कल्पान्तरे विश्वासटिप्पन्यः

94 Madanapala and Viśyeśvarabhatta

The Madanapārijāta compiled under the patronage of king Madanapala by Viśvesvarabhatta is a famous work. Like Bhoja, Madanapala seems to have been a great patron of learning and several works are attributed to him. At least four works on dharmaśāstra are ascribed to him (i. e. were written under his patronage ) viz. the Madanapārijāta, Smṛtimahārnva or Madana mahārṇava, Tithinirṇayasāra and Smṛtikaumudi. Four more works are ascribed to Madanapala that deal with subjects other than those of Dhasmasastra viz. Madanavinodanighantu, Surya siddhāntaviveka, Siddhantagarbha and Yantraprakāśa.

The Madanaparijata is an extensive work in 995 pages pub lished in the B. I. Series (in 1893). There are 23 introductory verses, the first 13 of which give the genealogy of Madanapala. In the printed edition these 13 verses are stated to have been added by Purohita Sri-Rāmadeva. The last of the introductory verses states that the work was composed after a careful study of Hemādri, Kalpavṛksa (i, e. Kalpataru ), Aparārka, Sinṛticandrikā, Smṛtyarthasāra and Mitākṣarā. ! 12 That Madanapala was only the patron and not the real author of the work is made clear in several places. In the introductory verse 20 it is stated that the work was compiled through (lit. by the mouth of) learned men.1193 In several places in the body of the work 194 it is said that the author has explained the matter under discussion in his work called Subodhini, a commentary on the Mitāksarā. Therefore the Madanapārijāta was really composed by Viśveśvara bhatta, the author of the Subodhinī. The Madanapārijata con tains nine stabakas ( bunches i. e. chapters) on brahmacarya, the

—— ——— 1192 हेमाद्रिकल्पद्रुमसापरार्कस्मृत्यर्थसारान् स्मृतिचन्द्रिकां च! मिताक्षरादीनवलोक्य

यत्नान्निबध्यते संग्रहतो निबन्धः ॥ 1193 श्रीमानयं मदनपूर्वकपारिजालनामाङ्कितं स्मृतिपथानुगतं निवन्धम् । वर्णाश्रमप्रमुख

धर्मविवेचनाय विद्वन्मुखेन सुकृती मितमातनोति ।। 1194 यथा चायमेव क्रमस्तथास्माभिरुपपादितो विज्ञानेश्वरटीकायां सुबोधिन्यां दायभाग

FITŪT I HENR5 p. 654; vide p. 603 also for similar words,

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dharmas of householders, the daily duties (āhnika-krtya ), the saskaras from garbhadhāna onwards; impurity on birth and death, the purification of various substances (dravyasuddhi), śrāddha, dāyabhaga ( partition and inheritance ) and prāyaścitta. The long est section is the 9th on · Prāyascittas and Karmaphala’ (pp. 304 ), then comes the 7th section on ‘śrāddha ‘(pp. 172 ), the 3rd section on ’ Āhnika’ covers pp. 142 and first on ‘brahmacarya’ is dealt with in 128 pages. The shortest is the 5th on asauca’ (in 28 pages); the 4th on samskāras also is a short one (only 33 pages). In the portion on the Dāyabhāga it very closely follows the Mitakṣarā.

The Madanapārijāta (after quoting a verse of Viṣṇu ) on p. 654 propounds the somewhat startling proposition that even the Kānina and other secondary sons (mentioned by Yāj. II. 128-132 ) succeed as heirs to a man’s property ( vide note below ) 1195 and relies on Yūj. (II. 128-132), who enumerates twelve kinds of sons from aurasa to apaviddha and remarks that each of these succeeds to the father’s property in the absence of any of the sons enumerated before him in the text. Kanina is a son born to a man from an unmarried girl. Hence a Kānina son would have succeeded before the paunarbhara and other sons named by Yāj. after him. The Manusmṛti (IX. 172 ) also refers to the kanina son. Vijñāneśvara ( in Mit. on Yāj. II. 132 ) contains the very words quoted in the passage as his opinion.

Vide also pp. 385, 603, 774 of the Madanapārijāta for references to Subodhini. It may, however, be noted that the Subodhini on the Vyavahāra section (p. 61 of Gharpure’s ed.) states that all this about Kānina and similar sons refers to other ages ( yugas ) and that in the Kali age only two kinds of sons (viz. aurasa and dattaka) are recognised. The style of the Madanapārijāta is simple. Its style is simple and lucid. Besides

1195 यत्तु विष्णुवचनम् - अप्रशस्तास्तु कानीनगूढोत्पन्नसहोटज्यः। पौनर्भवस्तु नैवेति

(ते ? ) पितृरिक्यांशभागिनः। - तदारसे सति चतुर्थाशनिषेधपरम् । औरसाधभावे तु कानीनादीनामपि सकलपितृधनग्रहणमस्त्येव - पूर्वाभावे परः परः- इति वच. नादिति विज्ञानेश्वरमतम् । यथा चायमेव क्रमस्तथास्माभिरुपपादितं सुबोधिन्यां

TT FTITŪTI . 47. p. 654. H. D. 100

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the authors and works mentioned above, it cites those noted below. 1198

There is a work called Mahārnava ascribed to Māndhātā, a son of Madanapāla. In several mss. of this work deposited in the Deccan 197 College there are introductory verses giving the genea logy of Madanapāla that agree almost word for word with the introductory verses of the Madanapārijāta. Moreover two verses that speak of Visveśvarabhatta occur here also as well as in the Madanapārijāta and Subodhini. The Madanamahārṇava was edited by Pandit Embara Krishnamacarya and Mr. M. R. Nambiyar and was published in 1953 in the Gaekwad Oriental Series. It is a large work in 468 printed pages with an intro duction (pp. 11-26 ) and a Sanskrit Index (pp. 27-40) of the

1196

Hundreds of verses from Mapu and Yāj. are quoted by the Madanapārijāta. Besides, several smrtıkāras, smrtis and other authors are named and quoted ; viz. Aparārka (p. 528 ), Acārasāgara ( 58 ), Kalpataru ( 553, 597, 697 ), Gāngeya ( 96, twice), Guru (i, e. Prabhākara 89), Govindarāja ( 553-4), Caturvimsatimata (638, 754, 834, 882); Camatkārakhanda (310 a verse), Cintāmaṇi ( 607 on Śrāddha ), Dharmavṛtti (or-vivrti, 753, 772), Nārāyaṇa ( 69, 71, 72, 565, all verses), Bādarāyana ( 3 verses on pp. 186-187 on the Dvirāgamana muburta of a newly married girl, two of which are in Sārdūla vikridita metre), Bhavadeva ( 89 on Vākyabheda ), Mandana miśra ( 183, 185, two verses on gaurakāla and gaunamukhya. kāla), Yajñapārsva ( 161, two verses on bride having menses at or about the time of marriage ceremony), Ratnāvali (607), Vijñāneśvara (536), Śivasvānin (619), Viṣṇusamuccaya ( 291 ) Sat-trimṣanmata ( 421 and on nine other pages ), Sure. śvara ( 186, two verses on dvirāgamana), Smṛticandrikā ( 528, 536 ), Smrtimañjari ( of Govindarāja 534 ), Smrtimabā rnava ( 93 ), Hemādri ( 536 ). The Cintāmaṇi here is the Caturvargacintāmaṇi of Hemādri. For the cruia vide D. C. ms. No. 131 of 1882-83 and Nos, 259 and 260 of 1886-1892. No. 260 does not contain the verses about the genealogy, but the two verses Fiat gusto and Afani ( which are 21 and 22 in the # TRIA ) occur in all the three; in No. 131 and No. 259 the verse HIT quo occurs in the intro. doctory verses and the verse hfawai occurs at the end of the work and in No, 260 the two verses are the 2nd and 3rd of the introductory verses,

Madanapala and Visveśvarabhatta

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contents of the 40 chapters. One Ms. directly claims the work as Visvesvarabhatta’s while the others say that the work was com piled by Māndhātā, a son of king Madanapala, through learned men. It begins by quoting in the second chapter thirty verses of the first chapter of the sātātapiya-Karmavipaka contained in Jivananda’s Dharmaśāstra-sangraha ( latter part pp. 435-455, in all about 187 verses in six chapters ). The Anandaśrama collec tion of Smṛtis has a Śatātapa-smsti in six chapters but it contains about one hundred verses more than in Jivananda’s text, as it adds in each chapter several verses. Karmavipaka means (literally ) the fruition of one’s evil actions. The central theory of Śatātapa is that those guilty of greater or lesser sins who do not undergo the appropriate prāyaścittas (penances ) fall into hell for a time, are born again with certain signs (or defects) on their bodies, and that if they repent and undergo the prescribed penances, then those tell-tale signs disappear and that sins of former lives affect men by diseases, which disappear by japa (repetition of sacred text inaudibly) or by worship of deities or homas ( offerings in fire ) and by appropriate gifts. Thirteen diseases and physical affections such as leprosy, consumption, loss of sight are caused by what are called mahāpātakas; dropsy and other diseases are the outcome of upapātakas. Appropriate penances (prāyaścittas ) remove the effects; so also do gifts of a cow (with calf) or a bull or gifts of ten nivartanas of land, dinners to brāhmaṇas, japa of mantras to Rudra &c. Śatātapa explains the well-known terms Rudra, Mahārudra and Atirudra and his words are followed by the Madanamahārṇava (vide note below ).1198

In several other places also the Mahārṇava quotes passages from Śatātapa-Samhitā. For example, on p. 436 it quotes two

1198 986 FZ: AHTI E FTUARTIHÅETEZ: liga: 1

9712THIS ET DE 47247 IN ZTIAKTTAT II 37-38 ( Anandā. śrama ). These are quoted on p. 76 of #G THE TÚTE. The famous mantra of Rudra is : 79 HPE ata o 24:1 TART SEO ya wa ai 11 . . IV. 5. 11 and 977. #. 16. 1. safaret 1779 Haa: STAR ATERAT O TŪ19 प्रतिमां न्यसेत् ॥ गणनाथस्य मन्त्रं तु मन्त्री लक्षमितं जपत् ॥ शाता. संहिता II. 43-44 (Jiv. ed. ) = II. 52-53 (of Apandā. ed.). The mantra is Totiai Fil Tufo Earn ( F. II. 23. 1). H. Å, II, 3. 14. 3,

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verses of Śātātapasaṁhitā1188 ( II. 43–44) for a penance in the case of one who kills an elephant.

The word Karmavipaka occurs in Yaj. III. 133 and in Anusāsana-parva ( 144. 43 Ch. ed.) and Yogasūtra II. 17 ( sati mūle tadvipāko jātyāyurbhogah) i, e. sinners are born as different animals or worms etc. ( Manu XII. 55-60 and Yaj. III. 207-216), they have a long or short life and fierce sufferings in hells (Manu IV. 88-90 and XII. 75, Yaj. III. 206 ). Vide for this doctrine H. of Dh. vol. IV. pp. 172-176. Vas. 20.44 and Saṅkha quoted in Mit. on Yāj. III. 216 hold that the murderer of a brāhmaṇa is afflicted with leprosy (brahmahā-kușthi). Long before the Mahārṇava several extensive works on Karmavipāka must have been com posed, since the Mahārnava cites the work Karmavipākasangraha 51 times, the Karmavipākasamuccaya 48 times, and the Karma vipākasāra 21 times. Vide Smrtitattva, vol. I, Malamāsa p. 835 for a long quotation from Sātātapiya-karmavipaka.

Dharma1200 had a fivefold aspect viz. varṇa-dharma, asrama Jharma, varpāśrama-dharma (e. g. a brāhmapa-brahmacārin has to observe the rules peculiar to his varṇa as well as rules applicable to the stage of studenthood ), gunadharma (a king has certain duties peculiar to his position, viz. protection of subjects, dis pensing justice &c.) and Naimittikadharma (prayascittas i, e. penances). This work also is said to have been compiled by

1199

Śātātapa is one of the sages enumerated in Yāj. I. 4-5 as Dharmaprayojaka. A half verse of Śatātapa is quoted by Viśvarūpa un p. 11 ( Yāj. II. 4-5), but the five other quota tions of Śatātapa by l’iśvarūpa are in prose as on III. 237 p. 94, on III, 262 p. 148. The Mit, has many verse quotations from Śatātapa. A verse of Aagiras quoted by Mit, on Yāj. III, 22 mentions the view of $ātātapa. The Mit. quotes many verses of Śatātapa and some prose passages on Yāj. III. 243, 254, 263-4. Aparırka also quotes a few prose passages of Śatātapa on Prāyaścittas ( as on pp. 1053, 1071, 1120, 1128. 1147, 1149, 1152, 1158, 1161, 1169 ).

graft on Hay II, 25 says E 174777 TÁ ā Maurert: 17 यन्ति । वर्णधर्म आश्रमधर्मो वर्णाश्रमधर्मों नैमित्तिको गुणधर्मश्चेति । and then elucidates this observation. 7 n. 9. 7. 19. 1 mentions these five and exemplifies them.

1200

Madanapala and Visveśvarabhatta

797

201

Māndhātā through the learned.1201 It is said to have been based on a study of the śruti, the smrtis and the purāṇas. The work is divided into 40 tarangas (waves). The principal subject1209 of the work is to describe how the various diseases which human bodies are heir to the result of evil deeds done in past lives (this subject being called Karmavipaka in dharmaśāstra works) and to prescribe various rites and penances for the eradication of the evil results of evil deeds. Among the various rites and penances that are set forth in great detail may be mentioned the Kuṣmānda-homa, Rudraikādasini, Mahārudrabhiseka, Vinayaka śānti, the Navagrahayajña &c. The Mahārṇava mentions the Karmavipāka of Śātātapa, the Caturvarga-cintāmaṇi (folio 234 a of D. C. Ms.No. 259 of 1886-1892), the Mitākṣarā, the Karmavi pākasamuccaya &c. It is worthy of note that in the Smsti-kaumudi the authorship of the Mahārnava is claimed by the author him self and is not ascribed to Madanapāla’s son.1203

The Tithinirṇayasāra is another work compiled under Mada napala. Stein in his cat. of mss. at Jammu (p. 306 ) gives extracts from this work. The first fourteen verses are the same as those in the Madanapārijata. It appears to have been composed by Viśvanātha, which is most probably a paraphrase of the name Visvesvara 204 1201 H umayrat finssitat gaifa HIPATIT I farea Afahrt Hentato

Pro herojaat li 18th verse in D. C. ms. No. 259 of 1886-92. 1202 The work begins 7 1978 197 9 tilfara faqa4

योगादिनिवृत्त्यर्थं प्रायश्चित्तादेरवश्यकर्तव्यता प्रतिपाद्यते ।’. तद्यथा—‘ब्रह्मदा क्षयरोगी स्यात्’ (या. ३. २०९) इत्यादि रोगनिदानकथनात् , निदानोच्छेदेन च व्याधिनिवृत्तरवगतत्वात् , तत्र निदानोच्छेदाय क्षयित्वादिलक्षणरोगयुक्तैर्द्वादश atatouage GTGT | GEHEUE P. 4. The same work quotes the Karnavipāka of Śatātapas which pro vides in ( II, 5-7 ) that persons guilty of Mahāpātakas after enduring torments in hell are affected by diseases like leprosy, consumption; blindness and ten other serious ones. The five Mabāpātakas are declared in Manu XI, 54 as the mur der of a brāhuaṇa, drinking liquor prepared from rice-four, theft of gold, adultery with the wife of one’s guru and close contact with a sinner (of these types ), as declared in Manu

XI. 180- 81 and Yāj. III. 227 and 261. 1203 faa19 8 9 HITHEATIHUETUT tacita: 1 1204 श्रीविश्वनाथसुधिया स्मृतितत्त्वमार्गपान्थेन शास्त्रविलसन्मतिपाटवेन । अस्मिन्

न्यधायि तिथिनिर्णयसारनाम्नि ग्रन्थे कियानखिललोकहिते प्रयासः ।।

798

1206

The Smrtikaumudi 205 contains an introduction of 17 verses, 13 of which set forth the genealogy of Madanapala. The four teenth verse tells us that Madanapala composed works called Yantraprakāśa, Mahāmava, Pārijāta, Siddhāntagarbha and Tithi nirṇayasāra.1206 The 15th verse says that he composes the Smsti kaumudi through the learned 1207 The 17th verse says that his predecessors have generally dilated upon the dharmas of the three higher varṇas and the dharmas of the sūdra have not been dealt with by them as a principal topic, therefore he would clearly expound the dharmas of the last rarna. At the end of the ms. in the I. O. Cat. it is described as the younger sister of the Mada napārijāta and of the Mahārnava.1208 This is not found in the D. C. ms. which was copied in samvat 1615. This work is divided into four kalollāsas, each kalollasa being subdivided into kiranas (rays). The first kalollāsa has two kiraṇas, the second has four, the third and fourth five kiraṇas each. The subjects dealt with are : 1. two kinds of sūdras, viz. : the kevalaśūdra ( simple sūdra ) and one who is of mixed descent, being born of a sūdra woman from a man of the higher castes; the mixed castes; II. general discourses on the sūdra’s adhikāra for engaging in various acts and performing various rites, such as the study of the vedas and smstis, the performance of garbhādhāna and other samskāras and the consecration of sacred fires; saṇdhyāvandana; the sūdra’s capacity for attaining the knowledge of brahman; III. marriage; different forms of marriage, prohibited degrees of blood relation ship ( sāpiṇdya ), the various rites of marriage such as kanya dāna; such saṁskāras as nāma-karaṇa (naming the child ), the duties of sūdras in ordinary and difficult times; āśauca for Śūdras; the various sraddhas for them; the letting loose of a bull in honour of the dead; IV. śūdra’s daily duties such as sauca, brushing the teeth, baths in the morning and at other times, brahmayajña, tarpana, vaiśvadeva, daily śrāddha, dinner, &c.

1205 For the FaiTriat, vide Aufrecht’s Oxford cat. p. 275 b., I. O.

Cat. p. 524, No. 1619 and D.C. ms. No.51 of 1872-73. 1206 यन्त्रप्रकाशसमहार्णवपारिजातसिद्धान्तगतिथिनिर्णयसारमुख्याः । ग्रन्थाश्च येन

feat: &c. 1207 विद्वन्मुखेन तनुने विनतोजितश्रीरुत्पन्न चारुकिरणां स्मृतिकौमुदी सः॥ 1208 अनेन कृतिना कृता स्मृतिपदाङ्किता कौमुदी महार्णवसहोदरी मदनपारिजातानुजा।

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The Smṛtikaumudi mentions among others Aparārka, Kṛtya kalpataru, Mitāksarā, Medhātithi, Yajna pārśva and Smstimañjari. It also quotes from the Vedānta-kalpatarul209 and the author claims the Madanapārijāta as his own work.

It has been seen how all the four works set out above were composed under the patronage of Madanapāla and how they were probably from the pen of Viśvesvarabhatta. There is one more work on Dharmaśāstra which Visvesvarabhatta composed in his own name without the shelter of a patron’s name. It is the Subodhini, a commentary on the Mitīksarā of Vijñānesvara. The vyavahāra portion of it has been published in Bombay by Mr. S. S. Setlur and also by Mr. J. R. Gharpure. Mr. Govind Das had seen portions of the Subodhini on the prāyaścitta section also. The Subodhini does not comment on each word of the Mitāksarā but explains only important passages. It is a learned work. This was the earliest coniposition of Visvesvarabhatta, since it is men tioned even in the Madanapārijāta. The first verse of the Subo dhini is also the opening verse of the Mahārpava and of the Smṛtikaumudi.1210

From the verses1211 21 and 22 in the introduction to the Madanapārijāta it appears that Viśvesvara was the son of Pedi bhatta and Ambikā, that he was of the Kausikagotra and was the pupil of Vyāsāranya-muni. In the Subodhini also the verse’ mātā &c.’ occurs at the end with slight suitable variations and the

1209 यदुक्तं सत्यामप्युत्पत्तौ प्रवाहस्याविच्छित्तेरनादित्वमिति तच्च कार्यात्मके संसारे ।

तदुक्तं वेदान्तकल्पतरौ ॥ तदात्त्युपरक्तानां (?) व्यक्तीनामेकया विना । अनादि Treferuf T Arafatfaat Hai II folio 3a of the D. C. ms. No. 51 of 1872-73: folio 55a of the same has 35 97497 9661

पारिजातेस्माभिर्दर्शितानि’. 1210 नमः सकलकल्याणभाजनाय पिनाकिने । नमो लक्ष्मीनिवासाय देवतायै गिरां नमः ।।

gate it. The faggat (Jufrecht’s Oxf. cat. p. 275b has HITMETCOTT) and Descriptive Cat, of Govt. Sanskrit M88. ( Madras ) vol. VII. p. 2625, No. 3495 has to and

PITH: 12:1 मतिर्येषां शास्त्रे प्रकृतिरमणीया व्यवहतिः परा शीलं श्लाघ्यं जगति ऋजवस्ते कतिपये।

चिरं चित्त तेषां मुकुरतलभूत स्थितिमियादियं व्यासारण्यप्रवरमुनिशिष्यस्य भणितिः।। माता पुण्यचरित्रकीर्तिविभवा यस्याम्बिका नामतः शाकल्यापरमूर्तिरायचरित: श्रीपेदिभट्टः पिता । सोय कौशिकवशभूषणमणि: श्रीभट्टविश्वेश्वरो वेदस्मार्तमते नये च सपदे वाक्ये कृती वर्धते ।।

800

verse’ matiryesām’ in the beginning. The second introductory verse in Mr. Gharpure’s edition makes Visveśvara the son of Appabhatta,1212 while Mr. Settur reads • Pettibhatta’ which is probably a misreading for Pedibbatta. From his father’s name it appears that Visvesvara was a native of the Dravida country1213 and migrated to Northern India in search of patronage after he wrote the Subodhini. Visveśvara is regarded as one of the leading authorities of the Benares School of modern Hindu Law.1914 Madanapāla belonged to the family of Țāka kings that ruled in Kāstha (modern Kath ) op the Junna to the north of Delhi,1215 The printed Madanapārijāta makes the family name to be

Kāsthā,’ but this is most probably a wrong reading, as in the Mahārnava and the other works of Madanapāla the family name is distinctly stated to be Țāka. The pedigree of the family as gathered from the Madanapārijāta and the other works is given below. Some works such as the Mahārnava omit mention of Sahajapāla. About Sādhāraṇa it is said that he brought about the remission of all taxes at the three tirthas ( Prayāga, Kasi

1212 FICHEICHT: SHIT Ef 4: gut: 1213 One of the donees mentioned in the Bitrāgunta grapt of king

Sangama dated 1356 A. D. is Peddibbatta ; vide E. I. vol. III

at p. 28. Bitrāgupta is in the Nellore District, 1214 Vide ), L. R. 16 Cal. 367 at p. 372.

अस्ति प्रशस्तविभवोपगतप्रशस्तिविस्तारिणी मुवि शकाधिपराजधानी । दिल्लीति विश्वविदिता नगरीमतल्ली पहीव भाति पुरतस्त्रिदिवोपि यस्याः ।। तामुत्तरेण यमुना तटदेशनिष्ठा काठेत्यभूदनुपमा नगरी गरिष्ठा । यस्यामनल्पविभवोपचिता बभूवुः #1967TT HERITTI HETIT: 11 Terses 4-5 of 1769fad; at the end of the azafalagang we read 219 Hera AHF faa gigla 5TH FT JFT SAGT I. Vide Aufrecht’s Oxf., Cat. p. 275a ( ms. of मदनपारिजात ) where the reading is टाककुलाम्बुराशौ for CT IT of the printed text. The pedigree is : Ratna pāla ( 1230 A. D.) mentioned in verse fi of Madanapārijāta-son Bharaha pāla (1272), m. in v. 7)- son Hariscandra ( 1300 A. 1).) in. in v. 8 - Son Sādhārana (or Sahārana ) in 1325 A. D, m. v. 13 - Son Sahajapāla cr Sahajendra ( 1360 A, D.) in verses14-15 and another gun Nadanapāla or Madana narendra in verses 16-20 (130-1390 A. D.); son Prthvimalla or Śrimalia and another son Piatoapāla ( 1425 A. D. ) - Rāma rāja, son of Ratoapāla, author of Rasaratnapradīpa.94. Madanapala and Viśreśvarabhatta

801

and Gayā).1216 Vide N. I. A. vol. VII pp. 176-180 where Dr. P. K. Gode produces evidence from the Rasaratnapradipa of Rāma rāja on the Țāka kings of Kāṣthì (1200-1500 A. D.) and suggests the probable dates of the several kings that are set out in the note 1215, with reference to verses in the Madanapārijāta and other works.

In the Sūryasiddhāntaviveka of Madanapala the father of Madanapala is said to be Sahāraṇa1217 which is a Prakrit equivalent of Sadharana. Madanapāla appears to have been a very great patron of learned men and is said to have emulated the fame of Bhoja.1218 Besides the four works described above he compiled several other works, the most famous of which is his dictionary of drugs called Madanavinodanighantu. That work is very extensive, contains about 2250 verses and is divided into fourteen rargas, the last of which contains a prasasti of his family. 1319 This work contains the names of medical drugs, the qualities of drugs and of dishes and of the flesh of various animals. Some of the words givea as synonyms for Sanskrit words occur in the modern Marathi.1220 We saw above that his Smstikaumudi refers to Yantra-prakasa and Siddhantagarbha as two of his works. These two were works on astronomy.

Another work of his is the Sūrya-siddhantaviveka or Vāsanārṇava, which is a commentary on the Sūryasiddhanta.

1216 ateratarfaathi IEFTET: I verse 10 on p. 2 of the work in G. O.

( 1953 ) of the ETUTET, 19774777 maart ateeltaan para

Hacket: 11 verse 10 of wrangai. 1217 भवनाङ्गणबद्धवारणस्तनयस्तस्य नृपः सहारणः । उदियाय जनस्य वीक्षिते नृपतौ यत्र

gT799: 1| 5th Intro. verse of weifheir faah (BBRAS cat.

part I pp. 95-97. 1218 परिशीलयता कलाकलापं विदधानेन च भूरिशो निबन्धान् । मदनेन महीभृताथ

येन प्रथिता नूतनभोजराजकीर्तिः ।। verse 18 of मदनपारिजात and verse 13 of AHETUS. This verse, particularly the 4th pāda, occurs

in the fagfauthT (17th verse), wafanyet ( 13th verse). 1219 Vide D. C.ms. Nos. 1065 and 1066 of 1886-92 for profaata

falaus. In No. 1065 there is no FIT. 1220 e.g.such words as a PETET (for aftuh), Text, qe, TË, TIR

HAT, 60, 7TH &c. H. D, 101

802

There is a ms. of this work in the Bhau Daji Collection of the Bombay Asiatic Society. 1221 Therein after giving his pedigree he says that by his works on Smrtiśāstra, on astronomy and mathematics and on medicine he came to be known as abhinava Bhoja.1222 In this treatise he refers to his own works already composed called Siddhāntagarbha 223 and Yantraprakāśa. He also refers to a Rajamṭgānka of Bhoja and to Bhaskara’s works. The ms. was copied in samvat 1459, i. e. 1402–3 A. D. In the colophon of this work his birudas (titles) are Panditapārijāta and Abhinava-Bhoja, and he is also styled Mahārājādhiraja.1234 In the Madanapārijāta and the Mahārnava the birudas are Panditapārijāta and Kataramalla or Kattāramalla. A work called Anandasanjivana on singing, dancing, musical instruments and rāgas is ascribed to Madanapāla.1225 The king Madana, son of Sahāraṇa, who is connected with the restoration of Medhātithi’s bhāsya, must be this Madana.

A great deal has been written concerning the date of Madanapala. The introductory verses giving the genealogy of Madanapāla must be held to be genuine, as they occur in the ancient ms. (D. C. Ms. No. 131 of A 1882-83 ) of Mabārnava copied in samvat 1645 ( 1588-89 A. D.) and in the still older ms. (dated samvat 1459 ) of the Sūrya-siddhānta-viveka. As the Madanapārijāta mentions the Smṛticandrikā and Hemadri’s Caturvarga-cintamani not only in the introductory verses of the Madanapārijāta but in the body of the Madanapārijāta and the Mahārnava, Madanapala must be certainly later than 1300 A. D. As the Smrtikaumudi mentions the Vedāntakalpataru that was composed in the time of the Yadava princes Krsna and Mahadeva,

1221 Vide BBRAS cat. part. I. pp. 95-97 for this mus. 1222 प्रतिदिनमदितैनवैः प्रबन्धैः स्मृतिसरणौ गणिते चिकित्सिते च। जगति विजयते

fa EHHTUTTU TEH57 TO TYT CHAT | 7th Intro. verse, 1223 अत ऊर्ध्वमागोलाध्यायमत्रस्थं प्रमेयमस्मत्कृते सिद्धान्तगर्भसंज्ञके मदनविनोदापरनाम्नि

ग्रन्थे द्रष्टव्यम् । 1224 इति श्रीपण्डितपारिजाताभिनवभोजेत्यादिविरुदावलीविराजमानेन मदनपारिजात

महार्णवसिद्धान्तगर्भ-यन्त्रप्रकाशाद्यनेकग्रन्थका श्रीमहाराजाधिराजेन श्रीमदन qoca fatiga: suoraan ammam: FATA: 1; but at the end of the 1). C. ms. of the Fait, the colophon is simply

इति श्रीरायमदनपालविरचितायां शुद्रधर्मोत्पलद्योतिन्यां स्मृतिकौमुद्यां &c. 1225 Vide Mitra’s Bikaner cat. p. 509.

Madanapāla and Viśeśvrabhatta

803

it follows that the work was composed after the third quarter of the 13th century. The Madanapārijāta is quoted in the Nṭsimhaprasāda, the Antyeștipaddhati of Nārāyaṇabhatta, the Åbnikatattva vol. I. Tithi 17, Ahnika Tattva pp. 326, 336, 384, 419, Jyotistattva 656, Malamāsa 804, (Madanapārijāte-Madhava cāryadhṛta-Śātātapavacanāt ), 814; vol. II. Udvāha 140, Daya 175, Śuddhi 235. It may be noted that in the Madras Law Journal, vol. IX for 1899 in pp. 7-15, 54-70, 91-114 there are English translations of certain parts of the 8th stabaka of the Madana pārijāta of Raghunandana, the Srāddhakriyakaumudi (pp. 327, 489) of Govindananda. Therefore it is certainly earlier than 1500 A. D. And if we rely on the date when the ms. of the Sūryasiddhāntaviveka was copied ( viz. 1402–3 A. D.), it follows that Madanapāla flourished before 1400 A. D. The Madana vinodanighantul226 gives the date of its composition as ‘Brahma jagad-yugendu’ of the Vikrama era, mugha 6 of the bright half and Monday (i, e. 8-1-1375 A. D.). This was inter preted by Sarvadhikari ( Tagoer Law Lectures pp. 297-298, ed. of 1922) as equal to 1231 of the Vikrama era (i. e. 1175 A, D.). He held that ‘yuga’ meant two. But herein he was entirely wrong. Besides, the date proposed by him is impossible, since it would lead us to hold that Madanapāla wrote in 1175 A. D. and since, as we saw above, he could not have flourished before 1300 A. D. It has been already shown (pp. 309, 369 ) that the view of Sarvadhikari and others that the Pārijāta mentioned by Candeśvara is the same as Madanapārijāta is quite wrong. Astronomical usage as found in Bhāskara and other writers always interprets yugal237 as meaning four (and not two ) and hence the date of the composition of the Madana vinodanighantu is 1431 of the Vikrama era (i. e. 1375 A. D.). Vide Jolly’s Tagore Law Lectures pp. 14-15, Dr. Bhandarkar’s

1226 अब्दे ब्रह्मजगद्यगेन्दुगणिते श्रीविक्रमार्कप्रभाधेि मासि वलक्षपक्षललिते षष्ठयां

Fugati verse 14 of the last go in D. C.ms. No. 129 of 1884 87 and No. 1066 of 1886-32. The last has a corrupt reading

7 utafit. Vide Bhandarkar’s Report for 1883-84 p. 47

for the date. 1227 e.g. भास्कराचार्य in his गणिताध्याय (कालमानाध्याय verse 24) says

‘खखाभ्रदन्तसागरैर्युगाग्नियुग्मभूगुणैः । क्रमेण मूर्यवत्सरैः कृतादयो युगाङ्ग्यः ॥’ where yt must mean ‘four’ and Jo is enį loyed for two.

804

Report for 1883-84 pp. 47 and 347 and S. B. E. vol. 25, p. CXXV n. 2. A ms. of the Sūryasiddhāntaviveka, which is one of the last (if not the last ) works of Madanapāla is dated in 1402–3 A. D. Hence the literary activity of Madanapala and of bis protege, Visvesvarabhatta, must be placed between 1360. 1390 A. D.