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Prabhācandra [Epigraphia Carnatika, volume II. Inscription nos. 73, 444, 445, 457]. Some of these renowned friars were contemporaries of Bālacandra who had Nayakīrti and his pupil Sāgaranandi as his spiritual masters.
Interestingly, authentic sources are extant which provide information to reconstruct the life of Bālacandra who stands tall like Gommatasvāmi amongst Kannada commentators. He was lucky to study with and get proper guidance from eminent saint-scholars of his times. Bālacandra's decision to write commentaries was indeed a wise one, because by the time he appeared on the literary stage, Kannada language had witnessed remarkable epics and excellent classics. Though Kannada opened its literary chapter with commentaries in the late sixth and early seventh centuries, subsequent centuries saw an effiorescence of poetry. Even Nāgavarma (1047) who enriched Šāstraliterature, did not select Prakrit works. With this background, Bālacandra must have contemplated the need for commentarier for basic Prakrit works. Thus he made an historical decision to shift his talents to focus on bringing back Prakrit basic texts to the central stage.
Bālacandramuni stayed at Śravaṇabeļagoļa from where he inspired many to promote Jinavaņi. He figures in many contemporary records and is referred by various aliases such as Bālacandra, Ādhyātmi, munīndra and Bālacandradeva. In one of the inscriptions he is praised as Cāritra Cakreśwara and this- epithet reflects the venerable status that he enjoyed in his times.
His name and fame spread far and wide. Making pun of his name bāla-candra, 'waxing moon', he suggests with modesty that 'this bālacandra is like a moon to the Kuvalaya flower, the bhavyas'. It is well-known that the Kuvalaya or the blue water lilly flowers blossom in the water when the moon appears on the sky. In fact Bālacandra had left his imprints on his contemporary society. The title Traividyadeva or sidhānti
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