________________
84
(5) Anuyogasūtratikā, Peterson, Third Report, App. I, pp. 36-37, Weber, Katalog, vol. II, 2nd section, p. 694.
(6) S'isyahită vrttih, a Sanskrit Commentary on Jinabhadra's Bhaaya to the Avas' yasūtra, Weber, loc. cit., p. 787.
It is to be noted that the Jainas themselves do not attribute the above-named works to the Guru of Kumärapāla, and that they therefore know quite well of the existence of two contemporaries of the same name. That Hemacandra, the pupil of Abhayadeva, went to Siddharāja's court, is mentioned by Devaprabha in verse 3 of the Pras'asti to his Pāndavacaritas Peterson, Third Report, App. I, p. 133 ), where we read: "On his (Abhayadeva's ) seat there appeared the celebrated Hemasūri, a moon amongst the best, whose speech-nectar the illustrious king Siddharija drank." Between Devaprabha and Hemacandra there were, as the Prasasti further tells us, three generations of teachers, and Devaprabha therefore probably had lived in the 13th century. A more distant member of the same school is Rājas'ekhara, author of the Prabandhakosa, who wrote at about the end of the 14th century (see above Note 3). In the Pras'asti to his Commentary to Sridhara's Nyāyakandali, Peterson, Third Report, App. I, p. 274, he describes Hemacandra, Abhayadeva's pupil, as follows:
(8) "Endowed with many virtues was the Sūri, named Sri Hemacandra, author of one hundred thousand S'lokas, who won fame for the Nirgranthas."
(9) "He awakened Siddha, the husband of the earth, and caused by him) all the temples of his own and of other kingdoms to be adorned with flagstaffs and golden knobs."
(10) "In consequence of his teaching, Prince Siddha had the command engraved, on copperplates, that all creatures were to be spared during eighty days in each year."
54. Peterson, Third Report, App. I, p. 95, verse 9 of the Pras'asti of the Amamasvāmicarita. The author, Muniratna, wrote his work in V. S. 1252 and was a pupil of Samudraghosa.
55. The forefathers of Kumārapāla are mentioned by Hemacandra in the Duyās'raya, Indian Antiquary, loc. cit., pp. 232, 235, 267, and we read in the first passage that Ksemarāja renounced the throne voluntarily, as he cherished ascetic tendencies. The Prabhāvakacaritra XXII, 354-355 gives a part of the genealogical table which agrees with that of the Duyūs raya. We read there :
इतः श्रीकर्णभूपालब[]धुः क्षेक्षित्रशिरोमणिः । देवप्रसाद इत्यासीत् प्रासाद इव सम्पदाम् ॥ ३५४ ॥ ag:(a:] [ft]Ayat[:] [a]ga: 1
कुमारपालस्तत्पुत्रो राज्यलक्षणलक्षितः ॥ ३५५ ॥ Merutunga, Prabandhacintūmani, p. 191, diverges, as he gives the following order: 1) Bhima I, (2) Haripāla, (3) Tribhuvanapăla, (4) Kumārapāla. It is only in his work that one finds the report that Kuinārpāla's ancestor was the son of a courtesan named Cauladevi. In spite of the fact that this statement originates with a later source, it may nevertheless be correct, as it explains in a simple manner the aversion of Jayasimha towards Kumārapāla. If Hemacandra says nothing about it, this has not much significance, as he could not reproach his patron with his illegitimate descent. Jinamandana, Kumārapālacarita p. 8, says that Bhīma's first wife (urdaha ) Cakuladevi was the mother of Ksemarāja, and that the latter renounced the throne for love of his younger brother. He gives the genealogical table, p. 43, exactly the same as Hemacandra, and he adds that Kumarapala's mother was a Kās'miri princess (Kās'miradevī). The latter is more probable than the assumption of an anonymous historical fragment (Bhāndārkar, Report etc. 188314, No. 11 ) that she was the sister of Jayasimha-Siddharāja. A marriage of this nature within the same family is not allowed with Rājputs, and does not occur. Jayashimha's enmity towards Kumărapāla gives Jinamandana, p. 58, reason to assert that the king had hoped still to obtain a son through S'iva's grace after having cleared Kumāra pala out of the way. Hemacandra, probably because he wrote as a court-poet, makes no mention of
patacomnice, as he coul, towards Kumit
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