Indian Antiquary Vol 41

Author(s): Richard Carnac Temple, Devadatta Ramkrishna Bhandarkar
Publisher: Swati Publications

Page 12

THE INDIAN ANTIQUARY
(JANUARY, 1912.
Mandalik got this from salladihafa by Ramakțishņa. So Govinda-Bhatta, belonging to the Gadhi or Visvamitra Gotra and a Rigvedi Brahman studying Abvalâyana Sakhi, was a Pandit well known in Southern India, but his fame did not spread in the North. We also note from Narayana's commentary on Vsittaratnakara written in A.D. 1545 that Govinda's father was Angadeva-Bhatta and his father Nâgapaśa, Govinda flourished about the middle of the 15th century when the Bahmanis were fighting hard with the Hindu empire of Vidyanagara (Vijayanagar).
But his son Râmesvara flourished in troubled times. The Bahmani empire came to an end and was parcelled into five different sultanates during the eighties of the century. Rameávåra was a young man then, just finishing his education. The second leaf of the Gadhivamiánucharita opens with a panegyric on Ramešvara Bhaita. He was handsome in appearance, bold in speech, patient, pious, charitable, affable, and very learned. He was strong in Mimamsa, in Grammar, in Logic, and in Philosophy. He wrote a poem entitled R&makutúhala in order to eclipse the fame of Sriharsha's Naishadha. The book has not yet been found. Aufrecht does not speak of any other work by Ramešvara. Bat Rîmesvara had a number of very distinguished pupils of whom I will speak later on. He seems to have written other works as hinted in an obalare passage in Gádhiramátnúcharita after speaking of Rámakuthala. The passage is given in exactly this form in my manuscript :
तात्पर्यस्य च दर्शनं निशिखिलवियाना यहालोकने मौले: तु कसः क्रियास्कील मुराचार्योऽपि चांदोलनं ॥१४॥
A great opportunity presented itself to Rameśvara in early life, of teaching the various Sástras. There was in bis ncighbourhood a learned Sasnyási who taught many papils. His name was Sri-Krishnasrama. But he was raised to the dignity of the mahant or the head of the inonastic establishment to which he belonged. His multifarious duties now interfered with the study of his pupils, and they flockel to Râmeśvara for their education, at Pratishthana or Paithan on the Godavari. Ritaeśvara's College on the sacred river, the poet says, looked like a camp of Råma; for the poet tbroughout speaks of Rames vara as an incarnation of Rama. Ramešvara was very strict in his observances of caste rales. He introduced the Ramamantra in Brahmanic worship. His influence increased in the country and the Sultan of the newly formed Nizam Shahi Dominions was anxious to secure him to his side by granting him rights, privileges, and other favours.
Learned Panlits always claimed the power of working miracles, and the claim was accepted net only by Hindus but often also by Muhammadans. Záfar Malik was at this time an influential officer in the Almednagar State, and his influence was the greatest in the district of Pratishthina. One of his youthful sons was suddenly smitten with leprosy. Medical aid of all sorts was invoked, but was of no avail. The young man was serioasly thinking of committing suicide by a fall from a height when some one advised him to take the broken victuals of Ramešvara. Râmesvara was at first very unwilling to offer him such things without a command from the High ; but that command soon came in the form of a dream. Ramesvara made the young Muhammadan observe Hindu regulations and gave bim what was considered a medicine. The young man recovered and the fame of Rimesvara was at its height. Nizam Shah wrote under his golden seal a letter to Ramnesvara, inviting him to court. The messenger arrived at Pratishthana and Ramešvars though unwilling, at last consented to go. But the result of the interview is not given. But the fact that he did go appears from a description of his journey to Kolhapur in order to worship the great goddess Mahâ-Lakshmi. On his way he had a great adventure with the ghost of a learned Brahman, whom he subdued and who escorted him to Kolhapur, the condition being that Râmeśvara would burn a blanket belonging to the ghost and the ghost would become his son. The pilgrimage to Kolbâpar being over, Râmesvara journeyed to Vidyanagar, then under the role of the famous Krisbnarâga. Rimeśvara lived at the house of Krishna-Bhatta om tat sat, a class friend of his and a spiritual guide of the Raja. The Rajá hearing from all sides of the learning of Ramesvara was anxious to make