Life of Hemchandracharya

Author(s): Manilal Patel
Publisher: Singhi Jain Shastra Shiksha Pith Mumbai

Page 86

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स्वर्गस्थाः पितरो वा[वी क्ष[क्ष्य ] दीक्षितं जिनदीक्षया ।
prefqui gi Ta[:] : daca far) महाभारतेप्यभाणि ।
तावद् भू[ भ्रमन्ति संसारे पितरः पिण्डकाङ्गिणः ।
ya[ ] For fugiat at[ fà: ] yatawa di 9 1 इति श्रुत्वा प्रमुदितेन चाचिगेनोदयनमन्त्रिणा च प्रव्रज्यामहोत्सदः[वः] कारितः । सोमदेवमुनि म दत्तं क्वचित् सोमचन्द्रमुनिरिति वा । श्रीविक्रमात् ११४५ श्रीहेमसूरीआं[ णां ] जन्म । ११५४ दीक्षा च ।।
In the last part of the narrative the text in the MS. is in great disorder, because the injudicious copyist inserted in the wrong order the suplements which stood in the margin of the original. At the end of the work, p. 283, the dates of the chief events in Hemacandra's life are given once again. Thero we read, as at the end of the Prabhcvakacaritra:
संवत् ११४५ कार्तिक पूर्णिमानिशि जन्म श्री हेमसूरीणां ।
संवत् ११५० दीक्षा संवत् ११६६ सूरिपदं संवत् १२२९ स्वर्गः । Those data may be sufficient to justify the above-expressed judgment (p. 3) as regards Jinamandana, and to show that his Caritra is absolutely worthless as a source, except where he has mndo extracts from inaccessible works.
17. The above statements are based upon detailed investigations which I made in various localities in Western India in the years 1873-1879. First of all I heard in Rajputānā from a good source, that several Yatis whose acquaintance I made, and one of whom occupied an important position, owed their existence to the errors of Brahmin widows. Later, in 1877 this was confirmod to me by Yatis in Khoda, who quite frankly named the mothers of their Chellas and related through whom they had received them. . In 1873 in Nāmdol in Rājputānā I came to know of one case, in which a Yati had takon in an orphaned child at the time of the famine of 1868/69 and saved it from death by starvation. The boy who visited me with his Guru, was about eight years old at that time. Ho had already learnt parts of the Sūtras and Stotras, and recited the beginning of the Das'avaikälika Sūtra, and also the Bhaktāmara quite nicely. He had not yet had his first consecration. A case where a little Jain boy was given by his parents to a monk at the request of the latter as a pupil and with the intention of making him a Yati, came to my knowledge in 1875 or 1876 in Surat. On closer acquaintance, neither the Yatis nor the laymen in other towns also, denied that the manner of recruiting their religious orders was not carried on in accordance with the ideals of their sacred doctrine, and they confessed that, in the Duhşamāra or in the Kaliyuga they just helped themselves as best they could.
18. About the position of Karuāvati see K. Forbes Rās Mālā, pp. 79-80, especially Note 1. Udayana's immigration is related in the Prabandhacintamani, pp. 136-138 and in the Kumārapālacarita pp. 67-68. In the first-mentioned passage we read that Udā or Udayana came from Mārvād to Gujarāt to purchase melted butter. An omon induced him to settle in Karnavatī with his family. He acquired riches thoro, and when he was having the groundwork for a new house laid with tiles, he found a great treasure. In consequence thereof, he was known as "counsellor" Udayana, and became famous. He had a temple, tho Udayanavihāra, built in Karnāvati. By various wives he had four sons: Vāhadadeva [Vāgbhata ), Ambada [Amrabhata ), Bohada and Sollāka. The names of the last two vary in part in the various MSS. Jinamandana repeats Merutunga's statements, but adds that Udayana belonged to the Srimāli caste and was appointed as a Mentrin by Siddharăja in Stambhatirtha, aa: HOT स्तम्भतीर्थ मन्त्री कृतः.
19. Prabandhacintamani, p. 232, and above p. 46.
20. The accounts about Devacandra stand at the beginning of the Hemasűriprabandha. With the omission of the story of the conversion of Rānā Yas'obhadra, they read as follows: