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108
KUVALAYAMĀLĀ
with Avanti, the name of the ruler of which is not obviously mentioned by Jinasena. Vatsarāja is ruling over or in the West. Uddyotana does not clearly specify that Vatsarāja ruled at Jalor; and it is not unlikely if he ruled at Bhilmāl, the traditional capital of the Gurjaras. Had Vatsarāja been the ruler of Avanti, Uddyotana would not have depicted (in the Kuvalayamālā) a Mālava prince brought as a captive and put in a humiliating condition. If any further inference is justified, Uddyotana indicates that the ruler of Avanti (or Mālava)might not have been on good terms with Vatsarāja in whose kingdom Jalor was included.
While mentioning his parentage, Uddyotana only specifies that he hails from a Ksatriya family and nothing about his lunar lineage. But when he describes himself as an Acārya, he mentions that he was an avayava or member of the Candrakula. The Ms. P describes Uddyotana as svetapața-nātha-muni; so Candrakula is the name of the Gaccha of which a number of authors are known from the 10th century onwards. Some of them have later changed over to Rāja-, Kharatara-, Khandilla-gaccha etc. This Kula seems to have split into other branches like Brhad-, Paurnimika-gaccha etc.
Uddyotana specifies the Saka year in which he completed the Kuvalayamālā; and as worked by H. JACOBI (see Notes on 283.6) it corresponds to March 21, 779 A.D. Jinasena writing at Vardhamāna(pura) also uses Saka era, 705; and Harisena who composed his Brhat-Kathākosa (931-2 A.D.) at the same place gives both the Saka (853) and Vikrama (989) eras.
After knowing so much from Uddyotana about himself and after critically scrutinising these details, it is interesting to see what Prabhācandra" says about him in his Prabhāvaka-carita (1277 A.D.) while writing the biography of Siddharși (906 A.D.):
स चोपदेशमालाया वृत्तिं बालावबोधिनीम् । विदधेऽवहितप्रज्ञः सर्वज्ञ इव गीर्भरैः ॥८८॥ सूरिर्दाक्षिण्यचन्द्राख्यो. गुरुभ्रातास्ति तस्य सः । कथां कुवलयमालां चक शृङ्गारनिर्भराम् ॥ ८९ ।। किंचित् सिद्धकृतग्रन्थसोत्प्रासः सोऽवदत् तदा । लिखितः किं नवो ग्रन्थस्तदवस्थागमाक्षरैः ॥ ९० शास्त्रं श्रीसमरादित्यचरितं कीर्त्यते भुवि । यद्रसोर्मिप्लता जीवाः क्षुत्तडाद्यं न जानते ॥९१ ॥ अर्थोत्पत्तिरसाधिक्यसारा किंचित्कथापि मे । अहो ते लेखकस्येव ग्रन्थः पुस्तकपूरणः ॥ ९२॥ अथ सिद्धकविः प्राह मनोदूनोऽपि नो खरम् । वयोऽतिक्रान्तपाठानामीदृशी कविता भवेत् ॥ ९३ ॥ का स्पर्धा समरादित्यकवित्वे पूर्वसूरिणा । खद्योतस्येव सूर्येण मादृग्मन्दमतेरिह ॥ ९४ ॥ इत्थमुत्तेजितस्वान्तस्तेनासौ निर्ममे बुधः । अज्ञदुर्बोधसंबन्धां प्रस्तावाष्टकसंभृताम् ॥ ९५ ॥ रम्यामुपमितिभवप्रपञ्चाख्यां महाकथाम् । सुबोधकवितां विद्वदुत्तमाङ्गविधूननीम् ॥९६ ॥ ग्रन्थं व्याख्यानयोग्यं यदेनं चक्रे शमाश्रयम् । अतः प्रभृति संघोऽस्य व्याख्यातृबिरुदं ददौ ॥ ९७ ॥
1 Though this is accepted, Dr. H. L. JAIN's suggestion that Vinītā - mod. Bink in the old Sonapur State is contradicted by Uddyotana himself for whom Vinitā is Ayodhyā. See Kuvalayamālā 8.27, 180.18, 156.26, 177.7, etc.
2 M. D. DESAI: Jaina Sahityano Itihāsa (in Gujarati), Bombay 1933, pp. 192, 207, 236, 238,-9, 275, 340, etc.
Even though H. JACOBI had worked out the details about this date, some have expressed doubt about its correctness, of course, without offering any evidence to substantiate their view. Prof. HARIHARA BHATTA's further elucidation sought and given by Pt. SUKHALALAJI in his Samadarśī Ācārya Haribhadra (Hindi ed., Jodhpur 1963), pp. 8 ff. should set at rest all such doubts in this connection.
4 Prabhāvakacarita of Prabhācandra, pp. 123-4, ed. JINA VIJAYA MUNI, Singhi Jainą Series, Ahmedabad-Calcutta 1940.
g any eviden by Pt. SUKHAL Est all such
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