Parshvabhyuday

Author(s): Jinsenacharya, M G Kothari
Publisher: Gulabchand Hirachand Doshi

Page 15

(10)
the first tells us that when 461 years had elapsed after Mavāvira Jina had attained salvation, a saka king had been born. We know that between the era of the Viranirvāṇa and the era of king Vikrama, there is a difference of 470 years. I think this Gāthā refers to king Vikrama. If what I think is correct the word proterant may be taken as referring to king Vikrama. From this it can be inferred that king Vikrama also was called sakarāja in the days of Acārya Yativrsabha. The second Gāthā refers to king śālivāhana for the difference between the Viranirvāṇa Samvat and śālivāhana śaka Samvat is of 605 years and this Gāthā tells us that after 605 years had elapsed after Lord Mahāvıra had attained salvation a Saka king had been born. From this it can be inferred that in the days when Ācārya Yativịşabha was alive king Vikrama as well as king salivāhana was called śaka-king, for each one of them had made an epoch.
There was a dispute on the point of the date of Ācārya Akālamka long since. The word 77, used in conjunction with the word fan in the stanza
विक्रमार्कशकाब्दीयशतसप्तप्रमाजुषि ।
FT-544549farat ala atat a Hali was the point on which hot discussions took place. The compound विक्रमार्कशकाब्दीयशतसप्तप्रमाजुषि clearly states that the year 700 is of the Vikrama era. Here also the word 7% is used in conjunction with the word fazar and it refers to the year of the Vikrama era and not io that of the sālivāhana era. Some scholars were bent upon considering the year to be of the śālivāhana era. After some time when a reference to Siddhiviniscaya was found in Nandisutra-curņi written by śri Jinadāsagaại Mahattar, a learned scholar, the debate was calmed down. This Cūrņi was written in the year 598 of the śālivāhana era. i. e. in the year 733 of the Vikrama era. The date of of this Cūrņi was fixed by Muni Jinavijayaji with the help of a palm-leaf manuscript of the same work. As the Carpi was com