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natural to surmise that after having come to throne, he devoted the first five or seven years of his reign to the task of establishing a strong government and securing internal political stability. Only after having accomplished this task, he might have attacked his enemies to subdue or destroy them. The Dvyāśrayakāvya, the inscriptions and the historical works about Kumārapāla clearly mention the three battles Kumārapāla faught and won - (1) the Conquest of the Lord of Śākambhari, (2) the Conquest of the Lord of Candrāvati and (3) the Conquest and Destruction of Mallikārjuna, the Lord of Konkaņadeśa.
Out of these three conquests the exact year of the one could be inferred from the inscriptions. Tae Inscription of Samiddheśvara Temple at Cittaur in Udayapura State bears the year 1207 V. S. (i. e. 1150 A. D.). The content of the inscription clearly suggests that in that very year Kumārapāla, after having conquered the Lord of Sākambhari, came there to worship the god. Again, the Inscription bearing the year 1213 V. S. (i.e. 1156 A. D.), found at Nāļolagrāma in Jodhpur state clearly states that Kumārapāla has conquered the king of Sākambhari. From all this we can definitely conclude that this was the first conquest and that it took place in the beginning of the 13th cent of V. E. Historians put the conquest of Mallikārjuna somewhere in between [160-1170 A. D. (i. e. 1217-1227 V. S.). And it is certain that the conquest of the Lord of Candravati took place in between these two conquests. So, it is established beyond doubt that Kumārāpäla conquered his three great enemies in the first half of the 13th cent. of V. E.
The illustration, viz. 'adahat arātin Kumārapălah' has reference to these three conquests. That Malayagiri was a witness to these three conquests is suggested by the usage of Imperfect past tense (hyastana). This allows us to infer that Malayagiri possibly composed his Sabdãnuśāsana in the first half of the 13th cent. of V. E. (to be more exact, in 1227 V. S.).
The name "Malayagiri' ends with giri'. And this is rare in the Sramana tradition. In the entire history of the Jaina tradition we know only one instance of a monk having a name ending with giri' and that instance is of Aryagiri. But it is to be borne in mind that even this Āryagiri was a vedic Brahmin before he became a Jaina monk. Thus the name Malayagiri' too suggests that he might have been a Brahmin before he became a Jaina monk. In the Vedic tradition, sanyasins - and not grhasthas - bear names ending with, giri, puri, bhārati. From this we can legitimately deduce that, like Āc. Haribhadra, Malayagiri too might have first become a sanyāsin and then a Jaina monk.
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