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THE SVBTĀYBARA LITERATURE
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mentions Nānaka and quotes a verse1to of him, in praise of Vastupāla.
Arisimha, the reputed author of the Sukstasankirtana 160, was a Jain layman and was a follower of Jinadatta of the Väyada gaccha. He has been described in the Prabandhakoša151 as a teacher of the poet Amaracandra in fine Arts (kalāguru). His Sukstasankirtana, is like Kirtikaumudi, has Vastupāla as its hero. It has eleven sargas and has altogether 553 verses. Five verses, at the end of each canto, is by his friend and pupil, Amaracandra. It is apparent, from this work, that this poem was composed in the life-time of Vastupäla:63.
This poem of Arisimha has mentioned the Cãpotkațas in the first chapter, and the only other poem of the Jains, in which the Cäpotkațas have been described, is the Sukstakirtikallolini168 of Udayaprabha. No other Jain writer, of this time, not even the great Hemacandra, has described them. In the next canto we have an account of the Caulukyas. The third canto describes the genealogy of the Vāghelas and also refers to the family of Vastupāla and Tejahpāla. The fourth refers to the spiritual predecessors of Vijayasena sūri of the Nāgendra gaccha, who was the guru of these brothers, and who asked them to undertake pilgrimage to the sacred places, like Girnar and Palitana. The fifth describes the preparation of the journey and the sixth has a conventional description of the sun-rise and the next two cantos describe the actual tirtha-yatrā and this may be compared with the description of the same in the Kirtikaumudi of Somešvara. The 9th describes the six seasons and the tenth, the return jour
ey, in which we have references to Vāmanasthali (Vanthli) and Dhavalakkapura. Everywhere Vastupāla was given rousing reception. The last sarga is devoted to the pious deeds of Vastupāla in classified manner184, which may be compared with those given in other works155. The poem of Arisim ha is the work of a diligent versifier and cannot be compared with that of Somešvara. However, we are grate
