·requests from PREFACE TO THE SECOND EDITION The first cdition of Part 1 of the Muslim Patronage to Sanskritic Leurang was exluusted with a few months of its publication in 1942. Since then, I had been contemplang to bring out a second edition, but this did not matcrialisc on account of my other pro occupitious particularly because now yoths were cons tantly being undertal en and published in succession I must however, achnowledge my grititudc in this connection to the Government of United Bengal for purchasing a large mimber of copies of the first edition for distribution all over India and outside Numcrons quarters reached me in the mcan tinc for bringing out a second cdition so I do liope though bclated this cdition will rcccnc the same appreciir on as the first one did Tlus edition has been thoroughly revised and it 11p to date informations incorporated into it parti culirly on the basis of my own rescarclics into the sub ject at lund and allied subjects However is so many flew and important mitcrials could not be utilized in thuis volume tho more volumes will be publishıcd s0013 111 clic simc series The Pricyrvan is extremely grateful to Maui Ant ARUL KALAN AZAD Minister of Education Govern nient of India for kindly cxtending lus benign helping brud for bringing out the publications of the Institute The Government of India liasc icry i indly borne half the cost of publication of the present work as of several wht vorhs tolve so wohlved by the Pracy ww Pracyatini I B CHAUDITURI r9 relatry 1954

·PREFACE TO THE FIRST EDITION
This work presents for the first time a systematic
history of the contribution of Mahomcdan rulers and
scholars to Sanskritic Learning and the manifold attempts
of several Mahomedan rulers to spread the same
during their rule in India A large number of Sanshat
MSS has been used for collecting first hand and authen
tic informations about the poets and their royal patrons
Some of the anthological works used for this purpose
are being edited for the first time in my Series No 4
The Samskrta hosa kīvya samgraha
The Supplement consists of the Sanskrit Text of
some of the laudatory verses on the Royal Moslem
patrons of Sanskritic Learning (along with their tran
slations) and also of the Asaf vilasa Alhyayıha of
Jagannatha Panditarāja edited here for the first time
Thanks are due to Mr P K Gode Curator
Bhandarkar Oriental Rescarch Institute for kindly
lending for my use the unique MSS of the Subhāsıta
hāravali of Hari Kavi Padya veni by Venıdatta Sabhya
lamharana by Jagajjivana the Payamrta tarangin of
Harbhāskara the Asaf vılasa of Jagannātha and so on
As these are thic only MSS of the respective works chat
are known to exist my gratitude to the Bhandarhar
Oriental Research Institute is indeed very great
Presidency College
Calcutta
1942
TBC

·CONTENTS PAGES SUBJECTS Preface Introduction ... . VII-XV poet of Akbar + .. Ports: 1. Bhānukara, consil-poet of Sher Sbab and Nizam Shab 2. Ahbariya-Kālıdīsa (Govinda Blzatta), court- 33-45 3. Jagannātla Panditarija, conti-poet of Shab Jahan 4671 SEVERAL. OTIR SANSKRIT POITS PATROVISED BY Musliv RULERS 1. Amradarra, court-poet of Shabbuddin 7375 2. Pundarīha Varthala, cour-poet of Burhan Khan 76 3. Hannārāyana Miśra, contre-poct of Shah Jaban 76 4. Vamsidları Miśra, comi-poet of Shah Jaban and great favourite of the Queen 77 5. Caturbhuja, patronised by Shayasra Khan 7880 6. Lakşmipati, of the court of Alahammad Shah 80-84 PROPAGATIOy or SAVSKRITIC LEARNING DURING Musliu RULE 8593 doslem rulers of Bengal :- 1. Nasir Shihy of Bengal 83 2. Husain Shils 83 I.. IL .. .

·PREFACE TO THE FIRST EDITION
This work presents for the first time a systematic
history of the contribution of Mahomedan rulers and
scholars to Sanskritic Learning and the manifold attempts
of several Mahomedan rulers to spread the same
during their rule in India A large number of Sanskrit
MSS has been used for collecting first hand and authen
tic informations about the poets and their royal patrons
Some of the anthological works used for this purpose
are being edited for the first time in my Series No 4
The Samskrta hosa kīvya samgraha
The Supplement consists of the Sanskrit Text of
some of the laudatory verses on the Royal Moslem
patrons of Sanskripc Learning (along with their tran
slations) and also of the Asaf vilasa Alhyāyıl ā of
Jagannatha Panditarrja edited here for the first time
Thanks are due to Mr P K Gode, Curtor,
Bhandarkar Oriental Rescarch Institute for kindly
lendig for my use the unique MSS of the Subhāsıta
hāravalı of Hari Kavi Padya ven! by Venıdacta Sabhya
lamharana by Jagajjivana the Payāmrra carangını of
Haribhashara the Asaf vılāsa of Jagannatha and so on
As these are the only MSS of the respective works that
are known to exist my gratitude to the Bhandarkar
Oriental Research Institute is indeed very great
Presidency College,
Calcutta
1942
I B C

·INTRODUCTION Communal fraternity may be of two hinds Senti mental and intellectual The former implics religious fusion and the latter mutual love for the languages and literaturcs of each other Both these interrelated aspects of communal harmony became manifest during Moslem rule in India The object of the present worl is to give an wuthoritative account of the second aspect only So only a brief outlinc of the first aspect is given below Power of assimilation is the cliaracteristic feature of Indian people Whatcvcr be clic ceed it ss by and by absorbed by the great assinulating force of Mother India Thic conscquence in the Mediacval ages lias clicrefore been the fusion of Mahomedan md Hindu Culture and Ciulization The innermost hcart of the Indian pcoplc is always alert to recenç the Truth whatever bc the source ard in doing so it hnows no barrier of caste and creed This is cxcmplificd best in the grand intemuxture of Hinduism and Mahomcdanism in Medinacval times Even today the Hindus bonouir no less than the Alaliomcdans the great reſornier saint Makhdum Suryad Al al Hugwint sho was onginally an inhab tant of Glazni His disciple Munuddin Chishti (1142 1236) brought cry close together both the Hindus and loslems in their quest of the Supreme Soul As a ·vi PAGES SUBJECTS 3. Parāgal Khan 4. Chuc Khan +++ .. 85 86 Imperial rulers of Delhi, etc. 1. Babar 2. Humayun 3 Albar 4. Dir. Shikoh 5. Shayasta Kliān Concluding remiks 0 . 86 86 86 83 89-90 90 90-91 .. II SUPPLEMENTS verses 1. Text and Translation of some laudatory on thc Malomedan patrons of Sanskritic Learning 2. Asaf-vılása Ākhyāyılā by Jagannārlıa Pandırarīja ... 93-111 112 116 II. .. APPENDICES 7 117-119 120 1. Alphabetical Index of verses quored in the work (except those in the Supplement) 2. Alphabetical Index of verses quoted in the Supplements 3. Alphabetical Index of the verses of Bhānukara quoted in the Padya racınā 4. Abbreviations 5. Bibliography 6. General Index . 121-124 124 125-127 128-134 11 ·LX 1 weaver In former times Andāl a woman of low caste, was worshipped by the followers of the Alvārs in the South The works of Pariahs like Thirupam, author of the Tiru Vayamol, were recognized by religious leaders like Rāmānuja Later on Cartanya in Bengal, Šamkaradeva in Assam Tukā Rama and Námadtva in Maharastra and similarly, other great religious leaders never cared for caste system or bothered about distinguishing bet ween Hinduism and Mahomedanism Among the famous pupils of Ramānanda were Ravidāsa a shoe maker, Senã a barbar and Kabir Mahomedan Kabir s life long mission was a synthesis between Hinduism and Mahomedanism and his noble precepts were translated into action by Nánaka, Dādu, Jivana Dāsa, Prema Desa Bijl Khān, Rajab and others Bar Saheb Bini Saheb, Yan Saheb, Bulla Saheb--whether Hindu or Moslem all took up great unity between the Hindus and Moslems in religious as well as social life Women too, at this time, came to the forefront of rell glous rejuvenation as is evidenced by Nánibãi and Mātā Bi (daughters of DadsMira Jana Bai Dayẩbãi Ksemā or Kscmaírı, Tāj and others This internal urge for fraternity betucen the two kading communions is. India became more in Literature as well-Vernacular and Classical The Dohās ete in Hindi of great religious leaders—both onc mission VIZ ·consequence of tlus intermixturc of both the creeds, the Husaint Brahmanas of Rajputana arc found following Malomcdan practices though mostly they follow Hindu customs and rituals, again, thic Imum Shalui scct are found following the authority of the Atharva voda and of Niskalanha The greit saints advocating Sufiisnt such as Nizamuddin Aulia, Fariduddin Shaharganj Karım Sliīh, Shāh Inay at si al Kalındar were either initiated to religious life by Hindu saints or tliemsches initiated 1 large number of Hindus to religious life, as a consequence Hil duism or Mahonicdanism as a cred mattcrcd little to them The celebrated saint Bābā Fattu of Kingra was a disciple of Hindu saint Gulab He was worshipped alihe both by the Hindus and Mahomedans of the Punjab Thc Khojas and thic followers of Musā Suhāg are tremendously influenced by Hindu sm wlule the Piran Panthens worslup Nis halauka The Muslim lady Tāj was a great devotec of Krsna und wrote many songs on Hun as Supreme Soul In spiritual life there was thus a great synthesis between Hinduism and Maliomedayısın--Hundus being the disciples of Muslims and vice versa—all caring for Truth and Sadhanā, not for the cxternal superfluitics of Religion This was the time when new saints like Satyapıra were worshipped by both the communities And this was the time when caste system was abhorred and wilfully violated.

·1x veaver In former times Andāl, a woman of low caste, was worshipped by the followers of the Alvārs in the South The works of Pariahs like Thirupam, author of the Tiru Vayamoli, were recognized by religious leaders like Rāmānuja Later on Caitanya in Bengal, Šamkaradeva in Assam Tukā Rāmâ and Nāmadtva in Mahārastra and similarly, other great religious leaders never cared for caste system or bothered about distinguishing between Hinduistn and Mahomedanism Among the famous pupils of Rāmānanda were Ravidāsa, a shoemaker, Senã a barbar and Kabir a Mahomedan Kabir's life long mission was a synthesis berween Hinduism and Mahomedanism and his noble precepts were translated into action by Nanaka, Dādu, Jivana Dāsa, Prema Dása, BijlKhān, Rajjab and others Bar Saheb, Biru Saheb, Yānı Sāheb, Bulla Saheb--whecher Hindu or Moslem--all took great unity between the Hindus and Moslems in religious as well as social life Women, too, at this time, came to the forefront of relsglous rejuvenation as is evidenced by Nánıbāı and Mātā Bā (daughters of Dādī) Mıră, Janā Bal Dayābál, Ksemi or Ksemaín, Tāj and others This internal urge for fraternity becxeen the to leading communities in India became manufest in Literature 35 well-Vernacular and Classical The in Hinds of great religious leaders both up one mission-V12 Dohas etc

·X
Mahomedans and Hindus, are the sources of inspiration
and devotion in religious life of the members of both the
communities.
Bengali in particular was much enriched by this
inner urge for a true religious life-irrespective of caste
and creed. Quite a large number of Mahomedan
writers—some of them poets of a high order--contributed
substantially to Bengali Literature. They were mostly
inspired by the Krsna cult as preached by Sri Caitanya;
again, there were many who wrote on other subjects.
Sri Caicanya disdained racial or social distinction.'
The result was that even rulers like Husain Shah
soon became attracted to him". Mahomedans all
over Bengal not only enjoyed the Padāvalis but
1. Yavana Haridāsa was one of his favourite disciples.
Again. Buddhimanta Khān became a personal attendant of
Sri Caitanya. Vindāvanadāsa in his Caitanya-Bhagavata
says:
बुद्धिमन्त खाने प्रभु दिला पालिङ्गन ।
पाहार प्रानन्द यति अकथ्य कथन ॥ 10th chapter
The Caitanya-caritāmpta, chapter 10, records :-
श्रीचैतन्येर अतिप्रिय बुद्धिमन्त खान ।
ঋভন্ন ফ্লাবান্ধা নিছীব সঘাৰ।
Buddhimanta accompanied him to Nīlācale as well
घलिलेन बुद्धिमन्त खान महाशय ।
भाजन्म चैतन्य प्राज्ञा याँहार विषय ॥ 9th chapter
2. ये हुसेन साहा सर्व डिप्यार देशे।
देवमूर्ति भागिलेक देउल विशेषे ।
हैन यवनेभो मानिलेक गौरचन्द्र

·themselves became the votaries of the Muse. Nasir Mahmud, Fakir Habib,' Saiyad Martuja,' 1. Nasir'Mahmud dedicates himself to the holy feet of SH Krera:- श्रागम निगम घेद-सार, लोला ये करत गोद विहार। नशीर मामुद करत भारा, परये शरय दानधि । His Pada of which the above is the end has been inbluded in the Pada-kalpa-taru of Vaisnavadāsa. 2. He, too, cannot live without Kyspa :- फकिर हविच बले, कानुरे देखिनु भाले, येन गयी पूर्ण उदय। हेन मम करे हिया, कानुरे समुखे थइया निरवधि देखहुँ सदाय ॥ 3. The following pada of Saiyad Martujá included in th. Pada-kalpa-taru of Vaionavadása is indeed grandt श्याम धु, भामार पराण तुमि। फोत्र शुभदिने देखा तोमा समे पारिते नारि मामि॥ यखन देखिये यो चाँद-वदने धेरय धरिते मारित प्रभागीर प्राय करे भानचान् दण्डे दावार मरि॥ देह पछाया शुन शुन पराय कानु। कुल गोल सब म जीयव सुया पिनु । Here the poet himself becomes a woman for 'higher spiritual blessednco' and one is naturally reminded of Cardinal Newman's statement '-"If tby soul wants to attain the higher spiritual blessednces, it must become a woman, yes, however manly thou mayst be among men". मोर कर दया भरसाइज ·X11 H 2 Fatan, Cand Kiji, etc have sung the praise of Krsna and Rādhā as enthusiastically and religiously, as gracefully Cp also-St. Juan - "Make myself thy bride. I will rejoice in nothing till I am in thy arms," His Padas on the description of Kroņa, Māna, Bhāva-sammelana, etc too are very beautiful 1. Fatan in one of his Padas depicts Radhā in separation. Radha says मारे मोर पकि परमाद हइल । छटफट करे हिया कहना धुरे याइया कि दिया किवा गुण केल ।। जीत मोर नाहि साध मिछामिधि परिवाद मिछा पाके किया रेनु। एमन करम भोर, कलङ्क र नाहि मोर, सहिते ना पारि श्रार कृपा करि कर पार, जनम अवधि दुख पाइनु ॥ अधम फतनेर साध, जम प्रभुपराध राङ्गा पाय शरण लेनु ॥ 2 The picture of Radhā in love as found below is indeed beautiful बांशी बाजान जानना असमय वाजायो वांशी पराण माने ना। यखन प्रामि वैसा था कि गुरुजनार काछे। तुमि नाम घइरा वाजायो बांधी, भार श्रामि महरि लाजे ! श्रोपारहते बाजामो वांगी, एपार हइते शुनि । पार प्रभागिया नारी हाम हे सांतार नाहि जानि ॥ ये झाडेर वाशेर वाँधी, से झाडेर लागि पाँभो। जडे मूले उपाडिया यमुनाय भासांभो। चांद काजि चले वाथी शुने झरे मरि। जीमु ना जीम ना भामि ना देखिले हरि । - ·X111 and sweetly as possible. Aliraja,' Akbar Saha, Kabir,' 1. He Aourished somewhere near Feni in Chittagong. One of his Padavalis ends as follows:- ये शुने तोमार श्री से वह देवेर मंथी प्रचारि कहिते वासि भया गृहवासे किया साध घशी मोर प्राणनाथ गुरुपदे अलिराजा कय ॥ 2. One of his Padax is devoted to the description of the physical charm of Caitanyadeva :- जिउ जिउ मोर मन चोर गोरा मापहि नाचत प्रापना रसे मोरा ॥ध्रु॥ खोल करताल वाजे झिकि झिकिया। भानन्दे भकत नाचे लिकि लिकिया। पद दुइ चारि घालु नट नटिया। पिर नाहि होयत मानन्दे मातोयालिया। ऐछन पहुके याहु लिहारि। साह प्राकवर सोर प्रेम भिखारी।। 3. He depicts an excellent picture of Radha followed by Krona in course of the sports during Holt: घरज कियोरो फाशु खिलत रहे। या चन्दन, भावीर गोलाव देयत इयामेर बड़े फागुहाते करि फिरत थीहरि फिरि फिरि बोलत राह षयान पायत परिीियेसे मेघसे दिलुकाइ। ललिता एक सखी, देयत कानु नयान। वृकमान किशोरी घरि भारत श्याम पान॥ भाभोर एक सस्ती जाउ जाउ करि कहा सागाभो भाषीर। कान मयान पेरि बेर देवन सदाकरतबीर घुमर उठामें फागु धाते कर दुहुँ बाहु

·Sekh Bhikhan,' Sekh Jālāt, Sekhlāla, etc are also poets
of no mean order They have written on various Mood
types
of women as described in the Alamkāra and Kāma
Šāstras with particular reference to Rādha and also on
Krsna as Supreme Soul and Sn Caitanya as an incarna
tion of God
Rādha in her "Khandita" mood 10 depicted nicely
in one of his Padas Kroņa passed the night somewhere
elae and naturally-Radha's wrath knows no bounda She
takes Krona to task
सवाइ वले राधार पराया कानाइ।
तुमि रजनी वञ्चिले कोन ठाइ ॥ध्रु॥
कमन वानाले चूहा,
भवणे दुलिसछे
मेलिते नार दुटि प्राखि
इच मा मथुरा
गति
कि कब चूहार भीति
श्याम मन लागियाछे माखि।
मुहम कस्तूरी पार,
युइयादिनु सियर उपर।
हाहरि हा हरि फरि जागिया पोहानु निशि
तुमि जिले काहार मन्दिर ।
सेख मिस्खन भये पड दुख राइयेर मने,
पायरिले पूरव पीरिति।
थामार करम दोपे तुमि माफ अन्य पाशे
इउक येन राधार मिरिति॥
सुगन्धि ताम्बुल,

·Just as, on the one hand, many Moslems helped the spread of the Hindu Culture and Civilization by honouring their religious sentiments and ideas, by following many of their rites and rituals, by patronising and contributing to Sanskritic Literature--so, on the other hand, many Hindu devotees and scholars, too, were the tarch-bearers of Islamic Culture and Civilization, by preaching the innermost truth of Islam and paying homage to the Prophet and Moslem saints, by observing many Moslem practices and by patronising, and contributing to, Persian and Urdu Literature. Thus, there was a great synthesis of Hindu and Moslem Cultures and Civilizations during Moslem rule in India. It was possible in those days for individuals of different leanings and capacities to follow the creeds and pursue the course of studies that suited them best, without communal bias and social bar. Otherwise, there could not have been so many Moslem devotees of Hindu saints, etc. and so many Mahomedan scholars in Sanskriuc studies just as there could not have been numerous Hindu disciples of Moslem saints and votarios of Islamic Leaming. If this could happen even during an age when the relation between the two communities was that between the rules and the ruled, there is no inner reason why it should not be the case today also, when no such relationship exists.

·uw MUSLIM PATRONAGE TO SANSKRITIC LEARNING were It is well-known that the Moslem rulers of India cre great patrons of Learning and Fine Arts. But the fact that many of them liberally-patronised Sankritic Culture and Learning as well, is not generally known. Their courts were adorned with Sanskrit scholars and writers of high repute who got every encouragement, monetary and otherwise, from their royal patrons. Unfortunately, many valuable records of their scholarly achievements are irreparably lost to us and the surviving literature also is available only in MSS. scattered all over India and outside. Fortunately, however, the literature that has outstood the cruel ravages of time is meagre and it enables us to have a clear idea as to how in spite of linguistic and religious differences, many Moslem rulers of India were prone to extend their best support to the development of Hindu Culture and Civilization. This spirit of mutual tolerance and reverence for the culture and creed of cach other alone can cnsure a permanent bond of friendship and collateral progress of the tivo principal communities of India. That is why it is essencial for us to investigate inco che cultural advancement of the Hindus during Moslem rule in India. Of she Sanskric pocts who adorned the courts of the not ·MUSLIM PATRONAGE TO SANSKRITIC LEARNING Moslem rulers, three_of_the_greatest are Bhānukara, Akbariya-Kālıdāsa and Jagannātha Pandırarāja. In this work I shall first give brief accounts of their lives and literary activities on the basis of the informations collected from the various unpublished MSS of their works, anthologies preserving some of their verses, crc. Of the Mohomedan rulers who liberally patronised Sanskrit poets and scholars, the foremost are Shahabuddin, Nizām Shāh, Sher Shāh, Akbar, Shāh Jahan, Muddāfar Shāh, Burhān Khan and others. Some of the poets patronised by them are --apart from Bhānukara, Akbariya Kālıdāsa and Jagannātha Pandittāja,—Amrtadatta, Pundarika Vitthala, Harinārāyana Miśra, Vamsidhara, Laksmipat and so Short accounts of the lives and literary activities of these poets also are given below.' Thc arrangement followed here is chronological. BHANUKARA Bhānukara is not only of the earliest of the poets mentioned above but also seems to have enjoyed the widest popularity as The Rasika-jivana of Gadādhara Bhatta, Sabhyālamkarana of Govindajic, Padya veni of Venidatca, Padyāmrca-carangin, of Haribhāskara, Subhāsıta hārāvalı of Hari Kavi and Subhā 1. See also the second volume of this Series which will soon be published on a poet.

·BHANUKARA 8 sitasāra-samuccaya the last two of which have not been published as yet contain about 160 verscs of Bhānukara. The Padyaracanā published in the Kavya-mālā Series alone contains 1 80 verses many of which are not found in the above sıx unpublished anthological works. LIFE AND DATE Bhanskara vs. Bhanudatta and personal history The evidence of the anthological works is in support of the identity of Bhānukara and Bhānudatta, author of the Gica-Gaucīša and its tippana, Kāvya-dipikā, Rasamañjari and its commentary as well as Rasa-Carangiai all of which are available in print and also of the Kumāra-bhārgaviya (a campū based on the Purānas), Alamkāra-tılaka ġnd Srngāra dipikā which are as yet unpublished'. Quite a large number of verses quoted under the name of Bhānukara are traced in the Rasa-manjari," 1. Kumāra Bh.. India Office Library MS. 1540. Alam. kāta T., Tanjore MSS, Cataloguc, IX, 1407 and Mysore, 295. Smgārs D., Cat. Cat. 1. 661, 2. 1-3, etc.SA. 234=RM. 21, p 50; 415a fia, etc.-SSS. 836=RM. 4. p. 9, gå af, etc =SA 270=RM. 29. p. 65, RTT, etc. SA. 3274 RM. 112, p 138; 957, cic,SA. 303 SSS 178-RM 79. p 141, HIZIET, etc, -SA. 3267 v. 11), p. 188, fa fitui, etc.-SSS 606RRA 33, p 75, estat, etc. - SA, 312-RM 100. p 166, TATA 77, etc.SA. 246-RM. 24, 57. gettünt, etc. --SHV. 1944-RM, 39, p. 91; at fag SSS 177-RM 75. p. 136, 14. cte RSA.

·4. MUSLIM PATRONAGE TO SANSKRITIC LEARNING Gica-Gaurisa,' and Rasa-tarangiņi of Bhanudatta'. (2) The same verses are found in different important anthologies under the names of Bhānukara and Bhānudatta. (3) One of Bhānukara's verses (Serial no. 789) has been quoted by Venidatta in his Padya.veņi 273=RM. 32, p. 72; TEFTAETIRA, etc.=SSS. 752=RM. II. p. 25; roi gafe, etc, =SA. 690=RM. 86. p. 149; far-f*, etc.=SA. 267=RM. 28. p. 63;amura, etc. -SA. 189= RM. 5, p. 11; Etaraf1954, etc, =SSS. 181=RM. 81. p. 342; HIET UTRIFEFTO, etc, =SSS. 582=RM, 41. p. 94; THETER, etc.= SA. 292=RM. 78. p. 239; stefags, etc.=SA, 206=RM. 12. p. 30; **- fada, etc. PV. 464=RM. 105, p. 172; *, etc. --PV. 361=RM, 56, p. 144; PET SHO= SSS. 20-RM. 10, p. 22: arfo, etc.=SA. 288=PV. 363=RM. 62, p. 121; asfa, etc=S$S. 825=RM 7. P. 15. 1. Catat a faPadya-racanã, p. 72, v. 3=Rasamanjarī, l=Gita-Gaurīpati, p. 90. 2; w: fange in anfaata, etc.Padya-racanã, p. 53. a. 5=Rasa-maſjari, v, 51=Gita-Gaunpati, p. 146; 17 glad da, etc.=Padyaracanā, p. 42, v. 18=Gita-Gaurīša, p. 18, 4; Teata, etc, = Padya-racanã, p 7, v. 38—with slight alterations in reading=Gita-Gauriſa, p. 48, 7. 2. fant #res ayafa, etc, =Rasika-jivana, fol Padya-racanā, p. 33. v. 25=Subhāṣita-hārāvalı, v. 89= Rasa-tarargini Benares ed., p. 14; fait furat afarani, etc. Padya'racanā, p. 72. v. 21=RT., p. 42; faetita UITATI Fant, etc.--Padya-racanã, p. 21, v. 32=Sūkti-sundara,= RT. p. 45a: atraded withân mual, etc.=Rasika-jivana = RT., p. 53; 44TAT41 i arsif, etc.=PR. P. 86, v. 19= RT., p. 77; see aai fara, etc. -PRp. 2, v. 10 femeiae, etc. -PR., P. 87, v. 26=RT. p. 8la.

·BHANUKARA 5 as "Ganapatiputra-Bhānukarasya" and, from the last verse of the Rasamañjari* ctc. as well as from the Pañjis of Mithila,' we come to know that Bhānudatta was the son of Ganapaci. (4) Moreover Bhānudacca refers to Nizāma-Dharanipāla in verse 121 of his Rasa-manjarit and in the anthologies several verses ascribed to Bhānukara are devoted to the culogies of Nizam Shah. Thus it seems char Bhānukara is really identical with Bhānudatta. His father's name was Ganapati as given in the Padya-veni, Rasa-mañjari as well as the Pan is of Mithilā, etc. Unfortunatcly, however, nothing is known about his mother, carly life etc. 1. grafira:, etc. 2. सातो यस्य गणेश्वरः कवि-कुलालङ्कार-चूडामणि- दंशो यस्य विदेहमूः सरसरित-कलोल-किमोरिता। पन स्व-कृतेन तेन कयिना श्रीभानुना योजिता माग्देवी.धुनि पारिजात कुछम-स्पर्धाको मारी॥ 3. The Panjia of Mithila furnish the following lineage of Bhănucandra : Ratnesvara Andra 1 Surcivaro Mira 1 Ravináth. Miéra flyanitha Mitra Bhuvanitha Milena Devanathu Nhura Samkara Mira Mahadeva Min Bhise Mira Dine Muito Carpati Mora Bhanudatta P. 190. Benares ed. 4.

·6 MUSLIM PATRONAGE TO SANSKRITIC LEARNING Bhānudatta himself gives his own genealogy in the Kumāra bhārgaviya which is quite in agreement with the evidence furnished by the Pañuis of Mithila ex cept that in the former Visvanatha is represented as the son of Sureśvara and Ravinātha as the grandson of Sureśvara, not his son . Date. In one of his verses Bhānukara culogises Sher Shah As Sher Shah ruled from 1540-1545 AD, it is evident that Bhānukara flourished in the first half of the sixteenth century, if not a bit earlier. Again, two verses of Bhānukara devoted to the praise of one mighty ruler Krsna are preserved in the Padyaracanā of Lasmana Bhatta Ankolakara. This most probably, emperor Krsnadeva Rāya of Vijayanagara who ruled from 1509 1530 A D Krsna was, See India Office Catalogue of Sanskrit MSS. Vol vi, p 1540 2 श्लोकाधे वा तदर्धे यदि हि विनिहित दूपण दुर्दुस्ट कि नग्छिन्न तदा स्यात कवि-कुल-विदुषा काव्यकोटीश्वराणाम् । वाहाश्चेद् गन्धवाहाधिक-सुभग रया पाषा काया खना का हानि शेरसाह नितिप-कुलमणरचकाटीश्वरस्य ॥ 3 (a) कृप्या समर-सतृष्ण दृष्टवतो विष्टरभवस । राजन्य जन्म मूले भुज-मूले [भान्ति] पुलक-मुकलानि । (b) प्रस्थान रतिर्मान्दरात कर्मालनी बन्धोरपि प्रक्षण काकु फेलिविधि विनाऽपि चरण-न्यास पृथिव्यामपि। किच क्लान्तमतालवृन्तपवन प्रत्यङ्गमालिङ्गति द्रष्टव्य किमतोऽपि कृष्ण-नृपते प्रन्यार्थि-वामनुषाम् ॥

·BHANUKARA 7 In several verses' Bhānukara eulogises one Nizam Shah. Either of the two Nizams who were ruling in India in the first half of the sixteenth century may be referred to by Bhānukara in his verses. One was Boorhan Nizam Shah I and the other Nizam Khan, later on known as Sikander Lodi (1489-1517 A.D.). It is more likely that the former is meant as in some of the verses the Nizam is also addressed as Nizam Shah. Now, Nizam Shah was a general ridle of the rulers of the Nizain Shahi dynasty whose ruling period extended from 1497 A.D. to 1637 A.D. The particular Nizam Shah who was ruling during the period of Sher Shah's reign was Boorhan Nizam Shah I who ruled from 1510 to 1553 A.D. As he ruled about 43 years, probably the majority of the verses of Bhanukara referring to Nizam Shah would refer to him. The poet referring to Sher Shah as ruler (1940- 45 A.D.) cannot be young in age as he professes in the same verse that he himself composed a very large number of verscs by that time. Boorhan Nizam Shah alrcady ruled for 39 years when Sher Shah was crowned king. He ruled for 13 years morc after the accession of Sher Shah to the throne. Unless the poet was very long-lived, he could not probably praise any other living ruler of the Nizam Shahi dynasty except Boorhan Nizam Shah I, 1. Secunder the heading Patrons of Bhānakara.

·8 MUSLIM, PATRONAGE TO SANSKRITIC LEARNING In three of his verses' Bhānukara refers to one king Virabhānu who is represented as lording 16 over the kings of Delhi, Orissa, Bengal and Gujrat There were several kings of the same name who ruled before the time of the poet himself and therefore he could not refer to them as living rulers in his verses The re ference may be to king Bhānu of Kacchapa dynasty, father of Bhagavantadāsa and grandfather of Madhava- -- (a) लका धामनि वीरभानु नृपते प्रेक्ष्य प्रतापोदय प्रत्यागारमधीर-नीरजयो भूयो हुताय-भ्रमात । सुम्यद्वाणि विधूत पाणि विगलन्मुक्तामणि प्रस्खलद पाप्प श्रेणि विलोल-णि दयितं कराट-स्थने बिभ्रति ।। Padya veni, Ms .v 64 and Sukti sundara, Ms v. 102 (b) भेरी भातिभिस्तुरङ्ग-निनद कुम्भीन्द्रकोलाहले प्रस्थाने सब धीरभान दलितं ब्रह्माण्ड-भागडोदरम् । माधाय ज्वलति प्रताप-दहने र पुनवेधसा तारानायक-तारका सरसरिदृव्याजादिवाऽऽयोजितम् ॥ Padya veni Ms, v 114, Suktı sundara Mg v 150 (c) दिल्लीयो द्वारदेश नमति गनपतिस्तत्परस्सादुपास्ते गौडन्द्रो नम्रमूर्धा तदनु नरपति जरोवीश्वरोऽपि। भुत्वैवं धन्दि वृन्दावनत वदनो गौरवं सन्न कुर्वन् वीर श्रीचीरभानो रचयसि पुलक वीर-लक्ष्मीकपोले ॥ Sāra samgraha of Sambhudāsa Pandita Ms of RASB 31A 2 See List of Inscriptions and sketch of the Dynastica of Southern India by Robert Sewell Madras 1884, p 47 (Virabhānudeva inscriptions are dated 1335, 1237-1240 AD) Inscriptions of Madras Presidency by Raogācārya, vol II, p 2055.etc The Ganjam (274) and Vizagapattam inscriptions (96 97) of Virabhānu are dated Saka 1275 (1353 AD) and 1298 (1376 AD) respectively .

·BHANUKARA 9 simhia and Mānasimha Madhavasımha as the patron of Pundarıka Vitthala, author of the Râga mañjari has been referred to by him in his work." The same work also mencions that Mādhavasimha che patron and his brother Mánasımha nere great favourites of emperor Akbar who ruled from 1556 to 1605 A D So chronologically there is not much difficulty in Bhānukara's referring to the grandfather of Mädhavasımha, favour- Ite of Akbar. But it is more probable that by Virabhānu, Bhānukara really refers to Vaghela Virabhānu* of Rewah (1540-1555 AD) who was married to Sukumāradevi and father of Rāmacandra who ruled from 1555 to 1592 A D and was a contemporary of Akbar, There is no chronological difficulty, again, sclcrence to Vaghela hings in the verses of Sanskrit pocts of the sixteenth century A D. and the liberal श्रीमान्लप-श-दीपक-महाराजाधिराजेश्वर. days #lara-fast at fa un 2. imperial Gezelcer of India, vol XXI. PP 27911. In a MS of Somadevo', Katha sanit Sagara copied by Rapaqi who enjoyed the patronage of Bhavasimha, onc of the descendants of Vaghela Virabhānu of Rewah, the lineage of Virabhānu u given vidc AIV Haraprasad Shantri'. Catalogue of Sanskrit Manuscripts, vol VII For a further rolerence to Virabhanu of Rewah, sec Pradyotana-Bhattacharya's commentary Saradāgama on Candra. loks (Kasht Sanskrit Series. No 75). The account erren here it lightly conluuins 2 ·10 MUSLIM PATRONAGE TO SANSKRITIC LEARNING patronage extended by Vaghela kings to Sanskrit scholars, confirm our conjecture. All the above cvidences lead to the conclusion that Bhānukara or Bhānudatta flourished during the first half of the sixteenth century A.D. Patrons of 'the poet were Krsnadeva Rāya of Vijayanagara, Virabhānu or Rewah, Nizam Shah as well as Sher Shah. Another evidence helps the positive determination of the lower limit of the date of Bhānukar or Bhānu. datta. In connection with showing that some poets wrongly use "Puratah” in the sense of "in front of", Jagannātha quotes in his Rasa-Gangadhara' the very first line of the Rasa-manjarī of Bhānudata--artiti चरणं दधाति पुरतो निम्नोन्नतायां भुवि । Jagannatha Panditaraja, author of the Asaf-vilása was connected with the court of Shah Jahan who ascended the throne in 1627 A.D. Therefore, Bhānukara quoted by Jagan. nātha must have flourished before that date. Patrons of Bbānu kara Bhānukara was liberally patronised both by Hindu and Molcm rulers of bis time. As we have seen, he adorned the court of king Krsnadeva Röya of Vijayanagara, Virabhānu of Rewah, Sher Shah and Nizam 1. इदमप्यन्यत्तरेव वायकोपमेय-लुप्तायामुदाहरणं निरमीयत, etc.. pp. 271-272 of the Rasa-Gangadhara with Nägesa Bhajja's commentary, Benares ed.

·BHANUKARA II Shah, Therefore, he seems to have been wandering from place to place, from one court to the other, although we have no means of knowing the exact period of his stay in each. He appears to have a very great respect for Nizam Shah as he devoted as many as nine verses to his eulogy. Most probably, he wrote many more verses in his praise which are now lost to us. In his verse devoted to the description of the physical charm of the Nizam', the poet fancies that the суе of the lovely-browed one, unable to distinguish between Kāma and Nizam, approaches the ear for its help in the matter. In another," hc declares that the beautiful foot of the Nizam was made by the Creator for being placed upon the head of the wifcof his enemy; the parting line of the hair, the vermilion-dust and the kundas on the head represent the foot of the Nizam with shooting rays and beautiful nails. In one verse' he praises Nizam Shah for making magnificent gifts. In order to keep a record of his gifts, Brahmā used the Mandăkini as a piece of chalk and drew a long line on the floor of his house Puşkara. Brahmā ivas on the look out for another person at least who would be Nizam's rival in the award of gifts. As he could not find out he 1. Padya-racanã, 17.6 2. Padyo-facana, 16, 4 3. Padya-veņi, MS., V. y. 100 any, + ·12 MUSLIM PATRONAGE TO SANSKRITIC LEARNING put a dot by the side of that line which is nothing but the moon. In one verse' Bhānukara gives a glorious descrip tion of the march of Nizam Shah for conquest. When he marches out, the earth faints away under the pressure of, and on account of the physical torture caused by, the hoofs of horses. Therefore the sea terribly perturbed and agitated in roaring waves, sprinkles water on her. The Lady presiding over the quarters flutters the flag, generating violent wind; and the dust-storm dashes towards the sky in order to ask the divine physician Aſvina about remedy for recovery from Sivoon. In the verse on the sword of the Nizam", the king is highly praised for his military skill. His sword is so handled that it instantaneously kills innumerable mighty clephants of his enemies who are consequently vanquished in a moment. In the verse devoted to the victory of Nizam in battle, the poet says that when the Nizam casts his angry look at his enemics, they all break acwain; even the sun high above begins to tremble and in order CO save his own skin, has recourse banner of the all-conquering Nizam, 1. Padyamsta-tarangint, MS, v. 91; Padya-vent, MS, Y. 113; Rauka jivana, MS.. fol. 18. 2. Padyāmsta-tarangipl. 85; Sūkți-sundara, v, 134. 3. Padya-veni, Ma., V, 132.. to the ·BHANUKARA 13 In the verse on the flag of the Nizam' the poet's fancy takes a lofty Might. He assumes that the dag of the Nizam is nothing but the congue of the earth stretched out on account of the heavy pressure of the army on the same. Similarly, in the verse on the prowess of the Nizam? On account of the excessive heac of the king's prowess, che gold all over the universe, even of the Sumeru, melts, as a consequence, the stairs of Indra's palace situated on it fall down, even the sun sinks within the melting gold again and again and the women there are terribly terrified. In one versre' Bhānukara describes the world-wide fame of his patron. Brahmā is engaged in making verses on the glorious deeds of the Nizam with the lielp of a chalk The long syllables in the verse stand for the curved lines representing the lunar disc, the conch, the jasmine and the swan and the short ones for the locus scalk, che saake, che Mandakıni and the tusks of an elephant Unfortunately, only one verse of the poet in Padyāmfta tarangini y 15, Suktı sundara, v 143 and Padya veni, v 151 2 Padya Yeni, v 69 and Süktı sundara, u 105, Ragika. Jivana, MS No 140 (Kāvya) of Calculta Sanskrit College, fol 13. 3 Padya racanã, 10 8 and Rasika jivana, Mis No 140 (Kavya) of Calcutta Sanskrit College, foi 15 ·14 MUSLIM PATRONAGE TO SANSKRITIC LEARNING to find praise of Sher Shah is left to us.' Here, he says that it matters little to a poet of his standing who has to his credit innumerable verses if in a verse, or one half of it, the fastidious manage some fault or other just as it matters little to Sher Shah if out of crores of horses vying in motion with wind, some five or six happen to be lame or one-eyed. BHANUKARA AS A POET* The verses of Bhānukara collected from unpublished anthological works may be classified as follows: 1. Gods and incarnations of Vişnu (6 verses). 1. Ganapati...SA. I (See also Bhānu Miśra for another verse on Gaņapaci, PT. v. 7, p. 3). . Siva...SHV. 27 3. Krsna...PV, 866 4. Varaha...PV. 853=SHV. 46 Visnu) 5. Paraśurāma...PV. 858 6, Buddha ... PV. 894=SHV. 74 (Visnu) II. Kings (16 verses) Nizam or Nizam Shah...6 verses :: PT. 85= SS. 134 (description of sword); PV. 69=SS. 105 (description of prowess); PV. 100 (description of gifts); PV. 132 (description of the flag); 1. 1. SHV. v. 468. • For additional verses in the Padya-racanã, see Verses of Bhānukara quoted in the Padyaracanã, p. clxi of the Padyāmſta-larangiņi.

·BHANUKARA 1S 2 3 PT 84=SS. 143=PV 331 (description of the Aag). PT. 91=SS 198 (description of the battle field) Sher Shah I verse SHV 468 Virabhānu 3 verses PV. 645SS. 102 (descrip tion of prowess) SS. 150=PV. 114 (description of the marching of the king) The former reads ofichra and the latter gives the reading di One verse in the Sâra samgraha of Sambhudasa दिल्लोशो द्वार देशे, etc. 3 Contd? 2 verses PV 161 (the fight of the enemy [यस्य प्रौढतर दहन ज्वालाभि,, etc may refer to THI] SS. 163 (description of che battle), the word or in the verse may have a bearing upon the name of the king Kings in general 3 verses PT. 107 (the lighc of the enemy), SS 192 (the city of the enemy), PT. 95=SS 156 (description of the battle), SS 131 and 132 (the assertion of a hero vanquishing others) III Sentiments (5 verses) Karuna PV. 793 Raudra PV 810 3. Sânta PV. 812 Sántasys paścãrtāpa PV. 815 Santasya PV. 819 4 1 2 ·16 MUSLIM PATRONAGE TO SANSKRITIC LEARNING . IV. Women a. Vayah-samdhi... 3 verses:, SA. 189; SA. 192; SSS. 799 and SSS. 798 b. Taruņam vayah ..4 verses: SSS. 817. 825, 835; SA. 199, 836 Beauty of features...(12 verses) a. Face... 2 verses: PT. 136=SHV. 1637; SHV. 1647 b. Mark on the forehead...SA. 74 c. Eyes...SA. 80 d. Arm-pit...SA. 115 e. Romávali...2 verses:. SA. 137 f. The middle of the body... 2 verses : SA. 134; and SA. 139 SA. 135 g. Thighs...PV. 199 h. General description...2 verses : SHV. 1749; SA. 62; SA. 53 (suppleness of the body). 3. Types... (33 verscs) 2. Parodhā...SA. 234 Sāmānya-vanitā...2 verses: SA. 273; PV. 321 Ativiśrabdha-navodhā... PV. 305 Prema-garvitā...2 verses :) SA, 278 and SA. 279 Virahiņi...SHV. 1944 -anutāpa...SHV, 1933 ·BHANUKARA Vitahını avasthā-varnana ..SHV 1952 pralāpa ..SA. 697 Mānıni (heading Bhartuh suśrūsă in the SA., it is really a verse on Mãnmı) SA, 222 Vasaha sappitā SA. 402 Karkasa PV. 387 Kalahantaricá SA 756 Vepralabdhã PV. 361 Ucká SA 288=PV, 363 Madhyā Dhirah SA. 206 Kryā vidagdha SA. 246 Vetta surata gopana. .SA. 236 Varrisyamana surata gopani SA 238 Vrtta vartisyamāna surata-gopanā . SA 240 Kulată SA 258, SHV, 1851 Kulatopadeśa.. SA 260 Bhāvi schācābhāva sankaya SA 267 Bharturgainavārumānena. SA 270 Anuśayānā SA 264 Abhisārıkā sarncara kathana SSS 177 Jyotsnäbhısārkā SA. 303=SSS. 178 Divabhisārkā. SSS 18. Dūti) (a) Nāyakasyāgre Dūty uktih SSS 582 (b) Duty-upahāsa.. SSS 606 3 ·18 MUSLIM PATRONAGE TO SANSKRITIC LEARNING I. V. Men (4 verses) Śrrgāra-rasopayogino Nāyaka-blacdah tatra Anukulah...SA. 317 2. Srngära-rasopayogino Nāyaka-bhcdah tatra Dakşiņa”...SA. 318 3. Viyoginaḥ pralāpaḥ...SSS. 564 4. Kupuruṣah...PV. 766 VI. Love (14 verscs) Vacana-vyanga-samāgama...SA. 326 Cestä-vyañga-samāgama...2 verses : SA. 327 and SA. 328 Gamana-vighnopāya ..SA. 690 Surata-varnana...3 verses:, SA. 469=SSS. 713; SA. 470; SSS, 714; SSS. 727 Ratārambha...2 verses : SSS. 706 and S$$, 707 Ratāvasāna ..2 vcrses: SSS, 751 and SSS. 752 Viparīta-surata...SA. 478=SSS. 737 Parakiyā-rata-praśamsā...SA. 464 Sama...SA. 672 VII. Nature (8 verses) Morning...2 verses: SSS. 13 and SSS. 20 Midday...SA. 529 Evening...SA. 348; PV. 560; SSS. 148 Moon-rise...PV. 573 ...2 verses: SSS. 192 and SSS. 193 Darkness...SSS. 152

·DHANUKARA
19
VIII. Seasons (13 verses)
Summer... 3 verses : SSS. 327; PV. 615 and
PV. 616
Rainy season...SV. 574
Autumn...SSS. 404=SA. 591
Hemanta... 2 verses: PV. 649=SSS. 423=
SA. 599; PV. 65o=SSS. 424=SA. 6or
Winter... 3 verses: SA. 610; SSS. 451; PV.
656
Spring...2 verses: PV. 602; SA. 617
IX. Religion: Devotion (1 verse)
Kirtana...PT. 266
X. Holy places, rivers, etc. (4 verses)
Veni (Triveņi)...PV. 877
Manikarnikā...PT. 42
Lake...PV. 726
Tapovana (actributed to both Ganapati and
Bhanukaca)...PV. 665
XI. Anyoétis (3 verses)
Cuckoo...PV. 690
Parrot...PV. 691
Lion...PV. 707
Cloud...PV.717
Moon...PV. 741

·20 MUSLIM PATRONAGE TO SANSKRITIC LEARNING 3 XII. Miscellancous (6 verses) Khadyota ...SA. 558 Bhramari-krīdā...SA. 173=SSS. 113 Vana-keli...2 verses :, SSS, 82 and SSS. 83 Kavi-varṇana ...PV. 789 (Here Bhānukara is cxpressly stated to be the son of Ganapaci). Vidya...PV. 881 (Here his name is given as Bhānukara Miśra; PT., however, attributes the verse to Bhāskara). Bbānukara as a poet Thac Bhānukara or Bhānucandra Mista was a poet of a high order can by no means be doubted; that he was very popular is manifest from the evidence furnished by the authors of the anthologies composed after the sixteenth century A.D. This extreme popularity enjoyed by him is due to his depth of thought and analytic power. He was a great rhetorician and naturally, his writing is very rich from the rhetorical point of view. He has dealt with various subjects as shown above; in almost every subject, there are beautiful verses which at once arrest our attention. Only a few are noticed below. In his verse on the Buddha, he says that when the Buddha stood against the Vedas (Vedic rituals), the Om-kāra fled off, leaving aside its dot (bindu). Then it had come into che possession of Siva who used it as ·DHANUKARA 21 patron. This, a trident (really on the top of it) and the dot began to shine in the hand of Srikrşna as the disc Sudarsana.' Here the poet suggests that Siva and Krsna (Vișnu) came into prominence as gods after the wane of Buddhism in India. His picture of the earth as it was when it emerged out of the ocean and hung on the teeth of the Boar, is also interesting.” His verses on the Nizam are of paramount interest establishing as they do a good relationship between the poet and his among other evidences, shows that Mahomedan patronage for Sanskrit learning was not lacking in India in the sixteenth century A.D. In a verse on the flag of the Nizam the poct assumes that it is nothing but the tongue of the , । पायादरवपुः, cte.; Subhasita-harāvali, MS., v. 74%B Padyaveni, Ms. v. 864 The Padya-vení reading is: माया-मन-कुतूहले। [बुद्ध-वर्णनम् । माया-बद्ध-कुतूहले भगवति व्यालोलयात्यगमा- नोहारेण भयातुरेण चलित बिन्दु विहाय कचित् । योझारस कर-पञ्जर पुरभिदो भेजे त्रिशूलच्छला- द्विन्दुश्चमा-मिपेय केटमारपोस्तस्थौ कराम्भोरदे ।। वराह-वर्णनम् ] भूयादेष सतां हिसाय भगवान कोलावतारो हरिः सिन्धोः क्लेगमपाल्य यस्य दान-प्रान्ते नटन्स्या भु। तारा हारति पारिदस्तिलकति स्थाहिनी माल्पति फ्रोडा-दशति तपापतिरहदेवध ताति॥ Subhāşita-hārāvali MS. v. 46: Padya-veni, MS, v. 853, 3. See supplementa 2.

·22 MUSLIM PATRONAGE TO SANSKRITIC LEARNING . earth stretched out on account of the heavy pressure of the army on the same'. In another verse also on the king, Bhānukara's poetic fancy takes a lofty flight. The enemies of the king in heaven feel like fighting on hearing the violent blowing of che conch ; they swing about their hands on the arrows in the form of the eye-brows of the divine-damsels who present them. selves for embracing them." In the verse on the march of Virabhānu for conquest ; the poct says that the world had a crack in between on account of the sound of drums, neighing of horses and trumpeting of elephants when he started ; (then) the resultant crack was removed by means of borax in the form of the Mandākini, che moon and stars heated on the fire of the king's prowess. The pun employed by the poet in the verse on the plight of enemies much enhances its beauty. नृपति-निजाम-चमू-चरणापा-जनित-प्रभूत-पीडाभिः। रचयति बहिरिव रसनामरुया घज-कंतवादवनिः॥ PT. 84=PV 131. मलेमिनाः प्रतिनृपतयः शङ्खनादानुदाराभ- श्रुत्वा राजन् पुनरपि भुजा-दण्ड-कपडूतिभाजः । थालिङ्गन्यास्त्रिदश सुशोभू-लतां वीक्ष्य मुना चाप-माम्या चपल-मनसो हस्तमावर्तयन्ति ॥ PT.95-SS. 156. भेरी-भातिभिस्तुरङ्ग-निनदै, cte. तादृग़दण्ड-विवर्त-नर्तित-मही-वफ्रादपक्रामिताः कापि धापिच कण्टकैरुपगता रेखोपरेखा-भ्रमम् । यस्य प्रौढतर-प्रताप-तपन-ज्वालाभिरन्ते दिशा- मापाके निपतन्ति पार्थिव-घटा जीयन्ति वीर्यन्ति च ॥ PV. 161 1. 2. 3.

·BHANUKARA life from 2 very worty due to The poet demonstrates the sentiment of tranquility well in one of his verses on the same Nothing appears substantial, he says, when one looks back upon advanced stage, tlus the roaming about of the past appears to be all waste of energy, acquisition of hnowledge nothing but provision for wrangling about and love for women all fintl separation and nothing more, moreover, a man at that time whole-heartedly cares for a religious life aud pincs for the past part of life that appcars to them almost void.' lo another verse le longs for worshipping Damodara in a creeper bawer at Benares, undisturbed by any woman. All the verses under secticas 4-5 could well have been placed under the heading 'Love'. But as the Näyakas or Näyskās are the main objectives of the pact in the verses in question, they have been grouped under the licadings Women' and Men'. Woman is almost synonymous with Love and therefore, it is only natural that out of a collection of 130 verscs of a poct, only four verses are devoted to Men in love. stim-tim Urte fagnat arra focistiar मान ध्यसन इतर परिधिनास्ते से घराधीपर । fargera 17 BOTATE ETT RI Fita mat sem-mc arst artilrar परम्भारम्म सापदपस्याम्पुर-रयों गयोहत्य स्त्रीयामभिनव-रापा-मुग्धमपरम् । TETETTHETITUR--TYSK ममस्यामा दामोदर तप पक्षामा PV.812. 1. PV, 815. 2, ·24 MUSLIM PATRONAGE TO SANSKRITIC LEARNING A beautiful woman at the advent of youth is a marvel and the poec says, even the god of Love on rare occasions finds the Venus in Auencing his fate' and only a person with Bịhaspati in the cleventh zodiac sign can expect to dally with her." The eye is a predominant feature of the beauty of a woınan; it is more beautiful than a lotus because whien God weighs them in a balance, He is required to place Māsas (Phaseolus Radiatus) on the scale of the lotus, the bees representing them as such.' Again, a verse on the middle of a woman's body assigns a fine reason why the middlc region is appropriately called a vacuum. 1. प्रातः स्मेर-सरोरहामयमुपाध्यायो दृशोविभ्रमः पाणिः कोकिल-यामि पठघ-सहाध्यायी समुन्मोलति । सन्दभों वयसां पथेलिम-सुधा-सिद्धान्त-वैतगिडको जानीमः कुसुमायुधस्य भगवान् भाग्यालये भार्गवः ।। SA 198-SSS.817. 2. याणी कार्तिक-रोहियोपति-चलत-पीयप-फहोलिनी घोष्टिरकाल-कुन्दकलिका-लाययय-सीलावितम् । नो जाने गयिष्यतस्ता चिरादा दिन फेलिभिः कस्य श्रीफल-पीचर-स्तनि भदेकादयस्यो गुरुः॥ SA. 199=SSS.835. मपनस्य मुलां धकेनलिनेन नतम्रयः। न्यने घनलिने भृग-माशमेप विभिदधे ।। SA.80. 4.. गुजाभागे न-गिरियुगे पौर विम्ये नितम् सीमा हरसि मृपती यौवने जम्ममाणे। मन्यो भीर. पिछी पो परशयायाः शून्य मध्यस्थममिति ततः पयसा किंवदन्ती ।। SA. 135. 3.

·BHANUKARA 25 Various types of heroines-Svakiyā, Patakiyā, etc. and their mood types such as Mānini, Kalahāncarità, Urki, Vipralabdhi, etc. have also been successfully depicted by the poet A lady-love separated from the beloved as a consequence of a quatre takes it for granted that a man is restless and a woman), on the other hand, sceady and sincere and moreover, she argues, there is no reason why two youthful persons should not from time to time quarrel, but why should these wretched creatures--the bee, the Moon, and Madana—be tormencing her all along?' The pangs suffered by a separated woman eat into her vitals and she presents a really painful sight? but a lady-love longing for reunion at any case whatsoever presents in herself a much more pirable object, she indeed goes to any length to recover her lost love and even 1 stone must melt at her solicitations पलं घेत पुसा सहज-सरल पकज थ्यो भवत्येवं प्रोध कचिदपि कदाचिमण्यो । दहेज भृको विपरपि विध्यात् परिमवं स्मरोमा मनीयादिति किमपि नाहासिपमहम् ॥ SA 756 दुख दोघतर वहन्त्यपि सखीवाय नो मापते शवाल शयनं सृजत्यपि पुन ते नवा लाया काठे गद्गदवाचमाञ्चति हयोधन याप्पोदक सन्ताप सहते यदम्युन मुखी तद्वेद चेतोभव ASHV. 1944 3. सात पारिद वारिभिर्विरचितो पासो धने कानने गोर्तश्चन्दन बिन्दुभिर्मनसिजो देव समाराधित । नीता जागरण-प्रतेन रजनी प्रोडा कृता दक्षिणा तह किन तपस्तथापस कथं नाधापि नेत्रातिथि । - 2. PV 363-SA 288 ·26 MUSLIM PATRONAGE TO SANSKRITIC LEARNING The psychology and doings of a fallen type of woman, a lady on trystin broad day-light or at night etc. etc. have been nicely analysed by the poet. Fallen women care for money alone and are the very antithesis of love and do not believe even in the sympathy of God for them; they simply exclaim that He has done absolutely nothing for them. They go to the length of inciting even their daughters--in any case, those who are very niuch like daughters to them-to evil acts.' 1. (a) फेशः कुन्द-मिपादियोपहसति द्रव्यविहोनाअनान् यनां प्रन्थि-धन विलोकिमिवोदपोत्रस्तनस्तिष्ठति । प्रेमच्छेद-कृपाण-वलि-सुपमा रोमालिरालम्बते यस्याः सा कथमस्तु चेतसि चमत्काराय वामनमः॥ PV.321. (b) दृष्टा प्राङ्गण-सनिधो यहुधन दातारमभ्यागत यज्ञोजो सनुतः परस्परमिवाग्लेष कुरङ्गीशः। श्रानन्दाधु पयांसि मुश्यति मुहुर्मालामिपातू पुन्तलो दृष्टि: किश धनागमं कथयितुं कर्णान्तिक गच्छति ॥ 2. एते पारिकमान् किरन्ति पुरुषान् वन्ति नाम्भोधराः शलाः पालमुद्वमन्ति न सृजन्त्येते पुननायकान् । प्रैलोक्ये तरवः फलानि एवत नेवाऽऽरभन्ते जनान् धातः कातरमालपामि कुलटा-देतोस्त्वया किं कृतम् ॥ SA. 258-SHV. 1851. 3. घेत पौरादपि शासे हिमरुचेरप्यचिपो लम्जसे भोगोन्द्रादपि चे विपि तिमिरस्तामादपि ग्रस्यसि । घेत आदपि दूयसे जलघरध्वानादपि सुभ्यसि प्रायः पुनि हतास्मि हन्त भविता त्यसः कलक्षः कुले। SA.960.

·BHANUKARA 27 The messenger-maidens engaged in love-intrigues are always very clever fellows. One of them reports to the lover that ever since he was away the unfortunate girl got rid of the garland of budding lotuses, pearlnecklace and waist-girdle but that was not all; her bracelets slipped down from her arms to the wrist as if to ascertain whether she had lost her pulse too." The poet has also drawn good pictures of men, as distinguished from women, Howsoever, a woman may ecry that a man is insincere in love-matters, the poet shows that a man also may love to the extent of madness. Almost like a woman, he piteously bewails that he is in no way an enemy of the kunda flower, honey, bee, waves of nectar, cloud, lunar disc, and lotus, but they all have turned out hostile to him simply because she puts them all to shame by her teeth, melodious voice. sweet gaze, laughter, hair, face and breast respectively, while residing in his heart." 1. माला घालाम्बुजदलमयी मौक्तिकी धार यष्टिः antara mafa stwa: sfera i यन्यद म किमपि धमनी वर्तते वा नति शालु पायरह बलयो वाहुमूल प्रयाति । SSS, 5BZ. 2. SSS, 564, ·28 MUSLIM PATRONAGE TO SANSKRITIC LEARNING A lady-love does not always explicitly speak out that the beloved one must not go; but she has her own ways to do things. She tells him that even after death a woman never recovers from the fever of separation she once contracts; before she departs from this world she must know whether the betel-nut, powers, sandal, water, etc. which act like poison in this life would be so painful in the other world as well.' Bhānukara's verses on nature are novel in concepcion and enchanting in expression. The night, the poçt says, leaves its bouver, the sky, having arranged its hait in the form of darkness that scattered all over in course of its dalliance and having worn its carring, viz. the lunar disc, as soon as the dawn appears. Again, the morning would, no doubt, appear to many as very pleasant but it is mose unpleasant to some at least. The poet draws a beautiful picture of a lady-love concealing in the morning the blue lily on her ear so that her FI स्यादव परत्र सत् किमु विप-ज्वालावली-दुःसहम् ।। SA. 690 2. सनि विर समोमयं यामिनी सदनु केलि-विच्युतम् । कुवंती भवसि चन्द्रमण्डलं कुपटल गगन-समुन्झसि ॥ $SS, 13.

·BHANUKARA 29 beloved one may not be disappointed." Hersell knowing that the morning 15 there to torment them by separation she somehow conceals the faded lily in order to save him from a rude shock and violent despair. In one verse Bhānukara depicts the evening as a chaste wife who enters the room for having a light as soon as she sees the moon”. The poet explains the moon rise as follows. The night is a lady, the sky a bower, the moon extends his 'kara' out of love." Again, he thinks that the moon-rise is due to che machination of Kamadeva who intends to find out the stolen Sun. In order to detect the real thief, he performs a magical rice, viz. setting a dish (moon) to motion. For this purpose, Kāmadeva scatters all around uncooked rice in the form of stars; 1. सस्पृश्य स्तनमाकलय्य बदन सश्लिष्य क्टा-स्थल निप्पोडयाधर-विम्वसम्बरमपाकृष्य ध्युदस्यालकम् । देवस्याम्बुजिनीपतेः समुदयं विज्ञासमाने प्रिये arhizitarentuni ertaertencent fra ut SSS-206 2. मृगाहमागत वीक्ष्य सन्ध्या कुलवधूरिव । दीपलेखामिपादेवा निर्विवे निस्तनम् ।। PV.560-SA-SSS. 140, 3. Full-TETITEITAT: SAITEUITAT TITATAT: 1 निधा-प्रियायाः स्फुरता करेण शशी समकन्नुकमुन्मुमोच॥ SS$. 193.

·30 MUSLIM PATRONAGE TO SANSKRITIC LEARNING the cooing of the cuckoos is nothing but the chanting of mantras by him and the moon is the dish he uses.' In one of his verses on the summer Bhanukara has employed a pun very effectively. Of much effect has been the use of a happily chosen word viz. Kanyarāśi in a verse on the description of the Autumn." In his description of the Hemanta the poet strikingly atributes the husband-wife relationship to the Day and the Night, during this season. The Day offers the major portion of the sky (or the cloth) to the beloved night and himself shrinks for her satisfaction." Bhänudacta was the author of the Gita-Gaurīša with the tippana on the same work that is a prototype 1. ताराततानिव किरन कलकपटनादान मन्त्राज्ञराणि निगदन कुसुमेपुरेपः। लाभाय वासरमणेमुषितस्य सायं सधारयत्यमृतदीधिति-कांस्यपानम् ॥ PV.573, ATT= 1. a atar: 2. pupil of the eye. fufca=1, bright: 2. restless. 4-1. rayt ; 2, hand. This magical rite is performed even today in some parts of the country for detecting thieves. 2. SA, 529. 3. PV. 650-SSS. 424. -SA. 601. 4. अम्यरमेय रमण्य यामिन्य वासरः प्रेयान् । afrigt fortzu FyPTORITEIT II PV. 650-SSS. 424=SA. 601 571-1. the sky i 2. the cloth. The idea is that in the Hemanta the day is very short and the night is long.

·BHANULARA 31 of the Gita Govinda of Jayadeva, and had certainly some leaning towards religion The authors of the antholagres consulted have not, however, cared to quote his verses on religious copics such as Sravana, Manana, Kirtana ecc , the PT being the only warh co preserve one verse on the utterance of the holy name of Narāyana Through a figure of speech known as prativastūpamā, the poet states that just as the digging and the levelling of the earth, etc are useless if no seed be sown, the perusal of the holy scriptures, the Purānas etc are all in vain if the sacred name of Kamalākānta be not urtered.' The anthologies preserve a few verses of Bhānukara on the holy places, etc In a verse on Manikarnıkā, he suitably employs the Vorodha alamkārs in showing how a bather in the same attains the state of Siva' and in a EFTE44' Erat, etc PT 266 2. सात वारियु निमले जटिलो जात पुन कुन्तल काय क्षालितमेव पङ्क पाल काटे पुन कालिमा। उद्दामा खलु वीचय परिचिता क्रान्त करा भस्मना Hra etafor fur 7-196* FeaTfA DISTAR II PT 42 This 18 a good example of the figure of speech Vorodha Here the devotee means to say that he has really attained the atate of Suva on account of his bath in the Manikarnika though the wording is such that the second part of each pada may be interpreted otherwise ·32 MUSLIM PATRONAGE TO SANSKRITIC LEARNING verse on the Triveni he assigns some reason in his poetic way why its water should be darkısh.' In his Anyoktı on the Lion he illustrates how beredity works No sooner is a cub born chan it exhibits a tendency to jump upon the temple of an elephant even before sucking its mother's breast. Thus, in his other Anyoktı verses too he hints at some truth or other. One outstanding feature of Bhānukara's composi tion is his great liking for the employment of figures of speech. The lofty flight of his poetical fancy couched in the garb of idiomatic language reaches at times the maximum height of poetic excellence, particularly with the aid of thetorical perfection अरोकतु तुहिन किरणप्रीतिधारामुदारा दूरीक दिनकर-कर क्लेश बाधामगाधाम् । यस्या पुराये पयसि विशति सातुकामा त्रियामा प्रातस्तस्यास्तिमिरततिमि श्यामल नीरमस्या ॥ PV 877 जात स्तन्यं न जग्राह कराठीरवकिशोरक । धनापारयामास कुन्जे कुअरपालिनि । PV 707 3 प्रतिवस्तूपमा in PT 266, श्लेप in a large number of ध्याय-व्यतिरेक and प्रत्यनीक nsss 564 प्रार्थी परिसख्यानु प्राणित विषमालकार in PV 815, भ्रान्तिमान in SA | परम्परित-साग रूपक in PV 573 सुक्ष्म in sss 606, एकदेश-विवर्ति क्लिष्ट रूपक un SSS 193, etc etc - 2 verses, ·from 1555-1592. AKBARIYA-KĀLIDĀSA His date Akbarīya Kālıdāsa composed a work entitled Rāmacandra-yaśah praſasti in praise of Vaghela Rāmacandra of Rewa who was a contemporary of Akbar and ruled We published for the first time a critical edicion of this valuable work' as vol. 3 of Pracyavani Gopal Chunder Law Memorial Text Series in 1946. In the introduction in English to this 'work, we discussed about the date of the work and came to the conclusion that the work must have been composed by 1580 A D Here we also dealc with the Family of the patron of the author viz the Royal Family of Rewa and the importance of Rāmacandra yaśah prabandha as a Sanskrit work, particularly, about its style which has a unique grace and beauty of its own. The authors of the Padyaracanã, Sūkti Sundara and the Padyavení have quoted verses from this work (see Appendix to this work) From the colophon to this work-rautferater- कवि श्रीगोविन्द भा-विरचित श्रीमहाराधिराज-रामचन्द्र यश प्रबन्ध समाप्त - It is clear that Akbariya Kālıdāsa's real name was Govinda Bhatca. As 3 contemporary of Rāmacandra and Akbar, Akbariya-Kālıdāsa must have flourished about 400 years ago. 1. For Ms. ace pi 85 of Mm Haraprasad Shastri'. Catalogue of Sans Mss belonging to the Analic Society of Bengal, Vol IV, p. 85, Calcutta 1923. 5 ·34 MUSLIM PATRONAGE TO SANSKRITIC LEARNING His patrons Akbariya Kälıdāsa was one of the greatest Sanskrit poets of his age Though he had had other patrons, the name of the poet itself shows that this Kālıdāsa of the sixteenth century A D was a great favourite of Akbar Nothing about his parentage is, however, known He praises in his verses several kings who must have extended patronage to him in some form or other, and he avowedly acknowledges the patronage of Ahbar by assuming a name after him Thus, he refers to Gurjarendra, Jallala, Vaghela, Dalapati, Virabhānu putra or Rāmacandra of Rewa and Albar He praises the king of Gurjara as one whose fame has pervaded the whole worldKing Jallala is referred a beautiful verse on the wife of his enemy." The Vaghela King praised by Ahbarıya Kāldasa was Rāmacandra of Rewa who was responsible for sending Tānasena to the court of Albar : His father Virabhānu was the patcon of poet Bhānuhara to 4 । विस्फार्य ध्योम गङ्गामल गुर-लहरो-कैतवात केसराली- रुञ्चस्तिस्य-देशे हिमकर-कपटान्मण्डलीकृस्य पुच्छम् । दिनापारध झम्पस्तर विशद यश केसरी गुजरेन्द्र प्रह्माण्डारण्य वीथी-गिरि-गहन दूरी सक्रमी चझमीति IPV.77 2. जलाल क्षोणिपाल स्वदहित भरने सञ्चरन्ती किराती कोणान्यालोक्य रत्नान्युत्तर-खदिराङ्गारपाका विभति । मृत्वा श्रीखण्ड खण्ड तदुपरि मुकुलोभूत-नेता धमती श्वासामोदानुयातरलि-कुल निझरेधूमयका यिति । SS. 174, PV 108, 4h line missing in the latter M1S 3. For details about the kings of Rewa,sce Dr Hirānanda Sastan's Memoir on the Vaghela Dynasty of Rewa, 1926 4. Sec under Bhānukara ·AKBARIYA KALIDASA 35 One of his verses is devoted to the praise of king Rāma for his charicable acts,' particularly the gift of elephants The king of Kabila who is said to have invaded the country of Vaghela was repulsed by the latter in spite of the former's very strong army* In another verse he describes the sword of the Vaghela king, to him it appears like a swarm of bees emerging out of the calyx of his hand lotus: In a verse in the form of a colloquy between Gauri and Rambha he allud es to the mighty prowess of the son of king Virabhānu ie hing Rāmacandra of Rewah . He praises the queen of Dalapati in one verses He describes Ahbar as an -- राम त्यहत्त-मनेम कुम्भ नि सरदम्युभि । दिनु भितु गृह द्वारि वारानिधिदवति ॥ PV.96 2 Padyamta tarangini 72=HV 67%DSS 121 . 3 सुपर निगदन्त्यमी जलद-काजल-ज्योतिष मवासि लतिका फरे तर बघेल पञ्चानन। प्रताप-तपन स्फुरत-कर सराज-कोथोत्थित द्विरक लहरोनि मे मनमि युदिपजनृम्भते ।। 4गौरि हिरम्भे कनकमयनदीमेहि लीलावगाह- प्रझागदानन्द मुग्धे कनकमयनदो पुत्र पेयं प्रयाति ? पारधी-वीरभानु सिवितिन युनस्वम्म पश-प्रताप ज्याला मज्ञाप-ताप द्रुत-बना-गिरि स्यन्द पारा॥ PV.65 5. पर धन्दा चतुदधि पये पन्दिका पन्द्रकान्त पाती-सायनान्त पमर-सहायरो पाल-भारापर्य। पनि दर्शकर सिलकापि ध्यास-गुवाति-भक्ति म्यामि प्रेषितारनपति-गृहिणिस्यपय सोम-मामा PV 76 ·36 MUSLIM PATRONAGE TO SANSKRITIC LEARNING outstanding ruler who possesses the might of a lion.' The emperor he says, is so powerful that he extirpates all his enemies instantaneously and terrifies even the king of Ceylon.' In another verse his sword is beautifully compared with various objects. The Sūkti-sundara“ preserves a verse in which the poet describes the march of the Nizam for conquest. But as both the Padyāmrtatarangini' and the Padya-veniº attribute the verse to Bhānukara, the attribution of Sundarācārya does not seem authentic. There are a few other verses which he presumably composed for pleasing some king or other." । शार्दूलोऽसि प्रकोष्ठे मदकल-करटी मांसल-स्कन्ध-फूटे दो स्तम्भे नागराजो ध्वनिषु जलघर केसरी मध्य-देशे । घम्मिले ध्वान्त धारा मनसि जलनिधिज्र-युगे काल- दगड. स्तत्सत्य श्रीहुमाउकुल-तिलकमणे भोषणाझीषणोसि ॥ PV.53 2, चोर त्वं कार्मुकञ्चेदकवर, etc.=PT 97%DSS. 158 3 PT. 89%DPV. 138=Rasika-jivana. fol 14, 29%D Padya racanā, 29 27. Probably, Jallāla praised by Akbariya Kalidasa (p 34) 13 the same as Akbar. 4. V, 168 (ace Sahitya Parishat Patrika) 5. V. 191. 6. वाह-व्यह-सुर-तता पठमती संवीक्ष्य मूविर्ती, et=PToI (भानुकर)=PV. 133 (भानुकर)=SS. 168 (सक्वरी०) 7 (a) बदन्तु देव तावर्क प्रतापमेय पाव के महा-सुपार-धीतल बदाम हे षय यत । समेर कन्दरान्तरे स्थितो गृहीत-कम्पल. स्तवारि-भूप नायक. प्रकम्पते मुहमहु ॥ PV.67 ·AKBARIYA-KALIDĀSA 37 Akbariya-Kálidāsa as a poet Akbariya-Kalidāsa was proud of his achievements as is manifest from one of his verses preserved in the Padya-veri. The verses of Akbatiya-Kālidāsa that are traced may be classified as follows: Subject No. of verses 1. Personal 2. Deitics a. Bhavani 6: PV. 16, 36-38; SHV. 273-274 Bhavanicchatra :: PV. 46 Devicchatra PV. 47 b. Sambhu 3: PV. 25, 14-15 c. Ganesa 2: PT. G=PV. 11; SHV. 124 d. Kysna 3: PV. 33-35 3. Animal The horse 1: PV. 126=SS. 124 +++ .. 1 1: 4. Love Virahiſi 1: PV. 611 =SSS. 309 5. Nature 1. Summer-wind ... 2; PV. 6203 SSS. 330; and SSS, 329 b. Malaya-breeze 1: PV, 609 c, Moon rise 1: PV. 580; SSS, 205 (b) rafa gefad for गटाप-र-र- भरावलय लिमिः सकलमेर कोर्य नमः। दिवाकर-हयापली-निग्यलम्ब-सधारज. WH1974aTA for water tatti PV, ME (e) UF-ARTITE, etc. SS 63, Ece Sahitya Parishat Palrikā 1, PARTISI eretaner nista #far fare stata i प्रपत्य प्रदर्भ प्र प्राविरिषि-अपम्प मदन्यः कविः। V. 786 ·38 MUSLIM PATRONAGE TO SANSKRITIC LEARNING I PV.259 PV 786 I 6. Description of kings 12• PV 53, PV 67, DV. 76. PV. Ils, PV. 168=SS, 374, SS. 63=PR. IP. 14, SS 168 =PT. 91=PV 133, PV 77=SS 80, PT. 97-S$ 158, PT. 72= Þv. 66=SS. 121, PT. 89 PV. 138=PR 21 27, PV. 65 Sword of a Vaghela king 1 PV. . 139 Gifts of king Rama 1: PV. 96 7. Anyāpadesa 1: PV 732 8. Features - Hair 9. Kayı varnana Akbariya Kalıdāsa did not professedly belong to any particular religious scct such as Sālta or Vaisnava, He pays homage to Visnu, śiva, Bhavāni and Ganesa. Three of his verses are devoted to Visnu (including one on Krsna), three to Śiva, esght to Bhavani and cwo to Ganesa. In a verse on goddess Durga le prays to her for protecting him from all evils in that majestic form in which she is worshipped by Indra with the Mandāra flowers that attract a large number of bees. they sit on the golden umbrella of the goddess, they constitute another umbrella as it were and the goddess appears like wearing two umbrellas · In another verse 1. सेवा सारम्भ-जम्भप्रतिभट रमसोन्मुक-मन्दार-माला घन्माध्वीक-धारा-यह लिम-सहरी-सम्पटालिच्छटाभि । ऊध्य पद्धालपामिविरचित रचनादम्बर देवि दुर्ग हेमच्छयोपरि स्वच्दिरसि मधुकरच्छामव्यादभन्यात ॥ PV. 47 ·AKBARIYA KALIDASA 39 3 angry mood he praises the umbrella of the goddess as a wonderful thing No sooner is it seen than enters the head Again, he pays homage to the goddess in her Jvālāmukhi form in two verses Very fortunate are they, exclaims the poet, who worship the holy feet of Jvālāmukhi with bodies horripilated, eyes tearful, and heads rolling on the ground-muttering prayers in faltering accents Again, the poet worships her for dispelling all the gloom of his miseries by means of the shooting rays of her toes He has depicted Siva in a very pleasant as well as In one verse he intends to deceive Pārvati and replies accordingly to her questions regarding the identity of the person on his head IC is really the goddess Gangā, traditionally, the co-wife कनकन्तमम्बाया कुरुले कुनुक महत। विशदेव दृशोरन्तयनिगति मूर्धनि ।। PV,46 The significance 18 that it 19 very pleasant to the eye , and secondly, it remains long in the memory of the visitor Again, the verse 19 designed to contain the figure of speech Virodhābhasa 2 चवद्रोमाज्ञ वीची निवय-काचितरङ्गक स्यन्दमान- साताभिलोचनामयितिभिरनिश गद्गदोधारिताभि । क्षाणी पीटे लुठनिविलुलित चिकुरेमौलिभियें भजन्ति भीमज्जालप्य-पुष्प्यचरम-सरसिज भाग्यवन्तस्त एव । PV 38 3. स्फूर्जचक्षुधकोर-प्रमदनपटबो भक सम्पन्-समुदा. सुनौदलपतपसल तसवीर-दास कुटुम्का । भूयास भूरि ताप प्रशमन यहुल-ध्वान्त-विच्चद-दता अन्य ज्वालामुखि त्वतू पद-फमानन्नस्त्र प्रस्फुरञ्चन्द्र धिम्या ॥ PV.37 ·40 MUSLIM PATRONAGE TO SANSKRITIC LEARNING of Pārvati, but Siva tries to explain away the questions of Pārvaci.' In the verse describing Siva in his destructive mood, he is seen with one leg lifted up for the Tāņdava dance and Aparņā clinging to his body in fear; the terrible sounds of his anklets are piercing the whole world as it were. In the third verse he describes the neck of šiva with its dazzling bluish colour resembling various dark objects such as the waves of the Yamunā, the bed of blue locuses, etc. and earnestly prays for getting rid of all evils." Gaņeśa has been praised in two of Akbariya- Kālidāsa's verses collected by us. In one he is found in a very happy mood, and in the other, rather in a terrific 1. मौलौ कि नु महेश मानिनि जलं कि वत्तमम्भोरुह कि लीलालक येणिका मधुकरी किन लता वीचिका । कि नग्ने शफरौ किमु स्नयुगं प्रेसद-स्थाग-द्वयं साशङ्कामिति शोचयन गिरि-उतां गङ्गाधरः पातु नः॥ PV.16 2. भृङ्गि-प्रस्तुत-गीति-मझिम-मिलतझल्लरी-झांकृति- स्फूर्जद्-डुगुम-मञ्ज-नन्दि-मुरज-न्यस्तैक-हस्तोत्पलम् । अङ्ग-त्रस्यदर्पणमाद्य-नटन-क्षिप्तक-पादाम्बुज प्रोद्यधुधुरिका-भणकृति-दलब्रह्माण्डमी भजे ॥ PV. 14 3, कालिन्दी-चौचि-पुजः कुवलय-विपिनरिन्द्रनीलच्छटाभिः शेवालेः कज्जलौघरलि-तिमिर-भरोल-जीमूत-जालैः। कस्तूरी कोकिलानां सतिभिरिव महाचाकचिय-प्रपञ्च- स्त्रलोकर्य पूरयन्ती शमयतु विपदा शाम्भवी काठ-नाला ।। PV.75 ·4 MUSLIM, PATRONAGE TO SANSKRITIC LEARNING Lakşmi and thic poct offers his prayers for protection.' In his verse on Kršna the poet prays to him for unflinching devotion alone; nothing else matters to him.' We have only four verses of Ahbariya-Kālidāsa on nature which has a permanent bearing on the sentiment of Love. These verses might as well be termed Love-verses. Unfortunately, we have only one more Love-verse of the authora verse on a separated ladylove. Out of the four verses on nature, two are devoted to the description of summer-wind. In onc the summer-winds arc stated to be the elephants of king Madana who are rushing on after roaming about on the outskirts of the golden mountains in the form of the breasts of the Ladies of Karnāta, jumping in the Pampa Lake, scattering the pollens of the Malli flowers--and followed by swarms of bees throughout." 1. धम्मिलीः किमास्ये किमु बदन-रचिः काठ-सोमास कण्ठ- छाया वज्ञोज-युग्मे किमु कुच कलयो-कान्तयो मध्यदेशे। दागित्यादि-प्रमेयोलसित जलनिधेरिन्द्रिायाः स्वरूपः पान्तु प्रेम-प्रणाली-विलितभातयः फेटभारेः कटाक्षाः॥ PV.34 घन-निग्ध-चञ्चत-कच-ग्रन्थि-नद- स्फुरत्-फेकिपिच्छे लसञ्चार-गुच्छे । मुखेन्दु-भ्रमदल्लवी-हक चकोरे यशोदा-विथोरे मनो मे रमेत ।। PV.35 3. कृत्वा काणांट-कान्ता-कुच-कनक-गिरि-प्रान्त-सञ्चार-लीला झम्पामासाद्य पम्पा-पयसि वनभुवि निप्त-मली-रजस्काः। भाकर्षन्तः परस्ताग्निगमिव कल-ध्यान-पुष्पन्धयाली धावन्त्येते मदान्धा मदन नरपतेः सिन्धुरा गन्धवाहाः॥ PV,620-SSS.340 2.

·3 AKBARIYA-KALIDĀSA 43 The pleasant summer-winds towards the end of the day joyously passing through the Campaka forest and accumulating honey drops and consequently, slowing down its gait, are sufficiently capable of relieving people of all fatigue.' The verse on Malaya-breeze attributes the nature of a boy to it and all the adjectives are so used that they may be interpreted with reference to the Malaya-wind as well as a boy. The poet really describes the advent of the spring and chooses this happy metaphor for the purpose. 2 1. चलमान-चम्पकचनान्तरोलमन्मकरन्द-बिन्दु-मर-मन्द चंद्रमा थहरन्त सापमहरन्त-सम्भाः पवनाः एटोरवन-गन्ध-वन्धरः। PV. 329 2. भृगाली-काटमालास्फुटित-कमलिनी-धूलिमिळू सराङ्गाः स्पन्दन्तचन्द्रकन्या-लघुतर-लहरी-शोकरासार-लालाः। अकादई प्रजन्तो विकसित-विलसत्-वेतकी-मलिकानां मोदन्ते मन्दमन्द मलय-गिरि-दरोगनो पात-पोता। PV. 609 Boys Winds HUUHTOT --wearing gar. a. Wearing garland, in the lands of tigers'nails, etc. form of bees b. धूलिभिषूसराहा:-covered b. Full of the pollen, of with dust lotuses c, ORTATT-ETAT : emitting c. Scattering tiny partisaliva cles of water, etc. d. :-passing d. Passing through various from one lap to the sorts of flower. other ·44 MUSLIM PATRONAGE TO SANSKRITIC LEARNING In che verse devoted to moon-tise, the poet says that the evening is the time for the god of Love to proceed for the conquest of the world and accordingly, the ceremonial for the purpose is to be observ. ed; a copper-plate, therefore, floats on the sea in the form of the setting sun and East, too, bears on her head a pitcher in the form of the moon.' The pursuit of a horse is beautifully described by the poet. It stretches forch its head as it intends to measure the earch and its feet are raised up as ic considers the sky as nothing but a stage to dance on." The poet has left us to the legacy of only one Anyāpadeśa or Anyokci. It is on the locus. There is no 1. मदन-विजय-यात्रा-मङ्गल धोतयन्ती विशति जलधि-मध्ये ताम्रपानीव भानुः । इयमपि पुरुहूत-प्रेयसी मूर्भिसंस्थं कलथमिव उधांशु साधुमुल्लालसीति ।। PV.580 V. 1. in SSS. 205a. #fa-fa577-Mar-la-faniniai Floating copper-plates and holding pitchers on the head are parts of the auspicious rites observed as Yātrā. mangala. 2. इयती जगती कियती भविता नमिताननतामिति याति हयः। वियदइन-रिङ्गामा-रङ्ग-विधौ परिनतितुमुतुक्रमतीय नमः॥ PV, 126=SS. 124.

·AKBARIYA-KALIDASA 45 flower that can ouedo the locus by rivetting the attention of the bees even for a while. Akbariya-Kālidāsa is indeed a great Sanskrit poct. His verses are inspiring and really enjoyable. Almost every verse has some figure of speech or other in it, such as the metaphor including the Mālārūpaka, Utprekṣā, Atibayòkti, śleşa, and so on. Nowhere in his composition, is there any looseness. The style of Akbariya-Kālidāsa reminds one of the excellent styles of his illustrious predecessor whose name he sharesthough at a much lacer period. One is apt to think that his name Akbariya-Kálidāsa is really a pen-name so designed as to please boch Akbar as well as to suit his own capacity as a supposed rival of the best poct of Hindu India, I. Afet fat af मसायी कापि भवायीनाम् । पय समाधाय मधु मतं या पिम्मारपत्यम्मुधिनी-वियोगम् ॥ PV. 732. The Rasika.Jirana record, PAKITI792, etc. as a verse of Akbariya-Kalidasa. But ree KVS.p. 34, TAKT, ttc. ascribed to Kälidáns in Ita MSS. of the S?.

·JAGANNATHA PANDITARĀJA Court-poet of Shah Jahan (1628-1658) and great admirer of Dara Sbikob (d. 1659). Personal bistory Jagannātha was the son of Perubhatta' or Peramabhaſta and Lakşmi of the village Mungundu in the Godāvarī district. He was a Tailanga brahmin' of the Veginada community." He was very fortunate in his training as a studenc, his father himself being the teacher. His father in his turn was the disciple of Jñānendra Bhikṣu in Vedānta, of Mahendra in Nyāya and Vaiſeșika, of Khandadeva 1, Rasa-Gangadhara. 1.3:- पाषाणादपि पीयूष स्यन्दते यस्य लीलया। संपन्दे पेरुमहास्य लक्ष्मीकान्तं महागुरुम् ॥ In commenting upon Laksmi Nagesa says, "लक्ष्मीति तत्-पत्नीनाम" 2. Concluding verse (62) of the Prānābharana (No.53) is an interpolation:- तैलङ्गान्वय-मङ्गलालय-महालक्ष्मी-दया-लालितः श्रीमत-पेरमभट्ट-सूनुरनिशं विद्वललाटन्तपः। सन्तुष्टः कमताधिपस्य कवितामाकपयं तद्वर्णनं श्रीमत्-पण्डितराज-पण्डित जगनाथो व्यधासीदिदम् ॥ 3. Op. cit. 4. See colophon to the Bhāmini-vilāsa.

·JAGANNATHA PANDITARAJA 47 25 in Pūrva mımāmsã and Sesavireśvara in che Mahabhāsya' Sesavireśvara caught Jagannātha Panditarāja as well. It is said thac Jagannātha started a school at Jaipur. He as well as other Panditas of Jaipur were once challenged by a Kāzt to an open debate in matters concerning Islam. It was only Jagannātha who took up the challenge, studied the religious literature of the Moslems as much and as quickly he could within the fixed date and defeated the Kāzı This credtcable performance had such a celling effect upon the ruler of Delhi that he at once invited Jagannātha to his court Jagannatha accepted the sarne and a fresh chapter in his life's history began. There is a tradition that he fell violently in love with a lſuslim girl called Lavangi whom he married. Probably, he was unmarried when he came to the court of the ruler of Delhi.That he was much enamoured Rasa-Gangadhara, 1 2 धोमनशानन्दभिशोरधिगत-समन-माविमा प्रपत्र sortiter for afir Ata देवायाध्यगो स्मरहर नगरेणासन जैमिनीय ITI-ATHITTAR #fafana ft.fagrutte ti 2 Cr गोतासांय गस्ति दिवसा नेयाम्बर गवरी nia yufa fo goegar WIFI 1 स्य पाना हुतारा-माजिपये सीमन्सिनीनां गतो मास्मासन या पुस्ता यजामोश्यम् ।

·48 MUSLIM PATRONAGE TO SANSKRITIC LEARNING of this Muslim girl is evidenced by several verses attributed to him. Probably Jagannātha had a son by Lavangi whose loss he mourns in one of the verses of the Rasa-Gangādhara.' Jagannatha, probably, first came to Delhi during the rule of Jehangir to whom he refers in a verse of the Rasa-Gangadhara.' Jagannātha himself states in the introductory part of his Āsaf-vilāsa that he got his title Panditarāja from emperor Shah Jehan. His work on Āsaf-hhān, counsellor of Shah Jehan and brother of Nūrjāhān, manifestly shows his reverence for him and also for Raya 1. यवनी रमणी विपद धमनी कमनीयतमा नवनीत-समा। उहिऊहि वचोऽमृत पूर्णमुखी स सुखी जगतीह यदङ्कगता॥ यवनी नवनीत-कोमलाङ्गी शयनीये यदि नीयते कथजित् अवनी तलमेव साधु मन्ये न वनी माधवनो विनोद-हेतु ।। न याचे गजालिम वा वाजिराजिन वित्तेपु वित्त मदीय कदाचित् । इय उस्तनी मस्तक न्यस्त-हस्ता लपड्गी कुरङ्गीगङ्गीकरोतु ॥ 2 अपहाय सकल बान्धव-चिन्तामुदास्य गुरु कुल प्रणयम् । हा तनय विनयशालिन कथमिव पर-लोक-पथिकोऽभू ॥ P. 42.5th Nirnaya-Sagara Pressed 3. श्याम यज्ञोपवीतं तव किमिति मपी सगमात कुत्र जात सोऽय शीतांशु-कन्या-पयसि कथमभूत्तज्जल कज्जलासम् । व्याकुप्यन्नूरदीन-क्षिति-रमण-रिपु क्षोणिभृत-पदमलाक्षी लक्षाक्षीणाभु धारा समुदित-सरितां सर्वत सगमेन ॥ (P. 703). The full name of Jchangır was Nuruddin Muhammad Jahangir.

·JAGANNATHA PANDITARÁJA Mukunda of Kashmir at whose instance he composed the same The verse attributed to Jagannātha Panditatāja declaring that only two Isvaras or Lords, either the Lord of Delhi or of the Universe, are to be approched for help, the rest being simply worthless from the point of view of real patronage', would probably, refer to Shah Jahan during whose reign he passed the longest period of his life at the court of Delhi In some MSS of his work Jagad ābharana cherc is a reference to his enjoyment of the patronage of Dara Shikoh (see below under the works of Jagin nátha—Jagadábharana) Moreover, Dara Slukoh was murdered in 1659, only one year after shc imprison ment of lus father Shah Jahan The tradition is that Jagannatha Pandırarāja left the courcof Delhi in sheer disgust after the murder of Dara Shikoh and came to Benaras where he was severe ly reprimanded by Appayya Diksita apparently for marrying a Muslim girl This was most probably, only retaliating for Jagnnātha's severc criticism of his work Citramımāmsā in the Citra mımāmsā hhandana Jagannátha, however, took the insult so terribly to heart that he is said to have committed suicide along with I. रितीभरो वा जगदीपोपा मनोरपान पपिए समपं । पायपास परिदीपमाम पाप या स्पासाप बास्पातू॥ 7 ·50 MUSLIM PATRONAGE TO SANSKRITIC LEARNING Viz the his beloved Lavangi in the holy water of the Ganges There is a tradicion that the Gangā-Lahatı of Jagannātha was composed for this purpose, as he stepped down and down, he recited one after another the 53 verses of this stotra after which he and Lavangi were drowned. But this incident must have taken place not immediately after his leaving the court of Delhi. He says in the Sānta vilāsa, part IV of the Bhāınını vilāsa 32, that after leaving Delhi, he resided at Muttra The third canto of the Bhāmını vilāsa Karuna, apparently appears to have been composed after the demise of Jagannātha s partner in life But really if the Karuna vilāsa as a part of the Bhâmını vilāsa were composed with the express intention of having ready illustrations for the Rasa Gangadhara as Nāgeśa says " no personal loss need be taken into consideration with re- Tartaraftafit fatz-favo Frasa enfaat दिल्लीवहभ पाणि पल्लव-तले नीत नवीन वय । सम्प्रत्युजमित वासन मधुपुरी मध्ये हरि सेव्यते सर्व पण्डितराज राजि तिलकेनाकारि लोकाधिकम् ॥ 2. Jagannatha says in the Rasa-Gangādhara y 6- निमाय नूतनमुदाहरणानुरूप काव्य मयाऽत्र निहितं न परस्य किंचित । कि सेव्यते एमनसा मनसाऽपि गन्ध कस्तूरिका-जनन शक्ति-भूता.मृगेण ।। Nagesa says, "काव्य भामिनीविलासाख्यम्"। 1.

·JAGANNATHA PANDITARAJA 391190 51 gard to the composition of the verses. Moreover, as there is no evidence whatsoever that Jagannatha Pandicarāja married a second time, the above supposition distinctly goes against the tradition that he and Lavangi died together in the holy waters of the Ganges. Date. The Rasa-Gangādhara contains a verse' which refers to Nurdin. Nurdin is really the forename of Nurdin Mahammad Jahangir, father of Shah Jahan. Most probably our poct came to the court of Delhi when Jahangir was the ruler. Internal evidence shows that Jagannātha Panditarāja cnjoyed the full confidence and libcrai patronage of Shah Jalan If "Jagat' of the work 1, 18 autorita, etc., p. 703. NSP. 5th ed. 2. अथ सकल-लोक-विस्तार-विस्तारित-महोपकार-परम्पराधीन मानसेन, प्रतिदिनमुघनवध गध-पद्याधनेक विद्या विद्यातितान्त करण- कविभिपास्यमानेन, स्व-युगोहत्व फलि-कालेग,फुमति-तम-जाल-समाधादित पेद-पन मार्ग-विलोमनाय समुदोपित-एतक पहन-भ्याला जालेन, मूस्मितेच नय्यापासफ पान-मन प्रसादन, दिन कुल सेवा देवाकि-याइमन कायेन, मापुर-कुल-समुन्दुना रायमुकुन्दनादि. देन, सार्वभौम-धीराना-प्रसादाधिगत-पपिटसराज-पदवी-विरामितेन, संलग- पुलावतंसेन, पपिस्त जगवायनास-विलासापेयमाख्यायिका निरमीपत्र । lotraductory part of the Asaf-vilāja, Again, the word 'f' in v. 32 of the Sänta vilása, Part IV of tbe Dhămint viläta, most probably, relerr lo Shah Jaban.

·52 MUSLIM PATRONAGE TO SANSKRITIC LCARNING Jagadabharna may be taken to refer to Dara Shikoh as some MSS show, Jagannātha Panditarāja may be supposed to have continued to enjoy the patronage of the Mughal Raj till the murder of the eldest son of Sliah Jahan Therefore, our poet appears to have enjoyed the patronage of two Mughal emperors and one Mughal prince It is only likely that Jagannātha was born in the second half of the sixteenth century and continued to contribute to Sanskrit literature till the murder of the unfortunate Mughal prince Dara Shikoh (1659 A D) as a court poet of Delhi Subsequently to his leaving the Royal court he resided at Murtra and com piled the Bhāmını vilasa and necessarily the Rasa Gangādhara if the word 'kāsya in v 6 of this work really refers to the Bhāmını vilasa as Nāgeśa says it does Other evidences also help the determination of the date of Jagannatha Pandırarāja Our poet is connected with the celebrated Schcol of Grammarians headed by Bhattoji Diksita His exact relationship is best seen in the following table लक्ष्मीधर रगोजि-दीक्षित (son) कोयडभट्ट author of ths भूषण भहोजि दीक्षित (son) नीलकपद शुक्ल (disciple) (wrote in 1635 AD) ·JAGAWATHA PANDITARAJA 53 হয় Hafa Dina (disciple)' ETT (san) metara (aon)=#rgfa=TTA FIFATIT TE STATUT (disciple) fire (son) 24 (disciple) (WotC in 1641 AD) TIIT (disciple) 0714-970 (disciple) [For the date of Vaidyanātha. See Introduction to my edition of Kāla-Madhava-Lakşmi, Vol 1] Nāgesa Bhatta founshed towards the end of the 17th century and therefore the date assigned by us to Jagannātha Panditarāja who flourished to generations earlier must be about 50 years earlier still In the Kula prabandha composed in the seventeenth century, which is now included in the Vamsa vithi of the Sāhitya vaibhava of Bhatta Mathurānātha Šāstran (Bhatta Garden, Residency Road, Jaspur, Rajputana) 1 is stated that one Nārāyana uho was a student of Jagan nātha Pandırarāja succumbed to death at an early life in the seventeenth century This also helps the exact 1. Bhattojis disciple Nilakantha Sukla composed a work in 1635 AD 2 There is a tradition that HarrDiksita challenged Jagannatha Pandıtazāja 18 debate in which our poet first defeated his opponent but later on Fas himself defeated 3. सम्या विद्या निसिला परिनतराबाजगवाथान । नारायणम्नु देवादल्पायु स्वपुरीमगमत् ॥ 3 ·54 MUSLIM PATRONAGE TO SANSKRITIC LEARNING determination of the date of Jagannātha Panditarāja ifrespective of the above evidences Again, the Subhāşıta hārāval of Harı Kavi preserves a verse of Jagannātha Panditaraja in which he praises one Gangādhara' Nāgeśa Bhatta refers to one Gangā dhara as his guru in his commentary on the Rasa Gangadhara ? It may be that these two Gangādharas were identical in which case Gangādhara must have taught Nāgeśa in his old age It may further be added that the commentary of Nāgeša Bhatta on Rasa Gangūdhara was composed by the beginning of the eighteenth century Jaginnātha hım self severely criticised Apprayya Diksita as a slavish immi tator of earlter rhetoricians Appayya was probably alive up till the end of the first quarter of the seventeenth century and was in any case, a senior contemporary of Jagannātha Hanbhāskara, whose Vrtca ratnākara tikās was composed in 1676 A D includes in his Padyāmata tarangim two verses of Jagannatha The Padyāmrta fanua Irenerfafara-parfe fate मजेयोऽसौ चिद्वमन सदसि गगाधर पुष । The Lakşmt lahats of Jagannātha seems to refer to the same poet by means of pun on Tin y 3-UTFI गायन्ति स्फुरित-सनु गंगाधर मुसा ।" 2 नत्वा गहापर मर्म प्रकाश धनुते गुरुम् , the opening hne of the commentary 3 Bhandarkar, Rrport. 1877 91, p Isu and 1833-84, p 60 ·JAGANNATHA PANDITARĀJA 55 tarangını is dated at 1674 AD and was composed only fifteen years after the murder of Dara Shikoh. From the above cvidences we may come to the conclusion that the period of Jagannātha's literary activities continued from the beginning of the seventeenth century up to about 1660 AD Works of Jagannātha Panditarāja A survey of the writings of Jagannātha Panditarāja at once shows that he wrote on various subjects (1) Stotras such as those of Visnu, Lahsmi, Gangā and Yamunā, (2) Panegyrics of Prananātāyana of Kāmarūpa, Jagatsimha or Dara Shikoh and Asaf, (3) Nature, cg the sun rise (see Sudhā laharı below), (4) Sanskrit Grammar such as Praudha manoramā kuca mardınī, (5) Sanskrit rhetorical literature, eg the Rasa Gangādhara, a commentary on the Kāvya prakāśa and Citra mumāmsăkhandana Again, the Bhāmını vilāsa which was composed for the purpose of having ready illustrations for the Rasa Gangadhara is a monumental work tains, among many lyncal stanzas, a large number of Anyoktis which have been amply quoted by the Kosakāras in their anthologies Some accounts of the extant works of Jagannatha Pandicarāja are given below. It con- See p 72 of iny edition of thc Padyaingia tarangiņi.

·56 MUSLIM PATRONAGE TO SANSKRITIC LEARNING I Amrta labari The hymn of the Yamunā' in only eleven verses is meant for daily recitation during the bath · Here the poct camnestly desires to pass his days on the banks of the Yamunā as a mendicant (v 3) and prays to Krsna for salvation 2 Āsaf vilasa This work is devoted to the praise of Nawab Asaf Khān brother of Nur Jahan and minister of Shah Jahan It is being published for the first time as an Appende to this work As Asaf Khan died in 1641 AD as is to corded in the chronogram Zthe afsos Asaf Khan, this work must have been composed before that date and after the accession of Shah Jahan to the throne in 1628 AD, as he is described as Sarvabhauma' in the work itself The work deals with Shah Jahan s visit to Kashmir and Asaf Khan s whole hearted endeavour to promote royal happiness No histoncal account about Shalı Jahan or Asaf Khan is found in st tang Parab 1. Edited by Pandit Durgaprasad and hashinath Pandu Kavya mala, Part 1 pp 99 101 Bombay 1886 Verse no 11 भय पगिदयराजेन श्रीजगनाथ मया। स्तव कलिन्दनन्दिन्या निमलो निरमीयत। 2. एवं मान विधौ पठन्ति सानु ये निय गृहीत-मता स्तानामन्त्रिस-संख्य जन्म-जनित पाप क्षणादुअझति ॥ V.10 3 The MS used for our edition belongs to the Bhandar kar Oriental Research Institute, Ice PK Gode', Catalogue of Sanık MSS , Karya volume, 2 ·57 JAGANNATHA PANDITARAJA 3. Bhāmıni-vilása, also called Pandstarāja-sataka' The work consists of four vilāsas, viz. Prastāvika vilāsa, Srngāra-vilāsa, Karuna-vilása and Santa vilása Whereas in some editions the cocal number of verses found are 129, 183, 19 and 45 in the four vilāsas respectively, in others, again, there are 101, 102, 19 and 32 or 33 verses This great discrepancy in the number of verses in a comparatively recent book is, no doubt, puzzling. It shows, however, that the work enjoys great popularity. In all, 121 verses are left out in several edicions Out of these about 100 are found in the Rasa- Gangadhara, and therefore, there is no doubt that these were composed by Jagannātha himself though it may be doubted whether the author himself selected them for inclusion in his Bhāmini vilása The remaining 21 verses also bear the distinctive stamp of Jagannātha's poetic excellence and are, most probably, 100 verses his own Nāgesa Bhatta in his commentary on the Rasa- Gangādhara says that the Bhāmını vilāsa was composed Greek ed in 1845 Many Indian editions without commentance since 1870 Ed, with commentary 'bhūpana of Mahadeva in the Grantha-ratna-málā 1890, with the com. mentary of Manitāma by Victor Henry, Paris, 1885, with the "vyākhyā by Yadunātha Tārkācārya Calcutta, Samskſta Press, 1862 and with Kavya-marma.prakāla by Lakamana Ramacandra Vaidya, Bombay, Bharati Press, 1887. 8 ·38 MUSLIM PATRONAGE TO SANSKRITIC LEARNING 2 a com earlier than the Rasa Gangādhara with the object of having ready illustrations for his Magnum opus ! Jagannātha Panditarāja says that he compiled the Bhāmını vilāsa as a selection of his verses in order that nobody else could claim them as his own But parative study of his Bhämını vilāsa with the Bhāva śataka of Rudra Nyāyapañcānana or the Anyoka muktalata of Sambhu Mahakavi reveals that Jagannātha was indebted to both of them for his thought and imagery of a good many verses Sambhu Mahakavi was the court poet of king Harsa of Kashmir (1088 1100 AD) and founished towards the close of the twelfth century AD And Rudra Nyayapañcānana son of Kāsınātha Vidyānivāsa of Bengal and brother of Viśva nātha Pañcanana Bhattācarya flourished in the second half of the sixteenth century and continued his literary 1 Sce Nagasa Bhatta's commentary on the sixth Introductory verse of the Rasa Gangadhara 2 At the end of the last part of the Bhamini vilsa, the poet sayo दुर्वृत्ता जार-जन्मानो हरिप्यन्सोति शश्या। मदीय-पप रवाना मन्जपा कृता मया ॥ 3 Cp Bhamini yılasa, 1 l with Bháva yılása, 140 Bhamini vilasa 9 with Bhāva vilasa 41 and 47 of the former with 26 of the latter, etc 4 Cp Bhāmint vilasa, 12 with Anyoktı mukta lata, 14, Bh'minl vila1, 19 with AM 72 BV, 20 with AM 26,8V 47 with AM 12 and so on ·JAGANNATHA PANDITARAJA 59 activities during the first half of the seventeenth century' His Bhāva sataka was composed at the instance of Bhāvasimha son of Manasimha The Prastāvika vilasa is really a collection of Anyokas This vilāsa is also found printed under the title Anyokty ullasa with a Malayalam metrical version by M N Rāmakrsna Šāstrin The Anyoktis here are all grand in conception as well as expression The Padyāmita tarangint which was composed a few years after the death of our poet Jagannātha quotes a few of these Anyoktis viz verses 1 5 7 and 14 of the Prastāvika vilāsas The first one dwells upon the majesty of the great who justly ternity the rivals take pity for those who are meek and humble and do not cause any harm to the lowliest In verse no 5 the poet establishes that a respectable person must not be dishonoured In the next verse the to the figure of speech Slesa for bringing out the fact that a poor man must not feel discontented or be despaired, love and appreciation of others merits are sure poet resorts Sec Introduction to my edition of the Bhramara dula 2. Ed in the Kavya malá 3 Reprmted from the Kayana kaumudi, Kottakal), 1916 4 Padyampta tarangint, verse200 213, 252 and 194 respectively ·60 MUSLIM PATRONAGE TO SANSKRITIC LEARNING to be his sustaining forces In verse no 34, the proverb "Carrying coal to Newcastle” has been happily substantiated with an illustration 4 Citra-mimāmsă-khandana' Our poet expressly statets that the defects of the Citra-mımāmsā of Appayya Diksita thoroughly dealt with in the Rasa-Garigādhara are collected in an abbre viated form in this work Appayya Diksita, another outstandingly great Sansknt scholar of the South, was a sworn enemy of our poet and responsible for his unnatural death Unfortunately the Ciara-mimāmsā as well as the Rasa Gangādhada are both incomplete, no definite reasons for which can be assigned at the present state of our knowledge 1 Both the Citra-mlmāms and the Citra-mimamsă. kbandana have been edited in the Kavya-mala, No 38, Bombay, Nirnaya-sāgar Press 2 सक्षम विभाध्य मयका समुदोरितामा- मापघ्य-दीक्षित-कृताविह दपणामाम् । निर्मसूसरो यदि समुखरण विध्या. इस्याहमुज्ज्वलमतेश्वरयो वहामि ॥ रस-गहाघरे चित्र-मोर्मासाया मयोदिताः। ये दोषास्तेऽय संशिप्य कम्यम पिदुषां मुहै। The MS. from which the Citra mimámoa khandana was edited in the Kavya-mālā is dated 1652 A. D. and was, probably, written during the life-time of the author himself

·JAGANNATHA PANDITARAJA
6.
5 Gangā labari' also called Piyusa laharia and
Gangamrta lahars
Several editors call Sadāśıva s commentary on the
Gangā lahanı as Piyusa lahan The India Office Library
possesses 45 editions of this work but none is a critical
one This important work badly needs a critical edition
The Gangā lahan of Jagannātha is a very sincere out
burst of the feelings of a real devotee in 52 stanzas
The
poet here remarks with child like simplicity that he
cares little for any other gods and goddesses as he feels
sure of the affection of the Ganges for him, if she now
becomes careless about him who else would come to his
rescue who else would cate to console him?' Her
holy water must put an end to his cycle of births
1. Printed in the Brhat atotra mukta hara, part II, srotra
no 395 pp 401 409, Bombay, Gujrats Printing Press, 1916
2 इमा पीयालही जगमान निर्मिताम् ।
व पडेशस्य सघन जायन्ते जय-सम्पद last verse
3
सवाऽऽलम्यादम्ब स्फुरदलपु-गर्वण सहसा
मया सऽवज्ञा-सराणमय मीठा सरगया ॥
हवानीमादास्य यदि मनसि भागोरपि तदा
मिरापारोसरोदिमि कथय पामिरपुर |
मस्सोला-सोलहरि मुलिवाम्मोग-पटल
स्तरसपांच पातचापिसारम-हथि।
सरस्त्री बन्नोत्रतरदगा-अम्माल जटिलं
असते जहाल मम बनन-जासं जरया ॥२१॥

·MUSLIM PATRONAGE TO SANSKRITIC LEARNING Brahmā, Visnu and Siva may safely cease to function if only the Ganges is alert about the welfare of the world' The lovely big eyes or the ears are simply useless if they do not see her or hear the sweet sound of her sportive Many people resort to many austeriacs, but the poçt knows only one way out for avoiding all troubleso waves 6 Jagad-ab barana From the introduction of Durgāprasāda to the Rasa Gangadhara, it is known that he came across a MS of the Jagadābharana which had the readings Dārā or some epithets such as दिलीधरावलभ referring to him instead of प्राणनारायण, So it is certain that a MS of the poet's in that form was found devoted to the praise प्राणाभरण 2. विधता निग निरवधि समाधि विधिरहो सुख रोपे शेता हरिरपिर मृत्यगुर । कृत प्रायविरलमय सपोवान-पजनै सावित्री कामानां यदिजगति जागतिं भवती ॥४॥ विधालाम्पामाभ्यां किमिहमयनाम्यां खलु फर्म म याभ्यामालीटा परम-नमयीया सय रुनु । प्रतिस्पधारो जननि मनुजस्य अयायो योनान्सयर्यातस्सव सहरिलीला सकल ॥२॥ पायेके देषान् कटिगतर-सेवात्सपर विताम-व्यासता पम मिपम-मता कतिपये। मात्राम-स्मरण-पतकामस्थिपपगे जगमा बामे बनिए-आलेम सारणम् and 3 ·JAGANNATHA PANDITARĀJA of Dārā Shikoh The late lamented S M. Paranjape, however, says in his edition of the Bhāmıni-vılāsa chat he came across a MS of the Jagadabharana which had the concluding verse and the colophon as follows तैलङ्गान्वय-मङ्गलालय-महालक्ष्मी-दया-लालित श्रीमतपेरम भट्-सनुरनिशं विद्वललारन्तप । श्रीरायाकलिकीनन्दन-जगत्सह-प्रभोवर्यन श्रीमत-पण्डितराय-सत्कवि-जगवायो व्यतानीदिदम् ।। इति महामहोपाध्याय पद वाक्य प्रमाण-पारावारीण तैलङ्ग कुलावतस-श्रीपेरम- मसूरेस्तनयेन विनिर्मितं जगदाभरणाख्यं जगतसिंह-वर्णनम् ॥ Jagatsımha, son of Karnasimha, was the Rānā of Udaipur and reigned from 1628-1654 AD Chrono logically, there is no difficulty in the poet's composing the work in praise of Dārā Shikoh or Jagatsimha, and as it was he, who praised दिल्लीश्वर as जगदीश्वर, one cannot be sure to whose praise the work was really devoted by the poet himself 7 Karuna-labars, also called Visnulahars In some MSS the name Karunā lahan is replaced by Visnu lahari . It is a hymn of Visnu or Krsna in 60 दिलीबरोधा जगदीश्वरोधा मनोरथान् पूरयितु समर्म। अन्य पाल परिदीयमान शाकाय पा स्याचयाय या स्यात 2. Ed. In Kavya mala, part II by Pandit Durgaprarada and Kasinätb Panduranga Parab pp 55 61 sce fo. 2, p. 55, Karya mala 2 ·64 MUSLIM PATRONAGE TO SANSKRITIC LEARNING verses and is outstandingly lyrical throughout. The poet, as is clear from his other writings as well, was most religiously minded and in this hymn he declares that he cares for nothing else than the Lord.' A child falling into a pit is saved even by a passerby; the poet fallen into the sea must be saved by the father, the Lord.” The mind of the poet, a çakora in quest of moonbeams, is terribly scorched by the wild fire of the forest of Universe; the face-moon of the Lord must now save it by the award of what it so badly needs." 8. Kavya-prakasa-rika. No MS, of this work could be availed of. Stein notices one Ms. in his Catalogue of Sans. MSS. belonging to Raghunath Temple Library in Kashmir and Jammu (6o. 269. I-2) 1. सदहि फुलाम्युज-मध्य-निर्गलन्मरम्द-नि:स्यन्द निसान्त सम्पदः । मनोमिलिन्दो मम मुक्त-चापलस्त्वदन्यमीथान कृष्णाय मन्यते ॥ vene 4. 2. अपि गरी-मुखेगतः शिशुः पथिफेनापि नियायंते जवात । जनकेन पतन् भवार्णवे न निवार्यों भवसा कर्य विमो || verse 26. 3. विपाल-विषयाटवी-वलय-लन दायानल- प्रस्त्वर-पिसायली विकलिर्स मदीयं मनः । अमन्द-मिलादिन्दिरे निखिल-माधुरी-मन्दिरे मुकुन्द-मुल पन्दिरे चिरमिर कोरायताम् || verse 59.

·JAGANNATHA PANDITARAJA 65 by all 9 Laksms labara' The Laksmi lahan consists of 41 verses in Sikharını metre and is a hymn of the goddess Laksmi The poet prays to her for removing all his sins and for her kindness to him He considers 10 superfluous that in a hand chat is matchless in fragrance as well as tenderness adored poets, a lotus should bloom again, it is from this that the well known figure of speech Simile of the kavyas onginated? The necklace of the goddess that represents the assemblage of all the beauties in the world and puts to an end all the troubles of the devotees should find out the means of the poet s salvation 10 Manoramā kuca mardana* (also called Praudha manoramaº] This work that has not as yet been published is 1 Published in the Kavya malā, part II pp 104, 111 2. भलम्य सौरभ्य कविकुल-नमस्या रचिरता तथापि त्वदस्ते निवसदरविन्द विकसितम् । कलापे काव्यानां प्रकृति-कमनीय-स्तुतिविधों गुणोतकांधान प्रपितमुपमान समजनि ।। verse 25 3 HHIETT went fafarafacit efreut परीहारो मत-प्रमर भव सन्ताप सरयो। SER AFTAR front facinfaat Had ng poft ad fazug n verre 27 4 List of Mos belonging to P: Radhakrishna of Lahore, 9: Classified index to the Sans MSS, in the Palace at Tanjore by Burnell, London, 1880 40b , Lut of Sans May in Private Libraries of Southern India by Gustav Oppert, MISS 4339 and 4499 , etc 9 ·66 MUSLIM PATRONAGE TO SANSKRITIC LEARNING devoted to a scathing criticism of Manoramā [Praudhamanorama], Bhatroji Diksita's commentary on his Siddhanta-kaumudi. 50. There com- 11. Prāņābharana. The poet composed this panegyric in 53 verses for expressing his heart-felt delight on hearing the verses of Prāſanārāyana, king of Kamarüpa. He highly praises Prāſanārāyana for his vast learning particularly in verses 16 a tippana on this work posed by the poet himself for bringing out the rhero. rical excellence of each verse. Every stanza is designed to be an excellent example of one or more rhetorical figures of speech: Grand indeed is the verse (no. 52) containing a pun on the word 'Vāma's and the adjectives are so used that they may be interpreted both with reference to the enemies of the king as well as his wife. By means of a pun on the word 'Arjuna" the poet 1. Ed. in the Kavya-māla, Part l' pp. 79.90. 2. Sce the last verse (no. 52). No. 53 is an interpolation. The name of the king is given in verse no. 5. His designation TAEVU is given in verses 2, 15 and 22. 3. TATAFITE4Ftferteuffani T TAIATETYT लङ्काया वयतां तनोपि कुरुषे जवानललाट-ज्ञसम् । प्रत्यङ्ग परिमर्द-निर्दयमहो घेतः समालम्बसे यामानां विषये भूपेन्द्र भवतः प्रागल्भ्यमत्यतम् ॥ Verse7. 4 अपारे खलु संसारे विधिनैकोऽर्जुनः कुतः । teaf FTÁRT AT ASIAT: SATT: 41 Versc 43.

·JAGANNATHA PANDITARAJA 67 charmingly describes the fame of the king extending all over the world The MS of the Prānābharana belonging to the Tanjore Sarasvatı Mahal Library (no 3828) gives the name of the poet's father as Raghunātha Bhatta and has the reading 'Kamalādhīpasya' instead of 'Kamatādhi pasya' in verse 53 Again, at the end of this MS there is a long prose passage which is not found in the printed edition 12 Rasa-Gangādhara Jagannātha Panditarāja was not only a great poet but also one of the best rhetoricians India has ever produced The Rasa Gangādhara of Jagannātha Panditarāja is one of the best thetorical works of India from every point of View, viz , clarity of expression, superb judgment depth of insight, wide range of learning and so on All the examples of the work are Jagannātha's own composition Unfortunately the work is available in an incomplete form breaking off in the middle of the Uttara alamkāra No definite reason for its incompletion is known His Citra mimāmsā khandana shows that it was composed after the Rasa Gangūdhara and one would naturally think that Jagannātha Panditarāja really completed the work, गगने चन्द्रिकायन्ते हिमायन्ते हिमाचले। पृथिव्यां सागरायन्ते भूपाल सब कीर्तयः ॥ Verse 48 ·68 MUSLIM PATRONAGE TO SANSKRITIC LEARNING to though the remaining portion of it is not available today even in MS form Or it may be that in his anxiety oppose vehemently his greatest rival Appayya Diksita he really undertook the work ºkhandana even before the Rasa Gangādhara was completed The tra dition that the learned scholar courted death along with his wife Lavangt owing to the deliberate insult meted out by Appayya Diksita probably furnishes a clue as to why both the Rasa Gangādhara and Citra mımāmsā khandana are found omplete 13 Sudba lahars' The Sudhā lahatı presents a grand description of sun rise in 30 verses in the metre Sragdharā The Sun rising in the East from the Udayagırı causes immense delight to all-particularly, to the lotus It is the best healer of all diseases and inspirer to all devotees Its rays shoot ing through trees and falling on the earth appear to young parrots like sacks and they therefore, try to put their legs on them the dew drops on leaves mixed with them resemble the pomegranate sceds in order to cat which they open their beaks * The Sun is the son of 1. Ed in the Kavya mala, Part 1 pp 16 22 2 निर्मित स्मारहाणामतिघनमुदर येषु गोत्रां गतेषु दाधिष्ट स्वर्णटप-मममृतमनस एनिधित्सन्सि पादान् । य सभि दलाम प्रचल हिमको दादिमी-पीनदया ছয়মঘদ্ধি সুয়িয়ে যায় মানী ॥kt ·JAGANNATHA PANDITARAJA Indra by the Eastern horizon as it were and therefore, it appears as though the birth rites are performed in the morning' The drops of water offered as oblation to the Sun appear like so many jewels in course of their fall to the groundThe Sun is ever merciful to all men inasmuch as it seeks the aid of the Fire god for their protection during its absence at night 3 4 14 Yamunā varnana, a prose work No complete MS of it is as yet traced Only two quotations from it are preserved for us in the Rasa Gangadhara Jagannātha Panditarāja Aourisdied at a time when even the vernacular poets were excessively fond of introducing alliteration in composition Several Hındı verses of Vihārin and Sanskrit verses of Jagannātha Pandita rāja are very much alike in style as well as thought There are traces of the influence of his age upon Jagan nātha Panditarāja, eg it was customary among aristo 1. See v. कीलाले कुड्डमाना, etc 2. See v 13, wat tai etc 3. निर्यात्यन्त समुद्र सकलमपि मृणा भारमाधाय वहा- वडायाहामघीश स भवतु भवता भूयसे मङ्गलाय ॥२३॥ 4. Nirnaya-Sagara ed , p 21. TO POTER- जलधि-जटर प्रविष्ट हिमगिरि-भुजायमानाया भगवत्या भागीरथ्या सखी" 159 "रवि कुल प्रोसिमावहन्ती नर विकुलप्रीतिमावहति । atfat ETET एवारित प्रवाहा।" p ·70 MUSLIM PATRONAGE TO SANSKRITIC LEARNING crats during Mughal rule to maintain a couple of pigeons There is a verse in the Rasa Gangadhara which refers to a pair of these love birds ? Jagannātha Pandırarāja is undoubtedly one of the greatest thetonicians in Sanskrit, if not the very greatest If he could have completed the Rasa Gangādhara, he would have undoubtedly eclipsed the glory of all the thetoricians of India It is only unfortunate that such an outstanding personality should have faced such a sad end of He was a great poet as well as a good prose- It may be taken for granted that his Kavyaprakāśa tikā bears the same stamp of rhetorical perfection as the Rasa Gangādhara does It is a great pity that such an important work should still be known in name only We implore to the authorities of the Raghunath Temple Library, Kashmir and Jammu, to undertake the publication of this work at the earliest opportunity It may also be presumed that the work of our Pandırarāja syriter 1 Ср е 8, नीलाञ्चलेन सवृतमाननमाभाति हरिणनयनाया । sfafafaa pa-mateateratu 1 P 258 of RG with Vsharin's verse दिव्यो छबीलो मुह लसे नीले धांचलचीर । मनो कलानिधि झलमले कालिन्दीके नीर ।। निरुध्य यान्ती सरसा कपोती कूजतकपोतस्य पुरो ददाने । मपि स्मिताद बदनारविन्द सा मन्दमन्द नमयांबभूव ।। P. 97 of RG,

·JAGANNATHA PANDITARAJA
71
on Sanskrit Grammar, the Monoramā kuca mardana,
would be also a work of outstanding merit Trained in
the same school as that of Bhattoji Dihsita and probably,
his contemporaty too—in any case, a direct disciple of
Vireśvara, son of Seśakrsna Bhattoji s guru-Jagannātha
Panditarāja was eminently fit for this criacal work Jagan
nātha s panegyrics of the then kings of India and
hymns on various deities are also quite up to the
standard of the author of the Rasa Gangādhara

·SEVERAL OTHER SANSKRIT POETS PATRONISED BY MUSLIM RULERS Amrtadatta was the court poet of Shahabuddin who severely threatened Miraśaha planning for the invasion of Kashmir Shahabuddin must have flourished in or before the twelfth century when Sridharadasa author of the Saduka karnämrta adorned the court of Laksmanasena as is evident from the fact that one of che verses of Amrtadatta is quoted in the Sad uktı karnamrta' This verse and several other verses quoted -- Verse 608 and of the Subhaşıtavalı काश्मीरागन्तुकामस्य मीरयाहाख्य भूपते । शाहाबुद्दीन भूमीन्द्र प्राहियोदिति लेखकम् ।। किमेवमविवादित शिशु कुरङ्ग लोल कम परिक्रमितमीहसे विरम नैव शून्यं वनम् । स्थितोऽत्र गजयथ नाथ-मथनोच्छलोच्छोगित ज्छटा पटल भासरोत्कट सटा भर केसरी॥ मा० अमृतदत्तस्य 2 II 203281 Lahore ed, उत्तराप्रथ कान्ताना etc 3 Verses of Amrtadatta quoted in the SSV , No 805 अत्यन्तशीतलतया सभग. 2455: अपूषय धनुविधा 429 अमररमृतं न पीत 2456: अमी पान करम्भाभा Subjects [वृतान्योक्ति] [चाटूक्तिः [दुजन निन्दा [घाटक्ति ·AMRTADATTA 73 in the Subhasitavalı are not found anywhere else Two of his verses are found in the Subhasitavalı as well as the Sukamuktavalı of Jalhana' कीर्तिस्ते जात - . . Subjects No 2454 थाहते तब नि सामे [चाटूक्ति 50 उदृत्त दन्य माशोवर] 949 एवं चेद्विधिना कुन (मरु] 72 कर जालमा [पाशीवच ] 148 कवीना महता [कवि-काव्य प्रशसा] 609 किमेवमविशक्ति सिहान्याक्ति, 940 कि पान्य निमशन [मर] 2457 [शाति] 2291 कृष्ण क्रीडितवान् गामि हास्यम्] 156 जीवित इव काठगत सूक्त [कवि काव्य प्रशंसा 1030 लाक्योपकृतिः [विन्ध्यवासिनी 2458 दुनाति स्वामरवत [चायुक्ति] 989 देवी क दुगतिहरा भगिनी (मैनाक 853 न पालयति मर्यादा [समुद्र] 796 फल-कुसम किसलयोज्ज्वल [वृन] 34 मदमयमदमयदुरग [पाशीवच] 966 [कामदय] 73 युप्माकमम्बर मण [श्राशीवच ] 2477 सकृपाया द्विषा [चाटुक्ति] 718 समुद्रिसि वाच कि [कोकिलान्योति 2453 सरस्वती स्थिता वक्त चाटुक्ति सौभाग्यन्य समपणन [] ssv 1032, कोऽयं भ्रान्ति-प्रकारस्तव etc Suktimuktavalı p 61 y 6 1143 भक्ति-प्रद विलोकन, etc Sukhmuktayali p 27 y 64 This second verse has been quoted by Mammafa also in his Kavya Prakasa 10 मृदु सभा परिकरस्वो . . , 2574 .

·74
MUSLIM PATRONAGE TO SANSKRITIC LEARNING
Amftadatta is a good poet. Some of his verses are
really enjoyable. Thus in censuring the wicked, he
says that neither the nectar was drunk by the gods, nor
the poison by Śiva but they persist still in the world in
the honeyed speech and the heart of the wicked
respectively.
Again censuring the desert, the poer says he censures
it not because it cannot be of any service to anybody
but because it deceives the thirsty people by deluding
them through mirage.'
In his verse on the sentiment of Laughter, Lakşmi is
said to be fond of the dull-witted (go-buddhi) because
her husband used to play with the cows (go-s). As a
chaste lady, she is intensely devoted to those who have
some semblance with the favourites of her husband."
This refers to the traditional enmity between the two
ca-wives Lakşmi, the goddess of Fortune and Sarasvati,
1. अमरैरमृतं न पीतमधेनं च हालाइलमुल्वणं हरेण ।
विधिना निहित खलस्य वाचि द्वयमेतदहिरेकमन्तरन्यत ।।
भा० समृतदत्तस्य । SSV.429,
2. एवं चेद्विधिना कृतोऽस्युपकृतौ कल्याञ्चिदप्यज्ञमः
काम मोपच्यास्ततस्तब मरो वाच्यं न धोरो भव ।
किन्वारान्मृगतृष्णायोपजनयन्नम्भोमुचा वञ्चनां
प्रेम्णाकर्षसि तप-मूर्धित-धियोऽप्यन्यानतः शोच्यसे | ssV.949
3. कृष्णः क्रीडितवान गोभिरिसि गो-तुल्य-बुद्धिषु ।
पक्षपातवती लघमीरहो देवी पतियता॥ SsV. 2291.

·VAMSIDHARA MISRA
75
the goddess of Learning, Laksmı is said to favour the
dull witted while scholars are destined to suffer from
poverty It is not improbable that the verse has a
personal significance
In his verse on the sea he says the sea may at times
transgress its coastal limit (maryada) but never violates
the self imposed rule (maryādā) that it would not be
of any service to the thirsty' In the verse ufak te fasilia
etc he exhibits his skill in intellectual exercises
He uses all the adjectives to Netre (neuter dual) and
tanuh (feminine singular) as well as the verb in such a
way that they qualify boch Netre and tanuh without
any alteration in form pe
भक्ति-प्रब-विलोकन प्रणयिनी नीलोत्पल-स्पधिनी
ध्यानालभ्यनतां समाधि-निरनीतहित प्रासये।
लापण्यस्य महानिधी रसिकता लक्ष्मीयास्तन्वठी
युप्माकं कुरता भवाति-मन नेग्रेसनुर्वा हरे" ssv.43
In this verse the poet prays that either the eyes of
Hari or his body may remove all the sorrows of the
people due to the cycle of births From the available
verses however, Amraadatta does not seem to have
possessed a very fertile imagination and novelty of
thought His verses are rather stereotyped
न पासपति मर्यादा वेलाल्यामम्युधिस्तथा ।
तृप्यता मोरध्यमितोमामपरी यया ॥
SSV.853.

·76 MUSLIM PATRONAGE TO SANSKRITIC LEARNING PUNDARÍKA VITTHALA Pundarika mainly wrote on Music He belonged to the court of Burhan Khan of the Pharukt family which ruled between 1370-1600 AD at Anandavallı in Khandesh Burhan's father and grand father were Ta, Khan and Ahmed Khan respectively Subsequently Pundanka came to the court of Mădhayasımha of the Kacchapa dynasty, son of Bhagavantadāsa and grandson of Bhānu and composed his Rága mañjari at his instance Pundarika was a favourite of Akbar as well As the Rāga mālā of the same author is dated Saka 1498 (1576 AD), Pundariha must have flourished in the middle of the 16th century AD HARINĀRĀYANA MISRA The Padya veni preserves tivo verses by this poet in one of which he praises Emperor Shah Jahan (1628 1658 A D.) and therefore, he flourished about three hundred years ago The last line of this verse presents som difficulty in scnse, probably, the readings of both the MS$ are corrupt, soll, the verse is a good one 1. Bhandarkar's Reports, 1884-87, No 1026 2.1 mufa uity, etc PV. 144-SS. 138 For the complete versc, See Supplement : Shoh Jahon.

·VAMSIDHARA MISRA 71 versc of - VAMSIDHARA MISRA The Padyāmrta tarangoni preserves onc Vamsidhara Miśra who was a great favourite of the queen of Shah Jahan Thus in one serse Jagganātha Panditarāja favourite poct of Shah Jahan says that he is a Lion who does not find anyu diere even an clephant, all that he sacs around him are rcally decr who arc casily assailable Vamsidhara Mısra, however, rccorts him by saying that Jagannātha as the favountc of Mahādova (Shah Jahan) is really a bull Its he not Jagannatha Panditarāja who as a favourite of Durgi (thc queen) is really thc Lion and is capable of vanqınshing all others' Padyampta tarangip! ~ 200 p 49 दिगमपन्त मर-मलिन-गवडा काटिन करियप कारापाम्यरममम पीपातु मृगा । सामी सोपम्मिन्नुपम बिमामा पुमर मलामो पापिय प्रपनुम्मिामानित पपिचारामान्य। O, cit. 201 শাি প্রতিটি মশা মায কালী सम्भारपुर पिपरमो गोल गौरीनं। निसानलमांनुमाम त्रिपोगेल्प पोशारदरिली-मरण for: योपरमिट Commenting on the orcond retre, Jasmine nuthne al Sorint, commentary of the Padgimsta tarnsfırt of his father Ilanbhirkus, .*y from "Romमामा जीपा-मामा ·78 MUSLIM PATROVAGE TO SANSKRITIC LEARNING CATURBHUJA This poct and rhetoriaan composed his Rasz halpa druma for the gratification of his patron Shayasta Khan Aurangzıb's maternal uncle and General Unfortu nately, this valuable work has riot as yet been publiskied' in Samvat 1745 or 1689 AD (पाणाशपिशशाबाई पेशाले पूर्णिमागुरी) I the 31st year of Alamgir s reign Herein he gives the gencalogy of lus patron Itamāddoula It was written - J Asak Khan । . Shayasta Khan कविपनाभ्यापदण्पपेन प्रत्युत्तरमशागदपन्यम्पति विनामा इति । परिश गौरोगि-सम्पन्न विक्रम सम्भाध्य तपा मप्यपि कमटेकाम-पुम्बिनी- सम्बन्धन मनुष्य ज्य, परन्तु वृषभे जालिमा पिसम मापना मैव प्रादुर्भपात पनपवार यरकाल त्यादिना M. belong to the Ulwar Nahinaja M Library, .ee Peter Peterson. Cataloguc of Sanık Mos. No 1067 पाप सषमडीगुर्गा प्रतिमरना-पमती राममा-मावि-टित ya-स्तम्भ-भूपागप । গয়া বনামঘবাগধঃ गाग्रामोसि-यपासिलाहिर मारोपहियामा: प्रिगुपन जम- गीपार काय प्रामप-नागालामा पाप-कम्पकार मरम्मकार 2 ·CATURBHUJA 79 VI2 This work consists of Caturbhuja's verses as well as those of other poets Acalarudra, Aniruddha, Avilamba, śvaradāsa Ugragraha, Kamsanārāyana, Kavindra, Kuñjakutira Kulapati, Krsnānanda Miśra Gadādhara, Gaudayādava King Jaganmanı(?) Dhakkā rava, Dasavadhana, Dhanadeva, Navina Kavindra, Nathamisra, Pancanana, Parasurāma, Bharatr-Kavi Bhupati-Misra, Mandana, Mati, Mahāmanusya Mohana Misra, Raghupati, Rantideva, Ramacandra Sarasvati, Rămarāma, Ruci, Vasanta, Vānırasāla, Vähinipati, Viśvambhara, Vidyānıdhi, Shayasta Khan, Samjaya(?), Kavirāja, Sarvadasa, Svasthāna Miśra, Harzpati Bhatta and Harndra Besides these, the verses of three women poets have also been quoted, viz Madhura valli, Lakhyā and Vidya The prankas of their verses are given below.- यहानन्सु जगत्प्रसिद्धमभगदाज्यानि यथाधका राजान सुलतानशाह-सहशा ये धापरे मानिन । पत्याश्च मृपा नृपास्त्वनुचरा यस्य प्रतापो रवि- चन्द्रो यस्य अशोऽभ्युदेत्यसक-खानासीद्गणे सोऽहत ७॥ भस्ति स्वस्तिकर समस्त-जगती बास्सन्य-सोकस्य यो ध्वस्ताग्रस्त सपस मस्तक-मरो लम्पाऽतिवास्सोप्यसि । पस्त स्तुत्य या निरस्त-तिमिर-स्तोमो मनस्तस्तत. पास्तासान-भूपो विहस्त-मसिमृण्वस्त्रास्त्र-शास्त्राय ॥८॥ जानामि दानाव एवम्चल स्तवाय तायड्चनानि धा । घायस्स-खानस्य या प्रवाए-साम्याय सोम-एमपी मप सत्यानुरशनार्यष मन्य मव रसात्मकम् । चतुर्भुजो रपयति स्वपवैध परैरपि।

·&0 MUSLIM PATRONAGE TO SANSKRITIC LEARNING 1. Madhuravalli--(1) रक्ताशोक कृशोदरी; (1) दुर्जन-विभव०; (i) वधिरस्येव शु (iv) दिव्यचक्षुरह, (v) मित्र तत्र भरता, (vi) निक्षिप्त कबरी, (VI) कुवलय-नयना 2. Lakhya:-(0) अयमहो रजनी 3. Vidya:-(1) भन्यास तास There are sixty-five Prastāvas or chapters and one thousand verses in the Rasa-kalpa-druma. LAKSMĪPATI The lncage of the poet' as given by hımself in the Abdullāh-carita," published as Vol 1 of Sanskrit History Series from the Prācyavanı, Calc 1948 is as follows::- Jayadeva Višvarūpa as । Srinivasa Vireśvara Vidyapath Lakşmipati The date of the composition of the work is 1643 of the Saka era ie 1721 A.D. Laksmīpati composed the work with the object of bringing to the notice of his ruler-patron how mischiefmongers bring about the destruction of great people well as of the poor, particularly, with the object of secur- विश्व-विख्यात-भूदेवो जयदेवात्मजो महान् । विश्वरूपः स्मृतो लोके चत्वारस्तु सता. स्मृताः॥ तेषामायः श्रीनिवासो नाम-तुल्य-गुणान्वित । वीरेश्वरो द्वितीयस्तु विद्या-विनय-विक्रमी। लक्ष्मीपतिचतुर्थस्तु शल्य या लिपि-मालिका । विदुषां वित्त-कमले भ्रमरीवास्तु सा भृशम् ।। 2. Prepared from the only MS belonging to Calcutta Sanskrit College Library, No 2484 1.

·LAKSMIPATI
81
ing his own position against all the odds that might
befall him
Mahammad Shah ascended the throne in 1720
The historical incidents dealt with in the work mostly
took place between 1707 when Alamgir died and 1721,
the second
year of the reign of Mahammad Shah
1. Seep71. v. 1798--1804
राजकायको पस्तनयस्यापि जायते ।
तद्वयात्तस्य पैशुन्य क्रियते निखिलर्जन ।
राजान्तिके तदुपया तु क्रियते तेन सत्पर ।
सहकार रु छित्त्वा निम्बस्यारोपण पथा।
क्रियते केनचित तथा राज्ञा तु चोत्तमम् ।
मन्तिम नाथपित्वा हप्रियते सचिव पर ।
कुमरो न महामार्य विना तिष्ठति वै यथा ।
सया पोऽपि सचिव विना तिष्टसि न कचित ।
लोकोतया मन्त्रिविध्वंसो राजमि सर्व-भावत ।
मन्यते पुरुषार्यस्तु निरामपुमयंक ॥
अवदुलो पया लोक-वाक्यतो भूमिजानिना।
निगृहोतोऽस्ति लोकानामुन्तितस्तु सया मम॥
मत्स्वामिनाऽपि कर्तव्यो निग्रहस्त्विति जानता।
मया पिलिखित पास्ति पत किनिदा तत्युन ।
हिन्दुकेश्चापि यवननितरा उपस्थित
पाचनीयमिदं प्रीत्या स्य-पद-स्थेय तिरे।
लोकोतयान मयिट्रेप कसंध्यो मम नाशक ।
2 Cf, the Later Magdais by Wam irene, ed. by (Sur)
Jadunath Sarkar, vol 1(1707 1720) and vol 101721-1739).
Calcutta, M.C. Sircar and Sons, 1922

·82 MUSLIM PATRONAGE TO SANSKRITIC LEARNING 1 This work contains copious references to Akbar, Jehangır, Shah Jahan and particularly Aurangzeb Laksmipati deals, in this campū Abdullācarita with the events leading to the campaign against Mahammad Shah, son of Aurangzeb, launched upon by his minister Abdullah and the reinstatement of the latter to the post of minister of Delht Abdullah, Husian Ali Khan and Surphadı Sayed Khan were three brothers of whom Abdullah was the minister of Delhi Husain Al Khan was also a very influential man Mahammad Shah was much indebted to Abdullah for many rtasons, still, as he became apprehensive of the tremendous power of Abdullah, he decided to assassi nate Hasan which he actually did As a consequence, Abdullah led a vast army against him but was subsequently defeated Mahammad's army did not kill Abdullah because he was a Saiyad Mahammad himself reinstated him to his post of minister as a token of his previous gratitude to Abdullah It is clear from the 1. Eg. p. 32, v. 897– औरङ्गजेवमारभ्य व्यवहारस्त्वयाऽखिल । दृष्टोऽस्ति त्वद्विधैरेव माध्यामन्तिकेऽन्वहम् । P 33, v 842- दाराशाह निरुत्साह-युक्त कृत्वा रणानने । औरङ्गजेव-हस्तान्जे नय-लक्ष्मी समर्पिता। p 35, v. 947--Mahammad Shah here addressed औरङ्ग- जेवभूनाथ-कुलाम्भोधि-कलानिधे । घेदिली मम जाप्ताऽस्ति For all references to these name. See General Index ·LAKSMIPATT 83 work that Laksmipatı was a good Sanskrit scholar showing here as he does his thorough acquaintance with various branches of Sanskrit literature, particularly, Nyāya' Jyotisa and Tantra He also profusely quotes many maximns verses from the Bhagavad gitā the Bhagavata and so on He shows his proficiency in the Koran as well That Laksmipatı was thoroughly conversant with Arabic and Persian is evidenced by his use of a large number of Arabic and Persian words in his composition Although the value of this sort of admixture of different languages may be questioned it must be said to his credit that the sense and the metre are not in any way jeopardised Eg 34 **T 178ail certifa )*7 (wenys yo-arrapace V 36 यतस्ततो मया भुक्ता जहर (2) स्यज्यते वपुः । 66 YOTETTI (Ly'a fa tre fem (Joy! कम्पक (PAS)सोऽपि ज्ञातव्य कुलाम कुठारकः ।। V 35 amfor at setan astfera-teet ( ' 69 17722fa. . 377 (ly)" TE PERTA ETV 1313. प्रतिबन्धक काले उनकाय फारयादपि। आयते शु etc in 104 tra cui tra, etc v 777 ES vy 43663 V 716 alıo ret to Şal cakra nirupana Ev 611-पोषित्पुयोर निश्मिास्स पया। Flesh (here becf) Without vice 8 In the soul Sinner, unfortunate V 2 6 5 7 poison Like a lion 10 Repy ·84 MUSLIM PATRONAGE TO SANSKRITIC LEARNING " 73 वजीरेषु () च योपित्स दुष्मणी (Sus) यविधीयते। V. 79 चन्द्रेण मुस्तरी (urian ) भायां सर्वदा वनि-वन्दिता । V. 83 शराब (A) पानतो नष्ट-घरमैः () पति-नन्दनः । V. 84 मदान्धस्तु यथा पोलो (M) महामातस्य, cte. v. 91 तत्कालमेव सवर (R) प्राहकेण सुयुद्धिना। V. 93 माहताव (i)" कर-स्पृष्टमम्भोजमिव दृश्यते । 92 शुवाह गोलं (Jui) कृत्वा... V. 600 हिलालमन्तरा ()" चन्द्र श्राशमाने (tam)"न विराजते। फामोशी न विधातव्यो वरदास्तं" (1) विधीयताम् । V. 608 दलिल (JIN)" मस्ति मे सत्य... Lakşmipaci was also thoroughly conversant with the political conditions of the whole of the North India of his time as copious references to many places and personalities show." He was not only a poet but also a good historian. It is, however, regrettable that he some: times lets his imagination get the upper hand with the result that the facts stated are at times exaggerated. 1. Vizir. 2. Enmity. 3. Jupiter, 4. Wine. 5. Eyes 6. Elephant, 7. News. 8. The moon. 9. Bath. 10. Crescent. 11. Sky. 12. Bond; evidence. 13. Anger. 14. Tolerance. 15. E.g. करोति मिरजुमला स्तुतिं यस्य तु सर्वदा। श्रवदुल्लेन कि तेन क्रियते ज्ञायते न सत् ।। V.735 पठाना रोहलाकाश्च मुगलाः सयदास्तथा। येनाऽऽत्मीयाः कृताः सन्ति तेना कि विधीयते ॥ v.737. ढक्का-प्रदेशे यश्चास्ति भवत्-पूर्वज-सम्मतः । सोऽपि नायासि त्वां द्रष्टुम् अवदुल्लु-भयान्वितः ॥V.852.

·PROPAGATION OF SANSKRITIC LEARNING DURING MUSLIM RULE In Mediaeval ages the Mahomedan rulers devoted much attention to the spread of Sanskatic knowledge and Culture In this respect the attention of the Moslem rulers of Bengal was first drawn to the two great Epios, the Rāmāyana and the Mahābhārata Nasir Shah of Bengal (1282-1325 AD) co whom our great Vidyāpats dedicated one of his padas,' ordered the first Bengalı rendering of the Mahābhārata It is not exactly known whether Krtavāsa undertook the execution of the Bengalı version of the Rāmāyana at the instance of a Moslem rules or of Kamsanārāyana Even though the latter might have ordered the same the initiative was certainly obtained from Nasir Shah The_Bhāgavata puraſa was translated into Bengali by Malādhara_Basu at the instance of_Emperor_Husain Shah Kavindra Parameśvara translated up to the Stri parvan of the Mahābhārata by order of Parāgal Khan, general of Husain Shah 'The encouragement Pasāgal gave the poet is unique Every evening he and his courtiers con gregated in his palace at Paragalpur in Fenu for listening 1, In one of his Padas, Vidyāpat respectfully refers to another ruler of Bengal viz Sultan Ghıyasuddin II (1367-1373 AD) ·86 MUSLIM PATRONAGE TO SANSKRITIC LEARNING to Kavindra's translation His son Chut Khān also encouraged Srikara Nandın for carrying out a similar work When he became the Governor of Chittagong hc ordered Snkara to translate the Aśvamedha Parvan of thc Mahābhārata which he did Not only the rulers of Bengal but also the Imperial rulers of Delhi encouraged the propagation of Sanskrtec learning in various ways Bābar was a firm believer in Hindu Astronomy which consequently, became a very popular subject for studies throughout his kingdom He makes significant remarks about this science in con nection with the observatory at Samarqand the calcula tions of whuch were followed by all Indian Mahomedans' Nothing much about Humāyūn's enterprise for the spread of Sanskritic learning or his encourage ment to Sanskritic scholars is known But his great son Akbar compensated enough for this lack of father's part In 1582 AD, he ordered Naqib Khăn to translate the Mahābhārata He evinced much per sonal interest in this work He personally explained to Naqıb night after night the procedure to be followed for its successful execution He ordered Ābdul Qadir author of Tārikh 1 Badaūni, to assist Naqib in this any on his 1 Erskine's Memoirs of Babar, pp 50 51 Ulugh Beg Muza entrusted the charge to Qazlzadah Rumı, on his death. to Maulanā Ghiyasuddin Jamshid, and subsequent ly to Ibn' Al Muhammad Koshjı

·SHAH MUHAMMAD SHAHBADI
work Two parvans were translated within a few
months Then Mulla Shen and Sultan Hāji Thānes
wan collaborated Shaikh Farzt was engaged in versifying
the rough translation, but he progressed only up to the
second Book Hājı who was engaged in revising Faizi s
work was dismissed after he had finished only a fraction
of the work This work was not a literal translation but
really a summary of this great epic This condensed
version was named Razm Namah or Book of War
Subsequently it was highly decorated with pictures
For the MS of this work Akbar spent £40 000 The
preface to the work was written by Abul Fazl and copies
of the work were distributed among the nobles a By
order of the emperof Abdul Qadır began the translation
of the Rāmāyana in 1585 AD and completed the same
in 1589 ADAT his instance, again, a converted
Mahomedan of the South and Abdul Qadir began the
translation of the Atharva veda On account of their
failure in doing the work properly, it was entrusted to
Shaik Faizi Subsequently, however, the duty devolv
ed upon Hāji Ibrāhım Sathinda *
l. Martın notices in his Miniature Painting and Pain
ters of India, Persia and Turkey, vol 1, P 127 that the
MS 19 at present at Jaipur
2 Galwa's Ain Akbar', 85, a Tuilah,
Badauni, Elliot, V, P 537 538
3 Tarikh : Badā unt, Elliot V, p. 539
Love'. Muntakhabul TawĒrikh, Vol II p 216

·88 MUSLIM PATRONAGE TO SANSKRITIC LEARNING Faızı translated into Persian the Lilāvati and Mukam mal Khān Gujrāti the astronomical work Tájak Maulana Shah Muhammad Shahbādi translated the History of Kashmir in Sanskat into Persian This history translated is, probably, to be distinguished from the Rāja tarangını as Maulānā Imāmuddin is the reputed translator of this work A Persian version of the Har vamsa was made by Nasrullah Mustafa and of the Pañcatantra under the title Kalilah Damnah by Maulānā Husiani Wāiz An easter adaptation of the latter work was also made under the side 'Ayar Dānish " The model of Layalā and Majnūn was followed in the Persian version of the famous story of Nala and Damayant under the title Nal Daman. The Emperor ordered Abdul Qadir to translate the Dvātrimsat Puttalıkā Simhāsana' with the help of a learned Brāhmana under the title Khurad Afzā Nāmah' The Gangādhara and the Mahesa Mahānanda were translated under the general supervision of Abul Fazl * 1. Elliot V, p 478 Asiatic Researches, vol XV, p 2, and Blochmann's Āin"ı Akbarl, vol I. p 106 Gladwin's Āin i Akbart, P 87 Faizi s collection was in possession of 101 copies of this work, Tārikh Badāuni Elliot, V, p 548 4 Also called Simhāsana dvālrımsat, Vikramārka carita, Dvātrımsat-puttalıkā simhasana Dvālrımsat puttalıkā and Simhāsana dyātrimáikā 5 Tarikh r-Badauni, Elliot, V. pp 483, 484 and 513 Blochmann's Ain 1-Akbarl, P 104 2 3 6 ·DĀRĀ SHIKOH 3 Durā Shilch was a great Sanskrit scholar He patronised a very large number of Brahmana Panditas hauling from all over India particularly, Benares and with their help he translated into Persian several Upanisads under the name Sırr ul Akbar or the Great Secret He states in the preface to the work that he became a disciple, while at Kashmir, of a great Sufi called Mulla Shah and studied a lot about Sufi ism Hus labour was in vain, Sufi ism could not give the peace of mind he was earrestly seeking for. This however he obtained from a study of the Vedas and the Upanisads' On account of his very deep interest in Sanskrit and great respect for Hindu Culture, he always engraved the word Prabhu or Lord on his Diamond rings and other valuable articles His Sirr ul Akbar was completed in 1657 AD* He also translated the Yoga Vasistha though two earlier Persian translations of this already existed one being executed under the patronising care of his great grand father Akbar In order to demonstrate a real harmony between Sūfı ism and Hindu pantheism he composed in 1654 AD a very valuable work called the Samudrasangama' on the technical terms of Hindu pantheism and their equivalents in Sufi phraseology In Alamgir Namah Elliot, VII p 179 Anquetil Duperon publisbed a Latın translation of this work in 1601 , sce Constable's Berner, p 323 n For a critical edition and translation of this work, Sec Contributions of Muslims to Sanskrit Literature vol lll. 12 1 2 3 ·00 MUSLIV PATRONAGE TO SANSKRITIC LEARNING his grand work Mukālamah 1 Bābā Lāl Das he deals with, in course of a dialogue between himself and Babā Lal Dasa, the ideals of Hindu asceticism Dárā Shikoh, probably, got much encouragement in his Sanshritic studies from his maternal uncle Slayasca Khan who was so well versed in Sanskrit that he used to compose verses in it Six of them are quoted in Caturbhuja's Rasa halpa druma which is not as yet publisted and a MS of which is in the possession of Ulyar Maharaja's MSS Library' The Pratikas of the verses are given below. शिशुक-व्याजती वस्तुत शुद्ध प्रात्मा नोरादेव जनुः गन्तव्यान्नाविक क्षाराम्बु मधु- This was indeed a great age when the Mahomedan aristocrats, Pances, etc not only cared whole heartedly for Sanskritic studies but themselves contbuted to Sansknt Literature The Mahomedan rulers helped the spread of Sans kritic learning in another way as well That is no less important than their personal initiative in having import ant Sanskrit works translated into Vernaculars or Arabic and Persian The Hindu nobles and Chiefs followed the 1 फरान् प्रसार्य LY 11 VI 1 Catalogue of Sanskrit Manuscripts in the Library of Hua Highness the Maharaja of Ulwar by Peter Peterson, Bombay, 1892, MIS No 1067 For details, see pp 78-80 ·FUSION OF HINDU AND MOSLEM CULTRE 9 noble example set by them. Thus, the noble initiative of the Mahomedan rulers gained in momentum in course of time and a great enthusiasm for Sanskritic learning prevailed throughout the country. It is during the Moslem rule in Bengal that she came to the fore-front of Sanskritic learning and two new important branches of Sanskritic studies, viz. the Navya-Smirti and the Navya Nyāya, came into existence. Thus we see, many Moslem rulers of India, Chieftains as well as Emperors, contributed to the spread of Sanskritic learning in the following main ways: (1) by liberally patronising many scholars in various branches of Sanskrit Literature such as poetry, astronomy, philosophy, etc.; (2) by themselves composing Sanskrit verses, etc.; (3) by themselves composing works, in Arabic and Persian, on Sanskritic learning and Culture; (4) by translating themselves various Sanskrit works into Arabic, Persian and Vernaculars; 6) by making great San Sanskrit alla Gomel..it works into Arabic, evidences adduced ion of Moslem culture from the eleventh century A.D. ambales I ad

·SUPPLEMENT
I
TEXT AND TRANSLATION OF SOME
LAUDATORY VERSES ON THE MAHOMEDAN
PATRONS OF SANSKRITIC LEARNING.
NO. OF VERSES
5
I
1
PATRONS
1. Akbar
2. Emperor of Delhi
3. Jahangir
4. Muddafar Shah
5. Nizam Shah
6 Shah Jahan
7. Sher Shah
I
10
...
2
.
I
I.
21

·. TEXT AND TRANSLATION OF SOME LAUDATORY VERSES ON MUSLIM RULERS OF INDIA I. AKBAR [अथ राज-वर्णनम् ] शाई लोऽसि प्रकोष्ठे मदकल-करटी मांसल-स्कन्ध-कूटे दोस्तम्मे नागराजो ध्वनिषु जलधरः केशरी मध्यदेशे। धम्मिल्ले ध्वान्त धारा मनसि जलनिधिबूं-युगे काल-दण्ड- स्तत्सत्यं श्रीहुमाऊ कुलतिलक-मणे मीपणादोपणोऽसि ॥ ॥ अकररीय-कालिदासस्य ।। [DESCRIPTION OF THE KING) As regards your forearm, you are a tiger; as regards your shoulder, a flcshy intoxicated elepliant; as regards your pillar-like arms, a noble elephant; as regards your voice, cloud; as regards your waist, a lion; in your sword, there is immense darkness; as regards your mind, you are an occan; as regards your cye-brows, the staff of death; there is no doubt, Oscion of the family of Humayun, that you are more terrible than the terible one (Yama). 2. [ अप सड़गा] इलाममोनालि-माला नस-राशि इचिर-श्यामलदाय बोधी तेजोऽग्नेम-धारा वितरण कारणो गाड-दान प्रणाली। परियो वेणि-दएको लवणिम सरगो-पाल-रोपाल यती जत्यम्भोपाओररपर-परत- पापा। भकारी-मातिदासम्म 1. PV.53. 2. V..परमी. 3. P.T.89-P५.138-PR.21.37 ·96 MUSLIM PATRONAGE TO SANSKRITIC LEARNING The sword shines in the hand of Emperor Akbar (as it were) like a swarm of bees on the hand-lotus, the agreeable and dark shade of the moon-like nails, the column of smoke of the fire of prowess, the How of ichor on the temple of the elephant of Gift,' the stuff-like plaited hair of the Fortune of the enemy, the young duck-weed (Blyaa Octandra) growing in the lake of beauty;the sword which is as graceful as (the dath) cloud." 3. [ 44 TT 94194 ) गाजी-जल्लालदीन क्षितिप-कुलमणे]दाक प्रयाणे प्रतीते प्रेयस्यः प्रारमन्ते तरलतर-गति-व्याकुला मालानि । नेताम्भ.पूर पूर्ण-सन क्लश-मुसन्यस्त-बाल-प्रबाला- स्तृप्यन्मुक्ता-कलाप-घ्युत-कुच-कुसुमच्छद्मना कीर्ण-लाजाः ।। 1. This implies the generosity of the King. 2. 1.c. the emperor is pulling the hair of Lady Fortune of his enemy. This implies that his rivals are constantly under his strict control. 3. The sword is here compared to various dark objects Thus: Hand of Akbar compared to His sword compared to 1. lotus swarm of black bees. 2. moon (Ginger-nails) 2. dark spot on the moon 3. fire 3. smoke issuing from it. 4. elephant of Gift 4. ichor flowing from it. 5. X 5. plaited hair 6. lake of beauty 6. duck-wecd.

·AKBAR 97 O Gāzı Jallaluddin the foremost of all kings, as soon as your beloved ones are convinced of your march for conquest they,moving to and fro in confusion begin to perform the auspicious tites, their children are the tender leaves on the tops of the breast-pitchers filled up with tears and they go on scattering fried ricc under the pretext of falling pearls and the flowers dropp ing down from their breasts 1 4. 174 17,1 वोर स्व कार्मुक चेदकार कलयस्युप्र टकार घोष दुरे सद्य कलङ्का इव धरणिभूतो यान्ति काल शेषा । शङ्कापनच कि कारणमिति मनसा भ्रान्ति पहायितेन त्यपरवाऽहारमाद्विसृजति गृहिणी विच लहाधिनाथ । The Emperor on the battle field O Akbar the herol when you carry the bow with a terrible swanging sound, the stain like Kings reduced to sheletons immediately recede to a great distance The For the performance of auspicious ritca, new mango Icaves are placed on the top of pitchers filled with holy waler Further, fried rice to scattered all sround Here the breasts of the ladies of the harem soaked with their tears are conceived ar pitchers filled with holy water and the suckling babes as the fresh leaves covering the top of the pitchers, and the pearls and flowers, torn asunder in distrcas, ar th- fred nice acattered all around. 2 PT 97-SS 158 13 ·98 MUSLIM PATRONAGE TO SANSKRITIC LEARNING king of Lankā seized withi terror, shunning his pride as a consequence of his mind being besmeared with the mud of confusion about the (real) cause, abandons his wife." 5. 1994 afa: ] विस्फार्य व्योम-गलामल-गुरु'-लहरी कैतवात् के सराली- रुच्वैर्मास्तस्य देशे हिमकर-पटान्मण्डलीकृत्य पुच्छम् । दिडनागारब्ध झम्पस्तव विशद-यशःकेसरी काविलेन्द्र ब्रह्माण्डारण्य-वीथी-गिरि-गहन-दरी-संकमी चंक्रमोति ॥ ( FAIT-fac1767 ) Fame, O Lord of Kabul, the great lion of your fame is again and again roaming about, having spread out its manes in the form of transparent and big waves of the Mandăhini, and having coiled up its tail on its lofty hcad in the form of the Moon, and having jumped upon the 1. The king of Lankā is unable to determine the cause of the terrible sound of the Emperor', baw and of the immcdiate destruction of the enemies of the Emperor. This confuses his mind which again makes him give up his pride and run away, leaving even his wife behind. 2. V.8. SS. TITTAGE vr.ss. मस्तिका 4. V.r. SS. ETORRI 5. vr.Ss. rotazy 6. PV. 76-SS. 80. 7. Here the fame of the king is conceived as a mighty lion as high as the sky. So the mapes of the lion are said to be the favc# of the celcslial river Mandakini while the coil of its tail, the moon. 3.

·EMPEROR OF DELHI 99 quarter-clephants and having come into contact with all the forests in the world and the deep caves in mountains," 2. EMPEROR OF DELHI राजेति क्षणदाकरं विजयते दानोरलक्ष्मीरिति खोग बहु-वाहिनीपतिरिति धीरोदमासन्दति । दुर्गाधीश इति स्फुटं पुररिपुं विद्वेष्टि भोगोट• श्रीरित्यदति वासुकिंव-यशसा दिलीन्द्र-चूडामणिः ।। वाणीकण्ठाभरणास्य। As a king the paramount lord of Delhi puts the Moon to shame and the Airāvata that is exquisitely beautiful on account of shedding ichor, challenges the Kșiroda sea which is the lord of many rivers," rivals, 1. l.e. the King's fame spread over the quarters. It implies that the King's fame spread far and near on all sides, 2. l.e. just as a lion has accest even to a deep and remote forent, caves etc., sa the king's fame now rules supreme in every nook and corner of the world. 3. Here be pun is on the word Rajan: king ; 2 Moon. 4. The pun here is on the Dānorulakami. In the case of the king, it means this fortune has increased immensely by the practice of charity whilc in the case of the clephant, it means 'whose beauty has increased immensely by the flow oi ichor." 5. Here the pun is on the word Bahuvähinipati. In the case of the king it means the lord of many armies while in the care of sea, it mean the lord of many rivers.

·100 MUSLIM PATRONAGE TO SANSKRITIC LEARNING . . openly the enemy of the three) cities i.e. Mahadeva, lord of Durgā' and tormenes Vāsuki possessing supremely beautiful hoodi on account of his fame. 3. JAHANGIR श्यामं यज्ञोपवीतं तव किमिति मपीसंगमात कुन जाता सोऽयं शीतांशु-पन्या-पयसि कथमभूत्तबलं पजलाकम् । व्याकुप्यन्नूरदीन-क्षितिरमण-रिपु-क्षोणिमृत-पक्ष्मलादी- लक्षातीणाशु-धारा-समुदित-सरितां सर्वतः सगमेन'। Why is your sacred thread black?, On account of its contact with ink. Wherefrom is it?. From the water of the Narmada. How did its water become tinged with collyriumi. On account of its union with all around, the rivers originating from the ceaseless blow of tears of lakhs of the (beautiful) ladies with long eyelashes (of the courts) of the hostile kings of the infuriated hing Nürdina. 4. MUDDAFAR SHAH आकाश प्रसर प्रसर्पत दिशस्त्वं पृष्वि पृथ्वी भव प्रत्यक्षीकृतमादिराज यशर्मा युष्माभिज्जम्भिवम् । श्रीमुद्दाफर-शाह-पार्थिव-यशोराशेः समुज्जम्भणाद- बीजोच्चास-विदीर्ण दादिम-दशां ब्रह्माण्डमारोक्ष्यति ।। 1. Here the pun is on the word Durgadhtia. i. The lord of many fortressco ; ii. Siva, Lord of Durgā. 2. Here the pun is on the word gut meaning in the care of the Emperor or Deki-1. Whose great forrunc increasca enjoyment; and in the case of Väsuki-ii. whose beauty is enhanced by its hood. 3. Rasa Gangadhara, p.703. है -

·NIZAM SHAH
IOI
39490
O sky, widen yourself; O quarters, you too extend
yourselves; O carth! You too be larger; you (all) have
witnessed the glorious upheaval of the fame of Vena. The
Universe will attain the plight of a pomegranate burst-"
ing on account of the swelling up of the seeds due to
the wide extension of the fame of king Muddafar Shah.'
5. NIZAM SHAH
I. [अध सौन्दर्य-प्रधाना नृप स्तुतिः]
कामो निजामो वा दिखया वयधारितम् ।
इति दृष्टिरिव प्रष्टुं धुति प्रयति सुध्रुवाम् ।
॥ भानुकरस्य ।
King's physical charm.
Whether this is Nizam or Cupidushat do you
think-in order to ash this as it were the eye of the
lovely-broned (ladies) approaches the ear."
1. The tense is that the earth, etc. witnessed glory of
former kings such ao Ven, but they did not burat then,
The fame of Muddalar Shah is such that the earth is unable
to bear it and is on the point of bursting arunder, to to
speak.
2. Padya racanã, 17.6.
3. I.e. the cyct of these damsel are ro large that they
are conceived as stretching up to the cor (ākarpavisiſta),
The sense in that even exquisitely beautiful damselt are
enamoured of the physical charm of the king and taking
him to be Cupid incamale.

·102 MUSLIM PATRONAGE TO SANSKRITIC LEARNING [श्रथ राज वर्णनम् । क्षोणीकाम निजामशाह विलसत्-सिन्दूर-फुन्द-सजि सटा त्वचरणं विधाय निदधे पैरि-भियो मूर्धनि । सोमन्तस्य चकास्ति काऽपि सरणिस्तस्योर्ध्व-रेखादयः सिन्दूरस्य कणा जयन्ति फिरणाः कुन्दानि मन्ये गताः ॥ ॥ भानुकरस्य ॥ O Nizam Shah longed for by the world, the Creator made your foot and placed the same on the head of the beautiful wife of your rival king shining with vermilion and a garland of kundas.' The parting of the hair of that lady) shines as the shooting upward lines of your feet; the particles of vermilion (looking like rays) triumph (roo); and methinks, the keendas are the nails (of your feet). [अथ राज्ञः सौन्दर्योत्कर्षवर्णनम् ] भेदो वाचि शोर्जलं कुचतटे स्वेदः प्रकम्पोऽधरे पाण्डुर्गण्डतटी वपुः पुलकितं लोनं मनस्तिष्ठति । आलस्यं नयन-धियश्चरणयोः स्तम्भः समुज्जम्भते तत् कि राजपथे निजाम-धरणीपालोऽयमालोकिता। [ भानुदास कृत रस मर्याः] • I. Padyaracanā. 16.4 । 2. So it turns out that the rival of the king is always under his control. 3. Rasa-manjari, Benarea ed., v. 121, p. 190. Bhānudatta gives this verse as an illustration of all the सात्त्विकभाषs or bodily signs due to amorous sentiments manifesting themselves all together. The idea is that some lady has been subject to all the Sättvika-bhāvas all at once; this is only possible if a handsome and pleasant personality ·NIZAM SHAH 103 Personal charm. Thc choking of the voice, water in both the eyes, perspiration of breasts, tremulation in the lower lip; cheeks white, (entire) body horripilated and the mind (15) merged; the dimness of the beauty of the eyes and the motionlessness of the feet are on the increase. Is it then that the Nizam seen on the high street, [ 44 agt: ) extfire FATCATIE GEHEL-Fe-Fatata-scrat-fred': 1 द्विपदसु-पवनं निपीय पोनो दिशि दिशि मुधति कञ्चुकं यशस्ते ॥ ॥ भानुकरस्य ॥ The sword. O King Nizam Shah, the termble cobra in your hand, the sword, sucks in the vical breach of your enc mics, attains obesity and leaves off its skin, your fame, on all sides. like the Nizam be seen by her. A lady, therefore, asks her friend or the lady undergoing the Saltvika-bhāvas whether phe has actually seen the Nizam on the High Street. "दिसाय-एन्दरमन्तरेण सौव सर्वे सात्त्विक-विकारा उससेयुरिति तात्पर्यम् । इह स्वर माधु-स्यद फम्प येथपर्योमा प्रलय-जम्भा-स्तम्भा: स्फुटा एव । अपर-कम्पेन जुम्यनन्ग्रहा; गया पारिहमा विरह कदनं ; मनोलीनतया संदेक- सानस्य यादमेय-धमुख्य राज विषयक-सिय प्रतीयते ।" 1. The sword in here compared to a terrible cobre. A anake is conventionally supposed to live on air (Vāyubhuk). In the same manner, the sword is conceived as sucking in the Hile-breath (psāpavāyu) of the enemics, that is why it becomes fat, and its old, skin is loin ajunder as a result, ·104 MUSLIM PATRONAGE TO SANSKRITIC LEARNING 1 क्षोणीकाम निजाम तावक-भुज लध्वा भुजश्वरं जानोमः करवाल-काल भुजगी कि नाम गर्भिण्यभूत । यद्रिन्नेभ-कमोल-लोल विगलन्मुक्ता-कलापच्छला. दच्छामएड-परम्परामधिरणं सूते स्फुरन्ती मुहुः ॥ ॥ भानुकरस्य । The sword of the Nizam O Nizam longed for by the whole world, evidently your sword, a female-serpent, came into contact with your hand, lord of serpents, and became pregnant. Flashing again and again, shc (che sword) is producing bright eggs one after another, in the guise of gems quickly dropping down from the shattered temples of (the) elephants (of rival kings“). Description of his flag (a). 29fa-fa714-797Uiiu-faa-pala-ft=f*: 1 रचयति बहिरिव रसनामरुण ध्वज कैतवादवनिः ॥ ॥ भानुकरस्थ ।। This cast off akin, white in colour, in conceived as the fame of the king (fame too is traditionally white in colour) spread far and wide. The sense is that the king's heroism gains 'a world wide repute. 1. PT. 85=SS. 134. 2. Here the sword of the king is conceived as a female serpent. King's hand ag a male one. The king by means of his sword is mowing down the huge elephants of rival kings and the pearls from their heads are dropping down like eggs. 3. PT. 84=SS. 143-PV.131.'

·NIZAM SHAH 105 Immensely pained on account of the placing of the feet of the soldiers of Nizam the ruler, the carth throws our its tongue under the pretext of the Nizam's) red banner. Description of his flag (b). निजाम-वसुधाधिपे क्षिपति शोण-कोणे दशौ TUTTO-u sfare få fmIHati agråga-dry sufragionat laget मण-ज्वर-विशश्या किमु पताकया स्पृश्यते ॥ भानुकरस्य । When the Nizam, ruler of the earth, casts his angry look (ac them), che rival fighters, very skilful in the battle-field, break arwain. The banner of the Nizam) touches (wraps up) the body of the lover of the lotus i.c. the Sun shivering violently with the apprehension of contracting fever due to sores.' > 1. The earth is conceived as a lady who being trampled down by the huge army of the Nizam puts out her tongue in exhaustion. The triumphant red banner of the Nizam is here conceived as the tongue of the exhausted carth. The sense is that the huge army of the Nizam congueyed the entire world and unfurled their itag all over. 2. PV. 132. 3. The glance of the King is conceived as a sharp arrow capable of causing sorce and fever even to the sun. To save the run from this plight, the King'. banner wraps it up as it were. The sense is that the triumphant banner of the King in tremendously high.

·104 MUSLIM PATRONAGE TO SANSKRITIC LEARNING क्षोणीकाम निजाम तावक-भुजं लब्ध्वा भुजावरं जानोमः करवाल-काल भुजगी कि नाम गर्भिण्यभूत् । यद्धिन्नेभ-कपोल-लोल विगलन्मुक्ता-कलापच्छला- दच्छामण्ड-परम्परामधिरणं सूते स्फुरन्ती मुहुः । ॥ भानुकरस्य । The sword of the Nizam O Nizam longed for by the whole world, evidently your sword, a female-serpent, came into contact with your hand, lord of serpents, and became pregnant. Flashing again and again, she (the sword) is producing bright eggs one after another, in the guise of gems quickly dropping down from the shattered temples of (the) clephants (of rival kings). Description of his flag (a) tra-FT14-77 augu ulia-saya otzift: 1 razfa afefta Taa1964 1937 89919f4:31 ॥ भानुकरस्य ॥ This cost off skin, white in colour, in conceived as the fame of the king (fame too is traditionally white in colour) spread far and wide. Thc scnsc is that the king's heroism gains a world wide rcpute. 1. PT. 85=SS. 134. 2. Here the sword of the king is conceived as a female serpent. King's hand as a male one. The king by means of his sword is mowing down the huge elephants of sival kingi and the people from their head, are dropping down like C&sı. 3. PT. 84 - SS. 143 PV.131.

·NIZAM SHAH 105 Immensely pained on account of the placing of the feet of the soldiers of Nizam the ruler, the earth throws out its tongue under the pretext of the Nizam's) red banner1 Description of bes flag (6) निजाम-वसुधाधिपे क्षिपति शोण-कोणे दशौ TWITO- Wesfarrz'ffaritat i aglágm-ang cafqazfitat Ogent व्रण ज्वर विशश्या किमु पताकया स्पृश्यते ॥ भानुकरस्य ॥ When the Nizam, ruler of the earth casts his angry look (at them) che rival fighters very skilful in the battle field, break atwain The banner of the Nizam) couches (wraps up) the body of the lover of the lotus 1c the Sun shivering violently with the apprehension of contracting fever due to sores 8 -- The earth is conceived as a lady who being trampled down by the huge army of the Nizam puts out her tongue in exhaustion The triumphant red banner of the Nitam u here conceived as the tongue of the exhausted earth The senic is that the huge army of the Nizam conquered the entire world and unfurled their flag all over 2 PV 132 3. The glance of the King 1 conceived as a sharp arrow capable of cauing torcs and fever even to the sun To pare the run from this plight, the King's banner wraps it Up As it were The senic is that the triumphant banner of the King » tremendously high ·106 MUSLIM PATRONAGE TO SANSKRITIC LEARNING दाने दाधीयसि कपटत स्वस्सटिन्या खटिभ्या रेखामेका तव कृतवता पुष्करागार भित्तौ । नैव प्रापि क्वचिदपि तत श्रीनिजाम द्वितीय- स्तेनाकारि स्थगित मनसा वेधसा विन्दुरिन्दु ॥ भानुकरस्य । Nizam's bounteousness O Nizam, a long series of (your) gifts continuing, Brahmā secretly drew a line on the wall of his lodge Puskara with a chalk, Mandakını, then nowhere did he find a second to you, and therefore, he, stupefied, put in a full stop (by the side of that line) in the form of the moon [राज-कीर्तिः] विद्वद्गोष्ठी गरिष्ठ प्रतिभट दमन श्रीनिजाम प्रतीम कृत्वा वकीर्ति गाथा वहति गण विधि पायोनि कठिन्या । वका लेखा गुरूणाममृतवर-कला कम्बु माझी मराला शुद्धा लेखा लघूनां विस भुजग-नभोनिनगा दन्तिदन्ता ।' ॥ भानुपरस्य ॥ O, Nizam, the most venerable one in the assembly of the learned the vanquished of (all) rivals, it then 2 i. PV 100 2. Here Brahmā n described as creating the celestial river Mandakint and the Moon respectively by way of recording the bountifulness of the King and the absence of equally bountiful ruler The Bhagirathi 18 conceived here as a white chalk mark representing the liberal disposition of the King while the moon 13 conceived as a full stop excluding the possibility of any other equally liberal King 3 Padya racana 8. p 10 ·NIZAM SHAH 107 1 appears that the lotus born God (or Brahmā) composed a verse in praise of you and (now) goes on counung the syllables i e, ascertains the long and short syllables with a chalk The moon digits, the conch, the jasmine and the swan are the curved marks of long syllables) and the lotus stalk, the snake, the Mandakımı and che teeth of the elephant are the vertical marks (of short syallables) [ 3731 ga19-aufa ] सोणीकाम निजामशाह भक्त प्रौढ प्रतापानले. होंगेव द्रव-रूपतामुपगते चामीराणां चये। भ्रश्यद्वासव धाम धोरणि मुहुर्मनग्रह-प्रामणि तस्पत-कामिनि निमतद्वनि तल मेरो समुन्मोलति ॥' । भानुकरस्य। 0, Nizam Shah, longed for by the whole world, as dhe inasscs of gold (of Mount Sumeru) are transformed 1. In Sansknt scanning long and short syllables are marked with curved (.) and vertical lines respectively. Brahma is here represented as scannig the verse which he composed in praise of the Nizam 1 c. marking the ayllables with curved and vertical lines Now, the poet artistically represents the curved neck of the Swan, etc as the curved lines of Brahmä's scanning while the straight lotus stalk, etc, as the vertical line. The sense 13 that all animate and manimale berage not only human beings but also birds and beasts, etc, like elephant, swan, serpent and Inanimate objects like Lotus, Jarmine, Kunda etc. are minging the prac of the King in unison 2 PV 69-SSS 105 ·NIZAM SHAH 107 appears that the lotus born God (or Brahımā) composed a verse in praise of you and (now) goes on counting the syllables i e, ascertains the long and short syllables with a chalk The moon digits, the conch, the jasmine and the swan are the curved marks (of long syllables) and the locus stalk, the snake, the Mandakını and the tecth of the elephant are the vertical marks (of short syallables) ( 115 1919-7077) सोणीकाम निजामशाह भवत प्रौढ प्रतापानले. गेव द्रय-मतामुपगते चामीराणों चये। भ्रश्यद्वासन पाम धोरणि मुहुर्मबह-प्रामणि तस्यत्-कामिनि निष्पतनि तल मेरो समुन्मोलति ।" 11 TIJETET I 0, Nizam Shah, longed for by the whole world, as the masses of gold (of Mount Sumeri) are transformed 1. in Sanskrit ncanning long and short syllables are marked with curved (.) and vertical linea respectively. Brahma is here represented as scannig the verse which he composed in praise of the Nizam i e, marking the syllables with curved and vertical lines Now, the poet artistically represent the curved neck of the Swan, etc as the curved Iincs of Brahma'r scanning while the straight lotus stalk, etc, as the vertical lines The nenic 11 that all animate and inanimate beinst not only human being but also burds and bcants, etc. uke elephant, Iwan, serpent and inanimate objects like Lotus, Jasmine, Kunda etc. singing the praise of the King in unison 2 PV 69-SSS 105 Arc ·106 MUSLIM PATRONAGE TO SANSKRITIC LEARNING दाने द्राधीयसि कपटतः खस्तटिन्या सटिन्या रेखामेका तव कृतवता पुष्करागार-मित्तौ । नैव प्रापि क्वचिदपि तत श्रीनिजाम द्वितीय- स्तेनाकारिस्थगित मनसा वेधसा बिन्दुरिन्दुः भानुकरस्य ।। Nizam's bounteousness. O Nizam, a long series of (your) gifts continuing, Brahmā secrecly drew a line on the wall of his lodge Puskara with a chalk, Mandākıni, then nowhere did he find a second to you, and therefore, he, stupefied, put in a full stop (by the side of that line) in the form of the moon." [ राज-कीर्तिः] विद्वगोष्टी गरिष्ठ प्रतिभट-दमन श्रीनिजाम प्रतीम. कृत्ला वकीर्ति गार्था वहति गण विधि पद्मयोनि कटिन्या । वका लेखा गुरूणाममृतवर-कला कम्बु-मल्ली-मराला' शुद्धा लेखा लघूनां विस-भुजग-नभोनिनगा दन्तिदन्ता ।' ॥ भानुकरस्य ।। O, Nizam, the most venerable one in the assembly of the learned, the vanquished of (all) rivals, it chen i. Pv. 100 2. Here Brahmā s described as creating the celestial river Mandakint and the Moon respectively by way of recording the bountifulness of the King and the absence of equally bountiful ruler. The Bhagirathi is conceived here as a white chalk-mark representing the liberal disposition of the King while the moon is conceived as a full-stop excluding the possibility of any other equally liberal King. 3. Padya racanā 8. p. 10.

·NIZAM SHAH 107 appears that the lotus born God (or Brahmă) composed a verse in praise of you and (now) goes on counting the syllables 1c, ascertains the long and short syllables with chalk The moon digits, the conch, che jasmine and the swan are the curved marks (of long syllables) and the lotus scalk, the snake, the Mandakını and the tecch of the clephant are the vertical marks (of short syallables)" ( TIF 1819-47174 ) ভীষীকাম লিসাময় মত ঃ সরক- दागेव द्रव-रूपतामुपगते चामीवरागा चये। अश्यद्वारा धाम धोरणि मुहुनप्रह-प्रामणि सत्यत-कामिनि निष्पतद्वनि तल मेरो गमुन्मोलति ।। 11711EY" O, Nizam Shah, longed for by the whole world, as the masses of gold (of Mount Sumeru) arc transformed 1. In Sanskrit scanning long and short syllables are marked with curved (.) and vertical lines respectively. Brahmä 1 here represented an scannig the verse which he compared in praise of the Nizam i en marking the syllables with curved and vertical lines Now, the poet artistically represents the curved neck of the Swan, elc as the curved lines of Brahmă scanning while she straight lotus stalk, efc, as the vertical fine. The senec na that all animate and inanimate being not only human being, but also birds and beasts, etc, like clephant, swana serpent and ftanımale objecta like Lotus, Jarmine, Kunda elc. we tinging the prane of the King in unison 2. P. 69SSS 105 ·110 MUSLIM PATRONAGE TO SANSKRITIC LEARNING 6. SHAH JAHAN भूगन्मीलि-तटीपु वर्षति महाधाराधरेऽस्मिानसी जाता भूप सरखती विजयिनी कालोलिनी पावनी । श्रीमच्छाहिजहाँ प्रवीमि तदिदं माहात्म्यमस्याः कथं यस्यां मजति पङ्कजीयति शिरस्तन्मूर्धजोऽलीयति ॥ ॥ हरिनारायण मिश्राणाम् ॥ When the dense cloud pours rain on the summits of the mountains, o king, the Sarasvati becomes triumphant, sonorous and sanctifying O Shah Jahan, I am telling you of her greatness—how the head of a person plunging her in water, is turned into a lotus and his hairs into bees" - Padyavent, 141=SS. 138. The PV, preserves another verse of the same author, Viz No 872 (on the Ganges). निर्गुणाऽपि सगुणा यतस्तरिस्तभ्रमात निपथगे समागतम् । त्वं करोषि सगुण हि निर्गुणं नोचित सदिह ते जगद्धिते ॥ 2 The sense is that (1) the Sarasvati swells up if there 18 heavy rain in the mountaino, (11) of the Emperor beheads the Kings, the red colo red Sarasvall comes into existence out of the blood flowing from them. The first meaning is that the water of the Sarasvati enhances the beauty of the bathers, the second meaning is that the destruction of the enemies by the king ensures the permanent peace and hapiness of the inhabitants For Jagannātha', versc referring to Shah Jahan, see p 50f.n 1 (दिलीवल्लभ पाणि-पल्लव तले नीतं नवीनं वय ।)

·SHER SHAH
11
7 SHER SHAH
श्लोका वा तदर्षे यदि हि विनिहित दूपण दुर्दु रूढ
कि नश्छिन्न तदा स्यात् कवि कुल विदुषां काव्य-बोटीश्वराणाम् ।
वाहाचेद् गन्धवाहाधिक-सुभग-रया पञ्चपा काण सभा
का हानि सेरसाह तितिप-कुलमयेरव-कोटीश्वरस्य ।
॥ भानुकरस्य ।
If the critics find some fault with one half of a verse
(of mine) or even with one half of that (te one-fourth
of the whole yerse) what harm accrues to me the most
learned of all poets and the composer of millions of
poems What is the harm accrwng to the
paramount
lord Sher Shah if out of his million of horses only five or
six speedier than air happen to be one-eyed and lame
1. SHV. 463

·SUPPLEMENT
1
आसफ-विलास आख्यायिका
श्रीगजवदनाय नमः
अस्ति समस्त प्रशस्त-भूपाल-मस्तक-मणि-मयूस-माला-लालित-
चरण-नख-शरदिन्दु-चन्द्रिका चय-चमत्कार-बुलुक्ति-घरावरांतर-
तिमिर-धोरणिः सपुलक सुरासुर-सुन्दरी-समुद्रीयमान-स्फारपारद-
परंपरा-सहोदर यशासुधा-पटल-सह-वामानित-वामाङ्गीक-बामदेव-
कलेवर-प्रतिभटीत-लोकालोकावनिधरो महस्तरुण-तरणि-किरण-
सरणि-समुल्लासित जगदण्ड मण्डल-पुण्डरीका साहिजहानामिय-
चक्रवर्ती | अपि च ॥
पारीद्राणां धुरीणैरवनिधर-गुहा गर्भतः प्रोत्यतद्भिः
स्वापदंशापराध प्रचलित-नयन प्रांतमाकर्ण्यमानः।
यत्प्रस्थानांतरुद्यत्प्रलय-जलघर ध्वान-धिकार धीरो
धृष्ट क्षीरोद तीरो जगति विजयते दु'दुभि द्वहनादः ॥५॥
द्वारांदोलन्मदांध-द्विरद-धनघटा-गण्ड-पट्ट-प्रसर्प-
दानोदाम-प्रणाली मिलदलिबलयोनीत चाप प्रतापाः।
भूपास्तेऽपि प्रभातोन्मद् कमलसमुल्लासि-शोभाभिरामां
दैन्य ग्रामांधकार कथन दिनकृतो यस्य दृटिं श्रयन्ते ॥२॥
यस्योद्दाम दिवानिशार्थि-विलसद्दान प्रवाह-प्रथा-
माकण्यावनि मण्डलागत-विय दीन्द्र-वृन्दाननात् ।
ईर्ष्या-निर्भर फुल्ल-रोमनिकर-च्यावल्गदूध[नवत्-
पीयूप-प्रसरी सुरेन्द्र-सुरमिः प्रावृट्पयोदायते ॥३॥

·ASAF VILASA 113 - रदतो निशि शैशवेन दूरीकृत निद्रस्य गजाननस्य गौरी उपगायति भीतये यदुद्यन्मद यूथाधिप-यूथ-दानकीर्तिम् ॥४॥ स कदाचिद्विपुल बल वशीभवद्वसुमती-चलय वेल्लनीकृत यशो विमलांशुकः, प्रचण्ड भुज दण्ड-मण्डली भवत्कोदण्ड नि सरकांड खंडीटनाशेष शात्रवः, करटतट निर्गलन्मद द्रव निर्झराणां संप्रति समुत्पन्नानां धराधर शिशूनामिव रिंगतां मतंगजाना संघट्ट प्रथम समागम त्रस्त नवांगना नासान लंचि मुक्ताफल-चापल मलिग्लुचानां प्रतिरनिकर शिलातल-संघट-समुच्छल द्विादल्लीकृत पिपुल-विस्फु- लिगच्छटा पटलानां वाजिनां राजिभिश्च समाकुलया सागर सम सेनया समावृतो विषमतरारोहावरोहाभि[:] स्वरावृत्तिभिरिव क्लेश प्रचुर परिणाम सुखाभिवेदिक-कर्म सरणिभिरिव पद्धतिभिरना कलित दुःखलेश कश्मीर-देशमाजगाम ॥ यस्मिन्ननवरतमपरिमित पयोद पटलपर्यापतत्मालेय पुज-पंजरितेन परितः स्फुरता राजत-प्राकारेणेव गौरी-गुरुणा हिमगिरिणा वेष्टिता, अमित कुसुमामोद माद्यनमधु बत बात गीत माहात्म्यैः कैरपि परिणत रसमार तुदिलानां फलानां प्रकरणोपनन शाखाशते- रातिथेयैरिव गृहस्थैरसख्यः शोभिता, परिफुल-पद्मिनी परिपद्विधून नोबूत पराग पटल पांडुरितैश्चयुपुटरतिरस-लंपटाभिर्वरटाभिः कण्डू यित-कपोलानां राजहंसानामावलिभिः सेवितरेकीभवदिन्द्रनील मणि-मयूख-मांसलानामतर्विभावनाविशेष निलोकनीय शेप शिखा. मणीनां सलिलानामाकरः कमनीयतरा निविडतर शादल श्याम- लिना मरकतमणिमयीव समुल्लसति वसुमती॥ अथ वव सकल सामन्त चम चूडा चुम्बित निपिल भूमण्डल- मण्डनायित चरण-कमल - परिमल लम्पटीभवद्यदल-वियुधजन मात- माधदिदिदिर मजुल गुञ्जितैर्मुसरित - इरिदंतरालो विलसित हिम 15 ·114 MUSLIM PATRONAGE TO SANSKRITIC LEARNING शैल गस्खलत्तुंग गंगा-तरंगाभिराम-त्विपा शरदभ्रालि-विभ्राजि- शुभ्रांशु-वरकिरण-कांतिद्विपा चतुरुदधि-पारश्लिपा यश-सुधा-पट- लेन परिपांडरित जगदंड- मंडलोऽनवरत विद्वह मद्रोहि - दारिद्य्- माद्यद्धिपोदाम-दर्पोय-विद्वावणप्रौढ-पंचाननो मद्दामहीरह रख द्विजकुलायहितः प्रतुरिव (1) मधुरिव सकल-सुमनप्रसादनोऽपि हिमांशुरिव सकलासुमनप्रसादनः समरार्चितोऽप्यमरार्चितः सार्व- भौमसंबंधिषु सकलेपु सामंतेपु वाङ्मयेष्विव काव्य कलापः काव्यकलापेष्विव ध्वनिः ध्वनिषु रसो रसेष्विय शृङ्गारः सकल. सहृदय-हृदयंगमेन महिन्ना मधुरिम्णा च संभावितः सकल -शास्त्र- सारावगाही नयावासफजाही। कदाचित्कुतुकाकुलतया विविध सुमनः-समूह-सुपमा- समास्तरण-संभाषित-विश्वंभरावलयम् उपरि · मिलदलि - पुज. मंजुल-गु जितेन्दि-बूंद-बदन - विनिर्गत-वियुधविटपि-विजयविरुदा. वलीमिरिवानत कंधरैरसंत्यैरवनीरहे। कठिनकर कर-निकर संत्रा सतः शरणागतैरिव तिमिर-कुटु'धैरंबुनिकुरु वैरापूरिताभिर्वापी. भिश्च मनोहरमेकीकृतमिव त्रैलोक्यलक्ष्मी-लावण्यं निशांतोपवन प्रविशद्भि (?) वाङ्मनस-वौतिवर्ति पुजीकृत सकल कुसुम-सौकु- मार्य-सारमयैरवययैः स्वयमनंगेनेव निर्मिताभिभृशं निपातस्थानीभवदंगाभिस्तनुतर-तनुच्छायादतुरित चनान्तरामिनिकष- शिला-तलोल्लिखिताभिरिव कांचन रेखाभिर्निविडतर-नील-पयोद- भ्रमेणागताभिरिव सौदामिनीभिर्दर विकसित रदन-मणि--किरण- सरणि-समाप्यायित-चकोरीभिरुपरि विभ्राम्यमाणेनापि खतो नीरा- जितात्मनेव परिफुल्ल कमलेन राजित-कर- किशलयाभिर्दूरादुन्मुक्त- पाथोहाणामुन्मुखंधावतामुन्मत्तमधुवतानामालिभिराकुलीकृताभिः काभिरपि किंचिदुच्चपरिणत-फल ग्रहण-लालसातितुङ्गीभवत्कुच-तट- . नयन.

·ASAF-VILASA 115 समापतत्प्रिय नयन--संकोचेन चोनमित-परावर्तित -भुज-लताभिः रन्याभिः कर-कमल कलित - मुकुर-मंडल-प्रतिविक्ति-प्रिय वदन- चुंबन-मुकुलीकृताधराभिः काभिरपि गायंतीभिः सारिका-वलि- वृथांगुली-कंप संपादित वीणागीत भ्रमाभिरंगनाभिरनझं समुल्लासयां बभूव ॥ च गुणानां परस्पर-संसर्ग-जनित गुरु-गर्व-निर्वासनाय विधिना निर्मितमिव समा-मंडलं परम-सौन्दर्य-सुन्दरी-करण लालित- लोचन लोभनीयमूर्तिम् , तावानंग-सर्वस्वायमान रूप यौवनशालि. नीरवधीनभिरामता-गुणस्य निदानानि प्रथम रसस्य अगोचरं फधि- गवीनाम् , तच्च निखिल जन नयन निर्माण साफल्यमिव वनमालोस्य चंडीश-कर तांडचित-चंड दंडाहति - खंडीत-कोटि-कोटीर कोदिभि. धरणीतल धूलि धवलीभवदष्टांगाभिरामः पितामहादिमिरमर- निकरैः सेवितं भगवंतममरेश्वराख्यं सदाशियमर्चयितुमायातः फहमीरमंडलम् आपंडलो नयन साइन विस्तीरताननमात्मानं, सुरुति परंपरोपभोग्यास्त्रिदशतरुणीनिशांतोपवनापहृतरमणीयतया निज नयनानामनानंदन [नंदनं [च ] नातिबहुमेने।' सकल लोक-निस्तार विस्तारित-महोपकार परंपराधीन. मानसेन प्रतिदिनमुद्यदनवद्य हृद्य-गद्य-पद्याधनेक विद्या-विद्योतितांत:- करणः कयिमिपास्यमानेन कृतयुगीस्त कलिकालेन कुमति तृणजाल- समाच्छादित घेद वन-मार्ग - विलोकनाय समुद्दीपित सत्तर्क-दहन ज्याला ज्यालेन मूर्तिमदेव नयायासफखान मनप्रसादेन द्विजकुल- अथ 1. It is surprising that the mis. having the colophon alright should have such an abrupt conclusion. Evidently, some portion is missing here.

·114 MUSLIM PATRONAGE TO SANSKRITIC LEARNING शैल गस्खलत्तुग गंगा-तरंगाभिराम विपा शरदभ्रालि-विभ्राजि- शुभ्रांशु-वरकिरण-कांतिद्विपा चतुरुदधि पारक्लिपा यशा सुधा-पट- लेन परिपांडरित-जगदंड- मंडलोऽनवरत विद्वद् मद्रोहि - दारिद्यू - माद्यद्धिपोदाम-दीच-विद्रावणमौढ पंचाननो महामहीमह इप द्विजकुलायहितः फतुरिव (1) मधुरिव सकल-सुमनःप्रसादनोऽपि हिमांशुरिव सकलासुमनप्रसादनः समरार्चितोऽप्यमरार्चितः सार्व- भौमसंबंधिषु सकलेषु सामंतेषु वाङ्मयेष्विव काव्य कलापः काव्यकलापेष्विव ध्वनिः ध्वनिपु रसो रसेष्विव शृङ्गारः सकल- सहृदय हृदयंगमेन महिना मधुरिम्णा च संभावितः सकल शास्त्र- सारावगाही नवावासफजाही। कदाचित्कुतुकाकुलतया विविध-सुमनः समूह-सुपमा समास्तरण संभावित-विश्वंभरायलयम् उपरि - मिलदलि - पुंज • मंजुल गुजितैर्वन्दि-बूंद-वदन - विनिर्गत विबुधविटपि-विजयविरुदा. वलीभिरिवानत कंधरैरसंख्यैरवनीरहै। कठिनकर कर निकर संत्रा सतः शरणागतैरिव तिमिर-कुटु वैरंचुनिकुरु वैरापूरिताभिर्वापी- भिश्च मनोहरमेकीकृतमिव बैलोक्यलक्ष्मी लावण्यं निशांतोपवन प्रविशद्भि (१) वाङ्मनस वातिवर्ति पुंजीकृत सकल कुसुम सौकु- मार्य-सारमयैरवययैः स्वयमनंगेनेव निर्मिताभिशं निपातस्थानीभवदंगाभिस्तनुतर-तनुच्छायादतुरित बनान्तराभिर्निकप- शिला तलोल्लिखिताभिरिव कांचन-रेखाभिनिविडतर-नील-पयोद- भ्रमेणागताभिरिव सौदामिनीभिर्दर विकसित- रदन-मणि किरण- सरणि-समाप्यायित चकोरीभिरुपरि विभ्राम्यमाणेनापि खतो नीरा. जितात्मनेव परिफुल्ल कमलेन राजित-कर-किशलयाभिर्दूरादुन्मुक्त- पाथोहाणामुन्मुसंधावतामुन्मत्तमधुवतानामालिभिराकुलीकृताभिः काभिरपि किंचिदुच्चपरिणत-फल ग्रहण-लालसातितुङ्गीभवत्कुच-तद- नयन- ·ASAF VILASA 115 समापतत्प्रिय-नयन-स न-संकोचेन चोन्नमित परावर्तित-भुज-लताभि. रन्याभिः कर कमल-कलित - मुकुर मडल-प्रतिबिंबित प्रिय बदन चुंबन मुकुलीताधराभिः काभिरपि गायंतीमिः सारिका-बलि- वृथांगुली-कंप संपादित वीणागीत भ्रमाभिरंगनाभिरननं समुल्लासयां- बभूव ॥ तं च गुणानां परस्पर संसर्ग-जनित गुरु गर्व-निर्वासनाय विधिना निर्मितमिव सभा-मंडलं परम-सौन्दर्य सुन्दरी करण लालित. लोचन लोमनीयमूर्तिम् , ताश्चानंग-सर्वस्वायमान रूप-यौवनशालि- नीरपधीनभिरामता-गुणस्य निदानानि प्रथम रसस्य अगोचर कवि- गीनाम् , तद्य निसिल जन नयन निर्माण साफल्यमिव बनमालोक्य चंडीश-कर तांडवित चंड दंडाहति खंडीत-कोटि-कोटीर कोटिमि- धरणीतल धूलि धवलीभवदष्टांगाभिरामैः पितामहादिभिरमर- निकरः सेवितं भगवंतममरेश्वराप्यं सदाशिवमर्चयितुमायातः करमौरमंडलम् संडलो नयन साहस्र विठतीकृताननमात्मानं, सुरुति परंपरोपभोग्यात्रिदशतरुणीनिशांतोपवनापहृतरमणीयतया निज नयनानामनानंदनं [नंदनं [ च ] नातियामेने। सकल लोक निस्तार विस्तारित-महोपकार परंपराधीन मानसेन प्रतिदिनमुद्यदनवद्य हृद्य गद्य-पद्याद्यनेक विद्या-विद्योतितांत:- परणः परिभिरुपास्यमानेन कृतयुगीरत कलिकालेन कुमति हणजाल. समाच्छादित येद यन मार्ग - विलोकनाय ममुदीपिन सत्त-दहन ज्याला ज्यालेन मूर्तिमतेय नयायामफयान मनप्रसादेन द्विजकुल. यथ I: It u surprising that the AIS having the colophon alzight should have such an abrunt conclusion. Evidently, Home Portion 16 mirsing here.

·118 MUSLIM PATRONAGE TO SANSKRITIC LEARNING ... Pages 29 24 48 ... . 28 70 ... ... 68 50 ... ... 69 70 22 ... ... ... 23 46 ... Verses Pages Verses नभोलवाकुअमुपा जल्लाल क्षोणिपाल 34 नयनस्य तुला चके जातः स्तन्यं न जप्राह 32 न याचे गजालि जानामि दानाय सुवर्ण 79 नायं मुश्चति सुध्रुवा निध्य यान्ती तरसा तवालम्बादम्ब 61 निर्भिद्य मारहाणा. तस्यानुरजनायव 79 निर्माय नूतनमुदा. तातो यस्य गणेश्वरः 5 निर्यासन्तासमुद्र तादग्दण्ड- ह-विवर्त. 22 नीलाचलेन संवृतः ताराक्षतानिव किरन् 30 नृपति-निजाम-चमू. तुझाभोगे स्तन गिरि 24 तेषामायः श्रीनिवासः 80 परीरम्भारम्भ. तैलङ्गान्वय-मजला. 46 पापाणादपि पीयूपं (Not same as above) 63 प्रस्थान रति-मन्दिरात् त्रिभुवन-जन-गीतो. 70 प्रात:स्मेर सरोरुहा. खदहि फुल्लाम्युज. 64 द भक्ति प्रह विलोकन दिगन्ते भूयते मद. 78 भल्लैभिमाः प्रति. दिल्लीशो द्वार-देशे 8 भूयादेष सता दिल्लीश्वरो वा जगदी. 49 मृशाली कराठ-माता. 63 मृति-प्रस्तुत-गीति. दिग्यो छबीलो 70 मेरो भातिभिः दुखं दीपवरं यह 25 दुर्वता जार-जन्मानो 58 मदन-विजय यासा. 26 मलीला लोलमहरि. घ माया पद्ध-कुतूहले घम्मिलनीः किमास्ये ... 42 माला पालाम्युज दल. मृगारमागतं योदय न पालयति 75 मृरेष निगदन्त्यमी 6 24 ... ... 75 22 21 43 40 ... ... " ... 8 ... दृष्ट्वा प्राण सनिधी ... 44 61 21 27 ... 29 35 ·INDEX OF VERSES IN THE WORK 119 Versce मौली किं नु मद्देश Verscs Pages Pages 40 शा लोऽसि प्रोष्टे शाखाण्याकलितानि 36 50 ... यजन्त्येके देवान् यदानन्तु जगत्-प्रसिद्ध. यवनी नवनीत यवनी रमणी 62 79 48 48 शीताता इव सङ्घ 47 48 47 ... श्यामं यज्ञोपवीतं श्रीमज्ज्ञानेन्द्रभिक्षो. श्रीमत्कच्छप-वंश. श्लोकाचे वा तदर्षे 9 ... 6 ... ... रस-गङ्गाधरे राम त्वद्दत्त मत्तेभ. 60 35 ... ... 8 ... ... लक्ष्मीपतिश्चतुर्घश्व ला-धामनि वीरभानु लन्धा विद्या व यदन्तु देव ताव पाणी कार्तिकरोहिणी. वितण्डा-हेलाद्यैरति. विधता निःश विशाल-विषयाटवी. विशालाभ्यामाभ्यो विभ-विख्यात भूदेवो विस्फार्य व्योमगना. संस्पृश्य सन. 80 समिरा चिकर 53 समाहारः श्रीणां विरचित सूक्ष्म विभाव्य सेवा-सारम्भ-जम्म. 36 24 स्नातं वारिद-वारिमि. 54 स्नातं वारिपु 62 सूचक्षुष्यकोर. स्पेरे चन्द्रावतंसे 64 62 80 गीरि व्रहि 34 दे मनि मालति 29 28 65 60 38 25 31 31 41 ... ... द .. 35 45 ... The Prenkas of the verici quoted in this work as such have not been reproduced here.

·ALPHABETICAL INDEX OF VERSES QUOTED IN THE SUPPLEMENTS ... Verses श्रयं कामो निजाभो अशा सजात-भा(6) आकाश प्रसर क्षोणोकाम निजामशाद Pages 110 102 113 99 ... ... ... " ... Pages Verscs 101 भूमृन्मौलितटीयु 108 भेदो वाचि शोलं 100 यस्योदाम-दिवानिशा. 102 राजेति क्षणदाकर 104 रुदतो निशि शैशवेन 107 वाह-व्यूह-दुर-क्षवां विद्वद्गोष्ठीमारिक 106 विस्फार्य व्योम-हा. 112 वीर त्वं कार्मुकंच. 13 शार्दूलोऽसि प्रकोष्ठ 105 श्यामं यज्ञोपवीतं 110 लोका) वा तदर्थे 104 हस्ताम्भोजालि-माला 112 गाजी-जालालदीन दाने द्राधीयसि पटतः द्वारान्दोलन्मदान्ध धरणिपर निजामशाह निजाम-वसुधाधिपे निर्गुणाऽपि सगुणा नृपति-निजाम चमू. पारोन्द्राण धुरीणे. ... 109 JD 98 97 95 100 ... 96 ... ...

·APPENDIX III ALPHABETICAL INDEX OF THE VERSES OF BHĀNUKARA QUOTED IN THE PADYA-RACANĀ ... ... 30-40 ... ... The first figure against cach Parlika refers to the page of the Padya-racanā and the accond to the verae number as given in that page. Verses Pages Verses Pages अक्रोः विमु 535 थापाथे नटनं 57-25 श्रत्युलस द्विस. प्राचुम्थ्य विम्बाधर. 80:20 अथ संसार-संहार 83:39 आरमीयं चरणं 72:3 अयोत्तरस्यां दिशि 784 उहं यत्कृपणं 59:42 थद्यारभ्य 2128 उत्पष्टुमम्युजश. 62:33 अनवाप्त-वयसि 74°14 उद्भिदुरं स्तन-बदनं 74.17 अनुवनमनुयान्तं 817 उमामिमो समुद्रीय 11991 अपलाकृति समुपकरप्य 64.30 उरोरुहाम्गोव्ह 56:22 अभ्युलसन्ति 79 11 रोकतुं तुहिन 947 अमरगत 100.49 एतत् पुरः स्फुरति अम्यरमेष रमण्य 7912 एते वारि भगान् 51:32 प्रयंकामो एते समुझसदासी B1:21 अयं रेया-पा 5026 एप एव मनस्ताप: भयमुदय- 6112 मोकारो यस्य कन्द 528 प्रये माता 3220 दमताकुच-कना- 524 भये मातमारा: 1766 काबीदामनिवेरा 4617 मनधिताचामोग 65:18 कान्वे तित. 5623 मनस पपुपि 178 कापुसकरध मलग-मुअ-साताभिः 28.68 5941 पारगम्य गुम्मा 783 साममधाम 5232 16 ... 735 176 ... 10369 ...11463 ... .. ...

·123 AIUSLIM PATRONAGE TO SANSKRITIC LEARNING ... ... ... ... ... ... ... धुन्वत्या वर-पल्लवं नयनस्य तुला चक ... Verses कुन्दं दन्तैमधु कृत्वा सिंहकलेवरं कृष्णं समर केशः कुन्दमिपादिवोप. कोकः स्वोक-विमुक्त क्रोडा-तुङ्ग-तुरङ्गगे कोडामूलं दुकूलं क्षोणीकाम निजाम क्षोणीकाम निजाम क्षोणीकाम निजाम गजस्य पङ्क-मनस्य गतागव-कुतूहलं चरमगिरि निकुल चलं चेतः पुंसा चिरादुपेतः प्रथम चूडारनमपोनिधि चेत्पीरादपि आनीमो पदनं जानीमो वय. जीवेन तुलितं प्रेम सब कुवलयाति साहग्दण्ड विवर्त. तुशाभोगे स्वन. सुपारभार वितुगणं त्वं दूवि निरगा: स्वत्प्रतापानल. स्वदरिनृपति केली. स्वदरिनृपति. सरि भयन. Pages Verses 46-20 खमद्य सिन्धो जगदेक. 5.24 दाने द्राधीयसि 163 दिवसे घटिकास्त्रिशत् 5131 दीपाकुरे स्फुरति 5130 देहं हेमयुति 86.18 देहे दुर्ललितस्य 1639 द्वारि स्तम्भविलमा 13:24 धाटीधेतोमव० 164 2026 नभोलता-कुम० 10370 नयनोतपलजलधारा 464 67:51 नायं मुश्चति 53.4 नारीणां खल. 736 नारीणां वचनेन कर्म 4217 निजाम वसुधाधिप ... 52:39 नियमितपाथी. 39.66 निर्णेतव्यो मन. 395 निवेदः सरसीव्हस्य 42:18 निष्पीत पीन-तिमिराणि 308 निष्पोते कलशोद्भ 24.49 नीराणि नक. नीरात्तीरमुपागता 8018 नृपति-निजाम. 5412 1325 पति: शिरोप रजमा 28.69 पिसोनव वचः 2450 पयोदजालजम्पाल 28.70 पापोधरीय पटलेन ... Pages 99:44 14:32 51:34 4922 3751 5027 4815 4113 73.70 70.10 43:15 33:29 478 52:38 11462 19:18 419 3860 709 99:43 21:32 10586 5023 1917 21-29 6429 11461 782 ... ... .. ... 37:52 मो सावत् फलयामि ... ... ... 7738 ·INDEX OF VERSES OF BHANUKARA IN PADYA-RACANĀ 123 ... ... 7739 ... ... Pages 82:34 6855 21:30 3.14 30.9. 1538 1323 4116 533 724 532 31.16 1919 1814 108 33225 536 ... Versta प्रस्थानं रति-मन्दिरात् प्रागल्भ्यं प्रथयन्यशो प्राची महीपर-शिला प्रातः स्मेरसरोहहा. पुन-मन्दिर कलत. प्रियतममजात-यीयन. प्रीतः प्रकाम. भल्लैमिना भित्ती भित्ती भूयादेप सतो मेरी भाकृतिभि. मथुपानसमुल्लमत मन्दामिलाइत. मन्यायाते सपदि मलय परन माला पालाम्बुज. मिलितमिहिरामास मुक्के कायन-कराडले मुरां प्रियायाः गर्भः शीतयः मूर्धी मन्मथ- गृगसदितं मृगारमागवं वीक्ष्य मेपलीपति मेदिन्या- मोति मान-विधि पदेवनावर पराःपिरपोरगी. संशोधननियंदा पून पाण- .. Pages Verses 27.63 শঙ্কনী ...11464 रभसादभि. राका-तारापति 31.15 रामे ब्राह्मणवेष 92:67 रेखा काचन 74 15 लक्ष्मीविधम.. 841 लाधामनि वीर. 22:34 लौनानसून 7221 वक्षोजसरिडत. 2:10 पत्नोज-द्वय 1816 वपुपि तय 5834 वाणीकासिकरोहिणी 108:17 पातं स्यावरय. 577 वाह-व्यूह 83 41 विद्वद्गोप्टोगरिए 517 विना मायं कोऽयं 22:35 विरमदि कपन 6537 विलोक्य कमतान्त. 1522 लत्पति. 8:46 व्याधेशकोक. 6.32 प्योम्नि मागणपीम्नि 11672 रा परेर शिरमि शिरसिन 1920 शिरो म्याधु-वसा. 2765 गाल-रारा. 7.38 गरे शिरीष-माला 1533 ...11990 मंग्रामाइनमागवेन 3859 मना समायोषमता ... ...11671 18.15 3967 6.94 ... ... ... 67:50 ... ... ... ... 5133 740 9734 633 51*29 ...8619 3647 .

·124 MUSLIM PATRONAGE TO SANSKRITIC LEARNING Pages ... Verses सति द्राक्षा-फले धीरे सनिगृह्य चिकुर समरविहर. Pages 112:50 6113 21:31 ... समये हदि ... 4814 Verses स्खलदंशुक० स्तन्यं जातोन स्थानं नास्ति नातं वारिषु स्मर-कल्पद् मो स्वमन तितिपा स्लापे प्रियानन. हारस्व॒व्यति 46:19 10259 52:35 845 3326 27.64 5021 57.26 समेत्य बहिरमरणात् सर्व लुण्ठित० साक्षादभूत स्वयं सारङ्गाक्ष्याः कुचकलश. मिन्धोः सुधांशु 115.65 17.7 58:35 36*49 693 . List of Abbroviations PR. - Padya-racanā PT.=Padyāmfta-tarangint PV.=Padya-vent RM.-Rasa-mañjart RT.-Rasa-taransini SA.=Sabhyālamkarana SHV.-Subhasita-haravali SS.Sukti-sundara SSS.–Subhäşita sāra-aamuccaya ·BIBLIOGRAPHY + Abdulla-carita. MS. No. 6. Kāvya section, Calcutta Sanskrit College MSS. Library. Substance: Country-made colourless paper. 1685 inches. Folio: 76. Lines 9-10 in a page. Character: Nāgara. Date, Saka 1643. Appearance very old; worn-ont, slightly worm--caten throughout, and written by different handa. Composed partly in prose and partly, in verses. Generally correct. Complete. Edited by Dr. J. B. Chaudhuri. See p. 80 above. Ain-i-Akbari, by Gladwin. by Blochmann. Alamgir-Nāmah. See Elliot's History of India (ag told by its own Historians). Alamkāro-tilaka by Bhānudatta. Tanjore MS. 5314. Subalance; paper; size 872 x 5 inches, Sheets 28. Lines 15 to a page. Script Devanāgari. Complete: Five Paricchedas. Anyokti-muktalata by Sambhu Mahakavi. Published in Part II of the Kārya-māla. Pp. 61-79, 2nd ed. 1932, Asaf-vilāsa (MS) Ed. here for the first time from a MS. of the same belonging to Bhandarkar Oriental Research 73Z (10) Institute, Poona. No. Size 1886 92 8x32 inches, Extent 19a-23b leaves; 8 lines to a page; 30 letters to a line. Bernier by Constable. Gita-Gaariša by Bhānudatta : tippana by the same, Published in the Grantha-ratna-mālā, vol. I, pp. 32. 1887 and vol 11, pp. 33.92 1888.

·124 MUSLIM PATRONAGE TO SANSKRITIC LEARNING Pages 112.50 6113 21:31 4814 ... ... Verses सति द्राक्षा-फले तीरे सनिगृह्य चिकुर समरविहर समये हृदि समेत्य बहिरङ्गणात सर्व लुण्ठित० सातादभूत स्वयं सारताच्या कुवरलश. सिन्धोः सुधांशु Verses स्सलदंशुक. स्तन्य जातो न स्थानं नास्ति नातं वारिषु स्मर-कल्पद्र मो खनन तितिपा खापे प्रियानन. हारस्नुट्यति Pages 4619 10259 52:35 845 3326 2764 5024 57:26 .... 11565 17.7 58:35 36:49 693 List of Abbreviations PR.-Padya-racanā PT.=Padyāmſta-tarangini PV.-Padya.venr RM =Rasa.manjarl RT.-Rasa-tarangini SA.=Sabhyālamkarana SHV.=Subhasita-hartavali SS.-Sukti-sundara SSS.Subhijita sara samuecays ·Abdulla-carta. MS. No. 6. Kavya sectian, Calcutta Sans- BIBLIOGRAPHY krit College MSS Library. Substance: Country-made colourless paper. 165 inches. Folos 70, Lines 9-10 in a page, Character: Nagara, Dale. Saka 1643. Appearance very old; worn-ont, slightly worm-caten throughout, and wntten .by different bands. Composed partly in prose and partly, in verses Generally correct. Complete. Edited by Dr J B Chaudhuri Sce p. 80 above. Āin i Akbars, by Gladwin. by Blochmann, Alamgir-Nāmah Sec Elliot's History of India (as told by is own Historians). Alamkāra tilaka by Bhānudatta. Tanjore MS. 5314. Subaize 8% 25 inches. Sheets 28 Lines Script Devanagarie Complete: Five Paricchedas. Anyoktı-muktālatá by Sambhu Mahākavs. Published in Part It of the Kavya māla. Pp. 61.79. Znd ed. 1932, Asaf vilāsa (MS) Ed. here for the first time from a Ms. of the same belonging to Bhandarkar Oriental Research 732 (111) Institute, Poona. No Size 8x32 inches, 1886 92 Extent 19a 23 leaves; 8 lines to a page; 30 leitens to a line. Bernier by Constables Gita Goaniša by Bhanudatta: tippena by the same, Pube lished in the Grantha-ratna-māla, vol. I, pp, 32, 1887 and vol II, pp, 33 92 1888 stance, paper; 15 to a pager ·126 MUSLIM PATRONAGE TO SANSKRITIC LEARNING History of India (as told by her own Historians) by Elliot. Katha-sarit-sāgara by Somadeva (MS.), copied by Rūpani. See MM. Haraprasāda Šāstrin's Catalogue of Sanskrit MSS., vol. vii, Kavindra-vacana-samuccaya. Ed. by Dr. F.W. Thomas. Bibliotheca Indica. New Series, No. 1309. Calcutta, Asiatic Society of Bengal, 1912. Kavya-dipika by Bhānudatta. New Imperial Press ed., Lahore, 1885, Kumāra-bhargaviya by Bhānukara. India Office Library Mo. No. 1540, vol. vii. Lipimālikā, also called Abdulla-carita, (MS) by Lakşmipati belonging to Calcutta Sanskrit College Library. See Abdulla-carita above. Memoirs of Babar by Erskine, Miniature Painting and Painters of India, Persia and Turkey by Martin. Muntakhabul-Tawārīkh by Lowe, Padyamặta-tarangini by Haribhāskara : Sopāna by Jaya* rama. There are six MSS. of this work in the Bhandarkar Oriental Rescarch Institute, Poona. For details, see my ed. of the Padyāmſta-tarargini. Ed. by Dr. J. B. Chau" dhuri. Calcutta, 1941. Padya-racanã by'Lakşmana Bhatta Ankolakara. Kavya-māla. 89. Bombay. Nirnayasagar Picos. 1908. For an alphabetical Index of the verses of Bhānulara quoted in the Padya-racanã, Seo pp. 121-124. Padya-vent by Venidalta (MS.). Foll. : 1-76, 27 x 12 Cm. Sec Reports of Scarch for Sanskrit Mis$. in the y cars, 1884-1887, No. 375. Ed. by Dr. J. B. Chaudhuri. Cal. cutta, 1944. Rosa-moñjani by Bhanudalla: Surabhi by Badarinatha Sarman. Harikrina-Nibandha manimāla, No. 4. Benares, [19301. Rasa-kalpa-druma by Cafurbhuja (MIS). Thir MS. belongs to the Library of His Highness the Mahoroja of Ulwar, No. 1065. Rasa-larangini by Bhanudatta: Naukū by Garisärama. Benares, 1885, ·BIBLIOGRAPHY 127 Rasa Gangadhara by Jagannātha Panditarája tika by Nāgcia Bhatta. Sih ed Bombay, Nirnaya-sagota Press, 8931. Scc also Benarcs cd. Rasika-juana by Gadādhara Bhajja (11S.). Calcutta Sanskrit College Kavya M, No 140 Substance: Paper Hand- Writing rather old. Condition. farly good. Edited by Dr J. B. Chaudhuri. Calcutta, 1941 Subhasta ára samuccaya (M.). MS. No. 10566-15 C. 7. Royal Abatic Society of Bengal Substance: paper. Only the Pūrārddha is available. Subhāzıta hurāvall by Hari Kavi, AIS. No. 97 of 1833--34. Bhandarkar's Reports. Pagination very careless and not continuous. Several parts written more than oncc; wholly rearranged in my edition. (In the Preu). Sabhualamkarana by Covindapit Ser Bhandarkne'. Reports 1894 1887, No 417 and 1587-90, PP 1x1-Y!. Foll 37. 2672 x 12cm 11 12 19. Hand writing bad. Ed. by Dr. J. B. Chaudhuri. Calcutia, 1947. Sarngadhara paddhari by Sarngadhara. Ed, by Peter Peter. Bombay Sanskrit Series. Dombay, 1883. Subhafitārall by Vallabandera Ed, by Peter Peterson, Bombay, 1886. Sukta rundara by Sundara AcarsalVIS). Dhau Daji's Collection deported at the Bombay Branch of the Royal Arialic Society. MIS No. 1237. Ed. by Dr. ) 3 Chou dhuri. Calcutta, 1943. Suro samuraha by Sambhudas. Pagdiem (118) Kávs. Als of the Ringal Amelic Society of Bengal Sprüra dipiku by Dhanudulta Sre Oudh Cal 111 IZ Tarikh í Dadinl. See Elliot'. History of India (a. toll by ber own llopson, Vnr. patiunii by Hon bänkara 14:51 Ser bandar 10n. NA * Anfranhuel Inlopment about married ents han lernen in Inco, and their lare, autoon topratom terenie J Hospic ·GENERAL INDEX Abdul Qadir, translator of Rīmīgana and Atharva. rela, 87 bulullah, Minister of Mahawmad Shal, 82 thbrr, Moslen ruler, 2; Naqib Khan translates Jabābita. rata at the instance of, 80; patron of Counda Blatta otherwise horn AS Albariya-Kālıdāsa, 33ff., praise by Gorinda Blațța, 35, test and translation of Sanskrit verses w praiso of, 058 Abbariya-Kõlidāsa; classification of rerses of, 37† ; patrons pf, 31ff ; real name of, 33, religion of, 38, Sanskrit poet, Jato of, 33, verso on Anyohti, 41f, reises on gods and goddesses by, 38ff.; er. ses on nature by, norkof, 37ff, Alaingir, death of 81 Alamhàra tlaka worl of, Bhānudatta, 3 Ainrtadatta, court-poct of Shababuldın, 728 krit poet 2 mrta-labarı, nork of Jagannätba, 58 Any oktı muktālatā, Tork of Sambhu Alabākasi, 59 Sparņi goddess, 10 Appara Diksita contemporary of Jagannatlia Pandita. rījn, 49, 51, co, rial of Jagannatha Tangitaraja, 68 Isaf-Khān, counsellor of Shali Jälan and brother of Nur Jābân, 48, 66 danf-uāsa, vorh of Jagannatllat Panditarija, 10, 48, 56 Bibai, Ilindu Astronomy and, 86 Baglicia Rimacandra, ruler of Reva and contemporary of Allar, 33 Dengil, Sanskritin learning encouraged by Muslim rules of, 85 Dlinu, king, father of Bhagaautadása and grindfatlier af Madllarasimha and Afānasımba of Kacclap dynasty, 8f. Māmini-s ilūsa, nork of Jagannātla, 50, 55, 67ff, Ihānudatta, author of Cita- Gaurisa and its tippania, 3; gerealogical tablo of, 6fn ; identical with Bl. nukara, 38 ; identity of Bhūnuhart oud, 9ff , of Ganupati, 5 Bhinukara, classification of Terses collected from un. published works ascribed to, 11, date of, 6ff, 10; i Sans son 2 ·GENERAL INDEX 129 eulogy to Nizam, 11ff, identical with Bhānudatta. 38., patrons of, 10f ; postio excellence of verses composed by, 208 ; Sanskrit post, 2, 14ff, 31. Terse on Buddha by, 20f.; Ferbes dealıng with similies by, 19, 32, verses on devotion by, 19, 30f.; verses on gods and incarnations of Vienu by, 14; Perses on kungs by, 14 ; Terses on lore by, 18, 28; rerses on Manikarniki by, 31, verse on pature by, 19, 28, 31; Nizam Shab by, 216 ; rer. fe on teasong by, 19, 90; 4 Tersos on sentiments by, 15, 23, Torso on women by, 15, 17, 3f, 27; Vire. bhinu's march for quest described by, 22 Bhattoji Dikyta, contemporary of Jagannatba Pandita- Tåja, 71; grammatian, tabla sbowing Jagannätha', relationship with, 62f Verse on krit poet patronised by Shayasta Khan, 90 Chuti Khan, son of Parāgal Khan, 86, translation of Asrannedha Parvan of Mahabharats encouraged by, 86 Citra-mimūmsā, work of Appaya Dikşıta, 49, 60 Oitra mämämsá-khandann, caused attributed to its incomplateness, 48; Jagannitha's criticism of Ottamimāmsa, 49 55, 00, priority in composition of Rasangangadhara and, 671 Dalapati, queen of 35 Dări Shikoli, autbor of Sirrul. Albar and clasciplo of Mullah Shab, 69, Samų. dra Sangama romposed by, 89, murder of, 49; Sanskriti studies of, 00, bou of Shoh Jahan and patron of Jagannātba, 60; Yogo- Visitha translated by * Durg, goddess, 38 Gadădhara Phatta, author of Rasku-jirana, 2 Ganesa, pra by Albany. Kálidiu, 401. Gadgi, goud, 33 Gangadbara, teacher of Nigere Bhatte, 01 Ganga lakurl, . ** tata-labert, Tork Jagannatha 1., 611 D. Dhara-ataka. work of Radre Xiya pancanana, 69 Ilhérasimha, patron of Soma- Jera, 9. Non of sins- 17ha, Hurhan Khan, Puodarika 11- Ithala at the court of, 10 c'aturbause, suthor of Ra atal. padruna, 19, 20, Fan 17 ·130 MUSLIM PATRONAGE TO SANSKRITIC LEARNING 15 Cangāmrta lahnrı, saine Gangå lahari Gita-Gaurisa, work of Bhanu datte, 3, 30 Govinda Bhatta, real name of Akbarıya-Kālıdása, 33 Govindajat, author of Sabhyalamkarana, 2 Haji Ibrahim Sarhındı, translator of Atharvaveda, 87 Haribhāskara, author of Padyamrta tarangini, 2, 51f Harı Diksita, debate between Jagannatha P and 53fn Hari Kavi, author of Subhasitaharárali, 2 Harinarayana Miśra, date of, 76, Sanskrit poet, 2 Hindu Civilization, Muslim patronage to derelopment of, 1 Hindu Culture Muslim patro nage to development of, 1 Hogan Ali Khan, brother of Abdullah ,82 Hugain Shab, Bhagavata Pu. rāna translated into Bengali at the instance of, 85 Jogadābharana, work of Jagan nátha, 49, 621 Jagannatha panditarāja, appointment court-poet at Delhi, 47ff ; Ragamanjari of Bhanudatta quoted by, 10, wourt-poet of Shah Jahan, personal history of, 468, date of, 51ff , death of, 60, debate on. Islam won by, 47, hon. oured with title of Tan ditarăja by Shah Jahan, 48, insulted by Appaya Diksita, 49, patronised ag court-poet of Delhi, 47 , 51f , patronised by Shah Jahan 10, period of literary actişities of 55, Sanskrit poet, 2, son of, 48, time of, 69ff, vorks of 55ff Jagatsimha, son of Karnasimha and ruler of Udaipur, 63 Jahangir, full name of, 48 fn, 51, text and translation of Sanskrit verse in praiso of, 100 Jñanendra Bhiksu, teacher of Perubbatta, 46 Jvalamukhi, goddess 39 Kalidasa (4Lbariya) Sanskrit poet, 2 Kalilah Damnalı, Vaulânã Husiani Watz'e translation of Pancatantra, 88 Karuna fahari, work of Tagan nātba, 636 Katha sarıt-sagara Tork of Somadera 9fn Kavindra Parmessara, tran+ flator of Str Parran of Mohabharata 85 hārya-dipiki, work of Dhūn 11. datta, 3 Kar? praksa commontary of 65, verse of Amsta datta quoted in 73fn Karya praksa tila, 70 Khandadesa, teacher of rerit bhatta, 40 9$ ·GENERAL INDEX 13 Khandesh, Pharuk: family of, son of Aurangzeb date at 76 accession of, 81 Kbirad Afza Nãmah, Abdul Baliendra, teacher of Peru- Qadir's translation of blatta, 46 Dvātrinsat-Puttalika-Sim Vajoa ul Bahrain, 1e Samu hāsana, & dra-Sangama, work of Kryna, as depicted by Akbarıra Diri Shikoh, 89 Kālıdāsa, 411 Valadhara Basu, translator of Kritt (=Krsnadera Risa) ru- Bhagavata purina into ler of Vijayanagara, 6 Bengali, 85 Krsnadna Rāsa, king of Hanorarnă kuca-mardana, Jaga. Vulayanagara patron of phátha's criticism of Bba Bhanukasa, 10 toni Dikata'. comment Kula prabandha date of, 53 tary on Siddhanta Kau Kumira bhărgariga Fork mudi, 651,71 Bhanuslatta, 3 Vaulau Imamuddin, translalakhri propteeg 791 tor of Rajatarangint, 88 Laksinana Bhatta xnkolkata Maulana Shah Bluhammad author of Padya racana, O Shāhabādi, translator of 1 akamı mother of Jagannatha Sanskrit history of Kasb Panditarija 46, natnroof, air into Persian, 89 Yuddafar Shah, Moslem ruler, Laksmilahari, work of Jaganna. , text and translation of thn Panditarija, 5ifn Sanskrit rensem in praiso Takemirati, 29 hustotan, 81, of. 1oot knowledge of Arabic & Nukilamah Dabi 1.al Das, Tersian language of. work of Dare fhikob, por &IF ; lines and work of Muhamal Khan Guitāti, tran Enft, Sanskrit port ? slator of Tajik in Per- 1 ay ang Juslin girt MATTI! sian, as by Jagannatha Pandila Juulim Rule, propagation of rájn, ui, ce Sanskrit learning daring, Tapimatika, foto rape! by Lake 859 mirato, I, reference Vuslim Roler, text and 1 to Juslim rules in, end *lation of Wome laudatory Mulhars mha, patron of Tres on, 25 Tap Jarika Vitthals 9 16 Vägala Rbatta Sanitat poet Valurralheta 7 VaRAmrut Stah. Abulnila ab Klo. translator of t+ntatin Malaturate FCI ·132 MUSLIM PATRONAGE TO SANSKRITIC LEARNING OY: son of Narayana, student of Jaganna thu Pandard 8, 63 Nasir Shah ruler of Bengal Beogalı translation of Mahabharta at the in stance of, 85 Nasrullab Mustafa, translator of Hariyamsa, 88 Navya nyāya, existence of, 91 Navja smrti, existence of, 91 Nizam Khan, otherwise known as Sikandar Lodi, 7 Nizam Sbab, eulogy by Bhánukara, 1If, den ical with Burhan Nizam Shah 1, 7, Moslem ruler 2, reign period of dynasty of 7, text and translation of Sanskrit Ferses in praise hof, TOIF Padyamsta tarangini, date of, 51f, 59, work of Hari bhāskara, 2 Padya-racadā, York of Lakşma na Bhatta Ankolakere, 6 Padya veni, twork of Veni datta, 2 Panditarăja-dataka, same as Bhimti vilass Parāgal Khan general of Hu 6ain Shah 85 Parents, goddess, 30f Perubbatta (or Perarabbatta) father Jagannatha Pardılarāja, 46 Piyūka laban, same as Gatga Jabari Prinabbarana, work of Jagan nátha, GOF Prānanarayana king of Ka marūpa, 66f Prastavıka rilasa, work Anyoktis, 69 Praudha-manorama (kuch mardi ni, Sanskrit grammar of Jagannatha P, 65 65f Pundarika Vitthals author of Raga mañjari and Raga mala, 9, 76, Sanskrit poet, 2 76 Rejab 1x Ramacandra praise by Akbarı F1 Kalıdása 316 Virabhāna, 9 Riga-mala IDUSICA! pork of Pundarıha Vitthala, 76 Namrcandra yasah prasasti, work of Akbarıya Kalidasa 33 Rāmananda 11 Rasa Gangadhara causes attri buted to its incomplete nese 68, rhetorical work of Jagannath Panditaraja 10 48 078 Rasa Gangidhara-tiká date of 51f, 60 Rasa-kalpa-drums poetesreg quoted in, 79, Work of Caturhhuja 784, poets and Rasa-maſart, work of Bhanu kara 3, 10 Nola laringin work of Thanu datta 3 Rosika jirann work of Gada. dhara Phalta ? Ratidisa, TX ·GENERAL INDEX 133 Naya Vſukunda, ruler of Kash mir and patron of Jagan patha 48€ Razm Namah Faizi's versified translation of Mahabhi rata 87 Rudra As vapañcanana, Author of Dhaya kataka 58f Rupanı, patronised by Bhara simha, oln Sabbyalamkarana, kork of Gorl ndajit, 2 fad uktı karbamsta composed 1) Brilharadise rerne of Amplasatta quoted in 72 Salch Hawtt vi Biru ** Dull. Vi " Yarı 711 Sir! Als al IT 11wuri 0 Sisal Martuja 71 Sambhi YATAKATI author of Arnokti mukti lati 153 Samkars ir Samar Sinema York DATA Shikoh mm CATATAI nature of 741 fatrapira 1111 Sekh Nhikhan TIT Crkh Jalan TIT Chh U12 IIT Cent it Sankrantenrhet of Rhettyi Dikuta 71 Saariredrars traster et Peta bhafta anthen Joru nila Tin of, 10, Jagannatha'. To verence for, 48, Bloslem ruler ?, test and trangla tion of Sanskrit terses in praise of 110 Shahabudtiin date of, 72, Vos lem ruler 2 Shrikh Faiz translation of Atharyarela undertaken and left to Itrahim Sur hindi by 87 translator of Lslärati in I'ersian 89 Shayısta Khan genealogy of 78 patron of port Ontar bhujn me Sanskrit know ledge of 003 Sher Shah Vorlem roter 2, patron of Bhinukar10, text AR1 translation of &nekrut rere in praia of 111 fro polas depicted by AX barta Kálidata 1111 tn lan dance of 10 Ar Tharadin author of Sad uki kammsta ant cortpart of Laksmanas nt PIKATA Yardin translator of Aram Thu Taman ol the Mabibhirts FM Therapki work of nhan dita 1 Fatharta bariralt work ol Hari KATI : * Sulle lots of Amrta dalta maltin my Salalart Wort of Japan ܕܕܪܨfoܪ ܛܢܙܟ 4* Jeban date of Argan ·134 MUSLIM PATRONAGE TO SANSKRITIC LEARNING 88. as of Re- Subāg. Musī, 7112 Sähti-buktāralı. work of Jal. hana, verses of Amstadatt, quoted in, 73 Saktı-Sundara, author of, 36 Sukumāraderi, wife of Vira blanu, 9 Tā, mis Tänasena, court-musician of Albar, 31 Thirupim, is Tiru Vaymolt, is Tukazam, is Varenaiadāsa, xi Vamsıdhara Nusra, conteinporary of Jugannātba Panditarăjx, 77 Verſdatta, author of Padya Teni, 2, 4 Vidya, poetess, 79f l'irablinu. father of Nimicandra 31; identity of, patron of Bhānu. hara, 10; same ghels Virabhinu wab 9 Virestara, teacher of Jaannátha Panditorāja, 71 Vişnu laları, same as Karuna- Inbari, Vitta ratnāhara-tika, date of, W cieni Bhūnukara's descriptron of, 1618, types of, 25 Yamunivardana, proce Tork of Jagannithia Pandita rāja, 09:f ·Some recent Publications of the Pracyavani 1. Pracyavani Sanskrit Series 1. TIL RASIKA-JIVANA by Gadādhara Bhattácărya (A Sanskrit Anthology of Mediaeval India). Critically edited by Dr. J. B Chaudhuri, Rs. 7/8/0 2, TAL PADYAVENI-By Venidatta (The best Sanskrit Anthology of Mediaeval India). Edited by Dr. J. B. Ohaudburi for the first time. Rs. 10/- 3. TIL SABHYALAM KARANA--By Govindajit. A Sanskrit Aptbology of Mediaeval India. Edited by Dr. J. B. Chaudhuri, Rs 3/- 4. TI. fice spec India-by 5. TIL ABDULLA II-CARITA-of Laskmīpati critically edited for the first time by Dr. J. B. Chaudhuri with an introduction in Cagligh, appendices, etc. Re, 8 6. THE GIATAKARPARA-KAVYA-oritically edi. tod for the first time with an original commentary 10 Sonokrit by Dr. JB. Chaudhuri aud copious extracto from nine vopublished commentories, Loglish Translation, notes, etc. Rs.4/- (Rexia Bound). admedited 8. TIE JAJAVIJAYA-KAVYA by Vanſoatba, a bistory of the Rogal family of Yaradagar, critically edited for the first time by Dr. J. B Chaudhuri, Rs. 5 only. TUE.FQU DOT ho Kalili su te cmmentaries of Sistata and Santana Gosvamin, critically edited for the first time by Dr. J. 1). Chaudhuri, with Jalliaütha's Camiaenlars as Appeadır. Ns 81- ·136 MUSLIM PATRONAGE TO SANSKRITIC LEARNING 2. Dr. K. N. Katju Series 1. CHILDREN'S SANSKRIT LITERATURE Sans. krit Lapı Silaha vol. I. Ag 4. 2 THE MEGUADOTA OF KALIDASA, vith the commentary of Bharata Mallika god copious extracts from various other commentaries, Appendices and Indices, etc, by Dr, J. B. Chaudhuri. Rs 8/- 3. THE SORJANA-CARITA-A Historical Jabakavya by Candrasekhara of Bengal Critically edited for the first time by Dr. J B Chaudhuri with an introduction in English, Appendices, Indices, etc. Rs. 8/- 4. SAKTI-SADHANAM-A Poetical Compositon by Dr. J, B Chaudhuri, advocating among other things, the claims of Sanskrit for being the national language of India, National Unity on Linguistic basis, Inter-State harmony, the rehabilitation of refugees in Indian Union, etc. Re. 11- 3. Pracyavani Research Series 1. PRACINA BHARATER DANDANITI-MU. Yogendra Nātha Tarkaturtha Rs 5/- 2. THE POSITION OF WOMEN IN THE VEDIC RITUAL-Dr.J. B Chaudhuri. Vols 1 & 2. Rs. 8/- 3. THE CONTRIBUTION OF MUSLIVS TO SANSKRIT LITERATURE-Dr. J. B Chaudhuri Vol. I Rs 57- 4 THE CONTRIBUTION OF MUSLIMS TO SANSKRIT LITERATURE, Vol II KHAN KHANAN ABDUR RASIIM AND CONTEMPORARY SANSKRIT LEARNING. First systematic study of the development of Sanskrit Literature in all its branches during the period 1550 1650 A D Rs 6)- 5. BHARATER DARSAN SAMANYAYA-MUL Yogendra Nath Tarhatırtha Re 1/- only, 6 VANGIYA-DOTA-KAVYETIHASA (in Sanskrit). History of the Sanskrit Duta Kiryag of Bengal First ·RECENT PUBLICATIONS OF THE PRACYAVANI 137 exhaustive and systematic treatise on the aubject on a chronological basis Materials mostly collected from uopublished JSS. by Dr. J. B. Chaudhurr Rs.5/- 7. MUSLIM PATRONAGE TO SANSKRIT LEARN. ING. VOL. 1, 2od. edition, Rs 87- TO SANSKRIT 8. MUSLIM PATRONAGE LCARNING, Vol. 2. In the Presa 4. Comparative Religion and Philosophy Series 1 SOFISH AND VEDANTA-D. Roma Chaudhuri (in English) Vols, 1&3 Rs, 8/. 2. A CRITICAL ST SANGAJAAN INDO SOLIISIN TIVO Vol.:. 19 2parts: 1, A, comparative survey of Indian & lolamic 11895, 2 Loglish Traaslation of Samudra Sangana, with critical notes. Vol. 2: critical edition of Samudra Sangama by Dr. J.B Chaudhuri. No. 12/- 5. Miscellaneous Publications PRACTIV.INI-Goglish Journal of the Průckasünt, Yols, 1-9 (1941 52) IL 5/8/-each, Vol 10 (1905) Ils 121- 2. PRACYAFAXI NABIS DIIVALI Collections al Articles by the erudite Scholar of the l'ricgalint Nandıra, Voli, 1-3, le 1/- each. 3. TIE SISI ID-DIAGIVAD GITA with Introduction and Trauslation in Bengali by Dr. J. B. Chudbuni, 1,3/- 4. SNI SNI CILIYDI. Tith a Ittroduction ID llenfalt on the history and gaificance of the lurganaji 1, J11 Chuhari, Ile Ilon.

·138 MUSLIM PATRONAGE TO SANSKRITIC LEARNING Some Other works of Dr. J. B, Chaudhuri 1. THC PADYAMRTA.TARA'NGIŅI by Iları Bliás. hara. An anthology of Sanskrit verses, Price Rs 10/-only 2 TIL SOKTISUN DARA by Sundaradeva Cdited by Dr. J B Chaudhuri Rs 21. 3 THE CONTRIBUTIONS OF WOMEN TO SANS- KRIT LITRATURE by Dr. J. B. Chaudhuri in seven big Volumes. Rs. 54/• Vol 1. SANSKRIT DRAMA, It contains the commen tary of Sundarı and Kamalā called Camatkāra caadrika on the Viddhaśāla bbañjikā of Rājasebhira Rs 8/- Vol.2 SANSKRIT POLTRY Sanskrit Poetesses, Part I. This Volume cotains an account of a very large number of Sanskrit Poetesses of all ages and a comparative study of Sangkrit Poetegges with Female Vedio Seers, Buddhist Therī Poetesses and Prakrit Poetegges, An Outstanding Record of literary achievements of Women Sanskrit Poeta of Ancient. Sediaeval and Modern India 2nd. edition, Rs. 87- Vols. 3-4. (bound together) PAURANIO and SMRT CI LITERATURE. Contributioug of Women to Pauranic and Smriti Literature It also contains oritical editions of Binabayı's Deara ka pattala and Vigvagadevi's Ganga-vākyávali. Rs. 15/- Vol 5 TANTRAS The Sudarsana by Pranamañjari Being a commentary by Pranaman jari on the l'antraruja Tantra An outstanding record of the achievements of Indian Women in the abstruse technicalities of the lantra Sastra, Rs 5/- Vol 6 $ 4NSKRIT POETRY SANSKRIT POCTES- SIS Part B Re 8/- Vol 7 SMRITI LITERATURE It contains among other things, a critical account of the outstanding scholarly, achievenents of Lakşmi Devi Payagunde and a frutical edition of the Kala-Madhava Laksmi by her Part I only Rs 10/- 4 SANSKRIT DOTATAYA SANGRAIIA, 4 volo