक्षैर्मुमुक्षूणामाचचक्षे विशांपतिः ॥ ४८ ॥ परमाप्तवचः श्रेणी सुधापानविधायिनाम् । स्वर्गिणामिव नो वार्त्तमस्ति नास्ति पुनः क्लमः ॥ ४९ ॥ इन्द्रियाश्वान् निरीहत्वरज्वा यंत्रयतां स्वयम् । प्रवर्त्तन्ते विना विघ्नमनांसीव तपांसि नः ॥ ५० ॥
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श्री भानुचन्द्रगणिचरित
अर्थानामिह सर्वेषामनित्यत्वादिभावनैः । इवाम्भः कतकक्षोदैः सुप्रसन्नं मनोऽस्ति नः ॥ ५१ ॥ त्वय्यासमुद्र मेकातपत्रां धात्रीं प्रशासति । धर्मे विघ्नः कुतोऽस्माकं सिंहे गर्जति रङ्कुवत् ॥ ५२ ॥ इत्युक्तियुक्तिमाकर्ण्य महीशक्रश्चमत्कृतः । प्रमोदस्य परां कोटिमध्यगादवदत्पुनः ॥ ५३ ॥ भूषयन्तु भवन्तो मे सभां सौभाग्यशालिनः । प्रत्यहं त्रिदशावासप्रभोः सप्तर्षि भूरिव ॥ ५४ ॥ स्वयमेव समाहूय प्रोचे दौवारिकं नृपः । एते मत्पार्श्वमायान्तस्त्वया वार्या न जातुचित् ॥ ५५ ॥ ध्वनत्स्मरध्वजध्वानपूरिताशेषदिङ्मुखम् । प्राप्तश्री शाहिसंमाना आययुस्ते प्रतिश्रयम् ॥ ५६ ॥ प्रत्यहं ते नृपाभ्यर्णं ततः प्रभृति वव्रजुः । निः प्रत्यूहमजायन्त श्रेयः कृत्यानि चाधिकम् ॥ ५७ ॥ अन्येद्युः प्रश्नयचक्रुस्तानाऽऽहूय सगौरवम् । स्वयं व्युत्पित्सवः शेखाः षड्दर्शनसमुच्चयम् ॥ ५८ ॥ तदुक्तं सविशेषं तत् श्रुत्वा श्रीशेखपुङ्गवः । प्रोचे श्रीमन्मुखादेव शिक्षणीयमिदं मया ॥ ५९ ॥ प्रारेभे तल्लिपीकत्तुं श्रीशेखैः प्रत्यहं ततः । तद्दिनादभवत्तेषां प्रीतिः स्फीतिमती मिथः ॥ ६० ॥ अन्तर्गड्ड स्वकीयस्यावस्थानं वीक्ष्य वाचकैः । स्वप्रस्थान कृते शेखाः प्रार्थिताः प्रीतिपूर्वकम् ॥ ६१ ॥ ततः प्रोचे धराधीशं शेखस्तज्जल्पितं रहः । कुर्वन्तु ते यथाभीष्टमित्युत्तरमदान्नृपः ॥ ६२ ॥ अग्रप्रभृति मत्पार्श्वे साम्प्रतं ये समागताः । रक्षणीयास्त एवेति तमूचे नृपतिः पुनः ॥ ६३ ॥ प्रोचे शेखैस्ततः शान्तिचन्द्रानाहूय सत्वरम् । श्रीमतां चलनाज्ञाभूदू भानुचन्द्रास्तु रक्षिताः ॥ ६४ ॥ ततः शेखैरनुज्ञाताः शान्तिचन्द्राः प्रतस्थिरे । क्रमेण गुर्जरं देशं प्रापुः प्रथितकीर्त्तयः ॥ ६५ ॥ ततः श्रीशेखसाहाय्यात् श्रेयः कृत्यान्यनेकशः । जायन्ते जलसंपर्कात् शश्वत् शस्याङ्कुरा इव ॥ ६६ ॥ नाम्नां सहस्रमन्येद्युर्द्विजातिभ्यो विवस्वतः । भूभुजा मार्गितं भूयो न प्राप्तं तैश्च कुत्रचित् ॥ ६७ ॥

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द्वितीय प्रकाश
भाग्याभ्युदयतस्तेषां मिलितः कोऽपि धीधनः। तेन दत्तं तदा तत्तैः श्रीशाहेः प्राभृतीकृतम् ॥ ६८॥ तीक्ष्य संमदोद्रेकात् श्रीशाहिस्तानभाषत । 'अध्येतव्यं मया कस्य सन्निधौ तन्निगद्यताम् ॥ ६९॥ वशीकृतेन्द्रियग्रामो भूशायी ब्रह्मभृच यः। स एवात्राधिकारी स्यादित्युक्ते शाहिरब्रवीत् ॥७॥ 'युक्ता भवन्त एवात्र भवन्तस्तादृशैर्गुणैः। पूज्यैरेव प्रतिप्रातः पाठनीयमिदं मम ॥७१॥ इत्युदीर्य विभावयां भूपः शुद्धान्तमध्यगात् । हर्षोत्कर्षोल्लसद्वक्षा विबुधश्च प्रतिश्रयम् ॥ ७२ ॥ अश्रान्तानन्तपदवीलङ्घनैः श्रान्तवानिव । शशी शनैः शनैरस्ताचलचूलामथाऽऽश्रयत् ॥७३॥ गर्भाश्मगर्भचन्द्र श्म (१)कल्पितोत्तंसिकेव सा। अस्ताचलश्री ति स्म मौलिलीलायितेन्दुना ॥७४॥ चन्द्रश्चङ्क्रमणक्लान्तं वाशनायितरोहितम् । वनाय मोक्तुमस्तानेरध्यास्त किमधित्यकाम् ॥७५॥ इतोऽभ्युदयते भानुरितश्चन्द्रोऽस्तमीयते । इदं किमप्यनीहक्षमहो विलसितं विधेः॥ ७६ ॥ प्रेक्ष्य क्षपाक्षये चन्द्रं विद्राणं चन्द्रगोलिका। त्यक्त्वा कान्तं ययौ कापि पुंश्चलीव यदृच्छया ॥७७॥ तमीप्रियतमो मध्यं प्रत्यग्द्वीपवतीपतेः। जनिकर्तुर्निजस्येव मिलनाय समीयिवान् ॥ ७८॥ दत्वोदयं त्वमेवास्तं कथं दत्से प्रियस्य नः । तारका इत्युपालन्धुं भेजुरस्ताचलं किमु ॥ ७९ ॥ नक्षत्रपद्धतेः प्रातर्धस्यन्तोऽम्बुधरादिव । क्षणाद्विलयमासेदुस्तारका करका इव ॥ ८॥ निशाशनायितेनाभ्रपथे तारकतन्दुलाः। दिनाननशकुन्तेन शंके कुक्षिगतीकृताः ॥ ८१॥ गहरे भूभृतां गुप्तं तामसास्तापसा इव । कृशाः किमु तपस्यन्ति पुनरभ्युदयाशया ॥ ८२॥ रजनीवियुजां जाने द्विजानामपशापतः। कैरवाक्षी क्षणाद्राज्ञः क्षीणता प्रतिपेदुषी ॥ ८३ ॥ संसिसृक्षुः शशी कान्तां कामगादनुरागवान् । इत्यालोकयितुं शंके तमी तमनुजग्मुषी ॥ ८४ ॥

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श्रीभानुचन्द्रगणिचरित तमसिन्या विधोः पत्युविरहासहमानया।' प्रातःसन्ध्या बृहद्भानौ खतनुः किमहूयत ॥ ५॥ . उपभुज्य प्रियां प्राची वज्रिणा व्रजता दिवम् । व्युत्सृष्टमिव ताम्बूलं शोणिमा प्रातरुद्ययौ ॥८६॥ सन्ध्यारागारुणं जैनं पदं प्रातय॑जायत। . अपूजि निर्जरैर्भक्तिमद्वैः किं कुङ्कुमद्रवैः ॥ ८७॥ अथो पाथोजिनीनाथोऽभ्युदियाय नमोऽङ्गणे । कपोलकुङ्कुमक्लिन्नं प्राच्याः किं कर्णकुण्डलम् ॥ ८॥ यावाभूमीपराभूण्णं भूछायामरवैरिणम् । भेत्तुं व्यमोचि चण्डांशुचक्रं किं चक्रपाणिना ॥ ८९॥ शोणादीसिर्दिनेशस्याधात् कुमारितराश्रियम् । कोकैर्दुःखानलज्वाला किमुद्गीर्णा सुहृत्पुरः॥९॥ निजानुरागिणी:क्ष्य दारान् मेरसरोजिनीः। किमुद्गीर्णोऽरुणज्योतीरागो राजीववन्धुना ॥ ९१ ॥ कुर्वन्निव गिरेः शृङ्गे गैरिकावनिविभ्रमम् । ताम्बूलश्रियमास्येषु दिग्वधूनां दिशनिव ॥ ९२॥ सीमन्तेषु मृगाक्षीणां सिन्दूरं पूरयन्निव । प्रातः प्रस्तारयन् भाति भानुमान् भानुविभ्रमम् ॥ ९३ ॥-युग्मम् ॥ वैतालिककलध्वानकृतनिद्रावधिस्ततः। सोऽपि तल्पात्समुत्तस्थौ मराल इव पङ्कजात् ॥ ९४ ॥ . प्रारेमे भानुना व्योनि क्रमाषमणक्रमः। शाहिनापि प्रबुद्धेन बहिरागमनक्रमः ॥ ९५ ॥ नृपोऽम्बरलसल्लक्ष्मीः कुवार्णः कमलोदयम् । सिंहासनमलंचके पूर्वाद्रिमिव भानुमान ॥ ९ ॥ इतो निःखाननिर्घोषैः शन्दाद्वैतं प्रसर्पति । इतः सर्वत्र धावन्ति प्रतीहारास्तु लक्षशः॥९७॥ इतो यष्टिमवष्टभ्य स्थिताः सामन्तपार्थिवाः। वीक्षितुं लक्षशो लोका इतमायान्ति यान्ति च ॥१८॥ इतो गायन्ति गन्धर्वाः सुखरा इव किन्नराः। दर्शिताभिनया नृत्यं कुर्वते नर्तका इतः ॥ ९९ ॥ इतश्च यन्दिनो बादं पठन्ति विरुदावली। मुष्टामुष्टि मियो मल्ला इतो युद्ध्यन्ति दुर्द्धराः ॥१०॥ इतश्चानंलिहैः केतुव्रजैराच्छादितं नमः। इतो देशान्तरायातभूपाः प्राभृतपाणयः॥ १०१॥

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द्वितीय प्रकाश
इतस्तुङ्गा भ्रमद्धृङ्गाः क्वचिद् वल्गन्ति दन्तिनः । इतो धावन्महाव्यालजातकोलाहलः कचित् ॥ १०२॥ इतो दासेरकारब्धयुद्धस्तब्धस्थितो जनः ।। प्रचण्डाः पर्वतप्राया इतो गर्जन्ति दन्तिनः ॥१०३ ॥ भ्रमद्व्याघ्रव्रजक्ष्वेडात्रासिता जनता इतः। इत उच्चैःश्रवःप्रख्या हेषन्ते हर्षिता हयाः ॥१०४ ॥ इत्यमाविर्भवन्नैककौतुकाकृष्टमानसः । अकब्बरमहीशस्य राजलोको व्यराजत ॥ १०५ ॥ नानां सहस्रमध्येतुमुद्यतस्तिग्मरोचिषः। विस्मृतान्यरसस्तत्र श्रीशाहिस्तानजूहवत् ॥१०६ ॥ भक्तिप्रहमनाः सम्यग् रवेरभिमुखः स्थितः। अध्यगीष्ट मुखात्तेषां मूर्द्धबद्धाञ्जलिस्ततः ॥१०७॥ . पाठनात् प्रत्यहं प्रातः प्रभूणां प्रौढपर्षदि । शुभोदकः प्रतापार्कः श्रीगुरूणामदीप्यत ॥ १०८॥ ततः स्फीतिमती जज्ञे तीर्थकृच्छासनोन्नतिः। ननर्त्त श्रीगुरोः कीर्तिर्नटीव भुवनत्रये ॥१०९॥ अन्येास्ते नृपं प्रोचुर्दीनानुद्धर्नुमित्सवः। अष्टाह्निकादिने दानं दत्तं शतगुणं भवेत् ॥ ११०॥ तदाकाब्रवीद्भुमानौपवस्त्रं विधाय तत् । दुःग्वितेभ्यः प्रदातव्यं मया वर्णादिकं महत् ॥ १११ ॥ ततः लात्वा सभासीनः श्वेतवस्त्र विभूषितः। दीनेभ्यः स्वर्णमुद्राणां षट्सहस्रीमदत्त सः॥ ११२ ॥ साग्रहं वर्णमुद्रां तां दीयमानां महीभुजा । न ललुस्ते ततस्तेनाज्ञायि यन्निःस्पृहा इमे ॥११३ ॥ तदैवाजीजकोकानामिति विज्ञप्तिरागमत् । आजौ जामं विनिर्जित्य गृहीतस्तजनोऽखिलः ॥ ११४ ॥ तन्निशम्योल्लसद्धर्षप्रकर्षाकुलितः प्रभुः। श्रीगुरून व्याजहाराह पूर्णपात्र प्रगृह्यताम् ॥ ११५॥ लब्धलक्षैः स तैः प्रोचे मुच्यतामनुगृह्य माम् । प्रसन्नीभूय सौराष्ट्रराष्ट्रबन्दीकृतो जनः ॥ ११६ ॥ इतो बन्दीजनाः सर्वे मविषद्देशवर्तिनः। इतश्चैषां महापुंसां दाक्षिण्यमतिदुस्त्यजम् ॥ ११७ ॥
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१ उत्सवेषु सुहृद्भिर्यदलादाकृष्य गृह्यते । वस्त्रमाल्यादि तत्पूर्णपात्रं पूर्णानकं च तत् ॥१॥-टिप्पणी । २ अवसरः।-टिप्पणी।
भा.३

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श्रीभानुचन्द्रगणिचरित इत्यालोच्य क्षणं तस्थौ धरित्रीरमणः खयम् । मा भवत्मार्थनाभङ्गो विमृश्येत्यवदत् पुनः॥ ११८॥ मोचनं बन्दिवृन्दानां कियन्मात्रमिदं पुनः। भवत्प्रार्थनया सर्वः सौराष्ट्रोऽपि प्रदीयते ॥ ११९ ॥ तस्मिन्नेव क्षणे तेषां बद्धवन्दिविमुक्तिकृत् । सौवमुद्राङ्कितं कृत्वा स्फुरन्मानं स दत्तवान् ॥ १२० ॥ ते च तत्प्रेषयांचक्रुर्गुरोर्गुर्जरमण्डले। खीयं च सर्वदेशेषु शरच्चन्द्रोज्वलं यशः ॥ १२१ ॥ इतो लाभपुरद्रङ्गे नासीत्पूर्व प्रतिश्रयः। इति व्यचिन्तयचित्तेऽन्यदा ते तच्चिकीर्षवः ॥ १२२॥ म्लेच्छा मिथ्यादृशश्चान्येऽप्यस्मधर्मद्विषो यतः। कर्तुं शक्यो विना शक्तिं ततो नात्र प्रतिश्रयः॥ १२३ ॥ अत्रार्थे किमु कर्त्तव्यमित्युपाये कृताशयाः। ययुः श्रीमत्सुरत्राणाध्यापनाय चिरेण ते ॥ १२४ ॥ महीन्द्रस्ताँश्चिराऽऽयातान् गुरून न्यजीगदत्ततः। चिरेणाद्यागतास्तत्र किं निदानं निगद्यताम् ॥ १२५ ॥ विस्तीर्णेऽपि पुरे दूरे स्थानं सङ्कीर्णमस्ति नः। तत्रापि तन्न चात्मीयं नानुकूलश्च तत्पतिः ॥ १२६ ॥ तचिन्ताव्याकुलखान्ततयैवाद्य स्थितश्विरम् । तेषामित्युक्तमाकर्ण्य पूर्णप्रेमाऽवदन्नृपः॥ १२७॥ सुधोज्ज्वलानि सौधानि रम्यहाणि चाश्रमाः। सन्ति मे यद्भवद्योग्यं स्थानं तत् प्रतिगृह्यताम् ॥ १२८ ॥ विभाव्येत्यात्मनीनं तन्नायतौ ग्रहणं यतः। ततस्तैस्तत्कृते भूमिः प्रार्थिता भूभुजः पुरः॥ १२९ ॥ तदा तां तद्वचो भूमानुरीकृत्य प्रदत्तवान् । प्रारब्धश्च ततः संधैर्मध्येद्रङ्ग प्रतिश्रयः ॥ १३०॥ शनैः शनैर्वर्द्धमानः प्रत्यहं तन्मनोरथैः । क्रमेण पूर्णतां प्राप शुक्लपक्षे शशीव सः ॥ १३१ ॥ यस्मिन्नभ्रंलिहैः शृङ्गः स्फटिकोपलनिर्मितैः। इत्याशकिष्ट पुर्लोकः किमसौ स्फटिकाचलः ॥ १३२ ॥ तारासु तन्दुलभ्रान्त्या यदुच्चैः शिखरस्थिताः। तुण्डं ताण्डवयामासुर्मुग्धाः सर्वेऽपि पत्रिणः ॥ १३३ ।। शातकुम्भमयैर्यत्र कलशैः शिखरस्थितैः। अशति विस्मितैर्लोकैः शतसूर्य नभस्तलम् ॥ १३४ ॥

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द्वितीय प्रकाश श्रीशान्तिखामिनश्चैत्यं तन्मध्ये च विनिर्ममे। तथैवोद्भासितं वर्णकलशैरुल्लसद्ध्वजैः॥१३५ ॥ प्रासादमौलिमारुह्य नृत्यन्त्याः सुकृतश्रियः। लोलं हस्तमिव प्रेक्ष्य तद्ध्वजं मुमुदे जनः ॥ १३६ ॥ तचारुतोरणस्तम्भभाजो वन्दनमालिकाः। लक्ष्म्याः खभावलोलायाः केलिदोलाकलां ललुः ॥१३७ ॥ चतुर्विधस्य सङ्घस्यानेकधा धर्मकर्मभिः।
तत्रैकच्छत्रमालोक्य साम्राज्यं धर्मभूपतेः ॥ १३८॥ मनोरथतरुर्जज्ञे श्रीगुरूणां फलेग्रहिः । तत्प्रत्यूहकृतां तत्रावकेशी कुदृशां पुनः ॥ १३९॥-युग्मम् । अन्यदा मूलनक्षत्रे वृद्धसूनोर्महीभुजः।। अभूत्तस्य कृपासिन्धोर्दुहिता दैवयोगतः ॥ १४०॥ तपितुः किंचिदादिष्टं कष्टं शिष्टजनैस्ततः। आहूय श्रीगुरून् प्रोचे श्रीशाहिः संसदि स्थितः ॥ १४१॥ विनध्वंसकृते कश्चित्पतीकारो विधीयताम् । महीशस्तैरिति प्रोचे ततस्तद्विघ्नशान्तये ॥ १४२॥ अष्टोत्तरशतलान विधानाजिनमंदिरे । विघ्नाः सर्वे विलीयन्ते तामसास्तरणेरिव ॥ १४३ ॥ जगाद जगतीजानिः प्रसन्नवदनस्ततः। त्वर्यतां त्वयंतामन विलम्बो नैव युज्यते ॥ १४४ ॥ द्रष्टुकामो भवत्लान्रविधि युष्मदुपाश्रये । अहमप्यागमिष्यामि शेखूजीसहितः स्वयम् ॥ १४५ ॥ तत्कृत्यकरणादेशः श्रीशाहेगुरुभिस्तदा। योग्योऽयमिति विज्ञाय थानसिंहस्य दापितः ॥ १४६ ॥ लम्बमानमणिमुक्ताजालैः स्वर्णाशुकैः पुनः । अथैत्य थानसिंहस्तं प्रतिश्रयमभूषयत् ॥ १४७ ॥ शिल्पिभिः कारितस्तत्र मण्डपश्च महीभुजः। श्रेयःश्रियं वरीतुं किं वयंवरणमण्डपः ॥ १४८॥ एतद्व्यतिकरेऽनेककौतुकालोकलालसा। त्रिलोकी चित्रदम्भेन मण्डपे किमुपेयुषी ॥ १४९ ॥ विस्तीर्णोऽपि स सङ्कीणों बभूवानेकनागरैः। भाविश्रीवाचकागण्यपुण्याकृष्टैरिवागतैः ॥ १५० ॥

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श्रीभानुचन्द्रगणिचरित निशि तारैरिवाकाशो नियमाणः स निर्भरम्। सन्महोमिलितै रेजे पौरैर्जानपदैर्जनैः ॥ १५१ ॥ इतः खरतरश्राद्धमुख्यो मान्यश्च भूभुजाम् । तत्कृते कर्मचन्द्रोऽपि प्रेषितस्तत्र शाहिना ॥ १५२ ॥ वाद्यमानमहावाद्यरवैः पूरितदिकपथः। चतुरङ्गचमूचक्रभारैराक्रान्तभूतलः ॥ १५३ ॥ पदातीभूतसामन्तपार्थिवैः परिवेष्टितः। अथो महीमहेन्द्रोऽपि स्वयं तत्र समीयिवान् ॥ १५४ ॥-युग्मम् । उत्क्षिप्यमाणराजाहधूमव्याप्तघनाश्रयम् । श्रेयःपात्रं व्यधुः स्लानं थानसिंहादयस्ततः ॥ १५५ ॥ श्रीशेखूजीजुषः शाहेस्तस्थुषः श्रीजिनाग्रतः। भक्तामरमहास्तोत्रमश्रावि गुरुभिः स्वयम् ॥ १५६ ॥ अथो गर्भगृहात् शाहिरागमद्रङ्गमण्डपम् । प्राग्गिरेः कन्दरं क्रोडाद्भावानिव नभोऽङ्गणम् ॥ १५७ ॥ शाहिश्च शाहिजातश्च तस्थिवांसौ गुरोः पुरः। तत्र शोभां लभेते स्म सूर्याचन्द्रमसाविव ॥ १५८॥ इतस्तत्र कृतलावः स्थानसिंहः शुभाशयः। गजांश्च तुरगान रम्यान पुरः शाहेरढोकयत् ॥ १५९ ॥ त्रयोदशशतवर्णमुद्राणां मौक्तिकस्रजम् । मंत्रीशः शाहिजातस्य कर्मचन्द्रोऽप्यढौकयत् ॥ १६०॥ प्रत्येकं ढौकयांचऊरन्येऽपि श्राद्धपुङ्गवाः। नानास्वर्णाम्बरवर्णभूषणानि यथोचितम् ॥ १६१ ॥ ततः लानजलं वर्णपात्रस्थं प्रीतिपूर्वकम् । निधाय नेत्रयोः पश्चात्प्रैषीदन्तःपुरे नृपः॥१६२॥ इतो जयजयारावं पेटुर्मङ्गलपाठकाः। नृत्यं वितेनिरे वारवध्वो देव्य इवागताः ॥ १६३ ॥ चक्रिरे स्वस्तिकश्रेणी मौक्तिकैः सधवाः स्त्रियः। बबन्धुश्चाम्रपत्राणां तोरणानि च मालिकाः ॥ १६४॥ अवाद्यन्त पुनर्वीणामृदङ्गाद्या स्मरध्वजाः। ययाचे याचकश्रेणी दत्ताः कासीरहस्तकाः ॥ १६५ ॥ इत्थं स्नात्रोत्सवे तस्मिन् शुशुभे स प्रतिश्रयः । स्कन्धावार इव प्रौढप्रमोदाभिधभूपतेः ॥ १६६ ॥ इवान्दः स्वर्णधाराभिवर्षन् हर्षप्रकर्षतः। अथो पृथ्वीपतिः प्रापदनुज्ञाप्य गुरून् गृहे ॥ १६७ ॥

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द्वितीय प्रकाश
ततः स्वश्रेयसः श्रेणीवल्ली विस्तारमीयुषी। शाहेश्च शाहिजातस्य बभूव नवपल्लवा ॥ १६८॥ अन्यदानन्यराजन्यपूर्णायां पर्षदि स्थितम् । गुरवोऽध्यापयांचक्रुः प्रातः पृथ्वीपुरन्दरम् ॥ १६९ ॥ मुहूर्मुहूर्महानन्दपीयूषलहरीमिव । प्रसन्नां श्रीगुरोर्मूर्ति दर्श दर्श जहर्ष सः ॥ १७ ॥ मुखानविलसद्वाणी रणन्नूपुरहारिणीम् । उजगार गिरं कर्णसुधां स वसुधाधवः ॥ १७१॥ युष्माकं संप्रदायेऽस्मिन् समग्रगुणशालिनाम् । सार्वभौममिवास्माकं किमुत्कृष्टतरं पदम् ।। १७२ ॥ अस्त्याचार्यपदं मुख्यमुपाध्यायपदं पुनः। तेषामित्युक्तमाकर्ण्य भूयो भूमानजीगदत् ॥ १७३ ॥ परभागवतां तत्रभवतां भवतां पुनः। प्रोक्तयोरनयोर्मध्ये किमास्ते तन्निगद्यताम् ॥ १७४ ॥ गुर्वायत्ततयाऽस्माकमवस्थानाच दूरतः। अप्येकमनयो वास्माकमद्याप्यजायत ॥ १७ ॥ तन्निशम्यावदद्भूमान् भूयोभूयः कृताग्रहः। तर्हि दत्तं तदस्माभिराचार्यपदमस्तु वः॥ १७६ ॥ तदाचार्यपदं नैवास्माकमौचित्यमश्चति । तज्जुषः सन्ति तद्योग्या यतः श्रीहीरसूरयः ॥ १७७ ॥ इत्यालोक्य नृपस्तेषां निःस्पृहत्वमलौकिकम् । अजोषिष्ट समज्यायामस्तवीच पुनः पुनः॥ १७८ ॥ अन्येद्युः सर्वभूपश्रीहूतिदूतीभवन्मतिः। उपाध्यायपदं तेषां शेखः शाहेरदापयत् ॥ १७९॥ महेन महतोपेत्य खयमेव प्रतिश्रयम् । श्राद्धान् सर्वान् समाहूय तच सर्वमचीकथत् ॥ १८० ॥ तद्वचःश्रवणात्ते च प्रमोदभरमेदुराः। नन्तुजेलदध्वानादिव सर्वेऽपि केकिनः ॥ १८१ ॥ अथौचित्यविदां मुख्यैस्तैरभाषीति धीसखः। पारंपर्यागतास्माकं रीतिरेषैव वर्तते ॥ १८२॥ पदप्रदान प्रभृतिगुर्वायत्तं न चान्यतः। लिखित्वा तन्नृपादिष्टं ज्ञाप्यमस्मद्गुरोरिदम् ॥ १८३ ॥

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२२
श्रीभानुचन्द्रगणिचरित श्रीशेखस्तच्चिकीः शाहेः स्फुरन्मानमलीलिखत् । श्रीगुरोः प्रेषयांचक्रे राजधन्यपुरे पुनः ॥ १८४॥ ... आकलय्य प्रमेयं तत् स्फुरन्मानान्तरस्थितम् । प्रमाणीकृत्य सलेहं श्रीशाहेरनुशासनम् ॥ १८५॥ वासं प्रतिष्ठितं प्रेष्य श्रीहीरगुरवः खयम् । लेखबारा ततस्तेषामुपाध्यायपदं ददुः ॥ १८६ ॥-युग्मम् । यत्कीर्ति नरनिर्जरोरगवधूप्रारब्धनूतस्तुति
श्रुत्वाऽस्यामनुरागितां त्रिभुवने विभ्रत्यदभ्रां हृदा। शर्वाणीरमणस्तद्भवणतो मूर्द्धस्थसिद्धापगां
कुर्वाणां यधिरत्वमुद्धतरवैस्तारं गजैर्गर्हति ॥ १८७॥ इति श्रीतपागच्छे पातिसाहिश्री अकबरप्रतिबोधदायक महोपाध्यायश्री ५ श्रीभानुचन्द्रगणिप्रभावकपुरुषचरिते पण्डितश्रीहानर्षिगणिप्रभृतिपट्टपरम्पराप्रादुर्भावनश्रीशाहिमिलनसूर्यसहस्रनामाध्यापनाष्टोत्तरशतनात्रविधापनप्रतिश्रयागमनोपाध्यायपद
प्रदापनादिवर्णनो नाम द्वितीयः प्रकाशः ।

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तृतीय प्रकाश
॥ तृतीयः प्रकाशः॥
अथो यथाजनिष्ट श्रीसिद्धाद्रेः करमोचनम् । तथोच्यते यतो न स्यादायतौ संशयो नृणाम् ॥१॥ ज्ञानं विना परोदन्तः सम्यग् ज्ञातुं न शक्यते। जाह्नवीव यदेकोऽपि शतधा भिद्यते हि सः॥२॥ अन्यदोर्वीपतिः प्रातः पर्षदि प्रौढविक्रमः। बद्धमूर्द्धाञ्जलिक्ष्मापसहस्रैः सेवितक्रमः॥३॥ मौक्तिकश्रेणियुक्तेन सितच्छत्रेण शोभितः। शशिनेव सपर्यार्थमागतेन समं ग्रहैः॥४॥ चलैश्चन्द्रोज्वलैश्चारुचामरैः कृतविभ्रमः। जाह्नवीयैरिवाजिह्मैः प्रवाहैस्तुहिनाचलः ॥५॥ अदूष्यदूष्यभृन्मुक्तदूषणः स्फारभूषणः । सुरेन्द्र इव शैलेन्द्र सिंहासनमशिश्रियत् ॥ ६॥-चतुर्भिः कलापकम् । इतः सप्रश्रयं द्वाःस्थ इति प्रण्यगदन्नृपम् । कश्मीरादागतं कश्चिद् द्वारि तिष्ठति वारितः॥७॥ आदिदेश विशामीशो मुच्यतां मुच्यतां हि सः। अथोत्सुक्यादगादेष सहर्षः पर्षदन्तरे ॥८॥ स सभान्तः सभासद्भिः कचिन्नीलाश्मकुहिमे । जलभीत्योद्धरन वासः सहासमवलोकितः॥९॥ ____आकाशस्फटिकस्तम्भस्खलितांगतया कचित् । अन्यत्रापि चचारासौ न्यस्तहस्तः पुरः पुरः॥१०॥ रतस्तम्भसमालम्बि "प्रतिबिम्बमवेक्ष्य सः। कृच्छ्रेण जज्ञे विज्ञोऽपि तत्त्वतः पृथिवीपतिम् ॥११॥ नमस्कृत्य नृपं पुञ्जीभूतहारः स भूतले । वेत्रिविज्ञापितस्थाने तस्थावूद्धदमस्ततः ॥ १२॥ नृपस्तं प्रत्यभाषिष्टाम्भोदगम्भीरया गिरा। अभ्युपेतो मदभ्यर्ण किमुद्दिश्य प्रकाश्यताम् ॥ १३ ॥ जगद्गीतगुणग्रामं पूर्व कर्णातिथीकृतम् । अथो दृग्विषयीकर्तुं साक्षात्त्वामभ्युपागमम् ॥ १४॥ इत्याकये पुनर्लब्धवर्णः प्रण्यगदन्नृपः। कश्मीरे किमिवाश्चयं दृष्ट्या त्वं दृष्टवानसि ॥१५॥ प्रालेयधवलैः शैलैविशालैरुज्ज्वलः कचित् । विश्वप्रसृमरैर्युष्मद्यशो[भिरिव सर्वतः ॥ १६ ॥

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२४
श्रीभानुचन्द्रगणिचरित प्रफुल्लैः पिञ्जरीभूतः कचित्कुङ्कुमभूरुहै। रक्तैरुद्यत्प्रतापैस्ते पिण्डीभूय स्थितैरिव ॥ १७॥ स्थाने स्थाने लसल्लक्ष्मीः प्रफुल्लैः पङ्कजवजैः। त्वन्मुखाम्भोरुहश्रीभिर्जितैस्तत्र स्थितैरिव ॥ १८॥ युष्मन्मुखमिव ब्रह्मपुत्र्या प्रत्यक्षमाश्रितः। देश एवायमाश्चर्यमयः सर्वोऽपि किं ब्रुवे ॥ १९॥-चतुर्भिः कलापकम् । तन्निशम्य स तचेता जज्ञे तद्दर्शनोत्सुकः। विशिष्य धीसखैः शेखमुख्यैरुत्साहितः पुनः ॥ २०॥ अथ प्रास्थानिके लग्ने कृतप्रस्थानमङ्गलः। चचाल क्षमापतिर्दिश्युत्तरस्यामुग्रशासनः ॥ २१ ॥ नेदुस्तदा रिपुप्राणप्रयाणपटहोपमाः। निःस्वाननिकराः शब्दैरुदरंभरयो दिशाम् ॥ २२ ॥ चेले समन्ततस्तेन सामन्तैश्च समं ततः। सितांशुनेव नक्षत्रैः स्फुरत्तेजोमयात्मभिः ॥ २३ ॥ अथ प्रतस्थे वेगेन हास्तिकं गर्जितोर्जितम्।। प्रत्यर्थिक्षितिभृत्तेजोदाववारिदमण्डलम् ॥ २४॥ संसिच्य मदपाथोभिः संवीक्ष्य श्रुतिमारुतैः। करिणः कम्पयामासुः शीतार्तामिव मेदिनीम् ॥ २५ ॥ मारुतस्य मुखे धूलिं क्षिपद्भिश्चरणोद्धताम् । तरङ्गैरिव पाथोधेस्तुरङ्ग(गै)श्वलितं तदा ॥२६॥ निजानाकारयन्तोऽथ कारयन्तो गतेर्जवम् । ध्वजाञ्चलैश्चलैश्चेलुः समेनैव पथा रथाः ॥ २७ ॥ प्रभुप्रदत्तसदृष्ये वसन्तः शेखसन्निधौ । अत्याग्रहवशात् शाहेगुरवोऽपि प्रतस्थिरे ॥ २८ ॥ स्थिरामस्थिरयद् वेगात् तच्चचाल बलं तदा। उद्यद्भलिभरैरब्धि गम्भीरमगभीरयत् ॥ २९ ॥ गाम्भीर्य दर्शयन्तोऽपि तदा सैन्यैः कदर्थिताः। तत्कालं कलयामासुः कलुषत्वं जलाशयाः ॥ ३०॥ क्रमेण भम्भरोपान्ते वीक्ष्य सैन्यं श्रमाकुलम् । दिनानि कतिचित्तस्थौ तद्विश्रान्तिकृते नृपः॥ ३१॥ विमलाद्रिमहातीर्थमात्मसात्कर्तुमुद्यतैः। कृताः खरतरैस्तत्रोपायाः प्रच्छन्नवृत्तिभिः ॥ ३२॥ ज्ञात्वा गुरुभिरप्येवं विज्ञप्तः शेखधीसखः। अस्माकं पुण्डरीकाख्यं तीर्थमेते जिघृक्षवः ॥ ३३ ॥
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... तृतीय प्रकाश अथातर्कित एवासौ प्रतस्थे भूपतिस्ततः । तथैव गुरवश्वेलुस्तस्थुस्तत्रैव ते पुनः॥ ३४॥ पर्वतान् रत्नपञ्जाल-पीरपञ्जालसंज्ञितान् । बहूनुल्लङ्घयन्मार्गे प्राप श्रीनगरं प्रभुः ॥ ३५ ॥ आगतेऽर्कदिने प्रातस्तन्नामाध्यापनादनु । विज्ञप्तिविषयीचक्रुर्गुरवस्तं विशांपतिम् ॥ ३६॥ अस्ति शत्रुञ्जयस्तीर्थ देशे सौराष्ट्रनामनि । तद्यात्रां कर्तुमनसः सन्ति श्रीहीरसूरयः ॥ ३७॥ भागधेयस्तदध्याते प्रतिमानुषम् । प्रसद्य प्रीणनीयास्ते प्रभुभिस्तद्विमोचनात् ॥ ३८ ॥ श्रीगुरूक्तं तदाकर्ण्य समस्दीनेति विश्रुतम् । खानाजमसुतं ज्येष्ठं व्याजहारेति भूविभुः ॥ ३९ ॥ श्रीगुरी हीरसूरीन्द्रे तत्र यात्रार्थमागते । श्रद्धावतां न केषाश्चिद्राचं शुल्कमतः परम् ॥४०॥ मदुक्तोदन्तसंयुक्तं पत्रं सौवपितुस्त्वया । भानुचन्द्रमुनीन्द्राय लिपीकृत्य प्रदीयताम् ॥४१॥ इत्युक्त्वा तं गतः शाहिः शुद्धान्तं सोऽपि तत्क्षणात् । तल्लिखित्वा ददौ तेषां तैः पुनः प्रेषितं गुरोः॥४२॥ अथो खरतरैरीाभरैस्तत्क्षन्तुमक्षमैः। विभुर्विज्ञपयांचक्रे दीनैर्दीनतरैः खरैः॥४३॥ युष्मत्सेवैकचित्तानां नित्यमाशीविधायिनाम् । देव ! शत्रुञ्जयस्तीर्थ दीयतामनुगृह्य नः॥४४॥ कुत्रास्ति चूत तत्तीर्थमित्यूचे यावता नृपः। श्रीशेखस्तावताऽकस्मादित्याख्यदसमंजसम् ॥४५॥ भूरिशुल्कागमात्तत्र भूयान् लाभोऽस्ति भूभुजाम् । . तन्निशम्य विमृश्यान्तः किश्चिदित्याह तं नृपः॥ ४६॥ मुनीनामात्मनीनानां तत्र यात्रार्थमीयुषाम् । न ग्राह्यं शुल्कमित्युक्त्वा शाहिः शुद्धान्तमीयिवान् ॥ ४७ ॥ तत्तीर्थमात्मसात्कत्तुं प्रत्यहं गुरवस्ततः । प्रारेभिरे वरीवस्यां श्रीशेखस्य विशेषतः॥४८॥ अथ तत्रास्ति कासारः पारावार इवापरः। जैनलङ्काभिधः कश्चित्पश्चाशत्क्रोशविस्तृतः॥४९॥
भा०४

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श्रीभानुचन्द्रगणिचरित तद्दिदृक्षोत्सुकः सत्रा सामन्तैर्गुरुभिश्च सः। . यानपात्रस्थितस्तत्र प्रस्थितो वारिवर्मना ॥५०॥
अन्यः सैन्यजनः सर्वः प्राचालीत्तत्तटाध्वना। एकेनैव दिवा शाहिजैनलङ्कामुपागमत् ॥५१॥ स देशः सर्वदेशेषु प्रकृत्यैवास्ति शीतलः। । तत्रापि वर्तते पद्माकरस्त्वेष विशेषतः ॥५२॥ . यत्रावश्यमवश्यायवृष्टिरुच्चैः प्रजल्पतः। न चात्र संशयोऽद्राक्षं तामहं वहशा यतः॥५३॥ हिमान्युनेकतस्तेन भूधना अपि जज्ञिरे। तत्र सर्वेऽपि शीतार्ताः का कथा तु तपखिनाम् ॥ ५४॥ तदन्तःसौधमासाद्य भूपतिः सपरिच्छदः। नानाफलरसाखादेराददे जन्मनः फलम् ॥५५॥ अतिशैत्यवशात्प्रातः परिम्लानतरान् गुरून् । दर्श दर्श दृशा मापः सौवाभ्यर्णमजूहवत् ॥५६॥ सहासवचनोल्लेखैर्भूपतिस्तानभाषत । अन्यलेभे फलाखादः शीताखादस्तु वोऽभवत् ॥ ५७॥ प्रौढपर्षत्स्थिता [:] सूर्यनामाध्यापनतः परम् । लब्धलक्षास्तदा तं ते संप्राप्यावसरं जगुः ॥ ५८॥ जनाः सर्वेऽपि युष्माभिरर्थिनोऽप्यर्थिनः कृताः।
अहं चैकस्तथैवास्थां यन्नाप्तं किञ्चिदीहितम् ॥ ५९॥ यतः-त्वयि वर्षति पर्जन्य ! सर्वेऽपि पल्लविता द्रुमाः।
अस्माकमर्कपत्राणां पूर्वपत्रेऽपि संशयः ॥ ६॥ उत्तुङ्गो सरलतरू फलभरभारेण नमिअसव्वंगो। खुजो फलं न पावइ ता किं दोसो तरुवरस्स ॥ ६१ ॥ तन्निशम्यावदद्भूमान् वदान्यत्वेन लज्जितः। प्रार्थयध्वं यदिष्टं स्यात् तत् प्रयच्छाम्यहं पुनः ॥ ६२॥ त्यक्तसावद्ययोगानां भैक्ष्यमात्रोपजीविनाम् । नार्थः केनापि नः किन्तु शुल्कं तीर्थस्य मुच्यताम् ॥ ६३ ॥ द्रव्योपलब्धिमहती तत्रेत्युक्तवति प्रभौ। अवोचन गुरवस्त्वेतत् सर्वशुल्कपुरः कियत् ॥ ६४ ॥ विहस्येषत्ततः शेखधीसखं शाहिरादिशत् । पत्रं कृत्वाऽर्यतामेषां तत्तीर्थकरमुक्तिकृत् ॥ ६५॥ विज्ञप्तिं कृतवन्तस्ते यतः शाहेः पुनः पुनः। अतः स शेखस्तन्नाम्ना तल्लिपीकर्तुमुद्यतः ॥ ६६ ॥

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तृतीय प्रकाश
केनाप्यकृतपूर्वं तन् महत् कार्यमभूद्यतः । अतः श्रीहीरसूरीणां नाम्नैवालेखयन् स्वयम् ॥ ६७ ॥ तत्समक्षं लिपीकृत्य तत् प्रदर्य महीभुजे। तन्मुद्रां कारयित्वा च तेषामर्पितवांश्च सः॥ ६८॥ तैः पुनस्तन्नृपादिष्टपुरुषैः प्रेषितं गुरोः। आचन्द्राकं चिरस्थायि सर्वत्र खं यशः पुनः ॥ ६९॥ स्फुरन्मानाप्तसन्मानास्ततः श्रीहीरसूरयः। नैकदेशागतैः सङ्घस्तीर्थयात्रां प्रचक्रिरे ॥ ७० ॥ सर्वेषामपि जैनानां तत्र यात्रार्थमीयुषाम् । ततःप्रभृति सिद्धाद्रौ करमुक्तिः प्रवर्तते ॥ ७१॥ अथ प्रतस्थे पृथ्वीशो यानपात्रैर्यदृच्छया । कलहंस इवैतस्मात् कासाराच विनिर्ययौ ॥ ७२ ॥ ततः स्वसैनिकैरेकपदे प्राप्त रराज सः , नक्षत्रैर्युगपत्प्राप्तैरिव नक्षत्रनायकः ॥ ७३ ॥ पश्यन् काश्मीरकेदारान् विस्मेरान् विस्मयावहान् । शनैः शनै रोहितासाभिधं दुर्गमियाय सः ॥ ७४ ॥ अविच्छिन्नप्रयाणैश्च सर्वत्राज्ञां प्रवर्तयन् ।
क्रमात् शाहिरलंचक्रे पुरं लाभपुराभिधम् ॥ ७५ ॥ पराक्रमाक्रान्तसमस्तशत्रुक्ष्माशचक्रः क्षितिपालशकः।
एकातपत्रां वुभुजे धरित्रीमकब्बरो बर्बरवंशहंसः ॥ ७६ ॥ ॥ इति महोपाध्यायश्रीसिद्धिचन्द्रगणिविरचिते श्रीशत्रुञ्जयादिसमस्ततीर्थकरमोचनाद्यनेकसुकृतकारिमहोपाध्यायश्रीभानुचन्द्रगणिप्रभावकपुरुषचरिते पातिशाहिअकबरजलालदीन
कश्मीरदेशगमन-नानाश्चर्यविलोकन-श्रीशत्रुञ्जयतीर्थकर. मोचनादिवर्णनो नाम तृतीयः प्रकाशः ॥ ३ ॥

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२८
श्रीभानुचन्द्रगणिचरित ॥ चतुर्थः प्रकाशः॥
अथान्येद्युः सभासीनः श्रीमान् शाहिः शुभाशयः। श्राद्धं दुर्जनशल्याख्यं समाहूयेदमब्रवीत् ॥१॥ सर्वाङ्गीणगुणग्रामभाग्यसौभाग्यशालिना। श्रीहीरसूरिणा पट्टे स्वकीये स्थापितोऽस्ति कः ॥२॥ सोऽवादीदुग्रवैराग्यसेवधिर्विजितेन्द्रियः। कामप्रदोऽपि निष्कामः सगुणोऽप्यगुणस्तथा ॥ ३ ॥ अश्राद्धोऽपि च सश्राद्धः सत्सङ्गरोऽप्यसङ्गरः। सूरिविजयसेनाख्यस्तत्पट्टे राजतेऽधुना ॥४॥ एतत्तदुक्तमाकर्ण्य हर्षोल्लसितमानसः। तदाहूतिकृते शाहिः स्फुरन्मानमलीलिखत् ॥५॥ प्रादात् श्रीभानुचन्द्राणां स्फुरन्मानं प्रगे प्रमुः। प्रेष्यं विजयसेनाख्यसूरेरित्युक्तिपूर्वकम् ॥६॥ शाहिविज्ञापिलप्रेष्यपाणिना प्रहितं च तत् । तत्प्रात्यनन्तरं तेऽपि चलनोपक्रमं व्यधुः ॥७॥ विहगैर्वर्द्धितोत्साहैस्तत्पुरात् ते प्रतस्थिरे । सार्द्ध परःशतैः शिष्यैः करीन्द्राः कलभैरिव ॥८॥ ववृधे बजतां तेषां प्रतापः प्रतिपत्तनम् । प्रतिमण्डलमुष्णांशोरिवोदीची प्रसर्पतः ॥९॥ पदे पदे च श्रीसङ्घदीयमानधनोत्करैः। यदुपास्तिकृतोऽभूवन् याचका अप्ययाचकाः॥१०॥ गान्धर्वैर्वाद्यमानानामातोद्यानां पथि खनैः। नादानुविद्धसारङ्ग इवोत्कर्णो जनोऽभवत् ॥११॥ तद्देशनासुधापानविधानाजज्ञिरे जनाः। उत्तीर्णात्यन्तमिथ्यात्वगरलाः सरलाः पथि ॥१२॥ इत्थं यथेष्टं ते लाभमजयन्तः पथि क्रमात् । श्रीमल्लाभपुरोपान्तं प्रापुः सूरिपुरन्दराः॥ १३ ॥ सुरत्राणैरनुज्ञाताः शेखसैन्यसमन्विताः। अभ्येत्यानंसिषुः सूरीन् भानुचन्द्राख्यवाचकाः ॥ १४ ॥ सूरयः शाहिना साकं हर्षोत्कर्षादमीमिलन् । सद्गुणै रञ्जितस्तेषां सोऽपि सत्कृतिमातनोत् ॥ १५॥
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चतुर्थ प्रकाश
ततस्ते तदनुज्ञाता महामहपुरःसरम् । प्रतिश्रयमलंचक्रुर्मराल इव मानसम् ॥ १६ ॥ ततः श्रीवाचकद्वारा मिलिताः शाहिना समम् । तेषामन्तिषदां मुख्याः श्रीनंदिविजयाः पुनः॥ १७ ॥ अवधानकलां तेषां वीक्ष्य विश्वम्भरापतिः।। विस्मितः 'खु स्फ ह मेति तदा तन्नाम निर्ममे ॥ १८ ॥ ततोऽसहिष्णुभिस्तेषां विप्रेर्माहात्म्यमद्भुतम् । रामदासमहाराजद्वारेति ज्ञापितं प्रभोः ॥ १९॥ वेदबाह्या इमे नैवोपासकाः परमात्मनः । जातुचिन्नैव कुर्वन्ति प्रणिपातं प्रभोरपि ॥ २० ॥ तन्निशम्य सुरत्राणः क्रोधामणितलोचनः । सर्व साक्षेपमप्राक्षीत् सूरीनाहूय तत्पुनः ॥ २१ ॥ तन्निशम्योत्तरं श्रीमत्सूरयस्तमवादिषुः। मन्यामहे वयं सर्वे स्पर्द्धयेति वदन्त्यमी ॥ २२ ॥ भट्टाचार्यः प्रभोरेवं तनिशम्य तदाऽवदत् । एभिः स्वीकृतमास्येन शास्त्रे त्वेषां न विद्यते ॥ २३ ॥ ततोऽभ्यर्णस्थितं शेखं पृथ्वीशः प्रोचिवानिति । युष्माभिरेव कर्तव्यो भट्टाचार्योक्तनिर्णयः॥ २४ ॥ अथ तानवदत् शेखो निविश्याऽऽस्थानमण्डपे । विचार्यतां समं विप्रैर्यदि वः संमतः शिवः ॥ २५॥ तर्काधीती ततस्तत्र गर्वप्रोन्नतकन्धरः। भट्टाचार्याभिधः पूर्व सूरीन पर्यनुयुतवान् ॥ २६ ॥ जगत्कर्तृत्वतोऽम्माभिः शिवः साध्यस्तदत्ययात् । युष्माभिरुच्यते काऽत्र युक्तिस्तत्राथ ते जगुः॥ २७ ॥ तारतम्यं विदः कापिं विश्रान्तं परिमाणवत् । नोचेत्तरतमध्वानवाच्यत्वं नोपपद्यते ॥ २८ ॥ अस्तीह कश्चित् पुरुषः सर्वभावोपदर्शकः। द्रष्टत्वतारतम्यस्य विश्रान्तेरीश्वरश्च सः ॥ २९ ॥ किश्च वः संमतं युक्तियुक्तं न प्रतिभासते। विचार्यमाणमीशस्य कर्तृत्वं जगतां यतः ॥ ३०॥ "धर्माधर्मों विना नाङ्गं विनाङ्गेन मुखं कुतः। मुखादिना न वक्तृत्वं तच्छास्तारः परे कथम् ॥ ३१ ॥ अदेहस्य जगत्सर्गे प्रवृत्तिरपि नोचिता। न च प्रयोजनं किञ्चित् स्वातन्यान्न पराज्ञया ॥ ३२॥

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श्री भानुचन्द्रगणिचरित
क्रीडया चेत्प्रवर्त्तेत रागवान् स्यात् कुमारवत् । कृपयाऽथ सृजेत्तर्हि सुरुयेव सकलं सृजेत् ॥ ३३ ॥ दुःख- दौर्गत्य - दुर्योनि-जन्मादिक्लेशविह्वलम् । जनं तु सृजतस्तस्य कृपालोः का कृपालुता ! ॥ ३४ ॥ कर्मापेक्षः सृजेत्तर्हि न स्वतन्त्रोऽस्मदादिवत् । कर्मजन्ये च वैचित्रये किमनेन शिखण्डिना ॥ ३५ ॥ अथ स्वभावतो वृत्तिरवितर्या महेशितुः । परीक्षकाणां तर्ह्येष परीक्षाक्षेपडिण्डिमः ॥ ३६ ॥ सर्वभावेषु कर्तृत्वं ज्ञातृत्वं यदि संमतम् ।
तं नः सन्ति सर्वज्ञा मुक्ताः कायभृतोऽपि च ॥ ३७ ॥ कर्तृत्वानभ्युपगमाद् वयं नैते निरीश्वराः । न ह्येकधर्मावीकारे धर्मिणः स्यादपह्नवः ॥ ३८ ॥ अन्यच्च - कर्तृत्वाखीकृतेः पुंसि जडायां प्रकृतौ पुनः । तदङ्गीकारतः साङ्ख्याः कथमीश्वरवादिनः ॥ ३९ ॥ वेदोक्तकर्मजनितापूर्वोत्पन्नमिदं जगत् । इति ब्रुवाणा औलुक्याः कथमीश्वरवादिनः ॥ ४० ॥ मायाविनिर्मितं विश्वमकर्तृत्वं जगत्प्रभोः । वेदान्तिनो मन्यमानाः कथमीश्वरवादिनः ॥ ४१ ॥ " इत्यादियुक्तिशक्त्योः प्रहताः प्रतिवादिनः । भट्टाचार्यादयः सर्वे वीक्ष्यापन्नास्तदाऽभवन् ॥ ४२ ॥ शेखेनाऽथ समुत्थाय विज्ञप्तः क्षितिनायकः । एतैः स्वशास्त्रमध्यस्थमेवोक्तं खामिनोऽग्रतः ॥ ४३ ॥ ततश्च- स्फूर्जजयजयारावप्रतिध्वनित दिङ्मुखाः । माङ्गल्यधवलध्वानाकृष्टपौरवधूजनाः ॥ ४४ ॥ वाद्यमानघनातोद्यनिर्घोषैः पूरिताम्बराः । आलोक्यमाना लोकेन विस्मयाल्लोलमौलिना ॥ ४५ ॥ बन्दिवृन्दमुखोद्धृष्ट वादिवादजयोर्जिताः । प्रतिश्रयमलंचक्रुः सूरयः शाहिसत्कृताः ॥ ४६ ॥ - त्रिभिर्विशेषकम् । अस्तमेति सहस्रांशुः सम्प्राप्तः पश्चिमां दिशम् । तचित्रं तामपि प्राप्य प्रतापो ववृधे गुरोः ॥ ४७ ॥
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अथान्येद्युः समाहूय प्रीत्या सूरिपुरन्दरान् । श्रीमानकबरक्ष्मापः सानन्दमिदमब्रवीत् ॥ ४८ ॥

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चतुर्थ प्रकाश प्रमाणीकृत्य मद्वाक्यं पूर्व श्रीहीरसूरयः। श्रीमतां भानुचन्द्राणामुपाध्यायपदं ददुः॥ ४९॥ अस्मद्वाक्यादुपाध्यायपदस्यानन्दपूर्वकम् । नन्दिर्युष्माभिरेतेषां यथाविधि विधीयताम् ॥५०॥ सविशेषं पुनः शेखं विशेषज्ञमभाषत । युष्माभिस्तन्महः कार्य स्वयं गत्वा प्रतिश्रयम् ॥५१॥ तदाकर्ण्य समुत्कर्णः सकर्णगणकेसरी। श्रीसूरिमन्त्री शेखश्च सद्यस्तत्प्रत्यपद्यते ॥५२॥ ततः श्रीसूरयः शंखमन्त्री च सपरिच्छदः । राज्ञो निर्देशमासाद्य प्रतिश्रयमशिश्रियुः ॥ ५३॥ . राजन्यहास्तिकाश्चीय नैकतूर्यादिडम्बैरम् । स गुणी प्रगुणीचक्रे महोत्सवविधित्सया ॥ ५४॥ मन्त्रिणा सार्द्धमभ्येयुर्महेभ्याः श्राद्धपुङ्गवाः। शर्वरीसार्वभौमेन नभोमार्गे ग्रहा इव ॥ ५५॥ तेष्वासन् शासने जैने लीना मीना इवाम्बुनि । स्थानसिंहादिमा मान्या अमात्या इव भूपतेः ॥५६॥ अरंतुदं कुपक्षाणामिवासेचनेकं सताम् । यथाशत्तयुत्सवं कर्तुं काङ्क्षन्तस्तन्मुनेस्तदा ॥५७ ॥ निर्शितायसशल्यानि हृदि मिथ्यादृशामिव । आनयन्ति स्म ते तूर्याण्यकब्बरमहीहरेः॥५८॥ अथ श्रीसूरयस्तेषामु पा ध्या य'पदस्य ते। नन्दिमानन्दसम्पूणों रचयांचक्रिरेतराम् ॥ ५९॥ ददौ बृहद्वर्द्धमानविद्यामेतस्य सूरिराट् । जातवेदाः स्फुरज्योतिनिकेतनमणेरिव ॥ ६॥ किन्नर्य्य इव नागर्यो जगुर्गीतिं पिकीकणाः। पौरीभिर्दीयते स्माशीरक्षतक्षेपपूर्वकम् ॥ ६१ ॥ त्रिलोकीमपि कुर्वाणं तत्र चित्रीकृतामिव । नेत्र-श्रोत्रसुधास्यन्दि तौर्यत्रिकमजायत ॥ ६२॥ श्रीशेखोऽप्यथ निःशेषहृल्लेखोल्लेखभूषितः ।
मार्गणेभ्यस्तुरगाणां प्रादादष्टोत्तरं शतम् ॥ ६३ ॥ १अौचकारेत्यर्थः।-टिप्पणी । २ राज्ञोऽपस्यानि पुमांसो वा राजन्याः।-टि.। ३ आडम्बरमित्यर्थः ।-टि.। ४ इव यथा चन्द्रेण प्रहाः समायान्तीत्यर्थः ।-टि.। ५ तदासेचनकं यस्य दर्शनाद् दृग् न तृप्यति ।-टि.। तीक्ष्णलोहसंधिशल्यानि ।-टि। ७ अकबरमहीन्द्रस्य-टि.। ८ इव यथा जातवेदाः अग्निः निकेतनमणेः दीपस्य स्फुरज्योतिर्ददातीत्यर्थः ।-टिप्पणी।
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श्रीभानुचन्द्रगणिचरित तन्निरीक्षणसंप्राप्तलोकानां श्रीफलैः पुनः । रूप्यमुद्रायुतैर्युक्त्या स्वयं चक्रे प्रभावनाम् ॥ १४॥ जृम्भकव्रजवजन्मोत्सवे शम्भोर्वणिग्वराः। ववर्षः स्वर्णधाराभिस्तस्मिन्नन्दिमहोत्सवे ॥६५॥ गो-महिष्यादिजन्तूनां वधव्याषेधसूचकम् । श्रीशाहिना स्फुरन्मानं दत्वा संमानपूर्वकम् ॥ ६६ ॥ सूरयः समनुज्ञाता जग्मुर्जरमण्डले। रक्षिताः सन्निधावेव श्रीनन्दिविजयाः पुनः ॥ ६७ ॥ इतश्च हीरसूरीन्द्रैर्विमृश्येति मुहुर्मुहुः। विनेयानां न चैतेषां लाभो लाभपुरेऽभवत् ॥ ६८॥ दीक्षां दत्वा ततस्तेषां प्रहितो प्रीतिपूर्वकम् । सहोदरौ भावचन्द्र-सिद्धिचन्द्राभिधौ शिशू ॥ ६९ ॥ तयोर्ध्यायान् गुरोर्वैयावृत्त्यादिप्रविधानतः। श्लाघ्यमानोऽस्ति सर्वत्र नन्दिषेण इवापरः॥७॥ कनीयांस्तु समग्रश्रीसुभगो विश्वविश्रुतः। अनन्यलभ्यसौन्दयेन्यत्कृतश्रीतनूद्भवः ॥७१॥ जगन्नयनपीयूषकलशैरनिशं भृशम् । सिच्यमानः क्रमेणाथ ववृधे कल्पवृक्षवत् ॥७२॥ परस्परस्पर्द्धयेवावर्द्धन्तः सकलाः कलाः । यद्यप्यत्र तथाप्युचैरद्भुतः प्रतिभागुणः ॥ ७३ ॥ उपायचतुरा यस्य धिषणा सर्वतोमुखी। यत्पुरोऽभय-रोहादिप्रतिभा वर्णिकायते ॥७४ ॥ अन्येयुः कौतुकायातं सिद्धिचन्द्रमुनिं नृपः।। पुरः स्मरमिवाद्राक्षीद्भवभीत्या धृतव्रतम् ॥ ७ ॥ रूपातिशयविस्फूत्तौं तस्य मूत्तौं नरेशितुः। स्पर्द्धयेवाक्षियुग्मस्य जगाम स्थिरतां मनः॥७६ ॥ आनन्दामृतमग्नस्य लीनं तस्य मनस्तथा। यथा गुरुं च विश्वं च खं च नो बुबुधे तदा ॥ ७७॥ अमाक्षि च मुनीन्द्राणां-'द्विपेष्विव सुरद्विपः। सुधांशुरिव धिष्ण्येषु त्रिदिवाद्रिरिवाद्रिपु ॥ ७८॥ शालिधान्यमिवान्नेषु कल्पद्रुम इव द्रुषु । अम्भोधिष्विव दुग्धाब्धिश्चम्पकः कुसुमेष्विव ॥७९॥

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चतुर्थ प्रकाश हिरण्यमिव लोहेषु रसेष्विव सुधारसः। मुख्यः सर्वकुमारेषु कोऽयं मुनिकुमारकः ? ॥ ८०॥ ततः श्रीवाचकैरूचे-'प्रकृत्या विनयान्वितः। अष्टावधानविज्ञानमल्लीदाममधुव्रतः॥ ८१॥ मच्छिष्यः सिद्धिचन्द्रोऽयं वैराग्यादातग्रतः । साम्प्रतं गूर्जरत्रातो मत्समीपमुपागतः ॥ ८२॥ तस्यादृष्टचरं दृष्ट्वा सौन्दर्य हृदि विस्मितः। लेहेन शाहिनाऽऽहूय निर्निमेषं निरीक्षितः॥ ८३ ॥ अन्तःसभमथाहूय समक्षं सर्वभूभुजाम् । अवधानविधानादिपरीक्षां कृतवान् प्रभुः॥ ८४ ॥ अतुलां तत्कलां चैनां दर्श दर्श चमत्कृतः। विख्यातं 'खु स्फ ह मेति तस्य नाम प्रदत्तवान् ॥ ८५॥ भूयोभूयस्तमित्याह प्रसन्नवदनप्रभुः । 'त्वया मत्सूनुभिः सार्द्ध स्थेयमत्रैव नित्यशः ॥ ८६ ॥ कदाचित् शाहिनाऽऽहूतः कदाचन पुनः खतः। असावन्तःसभं गच्छन्नधीयानश्च तिष्ठति ॥ ८७॥ महाभाष्यादिकान्येष नाना व्याकरणानि च । नैषधादीनि काव्यानि तर्काश्चिन्तामणीमुखान् ॥ ८८ ॥ काव्यप्रकाशप्रमुखानलङ्काराननेकशः। छन्दःशास्त्राण्यनेकानि नाटकान्यपि लीलया ॥ ८९॥ अध्यष्ट सर्वशास्त्राणि स्तोकैरेव दिनैस्ततः। शाहिना प्रेरितोऽत्यन्तं सत्वरं पारसीमपि ॥ ९ ॥ आहूत्येव बृहद्भानुर्विद्युतेव बलाहकः। ज्योत्स्नयेव निशारत्नं तयाऽत्यर्थं व्यराजत ॥ ९१॥ अथो महीन्द्रमाज्ञाप्य श्रीनन्दिविजयाः पुनः। श्रीमत्सूरीश्वरोपान्तं जग्मुर्जरमण्डलम् ॥ ९२ ॥ इतश्च हीरसूरीन्द्राः स्वर्गलोकमशिश्रियन् । अनाकण्यं तदाकर्ण्य धराधीशः शुचं व्यधात् ॥ ९३ ॥ अप्राक्षीदश्रुपूर्णाक्षो वीक्षापन्नश्च वाचकान् । 'कुत्र ग्रामे ययुर्देवभूयं श्रीहीरसूरयः ॥ ९४ ॥ विलक्षा जगदुस्तेऽपि-राष्ट्रे सौराष्ट्रनामनि । विद्यते बन्दिरं द्वीपं परीतं परितोऽधिना ॥ ९५ ॥
भा०५

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श्रीभानुचन्द्रगणिचरित अस्ति तन्निकषा ग्रामो धाम यः सर्वसम्पदाम् ऊना नाम्ना महिम्ना तु पुरुहूतपुरोपमः॥ ९६॥ निरवर्तत निर्वाणं तत्र तेषां महात्मनाम् । तद्दहस्याग्निसंस्कारस्तस्यैवोपवने पुनः ॥ ९७ ॥ आश्चर्य तचिताधूमश्लेषान्माकन्दपादपाः। अकालेऽपि फलन्ति स्म श्रीगुरूणां प्रभावतः ॥ ९८ ।। तत्र स्तूपकृते तेषां भूमिरीषत् प्रदीयताम्। आकर्ण्य मापतिः श्रीमद्वाचकेन्द्रादिदं वचः ॥ ९९ ॥ 'दशवीघा'मितक्षेत्रपत्रं कृत्वा प्रदत्तवान् । रङ्गचन्द्रनिजभ्रातृहस्ते तत्प्रेषितं च तैः ॥ १० ॥ तस्मिन् ग्रामे ततः स्तूपं चक्रे पत्रात्यनन्तरम् । भक्तियुक्तेन सङ्घन विमानं खर्गिणामिव ॥ १०१॥ इतः कश्मीरकिञ्जल्कपुष्पोद्गमदिक्षया। प्रतस्थे पृथिवीनाथः पुनः श्रीनगरं प्रति ॥ १०२ ॥ अमन्दानन्दसंपूर्णः शाहिः सत्कृत्य वाचकान् । सार्द्धमाकारयामास सिद्धिचन्द्रसमन्वितान् ॥ १०३ ॥ पठन्तः पारसीग्रन्थांस्तत्तनूजाङ्गजैः समम् । प्रातः पूर्वेदिनाभ्यस्तं पुरः श्रावयतः प्रभोः॥१०४॥ कुर्वतश्च वरीवस्यों शाहेः लेहार्द्रचेतसः। प्रसिद्धिः सिद्धिचन्द्रस्य सर्वत्र ववृधेतराम् ॥ १०५॥ पर्वतान् रत्नपंजाल-पीरपंजालकादिकान् । हिमैरभ्रंलिहैस्तुङ्गशृङ्गानुल्लङ्घय दुर्गमान् ॥ १०६ ॥ क्रमाद्गत्वाथ कश्मीरं दृष्ट्वा काश्मीरभूरुहान् । प्रफुल्लकुसुमामोदलोलरोलम्बचुम्बितान् ॥ १०७ ॥ स्थित्वा च कतिचिन्मासांस्तत्राश्चर्यदिदृक्षया । प्रत्यावृत्त्य पुनर्लाभपुरं शाहिरभूषयत् ॥ १०८ ॥-त्रिभिर्विशेषकम् । कुरङ्गक्रीडयाऽऽसक्तः कुरङ्गेणान्यदा नृपः। शृङ्गाग्रेण तथा विद्धो यथा मूर्छामुपेयिवान् ॥ १०९॥ तत्प्रघातप्रतीकारानन्तर्दाम विधापयन् । सपत्राकृतितस्तस्थौ पञ्चाशद्दिवसान्नृपः॥ ११० ॥
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१ तनूजागजाः पुत्रपुत्राः ।-टि० । २ वरीवस्या सेवा ।-टि। ३ अभं आकाशं लिहन्ति चुम्बन्तीत्यभ्रंलिहानि ।-टि। ४ केसरवृक्षान् ।-टि०। ५ रोलम्बा भ्रमराः ।-टि.। ६ 'सपत्राकृति-निष्पत्राकृती खत्यंतपीडने' इत्यभिधानचिन्तामणिः ।-टि।

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चतुर्थ प्रकाश अन्येषां गमनाभावात्तत्राविश्रम्भतः स्थितम् । श्रीशेखसहितैः श्रीमद्वाचकैरेव सन्निधौ ॥ १११ ॥ सोऽभवत् पूर्वपुण्येनोल्लाघः पुण्यचिकीः पुनः। गवां पश्चशतं भैषीदानार्थ तत्प॑तिश्रये ॥ ११२ ॥ ददुस्ते सुरभीः सर्वाः श्राद्धद्वारा द्विजन्मनाम् । नटीव तत्पुरे सा तत्कीर्तिरद्यापि नृत्यति ॥ ११३ ॥ अन्यदा हास्तिकाश्वियानेकराजन्यकैर्नृपः। चलामप्यचलां कुर्वन्नुग्रसेनपुरं ययौ ॥ ११४ ॥ भानुचन्द्रा अपि श्रीमसिद्धिचन्द्रसमन्विताः। समीयुः शाहिना साद्धं पाठयन्तश्च तत्सुतान् ॥ ११५ ॥ सिद्धिचन्द्रोपरि लेहस्तत्र शाहेर्महानभूत् । यदीहां चक्रिरे पौत्रास्तदुत्संङ्गेऽपि वर्द्धिताः ॥ ११६ ॥ तत्र चिन्तामणेश्चैत्यं प्रारब्धमपि तजनैः। शाहियुद्वाहितो मिथ्यादृष्टिभिस्तभ्यवारयत् ॥ ११७ ॥ कृतवांस्तत्पुनः सद्यः शाहेर्विज्ञप्तिपूर्वकम् । सिद्धिसौधसमारूढं सिद्धिचन्द्रः खशक्तितः ॥ ११८ ॥ इतः सौराष्ट्रराष्ट्रेऽस्मिन् तीर्थे श्रीविमलाचले ।
चैत्यं तन्मूलचैत्यान्तः प्रकुर्वद्भिः खगर्वतः ॥ ११९ ॥ पभूव श्रीतपागच्छश्रद्धालूनां मनविनाम् । सार्द्ध खरतरश्राद्धैरतुलः कलहोदयः ॥ १२० ॥ कथंचिदात्मनः कार्यविलम्बेनापि विद्विषाम् । क्षतिः कार्यस्य कार्येति स्मृत्वा नीतिविदां वचः ॥ १२१ ॥ अस्मिन्नतः परं नव्यं चैत्यं न क्रियतामिति । श्रीवाचकवराः शाहेः स्फुरन्मानमकारयन् ॥ १२२ ॥ अथ प्रतस्थिवान् जेतुं दाक्षिणात्यनृपान्नृपः। चतुरङ्गचमूचऊर्युक्तश्चक्रीव मूर्तिमान् ॥ १२३ ॥ प्रयाणैश्च रिपुप्राणप्रहाँणप्रवणैः क्रमात् । गोपाचलेति विख्यातं दुर्गदुर्गमुपागमत् ॥ १२४ ॥
१ विश्रंभो विश्वासः ।-टि.। २ उल्लाघः नीरोगः ।-टि.। ३ पुण्यं चिकीर्षतीति पुण्यचिकीः।-टि.। ४ प्रतिश्रय उपाश्रयः ।टि.।५ सुरभयो गावः।-टि०।६ पृथ्वी।-टि०। ७ शाहिपुत्रान् ।-टि० । ८ पौत्राः पुत्रपुत्राः ।-टि.। ९ उत्सङ्ग अङ्कः ।-टि.। १. उपसेनपुराप्रश्राद्धजनः ।-टि.। ११ श्रीशत्रुजयतीर्थे ।-टि.। १२ मानवतामित्यर्थः ।-टि.। १३ क्षतिः हानिः ।-टि.। १४ प्रहाणो विनाशं ।-टि । १५ दुर्गों वप्रः-दुःखेन गम्यते इति दुर्गः।-टि० ।

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श्रीभानुचन्द्रगणिचरित तत्र चादि समुत्कीर्य केनचिज्जैनभूभुजा। निर्मापितानि विद्यन्ते जैनबिम्बानि लक्षशः॥१२५ ॥ तानि व्यङ्गानि संवीक्ष्य विहितानि दुरात्मभिः। अवोचत् खेदभृत् क्ष्माभृद्वाचकान् स्वच्छमानसः॥१२६ ॥ 'यो गुणी ! प्रगुणीकुर्यात् 'विम्बान्येतानि बुद्धिमान् । तस्मै मत्कोशतो द्रव्यं प्रयच्छामि यथेप्सितम् ॥१२७ ॥ इत्थं तस्मिनुत्तमत्वाविसंवादिप्रवादिनि । तस्मै तत्कृत्ययोग्यं ते श्राद्धमेकमदर्शयन् ॥ १२८ ॥ तेन श्राद्धेन तद्व्यात् तत् कृत्यमचिरात्कृतम् । विलम्यः सर्वथा धर्मे यतो नौचित्यमञ्चति ॥१२९॥ उर्वीमुर्वीमथानुर्वीकुर्वन् सैन्यभरैर्निजैः। श्रीवर्हानपुरं भूभृत् प्रबहः प्राप्तवान् क्रमात् ॥ १३०॥ ततो दुर्ग विनिर्जित्यासेराख्यं खीयदोर्षलात् । सैन्यमुखान् पुरः प्रेष्य स्वयं तत्रैव तस्थिवान् ॥ १३१ ॥ पाठयन्तश्च तत्पौत्रान् श्रीमन्तो वाचका अपि । तस्थुस्तत्रैव तत्पार्धे सिद्धिचन्द्रसमन्विताः॥१३२ ॥ दत्तान्यदैन्यैस्तत्सैन्यैरथो युध्वा विजिग्यिरे । दाक्षिणात्या नृपाः सर्वे दुर्गदुर्गाधिवासिनः ॥ १३३ ॥ अन्यदा धर्मसंवादसादरं क्षमापुरन्दरम् । पूर्व तत्रत्यसंघेन प्रणुन्ना गुरवोऽवदन् ॥ १३४ ॥ 'श्रीवर्हानपुरे भूरि भूतिभिर्भरितेऽभितः। वर्तन्ते रम्यहाणि महेभ्याश्च सहस्रशः॥१३५॥ सर्वदर्शनिदेवानां नैकदेवकुलानि च। प्रासादः किन्तु जैनानामस्मिन्नैकोऽपि विद्यते ॥१३६ ॥ तेन कस्मादिति प्रोक्ते तैरूचेऽनार्यवारणात् । विहितोऽप्येकशः पूर्व पातितस्तैर्दुरात्मभिः ॥ १३७॥ तन्निशम्याभवद्भूमान् विषन्न(ण)हृदयस्ततः। चिकीर्षुस्तत्पुरं जैनप्रासादैर्भूरिभूषितम् ॥ १३८ ॥ खीयाधिकारिणस्तेषां श्राद्धानाहूय भूपतिः। तत्कृत्यकरणादेशं प्रादादत्युग्रशासनः ॥ १३९॥ प्रमाणीकृत्य निर्देशं प्रभोस्तेऽपि प्रचक्रिरे। मन्यमानाः खयं धन्यं प्रासादान् सप्रतिश्रयान् ॥ १४०॥
१ अद्रिः पर्वतः।-टि.।

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चतुर्य प्रकाश
तथाहिश्रीश्रीमालकुलाम्भोजभास्करः श्राद्धशेखरः। कंसारपाटके चक्रेऽजयराजः प्रतिश्रयम् ॥ १४१ ॥ श्रीसङ्घाधिपतिस्तत्र रिखुस्तस्यैव संनिधौ । भीडिभञ्जनपार्श्वस्य प्रासादं निरमीमपत् ॥ १४२ ॥ श्राद्धो दुर्जनशल्यस्तु मान्योऽमात्य इव प्रभोः। गिरेः शृङ्गमिवोत्तुङ्गं पीठे चैत्यमचीकरत् ॥ १४३ ॥ बिम्बमानाय्य रा(आ?)मेरात् श्रीशैवेयजगत्प्रभोः । तत्र च स्थापितं मूलनायकत्वेन वाचकैः ॥ १४४ ॥ अमात्रश्रद्धया श्राद्ध्या तत्रैवोचैरकार्यत । गौरीति ख्यातया चैत्यमन्यया च प्रतिश्रयः ॥ १४५ ॥ इत्थं श्रीपाठकप्रष्टोपदेशात्तत्र जज्ञिरे । प्रासादोपाश्रयादीनि श्रेयःकृत्यान्यनेकशः॥ १४६ ॥ कैलाशाचलसंकाशाः प्रासादाः सप्रतिश्रयाः। सन्ति ते तत्पुरेऽद्यापि श्रीगुरोर्यशसामिव ॥ १४७ ॥ अथ प्रतस्थे पृथ्वीशः कृतार्थः पार्थविक्रमः। वाचकेन्द्रस्तु तत्रैव शरीरावास्थ्यतः स्थितम् ॥ १४८ ॥ सिद्धिचन्द्रान सहादाय सलेहं पार्थिवः फ्रमात् । उग्रसेनपुरं प्राप पौरक्तृप्तोरुगौरवः ॥ १४९ ॥ सिद्धिचन्द्राः स्थितास्तत्र कुर्वन्तः शासनोन्नतिम् । अन्यानपेक्षया धर्मधुरं धौरेयवद्दधुः ॥ १५० ॥
यतःमदसिक्तमुखैम॑गाधिपः करिभिर्वर्त्तयते वयं हतैः। लघयन् खलु तेजसा जगन्न महानिच्छति भूतिमन्यतः ॥ १५१ ॥ इतश्चाजीजकोकाख्यतनूजः खुरमाभिधः। उपत्यकास्थितं चैत्यं विमलाद्रेरपातयत् ॥ १५२॥ अधित्यकामूलचैत्यं काष्टैस्त्वापूर्य सर्वतः । इयेष वह्निसात्कर्तुं यावदत्यन्तदुष्टधीः ॥ १५३ ॥ श्रीमद्विजयसेनाख्यसूरीणां लेखहारकः । आगत्य सिद्धिचन्द्राणां तावल्लेखं प्रदत्तवान् ॥ १५४ ॥ तदन्तलिखितंतं च वृत्तान्तमवबुध्य ते । गत्वा कृत्वा च विज्ञप्तिं शाहेः पत्रमकारयन् ॥ १५५ ।।

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श्रीभानुचन्द्रगणिचरित तत्पत्रप्रेषणादेव सिद्धिचन्द्रविनिर्ममे । शत्रुञ्जयगिरेमूलचैत्योपद्रववारणम् ॥ १५६ ॥ तीर्थरक्षादिकृत्यं तत् कर्तुं तैरेव शक्यते। गजव्यापादनं यस्मात् सिंहैरेव विधीयते ॥ १५७ ॥ अन्यदाऽनन्यसौजन्यलेहोल्लासवशंवदः। स्मृत्वा श्रीवाचकेन्द्राणां शाहिर्लेखमलीलिखत् ॥ १५८॥ 'स्मर्त्तव्योऽहं त्वया लेहान्न मरिष्याम्यहं पुनः। स्मरणं चेतसो धर्मस्तचेतो भवता हृतम् ॥ १५९ ॥ इत्याद्यनेकच्छेकोक्तिप्रेमाविर्भावकं च तत् । प्राप्य हूत्यर्थमेतेऽपि तूर्ण तत्र समाययुः॥१६० ॥ आलोक्य श्रीगुरून सोऽपि प्रेम्णाऽऽलिङ्गयोल्लसन्मुदा। उत्कल्लोलाम्बुधेबलामधाचिरमथाभ्यधात् ॥ १६१ ॥ 'सद्यः प्रसय मत्पौत्राध्यापनागमनादिभिः। पूर्ववत् प्रीणनीयोऽहं'-ततस्तेऽपि तथा व्यधुः॥१६२॥ अत्रान्तरे च सूरीणामिति लेखः समागमत प्रत्यादेशात् पुरा शाहेर्नेव्यप्रासादनिर्मितेः ॥ १६३ ॥ कर्मस्थायकरैः कर्मस्थायं कर्तुं न शक्यते । ततः कार्य यथा शत्रुञ्जये स्याच्चैत्यनिर्मितिः॥१६४ ॥ अन्यथा तीर्थमुख्यस्योच्छेदः सम्भाव्यते ध्रुवम् । पतनाजीर्णचैत्यानां नव्यानां चाविधापनात् ॥ १६५ ॥ सिद्धिचन्द्रैर्जगन्नेत्रचन्द्र विज्ञप्य भूभुजम् । ततो निर्माय तत्पत्रं प्रहितं च प्रयत्नतः ॥ १६६ ॥ ततःप्रभृति चैत्यानि तत्रानेकानि जज्ञिरे । शरचन्द्रोज्वलास्तेषां पुनः सर्वत्र कीर्तयः॥ १६७ ॥ अथो शाहिसलेमस्य शाहिज्येष्ठाङ्गजन्मनः । देशोऽभूद् गूर्जरस्तत्र सामन्तान प्राहिणोच्च सः॥ १६८ ॥ ते चाकबरभूभर्तुः स्फुरन्मानं न मेनिरे। अमारिप्रभृतिश्रेयःकृत्ये विघ्नस्ततोऽभवत् ॥ १६९ ॥ लेखाद्विज्ञाय तवृत्तं सम्प्राप्यावसरं पुनः। संस्तवादिति विज्ञप्तः सिद्धिचन्द्रैर्नृपाङ्गजः ॥ १७० ।। गुर्जरे जीजिआ-मारि-शुल्कग्राहादिविप्लवः। श्रूयते शाहिसामन्तैः क्रियमाणः सुदुःसहः ॥ १७१ ॥

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चतुर्थ प्रकाश
तन्निशम्याभवद्भूमान् विषण्णहृदयः क्षणम् । तन्निवृत्तिकृते तेभ्यः पत्रं कृत्वाऽथ दत्तवान् ॥ १७२ ॥ ततः प्रभृति सर्वत्र शुल्कादीनां निवर्तनात् । तद्देशेष्वभवन् लोकाः सर्वेऽपि निरुपद्रवाः ॥ १७३ ॥
ॐॐ
ॐ
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इतश्चाकबरक्ष्मापः प्रापदेकोऽपि पञ्चताम् । सलेमशाहिस्तद्राज्येऽभिषिक्तश्च सुमन्त्रिभिः ॥ १७४ ॥ उज्झितां दण्डशुल्कादिक्लेशलेशैरपि क्षितिम् । अपालयदयं बालमिवाप्रकुपितः पिता ॥ १७५ ॥ नातिष्ठत् पुरतः कश्चित् दिग्जैत्रे तत्र शात्रवः । अर्के विक्रामति ध्वान्तविक्रमः क्रमतां कुतः ॥ १७६ ॥ अनेकैः सममेकाऽपि नानादेश निवेशिभिः । तस्याज्ञा मेने मूर्ध्नि विधेरिच्छेव जम्मिभिः ॥ १७७ ॥ भूभुजस्तत्र षाड्गुण्योपायशक्तित्रयादयः । फलन्ति चिन्तितैरथैः साक्षात्कल्पद्रुमा इव ॥ १७८ ॥ कदाचिद्भुतारा कदाचित् सिंधुरोधसि । कदाचित् केलिशैलेषु कदाचिचित्रसद्मसु ॥ १७९ ॥ कदाचिद्वमितोल्लास हल्ली कविगाहने । कदाचित् किन्नरीतारगीताकर्णन कौतुके ॥ १८० ॥ कदाचिदुपदाऽऽयातनटीघटितनाटके । जीहांगीर नृपस्तस्थावित्थं खर्गे हरिर्यथा ॥ १८९ ॥ - त्रिभिर्विशेषकम् ।
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ॐ
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अथ श्रीवाचकोसंसाः सिद्धिचन्द्रैः समन्विताः । त्रयोविंशति वर्षान्ते मुदा विज्ञप्प तं नृपम् ॥ १८२ ॥ तत्तद्रामसमायाता संघसामन्तसत्कृताः । क्रमादहम्मदाबादं भूषयाचकिरे तराम् ॥ १८३ ॥ युग्मम् । म्बावत्यां पुनर्मत्वा श्रीसूरींस्तन्निर्देशतः । आगत्याहम्मदाबाद ते चतुर्मासकं व्यधुः ॥ १८४ ॥ स्वोपाश्रये सिद्धिचन्द्रैः समानीतेन सादरम् । विक्रमार्काभिधानेन तद्देशखामिना ततः ॥ १८५ ॥ पूजा व्यधागि समवसृतौ श्रीमज्जिनेशितुः । अमारिषटहोद्घोषः सर्वत्रापि च दापितः ।। १८६ ॥ ततश्च गुरुनिर्देशात् पर्जन्याबस्थिति पुनः । निर्माय श्रीमहीशानपुरे पसनमाययुः ॥ १८७ ॥
३९
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Page #151

४०
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श्री भानुचन्द्रगणिचरित
तत्र चात्यन्तमौन्नत्यं संवीक्ष्योत्पन्नमत्सराः । श्रीमद्विजयदेवाख्यसूरीणां सुमहात्मनाम् ॥ १८८ ॥ एकीभूयान्यगच्छीयसूरिभिर्भूरिभिः सह । तैः समं पण्डितंमन्यतया वादं विधित्सवः ॥ १८९ ॥ स्थिताः खरतरा द्रङ्गगोपुरे सपरिच्छदाः । वादार्थमन्यगच्छीयैराचार्यास्तानजूहवन् ॥ १९० ॥–त्रिभिर्विशेषकम् । ततस्ते सिद्धिचन्द्रांस्तान् मत्वा वादविधौ क्षमान् । प्रचेलुः सार्द्धमादाय विद्वद्वृन्दसमन्विताः ॥ १९१ ॥ तत्र गत्वा विदित्वा च प्रोद्धतान् प्रतिवादिनः । वादं विधातुं तैः सार्द्धं सिद्धिचन्द्रान् समादिशन् ॥ १९२ ॥ तथा तैर्निर्जितास्ते च तर्ककर्कशयुक्तिभिः । आसन् समक्षं सभ्यानां कृतमौनव्रता इव ॥ १९३ ॥ वीक्षापन्ना भृशं सभ्यैर्न्यत्कृताश्च मुहुर्मुहुः । उत्थाय प्रययुः फालभ्रष्टा इव वनौकसः ॥ १९४ ॥ ततः श्रीमदनूचानाः सन्महैः सपरिच्छदाः । खोपाश्रयमलंचक्रुस्तत्र लब्धजयश्रियः ॥ १९५ ॥ ततः कियद्दिनैस्तत्र श्राद्ध्या लाल्यभिधानया । आरब्धस्तीर्थकृद्विम्बप्रतिष्ठाया महोत्सवः ॥ १९६ ॥ नैकग्रामागतैः संधैस्तद्दिदृक्षासमुत्सुकैः । विस्तीर्णमपि संकीर्णमभवत् पत्तनं तदा ॥ १९७ ॥ जलयात्राक्षणेऽकस्मात् सादुल्लाभिधभूभुजा । कर्णेजपोक्तितश्चक्रे निर्देशस्तन्निषेधकृत् ॥ १९८ ॥ हाहारवस्तदा जज्ञे तद्दङ्गे रङ्गभङ्गतः । गतोऽपि लोको विज्ञस्यै तेन निर्भत्सितो भृशम् ॥ १९९ ॥ अनन्यगत्याऽनूचानैः प्रोचे श्रीवाचकान् प्रति ।
श्रीमद्भिरेव कर्त्तव्यं कृत्यं गत्वाऽन्यथा स्थितम् ॥ २०० ॥ तत्क्षणे सिद्धिचन्द्रास्ते तत्रागत्येत्यवादिषुः । कार्यमेतन्मया कार्यं न कार्यो मद्गुरोः श्रमः ॥ २०९ ॥ ततः श्रीमदनूचानैस्तथेत्युक्ते प्रहर्षितैः । सोत्साहास्ते समं सङ्घैर्जग्मुस्तन्नृपसद्मनि ॥ २०२ ॥ पूर्वसंस्तवतो द्वारि धारिता नैव वेत्रिभिः । गत्वा चोपाविशन मीर्यासादुल्लानृपसन्निधौ ॥ २०३ ॥ 'किमुद्दिश्यागता यूयमित्युक्तास्ते तमभ्यधुः । 'श्रेयःकृत्ये किमारब्धो विघ्नः श्रीमद्भिरीदृशः ॥ २०४ ॥

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चतुर्थ प्रकाश आवयोः प्रीतिविच्छेदनिदानं तत् त्वया कृतम्।। सोऽपि तैरित्युपालब्धो लज्जानम्रो मनागभूत् ॥ २०५ ॥ बत 'किं वः प्रियं कुर्यामि'त्युक्ते ते च तं जगुः । 'आगत्योपाश्रये पूर्व प्रीणयित्वा च मद्गुरून् ॥ २०६॥ द्वेधापि श्रीफलं ग्राह्यं जलयात्रामहोत्सवे'। तत् तदुक्तमुरीकृत्य तथैव कृतवान् पुनः ।। २०७॥ मनोरथतरुः सम्यग्दृशामासीत् फलेपहिः । तदावकेशी तद्विघ्नकृतां मिथ्यादृशां पुनः ॥ २०८॥ वटपद्रेऽथ गन्धारे कृत्वा ज्येष्टस्थितिं पुनः। वाचकास्ते चतुर्मासीमासीनाः पत्तनेऽन्यदा ॥ २०९॥ इतः शाहेः स्फुरन्मानं श्रीराजनगरे तदा।। अगात् श्रीमजिहांगीर(रि?) कुलीखानस्य रक्षितुः॥ २१०॥ 'सिद्धिचन्द्रैः समेताः श्रीभानुचन्द्रा मदन्तिके । प्रेष्या' इति तदन्तःस्थं प्रमेयमवबुध्य सः॥ २११॥ स्थितांस्तान् पत्तने ज्ञात्वा प्रेष्य स्खीयाङ्गरक्षकम् । तत्र : माधवदासाख्यं ससत्कारमजूहवत् ॥ २१२ ॥ आगत्याहम्मदाबादं मिलित्वा तं नृपं पुनः।। सिद्धिचन्द्रान सहादाय वाचकेन्द्राः प्रतस्थिरे ॥ २१३ ॥ प्रयाणक्रमतस्ते च मेदिनीद्रंगमागमन् । तत्र सप्रत्ययं पाच फलवद्धौं ववन्दिरे ॥ २१४ ॥ आचार्यायैः खरतरैस्तत्तीर्थ कर्तुमात्मसात् । तद्देशाध्यक्षसांनिध्यात् प्रारब्धो विग्रहस्तदा ॥२१५ ॥ पश्चषान् दिवसांस्तत्र स्थित्वा ते सौवशक्तितः। तत्तीर्थमात्मसात्कृत्वा प्रचेलुः पुनरग्रतः ॥ २१६ ॥ प्रतिग्राम प्रतिद्रङ्ग कुर्वन्तः शासनोन्नतिम् । उग्रसेनपुरं प्रापुः पुनश्चित्रावहैर्महैः ॥ २१७ ॥ आगतौ श्रीभानुचन्द्र-सिद्धिचन्द्रौ यहि स्थितौ । रामदासादिति श्रुत्वा श्रीशाहिस्तावजूहवत् ॥ २१८ ॥ मूर्तिमन्ताविवावेक्ष्य पुष्पदन्ताविमौ पुनः। प्रामोमोदीन् मेदिनीमान् अत्यन्तं च व्यसेष्मयीत् ॥ २१९॥
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१मिरया समसदीनापरनाम्नः।-टिप्पणी। २ फलवर्द्धिप्रामे ।-टिप्पणी।
भा.

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श्रीभानुचन्द्रगणिचरित स्वागतं खागतं चेति प्रश्नपूर्वमपूर्वमुत् । 'आगन्तव्यं मदभ्यर्ण नित्यमित्यवदत् पुनः ॥ २२०॥ अन्येचुरुल्लसत्लेहसिन्धुकल्लोलसङ्कुलः। इत्युपाध्यायमूर्द्धन्यान् धन्यान् धात्रीधवोऽभ्यधात् ॥ २२१ ॥ 'अनन्यजन्यसौजन्यलावण्यगुणशालिनः। सिद्धिचन्द्राः प्रकुर्वन्तु प्रत्यहं मत्पुरः क्षणम् ॥ २२२ ॥ शृण्वन् हर्षोल्लसद्धर्षरोमस्तद्देशनां नृपः। तत्क्रमाम्भोजयो ङ्गभङ्गीमणीचकार सः॥ २२३ ॥ अगमच कियान् कालस्तेषामेवं प्रकुर्वताम् । प्रससार चतुर्दिक्षु ततस्तद्गुणधोरणी ॥ २२४ ॥ लग्नं तेषु तथा प्रेम वज्रलेपेन तन्मनः। न यथाऽकर्षि राज्यश्रीधुरीणैरपि वारणैः ॥ २२५ ॥ तेऽपि मापगतं चेतः लेहाधिक्यतयात्मनः। आकृष्टुमक्षमा आसन् पङ्कमनमिव द्विपम् ॥ २२६ ॥ आकाशानिपतद्गाप्रवाहमख्ययाभितः। श्वेतद्वीपायिते चन्द्रज्योत्लया भूतलेऽखिले ॥ २२७ ॥
इतश्चन्द्रोदयवर्णनम्कैलाशायितमद्रिभिविटपिभिः श्वेतातपत्रायितं
मृपिण्डेन दधीयितं जलनिधौ दुग्धायितं वारिभिः। . मुक्ताहारलतायितं व्रततिभिः शङ्खायितं श्रीफलैः।
श्वेतद्वीपजनायितं जनपदैर्जाते शशाङ्कोदये ॥ २२८ ॥ मुग्धा दुग्धधिया गवां विदधते कुम्भानधोवल्लवार, __कर्णे कैरवशङ्कया कुवलयं कुर्वन्ति कान्ता अपि । कर्कन्धूफलमुचिनोति शयरी मुक्ताफलाशङ्कया,
सान्द्रा चन्द्रमसो न कस्य कुरुते चित्तभ्रमं चन्द्रिका! ॥ २२९॥ मुक्तादाममनोरथेन वनिता गृहन्ति वातायने,
गोष्ठे गोपवधूर्दधीनि मथितुं कुम्भागतान् वाञ्छति। उचिन्वन्ति च मालतीषु कुसुमश्रद्धालयो मालिका,
शुभ्रान् विभ्रमकारिणः शशिकरान् पश्यन्न को मुखति? ॥ २३०॥ कपाले मार्जारी पय इति करान् लेदि शशिन, __ स्तरुच्छिद्रमेतान् विशमिति करी संकलयति । रतान्ते तल्पस्थान् हरति वनिताऽप्यंशुकमिति,
प्रभामत्तश्चन्द्रो जगदिदमहो। विषयते ॥ २१ ॥
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Page #154

चतुर्थ प्रकाश गन्धान्धा मधुपा भ्रमन्ति कुमुदं नासाद्य पर्याकुलाः,
पार्श्वस्थैरपि हन्त हंसमिथुनैरन्योन्यमुदीक्ष्यते । किं चैते मदवारणा अपि रसादुन्मुच्य वैरं मियो,
मन्दं मन्दमिव स्पृशां करिणीमाशङ्कमानाः करैः ॥ २३२ ॥ ज्योत्ला जाले निमग्नं स्पृशति वनकरी शुण्डया दन्तदण्डं,
साशकं कण्ठनालं वलयति चमरी चामरं द्रष्टुकामा । साश्रा कूजत्यजस्रं प्रसवमणिमनालोकयन्ती मराली,
किं ब्रूमः क्षीरसिन्धुस्तुहिनगिरिरपि कापि चन्द्रेण नीतौ ॥ २३॥ कपूरैः किमपूरि किं मलयजैरालेपि किं पारदैन,
रक्षालि स्फटिकान्तरैः किमघटि द्यावापृथिव्योर्वपुः । एतत्तय कैरवक्लमहरे शृङ्गारदीक्षागुरी, दिकान्तामुकुरे चकोरसुहृदि प्रौढे तुषारत्विपि ॥ २३४ ॥ व्याख्यानं कुर्वतां तेषां परभागवतां सताम् । अन्तराले विमृश्यान्तः किश्चिदित्युक्तवान् नृपः॥ २३५ ॥ 'परब्रह्मप्रसक्तानां व्यतीतानि कियन्ति वः। प्रारभ्य जन्मतोऽन्दानि' प्रोचुस्ते 'पञ्चविंशतिः ॥ २३६ ॥ अथ पुंस्कोकिलालापकल्पमयमकल्पयत्। श्रीशाहिः पुण्यकान्तारसहकारतरुमिमम् ॥ २३७ ॥ 'लक्षणानि निरीक्ष्यन्ते क्षोणिरक्षाक्षमाणि ते । मोल्लसचारुतारुण्यो भगवन् ! भासते भवान् ॥ २३८ ॥ वयसी(?)ततस्ताम्रतरुणीकरणोचिते। सौख्यं विषयिकं त्यक्त्वा किमात्मा तपसेर्पितः ॥ २३९ ॥ अथ दन्तांशुसन्दोहच्छद्मना देहिनीमिव । अवर्तयद्गिरं रङ्गन्मृदङ्गाभध्वनिर्मुनिः ॥ २४ ॥ 'नवे वयसि या दीक्षा नैव हास्याय सा सताम् । न हि पीयूषपानेऽपि प्रस्तावः प्रेक्षते बुधैः ॥ २४१ ॥ तारुण्यं वा जरा वाऽस्तु वास्तव: कस्तपःक्षणः। यत्र वा तत्र वा मृत्युरनवस्थो हि देहिनाम् ॥ २४२ ॥ राजन् ! जरसि शक्तिः क क च शक्ति विना तपः। परिव्रजन जनस्तस्यां योधनयति मोहताम् ॥ २४३ ॥ शक्तिकार्याणि कार्याणि जरायां प्रारभेत यः। तस्य प्रहस्यते बुद्धिः पलितच्छलतस्तया ॥ २४४ ॥ अनादिसिद्धदुष्कर्मद्वेषिसंघातघातकम् । इदमाद्रियते धीरैः खड्गधारोपमं तपः॥ २४५ ॥
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श्रीभानुचन्द्रगणिचरित ज्ञानचक्षुषि नैर्मल्यं तत्त्वातत्त्वविलोकनम् । तपस्तपनवद्दत्ते तमाशमनतः सताम् ॥ २४६॥ कृतकादम्बरीपानविघूर्णितविलोचनः । भूयः प्रत्याह भूपस्तान् भीष्मगम्भीरया गिरा ॥ २४७.॥ 'प्रवर्द्धमाने तारुण्ये मीनकेतनसद्मनि । अत्यन्ततरलं चेतः कथं स्थैर्यमुपैति वः ॥ २४८ ॥ सिद्धिचन्द्रस्ततः प्रोचे 'ज्ञानेनैतत् स्थिरीभवेत् । अन्यैरपि यथा व्यालोऽकुशेनाकृष्य रक्षते ॥ २४९ ॥ अभ्यधात् पुनरुवीशो 'भवदुक्तमिदं मया। सम्यक्तया कथं ज्ञातुं शक्यं तद् ज्ञानमन्तरा? ॥२५॥ अभाणि भूयस्तैरेवं 'नात्र ज्ञानमपेक्ष्यते। भूखर्गिणां भवद्भोज्याद् यथास्ति विमुखं मनः ॥ २५१ ॥ अप्यस्माकं तथैवाऽऽस्ते विषयेभ्यः पराङ्मुखम् । अलब्धतद्रसाखादवतामाजन्मतो मनः ॥ २५२॥ खकान्तं चानुयातीनां योषितां वजनादितः। विरक्तं ज्ञायते चित्तं ज्वलने ज्वलनाजनैः॥ २५३ ॥ परब्रह्मणि लीनानां निलीनानां शमाम्बुधौ । शक्रचक्रिष्वदीनानां मीनानां शर्मनीरधौ ॥ २५४ ॥ शुद्धमार्गाध्वनीनानां नवीनानां गुणार्जने। परोपकृत्यधीनानां पीनानां पुण्यकर्मणि ॥ २५५ ॥ परिग्रहविहीनानामदीनानामभिग्रहे। मुनीनामात्मनीनानामीशानां त्रिदशामपि ॥ २५६ ॥ विरक्तं विषयग्रामात्तथा चेतस्तपखिनाम् । नितान्तनि:स्पृहत्वादिगुणैरेवानुमीयते ॥ २५७ ॥ इत्युक्ते तदभिप्राय जानन् राजाऽनुतस्थिवान् । आनन्दमग्नो रोमाश्चस्तोमाश्चिततनुश्विरम् ॥ २५८ ॥ मञ्जरीरूपवृक्षस्य पुष्पेषोरिव कामिनी। प्रभासौभाग्यरत्नस्य लक्ष्मीलावण्यवारिधेः॥ २५९॥ तदग्रमहिषी नूरमहल्लास्ते ऽतिवल्लभा। जितं भासेव वक्त्रेन्दो सीद्यस्याः स्मितं पहिः ॥ २६० ॥ गुम्मम् । अङ्गुलिपल्लवोल्लासि नखांशुकुसुमाश्चितम् । असेवि भूपहरभृङ्गैर्यस्या बाहुलतायुगम् ॥ २६१ ॥

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चतुर्थ प्रकाश काश्चीपट्टो नितम्वेऽस्ति मदधःस्थेऽपि नो मयि । इतीव दुःखतस्तस्या मध्यदेशः कृशोऽभवत् ॥ २६२ ॥ अभितः शोभते यस्याः श्यामला कुन्तलावलिः। विधुभ्रमेण वक्त्रस्य रजनीवानुचारिणी ॥ २६३ ॥ वीज्यमानस्य विश्वेन लोचनाचलचामरैः। यत्कण्ठो मुखराजस्य वेत्रासनमिवेक्ष्यते ॥ २६४ ॥ भ्राजेऽनुमीयमाना या विपंची मधुरखरैः। मुक्तावलीव भारत्या यन्मुखे दशनावली ॥ २६५ ॥ अब्ज एव क्रमौ यस्या न हंसो यदसेवत । गतिनिर्जयलज्जैव जानीमस्तत्र कारणम् ॥ २६६ ॥ इत्यस्याः सकले गात्रे महान् दोषोऽयमेव हि। अपि वर्षशतैस्तृप्तिः पश्यतः कस्यचिन्नहि ॥ २६७ ॥ सत्यप्यन्तःपुरे तस्यां रेमे क्षमापतिमानसम् । लक्ष्ये नक्षत्रलक्षेऽपि चक्षुश्चन्द्रतनौ व्रजेत् ॥ २६८ ॥ तदा विश्वम्भराभर्तुः साऽब्रवीत् प्राणवल्लभा। 'तारुण्ये क मनःस्थैर्यमसंभाव्यमिदं वचः' ॥ २६९ ॥ तद्वाक्यश्रवणाजाताहंकारैस्तैरभाणि सा । 'बलक्षाधिपतिः किं न तारुण्येऽभूजितेन्द्रियः ॥ २७॥
तथा चाहुः'सोलह सहस महेलिआं, तुरी अठारह लक्ख । सांइंकेरइ कारणइं, छोड्या सहर बिलक्ख ॥ २७१ ॥ विशेषः कोऽपि नैवास्ति तारुण्य-तदभावयो। पूर्वोपार्जितपुण्यस्य प्रभावादेव तद्भवेत् ॥ २७२॥ आबालतो मनःस्थैर्य केषाश्चिन्न तपखिनाम् । मक्षिकाणामिव व्योनि गमनं नैव हस्तिनाम् ॥ २७३ ॥ ज्यायांसः सन्ति भूयांसो विषयासक्तचेतसः। अतो हि चेतसः स्थैर्ये वृद्धत्वं न प्रयोजकम् ॥ २७४ ॥ स्मयाभिभूता भूयोऽपि सैव तान् प्रत्यभाषत । 'योगस्तु भुक्तभोगानां नृणां प्रान्ते प्रकीर्तितः ॥ २७५ ॥ भुक्तवैव विविधान् भोगान् ये त्यजन्ति त एव हि । लोके स्युस्त्यागिनः सम्यग् नान्ये त्वप्राप्ततद्रसाः ॥ २७६ ॥ अलब्ध विषयास्वादा ये भवन्ति तपखिनः। ते स्युर्वनेचरप्रख्यास्तत्त्वातत्त्वविदो नहि ॥ २७७ ॥ अरुचिः स्यान् नृणां शश्वद् भुज्यमाने च वस्तुनि । तथैव भुक्तभोगस्य विषयेषु न चान्यथा ॥ २७८ ॥

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श्रीभानुचन्द्रगणिचरित अदृष्टे वस्तुनि प्रायो मनो धावति सत्वरम् । तथैवाभुक्तभोगस्य मनस्तत्रैव गच्छति ॥ २७९ ॥ अथाभ्यधात् सुधापूरसोदरं सुगुरुर्गिरम् । 'त्वदुदीरितवाक्यस्य विपर्यासोऽस्ति साम्प्रतम् ॥ २८० ॥ कृतादिषु जना भुक्तभोगिनो योगिनोऽभवन् । कलौ तु योगिनः प्रायः समजायन्त भोगिनः ॥ २८१ ॥ अपलितमुण्डं पश्या वानप्रस्था भवन्ति कृतयुगजाः। कलिजन्मानः पलिते समग्रदेहेऽपि विषयार्ताः ॥ २८२ ॥ दृश्यन्तेऽद्य कनीयांसो व्रतनिर्वाहकारिणः। ज्यायांसस्तु प्रपद्यापि व्रतं तत्रातिकातराः ॥ २८३ ॥ ततः श्रीमजिहांगीरः पुनस्तानभ्यधादिति । 'सर्वमेतन्मयाऽश्रावि त्वदचो युक्तिसंयुतम् ॥ २८४ ॥ मुनिमार्गानुगामित्वं साम्प्रतं साम्प्रतं न ते। विलोक्यते गन्धफलीप्रख्येयं यत्तनुस्तव ॥ २८५ ॥ मालतीमुकुले युक्तं किं कुकूलानिमोचनम् । योग्यं वा नलिनीनाले कचित् क्रकचदारणम् १ ॥ २८६ ॥ वरं क्षौमाम्बरे किं स्यात् कर्करोत्करबन्धनम् । उच्चैर्मषिचूर्णस्योचितः क्षेपः किमीक्षणे १॥ २८७ ॥ काचकुम्भे किमु श्रेष्ठं हठान्मुद्गरताडनम् । किं रम्भास्तम्भगर्भेऽसिघातः पातः सतां मतः १ ॥ २८८ ॥ अस्मिन् शिरीषपुष्पाग्रसुकुमारे कुमार ! किम् । केशोन्मूलनमुख्यानि दुःखानीष्टानि तेऽङ्गाके ? ॥ २८९ ॥ आश्रमेषु च सर्वेषु ज्यायान् गृह्येव कीर्तितः। प्रवत्तेनं यतोऽन्येषां तदाधारतया स्थितम् ॥ २९० ॥ वाहिनीभिः परिवृतः समुद्रस्त्वं समुद्रवत् । तिष्ठ मत्सूनुसादृश्यमुद्बहन मम सन्निधौ ॥ २९१ ॥ मृगेक्षणाभिः संसारसारता ज्ञायते जने। अतः सदारतां तावत् स्वीकुरुष्व मदुक्तितः ॥ २९२ ॥ यतः पुत्रादिसंपत्ती साफल्यं जन्मनो भवेत् । पादपो हि फलाभावे ग्रामीणैरपि निन्द्यते ॥ २९३ ॥ तृणादपि लघु प्रोक्ता धान्यत्वगमार्गणास्ततः। अतो हि तुच्छताहेतु कर्म कुर्वन्न लज्जसे ॥ २९४ ॥ अहो रूपमहो सत्त्वमहो विद्यापरिश्रमः। भवत्सु सर्वशोभाकृन्मुक्त्वैकां पादचारिताम् ॥ २९५ ॥

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चतुर्थ प्रकाश जगत्का कृतं सर्वमस्माकं भुक्तिहेतवे । तन्निर्देशं प्रकुर्वाणा अग्रेऽपि सुखिनो वयम् ॥ २९६ ॥ इहापि दुःखिनो यूयं परत्रापि च दुःखिनः । भवितास्थेश्वरप्रोक्तमार्गातिक्रमतत्पराः' ॥ २९७ ॥ इति यौक्तिकमाकर्ण्य सुरत्राणोदितं वचः। ते पुनधैर्यमालम्ब्याविलम्बनोत्तरं ददुः॥ २९८ ॥ 'आदिष्टं सत्यमेवैतत् प्रियं च प्रभुभिः परम् । रक्तानां क्षोभयेच्चित्तं विरक्तानां तु न कचित् ॥ २९९ ॥ इति व्याहृतिमाकर्ण्य धीधनस्याथ भृधनः। स्फारविद्वच्चमत्काररचनं वचनं जगौ ॥ ३०० ॥ 'मन एव मनुष्याणां प्रमाणं पुण्यपापयोः। मनो विना विधाने च न काचिनियमक्षतिः॥ ३०१॥ अत्रापि कश्चिद्दोषश्चेत् प्रायश्चित्तेन तं पुनः । निराकुर्याल्लङ्घनोत्थं कार्य पथ्यादनादिव ॥ ३०२॥ उत्सर्गश्चापवादश्च यतिधर्मेऽप्युभौ स्मृतौ। सर्वैरपि यतः सार्वैस्तदैकान्तग्रहो मुधा ॥ ३०३ ॥
किञ्चस्याद्वाद एव सर्वत्र युक्तः स्याद्वादवादिनाम् । तेषामेकान्तवादस्तु मिथ्यात्वमिति गीयते ॥ ३०४॥ त्यक्त्वा कदाग्रहं धीमन् ! उरीकृत्य च मद्वचः। यथेच्छं भुक्ष्व सौख्यानि मुह्येत् कः स्वहिते सुधीः? ॥ ३०५॥ युक्त्या साक्षेपमित्युक्तेऽर्हन्मतज्ञेन शाहिना । प्रोचिरे निष्प्रकम्पास्ते स्वीयधमैकचेतसः ॥ ३०६ ॥ 'वाच्यमेतद्धि निखिलं कातरं पुरुष प्रति । न प्राणान्तेऽप्यतिचरेद् धर्म धीरः पुनर्मनाक् ॥ ३०७ ॥ अत्यल्पादयतीचाराद् धर्मस्यासारतैव हि । अंहिकण्टकमात्रेण पुमान् पङ्गेयते न किम् ॥ ३०८ ॥ यच्छुद्ध्यै क्रियते प्रायश्चित्तं तत् त्याज्यमादितः। प्रक्षालनीयो यस्तस्य पङ्कस्यास्पर्शनं वरम् ॥ ३०९॥ उत्सर्गमार्गेऽशक्तस्यापवादः प्रतिपाद्यते । अपवादोऽपवादाय शक्तस्य तु सुनिश्चितम् ॥ ३१ ॥ स्याद्वादोऽपि न निर्दिष्टः पापकृत्ये कृतात्मभिः। स्याद्वादस्यापि नैकान्तवादः स्याद्वादिनां मतः ॥ ३११॥

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श्रीभानुचन्द्रगणिचरित
भवे भवे प्रियापुत्रसंयोगान् लब्धपूर्व्यहम् । न तु धर्म कचित्तं तत् त्यजेयं तत्कृते कथम् ॥ ३९२ ॥ सर्वेभ्योऽपि प्रियाः प्राणास्तेऽपि यांत्वधुनापि हि । न पुनः खीकृतं धर्म खण्डयाम्यल्पमप्यहम् ॥ ३१३ ॥ 'धिक ! कदाग्रहमेतस्य प्राज्ञस्यापि यतोऽमुना । अनल्पोऽल्पकृतेऽनर्थः खस्यारेभे खशत्रुणा ॥ ३१४ ॥ इत्याद्युक्तेऽपि मध्याद्यैः स्वधर्मे निर्भरं दृढाः । मेनिरे तद्वचो नातः क्रुद्धस्तान् नृपतिर्जगौ ॥ ३१५ ॥ 'रे ! रे ! मामवजानासि न मे जानासि विक्रमम् ? । रुष्टः साक्षात् कृतान्तोऽस्मि तुष्टः कल्पद्रुमः पुनः ॥ ३२६ ॥ कदाग्रहविषद्रोस्तत् फलमाप्नुहि संप्रति' ।
इत्युक्त्वाऽऽनाययद् व्यालं करालं कालवनृपः ॥ ३१७ ॥ सुस्निग्धाञ्जनपुञ्जाभः प्रवर्षन् मदवारिभिः । दन्तद्युतिलसद्विद्युत्तडित्वानिव मूर्त्तिमान् ॥ ३१८ ॥ समासो गगनस्येव व्यासो विन्ध्यगिरेरिव । महाक्रूरत्वदीक्षादिगुरुः पितृपतेरिव ॥ ३१९ ॥ शुण्डावलितद्न्ताग्रो गर्जितर्जितदिग्गजः । हग्गोचरस्य नामापि नाशयन् गात्रघट्टनैः ॥ ३२० ॥ पुराश्रेणिकायुग्मकूलंकषमहारयः । हिंसामहापगापूर इव दूरसमुन्नतः ॥ ३२९ ॥ आधोरणैस्तदा तत्रानीतः कोऽपि तदाज्ञया । भृङ्गैर्गीतयशा लुब्धैर्दानवारिणि वारणः ॥ ३२२ ॥ पञ्चभिः कलापकम् । तद्भिया स्तम्भमुन्मुल्य गजा गर्वमिवात्मनः । पलायांचक्रिरे न्यस्य कर्णेभ्योंहिषु चापलम् ॥ ३२३ ॥ पलायमाना हरयो रयोपहतमारुताः । ललङ्घिरे मिथो मार्गरोधक्रोधसमुद्धुराः ॥ ३२४ ॥ क्षणत्करोत्यपि जगन्न येषां पतितं दृशि । वीरैस्तैरप्यहो ! हस्तस्रस्तशस्त्रैः पलायितम् ॥ ३२५ ॥ 'गार्हस्थ्यमुररीकृत्य भुङ्ग भोगान् पुरंधिभिः । देशाधिपत्यं मन्यख गृहाणाश्वगजान् पुनः ॥ ३२६ ॥ इमां शेषामिवाशेषां मदाज्ञां कुरु मुर्द्धनि । न चेत् त्वाममुना नेता कृतान्तातिथितामहम् ॥ ३२७ ॥ राज्ञेत्युक्तेऽथ ते प्रोचुः - 'दुःखं दुःसहमप्यदः । धर्महेतुतयाऽस्माकं गुणायैव भविष्यति ॥ ३२८ ॥

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चतुर्थ प्रकाश 'मूढः सुदृढनिर्घातमत्यन्तास्फलनं विना । न प्रत्येतीति मौढ्यस्य स्वस्य पश्याधुना फलम् ॥ ३२९ ॥ इत्युक्त्वा क्षितिपः कोपात् प्रचण्डं प्रेरयद् द्विपम् । नदन्नकालकल्पान्तकालमेघमिवोत्कटम् ।। ३३० ॥ आपूर्णगगनोन्मग्रभुवनश्रवणेन्द्रियः। तदाऽभूत् तुमुलः कोऽपि दिग्भित्तिभ्रंसभूरिव ॥ ३३१ ॥ तथाऽप्यक्षुभितान् दृष्ट्वा तानत्यन्तं व्यसेष्मयीत् । आदिशच वने वासं निजाज्ञोल्लङ्घनानृपः ॥ ३३२ ॥ एतदप्युररीकृत्याप्रकम्पास्ते प्रतस्थिरे । श्रीशाहिश्चेति सर्वत्र स्फुरन्मानमलीलिखत् ॥ ३३३॥ 'मद्देशवर्तिभिश्चान्यैर्वने स्थेयं मुमुक्षभिः। निःस्पृहाणां यतीनां यत् स्थितिस्तत्रैव युज्यते ॥ ३३४ ॥ अगण्यपुण्यसौभाग्यशालिनः खीयसन्निधौ । सत्कृत्य शाहिना श्रीमद्वाचकेन्द्रास्तु रक्षिताः ॥ ३३५ ॥ भव्यानां बोधिबीजानि कुर्वन्तो निर्मलानि ते। सिद्धिचन्द्रास्तु संप्राप्ताः श्रीमन्मालपुरं पुरम् ॥ ३३६ ॥ तत्रत्यसङ्घविज्ञप्तेस्तदध्यक्षाग्रहाच ते । पर्जन्यावस्थितिं तत्र चक्रिरे निरुपद्रवम् ॥ ३३७ ॥ अन्येद्युः श्रीसुरत्राणः सभासीनः शुभाशयः । अद्राक्षीद् वाचकान् वीक्षापन्नानिव मुहुर्मुहुः ॥ ३३८॥ 'कस्मात् कश्चिन् महान् खेदः श्रीमतामद्य दृश्यते' ?। अमाक्षीचेति सस्नेहं तानाहूय स्वसन्निधौ ॥ ३३९ ॥ प्रोचुस्ते 'भववासेन खेदो नः परमार्थतः। , निःस्पृहाणां मुमुक्षूणामन्यः कः स्याद् विरागिणाम् ? ॥ ३४०॥ दूरस्थशिष्यरत्नस्य वियोगक्रमसम्भवः। तथाप्येष महाराज ! साम्प्रतं मम बाधते ॥ ३४१ ॥ इति श्रीवाचकप्रोक्तं श्रुत्वा स्मृत्वा च भूविभुः। स्वधर्म दृढतां तेषामिति चित्ते व्यचिन्तयत् ॥ ३४२॥ धिग ! मां मोहवशित्वेन तद्दर्शननिरादरम् । घूकनेत्रमिव ध्वान्तमित्रत्वेनार्कनिःस्पृहम् ॥ ३४३ ॥ स्वागोविषण्णस्तत्रैव निषण्णः स प्रसन्नहम् । आह्वातुं सिद्धिचन्द्राणां स्फुरन्मानमलीलिखत् ॥ ३४४ ॥ तेपि सम्प्राप्य तत् तूर्ण शुभोदर्कमिवात्मनः। विहगैर्वर्द्धितोत्साहाः पुरात् तस्मात् प्रतस्थिरे ॥ ३४५ ॥
भा.

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श्रीभानुचन्द्रगणिचरित क्रमाच्च प्राविशन्नुञ्च नाश्चर्यावहैर्महैः । उग्रसेनपुरं तेषां कीर्तयश्च दिगन्तरम् ॥ ३४६ ॥ अथो ते मेदिनीमन्तं मिलन्ति स्म शुभेऽहनि । सोऽपि संवीक्ष्य तानेवं प्रशशंस मुहुर्मुहुः ॥ ३४७॥ 'धन्यानामपि धन्यस्त्वं श्लाघ्यः श्लाघायुजामपि । विश्वेऽपि त्वत्समः कोऽस्तु सात्त्विकैकशिरोमणिः ॥ ३४८॥ मान्यानामपि मान्यश्च नान्यस्त्वत्तो जगत्यपि । धर्मे विपरिणामस्ते यतो नैतावताऽप्यभूत् ॥ ३४९ ॥ दुश्चेष्टितं तदेतन् मे मर्षयामर्षवर्जित !। सन्त एव यतः सर्वेसहायां तद्गुणस्पृशः' ॥ ३५०॥ लब्धवर्णास्ततस्तेऽपि तं निर्वेदपरं नृपम् । आचक्षिरे विचाराब्धिचश्चञ्चन्द्रिकया गिरा ॥ ३५१ ॥ 'नापराद्धं त्वया किन्तु कृतिन् ! उपकृतिः कृता। तव साहाय्यमाहात्म्याद यद दुष्कर्म क्षितं मया ॥ ३५२॥ अपराधस्त्वया हन्त ! क्षन्तव्यः किन्तु मामकः । यत्तवैवं बभूवाहं दुष्कर्मार्जनकारणम् ॥ ३५३ ॥ भूयोभूयस्ततस्तेषां जगाद जगतीपतिः। रोमहर्षाङ्कराकीर्णो हर्षाश्रुकणमिश्रहक् ॥ ३५४ ॥ 'किश्चिच्चाख्याहि कृत्यं मे सद्या संपादये यथा'। इत्युक्ते क्षितिपेनोचैस्तेऽपि तूर्ण तमभ्यधुः॥ ३५५ ॥ 'पूर्व ये मुनयः वाम्यादेशान्निर्विषयीकृताः। पुनरायान्तु ते सर्वे प्रसयैतत् प्रदीयताम् ॥ ३५६ ॥ पूर्ववद् विषयेऽस्माकं तन्निशम्यावदन् नृपः। 'यथेष्टमेते तिष्ठन्तु' पत्रं कृत्वाऽथ दत्तवान् ॥ ३५७ ॥ प्रतिग्राम प्रतिद्रङ्ग ततःप्रभृति पूर्ववत् ।
समीयुः साधवः श्राद्धकृतैश्चित्रावहैर्महैः ॥ ३५८ ॥ ॥ इत्युपाध्यायश्रीसिद्धिचन्द्रगणिविरचिते महोपाध्यायश्रीभानुचन्द्रगणिप्रभावकपुरुषचरिते महाकाव्ये पातिशाहश्रीजिहांगीरप्रसन्नप्रदत्तकमनीयकामिनीसमन्वितपञ्चसहस्रतुरगाधिपत्यानङ्गीकारकरणवनगमन-पुनरपि श्रीशाहिप्रदत्तबहुमानस्फुरन्मानमेवडाप्रेषणपूर्वकव्यावृत्त्यागमन-महोपाध्यायश्रीमानुचन्द्रगणिद्वारा श्रीशाहिमिलन सर्वत्र श्रीशाहिनिर्विषयीकृतसमस्तसाधुजन पुनरपि सर्वत्र सुखावस्थानविहारकरणस्फुरन्मानविधापनादिवर्णनो नाम तृतीयः (चतुर्थः) प्रकाशः ॥ छ ।
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॥ महोपाध्याय श्री १९ श्रीभानुचन्द्रगणिशिष्यसकलपण्डितशिरोमणिपण्डितश्रीदेवचन्द्रगणिपण्डित
श्रीविवेकचन्द्रगणिशिष्यमुनिगुणचन्द्रेण लिखितः ॥

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APPENDIX I
भानुचन्द्रकृत-ग्रन्थ-प्रशस्त्यादि । १ सूर्यसहस्रनामस्तोत्रम्.
॥९०॥ ॐ नमः श्री सूर्याय । नमः श्रीसूर्यदेवाय सहस्रनामधारिणे । कारिणे सर्वसौख्यानां प्रतापाद्भुततेजसे ॥१॥
आदिदेव, आदित्य, आदितेजाः, आप, आचारतत्परः, आयुः, आयुष्मान् , आकार, आकाश, आलोककृत, आमुक्त, ॐकार, आरोग्य, आरोग्यकारण, आशुग, भातप, आतपी, आत्मा, आत्रेय, असंह, असंगगामी, असुरांतक, उस्म्रपति, अहस्पति, भहिममान् (पा० अहिमान्), अहिमांशुभृतः-तिः, अहिमकरः, अहिमरुक्, अहिमरुचिः, अहिंसक, अहर्मणि, उदारकर्मा, अद्वितीय, उदीच्यवेश, अपांपतिः, अभयप्रदः, अभिनंदितः, अभिष्टुतः, अब्जहस्तः, अब्जबांधवः, अपराजित, अप्रमेय, अज, उच्चैः, अच्युत, अजय, भचल, अचिन्त्य, अचिन्त्यात्मा, अचर, अजित, अविचिन्त्यवपुः, अव्यय, अव्यंगधारी, उर्जित, अयोनिज, ऐंधन, एक, एकाकी, एकचक्ररथ, एकनाथ, ईश, ईश्वर, अक्लिष्टकर्मकृत् , उग्ररूप, अग्नि, अकिंचन, अक्रोधन, अक्षर, अलंकार, अलंकृत(पा० अलंकृत्), भमाय, अमेयात्मा, अमरप्रभु, अमरश्रेष्ठ, अमित, अमितात्मा, अणु, इन, अनाद्यंत, अंधकारापह, इन्द्र, अंभ, अंभोजबन्धु, बबुद, अंबरभूषण, अनेक, अंगारक, अंगिरा, अनल, अनलप्रभ, अनिमित्तगति, अनंग, अन्न, अनन्त, अनिर्देश्य, अनिर्देश्यवपुः, अंशु, अंशुमान् , अंशुमाली, अनुत्तम, अरिहा। १०० । अरहन् , अरविंदाक्ष, अर्यमा, अर्क, अरिमर्दन, अरुणसारथि, अश्वत्थ, अशीवरश्मि, उष्णकर, अश्विन, अशिशिर, अतुलद्यति, अतीन्द्र, अतीन्द्रिय, उत्तम, उत्तर, साधु, सावर्णी , सावित्री, सविता(पा. साविता), सायन, सौष्य(ख्य)सागर, साम, सामवेद, सारंगधन्वा, सहस्राक्ष, सहस्रांशु, सहस्रधामा, सहस्रदीधितिः, सहसपात्, सहस्रचक्षुः, सहस्रश्रोत्रः, सहस्रकरः, सहस्रकिरण, सहस्ररश्मि, सदायोगी, सदागति, सुधर्मा, सिद्धः, सिद्धकार्य, सभाजित्, सुप्रभ, सुप्रदीपक, सुप्रभावन , सुप्रभाकर, सुप्रिय, सुपर्ण, सप्तार्चिः, सप्ताश्वः, सप्तजिह्व, सप्तलोकनमस्कृत, सप्तमीप्रिय, सतिमान् , सप्तसप्ति, सप्ततुरग, स्वस्वाहाकार, सुवाहन, स्वाहाभुक, स्वाचार, सुवाक्, सुसंयुक्त, सुस्थित, स्वजन, सुवेश, सूक्ष्म, सूक्ष्मघी, सोम, सूर्य, सुवर्चा, सुवर्ण, स्वर्ण, स्वर्णरेता, सुविशिष्ट, सुवितान, सैंहिकेयरिपु, स्वयंविभु, सुखद, सुखप्रद, सुखी, सुखसेग्य, सुकेतन, स्कंद, सुलोचन, समाहितमति, समायुक्त, समाकृति, सुमहायल, समुद्र, सुमूर्ति, सुमेधा, सुमनाः, सुमनोहर, सुमंगल, सुमति, सुमत, सुमतिंजय, सनातन, संसारार्णवतारक । २००। संसारगतिविच्छेत्ता, संसारतारक, संहर्ता, संपूरण, सम्पन्न, सम्प्रकाशक, सम्प्रतापन , सञ्चारी, सजीवन, संयम, संविभाग्य, संवर्तक, संवत्सर, संवत्सरकर, सुनय, सुनेत्र, सङ्कल्प, सङ्कल्पयोनि, संतापन , संतानकृत् , संतपन, सुराध्यक्ष, सुरावृत, सुरारिह, सुरारि, सर्वसद, स्वर्भानु, सर्वद, सर्वदर्शी, सर्वप्रिय, सर्ववेदप्रगीतात्मा, सर्ववेदालय, सर्वरत्नमय, सुरपूजित, सर्वलोकप्रकाशक, सुरपति, सर्वशत्रुनिवारण, सर्वतोमुख, सर्व, सर्वारमा, सर्वस्व, सर्वस्वी, सर्वद्योत, सर्वद्युतिकर, सर्वजितांबर, सर्वोदधिस्थितिकर, सर्ववृत, सर्वमदन, सर्वप्रहरणायुध, सर्वप्रकाशक, सर्वग, सर्वज्ञ, सर्वकल्याणभाजन, सर्वसाक्षी, सर्वशस्त्रभृतांवर, सुरेश, सर्ग, सर्गादिकर, सुरकार्यज्ञ, स्वर्गद्वार, स्वर्गप्रतईन, सृग्वी, सुरमणि, सुरनिभाकृति, सुरश्रेष्ठ, सृष्टि, स्रष्टा, श्रेष्ठात्मा, सृष्टिकृत, सृष्टिकर्ता, सुरथ, सित, स्थावरात्मक, स्थानस्थूलहक्, स्थविर, स्थित, स्थेय, स्थितिमान् , स्थितिहेतु, स्थिरात्मक, स्थितिस्थेय, स्थितिप्रिय, सुतप, सत्व, खोत्र, सत्यवान् , सत्य, सत्यसंधि, हुव, होम, होमांतकरण, होता, हयग, हेलि, हिमद, हंस, हर, हरि, हरिदश्व । ३०० । हरिप्रिय, हर्यश्व, हरी, हिरण्यगर्भ, हिरण्यरेता, हरिताश्व, हुत, हुताहुति, द्यौः, दुःस्वमाशुभनाशन, धराधर, धाता, ध्वांतापह, ध्वांतसूदन, ध्वांतविद्वेषी, भवांतहा, धूमकेतु, धीमान्, धीर, धीरारमा, धन, धनाध्यक्ष, धनद, धनंजय, धन्वन्तरि, धन्य, धनुर्धर, धनुष्मान, ध्रुव, धर्म, धर्माधर्मप्रवर्तक, धर्माधर्मावरप्रद, धर्मद, धर्मध्वज, धर्मवृक्ष, धर्मवृत, धर्मवत्सल, धर्मकेतु, धर्मकर्ता, धर्मनित्य, धर्मरत, धरणीधर, धर्मराज, एतातपत्राप्रतिम(पत्राअप्रतिम), एतिकर, प्रतिमान् , दिवा, द्वादशात्मा, द्वापर, दिवापुष्ट, दिवापति, दिवाकर, दिवाकृत, दिवसप्रति, दिविस्थित, दिव्यवाह, दिव्यवपुः, दिव्यरूप, वृक्ष, दयालु, देहकर्ता, दीधितिमान् , दीप, दीप्तांशु, दीप्तदीधिति, देव, देवदेव, घोत, द्योतन, योतितानल, दिपति, दिग्वासा, दक्ष, दिनाधीश, दिनबन्धु, दिनमणी, दिनकृत् , दिननाथ, दुराराध्य, पापनाशन, पावन, भास्वान् , भास्कर, भासंत, भासत,भासित, भावितात्मा, भाग्य, भानु, भानमि, भानुकेसर, भानुमान् , भानुमान् (1), भानुरूप, बहुदायक, भूधर, भवद्योत, भूपति, भूष्य । ४०० । भूषणोडासी, भोगी, भोक्ता, भुवनपूजित, भुवनेश्वर, भूष्णु, भूतादि, भूतांतकरण, भूतात्मा, भूताश्रय, भूतिद, भूतभव्य, भूतविभु, भूतप्रभु, मूतपति, भतेश, भूषण, भयांतकरण, भीम, भीमत, भग, भगवान्, भक्तवत्सल, बहुमंगळ, बहुरूप, भृताहार, भिषग्वर, बुद्ध, बुद्धिवर्द्धन, बुद्धि, बुद्धिमान, मन, पमहस्त, पमपाणि, पप्रबन्धु, पमयोगी, पायोनि, पमोदरनिभानन, पभेक्षण, पद्ममाली, पचनाभ,
दिवाकर, दिवा
देव, देवदेव,
भास्वान् , भास्कर
न भूपति, भूज्य । १०

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भानुचन्द्रगणिचरित-परिशिष्ट
पद्मिनीश, विभावस, विचित्ररथ, पूतारमा, पवित्रात्मा, पूषा, व्योममणि, पीतवासा, पक्षबल, बलभृत् , बलप्रिय, बलवान् , बली, बलिनांबर, पिनाकटक, बिन्दु, बंधु, बंधहा, पुंडरीकाक्ष, पुण्य-संकीर्तन, पुण्यहेतु, पर, प्राप्तयान, परावर, परावरज्ञ, परायण, प्राज्ञ, पराक्रम, प्राणधारक, प्राणवान् , प्रांशु, प्रसन्नात्मा, प्रसन्नवदन, ब्रह्मा, ब्रह्मचर्यवान् , प्रद्योत, प्रयोतन, प्रभावन, प्रभाकर, प्रभंजन, परप्राण, परपुरंजय, प्रजाद्वार, प्रजापति, प्रजन, पर्जन्यप्रिय, प्रियदर्शन, प्रियकारी, प्रियकृत् , प्रियंद, प्रियंकर, प्रयत, प्रीति, प्रयतात्मा, प्रीतात्मा, प्रयतानंद, प्रीतिमना, प्रकाशन । ५००। पुरुषोत्तम, प्रकृति, प्रकृतिस्थिति, प्रलंबहार, परमोदार, परमेष्टी, पुरंदर, प्रणतार्तिहा, प्रणतार्तिहर, परंतप, प्ररेता, प्रशांत, प्रशम, प्रतापन, प्रतापवान् , पृथ्वी, प्रथित, प्रत्यूह, वृषाकपि, पुरुष, वृषध्वज, विश्व, विश्वामित्र, विश्वंभर, पशुमान् , विश्वतापन, पिता, पितामह, पतग, पतंग, पितृद्वार, पुष्कलनिभ, बषटूकार, ज्यायान् , जामदम्यजित्, चारुचरित, जाठर, जातवेदा, छंदवाहन, योगी, योगीश्वरपति, योगनित्य, योगतत्पर, यो(ज्योतिरीश, जय, जीव, जीवानन्द, जीवन, जीवनाथ, जीमूत, जनप्रिय, जेता-जगत्, युगादिकृत् , युग, युगातव, जगदाधार, जगदादिज, जगदानन्द, जगद्दीप, जगजेता, चक्रबंधु, चक्रवर्ति, चक्रपाणि, जगन्नाथ, जगत्, जगतामंतकरण, जगतांपति, जगत्साक्षी, जगत्पति, जगत्प्रिय, जगत्पिता, यम, जनाईन, जनानंद, चंडकर, जनेश्वर, जंगम, जनयिता, चराचरात्मा, यशस्वी, जिष्णु, जितावरीश, जितवपुः, जितेन्द्रिय, चतुर्भुज, चतुर्वेद, चतुर्वेदमय, चतुर्मुख, चित्रांगद, वासुकि, वासरेशिता, वासरस्वामी, वासरप्रभु, वासरप्रिय, वासरेश्वर, वाहनार्तिहर, वायु, वायुवाहन, वायुरत, वाग्विशारद, वाग्मी, वारिधि । ६००। वारण, वसुदाता, वसुप्रद, वसुप्रिय, वसुमान् , विसृज, विहारी, विहगवाहन, विहंग, विहंगम, विहित, विधि, विधाता, विधेय, वदान्य, विद्वान् , विद्योतन, विद्या, विद्यावान्, विद्याराज, विद्युत, विधुत्वान्, विदेताशय, विपाप्मा, विभावसु, विभव, वचसांपति, विजय, विजयप्रद, विजेता, विचक्षण, विवस्वान्, विविध, विविधासन, वज्रधर, व्याधिहा, व्याधिनाशन, व्यास, वेदांग, वेदपारग, वेदभृत्, वेदवाहन, वेदवेद्य, वेदवित्, वैद्य, वेदकर्ता, वेदमूर्ति, वेदनिलय, व्योमग, विचित्ररथ, व्योममणि, वेगवान्, विगतात्मा, वीर, वैश्रवण, विगाही, विघ्नशमन, विघृण, विग्रह, विकृति, वक्ता, व्यक्ताव्यक्त, विगतारिष्ट, विमल, विमलद्युति, विमन्यु, विमी(षी), विनिद्र, विराज, विराट, बृहस्पति, बृहत्कीर्ति, बृहजेता बृहत्तेजा, वरद, वरदाता, वृद्धि, वृद्धिद, वरप्रद, वर्चस, विरूपाक्ष, विरोचन, वरीयान् , वरुण, वरनायक, वर्णाध्यक्ष, वरुणेश, वरेण्य-वरेण्यवृत्त, वृत्तिधर, वृत्तिचारी, विश्वामित्र, वृत्ति, वशानुग, विशाष(ख), विश्वेश्वर, विश्वयोनि, विश्वजित् , विश्ववित्, विशोक, विशेषवित्, विष्णु, विश्वात्मा, विश्वभावन, विश्वकर्मा, विश्वनिलय । ७०० । विश्वरूपी, विश्वतोमुख, विशिष्ट, विशिष्टारमा, विषाद, यज्ञ, यज्ञपति, काक, काल, कालानलद्यति, कालहा, कालचक्र, कालचक्रप्रवर्तक, कालकर्ता, कालनाशन, कालत्रय, काम, कामारि, कामद, कामचारी, कांक्षिक, कांति, कांतिप्रद, कार्यकारणावह, कारुणिक, कार्तस्वर, काश्यपेय, काष्टा, कपि, कुबेर, कपिल, गभस्तिमान् , गभस्तिमाली, कपर्दी, ख, खतिलक, खद्योत, खोल्का, खग, नगसत्तम, धर्माशु, घृणी, घृणिमान्, कवि, कवच, कवची, गोपति, गोविन्द, गोमान् , ज्ञानशोभन, ज्ञानवान्, ज्ञानगम्य, ज्ञेय, केयूर, कीर्ति, कीर्तिवर्द्धन, कीर्तिकर, केतुमान् , गमनकेतु, गगनमणि, कला, कल्प, कल्पांत, कल्पांतक, कल्पांतकरण, कल्पकर, कल्पकृत् , कल्पक, कल्पकर्ता, कल्पितांबर, कल्याण, कल्याणकर, कल्याणकृत्, कलिकालज्ञ, कल्पवपु, कल्मषापह, कमलाकरबोधन, कमलानंद, गुण, गन्धवह, कुण्डली, गणपति, कचकी, गुणवान् , गणेश, गणेश्वर, गणनायक, गुरुगृहद, गृहपुष, ग्रहपति, महेश, महेश्वर, ग्रहनाथ, ग्रहनक्षत्रमंडन, क्रियाहेतु, क्रियावान्, गरीयान् , किरीटी, कर्मसाक्षी, करण, किरण, कर्णसू, कृष्णवासा, कृष्णवर्मा, कृतकर्मा, । ८००। कृताहार, कृतांतसू, कृतातिथि, कृतात्मा, कृतविश्व, कृती, कृत्यकृत्य, कृतमंगल, कृतिनांवर, क्षांति, क्षुधाज, क्षेम, क्षेमस्थिति, क्षेमप्रिय, क्षमा, कश्मलापह, गतिमान् , लोहितांग, लोकाध्यक्ष, लोकालोकनमस्कृत, लोकबंधु , लोकवत्सल, लोकेश, लोककर, लोकनाथ, लोकसाक्षी, लोकत्रयाशय, लय, मासमानिदामा, मांधाता, मानी, मारुत, मात्तंड, माता, मातर, महाबाहु, महाबुद्धि, महाबल, महायोगी, महायशाः, महावैद्य, महावीर्य, महावराह, महावृत्ति, महाकारुणिकोत्तम, महामाय, महामंत्र, महान् , महारथ, महास्वे(श्वे)ताप्रिय, महाशक्ति, महाशनि, महातेजा, महात्मा, मुहूर्त, महोत्साह, महेंद्र, महेच्छ, महेश, महेश्वर, मिहिर, महित, महत्तर, मधुसूदन, मोक्षदायक, मोझ, मोक्षधर, मोक्षहेतु, मोक्षद्वार, मौनी, मेधा, मेधावी, मेधिक, मेध्य, मेरुमेय, मुकुटी, मनुमुनि, मंदार, मंदेहक्षेपण, मनोहर, मनोहररूप, मंगल, मंगलालय, मंगलवान् , मंगली, मंगलकर्ता, मंत्र, मंत्रमूर्ति, मरीचिमाली, मृत्यु, मरुतामीश्वरेश्वर, मरुतांपति, मिष्टाचार, मति, मतिमान् , नाकार, नाकपालि, नागराए, नारायण, नाथ, नभ, नभस्वान् , नभोविगाहन, नभकेतन, नूतन, नोत्तर, नयनैकरूप, नैकरूपारमा, नीलकण्ठ, नीललोहित, नेता, नियतात्मा, निकेतन, निक्षुभापति, नंदिवर्धन, नंदन, नर, निराकुल, निरहंकार, निर्बन्ध, निर्गुण, निरंजन, निर्णय, नित्योदित, नित्य, नित्यगामी, निरंजन, नित्यरथ, राजा, राज्ञीप्रिय, राज्ञीपति, रवि, रविराज, रुचिप्रद, रुद्र, ऋद्धि, रोचिष्णु, रोगहा, रेणु, रेणुक(पा. रेणव), रेवंत, हृषीकेश, रक्षोन, रक्तांग, रश्मिमाली, रि(३)तु । ९००। रथाधीश, रथाध्यक्ष, रथारूढ, रथपति, रथी, रथिनांवर, शांतिप्रिय, शास्त्र(व)त, साष्ठाक्षर, शुद्ध, शुभ, शुभाचार, शुभप्रद, शुभकर्मा, शब्दकर, शुची, शिव, शोभा, शोभन, शुभ्र, सुर, शीघ्रग, शीघ्रगति, शीर्ण, शेप, शुक्र, शुक्रांग, शुक्ररूप, शक्तिमान् , शक्तिमता श्रेष्ठ, शंभु,

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भानुचन्द्रकृतग्रन्थ-प्रशस्त्यादि ।
५३ शनैश्चर, शनैश्चरपिता, शर्व, श्रीधर, श्रीपति, श्रेयस्कर, श्रीकण्ठ, श्रीमान् , श्रीमतांवर, श्रीनिवास, श्रीनिकेतन, श्रेष्ठ, शरण्य, शरण्यार्तिहर, श्रुतिमान् , शतबिन्दु, शतमुग्व, तापी, तापन, तारापति, ताक्षवाहन, तपन, तपनांबर, विपामीश, स्वरमाण, त्वष्टा, तीव्र, तेज, तेजसांनिधि, तेजसांपति, तेजस्वी, तेजोनिधि, तेजोराशि, तेजोनिलय, तीक्ष्ण, तीक्ष्णदीधिति, तीर्य, तिग्मांशु, तमिश्र(स्र)हा, तमः, तमोहर, तमोनुद, तमोराति, तमोन, तिमिरापह, त्रिविष्टप, त्रिविक्रम, त्रय, त्रेता, त्रिकसंस्थित, त्यक्षर, त्रिलोचन, तरणि, त्र्यंबक, त्रिलोकेश । १०००।
यस्त्विदं शणुयान्नित्यं पठेद चा प्रयतो नरः। प्रतापी पूर्णमायुश्च करस्थास्तस्य संपदः॥१॥ नृपाग्नितस्करभयं व्याधिभ्यो न भयं भवेत् । विजयी च भवेन्नित्यं स श्रेयः समवाप्नुयात् ॥ २॥ कीर्तिमान् सुभगो विद्वान् स सुखी प्रियदर्शनः । भवेद् वर्षशतायुश्च सर्ववाधाविवर्जितः ॥३॥ नाम्नां सहस्रमिदमंशुमतः पठेद् यः, प्रातः शुचिनियमवान् सुसमाधियुक्तः। दूरेण तं परिहरन्ति सदैव रोगाः, भीताः सुपर्णमिव सर्वमहोरगेन्द्राः ॥४॥
इति श्री सूर्यसहस्रनामस्तोत्रं संपूर्णम् । अमुं श्री सूर्यसहस्रनामस्तोत्रं प्रत्यहं प्रणमत्पृथ्वीपतिकोटीरकोटिसंघट्टितपदकमलत्रिखण्डाधिपति-दिल्लीपति-पातिसाहि श्री अकब्बर साहि जलालदीनः प्रत्यहं शृणोति सोऽपि प्रतापवान् भवतु ॥ श्री शुभं भवतु । श्री कल्याणं भवतु॥ [(१) स्व. विचक्षणविजयमुनेः संग्रहात् प्रकटीकृतं हिन्दीमासिक पत्रे 'आत्मानन्दे वर्ष ४ अंक ९ । (२) 'गणि रत्नविजयेनालेखि । श्री सूरति बंदरे'-श्रीविजयधर्मसूरिभंडार, आग्रा नं० ३३७६.] २ रत्नपालकथानकम् ।
अन्ते-उपाध्याय श्रीभानुचंद्रगणिभिरुदकदानोपरि कृतं रत्नपालकथानकं समाप्तम् । संवत् १६६२ वर्षे ज्येष्ठ सुदि १ गुरौ दिने मालपुरनगरतः मु० रत्ना लिखितं चिरं० दौलतीया पठनार्थम् ॥
[ Yati Sri Vivekavijay's collection, Ghumrāvālā U pāóraya at Udaipur. ] ३ वसन्तराजशकुनशास्त्रवृत्तिः । आदौ- स्वस्ति श्रीसदनं यदीयवदनं वेधा विधायाद्भुतं, वीक्ष्याश्चर्यमवाप सस्पृहतया सन्मार्जयन्वाससा ।
क्षिप्रं तच्च तथाविधेरणुगुणैर्वैषम्यमापादितं, मन्ये संप्रति लक्ष्यते घनपथे शीतयुतेर्मण्डलम् ॥१॥ आनम्रत्रिदशेंद्रमौलिमुकुटप्रोदामरत्नांशुभिः, यत्पादद्वितयं विचित्ररचनां भंगीभिरंगीकृतम् ।
दिग्नागैश्च यदीय कीर्तिरतुला कर्णावतंसीकृता, स श्रीवीरप्रभुर्दधातु भवतां शश्वन्मनोवांछितम् ॥२॥ यस्त्रैलोक्यरमाभिरस्पृहतया सानंदमालोकितः, तीक्ष्णैः स्वर्गिवधूकटाक्षविशिखैर्यो लक्ष्यतां नागमत् । ज्ञानः स्वात्मसमुत्थितैश्च निखिलान्भावान्समावेदयन् , स श्रीमान् भुवनावतंसकमणिः पायादपायात् प्रभुः॥३॥ प्रादुर्भूता यदंगात् प्रसरति भुवने भारती भव्यरूपा, वक्तुं यत् सृष्टिजाता नहि विभुरविभुः सद्विशषानशेषान् । यद्वक्त्रं स्फीतिभावं दधदहिमरुचां न्यत्कृति निर्मिमीते, ज्ञानाद्वैतप्रकाशः स भवतु भवतां भूतये नाभिजातः॥४॥
नमः सुकृतसंदोहशालिने परमात्मने। शंभवे सर्ववेदार्थवेदिने भवभेदिने ॥५॥ जाग्रज्योतिरकब्बरक्षितिपतेरभ्यर्णमातस्थिवान् , सिद्धाद्रेः करमोचनादिसुकृतं योऽकारयत् शाहिना । जीवानामभयप्रदानमधिकं सर्वत्र देशे स्फुटम्, श्रीमद्वाचकपुंगवः स जयताच्छी भानुचन्द्राभिधः ॥ ६॥ *लक्ष्मीलीलाकटाक्षस्त्रिभुवनजनता कल्पनाकल्पशाखी, श्रीमद्धर्मप्ररोहाभिवनघनघटामङ्गलाह्यानविद्या। व्यक्तं मुक्त्यङ्गनाया वशकरणकला कार्मणं सर्वसम्पद् , सम्प्राप्ता वादिबीजं भज परमहंसो नाममाहात्म्यधाम ॥७ अस्ति श्रीमदुदारवाचकसमालङ्कारहारोपमः, प्रख्यातो भुवि हेमसूरिसदृशः श्री भानुचन्द्रो गुरुः । श्रीशत्रुञ्जयतीर्थशुल्कनिवहप्रत्याजनोद्यद्यशाः, शाहिः श्रीमदकव्वरार्पितमहोपाध्यायदृप्यत्पदः॥ ८॥ तच्छिष्यः सुकृतैकभूर्मतिमतामग्रेसरः केसरी, शाहिस्तान्तविनोदनैकरसिकः श्रीसिद्धिचन्द्राभिधः । पूर्व श्री विमलाद्रिचैत्यरचनां दूरीकृतां शाहिना, विज्ञप्यैव मुहुर्मुहुस्तमधिपं योऽकारयत्तां पुनः ॥ ९॥ यावन्या किल भाषया प्रगुणितान् ग्रन्थानशेषांश्च तान् , 'विज्ञाय प्रतिभागुणैस्तमधिकं योऽध्यापयत् शाहिराट् । 'दृष्ट्वानेकविधानवैभवकलां चेतश्चमत्कारिणीम् , चक्रे खुष्फहमेति सर्वविदितं गोत्रं यदीयं हि सः॥१०॥
* The verses 7 and 20 to 24 are not found in the printed oditions of this work. 1 तथा। 2 चिन्तारजमुखांश्च यं गुरुधियं ध्यात्वा नृपोऽध्यापयत्। 3 दृष्ट्वा चाप्यवधानसाधनकला ।

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भानुचन्द्रगणिचरित-परिशिष्ट 'तबुद्धिवैभवकृतेऽत्र वसन्तराजसच्छाकुनस्य विवृति प्रणयत्यभिक्षः । श्रीसूरचन्द्रचरणाम्बुजचञ्चरीकः श्री शाहिराजकृतसत्कृतिभानुचन्द्रः ॥ ११ ॥ जंबूद्वीपाभिधे द्वीपे क्षेत्रे भरतनामनि । राजते रजतवर्णचतुर्वर्णविभूषितम् ॥ १२ ॥ अर्बुदाद्रिसमीपस्थं सारणेश्वरशोभितम् । सीरोही नगरं तत्र तिलक नगरीषु यत ॥ १३॥ यग्मम । नीलरत्नमहासौधरश्मिवल्लिवितानके । यत्र रात्रिषु कुर्वन्ति तारकाः सुमविभ्रमम् ॥ १४ ॥ मुखैश्चन्द्रमसं नेत्रैः कमलं कोकिलं खरैः । गमनैर्राजहंसं च जिग्युर्यत्राबला अपि ॥ १५॥ प्रतापाक्रान्तदिक्चक्रः साक्षाच्छक इवापरः । श्रीमानखयराजाख्यस्तत्रास्ते भूमिजम्भजित् ॥१६॥ यस्यां विभाति धवलाः क्षीरोदस्फटिकालयाः। अक्षयाख्यमहाराजयशसां निचया इव ॥१७॥ यस्य प्रद्धिपूतां चैव कार्यकर्त्या सितासिते । मिलन्त्यो दिक्षु चक्रान्ते गङ्गायमुनयोर्धमम् ॥ १८ ॥
रिपर्दर्यशसा स्पृष्टं यद्यशो विश्वपावनम् । जलाशयेषु स्नातीव शुद्ध्यै हंसावलिच्छलात् ॥ १९ ॥ *कन्दमूलफलाहारा वसानास्तारवीं त्वचम् । भूधूल्युद्धूलिता रेजुर्यद्विषस्तापसा इव ॥ २०॥ स्पर्धिष्णुर्यत्प्रतापानिर्वाडवाग्निजिगीषया। विद्रुमद्रमदम्मेन विशतीव पयोनिधी॥ २१॥ . विरची रचयन् भ्रान्तिमभ्रान्तं सोमसूर्ययोः । व्यधानीराजनां नित्यं यस्य कीर्तिप्रतापयोः॥ २२ ॥ बद्धमुष्टिरपि स्वर्ग सहयातीतेषु शत्रुषु । रणे यच्छन् कृपाणोऽस्य यात्राहीनो बभूव न ॥ २३ ॥ तस्यादेशं समासाद्य सौमनस्य पयोनिधेः । वृत्तिर्वसन्तराजस्य सिद्धिचन्द्रेण शोध्यते ॥ २४॥ ... इह हि ग्रंथकृत् निर्विघ्नसमाप्तिकामो मंगलमाचरेदित्यालौकिकावगीतशिष्टाचारानुमितश्रुतिबोधितकर्त्तव्यताकत्वेन प्रथमत एव मंगलमाविःकुर्वनाह विरंचीति अस्यार्थः ......। - अन्ते -वसन्तराजशाकुने समस्तसत्यकौतुके । सदागमार्थशोभनैः कृतं प्रभावकीर्तनम् ॥ १॥
पूर्वव्याख्यातविशेषणविशिष्टे वसन्तराजशाकुने ग्रन्थस्य प्रभावकीर्तनं कृतमिति विंशतितमो वर्गः ॥२०॥
इति श्रीपातशाहश्रीअकब्बरजल्लालदीनसूर्यसहस्रनामाध्यापक श्रीशत्रुञ्जयतीर्थकरमोचनायनेकसुकृतविधापकमहोपाध्यायश्रीभानुचन्द्रगणिविरचितायां तच्छिप्याष्टोत्तरशतावधानसाधनप्रमुदितपातशाहश्रीअकब्बर जल्लालदीन प्रदत्त 'षु(खु)इफहमापराभिधानमहोपाध्यायश्रीसिद्धिचन्द्रगगिना विचार्य संशोधितायां वसन्तराजटीकायां विंशतितमो वर्गः॥ समाप्तोऽयं प्रयः । श्रीर्जयतु ॥
1 ) The text of 18 folios no. 1623 प्र० कान्तिविजयपुस्तकभण्डारे, वडोदरा । The following is added by the writer in the end :
द्वितीयपुस्तकाभावादर्थानाकलनादपि । यद्यशुद्धं भवेत् किश्चित्तच्छोध्यं करुणापरैः ॥१॥
वर्णगणने सजातानुष्टुप्सार्द्धसप्तसहस्रकम् । वाच्यमानश्चिरं नंद्याद् ग्रन्थोऽयं धिषणाधनैः ॥ २॥
इति श्री वसन्तराजशकुनग्रन्थटीका संपूर्णा । संवत् १७६३ वर्षे भाद्रपदासित नवम्या९मति चन्द्रसुतवारे भी अलगच्छे वाचक श्री ५ श्री धनराजजीशिष्य वाचकश्री हीराणंदजीशिष्य वाचक जिनराजेन पत्ति (प्रतिः) लिखिता ॥ श्रीरस्तु ॥ पत्राणि ११७ पंक्तयः १६ नं. ११९९ हंसविजयपुस्तकभण्डारे वडोदरा ।।
(२) ग्रन्थान ३७५० in Jesalmer Bhandar. ग्रं. २२२६ पत्र १०१ जिनभद्रीय भंडार-जेसलमेर.] ४ कादम्बरी-पूर्वार्ध-टीका। आदौ-श्रेयाश्रीललनाविलासकुशलः पायादपायात्स वः, श्रीमन्नाभिनरेन्द्रसू नुरमरैः संसेव्यमानान्तिकः । रेजे यस्य कचावली भुजशिरो देशे लुठन्ती प्रभो-र्लग्ना शैवलमञ्जरी भवसरित्पारं प्रयातुः किमु ॥१॥ सर्वेऽन्ये जनतानिषेविततया मानाभिभूता भृशं, मन्यन्ते तृणवत् त्रिलोकमखिलं दुर्बुद्धिबद्धाशयाः। कृत्स्नैश्वर्यजुपापि येन सुधिया देवेन्द्रसेव्याङ्ग्रिणा, नैवाकारि कदापि गर्वमलिनं चेतः स शान्तिः श्रिये ॥२॥ यत्कीर्तिर्धवलीचकार सहसा ब्रह्माण्डभाण्डोदरं, दाशार्होऽपि तदन्तरा निपतितः सद्यो न संलक्षितः। तेनाद्यापि निरीश्वरं जगदिदं जल्पन्ति सांख्यादयः, स श्रीनेमिजिनेश्वरो भवभृतां देयादमन्द मुदम् ॥ ३॥
1 नश्चित्तकौतुककृते हि ।

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भानुचन्द्रकृतग्रन्थ-प्रशस्त्यादि ।
मूर्ध्नि न्यस्तद्विजिह्वाधिपतिफणगणस्पष्टसंरम्भदम्भाद्, धत्ते यः सप्तविश्वाद्भुतपरममनोहारि साम्राज्यलक्ष्मीम् । नम्रालुस्वर्गिमौलिप्रकरमणिलसत्कान्तिभिश्चित्रिताभिः, स श्रीपार्धाधिराजो भवतु भवभिदे पार्श्वसंसेव्यमानः॥४॥ यद्वाचामधिकां विलासपदवीमीहेद् भृशं भारती, यत्सत्त्वैकपरम्परां कलयितुं सिंहोऽङ्कदम्भादियात् ।। यत्सौन्दर्यदिदृक्षयेव समभूदक्ष्णां सहस्रं हरेः, स श्री वीरविभुर्ददातु भविनां शश्वन्मनोवाञ्छितम् ॥५॥
श्रीमत्तपःपक्षसहस्रदीधितिः श्रीहीरसूरिः समभून् महोदयः। यद्वक्रसौन्दर्यगुणं विलोकयन् ययौ सुरौघः किमु निर्निमेषताम् ॥ ६॥ अनन्यसौजन्यगुणैर्गरीयान् विशिष्टशिष्टाचरणैर्वरीयान् । तत्पट्टपाथोनिधिपूर्णचन्द्रो विराजते श्री विजयादिसेनः ॥ ७॥ तत्पट्टोदयचूलालम्बिपूर्णेन्दुसंनिभः श्रीमान् । श्री विजयतिलकसूरि रिगुणैर्भूषितो जयति ॥ ८॥ तत्संप्रदाये प्रथितप्रभावो बभूव हानर्षिरतिप्रसिद्धः । यदीयवैराग्यकथां प्रवक्तुं प्राप्तो गुरुः किं हरिसंनिधानम् ॥९॥ तद्दीक्षितानेकविनेयवर्गमुक्तालतामध्यमणिप्रकारः। श्रीवाचकेन्द्रः सकलादिचन्द्रो बभूव विश्वाद्भुतवाग्विलासः ॥१०॥ श्रीसूरचन्द्रः समभूत्तदीयशिष्याग्रणीायविदां वरेण्यः । यत्तर्कयुक्त्या त्रिदिवं निषेवे तिरस्कृतश्चित्रशिखण्डिजोऽपि ॥ ११ ॥ तदीयपादाम्बुजचञ्चरीको विराजतेऽध्धा हरिधीसखाभः । श्रीवाचकः संप्रति भानुचन्द्रो हाकब्बरक्ष्मापतिदत्तमानः ॥ १२॥ श्रीशाहिचेतोऽजषडचितुल्यः श्रीसिद्धिचन्द्रोऽस्ति मदीयशिष्यः । कादम्बरीवृत्तिरियं तदीयमनोमुदे तेन मया प्रतन्यते ॥ १३ ॥
अन्ते-इति श्रीमत्तपोगणगगनाङ्गणगगनमणिभट्टारकसार्वभौमभहारकविजयसेनसूरीश्वराणां विजयराज्ये पातशाह श्री अकव्वरप्रदापितोपाध्यायपदधारक श्रीशत्रुजयकरमोचनाद्यनेकसुकृतकारक महोपाध्याय श्रीभानुचन्द्रगणिविरचितार्या कादम्बरी निरन्तरव्याख्यायां प्रथम परिच्छेदः। ५ सारस्वतव्याकरणवृत्तिः (भाष्यं, टिप्पणं, विवरणं वा) आदौ-वाग्देवीमभिवन्द्य वन्द्यचरणां वृन्दारकाणां गणैः, सर्वेषां सुधियामनुग्रहधिया गम्भीरभावाद्भुताम् । क्षेमेन्द्रीं विवृणोति वाचकपतिः श्रीभानुचन्द्राभिधः, शाहि श्रीमदकब्बरक्षितिपतेः प्राप्तप्रतिष्ठोदयः॥१॥ भन्ते -श्री हानर्षिकुले नवीनकविताकान्ताभिधानवती, भूजानेरपि संमतः समभवत् श्री सूरचन्द्राह्वयः । तच्छिष्यः करमोचनादिसुकृतैः सम्प्रीणयत् सजनान् , क्षेमेन्द्रस्य कृतेश्चकार विवृतिं श्री भानुचन्द्राभिधः ॥२॥
इति श्री पातसाह अकब्बर सूर्यसहस्रनामाध्यापक श्री शत्रुञ्जयतीर्थकरमोचनाद्यनेकसुकृतविधापक महो० श्री भानुचन्द्र गणि विरचितायां तच्छिप्याष्टोत्तरशतावधानसाधनप्रमुदितपातसाहि श्री अकब्बर प्रदत्त 'पु(खु)स्फहमा पराभिधान महो. श्री सिद्धिचन्द्र गणि शोधितायां क्षेमेन्द्रटीकायां कृदन्तप्रक्रिया समाप्तिमगमत् ।
[(6)40 folios No. 40 Pra. Kantivijaya's Bhandar at Chini. (२) ग्रन्थान २१५० folios 40, MS. no. 2 in the daloda no. 21 in Sangha's Bhandar at Patan.] ६ काव्यप्रकाशवृत्तिः।
As the work was not available, I could not cite the initial & final portions thereof. ७ नामश्रेणिवृत्तिः (नामसङ्गहः, नाममाला, विविक्तनामसनहो वा) आदौ-॥ ९० ॥ श्री शत्रुजयकरमोचनाद्यनेकसुकृतकारक सकलवाचकचक्रचूडामणिमहोपाध्याय
श्री ५ श्रीभानुचन्द्रगणिगुरुभ्यो नमः॥ स्वस्ति श्रीत्रिजगजन्तु-जातुजीवातुसन्निभः । शिवतातिः सतां भूयाच्छान्तिनाथो जिनेश्वरः ॥१॥

Page #167

भानुचन्द्रगणिचरित-परिशिष्ट
नवीनकविताकान्ताभिमानवतशालिनः । स्वगुरोः सूरचन्द्रस्य प्रणम्य चरणाम्बुजम् ॥२॥ भावचन्द्रादिशिष्याणां सम्यग्व्युत्पत्तिहेतवे । नामसङ्ग्रह नामानि विलिख्यन्ते पृथक पृथक् ॥ ३॥ रूढयौगिकमिश्राख्याः त्रिधा शब्दाः प्रकीर्तिताः । व्युत्पत्तिवर्जितास्तत्र रूढा आखंडलादयः॥४॥ व्युत्पत्तिभाजः सर्वेऽपि मन्यते शाकटायनः । तन्मतेऽपि तदन्वर्थवर्जितः प्रथमो मतः ॥५॥ यौगिका योगजनिता योगस्तत्रान्वयो मतः । गुणक्रियाभ्यां संभूतः संवंधप्रभवश्च सः॥६॥ गुणतो नीलकंठाद्याः क्रियातः स्रष्टसंनिभाः । स्वस्वामित्वादि संबंधस्तत्राहुर्नाम तद्वताम् ॥७॥
अनयोरर्थः । शब्दानां परमार्थानुगमनमन्वयः स योगो गुणक्रियासम्बधाञ्च भवति मंगलं भद्रं मद्रं शस्त ।...इति शत्रुजयकरमोचनादिसुकृतकारि महोपाध्याय श्री ५ भानुचंद्रगणि विरचिते विविक्तनामसंग्रहे देवाधिदेवकांडः प्रथमः ॥
स्वर्ग इति स्वर्गः......आदित्येत्यादि सूर्य नामानि । आदित्यः सविता । ......पूज्यनामतः प्रयोज्याः। यथा गुरुपादाः । अर्हत्भट्टारकः । कुमारपालदेवः । शेषश्चात्रः। भट्टारकः भट्टः। आवुकादयो नांद्यप्रस्ताव(व)त् नांद्योक्ती दृष्टव्याः॥ इति श्री... भानुचन्द्रविरचिते विविक्तनामसंग्रहे द्वितीयः कांडः ॥ छः ॥
अथ तृतीय मर्त्यकांडमारभ्यते ॥ मनुष्यनाम मर्त्यः......एते सर्वेपि म्लेच्छजातयः स्युः ॥ इति श्री...तृतीयकाण्डः ॥
अथ तिर्यकांडचतुर्थमाख्यायते तत्र पृथिव्यप्तेजोवायुवनस्पतिभेदेनेकेंद्रियाः......॥ शत्रुजयकरमोचनादि सुकृतकारि महोपाध्याय श्री भानुचन्द्र गणि विरचिते विविक्तनामसंग्रहे चतुर्थः कांडः॥
पंचमं नारकं कांडमारभ्यते, नारकं नाम नरके भवा नारकाः.........भूमिविवरनाम ॥ गतः पुंस्त्रीलिंगः । श्वभ्रः अवट भगाधः दरः त्रिलिंगभूमिविवरमिति श्री नामसंग्रहे पंचमः कांडः॥
षष्ठं सामान्यकांडमार(भ्य)ते ॥ लोक नाम......यदाहुः-इयंत इति संख्यानं निपातानां न विद्यते । प्रयोजनवशादेते निपात्यंते पदेपदे॥
अन्ते-इति श्री शत्रुजयकरमोचनादि सुकृतकारक महोपाध्याय श्री ५ भानुचन्द्र गणि विरचित नाममालायां षष्ठः कांडः संपूर्णः ॥ ६ ॥ छः॥
1) संवत १६९८ वर्षे मार्गशिर मासे शुक्ल पक्षे पंचम्यां तिथौ गुरुवासरे लिषता श्यामपुरी मध्ये। यादृशं पुस्तके दृष्टा तादृशं लिखतं मया । यदि शुद्धमशुद्धं वा मम दोषो न दीयतां ॥ १॥ श्री(शुभं भवतु ॥ कल्याणमस्तु ॥ श्री॥ This is an incorrect copy of 113 folios Dehla's UpāSraya's Bhandar at Ahmedabad. (२) इति श्रीमतपोगणगणनाङ्गनगगनमणिभट्टारकसार्वभौमभट्टारकश्री ५ श्रीविजयसेनसूरीश्वराणां विजयराज्ये पतिसाहश्री ५ श्रीअकब्बरजलालदीनप्रदत्तोपाध्यायधारकश्री शक(त्रु)जयकरमोचनाद्यनेकसुकृतकारक महोपाध्यायश्री ५ श्री भानुचन्द्रगणिविरचिते विविक्तनामसंग्रहे षष्ठः काण्डः समाप्तः । संवत् १७८५। Mitra's Notices X, no. 4015 pp. 151-152.1 ८ विवेकविलासटीका। आदौ-आनम्रकम्रामरपूर्वदेवं श्री मारुदेवं प्रणमामि देवम् ।
व्यनक्ति निःशेषपदार्थसार्थान् यदीयगीरद्भुतदीपिकेव ॥ १॥ शान्तेर्निशान्तं शिवतातिरस्तु श्री शान्तिनाथो जगदेकनाथः । कुरङ्गलक्ष्मापि जिनाधिराजो जज्ञे कदाचिन्न कुरङ्गभृद् यः॥२॥ अरिष्टनेमिर्भगवानरिष्ट-संघातनिर्घातकृदस्तु वः सः। सुपर्वशाखीव समीहितार्थ करोति यत्पादयुगप्रणामः ॥३॥ विघ्नौघविध्वंसनसावधानं तं पार्श्वनामानमधीशमीडे । पद्माकरोल्लासकरो नराणां यन्नाममन्त्रोऽजनि मित्रतुल्यः॥४॥ वीरं जिनं चेतसि दध्महे तं सुपर्खपृथ्वीधरशृङ्गधीरम् ।। गवां विलासैर्भुवनप्रवोधं चकार यो भानुरिवोरुतेजाः ॥५॥ श्रीमत्तपागणगणाधिपलब्धबोधिर् हानर्षिरित्यजनि पण्डितवृन्दवर्यः। तस्यान्तिषत्सकलवाचकमौलिमौलिः श्रीवाचकः सकलचन्द्र इति प्रसिद्धः॥६॥ शिप्यस्तदीयोऽजनि सूरचन्द्राभिधः सुधिः कोविदवृन्दचन्द्रः ।

Page #168

भानुचन्द्रकृतग्रन्थ- प्रशस्त्यादि ।
नवीनभास्वत्कवितैककान्ता मानवतीत्यद्भुतकीर्तिकान्तः ॥ ७ ॥
सिद्धाद्रेः करमोचनादिसुकृतश्रेणिपवीत्रीकृत-स्वान्तः शाहिसुदत्त 'वाचक' पदः श्री भानुचन्द्राभिधः । तच्छिष्यः कुरुते विवेककलितो ग्रन्थो विलासाभिधो यस्तस्याभिमतार्थसार्थ रुचिरां वृत्तिं सतां संमताम् ॥ ८ ॥
इह शिष्टाः शास्त्रादौ कचिदिष्टे वस्तुनि प्रवर्त्तमाना अभिमत देवतानमस्कारपूर्वकमेवोपक्रमन्ते इति शिष्टाचारपरिपालनाय प्रारिप्सितपरिसमाप्तिप्रतिबन्धकदुरितनिवर्त्तनाय च प्रस्तुतग्रन्थसूत्रकारो वायट गच्छीयजिनदत्तसूरिरादौ तमाह 'शाश्वतानन्द'
इति ।
...
५७
अन्ते इति श्री शत्रुंजयकरमोचनादिसुकृतकारिमहोपाध्याय श्री भानुचन्द्रगणिविरचितायां विवेकविलासटीकायां द्वादश उल्लासः । समाप्तोऽयं विवेकविलासाख्यो ग्रन्थः ॥ विवेकविलासटीकायां ग्रन्थकारकृतस्वगच्छादिप्रकटनरूपप्रशस्तेर्व्याक्या संपूर्णा ॥
क्ष्मापाल मौलिमणिशाहि अकब्बराख्यसम्प्राप्तसर्वजनताविदितप्रतिष्ठः । श्रीजैनशासनसमुन्नतिलब्धविश्वविश्वम्भरावलयविश्रुतकीर्त्तिपूरः ॥ १ ॥ श्रीभानुचन्द्रवरवाचकचक्रवर्ती स्पष्टार्थदामतिविवेक विलास वृत्तिम् । एतामविश्रुततरामुपकर्त्तुमन्यान् निःशेषपर्षदुचितां रचयांचकार ॥ २ ॥ युग्मम् ॥ श्रीमत्सुधर्ममुखसूरिपरम्परायां श्रीसूरिहीरविजयस्तपगच्छनेता । आसीदकब्बरधराधिपतिप्रदत्तां ख्यातिं जगद्गुरुरिति प्रथितां दधानः ॥ ३ ॥
तत्पट्टपूर्वगिरिशृङ्गसहस्त्रभानुः सूरीश्वरो विजयसेनमुनीन्द्रचन्द्रः ।
श्रीपात साहि परिषज्जयवादलब्धः ख्यातोऽभवत् कुमतमत्तमतङ्गसिंहः ॥ ४ ॥ तत्पट्टेऽभूत् सततनिरतिचारचारित्र चारुश्चातुर्विद्योदधि......कधी भाग्यसौभाग्यभूमिः । पारंपर्यागतवचनसंवादिधर्मोपदेशः सूरिः श्रीमद् विजयतिलकः शुद्धवैराग्यरंगः ॥ ५ ॥ तत्पट्टे प्रकटोदये पटुतरप्राप्तप्रतिष्ठान्वये सद्वाचंयमराजिराजि विजयानन्दाभिधाने प्रभौ । श्रीमत्सूरि शिरोमणौ विजयिनि श्री सिद्धिचन्द्राभिधान् निर्देशं समवाप्य वाचकसभाशृंगारहारोपमात् ॥ ६ ॥ वाचकशिरोवतंसश्रीमत् कल्याणविजयगुरुशिष्यैः । स्वपरागमार्थतत्त्वोदधिभिः श्री लाभविजयबुधैः ॥ ७ ॥ श्रीदेवविजय-विद्वद्विनेय-जयविजयबुधयुतैश्चैषा । समशोधि सिद्धि-मुनि-रस- शशिमितवर्षे चिरंजीयात् ॥ ८ ॥
इति प्रशस्तिः ॥ शुभं भवतु ॥ ग्रंथाग्रसंख्या ६६२१ अक्षर १२ ॥ कल्याणमस्तु ॥ भद्रमस्तु ॥ [ Folios 201 lines 14 each—Good correct and old MS. no. 304 Sri Bhaktivijaya's collection with Sri Jaina ātmānanda Sabhā, Bhāvanagar. ( 2 ) The final 5th verse referring to विजयतिलकसूरि in the ending portion is omitted and in the next verse in the place of विजयानंदाभिधाने, words विजयादेवोभिधाने are wrongly substituted - इति प्रशस्तिः समाप्ता ॥ folios 145 no. 55 Pra. Kantivijaya's Bhandār at Baroda. ( 3 ) The last 4 verses in the ending portion are omitted — इति विवेकविलासप्रशस्तिः संपूर्णा । ग्रं ७७५०. A fresh copy of 300 folios or 10 lines each, written in S. Y. 1967 no. 1465. Hansavijaya's Bhandar at Baroda. (4) With the omission of the last four verses इति श्रीविवेकविलास समाप्तम् ॥ - New incorrect_ms. no. 304 śri Bhaktivijaya's collection with Sri Jaina Atmānada Sabha, Bhāvanagar.]
९ षट्त्रिंशिकावृत्ति ( ईर्यापथिकी ) -
भा० ८
[No copy was accessible to me hence its beginning and ending portions could uot be cited.]

Page #169

सिद्धिचन्द्रकृत-ग्रन्थ-प्रशस्त्यादि ।
१ कादम्बरी- उत्तरार्ध-टीका ।
आदौ – मेरुः स्नात्रभवैः सकुङ्कुमपयः पूरैः परीतोऽभवत्, पीतस्तेन सुवर्णपर्वत इति ख्यातिं जगाम क्षितौ । देवीनृत्य विशीर्णहारमणिभिस्तारो गतस्तारका
धारोऽसाविति यज्जनिव्यतिकरः सोऽव्याद् वृषाङ्कः प्रभुः ॥ १ ॥
श्रीमान्शान्तिः प्रभुरवतु वो गाढसर्वाङ्गबाधा, यं राजश्रीः कुभगमभजत् किं नु यस्य प्रभोर्न । तद्वागेऽन्तःकरणमविशद्युष्टचेष्टाविशिष्टं, वार्धिस्यन्दस्तटमिव विप्रं भोगिचूडामणीवत् ॥ २ ॥ जाग्रज्योतिरकब्बर क्षितिपतेरभ्यर्णमातस्थिवान्, सिद्धाद्रेः करमोचनादिसुकृतं योऽकारयच्छाहिना । जीवानामभयप्रदानमपि यः सर्वत्र देशे स्फुटं, श्रीमत्पाठकपुङ्गवः स जयताच्छ्री भानुचन्द्राभिधः ॥ ३ ॥ तच्छिष्यः सुकृतैकभूर्मतिमतामग्रेसरः केसरी, शाहिस्वान्त विनोदनैकरसिकः श्रीसिद्धिचन्द्राभिधः । पूर्व श्रीविमलाद्विचैत्यरचनां दूरीकृतां शाहिना, विज्ञाप्यैव मुहुर्मुहुस्तमधिपं योऽकारयत् तां पुनः ॥ ४ ॥ यावन्या किल भाषया प्रगुणितान् ग्रन्थानशेषांश्च तान् विज्ञाय प्रतिभागुणैस्तमधिकं योऽध्यापयच्छाहिराट् । दृष्ट्वाऽनेकविधानवैभवकलां चेतश्चमत्कारिणीं, चक्रे खुस्फरमेति सर्वविदितं गोत्रं यदीयं पुनः ॥ ५ ॥ प्रोच्चैः पञ्चसहस्रतुङ्गतुरगाञ्छ्री सिन्धुरान् दुर्धरान् दत्त्वा प्राग्भवसम्भवप्रणयतो धृत्वा करे यं जगौ । शाहिश्रीमदकब्बरक्षितिपतिस्त्यक्त्वा व्रतं दुष्करं, श्रीमत्संयमयामिनीश वसुधाधीशोऽधुना त्वं भव ॥ ६ ॥
साक्षात्कन्दर्परूपः क्षितितलविदितो वाचकवातशत्रः, स्मृत्वा वाक्यं गुरूणां गुरुवचनरतो भक्तिपर्यानगर्वात् । धीमान् षदशास्त्रावेत्ता रचयति रुचिरां सज्जनैः श्लाघनीयां, टीकां कादम्बरीयां निजगुरुघटितां किंचिदून स्थितां सः ॥ ७ ॥
२ शोभनस्तुतिटीका ।
...
अन्ते — इति श्री पादशाह श्री अकब्बर जलालदीन सूर्यसहस्रनामाध्यापक श्री शत्रुंजयतीर्थ करमोचनाद्यनेक सुकृतविधापक महोपाध्याय श्री भानुचन्द्रगणिस्तच्छिष्याष्टोत्तरशतावधानसाधनप्रमुदितपादशाह श्री अकब्बर प्रदत्त खुष्कद्दमापराभिधान महोपाध्याय श्री सिद्धिचन्द्रगणि विरचितायां कादम्बरीटीकायामुत्तरखण्डटीका समाप्ता ॥
आदौ - शश्वत्क्षीरपयोधिजा मधुकरीसंसेव्यमानक्रमा
...
म्भोजन्म द्वितयः शिवं स दिशतु श्रीपार्श्वचिन्तामणिः । कस्तूरिकृतपत्रवल्लिहृदया यत्कीर्त्तिकान्ता किमु
द्रष्टुं विश्वमितस्ततः शशितनुः कौतूहलाद् भ्राम्यति ॥ १ ॥
अस्ति श्रीमदखण्ड पाठकगणप्राप्तप्रतिष्ठोन्नतिर्भूपालावलिवन्द्यमानचरणः श्रीभानुचन्द्रो गुरुः । यत्कीर्त्तिर्भुवनाङ्गणे गुणगणच्छन्ने न मान्ती पुनर्द्धातुः कर्णगतोऽकरोदभिनवब्रह्माण्ड याच्ञामिव ॥ २ ॥ यदुपदेशवशेन मुदं दध ( वह ) नू, निखिलमण्डलवासिजने निजे । मृतधनं च करं च स जी जिआऽभिधमकुब्बरभूपतिरत्यजत् ॥ ३ ॥
तस्यान्ते निलयी विधेयजगतीलोकस्मरो मूर्तिमान्, विद्वद्वृन्दगजेन्द्रतर्जनहरिः श्री सिद्धिचन्द्रोऽस्ति सः । यत्कीर्त्तिभुजगाङ्गनावलि मिरुद्गीतां समाकर्णयन्, आनन्दामृत पूर्ण कर्णकुहरः शेषः सुखं खेलति ॥ ४ ॥
१ पाठान्तरेण - जीयात् श्रीमदखंडवाचकगणप्राप्त प्रतिष्ठोन्नति. २ स्थूलगता as quoted in the author's gloss on Bhaktāmara-stotra.

Page #170

सिद्धिचन्द्रकृतग्रन्थ- प्रशस्त्यादि ।
परेषां यद्दूरे हृदयसरणेरस्ति तदिदं विधानानामष्टोत्तरशतकमालोक्य मुदितः ।
महाराजः श्रीमानकवरनृपो यस्य सहसा, भुवि ख्यातामाख्यां सपदि विदधे खुष्पदमिति ॥ ५ ॥ बालबोधकृते तेन परोपकारशालिना । संक्षिप्ता क्रियते वृत्तिः शोभना शोभनस्तुतेः ॥ ६ ॥
अन्ते इति श्री महाराजाधिराज पादशाह श्री अकल्चर सूर्यसहस्रनामाध्यापक श्री शत्रुंजय तीर्थ करमोचनाद्यनेकसुकृतविधापक महोपाध्याय श्री भानुचन्द्रगणिशिष्याष्टोत्तरशतावधानसाधनप्रमुदित पातिसाह श्री अकब्बर जल्लालदीन प्रद 'खुस्फहमा’पराभिधान महोपाध्याय श्री सिद्धिचन्द्रगणिविरचितायां शोभनाचार्यनाम्ना विहितायाः शोभनस्तुतेः टीकायाः श्री महावीरतीर्थकरस्येयं स्तुतिवृत्तिः । तत्समाप्तौ च समाप्ता श्री शोभनस्तुतिवृत्तिः ॥
३ वृद्धप्रस्तावोक्तिरत्नाकर ।
[No MS. of this work has been available to me. Its 29 verses are quoted by the author in its Bhaktāmara-stotra-Vrtti in the words 'भस्मस्कृत - अस्मन्निर्मित - रत्नाकरात्, some of them for instance are extracted here :-]
वृद्धप्रस्तावोक्ति
उत्कूजन्तु वटे वटे बत बकाः काका वराका अपि, कां कुर्वन्तु सदा निनादपटवस्ते पिष्पले पिष्पले । सोऽन्यः कोऽपि रसालपल्लव लवग्रासोल्लसत्पाटवः, क्रीडत्कोकिलकण्ठकूजनकलालीलाविलासक्रमः ॥ भक्तामरस्तोत्रस्य ६ श्लोकवृत्तौ ( सुभाषितरत्नभाण्डागारेऽपि, पृ. २३६). मत्तेभकुम्भदलने भुवि सन्ति शूराः केचित् प्रचण्डमृगराजवधेऽपि शक्ताः । किन्तु ब्रवीमि बलिनां पुरतः प्रसह्य, कन्दर्पदर्पदलने विरला मनुष्याः ॥
तत्रैव, १७ श्लोकवृत्तौ ।
कोशान गेहेष्वमुञ्चन् पथि करितुरगान् बान्धवानर्द्धमार्गेदुर्गेष्वन्तः पुराणि प्रतिरवच किताः पर्वतेभ्यो निवृत्ताः । यस्योद्योगे भ्रमन्तः समसमय समारम्भगम्भीरमेरीभाङ्काराकीर्णकर्णज्वरभरतरलप्रेक्षिताशाः क्षितीशाः ॥
तत्रैव, ३८ लोकवृत्तौ ।
दधन्मुक्तापंक्तिं हृदि रुचिरकर्पूरविशदां, मुखेन्दुप्रोत्फुल्लामिव कुमुदराज किमथवा । सुधाधारामन्तःप्रणयजलधेरुद्गतवती, युवा वृन्दारण्ये शिथिलयति धैर्य मृगदृशाम् 11
तत्रैव, ४१ श्लोकवृत्तौ ।
वारां राशिरसा प्रभूय भवतीं रत्नाकरत्वं गतो लक्ष्मी ! त्वत्पतिभाव मेत्य मुरजिज्जातस्त्रिलोकीपतिः । कन्दर्पो जनचित्तरञ्जन इति त्वन्नन्दनत्वादभूत् सर्वत्र त्वदनुग्रहप्रणयिनी मन्ये महत्त्वस्थितिः ॥
४ भानुचन्द्रचरित । [The present work.]
५ भक्तामरस्तोत्रवृत्ति ।
५९
तत्रैव, अन्तिम ४४ श्लोकवृत्तौ ।
आदौ - श्रेयः श्रिये प्रभुर्भूयात् स वो नाभिनन्दनः । स्वर्गवी च मदीया गौः सुरसार्थमपूषयत् ॥ १ ॥ कर्त्ता शतावधानानां विजेतोन्मत्तवादिनाम् । वेत्ता षडपि शास्त्राणामध्येता फारसीमपि ॥ २ ॥
अकबर सुरत्राणहृदयाम्बुजपट्पदः । दधानः 'खुशफह' मिति बिरुदं शाहिनार्पितम् ॥ ३॥
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तेन वाचकचन्द्रेण सिद्धिचन्द्रेण तन्यते । भक्तामरस्य बालानां वृत्तिर्व्युत्पत्तिहेतवे ॥ ४ ॥
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अन्ते • इति पादशाह श्री अकबर जल्लालुदीन सूर्यसहस्रनामाध्यापक श्री शत्रुंजय तीर्थ करमोचन - गोवधनिवर्त्तनाचनेकसुकृतविनिर्मापक महोपाध्याय श्री भानुचन्द्रगणिशिष्य युगपदष्टोत्तरशतावधान साधनप्रमुदितपातशाह श्री अकबर

Page #171

૬૦
भानुचन्द्रगणिचरित - परिशिष्ट
बल्लालुदीन पातशाह श्री नूरदीन जिहांगीर प्रदत्त 'खुष्फहम' 'नादिरजमां' द्वितीयाभिधान महोपाध्याय श्री सिद्धिचन्द्रगणि विरचिता भक्तामर स्तोत्रवृत्तिः समाप्ता ।
[ Published by Shā Bhimśi Manek, Bombay.]
६ तर्कभाषाटीका ।
[The work was not available. Hence its first and last portions could not be cited. Its copy is in the Vimala Gaccha's Bhandar at Ahmedābād.]
७ सप्तपदार्थीटीका । [as stated above in no. 6 ]
८ जिनशतकटीका ।
आदौ - प्रणम्य नम्रामरपूर्वदेवं श्रीनाभिराजाङ्गजमादिदेवम् ।
श्री सिद्धिचन्द्राभिधवाचकेन्द्रः सुखावबोधां विदधाति वृत्तिम् ॥ १ ॥ दुर्बोधं जिनशतकं व्याख्यातुं केन शक्यते । मुह्यतीव मतिर्यत्र विशदाऽपि विपश्चिताम् ॥ २ ॥ अभ्युद्यतोऽस्मि तस्यापि वृत्तिं कर्त्तुं गतत्रपः । तद् बालचापलं मत्वा क्षन्तव्यं धिषणाधनैः ॥ ३ ॥ क वृत्तिः जिनशतिका क मेऽल्पविषया च धीः । दुस्तरं स्वभुजाभ्यां तत् तितीर्षुरस्मि सागरम् ॥ ४ ॥ विशेषार्थो विशेषाथैर्ज्ञातव्यः पञ्जिकादितः । मया योजनिका मात्रं बालानामिह दर्श्यते ॥ ५ ॥
अन्ते
-
- इति पातशाह श्री अकब्बर जल्लालुदीन श्री सूर्यसहस्रनामाध्यापक श्री शत्रुंजयतीर्थ करमोचननिश्शेषदेशगोवध निवर्त्तनाद्यनेकसुकृतविनिर्मापक महोपाध्याय श्री भानुचन्द्रगणिशिष्य युगपदष्टोत्तरशतावधानसाधनप्रमुदितपातशाह श्री अकब्बर जल्लालदीन पातशाह श्री जिहांगीर नूरदीनाभ्यां प्रदत्त 'षु (खु) स्फइम' 'जिहांगीर पसंद' अभिधान महोपाध्याय श्री सिद्धिचन्द्र गणिविरचितायां जिनशतकटीकायां चन्द्रचन्द्रिका भिधानायां पदवर्णनः प्रथमपरिच्छेदः
समाप्तः ॥
संवति विद्या-मुनि-शशि-प्रमिते वर्षे च फाल्गुने मासि । सुगमा वृत्तिर्विहिता वाचकवर सिद्धिचन्द्रमुनीन्द्रेण ॥ १ ॥
इति पातसाह श्री अकबर प्रदत्त षु (खु) इफद्दमाभिधानेन पातिशाह श्री नूरदीन जिहांगीर प्रदत्त जिहांगीर पसंदाभिधानेन च महोपाध्याय श्री सिद्धिचन्द्रगणिना विरचितायां चन्द्रचन्द्रिकाभिधानायां श्री जिनशतकटीकायां हस्तवर्णनो नाम द्वितीयः परिच्छेदः समाप्तः ॥
इति [as above ] पातसाह श्री अकबर जल्लालदीन प्रदत्त 'षु (खु) इफद्दम' अपराभिधानेन नूरदीन पातशाह श्री जिहांगीर प्रदत्त 'नादिरज्जमां' नाम्ना च महोपाध्याय श्री सिद्धिचन्द्रगणिना विरचितायां चन्द्रचन्द्रिकाभिधानायां जिनशतकटीकायां मुखवर्णनो नाम तृतीयः परिच्छेदः ॥
श्री विद्यापुरसं निधिवर्त्तिश्री संघपुरस्थितेनैषा वृत्तिः ( ? ) । वृत्तिर्विहिता वाचकचन्द्रेण सिद्धिचन्द्रमुनीन्द्रेण ॥ १ ॥ अन्ते – श्री अकबरधरणीधरहृदयाम्बुजरमणरसिकमधुपेनं ।
श्री सिद्धिचन्द्रवाचकशिरोवतंसेन निर्मिता वृत्तिः ॥ १ ॥ कृपया विलोक्यमाना विभाव्यमाना च कोविदैः कुशलैः । नन्दतु शरत्सहस्रं वृत्तिरियं चन्द्रचन्द्रिका नानी ॥ २ ॥ लिखितं मन्दमतित्वात् किंचिदशुद्धं यदत्र तच्छोध्यम् । मदुपरि विधाय महतीं करुणां करुणापरैः सुजनैः ॥ ३ ॥
इति [as above] पातसाह श्री अकबर जल्लालदीन प्रदत्त 'षु (खु) श्फहमा' पराभिधानेन पातसाह श्री नूरदीन
1 In the margin of the MS. it is stated... 'विलासषडंहितुल्येन' प्रत्यन्तरे पाठान्तरं ।

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सिद्धिचन्द्रकृतप्रन्थ-प्रशस्त्यादि।
जिहांगीर प्रदत्त 'नादिरजम्मा' नाम्ना च महोपाध्याय श्री सिद्धिचन्द्रगणिविरचितायां जिनशतकटीकायां चन्द्रचन्द्रिकाभिधानायां वाग्वर्णनो नाम चतुर्थः परिच्छेदः समाप्तः॥ संवत् १७१४ वर्षे वैशाख शुदि ३ दिने श्री संघपुर प्रामे । [Folios 34 of 22 lines each in the box no. I, in the Vimala Gaccha's Bhandara, Doshivada, Vijapur in Gujarat.] ९ वासवदत्ताटीका। आदौ-जयश्रियं यच्छतु मारुदेवः पूर्षोहितामानत पूर्वहेतवः (१)।
यो नाभिजन्मापि वृषध्वजोभूत तवतं कस्य जनस्य न स्यात् ॥१॥ सारङ्गालक्ष्माऽभिनवः स शान्तिः शान्त्यै सतां निर्मितविघ्नशान्तिः। निरन्तरं मालधामगोऽपि न नीचतामञ्चति योऽत्र चित्रम् ॥२॥ जगत्रयात्यद्भुतकेलिघाम तं ने मिनामप्रभुमानमामः । आजन्मभावादभवोऽपि योऽर्हन् कन्दर्पद निधनं निनाय ॥३॥ पद्मावतीपार्श्वनिषेव्यपार्श्वः श्रीपार्श्वदेवः स सदा मदेव । यन्मूर्ति दीपा इव सप्त सप्तद्वीपप्रकाशाय फणा विभान्ति ॥४॥ सुखश्रियं श्रीत्रिशलातनूजः पनातनूजप्रतिमस्तनोतु । शची यदंयोनखभा निभाल्य निजं करं कुङमकाम्ययाऽधात् ॥ ५॥ भीमत्व-कान्तत्वगुणैर्यदीयैयूँनीकृतौ द्वावपि भानु-चन्द्रौ । अतो यथार्थोऽजनि भानुचन्द्रः श्रीवाचकश्चन्द्रकुलाधिचन्द्रः॥६॥ अकम्बराह्वानमहीमहेन्द्रं योऽपीपठत् पाठकसार्वभौमः । सहस्रनामानि सहस्ररश्मे सौवर्णसिंहासनसंस्थितः सन् ॥ ७॥ शधुंजयक्षोणिधरप्रचण्डदण्डादिमुकिस्फुटधर्मकर्म । यशो यदीयं कुमुदेन्दुजैत्रमद्यापि जागर्ति जगत्रयेऽपि ॥ ८॥ तत्पपायोनिधिवृद्धिचन्द्रः श्री सिद्धिचन्द्राभिधवाचकेन्द्रः। बाल्येऽपि यं वीक्ष्य मनोक्षरूपमकम्बरः पुत्रपदं प्रपेदे ॥९॥ पुनर्जिहांगीरनरेन्द्रचन्द्रः प्रदीयमानामपि कामिनीं यः। हठेन नोरीकृतवान् युवापि प्रत्यक्षमेतत् खलु चित्रमत्र ॥१०॥ तेनेयमत्यद्भुतबुद्धिशालिनां मेधाविनां चित्तचमत्कृतेः कृते। .
परोपकारेण परेण वृत्तिर्विधीयते वासवदत्तिकास्या ॥ ११ ॥ अन्ते - इति श्री महाकविसुबन्धुविरचिता वासवदत्ता आख्यायिका समाता ॥ इति पादशाह श्री भकबर सूर्यसहस्रनामाध्यापक श्री शत्रुजयतीर्थकरमोचनाचनेकसुकृतविधापक महोपाध्याय श्री भानुचन्द्रगणिशिष्याहोत्तरशतावधानसाधनप्रमुदित पादशाह श्री अकब्बर जिहांगीर शाहि प्रदत्त 'षु(खु)स्फहम' 'नादिरजमा द्वितीयाभिधान महोपाध्याय श्री सिद्धिचन्द्रगणिविरचितं वासवदत्ताचंपूविवरणं समाप्तमिति । इति श्री वासवदत्तास्यानरूपं चंपू तट्टीका समातेति ॥ संवत् १७२२ वर्षे लेखिता श्रीरस्तु । श्री ग्रंथानं ३१५० श्लोकसंख्ययाक्षरगणनया. [Folios 64 correct good copy in the box no. 1, in Vimala Gaccha's Bhandara, Dosivada, Vijapur in Gujarat. (२) श्रीरस्तु शुभं भूयात् लेखकपाठकयोश्च सूत्रवृत्तिमिलने ग्रंथसंख्या ३०१५ Folios 46 no. 781 of 1886-92 Government Collection with Bhandarkar Oriental Research Institute, Poona.
१० काव्यप्रकाशखण्डन । आदौ-महोपाध्यायश्रीभानुचन्द्रगणिगुरुभ्यो नमः ।
श्रेयाश्रियं तनुमतां तनुतां स शंभुः, श्रीमश्वसेनधरणीरमणाङ्गजन्मा। उत्कण्ठिता त्रिपथगा विततत्रिमूर्त्तिालोकते त्रिजगतीमिव यस्य कीर्तिः॥१॥
उत्का०

Page #173

६२
भानुचन्द्रगणिचरित-परिशिष्ट
जीयात् श्रीमदुदारवाचकसभालंकारहारोपमो, लोके संप्रति हेमसूरिसदृशः श्री भानुचन्द्रश्चिरम् । श्री शत्रुजयतीर्थशुल्कनिवप्रत्याजनोद्यद्यशाः, शाहिश्रीमदकब्बरार्पित 'महोपाध्याय' दृप्यत्पदः ॥२॥
शाहेरकव्वरधराधिपमौलि मौलेश्चेतःसरोरुहविलासषडंहितुल्यः।
विद्वच्चमत्कृतकृते बुधसिद्धिचन्द्रः काव्यप्रकाशविवृतिं कुरुतेऽस्य शिष्यः ॥ ३॥ ग्राद्याः क्वापि गिरो गरोरिह परं दप्यं परेषां वचो. वन्दं मन्दधियां वथा विलपितं नास्माभिस्टंकितम अत्र स्वीयविभावनैकविदितं यत्कल्पितं कौतुकाद्, वादिव्यूहविमोहनं कृतधियां तत्प्रीतये कल्पताम् ॥ ४॥
पररचितकाव्यकण्टकशतखण्डनताण्डवं कुर्मः।
कवयो द्यदुर्दुरूढाः (?) स्वैरं खेलन्तु काव्यगहनेपु ॥५॥ तत्रादावनुवादपूर्वकं काव्यप्रकाशखण्डनमाख्यातनियतिकृतनियमरहितामाल्हादैकमयीमनन्यपरतत्रां.............।
अन्ते -कवेगिरां यद् यदवादि दूपणं पुरातनैर्गडरिकाप्रवाहतः।
इदं सुवर्ण कृतमस्य खण्डनं मया वुधानां हृदयस्य भूषणम् ॥१॥ प्रतापकृद् भानुरिवाहितानामानन्दकृच्चन्द्र इवेतरेषाम् । युक्तं तवैतत् किल वाचकेन्द्रधीभानुचन्द्रान्वयसंभवस्य ॥२॥ भानुः प्रतापं न च दृक्प्रमोदं दृग्मोदमिन्दुर्न पुनः प्रतापम् । तनोषि चैतद द्वयमप्यधीश तस्मादमूभ्यामधिकोऽसि नूनम् ॥३॥ कथं प्रभोऽपाकुरुषे प्रतापयशःप्रभाभिर्वत भानुचन्द्रौ । त्वं भानुचन्द्रानुचरोत्तमोऽपि यद् वा चरित्रं महतामचर्च्यम् ॥४॥ स्वस्यापरेषामपि कार्यसिद्धिं विधानतः सिद्धपदप्रतिष्ठा ।
जगजनानन्दविधायकत्वाद् यदाह्वये चन्द्रपदव्यवस्था ॥५॥ ......प्रस्थापितः स्वविषयात् पादशाह श्री अकब्बर सूर्यसहस्रनामाध्यापक श्री शत्रुजयतीर्थकरमोचनाचनेकसकृतविधापक महोपाध्याय श्री भानुचन्द्रगणिशिप्याष्टोत्तरशतावधानसाधनप्रमुदितपादशाह श्री अकब्बर प्रदत्त पु(खु)स्फूहमापराभिधान महोपाध्याय श्री सिद्धचन्द्रगणिविरचिते काव्यप्रकाशखण्डने दशम उल्लासः समाप्तः। श्रीरस्तु शुभमस्तु संवत् १७२२ वर्षे पोसवदि १० गुरौ लिखितं श्री पार्श्वनाथप्रसादात्. [Folios 62, in the box no. 3, Vimala Gaccha's Bhandara, Dosivada, Vijapur in Gujarat.] ११ अनेकार्थोपसर्गवृत्ति ।
आदौ-ऐं नमः । महोपाध्याय श्री ५ भानुचन्द्रगणिगुरुभ्यो नमः । मूलम्-प्रणम्य श्रीमदर्हन्तं सिद्धिचन्द्रेण धीमता । अमरप्रोक्तनानार्थः पृथक्कृत्य विलिख्यते ॥१॥
टीका-महोपाध्याय श्री ५ भानुचन्द्रगणिगुरुभ्यो नमः । श्रेयाश्रीभ्रंमरीव पङ्कजवनं सौदामिनीवाम्बुदं गङ्गेवाम्बुनिधिं सुधेव शशिनं गौरीच गौरीश्वरम् । छायेवाम्बुजमित्रमाश्रितवती यत्पादपाथोरुहं स श्रीमान् प्रथमप्रभुःप्रतिदिनं पुष्णातु पुण्यश्रियम् ॥१॥ अस्ति श्रीमदखण्डपाठ गणप्राप्तप्रतिष्ठोन्नतिर्भूपालावलिवन्द्यमानचरणः श्री भानुचन्द्रो गुरुः। यत्कीर्ति वनाङ्गणे गुणगणच्छन्ने न मान्ती पुनर्धातुः कर्णगताऽकरोदभिनवब्रह्माण्ड्याच्यामिव ॥२॥
अकवरनृपतेः करस्थमुद्राङ्कितवहुशासनपत्रपत्रिणा यः।
करमखिलमनाशयत् प्रजानां करनिकरैरिव भानुरन्धकारम् ॥ ३॥ तस्यास्त सविधे विधेयजगतीलोकमरो मूर्तिमान् , विद्वद्वन्दगजेन्द्रतर्जनहरिः श्रीसिद्धिचन्द्राभिधः। यत्कीर्तिभुजगाङ्गनावलिभिरुद्गीतां समाकर्ण यन् , आनन्दामृतपूर्णकर्णकुहरः शेषः सुखं खेलति॥४॥
परेषां यद दूरे हृदयसरणेरस्ति तदिदं, विधानानामष्टोत्तरशतकमालोक्य मदितः। महाराजश्रीमानकवरनृपो यस्य सहसा, भुवि ख्यातामाख्यां सपदि खुष्फहमेति विदधे ॥५॥

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सिद्धिचन्द्रकृतग्रन्थ- प्रशस्त्यादि ।
नानार्थस्यामरकृतेर्वीक्ष्य कोषाननेकशः । तेन खशेमुषीवृद्ध्यै व्याख्या काचिदू विधीयते ॥ ६ ॥
१२ धातुमंजरी । १४ प्राकृतसुभाषितसङ्ग्रह |
आदौ - महोपाध्याय श्री भानुचन्द्रगणिगुरुभ्यो नमः ।
...
अन्ते
-
- श्री भानुचन्द्र शिष्येण सिद्धिचन्द्रेण धीमता । अनेकार्थोपसर्गाणां वृत्तिरेषा विनिर्मिता ॥ १ ॥ इति पातिशाह श्री अकब्बर जल्लालदीन सूर्यसहस्रनामाध्यापक श्री शत्रुंजय तीर्थ कर मोचनाद्यने कसुकृतविधापक महोपाध्याय श्री भानुचन्द्रगणिशिष्याष्टोत्तरशतावधानसाधनप्रमुदितपातिसाह श्री अकबर जल्लालदीन नूरदीन जहांगीर प्रदत्त 'षु (खु)ष्पहम' 'नादिरजुमां' द्वितीयाभिधान महोपाध्याय श्री सिद्धिचन्द्रगणि-रचिता अनेकार्थोपसर्गवृत्तिः समाप्ता ॥ [55 folios in the box no. 2, in Vimala Gaccha's Bhandāra, Dośivāda, Vijāpur in Gujarat. ]
१३ आख्यातवाद टीका ।
पढमं चिर पढमजिणस्स नमद्द नहमणिमऊ रमणिज्जं ।
...
६३
1
अन्ते - इति पादशाह श्री अकब्बर सूर्यसहस्रनामाध्यापक श्री शत्रुंजयतीर्थंकरमोचनाद्यने कसुकृतविधापक महोपाध्याय श्री ५ भानुचन्द्रगणिशिष्याष्टोत्तरशतावधानसाधनप्रमुदितपादशाह श्री अकब्बर जल्लालदीन प्रदत्त षु (खु) सफहमापराभिधान महोपाध्याय श्री सिद्धिचन्द्रगणिविरचितः प्राकृतसुभाषितसंग्रहः समाप्तः ॥ [ Folios 25 in the box no. 3, in Vimala Gaccha's Bhandāra, Dośivāda, Vijapur in Gujarāt.]
१५ सूक्तिरत्नाकर ।
[The first 5 folios of the only MS. of this work containing verses relating to वसन्त season are wanting. Different poets including the author and different works of which verses are culled herein are mentioned here with their numbers from its 6th folio :- ]
ग्रीष्मवर्णनम् - १५४ सूक्तिकल्पलतातः, १५५ श्रीपालकवेः, १५६ भोजदेवस्य, १५७ भीमस्य १५८ कस्यापि, १५९ श्रीपालकवेः, १६० श्री भोजदेवस्य, १६१ क्षेमेन्द्रस्य, १६२ कस्यापि १६३ राजशेखरस्य, १६४-५-६ एते सूक्तिकल्पलतातः, १६७–८ . शर्वदा [स]स्पेतौ, १६९ सूक्तिकल्पलतातः, १७० कस्यापि १७१ भर्तृहरेः, १७२-३-४ एते अमरचन्द्रकवेः, १७५-१८२ एते सूक्तिसुधातः, १८३ कस्यापि ॥ अथ ग्रीष्मवायवः - १८४ भट्ट बाणस्य, १८५ कस्यापि, १८६ सूक्तिसुधातः, १८७ सूक्तिसुधातः, १८८-१९१ भट्ट बाणस्यैते ॥ [ Further two verses numbered again 187 and 188 are further written in the margin ] अथ प्रपापालिकाः - १९२-४ केषामप्येते, १९५ सिद्धिचन्द्रस्य १९६ सूक्तिसुधातः । भथ जलकेलिः - १९७ अमरुकस्य, १९८ कलशस्य, १९९ गोइ धोइ कविराजयोः, २०० कुलपतेः, २०१-४ एते सूक्तिकल्पलतातः, २०५ भारवेः, २०६ - २१२ एते अमरचन्द्र कवेः, २१३ - २१७ सिद्धिचन्द्रस्य २१८-२२० सूक्तिसुधातः ।
अथ प्रावृट्वर्णनम् – २०१ -२ एतौ सूक्तिकल्पलतातः, २०३ अमरचन्द्रकवेः, २०४ कस्यापि, २०५ कस्यापि, २०६ कस्यापि, २०७ कस्यापि, २०८ त्रिविक्रमस्य, २०९ विज्जिकायाः, २१० सूक्तिसहस्रात् २११ पाणिनेः, २१२ कस्यापि, २१३-१६ केषामप्येते, २१७-२२० केषामप्येते, २२१ कस्यापि २२२ कस्यापि २२३ - ४ सिद्धिचन्द्रस्य, २२५ गांधिक भल्लूकस्य, २२६ कस्यापि, २२७ सूक्तिकल्पलतातः, २२८ रघुपतेः, २२९ भोजदेवस्य, २३० कस्यापि, २३१ कस्यापि ( =शर्षदासस्य) २३२ कस्यापि, २३३ कस्यापि २३४ भानुकरस्य, २३५-६ एतौ सूक्तिकल्पलतातः, २३७ - २४४ केषामप्येते, २४५ भानुकरस्य [in the margin one verse is added], २४६ लोलिम्बकवेः, २४७ हरिहरकोकाङ्गजपण्ड्यारामजिष्णोः, २४८–९ भर्तृहरेरेतौ, २५०–१ भर्त्तृहरेरेतौ, २५२-५ रुद्रस्य ] while in the margin no. 255 is repeated stating लोलिम्बकवेरेतौ ]॥ अथ विद्युत् - २५६-९ सिद्धिचन्द्रस्य, २६० कुमारदासस्य, २६१ कस्यापि, २६२ - ९ सूक्तिसुधातः ।

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६४
भानुचन्द्रगणिचरित–परिशिष्ट अथ प्रावृट्पथिकः-२७०-१ सिद्धिचन्द्रस्येतौ, २७२ काव्यप्रकाशात् , २७३ कस्यापि, २७४ कस्यापि, २७५ कस्यापि, २७६ भयाणस्य, २७७ कस्यापि, २७८ भर्तृहरेः, २७९ रुद्रस्य, २८० लोलिम्बराजस्य, २८१ भर्तृहरेः, २८२ कस्यापि, २८३-४ कयोरप्येती, २८५ सूक्तिकल्पलतातः, २८६-७ मेघाभ्युदयात् , २८८ भनहरेः, २८९ कालिदासस्य, २९० सिद्धिचन्द्रस्य, २९१ सूक्तिकल्पलतातः, २९२ कस्यापि, २९३ लोलिम्बकवेः, २९४ भर्तृहरेः, २९५ कस्यापि, २९६ कस्यापि, २९७ भर्तृहरेः, २९८-९ (in the margin विजाकायाः) ३०० केषामप्येते ३०१-२ कयोरप्येतो, ३०३ सिद्धिचन्द्रस्य, ३०४ कस्यापि, ३०५ कस्यापि, ३०६-७ रुद्रस्येती, ३०८ सिद्धिचन्द्रस्य, ३०९ कस्यापि, ३१० कस्यापि, ३११ (in the margin इत्युक्तं ३०१-६ सिद्धिचन्द्रस्य, ३०७-८ सूक्तिकल्पलतातः), ३१२-३ सूक्तिसुधातः ॥ अथ दोलाकेलिः३१४-५ सूक्तिसुधातः, ३१६-९ एते अमरचन्द्रकवेः, ३२०-१ नाथकुमारस्य, ३२२ बिल्हणस्य, ३२३ कस्यापि, ३२४ कस्यापि, ३२५ सूक्तिकल्पलतातः ॥ अथ वर्षावायवः-३२५ (doubleel)-३२९ कृष्णक्रीडितकाव्यादेते (in the margin ३२४ सूक्तिकल्पलतातः), ३३० सूक्तिकल्पलतातः, ३३१ वैद्यभानुपण्डितस्य (in the margin one verse is quoted and numbered ३३१ अमरचन्द्रकवेः), ३३२ कस्यापि, ३३३ यागेश्वरस्य, ३३४ कस्यापि, ३३५-६ एतौ सूक्तिकल्पलतातः, २३७ सूक्तिसुधातः, ३३८ (in the margin it is stated पुढला पानानी षोटी छे), ३३९ रुद्रटस्य, ३३९ (doubled) ३४. लोलिम्बकवेरेतौ, ३४१-३ केपामप्येते, ३४४ भर्तृहरेः, ३४५-६ श्रीहर्षस्येतो, ३४७ कस्यापि, ३४८ सूक्तिसहस्रात्, ३ ४९ व्यासस्य, ३५० भट्टिस्वामिनः, ३५१ कस्यापि, ३५२ सिद्धिचन्द्रस्य (in the margin ३५२ सोमेश्वरस्येतौ), ३५३ कस्यापि, ३५४-९ श्रुतिधररामस्य, ३६० मदनस्य, ३६१ बिल्हणस्य, ३६२ सूक्तिकल्पलतातः, ३६३-८ एते सूति सुधातः, ३६९ कस्यापि ॥
अथ शरच्चन्द्रं प्रति विरहिण्युपालम्भाः -३७०-१ कयोरप्येतौ, ३७२ काव्यप्रकाशात् , (4 verses given in the margin ३७३-४ भर्तृहरेः)। अथ भ्रमरीक्रीडा-३७३ सूक्तिसुधातः, ३७४ कस्यापि । अथ शरदवायवः३७५ वैद्य भानुपण्डितस्य, ३७६ सूक्तिकल्पलतातः, ३७७ कस्यापि, ३७८ मदनस्य, ३७९ राजशेखरस्य । अथ शरत्पथिकः३८. कस्यापि, ३८१ विजाकायाः, ३८२-३ मधुसूदनसरस्वत्याः ॥
अथ हेमन्तः-३८४-५ शर्वदासस्य, ३८६ शर्वदासस्य, ३८७ कालिदासस्य, ३८८-३९० बिल्हणस्येतो, ३९१-३९१ (doubled)-३९६ एते सूक्तिकल्पलतातः, ३९७ कस्यापि, ३९८-९ सिद्धिचन्द्रोपाध्यायस्य, ४०० रघुपतेः, ४०१ भगीरथस्य, ४०२ कस्यापि, ४०३-४ कस्यापि, ४०५ कस्यापि, ४०६ सूक्तिकल्पलतातः, ४०७ लक्ष्मीधरस्य, ४०८ कस्यापि (in the margin सूक्तिसुधातः), ४०९ सूक्तिसहस्रात्, ४१० बिल्हणस्य, ४११ अमरुकस्य, ४१२ कस्यापि, ४१३ अमरचन्द्रकवेः, ४१४ (blank), ४१५-६ भर्तृहरेरेतौ, ४१७ लोलिम्बकवेः, ४१८ भर्तृहरेः, ४१९-२१ केषामप्येते, ३२२ कस्यापि, ३२३-२६ एते सूक्तिसुधातः (in the margin ४२३ भानुभट्टस्य, ४२४-५ एतौ अमरचन्द्रकवेः), ४२७ कस्यापि । अथ हेमन्तपथिकः-४२८ कस्यापि, ४२९ श्रीभोजस्य, ४३० बाणभट्टस्य, ४३१ कस्यापि, ४३२-३ एतौ सूक्तिसुधातः । अथ कन्दुकलीला-४३४-६ एते सूक्तिसुधातः, ४३७ राजशेखरस्य, ४३८-९ कयोरप्येतो, ४४० सूक्तिसहस्रात्, ४४१ दण्डिनः, ४४२ भारवेः, ४४३ कालिदासस्य, ४४४ सूक्तिकल्पलतातः ॥
अथ शिशिरः -४४५-९ एते सूक्तिसुधातः, ४५० अमृतवर्धनस्य, ४५१ कस्यापि, ४५२ कस्यापि, (in the margin राजशेखरस्य), ४५३ बिल्हणस्य, ४५४ महामनुष्यस्य, ४५५-६ बालभारतकर्तुरमरचन्द्रकवेरेतौ, ४५७ कस्यापि, ५५८ कस्यापि, ४५९ सूक्तिसहस्रात्, ४६० कस्यापि, ४६१ सूक्तिकल्पलतातः, ४६२-५ केषामप्येते। अथ दृग्मिलनक्रिया४६६ सूक्तिसुधातः, ४६७ कयोरप्येतो। अथ शिशिरवायवः-४६९-७० वंकलावतस्येतो, ४७१ (in the margin बिल्हणस्य) । अथ शिशिरपथकः-४७२ सूक्तिसुधातः, ४७३ कस्यापि, ४७४ बाणस्य, ४७५ मयूरस्य । अथ ऋतुसन्धिः४७६-७ भानुकरस्य ॥
इति पादशाह श्री अकवर जल्लालदीन सूर्यसहस्रनामाध्यापक श्री शत्रुजयतीर्थकरमोचनाचनेकसुकृतविधापक महोपाध्याय श्री भानुचन्द्रगणिशिष्याष्टोत्तरशतावधानसाधनप्रमुदितपातिशाह श्री अकबर जल्लालदीन पानशाह श्री नरदीन जिहांगीर प्रदत्त 'खुस्फहम' 'जिहांगीर पसंद' द्वितीयाभिधान महोपाध्याय श्री सिद्धिचन्द्रगणिविरचिते सूक्तिरत्नाकरे पइक्रतुवर्णनं समाप्तं ॥ [16 folios whereof the first five are wanting, each having 22 lines on its each side. No. 1613 in Pravartaka Kāntivijaya's Bhandāra at Baroda. १६ मङ्गलवाद।
-ॐ ऐं नमः। शंखेश्वरपुराधीश श्रेयोवल्लीवनाम्बुदम् । विघ्नौधमत्तमातङ्गपञ्चास्यं श्रीजिनं भजे ॥ अथ मंगलवादः प्रारभ्यते.........।

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सिद्धिचन्द्रकृतग्रन्थ-प्रशस्त्यादि । अन्ते-इति महोपाध्यायश्रीभानुचन्द्रगणिशिष्यमहोपाध्यायश्रीसिद्धिचन्द्रगाणावरचितो मंगलवादः समासः ॥ .
[A note is added by a later scribe-संवत् १९६७ वर्षे कार्तिक शुक्लपक्षे तिथौ पूर्णिमायां ली. बारोट नारायण नत्थुजी। श्री वल्लभि नगरे। 5 folios no. 2089 Pravartaka Kantivijaya's Bhandara at Baroda.] १७ सप्तस्मरणवृत्ति । आदौ-श्रीनामेयः श्रियं दद्यात् सुरासुरनमस्कृतः। विघ्नानेकपपश्चास्यो दधत् विश्वजनीनताम् ॥१॥
अकबर सुरत्राणहृदयाम्बुजषट्पदः । भानुचन्द्रश्चिरं जीयाद् गुरुर्मे वाचकाग्रणी ॥२॥ अष्टोत्तरशतानां योऽवधानानां विधायकः । दधानः '(खु)स्फहमे ति विरुदं शाहिनार्पितम् ॥३॥ तेन वाचकचन्द्रेण सिद्धिचन्द्रेण सर्वदा । बुद्धिवृद्ध्यै वितन्द्रेण बालानामल्पमेधसाम् ॥४॥
(त्रिभिर्विशेषकम्) शश्वत सप्तस्मरणानां वृत्तिरेषा विधीयते । तत्र तावन्नमस्कार एव व्याख्यायते मया ॥५॥ (७)......नमस्कारार्थः ॥ अथ पंचाशीत्यधिकशताक्षरमानस्य उपसर्गहरस्तोत्रस्येयमायां गाथामाह-।
(२)......इति पातशाह श्री अकब्बर जल्लालदीन श्री सूर्यसहस्रनामाध्यापक श्री शत्रुजयतीर्थकरमोचनसर्वत्रगोवधनिवर्तनाचनेकसुकृतनिर्मापकमहोपाध्याय श्री भानुचन्द्रगणिशिष्ययुगपदष्टोत्तरशतावधानचमस्कृतपादशाह श्री अकम्बर जल्लालदीन पादशाह श्री नरदीन जिंहांगीरप्रदत्त 'पु(खु)इफहम' 'नादिरजमा' द्वितीयामिधान-महोपाध्यायश्रीसिद्धिचन्द्रगणिविरचितायां सप्तस्मरणटीकायां उपसर्गहरस्तोत्रटीका समासा ॥
(३)......सप्तस्यधिकशतजिनस्तोत्र (तिजयपहुत्त) वृत्तिः संपूर्णा समजनि ॥
(४)......भयहरस्तोत्र (नमिऊण) वृत्तिः संपूर्णा समजनि ॥ संवत् १७९२ आषाढादि एवं असाढ शुदिनौ श्री पत्तन नगरे लिखिता ॥ छ । [13 folios No. 885 of 1892-95 A. D. Government Collection with Bhandārkar 0. R. Institute, Poona.]
(५) अजितशान्तिस्तोत्रवृत्तिःविश्वभृद् वृषभस्वामी कामितार्थप्रदोऽस्तु नः । नाभिजातोऽपि यश्चित्रमभिजातशिरोमणिः॥१॥ वाचकश्रेणिमुख्येन सिद्धिचन्द्रेण तन्यते । अजितशान्तिस्तोत्रस्य वृत्तिर्बालावबोधिका ॥२॥
Glogs upto 2 găthās of this stotra over and above that on the above four hymns. 17 folios bundle no. 40 MS. no. 141, Dehla Upasraya's Bhandara, Ahmedabad.]
(६) लघुशान्तिस्तोत्रवृत्तिःप्रणम्य श्रीमदर्हत लघुशिष्यहिते मया । लघुशान्तिस्तोत्रस्यैषा लघुवृत्तिर्विधीयते ॥१॥ अन्ते - लघुशान्तिस्तववृत्तिर्विहिता श्रीसिद्धिचन्द्रमुनिराजैः।
पठनाय चारुबुद्धेः कपूरचन्द्राभिधानशिष्यस्य (१)॥ इति पातशाह [as above] विनिर्मापक पादशाह प्रदापित प्यद 'उपाध्याय' पदधारक महोपाध्याय श्रीभानुचन्द्र fas above] शतावधानसाधनप्रमुदितपादशाह श्री अकब्बर जल्लालदीन प्रदत्त पु(ख)स्फहमिति द्वितीयाभिधानेन महोपाध्याय श्री सिद्धिचन्द्रगणिविरचिता लघुशान्तिस्तवटीका संपूर्णा समज नि ॥
(७) बृहत् शान्तिस्तोत्रवृत्तिः
श्रीशान्तिखामिनं नत्वा शिषतातिं जिनेश्वरम् । वृत्तिरेषा यहच्छान्तेः सिद्धिचन्द्रेण लिख्यते ॥१॥
The last page wanting; folios from 17 to 30 also numbered 1 to 14 containing gloss of the above 6th and 7th hymns in full. Bundle 41 MS. no. 140, in Dehla Upasraya's Bhandara, Ahmedabad.]
।
भा.

Page #177

६६
१८ लेखलिखनपद्धति ।
अन्ते - इति महाराजाधिराज पादशाह श्री अकब्बर जल्लालदीन सूर्यसहस्रनामाध्यापक श्री शत्रुंजय तीर्थकर विमोचन - गोवधनिवर्त्तनाद्यनेक सुकृतविनिर्मापक महोपाध्याय श्री भानुचन्द्रगणिशिष्य युगपदष्टोत्तरशतावधान साधन प्रमुदितपादगाह श्री अकबर जलालदीन पादशाह श्री जिहांगीर नूरदीन प्रदत्त 'पु (खु) शफहम' 'नादिरजमां' द्वितीयाभिधान महोपाध्याय श्री सिद्धिचन्द्रगणिविरचिता लेखलिखनपद्धतिः समाप्ता । लिखितेयं विद्यापुरे सं० १७११ वर्षे । [The MS refered to in Atmananda IV, no. 8, p. 22; as in the collection of the late Muni Vicakşanavijaya. ]
भानुचन्द्रगणिचरित - परिशिष्ट
१९. संक्षिप्त कादंबरी कथानक [गूजराती गद्यमय ] ।
ॐ ॥ महोपाध्याय श्री ५ भानुचन्द्रगणिगुरुभ्यो नमः ॥
श्री सर्वशं नत्वा भक्त्या स्वीयं च सद्गुरुं स्मृत्वा । कादंबर्युद्धारो विधीयते सिद्धिचन्द्रेण ॥ विदशा नगरी वेत्रवती नदीनिं तहिं । त्यहां राजा शौद्रक राज्य कारें । एक समिं दक्षिणदेशथी एक चांडाली परमसुंदरी, शुक एक लेई राजद्वारि आवी ।
अन्ते - पूर्वि वृद्धभोजइं बाणपंडितपासिं कादंबरीनी कथा नवनवरससंयुक्त करावी । ते कथा घणुं कठिन छ । ते माइ मंदबुद्धिन प्रीच्छवानइ अर्थि संक्षेपदं लोकभाषाई ये प्रबंध कीधो छ ।
पातशाह श्री अकब्बर जल्लालदीन श्री सूर्यसहस्रनामाध्यापक, श्री शत्रुंजयतीर्थकरमोचनाद्यनेकसुकृतविधापक महोपाध्याय श्री ५ भानुचन्द्रगणिशिष्याष्टोत्तरशतावधानसाधनप्रमुदितपातंशाह श्री अकब्बर जल्लालदीन प्रदत्त खुप्फहमापराभिधान महोपाध्याय श्री सिद्धिचन्द्रगणिविनिर्मितं संक्षिप्त कादंबरीकथानकं समाप्तं ॥ छ ॥ संवत १७४७ वर्षे पौष वदि १३ शनौ दिने लखितं पक्ष नगरे ॥ [8 folios in Dāyara Upāśraya Bhandāra at Palanpur, published by Jinavijaya Muni in Purātatva vol. V, no. 4, pp. 244 to 256.]
कामंदकीयो नीतिसारः - प्रौढप्रत्यर्थिमत्तमातंग कंठकंठीरवायमान- सकलजगज्जीवजीवनौषधायमान - पातिशाह श्री अकब्बर प्रदापितोपाध्यायपदधारक- श्रीशत्रुंजयकरमोचनाद्यनेकसुकृतकारक- महोपाध्याय श्री भानुचन्द्रगणीनां शिष्येण अष्टोत्तरशतावधानसाधनप्रमुदितपातिशाह श्री अकब्बर प्रदत्त ' पुस्फहमा 'पराभिधानेन महोपाध्याय श्री सिद्धिचन्द्रगणिना लिखापिता प्रतिरियं [39 folios in bundle no. 2 Vimala Gaccha's Bhandara, Vijapur.]

Page #178

मूलग्रन्थ तथा परिशिष्टान्तर्गत विशेषनामानुक्रमणिका
अखयराज
नृप] ५४
अकबर,-°ब्बर [साहि, जलालदीन, बाद-क्षेमेन्द्र [ग्रन्थकार] ५५, ६३ दिल्लीपति [बादशाह] ५३ शाह] २, ४, १२, १७, २१, ३०, क्षेमेन्द्रटीका [ग्रन्थ] ५५
दुर्जनशल्य [सा०] २८, ३७ ३१,३८, ३९, ५३, ५५, ५७-५९, | क्षेमेन्द्रीवृत्ति [ग्रन्थ] ५५
देवविजय [मुनि] ५७ - ६१-६३, ६५, ६६ खरतर [गच्छ] २०, २४, २५, ३५, दौलतीय [शिष्यनाम] ५३
द्वीप [बन्दिर-नगर] ३३ अक्षयराज 24] ५४
खानाजम [खान-आजम] २५ . धनराजजी [वाचक] ५८ अजीजकोका १७, ३७
खुरम [अजीजकोका पुत्र] ३७ धातुमंजरी [ग्रन्थ] ६३ अजयराज [सा०] ३७
खुश्फहम, खुप्फहम, खुस्फहम [बिरुद] धोइ [कवि] ६३ अञ्चलगच्छ ५४
२९, ५३, ५०-६०, ६४, ६५ नन्दिविजय [मुनि] २९, ३२, ३३ अनेकार्थोपसर्गवृत्ति [ग्रन्थ] ६२, ६३ खेनावृत्ति [ग्रन्थ] २
नन्दिषेण [मुनि] ३२ अबलफजल शेख [मन्त्री] ६
गन्धार बन्दिर [नगर] 4, ४१ नाथकुमार [कवि] ६४ अमर [कोशकार] ६२, ६३ गङ्गा [नदी] ३
नादिरजमा [बिरुद] ६०,६१, ६३ अमरचन्द्र [कवि] ६३, ६४ गांधिकमलूक [कवि] ६३
नाममाला [ग्रन्थ] ५६ अमरुक [कवि] ६३
गूर्जर, गूर्जरत्रा [मण्डल देश] २, ६-८, नामश्रेणि वृत्ति [अन्य] २, ५५ अमृतवर्द्धन [कवि] ६४
१०, १४, १८, ३२, ३३, ३८ नामसङ्ग्रह [ग्रन्थ] ५६ अर्बुदाद्रि [तीर्थ ] ५४ गोइ [कवि] ६३
नूरदीन जिहांगीर ६०, ६३-६५ महम्मदावाद [नगर] 4,३९,४१ गोपाचल [दुर्ग] ३५
नूरमहल्ल[बेगम] ४४ आख्यातवादटीका [ग्रन्थ] ६३ गौरी [श्राविका] ३७
नैषध [ग्रन्थ] ३३ आहेतशासन [दर्शन] २ चिन्तामणि [चैत्य] ३५
प(पा)तिसाह [बादशाह] ५६ चिन्तामणी [ग्रन्थ] ३३ आसेर [दुर्ग] ३६
पत्तन [नगर] ३९, ४१, ६५
परन (पत्तन) [नगर] ६६ चन्द्रचन्द्रिका [ग्रन्थ] ६०,६१ उग्रसेनपुर ३, ३५, ३७, ४१, ५० उपसर्गहरस्तोत्रटीका [ग्रन्थ] ६५ जगद्गुरु [बिरुद] ५७
पञ्जिका [ग्रन्थ] ६० ऊना [ग्राम] ३४ जम्बूद्वीप [क्षेत्र] ३
पण्ड्यारामजिष्णु [कवि] ६३ औलुक्य [दर्शन] ३. जयविजय [मुनि] ५७
पीरपाल [पर्वत] २५, ३४ जाम [नृप] १७
पाणिनि [वैयाकरण] ६३ कपूरचन्द्र [मुनि] ६५ कर्मचन्द्र [मन्त्री] २० जिनदत्तसूरि ५७
पारसी [भाषा] ३३, ३४
पाहडी [शाहिपुत्र]६ जिनराज [वाचक] ५४ कलश [कवि] ६३
जिनशतकटीका [ग्रन्थ] ६०, ६१ कल्याणविजय [वाचक] ५७
| पुण्डरीक [तीर्थ] २४
प्राकृतसुभाषितसङ्ग्रह [ग्रन्थ] ६३ जिहांगीर [नूरदीन, बादशाह] २, ३९, कश्मीर [देश] २३
४१, ४६, ६०,६१, ६६
फत्तेपुर [नगर] ९ कंसारपाटक [स्थान] ३७
जिहांगीर कुलीखान [देशाधिप] ८१ | फलवर्दि [नगर] ४१ कादंबरीकथानक [ग्रन्थ] ६६
जिहांगीर पसंद [बिरुद] ६०, ६४ बर्बरवंश २७ कादम्बरीटीकावृत्ति [ग्रन्थ] २,५५,५८
जैनलङ्का [सरोवर] २५, २६ बर्हानपुर [नगर] ३६ कामंदकीय नीतिसार [ग्रन्थ] ६६
तपगच्छ, तपःपक्ष, तपागच्छ, तपागण, | बलक्ष[नृप] ४५ कालिदास [कवि] ६४
११, १२, ३५, ५५, ५६ बाणभट्ट (भट्टबाण) [कवि] ६३, ६६ कालिन्दी [नदी]३ तर्कभाषाटीका [ग्रन्थ] ६०
बाण पंडित काव्यप्रकाश [ग्रन्थ] ३३, ६४ तम्बावती [नगरी] ३९
बालभारत [प्रन्थ ] ६४ काव्यप्रकाशखण्डन [ग्रन्थ] ६१, ६२, त्रिविक्रम [कवि] ६३
बिल्हण [कवि] ६४ काव्यप्रकाशवृत्ति,-विवृत्ति [प्रन्थ] २,५५ थानसिंह [सा०] १९, २०
भक्तामरमहास्तोत्र [ग्रन्थ] २० कुमारदास [कवि] १३ दण्डी [कवि] ६४
भक्तामरस्तोत्रवृत्ति [ग्रन्थ ] ५९,६० कुमारपालदेव [नृप] ५६ दाक्षिणात्य [नृप] ३५, ३६
भगीरथ [कवि] ६. कुलपति [कवि] १३ दानशाह [शाहिपुत्र] ६
भट्टबाण (बाणभह) [कवि] ६३,६४ कृष्णक्रीडित [काम्य] ६४ दिल्ली [नगरी] १३
| भाचार्य २९, ३.

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६८
भानुचन्द्रगणिचरित-परिशिष्ट-विशेषनामानुक्रमणिका
भट्टिस्वामी [कवि] ६४
लाभपुर [नगर] १०, १३, १८, २७, शेखूजी-शेपूजी [शाहिपुत्र] ६, १९, २० भम्भर [ग्राम] २४
२८, ३२, ३४
| शोभनस्तुतिटीका [ग्रन्थ] ५९ भरतार्द्ध [देश] ३
लाभविजय [मुनि, वाचक] ५७ शोभनाचार्य [सूरि] ५९ भर्तृहरि [कवि] ६३, ६४ लुम्पाक [मत] ११
श्यामपुरी [नगरी] ५६
श्रीनगर [नगर] २५, ३४ भानुकर [कवि] ६३, ६४
लाली [श्राविका] ४० भानुचन्द्र [उपा०, गणि, मुनि, वा०]
श्रीमाल [कुल] ३७ लेखलिखनपद्धति [ग्रन्थ ] ६६
लोलिम्ब, लोलिम्बराज [कवि] ६३, ६४ | श्रीपाल [कवि] ६३ २, १२, २५, २८, ३१, ३२, ३५,
श्रीहर्ष [कवि] ६४ ४१, ५३-५८, ६०-६६
वटपद् [नगर] ४१ भानु भट्ट [कवि] ६४ वर्द्धमानविद्या ३१
श्रुतिधरराम [कवि] ६४
पत्रिंशिका वृत्ति [ग्रन्थ] ५७ वसन्तराजविवृत्ति [ग्रन्थ] २, ५४ भारवि [कवि] ६३ भावचन्द्र [मुनि] ३१, ३२, ५६
पु (खु) इफहम-फहम- स्फहम [विरुद] वंकलावत [कवि] ६४ ।
५४, ५५, ६१-६३, ६५, ६६ वासवदत्ताचंपू,-विवरण [ग्रन्थ] ६१ भीडिभञ्जनपार्श्व [प्रासाद] ३७ वायट [गच्छ] ५७
सकलचन्द्र [उपा०,-वाचक] ११, ५५ भीम [ग्रन्थकार] ६३ भोज,-भोजदेव [ग्रन्थकार] ६३, ६४ विक्रमार्क [देशाधिप] ३९
संघपुर [ग्राम] ६० विजयतिलकसूरि ५५, ५७
सप्तपदार्थीटीका [ग्रन्थ] ६० मङ्गलवाद [ग्रन्थ] ६४, ६५
सप्तस्मरणटीका,-वृत्ति [ग्रन्थ] ६५ मदन [कवि] ६४
विजयदेवसूरि ४० मधुसूदनसरस्वती [कवि] ६४
समस्दीन २५ विजयसेनसूरि २८, ३७, ५५, ५६, ५७
सलेमशाहि ३९ मध्यमण्डल [देश] ३ विजयानन्दसूरि ५७
| साजय [दर्शन] ३० मयूर [कवि] ६४ विजिका [कवयित्री] ६३, ६४
सादुल्ला (मीर्या) [देशाधिप] ४० महामनुष्य [कवि] ६४ विद(दि)शा [नगरी] ६६
सारणेश्वर [तीर्थ] ५४ महाभाष्य [व्याकरण] ३३ विद्यापुर [नगर] ६०, ६६
सारस्वतव्याकरणवृत्ति [ग्रन्थ] २, ५५ महीशानपुर [नगर] ३९ विमलाचल-चलाद्रि [महातीर्थ]
| साहिबखान [देशाधिप] ८ माधवदास [अङ्गरक्षक] ४१
२४, ३५ ३७, ५३, ५८
सिद्धाद्रि [महातीर्थ] ५३, ५७, ५८ मालपुर [नगर] ४९, ५३ विविक्तनामसंग्रह [ग्रन्थ] ५६
सिद्धिचन्द्र [गणि, उपा०, वाचक] २, मीर्यासादुल्ला [ देशाधिप] ४० विवेकविलासटीका,-वृत्ति [ग्रन्थ] २,५७
३२-४२, ४४, ४९, ५३-५७-६६ मेघाभ्युदय [ग्रन्थ] ६४ वृद्धग्रस्तावोक्तिरत्नाकर [ग्रन्थ] ५९
सीरोही [नगर] ५४ मेदिनीद्रङ्ग [नगर] ४१ वृद्धभोज [नृपति] ६६
सुबन्धु [कवि] ६१ यागेश्वर [कवि] ६४ वेत्रवती [नदी] ६६
सुरत्राण [बादशाह ] १८, २८, २९, रघुपति [कवि] ६३, ६४ वेदान्ती [दर्शनी] ३०
४७, ४९, रङ्गचन्द्र [मुनि] ३४ वैद्यभानुपण्डित ६४
सूक्तिकल्पलता [ग्रन्थ] ६३, ६४ रत्नपञ्जाल [पर्वत] २५ व्यास [महर्षि] ६४
सूक्तिरत्नाकर [ग्रन्थ] ६३ ६४ रत्नपालकथानक [ग्रन्थ] ५३
शत्रुञ्जय [महातीर्थ] २, २५, ३८, सूक्तिसहस्र [ग्रन्थ] ६३, ६४ रत्नविजय गणि ५३
५३-५८, ६०, ६२
सूक्तिसुधा [ग्रन्थ] ६३, ६४ रत्ना [मुनि] ५३
शर्वदास [ग्रन्थकार] ६३, ६४ सूरचन्द्र [मुनि, उपाध्याय १२, ५४-५६ राजद्रङ्ग राजनगर [नगर] ८, ४१ शंखेश्वरपुर [तीर्थ] ६४
सूरति बंदर [नगर] ५३ राजधन्यपुर [नगर] २२ शाकटायन [वैयाकरण] ५६
सूर्यसहस्रनाम,- स्तोत्र [ग्रन्थ ] ५३, ५५, राजशेखर [कवि] ६३, ६४
शान्तिचन्द्र, [उपाध्याय] १०, १२,१४, ५८, ६०, ६१-६६ रामदास [महाराज] २९, ४१ शाहि [अकब्बर] ९, १०, १४-१७,
सोमेश्वर [कवि] ६४ रा [आ?] मेर [नगर] ३७
१९-२२, २५-३०, ३२-३५, ३८, सौराष्ट्र [ देश] १७, १८, २५, ३३, ३५ रिखु [सा०] ३७
४१, ४३, ४७, ४९
| स्थानसिंह [सा०] ९, २०, ३१ रुद्र [कवि] ६३, ६४
शाहिजात [शाहिपुत्र] २०, २१, हानर्षि [मुनि] ११, ५५, ५६ रुट [कवि] ६४ शाहि मुराद .
हीरसूरि, हीरविजयसूरि ७-९, १२, २१, रोहितास [दुर्ग] २७ शाहि सलेम ३८
२२,२५,२७,२८,३१-३३-५५,५७ लक्ष्मीधर [कवि] ६४
शेख (अबलफजल) [मन्त्री] ६, १३, हीराणंदजी [वाचक] ५४ लघुशान्तिस्तवटीका [ग्रन्थ] ६५ । १४,२१,२२,२४-२६, २८.३१,३५ हेमसूरि ५३, ६२
१, २२, २४-50] , १३, हीरा, २५, २७, २४ार

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