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AUGUST, 1911.)
TRIVIKRAMA AND HIS FOLLOWERS
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Another difference between Trivikrama and Hemachandra is that the former, unlike the latter classified and divided his work into three adhyâyas or twelve pädas. In the Vritti, which is also closely allied to that of Hemachandra, Trivikrama gives also the Sanskrit equivalents of the Prakrit quotations, and he criticises Hemachandra in some places (See I, ii., 5; I. iv.. 79). Moreover, Trivikrama incindes deri words in his grammar, deriving a great many of them from Sanskrit. The aphorisms vapuáyyddyah, gahiddydh, $c., are composed specially for this purpose. This derivation of dext words from Sanskrit is at least interesting to modern philologists, although they do not completely accept the view.
Trivikrama was a follower of the Jaina religion, as is evident from the opening verses of his Vritti which invokes Bri-Vira, and it is also stated therein that he was the pupil of Arbanandi Traividya-deva, and belonged to Vâņasakula. He was the son of Mallinátha and Lakshmi and grandson of Adityaśarman or Adityavarman, Trivikrama bad a brother Soma, who was said to be a great scholar in prosody. He may be identified with the author of the same name, who wrote a commentary on Vritta-ratndkara (cf. Catalogus Catalogorum, Vol. I, p. 597). As to his time, Prof. Hultzach says: "The time of Trivikrama can be settled only within rather wide limits. He quotes Hemachandra, who lived in the 12th century, and he is quoted in the Ratndpana of Kumkrasya min, who belonged to the 15th or 16th century. Consequently Trivikrama has to be assigned to about the 13th, 14th or the 15th century." But I am of opinion that Trivikrama must be assigned to a date before A. D. 1400, for Trivikrama's aphorisms were quoted by Kataya vema in his commen. tary on Sakuntala. KAtayavema was the brother-in-law of Kamaragiriraja, who composed his Vasantardiva about A. D. 1400 (Ep. Ind., Vol. IV., p. 327). Again, it will be shown below that Simharaja, the author of the Prakrita rápdratára, another gloss on the Satras of Trivikrama, must have lived about the year A, D. 1300. So we may say that Trivikrama flourished about, or before, the middle of the 13th century.
In some manuscripts of Trivikrams, va and ba are interchanged, and Lakshmidhara jastifies him by saying vabayor-abhedah. This fact, I think, is incompatible with the view that Trivikrama WAB # southerner, and creates a suspicion in me whether he might not be a northerner. But Mr. R. Narasimhachariar, of the Archeological Department, Mysore, says (in letter to my brother) : " Trivikrama appears to bave been a native of Southern India, judging from the names of his father (Mallinatba) and brother (Rama). He was most probably a Digambara, as he mentions Arbanandi as his guru. Arhanandi occurs in several inscriptions at Sravan Belgola, which is a celebrated Digambara place of pilgrimage." But I fear that the names Mallinâtha and Rama (or Soms) may not prove the author to be a southerner, for we hear of such names as Mallishens in the north as well; and if Trivikrams were a Digambars would be refer to Hemachandra as an Acharya, who was of the Svetambara seot? And it seems that there were more Arhanandins than one, for we hear of an Arbanandin in the 10th century A. D. (Ep. Ind., Vol. VII, pp. 177-192).
II.
Now let us consider the second work Prikrita-manidipa. In the following verse, which is the eleventh of the opening ones, the author Appayya Dikshita pretends to attribute the work to Chinabommabhupa.
anugrah&d=brahmana-pungavånam-avdptavidyas-chinabommabhúvah karolymamum prdkrita-ratnadipam mand-Anila-spanda-mibhairmpachobhih 11
