________________
INTRODUCTION.
39
. The Brāhmins felt very jealous of the exalted position enjoyed by the Jaina Acārya at the royal Court., So, they deputed Rāmadāsa Mahārāja" to the presence of the Emperor. Rāmadāsa told the Emperor that the Sūri and his followers were non-believers in Vedas, non-worshippers of God, and that they could not bow even to him. On hearing this, the Sultān, his eyes ablaze with anger, called the Sūri, enumerated the imputations to him, and demanded an explanation. The Sūri replied calmly that they believed in every thing and that the Brāhmins had hurled those charges against him and his followers out of jealousy. The Emperor conveyed this explanation to Bhattācārya-, brāhmin Acārya-who told the Emperor that the Jaina Ācārya had said those things because he feared to incur the royal wrath, but that nothing of the kind was enjoined in his scriptures. Thereupon the Emperor asked the Saikh, who was standing near him, to find out the truth. The Saikh arranged a debate in the assembly-hall, and asked the Sūri to prove the truth of his assertions and to convince him and the Brāhmaṇas about them (Details about the discussion are given in verses 27 to 41 ). In brief, the Sūri explained that the whole world was subject to the inexorable law of Karma, and that those who attained omniscience and final beatitude were not subjected to physical embodiment. He further said that the idea of God as expounded in Saṁkhya was the same. Bhattācārya and his band felt trounced, and the Saikh fully convinced and highly impressed, approached the Emperor and told him that the explanation of the Jaina Acārya was quite satisfactory and in complete harmony with what was stated in his scriptures. Then the Sari was taken to his upcraya in a large procession and his fame was greatly enhanced (47).
iscience and
of God as chaikh fully
54 Rāmadāsa. He belonged to a Rajput clan of Kaccha vähas descendants of Mānasiinha a king
of Jaipur. His father's name was Udayarāja. He was a sun-worshipper and served Akbar. H. was a loarned inan, patronisod Brāhmins and composed a Sanskrit commentary on Setubandha Kavya entitled Räma-Setupradipa' in S. Y. 1652 Bhadrapada Sukla 5th Thursday (Published by Nirnaya Sāgara Press). Chaturthi Rājatarangini (edition of 1835 published by R. A. Society) says at p. 119 in the verse 750 'Akbar's army entered Käs'mira on Sunday Kartika Śukla 2nd, Saka year 1508':
शाके प्रयातेऽष्ट ख पंच चन्द्र, संख्ये द्वितीयादिषु कात्तिकस्य । शुक्रेऽथ पक्षे रविवासरे च, सैन्यप्रवेशो नगरे बभूव ।। ७५० ॥ Ramadāsa accompanied him and is there stated to be a patron of Brāhmins who were presented with gifts by Akbarat his instance :
ज्यल्लादीन-भूपाल-नित्यसेवनतत्परः । बभूव रामदासाख्यो विप्राणामुपकारकः॥ तादृशान् ब्राह्मणान् दृष्ट्वा रामदासो महायशाः । विस्तीर्णस्वर्णदुब्बों बभी कर्ण इवापरः ॥ यद्वर्षणैरमृतमेप ददाति मेघस्तद्गजितेन सविकत्थत एतदेव । दानं सदैव ददतो न बभूव तस्य श्रीरामदास नृपतेर्हृदयेऽभिमानः ।। अन्ये पुरपि सर्वे ते प्रहलाद निर्मलादयः। सम्मानितनरेन्द्रेण वचसामृतवर्षिणा ॥ श्रीमान् जयल्लादीनोऽपि रामदास निवेदितान् । विप्रान्निवापयामास चकोरानिव चन्द्रमाः॥ ८०४।। In Aine Akbari Vol. 1 p. 438, he is described as "Rāmadāsa the Kachwahat-"His father was & poor man and lived at Luni (or Baunti near Ranthambhor). Ramdass was recommended to Akbar by his former master Rai Sal Darbari. He was appointed & Naib of Todarmal in the financial department. He amassed a fortune and though he had a palaco in Agrah near Hatiapul, he lived in the guard-house, always watching with his 200 Rajputs, spear in hand'. Jahangir in the 6th year sent him to Gujarat and the Deocan and gave him the title of Rajah and a flag, Ranthambhor being assigned to him as jagir. It seems that he received the title "Rajah Karan". He was a liberal man and gavo rich presents to josters
and singers". 55 Vide " Vijaya-Pras'asti-Kavya", Chapter XII.
