- Candeśvara
Candesvara is the most prominent figure among Maithila nibandhakāras on Dharmaśāstra. He compiled an extensive digest called Smstiratnākara or simply Ratnākara. This digest was divided into seven sections viz, on kṛtya, dāna, vyavahāra, śuddhi, pūjā, vivāda and grhastha. 1143 Out of these the Vivāda ratnākara dealing with dāyabhāga and the other titles of law (vyavahārapadas ) has been printed in the B. I. Series and has been translated into English by Mr. G. C. Sarkar and by Mr. Justice Digambara Chatterjee. The Vivādaratnākara of Candesvara and the Vivādacintamani of Vacaspati are of para
1142 शूद्रस्यापि वैश्वदेवबलिकर्मणी बोद्धव्ये । शाकलकल्पस्तु तस्य न सम्भवति वेद
मत्रान्तर्भावात् । शूद्रस्थानधिकारो वश्वदेवादाविति तु भ्रमः । दानं दद्याच्च शुद्रोपि पाकयज्ञैयजेत च । इति विष्णुपुराणवचनात् । भारतिः … नमस्कारेण पत्र यज्ञान हापयेत् । इति याज्ञवल्क्यवचनाच्च पञ्चयज्ञाधिकारस्य स्फुटमवगमादिति । gratuite 52. Tugega in safer , Vol. I. p. 24) accepts this view
of the Chapdogāhnika. 1143 श्रीकृत्यदानव्यवहारशुद्धि पूजा विवादेषु गृहस्थकृत्ये । रत्नाकरा धर्मभुवो निबन्धाः
कृतास्तुलापूरुषदेन सप्त ।। verse towar ds the end of the विवादरत्नाकर। last verse of glatt ( D, C. Ms. No. 114 of 1884-86, where we have धर्मसु ये निबद्धाः कृताः श्रीचण्डीश्वरमत्रिणा ते).
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mount authority in matters of Hindu Law in Mithila (modern
Tirhut) so far as British Indian Courts are concerned.1144
The Kștya-ratnākara deals in 22 tarangas with the discussion of Dharma ( its real nature, its rewards, means of knowing it and the occasions for it), the various vratas and observances in the several months from Caitra, the observances in the inter calary month, various vratas on the several days of the week, the Sun’s passage into a new sign, eclipse on the new-moon day etc. This work is referred to in his Dānaratnakara, which in its turn is quoted in the Grhastha-ratnākara.1145 The work was printed in the Bibliotheca Indica Series in 1926. He belittles Kalpataru, Kamadhenu and Pārijāta. This was probably the first of the seven Ratnākaras, since it is mentioned first in the verse quoted below1148 and since it has a very large number of Introductory verses.
The Gshastha-ratnākara is a very extensive work in 68 tarangas on the duties of householders. The work was printed in the Bibliotheca Indica Series in 1928, while the first vol. of H. of Dh. was in the Press. It is a large work in 591 pages. It has only two Introductory verses, the last quarter of the 2nd saying that this Ratnākara is full of Mimāmsā. Verses (3-20) enume rate briefly the topics of the 68 tarangas (waves i. e, chapters ) of this (Ratnākara which word also means ‘sea’), which are :
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1145
1146
Vide 11 Moo. I. A. 139 at p. 174; I. L. R. 20 All, 267 (P. O.) at p. 290; I. L, R. 10 Cal. 392 at j». 399; I. L. R. 12 Cal. 348 at p. 351. अत्रोक्तमपि यद्दानं कृत्यरत्नाकरे पुनः । मासादिकृत्यसामस्त्यं गौरवात्तदुदीरितम् ॥ Intro, verse in 1971FT ( ), C. Ms. No, 114 of 1884-86); असत्प्रतिग्रहाश्चान्यसाभिर्दानरत्नाकरे देयादेयतरङ्गे प्रदर्शिताः । गृहस्थरत्नाकर folio 76 a The verses in the Kṛtyaratnākara 21 and 25 are fè : कचन परिसर कामधेनुं दधानः काप्यन्त:पारिजातं कचिदपि च दधद्दोषयादोविमुक्तः। श्रीमच्चण्डेश्वरेण श्रुतिनिगमविदा तन्यते तेन तद्वद् विष्णुव्यासादिवाक्यस्फुरदमृतमयः कत्यरत्नाकरोऽयम् ॥ यस्मिन्न किचिदपि शंसति कामधेनुर्यत्रैष्टमल्पमपि कल्पतरुन CI 7774911 79 HITT EITHÀa faraalit 249 etut: 11. The wards कल्पतरु. कामधनु and पारिजात are paronomastic i.e. they are Dames of specific literary works and have also other meanings. A similar verse occurs at the end of the Vivādaratnākara p. 670 ( vide note 893 above).
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what girls may be chosen or not chosen for marriage; examin ing the gunas ( qualities ) of the proposed bridegroom, proper order of choosing a girl from the several varṇas; the proper ages of girls and bridegrooms; order of persons entitled to give away a girl in marriage; when a girl can choose her own husband; different forms of marriage and their merits and demerits; passing over a wife by marrying another girl ; condemnation of a younger brother marrying before an elder one; setting up grhya fire and performing the worship of fire; worship of gods and officiating as a priest; āhnika ( daily observances from morning onwards such as acamana, brushing the teeth, morning bath, sandhyā observance, the five daily yajñas, honouring guests, rules about food to be taken or not to be taken; observances for women; the proper observances and acṭions for brāhmaṇas and for men of the three other varṇas; maintaining oneself in calamities; the observa nces of snātaka ; about Yama and Niyama; impurity on birth and death; what tends to the ruin of families; proper abode or house for a married man; what a house-holder should speak or not utter or what he should not look at: ahstaining from adultery; avoiding mixture of castes, paying off debts, listening to Mahābhārata &c., actions proper for Ksatriyas, Vaisyas and Śūdras; the obser vances of a snātuka; yama and niyama; sauca; the observances of brahmacarya; what ruins families; proper abode for a gshastha; what a gshastha should or should not speak, or should or should pot see; things not to be given to sudras; the avoidance of anger, adultery and intermixture of castes ( saskara); requiting of debts etc.
The Dānaratnākara contains 29 tarangas and deals with the following subjects :—meaning of dāna; what may or may not be gifted; fit objects of charity: the gifts called mahādānas; gifts of a thousand cows and heaps of corn; various gifts, such as those of food, books; gifts appropriate to certain months, nakṣatras and tithis; miscellaneous gifts; dedication of wells and tanks for public use; planting of trees.
The Vivādaratnākara is an extensive work (671 pages in print) in 100 tarungas on civil and criminal law and deals with the 18 titles of law such as dāyabhūga (on partition and inheri tance ), īnādāna ( recovery of debts ) and others. It formed the basis of the Vivādacandra of Misarumisra, the Vivada-cintamani
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of Vācaspati and the Dandaviveka of Vardhamāna. It is mentioned in his own Grhastharatnākara.‘147
The Vyavahāraratnākara deals with judicial procedure, such as the plaint, the reply, the burden of proof, means of proof, judgment etc. Vide Mitra’s Notices, vol. VI. p. 66, No. 2036.
The Suddhiratnākara is in 34 tarangas and deals with impurity on birth and death, persons who have to observe no āśauca, mean ing of sapinda, rites on death up to the end of the period of mourning, purifications of food and various substances. Vide Mitra’s Notices, vol. VII. p. 149, No. 2384 and I. O. Cat. p. 412, No. 1389.
For the Pājāratnākara, vide Mitra’s Notices, vol. III, p. 162, No. 2398.
It is desirable to mention in one place the references to the several Ratnakaras in Raghunandana’s Smrtitattva.
Kr̥tyaratnākara-(vol. I) Tithi 85, Jyotistattva 688, Mala 768, Gshastha-R. in vol. I, Tithi p.120, Prāyaścitta 509, 520, (vol. II) Udvāha p. 146; Dāna-R. - by Raghuo, vol. I in Prāyaścitta p. 478, Jyotistattva 689, ( vol. II, Vyavahāra, p, 214; Vivada-R, in vol. II, Udvāha p. 39, Suddhi p. 236; Pujāratnākara in (vol. I) Tithi 102, 129, Åhnika 397; ( vol. II ), Matha pp. 627, 631; Suddhi ratnākara; (vol. I) Mala p. 795, ( vol. II) Suddhi p. 301.
Besides this digest Candeśvara compiled several other works.
Kṛtyacintāmaṇi is one of such works. It is a question when it was composed. In his Gșhastharatnakara he says that certain architectural and decorative constructions called Srivksa, Vardha māna and Nandyāvarta have been spoken of by him in the Kr̥tyacintāmaṇi. 1148 But the Kr̥tyacintāmaṇi says that he has already composed the seven ratnakaras1149
1147 इत्यादीनि चान्यानि पुत्रदेशे विवादरत्नाकर एवास्माभिर्वर्णितानीति । गृहस्थरत्नाकर
folio 133 h. 1148 श्रीवृक्षवर्धमाननन्द्यावर्ताः प्रासादविशेषाः सुवर्णदार्वादिनिर्मिताः कृत्यचिन्तामणावस्मा
THE TIT: 1 folio 113a of D. C. Als. No. 44 of 1883-81. It should be noted that in the printed Grha-tha-ratlakara the words quuted art sta … Farhat: TTGIHN#STT Fullfa: TTE
ACT: I pp. 5.50-1; so it is likely that some scribe wrote ato
चिन्तामणावुक्ताः’ 1149 3157814fabaigti 79 IFAT FATETIETET Intro, verse 12 of -
faramafor (I. O. Cat. p. 511, No. 1261 ).
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The Kștyacintamani is divided into sections called prakāśas. It deals with astronomical matters in relation to the performance of several religious ceremonies and samskāras, such as tārāśuddhi, the intercalary month, garbhādhāna, simantonnayana, birth of a child on the Mula nakṣatra, the rites on the 6th day after birth, nānakarana, the movements of Saturn, Sun’s passage from one sign into another, the results of eclipses etc. The Kr̥tyacintāmṇi expressly states that it was composed after all the seven Ratnakaras. The Kstyacintāmaṇi is frequently quoted by Raghu nandana; vide (vol. I) Tithi pp. 21, 36, 44; Sraddhah 282, Jyotistattva pp. 583, 554, 606, Samskāra 920; ( vol. II) Kr̥tya pp. 426, 473, Mala p. 616.
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Another work of Candesvara, the Rajapitiratnakara, was published at Patna (1924 ) by Mr. K. P. Jayasval with a learned introduction dealing with the personal history of Candeśvara, his relations with the Maithila kings and the mediaeval Indian litera ture on politics. It appears that Candeśvara did not contemplate the writing of a work on politics when he compiled his great digest. He wrote the work at the command of the king Bhavesa or ( Bhaveśvara ) of Mithilā.1158 The work contains 16 tarangas ( waves, i. e. chapters ) on the following subjects :- definition of a king, different grades of kings, the eighteen vices or calamities for kings, duties of kings; the characteristics and duties of amatyas (councillors ); the characteristics of purohita; the characteristics and duties of a prādvivāka (Judge); the members of the ball of justice ( sabhyas), their number and qualifications; concerning forts; the time and place and accessories of the settlement of royal policy; concerning the state treasury; the army; the com mander-in-chief and the discipline of the army; ambassadors, allies, and spies; the general obligations of kings, conflict of Dharmaśāstra and Arthasastra, the six gunas-saindhi etc., the mandala of kings; the king’s power of punishment; abdication by king, the heir-apparent, impartibility of the kingdom; the eldest son’s right to succeed, the seven constituent elements of the state; obligation towards the poor, the helpless etc.; the coronation of the heir-apparent or his investiture.
1150 राज्ञा भवेशेनाज्ञप्तो राजनीतिनिबन्धकम् । तनोति मन्त्रिणामार्यः श्रीमान् चण्डेश्वरः
at 11 2nd intro, verse Taalfaro.
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There are two more works composed by Candeśvara viz., the Dānavākyāvali and the Śivavākyāvali. Vide I. O. Cat. p. 1409, No. 3724 for the latter and Hāraprasad Shastri’s Cat. ( 1925) vol. III No. 2393 pp. 465-66 for the Dānavākyāvali. Raghunandana quotes Dānavākyāvali in (vol. II ) Udvāha p. 138 ( which is most probably this work of Candeśvara).
Candesvara names in his works, particularly in the Kr̥tyarat nakara and the Vivādaratnākara, a host of writers and works. In his great digest he drew largely upon five predecessors and incorporated often without acknowledgment much or almost all that was valuable in them. These five predecessors were the Kamadhenu, the Kalpataru, the Pārijāta, the Prakāśa (i. e. Smsti mahārnava) and Halāyudha, all of which he quotes scores of of times. At the end of the Vivādaratnākara he boasts that what. ever is of the essence in the above five works and even more is comprehended in his single work the Ratnākara,1151 Dr. Jayasval rightly points out (in Intro. to Rājanitiratnākara p. p.) From Lakṣmidhara’s Kalpataru on Vyavahāra Candeśvara borrows into his Vivādaratnākara practically the whole book’. The boastful references to bimself and highly slighiing remarks about Kāma dhenu, Kalpataru and other works which occur in his works are felt by modern readers as very objectionable and offensive, since he appropriates without express acknowledgement the valuable parts of such works as the Kamadhenu, Kalpataru and others.
In several papers Mr. (now Dr.) Bhabatosh Bhattacharya attempts to show Candeśvara’s indebtedness to others (vide the following) and also offers some other matters about Candesvara and others : (1) Candesvara’s indebtedness to Ballalasena’ in 1. C. vol. XI pp. 141-44; (2) Candesvara’s indebtedness to Śridatta in N. I. A. (Poona Vol. V No. 2 pp. 36-38 ); (3) The Danasāgara and Danaratnākara’ in the Proceedings of the 15th All-India Oriental Conference (Bombay) pp. 281-83; (4) Supplementary portion of Gșhastharatnākara in I. C. vol. XIII pp. 79-84; (5) Candeśvara’s own account of himself
1151 EYE# TIP AŚ T 9114441 FÊT I FATTHAT 747
दृधाति रत्नाकर एक एव । यं कामधेनुरनुयाति सकल्पवृक्षो (क्षा ?) यं सेवते निजफलाय स पारिजातः । त वैरिगाभिदनुच्चसहस्रदष्टिं चण्डेश्वरं तुलयितुं कतमे yard 11( Vide notes 810 and 893 for these two verses ).
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and his patron Harisimhadeva inthe Proceedings of All-India Oriental Conference at Tirupati (1940) pp. 171-175. I have to protest against a careless remark of the writer on p. 171 ‘Though the Gshastharatpakara of Candeśvara was published in 1928 he has not utilized the printed edition, but consulted the incomplete Deccan College Ms. of the same, which has only folios 30, 72–113 and has thus failed to supply the additional information contained in its Introductory verses’.
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Here the writer has done an injustice to me. The first volume of the History of Dharmaśāstra’ was published at Poona by the Bhandarkar Oriental Research Institute in August 1930. It contains 760 pages, the first 466 pages being more important than the rest; the remaining pages contain long lists of the works and authors on Dharmaśāstra. In the first part of 1926 was published by the same Institute the Vyavahāramayukha edited by me (text and exhaustive notes ). That is, the work of writing and seeing through the press the first volume of the H. of Dh. was at the most spread over about four years and a half from 1926. Candeśvara’s career and works are dealt with in pp. 366-372. The pages must have been written in the last months of 1927 or the first part of 1928. The press was in Poona and I, who examined three proofs of each form, was in Bombay and this took time. There are several fallacies in Mr. Bhattacharya’s remarks. A work in Sans krit published in Calcutta in 1928 may not be known at all elsewhere for years, unless the publisher sends of his own accord copies or advertisements to different parts of India or unless writers cr libraries and learned societies in other provinces place general orders with publishers in Calcutta to send books pub lished by them. The only Library in Bombay in those days that contained a large number of Sanskrit Mss, or printed Sanskrit works was that of the Asiatic Society; but even that Society had and has limited resources, as it was and is a general library and hardly ever placed general orders for Sanskrit works with publishers in other and distant parts of India. There are thou sands of authors and works in Sanskrit on Dharmaśāstra ( as pp. 507-760 of the first volume will indicate). I selected only 113 out of them for treatment in 466 pages and relied on printed works and Mss. available chiefly in Bombay and Poona. I nowhere promised that I would scour all Sanskrit Mss, or printed works in
B. D,–97
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the whole of India and elsewhere. In this particular instance there is nothing to show that the work was even printed when I wrote the pages on Candeśvara or sent them to the Press in Poona.
Among the authors and works mentioned in his seven ratna karas, those mentioned below deserve to be noted.1153 In I. L. R. 12 Cal. 348 (at p. 356) the learned judges appear to hold that the Pārijāta mentioned in the Vivadacintamani is the Madanapārijata. But this is obviously a mistake (vide pp.655-56 above on Parijata), Besides these in his Rajapitiratnākara he names Kāmandaka, Kullūkabhatta, Pallava and Pallavakāra, Srikara. What is printed as Natasutra in the Vivadaratnakara (p. 477) is really Lata (i.e. Lātyāyana Srautasūtra). Candeśvara mentions many vernacular words (e. g. Krityaratnakara pp. 109, 111, 306, 338, 443).
We learn a great deal about the family and personal history of Candeśvara from his works. The Vivādaratnākara in the intro duction and in the colophon tells us that Candeśvara was a mantrin (a minister ), was entrusted with the office of minister for peace and war, that he conquered Nepal and weighed himself against gold on the banks of the Vagvati in sake 1236 (1314 A. D.).1153 There are more or less similar colophons at the end of
1152 असहाय, उदयकर ( commentator of मनु, vide विवादरत्ना० pp. 453,
560, 590 ), कल्पतरु, कामधेनु, कृत्यसमुच्चय, गोपाल, ग्रहेश्वरमिश्र (वि. र. p. 46), जिकनीयनिबन्ध, दानसागर (folio 15a दानर०), देवेश्वरधर्माधिकरणिक, पारिजात, प्रकाश, प्रतिमासंग्रह, भर्तृयज्ञ ( गृहस्थर० p. 471 on गौतमधर्मसूत्र), भाष्यकार ( of शङ्खलिखित), भागुरि (वि. र. p. 104), भूपाल, भूपालकृत्य समुच्चय, भूपालपद्धति, माधवस्वामी (गृहस्थर० 116 a), मिश्र ( वि.र. p. 595) मिताक्षरा, मुरारिराज, मेधातिथि, राजमार्तण्ड, लक्ष्मीधर, वर्षदीपिका, वसन्तराज, विश्वरूपाचार्य, व्रतसागर, श्रीदत्त, समयप्रदीप, सागर ( दानरत्नाकर 10 b), स्मृतिरत्नविवेक, स्मृतिमहार्णवप्रकाश, हरिहर, हलायुधनिवन्ध. The कृत्यसमु चय, भूपालपद्धति and भूपालकृत्यसमुच्चय seem to be the same work. The work called Pallava ( on Rajaniti) is frequently men tioned in the Rajanitiratnakara on pp. 35, 41, 52, 53, 72, 84
and Pallavakāra is mentinend on pp. 18, 79. 1153 श्रीचण्डेश्वरमन्त्रिमा मतिमतानेन प्रसन्नात्मना नेपालाखिलभूमिपालजयिना
धर्मेन्दुदुग्धाब्धिना । वाग्वत्याः सरितस्तटे सुरधुनीसाम्यं दधत्याः शुचौ मार्गे मासि यथोक्तपुण्यसमये दत्तस्तुलापूरुषः ।। 3rd Intro. verse; at the end we have रसगुणभुजचन्द्रः संमित शाकवर्षे सहसि धवलपक्षे वाग्वतीसिन्धुतीरे । अदित तुलितमुच्चैरान्मना स्वर्णराशिं निधिरखिलगुणानामुत्तम: सोमनाथः । इति सप्रक्रिय महासान्धिविग्रहिकठक्कुरमन्त्रिवर श्रीवीरेश्वरात्मजसप्रक्रियमहासान्धिविग्रहिकठक्कुर. श्रीचण्डेश्वरविरचिते विवादरत्नाकरः संपूर्णः ।91. Candesvara
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the Rajapitiratnakara and the other ratnākaras. The grand-father of Candesvara was Devāditya,1154 who was minister of Hara simbadeva of Tirhut and who belonged to the Kārṇāta family. Two families ruled over Mithila viz, the Kārṇāta dynasty from 1097 A. D. to 1324 A. D. followed by the Kāmeśvara dynasty. The first started with Nānyadeva and ended with Harisimha deva (vide JBORS vol. IX p. 300 ff. and vol. X. p. 37 and JBRS vol. 43 for 1957 pp. 1-6 by Dr. R. C. Majumdar and · Kārnāta rulers of Mithilā’ in the same volume pp. 61-63 by Mr. Kamal Narain Jha). Harisimhadeva had to retire before the Delhi Sultan Ghiasuddin Tughlak and established himself in Nepal which happened in December 1324 A. D, as the note from the Pañji historian of Mithilā (vide note 1161 below) shows and ruled there for several years.
The correct name of the king was Harisimhadeva, though the printed Kr̥tyaratnākara exhibits the name as Harasimhadeva (Intro. verse 4). It would be seen from the genealogy that Vidyāpati, famous for his padas in Maithili, was the son’s son of Jayadatta, a first paternal cousin of andesvara. Vidyāpati in his Purusaparikșā, 2nd tale (Subuddhakathā ) narrates the story of Harisiṁhadeva. There is great confusion about the birth-date of Vidyāpati, some saying, that he was born in 1340, while others hold that his birth was in 1380 A. D. or 1390 A. D. Most hold that he died in 1448 A. D. It is unnecessary to give more details about him here. Vide I. A. vol. 14 pp. 182–196 by Dr. Grierson, vol. 28 pp. 57–58; • Poems of Vidyāpati’ in Devanāgari by Khagendranath Mitra with a valuable Introduction of 132 pages, reviewed in J, G. J. R. I. Vol. X pp. 175–196. Dr. Jayakant Mishra’s History of Maithili Literature’ vol. I describes on pp. 130–196 the period 1350-1450 A. D. as the age of Vidyāpati Thakur. Besides his famous lyrical poems in Maithili some Sanskrit works are ascribed to him viz. Varṣakrtya (which Raghuo in Mala in vol. I p. 823 mentions as Vidyāpati’s ), Ganga vākyāvali (Raghu vol. I. pp. 39, 79 and 259 mentions a work of this name but its author is not named), Dānavākyāvali (vol. II
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Hifadtryffart 799412757: … Tengo fa fallegt HAFTETH: 11 2nd intro. verse to v arafu (I. O. Cat. p. 511, No. 1621 ); 3116T ETTHETI Taifaia:Safagfturi farfet
THE REST OF 54: I verse 4 of metara.
772
Udvaha 138, author not named), Durgābhaktitarangini (mentioned in vol. I Tithitattva pp. 81, 83, 96, no author named ), Śaivasarva svasāra, Vibhāgasāra, Gayāvākyāvali and four more (which have hardly any bearing on Dharmaśāstra ). Of these Gangavākyāvali, and Śaivasarvasvasāra are attributed to queen Viśvasadevi and Dānavākyāvali to queen Dhiramati. Vide new 1. A. vol. VII pp. 49–57 by G. C. Basu and Mr. Bhabatosh Bhattacharya’s paper in the Proceedings of All-India Oriental Conference at Benares (in 1943-44) vol. II. pp. 288-297. The grant of the village Bisapi to Vidyāpati (now held by scholars as spurious) is set out by Grierson on p. 191 of his paper in I. A. vol. 14 pp. 182-196 on * Vidyāpati and his Contemporaries and Grierson in I. A. vol. 28 pp. 57–58 states that the grant is dated in La. Sam. 292 i. e. 1400-1 A. D. i. e. he holds that La. Sam. started in 1109 A. D. (vide above p. 733 for La. Sam.) and he sets out the Kāmesvara dynasty as follows. Pañjikāras mention four rulers after Viśvāsadevi, but as Vidyāpati does not mention them they are omitted here.
KAMEŚVARA
Bhavasimha or Bhavesa
Bhogiśvara (died in La. Saṁ.
Ganesvara (d. in La. Sam. 252)
Devasinha died (in La. Sam.
L 293 ).
Kirtisimha (Kirtilatā was
Śivasimha (married several written by Vidyāpati in
times, one of the queens being his honour) = Queen
Lachima and he took additional Viśvāsadevi.
title of Rūpanārāyana, and founded a city called Śivasimha pura, also known as Gajaratha
pura. There is no unanimity about the chronology of the rulers of the Kārṇāta dynasty.
The last three of the Kārnāta Dynasty are stated to have been Rāmasimha, Saktisiṁha and Harisimha. But even bere there is a difficult problem. In the Inscription of Pratāpamalla (I. A. vol. IX pp. 184, 188, 189) a king named Bhūpālasimha is shown as liaving ruled between Saktisimha and Harisiṁha. The present author need not deal with that question here. We know from the Kṛtyaratnākaia (2nd Intro. verse quoted in note 1154 )
- Candeśvara
773
that Devāditya, the grand-father of Candesvara, was the chief minister of the king. After Devāditya his son Vireśvara became chief minister and Candeśvara, the eldest son of Vireśvara, held several offices such as chief justice, also minister for peace and war and chief minister ( vide note from Mitra’s Notices vol. VI p. 67). As Candeśvara weighed himself against precious metals in sake 1236 (1314 A. D.), it follows that he must have been for at least several years a favourite minister of the king Harisimbadeva, to whom the Pañji historians of Mithila assign a reign of 20 years i. e. Harisimhadeva began to rule about 1304 A. D. Harisimha deva, being defeated, went to Nepal and the Delhi emperor put in his place Kāmesvara Rajapandita.1155 One of the sons of Devāditya was Vireśvara who was also a minister for peace and war of the same king and is said to have made grants to learned Brāhmaṇas in Rāmapura (i. e. Simraon in Champaran District) and other cities (verse 10 of Kștyaratnākara). Mr. Jayasval points out in his introduction to the Rājaniti-ratnākara (i) that the correct name of the king was Harisiṁhadeva. Another son of Devāditya was Ganesvara who was younger than Vire svara and who was also a great minister and author of Suga tisopāna. A copy of this work bears the date La-sam (Laksmanasena era) 224 (i, e. 1343–44 A. D. ).1158 In the colophop of this work Devāditya is called ‘mabāmatta’ (mahāmātra ) and Ganesvara is styled mahārājādhirāja. In the Sraddhaviveka of Rudradhara the Sugatisopana is said to be the work of one who was pratihastaka (deputy) of Bhavaśarma 187 Candesvara was the son of Vireśvara and like his father and grandfather became minister of Harisjidhadeva. This must have happened about 1310 A. D., as he weighed himself in 1314 A. D. The Kștyaratnākara (verse 15) says that he touched the very idol of Pasupati in Nepal and worshipped it after conquering the country.
1155 Vide a learned paper by Dr. Radhakrishna Choudhary on
• Harisimūhadeva’ of Mitbilā in A BORI vol. XLII pp. 123–140 and Dr. Jayakanta Mishra’s ‘History of Maitbili Literature’ (Allahabad, 1919 Vol. I Appendix I) on the Kāmeśvara
dynasty beginning with Rāja-papdita Kāmeśvara Thakkura. 1156 Vide cat, of Nepal palm-leaf and paper mss. p. 132 (Hars
prasad Sastri). 1157 wafa p. 4 (Benares ed. of 1920 #aa) fa unahtar
भवशर्मप्रतिहस्तकग्रन्थे क्रमः ।’
774
,
From the Vyavahāraratnākara it appears that Candesvara was Chief Judge as well as Minister for peace and war.1188 Candesvara and his ancestors are highly praised for their libe rality1159 In the Dānaratnākara (verse 2 at the end) he is said to have rescued the earth submerged in the flood of Mlecchas. 1180 This probably refers to the defeat of some Mahomedan generals. Harisimhadeva was routed by Ghiasuddin Tughlak in 1324 and retired from Tirhut into 1181 Nepal. Hence it follows that the seven
1158 निर्णीय व्यवहारसागमदृशा यः प्राड्विवाकः स्फुरन्
विचारचारधिषणो धर्म नयत्युन्नतिम् ।।
तेनायं गुरुसन्धिविग्रहधुरां धौरेयसनीतिना श्रीचण्डेश्वरमन्त्रिणा विरचितः प्राज्ञेषु रत्नाकरः ।। Mitra’s Not:ces, vol. V]. p. 67. The second pāda bas four syllables less.
The genealogy of Caṇ:leśvara is set out below:
कर्मादित्य
ट
देवादित्य
भवादित्य
वीरेश्वर धारेश्वर
गणेश्वर जटेश्वर हरदत्त लक्ष्मीदत्त शुभदत्त
चण्डेश्वर जयदत्त
कीर्ति
रामदत्त
रामदत्त
गोविंददत्त
गोविंददत्त
गौरीपति
गणपति
विद्यापति
1159 यस्य दानातिरकेण लोके निजिंतगौरवः। कल्पद्रुमः पारिजातः कामधेनुः क्वचित
क्वचित् ॥ 4th verse at end of दानरत्नाकर, Mitra’s Notices, vol. VI. p. 135; verse 21 of कृत्यरत्नाकर says that चण्डेश्वर dug a large lake
in अभिरामपुर. 1160 मग्ना म्लेच्छमहार्णवे वसुमती येनोद्धृता लीलया, 1161 The Pañji bistorian of Mithilā thus describes the departure of
हरसिंहदेव ‘बाणाब्धियुग्मशशिसंमितशाकवर्षे पौषस्य शुक्लनवमीरविसू नुवारे ॥ सक्त्वा सुपट्टनपुरी हरसिं देवो दुर्दैवदेशितपथोथ गिरि विवेश।’
- Harinātha
775
Ratnakaras, some of which (like vivāda and dāna) refer to his weighing himself against gold in 1314 A. D. and his high position at the court of Harisiṁhadeva, were composed between 1314 and 1324 A. D. His Rājanitiratnakara was composed at the command of Bhaveśa. This last belonged to the line of the Kameśvara dynasty which began to rule Tirhut in the third quarter of the 13th century, in 1370 A. D. according to Mr. Jayasval (introduc tion to Rajanitiratnakara, r). Therefore the literary activities of Caṇdeśvara extended over about 50 years from 1314 and the Rajaniti-ratnākara was probably his last work composed at a very advanced age. For the somewhat controversial and confused chropology of the Tirhut kings of the Kārṇāta and Kameśvara dynasties, vide Hp. cat. (Introduction p. 31 ); Grierson in Ind. Ant, vol. 14, pp. 182–196 and Ind. Ant. vol. 28, p. 57; JASB 1915 pp. 407-433 (M. M. Chakravarti); JBORS vol. IX, p. 300 and X, p. 37 (Jayasval).
Candeśvara exercised very great influence over Maithila and Bengal writers. Misarumiśra, Vardhamana, Vācaspati-miśra and Raghunandanal162 very frequently quote him. The Viramitrodaya (p. 181 ) calls the Ratnākara ‘Paurastya-nibandha’ (eastern digest ).