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Shri Mahavir Jain Aradhana Kendra
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Minaladevi also. She is described here as having surpassed in chastity such ancient ideals of chastity as Ahalya, Arundhati, Sati, Tara and Mandodari. We are reminded in this connection of the great historical dialectics between the Svetambar and the Digambara sects of the Jainas which took place in Siddharaja's court, the parties being Devasuri and Kumudacandra. In order to prove the theory that women also, on account of their chastity and virtues, are eligible for tinal beatitude, Devasuri, the Svetambara pontiff, put forth the living illustration of queen-mother Minajadevi, which fact supports the statement of the LPS. She is stated here to be the princess of Kanhaçã Jayakeśa', which is a fact, as this Jayakeśa was none other thana ya kesin I of the Kadamba dynasty of KannadaKarṇāṭaka-Goa, who is believed to have flourished during 1050
1080 A.D.
King Siddharāja Jayasimha is described here as Gājayavaihammie-hydayântasalya' or an arrow destroying the heart of Hammira, the master of Gajana' (6.10). This Hammira might either be the ruler of some such place as Gajapagaḍha or the king of Ghazni! In the previous prabandhu also we get a reference to 'Gajaṇādhipa Hammira' who is stated there to have undertaken an attack on Patana, when, however, Jagaddeva Paramar a secretiy crept into his camp along with sixteen companions, surrendered him, took away his chief royal elephant and finally brought about a truce between him aud Siddharāja (p. 2). Both these references appear to be concerning one and the same incident and the problem of Hammira's historicity is discussed by us there with the conclusion that he must have been a Muslim king of Sindhu.
Now let us turn to the main theme of this prabandha. The twenty-third verse of Canto II of Somesvara's Kirtikaumudi specifically states that the king of Mahobaka paid a tribute to Siddharaja under the pretext of treating him as a guest:
Acharya Shri Kailassagarsuri Gyanmandir
धारांसप्रसन यस्य सानिध्यशङ्कितः ।
मोती ॥"
In all the prabandhas dealing with the story of Madanabhrama or Madanabrahman or Madanavarman we have noticed that Siddharaja receives this thing or that from him. All the same it must also be noted that in all these descriptions we do feel a constant impress
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