Kirti Kaumudi tatha Sukrut Sankirtan

SR No.: 002505
Original Sutra Author: Someshwar Mahakavi, Arisinh Thakkur Kavi
Publisher: Singhi Jain Shastra Shiksha Pith Mumbai
Publication Year: 1961
Total Pages: 168
Language: Sanskrit
Classification: Book_Devnagari & Literature
File Size: 10 MB

Page 83

Professor G. Bünler's critical study
undertook to found a kingdom of his own. As the date of this detection, I thought proper to fix the Vikrama year 1276, in which, according to the Girnár inscriptions, Vastu pāla was appointed minister. Arisimha's account, which, coming from a contemporary, possesses as much authority as Someśvara's, confirms only a part of these suppositions, whilst he makes it necessary to modify another part of the same. We learn from him that Bhima II, through his inability to keep the vassals in order and through various difficulties, was forced to seek help and support, and that he himself chose his relative. The choice was prompted partly by Layanaprasāda's personal qualities, the description of which agrees with that of other sources, partly through his father Arņorāja's having (v. 18 above) already done important service to Kumārapāla and having been helpful to Bhima himself in obtaining the throne (vv. 19 and 38 above). The title Sarvesvara, 'Lord over All, which Lavaņaprasāda, according to Arisimha's representation, received, has much the same meaning as Merutunga's expression rājyachintākārin, and hints that Lavaņaprasāda's position was a very independent one. The further statement that Viradhayala was at the same time named heir to the throne (Yuvarāja ), takes for granted that Bhima had no sons, Nor do the Prabandhas make any mention of such. It must, however, be remarked also that neither is Viradhayala's appointment anywhere mentioned, In any case it remained without practical consequences, for Viradhayala died several years before Bhima. Also, in the statement that Bhima gave the brothers Vastupāla and Tejahpāla to his Sarveśvara for counsellors, Arisimha stands alone. Someśvara says nothing particular at all as to how the two Jainas acquired their dignity. In the third Sarga of the Kirtikaumudi he gives first a description of their genealogy which agrees with that given by Arisimha (vv. 45-46 above) and adds (vv. 51 and 52 ) that the two at once occurred to the prince who desired to win .able men: he considered their great qualities and then sent for them. Further on, his address and Vastupāla's answer are given in full, without, however, affording any possibility of learning anything from them of the earlier circumstances of the latter. The later Prabandhas, Rājasekhara's Vastupālaprabandha and Jinaharsha's Vastupālacharita, state that the brothers had come accidentally to Dholkā on their return from a pilgrimage to Satrumjaya, and were immediately engaged by Lavaņaprasáda and Viradhayala who had just seen the supernatural appearance mentioned by Someśvara. These Statements, like a great deal more, seem to be borrowed, directly from the Kirtikaumudi and are hence of no value. Someśvara's representation is, however, certainly defective, for he leaves it uncertain how Vastupala and Tejahpāla had so distinguished themselves that Layaņaprasāda could take them for suitable instruments for his plans. On the other hand, if one accepts, as Arisimha hints (vv. 57 and 59 above), that they had both been already in the royal service, this difficulty disappears. The probability of these statements is also supported by the circumstance mentioned by Someśvara (Kirt. III. 14 ) and by Arisimha (v. 50 above), that their grandfather Soma had held a high position under Jayasimha. In the case of the brothers having been in royal service, however, Bhima's consent was naturally necessary to their entering Lavaņaprasāda's service. Thus we must declare Arisimha's account to be more worthy of credit. We can only doubt whether Vastupăla received his appointment at the same audience at which Lavanaprasāda was appointed Sarvesvara. The date of the former event is fixed, as already