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CCLXXXVI
Kavyanusasana
Kumārapāla, however, as we saw, had no leisure up to V. S. 1207-A. D. 1151 to think about religious or ethical things. It was after his empire was consolidated that Kumārapāla came in real spiritual touch of Hemachandra. His minister Bāhada must have been instrumental in fostering the relationship between Kumārapāla and Hemachandra. This is how we may interpret the passage from the Mahāviracharita about Kumārapāla.
Kumārapāla must have had great faith in Hemachandra. His forecast about his future kingship given at a time when he had not enough to eat, had come true. Hemachandra was then famous as a learned man and much respected by his predecessor Jayasimha. His great ministers like Bāhada and others were Hemachandra's followers. Thus Kumārapāla was prepossessed in favour of Hemachandra. As the contact continued from day to day, Kumārapāla must have come more and more under the spiritual influence of Hemachandra. After some time Kumārapāla must have looked upon him as his guru.
Just as Hemachandra composed the Siddha-Hema grammar at the request of Jayasimha, so according to his own testimony, he composed the Yogasāstra, the Vītarāga-stutis and the Trishashţişalākā-purushacharita at the request of Kumārapāla.
From the fact that Hemachandra calls Kumāra påla a Paramarhata in the prasasti of the Trishashtisalakāpurusha-charita as also in the Abhidhānachintamani, we can infer that in Hemachandra's eyes Kumārapăla by that time must be following the ethical code of Jainism to such an extent as to deserve that title.
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