bhanuchandragani charit

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

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zrI siddhicandra-upAdhyAyaviracita bhAnucandragaNicarita *prakAzaka zrI jinazAsana ArAdhanA TrasTa

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zrI siddhicandra-upAdhyAyaviracita bhAnucandragaNicarita *prakAzaka / prApti sthAna * zrI jinazAsana ArAdhanA TrasTa zrI jinazAsana ArAdhanA TrasTa dukAna naM. 5, badrikezvara sosAyaTI, C/o. zrI caMdrakAMtabhAI saMghavI 82, netAjI subhASa roDa, marIna DrAiva, kanAsAno pADo, pATaNa, (u.gu.) I roDa, muMbaI-400 002. phona : (02766) 231603

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vijJaptikam.... ApanA karakamalamAM upasthita upAdhyAyazrI siddhacaMdragaNiviracita 'bhAnucandragaNicaritra'nA punarmudraNa prasaMge,AnaMda ane harSanI Urmi anubhavIe chIe...akabaranA vakhatamAM thayela zrI bhAnucaMdragaNinA prasaMgonuM cAra sargAtmaka atre kathana che...aitihAsika graMtha tathA kAvyApekSAe Anu mUlyAMkana che... jainasahityaparaMparAmAM sAhityaviSayaka ghaNo bhAga caritragraMtho kAvyAdimaya che....kAraNa dravyAnuyoganI pradhAnatA chatAM prabhUta janabhogya to dharmakathAnuyoga ja bane che...sarva jIvone dharma prati vALavAmAM A dharmakathAo, caritra graMtho ja prabaLa bhAga bhajave che ane e graMtho janasamUha sudhI pahoMce e ghaNI agatyanI bAbata banI rahe che. prastuta graMtha- saMpAdana zrI mohanalAla dalIcaMda desAI (B.A., L.L.B., eDavokeTa, hAikorTa, muMbaI) e karyu che. A uparAMta jaina gurjara kavio bhAga 1 thI 5, jaina sAhitya saMkSipta itihAsa Adi graMthonA teo lekhaka paNa che. A graMtha AjathI 62 varSa pUrve sIMdhI jaina graMthamAlA, amadAvAda kalakattA dvArA prakAzita thayela...Aje jUja mAtrAmA ja upalabdha thato A graMtha (AvatIkAle anupalabdha na banI jAya) evA ja eka umadA hetuthI punarmudrita thai rahyo che...A prasaMge pUrvasaMpAdaka ane pUrvaprakAzaka pratye kRtajJatAnI lAgaNI vyakta karIe chIe. .. 'jJAna-kriyAbhyAM mokSaH' mAM prathama jJAna mUkyuM . 'paDhamaM nANaM tao dayA' ityAdi zAstrapATho dvArA Thera Thera jJAnano apUrva mahimA gavAyo che. A jJAnano anuyoga prabhuvIra zAsananA aMtima AcArya duppasahasUri sudhI avicchinnapaNe vaheto rAkhavAnI javAbadArI ApaNA saunI che. ane e mATe ja AjathI 25 varSoM pUrve pa.pUAcArya bhagavaMta zrI hemacaMdrasUrijInI preraNA ane mArgadarzana heThaLa A kArya upADAyuM...adyAvadhi 265 thI adhika graMthonI 450/450 jeTalI nakalo jinazAsananA vividha jJAna bhaMDAromA bheTa apAya che. hajI paNa A kArya cAlu ja che. zrutadhiSThAyikA zrI sarasvatI devI amone A kAryamAM sahAyatA bakSe e ja abhyarthanA saha.... li... zrI jinazAsana ArAdhanA TrasTa TrasTIo caMdrakumAra bAbubhAi jarIvAlA lalitakumAra ratanacaMda koThArI puMDarikamAi aMbAlAla zAha

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gururAja ko sadA morI vaMdanA * divyarUpA * siddhAMtamahodadhi, suvizALagacchanirmAtA sva. pUjyapAd AcAryadeva zrImad vijayapremasUrIzvarajI mahArAjA vardhamAna taponidhi, gacchAdhipati sva. AcAryadeva zrImad vijayabhuvanabhAnusUrIzvarajI mahArAjA samatAsAgara, cAritraikaniSTha paMnyAsajI zrI padmavijayajI gaNivara *zubhAziSa * siddhAMtadivAkara paramagItArtha AcAryadeva zrImad vijayajayaghoSasUrIzvarajI mahArAjA *preraka-mArgadarzaka * vairAgyadezanAdakSa pa.pU. AcAryadeva zrImad vijayahemacaMdrasUri ma.

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bhAvapUrNa anumodanA zrI siddhicandra - upAdhyAya viracita "bhAnucandragaNicarita" nA prakAzanano saMpUrNa lAbha paramazAsanaprabhAvaka pUjyapAd AcAryadeva zrImad vijaya rAmacandrasUrIzvarajI mahArAjAnI divyakRpAthI "zrI tribhuvanatAraka tIrthAdhirAja cAturmAsa ArAdhaka samiti, pAlItANA" taraphathI jJAnanidhimAthI levAmAM Avela che. samitinA jJAnanidhinA A sadupayoganI bhUri bhUri anumodanA karIe chIe ! 889 li.. zrI jinazAsana ArAdhanA TrasTa (muMbaI) es&

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zrutasamuddhAraka bhANabAi nAnajI gaDA, muMbai. (pa.pU. gacchAdhipati AcAryadeva zrImadavijaya bhuvanabhAnusUrIzvarajI ma.sA. nA upadezathI) zeTha ANaMdajI kalyANajI, amadAvAda. zrI zAMtinagara zvetAMbara mUrtipUjaka jaina saMgha, amadAvAda. (pa.pU. tapasamrATa AcAryadeva zrImadavijaya himAMzusUri ma.sA.nI preraNAthI) zrI zrIpALanagara jaina upAzraya TrasTa, vAlakezvara, muMbai, (pa.pU. gacchAdhipati AcAryadeva zrImada vijaya rAmacaMdrasUri ma.sA. nI divyakRpA tathA pU. AcAryadeva zrImadvijaya mitrAnaMda sU. ma.sA. nI preraNAthI) zrI lAvaNya sosAyaTI zvetAMbara mUrtipUjaka jaina saMgha, amadAvAda. (pa.pU. paMnyAsajI zrI kulacaMdravijayajI gaNivaryanI preraNAthI) nayanabALA bAbubhAi sI. jarIvALA hA. caMdrakumAra, manISa, kalpaneza (pa.pU. munirAja zrI kalyANabodhi vijayajI ma.sA. nI preraNAthI) kezarabena ratanacaMda koThArI hA. lalitabhAi (pa.pU. gacchAdhipati AcAryadeva zrImada vijaya jayaghoSasUrIzvarajI mahArAjanI preraNAthI) 8. zrI zvetAMbara mUrtipUjaka tapagacchIya jaina pauSadhazALA TrasTa, dAdara, muMbai. zrI muluMDa zvetAMbara mUrtipUjaka jaina saMgha, muluMDa, muMbaDa. (AcAryadeva zrI hemacaMdrasari ma.sA. nI preraNAthI) 10. zrI zAMtAkrujha zve. mUrti. tapAgaccha saMgha, zAMtAkrujha, muMbai. (AcArya deva zrI hemacaMdrasUri ma.sA. nI preraNAthI) 11. zrI devakaraNa mULajIbhAi jaina derAsara peDhI, malADa (vesTa), muMbai. (pa.pU. munirAja zrI saMyamabodhi vi. ma.sA. nI preraNAthI). 12. saMghavI aMbAlAla ratanacaMda jaina dhArmika TrasTa, khaMbhAta. (pU.sA. zrI vasaMtaprabhAzrIjI ma. tathA pU.sA. zrI svayaMprabhAzrIjI ma. tathA pU.sA. zrI divyayazAzrIjI ma.nI preraNAthI mULIbenanI ArAdhanAnI anumodanArtha) 13. bAbu amIcaMda panAlAla AdIzvara jaina Tempala cerITebala TrasTa, vAlakezvara, muMbaI-400 006. (pU. munirAja zrI akSayabodhi vijayajI ma.sA. tathA pU. munirAja zrI mahAbodhivijayajI ma.sA. tathA pU. munirAjazrI hiraNyabodhivijayajI ma.sA.nI preraNAthI) 14. zrI zreyaskara aMdherI gujarAtI jaina saMgha, muMbai. (pU. muni zrI hemadarzana vi. ma. tathA pU. munizrI ramyaghoSa vi. ma. nI preraNAthI) 15. zrI jaina zvetAMbara mUrtipUjaka saMgha, maMgaLapArekhano khAMco, zAhapura, amadAvAda. (pa.pU. AcAryadeva zrI rucakacaMdrasUri ma. nI preraNAthI) 16. zrI pArzvanAtha zvetAMbara mUrtipUjaka jaina saMgha, saMghANI sTeTa, ghATakopara (vesTa), muMbai. (pU. kalyANabodhivi ma. nI preraNAthI) 2. zrI navajIvana sosAyaTI jaina saMgha, bombe senTrala, muMbai. (pU. munirAja zrI akSayabodhi vi. ma. nI preraNAthI) zrI ghATakopara jaina zvetAMbara mUrtipUjaka saMgha, ghATakopara (vesTa), muMbai (vairAgyadezanAdakSa pU.A. zrI hemacaMdrasUri ma.sA. nI preraNAthI) . 19. zrI kalyANajI sobhAgacaMda jaina peDhI piMDavADA (rAja.) (siddhAMtamahodadhi sva. AcArya zrI vijaya premasUrIzvarajI ma. nA saMyamajI vananI anumodanArthe.) 20. zrI AMbAvADI zvetAmbara mUrtipUjaka jaina saMgha, amadAvAda (pU. muni zrI kalyANabodhi vi. ma.nI preraNAthI) 21. zrI jaina zvetAmbara mUrtipUjaka saMgha, vAsaNA, amadAvAda. (pU. AcArya zrI nararatnasari ma. nA saMyamajIvananI anumodanArthe pUjya tapasvI ratna AcArya zrI himAMzusUrIzvarajI ma.sA.nI preraNAthI) 22. zrI premavardhaka ArAdhaka samiti, dharaNidhara, derAsara, pAlaDI, amadAvAda. (pU. gaNivarya zrI akSayabodhivijayajI ma. nI preraNAthI) . 23. zrI mahAvIra jaina zve. mUrtipUjaka saMgha, pAlaDI, amadAvAda, zeTha kezavalAla mULacaMda jaina upAzraya. (pa.pU. AcArya zrI rAjendrasUri mahArAjanI preraNAthI) 24. zrI mATuMgA jaina zvetA. mUrtipUjaka tapagaccha saMgha enDa ceriTIjha, mATuMgA, muMbai. 25. zrI jIvIta mahAvIrasvAmI jaina saMgha, nAMdiyA. (rAjasthAna) (pa. gaNivarya zrI akSayabodhivijayajI ma.sA. tathA munizrI mahAbo dhivijayajI ma.sA. nI praraNAthI) 26. zrI vizA ozavALa tapagaccha jaina saMgha, khaMbhAta. (vairAgyadazanAdakSa pa.pU. AcArya deva zrI hemacaMdrasUri ma.sA. nI preraNAthI) 27. zrI vimala nAtha jaina derAsara ArAdhaka saMgha, bANagaMgA, vAlakezvara, muMbaI-400 006. 28. zrI pAlitANA cAturmAsa ArAdhanA samiti. (parama pUjya vairAgya dezanAdarza AcArya deva zrImada vijaya hemacaMdrasarIzvarajI mahArAja sAhebanA saMvata 2053nA pAlitANA madhye

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cAturmAsa prasaMge thayela jJAnadravyanI UpajamAMthI) 29. zrI sImaMdhara jina ArAdhaka TrasTa, emaralDa epArTamenTa, aMdherI (i.), muMbai. (preraka munizrI netrAnaMdavijayajI) 30. zrI dharmanAtha popaTalAla hemacaMda jaina zvetAMbara mUrtipUjaka saMgha, jaina nagara, amadAvAda. 31. zrI kRSNanagara jaina zvetAmbara mUrtipUjaka saMgha, saijapura, amadAvAda. (pa.pU. AcArya vijaya hemacaMdrasUrIzvarajI ma.sA. nA kRSNana gara madhye saMvata 2052nA cAturmAsa nimitte pa.pU. munirAja zrI kalyANabodhivijaya ma.sA. nI preraNAthI) 32. zrI bAbubhAi sI. jarIvALA TrasTa, nijhAmapurA, vaDodarA-390 002. (preraka - muni zrI kalyANabodhi vijayajI ma.) 33. zrI goDI pArzvanAthajI Tempala TrasTa, punA. (pU. gacchAdhipati AcAryadeva zrImad vijaya jayaghoSasUrIzvarajI ma.sA. tathA pU. munirAja zrI mahAbodhivijayajI ma.sA. nI preraNAthI) 34. zrI zaMkhevara pArzvanAtha jaina zvetAmbara maMdira TrasTa, bhavAnI peTha, punA. (pU. munirAja zrI anaMtabodhi vijayajI ma.sA.nI preraNAthI) 35. zrI rAMdera roDa jaina saMgha, surata. (pa.paM.zrI akSayabodhi vijayajI ma.sA. nI preraNAthI) 36. zrI vetAmbara mUrtipUjaka tapAgaccha dAdara jaina pauSadhazALA TrasTa, ArAdhanA bhuvana, dAdara, muMbai. (muni zrI aparAjita vi. ma. nI preraNAthI) 37. zrI javAhara nagara jaina the, mUrti. saMgha, goregAma, muMbai. (pU.A. zrI rAjendrasUri ma.sA. nI preraNAthI) 38. zrI kanyAzALA jaina upAzraya, khaMbhAta. (pU.pravartinI. zrI raMjanazrIjI ma.sA., pU.pravartinI zrI iMdrazrIjI ma.sA. nA saMyamajIvananI anumodanArthe pa.pU. sA. zrI vinayaprabhAzrIjI ma.sA. tathA pa.pU.sA. zrI vasaMtaprabhAzrIjI ma.sA. tathA pa.pU. sAdhvIjI zrI svayaMprabhAzrIjI ma.sA. nI preraNAthI) . zrI mATuMgA jaina zvetAMbara mUrtipUjaka tapAgaccha saMgha enDa cerITIjha, mATuMgA, muMbai. (paMnyAsa pravara zrI jayasuMdaravijayajI gaNivaryanI preraNAthI) 40. zrI zaMkhezvara pArzvanAtha zve. mUrti. jaina saMgha, 60 phuTa roDa, ghATakopara (i.) (pU.paM. zrI varabodhivijayajI gaNivaryanI preraNAthI) 41. zrI AdinAtha zvetAmbara mUrtipUjaka jaina saMgha, navasArI. (pa.pU.A. zrI guNaratnasUri ma.nA ziSya pU. paMnyAsajI zrI puNyaratnavi jayajI gaNivaryanI tathA pU. paM. yazoratnavijayajI gaNivaryanI. 42. zrI koimbatura jaina zvetAMbara mUrtipUjaka saMgha, koimbatura. 43. zrI paMkaja sosAyaTI jaina saMgha TrasTa, pAlaDI, amadAvAda. (pa.pU.A. zrI bhuvanabhAnusUri ma.sA. nI gurumUrti pratiSThA prasaMge thayela AcArya-paMnyAsa-gaNi padArohaNa dikSA vagere nimitte thayela jJAnanidhimAMthI) 44. zrI mahAvIrasvAmI jaina zvetAMbara mUrtipUjaka derAsara, pAvApurI, khetavADI, muMbai. (preraka munizrI rAjapAlavijayajI tathA paM. zrI akSayabodhi vi. ma.) 45. zrI hIrasUrIzvarajI jagadaguru zvetAMbara mUrtipUjaka jaina saMgha TrasTa, malADa (pUrva), muMbai. 46. zrI pArzvanAtha zve. mUrti pUrNa jaina saMgha, saMghANI esTeTa, ghATakopara (vesTa), muMbai. (preraka gaNi zrI kalyANabodhivijayajI ma.) 47. zrI marIna DrAiva jaina ArAdhaka TrasTa (muMbai). 48. zrI sahasraphaNA pArzvanAtha jaina derAsara upAzraya TrasTa, bAbulanAtha muMbai. (gaNivarya aparAjita vijayajInA ziSya muni zrI sattvabhUSaNa vijayajInI preraNAthI) . 49. zrI govaliyA Teka jaina saMgha muMbai (pU. AcAryadevathI hemacaMdrasUri ma.nA ziSya gaNivarya zrI kalyANabodhi vijayajI ma. nI preraNAthI) 50. zrI dharmanAtha popaTalAla hemacaMda jaina zve. mU. pU. saMgha jaina nagara amadAvAda (pU. muni zrI satyasuMdara vi.nI preraNAthI) 51. ratanabena velajI gAlA parivAra, mulaMDa muMbaI (muni zrI ratnabodhi vi.nI preraNAthI) 52. zrI vimala nAtha jaina derAsara ArAdhaka saMgha bANagaMgA, vAlakevara, muMbai-6. (preraka - pU.A. hemacaMdrasUri ma.) 53. zrI vADIlAla sArAbhAi derAsara TrasTa, prArthanA samAja, muMbai (mani zrI rAjapAlavijayajI tathA paMnyAsajI zrI akSayabodhivija yajI gaNi) 54. zrI prInsesa sTrITa, luhAra cAla jaina saMgha (preraka-gaNi kalyANabodhi vi.ma.) 55. zrIdharmazAMti ceriTebala TrasTa, kAMdIvalI (i). (preraka : pU. munizrI rAjapAlavijayajI ma.sA.,pU.paM.zrI akSayabodhivijayajI ma.sA.) 56. pU.sA. zrI suryayazAzrIjI ma., tathA pU. sA. zrI suzIlayazAzrIjI ma. nA pArlA isTamAM thayela cAturmAsanI aavkmaaNthii| 57. zrI premavardhaka devAsa zvetAmbara mUrtipUjaka jaina saMgha, devAsa (amadAvAda) /

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is in x j wgva zrI jinazAsana ArAdhanA TrasTa-muMbai dvArA prakAzita thayelA graMthonI sUci jIvavicAra prakaraNa saTIka daMDaka prakaraNa|45. upadeza ratnAkara 89. upamiti bhava prapaMca kathA bhAga-1 nyAyasaMgraha saTIka 46. zrI vimalanAtha caritra dharmabindu saTIka dharmasaMgraha saTIka bhIga-1 47. subodhA sAmAcAri 91. prazamarati saTIka dharmasaMgraha saTIka bhAga-2 48. zAMtinAtha caritra graMtha mArgaNAdvAra vivaraNa dharmasaMgraha saTIka bhAga-3 49. navapada prakaraNa saTIka bhAga-1 karmasiddhi . jIvasamAsa TIkAnuvAda. navapada pkaraNa saTIka bhAga-2 94. jaMbusvAmI caritra anuvAda jaMbudvIpa saMgrahaNI saTIka zrAddha prakaraNa vRtti . caityavaMdana bhASya sAnuvAda syAdvAdamaMjarI sAnuvAda 54. vijayaprazasti bhASya 96. guNavarmA caritra sAnuvAda 9. saMkSepa samArAditya kevaLI caritra (vijayasenasUri caritra) 97. savAso doDhaso gAthA stavano 10. bRhatkSetrasamAsa saTIka 55. kumArapALa mahAkAvya saTIka . dvAtriMzaddhAtriMzikA 11. bRhat saMgrahaNI saTIka (prAkRtadvayAzraya) 99. kathAkoSa 12. bRhat saMgrahaNI saTIka 56. dharmaratna prakaraNa saTIka bhAga-1 100. jaina tIrtha darzana 13. ceiyavaMdaNa mahAbhAsa 57. dharmaratna prakaraNa saTIka bhAga-2 101. jaina kathA saMgraha bhAga-1 14. nayopadeza saTIka 58. upadeza pada bhAga-1 102. jaina kathA saMgraha bhAga-2 15. puSpamALA (mULa ane anuvAda) upadeza pada bhAga-2 |103. jaina kathA saMgraha bhAga-3 16. mahAvIra cariyaM 60. zrAddhadinakRtya bhAga-1 104. rayaNasehara nivakahA saTIka 17. 'mallinAtha caritra 21. zrAddhadinakRtya bhAga-2 105. AraMbhasiddhi 18. vAsupUjya caritra 12. pArzvanAtha caritra 106. neminAtha caritra gadya 19. zAMtasudhArasa saTIka 13. vicAra ratnAkara | 107. mohonmulanam (vAdasthAnam) zrAddhaguNa vivaraNa 64. upadeza saptatikA |108. zrI bhuvanabhAnu kevalI caritra (anuvAda) 21. tatvajJAna taraMgiNI 65. devendra narakendra prakaraNa 109. zrI caMdraprabhasvAmI caritra (anuvAda) 22. triSaSThizalAkApuruSa caritra parva 3/4 66. puSpa prakaraNa mALA 110. ApaNA jJAnamaMdiro 23. triSaSThizalAkApuruSa caritra parva 5/6 . gurvAvalI 111. pramAlakSaNa aSTasahasrI tAtparya vivaraNa puSpa prakaraNa mAlA 112. AcAra pradIpa 25. yuktiprabodha neminAtha mahAkAvya 113. vividha praznottara 26. vizeSaNavatIvaMdanapratikramaNa avacUrI pAMDava caritra bhAga-1 114. AcAropadeza anuvAda 27. pravrajyA vidhAna kulaka saTIka pAMDava caritra bhAga-2 115. paTTAvalI samuccaya bhAga-1 28. caityavaMdana bhASya (saMghAcAra bhASya saTIka)|72. pArzvanAtha caritra gadya 116. paTTAvalI samuccaya bhAga-2 29. vardhamAnadezanA padya (bhAga-1 chAyA sAthe)|73. hIra praznottarANi 117. ratnAkarAvatArikA anuvAda bhAga-1 30. vardhamAnadezanA padya (bhAga-2 chAyA saathe)| 74. dharmavidhi prakaraNa |118. ratnAkarAvatArikA anuvAda bhAga-2 31. vyavahAra zuddhi prakAza 75. supArzvanAtha caritra bhAga-1 |119. caityavaMdana covIsI tathA 32. anekAnta vyavasthA prakaraNa 76. devadharma parIkSAdi graMtho praznottara ciMtAmaNI 33. prakaraNa saMdoha 77. supArzvanAtha caritra bhAga 2-3 | 120. dAnaprakAza (anuvAda) 34. utpAdAdisiddhi prakaraNa sTIka 78. prakaraNatrayI 121. kalyANamaMdira laghuzAMti saTIka 35. abhidhAna vyutpatti prakriyA koza bhAga-1 samatAzataka (sAnuvAda) 122. upadeza saptatikA (TIkAnuvAda) pustaka 36. abhidhAna vyutpatti prakriyA koza bhAga-2 |80. upadezamALA-puSpamALA 123. pratikramaNa hetu (pustaka) 37. praznottara ratnAkara (senaprazna). 81. pRthvIcaMdra caritra 124. jaina kumArasaMbhava mahAkAvya 38. saMbodhasaptati saTIka . upadezamALA 125. devacaMdra stavanAvali / 39. paMcavastu saTIka pAiyalacchI nAmamAlA 126. AnaMdakAvya mahodadhi bhAga-1 40. zrI jaMbusvAmI caritra doDhaso savAso gAthAnA stavano 127. zrI paryaMta ArAdhanA sUtra 41. zrI samyakatva saptati saTIka dvivarNa ratnamAlA (avacUrI anuvAda sAthe) 42. guru guNa SaTatriMzatSaTatrizikA saTIka |86. zAlibhadra caritra 128. jinavANI (tulanAtmakadarzana vicAra) 43. stotra ratnAkara anaMtanAtha caritra pUjASTaka 129. praznottara pradIpa graMtha 44. upadeza ratnAkara |88. karmagraMtha avacUrI |130. prAcIna koNa zvetAmbara ke digambara ? 24. 71. 19. 5. paNa

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(gujarAtI) 131. jaMbUdvIpa samAsa (anuvAda) 132. sumati caritra (anuvAda) 133. tattvAmRta (anuvAda) 134. triSaSTizalAkApuruSa caritra parva 2 135. triSaSTizalAkApuraSa caritra parva- 1 136. jaina kathA saMgraha bhAga-4 (pratAkAra saMskRta ) 177. rAjaprazrIya 137. jaina kathA saMgraha bhAga - 5 138. jaina kyA saMgraha bhAga-6 139. jaina dharma bhakti kaMcanamAlA (sAnuvAda) 140. jaina dharma bhaktiM kaMcanamALA (sAnuvAda) bhAga-2 141 zrImokSapada sopAna (cauda guNasthAnakanuM svarupa) 142. ratnazekhara ratnavatI kathA 152. naMdisUtra (mULa) 153. nadisUtra saTIka (bIjI AvRtti) 154. naMdisUtra cUrNi saTIka 155. anuyoga dvAra saTIka 156. dazavekAlika saTIka 157 dazavaikAlika saTIka 158 aughaniyukti saTIka 159. piMDaniyukti 171 uttarAdhyayana saTIka bhAga-2 172. uttarAdhyayana saTIka bhAga-3 173 jaMbudvIpa prajJapti bhAga-1 174 jaMbudvIpa prajJapti bhAga-2 175 jIvAjIvAbhigama sUtra bhAga-1 176. jIvAjIvAbhigama sUtra bhAga - 2 (parvatithi mAhAtmya para) 143 SaSTizatakam (sAnuvAda) 144 namaskAra mahAmaMtra (nibaMdha) 145. jaina gotra saMgraha (prAcIna jaina itihAsa sahita) 146. nayamArgadarzana yAne sAtanayanuM svarUpa 147. mahopAdhyAya zrI vIravijayajI mahArAjanuM caritra 148. mukti mArgadarzana yAne dharmaprAmtinA hetuo 194 149 cetodUtam 150 mUrtimaMDana praznottara 151. piMDavizuddhi anuvAda 160 Avazyaka sUtranI TIkA bhAga-1 161. Avazyaka sUtranI TIkA bhAga-2 162. Avazyaka sUtranI TIkA bhAga-3 163. Avazyaka sUcanI TIkA bhAga-4 164 Avazyaka sUtranI TIkA bhAga-1 165. Avazyaka sUtranI TIkA bhAga-2 166. Avazyaka sUtranI TIkA bhAga-3 167 Avazyaka sUtranI dIpikA bhAga-1 168. Avazyaka sUtranI dIpikA mAga-2 169 Avazyaka sUtranI dIpikA mAga-3 170 uttarAdhyayana saTIka bhAga-1 178. AcArAMga dIpikA 179. bhagavatI sUtra bhAga - 1 180 bhagavatI sUtra bhAga-2 181. bhagavatI sUtra bhAga - 3 182. pannavaNA sUtra saTIka bhAga-1 183 pannavaNA sUtra saTIka bhAga-2 184 RSibhASitasUtra 185. hAribhadrIya Avazyaka TIppaNaka 186. sUryaprajJapti saTIka 187 AcArAMga dIpikA bhAga-1 188. sUtrakRtAMga dIpikA 189 ThANAMga saTIka bhAga-1 ThANAMga saTIka bhAga-2 190 191 192. 193 anuyogadvAra mULa samavAyAMga saTIka AcArAMga dIpikA mAga- 2 sUtrakRtAMga saTIka bhAga-1 195 sUtrakRtAMga saTIka bhAga-2 196. bhagavatI sUtra 197. kalpasUtra pradIpikA 198. kalpasUtra kaumudi 199 AnaMda kAvya mahodadhi bhAga-3 200 zrI 'zrutajJAna amIdhArA 201. uttarAdhyayana sUtra- mULa 202. upadhAna vidhi 203 virasvAdhyAya bhAga-1 204 hIrasvAdhyAya bhAga-2 205. caityavaMdanAdi bhASyatrayI (vivecana ) 206. bhojaprabaMdha 207 zrI vastupAla caritra (bhASAntara) 208. zrI yogabiMdu saTIka 209. guru guNa ratnAkara kAvyam 210. jagadaguru kAvyam 211. yogadraSTisamuccaya (anuvAda) 212. jaina jyotigraMtha saMgraha 213 pramANa paribhASA 214. prameza ratnakoSa 215 jaina stotra saMgraha bhAga-2 216. zrI yogadraSTisamuccaya (bhAvAnuvAda) 217. navasmaraNa ( iMglIza sArtha sAnuvAda) 218. ATha draSTinI sajjhAya 219 AgamasAra (devacaMdrajI) 220. nayacakrasAra (devacaMdrajI) 221. guruguNaSaTatrizikA (devacaMdrajI ) 222. paMcakarmagraMtha (devacaMdrajI) 223. vicArasAra (devacaMdrajI) 224 zrI paryuSaNa parvAdika pavanI kathAo 225. vimaLa maMtrIno rAsa 226. bRhat saMgrahaNI aMtargata yaMtrono saMgraha 227. damayaMtI caritra 228. bRhatsaMgrahaNI yaMtra 229. jaina stotra saMgraha 230 zrIyazodhara ca 231. zrIcaMdravIrazubhAdi kathA catuSTayam 232. vijayAnaMda abhyudayam mahAkAvya. 233. jainadharmavarastotra godhUlikArya sabhAyamatkAreti kRtitritayam 234. anekArtharatnamaMjUSA 235. siripAsanAhayariyaM 236. samyakatva kaumudI (bhASAMtara) 237. vimalanAtha caritra (sAnuvAda) 238. jaina kathA ratnakoSa bhAga 1 (anuvAda) jaina kathA ratnakoSa bhAga 2 (anuvAda) jaina kathA ratnakoSa bhAga 3 (anuvAda) 241 zatruMjaya tIrthoddhAra (anuvAda) 242. jaina stotra tathA stavana saMgraha sAthai 239 240 243 vastupAla caritra 244 siddhaprAnRta saTIka 245. suktamukatAvalI 246 nalAyanam (kuberapurANam) 247. baMdhahetUdayatribhaMgI prakaraNAdi 248 dharmaparIkSA 249. AgamIya sUkatAvalyAdi 250 jaina tatvasAra saTIka 251 nyAyasiddhAMta muktAvalI ( prabhATIkA ) 252. haimadhAtupATha 253. navIna pUjA saMgraha 254 siddhacakrArAdhana vidhi vi. saMgraha 255. pramANanayatatvAlokAlaMkAra (sAva . ) 256. tatvArthAdhigama sUtra (gujarAtI) 257 vicAra saptatikA saTIka + vicAra paMcAzikA saTIka 258. adhyAtmasAra saTIka 259. lIlAvatI gaNita

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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 Islam 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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BHANUCANDRA CARITRA "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 Ulemas. 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 Islam. 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 Ibadatkhana 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, Siura, Charvak, Nazarene, Jew, Satr (Satran), Zoroastrian and others enjoyed exquisite pleasure." (Akbarnama 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'vetambaras as Sewra while taking brief notices of nine schools-Nyaya, Valdesika, Mimansa, Vedants, Sankhys, Patanjala (Yoga), Jalna, Bauddha, Nastika (Charvaka)-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'ewra, 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 (Tanasukh ), 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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BHANUCANDRA CARITRA 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 "Sewras" used by Abul Fazl, and the term "Samanis" in Badaoni's work, refer to the monks and members of the Jaina Svetambara sect. The Jaina monks, thus played a prominent part in the discussions and debates at the Ibadatkhana, 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 Suri or the Jainas at the Court of Akbar," which was published in Jaina S'asana, Divali 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" (Bhandarkar'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'ramana" 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 Behar; and in 1575 A. D., his mighty hand descended over Orissa. According to Badaoni, "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 Sur, Bijai Sen Sur, and Bhanchand; they are no others than Hira-Vijaya Sari, Vijaya-Sena Suri, 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 Suri. After his return from Kabul in 1582 A. D. Akbar heard that there was in Gujarat a Jaina Monk, named Hira-Vijaya Suri, 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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BHANUCANDRA CARITRA contact with such learned and holy persons, he sent two Mewrasto Ahmedabad, with a firman, ordering Sahebkhan', the governor of Gujarato, to ask the monk to proceed towards his Court. Sahibkhan informed the leading Jainas of Ahmedabad of this imperial invitation. A deputation of Jainas waited upon the Acarya at Gandhar. He readily accepted the invitation thinking that much good might come out of his visit to the emperor. In a short time he reached Ahmedabad where he was received by Sahibkhan 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 Ahmedabad, he started on foot towards Agra, visiting village after village, and town after town on his way, preaching the gospel of Lord Mahavira to the people. On his reaching Agra, he was accorded a royal reception. It was Abul Fazl who escorted the Acarya to his palace. A discussion took place between the two, specially on the questions of resurrection and redemption. Hira-Vijaya Suri 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 Acarya 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 Mewras-Mewrahs are natives of Mowat 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. Sahibkhan-Shihab Khan (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 Sarkars were of Ahmedabad, Pattan North, Nadot (Nandod ) North, Baroda South, Bahroch (Broach) South, Champaner, 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 Acarya 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 Thansing. A library was opened at Agra and all these books were placed there under the charge of Thansing. After the monsoon of 1582 A. D. the Emperor had another audience with the Acarya 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 Paryusana. 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 Damara, 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 Asadba) the title Jagadguru (World Precepter) was conferred upon the Acarya. In celebration of this auspicious occasion, birds encaged on the banks of Damara were set free. In conformity with the wishes of 7 i. e. from the 10th of the dark half of Sravana to the 6th of the bright half of Bhadrapada (while 8 days of Paryusana begin from the 12th of Sravana Vadi and end on the 4th of Bhadrapada Sudi with Svetam bara Jainas). 8 Damara-Dabar apparently should be Dair, 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 Sayurghal 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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BIANUCANDRA CARITRA the emperor, the title "Upadhyaya" was conferred upon santicandra. The Suri passed the monsoons of 1584, 1585 and 1586 A. D. at Agra, Abhiramabad (Ibrahimabad-then about 12 miles from Fatehpur Sikri and not Allahabad as wrongly supposed by some) and Agra respectively. Then he left Agra for Gujarat, leaving santicandra at the Court. (The details given above are extracted from Hira-Saubhagya-Maha-Kavya. Readers desirous of having a full account should consult that work, - Jagadguru Kavya and Krpa-Rasa-Kosa all in Sanskrit; other sources of information are Hiravijaya Rasa (in Gujarati) by Rsabhadasa, 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 Adinatha templomo), and at Vairat (Bairat) in Jaipur State inscribed in Saka 1509-A.D. 1587 (No. 379 Jinavijaya II). 2. S'anticandra Upadhyaya. Santicandra is the author of a panegyric on the Emperor. The work is composed in Sanskrit, and is entitled Krpa-rasa-Kosa (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 Santicandra started for Gujarat in 1587 A. D., the Emperor issued firmans prohibiting the slaughter of animals, and proclaiming the abolition of the Jazia 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 Paryusana, 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 Safa 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-Saubhagya-Mahakavya : zrImat paryupaNAdinA ravimitAH sarve ravervAsarAH sophIyAnadinA apIdadivasAH saMkrAntivasrAH punaH / mAsaH svIyajanedinAzca mihirasyAnye'pi bhUmIndunA hindumlecchamahIpu tena vihitAH kaarunnypnnyaapnnaaH||273|| tena navarojadivasAstanujajanU rajavamAsa divasAzca / vihitA amArisahitAH salatAstaravo ghaneneva // 274 /

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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 ". Santicandra went to Gujarat, leaving Bhanucandra in his place. 3. Bhanucandra. Bhanucandra and his pupil Siddhicandra continued to stay at Court during the remaining part of Akbar's life and during the rule of Jahangir also. Bhanucandra had accompanied Akbar to Kasmir. While the Emperor was strolling on the banks of the lake named Jayanal Lanka, 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 firman was issued making grant of the Hill to Hira-Vijaya Suri, and it was despatched to him in 1592 A. D. A detailed account of Bhanucandra 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 Bhanucandra. A handsome youth and a great scholar of Sanskrit and Persian, he made a profound impression upon Akbar. He performed 108 avadhanas (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 Suri. During the monsoon of 1592 A. D. (S. Y. 1649 Hindi Hira-Vijaya Suri was residing at Radhanpur. It was there that he received the imperial firman making him the grant of Mount Satrunjaya. He also received an imperial call from Lahore, to send his pupil Vijaya-Sena Suri 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 Margasirga S'ukla 3rd S. Y. 1649 (Monday 27th November 1592 A.D.) started for Lahore and reached it on the 12th day of the bright half of Jyestha S. Y. 1650, (Thursday, 31st May 1593 A.D.). One of his pupils, Nandivijaya by name, performed eight avadhanas-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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BHANUCANDRA CARITRA Some non-Jainas told Akbar that the Jainas did not believe in God. Upon this, the Emperor requested Vijaya-Sena Suri to hold a debate at his Court with the learned brahmins, 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 Brahmins once for all. On another occasion the Suri 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 firmans prohibiting all these things. At the instance of the Emperor, the Suri conferred the title "Upadhyaya" upon Bhanucandra. On this occasion, Abul Fazl yuvo 600 Rupees and 108 horses in charity. Pleased with Suri's ability to score success over Brahmins in the debates at the Court, the Emperor conferred on him the title .Savai Hiravijaya Suri' (i. e. in a way superior to even his master Hira-Vijaya Suri). He spent two monsoons at Lahore. When he departed for Gujarat, imperial firmans about the prohibition of animal-slaughter, confiscation of property, and the capture of prisoners as stated above were presented to him. He started for Gujarat in 1596 A. D. By the end of that year, Hira-Vijaya Suri died at Una in Kathiawar. [A detailed account of Vijaya Sena Suri will be found in :- Vijaya-prasasti Kavya a work in Sanskrit which is virtually his biography; 6th Chapter of VijayadevoSuri-Mahatmyam; 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 Svetambara Trupa Gancelu und luiled from Gujurat. For thom the readers uro roforred to C's article Hiravijaya Suri 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 Svetambara Kharatara Gaccha. His name was Jinacandra Suri. 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 Manasinha at some length below. 6-7. Jina-candra Suri and Jina-siniha Suri. In 1591 A. D. Akbar was at Lahore. There he heard that Jinacandra Suri 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 firman pas given to him inviting the holy man to the Court. The Suri received the firman at Cambay. He immediately started. At Jalor, he passed the monsoon. In Magsar of S. Y. 1648, (November 1591 A. D.) he started for Lahore and reached it on the 12th day of the bright half of Fagan 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 Suri 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 Suri'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 Suri passed the monsoon at Labore. Seeing that the Emperor respected him highly, the people called him "Bade Guru" (Great teacher). One day the Suri heard that the temples near Dwarka were demolished by Navarang Khan." He thereupon requested the Emperor to protect all the Jaina temples. Akbar is alleged to have issued a firman 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 Khan i. e. Khan-i-Azam alias Mirza Ajiz Kokah (Ilahi 36 i. e. 1592 A. D. S. Y. 1649 Hindi). Before starting on his expedition to Kasmir, the Emperor called the Acarya and had his "dharmalabha" (religious blessings ). At that time he issued a firman prohibiting slaughter of animals for further 7 days from Asadha S'ukla 9th to 15th. It was despatched to all his 11 Subahs (Governors). At the request of Akbar, Manasimha, a favourite disciple of Acarya, with Dungara (Harsavisala) and others of his pupils accompanied him to Kasmir, so that he might have religious talks whenever he so desired. It was at the instance of Manasimha, that Akbar prohibited fishing in all the lakes of Kasmir. After the death of the ruler of Kasmir, it was resubjugated. Akbar returned to Lahore ( 29th December 1592 A. D.; S. Y. 1649 Pausa Sudi 6th Friday). Akbar then conferred the title " Yuga-Pradhana" (Supreme in the Age) on Jinacandra Suri, and the title " Acarya" on Manasimha, whose name was changed to Jinasimha Suri. The occasion was celebrated with great eclat on Fagan 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 Lahore animal-slaughter was prohibited on the day of the festival. (From Karmacandra Vamsa Prabandha & Sanskrit poem composed by Jayasoma Upadhyaya at Lahore in S. Y. 1650, Vijaya-dasami (Tuesday 12 Navrangkhan-was a son of Kutbuddin Muhammad Khan. When Akbar left Ahmodabad in charge of Khan-i-Azam, Navrang Khan was commissioned to go forward to Khambhavat 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 Badaoni 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 Ahmedabad Mirza Aziz Kokaltash 1588 to 1592 A. D.) at once sont Navrang Khan and others (other commanders Mirat-i-Ahmadi) with an army in pursuit. On reaching Jagat (thes) commanders took the place and established & mosque. Mirat-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 Gujarat p. 272). Jagat was also called Dwarki (Aine Ak. Vol. II, p. 248).

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BHANUCANDRA CARITRA 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 Suri 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 Suri and to Jinacandra Suri, prohibiting the slaughter of animal and flesh-eating during the 12 days including Paryusana, and during the seven days from Asadha S'ukla 9th to 15th ("Sarasvati", June, 1912, a Hindi monthly). (For a detailed account see Nahtas' Hindi book entitled 'Yugapradhana Sri 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 Suri:-"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-Kavya Ch. 14, Verses 91 to 94). 9. Nandivijaya. Nandivijaya was a pupil of Vijayasena Suri, 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 Suri 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 Kasmir, on Thursday 10th August 1592 A. D. and encamped outside the City, in the garden of Raja Sri Ramadasa. A Court was held there, which was attended by prince Salim, several vassal kings, learned brahmins and pandits. Jinacandra Suri, 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 "Astalaksi". 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 Gunavinaya were invested with the title of Upadhyaya when the title of Yugapradhana was granted to Jinacandra Suri by Akbar as stated above. For Samayasundara see my Gujarati essay on him read at Bhavnagar Gujarati Sahitya Parisad published in Jaina Sahitya Samsodhaka Vol. II, Nos. 3 and 4 p. 21 and see also Ananda-Kavya-Mahodadhi Vol. VIII; and further vide my Short History of Jaina Literature' paras 847 and 86 4. The above work Asta-laksi alias Anekartha-Ratna-Manjusa is printed and published in Seth Devchand L. Jaina Pustakoddhara Fund Series. No. 81. 14 From Samayasundara's own version in the same book :- 'saMvati 1649 pramite zrAvaNazukla 13 dine saMdhyAyAM kazmIradezavijayamuddizya zrIrAjazrIrAmadAsavATikAyAM kRtaprathamaprayANena zrIakabarapAtazAhinA jalAladInena abhijAtasAhijAtazrIsilemasuratrANasAmantamaNDalikarAjarAjivirAjitasabhAyAM anekavidhavaiyAkaraNa-tArkika-vidvattamabhaTTasamakSaM asmadguruvarAn [yugapradhAna ] kharatara-bhaTTArakazrIjinacandrasUrIzvarAn AcAryazrIjinasiMhasUripramukhakRtamukhasumukhaziSyavAtasaparikarAn asamAnasanmAnabahudAnapUrva samAhUyAyamaSTalakSArthI prantho matpArthAd vAcayAMcave'vakreNa cetasA / tatastadarthazravaNasamutpannaprabhUtanUtanapramodAtirekeNa saMjAtacittacamatkAreNa bahuprakAreNa zrIsAhinA bahuprazaMsApUrva paThatAM pAvyatAM sarvatra vistAryatAM siddhirastu' ityuktvA ca khahastena gRhItvA etat pustakaM mama haste dattvA pramANIkRto'yaM prnthH| ataH sopayogitvAta zrIsAhimapi samuddizyArthamAha-rAjA zrI akabbaraH no'smabhyaM saukhyaM sukhaM dadate prjaanaamiti| 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 Akbarnama puts dates of July 1592 A, D, for Akbar's expedition & halt at Ram bari as under: "On 24th (Tir), 4th July 1592 H. M. set off to Kashmir and his first stage was this game garden (of Ram Das called Ram bari). 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 Shah and the Shahzadi 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 Ram bari". Ibid p. 943. V. Smith correctly places Akbar's start for Kas'mir in August 1592 and that bears ont Samayasundara's date of 10-8-1592 for Akbar's halt at Rambari.

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BHANUCANDRA CARITRA 11. Harsasara. 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-Pradhana" on Jinacandra Suri, and the title " Acarya" n Manasimha at Lahore. Both these also were members of the Kharatara Gaccha. 13. Sadhukirti. In the presence of many learned men at the Court of Akbar, Sadhukirti vanquished a proud disputant, in a debate held on the subject of a Jaina religious ceremony, called "Pausadba". 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 Tapa 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 Hiravijaya Suri, Vijayasena Suri and Bhanucandra Upadhyaya. All the three were members of the Tapa Gaccha. From S. Y. 1639 onwards some Jaina teachers or others stayed at his Court. Hiravijaya Suri 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 Balavabodha by his papil Sivanidhana a copy of which is in Bikaner Brhat Jnana Bhandara : zrImadakabbarasAhermilanAd vistiirnnvrnnkiirtibhrH| vAkpativad gururiha sakriyamukhyo hrsssaargnniH|| 16 Vide verses in the colophon of Khanda-pras'asti Kavya Vsttii, composed in 8. Y. 1641, by his papil, Gupavinaya (No. 1182, Catalogue of Sanskrit and Prakrit Manuscripts, R. A. Society, by Prof. Velankar). . Gunavinaya 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 AviSkRtya ca nityapauSadhavidhAnetyakSaraM jhAgame "vAdIndra" virudaM nRpAdacirAcheme samaM kovidaiH|| - 47th - Verse of the colophon of CITAR TEYTOTIT alias france composed in S. Y. 1680 by Sadhukirti's pupil Sadhusundara (Pet. 5th report. 166-160).

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INTRODUCTION. 15 Pinheiro, a Portuguese priest, stated in a letter from Lahore 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 Gujarat. 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 Suri, Vijaya Sena Suri, and Bhanucandra Upadhyaya. 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 Svetambara sect, by gleaning information from the various learned men of that community, especially from Hira Vijaya Suri*. 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 Bhandarkar Com. Vol. pp. 275 and 276). * Rather from Bhanucandra Upadhyaya. - 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, Jodhbai, 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 Padsah Gazi," 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 (Svetambara 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 Sewras 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 Sewras who have no shame or modesty. All kinds of strife and audacity are perpetrated by them, I, therefore, ordered that the Sewras should be expelled, and I circulated firmans to the effect that wherever there were Sewras in my empire, they should be turned out" (Tuzuki-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 Suri 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 (Chanasma). At this stage, news came to me that Man Singh Sewra surrendered his soul to the lords of hell. The account of this in brief is that, the Sewras 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 Banyans regard them as their pirs and teachers, and even worship them. There are two sects of Sewras; one is called Pata (Tapa) and the other Kanthal-Kartal (Kharatara). Man Singh was the head of the latter, and Bal Chand (Bhanchand) was the head of the Patas (Tapas). Both of them used to attend upon H. M. Akbar. When he died and Khusrau fled, and I pursued him, Ray Singh Bhurtiya, 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 (Ray 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, Man Singh in the course of three or four months, was struck with leprosy (juzam), 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 BHANUCANDRA 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." (Tuzuk-i-Jahangiri or Memoirs of Jahangir 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. Mana 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 Medata (Merta) on the 13th day of dark half of Paosa 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 Mana Simha. During his reign many Jaina idols were consecrated and installed in temples and in the inscriptions of some of them the name of Patasaha Jahangira 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 Vaisakha Sudi 3 Saturday and a footnote on p. 131, Nabar II.) It may be that the views expressed in the memoirs may not be of Jahangir 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 Intikhab-i-Jahangir-shahi writes "One day at Ahmedabad it was reported that many of the infidel and superstitious sect of the Seoras (Jains) of Gujarat 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. Seora is a 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 Jahangir 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 Seoras 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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BHANUCANDRA CARITRA 3-4 Jinacandra Suri and Jinasinha Suri. We have already noted what part they played at the court of Akbar. During Jahangir's reign when he issued a firman banishing all Jaina priests, Jinacandra Suri was passing his monsoon at Patan (S. Y. 1668). It is said that when the Suri heard about the firman, he forthwith sped towards Agra and had an audience with the emperor there, (S. Y. 1669) with the result that the firman was cancelled. The Suri passed the monsoon of that year at Agra. The next monsoon he stayed at Bilada, where he breathed his last. ( Asvin Vadi 2nd S. Y. 1670 Hindi i. e. Sunday 22nd August 1613 A. D.). . Jinasimha Suri (Manasimha) was his successor. It is said that he was also invested with the title "Yuga-pradhana" at the instance of Jahangir. The bestowal ceremony was performed by his agent Makrabkhan. The Suri died at Medta on the 13th of Posa (dark half), 1674 S. Y. while on his way to see the Emperor who had invited him to his court. When Jahangir heard of his death, he is alleged to have penned lines about him in Tuzuki-Jahangiri, as already mentioned which bespeak what was his inner motive and why he welcomed his death. 5-8 Vivekaharsa,Paramananda, Mahananda and Udayaharsa. They were pupils of Vijayasena Suri, Vijayadeva Suri, and Nandivijaya-bearing the title, "Khus-faham". In compliance with their request, a firman was issued on 26th of Farvardin 5th year (1610 A. D.), prohibiting animal-slaughter during the 12 days of Paryusana. All the four were members of the Svetambara Tapa Gaccha. (For the text of the firman, vide Appendix ). 9 Vijayadeva Suri. While Jahangir 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, Maharaj Sri Ramraj, Khan Khani, Navarang Khan and others. He also made the king of Cutsh, Bharmal (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 Agra on 8. Y. 1667 Magha 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 firmans given by the Emperor Jahangir wore announced by him in the open Court in the presence of (Raja ) Ramadasa 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 Suri at Devkapatan (in Kathiawar ) dated Monday Kartika 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:-Mandavgadh. "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 firman requesting the Acarya to present himself at the Court. The Acarya was then passing the monsoon at Cambay. When he received the firman, 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 Tapa Gaccha to whom he belonged, was founded by a very austere Jaina High Priest. It was named Tapa from "tapas" meaning austerities. He also said that he was a member of that Gaccha, The Emperor, highly impressed by the Suri, 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 Suri, several other incidents took place, in which some part was played by Nemisagara 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 Upadhyaya. At the invitation of Vijayadeva Suri, Nemisagara started from Radhanpur and reached Mandu to join the Suri. 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 Sagara 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 Suri and Nemisagara 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. Nemisagara 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-nama. Jahangir thus stayed for 8 months at Mandu. Bee Beniprasad's "History of Jahangir").

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22 BHANUCANDRA CARITRA Wednesday 29-10-1617 A.D.), (Read "Nemivijaya Nirvana Rasa" composed by Kopasagara on Magsar Sud 12, S. Y. 1674 i. e. Saturday 29-11-1617 A. D. embodied in my Jaina Aitibasika Rasamala, published by Adhyatma-nana Prasaraka Mandala). 11 Dayakus'ala. He had an interview with the Emperor. The Emperor inquired of him about Vijayadeva Suri and gave him a letter addressed to the Suri. 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 Dharmamurti and Kalyanasagara. Kunrapala and Sopapala, two wealthy Jaina brothers of the Oswal Bania family, were highly respected at the court of Jahangir who had appointed them as Sealdars. They got a large Jaina temple built at Agra; the idols of Sreyansanatha and Mahavira Jinas were installed in it by Kalyanasagara, a disciple of Dharmamurti Suri, the "Guru" of these brothers (Thursday Vaisakha Sudi 3rd, S. Y. 1671 correspondling with Saturday 2-4-1614 A. D.). It seems that both the Suris were granted interviews by Jabangir. (Vide Inscriptions Nos. 308 to 312 & 433 Nabar. I Nos. 1456, 1578 to 1584, Nahar II; an article by Prof. Benarasidas on Kunrapala and Sonapala Prasasti in Jaina Sahitya Samsodhaka II, No. 1 pp. 25 to 36; Gujarati poem-Kalyanasagara Suri Rasa-composed by Udayasagara Suri 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, Rsabhanatha, Santinatha, Neminatha, Parsvanatha and Vardhamana (Mahavira). 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 Bhanucandra, 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 firmans prohibiting animal-slaughter and abolishing tax on pilgrims to the Satrunjaya Hill &c. The greatest among ascetics, he composed a commentary on the Sun (Suryor Sahasra-Nama), commentaries on Vasantaraja's Sakuna (a book on omens), on Kadambari ( by Bana), on Kavya-Prakas'a (by Mammata), on Nama-Sreni (Anekartha Namamala-a lexicon of Sanskrit words), on Viveka-Vilasa (by Jinadatta Suri), and on other good works, Jahangir, who had issued an order deporting all ascetics in Gujarat, revered him and restored him and his pupil, Siddhicandra Upadhyaya, 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 (Agra)." It is situated on the banks of the Kalindi (Jamna), which flows into the sea after merging with the mighty Ganges at Prayaga. 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 Alaka (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 Agra -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 Bianah. 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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24 BHANUCANDRA CARITRA he was ever victorious. He was the father of three" valiant sons, S'ekhuji, Pahadi, and Danasaha 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'ah 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) dhAraNA fixing in mind and (8) properly putting into practice. Vide Vis'esavas'yaka Sutra verses 561 to 564. inquiring again removing doubts samyakkaraNa - samyaganuSThAna

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INTRODUCTION. 25 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, Mimamsas, Buddhism, Sankhya, Vaisesika, Carvaka, Jaiminiya, Patanjala Yoga, Vedanta, Vocabulary and Lexicography, Music, Dramaturgy, Rhetorics, Puranas, 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 Murad-Akbar's son-was in trouble, Akbar appointed the Saikh as the general of his army, and sent him to his rescue. Murad 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 Suri. Once upon a time the Emperor inquired of his Samantas (Officers), who had returned from Gujarat, 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 Suri was reported to possess all the qualities mentioned by the emperor (Verses 78 to 95). Akbar then sent a firman to Sahibkhan, the Suba (Governor) of Gujarat, asking him to request the priest to go to Agra. Sahibkban inquired of the S'ravakas (Jaina laity) of Rajadranga (Ahmedabad) ar the whereabouts of the Acarya. They informed him that the Acarya was residing at Gandhara where Sahibkban sent him the royal message. The Suri 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 Pausa 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 Mirza Shahrukh" Akbar-Nama III, p. 1119. Abul Fazl received a warlike elephant over and above the choice horse and a special khilat. He reached Dehari on the banks of the southern Purna 20 Kos from Daulatabad on May 2nd 1599 A. D. (Vaisakha Vadi 2nd S. Y. 1656 ) on which day Murad died. Abul Fazl further continues :"After the death of Prince Sultan Murad, 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, "Akbarnam." III. 27 Ahmedabad --The first capital of Gujarat was Pattan. The next was Campaner, 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 Gandhar:-Bharoj (Broach) has a fine fort. The Narbada 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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26 BHANUCANDRA CARITRA to Ahmedabad and had an interview with Sahibkhan, who offered him a conveyance and other facilities for his journey. The Acarya 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 Suri started from Ahmedabad, and preaching the Jaina gospel at every village and town on his way, where he was accorded a warm reception, he finally reached Agra to go to Fatehpur.49 At Agra the whole Jaina community headed by Sthanasimhas 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 (Jyestha Vadi 13th S. Y. 1639-Monday 18th June 1582 A. D.) the Acarya was escorted to the Emperor's presence by Abul Fazl. The Emperor received him and greeted him warmly. After some preliminary remarks about the Suri's health, the Emperor put him a direct question: "What was true religion?" The Suri replied that the religion, the foundation of which was compassion (daya) was the best. The Emperor, though fond of Kunting, was convinced of the truth of what the Suri said. The Suri'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 Suri, who had renounced all worldly comforts, except a Jaina Library located in his palace. He requested the Suri to accept that gift of him and thus oblige him. All the Jaina books were brought there and were presented to the Acarya. Again the Emperor requested the Suri to ask of him anything he required. Then the Suri asked him to prohibit animal-slaughter during the eight days of the Paryusana 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 Suri's dignified calmness of appearance and renunciation of worldly desires highly impressed the Emperor. Then the interview ended-an interview in which Kavi, Gandhar, Bhabhut and Bhankora are its dependencies. Aine Akbari II, P. 243. Gandhar 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 Bianah. Later on it was enlled Sikri. It was situated at a distance of 12 Kos from Agra. 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 minam (spiral tower) and a place for the game of Chaugan". P. 180 Aini Akbari Vol. II (Jarrett) 30 Sthanasimha-Thanasimha:-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-Mahakavya at the end whereof is stated about Simhavimala :mithyAtvaM manaso nirasya vilasadvAcAM vilAsainijaistasminsthApayati sa dharmananaghaM sthAnAdisiMhasya yH| dAcaM ghoranidAghadharmaghaTitaM prAvRTpayodavrajo dRSTInAM paTalairivAmRtarasaM bhUmaNDalasyAntarA // 16 // Sthanasimha became one of Jaina leaders at Agra and took a prominent part in Jaina affairs as will be seen later on.

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INTRODUCTION. 27 the Acarya had rendered no small service to Jainism. He stayed in that country for four monsoons and then started for Gujarat, leaving his pupil Santicandra Upadbyaya at the Court. After his departure, the Emperor again went to Labhapura (Lahore) (in 1586-7 A. D.). (127). ... Second Chapter-The geneology of Bhanucandra is the subject of the first 21 verses of the second Prakas'a. In the non-idolator Jaina sect, Lumpaka by name (Lumpaka is a Sanskrit vulgar term coined from the name of its founder, Lunka or Lonka. The sect is at present called "Sthanakavasi"-a refined term ), there was a learned monk, Hana Rsi 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 Tapa Gaccha-one of the idolator Jaina Svetambara groups-along with bis hundred disciples. One of these disciples was Sakalacandra Upadhyaya. 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 Jambukumara (later on Jambusvami, a desciple of Sudharma Svami, & prominent successor of Lord Mabavira). He composed a poem in Gujarati entitled "Sattarabhedi Jina- Puja (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 Suracandra and Santicandra were the principal ones. Suracandra was a man of high intellectual attainments. It was said about him that his genius shone as if he were a Krsna-bharati (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, Bbanucandra by name, was the most prominent. He studied at his master's feet and acquired mastery over Jaina scriptures. Out of affection. Hira-Vijaya Suri himself conferred on him (Bbanucandra) the title " Prajna" (Pandita, Pan-nyasa). He was regarded as Gautama (the first desciple of Lord Mabavira) incarnate, and was revered by all as the crowning jewel of Tapa 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 Suri 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 Acarya, Bhanucandra went to Labhapura (Lahore) where he was received with great jubilation by the Jaina laity. He put up at the upas'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 Suri placed him under his pupil Kus'alamapikya d named him Sahajakus'ala, as I find from one pattavali with me,

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28 BHANUCANDRA CARITRA 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 Bhanucandra used to pay daily visits to the court where he was received with honour. Saikh (Abul Fazl) expressed his desire to study under him "Sad-dars'anoSamuccaya" (A treatise expounding the six Systems of Philosophy, compiled by Haribhadra Suri, a commentary upon which is written by Gunaratna Suri. Read paragraphs 217 and 672 of my "Short History of Jaina Literature"). Bhanucandra 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. Upadhyaya Santicandra 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 santicandra that Bhanucandra's presence at the Court was desired by him. Accordingly he departed for Gujarat" (65). During his stay at the Court Bhanucandra distinguished himself for his extraordinary intellectual attainments. Once upon a time the Emperor asked the Brahmins to enumerate to him one thousand names of the Sun. The Brahmins 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 Brahmins 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 Bhanucandra 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-Kavya-Ch. 14 versess 270 and 271 it is stated that santicandra 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 Suri. 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 Kopa-rasa-Kosa composed by him at the instance of HirsVijaya Suri". For further details see before at pp. 8 and 9.

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INTRODUCTION. 29 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 Bhanucandra with great devotion, with his face towards the Sun and with folded hands. Bhanucandra 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 Paryusana) 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 Bbanucandra 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 Koka that the Jams 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 Chelah. 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 Ram, Krishna and other infidel kings"....Ibid P. 336. 34 Aziz Koka:-Mirza Aziz Kokal-tash Khan-i-Azam Aziz Kokah (No. 21) "Kokab" 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 Jam (on 8-8-1591) and other Zamindars of Outch to obedience, and conquered Somnath (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 Gujarat-Bombay Gazetteer P. 271-272. 35 Jam:-Jain Sattoji-Satarsal (Satrusalya )-The news of his defeat was conveyed to Akbar on 8-8-1891. See Akbarnama 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 Jam, a relative of the ruler of the nbove named State (Outch). Sixty years ngo, Jam Rawal after a war of few months, was driven out of the country, and settled in Sorath between the territories of the Jaitwah (Jethvas), Badhel (Vaghers), Charan and Tumbel tribes. He possessed himself of other parts and founded the City of Nawanager and his country received the name of Little

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30 BHANUCANDRA CARITRA The Emperor was much pleased to hear this glad piece of news and again requested the monk to accept a purnapatra-& 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 Saurastra 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 firman on which was set his own seal, was issued and was given to Bhanucandra who immediately got it despatched to Gujarat. 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. Bhanucandra, 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. Bbanucandra 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 Santinatha 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. Sattarsal, the present Rajah, is his grandson. There are many towns and the agricultural area is extensive. The residence of the Chief is at Nawanagar and his force consists of 7000 cavalry and 8000 infrantry". 36 The construction of an upasraya at Lahore is referred to in Iliravijaya Suri Rasa 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 Mihurrinisa-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 Akbarnama his daughters born before he came to the throne. (1) On the eve of the 16th Ardibihisht (25-4-1586) the daughter of Raja 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 Sultan-unnisa Begum who was born on 26-4-1686 and lived for 60 years.-Beniprasad).

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INTRODUCTION. 31 The daughter was born in the constellation of Mula. 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 (Bhanicandra) 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 Thanasimha 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 upasraya. 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 Banu. 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 Sultan (foot note-died in 18 months. Her mother was Jagat Gosain i. e. Jodhbai) 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 Bacchavat family. He was a minister of Rao Kalyan Simha and then Rai Simha of Bikaner. As a mark of twoer on him Akbar 'ordered that Indies of Bacchavat family only could wear foot gold ornments. When Tursamkhan 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. Tursamkhan 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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82 BHANUCANDRA CARITRA 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. Thanasimha together with others performed the ceremony (in honour of Lord Suparsvanatha-Hirasuri Rasa). Both Akbar and Salim stood in front of the Jina idol and listened to the recitation of Bhaktamara-stotra (a sacred hymn in Sanskrit by Manatunga Suri in honour of Adinatha 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. Thanasimha 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 snatra-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 "Acarya" was the highest and the next in order was "Upadhyaya". 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 " Acarya". Bhanucandra 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 Suri. 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 "Upadhyaya". With festive preparations a foot, the Saikh himself rapaired to the upas'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 Ravi. 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-bhandari. 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 Gunavinaya's Gujarati Karmacandraprabandha, Umrao Singh Tank's Some Distinguished Jains-The rise and fall of the Bacchavats', my History of Jaina Literature, and Nahta's Yugapradhana Jinacandra Suri). 39 Vide Hirasuri Rasa (in Gujarati) P. 183 verses 38 to 45, wherein Sekhji is misprinted for Sekhuji, and Mansimha referred to is not Sadhu Munasimha pupil of Kharatara Jinacandra Suri but he is a s'ravaka by name Manasimha Kalyana of Tapa Gaccha. Vide also "Karmacandra Mantri Prabandha" (in Gujarati) dhala 8, and "Karmacandra Vans'otkirlanakam Karyam" in Sanskrit, verses 358 to 364, in respect of the Snatra-Mahotsava.

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INTRODUCTION. 33 His Majesty's desire to confer the title "Upadhyaya" 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 Acarya 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 firman and despatched it to the Head (Hira Suri) who was at that time residing at Rajadhanyapura (Radhanpur). Hira Suri readily confirmed the contents of the firman and sent consecrated vasaksepa and a letter of appointment to Bhanucandra, thus making valid his competence to hold the title " Upadhyaya"40. Third Chapter-[First Visit to Kas'mir: Kasmir was annexed in 1586 A. D. It was Akbar's keen desire to visit the fascinating valley of Kasmir at the earliest possible opportunity. The valley came to be described as his private garden, after his visit. The Emperor started from Lahore on April 22nd, 1589, and reached Srinagar by the end of May. Entering the hilly region through Bhimbhar, he crossed Pir Panjal (Pantsal) 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 Murad and the ladies who had been left at Bhimbhar were directed to meet the Emperor at Rohtas near Jhelum. Akbar travelled by the Bara-mula route and through the Hazara District, then known as Pakhli, to Attock. In accordance with the amended instructions his family met him there instead of at Rohtas. Thence the Emperor proceeded to Kabul 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 Rajas Bhagvandas and Todar Mall. On Nov. 7th * he started for India, leaving Kabul, in charge of Muhammad Kasim, the Engineer (P. 243, V. Smith's "Akbar") and reached Lahore on 12-3-1590 (Akbarnama) corresponding with Fagan Vad 1st S. Y. 1646 Thursday. Second visit to Kasmir:-In August, 1592, Akbar started on a hunting expedition along the banks of Chinab, intending to pay a second visit of Kasmir. 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 Khan Kbanan in Sind. He considered the information as a good augury for the speedy suppression of the Kasmir 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 Baramula Pass and through the Hazara District (Pakhli) to Rohtas. Thence he returned to Lahore where 40 Vide (1) Hirasuri Rasa 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 "Upadhyaya" on Bhanucandra. The Rasa states on this occasion Saikh Abul Fazl gave in charity 25 horses and Rs. 10,000'. 5

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BHANUCANDRA CARITRA intelligence reached him that Raja Man Singh had defeated the Afghan Chiefs in Orissa and had annexed that country (P. 247. "Akbar.") 34 It was during this second visit to Kasmira that the Emperor issued a firman 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 Kas'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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INTRODUCTION. 35 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 Pundatika (another name of Satrunjaya) which really belonged to his group (Tapas). 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-Panjala, Pira-Panjala" and others, reached Srinagar (the capital of Kasmir). 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 Saurastra,43 to which Hira Suri 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 firman abolishing the tax. Hearing this the Emperor told Samsudin," the eldest s:n of Khan Azam that no tax was to be levied from either the revered Acarya Hiri-Vijaya Suri or from any member of the Jaina laity when 42 Pira-Panjala:-"asmir 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, (Chibhan) 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 Panjal which his Majesty thrice tra Tersed on his way to the rose garden of Kasmir. 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 Panjal 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 Aramral (Amreli?) is 125 Kos; its breadth from Sardhar to the seaport of Div, is 72 Kos. Or the east it is bounded by Ahmedabad; 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 Nagher (Pattan Somnath and others ); (3, Gohilwarah (Lathi and others); (4) Walok (Mahuvah and Talaja); (5) Badhelah(Vashers) (Jagat called Dwarka 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 tL: Jains" (Ibid p. 247). 44 Samsuddin :-"I A. D. 1600, owing to the death of Sultan Murad, Mirza Aziz Kokaltasu (Khan-i-Azam-rea: foot note no. 34) was third time appointed Viceroy of Gujarat and he sent Shamsud-din Hussain as his deputy to Ahmedabad".-History of Gujarat Bom. Gaze. p. 273. " Azamkhan'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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36 BHANUCANDRA CARITRA they visited Satrunjaya. He further ordered him to inform his father, the then Governor of Gujarat, of this royal order, by a written order and hand it over to Bhanucandra, "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 Suri. (44). The Kharatara Jainas were overwhelmed with jealousy at this achievement of the Upadhyaya. 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 (Bhanucandra), 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 Kasmira there is a large lake named Jaina. Lankam 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 Kasmira from Lahore on Sravana Sukla 13, S. Y. 1649 (Thursday 10th August 1592), and first halted at Ramdasa Garden at Lahore. From "Karmacandra Vans'olkirtanakam-Kuvyam" Verses 408 etc., wo find that Manasimha and Dungara alias Harsa-Visala (monks of the Kharatara group) accompanied the Emperor to Kasmir and that before Akbar arrived at Rohitas, he asked Karmacandra to guard his seraglio, and he returned from Kasmir to Lahore (on 29-12-1592 A, D, corresponding with Friday Paosa Sukla S. Y. 1649). 46 Jaina Lanka:-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 (Jihlam) 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 Rohtas, 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)". Akbarnama Vol. III, p. 1088.

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INTRODUCTION. 37 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 firman 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 Suri. 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 Suri. Thus the guru achieved permanent glory". Hira Suri 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 Rohitas. 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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38 BHANUCANDRA 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 prakasa 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 Sari bad appointed as his successor. He replied that a great and austere ascetic named Vijayasena Suri was selected as his successor by Hira Suri. On hearing this, the Emperor issued a firman inviting Vijayasena Suri to present himself at the Court and handed it over to Bhanucandra. When Vijayasena Suri received the royal firman", 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 Suratrapa (Sultan i.e. Akbar), Bhanucandra Vacaka (Upadhyaya) accompanied by the Saikh and the imperial army went forth to receive him in the city" (15). Then Bhanucandra escorted the Suri 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 Suri 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 avadhanas (attending to "several subjects at the same time). The 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. (Pousa 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 Nant 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 Suri 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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INTRODUCTION. 39 . The Brahmins felt very jealous of the exalted position enjoyed by the Jaina Acarya at the royal Court., So, they deputed Ramadasa Maharaja" to the presence of the Emperor. Ramadasa told the Emperor that the Suri 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 Sultan, his eyes ablaze with anger, called the Suri, enumerated the imputations to him, and demanded an explanation. The Suri replied calmly that they believed in every thing and that the Brahmins had hurled those charges against him and his followers out of jealousy. The Emperor conveyed this explanation to Bhattacarya-, brahmin Acarya-who told the Emperor that the Jaina Acarya 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 Suri to prove the truth of his assertions and to convince him and the Brahmanas about them (Details about the discussion are given in verses 27 to 41 ). In brief, the Suri 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 Samkhya was the same. Bhattacarya 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 Acarya 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 Ramadasa. He belonged to a Rajput clan of Kaccha vahas descendants of Manasiinha a king of Jaipur. His father's name was Udayaraja. He was a sun-worshipper and served Akbar. H. was a loarned inan, patronisod Brahmins and composed a Sanskrit commentary on Setubandha Kavya entitled Rama-Setupradipa' in S. Y. 1652 Bhadrapada Sukla 5th Thursday (Published by Nirnaya Sagara Press). Chaturthi Rajatarangini (edition of 1835 published by R. A. Society) says at p. 119 in the verse 750 'Akbar's army entered Kas'mira on Sunday Kartika Sukla 2nd, Saka year 1508': zAke prayAte'STa kha paMca candra, saMkhye dvitIyAdiSu kAttikasya / zukre'tha pakSe ravivAsare ca, sainyapravezo nagare babhUva / / 750 // Ramadasa accompanied him and is there stated to be a patron of Brahmins who were presented with gifts by Akbarat his instance : jyallAdIna-bhUpAla-nityasevanatatparaH / babhUva rAmadAsAkhyo vipraannaamupkaarkH|| tAdRzAn brAhmaNAn dRSTvA rAmadAso mahAyazAH / vistIrNasvarNadubboM babhI karNa ivAparaH // yadvarSaNairamRtamepa dadAti meghastadgajitena savikatthata etadeva / dAnaM sadaiva dadato na babhUva tasya zrIrAmadAsa nRpaterhRdaye'bhimAnaH / / anye purapi sarve te prahalAda nirmlaadyH| sammAnitanarendreNa vacasAmRtavarSiNA // zrImAn jayallAdIno'pi rAmadAsa niveditAn / viprAnnivApayAmAsa cakorAniva cndrmaaH|| 804 / / In Aine Akbari Vol. 1 p. 438, he is described as "Ramadasa 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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BHANUCANDRA CARITRA 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 Saikh 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 Suri 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 Srepika 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 Gurjaratra (Gujarat)." 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 Mahabhasya (by Patanjali), poems like Naisadha (by Sri Harsa ), works on logic like Cintamani (Tatva-C'intamani by Ganges'a Upadhyaya) on rhetoric like Kavya-prakasa (by Mammatacarya) 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 Gujarat in order to attend upon Hira Suri (92). About this time Hira Vijaya Suri died". When the Emperor heard this sad piece of news, he became exceedingly dejected and with tears in his eyes, inquired of the Upadhyaya at what place Hira Suri had attained divinity (died). The Upadhyaya, also full of sorrow, replied that in Saurastra, there was a port Dvipa (Div) by name near which there was a nice village named Una; 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 stupa (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 Upadhyaya despatched it through his brother Rangacandra. The local Sangha (congregation) then erected a stupasa which appeared as if it were a heavenly vimana, and thus evinced their intense devotion for the Acarya (101). 57 Vide the initial 9th verse from tbe commentary on Vasantaraja's Sakunas'astra, 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 stupa still extant in the oart at Una runs as under :"svasti zrI saMvat 1652 varSe kAttika vadI 5 budhe yeSAM jagadgurUNAM saMvegavairAgyasaubhAgyAdiguNagaNazravaNAMtazcamatkRtaimahArAjAdhirAja pAtizAhi zrI akabarAbhidhAnaH gurjaradezAt dilImaMDale sabahumAnamAkArya dharmopadezAkarNanapUrvakaM pustakakozasamarpaNaM, gabarAbhidhAnamahAsaromatsyavadhanivAraNaM, prativarSe pANmAsikAmAripravarttanaM, sarvadA zrI zacuMjayatIrtha muMDakAbhidhAnakaranivartana, jIjiyAbhidhAnakarakarcanaM, nijasakaladezadANa-mRtasvamocanaM, sadaiva baMdIyaRNanivAraNa-mityAdi dharmakRtyAni pravartitAni teSAM bhI zatrujaye sakaladezasaMghayutakRtayAtrANAM bhAdrapada zuklaikAdazIdine jAtanirvANAM zarIrasaMskArasthAnAsannaphalitasahakArANAM zrI hIravijayasUrIparANAM

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42 BHANUCANDRA CARITRA * After some time, the Emperor felt a desire to visit Kasmira again in order to enjoy the sight of flowers in full bloom there. So, he set out for Srinagara. Both the Upadhyaya 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, PiraPanjala, 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 Labhapura (Lahore) (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 Upadhyaya Bhanucandra 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 Upadhyaya asked the leading members of the community to distribute those cows among the Brahmins of the city, and thus kept his glory green in the city till now (113). pratidinaM divyavAca-nAdazravaNa-dIpadarzanAdikairjApratprabhAvAH stUpa sahitAH pAdukAH kAritAH pa0 (parikha) meghena bhAryAlArakI pramukhakuTuMbayutena, pratiSThitAna tapAgacchAdhirAjaiH bhaTTAraka zrI vijayasenasUribhiH u0 (upAdhyAya) zrI vimalaharSagaNi-u0 zrI kalyANavijaya gaNi u0 zrI somavijayagaNibhiH praNatA bhavyajanaiH pUjyamAnAzciraM naMdatu // likhitA prazastiH pamAnaMda gaNinA zrI SHT TE g 1 Nahar no. 1796 69 This was the third visit to Kas'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 Kas'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 Akbarnam. 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 (Agra). Bhanucandra 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 Agra, 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 Cintamani (Parsvanatha)". 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 Vimalacala (Satrunjaya) in Saurastra. On this point, there arose a quarrel between them and the respectable" members of the Tapa 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 & firman 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 Gopacala (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 Upadhyaya 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 Upadhyaya 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 Cintamani (Pars'vanatha) was installed and consecrated in the former temple at Agra, by Hira-Vijaya Suri in S. Y. 1640. Vide Hira-Saubhagya-Kavya Ch. 14 Verse 162. 63 From. Akbarnama Vol. III, we can trace that on 26th Aban (about 6-11-1698 A. D.) Thursday, Akbar marched from Lahore by the route of Agra 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.), Bhilsa (27th Azar), Sujawalpur, Ujjain (about 15th Bahman), route of Dipalpar and Dhar, Bijagarha and Burhanpur (on 21st Isfandarmaz-31-3-1600 A. D.) Thus from Agra to Buhranpur, 195 days were taken. 64 Gwalior--"Gwalior is under the Subah of Agra. 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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BHANUCANDRA CARITRA 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 24deg 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 Tapa 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 Furukis 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 Nimar 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 (Bbanucandra) 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 Barhanapura 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 Anaryas. 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 upasrayas were erected. A Srimali Jaina, Ajaya(Jaya Iraj by name, got a pratisraya (a halting-place for Jaina monks) built in Kansara-Pataka (Kansarapada--the locality of Copper-smiths). In its vicinity, the president of the congregation, Rikhu by name got a temple built dedicated to Bhidabhanjana Parsvanatha. Behind it, Durjanasalya (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 Upadhyaya an idol of Saiveya son of Siva i. e. Neminatha) 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 upasraya was built by another lady. Thus, thanks to the efforts of the Upadhyaya for the enhancement of the glory of Jainism, numerous temples and upas rayas were erected in Barbanapura" 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 Upadhyaya 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 Agra 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 Suri Rasa we find Burhanpur, as the centre of Bhanucandra's activities in Jahangir's times too, which we shall see after the Summary of this work is over. The said rasa also was composed by Dars'anavijaya at Burhanpur in the temple of Manamohana Pars'vanatha. 69 As to Bhanucandra's visit of Burhanpur with Akbar, see Hira Suri Rasa p. 184 verses 4 to 7, wherein it is stated "Bhanucandra saved the town from being raided and looted by the Imperial army. He saved a local leading man by name Bhojaraja 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 Parsvanatha mentioned by Dars'ana-vijaya in the colophon of two Adhikaras of Vijaya-bilaka Suri Rasa in S. Y. 1679 and 1697. The idols of that God, Cintamani Pars'vanatha, Mahavira, Santinatha. Neminatba. Supars'vanatha, Godi-Pars'vanatha are montioned to be extant before S. Y. 1732 in Silavijaya's Tirthamala of S. Y. 1748 published in Pracina Tirthamala Sangraha, p. 113.

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46 . BHANUCANDRA CARITRA In Saurastra, Khuram", the son of Aziz Koka, 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 Suri, 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 firman prohibiting the outrageous activity referred to above. The firman 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 Upadhyaya (Bhanucandra), wrote a letter to him, in which he said that the Upadhyaya 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 Upadhyaya, 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 Suri 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. Bhanucandra 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 Mirza 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-Fouzdar-of Junagarh-Saurastra by Akbar, and as such is referred to in Vijaya-pras'asti-Kavya XX, verse 57. 71 Cf. the initial 8th verse from Bhangcandra's commentary on Vasantaraja's Sakuna-Sastra beginning with afego. Appendix I.

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INTRODUCTION. 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 Gujarat, he approached the Emperor and in gentle terms brought it to his notice that the Viceroys of Gujarat 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 Gujarat 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. Jahangir 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, Bhanucandra accompanied with Siddhicandra, after a continuous stay at the royal Court for 23 years, secured Tabangir's permission to depart for Gujarat. Receiving high honours from Jaina congregations and from ruling chiefs on the way, 72 Jazyah was abolished by previous imperial firmans :-"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". Akbarnama 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 Allahabad, built by Akbar, extended his rule over part of Bihar, aud assumed the insignia of independence. On Akbar's return to Agra in the middle of 1601 A. D. Salim submitted, then set out for Allahabad 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. Beniprasad's History of Jahangir). About this time Siddhicandra got the firman 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 Bhadrapada Vadi 12th S. Y. 1658 and English date 16th August 1601 A. D. 74 After return from Deccan Akbar stayed at Agra. 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 Allahabad 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 Agra 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 Kartika Sudi 15 8. Y. 1662,

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48 BHANUCANDRA CARITRA he at last reached Ahammadabada (Ahmedabad). Then he went to Trambavati (Cambay) to pay their respects to the Suri (Vijayasena)" and both--the master and pupil-at the behest of the Suri, returned to Ahammadabada to pass the next monsoon there. At the local upas raya, the governor of the country Vikramarka" by name, Bangles ho de bien buhen 75 Vijayasena Suri passed two monsoons of S. Y. 1662 and 1663 at Cambay proper, and Cambay suburb Akbarapura. See Vijayapras'atsi Kavja XX Verses, 56 to 62. 76 For Vikramarka see (1) p. 469-470, Vol. I, Aini Ak. which states : No. 196, Rai Patr Das (Rajah Bikramajit) A Khatri :"He was, in the beginning of Akbar's reign, accountant of the elephant stables, and held the title of Rai Rayan. 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 "Rajah 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 Jahangir Vol. I wherein Jahangir writes :"To Patr Das, who in the time of my father, had title of Rai 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 Das, 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 Ahmadabad. 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 Raja Bikramajit 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, Raja Bikramajit should be Subahdar of Gujarat. 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 Bikramajit along with others with 4000 or 5000 horse was sent to support Khan 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 Ahmodabad by Bahadur, a son of Muzaffar Shah. Jahangir dispatched Patrdas Raja Vikramajit as Viceroy of Gujarat, 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 Jehangir 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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INTRODUCTION. 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 Suri), the Upadhyaya passed the monsoon at Mahisanapura (Mehsana) and then came to Pattana (Patan). (187) At Patan, the Kharataras, being jealous of the high position enjoyed by Vijayadeva Suri" (of Tapa Gaccha), conspired with many Suris 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 Suri 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 Suri returned to his halting place amidst great rejoicing. (195) After some days, a Jaina lady named Lali'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 Patan, which extensive though it was, proved not spacious enough to have enough space for the swarming thousands. While, however, the jalayatra procession was in progress, an order, prohibiting the ceremony, was issued whose appointment is mentioned, does not seem actually to have taken charge of Gujarat)"; 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 Bikramajit cannot be identified with Kunrapala or his brother Sonapala, the two wellknown Osval Jaina Banias of Agra as sought to be guessed by Ratpamanirava in his articale on some facts about Knorapala Sonapala &c.' in Jaina Sahitya Sams'odhaka Vol. III No. 4 at pp. 393 to 399. 77 Vijayadeva Suri:-Born at Idar in S. Y. 1634, initiated as a Jaina monk with the name Vidya-vijaya, at Ahmedabad in S. Y. 1643, was invested with title of "Pandita" and then of Siri, - Acarya in Cambny in S. Y. 1656. The Suri was at Patan 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.):saM. 1664 varSe popa vadi saptamI budhe zrIpattana vAstavya bAI aNuAra nAmyA zrI vAsupUjya bimbaM kA0 (kArApitaM) pra0 (pratiSThitaM) ca tapAgacche bha0 (bhaTTAraka) vijayasenasUri ziSya bhaTTAraka zrI vijayadeva sUribhiriti bhadram // See "Atmananda 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 Suri installed on 'S. Y. 1664 Falguna S'udi 8th Saturday (13 February 1608 A.D.) by him (No. 512 Jinavijaya II). 78 Lali:-See "Vijayadeva Suri Jahatmyam; 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, Girinara, Sankhesvara 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 Suri at Patan in S. Y. 1673, Pansa Vadi 6 th (18th January 1617 A. D.) 79 Jalayatra:-means a procession in which ceremonial water to be sprinkled on the idol is being carried.

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50 . BHANUCANDRA CARITRA by the Governor, Sadullaso 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 Suri asked the Upadhyaya (Bbanucandra ) to set the matter right by approaching the Governor. At that time, however, Siddhicandra approached the Suri and told him that there was no need for the Upadhyaya to take any trouble, as he himself would approach the Governor and see the thing through. Pleased at this offer, the Suri permitted him to do so. Accompanied by the leading members of the congregation, Siddhicandra confidently went to the residence of Mirza Sadulla, 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 upasraya, see his Master there, and to receive a cocoanut twice while attending the jala-yatra mahotsava. The governor complied with his request. Thus triumphed the good over the wicked who meant trouble. Then the Upadbyaya, having passed monsoons at Vatapadra (Baroda) and Gandbaras halted at Patan during the next monsoon. (209) Here an imperial firman was received at Rajanagara (Abmedabad) by the Deputy Jahangira-Kuli-Kbans (alias Mirza Samasuddin as per foot-note of the MS. of this work) 80 Sadulla:-Sadullah Khan, son of Said Khan 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 Khan" (Tuzuk-i-Jahangiri P. 73, 183 and 197). He was, it appears, Foajdar of Patan- Sarkar of the province Gujarat, "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 Fouzdar of Sorath in H. 1025 & then was transfured in H. 1031. In H, 1032 he was invested with the title of Belgarkhau' and made again Fouzdar of Sorath. That post lasted fill H, 1037.-Mirab-e-Musta-Fabad pp. 131-2. 81 Gandhara: -See previous foot-note No. 28 at p. 25. 82 Jahangir-Kuli-Khan: or Mirza Samasuddin was Aziz Koka's eldest son Mirza 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, Jahangir states "On the 1st Satar ( 1017 H.) Shamsu-d-din Khan, 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 Magshar Vadi 3 to Fagan Sudi 6 S. Y. 1665 Hindi) as it was again represented to me that oppression was being committed by the brethren and attendants of Murtaza Khan on the ryots and people of Ahmedabad 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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INTRODUCTION. to the effect that it was the Emperor's desire that Bhanucandra and Siddhicandra should go to Agra and see him. The governor, learning that they both were at Patan, sent his own body-guard, Madhavadas by names to deliver to them the royal massage. On hearing the message both came to Ahmedabad where they were respectfully received by the Governor. Then they started on their long journey. On their way they came to Medinipura (Merta) where they worshipped Parsvanatha at Falavardhi (Falodhi). At that place the Kharatara Acaryas were plotting to have possession of that Tirtha, with the help of the local ruler. Bhanucandra and Siddhicandra stayed there for five or six days, secured possession of the Tirtha for their own Tapa 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 Agra where a magnificent reception was accorded to them. The Emperor, learning from Ramadasa4 that they both were waiting gave it to Azam Khan, 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 Das Diwan and Masud Beg Hamuzani 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 Falguna S'ukla 10th Tuesday (12th February 1611 A. D.) executed at Ahmedabad wherein it is clearly stated that Jahangir-Kuli-Khan was the viceroy of Gujarat in the words :"svasti zrI shriimnnpvikrmaa'rk| samayAtIta / saMvat ASADhAdau 1667 varSe / zAke 1532 prvrtmaane| uttarAyana gate zrI sUrye / shshiirttau| mAhAmAMgalyaprada laukika phAguNamAse 1 zuklapakSe 10 dazamyAM tithau / bhaumadine / ayeha zrI ahimmadAbAda madhye vAstavyaM // paraspareNa gharanI vahicyaNi karI nadAve kIdhU / ta"(kha)tapatramabhilikhyate / ayeha zrI gUjarAdhIza"pAtazAha zrI 7 suratrANa nUradImahimmada jAMhAMgIra adalI rAjye / tatsamaye pAtazAha zrI zrI 7 AgarAmadhye vijayarAjyaM krIyate / vijArityAM poja zrI 5 avala hasana dharmanyAyAM pravartate / tatra zrI ahimmadAvAda nagare hAkyima nabAba zrI 5 jAhAMgIrakulISAMna dharmanyAyAM pravartate / tatra dharmA'dharmavicAraNArthe kAdI nAnebamIyAM kamAla mahimmada / tathA mIyAM abdala ltiiph| tathA mIyAM barakati etAn dharmanyAyAM pravarttate / tatra cutari zeSa zrI 5kSyAlI dharma saMzake / tatra maMDapikA mApha chi / evaM paMcakulAnvaye..." // Bom. Gaz. History of Gujarat, p. 274 similarly says :-"In A. D. 1609, the Khan-i-Azain Mirza Aziz Kokaltash 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. Abdulla Khan Bahadur Firaz Jang was appointed 13th Viceroy of Gujarat." 83 Madhavadasa-Jahangir 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 Madhavadasa referred here who is stated to bo Khan's body-guard. 84 Ramadasa: -See former foot-note No. 54. p. 39. Jahingir states in his Tuzuk-i-J nhangiri: 'I promoted Ramdas Kachhwaha, 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 Nasik, it occurred to me to nppoint Ramdas Kachhwaha, 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 Raja, which he had not thought of for himself. - TUTUP

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52 BHANUCANDRA CARITRA 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 (Jahangir) affectionately said to the Upadhyaya :-"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 Agra, 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 Ronthambur 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-omra 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 Shah, 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 PS3,200 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 Agra in November 1611 A, D." Rawlinson's paper on William Hawkins, Bhandarkar Com. Volume p. 285,

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INTRODUCTION. 53 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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54 BHANUCANDRA CARITRA 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 Nuramahallas 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 Balaksa (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 Nuramahalla :-Her original name was Mehirunnisa. 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 Jahangir, married her and gave her the significant name "Nur Mahal" (Light of Palace). Later on, in March 1616 (Chaitra S. Y. 1673), she was given the name of "Nur Jahan" (Light of the World). Intensity of thought and feeling, that unfailing mark of greatness, characterised all her life.-Chap. III. "History of Jahangir" by Beniprasad. (Siddhicandra has called her Nuramghall&. 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 Ebrahim 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 Islam as far as India. Leigh Hunt bestowod on Ibrahim 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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INTRODUCTION. 55 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 vanaprasthas 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 malati (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 sirisa flower? Of all the as'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 Sultan, Siddhicandra courageously and promptly replied "Whatever has been ordered by Your Majesty is very true

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56 BHANUGANDRA CARITRA 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 syadvada 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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INTRODUCTION. 57 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 firman 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 Rasn 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 Rasa composed by Rsabhadasa 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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BHANUCANDRA CARITRA 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 Agra 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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INTRODUCTION. 59 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 firman 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 firman 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 banja by name Ramaji was living at Siddhapur in Gujarat (now in Gaikwad territories). He had a wife by name Ramade. She once saw an elephant in a dream. Thereafter she gave birth to our hero who was named Bhanaji. 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 Suracandra Pannyasa. Later on both the brothers were initiated into Jaina Holy Order, and were named Bhanucandra and Rangacandra, by their preceptor the said Suracandra. They studied Jaina scriptures and earned the title Pannyasa (a Pandit). They also initiated many persons as monks. In recognition of their intrinsic worth, Hira Vijaya Suri deputed them to the Court of Akbar. The Emperor was highly impressed by the learning, wisdom and personality of Bhanucandra. Saikh Abul Fazl became very much attached to him. Thus he acquired fame and name at the royal court. We know that Akbar engaged Bhanucandra to teach the Jaina tenets to his princes Salim and Danial 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 Bhanucandra was called. He put his hand on the Emperor's head and muttered Parsva-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 Bhanucandra to his presence. He offered him the 500 cows as a gift of honour and requested him to ask for anything he desired. Bhanucandra thereupon requested him to abolish the Jazia tax and to issue 90 This happened at Agra before the autumn of 1613 A. D. (24 Shahriyar-Asvina S'udi 2 S. Y. 1670-6-9-1613) on which day Jahangir left Agra for Ajinere where he established his Camp and Court. Vide History of Jahangir' Beniprasad.

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60 BHANUCANDRA CARITRA 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 firman was issued accordingly. Once, a Brahmin Pandit, Satyavadi 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. Bhanucandra, 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 Ilirasuris Rusa by Rsabhadasa). In or about S. Y. 1650, Bhanucandra was at Campapuri as Pracina-tirtha-malaSangraba at p. 130 states that in S. Y. 1646 King Kalyana-sena of Suvarna-Kanti started on a pilgrimage to Satrunjaya and reached after 3 years Sameta Sikhara from where he went to Campapuri and paid respects to Lord Vasupujya and Bhanucandra Upadhyaya. (We have seen the monk's career during the reign of Jahangir till his firman banishing all the sadhus was withdrawn. What happened thereafter is being now narrated). From Agra, Bhanucandra went to Malpur where he defeated some followers of the Vija 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 Jalore in Marwar and initiated 21 pupils there. (Vide Hira Siri Rasa p. 184 to 185). 91 A sect founded by Vija in S. Y. 1570. This sect has its temple still extant at Malpur wherein the principal idol is that of Adinatha, 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 makrana stone slab of the innermost portion of the larger temple at Malpur 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 Malpur led by Sha Bagi constructed a temple in the honour of Lord Candraprabha. It runs as under: // saMvat 1672 varSe tapA gacchAdhirAja bhaTTAraka zrI pU. (pUjya) vijayasenasUrIzvarANAm AcAryazrIvijayadevariprabhRtisAdhusaMsevitacaraNAraviMdAnAM vijayamAnarAjye pAtizAha zrI akabarapradApitopAdhyAyapadadhAraka zrIzatrujayakaramocanAdyanekaskRtakAraka mahopAdhyAya zrI bhAnucaMdra gaNinAmupadezAt aSTottarazatAvadhAnasAdhana pramuditapAtizAha zrI akabarapradattakhuzaphahamAdinAmnAM paM. siddhicaMdrANAM caityabhUmigrahaNAdimahodyamena ca sA. bAgA pramukha mAlapurIya saMghena zrI caMdraprabhaprAsAdaH kAritaH lI. lAlacaMdra gaNinA sUtradharI(dhAra prsaa| The writer Lalacandra was the pupil of Santicandra Upadhyaya. The idol installed by Bhanucandra must be that of Lord Candraprabha a parikara of which was consecrated by Pandita Jayasigara on Monday Margasirsa 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 Darsanavijaya 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 dhala 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 Tirthanala dhala 13 in words " faal, HOT H T".

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INTRODUCTION 61 . While on his way to Abmedabad, with the royal firman appointing him the Governor of Gujarat, Makarabkban" halted at Jalore and saw Bhanucandra with due respect. The Khan asked him whether he could be of any service to him. The Upadhyaya thereupon said to him that Jaina sadhus belonging to the Sagara group were acting contrary to the behests of the late and the most revered Hira-Vijaya Suri: Vijayadeva Suri had, moreover, joined hands with them, and this act of bis was improper. Makarabkban 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 Sacan. The Uparespect. Vijayadeva Suri 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 Upadhyaya from the Suri. Siddhicandra rejected the said offer saying that he would act up to his Master's instructions. He without being deflected from his project reached Abiedabad via Mehsana. At Ahmedabad Siddhicandra joined Somavijaya Upadhyaya who exerted his best to dissuade Vijayadeva Suri from taking the side of the Sagara 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 Upadhyayas by name Somavijaya, Nandivijaya, Vijayaraja, Dharmavijaya and Bhanucandra and the poet Siddhicandra and other monks, who on invitation gathered at Ahmedabad from different places, got a learned monk by name Ramavijaya invested with the title of Acarya at the hands of Vijayasundara Suri Bhattaraka of Vadasakha, named him Vijayatilaka Suri on Paosa Sudi 12 S. Y. 1673 Wednesday (8-1-1617 A. D.) at Ahmedadad and accepted him as the successor of Vijayasena Suri. At the time Siddhicandra was granted the title of Vacaka i. e. Upadhyaya. This festive occasion was celebrated with great eclat by the help of Suba Mukarabkhan who greatly honoured the new Suri and supplied his men, horses and elephants for the occasion. At the instance of the Suri, Nandivijaya went to Mandu, while Bhanucandra with his pupil Siddhicandra went to Sirohi. At Mandu, Nandivijaya saw Emperor Jahangir who was there at the time. The Emperor paid respects to him and remembering Bhanucandra wished that he was there. 93 Makarabkhan:-or Mukarrabkhan 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 Nur Jahan's) return to Delhi, Mukarrab Kban, n surgeon who had risen to notice by curing Emperor Akbar, who was ennobled by Jehangir, and who, since A. D. 1608, had been in charge of Surat or of Cambay, was appointed 14th Viceroy of Gujarat, with Muhammad Safi as his minister. Jehangir appointed Shah Jahan, 15th Viceroy of Gujarat in the place of Mukarrab-Khan in 1618 A. D." (History of Gujarat-Bombay, Gaz. pp. 375-6) 94 Jahangir leaving Agra in the autumn of 1613 A. D. reached Ajmere on Monday 26th Aban i. e. Margasirsa 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 Jahangir Nama p. 225 ) the 1st Zilqada corresponding with the 21st Alan November 2nd 1616 A. D. (Kartika

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62 BHANUCANDRA CARITRA Two Mevras with the imperial firman calling Bhanucandra came to Ahmedabad and handed over the firwan to Makarabkhan the Viceroy of Gujarat. The Suba saw Vijayatilaka Suri and learnt from him that Bhanucandra was at Sirohios. Bhanucandra was called by the Suri and Dharmavijaya Upadhyaya was sent in his place at Sirobi. When Bhanucandra came to Ahmedabad, he was honoured by the Suri and the Suba. Coming to know of the Emperor's call, he forth with started and arrived at Mandu. Jahangir was much pleased at seeing Bhanucandra and requested him to impart religious instructions to his son Sahariyar 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. Bhanucandra submitted that His Majesty was well aware that Hiravijaya Suri on invitation had paid frequent visits to his father, Emperor Akbar, who had invested the Suri with the title of Jagadguru; his successor Vijayasena Suri bestowed through misplaced affection the title of Acarya upon Vijayadeva Suri who at the time acted in contravention of the resolutions passed by those predecessors of his against the Sagara group-monks and made common cause with them; consequently he and many other sadhus left his fold and appointed another Acarya; and the Emperor would be pleased to see that the said Vijayadeva Suri and his colleagues would not do anything derogatory to those purvacaryas. Thereupon Jahangir gave him to understand that he would do what he wanted him to do. Bhanucandra stayed there and began to instruct Prince Sahariyar. The Emperor gave written directions to the officers at Ahmedabad, Surat and Baroda that Sagara group be stopped from troubling the other group. At the time during the monsoon, there arose a great quarrel between the followers of Sagara and Vijaya-two Tapa groups at Burhanpur. Darsanavijaya came from Burhanpur and the matter was brought to the notice of Bhanucandra 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 Burhanpur). 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. Jahangiri p. 363). 95 At Sirohi Bhanucandra composed a Sanskrit commentary on Vasantaraja's S'akuna-S'astra as appears from its first few verses in the reign of Aksayaraja. (This Aksayaraja must be 2nd Akheraja son of Maharaja Rajasimha 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 Udayabhana and died in S. Y. 1730. -Vide History of Sirohi in Hindi by R. B. Gaurisankara Oza. 96 The Prince (Khurram ) marched towards the end of October 1516 (2nd Asvinu S. Y. 1673) to the Deccan via Ajmer and reached Burhanpur on March 6, 1617 A.D., Thursday 10th Falguna 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 Fagan Sudi 7th S. Y. 1673). Adil Shah acepted the terms of Khurram

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INTRODUCTION. 63 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. Nemisagara Upadhyaya of Sagara group at the bidding of Vijayadeva Suri reached Mandu to join his side. The Emperor called both the Acaryas before him and wanted to know what the dispute was. Nemisagara 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 Upadhyaya's Sarvajna S'ataba, a new edition of Pranacana Parils, proscribed and rejected by the late lamented Suris as opposed to scriptures), is not entitled to any respect'. Nemisagara insisted upon that work being in consonance with the sacred books. Jahangir inquired of Vijayadeva Suri what the real matter was. Vijayadeva Suri 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 purvacaryas and inspite of that if you put faith in such work, you would be acting against your own masters'. Nemisagara 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 Suri as their true head and the newly nominated true successor of Vijayasena Suri, 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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64 BHANUCANDRA CARITRA in working against Vijayadeva Suri. (Vide Vijayatilaka Suri Rasa Adhikara 1, composed by Darsanavijaya in S. Y. 1679 Margasirsa Vadi 8th at Burbanpur). According to the other account, at Mandu Emperor Jahangir asked the local leading Jaina Candrapala to call Vijayadeva Suri. The Suri was passing the monsoon at Cambay and on receipt of the invitation started for Mandu and reached it on Asvina Sukla 13th S. Y. 1673 (Gujarati 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 Suri's strong body despite his severe austerities, gave him the title of Jahangira Maha-Tapa (i. e. a great austere man acknowledged by Jahangir). He disarmed the opposition of the Suri's opponents and enjoined the Sanghapati Candrapala to take the Suri in a big procession to the accompaniment of the imperial band to his halting place. Further he declared that the Suri was the acknowledged head-preceptor of the Jaina sangha. (Vide 17th Chapter of Vijayadeva-Mahatmyam a sanskrit versical composition by Srivallabha Upadhyaya of Kharatara gaccha. We have already mentioned about these accounts in this introduction at pages 20-21 under the heading of Vijayadeva Suri and Nemisagara Upadhyaya). [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 Suris were summoned after Bhanucandra was called at Mandu by the Emperor to bring about peace and amity between the two opposing parties. That Vijayadeva Suri was invested with the title Jahangiri Maha-Tapa', 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 Suri. Both parties must have been appeased by the Emperor by sweet pursuation to the effect that the preceding Acaryas' 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 Burhanpur 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 Banias 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 Suri Rasa p. 185). In S. Y. 1690 (1633-34 A. D.) Mehajala the sanghapati led a sangha from Nadalai on a pilgrimage to the Satrunjaya. Vijayananda Suri (the successor of the above Vijayatilaka Suri on Pausa Sukla 14th S. Y. 1676--Saturday 8th January 1620 A. D.) and Siddhicandra Upadbyaya joined the said sangha at Dholka. (see the above Vijaya-tilaka Siri Rasa Adhikara II composed by Darsanavijaya in S. Y. 1697 and Pracina-tirtha-mala-samgraha p. 106). No information is available as to actually when Bhanucandra died but it is

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INTRODUCTION. 65 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 Bhanucandra. As to himself Siddhicandra says the title of Khus-faham (a man of sharp intellect) was conferred upon him for his avadhanas not only by the Emperor Akbar Jalaldin but also by the Emperor Jahangir Nuruddin, and the latter further invested him with the titles of Nadira-Janan (the unique of the age) and Jahangira-pasanit (Favourite of Jahangir) as appears in the ending prose-portion of his works Jinas'ataka Tika and Anekarthopasarga Vrtti. He performed avadhanas to the number of 108 i. e. he could attend to 108 things at a time (see the initial 2nd verse of his Bhaktamarastotra-Vrtti). On seeing him in his early age as handsome as cupid, Akbar treated him as his own son. (Vasavadatta-Tika'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-tika's ending 1st verse, and Bhaktamara-stotra-tika's initial 3rd verse). It is stated in the present work that he was 25 years of age when Jahangir the Emperor issued bis unjustifiable order of banishing him and other sadhus. This happened probably in S. Y. 1668 or 1669 but certainly before S. Y. 1670 Asvina Sudi 2nd (Monday 6-9-1613 A. D. see footnote No. 90 )--the date of departure of Jahangir from Agra for Ajmere. Besides ho gave the year of composing his Jinas'ataka-Tiki as S. Y. 1714 at Sanghapur (near Vijapur in Gujarat) and in his own time his Kavya-prakas'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 Bhanucandra who was also & contemporary of our hero Bhanucandra, in the aritha-kathunaka (half autobiography) of the great Hindi Jaina poet and philosopher Banarasidasa who states thereinos "I was engrossed in sexual science. Then in S. Y. 1657, Abhayadharma Upadhyaya of Kharatara gaccha visited Jaunpur with his two pupils by name Bhanucandra who was a clever monk and Ramacandra a boy in a layman's garments. Bhanucandra 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, Sanayika and Pratikramana sutras (Jaina ceremonial works), Chandasastra, 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 BHANUCANDRA. Rsabhadasa a Gujarati poet was a contemporary of Bhanucandra. He in his Hiravijaya-Siri-Rasa composed in S. Y. 1685 states at p. 185:- Bhanucandra from 98 at af faart TEAM ___ kharatara abhayadharama uvajjhAya, doya ziSya juta pragaTe Aya / bhAnucaMdra muni catura vizeSa, rAmacaMdra vAlaka gRhabheSa / / 173-4 xx Vide Introduction to Banarasi-Vilasa edited by my friend Nathuram Premi). 9

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66 BHANUCANDRA CARITRA Malpur went to Marwad and passed monsoon at Jhalor 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 Pannycisa (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 Mrganka-Carita in Sanskrit composed by his co-pupil Kddhicandra (see below no. 6). His pupil Rupacandra composed a Sanskrit avacuri on Dandaka-prakarana on Thursday Jyestha Sukla 6th, S. Y. 1675 and had a pupil by name Visalacandra whose copy of a work written at Devakipatan is found in Broach Bhandar. jarati ed Bhala Ras 2. Bhavacandra-He was the elder full brother of Siddhicandra. For him and others, his Master Bhanucandra composed Nama-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-tika. His pedigree of pupils is Bbuvacandra-Kanakacandra-Karpuracandra-Mayacandra who had three pupils named Bhakticandra, Sugalacandra and Vallabhacandra, the last wrote a copy of Gujarati Caturvinsati Jina stavanas-Covisi by Sanghasoma on first Asadha 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 Gujarati poem Taranga-mandana-Ajitanatha-stavana on Vaisakha Sudi 10th S. Y. 1874 at Radhanpur (Broach Bhandar) and a copy of Dhundhaka Rasa by Uttama vijaya on Magba 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 Gulabacandra made a copy of Uttamakumara Rasa by Jinaharsa in Gujarati on Pausa 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 Bhavacandra. About him we have already stated. He had five pupils by name Suddhicandra, Sabhacandra, Subuddhicandra, Amicandra, and Karpuracandra, for the last of whom Siddhicandra composed Laghus'anti-Stotra-Vrtti as stated by him at its end. Suddhicandra copied a MS. of Dipaliki-Kalpa in proso at Vidyapura (Vijapur in Gujarat) in S. Y. 1698 (see Prasasti Sangraha p. 209 No. 749) and Subuddhicandra a MS. of S'iladuta on Asvina Vadi 2nd S. Y. 1701 at KarpatavanijyaKapadvanj (Bhandarkar 0. R. Institute Collection, Poona). Amicandra's pupil Gunacandra II's pupil Govindacandra copied a MS. of Padmasagari-Katha on Sunday Aso Sudi 9th S. Y. 1759 (Limbdi Bhandar). Sabhacandra's pupil Bhagyacandra's pupil Khusyalacandra wrote copies of Gujarati poems of the same name Ratnapala-Rasc 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 Bbala Country (J. G. K. II, p. 295 and p. 434). 4. Devacandra-An Osval bania of Ahimmanagar (probably near Idar) in Gujarat born of parents by name Rindo Saha and Varabai. His original name was

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INTRODUCTION. 67 Govala. At the age of 9 years he lost his father. Hearing' sermons of Vijayasena Suri 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 Bhanucandra Upadhyaya and became his pupils. Devacandra got the title of Pandita in S. Y. 1665 at Delvada in Kathiawar and resorted to severe austerities. He died at Sarotara in S. Y. 1697 Vaisakha Sudi 8th after 5 days of anasana at the age of 53 (vide Devacandra Rasa composed by his brother Vivekacandra, a summary whereof is given in Jaina Satya Prakasa Vol. II No. 2 and in J. G. K. III p. 1070). He composed a Sanskrit commentary on Sobhana's Jina-stuti (Published in Agamodaya Samiti Series No. 51) and some poems in Gujarati (vide J. G. K. I p. 579 and III p. 1070). In one of his Gujarati poems S'atrunjaya-tirtha-paripati he stated that he after passing the monsoon of S. Y. 1649 at Idar went on a pilgrimage to Satrunjaya on Thursday Magha 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 sadhus of Vijayadeva Suri's group (See Pracina-tirtha-mala 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 Padukas of Vijayasimba Suri, the well-known deceased pupil of Vijayadeva Suri, on Sunday Falguna Sudi 3rd S. Y. 1709 corresponding with 20-2-1653 A. D. (Inscription No. 514 Jinavijaya II, wherein the said Vijayadeva. Suri is described as the holder of the title "Jahangiri-maha-tapa' granted by Emperor Jahangir). Gunacandra 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 Danacandra had three pupils by name 'Dipacandra, Dolatacandra and Pratapacandra. The said Jivanacandra wrote a MS. copy of a Gujarati poem-Sripala Rasa by Jnana-sagara on Thursday Jyestha Sudi 10th S. Y. 1753 (20-5-1697 A. D.). at Patan (J.G. K. I p. 59 ) and another Gujarati poem, Prthvikumara Rasa, 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 Danacandra wrote a copy of a Gujarati poem Sadhuvandana by Punyasagara on Aso Vadi 11 S. Y. 1742 (J. G. K. III p. 655), a MS. copy of stotras viz. Ajita-S'anti, Bhaktamara, Santi &c. at Patan on Kartika Sudi 11th S. Y. 1762 (Gokulbhai Nanji's collection) and a MS. copy of Gujarati Satrunjaya TirthaParipati of the above Devacandra at Patan in S. Y. 1769 (J. G. K. I p. 581). Dipacandra copied a Gujarati poem-Ratnakumara Copai by Sahajasundara on Friday Jyestha Sudi 2. S. Y. 1778 at Patan (J. G. K. I p. 125) and another poem, Jayasena Kumara Rasa, by Ametasagara, on Caitra Vadi 14th S. Y. 1782 (J. G. K. III p. 1275) and Dolatacandra copied a Gujarati poem-Smaller Sripala Rasa by Jinabarsa on Thursday Aso Sudi 14th S. Y. 1763 (29-9-1726 A. D.) at Patan (J. G. K. III p. 1153). Dipchandra's pupil Kalyanachandra wrote a copy of Samayasundara's Thavacca-suta Copai on Sunday Caitra Vadi 6 S. Y. 1792 at Mandal (J.G. K. III p. 862).

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68 . BHANUCANDRA CARITRA The said Tejacandra had a.so pupils by name Taracandra and Tatvacandra whose two pupils by name Kesaracandra and Premacandra copied a MS. of a Gujarati poemRatnapala Rasa-by Mohanavijaya on Wednesday Asvina Sudi 2nd S. Y. 1788 (22-9-1731 A. D.) at Lasi (J. G. K. III p. 1379). The said Pratapacandra had two pupils named Bhavacandra II and Vidyacandra--the latter had three pupils by name Mukticandra, Vakhatacandra and Taracandra II, the last of whom copied a Gujarati poem entitled Candaraja-Rasa by Mohanavijaya in 140 folios on Jivavara-Thursday Vaisakba Sudi 3rd S. Y. 1844 (8-5-1788) (J. G, K. III p. 1385). 6. Radhicandra-He composed in Sanskrit Mrganka-carita which was corrected by the aforesaid Udayacandra (no. 1) as stated above, and in Gujarati Sangram Soni Rasa of 20 verses. His pupil Lalitacandra wrote a MS. copy of Rsi-Mandala on Saturday Margasirsa 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 Rsimandala at Mandu on Friday Maha 7th S. Y. 1724 (10-1-1668 A.D.), that of Uttaradhyayana-Sutra at Nala-Kaccha (Nalchha) a village at the foot of Mandu on Thursday Asvina 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.) (Prasasti-Sangraba p. 235 No. 878, p. 252 No. 953 and p. 253 No. 956). 8. Hiracandra-He composed a Gujarati Buluvabodha-gloss on Karma-grantha (J. G. K. III p. 1603). In S. Y. 1694 he in company of his brothers-co-pupils Kusalacandra and Amaracandra and his pupils by name Dipticandra, Ramacandra, 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 Upasaka-Dasanga Sutra on Thursday Falguna Sudi 5th S. Y. 1722 (1-3-1666 A. D.) (Anandji Kalyanaji's collection at Palitana) and a copy of Sumitra Pajarsi Rasa by Rsabhadasa (J. G. K. III p. 917) and his pupil the said Jinacandra II composed in Gujarati a short poem describing the pilgrimage by a congregation led by two brothers Malji and Ramji both Modha Banias of Ahmedabad and headed by Vijayaraja Suri to Satrunjaya visited on Falguna sudi 7, S. Y. 1723 ( a copy of which poem I have got). His pupil by name Manacandra's pupil Khimacandra's pupil Kesaracandra copied Srenika Rasa by Rsabhadasa 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 Yasascandra and Labdhicar.dra, the former of whom wrote a copy of PancakhyanaCopai by Nityasaubhagya on Thursday Aso Sudi 2 S. Y. 1770 (J. G. K. II p. 282 ), a copy of Kumarapala Rasa by Jipaharsa on Saturday first Aso Vadi 4 S. Y. 1814 at Kayarvada for Dolatacandra. (J. G. K. III p. 1156 ). Labdbicandra's pupil named Devacandra (II) had two pupils :-Bhavanicandra and Somacandra II--the latter of whom wrote a MS. copy of Strunjaya-Maliitmya in Sanskrit prose by Hansaratna of 246 folios at Tankaria on Saturday Jyestha Sudi 1st S. Y. 1833 (18-5-1776 A. D.)

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INTRODUCTION. 69 (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 Sabhacandra (probably in the said collection.) 9. Somacandra-He wrote a MS. copy of Vivekavilasa by Jinadatta Sari on Monday Falguna Sukla 2nd S. Y. 1685 (16-2-1629 A. D.) during the reign of Vijayadeva Suri (Peterson's Report IV p. 115). 10. Haricandra-He composed a Gujarati hymn on 'Modhera Parsvanatha' 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 Lilalaksmi 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 Laghuprastavokti-ratnakara 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 Rupalaksmi for her study. He composed a short hymn. in praise of Navakhanda Parsvanatha 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. Surya-sahasra-nama-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 saMvat 1691 varSe vaizAkha zudi 10 guruvAsare (04-1636 4. D.) bIjAmati gacche pUjya zrI guNasAgarasUrivi AcArya zrI kalyANasAgarasUrijI upadezAda mAlapuravAstanya zrImAla zAtiya bRddhA muzala gotre sAdA mAdA bhAva pratApade suna sAhonma bhAryA muvaraMgade bhrAtRvya sA0 harIkaraNa bhA0 jasavaMmade suta sA xx bhA0 jasamAI suta sA0 dramAdara bhA0 deva sA0 gopAla bhrA0 nemIdAsa svazreyase zrI jinabhavanasaha zrI munisuninaM kAritaM pratiDitaM zrI tapAgacche zrI vijayadevari paMDita labdhacaMdra gaNi praNamati / bhuvana sUtra ddhaayaa|

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70 BHANUCANDRA CARITRA. 2. Ratna pala-Kathanakam-A story in Sanskrit illustrating benefits from the charity of supplying water to the thirsty (A MS. copy written in S. Y. 1662 at Malpur is available at Udaipur in Yati Vivekavijaya's Bhandar; also referred to in Buhler's report III of 1872-73 A. D.). 3. Vasantaraja-S'akuna-s'astra-vrtti-A Sanskrit commentary on Vasantaraja's work on omens and portents composed at Sirohi during the reign of Akheraja (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 Jatasankara an astrologer of Jaipur and printed in Jagadisvara Press Bombay in S. Y. 1940; and then also published and printed by Venkatesvara 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 Bhandar at Baroda No. 1199 and another copy is in Vivekavijaya Yati's Bhandar at Udaipur No. 194). 4. Kadambari-purvardha-tika--& Sanskrit commentary of the first half of Kadambari of Bana-bhatta, composed during the times of Vijaya-tilaka Suri Circa S. Y. 1673 to 1676); It is the only commentary extant on Bana's said work (Printed and published by Nirnaya sagara Press, Bombay). 5. Sarasvata - Vyakarana-vrtti-tippana or vivarana-A Sanskrit commentary on Sarasvata Prakriya which is itself a commentary by Ksemendra 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 Dhatupatha of the Sarasvata Grammar of Sanskrit language (Cata. Cata. part II, 1896 A. D.). Bhanucandra's said vivarana was corrected by his pupil Siddhicandra. (A MS. copy of 40 folios is in Pravartaka Kantivijaya's Bhandar at Chani in bundle No. 6 MS. No. 44).' 6. Kayyaprakas'a-vivrti-Kavyaprakasa is a well-known work in Sanskrit on poetics by Mammatacarya. A Sanskrit commentary thereon was written by Bhanucandra as is stated in the initial tenth verse of this work. (A MS. thereof was seen by the late Sir Bhandarkar at Ahmedabad in Vimala-gaccha's bhandar as mentioned by him in his report of 1883-84 at p. 17 para 14. The said Bhandar is situated at Dosivada's pole at Ahmedabad and is not now easily accesible). It appears this work of Bhanucandra is different from Siddhicandra's, Kavya. prakasa-khandana. 7. Namas'reni-yrtti-referred to in the initial tenth verse of this work), Nama-sangraha (referred to in Cata. Cata. II), Vivikta-nama-sangraha (referred to in Mitra's notices Vol. X p. 151), Nama-mala--all these names are applied to one and the same work which is popularly called Bhanucandra's Nama-malu. Vivikta-nama means asamyukta i. e. a word which is not a compound word. In this work there are six Kandas (parts) viz. Devadhideva, Deva, Manusya, Tiryak, Naraka and Samanyu-Kundas,

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INTRODUCTION. 71 The author says the work was composed for his pupils Bhavacandra and others for their proper understanding. Occasionally Gujarati 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 Acarya commonly called Hema Kosha. Its colophon extracted there states that the commentary was composed during the reign of Vijayasena Suri (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 Debla-Upasraya Bhandar Ahmedabad. It is of 113 folios and is written in S. Y. 1698 at Syamapuri i. e. Kalupur of Ahmedabad. Another MS. is lying in New Sangha Bhandar Vakhatji's Sheri at Patan No. 25 in bundle 21 ). 8. Viveka-vilasa-tika-A Sanskrit commentary on Viveka-vilasa a work composed by Jinadatta Suri of Vayada Gaccha about S. Y. 1265. During the reign of Vijayananda Suri in S. Y. 1678, this commentary was corrected by Labhavijaya Upadhyaya-the pupil of Kalyanavijaya Upadhyaya, 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 Atmanand Sabha, Bhavnagar, a new copy of 145 folios written in S. Y. 1958 in Pravartaka Kantivijaya's Bhandar at Baroda Bundle No. 9 MS. No. 55, and a copy of 300 folios written in S. Y. 1967 in Hassavijaya's Bhandar at Baroda No. 1445 are available). 9. Sat-trinsika-vrtti-(Iryapathiki)-is in Vimala gaccha's Bhandar at Ahmedabad. VIII. LIST OF WORKS BY SIDDHICANDRA. * 1. Kadambari-Uttarardha-tika-A Sanskrit commentary of the latter part of Kadambari of Bana-bhatta. It seems to have been composed by the author after S. Y. 1673 when he got the title of Upadhyaya (Printed and published by Nirnayasagar Press, Bombay). 2. S'obhana-Stuti-tika-A Sanskrit commentary on the Sanskrit verses composed by Sobhana Muni in praise of 24 Jinas. (Three MS. copies are availablein Debla's Upasraya Bhandar at Abmedabad, No. 3 in the Bundle No. 75; in Vimala gaccha's Bhandar at Ahmedabad No. 18 in bundle No. 40 and in Virabai's Pathasala Library at Palitana. It is referred in Bbandarkar's Report VI No. 1411 Published by Agamodaya Samiti, No. 51). 3. Vrddha-prastavokti-ratnakara-A. large collection of Sanskrit verses for recital on appropriate occasions. See no. 5 below. 4. Bhanucandra-caritam-The life account of the author's Master Bhanucandra -the present work.

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72 BHANUCANDRA CARITRA 5. Bhaktamara-stotra-vrtti-A Sanskrit commentary on the Sanskrit hymn composed by Manatunga Suri in praise of the first Jina Rsabhadeva beginning with words "bhaktamara". In this commentary the author has quoted verses from his above works Nos. 2, 3 and 4 and his co-pupil Sivacandra's Laghu-prastavokti-ratnakara. (Published by Bhimsi Manek, Bombay). 6. Tarka-bhasa-tika-A Sanskrit commentary on the work of Hindu logic by name Tarka-bhasa composed by Kesavamisra (a MS. copy is in Vimalagaccha's Bhandar at Ahmedabad No. 16 bundle No. 6). 7. Sapta-padarthi-tika-A Sanskrit commentary on another work of logic by name Sapta-padarthi composed by Sivaditya (Ibid. No. 48 bundle No. 36). 8. Jina-s'ataka-tika-A Sanskrit commentary on Jina-sataka. The original work is a hymn in praise of Jina (conqueror i. e. Tirthankara) composed by JambuJambunaga of Candra gaccha about S. Y. 1005; while Samba Muni of Nagendra gacche wrote a short commentary-panjika in S. Y. 1025. On the basis of the panjika Siddhicandra wrote an extensive commentary by name Candra-candrika in S. Y. 1714 at Sanghapura ( a village near Vijapur of Gujarat). (A MS. copy of 34 folios written in the same year on Vaisakha Sukla 3 at the same village Sanghapur is found in the Vimala gaccha's Upasraya Bhandar at Vijapur of Gujarat). . 9. Vasavadatta-vrtti or vyakhya-tika-A Sanskrit commentary on the Sanskrit campu Vasavadatta of Kavi Subandhu. (A good copy of 62 folios is found in the above place at Vijapur and another referred to in Peterson's Report IV No. 781 of 1886-92 A. D. is available at the Bhadarkar Oriental Research Institute, Poona). 10. Kavya-prakas'a-khandana- A sort of a commentary-vivrti-as the author calls it in Sanskrit on the well-known work of poetics Kavyaprakasa by Mammatacarya, 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 Vijapur). 11. Anekarthopasarga-vstti-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 Vijapur, and another MS. is available in Pravartaka Kantivijaya's Bhandar at Chani No. 82) 12. Dhatu-manjari-A work on Sanskrit grammar relating to dhatus ( verbroots). This is different from the work known as Akhyata-vada-tika. (A MS. is available in Limbdi Sangha Bhandar No. 65 bundle 27 and referred to in Buh. III p. 8). 13. Akhyatavada-tika-A commentary on a portion of Sanskrit grammar i. e. Akhyata which is defined as under :

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INTRODUCTION. dhAtvarthena viziSTasya vidheyatvena bodhane / samarthaH khArthayatnena zabdo vA''khyAtamucyate // (A MS. is lying in Vimala Gaccha's Bhandar at Ahmedabad No. 6 Bundle No. 3). 14. Prakrita-subhasita-sangraha-An anthology being a collection of elegant witty or enigmatic prakrit gathas-verses-selected by the author. (A MS. of 25 folios written in the author's time is also found in the above place at Vijapur). 15. Sukti-ratnakara-A collection of 377 elegant Sanskrit verses of different poets including the author himself on six seasons viz. vasanta, grisma, pravrt, 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 Sukti-kalpalata, Sukti-sudha, Sukti-sahasra, Kovyaprakasa, Meghabhyudaya and Krsna-kridita-kavya. Poets quoted are: Bhojadeva, Ksemendra, Rajasekhara, Sarvadasa, Bhartphari, Amaracandra the author of Balabharata, Banabhatta, Amaru, Goi and Dhoi, Kulapati, Bharavi, Trivikrama, Vijjika (poetess). Panini, Gandhika Bhalluka, Raghupati, Bhanukara alias Vaidya Bhanupandita, Lolimba or Lolimbaraja, Ramajisnu son of Harihara Koka, Rudra, Kumaradasa, Kalidasa, Nathakumara, Bihlana, Magesvara, Rudrata, Sriharsa, Vyasa, Bhattisvami, Srutidhara, Rama, Madana, Somesvara, Madhusudana Sarasvati, Bhagiratha; Laksmidhara, Dandi, Amotavardhana, Mahamanusya, Vankalavartta and Mayura (A correct MS. copy is found in 16 folios in Pravartaka Kantivijaya's Bhandar-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: Saduktikarnamsta (-Skm), Kavindravacang-samuccaya (-Kys) Vallabha's Subhasitadali (-Sbhv.) and Jalhana's Suktimuktavali (-Sml). Amara-Amaruka (28) and Skm, Kvs, Sbhv, Amarasinha's Balabharata (1). Amptavardhana (1) and Sbhy. Kalidasa (the great poet) (26) and Skm; Kvs; Sbhv. Kumaradas& the author of Janakiharana (4) and Skm; Kys; Sbhv. Ksemendra (61) and Shhv. Trivikrama Skm;-Vaidya Trivikrama (3); Trivikrama Bhatta (8) and Sbhv. Dandinauthor of Dasakumara carita (19) and Skm; Kvs; Sml. Dhoi-Skm. alias Dhoyika (1) and Sml. Nathakumara (1). Panini (2) and Skm; Kvs; Sbhv. Banabhatta-author of Kadambari ( 16 ) and Skm; Kvs; Sbhr. Bilhana (17) and Skm; Sbhy; Sml. Bhattisvamin-Bhattasvamin (1): Bhartrhari (62) Skm; Sbhv; Sml. Bhalluka Gandhin may be Bhallata (11) and Sbhv. Bharavi (6) and Skm; Sbhv. Bhojadeva-Bhoja Narendra or Bhojaraja (13) and Skm) Kvs; Sml. Madana (2). Mayura (5) and Skm; Kvs; Sbhv; Sml. Mahamanusya (2; and Skm; Sbhv; Sml. Rajasekhara (14) and Skm; Kvs; Sbhv. Rudra (9) and Skm; Kvs, Sml; Sbhv. Rudrata (2). Laksmidhara (5) and Skm; Kvs; Sml. Vijjika-Vijjaka-Vidya (13) and Skm; Kvs; Sbhv; Sml. Vaidya Bhanupandita-Bhanukara (4)-Bhanupandita (2). Vyas& (32) and Skm; Sml. Sriharsa (11) and Skm; Kvs; Sbhv; Sml. Srutadhara Rama may be Srutadhara (2) and Sbhv. Sarvadasa-Sarvadasa (1). Somes'vara-Bhatta Somesvara (1). (Vide Dr. Har Dutt's article 'An Analysis of authorities quoted in the Sarangadharapaddhati' Annals of B. O. R. Institute Vol. XVIII pages 77 to 84). Bhattisvami is the famous author of Bhatti-kavya; Madhusudana Sarasvati is the author of Advaita. 10

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74 BHANUCANDRA CARITRA 16. Mangala vada-A very short work discussing the utility of Mangala (benedictory verses) in any work or composition in the style of neo-logicians, navyanaiyayikas citing opinions of Cintamanikara (Gangesabhatta), Udayanacarya, Pragalbhacarana and others and agreeing with the theory of Cintamanikara (A MS. of 5 folios No. 2089 is found in Pravartaka Kantivijaya's Bhandar, 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) Navakara-stotra (2) Uvasagga-haram or Upasargahara-stotra by Bhadrabahu (3) Tijayapalutta or Saptatyadhikasata-Jina-stotra (4) Namiuna or Bhayahara-stotra by Manatunga Suri (5) Ajia-Santi or Ajita-S'anti-stotra by Nandisena (6) Laghu-S'anti-stotra by Manadeva Suri and (7) Brhat-S'anti-stotra by Vadivetala Santi Suri (8) Bhaktamara-stotra by Manatunga Suri and (9) Kalyanamandira-stotra by Siddhasena Divakara. The author composed a separate commentary on the said Bhaktamara which is above referred to. This is a commentary on the above first 7 hymns. That on (1) Navakara and (2) Uvasaggaharam is published along with Samayasundara's Anekartha-ratna-Manjusa in Sheth Devchand Lalbhai Jaina Pustako ddbara 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 Bhandarkar 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 gathas of the 5th hymn, and the second being gloss on the remaining gathas of the 5th hymn and 6th and 7th hymns respectively, found at Dehla-Upasraya's Bhandar, Ahmedabad Nos. 141 and 140 of bundles Nos. 40 and 41. 18. Lekha-likhana-paddhati-[A MS. copy written in S. Y. 1711 at Vidyapura (Vijapur of Gujarat) is lying in the collection of the late Muni Vicaksanavijaya]. 19. Samksipta Kadambari-khathanaka-A brief summary of the plot of Kadambari in Gujarati prose which furnishes a sample of Gujarati prose of the beginning of Vikrama 18th Century (Published in Puratatva Vol. V, No. 4 pp. 244 to 257 from & MS. copy of 8 folios written in S. Y. 1747 at Patan kept in Dayara Upasraya 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 KamandakiyaNiti-sara got copied in 39 folios by the author is found at the above-mentioned place at Vijapur. siddhi. Lolimba-Lolimbaraja is that of Vaidyajivana. Kulapati; Bhagiratha, Yages'vara, Goi, Raghupati, Ramajisnu son of Harihara Koka (Harihara Koka may be Harihara quoted in S'ar. Paddhati) and Vankalavartta remain to be traced. Kavyaprakasa is the famous work of Mammatacarya on poetics. Other works are yet to be found out.

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INTRODUCTION. 75 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 Nahata of Bikaner from Jayacandra Yati's collection at Bikaner. 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 Gunacandra, a pupil of Devacandra and Vivekacandra--the latter two, pupils of Bhanucandra 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 Bhanucandragani-Carita quoted by the author in his later work entitled Bhaktamara-stotraVrtti while commenting on the 39th verse of the said stotra : vataH zirAMsi zUrANAM patitAni mahItale / jayazriyo raktapaGke pAdanyAsopalabhramam // 1 // asubhirapi yiyAsubhiH pravizya, pratibhaTamUrdhani ko'pi dattapAdaH / phalamiha manujanmanopalabdhaM yazasi ratimahatAM na dehapiNDe // 2 // mahati samarasaMkaTe bhaTo'nyaH pratibhaTanirdalanAtsamAptazastraH / agaNitamaraNaH pravizya vegAdarikarataH karavAlamAcakarSa // 3 // -ityasmannirmitamahopAdhyAyazrIbhAnucaMdragaNicaritrAt / 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 Acarya and Mohanlal Mehta Advocates as well as to Mr. Mohanlal Jhavery Solicitor for going through portions of my manuscript, and specially to Mr. Ratilal J. Desai M. A. for revising the same and Khanbahadur 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 Lalachandra B. Gandhi of Baroda Oriental Institute, D. B. Krisnalal 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 Babu Bahadur 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. Desai. Bombay, 1-12-1940.

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76 BHANUCANDRA CARITRA THE LIST OF BOOKS MAINLY CONSULTED I English. i Hiravijaya Suri or the Jainas at the Court of Akbar by C. (Chimanla Dahyabbai Dalal M. A.) in the Divali issue of Jaina Sasana Virat 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 Akbarnama Vols. I, II, III translated by Beveridge. 4 Al-Badaoni 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 Bhandarkar's Commemo ___ration Volume. 7 Tuzuk-i-Jahangiri or Memoirs of Jabangir translated by Rogers and Beveridge (T. J.) 8 History of Gujarat 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 hIrasaubhAgya mahAkAvyaM saTIka by devavimala. 13 vijayaprazasti kAvyaM by hemavijaya, & TIkA by guNavijaya in S. Y. 1688. 14 jagadgurukAvyaM by padmasAgara.. 15 kRpArasakoza by zAnticandraupAdhyAya edited by zrI jinavijaya. 16 karmacandavaMzotkIrtanakaM kAvyaM by jayasoma upAdhyAya in S. Y. 1650, and TIkA by guNavinaya upAdhyAya in S. Y. 1656. 17 vijayadevasUri mAhAtmyaM by zrIvallabha upAdhyAya edited by zrI jinavijaya. III Gujarati. 18 hIravijaya sUrirAsa by RSabhadAsa in S.Y.1685 published in AnaMda-kAvya-mahodadhi Series Vol. V. 19 lAbhodayarAsa by dayAkuzala in S. Y. 1649. 20 karmacandraprabandha by guNavinaya in S. Y. 1655. 21 vijayatilakasUrirAsa-adhikAra 1 and 2 by darzanavijaya in S. Y. 1679 and. 1697 embodied ____in aitihAsikarAsasaMgraha Vol-IV. 22 prAcIna jaina lekhasaMgraha Vol. II with inscriptions in Sanskrit by zrI jinavijaya. 23 jaina sAhityano saMkSipta itihAsa by me. 24 prAcIna jaina tIrthamAlAsaMgraha. 25 akabara by baMkimacaMdra lAhiDI translated by suzIla. 26 sUrIzvara ane samrAT by muni vidyAvijaya (S. S.) 27 mIrAte ahamadI translated by nijhAmakhAna nUrakhAna. 28 jaina gUrjara kavio Parts I, II & III by me (J. G. K.) IV hindI. 29 jahAMgIranAmA by munzI devIprasAda (J. N.)

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APPENDIX I This contains the initial and final portions of available works of Bbanucandra and Siddhicandra and is appended with the text at its end. APPENDIX II Translations of Imperial Farmans granted by the Emperors Akbar and Jahangir. 1 Farman of the Emperor Jalal-ud-din Muhammad Akbar Shah Badshah Gazi ordering his officials not to allow slaughter of animals during 12 days of the Jaina Paryusana festival. Dated 7th Jumad-ul-Sani 992 Hijri (6th June 1584 A. D.-1st Asadha Sukla 9th S. Y. 1641 Hindi.) When Sir John Malcolm was stationed in Malva as a political officer in the first quarter of the 19th century, he was shown Akbar's farman 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 Malwa, 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 Suri) 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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78 BHANUCANDRA CARITRA 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 Suri 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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INTRODUCTION-APPENDIX II 79 Therefore, keeping in view of the genuineness of the yoga practices and search for God of Hirvijay Suri Sevda (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 upasrayas (resting places) nor insult them. Besides if any (of their temples or upasrayas) 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 Haji Habibullah101, 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 riasat that none can persecute any one. The guiding principle of the present and future Hakems, Nawabs, 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 farman, 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 farman 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 Khurdad, 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 Gujarati rendering as published in the Appendix (3) of Surirvara and Samrdt.] 3 Farman of the Emperor Akbar, with the Nishan of Prince Salim, which confirms the former farman prohibiting the slaughter of animals during nearly six months in the year, and orders his officers in Gujarat and Sorath to see that Vijayasena Suri and other Jainas be respected and their old temples and religious places be allowed to be repaired and rebuilt. Dated the 1st of Shaharyur Ilahi 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 Akbarnama. III p. 207.

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80 BHANUCANDRA CARITRA "God is great.' Nishan of Abul Muzaffar Sultan [ Shah Salim Ghazi ). At present the exalted Nishan has the honour by royal favour to be issued that the present and future Hakems (Governors ), Jagirdargios, Karoris (tax.gatherers) and mutasaddis (administrators) of the Subah of Gujarat and the Sarkar of Sorath have been given the farman 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 farman 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 farman, worth to be obeyed that Vijayasen Suri Sevda, disciple of Hirvijaya Suri, 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 upasrayas (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 farman 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 Ilahi 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 Aban which is the birth-month of the 102 Jagirdars-"The higher mansabdars were mostly governors of Subahs. The governors were at first called Sipahsalars: towards the end of Akbar's reign we find them called Hakims, and afterwards, Sabib Sabah or Subahdars, and still later morely Bubahs. The other mansabdars held jagirs, which after the time of Akbar were frequently changed." Ain-Ak. I, p. 241-42.

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INTRODUCTION-APPENDIX II 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 Sravan and the first six days of the month of Bhadarva." (See p. 8). This copy of the Nishan-i-Alishan is as per the original. (In the Seal only the name of Kazi Khan Muhammad is legible ) (Another seal has the words 'Akbar Shah murid-jada Darab"08) [Translated by me from a Gujarati 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 Asadha Sukla 9th to 15th every year at the request of Kharataracarya Jinacandra Suri, renewed at the request of Jinasimha Suri on the 31st Khurdad Ilahi Year 49 of the accession (1604 A. D.). "Farman of Jalalu-d-din Muhammad Akbar Badsha Gazi" "Be it known to the exalted Governors, Jagirdars, 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 Suri 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 Asad Sukla ninth to Purnamasi 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 Acharya Jinasimh alias Mansinh got an application made that the farman which we had made was lost, hence we have granted the new farman in accordance with the old farman. 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 Darab-his full name was Mirza Darab Khan and he was a son of Abdur Rahim Khan Khanan, son of Bairam Khan, see Ain. Ak. I p. 339. Murid-jada 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 Suri. 1

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82 BHANUCANDRA CARITRA as an order with strict warning and with such force that no alteration should be allowed to exist in its terms. Dated the 31st Khurdad Ilahi Year 49 (1604 A. D.). Written at the despatch of the order to Daulatkhan who remains with Hairat Emperor, in the Chouki of Rai Manohar the noble Amir and assistant and at the news writing period of Khvaja Lalchand. (See p. 12) [Translated by me from the Hindi rendering made by the late Munshi Deviprasadji as published in the Hindi monthly Sarasvati, XIII, no. 6 of June 1912, p. 293, and reproduced in the introduction of Krparasakosa at p. 32, in Jaina Yuga, V, p. 478, and in Yugapradhana Sri Jinacandra Suri at p. 278. ] 5 Farman of Abul Muzaffar Sultan Sbah Salim Gazi (afterwards Emperor Jabangir) confirming the farman of Akbar prohibiting slaughter of animals during nearly six months in a year and making the oart at Una tax-free. Dated the 14th of Shehrivar Ilabi year 55 (? 50-A.D. 1610? 1605). 'God is great'. Farman of Abul Muzaffar Sultan Shah Salim Gazi 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 Sarkar, having received and further expecting royal favours, that whereas Bhanucandra Yati and Siddhicandra Yati-the holder of the title Khushfaham', made an humble representation to us that the Jazya, 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 Sarkar-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 Suri and Vijayadeva Suri who are there (in Gujarat) should be properly attended for, and Bhanucandra 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 Una 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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83 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 Bhadarva". 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 Surtivara 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'.-Akbarnama III, p. 1257. 106 Kazi Abdussami-see Aine Akbari I, p. 545 no. 112

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BHANUCANDRA CARITRA 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 Suri) and Baji Dev Soor (Vijayadeva Sari) and Khushfaham Nand Baji Paran (Nandivijaya Pannyasa) have temples and Dharamshalas 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 Dharamshalas 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 Suri, and then a pupil obedient to the commands of Vijayasena Suri. See p. 20 and footnote no. 19. 108 Parmanand-originally a pupil of Harsananda and then under the command of Vijayasena Suri; author of Hiravijaya Suri Nirvana in Gujarati in S. Y. 1652 and Vijaya Cintamani Stotra or Nanadesadosibhasamaya 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 . Farman of the Emperor Nur-ud-din Jahangir ordering his officials throughout the Empire not to allow slaughter of animals during 12 days of the Jaina Paryusana festival. Dated the 26th of Farvardin in the 5th year of the accession (1610 A. D.). God is great Copy of the Farman as issued on 26th day of the month Farvardin in the 5th year. "Be it known to the noble Governors, worthy Divans, officers of civil important affairs, administrators of the state affairs, Jagirdars 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 (Vivekaharsa), Parmanand, Mahanand and UdaiHarakh (Udayaharsa), who are pupils of Tapa Jatis Bajisen Soor (Vijayasena Sari) Bajideb Soor (Vijayadeva Suri) 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 Bhadarva Pajusan (Paryusana), 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 Jabangiri 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 farman. 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 Gujarati translation given in S. S. Appendix (1) 1. 110 Abul Khair-& younger brother of Abul Fazl (see Darbari-Akbari pp. 355 and 326 and Aine Akbari, I, Introduction p. 33, Abul Fazl's Biography). 111 Muhammad Said-son of Shujaata Khan Shadibeg and then adopted son of Saikh Farid (see Aine Akbari I, pp. 416 and 481).

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86 BHANUCANDRA CARITRA 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, jagirdars 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, nazrina, costs of measurement, costs of giving possession of land, registration charges, patvar fund, charges of Tahsildar and Daroga, begar, 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 divani 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 (Mulanayaka) as per inscriptions thereon: 1 zrI AgarA nagara vAstavya saMghapati zrI caMdrapAlena pratiSThA kAritA / saM0 1667 varSe mAghasita 6 gurau osavAlajJAtIya jaMDIbha gotrajanma sA0 kesA putra sA0 jamu putra sA0 nAnU putra sA0 sUrya putra sA0 ruDamallena [mAtR pATamade] bhAryA mulAde sUktAde putra sA0 jInadAsa bhAIdAsa pautra paratApasiMgha khuSA jINAde pramukha kuTuMbayutena zrI sumatinAtha biMbaM mahopAdhyAya zrI vivekaharSa gaNinAmupa dezAt kAritaM pratiSThitaM zrI tapA gacchendra bhaTTAraka zrI vijayasenaribhiH / 2 zrI AgarAnagara vAstavya saM. zrI caMdrapAlena pratiSThA kAritA // saM0 1667 varSe mAghasita 6 u0 zA0 jaMDibhA saM0 holA putra saM0 pUraNamala putra saM. caMdrapAla putra saM0 rAjA bhAva rAjaladevyA zrI sumatinAtha vi0 u0 vivekaharSa gaNyupadezAt kA0 pratiSThitaM zrI tapA gacchAdhirAja bhaTTAraka zrI vijayasenasUribhiH / (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 Puranamalla 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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INTRODUCTION-APPENDIX II 87 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 Amardad-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 Kadri, 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 Subahan a benevolent magnate of the present times, and at the recommendation of Isahak 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 Svetambari 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 jagir 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 Madar-ul-maham-"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 Madar-ul-maham-the order be reduced to writing from the beginning of Kharif-Noshkaneil'. Order of the Jumalut-ul-mulk Madar-ul-maham-'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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88 BHANUCANDRA CARITRA Final order of the Jumalut-ul-mulk Madar-ul-maham 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 Surisvara and Samrat.] Farman of the Emperor Nur-ud-din Jabangir 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 Ilahi month of Amardad in the 11th year of the accession (July, 1616). (Tughra) The Farman of Abul Muzaffar Nur-ud-din Muhammad Jabangir Badshah-i -Ghazi. (Seal) Nur-ud-din Muhammad Jahangir Badshah-i-Ghazi (in the inner circle). "Since Bikhe Harkhe (Vivekaharsa ), and Jayanand Jati, the disciples (chela) of Baji Dev (Vijayadeva) Suri and of Nandji (Nandivljaya) presented themselves before the auspicious presence with a request, and begged for an august Farman in favour of the monks of the Jain community (jamat), who are virtuous and have no other business except the worship and adoration of God, this Jahangiri (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 jagirdars, 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 Amardad Mab-i-Ilahi in the 11th year of the accession (July, 1616)." Tranalation of the reverse of the Farman issued by Jahangir 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 Jahangir's Farman, which are written in the Shikastah script.

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INTRODUCTION-APPENDIX II 89 of Bahman in the Ilahi year 10, corresponding to Saturday, the 24th of the month of Muharram-al-Haram, 1025 H. (Feb. 2, 1616), during the chauki of him who is worthy of favour, mercy and kindness, Khwaja Ibrahim Husain", through the mediation of Azamat Khan", who is worthy of favour and kindness, and during the waqinavisi of the slave of the court Abdul Wasi, to this effect: Bikhe Harkhe (Vivekaharsa), Jayanand Jati, the disciple of Bajidev (Vijayadeva) Sur and of Nandji (Nandivijayaji), appeared before the exalted and holy presence in the Ghusal Khana "17 on the 22nd of Dai Ilahi 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 Madar-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 Akbarnama 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 Khana, 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 Jubun gave the chamber the name of Daulat Khana-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 Jahan, who was at one time Vazir of the Empire. 12

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90 BHANUCANDRA CARITRA (Sharh in the hand of Muqarrab-ul-Muqarrab-us-Sultani 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) Banmali 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 Khana 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 Amardad 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 Suri. 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 Maharaja 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, Rao Kalyanmal of Idar and the Portuguese at Div imposed restrictions on the slaughter of animals. He died at Una 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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91 INTRODUCTION-APPENDIX II 10 Farman of the Emperor Jahangir in the form of a sealed letter written to Vijayadeva Suri 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.-Bhadarva Vadi 6th S. Y. 1675 Hindi). 'Be it known to Vijayadeva Suri 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 Dayakusala 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 Shaban in the year 1027 (Saturday 1st August 1618 A. D.). See p. 32. The seal contains the words "Shah Navaz 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 Farman 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 Sagotapada, Cambay by Muni Vidyavijaya, 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 Suri 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 Kasturbhai Manibhai Nagarsheth of Ahmedabad. 120 Dayakufala-pupil of Kalyanakufala pupil of Hiravijaya Sari, and under the command of Vijayadeva Suri 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 Navaz 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.

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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 Abhiramabad (Ebrahima Ahmednagar n. 66, n. 67. | Akbar-the Great Mogul bad) 8. Aine Akbari 2, 1, 1, n. 2, 5, (Akbar) 9, 10, 15, 17, 1. Abdulla Khan 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, Aksayaraja-Akheraj II 7.95. Abdulla Khan Uzbeg n. 67. n. 35, n. 41, n. 43, n. 44, Akhyatavada-tika 72. Abdussami Kazi 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. Allababad 8, n. 73, n. 74. Abhayadharma 65. 114, n. 121. Amaracandra 73. Abiga Kashmiri n. 37. Ajam Khan-Khan-i Azam- Amaracandra 68, 69. Aboo Sayed 83. Mirza Ajiz Kokah 11 | Amarakosa 72. Abu n. 78, 68. Kban Azam 35, n. 44, n. Amarasinha n. 100. Abul Fazal (The Saikh) 2, 70, n. 82, Azam Khan 78. Amrtasagara 67. n. 3, 4, 5, 6, 7, 9, 10, 15, Ajaya (Jaya) raj 45. Amaru 73-Ainara-Amaruka 24, n. 22, n. 23, n. 24, n. Ajitafanti 67,-Ajia-santi 74. n. 100. 23. 27. 28. 32. 33. n. 40, Ajiz Kokah-Kokaltash Mirza Amicandra I 66 & II 66. 68. 34, 36, 37, 42, 79, n. 110, 11, n. 12 Aziz Koka 29, Amrtavardhana 73, n. 100. n. 114, see Shaikh. n. 34, 46, n. 70, n. 78, | Anandacandra 68. Abdul Khair 85, n. 110. Aziz Koka 29, n. 34, n. 82. Ananda-Kavya-mahoda. Acarya 11, 14, 32. Ajmere n. 22, n. 89, n. 90, dhi 13. Adil Shah n. 96. n. 94, n. 96, 65, 90. Anandavimala Suri n. 107. Adinatha n. 91 Akbar (The Emperor) 1, 2, Anekartha-ratna-manjusa 13, Adinatha Temple 8. 3, 4, 5, 9, 10, 11, 12, 13, 74. Advaita-siddhi n. 100. 14, 15, 16, 19, 20, 22, 23, Anekarthopasarga Vrtti 65, Affat Banu n. 37 n. 22, p. 23, n. 24, 25, 72. Aganodaya Samiti 67, 71. 26, 28, 29, n. 34, 30, 31, n. Appo 64. Agra (Ugrasenapura) 6, 8, 37, n. 38, 32, 33, 34, 35, Aramral (Amreli?) n. 43. 20, n. 19, 22, 23, n. 21, 36, 37, 38, 39, n. 54, 40, Ardha-Kathanaka 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. Ahmedabad 6, n. 6, n. 12, Akbarnama n. 14, n. 24, n. Asta-laksi 13, n. 45. 18, 24, n. 27, 26, n. 43, 26, n. 35, n. 37, 33, n. 46, Atmananda 69. n. 44, 48, n. 76, n. 77, n. n. 59, n. 60, n. 63, n. 72, Atmananda Prakasa 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. Aurangabad n. 65.

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INDEX OF PROPER NAMES AND TERMS. 93 Azamat Khan 89, n. 116. n. 37, n. 73, n. 76, n. 86, Bhavanicandra 68. Aziz Koka 29, n. 34, n. 82 n. 90. Bhidabhanjana Pars'vana. see Ajiz Kokah. Berar n. 22. tha 45. Babar 83. Bhabhut n. 28. Bhilsa n. 63. Bacchavat n. 38. Bhadrabahu 74. Bhimbhar 73-BhambharBadaoni 3, 4, n. 3. see Al Bhagiratha 73, n. 100. Chibhan 34, n. 42. Badaoni. Bhagwan(t) Das, Raja n. Bhojadeva 73, n. 100. Bade Guru' 11. 37, 33. Bhojaraja Soni n. 69. Badhel (Vaghers) n. 35, n. Bhagyacandra 66. Bianah n. 21, n. 29. 43. Bhaktamara stotra 67,72,74. Bibi Karnutty n. 37. Baga Sha n. 92. Bhaktamarc-Stotra Vstti 65, Bihar n. 73. Bahadur n. 76. 69, 72. Bihar Banu n. 37. Bahadur Shah (Miran Bah- Bhalluka Gandhin (Bhalla adur Shah Faruki) n. 65. ta) n. 100, see Gandhika Bijai ( Baji) Sen Sur ( Soor) Bahat-Behat (Jhelum) n. 46. Bhalluka. 5, 84. Bahroch (Bharoj-Broach) Bhakticandra 66. Bijagarh n. 59. n. 6, n. 28. Bhala 66. Bikbeharkhe 88, 89 see Baji Dev Soor 84, 88, 89 see Bhanaji 59. Vivekaharsa. Vijayadeva Suri. Bhanchand (see Bhanucan- Bikramajit Rajah n. 76. Baji (Bijai) Sen Soor (Sur) dra) 5, 17. Bikanir 17, n. 38. 5, 84 see Vijayasena Suri. Bhandarkar Sir 70. Bilada 20. Bakbsi n. 117. Bhandarkar Com. Vol. 15, Bir Singh n. 76. Balabharata 73. n. 85. Blochman n. 3, 15, n. 23. Balaksa (Balkh) 54. Bhankora n. 28. Bombay 66. Baluchies n. 38. Bhanucandra (The Upadhy- Boru (?) 87. Bana 23-bhatta 70, 71, 73, aya) 5, 9, 10, 14, 15, p. Brahman-Brahmin 3, n. 3, n. 100. 15 n., 19, 21, 22, 23, 27, -learned Brahmins 10, 28, Banmali Ramiai 90. 28, n. 32, 29, 33, n. 40, 39, n. 54,-s 42. Banarasidasa 65. 34 to 38, 40 to 45, n. 68, Brahma-putra 34. Banarasi-vilasa n. 98. n. 69, 46, 50, 51, 52, 58, Brhat Santi stotra 74 Bara-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. Bhanucandra (Kharatara) | Buddhism 15. Barodah (Baroda) n. 6. 65. Buddhists 3, n. 3, 15. Barra (Barda) n. 43. Bhanucandra-caritam 71,75. Buhler's Report 70. Baunti n. 54. Bhanukara 73, Vaidya Bha Burhanpur n. 6,-Buhranpur Begam Sultan n. 37. nupandita n. 10). n. 63-Barhanapura 44, n. Bebar 5. Bhanupandita 73. 65, 45, n. 61, n. 69, 62, n. Bekah Harakh 84, n. 107, Bharavi 73. 96, 63. 85 see Vivekaharsa. Bharmal n. 19. Burhanshahi King n. 19. Belgar Khan' n. 80. Bhartrhari 73 n. 100. C. 10. Benares 12. Bhatti-Kuvya n. 100. Cainbay (Khambhayat, TraBenarasidas Prof. 22. Bhatta (i) Svami 73, n. 100. mbavati) 10, u, 21, 48, Bengal 5, n. 21, n. 73. Bhavacandra I 40, 66, 71, n. 77, n. 93, n. 96, 64, 68, Beniprasad Prof. 19, n. 20, II 68. n. 101, 87.

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94 BHANUOANDRA CARITRA Campapuri 60. Darab 81, n. 103. Digambaras n. 2. Candaraja Rasa 68. Darbari-Akbari n. 110. Dipacandra 67. Candra-Candrika 72. Darsanavijaya n. 68, n. 69, Dipalika-Kalpa 66. Candra Gaccha 72. n. 88, 62, 64. Dipalpur n. 63. Candrapala 21, 64. see Chan- Darsanvijaya and Nyayavi-Dipticandra 68. drapala jaya n. 92. Div (Dvipa) 41, 90. Candraprabha n. 92. Dariya Malbhas-Darya Ko- Divan n. 117. Catalogus Catalogorum. (Ca mm n. 37. Dolatacandra 67, 68. ta, cata.) 70 Dasakumaracarita n. 100. Dungara (Harsavisala) Caturavimsati-Stavanas (CO-Daulatabad n. 26, n. 65. 11, n. 45. visi) 66. Daulat Khan-i-Khis n. 117. Durjanasalya 38, n. 51, 45. Central Structure of the Daulat Nisa n. 37. Durjanasal-Bavni n. 51. Mughal Empire' n. 117. Dayakusala 22, 91, n. 120. Dvipa (Div) 41. Chalmer 3. Deccan n. 22, n. 26, n. 63, Dwarka (Jagat) n. 6, 11, Champaner n. 6, 27. n. 67, n. 73, n. 74, n. 84, n. 12. Chanasma (Jarsima) 17. n. 96. Ebrahim Ibn Adham n. 87. Chandasastra 65. Debari n. 26. Edar (see Idar) n. 6.. Chandrapala n. 112. see Can- Dek n. 38. Elliot and Dowson 3, 18drapala Delhi 61. Elliot n. 46, n. 60. Chandu Sanghavi 86, n. 112, Delvada 67. Elphinstone 15. 87, 88. Derveshes or Oriental Spi Faruki n. 65. Charan n. 35. ritulism n. 87. Fattepur 3, Fatehpur 5,-Si. Charvak 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 Rasa 67. n. 29, n. 32. Chimanlal Dalal-C. 4. Devavijaya 71. Forbes Gujarati Sabha TraiChinab 33 Devavimala n. 30. masika n. 77. Chitor n. 76. Deviprasad n. 94, n. 96, 82. Gandhar 6, 25, n. 28, 50, n. Christians 4. Devkapatan n. 19-DevakiCintamani 41. patan 66. Gandhika Bhalluka 73. Cintamani Pars'vanatha 43, Dhanavijaya 61. Gangapura 66. n. 62, n. 69. Dhar n. 59. Cutch n. 19, n. 34, n. 35, | Dharmalabha 11. Ganges 23. Gangesa 41-Gangesabhatta n. 43. Dharmamurti Suri 22. 74. Dadhicandra 66. Dharmasagara 21, 63. . Gauri 45. Dalathambhana 25. Dharmavijaya 61, 62. Gaurisankara Oza R. B. n. Daman n. 6. Dhatumanjari 72. Damara-Dabar lake 7, n. 8. Dhatu-p@tha 70. Gautama 27. Danacandra 67. Dhaturatnakara -Dhatupatha Ghelot (Gohils) n. 43. Danasaha-Daniyal 24, n. 22,- Vrtti n. 17. Ghogah n. 43,-Ghogha 69. Danial n. 65, 59. Dhoi 73,-Dhoyika n. 100. Ghusal Khana 89, n. 117, Dandaka-prakarana Avacu- | Dholpur n. 63. 90. ri 66. Dhundhaka Rasa 66. Girinara n. 78. Dandes (khandes) n. 65. Dianat Kban 90, n. 119, Godhra n. 6. Dandi 73-Dandin n. 100. L n. 121. Godi-Parsvanatha n. 69. 81. 95.

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INDEX OF PROPER NAMES AND TERMS. 38. Gohilwarah n. 43. Hema Acarya 71. Jadia n. 51. Goi 73, n. 100. Hema Kosha 71. Jadroop 19. Gopacala (Gwalior) 43, n. Hemavijaya 8. Jagadguru 7, 62. 64. . Hemavimala Suri n. 31. Jagat (Dwarka) n. 6, n. 12, Govala 67 Hindu 8. n. 43. Govindacandra 66. Hiracandra 68, 69. Jagat Gossain (Jodhbai) Gujarat 5, 6, n. 5, Subah of Hira-Saubhagya-Mahakavya n. 37. Gujarat 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 Rasa 8, n. 36, Jagusaha n. 51. 36, 41, 46, 47, n. 76, n. 32, n. 39.-Hirasuri Rasa Jabangir (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 Gurjaratra. Hira-Vijaya Suri 5 to 8, p. 68, 47, n. 76, n. 80, n. 82, Gulabacandra 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, Gunacandra 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, Gunalaksmi 69. 101, 90, n. 120. n. 115, 90, n. 119, 91. Gunaratna Suri 28. Hiravijaya-Suri-Nirvana n. 'Jahangira-Kuli-Khan 50, Gunavinaya 12, 13, n. 16, n. 108. n. 82 & 83. History of Gujarat-Bombay Jahangir-Mabata pa' 21, 64, Gurjaratra (Gujarat) 41. Gazeteer n. 34, n. 44, n. 67. Gwalior (Gopacala) 43 76, n. 82. Jahangir-nama n. 20, n. 94. 63, n. 64. History of India by Elliot Jaina Aitibasika Rasamala see Elliot and Dowson. 22. Haji Habibullah 79, n. 101. History of Jahangir 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. Hana Ksi 27. History of Sirohi n. 95. G. K. 66, 67, 68, n. 108, Hansaratna 68. Hoomayun 83. n. 120. Harsananda n. 107, n. 108. Jaina Sahitya Samsodhaka Hormaz day 81. Haribhadra Suri 28. Ibadatkhana 2, 4, 5. 13, n. 19, 22, n. 76. Haribhatta 70. Ibrahimabad Jaina S'asana 4. (AbhiramaHaricandra I 69. Jaina Satya Prakasa n. 19, bad) 8. Haricandra II 66. Ibrahim Hussein Khwaja 89, 67, n. 112. Harihar Koka n. 100. n. 105. Jainas 78-Jains 77. Hariji Sur 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 (Jethvas) n. 35. Suri. Indian Ephemeris n. 14. Jalayatra 49, n. 72, 50. Harsavisala (Dungara) 11. Intikhab-i-Jabangir 18. Jalinus 87. Harsasara 14. Iraj n. 121. Jalnapur n. 22. Hasti Bhanj (Hasti Watar) Isahak 87 Jalor n. 6, 10, 60, 61,-Jhan. 42. Ishvarprasad Prof. 14. lor 66. Hawkins (William) n. 85. Itimad-ud-daulah 87, n. 111, Jam 29, n. 34 & 35,-Jam Hazara 33. 90. Raval n. 35.

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96 BHANUCANDRA CARITRA 83. Jambu-Jambunaga 72. Junagadh n. 34, n. 43,-Ju- | Kavyaprakasa 23, 41, 70, Jambukumara (later Jambu- | nagarh n. 70. 72, 73, n. 100-Vivrti 70. svami) 27. Kabul 5, 33. Kavya-prakasa - khandana Jam Laka 90. Kacchavahas n. 54. 65, 70, 72. Jamna (Kalindi) 23, n. 21. Kadambari 23-Purvardha Kayarvada 68. Janaki-harana n. 100. tika70-Uttarardhatika 71. Kedara 37. Jarsima (Chanasma) 17. Kalidasa 73, n. 100. Kesaracandra I 68, II 68. Jati 3, 4. Kalij Kban n. 76. Kesavamiera 72. Jaunpur 65. Kalindi (Jamna) 23, n. 21. Khakhar n. 19. Jayadasa 64. Kalyanacandra 67. Khandes n. 6, (Dandes) n. Jayanal Lanka 9, Jaina Kalyanakusala n. 120. 63, Khandesh n. 65. Lanka 36, n. 40. Zain Khanda-Prasasti Vrtti n. 16. Kalyananandira Stotra 74. Lanka n. 40. Kalyanavijaya 71. Khandwa n. 65. Jayanand 88, 89. Kalyanasagara 22. Khan-i Azam 11, n. 12. Jayavijaya 71. Kalyanasagara Suri Rasa 22. Khan Jahan n. 76. Jayasagara n. 92. Kalyana-sena King 60. Khankhana n. 19,-KhanJayasena Kumara Rasa 67. Kamalakalasa sakha n. 65. khanan 33, n. 121. Jayasoma 11, 14, n. 16, n. Khan Muhammad Kazi 81, Kamandakiya Niti-sara 74. 38. Jerome Xavier n. 59, Xavi Kambhayat (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. Kherwa n. 66. Jinacandra I 67, II 68. Karmacandra - vamsa-pro Khimacandra 68. Jinacandra Sari 10, 11, 12, bandha (Sans.) 11, n. 16, Khizr Khan n. 65. 13, 14, 20, n. 38, 81. n. 38 & 39 (Guj.) 12, n. Khuram-Khurram Prince Jinadatta Suri 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. Jinasataka-Tika 65, 72. candra Vamsaprabandha) Jinasinha Suri 10, 11, 12, 65, 84, 85. 17, 20, 81. Karmagrantha Balavabodha | Khusrau 19. Jina vijaya 21. 68. Khusyalacandra 66. Jitacandra 68. Karpatavanijya (Kapadvanj) Kishu Rahtor n. 37. Jivaji n. 31. Kokasastra Catuspadi n. 65. Jivanacandra 67. Karpuracandra I & II 66. Konkan n. 19. Jnanasagara 67. Kasmir 9, 11, 13, n. 14, n. Kopa-Rasa-Kosa 8, n. 32, Jodhbai 16 (Jagat Gossain) 37, 33, 34, n. 41, 35, n. 42, 182. n. 37. n. 45, 37, 38, 42, n. 59. Krpasagara 22. Jodhpur 16. Kathiawar 10, 67. Krsna-bharati 27. John P. Brown n. 87. Kavi n. 28. Krisnadasa 73. Jumlat-ul-mulk 87, 88-i 89, Kavindra-vacana-samuccaya | Krsna-Kridita-Kavya 73. 90. n. 100. Ksemendra 70, 73, n. 100. . 1 n. 45 ansaprabandha) | Khush-faham 9.20 .. 66.

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Kumarapala Rasa 68. Kulapati 73, n. 100. Kumaradasa 73, n. 100. Kunrapala 22, n. 76. Kufalacandra 68, 69. Kusalamanikya n. 31. Kutbuddin Muhammad Kh an n. 12. Labdhicandra I 69 II 68. Labhapura (Lahore) 27, 38, 42. Labhavijaya 71 Labhodaya Rasa n. 53. Laghu-prastavokti-Ratnaka ra 69, 72. Laghu-santi-stotra 74-Vrtti INDEX OF PROPER NAMES AND TERMS. Magadha n. 56. Mahabhasya 41. Mahamanusya 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 Suri) 10, 11, 14, 17, 18, 19, n. 39, n. 45. Manasimha Kalyana n. 39. Manasimha King n. 54. Manatunga Suri 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. Lilalaksmi 69. Lolimba or Lolimbaraja 73, Mansabdars 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 Khvaja 82. Lali 49, n. 78. Lalitacandra 68. Lathi 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. Madhavadasa 51, n. 83. Madhusudana Sarasvati 73. 13 Mahifanapura (Mehsana) 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. Medata (Merta) 18, 20. n. 38. see Medinipur. Medinipur (Merta) 51. 97 Mehajala 64. Mehsapa 61 See Mahisanapura. Memoirs of Central India 77 Memoirs of Jahangir 48, n. 119, See Tuzuk-i-Jahangiri Mewras-Mewrahs 6. n. 4, 62. Mihurrinisa-Nur Jahan n. 37. -Mehirunnisa n. 86. Miron 83. Mirat-i-Ahmadi n. 12. Mirat-i-Mustafabad n. 80. Mitra's Notices 70, Modhera 69. Modhera Purdvanatha Stavana 69. Mohammad Mirza 83. Mohanavijaya 66, 68. Mohan Das n. 82. n. 83. Mota Raja 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. Mukarrabkhan see Makarabkhan 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. Murtazakhan n. 82. Muzaffer of Gujarat n. 12. n. 34. n. 76. Nadalai 64. Nadir-Jaman 65.

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98 BHANUCANDRA CARITRA Nadot ( Nandod ) n. 6. | Nuramahalla 54. n. 86. | Portuguese 90. Nagendra Gaccha 72. Nur-Jahan n. 93, n. 96, n. Pracina Tirthamala Sang. Nagher p. 43. 108, See Mehru-nnisa- raha n. 69, 60, 64. Nahta 12, n. 38. Nuramaballa. Pragalbhacarana 74. Naisadha 41. Nuruddin Mohammad Ja- Prajna (Pandita, Pan-nyaNala-kaccha (Nalchba) 68. hangir Padsah Gazi 16. sa) 27, 59. Nama-Sreni-n Aekarthanana-Oojein 77 see Ujjain Prakrita- subhasita-sangraha mala 23 - Vrtti 66, 70. Omar 83. 73. Namasangraha -Nama. Orissa 33. n. 73. Pratikramana Sutra 65. mala 70. Padmasundara 12, n. 13. Prasati Sangraha 66, 68. Namiuna Stotra 74. Paduka 67. Pratapacandra 67, 68. Nana-desa-desibhasa StavaPahadi 24, n. 22. Pratisraya 40.. . na n. 108. Pajusan 85 see Paryusana Pravacana Pariksa 21, 63. Nand Baji Paran (Nandavi Pakli-Pakhli 33, n. 42, n. 46. Prayaga 23. jaya Pannyasa) 84-NandPalitanah n. 43. Premacandra 68. ji 88, 89. Pancakhyana Copai-68. Price n. 37. Nandisena 74. Panca-Sandhi 65. Prthvicandra Rasa 67. Nandivijaya 9, 12, 13, 21, Pandita (Pannyasa) 67. Prithviraja n. 95. 38, 61. See Nand Baji Panini 73. Pundarika Mount 35. Paran. Panji 69. . Punjab 5, n. 67. Nanu n. 51: Panjika 72. Punyasagara 67. Naoroz day 8. Pannyasa 59, 66. See Pra. Puranamalla n. 112. Narbada n. 28, n. 67. jna, and Pandita. Paratatva 74. Narbudacarya n. 65. Parmananda 20, 83, 84, n. Purna n. 26. Narendra 70. 108, 85. Qilijkhan n. 76. Nasik n. 66. D. 84. Parsis 4. Radhanpur 9, 21, -Raja. Nasirkhan n. 65. Paryusana 7, n. 7, 8, 12. n. dhanyapura 33, n. 52, 66. Nathakumara 73, n. 100. | 19, 26, 29, 85 see Pajusan Raghupati 73, n. 100. Nathuram Premi n. 98. and Patchoossur. Rajasimha Maharaja n. 95 Navakara Stotra 74. Patanjali 41. Rai Manohar 82. Navakhanda Parsvanatha 69. Patan Pattan 20, 49, n. 78, Rai Patr Das 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. Nawanagar n. 35, 90. 'Rajah Karan' n. 54. Pattan (Patan) n. 6, 20. n. Nawazish Kban n. 80. Nazarene 3. 27, 49. (Mandu) 91. Rajanagara. (Ahmedabad) 50. Neminatha (Saiveva-son of Pausadha 14. Siva45, p. 69. Persia n. 41. Rajasekhara 73, n. 100. Rajatarangini n. 54. Nemisagara 21, 63, 64. Peterson's Report 72, 74. Nemisagara Nirvana Rasa Pim Bahadur Uzbeg n. 76. Rama 73. 22. Pinchhola lake.90 Ramacandra 65, 68. Nimar 65. Pinheiro 15. Ramadasa Raja 13, n. 19, Nityasaubhagya 68. Pir Panjal (Pantsal) 33, 39, n. 54, --Ramadasa 51, Nizamuddin Ahmed n. 46. 35, n. 42, 42. n. 84.

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INDEX OF PROPER NAMES AND TERMS. 99 102. Ramade 59. Ramaji 59. Ramajisnu 73, n. 100. Rama-Setu-Pradipa n. 54. Ramavijaya 61, 69. Ramer (Amer in J state!) 45. Ramji 68. Ramraj Maharaj Sri n. 19. Rangacandra 41, 59, 67. Ranthambhor n. 54 - Ron thambur n. 84. Rao Kalyanmal 90. Rao Kalyan Simba n. 38. Ratnakumara Copai 67. Ratnapala-Kathanakam 70. Ratnapala Rasa 66, 68. Ratna-Panjala 35, n. 42, 42. Ravi n. 38. Ravicandra 68. Rawlinson 19, n. 85. Ray Ali Bhati n. 76. Ray Singh Bhurtigo 17. . Rddhicandra 66, 68, 69. Rikhu 45. Rindosaha 66. Rogers 16, 90, n. 121. Roba 40, n. 56. Rohtas 33, -Rohitas n. 45, n. 46, 37. Rsabhadasa 8, n. 88, 60, 65, 68. Rsabhadeva 72. Rsi-mandala 68. Rudra 73, n. 100. Rudrata 73, n. 100. Rupacandra 66. Rupalaksmi 69. Sabarmati (Savarnamati) n. 27. Sabhacandra 66, 69. Sad-darsana-samuocaya 28. Sadhukirti 14, n. 16. Sadhusundara n. 17. Sadhuvandana 67. Sapta-padarthi-tika 72. Saduktikarnamrt n. 100. Saptasmarana Vrtti 74. Sadulla-Sadulla Kban 50, Saptatyadhika-Jina-stotra n. 80. 74. Sagara group (gaccha) 61. Sarangadhara-paddhati n. Sahajakusala n. 31. 100. Sahajasundara 67. Sarasvata prakriya 70. Sahariyar 62. Sarasvata - vyakarana-vrttiSahebkhan 6, n. 5, -Shibab tippana-viva Khan-Shihabu-d-din Ah- Sarasvti' 12, 82. med Kban n. 5, 25, 26. Sardbar n. 43. Sahib Sabah or Subundars n. Sarkhej n. 116. Sarotara 67. Saidkhan n. 37, n. 80. Sarvadasa 73. -Sarvadasa 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-trinsika-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, Samayika Sutra 65. 64, 67, 68, 82, 83. Samayasundara 13, n. 14, n. Satrunjaya Mahatmya 68. 45, 67, 74. Samasuddin Mirza 50, n. 82. Satrunjaya- tirtha paripati See Samsudin 67. Samba 72. Sattarabhedi Jina-Puja' 27. Samsudin 35, n. 44. Sattoji-Sattarsal (SatrusalSameta sikhara 60. ya) Jam n. 35. Samksipta Kadambari-Ka Satyavadi 60. thanaka 74. Saubhagyavijaya n. 92. Sammeta-Sikhara Tirtha Saurastra (Sorath) 30, 35, mala n. 92. n. 43, 41, 43, 46, n. 70. Sanghapur 65, 72. 'Savai Hiravijaya Suri' 10. Sanghasoma 66. Sayajam 87. Sangrahani Balavabodha n. Sekhooji-Sekhuji (See Salim 15. aud Jahangir 16, 24, n. Sangrama Soni Rasa 68. 22, 31, -Shaikhu Baba n. Sankhesvara n. 78. 22, n. 67. Santi 67. Setubandha Kuvya n. 54. Santicandra 8, 9, 27, 28, Sewra (Siura) 18. n. 32, n. 92. Sewa Wadhel n. 12. santinatha n. 69. Shah Jahan n. 65, n. 96, n. Santinatha Rasa 69. 117. Santi Suri Vadivetala 74, Shah Navaz Khan 91, n. 121.

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100 BHANUCANDRA CARITRA Shaikh (Abul Fazal) 36, 37, Somavijaya 61. Sunni 3. 39, 40, 42. Somesvara 73, n. 100. Suparsvanatha n. 69. Shaikh Ahmad Khattu n. Somnath n. 34, n. 43. Suracandra 27, 59. 116. Sonepala 22, n. 76. Surasundari Copai 69. Shaikh Farid p. 111. Sorath n. 6, -Sarkar of n. 43. Surisvara and Samrat 79, Shaikh Mubaraka 15. n. 80, 79, 82, 84. see Sau-l 81, 83, 85, 88, 90, 91. Shaikh Salim Chisti n. 22. rastra. Surat n. 6, n. 93, 62. Shaikhu Baba n. 22, n. 67. Sramanas 3, n. 3. Siryasahasranama 23.-Vrtti Shamsi Mirza n. 44, n. 82, Srenika King n. 56. 69. see Samasuddin. Srenika Rasa 68. Sutlaj n. 38. Shekh Burhan-u-ddin n. 65. Sri Harsa 41, 73, n. 100. Suvarna-Kanti 60. "Sher Afkun' n. 86. Srinagar 33, 35, 42. Syamapuri (Kalupur) 71. Shia 3. S'ripala Rasa 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. Syad-vada 56. . terature n. 13, 13, n. 16, Srutabodha 65. Talaja n. 43. 28, n. 38. Sruti(a)dhara Rama 73,-Sru Tangtalah n. 42. Short History of Muslim tadhara n. 100. Tankaria 68. Rule in India 14. . Sthanakavasi 27. Tapa 17, -s 35, 43. Shuja-at Kban u. 111. Sthanasimha (Thansimha) Tapa Gaccha 10, 14, 27, Siddha Mount 33, 87. 26, n. 30. n. 31, 49, 90, n. 120. Siddhapur 59, 61. Subahan 87. Tapti n. 65. Siddhasena Divakara 74. Subhasitavali n. 100. Taracandra I 68, II 68. Siddhicandra 9, 16, 19, 21, Subuddhicandra 66. Tarangu-mandan Ajitanatha 22, 23, 40, 41, 42, 43, 44, Suddhicandra 66. stavana 66. 45, 46, 47, 48, 49, 50, 51, Sudharma Svami 27. Tarka-Bhasa-Tika 72, 52, 53 to 59, n. 86, n. 88, Sufi 3. Tarry Rev. 16. n. 92, 61, 63, 64, 65, 69, Sugalacandra 66. Tatvacandra 68. 70, 71, 72, 75, 82. Sujanacandra 68. Tatva-Cintamani 41. S'iladuta 66. Sujawalpur n. 63. Tejacandra 67. Silavijaya n. 69. Sukhacandra 69. Thansing 7, (SthanasimhaSimbavimala n. 30. Sukti kalpalata 73. Thanasimha ) 31, 32. Sind 33. Sukti ratnakara 73. Thavacca Copai 67. Sipahsalars n. 102. Sukti -sahasra 73. Tibet Little n. 46. Sirodi 68. Sultan Murad 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. Sukti-Sudha 73. Tirthamala n. 69, n. 92. Siura-(sewra) 3, n. 2, 16, 17. Sultan Parviz n. 37, -Prince Todarmall n. 5, 33. Sivaditya 72. n. 65. Trambavati (Cambay) 48. Sivacandra I 66, 69, 72. Sultan-unnisa Begum n. 37. Trivikrama 73, -Vaidya TriSivacandra II 66. Sultan Zainul Abidin n. 46. vikrama n. 100. Sivanidhana n. 15. Sumanis-Samanas 3. Trivikrama Bhatta n. 100. Sobhana 71. Sumaticandra 68. Tumbel n. 35-Timbel n. 43, Sobhana-stuti-tika 66, 71. Sumatinatha n. 112. Turkastan n. 41. Somacandra I 69, II 68. Sumitra Rajarsi Rasa 68. | Tursamkban 38.

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INDEX OF PROPER NAMES AND TERMS. 101 70 71 Tuzuk-i-Jahangiri or Memo | Vallabha n. 100. 82, n. 107, n. 108, n. 112, irs of Jahangir 16, 18, Vallabhacandra 66. 90, n. 121. see Baji Sen 20, 48, n. 80, n. 82, n. 84, Vankalavartta 73, n. 100. Soor. n. 94, n. 115, n. 116, 90, n. Varabai 66. Vijayasimha Suri 67. 121. Tuz. Jah, n. 96. Vardhamana Lord 40. Vijayasundara Suri 61. Udaipur 90. Vardhamana Vidya 40. Vijayatilaka Suri 61, 62, 63, Udayabhana n. 95. Vasantaraja's Sakuna (sa- 70. Udayacandra I 66, 68, 69. sra ) 23 commentary on Vijayatilaka Suri Rasa n. Udayacandra II 66. D. 57, n. 71, n. 95, 70. 69, n. 69, n. 88, 64. Udayaharsa 20, n. 19-Udaya Vasavadatta-Tika Vijika 73, n. 100. harakh 85. Vrtti-vyakhya 72. Vikramarka 46, n. 76. Udayanacarya 74. Vasupujya Lord 60. (Vincent) Smith n. 10, 9, Udayaraja n. 54. Vatapadra (Baroda ) 50. n. 14, 15, 17, n. 59, n. 61, Udayasagar lake 90. Vayada Gaccha 71. n. 67. Udayasagara Suri 22. Velankar Prof. n. 16. Vimala Mount 34, -Vimala. Ugrasenapura (Agra) 43. Vicaksana vijaya 69. 74. cala 43, 46. Ujjain n. 20, n. 63. see Vidyapura( Vijapur in Guja-Viramapura 68. Oojcin 77. rat) 66, 74. Visesavasyaka Sutra n. 25. Umrao Singh Tank n. 38. Vidyacandra 68. Visalacandra 66. Una 10, 41, n. 58, 82, 90. Vidyavijaya n. 77. Vivekacandra 67, 75. Upades amala 68. Vijapur (Vidyapura) in Gu- | Vivekavilasa 23, 69, 71. Upadhyaya 8, 10, 32, 33, n. jarat 65, 66, 72, 74. Vivekaharga 20, n. 19, 83, 40, 40, n. 78. Vija Sect (Vijaya Gaccha) n. 112. see Bekah Haraka Upasaka-Dasanga Sutra 68. 60, n. 91. & Bikheharkhe. * Upasraya 27, n. 36, 31, 32, Vijayacintanani Stotra n. Vivikta-nama-sangraha 70, 45, 50.-s 78. Vijayadeva Suri 20, 21, 49, Von Noer 15. (Noer) n. 46. Utsutra-Kanda-Kuddala 21 Uttamacandra 66. n. 77 & 78, 61, 62, 63, 64, Voyage in East India 16. Uttamakumara Rasa 66. 69, 82, 90, 91, see Baji Dev Vrddha - prastavokti - ratna Soor. Uttamavijaya 66. kara 71. Vijayadeva Suri-mahatmUttaradhyayana Sutra 68. Vyasa 73. Uvaesaggaharam - Upasarga yam 10, 21, 22, n. 78, 64, Wagi n. 43. 67. hara Stotra 74. Walak n. 43. Vijaya Group 62. Vacaka 61,= Upadhyaya. Vijayananda Suri 64, 71. Wuler lake n. 46. Vada-sakha 61. Yagesvara 73, n. 100. Vijaya-prasasti Kavya 10, Vadindra 14. 13, n. 52, n. 53, n. 55, 70. Yasascandra 68. Vaidya Bhanupandita 73. Vijayaraja 61. Yatim Babadur n. 76. Vaidya-jivana n. 100. Vijayaraja Suri 68. Yugapradhana 11, 13, 14, 20. Vairat (Bairat) 8. Vijayasagara n. 92. Yugapradhana Sri JinoVajivan (?) 87. Vijayasena Suri 5, 9, 10, 12, candra Suri 12, n. 38, n, Vakhatacandra 68. 13, 14, 15, 20, n. 19, 21, 104, 82. Vallabha -Srivallabha 21, 38, 39, 40, 46, 48, 49, n. Zabdatu-t-tawarikh n. 60. | 77, 61, 62, 67, 71, 79, 80, Zoroastrian 3. 108. 71. 64.

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Abbreviations Buddhi. Jaina Dhatu-Pratima Lekhasamgraha by Buddhisagara. Epi. Indica. Epigraphica Indica, J. B. R. S. Journal of Bombay Royal Asiatic Society. Jinavijaya. Pracina Jaina Lekhasamgraha edited by Jinavijaya. Nabar. Jaina Lekhasamgraha by Puran Chand Nabar 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. ]

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upAdhyAyazrIsiddhicandragaNiviracitaM .. ma ho pA dhyA ya ma hA prabhA va ka puru Sa zrIbhAnucandragaNicaritam / ||prthmH prkaashH|| // paNDitazrI 5 zrIdevacandragaNi-paNDitazrI 5 zrIvivekacandragaNigurubhyo namaH // 61. maMgalAdividhAnam / zreyAzrIlalanAvilAsarasikaH pAyAdapAyAtsa vaH zrImannAbhinarendrasUnuramaraiH sNsevymaanaantikH| reje yasya kacAvalI bhujazirodeze laThantI kimA lagnA zaivalamaJjarI zamasudhApAthonidhau mjjtH||1|| zrIzAntiH zivatAtirastu satataM samyagdRzAM bhUspRzAm ___ mAtuH kukSimupeyuSi kSititale yasmin jagadvAndhave / naSTAH kApi yayustarAmatitarAM sotkaNThakaNThIrava kSveDAkSubdhamanaHkuraGgatativat sarvA viptptyH||2|| pazcaiva prasaveSavaH praharaNaM kintUgrasattvAdhiko niHzeSAM bhuvanatrayImapi vazIkartetyahaMkArabhRt / jigye yena vinA yudhena madanaH saGkalpamAtrAdapi ___ zrImAnnemijinendurinduvizadajyotiryazAH pAtu saH // 3 // suligdhAJjanapuJjamaJjularuciniHzeSadigmaNDalam preGkhacchIrSaphaNAmaNIgaNavibhAviyudbhiruyotayan / navyAmbhodharasannibhaH sadamRtAnandAya vAmAGgabhU bhUyAdvo bhuvanaprabhurbhavabhRtAM saMsAratApApahaH // 4 // zrIsiddhArthadharAdhavAnvayanabhobhAnuryathArthAbhidhaH zreyAzreNivivRddhaye bhavatu vaH shriivrddhmaanprbhuH| yatpAdAbjayugaM jagadvRjinahRt prAsAdayat kesarI nAnAjantuvighAtapAtakamapAkartu kimaGkacchalAt // 5 // mAtarvANi ! hRdi sthitasya mahimA nAmAkSarasyaiSa te mAhaga mAtRmukho'pi yadU vivadiSurvarNAvalImujjvalAm / 15

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10 zrIbhAnucandragaNicarita yallohottamatAmayAzakalamapyAsAdayatyAzrutaH ' kizcit siddharasaprasaGgajanitaM mAhAtmyamumbhate // 6 // vidvadvismayakAricArucaritaM vaktuM na zakyaM guroH / zrImadvAcakavRndavanditapadaH zrIbhAnucandrasya yat / vaktuM vAJchati mAdRzo'pi jaDadhIstyaktatrapastoyadhiM . tadvistIrNataraM tarItumuDupenotkaNThate kuNThadhIH // 7 // prAgalbhyaM bhujagezvaro'pi na bhajejihvAsahasro'pi cet yasyodyadguNavarNanavyatikare'nyeSAM punaH kA kathA / mAdRkSasya nirakSarasya vimatestatrAvakAzaH kuto ___ yadvA'mI vayaso'pi kiM nijagirA no saMgirantetarAm // 8 // yaH sarvArthasahassahasramahasaH zuddhA[:] sahasrAbhidhAH sAhizrImadakabbarakSitipateradhyApayAmAsivAn / yasmai so'pi samastajantuhananavyASedha-zazuMjaya kSoNIbhRtkaramocanaprabhRtikRt prAdAt sphuranmAnakam // 9 // khenAvRtti-vasaMtarAjavivRtI vRttizca kAdambarI, zrIsArakhatavRttayazca vivRtiH kAvyaprakAzasya ca / nAmazreNi-vivekapUrvakavilAsagranthavRttI tathe tyAdIn yo racayAMcakAra ruciragranthAMzca nirgrantharAT // 10 // sarve nirviSayIkRtA yatijanAH zrImajihAMgIrabhU bharnA gUrjaramaNDale khasavidhe satkRtya yaH sthaapitH| zrImadvAcakasiddhicandragaNiyuga yuktaM yugAnte marut __ kailAsAnvitameruto'paramagaM kaM kaM na cAkampayat // 11 // sa zrIvAcakabhAnucandramunipaH prApta pratiSTho'bhavat, sAhizrImadakabbaraM naravaraM sambodhya saubhAgyabhUH / tasmAcArhatazAsanasya mahimA'tyarthaM yathA paprathe ___ tadvRttAntalavaH sa varNanikarairutkarNamAkarNyatAm // 12 // na cAdhikaM smayAvezAd, na ca nyUnaM tadatyayAt / yathArthameva yajjAtaM tattathaiva nigadyate // 13 // 15 20 25

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prathama prakAza 2. ugrasenapuravarNanam / jambUdvIpAbhidhe dvIpe bharatArdai ca dakSiNe / ugrasenapuraM madhya-maNDale bhAti candravat // 14 // utsaGge vinivezya yena visaratkallolavelladgajA tIrasthaiH prtimaagtairnRpeNhairnggairivaalinggitaa| kAlindI kaluSIkRteva zanakaiH saMlIya gaGgAmanu trAsAdudgatapANDimeva jaladhiM kampottaraM gacchati // 15 // nAgAnindragajopamAMzca turagAnucaiHzravaHsaMmitAn dAtRn kalpataruprabhAMzca zatazo rAmAramAyAH smaaH| yatra prekSya payodhinopari vidherprastaM purA yadviSaM devAdevagaNaistadeva militainUnaM samudgAritam // 16 // nAnAmaNDapikAsu yatra dhanikavyApAribhiH saJcitA nuttuGgAnadhiruhya paNyanikarAn zailopamAna kautukAt / puMsAM prekSaNakAriNAM cirataraM cetAMsi caDUMSi ca zrAntAnIva tato'varodumasahAnyadhyAsate nizcalam // 17 // mAtaGgAMsturagAnavagAna (?) vRSavarAn dAserakAneDakAn tattaddezasamudbhavAnapi narAn vAsAMsi ratnAni ca / khAdiSTaM phalamUlazAkamatulaM sarvartujaM sarvadA yatra prekSya ca dezakAlavivRtau sarve'pi saMzerate // 18 // militA iva yatra mnyjubhirvlbhiibhirmukhkaantibhirmithH| atisaGkulatAM gatA gRhAstadudasyanti bhujAniva dhvajAn // 19 // candrakAntajalaizcandrAkaraizca militairmiyH| candrasya candrakAntAnAM jJAyate yatra nAntaram // 20 // candrakAnteSu saMkrAntazcandramAH zuzubhe nizi / svayaM kurvanniva lAnaM zyAmatA'pahRtIcchayA // 21 // saudhotsaGganiSaNNAnAM yoSitAM vdnendubhiH| hAratArAvalIyuktairyatra rAkA nizAnizam // 22 // bahireti pathaH samAkramannavidhAryo'pi ca yatra saMvizan / udadhAviva nimnagArayaH kacidAgantugaNo vilIyate // 23 // zatazo'tra nRpAstu yAdRzAmalameko'pi dizaM vibhUSayet / piTake hi bhavanti bhUrizo maNayo ye tanumaNDanAH pRthak // 24 // pradoSe ydgvaaksssthairvrnniniivdnotkraiH| smerAmbhoruhasaMzobhi sarovatpratibhAsate // 25 //

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zrIbhAnucandragaNicarita sparzAccandradyuteryatra kAzante caandrsdhaaH| kSaradvArikaNaiH svasthaiH patanmuktAphalairiva // 26 // sukRtAmRtasiktAnAM yatra bhAnti dhvjaashclaaH| tIrthezavezmanAM puNyadrumANAM pallavA iva // 27 // kRtapApaviSagrAsAH prAsAdAH kAmamahatAm / yasyAM patAkAjihvArlihantIva sudhAkaram // 28 // yasyAmanupamAno'pi sopamAno'bhavajanaH / maNimandirabhUmISu khaireva prativimvitaiH // 29 // nirnimeSA mithoruupdrshnaaddmptivrjaaH| dharmakSetre babhuryatra svargapaurA ivAgatAH // 30 // : ratnakumbhAnvitAH procairyatra caityaiH satAM purH| mohadhvAntadruho dIpA iva mokSAdhvadarzane // 31 // yadvarNinImukhebhyo'pi purastAdindumaNDalam / alakSyata viyajjIrNabhittau kRmipuTopamam // 32 / / viyadbhamaNakhinnAnAM gabhastirathavAjinAm / yatsaudhavaijayantyo'pi bhRzaM vyajanatAM yyuH|| 33 // vibhAvaryAmapi janA vibhaavryaanggbhuussnnaiH| dhvastadhvAntabharA yatra yAnti prAntaravartmasu // 34 // yatrezvarAH pratigRhaM gauryo'pi ca gunnaadhikaaH| tat puraM paurasaGkIrNaM khargAdapyatiricyate // 35 // anekadhanadopetaM tat puraM vIkSya tjjnH| alakAM caikadhanadAM jAtucinna samIhate // 36 // kuNDalIkRtakAyena zeSeNeva smnttH| nidhAnamiva tad reje zAlena pariveSTitam // 37 // parikhAjalasaMkrAntaivrajannaranarAdhipaH / nAgalokaH samAyAto vIkSituM tat puraM kimu // 38 // . 63. zAhizrImadakabbarapratApavarNanam / tathA tat pAlayAmAsa zAhiH shriimdkbbrH| nItyA yathaiva nAsmArSIt kauzaleyaM jano'khilaH // 39 // yatpratApAgninA dagdhAH zalabhA iva dsyvH| kevalaM grAmavRddheSu / tadvAtaiva vyavasthitA // 40 // zatrustrInetrabASpUraiH sAJjanaiH saJcito'pi hi / yadyazazcandramAH zveto'bhavacitramidaM mahat // 41 //

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5 prathama prakAza pItazAtravaraktApi yasya nistriNshsairbhiH| .. dadau zubhraM yazodugdhaM citrAcitramidaM mahat // 42 // zIto'pyatyantazubhro'pi citraM yasya yshHshshii| vairiNAM hRdaye dAhaM mukhe ca zyAmatAM vyadhAt // 43 // zoSitA yatpratApena dviSatAM sauryvllyH| patrairivAsibhibhraSTai raNAraNyamapUrayat // 44 // nityaM yadIyadharmasya varddhamAnasya srvtH| caityazriyaH sma tanvanti nyuJchanAni dhvjaashclaiH|| 45 // udeSyataH pratApAgne--madaNDa ivonmukhH| yadasiyudhi zatrustrInetraidRSTo jalAvilaiH // 46 // karpUrapUravad yasya yshorodHsmudrke| jajJe'riduryazaHkRSNAgArasaGgAciraM sthiram // 47 // ydiiyprcltsainydhuulidhuusritaannaaH| adRzyatAM dizaH prApustatkSaNAdvairibhiH saha // 48 // ydyaatraahtniHkhaanniHsvnairbdhiriikRtH| nAgalokastato lokaikarNa iti gIyate // 49 // ytsainybheriibhaangkaarairbrhmaannddsphottshngkyaa| avaSTambhakRte dikSu kiM dhAtrA vidhRtA gajAH // 50 // ytsainymocchlliidhornniipaatshngkitH| gatAgatAnyasau cakre payodhiH pratyahaM kimu // 51 // mA kArSIdarthisAnmerumasAviti virshcinH| . puSpadantAvimau cakre tatra prAhariko kimu // 52 // varSantaM svarNadhArAbhirvIkSya dhArAdharo hi yam / zyAmAsyaH samabhUt sauvadAnazauNDatvahAnitaH // 53 // SaDdarzanapazugrAma gopAla iva pAlayan / sarasAyAM rasAyAM sa bhUpAlaH sutarAM babhau // 54 // ytsainyprocchldvaahkhurkssunnnndhraarjH|| tathA tayAnaze vyoma yathA rAtrirabhUddivA // 55 // na sA kalA na tad jJAnaM na tad dhairya na tadbalam / zAhinA yuvarAjena yatra naivodyamaH kRtH||56|| yatpratApAgnitApAtaH kRSNaH zete kimmbudhau| tuhinAdrau sthitaH zambhuH khayambhUH paGkaje'gamat // 57 // adya yAvadabhUdekakarNA saagrmekhlaa| anena dAnazauNDena dvikarNA samajAyata // 58 // 25 -

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5 10 15 20 25 30 6 zrIbhAnucandragaNicarita iyaM sArvatrikI khyAtiryat tilAjjAyate khalaH / tacitraM yad raNe'nena khalAH sarve tilIkRtAH // 59 // saMgrAmAbhimukhaM vIkSya yaM nRpaM tridivaukasaH / mA khargamapi gRhNIyAdbhItyevAkhamatAM yayuH // 60 // zeSUjI - pAhaDI - dAnazAhAkhyAH sattvazAlinaH / trayastribhuvanakhyAtAH sUnavastasya jajJire // 61 // yatsarvasainyasaptInAM lakSAH syuH saptaviMzatiH / khArohaNakRte te ca sahasrA yadhikA daza // 62 // caturdazasahasrAH syuH sindhurA yasya bandhurAH / caturasthA ime jJeyAH sainye lakSamitAH punaH // 63 // svakIyabhujadaNDena vairivarga vijitya yaH / jagrAha gurjaraM dezaM khargakhaNDamivAparam // 64 // anekadezoMpagatairvibudhairvivudhopamaiH / saMkrandana ivAsevyamAnaH sa sutarAM babhau // 65 // // iti zrI akabara zAhi va rNanam // 64. zAhisacivazekhaabalaphajalavarNanam / dhIguNairaSTabhiryuktaH svAmibhaktaH zubhAzayaH / viziSTAcaraNAsakto biraktaH pApakarmataH // 66 // abalAtphajalaH zekhaH samabhUt tasya dhIsakhaH / niHzeSavAGmayAmbhodheH pAradRzvA vidAMvaraH // 67 // jaine mImAMsake bauddhe sAMkhye vaizeSike'pi ca / cArvAke jaiminIye ca kAvye pAtaJjale'pi ca // 68 // vedAnte zabdazAstre ca saMgIte nATake'pi ca / alaGkAre purANe ca chandogranthe ca zAkune // 69 // jyotiHzAstre tathA saMkhyAzAstre sAmudrike'pi ca / nItizAstre ca kokAkhye zAlihotre ca pAlake // 70 // ityAdisarvazAstreSu vistRtA yasya zemuSI / nAsti tadvAye tena na dRSTaM yacca na zrutam // 71 // azeSaiH zemuSImukhyavizeSaiH zekhapuGgavam / viziSTaM vIkSya yaM vedhA vyadhAt zaGkAM svanirmitau // 72 // pRSThe dhRtvA kSamAM zeSo nAbhUducchvasituM kSamaH / hRdyasau tAM dadhAno'pi citraM yatpraguNo'bhavat // 73 // + iyaM nirmitiH mama kiMvA'nyasyeti / - TippaNI /

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prathama prakAza yadgAmbhIryaguNaM vIkSya samudratvaM gato'mbudhiH / yadUdhiyaM ca tirobhUto manye citrazikhaNDijaH // 74 // AkalpopagataM zAhimurAdaM svAtmasambhavam / zrutvA'pAcyAM prabhuH praiSIt yaM kRtvA daNDanAyakam // 75 // deva bhUyaMgate tasmin zAhisUnau samucchritam / bhagnaM zatrubalaM yena sainyaM svasya ca rakSitam // 76 // tadudantaM samAkarNya saMmadollasitekSaNaH / 'dalathambhana' ityAkhyAM cakre yasya dharAdhavaH // 77 // // iti zekha zrI a ba la pha ja la va rNanam // 65. akabbarajijJAsAyAM hIrasUrerguNavarNanam / anyedyuH pRthivIpAlo madhyamaNDapamadhyagaH / papraccha gurjarAyAtAn sAmantAniti sAdaram // 78 // tapakhI niHspRho dAntaH saumyamUrttiH jitendriyaH / yuSmAbhiH sAmprataM tatra ko'pi dRSTaH zruto'thavA // 79 // tannizamya tataH procuH sAmantAste prabhoH puraH / earth zrUyate tatra hIrasUrirna cAparaH // 80 // asmAbhistadguNAH sarve vaktuM zakyA na jAtucit / tathApi svadhiyA kiJcit diGmAtramiha darzyate // 81 // tathA hi vaktuM sahasrajihvo'pi na kSamo yadguNAniti / payevAhinAthaH kiM vaDavAmukhamIyivAn // 82 // ananyalabhyAM yanmudrAM bhUyo bhUyo vilokayan (?) / nAkino nirnimeSatvamApuH kA gaNanA nRRNAm // 83 // snehapIyUSapAnArthamubhe varttulike kimu / yannetramiSato manye nirmite vizvaretasA // 84 // yadvakranirmiteH zeSadalairanyadalAnvitaiH / vidhizcandraM vyadhAttena vizIrNo'GkamiSAtkimu // 85 // sadA vinidraM madhupainacchiSTaM kaNTakojjhitam / iti vijJAya yadvakrAmbuje tasthau sarakhatI // 86 // guNAn gaNayituM yasya na kSamo'bhUdbRhaspatiH / iti kaula (lI) na bhItyeva prAgeva tridivaM yayau // 87 // yadIyAdbhuta saundaryyalipsayeva nizApatiH / zambhuzIrSa vahadgaGgopakaNThe kurute tapaH // 88 // 5 10 15 20 25 30

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zrIbhAnucandragaNicarita dIptimanto bhRzaM yasya rAjante dshnaasttaaH| khatodgatazubhadhyAnavRkSasya prasavA iva // 89 // vibhAnti yacchirodeze plitaalkptyH|| rAhubhItyeva zaraNAgatA iva shshitvissH||9|| yadroi vIkSya mAdhuryamatizAyi sitoplaa| labrayevAvizakAcaghaTIMsaMkSiptavigrahA // 91 // dRzyate sAmprataM yasmin niHspRhatvamalaukikam / na jAtuciddIyamAnaM dhanaM gRhNAti kasyacit // 92 // bhvyaambhoruhsndohvibodhndivaakrH| vairaagyrspaathodhismullaasncndrmaaH|| 93 // atyugratapasAM dhAma dhyAnAsaktamanAH sdaa|| bhaikSyamAtropajIvI ca brahmacArI mahAmuniH // 94 // itthaM zrIgUrjarAyAtasAmantAdijanoditam / zrIhIrasUrerAkarNya parabhAgaM vizAMpatiH // 95 // 1566. akabbarakRtahIrasUrerAkAraNam / sphuranmAnaM tataH pressiittessaamaahuutihetve| zrImatsAhibakhAnasya gUrjarezasya zAhirAT // 96 // krameNa tatkramAmbhoje tasmin haMsa ivAgate / samyak khAnte tadantaHsthaM prameyaM pravibhAvya ca // 97 // zrAddhAn vRddhAnathApRcchaya raajdrgnivaasinH| gurUnAjUhavatso'pi tato gandhArabandirAt // 98 // AkarSyAkAraNaM zAheH pratasthe shriigurusttH| jAcikaiH zakunaiH sAnukUlaiH sUcitavaibhavaH // 99 // kramAdahammadAvAdapure sUriH samIyivAn / . nabhonIradhivarNinyAH pratIre supratIkavat // 10 // prItiprahaH prabhustatra parivatre vrtivrjaiH| . sunAsIra ivAsthAnImAsInaH svargiNAM gaNaiH // 101 // prabodhayan suhakapadmAn kuhakapaGkAMzca zoSayan / sparddhayeva raveH sUreH pratApo vyAnaze dishH||102|| prAtastatratyasaGghana sArddhamunnatipUrvakam / samaM sAhibakhAnena suhRdgoSThI vyadhAguruH // 103 // bhRzamabhyarthyamAno'pi tena yaanaadivstubhiH| tadIyaM nAgrahIt kiJciniHspRhA munayo ytH|| 104 // 20 25

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prathama prakAza AgatyopAzraye tatra sthitvA svalpadinAni sH| tataH pratasthe sUrIzaH pUrvAdreriva bhAnumAn // 105 // zrAddhavagaiH prtigraamkRtmaaveshikotsvH| zrIhIraH pAvanIcake kramAt phattepuraM puram // 106 // anekvaadynirghossbdhiriikRtdingmukhH| zrIsaMghaH sthAnasiMhAdyaH sarvaH saMmukhamIyivAn // 107 // namaskRtya kaNehatya kramaM tddeshnaarsaiH| gAGgeyarUpyamudrAbhiraGgapUjAM vyadhAca sH|| 108 // tattattadaGgavinyastaM varNamudrAmiSAt kimu / / zrIgurun sevayAMcake kharNa tatkAntikAvayA // 109 // sthApitAstannavAGgeSu tAramudrAzca rejire| tArAstaddambhataH kiM tavaktracandraM niSevire // 110 // * 67. zAhiakabara-hIrasUrisammilanavarNanam / tasminneva dine prItipUrvakaM zAhinA samam / pUrvoktasacivadvArA militAste mhaujsH||111|| harSotkarSollasatvAntavaktrI tatraiva vissttre|| puSpadantAvivaikatra tAvubhAvapi tasthatuH // 112 // dharma papraccha bhUbhartA khAgataprabhapUrvakam / sarvotkRSTatamaM te ca dayAmUlaM tamabhyadhuH // 113 // atyantamRgayAsaktamanaso'pi mhiipteH| tadAkobhavattasya kRpayA komalaM manaH // 114 // kAraM kAraM namaskAraM darza darza ca darzanam / mAraM smAraM guNagrAmaM vAraM vAraM nRpo'vadat // 115 // aho! prAdurabhUdbhAgyamaho! vRSTirabha(rana ?)bhrbhuuH| locanAbhyAM yadadya tvaM dRSTaH ziSTaziromaNiH // 116 // bhUloke bhogiloke ca khoke sa na kazcana / yenopamIyase tena tvameva tvannidarzanam // 117 // bhUmAna bhUyo'pyabhASiSTa tadguNAn vIkSya vismitH| zrImadbhyaH kiM nirIhebhyo dAtumaucityamazcati // 118 // tato'smadIyasaudhe'sti jainarAddhAntapustakam / UrIkRtya tadasmAkaM vidheyo'nugraho mahAn // 119 // ityudIritamAkaye sakarNagaNa kesarI / tat samAdAya tatraiva citkozIkRtya muktavAn // 120 // bhA.2

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5 10 15 20 10 zrI bhAnucandragaNicarita punaH proce purastasya bhUjAnirbhUbhRtAM varaH / yadiSTaM bhavatAmasmad gRhyatAmanugRhya naH // 121 // prabhuH paryuSaNAparvadinAnyaSTau viziSTadhIH / ahiMsAM sarvajantUnAM yayAce bhUmarutvataH // 122 // tataH prazAntamUrttitva-niHspRhatvAdiraJjitaH / tAnyahAni dadau tasmai caturabhyadhikAni saH // 123 // zrIzAhermilane lAbho gurUNAM yo'bhavat tadA / anekAbhI rasajJAbhiH zakyo varNayituM na saH // 124 // varSAzcatasrastaddeze pravidhAya pratasthire / zAnticandramupAdhyAyaM tatra muktvA'tha sUrayaH // 125 // bodhayantaH pratigrAmaM bhavyalokAMzca bhUrizaH / gurjaraM pAvanIcakruH kramAt zrIhIrasUrayaH // 126 // pratApAkrAntadikcakro bhUzakraH zakravikramaH / agAt tadgamanAdarvAka zAhila bhapuraM punaH // 127 // surerbhUghanabodhanAdicaritaprodbhUtakIrttiprathAM prItyAsssrNya ziro vighUrNanapare jAte'khile viSTape / zrotuM sotsukamAnaso dazazatImakSNAmivAkhaNDalaH karNAnAmamarAvatIviracitAvAsAdvRNIte vidheH // 128 // // ityupAdhyAyazrIsiddhicandragaNiviracite zrIzatruJjayAdisamastatIrthakaramocanAdyanekasukRtakArimahopAdhyAyazrIbhAnucandragaNiprabhAvaka puruSacarite nagaranRpasacivabhaTTArakazrIhIravijayasUri zrI zAhimilanadharmagoSThIkaraNadvAdazadiva sAmArisphuranmAnapradAnazrIgurugUrjarAgamanAdivarNano nAma prathamaH prakAzaH // 1 //

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dvitIya prakAza // dvitIyaH prkaashH|| itazca-ko'pi medhAvimUrddhanyo lumpAkAnAM mate'bhavat / zrIhAnarSiriti khyAto nAmnA'medhye maNiryathA // 1 // siddhAntAneSa nidhyAya kadAcicittacakSuSA / pratimAmAhatI citravallIM cASa ivaikSata // 2 // lumpAkAnAM matAttasmAdiva kArAniketanAt / nirgantuM kAmayAmAsa sa hAnarSimunistataH // 3 // tanmatAdhikRtAn veSadharAn vAgurikAniva / pAze pAtayato mugdhAn mRgAniva viveda sH||4|| amI vIDAM prakurvanti bakA iva zanaiH shnaiH|| satAM samyagdRzo hantuM kAsataH zapharIriva // 5 // vigopanamivaiteSAM veSaM veSabhRtAmavait / tanmatasthaM punamaine so'ndhakUpagataM nijam // 6 // AptoktiratnagarbhAyAmamISAM pratimAhatAm / nidhikumbhIva duHsthAnAM pathikI nAbhavadRzoH // 7 // aihikAmuSmike saukhye dUre'tra sthAyino m[m]| nIratIre saraHpake nimagnasyeva dantinaH // 8 // sa palvalamivAmedhyaM haMso lumpaakpunggvH| atyAkSIt pakSamAtmIyaM samaM ziSyaiH prHshtaiH||9|| lakSmIlIlAlalAmaM sa tapApakSamazizriyat / prANamat pratimAM jainI jayI rAjeva mAtaram // 10 // tasya niHzeSaziSyeSu cUDAratnasamaprabhaH / abhUt sakalacandrAkhyaH shriivaackpurndrH||11|| kRtodvAhArthasAmagrImapyAyojya vratotsave / vairAgyAdagrahIddIkSAM saH zrIjambukumAravat // 12 // nipIya bhAratIryasya nAdriyante budhAH sudhAm / / . tenAGkayAjatazcandre saMjAtaH shaivlodyH||13|| mAvarttata yataH saptadazabhedajinArcanam / jAhnavIva himaprasthAjagatkarturiva prajA // 14 // pratidraGgaM pratigrAma pratiparvotsavaM ca yat / kartuH kIrtirivAdyApi janaiH sarvatra gIyate // 15 // niHzeSazemuSImukhyAH ziSyA vikhyaatkiirtyH| babhUvuH zatazastasya himAdreriva sUnavaH // 16 //

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zrIbhAnucandragaNicarita teSAM zrIsUracandra-zrIzAnticandrAbhidhau punaH / mukhyau babhUvatuH ziSyo jyotiSAM puSpadantavat // 17 // sahasrArcirivAdarzi sUracandrastu suuribhiH| niyoM dhIguNairyuktaM dhikacakre dvAdazArciSam // 18 // vibhAvya pratibhAM yasya srvshaastraavgaahiniim| prAptarUpairiti proce kimiyaM kRSNabhAratI // 19 // vAdArtha vAdino'neke ytsmiipmupsthitaaH| na vaktumapi zaktAste kRtamaunavratA iva // 20 // vismayotpAdikaiH pacairapi sadyo vinirmitH| yaH sudhIH paNDitaMmanyairvivAdaM vAdibhirvyadhAt // 21 // bhAnucandrAbhidhastasya ziSyaH saubhAgyabhAgyabhUH / abhUdantiSadAM mukhyaH kharnAthaH khargiNAmiva // 22 // so'navadyAstato vidyAH mAdhIte gurusannidhau / hArda tAsAM ca jagrAhAbhijJavanmugdhacetasAm // 23 // sphurtklindikaavlliimunmdissnnukuvaadinH| jayan yaH saphalIcakre varSanniva ghanAghanaH // 24 // tadA tadAnanajyotlAnAthe lavaNimAmRtam / cakoreNeva pivatA naDhate gurucakSuSA // 25 // prItivApIpayaHpUrAplavanaiH pulkaangkitaaH| daduH 'prAjJa'padaM tasya zrIhIraguravaH khayam // 26 // kalau khakAmitAprApte lokAnAlokya siidtH| pUrNakAmAMzcikIrSustAna svaHsuragumivAgatam // 27 // khodayAya kaliM luptvA kimu kartuM kRtaM yugam / naktaM dinamivAdityaM dharma mUrtamivodgatam // 28 // caturthArakavallokAn paJcame'pyArake'thavA / avatIrNamivoddha kRpayA gautamaM punaH // 29 // tapagacchazriyA lIlAlalAmamiva jaGgamam / yaM sarvo'pi janaH lehAdaiSIdeSa niSevitum // 30 ||-cturbhiH kalApakaM // vcnaagocraagnnybhaagysaubhaagysevdhiH| dIkSayAmAsivAneSo'nekAnibhyatanUbhavAn // 31 // dviSAM bhAnurivAsadyaH satAM saumyastu candravat / iti sAnvarthanAmAnaM bhAnucandrAbhidhaM budham // 32 // zAsanonnatiretasmAdbhAvinIti vibhAvya tam / preSIdakabdharakSmApasannidhau hIrasUrirAT // 33 ||-yummm //

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dvitIya prakAza 35 // pramANIkRtya tadvAcaM vAcaMyamaziromaNiH / agAllAbhapuraM prItyA mAkandaM kIravat kramAt // 34 // tatra zraddhAdhikaH zrAddhaiH kRtaprAvezikotsavaH / kurvan bhAnurivodyotaM sa pratizrayamAgamat // tato'rhacchAsanaunnatyaM karttukAmaH krameNa saH / zrIzekhadhIsakhadvArA'milad bhUjambhavidviSA // 36 // vazIkRtendriyagrAmaM prazAntarasapUritam / jagaduddhRtaye dharmamavatIrNamivAtmanA // 37 // atho nirgranthanAthaM taM darza darza muhurmuhuH / tarkAdhItava kurute vitarkAniti bhUpatiH // 38 // yugmam // advaitAnAM kimadvaitatayaivaiko'vatIrNavAn / dvitIyaH kiM mRgAGko vA tRtIyaH kimu netrayoH // 39 // caturthI vA kimu brahma candracUDamuradviSAm / vedAnAM paJcamaH kiM vA SaSThaH kiM surabhUruhAm // 40 // RtUnAM saptamaH kiM vA vArddhanAM vA kimaSTamaH / navamaH kiM digIzAnAM nidhInAM dazamaH kimu // 41 // viSNordazAvatArANAmasAvekAdazaH kimu / rudrANAM dvAdazaH kiM vA kiM vAkaNAM trayodazaH // 42 // vizvavizvatraye vizvadevAnAM kiM caturdazaH / kiM caturdazaratnAnAmayaM paJcadazo'thavA // 43 // zarannizIthinInAthakalAnAM kimu SoDazaH / kSamAdhunyA dhunIzaH kiM dhiyAM kozaH kimakSayaH // 44 // yazaH sumanasaH kiM vA vRndArakamahIruhaH / anekaguNaratnAnAM kiM saGketaniketanam // 45 // - saptabhiH kulakam // sotsAhastAniti prAha pRthivIpAkazAsanaH / kacijjAgartti vo vArttaM vapurNAkrAmati klamaH // 46 // nAste vastapasAM bAdhaH suprasannaM mano'sti vaH / asmajjanapade dharmaH kaccidraH sukhamedhate // 47 // idaM nirdizya dillIze maunamAlambya tasthuSi / sahasrAkSairmumukSUNAmAcacakSe vizAMpatiH // 48 // paramAptavacaH zreNI sudhApAnavidhAyinAm / svargiNAmiva no vArttamasti nAsti punaH klamaH // 49 // indriyAzvAn nirIhatvarajvA yaMtrayatAM svayam / pravarttante vinA vighnamanAMsIva tapAMsi naH // 50 // 13 5 10 15 20 25 30

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14 5 10 15 20 25 30 zrI bhAnucandragaNicarita arthAnAmiha sarveSAmanityatvAdibhAvanaiH / ivAmbhaH katakakSodaiH suprasannaM mano'sti naH // 51 // tvayyAsamudra mekAtapatrAM dhAtrIM prazAsati / dharme vighnaH kuto'smAkaM siMhe garjati raGkuvat // 52 // ityuktiyuktimAkarNya mahIzakrazcamatkRtaH / pramodasya parAM koTimadhyagAdavadatpunaH // 53 // bhUSayantu bhavanto me sabhAM saubhAgyazAlinaH / pratyahaM tridazAvAsaprabhoH saptarSi bhUriva // 54 // svayameva samAhUya proce dauvArikaM nRpaH / ete matpArzvamAyAntastvayA vAryA na jAtucit // 55 // dhvanatsmaradhvajadhvAnapUritAzeSadiGmukham / prAptazrI zAhisaMmAnA Ayayuste pratizrayam // 56 // pratyahaM te nRpAbhyarNaM tataH prabhRti vavrajuH / niH pratyUhamajAyanta zreyaH kRtyAni cAdhikam // 57 // anyedyuH praznayacakrustAnA''hUya sagauravam / svayaM vyutpitsavaH zekhAH SaDdarzanasamuccayam // 58 // taduktaM savizeSaM tat zrutvA zrIzekhapuGgavaH / proce zrImanmukhAdeva zikSaNIyamidaM mayA // 59 // prArebhe tallipIkattuM zrIzekhaiH pratyahaM tataH / taddinAdabhavatteSAM prItiH sphItimatI mithaH // 60 // antargaDDa svakIyasyAvasthAnaM vIkSya vAcakaiH / svaprasthAna kRte zekhAH prArthitAH prItipUrvakam // 61 // tataH proce dharAdhIzaM zekhastajjalpitaM rahaH / kurvantu te yathAbhISTamityuttaramadAnnRpaH // 62 // agraprabhRti matpArzve sAmprataM ye samAgatAH / rakSaNIyAsta eveti tamUce nRpatiH punaH // 63 // proce zekhaistataH zAnticandrAnAhUya satvaram / zrImatAM calanAjJAbhUdU bhAnucandrAstu rakSitAH // 64 // tataH zekhairanujJAtAH zAnticandrAH pratasthire / krameNa gurjaraM dezaM prApuH prathitakIrttayaH // 65 // tataH zrIzekhasAhAyyAt zreyaH kRtyAnyanekazaH / jAyante jalasaMparkAt zazvat zasyAGkurA iva // 66 // nAmnAM sahasramanyedyurdvijAtibhyo vivasvataH / bhUbhujA mArgitaM bhUyo na prAptaM taizca kutracit // 67 //

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dvitIya prakAza bhAgyAbhyudayatasteSAM militaH ko'pi dhiidhnH| tena dattaM tadA tattaiH zrIzAheH prAbhRtIkRtam // 68 // tIkSya saMmadodrekAt zrIzAhistAnabhASata / 'adhyetavyaM mayA kasya sannidhau tannigadyatAm // 69 // vazIkRtendriyagrAmo bhUzAyI brahmabhRca yH| sa evAtrAdhikArI syAdityukte zAhirabravIt // 7 // 'yuktA bhavanta evAtra bhvntstaadRshairgunnaiH| pUjyaireva pratiprAtaH pAThanIyamidaM mama // 71 // ityudIrya vibhAvayAM bhUpaH zuddhAntamadhyagAt / harSotkarSollasadvakSA vibudhazca pratizrayam // 72 // azrAntAnantapadavIlaGghanaiH zrAntavAniva / zazI zanaiH zanairastAcalacUlAmathA''zrayat // 73 // garbhAzmagarbhacandra zma (1)kalpitottaMsikeva saa| astAcalazrI ti sma maulilIlAyitendunA // 74 // candrazcaGkramaNaklAntaM vAzanAyitarohitam / vanAya moktumastAneradhyAsta kimadhityakAm // 75 // ito'bhyudayate bhAnuritazcandro'stamIyate / idaM kimapyanIhakSamaho vilasitaM vidheH|| 76 // prekSya kSapAkSaye candraM vidrANaM cndrgolikaa| tyaktvA kAntaM yayau kApi puMzcalIva yadRcchayA // 77 // tamIpriyatamo madhyaM prtygdviipvtiipteH| janikarturnijasyeva milanAya samIyivAn // 78 // datvodayaM tvamevAstaM kathaM datse priyasya naH / tArakA ityupAlandhuM bhejurastAcalaM kimu // 79 // nakSatrapaddhateH prAtardhasyanto'mbudharAdiva / kSaNAdvilayamAsedustArakA karakA iva // 8 // nizAzanAyitenAbhrapathe taarktndulaaH| dinAnanazakuntena zaMke kukSigatIkRtAH // 81 // gahare bhUbhRtAM guptaM tAmasAstApasA iva / kRzAH kimu tapasyanti punarabhyudayAzayA // 82 // rajanIviyujAM jAne dvijaanaampshaaptH| kairavAkSI kSaNAdrAjJaH kSINatA pratipeduSI // 83 // saMsisRkSuH zazI kAntAM kAmagAdanurAgavAn / ityAlokayituM zaMke tamI tamanujagmuSI // 84 //

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zrIbhAnucandragaNicarita tamasinyA vidhoH ptyuvirhaashmaanyaa|' prAtaHsandhyA bRhadbhAnau khatanuH kimahUyata // 5 // . upabhujya priyAM prAcI vajriNA vrajatA divam / vyutsRSTamiva tAmbUlaM zoNimA prAtarudyayau // 86 // sandhyArAgAruNaM jainaM padaM praaty'jaayt| . apUji nirjarairbhaktimadvaiH kiM kuGkumadravaiH // 87 // atho pAthojinInAtho'bhyudiyAya namo'GgaNe / kapolakuGkumaklinnaM prAcyAH kiM karNakuNDalam // 8 // yAvAbhUmIparAbhUNNaM bhUchAyAmaravairiNam / bhettuM vyamoci caNDAMzucakraM kiM cakrapANinA // 89 // zoNAdIsirdinezasyAdhAt kumAritarAzriyam / kokairduHkhAnalajvAlA kimudgIrNA suhRtpurH||9|| nijAnurAgiNI:kSya dArAn mersrojiniiH| kimudgIrNo'ruNajyotIrAgo rAjIvavandhunA // 91 // kurvanniva gireH zRGge gairikAvanivibhramam / tAmbUlazriyamAsyeSu digvadhUnAM dizaniva // 92 // sImanteSu mRgAkSINAM sindUraM pUrayanniva / prAtaH prastArayan bhAti bhAnumAn bhAnuvibhramam // 93 ||-yugmm // vaitaalikkldhvaankRtnidraavdhisttH| so'pi talpAtsamuttasthau marAla iva paGkajAt // 94 // . prAreme bhAnunA vyoni krmaassmnnkrmH| zAhinApi prabuddhena bahirAgamanakramaH // 95 // nRpo'mbaralasallakSmIH kuvArNaH kamalodayam / siMhAsanamalaMcake pUrvAdrimiva bhAnumAna // 9 // ito niHkhAnanirghoSaiH zandAdvaitaM prasarpati / itaH sarvatra dhAvanti pratIhArAstu lkssshH||97|| ito yaSTimavaSTabhya sthitAH saamntpaarthivaaH| vIkSituM lakSazo lokA itamAyAnti yAnti ca // 18 // ito gAyanti gandharvAH sukharA iva kinnraaH| darzitAbhinayA nRtyaM kurvate nartakA itaH // 99 // itazca yandino bAdaM paThanti virudaavlii| muSTAmuSTi miyo mallA ito yuddhyanti durddharAH // 10 // itazcAnaMlihaiH ketuvrajairAcchAditaM nmH| ito dezAntarAyAtabhUpAH praabhRtpaannyH|| 101 //

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dvitIya prakAza itastuGgA bhramaddhRGgAH kvacid valganti dantinaH / ito dhAvanmahAvyAlajAtakolAhalaH kacit // 102 // ito dAserakArabdhayuddhastabdhasthito janaH / / pracaNDAH parvataprAyA ito garjanti dantinaH // 103 // bhramadvyAghravrajakSveDAtrAsitA janatA itH| ita uccaiHzravaHprakhyA heSante harSitA hayAH // 104 // ityamAvirbhavannaikakautukAkRSTamAnasaH / akabbaramahIzasya rAjaloko vyarAjata // 105 // nAnAM shsrmdhyetumudytstigmrocissH| vismRtAnyarasastatra zrIzAhistAnajUhavat // 106 // bhaktiprahamanAH samyag raverabhimukhaH sthitH| adhyagISTa mukhAtteSAM mUrddhabaddhAJjalistataH // 107 // . pAThanAt pratyahaM prAtaH prabhUNAM prauDhaparSadi / zubhodakaH pratApArkaH zrIgurUNAmadIpyata // 108 // tataH sphItimatI jajJe tiirthkRcchaasnonntiH| nanartta zrIguroH kIrtirnaTIva bhuvanatraye // 109 // anyeAste nRpaM procurdiinaanuddhrnumitsvH| aSTAhnikAdine dAnaM dattaM zataguNaM bhavet // 110 // tadAkAbravIdbhumAnaupavastraM vidhAya tat / duHgvitebhyaH pradAtavyaM mayA varNAdikaM mahat // 111 // tataH lAtvA sabhAsInaH zvetavastra vibhuussitH| dInebhyaH svarNamudrANAM SaTsahasrImadatta sH|| 112 // sAgrahaM varNamudrAM tAM dIyamAnAM mahIbhujA / na laluste tatastenAjJAyi yanniHspRhA ime // 113 // tadaivAjIjakokAnAmiti vijJaptirAgamat / Ajau jAmaM vinirjitya gRhItastajano'khilaH // 114 // tannizamyollasaddharSaprakarSAkulitaH prbhuH| zrIgurUna vyAjahArAha pUrNapAtra pragRhyatAm // 115 // labdhalakSaiH sa taiH proce mucyatAmanugRhya mAm / prasannIbhUya saurASTrarASTrabandIkRto janaH // 116 // ito bandIjanAH sarve mvissddeshvrtinH| itazcaiSAM mahApuMsAM dAkSiNyamatidustyajam // 117 // . 30 1 utsaveSu suhRdbhiryadalAdAkRSya gRhyate / vastramAlyAdi tatpUrNapAtraM pUrNAnakaM ca tat ||1||-ttippnnii / 2 avsrH|-ttippnnii| bhA.3

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. zrIbhAnucandragaNicarita ityAlocya kSaNaM tasthau dharitrIramaNaH khayam / mA bhavatmArthanAbhaGgo vimRzyetyavadat punH|| 118 // mocanaM bandivRndAnAM kiyanmAtramidaM punH| bhavatprArthanayA sarvaH saurASTro'pi pradIyate // 119 // tasminneva kSaNe teSAM baddhavandivimuktikRt / sauvamudrAGkitaM kRtvA sphuranmAnaM sa dattavAn // 120 // te ca ttpressyaaNckrurgurorgurjrmnnddle| khIyaM ca sarvadezeSu zaraccandrojvalaM yazaH // 121 // ito lAbhapuradraGge nAsItpUrva prtishryH| iti vyacintayacitte'nyadA te taccikIrSavaH // 122 // mlecchA mithyAdRzazcAnye'pyasmadharmadviSo ytH| kartuM zakyo vinA zaktiM tato nAtra prtishryH|| 123 // atrArthe kimu karttavyamityupAye kRtaashyaaH| yayuH zrImatsuratrANAdhyApanAya cireNa te // 124 // mahIndrastA~zcirA''yAtAn gurUna nyjiigdtttH| cireNAdyAgatAstatra kiM nidAnaM nigadyatAm // 125 // vistIrNe'pi pure dUre sthAnaM saGkIrNamasti nH| tatrApi tanna cAtmIyaM nAnukUlazca tatpatiH // 126 // tacintAvyAkulakhAntatayaivAdya sthitazviram / teSAmityuktamAkarNya puurnnpremaa'vdnnRpH|| 127 // sudhojjvalAni saudhAni ramyahANi caashrmaaH| santi me yadbhavadyogyaM sthAnaM tat pratigRhyatAm // 128 // vibhAvyetyAtmanInaM tannAyatau grahaNaM ytH| tatastaistatkRte bhUmiH prArthitA bhUbhujaH purH|| 129 // tadA tAM tadvaco bhUmAnurIkRtya pradattavAn / prArabdhazca tataH saMdhairmadhyedraGga pratizrayaH // 130 // zanaiH zanairvarddhamAnaH pratyahaM tanmanorathaiH / krameNa pUrNatAM prApa zuklapakSe zazIva saH // 131 // yasminnabhraMlihaiH zRGgaH sphttikoplnirmitaiH| ityAzakiSTa purlokaH kimasau sphaTikAcalaH // 132 // tArAsu tandulabhrAntyA yaduccaiH shikhrsthitaaH| tuNDaM tANDavayAmAsurmugdhAH sarve'pi patriNaH // 133 / / zAtakumbhamayairyatra kalazaiH shikhrsthitaiH| azati vismitairlokaiH zatasUrya nabhastalam // 134 //

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dvitIya prakAza zrIzAntikhAminazcaityaM tanmadhye ca vinirmme| tathaivodbhAsitaM vrnnklshairullsddhvjaiH||135 // prAsAdamaulimAruhya nRtyantyAH sukRtshriyH| lolaM hastamiva prekSya taddhvajaM mumude janaH // 136 // tacArutoraNastambhabhAjo vndnmaalikaaH| lakSmyAH khabhAvalolAyAH kelidolAkalAM laluH // 137 // caturvidhasya saGghasyAnekadhA dhrmkrmbhiH| tatraikacchatramAlokya sAmrAjyaM dharmabhUpateH // 138 // manorathatarurjajJe zrIgurUNAM phalegrahiH / tatpratyUhakRtAM tatrAvakezI kudRzAM punaH // 139||-yugmm / anyadA mUlanakSatre vRddhsuunormhiibhujH|| abhUttasya kRpAsindhorduhitA daivayogataH // 140 // tapituH kiMcidAdiSTaM kaSTaM shissttjnaisttH| AhUya zrIgurUn proce zrIzAhiH saMsadi sthitaH // 141 // vinadhvaMsakRte kazcitpatIkAro vidhIyatAm / mahIzastairiti proce tatastadvighnazAntaye // 142 // aSTottarazatalAna vidhAnAjinamaMdire / vighnAH sarve vilIyante tAmasAstaraNeriva // 143 // jagAda jagatIjAniH prsnnvdnsttH| tvaryatAM tvayaMtAmana vilambo naiva yujyate // 144 // draSTukAmo bhavatlAnravidhi yuSmadupAzraye / ahamapyAgamiSyAmi zekhUjIsahitaH svayam // 145 // tatkRtyakaraNAdezaH shriishaahegurubhistdaa| yogyo'yamiti vijJAya thAnasiMhasya dApitaH // 146 // lambamAnamaNimuktAjAlaiH svarNAzukaiH punaH / athaitya thAnasiMhastaM pratizrayamabhUSayat // 147 // zilpibhiH kAritastatra maNDapazca mhiibhujH| zreyaHzriyaM varItuM kiM vayaMvaraNamaNDapaH // 148 // etdvytikre'nekkautukaaloklaalsaa| trilokI citradambhena maNDape kimupeyuSI // 149 // vistIrNo'pi sa saGkINoM bbhuuvaaneknaagraiH| bhAvizrIvAcakAgaNyapuNyAkRSTairivAgataiH // 150 //

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zrIbhAnucandragaNicarita nizi tArairivAkAzo niyamANaH sa nirbhrm| sanmahomilitai reje paurairjAnapadairjanaiH // 151 // itaH kharatarazrAddhamukhyo mAnyazca bhUbhujAm / tatkRte karmacandro'pi preSitastatra zAhinA // 152 // vAdyamAnamahAvAdyaravaiH puuritdikpthH| caturaGgacamUcakrabhArairAkrAntabhUtalaH // 153 // padAtIbhUtasAmantapArthivaiH privessttitH| atho mahImahendro'pi svayaM tatra samIyivAn // 154 ||-yugmm / utkSipyamANarAjAhadhUmavyAptaghanAzrayam / zreyaHpAtraM vyadhuH slAnaM thAnasiMhAdayastataH // 155 // zrIzekhUjIjuSaH zAhestasthuSaH shriijinaagrtH| bhaktAmaramahAstotramazrAvi gurubhiH svayam // 156 // atho garbhagRhAt zAhirAgamadraGgamaNDapam / prAggireH kandaraM kroDAdbhAvAniva nabho'GgaNam // 157 // zAhizca zAhijAtazca tasthivAMsau guroH purH| tatra zobhAM labhete sma sUryAcandramasAviva // 158 // itastatra kRtalAvaH sthAnasiMhaH shubhaashyH| gajAMzca turagAna ramyAna puraH zAheraDhokayat // 159 // trayodazazatavarNamudrANAM mauktikasrajam / maMtrIzaH zAhijAtasya karmacandro'pyaDhaukayat // 160 // pratyekaM DhaukayAMcaUranye'pi shraaddhpunggvaaH| nAnAsvarNAmbaravarNabhUSaNAni yathocitam // 161 // tataH lAnajalaM varNapAtrasthaM prItipUrvakam / nidhAya netrayoH pazcAtpraiSIdantaHpure nRpH||162|| ito jayajayArAvaM petturmngglpaatthkaaH| nRtyaM vitenire vAravadhvo devya ivAgatAH // 163 // cakrire svastikazreNI mauktikaiH sadhavAH striyH| babandhuzcAmrapatrANAM toraNAni ca mAlikAH // 164 // avAdyanta punarvINAmRdaGgAdyA smrdhvjaaH| yayAce yAcakazreNI dattAH kAsIrahastakAH // 165 // itthaM snAtrotsave tasmin zuzubhe sa pratizrayaH / skandhAvAra iva prauDhapramodAbhidhabhUpateH // 166 // ivAndaH svarNadhArAbhivarSan hrssprkrsstH| atho pRthvIpatiH prApadanujJApya gurUn gRhe // 167 //

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dvitIya prakAza tataH svazreyasaH zreNIvallI vistaarmiiyussii| zAhezca zAhijAtasya babhUva navapallavA // 168 // anyadAnanyarAjanyapUrNAyAM parSadi sthitam / guravo'dhyApayAMcakruH prAtaH pRthvIpurandaram // 169 // muhUrmuhUrmahAnandapIyUSalaharImiva / prasannAM zrIgurormUrti darza darza jaharSa saH // 17 // mukhAnavilasadvANI raNannUpurahAriNIm / ujagAra giraM karNasudhAM sa vasudhAdhavaH // 171 // yuSmAkaM saMpradAye'smin samagraguNazAlinAm / sArvabhaumamivAsmAkaM kimutkRSTataraM padam / / 172 // astyAcAryapadaM mukhyamupAdhyAyapadaM punH| teSAmityuktamAkarNya bhUyo bhUmAnajIgadat // 173 // parabhAgavatAM tatrabhavatAM bhavatAM punH| proktayoranayormadhye kimAste tannigadyatAm // 174 // gurvAyattatayA'smAkamavasthAnAca duurtH| apyekamanayo vAsmAkamadyApyajAyata // 17 // tannizamyAvadadbhUmAn bhUyobhUyaH kRtaagrhH| tarhi dattaM tadasmAbhirAcAryapadamastu vH|| 176 // tadAcAryapadaM naivAsmAkamaucityamazcati / tajjuSaH santi tadyogyA yataH zrIhIrasUrayaH // 177 // ityAlokya nRpasteSAM niHspRhatvamalaukikam / ajoSiSTa samajyAyAmastavIca punaH punH|| 178 // anyedyuH srvbhuupshriihuutiduutiibhvnmtiH| upAdhyAyapadaM teSAM zekhaH zAheradApayat // 179 // mahena mahatopetya khayameva pratizrayam / zrAddhAn sarvAn samAhUya taca sarvamacIkathat // 180 // tadvacaHzravaNAtte ca prmodbhrmeduraaH| nantujeladadhvAnAdiva sarve'pi kekinaH // 181 // athaucityavidAM mukhyaistairabhASIti dhiiskhH| pAraMparyAgatAsmAkaM rItireSaiva vartate // 182 // padapradAna prabhRtigurvAyattaM na caanytH| likhitvA tannRpAdiSTaM jJApyamasmadguroridam // 183 //

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22 zrIbhAnucandragaNicarita zrIzekhastaccikIH zAheH sphuranmAnamalIlikhat / zrIguroH preSayAMcakre rAjadhanyapure punaH // 184 // ... Akalayya prameyaM tat sphuranmAnAntarasthitam / pramANIkRtya salehaM zrIzAheranuzAsanam // 185 // vAsaM pratiSThitaM preSya zrIhIraguravaH khayam / lekhabArA tatasteSAmupAdhyAyapadaM daduH // 186 ||-yugmm / yatkIrti naranirjaroragavadhUprArabdhanUtastuti zrutvA'syAmanurAgitAM tribhuvane vibhratyadabhrAM hRdaa| zarvANIramaNastadbhavaNato mUrddhasthasiddhApagAM kurvANAM yadhiratvamuddhataravaistAraM gajairgarhati // 187 // iti zrItapAgacche pAtisAhizrI akabarapratibodhadAyaka mahopAdhyAyazrI 5 zrIbhAnucandragaNiprabhAvakapuruSacarite paNDitazrIhAnarSigaNiprabhRtipaTTaparamparAprAdurbhAvanazrIzAhimilanasUryasahasranAmAdhyApanASTottarazatanAtravidhApanapratizrayAgamanopAdhyAyapada pradApanAdivarNano nAma dvitIyaH prakAzaH /

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tRtIya prakAza // tRtIyaH prkaashH|| atho yathAjaniSTa zrIsiddhAdreH karamocanam / tathocyate yato na syAdAyatau saMzayo nRNAm // 1 // jJAnaM vinA parodantaH samyag jJAtuM na shkyte| jAhnavIva yadeko'pi zatadhA bhidyate hi sH||2|| anyadorvIpatiH prAtaH parSadi prauddhvikrmH| baddhamUrddhAJjalikSmApasahasraiH sevitkrmH||3|| mauktikazreNiyuktena sitacchatreNa shobhitH| zazineva saparyArthamAgatena samaM grhaiH||4|| calaizcandrojvalaizcArucAmaraiH kRtvibhrmH| jAhnavIyairivAjihmaiH pravAhaistuhinAcalaH // 5 // adUSyadUSyabhRnmuktadUSaNaH sphArabhUSaNaH / surendra iva zailendra siMhAsanamazizriyat // 6||-cturbhiH kalApakam / itaH saprazrayaM dvAHstha iti praNyagadannRpam / kazmIrAdAgataM kazcid dvAri tiSThati vaaritH||7|| Adideza vizAmIzo mucyatAM mucyatAM hi sH| athotsukyAdagAdeSa saharSaH parSadantare // 8 // sa sabhAntaH sabhAsadbhiH kacinnIlAzmakuhime / jalabhItyoddharana vAsaH shaasmvlokitH||9|| ____AkAzasphaTikastambhaskhalitAMgatayA kacit / anyatrApi cacArAsau nyastahastaH puraH purH||10|| ratastambhasamAlambi "pratibimbamavekSya sH| kRcchreNa jajJe vijJo'pi tattvataH pRthivIpatim // 11 // namaskRtya nRpaM puJjIbhUtahAraH sa bhUtale / vetrivijJApitasthAne tasthAvUddhadamastataH // 12 // nRpastaM pratyabhASiSTAmbhodagambhIrayA giraa| abhyupeto madabhyarNa kimuddizya prakAzyatAm // 13 // jagadgItaguNagrAmaM pUrva karNAtithIkRtam / atho dRgviSayIkartuM sAkSAttvAmabhyupAgamam // 14 // ityAkaye punarlabdhavarNaH prnnygdnnRpH| kazmIre kimivAzcayaM dRSTyA tvaM dRSTavAnasi // 15 // prAleyadhavalaiH zailaivizAlairujjvalaH kacit / vizvaprasRmarairyuSmadyazo[bhiriva sarvataH // 16 //

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24 zrIbhAnucandragaNicarita praphullaiH piJjarIbhUtaH kcitkungkumbhuuruhai| raktairudyatpratApaiste piNDIbhUya sthitairiva // 17 // sthAne sthAne lasallakSmIH praphullaiH pngkjvjaiH| tvanmukhAmbhoruhazrIbhirjitaistatra sthitairiva // 18 // yuSmanmukhamiva brahmaputryA prtykssmaashritH| deza evAyamAzcaryamayaH sarvo'pi kiM bruve // 19||-cturbhiH kalApakam / tannizamya sa tacetA jajJe tddrshnotsukH| viziSya dhIsakhaiH zekhamukhyairutsAhitaH punaH // 20 // atha prAsthAnike lagne kRtprsthaanmngglH| cacAla kSamApatirdizyuttarasyAmugrazAsanaH // 21 // nedustadA ripupraannpryaannptthopmaaH| niHsvAnanikarAH zabdairudaraMbharayo dizAm // 22 // cele samantatastena sAmantaizca samaM ttH| sitAMzuneva nakSatraiH sphurattejomayAtmabhiH // 23 // atha pratasthe vegena hAstikaM grjitorjitm|| pratyarthikSitibhRttejodAvavAridamaNDalam // 24 // saMsicya madapAthobhiH saMvIkSya shrutimaarutaiH| kariNaH kampayAmAsuH zItArtAmiva medinIm // 25 // mArutasya mukhe dhUliM kSipadbhizcaraNoddhatAm / taraGgairiva pAthodhesturaGga(gai)zvalitaM tadA // 26 // nijAnAkArayanto'tha kArayanto gaterjavam / dhvajAJcalaizcalaizceluH samenaiva pathA rathAH // 27 // prabhupradattasadRSye vasantaH zekhasannidhau / atyAgrahavazAt zAheguravo'pi pratasthire // 28 // sthirAmasthirayad vegAt taccacAla balaM tdaa| udyadbhalibharairabdhi gambhIramagabhIrayat // 29 // gAmbhIrya darzayanto'pi tadA sainyaiH kdrthitaaH| tatkAlaM kalayAmAsuH kaluSatvaM jalAzayAH // 30 // krameNa bhambharopAnte vIkSya sainyaM zramAkulam / dinAni katicittasthau tadvizrAntikRte nRpH|| 31 // vimlaadrimhaatiirthmaatmsaatkrtumudytaiH| kRtAH kharataraistatropAyAH pracchannavRttibhiH // 32 // jJAtvA gurubhirapyevaM vijJaptaH shekhdhiiskhH| asmAkaM puNDarIkAkhyaM tIrthamete jighRkSavaH // 33 // 30

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... tRtIya prakAza athAtarkita evAsau pratasthe bhUpatistataH / tathaiva guravazvelustasthustatraiva te punH|| 34 // parvatAn ratnapaJjAla-pIrapaJjAlasaMjJitAn / bahUnullaGghayanmArge prApa zrInagaraM prabhuH // 35 // Agate'rkadine prAtastannAmAdhyApanAdanu / vijJaptiviSayIcakrurguravastaM vizAMpatim // 36 // asti zatruJjayastIrtha deze saurASTranAmani / tadyAtrAM kartumanasaH santi zrIhIrasUrayaH // 37 // bhAgadheyastadadhyAte pratimAnuSam / prasadya prINanIyAste prabhubhistadvimocanAt // 38 // zrIgurUktaM tadAkarNya samasdIneti vizrutam / khAnAjamasutaM jyeSThaM vyAjahAreti bhUvibhuH // 39 // zrIgurI hIrasUrIndre tatra yAtrArthamAgate / zraddhAvatAM na keSAzcidrAcaM zulkamataH param // 40 // maduktodantasaMyuktaM patraM sauvapitustvayA / bhAnucandramunIndrAya lipIkRtya pradIyatAm // 41 // ityuktvA taM gataH zAhiH zuddhAntaM so'pi tatkSaNAt / tallikhitvA dadau teSAM taiH punaH preSitaM guroH||42|| atho khrtrairiiaabhraisttkssntumkssmaiH| vibhurvijJapayAMcakre dInairdInataraiH khraiH||43|| yuSmatsevaikacittAnAM nityamAzIvidhAyinAm / deva ! zatruJjayastIrtha dIyatAmanugRhya nH||44|| kutrAsti cUta tattIrthamityUce yAvatA nRpH| zrIzekhastAvatA'kasmAdityAkhyadasamaMjasam // 45 // bhUrizulkAgamAttatra bhUyAn lAbho'sti bhUbhujAm / . tannizamya vimRzyAntaH kizcidityAha taM nRpH|| 46 // munInAmAtmanInAnAM tatra yAtrArthamIyuSAm / na grAhyaM zulkamityuktvA zAhiH zuddhAntamIyivAn // 47 // tattIrthamAtmasAtkattuM pratyahaM guravastataH / prArebhire varIvasyAM zrIzekhasya vishesstH||48|| atha tatrAsti kAsAraH pArAvAra ivaaprH| jainalaGkAbhidhaH kshcitpshcaashtkroshvistRtH||49|| bhA04

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zrIbhAnucandragaNicarita taddidRkSotsukaH satrA sAmantairgurubhizca sH| . yAnapAtrasthitastatra prasthito vArivarmanA // 50 // anyaH sainyajanaH sarvaH praacaaliittttttaadhvnaa| ekenaiva divA zAhijainalaGkAmupAgamat // 51 // sa dezaH sarvadezeSu prakRtyaivAsti shiitlH| / tatrApi vartate padmAkarastveSa vizeSataH // 52 // . yatrAvazyamavazyAyavRSTiruccaiH prjlptH| na cAtra saMzayo'drAkSaM tAmahaM vahazA ytH||53|| himAnyunekatastena bhUdhanA api jjnyire| tatra sarve'pi zItArtAH kA kathA tu tapakhinAm // 54 // tadantaHsaudhamAsAdya bhUpatiH spricchdH| nAnAphalarasAkhAderAdade janmanaH phalam // 55 // atizaityavazAtprAtaH parimlAnatarAn gurUn / darza darza dRzA mApaH sauvAbhyarNamajUhavat // 56 // sahAsavacanollekhairbhUpatistAnabhASata / anyalebhe phalAkhAdaH zItAkhAdastu vo'bhavat // 57 // prauDhaparSatsthitA [:] sUryanAmAdhyApanataH param / labdhalakSAstadA taM te saMprApyAvasaraM jaguH // 58 // janAH sarve'pi yuSmAbhirarthino'pyarthinaH kRtaaH| ahaM caikastathaivAsthAM yannAptaM kiJcidIhitam // 59 // yataH-tvayi varSati parjanya ! sarve'pi pallavitA drumaaH| asmAkamarkapatrANAM pUrvapatre'pi saMzayaH // 6 // uttuGgo saralatarU phalabharabhAreNa nmiasvvNgo| khujo phalaM na pAvai tA kiM doso taruvarassa // 61 // tannizamyAvadadbhUmAn vadAnyatvena ljjitH| prArthayadhvaM yadiSTaM syAt tat prayacchAmyahaM punaH // 62 // tyaktasAvadyayogAnAM bhaikSyamAtropajIvinAm / nArthaH kenApi naH kintu zulkaM tIrthasya mucyatAm // 63 // dravyopalabdhimahatI tatretyuktavati prbhau| avocana guravastvetat sarvazulkapuraH kiyat // 64 // vihasyeSattataH zekhadhIsakhaM zAhirAdizat / patraM kRtvA'ryatAmeSAM tattIrthakaramuktikRt // 65 // vijJaptiM kRtavantaste yataH zAheH punaH punH| ataH sa zekhastannAmnA tallipIkartumudyataH // 66 //

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tRtIya prakAza kenApyakRtapUrvaM tan mahat kAryamabhUdyataH / ataH zrIhIrasUrINAM nAmnaivAlekhayan svayam // 67 // tatsamakSaM lipIkRtya tat pradarya mhiibhuje| tanmudrAM kArayitvA ca teSAmarpitavAMzca sH|| 68 // taiH punastannRpAdiSTapuruSaiH preSitaM guroH| AcandrAkaM cirasthAyi sarvatra khaM yazaH punaH // 69 // sphuranmAnAptasanmAnAstataH shriihiirsuuryH| naikadezAgataiH saGghastIrthayAtrAM pracakrire // 70 // sarveSAmapi jainAnAM tatra yAtrArthamIyuSAm / tataHprabhRti siddhAdrau karamuktiH pravartate // 71 // atha pratasthe pRthvIzo yAnapAtrairyadRcchayA / kalahaMsa ivaitasmAt kAsArAca viniryayau // 72 // tataH svasainikairekapade prApta rarAja saH , nakSatrairyugapatprAptairiva nakSatranAyakaH // 73 // pazyan kAzmIrakedArAn vismerAn vismayAvahAn / zanaiH zanai rohitAsAbhidhaM durgamiyAya saH // 74 // avicchinnaprayANaizca sarvatrAjJAM pravartayan / kramAt zAhiralaMcakre puraM lAbhapurAbhidham // 75 // parAkramAkrAntasamastazatrukSmAzacakraH kssitipaalshkH| ekAtapatrAM vubhuje dharitrImakabbaro barbaravaMzahaMsaH // 76 // // iti mahopAdhyAyazrIsiddhicandragaNiviracite zrIzatruJjayAdisamastatIrthakaramocanAdyanekasukRtakArimahopAdhyAyazrIbhAnucandragaNiprabhAvakapuruSacarite pAtizAhiakabarajalAladIna kazmIradezagamana-nAnAzcaryavilokana-zrIzatruJjayatIrthakara. mocanAdivarNano nAma tRtIyaH prakAzaH // 3 //

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28 zrIbhAnucandragaNicarita // caturthaH prkaashH|| athAnyedyuH sabhAsInaH zrImAn zAhiH shubhaashyH| zrAddhaM durjanazalyAkhyaM samAhUyedamabravIt // 1 // srvaanggiinngunngraambhaagysaubhaagyshaalinaa| zrIhIrasUriNA paTTe svakIye sthApito'sti kaH // 2 // so'vaadiidugrvairaagysevdhirvijitendriyH| kAmaprado'pi niSkAmaH saguNo'pyaguNastathA // 3 // azrAddho'pi ca sazrAddhaH stsnggro'pysnggrH| sUrivijayasenAkhyastatpaTTe rAjate'dhunA // 4 // etattaduktamAkarNya hrssollsitmaansH| tadAhUtikRte zAhiH sphuranmAnamalIlikhat // 5 // prAdAt zrIbhAnucandrANAM sphuranmAnaM prage prmuH| preSyaM vijayasenAkhyasUrerityuktipUrvakam // 6 // zAhivijJApilapreSyapANinA prahitaM ca tat / tatprAtyanantaraM te'pi calanopakramaM vyadhuH // 7 // vihagairvarddhitotsAhaistatpurAt te pratasthire / sArddha paraHzataiH ziSyaiH karIndrAH kalabhairiva // 8 // vavRdhe bajatAM teSAM pratApaH pratipattanam / pratimaNDalamuSNAMzorivodIcI prasarpataH // 9 // pade pade ca shriisngghdiiymaandhnotkraiH| yadupAstikRto'bhUvan yAcakA apyyaackaaH||10|| gAndharvairvAdyamAnAnAmAtodyAnAM pathi khnaiH| nAdAnuviddhasAraGga ivotkarNo jano'bhavat // 11 // taddezanAsudhApAnavidhAnAjajJire jnaaH| uttIrNAtyantamithyAtvagaralAH saralAH pathi // 12 // itthaM yatheSTaM te lAbhamajayantaH pathi kramAt / zrImallAbhapuropAntaM prApuH suuripurndraaH|| 13 // suratrANairanujJAtAH shekhsainysmnvitaaH| abhyetyAnaMsiSuH sUrIn bhAnucandrAkhyavAcakAH // 14 // sUrayaH zAhinA sAkaM harSotkarSAdamImilan / sadguNai raJjitasteSAM so'pi satkRtimAtanot // 15 // 20 .

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caturtha prakAza tataste tadanujJAtA mahAmahapuraHsaram / pratizrayamalaMcakrurmarAla iva mAnasam // 16 // tataH zrIvAcakadvArA militAH zAhinA samam / teSAmantiSadAM mukhyAH zrInaMdivijayAH punH|| 17 // avadhAnakalAM teSAM vIkSya vishvmbhraaptiH|| vismitaH 'khu spha ha meti tadA tannAma nirmame // 18 // tato'sahiSNubhisteSAM viprermAhAtmyamadbhutam / rAmadAsamahArAjadvAreti jJApitaM prabhoH // 19 // vedabAhyA ime naivopAsakAH paramAtmanaH / jAtucinnaiva kurvanti praNipAtaM prabhorapi // 20 // tannizamya suratrANaH krodhAmaNitalocanaH / sarva sAkSepamaprAkSIt sUrInAhUya tatpunaH // 21 // tannizamyottaraM shriimtsuurystmvaadissuH| manyAmahe vayaM sarve sparddhayeti vadantyamI // 22 // bhaTTAcAryaH prabhorevaM tanizamya tadA'vadat / ebhiH svIkRtamAsyena zAstre tveSAM na vidyate // 23 // tato'bhyarNasthitaM zekhaM pRthvIzaH procivAniti / yuSmAbhireva kartavyo bhttttaacaaryoktnirnnyH|| 24 // atha tAnavadat zekho nivizyA''sthAnamaNDape / vicAryatAM samaM viprairyadi vaH saMmataH zivaH // 25 // tarkAdhItI tatastatra grvpronntkndhrH| bhaTTAcAryAbhidhaH pUrva sUrIna paryanuyutavAn // 26 // jagatkartRtvato'mmAbhiH zivaH sAdhyastadatyayAt / yuSmAbhirucyate kA'tra yuktistatrAtha te jguH|| 27 // tAratamyaM vidaH kApiM vizrAntaM parimANavat / nocettaratamadhvAnavAcyatvaM nopapadyate // 28 // astIha kazcit puruSaH srvbhaavopdrshkH| draSTatvatAratamyasya vizrAnterIzvarazca saH // 29 // kizca vaH saMmataM yuktiyuktaM na prtibhaaste| vicAryamANamIzasya kartRtvaM jagatAM yataH // 30 // "dharmAdharmoM vinA nAGgaM vinAGgena mukhaM kutH| mukhAdinA na vaktRtvaM tacchAstAraH pare katham // 31 // adehasya jagatsarge pravRttirapi nocitaa| na ca prayojanaM kiJcit svAtanyAnna parAjJayA // 32 //

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5 10 15 20 25 30 zrI bhAnucandragaNicarita krIDayA cetpravartteta rAgavAn syAt kumAravat / kRpayA'tha sRjettarhi suruyeva sakalaM sRjet // 33 // duHkha- daurgatya - duryoni-janmAdiklezavihvalam / janaM tu sRjatastasya kRpAloH kA kRpAlutA ! // 34 // karmApekSaH sRjettarhi na svatantro'smadAdivat / karmajanye ca vaicitraye kimanena zikhaNDinA // 35 // atha svabhAvato vRttiravitaryA mahezituH / parIkSakANAM tarhyeSa parIkSAkSepaDiNDimaH // 36 // sarvabhAveSu kartRtvaM jJAtRtvaM yadi saMmatam / taM naH santi sarvajJA muktAH kAyabhRto'pi ca // 37 // kartRtvAnabhyupagamAd vayaM naite nirIzvarAH / na hyekadharmAvIkAre dharmiNaH syAdapahnavaH // 38 // anyacca - kartRtvAkhIkRteH puMsi jaDAyAM prakRtau punaH / tadaGgIkArataH sAGkhyAH kathamIzvaravAdinaH // 39 // vedoktakarmajanitApUrvotpannamidaM jagat / iti bruvANA aulukyAH kathamIzvaravAdinaH // 40 // mAyAvinirmitaM vizvamakartRtvaM jagatprabhoH / vedAntino manyamAnAH kathamIzvaravAdinaH // 41 // " ityAdiyuktizaktyoH prahatAH prativAdinaH / bhaTTAcAryAdayaH sarve vIkSyApannAstadA'bhavan // 42 // zekhenA'tha samutthAya vijJaptaH kSitinAyakaH / etaiH svazAstramadhyasthamevoktaM khAmino'grataH // 43 // tatazca- sphUrjajayajayArAvapratidhvanita diGmukhAH / mAGgalyadhavaladhvAnAkRSTapauravadhUjanAH // 44 // vAdyamAnaghanAtodyanirghoSaiH pUritAmbarAH / AlokyamAnA lokena vismayAllolamaulinA // 45 // bandivRndamukhoddhRSTa vAdivAdajayorjitAH / pratizrayamalaMcakruH sUrayaH zAhisatkRtAH // 46 // - tribhirvizeSakam / astameti sahasrAMzuH samprAptaH pazcimAM dizam / tacitraM tAmapi prApya pratApo vavRdhe guroH // 47 // OM OM OM athAnyedyuH samAhUya prItyA sUripurandarAn / zrImAnakabarakSmApaH sAnandamidamabravIt // 48 //

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caturtha prakAza pramANIkRtya madvAkyaM pUrva shriihiirsuuryH| zrImatAM bhAnucandrANAmupAdhyAyapadaM dduH|| 49 // asmadvAkyAdupAdhyAyapadasyAnandapUrvakam / nandiryuSmAbhireteSAM yathAvidhi vidhIyatAm // 50 // savizeSaM punaH zekhaM vizeSajJamabhASata / yuSmAbhistanmahaH kArya svayaM gatvA pratizrayam // 51 // tadAkarNya samutkarNaH skrnngnnkesrii| zrIsUrimantrI zekhazca sadyastatpratyapadyate // 52 // tataH zrIsUrayaH zaMkhamantrI ca saparicchadaH / rAjJo nirdezamAsAdya pratizrayamazizriyuH // 53 // . rAjanyahAstikAzcIya naikatUryAdiDambairam / sa guNI praguNIcakre mahotsavavidhitsayA // 54 // mantriNA sArddhamabhyeyurmahebhyAH shraaddhpunggvaaH| zarvarIsArvabhaumena nabhomArge grahA iva // 55 // teSvAsan zAsane jaine lInA mInA ivAmbuni / sthAnasiMhAdimA mAnyA amAtyA iva bhUpateH // 56 // araMtudaM kupakSANAmivAsecanekaM satAm / yathAzattayutsavaM kartuM kAGkSantastanmunestadA // 57 // nirzitAyasazalyAni hRdi mithyAdRzAmiva / Anayanti sma te tuuryaannykbbrmhiihreH||58|| atha zrIsUrayasteSAmu pA dhyA ya'padasya te| nandimAnandasampUNoM racayAMcakriretarAm // 59 // dadau bRhadvarddhamAnavidyAmetasya sUrirAT / jAtavedAH sphurajyotiniketanamaNeriva // 6 // kinnaryya iva nAgaryo jagurgItiM pikiiknnaaH| paurIbhirdIyate smAzIrakSatakSepapUrvakam // 61 // trilokImapi kurvANaM tatra citrIkRtAmiva / netra-zrotrasudhAsyandi tauryatrikamajAyata // 62 // zrIzekho'pyatha niHzeSahRllekhollekhabhUSitaH / mArgaNebhyasturagANAM prAdAdaSTottaraM zatam // 63 // 1aauckaaretyrthH|-ttippnnii / 2 rAjJo'pasyAni pumAMso vA raajnyaaH|-tti.| 3 ADambaramityarthaH |-tti.| 4 iva yathA candreNa prahAH samAyAntItyarthaH |-tti.| 5 tadAsecanakaM yasya darzanAd dRg na tRpyati |-tti.| tIkSNalohasaMdhizalyAni |-tti| 7 akbrmhiindrsy-tti.| 8 iva yathA jAtavedAH agniH niketanamaNeH dIpasya sphurajyotirdadAtItyarthaH |-ttippnnii| 30

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zrIbhAnucandragaNicarita tannirIkSaNasaMprAptalokAnAM zrIphalaiH punaH / rUpyamudrAyutairyuktyA svayaM cakre prabhAvanAm // 14 // jRmbhakavrajavajanmotsave shmbhorvnnigvraaH| vavarSaH svarNadhArAbhistasminnandimahotsave // 65 // go-mahiSyAdijantUnAM vadhavyASedhasUcakam / zrIzAhinA sphuranmAnaM datvA saMmAnapUrvakam // 66 // sUrayaH samanujJAtA jgmurjrmnnddle| rakSitAH sannidhAveva zrInandivijayAH punaH // 67 // itazca hIrasUrIndrairvimRzyeti muhurmuhuH| vineyAnAM na caiteSAM lAbho lAbhapure'bhavat // 68 // dIkSAM datvA tatasteSAM prahito prItipUrvakam / sahodarau bhAvacandra-siddhicandrAbhidhau zizU // 69 // tayordhyAyAn gurorvaiyaavRttyaadiprvidhaantH| zlAghyamAno'sti sarvatra nandiSeNa ivaaprH||7|| kanIyAMstu samagrazrIsubhago vishvvishrutH| ananyalabhyasaundayenyatkRtazrItanUdbhavaH // 71 // jagannayanapIyUSakalazairanizaM bhRzam / sicyamAnaH krameNAtha vavRdhe kalpavRkSavat // 72 // parasparasparddhayevAvarddhantaH sakalAH kalAH / yadyapyatra tathApyucairadbhutaH pratibhAguNaH // 73 // upAyacaturA yasya dhiSaNA srvtomukhii| yatpuro'bhaya-rohAdipratibhA varNikAyate // 74 // anyeyuH kautukAyAtaM siddhicandramuniM nRpH|| puraH smaramivAdrAkSIdbhavabhItyA dhRtavratam // 7 // rUpAtizayavisphUttauM tasya mUttauM nreshituH| sparddhayevAkSiyugmasya jagAma sthiratAM mnH||76 // AnandAmRtamagnasya lInaM tasya mnstthaa| yathA guruM ca vizvaM ca khaM ca no bubudhe tadA // 77 // amAkSi ca munIndrANAM-'dvipeSviva surdvipH| sudhAMzuriva dhiSNyeSu tridivAdririvAdripu // 78 // zAlidhAnyamivAnneSu kalpadruma iva druSu / ambhodhiSviva dugdhAbdhizcampakaH kusumeSviva // 79 //

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caturtha prakAza hiraNyamiva loheSu raseSviva sudhaarsH| mukhyaH sarvakumAreSu ko'yaM munikumArakaH ? // 80 // tataH zrIvAcakairUce-'prakRtyA vinyaanvitH| assttaavdhaanvijnyaanmlliidaammdhuvrtH|| 81 // macchiSyaH siddhicandro'yaM vairAgyAdAtagrataH / sAmprataM gUrjaratrAto matsamIpamupAgataH // 82 // tasyAdRSTacaraM dRSTvA saundarya hRdi vismitH| lehena zAhinA''hUya nirnimeSaM niriikssitH|| 83 // antaHsabhamathAhUya samakSaM sarvabhUbhujAm / avadhAnavidhAnAdiparIkSAM kRtavAn prbhuH|| 84 // atulAM tatkalAM cainAM darza darza cmtkRtH| vikhyAtaM 'khu spha ha meti tasya nAma pradattavAn // 85 // bhUyobhUyastamityAha prasannavadanaprabhuH / 'tvayA matsUnubhiH sArddha stheyamatraiva nityazaH // 86 // kadAcit zAhinA''hUtaH kadAcana punaH khtH| asAvantaHsabhaM gacchannadhIyAnazca tiSThati // 87 // mahAbhASyAdikAnyeSa nAnA vyAkaraNAni ca / naiSadhAdIni kAvyAni tarkAzcintAmaNImukhAn // 88 // kaavyprkaashprmukhaanlngkaaraannekshH| chandaHzAstrANyanekAni nATakAnyapi lIlayA // 89 // adhyaSTa sarvazAstrANi stokaireva dinaisttH| zAhinA prerito'tyantaM satvaraM pArasImapi // 9 // AhUtyeva bRhadbhAnurvidyuteva blaahkH| jyotsnayeva nizAratnaM tayA'tyarthaM vyarAjata // 91 // atho mahIndramAjJApya zrInandivijayAH punH| zrImatsUrIzvaropAntaM jagmurjaramaNDalam // 92 // itazca hIrasUrIndrAH svargalokamazizriyan / anAkaNyaM tadAkarNya dharAdhIzaH zucaM vyadhAt // 93 // aprAkSIdazrupUrNAkSo vIkSApannazca vAcakAn / 'kutra grAme yayurdevabhUyaM zrIhIrasUrayaH // 94 // vilakSA jagaduste'pi-rASTre saurASTranAmani / vidyate bandiraM dvIpaM parItaM parito'dhinA // 95 // bhA05

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15 zrIbhAnucandragaNicarita asti tannikaSA grAmo dhAma yaH sarvasampadAm UnA nAmnA mahimnA tu puruhuutpuropmH|| 96 // niravartata nirvANaM tatra teSAM mahAtmanAm / taddahasyAgnisaMskArastasyaivopavane punaH // 97 // Azcarya tcitaadhuumshlessaanmaakndpaadpaaH| akAle'pi phalanti sma zrIgurUNAM prabhAvataH // 98 / / tatra stUpakRte teSAM bhUmirISat prdiiytaam| AkarNya mApatiH zrImadvAcakendrAdidaM vacaH // 99 // 'dazavIghA'mitakSetrapatraM kRtvA pradattavAn / raGgacandranijabhrAtRhaste tatpreSitaM ca taiH // 10 // tasmin grAme tataH stUpaM cakre patrAtyanantaram / bhaktiyuktena saGghana vimAnaM khargiNAmiva // 101 // itaH kshmiirkinyjlkpusspodgmdikssyaa| pratasthe pRthivInAthaH punaH zrInagaraM prati // 102 // amandAnandasaMpUrNaH zAhiH satkRtya vAcakAn / sArddhamAkArayAmAsa siddhicandrasamanvitAn // 103 // paThantaH pArasIgranthAMstattanUjAGgajaiH samam / prAtaH pUrvedinAbhyastaM puraH zrAvayataH prbhoH||104|| kurvatazca varIvasyoM zAheH lehaardrcetsH| prasiddhiH siddhicandrasya sarvatra vavRdhetarAm // 105 // parvatAn ratnapaMjAla-pIrapaMjAlakAdikAn / himairabhraMlihaistuGgazRGgAnullaGghaya durgamAn // 106 // kramAdgatvAtha kazmIraM dRSTvA kAzmIrabhUruhAn / praphullakusumAmodalolarolambacumbitAn // 107 // sthitvA ca katicinmAsAMstatrAzcaryadidRkSayA / pratyAvRttya punarlAbhapuraM zAhirabhUSayat // 108 ||-tribhirvishesskm / kuraGgakrIDayA''saktaH kuraGgeNAnyadA nRpH| zRGgAgreNa tathA viddho yathA mUrchAmupeyivAn // 109 // tatpraghAtapratIkArAnantardAma vidhApayan / sapatrAkRtitastasthau pnycaashddivsaannRpH|| 110 // 20 30 1 tanUjAgajAH putraputrAH |-tti0 / 2 varIvasyA sevA |-tti| 3 abhaM AkAzaM lihanti cumbantItyabhraMlihAni |-tti| 4 kesaravRkSAn |-tti0| 5 rolambA bhramarAH |-tti.| 6 'sapatrAkRti-niSpatrAkRtI khatyaMtapIDane' ityabhidhAnacintAmaNiH |-tti|

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caturtha prakAza anyeSAM gamanAbhAvAttatrAvizrambhataH sthitam / zrIzekhasahitaiH zrImadvAcakaireva sannidhau // 111 // so'bhavat pUrvapuNyenollAghaH puNyacikIH punH| gavAM pazcazataM bhaiSIdAnArtha tatpa'tizraye // 112 // daduste surabhIH sarvAH zrAddhadvArA dvijanmanAm / naTIva tatpure sA tatkIrtiradyApi nRtyati // 113 // anyadA haastikaashviyaanekraajnykairnRpH| calAmapyacalAM kurvannugrasenapuraM yayau // 114 // bhAnucandrA api shriimsiddhicndrsmnvitaaH| samIyuH zAhinA sAddhaM pAThayantazca tatsutAn // 115 // siddhicandropari lehastatra zAhermahAnabhUt / yadIhAM cakrire pautrAstadutsaMGge'pi varddhitAH // 116 // tatra cintAmaNezcaityaM prArabdhamapi tjnaiH| zAhiyudvAhito mithyAdRSTibhistabhyavArayat // 117 // kRtavAMstatpunaH sadyaH zAhervijJaptipUrvakam / siddhisaudhasamArUDhaM siddhicandraH khazaktitaH // 118 // itaH saurASTrarASTre'smin tIrthe zrIvimalAcale / caityaM tanmUlacaityAntaH prakurvadbhiH khagarvataH // 119 // pabhUva zrItapAgacchazraddhAlUnAM manavinAm / sArddha kharatarazrAddhairatulaH kalahodayaH // 120 // kathaMcidAtmanaH kAryavilambenApi vidviSAm / kSatiH kAryasya kAryeti smRtvA nItividAM vacaH // 121 // asminnataH paraM navyaM caityaM na kriyatAmiti / zrIvAcakavarAH zAheH sphuranmAnamakArayan // 122 // atha pratasthivAn jetuM daakssinnaatynRpaannRpH| caturaGgacamUcaUryuktazcakrIva mUrtimAn // 123 // prayANaizca ripuprANaprahA~NapravaNaiH kramAt / gopAcaleti vikhyAtaM durgadurgamupAgamat // 124 // 1 vizraMbho vizvAsaH |-tti.| 2 ullAghaH nIrogaH |-tti.| 3 puNyaM cikIrSatIti punnycikiiH|-tti.| 4 pratizraya upAzrayaH |tti.|5 surabhayo gaavH|-tti0|6 pRthvii|-tti0| 7 zAhiputrAn |-tti0 / 8 pautrAH putraputrAH |-tti.| 9 utsaGga aGkaH |-tti.| 1. upasenapurAprazrAddhajanaH |-tti.| 11 zrIzatrujayatIrthe |-tti.| 12 mAnavatAmityarthaH |-tti.| 13 kSatiH hAniH |-tti.| 14 prahANo vinAzaM |-tti / 15 durgoM vapraH-duHkhena gamyate iti durgH|-tti0 /

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zrIbhAnucandragaNicarita tatra cAdi samutkIrya kencijjainbhuubhujaa| nirmApitAni vidyante jainabimbAni lkssshH||125 // tAni vyaGgAni saMvIkSya vihitAni duraatmbhiH| avocat khedabhRt kSmAbhRdvAcakAn svcchmaansH||126 // 'yo guNI ! praguNIkuryAt 'vimbAnyetAni buddhimAn / tasmai matkozato dravyaM prayacchAmi yathepsitam // 127 // itthaM tasminuttamatvAvisaMvAdipravAdini / tasmai tatkRtyayogyaM te zrAddhamekamadarzayan // 128 // tena zrAddhena tadvyAt tat kRtyamacirAtkRtam / vilamyaH sarvathA dharme yato naucityamaJcati // 129 // urvImurvImathAnurvIkurvan sainybhrairnijaiH| zrIvarhAnapuraM bhUbhRt prabahaH prAptavAn kramAt // 130 // tato durga vinirjityAserAkhyaM khIyadorSalAt / sainyamukhAn puraH preSya svayaM tatraiva tasthivAn // 131 // pAThayantazca tatpautrAn zrImanto vAcakA api / tasthustatraiva tatpArdhe siddhicndrsmnvitaaH||132 // dattAnyadainyaistatsainyairatho yudhvA vijigyire / dAkSiNAtyA nRpAH sarve durgadurgAdhivAsinaH // 133 // anyadA dharmasaMvAdasAdaraM kSamApurandaram / pUrva tatratyasaMghena praNunnA guravo'vadan // 134 // 'zrIvarhAnapure bhUri bhuutibhirbhrite'bhitH| vartante ramyahANi mahebhyAzca shsrshH||135|| sarvadarzanidevAnAM naikadevakulAni c| prAsAdaH kintu jainAnAmasminnaiko'pi vidyate // 136 // tena kasmAditi prokte tairUce'nAryavAraNAt / vihito'pyekazaH pUrva pAtitastairdurAtmabhiH // 137 // tannizamyAbhavadbhUmAn vissnn(nn)hRdysttH| cikIrSustatpuraM jainaprAsAdairbhUribhUSitam // 138 // khIyAdhikAriNasteSAM zrAddhAnAhUya bhuuptiH| tatkRtyakaraNAdezaM prAdAdatyugrazAsanaH // 139 // pramANIkRtya nirdezaM prabhoste'pi prckrire| manyamAnAH khayaM dhanyaM prAsAdAn sapratizrayAn // 140 // 1 adriH prvtH|-tti.|

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caturya prakAza tathAhizrIzrImAlakulAmbhojabhAskaraH shraaddhshekhrH| kaMsArapATake cakre'jayarAjaH pratizrayam // 141 // zrIsaGghAdhipatistatra rikhustasyaiva saMnidhau / bhIDibhaJjanapArzvasya prAsAdaM niramImapat // 142 // zrAddho durjanazalyastu mAnyo'mAtya iva prbhoH| gireH zRGgamivottuGgaM pIThe caityamacIkarat // 143 // bimbamAnAyya rA(A?)merAt zrIzaiveyajagatprabhoH / tatra ca sthApitaM mUlanAyakatvena vAcakaiH // 144 // amAtrazraddhayA zrAddhyA tatraivocairakAryata / gaurIti khyAtayA caityamanyayA ca pratizrayaH // 145 // itthaM zrIpAThakapraSTopadezAttatra jajJire / prAsAdopAzrayAdIni shreyHkRtyaanynekshH|| 146 // kailAzAcalasaMkAzAH prAsAdAH sprtishryaaH| santi te tatpure'dyApi zrIguroryazasAmiva // 147 // atha pratasthe pRthvIzaH kRtArthaH paarthvikrmH| vAcakendrastu tatraiva zarIrAvAsthyataH sthitam // 148 // siddhicandrAna sahAdAya salehaM pArthivaH phramAt / ugrasenapuraM prApa pauraktRptorugauravaH // 149 // siddhicandrAH sthitAstatra kurvantaH zAsanonnatim / anyAnapekSayA dharmadhuraM dhaureyavaddadhuH // 150 // yataHmadasiktamukhaima'gAdhipaH karibhirvarttayate vayaM htaiH| laghayan khalu tejasA jaganna mahAnicchati bhUtimanyataH // 151 // itazcAjIjakokAkhyatanUjaH khurmaabhidhH| upatyakAsthitaM caityaM vimalAdrerapAtayat // 152 // adhityakAmUlacaityaM kASTaistvApUrya sarvataH / iyeSa vahnisAtkartuM yAvadatyantaduSTadhIH // 153 // zrImadvijayasenAkhyasUrINAM lekhahArakaH / Agatya siddhicandrANAM tAvallekhaM pradattavAn // 154 // tadantalikhitaMtaM ca vRttAntamavabudhya te / gatvA kRtvA ca vijJaptiM zAheH patramakArayan // 155 / /

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zrIbhAnucandragaNicarita tatpatrapreSaNAdeva siddhicandravinirmame / zatruJjayagiremUlacaityopadravavAraNam // 156 // tIrtharakSAdikRtyaM tat kartuM taireva shkyte| gajavyApAdanaM yasmAt siMhaireva vidhIyate // 157 // anydaa'nnysaujnylehollaasvshNvdH| smRtvA zrIvAcakendrANAM zAhirlekhamalIlikhat // 158 // 'smarttavyo'haM tvayA lehAnna mariSyAmyahaM punH| smaraNaM cetaso dharmastaceto bhavatA hRtam // 159 // ityAdyanekacchekoktipremAvirbhAvakaM ca tat / prApya hUtyarthamete'pi tUrNa tatra smaayyuH||160 // Alokya zrIgurUna so'pi premnnaa''linggyollsnmudaa| utkallolAmbudhebalAmadhAciramathAbhyadhAt // 161 // 'sadyaH prasaya mtpautraadhyaapnaagmnaadibhiH| pUrvavat prINanIyo'haM'-tataste'pi tathA vydhuH||162|| atrAntare ca sUrINAmiti lekhaH samAgamata pratyAdezAt purA zAhernevyaprAsAdanirmiteH // 163 // karmasthAyakaraiH karmasthAyaM kartuM na zakyate / tataH kArya yathA zatruJjaye syaaccaitynirmitiH||164 // anyathA tIrthamukhyasyocchedaH sambhAvyate dhruvam / patanAjIrNacaityAnAM navyAnAM cAvidhApanAt // 165 // siddhicandrairjagannetracandra vijJapya bhUbhujam / tato nirmAya tatpatraM prahitaM ca prayatnataH // 166 // tataHprabhRti caityAni tatrAnekAni jajJire / zaracandrojvalAsteSAM punaH sarvatra kiirtyH|| 167 // atho zAhisalemasya zAhijyeSThAGgajanmanaH / dezo'bhUd gUrjarastatra sAmantAna prAhiNocca sH|| 168 // te cAkabarabhUbhartuH sphuranmAnaM na menire| amAriprabhRtizreyaHkRtye vighnastato'bhavat // 169 // lekhAdvijJAya tavRttaM samprApyAvasaraM punH| saMstavAditi vijJaptaH siddhicandrairnRpAGgajaH // 170 / / gurjare jiijiaa-maari-shulkgraahaadiviplvH| zrUyate zAhisAmantaiH kriyamANaH suduHsahaH // 171 //

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caturtha prakAza tannizamyAbhavadbhUmAn viSaNNahRdayaH kSaNam / tannivRttikRte tebhyaH patraM kRtvA'tha dattavAn // 172 // tataH prabhRti sarvatra zulkAdInAM nivartanAt / taddezeSvabhavan lokAH sarve'pi nirupadravAH // 173 // OMOM OM * itazcAkabarakSmApaH prApadeko'pi paJcatAm / salemazAhistadrAjye'bhiSiktazca sumantribhiH // 174 // ujjhitAM daNDazulkAdiklezalezairapi kSitim / apAlayadayaM bAlamivAprakupitaH pitA // 175 // nAtiSThat purataH kazcit digjaitre tatra zAtravaH / arke vikrAmati dhvAntavikramaH kramatAM kutaH // 176 // anekaiH samamekA'pi nAnAdeza nivezibhiH / tasyAjJA mene mUrdhni vidhericcheva jammibhiH // 177 // bhUbhujastatra SADguNyopAyazaktitrayAdayaH / phalanti cintitairathaiH sAkSAtkalpadrumA iva // 178 // kadAcidbhutArA kadAcit siMdhurodhasi / kadAcit kelizaileSu kadAcicitrasadmasu // 179 // kadAcidvamitollAsa hallI kavigAhane / kadAcit kinnarItAragItAkarNana kautuke // 180 // kadAcidupadA''yAtanaTIghaTitanATake / jIhAMgIra nRpastasthAvitthaM kharge hariryathA // 189 // - tribhirvizeSakam / + OM * atha zrIvAcakosaMsAH siddhicandraiH samanvitAH / trayoviMzati varSAnte mudA vijJappa taM nRpam // 182 // tattadrAmasamAyAtA saMghasAmantasatkRtAH / kramAdahammadAbAdaM bhUSayAcakire tarAm // 183 // yugmam / mbAvatyAM punarmatvA zrIsUrIMstannirdezataH / AgatyAhammadAbAda te caturmAsakaM vyadhuH // 184 // svopAzraye siddhicandraiH samAnItena sAdaram / vikramArkAbhidhAnena taddezakhAminA tataH // 185 // pUjA vyadhAgi samavasRtau zrImajjinezituH / amAriSaTahodghoSaH sarvatrApi ca dApitaH / / 186 // tatazca gurunirdezAt parjanyAbasthiti punaH / nirmAya zrImahIzAnapure pasanamAyayuH // 187 // 39 5 10 15 20 25 30

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40 5 10 15 20 25 30 zrI bhAnucandragaNicarita tatra cAtyantamaunnatyaM saMvIkSyotpannamatsarAH / zrImadvijayadevAkhyasUrINAM sumahAtmanAm // 188 // ekIbhUyAnyagacchIyasUribhirbhUribhiH saha / taiH samaM paNDitaMmanyatayA vAdaM vidhitsavaH // 189 // sthitAH kharatarA draGgagopure saparicchadAH / vAdArthamanyagacchIyairAcAryAstAnajUhavan // 190 ||-tribhirvishesskm / tataste siddhicandrAMstAn matvA vAdavidhau kSamAn / praceluH sArddhamAdAya vidvadvRndasamanvitAH // 191 // tatra gatvA viditvA ca proddhatAn prativAdinaH / vAdaM vidhAtuM taiH sArddhaM siddhicandrAn samAdizan // 192 // tathA tairnirjitAste ca tarkakarkazayuktibhiH / Asan samakSaM sabhyAnAM kRtamaunavratA iva // 193 // vIkSApannA bhRzaM sabhyairnyatkRtAzca muhurmuhuH / utthAya prayayuH phAlabhraSTA iva vanaukasaH // 194 // tataH zrImadanUcAnAH sanmahaiH saparicchadAH / khopAzrayamalaMcakrustatra labdhajayazriyaH // 195 // tataH kiyaddinaistatra zrAddhyA lAlyabhidhAnayA / ArabdhastIrthakRdvimbapratiSThAyA mahotsavaH // 196 // naikagrAmAgataiH saMdhaistaddidRkSAsamutsukaiH / vistIrNamapi saMkIrNamabhavat pattanaM tadA // 197 // jalayAtrAkSaNe'kasmAt sAdullAbhidhabhUbhujA / karNejapoktitazcakre nirdezastanniSedhakRt // 198 // hAhAravastadA jajJe taddaGge raGgabhaGgataH / gato'pi loko vijJasyai tena nirbhatsito bhRzam // 199 // ananyagatyA'nUcAnaiH proce zrIvAcakAn prati / zrImadbhireva karttavyaM kRtyaM gatvA'nyathA sthitam // 200 // tatkSaNe siddhicandrAste tatrAgatyetyavAdiSuH / kAryametanmayA kAryaM na kAryo madguroH zramaH // 209 // tataH zrImadanUcAnaistathetyukte praharSitaiH / sotsAhAste samaM saGghairjagmustannRpasadmani // 202 // pUrvasaMstavato dvAri dhAritA naiva vetribhiH / gatvA copAvizana mIryAsAdullAnRpasannidhau // 203 // 'kimuddizyAgatA yUyamityuktAste tamabhyadhuH / 'zreyaHkRtye kimArabdho vighnaH zrImadbhirIdRzaH // 204 //

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caturtha prakAza AvayoH prItivicchedanidAnaM tat tvayA kRtm|| so'pi tairityupAlabdho lajjAnamro manAgabhUt // 205 // bata 'kiM vaH priyaM kuryAmi'tyukte te ca taM jaguH / 'AgatyopAzraye pUrva prINayitvA ca madgurUn // 206 // dvedhApi zrIphalaM grAhyaM jlyaatraamhotsve'| tat taduktamurIkRtya tathaiva kRtavAn punaH / / 207 // manorathataruH samyagdRzAmAsIt phalepahiH / tadAvakezI tadvighnakRtAM mithyAdRzAM punaH // 208 // vaTapadre'tha gandhAre kRtvA jyeSTasthitiM punH| vAcakAste caturmAsImAsInAH pattane'nyadA // 209 // itaH zAheH sphuranmAnaM zrIrAjanagare tdaa|| agAt zrImajihAMgIra(ri?) kulIkhAnasya rkssituH|| 210 // 'siddhicandraiH sametAH zrIbhAnucandrA madantike / preSyA' iti tadantaHsthaM prameyamavabudhya sH|| 211 // sthitAMstAn pattane jJAtvA preSya skhIyAGgarakSakam / tatra : mAdhavadAsAkhyaM sasatkAramajUhavat // 212 // AgatyAhammadAbAdaM militvA taM nRpaM punH|| siddhicandrAna sahAdAya vAcakendrAH pratasthire // 213 // prayANakramataste ca medinIdraMgamAgaman / tatra sapratyayaM pAca phalavaddhauM vavandire // 214 // AcAryAyaiH kharataraistattIrtha kartumAtmasAt / taddezAdhyakSasAMnidhyAt prArabdho vigrahastadA // 215 // pazcaSAn divasAMstatra sthitvA te sauvshktitH| tattIrthamAtmasAtkRtvA praceluH punaragrataH // 216 // pratigrAma pratidraGga kurvantaH zAsanonnatim / ugrasenapuraM prApuH punazcitrAvahairmahaiH // 217 // Agatau zrIbhAnucandra-siddhicandrau yahi sthitau / rAmadAsAditi zrutvA zrIzAhistAvajUhavat // 218 // mUrtimantAvivAvekSya puSpadantAvimau punH| prAmomodIn medinImAn atyantaM ca vyaseSmayIt // 219 // 30 1mirayA smsdiinaaprnaamnH|-ttippnnii| 2 phalavarddhiprAme |-ttippnnii| bhA.

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10 15 zrIbhAnucandragaNicarita svAgataM khAgataM ceti praznapUrvamapUrvamut / 'AgantavyaM madabhyarNa nityamityavadat punaH // 220 // anyecurullstlehsindhukllolsngkulH| ityupAdhyAyamUrddhanyAn dhanyAn dhAtrIdhavo'bhyadhAt // 221 // 'annyjnysaujnylaavnnygunnshaalinH| siddhicandrAH prakurvantu pratyahaM matpuraH kSaNam // 222 // zRNvan harSollasaddharSaromastaddezanAM nRpH| tatkramAmbhojayo GgabhaGgImaNIcakAra sH|| 223 // agamaca kiyAn kAlasteSAmevaM prakurvatAm / prasasAra caturdikSu tatastadguNadhoraNI // 224 // lagnaM teSu tathA prema vajralepena tnmnH| na yathA'karSi rAjyazrIdhurINairapi vAraNaiH // 225 // te'pi mApagataM cetaH lehaadhikytyaatmnH| AkRSTumakSamA Asan paGkamanamiva dvipam // 226 // aakaashaaniptdgaaprvaahmkhyyaabhitH| zvetadvIpAyite candrajyotlayA bhUtale'khile // 227 // itazcandrodayavarNanamkailAzAyitamadribhiviTapibhiH zvetAtapatrAyitaM mRpiNDena dadhIyitaM jalanidhau dugdhAyitaM vaaribhiH| . muktAhAralatAyitaM vratatibhiH zaGkhAyitaM shriiphlaiH| zvetadvIpajanAyitaM janapadairjAte zazAGkodaye // 228 // mugdhA dugdhadhiyA gavAM vidadhate kumbhAnadhovallavAra, __karNe kairavazaGkayA kuvalayaM kurvanti kAntA api / karkandhUphalamucinoti zayarI muktAphalAzaGkayA, sAndrA candramaso na kasya kurute cittabhramaM candrikA! // 229 // muktAdAmamanorathena vanitA gRhanti vAtAyane, goSThe gopavadhUrdadhIni mathituM kumbhAgatAn vaanychti| ucinvanti ca mAlatISu kusumazraddhAlayo mAlikA, zubhrAn vibhramakAriNaH zazikarAn pazyanna ko mukhati? // 230 // kapAle mArjArI paya iti karAn ledi zazina, __ starucchidrametAn vizamiti karI saMkalayati / ratAnte talpasthAn harati vanitA'pyaMzukamiti, prabhAmattazcandro jgdidmho| viSayate // 21 // 20

Page #154
caturtha prakAza gandhAndhA madhupA bhramanti kumudaM nAsAdya paryAkulAH, pArzvasthairapi hanta haMsamithunairanyonyamudIkSyate / kiM caite madavAraNA api rasAdunmucya vairaM miyo, mandaM mandamiva spRzAM kariNImAzaGkamAnAH karaiH // 232 // jyotlA jAle nimagnaM spRzati vanakarI zuNDayA dantadaNDaM, sAzakaM kaNThanAlaM valayati camarI cAmaraM draSTukAmA / sAzrA kUjatyajasraM prasavamaNimanAlokayantI marAlI, kiM brUmaH kSIrasindhustuhinagirirapi kApi candreNa nItau // 23 // kapUraiH kimapUri kiM malayajairAlepi kiM pAradaina, rakSAli sphaTikAntaraiH kimaghaTi dyAvApRthivyorvapuH / etattaya kairavaklamahare zRGgAradIkSAgurI, dikAntAmukure cakorasuhRdi prauDhe tuSAratvipi // 234 // vyAkhyAnaM kurvatAM teSAM parabhAgavatAM satAm / antarAle vimRzyAntaH kizcidityuktavAn nRpH|| 235 // 'parabrahmaprasaktAnAM vyatItAni kiyanti vH| prArabhya janmato'ndAni' procuste 'paJcaviMzatiH // 236 // atha puNskokilaalaapklpmymklpyt| zrIzAhiH puNyakAntArasahakAratarumimam // 237 // 'lakSaNAni nirIkSyante kSoNirakSAkSamANi te / mollasacArutAruNyo bhagavan ! bhAsate bhavAn // 238 // vysii(?)ttstaamrtrunniikrnnocite| saukhyaM viSayikaM tyaktvA kimAtmA tapaserpitaH // 239 // atha dantAMzusandohacchadmanA dehinImiva / avartayadgiraM raGganmRdaGgAbhadhvanirmuniH // 24 // 'nave vayasi yA dIkSA naiva hAsyAya sA satAm / na hi pIyUSapAne'pi prastAvaH prekSate budhaiH // 241 // tAruNyaM vA jarA vA'stu vAstava: kstpHkssnnH| yatra vA tatra vA mRtyuranavastho hi dehinAm // 242 // rAjan ! jarasi zaktiH ka ka ca zakti vinA tpH| parivrajana janastasyAM yodhanayati mohatAm // 243 // zaktikAryANi kAryANi jarAyAM prArabheta yH| tasya prahasyate buddhiH palitacchalatastayA // 244 // anAdisiddhaduSkarmadveSisaMghAtaghAtakam / idamAdriyate dhIraiH khaDgadhAropamaM tpH|| 245 // 20

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" zrIbhAnucandragaNicarita jJAnacakSuSi nairmalyaM tattvAtattvavilokanam / tapastapanavaddatte tamAzamanataH satAm // 246 // kRtakAdambarIpAnavighUrNitavilocanaH / bhUyaH pratyAha bhUpastAn bhISmagambhIrayA girA // 247. // 'pravarddhamAne tAruNye mInaketanasadmani / atyantataralaM cetaH kathaM sthairyamupaiti vaH // 248 // siddhicandrastataH proce 'jJAnenaitat sthirIbhavet / anyairapi yathA vyAlo'kuzenAkRSya rakSate // 249 // abhyadhAt punaruvIzo 'bhavaduktamidaM myaa| samyaktayA kathaM jJAtuM zakyaM tad jJAnamantarA? // 25 // abhANi bhUyastairevaM 'nAtra jnyaanmpekssyte| bhUkhargiNAM bhavadbhojyAd yathAsti vimukhaM manaH // 251 // apyasmAkaM tathaivA''ste viSayebhyaH parAGmukham / alabdhatadrasAkhAdavatAmAjanmato manaH // 252 // khakAntaM cAnuyAtInAM yoSitAM vjnaaditH| viraktaM jJAyate cittaM jvalane jvlnaajnaiH|| 253 // parabrahmaNi lInAnAM nilInAnAM zamAmbudhau / zakracakriSvadInAnAM mInAnAM zarmanIradhau // 254 // zuddhamArgAdhvanInAnAM navInAnAM gunnaarjne| paropakRtyadhInAnAM pInAnAM puNyakarmaNi // 255 // prigrhvihiinaanaamdiinaanaambhigrhe| munInAmAtmanInAnAmIzAnAM tridazAmapi // 256 // viraktaM viSayagrAmAttathA cetastapakhinAm / nitAntani:spRhatvAdiguNairevAnumIyate // 257 // ityukte tadabhiprAya jAnan rAjA'nutasthivAn / Anandamagno romAzcastomAzcitatanuzviram // 258 // maJjarIrUpavRkSasya puSpeSoriva kaaminii| prabhAsaubhAgyaratnasya lkssmiilaavnnyvaaridheH|| 259 // tadagramahiSI nUramahallAste 'tivllbhaa| jitaM bhAseva vaktrendo sIdyasyAH smitaM pahiH // 260 // gummam / aGgulipallavollAsi nakhAMzukusumAzcitam / asevi bhUpaharabhRGgairyasyA bAhulatAyugam // 261 //

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caturtha prakAza kAzcIpaTTo nitamve'sti madadhaHsthe'pi no mayi / itIva duHkhatastasyA madhyadezaH kRzo'bhavat // 262 // abhitaH zobhate yasyAH zyAmalA kuntlaavliH| vidhubhrameNa vaktrasya rajanIvAnucAriNI // 263 // vIjyamAnasya vizvena locnaaclcaamraiH| yatkaNTho mukharAjasya vetrAsanamivekSyate // 264 // bhrAje'numIyamAnA yA vipaMcI mdhurkhraiH| muktAvalIva bhAratyA yanmukhe dazanAvalI // 265 // abja eva kramau yasyA na haMso yadasevata / gatinirjayalajjaiva jAnImastatra kAraNam // 266 // ityasyAH sakale gAtre mahAn doSo'yameva hi| api varSazataistRptiH pazyataH kasyacinnahi // 267 // satyapyantaHpure tasyAM reme kSamApatimAnasam / lakSye nakSatralakSe'pi cakSuzcandratanau vrajet // 268 // tadA vizvambharAbhartuH sA'bravIt praannvllbhaa| 'tAruNye ka manaHsthairyamasaMbhAvyamidaM vacaH' // 269 // tadvAkyazravaNAjAtAhaMkAraistairabhANi sA / 'balakSAdhipatiH kiM na tAruNye'bhUjitendriyaH // 27 // tathA cAhuH'solaha sahasa maheliAM, turI aThAraha lakkha / sAMiMkerai kAraNaiM, choDyA sahara bilakkha // 271 // vizeSaH ko'pi naivAsti taarunny-tdbhaavyo| pUrvopArjitapuNyasya prabhAvAdeva tadbhavet // 272 // AbAlato manaHsthairya keSAzcinna tapakhinAm / makSikANAmiva vyoni gamanaM naiva hastinAm // 273 // jyAyAMsaH santi bhUyAMso vissyaasktcetsH| ato hi cetasaH sthairye vRddhatvaM na prayojakam // 274 // smayAbhibhUtA bhUyo'pi saiva tAn pratyabhASata / 'yogastu bhuktabhogAnAM nRNAM prAnte prakIrtitaH // 275 // bhuktavaiva vividhAn bhogAn ye tyajanti ta eva hi / loke syustyAginaH samyag nAnye tvaprAptatadrasAH // 276 // alabdha viSayAsvAdA ye bhavanti tpkhinH| te syurvanecaraprakhyAstattvAtattvavido nahi // 277 // aruciH syAn nRNAM zazvad bhujyamAne ca vastuni / tathaiva bhuktabhogasya viSayeSu na cAnyathA // 278 //

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zrIbhAnucandragaNicarita adRSTe vastuni prAyo mano dhAvati satvaram / tathaivAbhuktabhogasya manastatraiva gacchati // 279 // athAbhyadhAt sudhApUrasodaraM sugururgiram / 'tvadudIritavAkyasya viparyAso'sti sAmpratam // 280 // kRtAdiSu janA bhuktabhogino yogino'bhavan / kalau tu yoginaH prAyaH samajAyanta bhoginaH // 281 // apalitamuNDaM pazyA vAnaprasthA bhavanti kRtyugjaaH| kalijanmAnaH palite samagradehe'pi viSayArtAH // 282 // dRzyante'dya kanIyAMso vrtnirvaahkaarinnH| jyAyAMsastu prapadyApi vrataM tatrAtikAtarAH // 283 // tataH zrImajihAMgIraH punastAnabhyadhAditi / 'sarvametanmayA'zrAvi tvadaco yuktisaMyutam // 284 // munimArgAnugAmitvaM sAmprataM sAmprataM na te| vilokyate gandhaphalIprakhyeyaM yattanustava // 285 // mAlatImukule yuktaM kiM kukUlAnimocanam / yogyaM vA nalinInAle kacit krakacadAraNam 1 // 286 // varaM kSaumAmbare kiM syAt karkarotkarabandhanam / uccairmaSicUrNasyocitaH kSepaH kimIkSaNe 1 // 287 // kAcakumbhe kimu zreSThaM haThAnmudgaratADanam / kiM rambhAstambhagarbhe'sighAtaH pAtaH satAM mataH 1 // 288 // asmin zirISapuSpAgrasukumAre kumAra ! kim / kezonmUlanamukhyAni duHkhAnISTAni te'GgAke ? // 289 // AzrameSu ca sarveSu jyAyAn gRhyeva kiirtitH| pravattenaM yato'nyeSAM tadAdhAratayA sthitam // 290 // vAhinIbhiH parivRtaH samudrastvaM samudravat / tiSTha matsUnusAdRzyamudbahana mama sannidhau // 291 // mRgekSaNAbhiH saMsArasAratA jJAyate jne| ataH sadAratAM tAvat svIkuruSva maduktitaH // 292 // yataH putrAdisaMpattI sAphalyaM janmano bhavet / pAdapo hi phalAbhAve grAmINairapi nindyate // 293 // tRNAdapi laghu proktA dhaanytvgmaargnnaasttH| ato hi tucchatAhetu karma kurvanna lajjase // 294 // aho rUpamaho sattvamaho vidyaaprishrmH| bhavatsu sarvazobhAkRnmuktvaikAM pAdacAritAm // 295 //

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caturtha prakAza jagatkA kRtaM sarvamasmAkaM bhuktihetave / tannirdezaM prakurvANA agre'pi sukhino vayam // 296 // ihApi duHkhino yUyaM paratrApi ca duHkhinaH / bhavitAsthezvaraproktamArgAtikramatatparAH' // 297 // iti yauktikamAkarNya suratrANoditaM vcH| te punadhairyamAlambyAvilambanottaraM dduH|| 298 // 'AdiSTaM satyamevaitat priyaM ca prabhubhiH param / raktAnAM kSobhayeccittaM viraktAnAM tu na kacit // 299 // iti vyAhRtimAkarNya dhIdhanasyAtha bhRdhnH| sphAravidvaccamatkAraracanaM vacanaM jagau // 300 // 'mana eva manuSyANAM pramANaM punnypaapyoH| mano vinA vidhAne ca na kaaciniymksstiH|| 301 // atrApi kazciddoSazcet prAyazcittena taM punaH / nirAkuryAllaGghanotthaM kArya pathyAdanAdiva // 302 // utsargazcApavAdazca yatidharme'pyubhau smRtau| sarvairapi yataH sArvaistadaikAntagraho mudhA // 303 // kiJcasyAdvAda eva sarvatra yuktaH syAdvAdavAdinAm / teSAmekAntavAdastu mithyAtvamiti gIyate // 304 // tyaktvA kadAgrahaM dhIman ! urIkRtya ca mdvcH| yathecchaM bhukSva saukhyAni muhyet kaH svahite sudhIH? // 305 // yuktyA sAkSepamityukte'rhanmatajJena zAhinA / procire niSprakampAste svIyadhamaikacetasaH // 306 // 'vAcyametaddhi nikhilaM kAtaraM puruSa prati / na prANAnte'pyaticared dharma dhIraH punarmanAk // 307 // atyalpAdayatIcArAd dharmasyAsArataiva hi / aMhikaNTakamAtreNa pumAn paGgeyate na kim // 308 // yacchuddhyai kriyate prAyazcittaM tat tyaajymaaditH| prakSAlanIyo yastasya paGkasyAsparzanaM varam // 309 // utsargamArge'zaktasyApavAdaH pratipAdyate / apavAdo'pavAdAya zaktasya tu sunizcitam // 31 // syAdvAdo'pi na nirdiSTaH pApakRtye kRtaatmbhiH| syAdvAdasyApi naikAntavAdaH syAdvAdinAM mataH // 311 //

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10 15 20 25. 30 zrIbhAnucandragaNicarita bhave bhave priyAputrasaMyogAn labdhapUrvyaham / na tu dharma kacittaM tat tyajeyaM tatkRte katham // 392 // sarvebhyo'pi priyAH prANAste'pi yAMtvadhunApi hi / na punaH khIkRtaM dharma khaNDayAmyalpamapyaham // 313 // 'dhika ! kadAgrahametasya prAjJasyApi yato'munA / analpo'lpakRte'narthaH khasyArebhe khazatruNA // 314 // ityAdyukte'pi madhyAdyaiH svadharme nirbharaM dRDhAH / menire tadvaco nAtaH kruddhastAn nRpatirjagau // 315 // 're ! re ! mAmavajAnAsi na me jAnAsi vikramam ? / ruSTaH sAkSAt kRtAnto'smi tuSTaH kalpadrumaH punaH // 326 // kadAgrahaviSadrostat phalamApnuhi saMprati' / ityuktvA''nAyayad vyAlaM karAlaM kAlavanRpaH // 317 // susnigdhAJjanapuJjAbhaH pravarSan madavAribhiH / dantadyutilasadvidyuttaDitvAniva mUrttimAn // 318 // samAso gaganasyeva vyAso vindhyagireriva / mahAkrUratvadIkSAdiguruH pitRpateriva // 319 // zuNDAvalitadntAgro garjitarjitadiggajaH / haggocarasya nAmApi nAzayan gAtraghaTTanaiH // 320 // purAzreNikAyugmakUlaMkaSamahArayaH / hiMsAmahApagApUra iva dUrasamunnataH // 329 // AdhoraNaistadA tatrAnItaH ko'pi tadAjJayA / bhRGgairgItayazA lubdhairdAnavAriNi vAraNaH // 322 // paJcabhiH kalApakam / tadbhiyA stambhamunmulya gajA garvamivAtmanaH / palAyAMcakrire nyasya karNebhyoMhiSu cApalam // 323 // palAyamAnA harayo rayopahatamArutAH / lalaGghire mitho mArgarodhakrodhasamuddhurAH // 324 // kSaNatkarotyapi jaganna yeSAM patitaM dRzi / vIraistairapyaho ! hastasrastazastraiH palAyitam // 325 // 'gArhasthyamurarIkRtya bhuGga bhogAn puraMdhibhiH / dezAdhipatyaM manyakha gRhANAzvagajAn punaH // 326 // imAM zeSAmivAzeSAM madAjJAM kuru murddhani / na cet tvAmamunA netA kRtAntAtithitAmaham // 327 // rAjJetyukte'tha te procuH - 'duHkhaM duHsahamapyadaH / dharmahetutayA'smAkaM guNAyaiva bhaviSyati // 328 //

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caturtha prakAza 'mUDhaH sudRDhanirghAtamatyantAsphalanaM vinA / na pratyetIti mauDhyasya svasya pazyAdhunA phalam // 329 // ityuktvA kSitipaH kopAt pracaNDaM prerayad dvipam / nadannakAlakalpAntakAlameghamivotkaTam / / 330 // aapuurnnggnonmgrbhuvnshrvnnendriyH| tadA'bhUt tumulaH ko'pi digbhittibhraMsabhUriva // 331 // tathA'pyakSubhitAn dRSTvA tAnatyantaM vyaseSmayIt / Adizaca vane vAsaM nijAjJollaGghanAnRpaH // 332 // etadapyurarIkRtyAprakampAste pratasthire / zrIzAhizceti sarvatra sphuranmAnamalIlikhat // 333 // 'maddezavartibhizcAnyairvane stheyaM mumukssbhiH| niHspRhANAM yatInAM yat sthitistatraiva yujyate // 334 // agaNyapuNyasaubhAgyazAlinaH khIyasannidhau / satkRtya zAhinA zrImadvAcakendrAstu rakSitAH // 335 // bhavyAnAM bodhibIjAni kurvanto nirmalAni te| siddhicandrAstu saMprAptAH zrImanmAlapuraM puram // 336 // tatratyasaGghavijJaptestadadhyakSAgrahAca te / parjanyAvasthitiM tatra cakrire nirupadravam // 337 // anyedyuH zrIsuratrANaH sabhAsInaH zubhAzayaH / adrAkSId vAcakAn vIkSApannAniva muhurmuhuH // 338 // 'kasmAt kazcin mahAn khedaH zrImatAmadya dRzyate' ? / amAkSIceti sasnehaM tAnAhUya svasannidhau // 339 // procuste 'bhavavAsena khedo naH prmaarthtH| , niHspRhANAM mumukSUNAmanyaH kaH syAd virAgiNAm ? // 340 // dUrasthaziSyaratnasya viyogkrmsmbhvH| tathApyeSa mahArAja ! sAmprataM mama bAdhate // 341 // iti zrIvAcakaproktaM zrutvA smRtvA ca bhuuvibhuH| svadharma dRDhatAM teSAmiti citte vyacintayat // 342 // dhiga ! mAM mohavazitvena taddarzananirAdaram / ghUkanetramiva dhvAntamitratvenArkaniHspRham // 343 // svAgoviSaNNastatraiva niSaNNaH sa prasannaham / AhvAtuM siddhicandrANAM sphuranmAnamalIlikhat // 344 // tepi samprApya tat tUrNa shubhodrkmivaatmnH| vihagairvarddhitotsAhAH purAt tasmAt pratasthire // 345 // bhA.

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10 15 zrIbhAnucandragaNicarita kramAcca prAvizannuJca nAzcaryAvahairmahaiH / ugrasenapuraM teSAM kIrtayazca digantaram // 346 // atho te medinImantaM milanti sma zubhe'hani / so'pi saMvIkSya tAnevaM prazazaMsa muhurmuhuH // 347 // 'dhanyAnAmapi dhanyastvaM zlAghyaH zlAghAyujAmapi / vizve'pi tvatsamaH ko'stu sAttvikaikaziromaNiH // 348 // mAnyAnAmapi mAnyazca nAnyastvatto jagatyapi / dharme vipariNAmaste yato naitAvatA'pyabhUt // 349 // duzceSTitaM tadetan me marSayAmarSavarjita ! / santa eva yataH sarvesahAyAM tadguNaspRzaH' // 350 // labdhavarNAstataste'pi taM nirvedaparaM nRpam / AcakSire vicArAbdhicazcaJcandrikayA girA // 351 // 'nAparAddhaM tvayA kintu kRtin ! upakRtiH kRtaa| tava sAhAyyamAhAtmyAda yada duSkarma kSitaM mayA // 352 // aparAdhastvayA hanta ! kSantavyaH kintu mAmakaH / yattavaivaM babhUvAhaM duSkarmArjanakAraNam // 353 // bhUyobhUyastatasteSAM jagAda jgtiiptiH| romaharSAGkarAkIrNo harSAzrukaNamizrahak // 354 // 'kizciccAkhyAhi kRtyaM me sadyA saMpAdaye ythaa'| ityukte kSitipenocaiste'pi tUrNa tmbhydhuH|| 355 // 'pUrva ye munayaH vaamyaadeshaannirvissyiikRtaaH| punarAyAntu te sarve prasayaitat pradIyatAm // 356 // pUrvavad viSaye'smAkaM tannizamyAvadan nRpH| 'yatheSTamete tiSThantu' patraM kRtvA'tha dattavAn // 357 // pratigrAma pratidraGga tataHprabhRti pUrvavat / samIyuH sAdhavaH zrAddhakRtaizcitrAvahairmahaiH // 358 // // ityupAdhyAyazrIsiddhicandragaNiviracite mahopAdhyAyazrIbhAnucandragaNiprabhAvakapuruSacarite mahAkAvye pAtizAhazrIjihAMgIraprasannapradattakamanIyakAminIsamanvitapaJcasahasraturagAdhipatyAnaGgIkArakaraNavanagamana-punarapi zrIzAhipradattabahumAnasphuranmAnamevaDApreSaNapUrvakavyAvRttyAgamana-mahopAdhyAyazrImAnucandragaNidvArA zrIzAhimilana sarvatra zrIzAhinirviSayIkRtasamastasAdhujana punarapi sarvatra sukhAvasthAnavihArakaraNasphuranmAnavidhApanAdivarNano nAma tRtIyaH (caturthaH) prakAzaH // cha / 00 26 80 // mahopAdhyAya zrI 19 zrIbhAnucandragaNiziSyasakalapaNDitaziromaNipaNDitazrIdevacandragaNipaNDita zrIvivekacandragaNiziSyamuniguNacandreNa likhitaH //

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APPENDIX I bhAnucandrakRta-grantha-prazastyAdi / 1 sUryasahasranAmastotram. // 90 // OM namaH zrI sUryAya / namaH zrIsUryadevAya sahasranAmadhAriNe / kAriNe sarvasaukhyAnAM pratApAdbhutatejase // 1 // Adideva, Aditya, AditejAH, Apa, AcAratatparaH, AyuH, AyuSmAn , AkAra, AkAza, AlokakRta, Amukta, OMkAra, Arogya, ArogyakAraNa, Azuga, bhAtapa, AtapI, AtmA, Atreya, asaMha, asaMgagAmI, asurAMtaka, usmrapati, ahaspati, bhahimamAn (pA0 ahimAn), ahimAMzubhRtaH-tiH, ahimakaraH, ahimaruk, ahimaruciH, ahiMsaka, aharmaNi, udArakarmA, advitIya, udIcyaveza, apAMpatiH, abhayapradaH, abhinaMditaH, abhiSTutaH, abjahastaH, abjabAMdhavaH, aparAjita, aprameya, aja, uccaiH, acyuta, ajaya, bhacala, acintya, acintyAtmA, acara, ajita, avicintyavapuH, avyaya, avyaMgadhArI, urjita, ayonija, aiMdhana, eka, ekAkI, ekacakraratha, ekanAtha, Iza, Izvara, akliSTakarmakRt , ugrarUpa, agni, akiMcana, akrodhana, akSara, alaMkAra, alaMkRta(pA0 alaMkRt), bhamAya, ameyAtmA, amaraprabhu, amarazreSTha, amita, amitAtmA, aNu, ina, anAdyaMta, aMdhakArApaha, indra, aMbha, aMbhojabandhu, babuda, aMbarabhUSaNa, aneka, aMgAraka, aMgirA, anala, analaprabha, animittagati, anaMga, anna, ananta, anirdezya, anirdezyavapuH, aMzu, aMzumAn , aMzumAlI, anuttama, arihaa| 100 / arahan , araviMdAkSa, aryamA, arka, arimardana, aruNasArathi, azvattha, azIvarazmi, uSNakara, azvina, azizira, atuladyati, atIndra, atIndriya, uttama, uttara, sAdhu, sAvarNI , sAvitrI, savitA(pA. sAvitA), sAyana, sauSya(khya)sAgara, sAma, sAmaveda, sAraMgadhanvA, sahasrAkSa, sahasrAMzu, sahasradhAmA, sahasradIdhitiH, sahasapAt, sahasracakSuH, sahasrazrotraH, sahasrakaraH, sahasrakiraNa, sahasrarazmi, sadAyogI, sadAgati, sudharmA, siddhaH, siddhakArya, sabhAjit, suprabha, supradIpaka, suprabhAvana , suprabhAkara, supriya, suparNa, saptArciH, saptAzvaH, saptajihva, saptalokanamaskRta, saptamIpriya, satimAn , saptasapti, saptaturaga, svasvAhAkAra, suvAhana, svAhAbhuka, svAcAra, suvAk, susaMyukta, susthita, svajana, suveza, sUkSma, sUkSmaghI, soma, sUrya, suvarcA, suvarNa, svarNa, svarNaretA, suviziSTa, suvitAna, saiMhikeyaripu, svayaMvibhu, sukhada, sukhaprada, sukhI, sukhasegya, suketana, skaMda, sulocana, samAhitamati, samAyukta, samAkRti, sumahAyala, samudra, sumUrti, sumedhA, sumanAH, sumanohara, sumaMgala, sumati, sumata, sumatiMjaya, sanAtana, saMsArArNavatAraka / 200 / saMsAragativicchettA, saMsAratAraka, saMhartA, saMpUraNa, sampanna, samprakAzaka, sampratApana , saJcArI, sajIvana, saMyama, saMvibhAgya, saMvartaka, saMvatsara, saMvatsarakara, sunaya, sunetra, saGkalpa, saGkalpayoni, saMtApana , saMtAnakRt , saMtapana, surAdhyakSa, surAvRta, surAriha, surAri, sarvasada, svarbhAnu, sarvada, sarvadarzI, sarvapriya, sarvavedapragItAtmA, sarvavedAlaya, sarvaratnamaya, surapUjita, sarvalokaprakAzaka, surapati, sarvazatrunivAraNa, sarvatomukha, sarva, sarvAramA, sarvasva, sarvasvI, sarvadyota, sarvadyutikara, sarvajitAMbara, sarvodadhisthitikara, sarvavRta, sarvamadana, sarvapraharaNAyudha, sarvaprakAzaka, sarvaga, sarvajJa, sarvakalyANabhAjana, sarvasAkSI, sarvazastrabhRtAMvara, sureza, sarga, sargAdikara, surakAryajJa, svargadvAra, svargaprataIna, sRgvI, suramaNi, suranibhAkRti, surazreSTha, sRSTi, sraSTA, zreSThAtmA, sRSTikRta, sRSTikartA, suratha, sita, sthAvarAtmaka, sthAnasthUlahak, sthavira, sthita, stheya, sthitimAn , sthitihetu, sthirAtmaka, sthitistheya, sthitipriya, sutapa, satva, khotra, satyavAn , satya, satyasaMdhi, huva, homa, homAMtakaraNa, hotA, hayaga, heli, himada, haMsa, hara, hari, haridazva / 300 / haripriya, haryazva, harI, hiraNyagarbha, hiraNyaretA, haritAzva, huta, hutAhuti, dyauH, duHsvamAzubhanAzana, dharAdhara, dhAtA, dhvAMtApaha, dhvAMtasUdana, dhvAMtavidveSI, bhavAMtahA, dhUmaketu, dhImAn, dhIra, dhIrAramA, dhana, dhanAdhyakSa, dhanada, dhanaMjaya, dhanvantari, dhanya, dhanurdhara, dhanuSmAna, dhruva, dharma, dharmAdharmapravartaka, dharmAdharmAvaraprada, dharmada, dharmadhvaja, dharmavRkSa, dharmavRta, dharmavatsala, dharmaketu, dharmakartA, dharmanitya, dharmarata, dharaNIdhara, dharmarAja, etAtapatrApratima(patrAapratima), etikara, pratimAn , divA, dvAdazAtmA, dvApara, divApuSTa, divApati, divAkara, divAkRta, divasaprati, divisthita, divyavAha, divyavapuH, divyarUpa, vRkSa, dayAlu, dehakartA, dIdhitimAn , dIpa, dIptAMzu, dIptadIdhiti, deva, devadeva, ghota, dyotana, yotitAnala, dipati, digvAsA, dakSa, dinAdhIza, dinabandhu, dinamaNI, dinakRt , dinanAtha, durArAdhya, pApanAzana, pAvana, bhAsvAn , bhAskara, bhAsaMta, bhAsata,bhAsita, bhAvitAtmA, bhAgya, bhAnu, bhAnami, bhAnukesara, bhAnumAn , bhAnumAn (1), bhAnurUpa, bahudAyaka, bhUdhara, bhavadyota, bhUpati, bhUSya / 400 / bhUSaNoDAsI, bhogI, bhoktA, bhuvanapUjita, bhuvanezvara, bhUSNu, bhUtAdi, bhUtAMtakaraNa, bhUtAtmA, bhUtAzraya, bhUtida, bhUtabhavya, bhUtavibhu, bhUtaprabhu, mUtapati, bhateza, bhUSaNa, bhayAMtakaraNa, bhIma, bhImata, bhaga, bhagavAn, bhaktavatsala, bahumaMgaLa, bahurUpa, bhRtAhAra, bhiSagvara, buddha, buddhivarddhana, buddhi, buddhimAna, mana, pamahasta, pamapANi, paprabandhu, pamayogI, pAyoni, pamodaranibhAnana, pabhekSaNa, padmamAlI, pacanAbha, divAkara, divA deva, devadeva, bhAsvAn , bhAskara na bhUpati, bhUjya / 10

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bhAnucandragaNicarita-pariziSTa padminIza, vibhAvasa, vicitraratha, pUtAramA, pavitrAtmA, pUSA, vyomamaNi, pItavAsA, pakSabala, balabhRt , balapriya, balavAn , balI, balinAMbara, pinAkaTaka, bindu, baMdhu, baMdhahA, puMDarIkAkSa, puNya-saMkIrtana, puNyahetu, para, prAptayAna, parAvara, parAvarajJa, parAyaNa, prAjJa, parAkrama, prANadhAraka, prANavAn , prAMzu, prasannAtmA, prasannavadana, brahmA, brahmacaryavAn , pradyota, prayotana, prabhAvana, prabhAkara, prabhaMjana, paraprANa, parapuraMjaya, prajAdvAra, prajApati, prajana, parjanyapriya, priyadarzana, priyakArI, priyakRt , priyaMda, priyaMkara, prayata, prIti, prayatAtmA, prItAtmA, prayatAnaMda, prItimanA, prakAzana / 500 / puruSottama, prakRti, prakRtisthiti, pralaMbahAra, paramodAra, parameSTI, puraMdara, praNatArtihA, praNatArtihara, paraMtapa, praretA, prazAMta, prazama, pratApana, pratApavAn , pRthvI, prathita, pratyUha, vRSAkapi, puruSa, vRSadhvaja, vizva, vizvAmitra, vizvaMbhara, pazumAn , vizvatApana, pitA, pitAmaha, pataga, pataMga, pitRdvAra, puSkalanibha, baSaTUkAra, jyAyAn , jAmadamyajit, cArucarita, jAThara, jAtavedA, chaMdavAhana, yogI, yogIzvarapati, yoganitya, yogatatpara, yo(jyotirIza, jaya, jIva, jIvAnanda, jIvana, jIvanAtha, jImUta, janapriya, jetA-jagat, yugAdikRt , yuga, yugAtava, jagadAdhAra, jagadAdija, jagadAnanda, jagaddIpa, jagajetA, cakrabaMdhu, cakravarti, cakrapANi, jagannAtha, jagat, jagatAmaMtakaraNa, jagatAMpati, jagatsAkSI, jagatpati, jagatpriya, jagatpitA, yama, janAIna, janAnaMda, caMDakara, janezvara, jaMgama, janayitA, carAcarAtmA, yazasvI, jiSNu, jitAvarIza, jitavapuH, jitendriya, caturbhuja, caturveda, caturvedamaya, caturmukha, citrAMgada, vAsuki, vAsarezitA, vAsarasvAmI, vAsaraprabhu, vAsarapriya, vAsarezvara, vAhanArtihara, vAyu, vAyuvAhana, vAyurata, vAgvizArada, vAgmI, vAridhi / 600 / vAraNa, vasudAtA, vasuprada, vasupriya, vasumAn , visRja, vihArI, vihagavAhana, vihaMga, vihaMgama, vihita, vidhi, vidhAtA, vidheya, vadAnya, vidvAn , vidyotana, vidyA, vidyAvAn, vidyArAja, vidyuta, vidhutvAn, videtAzaya, vipApmA, vibhAvasu, vibhava, vacasAMpati, vijaya, vijayaprada, vijetA, vicakSaNa, vivasvAn, vividha, vividhAsana, vajradhara, vyAdhihA, vyAdhinAzana, vyAsa, vedAMga, vedapAraga, vedabhRt, vedavAhana, vedavedya, vedavit, vaidya, vedakartA, vedamUrti, vedanilaya, vyomaga, vicitraratha, vyomamaNi, vegavAn, vigatAtmA, vIra, vaizravaNa, vigAhI, vighnazamana, vighRNa, vigraha, vikRti, vaktA, vyaktAvyakta, vigatAriSTa, vimala, vimaladyuti, vimanyu, vimI(SI), vinidra, virAja, virATa, bRhaspati, bRhatkIrti, bRhajetA bRhattejA, varada, varadAtA, vRddhi, vRddhida, varaprada, varcasa, virUpAkSa, virocana, varIyAn , varuNa, varanAyaka, varNAdhyakSa, varuNeza, vareNya-vareNyavRtta, vRttidhara, vRtticArI, vizvAmitra, vRtti, vazAnuga, vizASa(kha), vizvezvara, vizvayoni, vizvajit , vizvavit, vizoka, vizeSavit, viSNu, vizvAtmA, vizvabhAvana, vizvakarmA, vizvanilaya / 700 / vizvarUpI, vizvatomukha, viziSTa, viziSTAramA, viSAda, yajJa, yajJapati, kAka, kAla, kAlAnaladyati, kAlahA, kAlacakra, kAlacakrapravartaka, kAlakartA, kAlanAzana, kAlatraya, kAma, kAmAri, kAmada, kAmacArI, kAMkSika, kAMti, kAMtiprada, kAryakAraNAvaha, kAruNika, kArtasvara, kAzyapeya, kASTA, kapi, kubera, kapila, gabhastimAn , gabhastimAlI, kapardI, kha, khatilaka, khadyota, kholkA, khaga, nagasattama, dharmAzu, ghRNI, ghRNimAn, kavi, kavaca, kavacI, gopati, govinda, gomAn , jJAnazobhana, jJAnavAn, jJAnagamya, jJeya, keyUra, kIrti, kIrtivarddhana, kIrtikara, ketumAn , gamanaketu, gaganamaNi, kalA, kalpa, kalpAMta, kalpAMtaka, kalpAMtakaraNa, kalpakara, kalpakRt , kalpaka, kalpakartA, kalpitAMbara, kalyANa, kalyANakara, kalyANakRt, kalikAlajJa, kalpavapu, kalmaSApaha, kamalAkarabodhana, kamalAnaMda, guNa, gandhavaha, kuNDalI, gaNapati, kacakI, guNavAn , gaNeza, gaNezvara, gaNanAyaka, gurugRhada, gRhapuSa, grahapati, maheza, mahezvara, grahanAtha, grahanakSatramaMDana, kriyAhetu, kriyAvAn, garIyAn , kirITI, karmasAkSI, karaNa, kiraNa, karNasU, kRSNavAsA, kRSNavarmA, kRtakarmA, / 800 / kRtAhAra, kRtAMtasU, kRtAtithi, kRtAtmA, kRtavizva, kRtI, kRtyakRtya, kRtamaMgala, kRtinAMvara, kSAMti, kSudhAja, kSema, kSemasthiti, kSemapriya, kSamA, kazmalApaha, gatimAn , lohitAMga, lokAdhyakSa, lokAlokanamaskRta, lokabaMdhu , lokavatsala, lokeza, lokakara, lokanAtha, lokasAkSI, lokatrayAzaya, laya, mAsamAnidAmA, mAMdhAtA, mAnI, mAruta, mAttaMDa, mAtA, mAtara, mahAbAhu, mahAbuddhi, mahAbala, mahAyogI, mahAyazAH, mahAvaidya, mahAvIrya, mahAvarAha, mahAvRtti, mahAkAruNikottama, mahAmAya, mahAmaMtra, mahAn , mahAratha, mahAsve(zve)tApriya, mahAzakti, mahAzani, mahAtejA, mahAtmA, muhUrta, mahotsAha, maheMdra, maheccha, maheza, mahezvara, mihira, mahita, mahattara, madhusUdana, mokSadAyaka, mojha, mokSadhara, mokSahetu, mokSadvAra, maunI, medhA, medhAvI, medhika, medhya, merumeya, mukuTI, manumuni, maMdAra, maMdehakSepaNa, manohara, manohararUpa, maMgala, maMgalAlaya, maMgalavAn , maMgalI, maMgalakartA, maMtra, maMtramUrti, marIcimAlI, mRtyu, marutAmIzvarezvara, marutAMpati, miSTAcAra, mati, matimAn , nAkAra, nAkapAli, nAgarAe, nArAyaNa, nAtha, nabha, nabhasvAn , nabhovigAhana, nabhaketana, nUtana, nottara, nayanaikarUpa, naikarUpAramA, nIlakaNTha, nIlalohita, netA, niyatAtmA, niketana, nikSubhApati, naMdivardhana, naMdana, nara, nirAkula, nirahaMkAra, nirbandha, nirguNa, niraMjana, nirNaya, nityodita, nitya, nityagAmI, niraMjana, nityaratha, rAjA, rAjJIpriya, rAjJIpati, ravi, ravirAja, ruciprada, rudra, Rddhi, rociSNu, rogahA, reNu, reNuka(pA. reNava), revaMta, hRSIkeza, rakSona, raktAMga, razmimAlI, ri(3)tu / 900 / rathAdhIza, rathAdhyakSa, rathArUDha, rathapati, rathI, rathinAMvara, zAMtipriya, zAstra(va)ta, sASThAkSara, zuddha, zubha, zubhAcAra, zubhaprada, zubhakarmA, zabdakara, zucI, ziva, zobhA, zobhana, zubhra, sura, zIghraga, zIghragati, zIrNa, zepa, zukra, zukrAMga, zukrarUpa, zaktimAn , zaktimatA zreSTha, zaMbhu,

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bhAnucandrakRtagrantha-prazastyAdi / 53 zanaizcara, zanaizcarapitA, zarva, zrIdhara, zrIpati, zreyaskara, zrIkaNTha, zrImAn , zrImatAMvara, zrInivAsa, zrIniketana, zreSTha, zaraNya, zaraNyArtihara, zrutimAn , zatabindu, zatamugva, tApI, tApana, tArApati, tAkSavAhana, tapana, tapanAMbara, vipAmIza, svaramANa, tvaSTA, tIvra, teja, tejasAMnidhi, tejasAMpati, tejasvI, tejonidhi, tejorAzi, tejonilaya, tIkSNa, tIkSNadIdhiti, tIrya, tigmAMzu, tamizra(sra)hA, tamaH, tamohara, tamonuda, tamorAti, tamona, timirApaha, triviSTapa, trivikrama, traya, tretA, trikasaMsthita, tyakSara, trilocana, taraNi, tryaMbaka, trilokeza / 1000 / yastvidaM zaNuyAnnityaM paTheda cA prayato nrH| pratApI pUrNamAyuzca karasthAstasya sNpdH||1|| nRpAgnitaskarabhayaM vyAdhibhyo na bhayaM bhavet / vijayI ca bhavennityaM sa zreyaH samavApnuyAt // 2 // kIrtimAn subhago vidvAn sa sukhI priyadarzanaH / bhaved varSazatAyuzca sarvavAdhAvivarjitaH // 3 // nAmnAM sahasramidamaMzumataH paThed yaH, prAtaH zuciniyamavAn susmaadhiyuktH| dUreNa taM pariharanti sadaiva rogAH, bhItAH suparNamiva sarvamahoragendrAH // 4 // iti zrI sUryasahasranAmastotraM saMpUrNam / amuM zrI sUryasahasranAmastotraM pratyahaM praNamatpRthvIpatikoTIrakoTisaMghaTTitapadakamalatrikhaNDAdhipati-dillIpati-pAtisAhi zrI akabbara sAhi jalAladInaH pratyahaM zRNoti so'pi pratApavAn bhavatu // zrI zubhaM bhavatu / zrI kalyANaM bhvtu|| [(1) sva. vicakSaNavijayamuneH saMgrahAt prakaTIkRtaM hindImAsika patre 'AtmAnande varSa 4 aMka 9 / (2) 'gaNi ratnavijayenAlekhi / zrI sUrati baMdare'-zrIvijayadharmasUribhaMDAra, AgrA naM0 3376.] 2 ratnapAlakathAnakam / ante-upAdhyAya zrIbhAnucaMdragaNibhirudakadAnopari kRtaM ratnapAlakathAnakaM samAptam / saMvat 1662 varSe jyeSTha sudi 1 gurau dine mAlapuranagarataH mu0 ratnA likhitaM ciraM0 daulatIyA paThanArtham // [ Yati Sri Vivekavijay's collection, Ghumravala U paoraya at Udaipur. ] 3 vasantarAjazakunazAstravRttiH / Adau- svasti zrIsadanaM yadIyavadanaM vedhA vidhAyAdbhutaM, vIkSyAzcaryamavApa saspRhatayA sanmArjayanvAsasA / kSipraM tacca tathAvidheraNuguNairvaiSamyamApAditaM, manye saMprati lakSyate ghanapathe zItayutermaNDalam // 1 // AnamratridazeMdramaulimukuTaprodAmaratnAMzubhiH, yatpAdadvitayaM vicitraracanAM bhaMgIbhiraMgIkRtam / dignAgaizca yadIya kIrtiratulA karNAvataMsIkRtA, sa zrIvIraprabhurdadhAtu bhavatAM zazvanmanovAMchitam // 2 // yastrailokyaramAbhiraspRhatayA sAnaMdamAlokitaH, tIkSNaiH svargivadhUkaTAkSavizikhairyo lakSyatAM nAgamat / jJAnaH svAtmasamutthitaizca nikhilAnbhAvAnsamAvedayan , sa zrImAn bhuvanAvataMsakamaNiH pAyAdapAyAt prbhuH||3|| prAdurbhUtA yadaMgAt prasarati bhuvane bhAratI bhavyarUpA, vaktuM yat sRSTijAtA nahi vibhuravibhuH sadvizaSAnazeSAn / yadvaktraM sphItibhAvaM dadhadahimarucAM nyatkRti nirmimIte, jJAnAdvaitaprakAzaH sa bhavatu bhavatAM bhUtaye naabhijaatH||4|| namaH sukRtasaMdohazAline prmaatmne| zaMbhave sarvavedArthavedine bhavabhedine // 5 // jAgrajyotirakabbarakSitipaterabhyarNamAtasthivAn , siddhAdreH karamocanAdisukRtaM yo'kArayat zAhinA / jIvAnAmabhayapradAnamadhikaM sarvatra deze sphuTam, zrImadvAcakapuMgavaH sa jayatAcchI bhAnucandrAbhidhaH // 6 // *lakSmIlIlAkaTAkSastribhuvanajanatA kalpanAkalpazAkhI, shriimddhrmprrohaabhivnghnghttaamngglaahyaanvidyaa| vyaktaM muktyaGganAyA vazakaraNakalA kArmaNaM sarvasampad , samprAptA vAdibIjaM bhaja paramahaMso nAmamAhAtmyadhAma // 7 asti zrImadudAravAcakasamAlaGkArahAropamaH, prakhyAto bhuvi hemasUrisadRzaH zrI bhAnucandro guruH / zrIzatruJjayatIrthazulkanivahapratyAjanodyadyazAH, zAhiH shriimdkvvraarpitmhopaadhyaaydRpytpdH|| 8 // tacchiSyaH sukRtaikabhUrmatimatAmagresaraH kesarI, zAhistAntavinodanaikarasikaH zrIsiddhicandrAbhidhaH / pUrva zrI vimalAdricaityaracanAM dUrIkRtAM zAhinA, vijJapyaiva muhurmuhustamadhipaM yo'kArayattAM punaH // 9 // yAvanyA kila bhASayA praguNitAn granthAnazeSAMzca tAn , 'vijJAya pratibhAguNaistamadhikaM yo'dhyApayat zAhirAT / 'dRSTvAnekavidhAnavaibhavakalAM cetazcamatkAriNIm , cakre khuSphahameti sarvaviditaM gotraM yadIyaM hi sH||10|| * The verses 7 and 20 to 24 are not found in the printed oditions of this work. 1 tthaa| 2 cintArajamukhAMzca yaM gurudhiyaM dhyAtvA nRpo'dhyaapyt| 3 dRSTvA cApyavadhAnasAdhanakalA /

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bhAnucandragaNicarita-pariziSTa 'tabuddhivaibhavakRte'tra vasantarAjasacchAkunasya vivRti praNayatyabhikSaH / zrIsUracandracaraNAmbujacaJcarIkaH zrI zAhirAjakRtasatkRtibhAnucandraH // 11 // jaMbUdvIpAbhidhe dvIpe kSetre bharatanAmani / rAjate rajatavarNacaturvarNavibhUSitam // 12 // arbudAdrisamIpasthaM sAraNezvarazobhitam / sIrohI nagaraM tatra tilaka nagarISu yata // 13 // yagmama / nIlaratnamahAsaudharazmivallivitAnake / yatra rAtriSu kurvanti tArakAH sumavibhramam // 14 // mukhaizcandramasaM netraiH kamalaM kokilaM kharaiH / gamanairrAjahaMsaM ca jigyuryatrAbalA api // 15 // pratApAkrAntadikcakraH sAkSAcchaka ivAparaH / zrImAnakhayarAjAkhyastatrAste bhUmijambhajit // 16 // yasyAM vibhAti dhavalAH kssiirodsphttikaalyaaH| akSayAkhyamahArAjayazasAM nicayA iva // 17 // yasya praddhipUtAM caiva kAryakartyA sitAsite / milantyo dikSu cakrAnte gaGgAyamunayordhamam // 18 // ripardaryazasA spRSTaM yadyazo vizvapAvanam / jalAzayeSu snAtIva zuddhyai haMsAvalicchalAt // 19 // *kandamUlaphalAhArA vasAnAstAravIM tvacam / bhUdhUlyuddhUlitA rejuryadviSastApasA iva // 20 // sprdhissnnurytprtaapaanirvaaddvaagnijigiissyaa| vidrumadramadammena vizatIva pyonidhii|| 21 // . viracI racayan bhrAntimabhrAntaM somasUryayoH / vyadhAnIrAjanAM nityaM yasya kiirtiprtaapyoH|| 22 // baddhamuSTirapi svarga sahayAtIteSu zatruSu / raNe yacchan kRpANo'sya yAtrAhIno babhUva na // 23 // tasyAdezaM samAsAdya saumanasya payonidheH / vRttirvasantarAjasya siddhicandreNa zodhyate // 24 // ... iha hi graMthakRt nirvighnasamAptikAmo maMgalamAcaredityAlaukikAvagItaziSTAcArAnumitazrutibodhitakarttavyatAkatvena prathamata eva maMgalamAviHkurvanAha viraMcIti asyArthaH ...... / - ante -vasantarAjazAkune samastasatyakautuke / sadAgamArthazobhanaiH kRtaM prabhAvakIrtanam // 1 // pUrvavyAkhyAtavizeSaNaviziSTe vasantarAjazAkune granthasya prabhAvakIrtanaM kRtamiti viMzatitamo vargaH // 20 // iti zrIpAtazAhazrIakabbarajallAladInasUryasahasranAmAdhyApaka zrIzatruJjayatIrthakaramocanAyanekasukRtavidhApakamahopAdhyAyazrIbhAnucandragaNiviracitAyAM tacchipyASTottarazatAvadhAnasAdhanapramuditapAtazAhazrIakabbara jallAladIna pradatta 'Su(khu)iphahamAparAbhidhAnamahopAdhyAyazrIsiddhicandragaginA vicArya saMzodhitAyAM vasantarAjaTIkAyAM viMzatitamo vrgH|| samApto'yaM prayaH / zrIrjayatu // 1 ) The text of 18 folios no. 1623 pra0 kAntivijayapustakabhaNDAre, vaDodarA / The following is added by the writer in the end : dvitIyapustakAbhAvAdarthAnAkalanAdapi / yadyazuddhaM bhavet kizcittacchodhyaM karuNAparaiH // 1 // varNagaNane sajAtAnuSTupsArddhasaptasahasrakam / vAcyamAnazciraM naMdyAd grantho'yaM dhiSaNAdhanaiH // 2 // iti zrI vasantarAjazakunagranthaTIkA saMpUrNA / saMvat 1763 varSe bhAdrapadAsita navamyA9mati candrasutavAre bhI alagacche vAcaka zrI 5 zrI dhanarAjajIziSya vAcakazrI hIrANaMdajIziSya vAcaka jinarAjena patti (pratiH) likhitA // zrIrastu // patrANi 117 paMktayaH 16 naM. 1199 haMsavijayapustakabhaNDAre vaDodarA / / (2) granthAna 3750 in Jesalmer Bhandar. graM. 2226 patra 101 jinabhadrIya bhaMDAra-jesalamera.] 4 kaadmbrii-puurvaardh-ttiikaa| Adau-zreyAzrIlalanAvilAsakuzalaH pAyAdapAyAtsa vaH, zrImannAbhinarendrasU nuramaraiH saMsevyamAnAntikaH / reje yasya kacAvalI bhujaziro deze luThantI prabho-rlagnA zaivalamaJjarI bhavasaritpAraM prayAtuH kimu // 1 // sarve'nye janatAniSevitatayA mAnAbhibhUtA bhRzaM, manyante tRNavat trilokamakhilaM durbuddhibddhaashyaaH| kRtsnaizvaryajupApi yena sudhiyA devendrasevyAGgriNA, naivAkAri kadApi garvamalinaM cetaH sa zAntiH zriye // 2 // yatkIrtirdhavalIcakAra sahasA brahmANDabhANDodaraM, dAzArho'pi tadantarA nipatitaH sadyo na sNlkssitH| tenAdyApi nirIzvaraM jagadidaM jalpanti sAMkhyAdayaH, sa zrInemijinezvaro bhavabhRtAM deyAdamanda mudam // 3 // 1 nazcittakautukakRte hi /

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bhAnucandrakRtagrantha-prazastyAdi / mUrdhni nyastadvijihvAdhipatiphaNagaNaspaSTasaMrambhadambhAd, dhatte yaH saptavizvAdbhutaparamamanohAri sAmrAjyalakSmIm / namrAlusvargimauliprakaramaNilasatkAntibhizcitritAbhiH, sa zrIpArdhAdhirAjo bhavatu bhavabhide paarshvsNsevymaanH||4|| yadvAcAmadhikAM vilAsapadavImIhed bhRzaM bhAratI, yatsattvaikaparamparAM kalayituM siMho'GkadambhAdiyAt / / yatsaundaryadidRkSayeva samabhUdakSNAM sahasraM hareH, sa zrI vIravibhurdadAtu bhavinAM zazvanmanovAJchitam // 5 // zrImattapaHpakSasahasradIdhitiH zrIhIrasUriH samabhUn mhodyH| yadvakrasaundaryaguNaM vilokayan yayau suraughaH kimu nirnimeSatAm // 6 // ananyasaujanyaguNairgarIyAn viziSTaziSTAcaraNairvarIyAn / tatpaTTapAthonidhipUrNacandro virAjate zrI vijayAdisenaH // 7 // tatpaTTodayacUlAlambipUrNendusaMnibhaH zrImAn / zrI vijayatilakasUri riguNairbhUSito jayati // 8 // tatsaMpradAye prathitaprabhAvo babhUva hAnarSiratiprasiddhaH / yadIyavairAgyakathAM pravaktuM prApto guruH kiM harisaMnidhAnam // 9 // tddiikssitaanekvineyvrgmuktaaltaamdhymnniprkaarH| zrIvAcakendraH sakalAdicandro babhUva vizvAdbhutavAgvilAsaH // 10 // zrIsUracandraH samabhUttadIyaziSyAgraNIAyavidAM vareNyaH / yattarkayuktyA tridivaM niSeve tiraskRtazcitrazikhaNDijo'pi // 11 // tadIyapAdAmbujacaJcarIko virAjate'dhdhA haridhIsakhAbhaH / zrIvAcakaH saMprati bhAnucandro hAkabbarakSmApatidattamAnaH // 12 // zrIzAhiceto'jaSaDacitulyaH zrIsiddhicandro'sti madIyaziSyaH / kAdambarIvRttiriyaM tadIyamanomude tena mayA pratanyate // 13 // ante-iti zrImattapogaNagaganAGgaNagaganamaNibhaTTArakasArvabhaumabhahArakavijayasenasUrIzvarANAM vijayarAjye pAtazAha zrI akavvarapradApitopAdhyAyapadadhAraka zrIzatrujayakaramocanAdyanekasukRtakAraka mahopAdhyAya zrIbhAnucandragaNiviracitAryA kAdambarI nirantaravyAkhyAyAM prathama pricchedH| 5 sArasvatavyAkaraNavRttiH (bhASyaM, TippaNaM, vivaraNaM vA) Adau-vAgdevImabhivandya vandyacaraNAM vRndArakANAM gaNaiH, sarveSAM sudhiyAmanugrahadhiyA gambhIrabhAvAdbhutAm / kSemendrIM vivRNoti vAcakapatiH zrIbhAnucandrAbhidhaH, zAhi zrImadakabbarakSitipateH praaptprtisstthodyH||1|| bhante -zrI hAnarSikule navInakavitAkAntAbhidhAnavatI, bhUjAnerapi saMmataH samabhavat zrI sUracandrAhvayaH / tacchiSyaH karamocanAdisukRtaiH samprINayat sajanAn , kSemendrasya kRtezcakAra vivRtiM zrI bhAnucandrAbhidhaH // 2 // iti zrI pAtasAha akabbara sUryasahasranAmAdhyApaka zrI zatruJjayatIrthakaramocanAdyanekasukRtavidhApaka maho0 zrI bhAnucandra gaNi viracitAyAM tacchipyASTottarazatAvadhAnasAdhanapramuditapAtasAhi zrI akabbara pradatta 'pu(khu)sphahamA parAbhidhAna maho. zrI siddhicandra gaNi zodhitAyAM kSemendraTIkAyAM kRdantaprakriyA samAptimagamat / [(6)40 folios No. 40 Pra. Kantivijaya's Bhandar at Chini. (2) granthAna 2150 folios 40, MS. no. 2 in the daloda no. 21 in Sangha's Bhandar at Patan.] 6 kaavyprkaashvRttiH| As the work was not available, I could not cite the initial & final portions thereof. 7 nAmazreNivRttiH (nAmasaGgahaH, nAmamAlA, viviktanAmasanaho vA) aadau-|| 90 // zrI zatrujayakaramocanAdyanekasukRtakAraka sakalavAcakacakracUDAmaNimahopAdhyAya zrI 5 zrIbhAnucandragaNigurubhyo nmH|| svasti zrItrijagajantu-jAtujIvAtusannibhaH / zivatAtiH satAM bhUyAcchAntinAtho jinezvaraH // 1 //

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bhAnucandragaNicarita-pariziSTa navInakavitAkAntAbhimAnavatazAlinaH / svaguroH sUracandrasya praNamya caraNAmbujam // 2 // bhAvacandrAdiziSyANAM samyagvyutpattihetave / nAmasaGgraha nAmAni vilikhyante pRthaka pRthak // 3 // rUDhayaugikamizrAkhyAH tridhA zabdAH prakIrtitAH / vyutpattivarjitAstatra rUDhA aakhNddlaadyH||4|| vyutpattibhAjaH sarve'pi manyate zAkaTAyanaH / tanmate'pi tadanvarthavarjitaH prathamo mataH // 5 // yaugikA yogajanitA yogastatrAnvayo mataH / guNakriyAbhyAM saMbhUtaH saMvaMdhaprabhavazca sH||6|| guNato nIlakaMThAdyAH kriyAtaH sraSTasaMnibhAH / svasvAmitvAdi saMbaMdhastatrAhurnAma tadvatAm // 7 // anayorarthaH / zabdAnAM paramArthAnugamanamanvayaH sa yogo guNakriyAsambadhAJca bhavati maMgalaM bhadraM madraM zasta |...iti zatrujayakaramocanAdisukRtakAri mahopAdhyAya zrI 5 bhAnucaMdragaNi viracite viviktanAmasaMgrahe devAdhidevakAMDaH prathamaH // svarga iti svargaH......AdityetyAdi sUrya nAmAni / AdityaH savitA / ......pUjyanAmataH pryojyaaH| yathA gurupAdAH / arhatbhaTTArakaH / kumArapAladevaH / shessshcaatrH| bhaTTArakaH bhttttH| AvukAdayo nAMdyaprastAva(va)t nAMdyoktI dRssttvyaaH|| iti zrI... bhAnucandraviracite viviktanAmasaMgrahe dvitIyaH kAMDaH // chaH // atha tRtIya martyakAMDamArabhyate // manuSyanAma martyaH......ete sarvepi mlecchajAtayaH syuH // iti zrI...tRtIyakANDaH // atha tiryakAMDacaturthamAkhyAyate tatra pRthivyptejovaayuvnsptibhedenekeNdriyaaH......|| zatrujayakaramocanAdi sukRtakAri mahopAdhyAya zrI bhAnucandra gaNi viracite viviktanAmasaMgrahe caturthaH kaaNddH|| paMcamaM nArakaM kAMDamArabhyate, nArakaM nAma narake bhavA nArakAH.........bhUmivivaranAma // gataH puMstrIliMgaH / zvabhraH avaTa bhagAdhaH daraH triliMgabhUmivivaramiti zrI nAmasaMgrahe paMcamaH kaaNddH|| SaSThaM sAmAnyakAMDamAra(bhya)te // loka nAma......yadAhuH-iyaMta iti saMkhyAnaM nipAtAnAM na vidyate / prayojanavazAdete nipAtyaMte pdepde|| ante-iti zrI zatrujayakaramocanAdi sukRtakAraka mahopAdhyAya zrI 5 bhAnucandra gaNi viracita nAmamAlAyAM SaSThaH kAMDaH saMpUrNaH // 6 // chH|| 1) saMvata 1698 varSe mArgazira mAse zukla pakSe paMcamyAM tithau guruvAsare liSatA zyAmapurI mdhye| yAdRzaM pustake dRSTA tAdRzaM likhataM mayA / yadi zuddhamazuddhaM vA mama doSo na dIyatAM // 1 // zrI(zubhaM bhavatu // kalyANamastu // shrii|| This is an incorrect copy of 113 folios Dehla's UpaSraya's Bhandar at Ahmedabad. (2) iti zrImatapogaNagaNanAGganagaganamaNibhaTTArakasArvabhaumabhaTTArakazrI 5 zrIvijayasenasUrIzvarANAM vijayarAjye patisAhazrI 5 zrIakabbarajalAladInapradattopAdhyAyadhArakazrI zaka(tru)jayakaramocanAdyanekasukRtakAraka mahopAdhyAyazrI 5 zrI bhAnucandragaNiviracite viviktanAmasaMgrahe SaSThaH kANDaH samAptaH / saMvat 1785 / Mitra's Notices X, no. 4015 pp. 151-152.1 8 vivekvilaasttiikaa| Adau-AnamrakamrAmarapUrvadevaM zrI mArudevaM praNamAmi devam / vyanakti niHzeSapadArthasArthAn yadIyagIradbhutadIpikeva // 1 // zAnternizAntaM zivatAtirastu zrI zAntinAtho jagadekanAthaH / kuraGgalakSmApi jinAdhirAjo jajJe kadAcinna kuraGgabhRd yH||2|| ariSTanemirbhagavAnariSTa-saMghAtanirghAtakRdastu vaH sH| suparvazAkhIva samIhitArtha karoti yatpAdayugapraNAmaH // 3 // vighnaughavidhvaMsanasAvadhAnaM taM pArzvanAmAnamadhIzamIDe / padmAkarollAsakaro narANAM yannAmamantro'jani mitrtulyH||4|| vIraM jinaM cetasi dadhmahe taM suparkhapRthvIdharazRGgadhIram / / gavAM vilAsairbhuvanapravodhaM cakAra yo bhAnurivorutejAH // 5 // zrImattapAgaNagaNAdhipalabdhabodhir hAnarSirityajani pnndditvRndvryH| tasyAntiSatsakalavAcakamaulimauliH zrIvAcakaH sakalacandra iti prsiddhH||6|| zipyastadIyo'jani sUracandrAbhidhaH sudhiH kovidavRndacandraH /

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bhAnucandrakRtagrantha- prazastyAdi / navInabhAsvatkavitaikakAntA mAnavatItyadbhutakIrtikAntaH // 7 // siddhAdreH karamocanAdisukRtazreNipavItrIkRta-svAntaH zAhisudatta 'vAcaka' padaH zrI bhAnucandrAbhidhaH / tacchiSyaH kurute vivekakalito grantho vilAsAbhidho yastasyAbhimatArthasArtha rucirAM vRttiM satAM saMmatAm // 8 // iha ziSTAH zAstrAdau kacidiSTe vastuni pravarttamAnA abhimata devatAnamaskArapUrvakamevopakramante iti ziSTAcAraparipAlanAya prAripsitaparisamAptipratibandhakaduritanivarttanAya ca prastutagranthasUtrakAro vAyaTa gacchIyajinadattasUrirAdau tamAha 'zAzvatAnanda' iti / ... 57 ante iti zrI zatruMjayakaramocanAdisukRtakArimahopAdhyAya zrI bhAnucandragaNiviracitAyAM vivekavilAsaTIkAyAM dvAdaza ullAsaH / samApto'yaM vivekavilAsAkhyo granthaH // vivekavilAsaTIkAyAM granthakArakRtasvagacchAdiprakaTanarUpaprazastervyAkyA saMpUrNA // kSmApAla maulimaNizAhi akabbarAkhyasamprAptasarvajanatAviditapratiSThaH / zrIjainazAsanasamunnatilabdhavizvavizvambharAvalayavizrutakIrttipUraH // 1 // zrIbhAnucandravaravAcakacakravartI spaSTArthadAmativiveka vilAsa vRttim / etAmavizrutatarAmupakarttumanyAn niHzeSaparSaducitAM racayAMcakAra // 2 // yugmam // zrImatsudharmamukhasUriparamparAyAM zrIsUrihIravijayastapagacchanetA / AsIdakabbaradharAdhipatipradattAM khyAtiM jagadgururiti prathitAM dadhAnaH // 3 // tatpaTTapUrvagirizRGgasahastrabhAnuH sUrIzvaro vijayasenamunIndracandraH / zrIpAta sAhi pariSajjayavAdalabdhaH khyAto'bhavat kumatamattamataGgasiMhaH // 4 // tatpaTTe'bhUt satataniraticAracAritra cAruzcAturvidyodadhi......kadhI bhAgyasaubhAgyabhUmiH / pAraMparyAgatavacanasaMvAdidharmopadezaH sUriH zrImad vijayatilakaH zuddhavairAgyaraMgaH // 5 // tatpaTTe prakaTodaye paTutaraprAptapratiSThAnvaye sadvAcaMyamarAjirAji vijayAnandAbhidhAne prabhau / zrImatsUri ziromaNau vijayini zrI siddhicandrAbhidhAn nirdezaM samavApya vAcakasabhAzRMgArahAropamAt // 6 // vAcakazirovataMsazrImat kalyANavijayaguruziSyaiH / svaparAgamArthatattvodadhibhiH zrI lAbhavijayabudhaiH // 7 // zrIdevavijaya-vidvadvineya-jayavijayabudhayutaizcaiSA / samazodhi siddhi-muni-rasa- zazimitavarSe ciraMjIyAt // 8 // iti prazastiH // zubhaM bhavatu // graMthAgrasaMkhyA 6621 akSara 12 // kalyANamastu // bhadramastu // [ Folios 201 lines 14 each--Good correct and old MS. no. 304 Sri Bhaktivijaya's collection with Sri Jaina atmananda Sabha, Bhavanagar. ( 2 ) The final 5th verse referring to vijayatilakasUri in the ending portion is omitted and in the next verse in the place of vijayAnaMdAbhidhAne, words vijayAdevobhidhAne are wrongly substituted - iti prazastiH samAptA // folios 145 no. 55 Pra. Kantivijaya's Bhandar at Baroda. ( 3 ) The last 4 verses in the ending portion are omitted -- iti vivekavilAsaprazastiH saMpUrNA / graM 7750. 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 iti zrIvivekavilAsa samAptam // - New incorrect_ms. no. 304 sri Bhaktivijaya's collection with Sri Jaina Atmanada Sabha, Bhavanagar.] 9 SaTtriMzikAvRtti ( IryApathikI ) - bhA0 8 [No copy was accessible to me hence its beginning and ending portions could uot be cited.]

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siddhicandrakRta-grantha-prazastyAdi / 1 kAdambarI- uttarArdha-TIkA / Adau - meruH snAtrabhavaiH sakuGkumapayaH pUraiH parIto'bhavat, pItastena suvarNaparvata iti khyAtiM jagAma kSitau / devInRtya vizIrNahAramaNibhistAro gatastArakA dhAro'sAviti yajjanivyatikaraH so'vyAd vRSAGkaH prabhuH // 1 // zrImAnzAntiH prabhuravatu vo gADhasarvAGgabAdhA, yaM rAjazrIH kubhagamabhajat kiM nu yasya prabhorna / tadvAge'ntaHkaraNamavizadyuSTaceSTAviziSTaM, vArdhisyandastaTamiva vipraM bhogicUDAmaNIvat // 2 // jAgrajyotirakabbara kSitipaterabhyarNamAtasthivAn, siddhAdreH karamocanAdisukRtaM yo'kArayacchAhinA / jIvAnAmabhayapradAnamapi yaH sarvatra deze sphuTaM, zrImatpAThakapuGgavaH sa jayatAcchrI bhAnucandrAbhidhaH // 3 // tacchiSyaH sukRtaikabhUrmatimatAmagresaraH kesarI, zAhisvAnta vinodanaikarasikaH zrIsiddhicandrAbhidhaH / pUrva zrIvimalAdvicaityaracanAM dUrIkRtAM zAhinA, vijJApyaiva muhurmuhustamadhipaM yo'kArayat tAM punaH // 4 // yAvanyA kila bhASayA praguNitAn granthAnazeSAMzca tAn vijJAya pratibhAguNaistamadhikaM yo'dhyApayacchAhirAT / dRSTvA'nekavidhAnavaibhavakalAM cetazcamatkAriNIM, cakre khuspharameti sarvaviditaM gotraM yadIyaM punaH // 5 // proccaiH paJcasahasratuGgaturagAJchrI sindhurAn durdharAn dattvA prAgbhavasambhavapraNayato dhRtvA kare yaM jagau / zAhizrImadakabbarakSitipatistyaktvA vrataM duSkaraM, zrImatsaMyamayAminIza vasudhAdhIzo'dhunA tvaM bhava // 6 // sAkSAtkandarparUpaH kSititalavidito vAcakavAtazatraH, smRtvA vAkyaM gurUNAM guruvacanarato bhaktiparyAnagarvAt / dhImAn SadazAstrAvettA racayati rucirAM sajjanaiH zlAghanIyAM, TIkAM kAdambarIyAM nijagurughaTitAM kiMcidUna sthitAM saH // 7 // 2 zobhanastutiTIkA / ... ante -- iti zrI pAdazAha zrI akabbara jalAladIna sUryasahasranAmAdhyApaka zrI zatruMjayatIrtha karamocanAdyaneka sukRtavidhApaka mahopAdhyAya zrI bhAnucandragaNistacchiSyASTottarazatAvadhAnasAdhanapramuditapAdazAha zrI akabbara pradatta khuSkaddamAparAbhidhAna mahopAdhyAya zrI siddhicandragaNi viracitAyAM kAdambarITIkAyAmuttarakhaNDaTIkA samAptA // Adau - zazvatkSIrapayodhijA madhukarIsaMsevyamAnakramA ... mbhojanma dvitayaH zivaM sa dizatu zrIpArzvacintAmaNiH / kastUrikRtapatravallihRdayA yatkIrttikAntA kimu draSTuM vizvamitastataH zazitanuH kautUhalAd bhrAmyati // 1 // asti zrImadakhaNDa pAThakagaNaprAptapratiSThonnatirbhUpAlAvalivandyamAnacaraNaH zrIbhAnucandro guruH / yatkIrttirbhuvanAGgaNe guNagaNacchanne na mAntI punarddhAtuH karNagato'karodabhinavabrahmANDa yAcJAmiva // 2 // yadupadezavazena mudaM dadha ( vaha ) nU, nikhilamaNDalavAsijane nije / mRtadhanaM ca karaM ca sa jI jiA'bhidhamakubbarabhUpatiratyajat // 3 // tasyAnte nilayI vidheyajagatIlokasmaro mUrtimAn, vidvadvRndagajendratarjanahariH zrI siddhicandro'sti saH / yatkIrttibhujagAGganAvali mirudgItAM samAkarNayan, AnandAmRta pUrNa karNakuharaH zeSaH sukhaM khelati // 4 // 1 pAThAntareNa - jIyAt zrImadakhaMDavAcakagaNaprApta pratiSThonnati. 2 sthUlagatA as quoted in the author's gloss on Bhaktamara-stotra.

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siddhicandrakRtagrantha- prazastyAdi / pareSAM yaddUre hRdayasaraNerasti tadidaM vidhAnAnAmaSTottarazatakamAlokya muditaH / mahArAjaH zrImAnakavaranRpo yasya sahasA, bhuvi khyAtAmAkhyAM sapadi vidadhe khuSpadamiti // 5 // bAlabodhakRte tena paropakArazAlinA / saMkSiptA kriyate vRttiH zobhanA zobhanastuteH // 6 // ante iti zrI mahArAjAdhirAja pAdazAha zrI akalcara sUryasahasranAmAdhyApaka zrI zatruMjaya tIrtha karamocanAdyanekasukRtavidhApaka mahopAdhyAya zrI bhAnucandragaNiziSyASTottarazatAvadhAnasAdhanapramudita pAtisAha zrI akabbara jallAladIna prada 'khusphahamA'parAbhidhAna mahopAdhyAya zrI siddhicandragaNiviracitAyAM zobhanAcAryanAmnA vihitAyAH zobhanastuteH TIkAyAH zrI mahAvIratIrthakarasyeyaM stutivRttiH / tatsamAptau ca samAptA zrI zobhanastutivRttiH // 3 vRddhaprastAvoktiratnAkara / [No MS. of this work has been available to me. Its 29 verses are quoted by the author in its Bhaktamara-stotra-Vrtti in the words 'bhasmaskRta - asmannirmita - ratnAkarAt, some of them for instance are extracted here :-] vRddhaprastAvokti utkUjantu vaTe vaTe bata bakAH kAkA varAkA api, kAM kurvantu sadA ninAdapaTavaste piSpale piSpale / so'nyaH ko'pi rasAlapallava lavagrAsollasatpATavaH, krIDatkokilakaNThakUjanakalAlIlAvilAsakramaH // bhaktAmarastotrasya 6 zlokavRttau ( subhASitaratnabhANDAgAre'pi, pR. 236). mattebhakumbhadalane bhuvi santi zUrAH kecit pracaNDamRgarAjavadhe'pi zaktAH / kintu bravImi balinAM purataH prasahya, kandarpadarpadalane viralA manuSyAH // tatraiva, 17 zlokavRttau / kozAna geheSvamuJcan pathi karituragAn bAndhavAnarddhamArgedurgeSvantaH purANi pratiravaca kitAH parvatebhyo nivRttAH / yasyodyoge bhramantaH samasamaya samArambhagambhIramerIbhAGkArAkIrNakarNajvarabharataralaprekSitAzAH kSitIzAH // tatraiva, 38 lokavRttau / dadhanmuktApaMktiM hRdi rucirakarpUravizadAM, mukhenduprotphullAmiva kumudarAja kimathavA / sudhAdhArAmantaHpraNayajaladherudgatavatI, yuvA vRndAraNye zithilayati dhairya mRgadRzAm 11 tatraiva, 41 zlokavRttau / vArAM rAzirasA prabhUya bhavatIM ratnAkaratvaM gato lakSmI ! tvatpatibhAva metya murajijjAtastrilokIpatiH / kandarpo janacittaraJjana iti tvannandanatvAdabhUt sarvatra tvadanugrahapraNayinI manye mahattvasthitiH // 4 bhAnucandracarita / [The present work.] 5 bhaktAmarastotravRtti / 59 tatraiva, antima 44 zlokavRttau / Adau - zreyaH zriye prabhurbhUyAt sa vo nAbhinandanaH / svargavI ca madIyA gauH surasArthamapUSayat // 1 // karttA zatAvadhAnAnAM vijetonmattavAdinAm / vettA SaDapi zAstrANAmadhyetA phArasImapi // 2 // akabara suratrANahRdayAmbujapaTpadaH / dadhAnaH 'khuzaphaha' miti birudaM zAhinArpitam // 3 // ... tena vAcakacandreNa siddhicandreNa tanyate / bhaktAmarasya bAlAnAM vRttirvyutpattihetave // 4 // - ante * iti pAdazAha zrI akabara jallAludIna sUryasahasranAmAdhyApaka zrI zatruMjaya tIrtha karamocana - govadhanivarttanAcanekasukRtavinirmApaka mahopAdhyAya zrI bhAnucandragaNiziSya yugapadaSTottarazatAvadhAna sAdhanapramuditapAtazAha zrI akabara

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60 bhAnucandragaNicarita - pariziSTa ballAludIna pAtazAha zrI nUradIna jihAMgIra pradatta 'khuSphahama' 'nAdirajamAM' dvitIyAbhidhAna mahopAdhyAya zrI siddhicandragaNi viracitA bhaktAmara stotravRttiH samAptA / [ Published by Sha Bhimsi Manek, Bombay.] 6 tarkabhASATIkA / [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 Ahmedabad.] 7 saptapadArthITIkA / [as stated above in no. 6 ] 8 jinazatakaTIkA / Adau - praNamya namrAmarapUrvadevaM zrInAbhirAjAGgajamAdidevam / zrI siddhicandrAbhidhavAcakendraH sukhAvabodhAM vidadhAti vRttim // 1 // durbodhaM jinazatakaM vyAkhyAtuM kena zakyate / muhyatIva matiryatra vizadA'pi vipazcitAm // 2 // abhyudyato'smi tasyApi vRttiM karttuM gatatrapaH / tad bAlacApalaM matvA kSantavyaM dhiSaNAdhanaiH // 3 // ka vRttiH jinazatikA ka me'lpaviSayA ca dhIH / dustaraM svabhujAbhyAM tat titIrSurasmi sAgaram // 4 // vizeSArtho vizeSAthairjJAtavyaH paJjikAditaH / mayA yojanikA mAtraM bAlAnAmiha darzyate // 5 // ante - - iti pAtazAha zrI akabbara jallAludIna zrI sUryasahasranAmAdhyApaka zrI zatruMjayatIrtha karamocananizzeSadezagovadha nivarttanAdyanekasukRtavinirmApaka mahopAdhyAya zrI bhAnucandragaNiziSya yugapadaSTottarazatAvadhAnasAdhanapramuditapAtazAha zrI akabbara jallAladIna pAtazAha zrI jihAMgIra nUradInAbhyAM pradatta 'Su (khu) sphaima' 'jihAMgIra pasaMda' abhidhAna mahopAdhyAya zrI siddhicandra gaNiviracitAyAM jinazatakaTIkAyAM candracandrikA bhidhAnAyAM padavarNanaH prathamaparicchedaH samAptaH // saMvati vidyA-muni-zazi-pramite varSe ca phAlgune mAsi / sugamA vRttirvihitA vAcakavara siddhicandramunIndreNa // 1 // iti pAtasAha zrI akabara pradatta Su (khu) iphaddamAbhidhAnena pAtizAha zrI nUradIna jihAMgIra pradatta jihAMgIra pasaMdAbhidhAnena ca mahopAdhyAya zrI siddhicandragaNinA viracitAyAM candracandrikAbhidhAnAyAM zrI jinazatakaTIkAyAM hastavarNano nAma dvitIyaH paricchedaH samAptaH // iti [as above ] pAtasAha zrI akabara jallAladIna pradatta 'Su (khu) iphaddama' aparAbhidhAnena nUradIna pAtazAha zrI jihAMgIra pradatta 'nAdirajjamAM' nAmnA ca mahopAdhyAya zrI siddhicandragaNinA viracitAyAM candracandrikAbhidhAnAyAM jinazatakaTIkAyAM mukhavarNano nAma tRtIyaH paricchedaH // zrI vidyApurasaM nidhivarttizrI saMghapurasthitenaiSA vRttiH ( ? ) / vRttirvihitA vAcakacandreNa siddhicandramunIndreNa // 1 // ante - zrI akabaradharaNIdharahRdayAmbujaramaNarasikamadhupenaM / zrI siddhicandravAcakazirovataMsena nirmitA vRttiH // 1 // kRpayA vilokyamAnA vibhAvyamAnA ca kovidaiH kuzalaiH / nandatu zaratsahasraM vRttiriyaM candracandrikA nAnI // 2 // likhitaM mandamatitvAt kiMcidazuddhaM yadatra tacchodhyam / madupari vidhAya mahatIM karuNAM karuNAparaiH sujanaiH // 3 // iti [as above] pAtasAha zrI akabara jallAladIna pradatta 'Su (khu) zphahamA' parAbhidhAnena pAtasAha zrI nUradIna 1 In the margin of the MS. it is stated... 'vilAsaSaDaMhitulyena' pratyantare pAThAntaraM /

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siddhicndrkRtprnth-prshstyaadi| jihAMgIra pradatta 'nAdirajammA' nAmnA ca mahopAdhyAya zrI siddhicandragaNiviracitAyAM jinazatakaTIkAyAM candracandrikAbhidhAnAyAM vAgvarNano nAma caturthaH paricchedaH smaaptH|| saMvat 1714 varSe vaizAkha zudi 3 dine zrI saMghapura prAme / [Folios 34 of 22 lines each in the box no. I, in the Vimala Gaccha's Bhandara, Doshivada, Vijapur in Gujarat.] 9 vaasvdttaattiikaa| Adau-jayazriyaM yacchatu mArudevaH pUrSohitAmAnata pUrvahetavaH (1) / yo nAbhijanmApi vRSadhvajobhUta tavataM kasya janasya na syAt // 1 // sAraGgAlakSmA'bhinavaH sa zAntiH zAntyai satAM nirmitvighnshaantiH| nirantaraM mAladhAmago'pi na nIcatAmaJcati yo'tra citram // 2 // jagatrayAtyadbhutakelighAma taM ne minAmaprabhumAnamAmaH / AjanmabhAvAdabhavo'pi yo'rhan kandarpada nidhanaM ninAya // 3 // padmAvatIpArzvaniSevyapArzvaH zrIpArzvadevaH sa sadA madeva / yanmUrti dIpA iva sapta saptadvIpaprakAzAya phaNA vibhAnti // 4 // sukhazriyaM zrItrizalAtanUjaH panAtanUjapratimastanotu / zacI yadaMyonakhabhA nibhAlya nijaM karaM kuGamakAmyayA'dhAt // 5 // bhImatva-kAntatvaguNairyadIyaiyU~nIkRtau dvAvapi bhAnu-candrau / ato yathArtho'jani bhAnucandraH shriivaackshcndrkulaadhicndrH||6|| akambarAhvAnamahImahendraM yo'pIpaThat pAThakasArvabhaumaH / sahasranAmAni sahasrarazme sauvarNasiMhAsanasaMsthitaH san // 7 // zadhuMjayakSoNidharapracaNDadaNDAdimukisphuTadharmakarma / yazo yadIyaM kumudendujaitramadyApi jAgarti jagatraye'pi // 8 // tatpapAyonidhivRddhicandraH zrI siddhicndraabhidhvaackendrH| bAlye'pi yaM vIkSya manokSarUpamakambaraH putrapadaM prapede // 9 // punarjihAMgIranarendracandraH pradIyamAnAmapi kAminIM yH| haThena norIkRtavAn yuvApi pratyakSametat khalu citramatra // 10 // teneyamatyadbhutabuddhizAlinAM medhAvinAM cittacamatkRteH kRte| . paropakAreNa pareNa vRttirvidhIyate vAsavadattikAsyA // 11 // ante - iti zrI mahAkavisubandhuviracitA vAsavadattA AkhyAyikA samAtA // iti pAdazAha zrI bhakabara sUryasahasranAmAdhyApaka zrI zatrujayatIrthakaramocanAcanekasukRtavidhApaka mahopAdhyAya zrI bhAnucandragaNiziSyAhottarazatAvadhAnasAdhanapramudita pAdazAha zrI akabbara jihAMgIra zAhi pradatta 'Su(khu)sphahama' 'nAdirajamA dvitIyAbhidhAna mahopAdhyAya zrI siddhicandragaNiviracitaM vAsavadattAcaMpUvivaraNaM samAptamiti / iti zrI vAsavadattAsyAnarUpaM caMpU taTTIkA samAteti // saMvat 1722 varSe lekhitA zrIrastu / zrI graMthAnaM 3150 zlokasaMkhyayAkSaragaNanayA. [Folios 64 correct good copy in the box no. 1, in Vimala Gaccha's Bhandara, Dosivada, Vijapur in Gujarat. (2) zrIrastu zubhaM bhUyAt lekhakapAThakayozca sUtravRttimilane graMthasaMkhyA 3015 Folios 46 no. 781 of 1886-92 Government Collection with Bhandarkar Oriental Research Institute, Poona. 10 kAvyaprakAzakhaNDana / Adau-mahopAdhyAyazrIbhAnucandragaNigurubhyo namaH / zreyAzriyaM tanumatAM tanutAM sa zaMbhuH, shriimshvsendhrnniirmnnaanggjnmaa| utkaNThitA tripathagA vitatatrimUrttiAlokate trijagatImiva yasya kiirtiH||1|| utkA0

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62 bhAnucandragaNicarita-pariziSTa jIyAt zrImadudAravAcakasabhAlaMkArahAropamo, loke saMprati hemasUrisadRzaH zrI bhAnucandrazciram / zrI zatrujayatIrthazulkanivapratyAjanodyadyazAH, zAhizrImadakabbarArpita 'mahopAdhyAya' dRpyatpadaH // 2 // zAherakavvaradharAdhipamauli mauleshcetHsroruhvilaasssddNhitulyH| vidvaccamatkRtakRte budhasiddhicandraH kAvyaprakAzavivRtiM kurute'sya ziSyaH // 3 // grAdyAH kvApi giro garoriha paraM dapyaM pareSAM vaco. vandaM mandadhiyAM vathA vilapitaM nAsmAbhisTaMkitama atra svIyavibhAvanaikaviditaM yatkalpitaM kautukAd, vAdivyUhavimohanaM kRtadhiyAM tatprItaye kalpatAm // 4 // pararacitakAvyakaNTakazatakhaNDanatANDavaM kurmH| kavayo dyadurdurUDhAH (?) svairaM khelantu kAvyagahanepu // 5 // tatrAdAvanuvAdapUrvakaM kaavyprkaashkhnnddnmaakhyaatniytikRtniymrhitaamaalhaadaikmyiimnnyprttraaN.............| ante -kavegirAM yad yadavAdi dUpaNaM puraatnairgddrikaaprvaahtH| idaM suvarNa kRtamasya khaNDanaM mayA vudhAnAM hRdayasya bhUSaNam // 1 // pratApakRd bhAnurivAhitAnAmAnandakRccandra ivetareSAm / yuktaM tavaitat kila vAcakendradhIbhAnucandrAnvayasaMbhavasya // 2 // bhAnuH pratApaM na ca dRkpramodaM dRgmodamindurna punaH pratApam / tanoSi caitada dvayamapyadhIza tasmAdamUbhyAmadhiko'si nUnam // 3 // kathaM prabho'pAkuruSe pratApayazaHprabhAbhirvata bhAnucandrau / tvaM bhAnucandrAnucarottamo'pi yad vA caritraM mahatAmacarcyam // 4 // svasyApareSAmapi kAryasiddhiM vidhAnataH siddhapadapratiSThA / jagajanAnandavidhAyakatvAd yadAhvaye candrapadavyavasthA // 5 // ......prasthApitaH svaviSayAt pAdazAha zrI akabbara sUryasahasranAmAdhyApaka zrI zatrujayatIrthakaramocanAcanekasakRtavidhApaka mahopAdhyAya zrI bhAnucandragaNizipyASTottarazatAvadhAnasAdhanapramuditapAdazAha zrI akabbara pradatta pu(khu)sphUhamAparAbhidhAna mahopAdhyAya zrI siddhacandragaNiviracite kAvyaprakAzakhaNDane dazama ullAsaH smaaptH| zrIrastu zubhamastu saMvat 1722 varSe posavadi 10 gurau likhitaM zrI pArzvanAthaprasAdAt. [Folios 62, in the box no. 3, Vimala Gaccha's Bhandara, Dosivada, Vijapur in Gujarat.] 11 anekArthopasargavRtti / Adau-aiM namaH / mahopAdhyAya zrI 5 bhAnucandragaNigurubhyo namaH / mUlam-praNamya zrImadarhantaM siddhicandreNa dhImatA / amaraproktanAnArthaH pRthakkRtya vilikhyate // 1 // TIkA-mahopAdhyAya zrI 5 bhAnucandragaNigurubhyo namaH / zreyAzrIbhraMmarIva paGkajavanaM saudAminIvAmbudaM gaGgevAmbunidhiM sudheva zazinaM gaurIca gaurIzvaram / chAyevAmbujamitramAzritavatI yatpAdapAthoruhaM sa zrImAn prathamaprabhuHpratidinaM puSNAtu puNyazriyam // 1 // asti zrImadakhaNDapATha gaNaprAptapratiSThonnatirbhUpAlAvalivandyamAnacaraNaH zrI bhAnucandro guruH| yatkIrti vanAGgaNe guNagaNacchanne na mAntI punardhAtuH karNagatA'karodabhinavabrahmANDyAcyAmiva // 2 // akavaranRpateH karasthamudrAGkitavahuzAsanapatrapatriNA yH| karamakhilamanAzayat prajAnAM karanikarairiva bhAnurandhakAram // 3 // tasyAsta savidhe vidheyajagatIlokamaro mUrtimAn , vidvadvandagajendratarjanahariH shriisiddhicndraabhidhH| yatkIrtibhujagAGganAvalibhirudgItAM samAkarNa yan , AnandAmRtapUrNakarNakuharaH zeSaH sukhaM khelti||4|| pareSAM yada dUre hRdayasaraNerasti tadidaM, vidhAnAnAmaSTottarazatakamAlokya mditH| mahArAjazrImAnakavaranRpo yasya sahasA, bhuvi khyAtAmAkhyAM sapadi khuSphahameti vidadhe // 5 //

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siddhicandrakRtagrantha- prazastyAdi / nAnArthasyAmarakRtervIkSya koSAnanekazaH / tena khazemuSIvRddhyai vyAkhyA kAcidU vidhIyate // 6 // 12 dhAtumaMjarI / 14 prAkRtasubhASitasaGgraha | Adau - mahopAdhyAya zrI bhAnucandragaNigurubhyo namaH / ... ante - - zrI bhAnucandra ziSyeNa siddhicandreNa dhImatA / anekArthopasargANAM vRttireSA vinirmitA // 1 // iti pAtizAha zrI akabbara jallAladIna sUryasahasranAmAdhyApaka zrI zatruMjaya tIrtha kara mocanAdyane kasukRtavidhApaka mahopAdhyAya zrI bhAnucandragaNiziSyASTottarazatAvadhAnasAdhanapramuditapAtisAha zrI akabara jallAladIna nUradIna jahAMgIra pradatta 'Su (khu)Spahama' 'nAdirajumAM' dvitIyAbhidhAna mahopAdhyAya zrI siddhicandragaNi-racitA anekArthopasargavRttiH samAptA // [55 folios in the box no. 2, in Vimala Gaccha's Bhandara, Dosivada, Vijapur in Gujarat. ] 13 AkhyAtavAda TIkA / paDhamaM cira paDhamajiNassa namadda nahamaNimaU ramaNijjaM / ... 63 1 ante - iti pAdazAha zrI akabbara sUryasahasranAmAdhyApaka zrI zatruMjayatIrthaMkaramocanAdyane kasukRtavidhApaka mahopAdhyAya zrI 5 bhAnucandragaNiziSyASTottarazatAvadhAnasAdhanapramuditapAdazAha zrI akabbara jallAladIna pradatta Su (khu) saphahamAparAbhidhAna mahopAdhyAya zrI siddhicandragaNiviracitaH prAkRtasubhASitasaMgrahaH samAptaH // [ Folios 25 in the box no. 3, in Vimala Gaccha's Bhandara, Dosivada, Vijapur in Gujarat.] 15 sUktiratnAkara / [The first 5 folios of the only MS. of this work containing verses relating to vasanta 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 :- ] grISmavarNanam - 154 sUktikalpalatAtaH, 155 zrIpAlakaveH, 156 bhojadevasya, 157 bhImasya 158 kasyApi, 159 zrIpAlakaveH, 160 zrI bhojadevasya, 161 kSemendrasya, 162 kasyApi 163 rAjazekharasya, 164-5-6 ete sUktikalpalatAtaH, 167-8 . zarvadA [sa]spetau, 169 sUktikalpalatAtaH, 170 kasyApi 171 bhartRhareH, 172-3-4 ete amaracandrakaveH, 175-182 ete sUktisudhAtaH, 183 kasyApi // atha grISmavAyavaH - 184 bhaTTa bANasya, 185 kasyApi, 186 sUktisudhAtaH, 187 sUktisudhAtaH, 188-191 bhaTTa bANasyaite // [ Further two verses numbered again 187 and 188 are further written in the margin ] atha prapApAlikAH - 192-4 keSAmapyete, 195 siddhicandrasya 196 sUktisudhAtaH / bhatha jalakeliH - 197 amarukasya, 198 kalazasya, 199 goi dhoi kavirAjayoH, 200 kulapateH, 201-4 ete sUktikalpalatAtaH, 205 bhAraveH, 206 - 212 ete amaracandra kaveH, 213 - 217 siddhicandrasya 218-220 sUktisudhAtaH / atha prAvRTvarNanam - 201 -2 etau sUktikalpalatAtaH, 203 amaracandrakaveH, 204 kasyApi, 205 kasyApi, 206 kasyApi, 207 kasyApi, 208 trivikramasya, 209 vijjikAyAH, 210 sUktisahasrAt 211 pANineH, 212 kasyApi, 213-16 keSAmapyete, 217-220 keSAmapyete, 221 kasyApi 222 kasyApi 223 - 4 siddhicandrasya, 225 gAMdhika bhallUkasya, 226 kasyApi, 227 sUktikalpalatAtaH, 228 raghupateH, 229 bhojadevasya, 230 kasyApi, 231 kasyApi ( =zarSadAsasya) 232 kasyApi, 233 kasyApi 234 bhAnukarasya, 235-6 etau sUktikalpalatAtaH, 237 - 244 keSAmapyete, 245 bhAnukarasya [in the margin one verse is added], 246 lolimbakaveH, 247 hariharakokAGgajapaNDyArAmajiSNoH, 248-9 bhartRhareretau, 250-1 bharttRhareretau, 252-5 rudrasya ] while in the margin no. 255 is repeated stating lolimbakaveretau ] // atha vidyut - 256-9 siddhicandrasya, 260 kumAradAsasya, 261 kasyApi, 262 - 9 sUktisudhAtaH /

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64 bhAnucandragaNicarita-pariziSTa atha prAvRTpathikaH-270-1 siddhicandrasyetau, 272 kAvyaprakAzAt , 273 kasyApi, 274 kasyApi, 275 kasyApi, 276 bhayANasya, 277 kasyApi, 278 bhartRhareH, 279 rudrasya, 280 lolimbarAjasya, 281 bhartRhareH, 282 kasyApi, 283-4 kayorapyetI, 285 sUktikalpalatAtaH, 286-7 meghAbhyudayAt , 288 bhanahareH, 289 kAlidAsasya, 290 siddhicandrasya, 291 sUktikalpalatAtaH, 292 kasyApi, 293 lolimbakaveH, 294 bhartRhareH, 295 kasyApi, 296 kasyApi, 297 bhartRhareH, 298-9 (in the margin vijAkAyAH) 300 keSAmapyete 301-2 kayorapyeto, 303 siddhicandrasya, 304 kasyApi, 305 kasyApi, 306-7 rudrasyetI, 308 siddhicandrasya, 309 kasyApi, 310 kasyApi, 311 (in the margin ityuktaM 301-6 siddhicandrasya, 307-8 sUktikalpalatAtaH), 312-3 sUktisudhAtaH // atha dolAkeliH314-5 sUktisudhAtaH, 316-9 ete amaracandrakaveH, 320-1 nAthakumArasya, 322 bilhaNasya, 323 kasyApi, 324 kasyApi, 325 sUktikalpalatAtaH // atha varSAvAyavaH-325 (doubleel)-329 kRSNakrIDitakAvyAdete (in the margin 324 sUktikalpalatAtaH), 330 sUktikalpalatAtaH, 331 vaidyabhAnupaNDitasya (in the margin one verse is quoted and numbered 331 amaracandrakaveH), 332 kasyApi, 333 yAgezvarasya, 334 kasyApi, 335-6 etau sUktikalpalatAtaH, 237 sUktisudhAtaH, 338 (in the margin it is stated puDhalA pAnAnI SoTI che), 339 rudraTasya, 339 (doubled) 34. lolimbakaveretau, 341-3 kepAmapyete, 344 bhartRhareH, 345-6 zrIharSasyeto, 347 kasyApi, 348 sUktisahasrAt, 3 49 vyAsasya, 350 bhaTTisvAminaH, 351 kasyApi, 352 siddhicandrasya (in the margin 352 somezvarasyetau), 353 kasyApi, 354-9 zrutidhararAmasya, 360 madanasya, 361 bilhaNasya, 362 sUktikalpalatAtaH, 363-8 ete sUti sudhAtaH, 369 kasyApi // atha zaraccandraM prati virahiNyupAlambhAH -370-1 kayorapyetau, 372 kAvyaprakAzAt , (4 verses given in the margin 373-4 bhrtRhreH)| atha bhramarIkrIDA-373 sUktisudhAtaH, 374 kasyApi / atha zaradavAyavaH375 vaidya bhAnupaNDitasya, 376 sUktikalpalatAtaH, 377 kasyApi, 378 madanasya, 379 rAjazekharasya / atha zaratpathikaH38. kasyApi, 381 vijAkAyAH, 382-3 madhusUdanasarasvatyAH // atha hemantaH-384-5 zarvadAsasya, 386 zarvadAsasya, 387 kAlidAsasya, 388-390 bilhaNasyeto, 391-391 (doubled)-396 ete sUktikalpalatAtaH, 397 kasyApi, 398-9 siddhicandropAdhyAyasya, 400 raghupateH, 401 bhagIrathasya, 402 kasyApi, 403-4 kasyApi, 405 kasyApi, 406 sUktikalpalatAtaH, 407 lakSmIdharasya, 408 kasyApi (in the margin sUktisudhAtaH), 409 sUktisahasrAt, 410 bilhaNasya, 411 amarukasya, 412 kasyApi, 413 amaracandrakaveH, 414 (blank), 415-6 bhartRhareretau, 417 lolimbakaveH, 418 bhartRhareH, 419-21 keSAmapyete, 322 kasyApi, 323-26 ete sUktisudhAtaH (in the margin 423 bhAnubhaTTasya, 424-5 etau amaracandrakaveH), 427 kasyApi / atha hemantapathikaH-428 kasyApi, 429 zrIbhojasya, 430 bANabhaTTasya, 431 kasyApi, 432-3 etau sUktisudhAtaH / atha kandukalIlA-434-6 ete sUktisudhAtaH, 437 rAjazekharasya, 438-9 kayorapyeto, 440 sUktisahasrAt, 441 daNDinaH, 442 bhAraveH, 443 kAlidAsasya, 444 sUktikalpalatAtaH // atha ziziraH -445-9 ete sUktisudhAtaH, 450 amRtavardhanasya, 451 kasyApi, 452 kasyApi, (in the margin rAjazekharasya), 453 bilhaNasya, 454 mahAmanuSyasya, 455-6 bAlabhAratakarturamaracandrakaveretau, 457 kasyApi, 558 kasyApi, 459 sUktisahasrAt, 460 kasyApi, 461 sUktikalpalatAtaH, 462-5 kessaampyete| atha dRgmilanakriyA466 sUktisudhAtaH, 467 kyorpyeto| atha ziziravAyavaH-469-70 vaMkalAvatasyeto, 471 (in the margin bilhaNasya) / atha zizirapathakaH-472 sUktisudhAtaH, 473 kasyApi, 474 bANasya, 475 mayUrasya / atha RtusandhiH476-7 bhAnukarasya // iti pAdazAha zrI akavara jallAladIna sUryasahasranAmAdhyApaka zrI zatrujayatIrthakaramocanAcanekasukRtavidhApaka mahopAdhyAya zrI bhAnucandragaNiziSyASTottarazatAvadhAnasAdhanapramuditapAtizAha zrI akabara jallAladIna pAnazAha zrI naradIna jihAMgIra pradatta 'khusphahama' 'jihAMgIra pasaMda' dvitIyAbhidhAna mahopAdhyAya zrI siddhicandragaNiviracite sUktiratnAkare paikratuvarNanaM samAptaM // [16 folios whereof the first five are wanting, each having 22 lines on its each side. No. 1613 in Pravartaka Kantivijaya's Bhandara at Baroda. 16 mngglvaad| -OM aiM nmH| zaMkhezvarapurAdhIza zreyovallIvanAmbudam / vighnaudhamattamAtaGgapaJcAsyaM zrIjinaM bhaje // atha maMgalavAdaH praarbhyte.........|

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siddhicandrakRtagrantha-prazastyAdi / ante-iti mahopAdhyAyazrIbhAnucandragaNiziSyamahopAdhyAyazrIsiddhicandragANAvaracito maMgalavAdaH samAsaH // . [A note is added by a later scribe-saMvat 1967 varSe kArtika zuklapakSe tithau pUrNimAyAM lI. bAroTa nArAyaNa ntthujii| zrI vallabhi ngre| 5 folios no. 2089 Pravartaka Kantivijaya's Bhandara at Baroda.] 17 saptasmaraNavRtti / Adau-zrInAmeyaH zriyaM dadyAt suraasurnmskRtH| vighnAnekapapazcAsyo dadhat vizvajanInatAm // 1 // akabara suratrANahRdayAmbujaSaTpadaH / bhAnucandrazciraM jIyAd gururme vAcakAgraNI // 2 // aSTottarazatAnAM yo'vadhAnAnAM vidhAyakaH / dadhAnaH '(khu)sphahame ti virudaM zAhinArpitam // 3 // tena vAcakacandreNa siddhicandreNa sarvadA / buddhivRddhyai vitandreNa bAlAnAmalpamedhasAm // 4 // (tribhirvizeSakam) zazvata saptasmaraNAnAM vRttireSA vidhIyate / tatra tAvannamaskAra eva vyAkhyAyate mayA // 5 // (7)......namaskArArthaH // atha paMcAzItyadhikazatAkSaramAnasya upasargaharastotrasyeyamAyAM gaathaamaah-| (2)......iti pAtazAha zrI akabbara jallAladIna zrI sUryasahasranAmAdhyApaka zrI zatrujayatIrthakaramocanasarvatragovadhanivartanAcanekasukRtanirmApakamahopAdhyAya zrI bhAnucandragaNiziSyayugapadaSTottarazatAvadhAnacamaskRtapAdazAha zrI akambara jallAladIna pAdazAha zrI naradIna jiMhAMgIrapradatta 'pu(khu)iphahama' 'nAdirajamA' dvitIyAmidhAna-mahopAdhyAyazrIsiddhicandragaNiviracitAyAM saptasmaraNaTIkAyAM upasargaharastotraTIkA samAsA // (3)......saptasyadhikazatajinastotra (tijayapahutta) vRttiH saMpUrNA samajani // (4)......bhayaharastotra (namiUNa) vRttiH saMpUrNA samajani // saMvat 1792 ASADhAdi evaM asADha zudinau zrI pattana nagare likhitA // cha / [13 folios No. 885 of 1892-95 A. D. Government Collection with Bhandarkar 0. R. Institute, Poona.] (5) ajitazAntistotravRttiHvizvabhRd vRSabhasvAmI kAmitArthaprado'stu naH / nAbhijAto'pi yshcitrmbhijaatshiromnniH||1|| vAcakazreNimukhyena siddhicandreNa tanyate / ajitazAntistotrasya vRttirbAlAvabodhikA // 2 // Glogs upto 2 gathas 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.] (6) laghuzAntistotravRttiHpraNamya zrImadarhata laghuziSyahite mayA / laghuzAntistotrasyaiSA laghuvRttirvidhIyate // 1 // ante - laghuzAntistavavRttirvihitA shriisiddhicndrmuniraajaiH| paThanAya cArubuddheH kapUracandrAbhidhAnaziSyasya (1) // iti pAtazAha [as above] vinirmApaka pAdazAha pradApita pyada 'upAdhyAya' padadhAraka mahopAdhyAya zrIbhAnucandra fas above] zatAvadhAnasAdhanapramuditapAdazAha zrI akabbara jallAladIna pradatta pu(kha)sphahamiti dvitIyAbhidhAnena mahopAdhyAya zrI siddhicandragaNiviracitA laghuzAntistavaTIkA saMpUrNA samaja ni // (7) bRhat zAntistotravRttiH zrIzAntikhAminaM natvA ziSatAtiM jinezvaram / vRttireSA yahacchAnteH siddhicandreNa likhyate // 1 // 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.] / bhA.

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66 18 lekhalikhanapaddhati / ante - iti mahArAjAdhirAja pAdazAha zrI akabbara jallAladIna sUryasahasranAmAdhyApaka zrI zatruMjaya tIrthakara vimocana - govadhanivarttanAdyaneka sukRtavinirmApaka mahopAdhyAya zrI bhAnucandragaNiziSya yugapadaSTottarazatAvadhAna sAdhana pramuditapAdagAha zrI akabara jalAladIna pAdazAha zrI jihAMgIra nUradIna pradatta 'pu (khu) zaphahama' 'nAdirajamAM' dvitIyAbhidhAna mahopAdhyAya zrI siddhicandragaNiviracitA lekhalikhanapaddhatiH samAptA / likhiteyaM vidyApure saM0 1711 varSe / [The MS refered to in Atmananda IV, no. 8, p. 22; as in the collection of the late Muni Vicaksanavijaya. ] bhAnucandragaNicarita - pariziSTa 19. saMkSipta kAdaMbarI kathAnaka [gUjarAtI gadyamaya ] / OM // mahopAdhyAya zrI 5 bhAnucandragaNigurubhyo namaH // zrI sarvazaM natvA bhaktyA svIyaM ca sadguruM smRtvA / kAdaMbaryuddhAro vidhIyate siddhicandreNa // vidazA nagarI vetravatI nadIniM tahiM / tyahAM rAjA zaudraka rAjya kAreM / eka samiM dakSiNadezathI eka cAMDAlI paramasuMdarI, zuka eka leI rAjadvAri AvI / ante - pUrvi vRddhabhojaiM bANapaMDitapAsiM kAdaMbarInI kathA navanavarasasaMyukta karAvI / te kathA ghaNuM kaThina cha / te mAi maMdabuddhina prIcchavAnai arthi saMkSepadaM lokabhASAI ye prabaMdha kIdho cha / pAtazAha zrI akabbara jallAladIna zrI sUryasahasranAmAdhyApaka, zrI zatruMjayatIrthakaramocanAdyanekasukRtavidhApaka mahopAdhyAya zrI 5 bhAnucandragaNiziSyASTottarazatAvadhAnasAdhanapramuditapAtaMzAha zrI akabbara jallAladIna pradatta khupphahamAparAbhidhAna mahopAdhyAya zrI siddhicandragaNivinirmitaM saMkSipta kAdaMbarIkathAnakaM samAptaM // cha // saMvata 1747 varSe pauSa vadi 13 zanau dine lakhitaM pakSa nagare // [8 folios in Dayara Upasraya Bhandara at Palanpur, published by Jinavijaya Muni in Puratatva vol. V, no. 4, pp. 244 to 256.] kAmaMdakIyo nItisAraH - prauDhapratyarthimattamAtaMga kaMThakaMThIravAyamAna- sakalajagajjIvajIvanauSadhAyamAna - pAtizAha zrI akabbara pradApitopAdhyAyapadadhAraka- zrIzatruMjayakaramocanAdyanekasukRtakAraka- mahopAdhyAya zrI bhAnucandragaNInAM ziSyeNa aSTottarazatAvadhAnasAdhanapramuditapAtizAha zrI akabbara pradatta ' pusphahamA 'parAbhidhAnena mahopAdhyAya zrI siddhicandragaNinA likhApitA pratiriyaM [39 folios in bundle no. 2 Vimala Gaccha's Bhandara, Vijapur.]

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mUlagrantha tathA pariziSTAntargata vizeSanAmAnukramaNikA akhayarAja nRpa] 54 akabara,-degbbara [sAhi, jalAladIna, bAda-kSemendra [granthakAra] 55, 63 dillIpati [bAdazAha] 53 zAha] 2, 4, 12, 17, 21, 30, kSemendraTIkA [grantha] 55 durjanazalya [sA0] 28, 37 31,38, 39, 53, 55, 57-59, | kSemendrIvRtti [grantha] 55 devavijaya [muni] 57 - 61-63, 65, 66 kharatara [gaccha] 20, 24, 25, 35, daulatIya [ziSyanAma] 53 dvIpa [bandira-nagara] 33 akSayarAja 24] 54 khAnAjama [khAna-Ajama] 25 . dhanarAjajI [vAcaka] 58 ajIjakokA 17, 37 khurama [ajIjakokA putra] 37 dhAtumaMjarI [grantha] 63 ajayarAja [sA0] 37 khuzphahama, khupphahama, khusphahama [biruda] dhoi [kavi] 63 aJcalagaccha 54 29, 53, 50-60, 64, 65 nandivijaya [muni] 29, 32, 33 anekArthopasargavRtti [grantha] 62, 63 khenAvRtti [grantha] 2 nandiSeNa [muni] 32 abalaphajala zekha [mantrI] 6 gandhAra bandira [nagara] 4, 41 nAthakumAra [kavi] 64 amara [kozakAra] 62, 63 gaGgA [nadI] 3 nAdirajamA [biruda] 60,61, 63 amaracandra [kavi] 63, 64 gAMdhikamalUka [kavi] 63 nAmamAlA [grantha] 56 amaruka [kavi] 63 gUrjara, gUrjaratrA [maNDala deza] 2, 6-8, nAmazreNi vRtti [anya] 2, 55 amRtavarddhana [kavi] 64 10, 14, 18, 32, 33, 38 nAmasaGgraha [grantha] 56 arbudAdri [tIrtha ] 54 goi [kavi] 63 nUradIna jihAMgIra 60, 63-65 mahammadAvAda [nagara] 4,39,41 gopAcala [durga] 35 nUramahalla[begama] 44 AkhyAtavAdaTIkA [grantha] 63 gaurI [zrAvikA] 37 naiSadha [grantha] 33 AhetazAsana [darzana] 2 cintAmaNi [caitya] 35 pa(pA)tisAha [bAdazAha] 56 cintAmaNI [grantha] 33 Asera [durga] 36 pattana [nagara] 39, 41, 65 parana (pattana) [nagara] 66 candracandrikA [grantha] 60,61 ugrasenapura 3, 35, 37, 41, 50 upasargaharastotraTIkA [grantha] 65 jagadguru [biruda] 57 paJjikA [grantha] 60 UnA [grAma] 34 jambUdvIpa [kSetra] 3 paNDyArAmajiSNu [kavi] 63 aulukya [darzana] 3. jayavijaya [muni] 57 pIrapAla [parvata] 25, 34 jAma [nRpa] 17 pANini [vaiyAkaraNa] 63 kapUracandra [muni] 65 karmacandra [mantrI] 20 jinadattasUri 57 pArasI [bhASA] 33, 34 pAhaDI [zAhiputra]6 jinarAja [vAcaka] 54 kalaza [kavi] 63 jinazatakaTIkA [grantha] 60, 61 kalyANavijaya [vAcaka] 57 | puNDarIka [tIrtha] 24 prAkRtasubhASitasaGgraha [grantha] 63 jihAMgIra [nUradIna, bAdazAha] 2, 39, kazmIra [deza] 23 41, 46, 60,61, 66 phattepura [nagara] 9 kaMsArapATaka [sthAna] 37 jihAMgIra kulIkhAna [dezAdhipa] 81 | phalavardi [nagara] 41 kAdaMbarIkathAnaka [grantha] 66 jihAMgIra pasaMda [biruda] 60, 64 barbaravaMza 27 kAdambarITIkAvRtti [grantha] 2,55,58 jainalaGkA [sarovara] 25, 26 barhAnapura [nagara] 36 kAmaMdakIya nItisAra [grantha] 66 tapagaccha, tapaHpakSa, tapAgaccha, tapAgaNa, | balakSa[nRpa] 45 kAlidAsa [kavi] 64 11, 12, 35, 55, 56 bANabhaTTa (bhaTTabANa) [kavi] 63, 66 kAlindI [nadI]3 tarkabhASATIkA [grantha] 60 bANa paMDita kAvyaprakAza [grantha] 33, 64 tambAvatI [nagarI] 39 bAlabhArata [prantha ] 64 kAvyaprakAzakhaNDana [grantha] 61, 62, trivikrama [kavi] 63 bilhaNa [kavi] 64 kAvyaprakAzavRtti,-vivRtti [prantha] 2,55 thAnasiMha [sA0] 19, 20 bhaktAmaramahAstotra [grantha] 20 kumAradAsa [kavi] 13 daNDI [kavi] 64 bhaktAmarastotravRtti [grantha ] 59,60 kumArapAladeva [nRpa] 56 dAkSiNAtya [nRpa] 35, 36 bhagIratha [kavi] 6. kulapati [kavi] 13 dAnazAha [zAhiputra] 6 bhaTTabANa (bANabhaha) [kavi] 63,64 kRSNakrIDita [kAmya] 64 dillI [nagarI] 13 | bhAcArya 29, 3.

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68 bhAnucandragaNicarita-pariziSTa-vizeSanAmAnukramaNikA bhaTTisvAmI [kavi] 64 lAbhapura [nagara] 10, 13, 18, 27, zekhUjI-zepUjI [zAhiputra] 6, 19, 20 bhambhara [grAma] 24 28, 32, 34 | zobhanastutiTIkA [grantha] 59 bharatArddha [deza] 3 lAbhavijaya [muni, vAcaka] 57 zobhanAcArya [sUri] 59 bhartRhari [kavi] 63, 64 lumpAka [mata] 11 zyAmapurI [nagarI] 56 zrInagara [nagara] 25, 34 bhAnukara [kavi] 63, 64 lAlI [zrAvikA] 40 bhAnucandra [upA0, gaNi, muni, vA0] zrImAla [kula] 37 lekhalikhanapaddhati [grantha ] 66 lolimba, lolimbarAja [kavi] 63, 64 | zrIpAla [kavi] 63 2, 12, 25, 28, 31, 32, 35, zrIharSa [kavi] 64 41, 53-58, 60-66 vaTapad [nagara] 41 bhAnu bhaTTa [kavi] 64 varddhamAnavidyA 31 zrutidhararAma [kavi] 64 patriMzikA vRtti [grantha] 57 vasantarAjavivRtti [grantha] 2, 54 bhAravi [kavi] 63 bhAvacandra [muni] 31, 32, 56 pu (khu) iphahama-phahama- sphahama [viruda] vaMkalAvata [kavi] 64 / 54, 55, 61-63, 65, 66 vAsavadattAcaMpU,-vivaraNa [grantha] 61 bhIDibhaJjanapArzva [prAsAda] 37 vAyaTa [gaccha] 57 sakalacandra [upA0,-vAcaka] 11, 55 bhIma [granthakAra] 63 bhoja,-bhojadeva [granthakAra] 63, 64 vikramArka [dezAdhipa] 39 saMghapura [grAma] 60 vijayatilakasUri 55, 57 saptapadArthITIkA [grantha] 60 maGgalavAda [grantha] 64, 65 saptasmaraNaTIkA,-vRtti [grantha] 65 madana [kavi] 64 vijayadevasUri 40 madhusUdanasarasvatI [kavi] 64 samasdIna 25 vijayasenasUri 28, 37, 55, 56, 57 salemazAhi 39 madhyamaNDala [deza] 3 vijayAnandasUri 57 | sAjaya [darzana] 30 mayUra [kavi] 64 vijikA [kavayitrI] 63, 64 sAdullA (mIryA) [dezAdhipa] 40 mahAmanuSya [kavi] 64 vida(di)zA [nagarI] 66 sAraNezvara [tIrtha] 54 mahAbhASya [vyAkaraNa] 33 vidyApura [nagara] 60, 66 sArasvatavyAkaraNavRtti [grantha] 2, 55 mahIzAnapura [nagara] 39 vimalAcala-calAdri [mahAtIrtha] | sAhibakhAna [dezAdhipa] 8 mAdhavadAsa [aGgarakSaka] 41 24, 35 37, 53, 58 siddhAdri [mahAtIrtha] 53, 57, 58 mAlapura [nagara] 49, 53 viviktanAmasaMgraha [grantha] 56 siddhicandra [gaNi, upA0, vAcaka] 2, mIryAsAdullA [ dezAdhipa] 40 vivekavilAsaTIkA,-vRtti [grantha] 2,57 32-42, 44, 49, 53-57-66 meghAbhyudaya [grantha] 64 vRddhagrastAvoktiratnAkara [grantha] 59 sIrohI [nagara] 54 medinIdraGga [nagara] 41 vRddhabhoja [nRpati] 66 subandhu [kavi] 61 yAgezvara [kavi] 64 vetravatI [nadI] 66 suratrANa [bAdazAha ] 18, 28, 29, raghupati [kavi] 63, 64 vedAntI [darzanI] 30 47, 49, raGgacandra [muni] 34 vaidyabhAnupaNDita 64 sUktikalpalatA [grantha] 63, 64 ratnapaJjAla [parvata] 25 vyAsa [maharSi] 64 sUktiratnAkara [grantha] 63 64 ratnapAlakathAnaka [grantha] 53 zatruJjaya [mahAtIrtha] 2, 25, 38, sUktisahasra [grantha] 63, 64 ratnavijaya gaNi 53 53-58, 60, 62 sUktisudhA [grantha] 63, 64 ratnA [muni] 53 zarvadAsa [granthakAra] 63, 64 sUracandra [muni, upAdhyAya 12, 54-56 rAjadraGga rAjanagara [nagara] 8, 41 zaMkhezvarapura [tIrtha] 64 sUrati baMdara [nagara] 53 rAjadhanyapura [nagara] 22 zAkaTAyana [vaiyAkaraNa] 56 sUryasahasranAma,- stotra [grantha ] 53, 55, rAjazekhara [kavi] 63, 64 zAnticandra, [upAdhyAya] 10, 12,14, 58, 60, 61-66 rAmadAsa [mahArAja] 29, 41 zAhi [akabbara] 9, 10, 14-17, somezvara [kavi] 64 rA [A?] mera [nagara] 37 19-22, 25-30, 32-35, 38, saurASTra [ deza] 17, 18, 25, 33, 35 rikhu [sA0] 37 41, 43, 47, 49 | sthAnasiMha [sA0] 9, 20, 31 rudra [kavi] 63, 64 zAhijAta [zAhiputra] 20, 21, hAnarSi [muni] 11, 55, 56 ruTa [kavi] 64 zAhi murAda . hIrasUri, hIravijayasUri 7-9, 12, 21, rohitAsa [durga] 27 zAhi salema 38 22,25,27,28,31-33-55,57 lakSmIdhara [kavi] 64 zekha (abalaphajala) [mantrI] 6, 13, hIrANaMdajI [vAcaka] 54 laghuzAntistavaTIkA [grantha] 65 / 14,21,22,24-26, 28.31,35 hemasUri 53, 62 1, 22, 24-50] , 13, hIrA, 25, 27, 24Ara

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