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(Bhattaraka wearing clothes ), upon taking paryanka posture, at the end of sannyasa, became sarvasādhu ( naked Digambara ascetic), who should be worshipped. He identifies this Subhacandra as the disciple of padmanandi, who survived during 1450-1507 V. S. (1932-1499 A. D.). Śubhacandra was on the seat of Bhaṭṭāraka in Jayapur, which was succeeded by Jinacandra, the author of Siddhantasara, whose date is 1507-1571 V. S. (14491519 A. D). Medhāvī, the author of Śravakācāra is the disciple of Jinacandra, and Pandit opines that Bhaskaranandi was likewise his pupil, whose date may fall sometime in 1600 V. S. It may also be noted here that years back (Siddhantas ärādisangrahaḥ, Bombay, 1921, Introduction, p. 7), the late Pt. Nathūrām Premi had suggested that this Bhaskaranandi could be the pupil of Jinacandra mentioned in the Sravanabelgol inscription No. 55 (possibly the author of Siddhantasāra). He also mentioned casually the other Jinacandra whose teacher was Subhacandra. Perhaps from this Pt. Katariyā seems to have taken the clue in suggesting the reading of subhayati for subhagati.
Looking into the meaning, subhayati is just expected at the end of sannyasa, after which anyone can become a worthy sadhu, to be respected by all. This reading perfectly fits to the context of the verse, And if subhayati could stand for Subhacandra, it certainly clears out the problem of the lineage of Bhattaraka Jina candra, as its evidence is well endorsed by the dana prasasti of Tiloya pannatti by Medhāvī and by the other epigraphical This Jinacandra is identified with the one
sources.
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