·MUSLIM PATRONAGE TO SANSKRITIC LEARNING PART 1 BY Dr. JATINDRA BIMAL CHAUDHURI, PH.D. (LONDON). Secretary, Vangıya Sanskrit Siksha Parishat, Govt of West Bengal, formerly Principal, Sanskrit College and Head of the Dept. of Sanskrit. Presidency College, Calcutta, and Lecturer, Calcutta University, formerly, Lecturer, University of London, arthor of the Series . The Contribution of Women to Sanskrit Literature, 2. The Contribution of Bengal to Smuts Literature, 3 The Samskria-Distakavya-samgraba, 4 The Samskrta kosa kavya-samgraha, 5 The Position of Women in Vedic and Classical Sanskrit Literature, etc VISLATIT 1 SUPPLEMENTS Text and Translation of SOME LAUDATORY VERSES on the Mahomedan Patrons of Sanshritic Learning 2. THE ASAF-VILASA AKHYAYIKA by Jaganatha Pandıtaraja (ed. for the first time) SECOND EDITION (Thoroughly revised and enlarged) CALCUTTA 1954

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·PREFACE TO THE SECOND EDITION The first cdition of Part I of the Muslim Patronage to Sanskritic Leurning was exlusted wichin a few months of its publication in 1942. Since then, I had been contemplating to bring out a second edition, but this did not matcrialise on nccount of my other pro occupations particularly because now works were cons tantly being undertal en and published in succession I mise however, acknowledge my gratitude in this connection to the Government of United Bengal for purchasing a large number of copies of the first edition for distribution all over India and outside Numerous requests from all quarters reached me in the mean time for bringing out a second edition so I do liope though Eclated this cdition will rcccnc clic samo appreciar on as the first one did Tlus edition has been thoroughly raised and all 11p to date informations incorporated into it parti cularly on thic bisis of my own rescarclics into the sub jccr at hund and allied subjects However is so many new and imporcine miterials could not be utilized in this volume tuo more volumes will be published soot 111 the sumc scries The Pmcyuvini is extremely grateful to MAULAN Anul Kalam AzAD Minister of Education Govern ment of India for hindly citending lus benign helping brund for bringng out the publications of the Institute The Government of India liave cry findly borne half the cost of publication of the present work as of scieral Vixi works to ve ses oblished by the Beacyww. Pricyatini rool releuary 1954 J B CHAUDIIURI

·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 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 kivya samgraha
The Supplement consists of the Sanskrit Text of
some of the laudatory verses on the Royal Moslem
patrons of Sanskratic 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 Research Institute for kindly
lending for my use the unique MSS of the Subhāsıtá
hāravali of Hari Kavı Padya venu by Venıdatca Sabhya
lamharana by Jaganjivana the Payamrta tarangin of
Harbhāskara the Asaf vilasa of Jagannātha 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
Cakuten
1942

·CONTENTS PAGES SUBJECTS Preface Introduction .. vii-XV ... . . poet of Akbar ... ... ... ... ... Ports: 1. Blānukara, cossil-poet of Sher Sbab and Nizam Shah 1-32 2. Ahbariya-Kälıdāsa (Govinda Bharta), court- 33-45 3. Jagannātia Panditarīja, court-poet of Shab Jahan 46-21 StyCRA. OTOR SANSKRIT POETS PATRONISED BY MUSLI RULERS 1. Amradatra, conn-poet of Shahbuddin 73-75 2. Pundaríkı Varthala, costi-poet of Burban Khan 6 3. Hannārāyana Miśra, costri-poet of Shah Jalsan 76 4. Vamsidları Mišra, court-poet of Shah Jaban and great favourite of the Queen 77 5. Caturbhuja, patronised by Shayasra Khan 7880 6. Lakstīpasi, of the court of Alahammad Shah 80-84 PROTAGATIOy or SAVSKRITIC LEARNING DURING Mosliv Reut 85-93 Moslem rulers of Bengal :- 1. Nasir Shih of Bengal 2. Husain Slih, ... . .. #.. . 83 83 I. .. ..

·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 kivya samgraha The Supplement consists of the Sanskrit Text of some of the laudatory verses on the Royal Moslem patrons of Sanskrutic Learning (along with their tran slations) and also of the Asaf vilasa Alhyāyıl ā of Jagannatha Panditarija edited here for the first time my use the Thanks are due to Mr PK Gode, Curtor, Bhandarkar Oriental Research Institute for kindly lending for unique MSS of the Subhāsıta hāravalı of Hari Kavi Padya veni by Venıdarta Sabhya lamharana by Jagaljivana the Payāmrra carangını of Haribhashara the Asaf vilāsa 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 IBC ·INTRODUCTION Communal fraternity may be of two kinds Senti micutal and intellectual The former implies religious fusion and the latter mutual love for the languages and literatures of each other Both these interrelated aspects of communal harmony bccanie manifest during Moslem rule in India The object of the present worl is to give an wuthcritativc account of the sccond aspect only So only a brief outline of the first aspect is given below Power of assimilation is the cliaracteristic feature of Indian people Whatever be clic cleed it us by and by absorbed by the great assimulating force of Mother India Thic conscquerice in the Mediacval ages las clicrefore been the fusion of Mahomedan md Hindu Culture and Cruilization The inncrinost hcart of thic Indian poopic is always alert to receive the Truth whatever bc clc source ard in doing so it hnows no barrier of caste and creed This is cxcmplificd best in the grand intemuxture of Hinduism and Mahomicdanism in Mediacval tirnos Even to-day the Hindus bonouir no less than the Alalioncdans the great reſorner saint Makhdum Sayad Al al Hujuine u ho was orginally an inhab tant of Glazni His disciple Muinuddin Chishti (1142 1236) brought cry close cogether both the Hindus and Moslems in their quest of the Supreme Soul As a ·vi PAGES SUBJECTS 3. Parāgal Khan 4. Chuc Khăn .. aga 85 86 DO ..+ 1. ... Imperial rulers of Delhi, etc. 1. Babar 2. Humāyün 3 Albar 4. Dārā Shikoh 5. Shayasta Klan Concluding remarks 86 86 8683 . .. 89-90 ... ... ... 90 90-91 SUPPLEMENTS verses 1. Text and Transition of some laudatory on the Mahomedan patrons of Sanskritic Learning 2. Asaf-vılāsa Abhyāyılā by Jagannārlıa Pandırarāja 93-113 D 112 116 II. ... APPENDICES 117-119 120 ... 1. Alphabetical Index of verses quoted 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 . ... 9. 121-124 124 125-127 128-134 ... 615 ... ...

·LX wcaver 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 Ticu Vayamoli, were recognized by religious leaders like Rāmānuja Later on Caitanya in Bengal, Samkaradeva in Assam Tukā Rama and Namadiva in Mahārāscra and similarly, other great religious leaders never cared for caste system or bothered about distinguishing ber ween Hinduism and Mahomedantsm Among the Famous pupils of Ramānanda were Ravidāsa a shoe maker, Senã a barbar and Kabira Mahomedan Kabir s life long mission was a synthesis between Hinduism and Mahomedanism and his noble prccepts were translated into action by Nánaka, Dādu, Jivana Dāsa, Prema Dasa Bijli Khan, Rajab and others Bar Saheb Biru 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 relle gious rejuvenation as is evidenced by Nánibāl and Mātā Bãi (daughters of Dādū) Mira Jana Bal Dayābāt Ksema or Ksemaśnı, Tāj and others This internal urge for fraternity beturcen the mio kading communaus is. India became manifest in Literature as well-Vernacular and Classical The Dohās are in Hindi of great religious leaders-boch onc missionViz ·consequence of this intermixturc of both the creeds, the Husaini Brahmanas of Rajputana arc found following Maliomcdan practices though mostly they follow Hindu customs and rituals, again, the Imum Shalu scct are found following the authority of the Atharva veda and of Niskalanha The greit saints advocating Sufs- 1501 such as Nizamuddin Aulia, Fanduddin Shaharganj Karin Sliīh, Shāh Inay at Si īlı Kalındar were cither initiated to religious life by Hindu saints or tliemsches initiated 1 large number of Hindus to religious lifc, as a conscqucncc Hu duism or Maliomicdanism as a creed 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 Tlic Khojas and the followers of Musā Sultāg arc tremendously influenced by Hindu sm wlule the Piran Panthus 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 grcae synthesis between Hinduism and Maliomcdanısın-Hudus being the disciples of Muslims and vice versa—all caring for Truth and Sadhanā, not for the caternal superflutics 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 a 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 Vayamoli, were recognized by religious leaders like Rāmānuja Later on Caitanya in Bengal, Samkaradeva in Assam Tukā Rāma 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, Senā 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 Dasa, Bijli Khan, Rajjab and others Baru Saheb, Biru Saheb, Yārı Säheb, Bulla Saheb--whecher Hindu or Moslem--all took up great unity between the Hindus and Moslems in religious as well as social life Women, too, ar this time, came to the forefront of relse gious rejuvenation as is evidenced by Nánıbāı and Mātā Bās (daughters of Dādī) Miră, Janā Baz Dayābāl, Ksemi or Ksemaśni, Taj and others This internal urge for fraternity beeseen the avo leading communities in India became manifest w Literature 35 well-Vernacular and Classical The in Hinds of great religions leaders both onc mission VIZ Dohás ctc ·X Mahomedans and Hindus, are the sources of inspiracion 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 Krşņa cult as preached by Sri Caitanya; again, there were many who wrote on other subjects. Sri Caitanya 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 बुद्धिमन्त खाने प्रभु दिला आलिङ्गन । साहार प्रानन्द यति अकथ्य कथन ॥ 10th chapter The Caitanya-caritāmpta, chapter 10, records :- थीचतम्येर अतिप्रिय बुद्धिमन्त खान । भाजन्म भाज्ञाकारी तिही सेवक प्रधान। Buddhimanta accompanied him to Nīlācale as welli- घलिलेन घुद्धिमन्त खान महाशय । भाजन्म चैतन्य प्राज्ञा याँहार विषय ॥ 9th chapter ये हुसेन साहा सर्व डिप्यार देशे। देवमूर्ति भागिलेक देउल विशेषे। हेन यवनेभो मानिलेक गौरचन्द्र says: 2.

·themselves became the votaries of the Muse. Nasir Mahmud, Fakir Habib, Saiyad Martuja, 1. Nasır'Mahmud dedicates himself to the holy feet of SIKrena:- श्रागम निगम घेद-सार, लोला ये करस गोद विहार। नथोर मामुद करत पाय, चरये शरण दालवि॥ His Pada of which the above 18 the end has been included in the Pada-kalpa-taru of Vaisnavadāsa. 2. He, too, cannot live without Kropa :- फकिर हविध बले, कानुरे देखिनु भाले, येन पणी पूर्ण उदय। हेन मम करे हिया, कानुरे समुखे थइया निरवधि देखहुँ सदाय॥ 3. The following pada of Saiyad Martujā included in the Pada-kalpa-teru of Vaionavadāsa is indeed grandi श्याम धंधु, मामार पराण तुमि। फोन शुभदिने देखा तोमा समे पारिते नारि भामि॥ यखन देखिये भो चाँद-वदने धैरय धरिते मारि। प्रभागोर प्राण दराडे दशवार मरि॥ देह पछाया शुन गुन पराय कानु। फुल गोल सब भासाइनु जरे म जीयव सुया दिनु Herc the poet himself becomes a woman for higher spiritual blessedness' and one is naturally reminded of Cardinal Newman's statement 'If thy soul wants to attain the higher spiritual blessedness, it must become a woman, yes, however manly thou mayat be among men". करेथानचान् मोर कर दया ·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 brid c. I will rejoice in nothing till I am in thy arms." His Padas on the description of Krşņa, Māna, Bhāva-sammelana, etc, too are very beautiful 1. Fatan in one of his Padas depicts Rādhā in separation. Radhā says - पारे मोर पकि परमाद हइल । छटफट करे हिया कह ना बैंधुरे याइया कि दिया किवा गुण कल ॥ जीत मोर नाहि साध मिछामिधि परिवाद मिधा पाके किया रेनु। एमन करम भोर, कलड्डरे नाहि भोर, सहिते ना पारि पार कृपा करि कर पार, जनम अवधि दुख पाइनु॥ अधम फतनेर साध, बम प्रभुपराध राङ्गा पाय शरण लैनु॥ 2 The picture of Radha in love as found below 18 indeed beautiful बाँशी वाजान जानना यसमय वाजायो वांशी पराण माने ना। यखन प्रामि पैसा थाकि गुरुजनार काछे। तुमि नाम घरा वाजायो घांधी, भार श्रामि महरि लाजे ॥ नोपारहते बाजानो वाँगी, एपार हइते शुनि । पार श्रभागिया नारी हाम हे सांतार नाहि जानि॥ ये झाडेर वाशेर वाशी, से झाडेर लागि पाँभो। जडे मूले उपाडिया यमुनाय भासांभो। चाँद काजि चले वाथी शुने झरे मरि। जीमुना जीम ना प्रामि ना देखिले हरि॥

·XI11 and sweetly as possible. Alırājā,' Akbar Sāhā,' Kabir," 1. He Aourished somewhere near Feni in Chittagong. One of his Padavalis ends as follows: ये शुने तोमार चयी से घड देवेर मंथी प्रचारि कहिते वासि भय। गृहवासे किया साध घशी मोर प्राणनाथ गुरुपदे भलिराजा कय॥ 2. One of his Padas is devoted to the description of the physical charm of Caitanyadeva: जिउ जिउ मोर मन चोर गोरा भापहि नाचत मापना रसे भोरा ॥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 Rādha followed by Krpna in course of the sports during Holi- घरज कियोरो फागु खिलत रहे। चूया-पन्दन, भावीर गोलाव देयत इयामेर श्रों। फायदाते करि फिरत थीहरि फिरि फिरि योलस राइ घुमट उठामें पयान पायस परिपेरियेसे मेधसे दिसुकाइ। सनिया एक सखी, देयत कानु नयान वृकमानु यिोरी दुहुँ पाहु परि मारत श्याम वयान॥ भाभोर एक सखी, जाउ जाउ करि कहा मागाभो भावीर। कमरि फागु सेह, कान मयान पेरि घर देवन हाहाकरतश्वीर। फागुदाते कर ·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 Sāstras with particular reference to Rādha and also on Krsna as Supreme Soul and Sn Caitanya as an incarna tion of God कि कव चूढार Rādha in her “Khandita" mood 10 depicted nicely in one of his Padas Kroņa passed the night somewhere elae and naturally-Radha's wrath knowa no bounds She takea Krona to task सवाइ वले राधार पराय कानाइ। तुमि रजनी वश्चिले कोन ठाँइ ॥ध्रु॥ केमन यानाले चूडा, प्रवणे दुलितछे मेलिते नार दुटि मांखि। इथ ना मथुरा गति भीति श्याम मा लागिया माखि। फुगुम कस्तूरी प्रार, सुगन्धि ताम्बुल, युइयादिनु सियर उपर। हरि हा हरि करि जागिया पोहानु निशि तुमि हिले काहार मन्दिर । सेख मिसन भये घड दुख राइयेर मने, पायरिले पूरव पीरिति। धामार करम दोपे सुमि याफ अन्य पाशे इउक येन राधार मिरिति॥

·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 Literaturan-50, on che 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 Culturcs and Civilizations during Mosiem 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. Ocherwise, 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 vocarics 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 to-day also, when no such relationship exists.

·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 coures were adorned with Sanskrit scholars and weicers of high repute who got every encouragement, monetary and otherwise, from their royal patrons. Unfortunately, many valuable records of cheic 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 questood che cruel ravages of time is not 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 cnsyre a permanent bond of friendship and collateral progress of the two principal communities of India. That is why ic is essencial for us to investigate into che cultural advancement of the Hindus during Moslem rule in India. Of she Sanskrit pocks who adorned the courts of the ·2 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 informacions collected from the various unpublished MSS of their works, anthologies preserving some of their verses, etc. 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 Khān and others. Some of the poets patronised by them are,-apart from Bhānukara, Akbariya Kālıdāsa and Jagannācha Pandittāja,—Amrtadatta, Pundatika Vitthala, Harinārāyana Miśra, Vamsidhara, Laksmipati and so Short accounts of the lives and literary activities of these pocts also are given below.' Thc arrangement followed here is chronological. BHĀNUKARA Bhānukara is not only of the earliest of the pocts mentioned above but also seems to have enjoyed the widest popularity as The Rasıka-Jivana of Gadādhara Bhatta, Sabhyālamkarana of Govindajit, Padya veni of Venidatta, Padyāmrta-carangını of Haribhāskara, Subhāsıta hārāvalı of Hari Kavi and Subhā 1. See also the second volume of this Sencs 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 Kävya-mālā Series alone contains 180 verses many of which are not found in the above six 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, auchor of che Gica-Gauriša and its tippana, Kāvya-dipikā, Rasamañjari and its commentary as well as Rasa-Carangiai all of which are avaslable in print and also of the Kumāra-bhārgaviya (a campū based on the Purānas), Alamkāra-tilaka 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. kāra T., Tanjore MSS, Catalogue, IX, 1407 and Mysore, 295. Smgārs D., Cot. Cat. 1. 661. 2. 1-3, etc.=SA. 234=RM. 21, p 50; at fra, etc. - SSS. 836=RM. 4. p. 9, gå 117, tc SA 270=RM. 29. p. 65, 6, etc, SA. 3274 RM. 112, 138; 70, etc, SA. 303 SSS 178-RM 79. p 141, MAZIN, etc. -SA. 3267 v. 11), p. 188, fa föreni etc.- SSS 606=RM 33, p 75, estas, etc. - SA, 312-RM 100, p 166, THIC *71, etc. SA. 246-RM. 24, p 57. theat, etc.SHV. 1944- RM. 39, p. 91; wat fant-SSS 177-RM 75. p. 136, RT 1. ete RSA.

·4 MUSLIM PATRONAGE (TO SANSKRITIC LEARNING Gica-Gaurisa,'. and Rasa-tarangimi of Bhānudatta*. (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; FTAET:P, etc.=SSS. 752-RM. II, p. 25; tre gufer, etc. ESA. 690=RM. 86. p. 149; font-fo, etc.=SA. 267=RM. 28. p. 63;a TitoTTIT, etc. SA. 189= RM. 5, p. 11; 4E1Arnfrq5a, etc. - SSS. 181 =RM. 81. p. 342; HIET UTAIPAFTO, etc, =SSS. 582=RM, 41, p. 94; THAT, etc. = SA. 292 =RM. 78, p. 239; stefag, etc.=SA, 206=RM. 12. p. 30; **- facta, etc. PV. 464=RM. 105. 172; *-, etc. - PV. 361=RM. 56, p. 144; PETRU ATTO= SSS. 20=RM. 10. p. 22: H afro, etc. =SA. 288=PV. 363=RM. 62, p. 121; Esfa, etc. =SSS. 825=RM 7. p. 15. 1. rata au fa=Padya-racanã. p. 72, v. 3==Rasa manjarī, l=Gita-Gaurīpati, p. 90. 2; ni fait xati, etc. Padya-racanã, p. 53. s. 5=Rasa-mañjari, v. 51=Gita-Gaunpati, p. 146; matn aferri da, etc.=Padyaracanā, p. 42, v. 18=Gita Gaurisa, p. 18, 4; Tenger, etc, =Padya-racanã, p 7, v. 38-Tith slight alterations in reading=Gita-Gauriſa, p. 48, 7. 2. fant Ard ise yarafa, etc=Rasika-jivana, fol = Padya-racanā, p. 33. v. 25=Subhāşita-hārāvalı, v. 89= Rasa-tarangini Benares ed., p. 14; fit fiat afaceri, etc. Padya racanā, p. 72. v. 21=RT., p. 42; faetita UMET hnut, etc. Padya'racanā, p. 21, v. 32=Sūkti-aundara, = RT. p. 45a: arguen HTHA meat, etc. =Rasika-jſvana = RT., p. 53; agathgyini ars-aif, etc. =PR. P. 86, v. 19= RT., p. 77; en fai feara, etc. -PR, p. 2, v. 10 factura- E, etc, PR., p. 87, v. 26=RT. p. 8la.

·BHANUKARA 5 as "Ganapatiputra-Bhānukarasya" and, from the last versc of thc Rasamañjari' ctc. as well as from the Panjis of Mithila,' we come to know that Bhānudatta was the son of Ganapaci. (4) Moreover Bhanudacta refers to Nizāma-Dharanīpāla in verse 121 of his Rasa-mañ jari and in the anthologies several verses ascribed to Bhānukara are devoted to the culogies of Nizam Shah. Thus it seems that Bhānukara is really identical with Bhānudatta. His father's name was Ganapati as given in the Padya-veni, Rasa-mañjari as well as the Pañis of Mithila, etc. Unfortunately, however, nothing is known about his mother, carly lifc etc. 1. aterafata:, etc. 2. सातो यस्य गणेश्वरः कवि-कुलालझार-चूडामणि दंशो यस्य विदेहभूः सरसरित-कलोस-किमोरिता। पपेन स्व-कृतेन तेन कविना श्रीभानुना योजिता याग्देवी.धुति पारिजात कुराम-स्पर्धाको मारी॥ 3. The Pañjla of Mitbilā furnish the following lineage of Bhānucandra : Ratnesvara flera 1 Soreśvara Moira nátha Mira fiyanitha Miita Bhuvanitha Aflera De anitha llora Bhise Mira Dire Muito Sankara Mira Mahadeva Mira Garipati Mobra Blinudatta 4. P. 190. Benares ed.

·6 MUSLIM PATRONAGE TO SANSKRITIC LEARNING Bhānudatta himself gives his own gencalogy in the Kumāra bhārgaviya which is quite in agreement with the evidence furnished by the Pañjis of Mithila ex cept that in the former Visvanatha is represented as the son of Sureśvara and Ravinātha as the grandson of Surcśvara, 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 Aourished in the first half of the sixteenth century, if not a bit carlier. Again, two verses of Bhānukara devoted to the praise of one mighty ruler Krsna are preserved in the Padyaracanā of Lasmana Bhatta Ankolakara. This Krsna was, most probably, emperor Krsnadeva Rāya of Vijayanagara who ruled from 1509 1530 A D 1 See India Office Catalogue of Sanskrit MSS, Vol vii, p 1540 2 श्लोकाधे वा तदधे यदि हि विनिहित दूषण दुर्दुस्ट कि नग्छिन्न तदा स्यात् कवि-कुल-विदुषा काव्यकोटीश्वरायाम् । वाहाश्चेद् गन्धवाहाधिक-उभग रया पाषा काण खना का हानि शेरसाह नितिप-कुलमणरश्वकाटीवरस्य ॥ 3 (a) कृप्या समर-सतृष्ण दृष्टवतो विष्टरभ्रवस । राजन्य जन्म मूले भुज-मूले [भान्ति] पुलक-मुकलानि । (b) प्रस्थान रतिर्मान्दरात कर्मालनी बन्योरपि प्रक्षण काकु केलि विधि विनाऽपि चरण-न्यास पृथिव्यामपि। किच क्लान्तमतालवृन्तपवन प्रत्यङ्गमालिङ्गति द्रष्टव्य किमतोऽपि कृष्ण-नृपते प्रन्यर्थि-वामनुधाम् ॥

·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 ride of the rulers of the Nizam Shabi dynasty whose ruling period extended from 1497 A.D. to 1637 A.D. The particular Nizam Shah who was suling 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 suled for 39 years when Sher Shah was crowncd 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. Sec under the heading Pations of Bhānakara.

·8 MUSLIM, PATRONAGE TO SANSKRITIC LEARNING In three of his verses' Bhānukara refers to one king Virabhānu who is represented as lording 14 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 Bhagavancadāsa and grandfather of Madhava- - v. 102 v 150 (a) लका धामनि वीरभानु नृपते प्रेक्ष्य प्रतापोदय प्रत्यागारमधोर-नीरजयो भूयो हुताय-भ्रमात । सुम्यद्वाणि विधूत पाणि विगलन्मुक्तामणि प्रस्खलद वाप्प श्रेणि विलोल-णि दयितं कराठ-स्थले बिभ्रति ।। Padya veni, M8 , v 64 and Suktı sundara, Ms (b) भेरी भातिभिस्तुरङ्ग-निनद कुम्भीन्द्रकोलाहले प्रस्थाने सव वीरभान दलितं ब्रह्मागर-भागडोदरम् । बाधाय ज्वलति प्रतापदहने र पुनवेधसा तारानायक-तारका सरसरिदव्याजादिवाऽऽयोजितम् । Padya veni Ms , v 114, Suktı sundara Mo (c) दिल्लीणो द्वारदेशे नमति गनपतिस्तत्परस्सादुपास्ते गौडन्द्रो नम्रमूर्धा तदनु नरपतिगुंजरोवर्वीश्वरोऽपि । भुत्वैवं धन्दि वृन्दावनत वदनो गौरव सत्र कुर्वन् धीर श्रीधीरभानो रचयसि पुलके वीर-लक्ष्मीकपोले ।। Sāra samgraha of Sambhudāsa Pandıta Ms of RASB, 31A 2 See List of Inscriptions and sketch of the Dynastics of Southern India by Robert Sewell Madras 1884. 47 (Virabhānudeva inscriptions are dated 1335, 1237-1240 AD) Inscriptions of Madras Presidency by Rangācārya, vol II, p 2055.ete The Ganjam (274) and Vizagapattam inscriptions (96 97) of Virabhānu are dated Saka 1275 (1353 AD) and 1298 (1376AD) respectively P ·BHÁNUKARA 9 simha and Mānasımha Madhavasımha as the patron of Pundarika Vitthala, author of the Râga mañjari has been referred to by him in his work.' The same work also mencions chat Mādhavasimha che patron and his brother Mánasımha riere 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 Madhavasımha, favourite 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 Ramacandra who ruled 1555 to 1592 AD and was a contemporary of Akbar, There is no chronological difficulty, again, rclcrence to Vaghela hings in the verses of Sanskrit pocts of the sixteenth century A D. and the liberal from श्रीमतदप-यश-दीपक-महाराजाधिराजेश्वर- से पुश महाप्रताप-निकरो भानु जितौ राजने। 2. Imperial Gezelcer of India, vol XXI, pp 27911. in a MS of Somadeva's Katha sanit Sâgars copied by Rapaqi who enjoyed the patronage of Bhāvasimha, one of the descendants of Vaghela Virabhānu of Rewah, the lineage of Virabhānu 1 given yide All Haraprasad Shastri'. Catalogue of Sanskrit Manurcripts, vol VII For a further reference to Virabhanu of Rewah, vec Pradyotana-Bhattacharya's commentary Saradāsama on Candraloks (Kache Sanskrit Senes. No 75). The account furen 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 evidences 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-Gangādhara' the very first line of the Rasa-manjarī of Bhānudata-rata चरणं दधाति पुरतो निनोन्नतायां भुवि । Jagannatha Panditaraja, author of the Asaf-vilāsa was connected with the court of Shah Jahan who ascended the throne in 1627 A.D. Therefore, Bhānukara quoted by Jagannātha must have flourished before that date. Patrons of Bhānukara Bhānukara was liberally patronised both by Hindu and Molem rulers of bis time. As we have seen, he adorned the court of king Krşnadeva Rāya of Vijayanagara, Virabhānu of Rewah, Slier Shah and Nizam 1. इदमप्यन्यत्तरेव वारकोपमेय-सुप्तायामुदाहरणं निरमीयत, etc.. pp. 271-272 of the Rasa-Gangadhara with Nägeća Bhatia'. commentary, Benares ed. 1 ·BHANUKARA II Shah, Therefore, he seems to have been wandering from place to place, from one court to the other, although we have na 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 lose 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 onc, unable to distinguish between Kāma and Nizam, approaches the ear for its help in the matter. In another," he declares that the beautiful foot of the Nizam was made by the Creator for being placed upon the head of the wifc of his enemy; the parting line of the hair, the vermilion-dust and the fundas 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, Brahmä used the Mandakini as a piece of chalk and drew a long line on the floor of his house Puşkara. Brahmā was 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 any, he 1. Padya-racanã, 17.6 2. Padse-sacana, 16, 4 3. Padya•veņi, MS., v. ¥. 100 .

·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 agicated in roaring waves, sprinkles water on her. The Lady presiding over the quarcers Autters the flag, generating violent wind; and the dust-storm dashes towards the sky in order to ask the divine physician āśvina about remedy for recovery from Swoon. 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 elephants of his enemies who are consequently vanquished in a moment. In the verse devoted to the victory of Nizam in battle, the poct says that when the Nizam casts his angry look at his enemics, they all break arwain; even the sun high above begins to tremble and in order to save his own skin, has recourse banner of the all-conquering Nizam. 1. Padyamsta-tarangini, MS, v. 91; Padya-vent, MS, Y. 113; Rauka jivana, MS.. fol. 18. 2. Padyāmsta-tara ngipi, 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 flight. He assumes that the Mag 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, the 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 lotus scalk, che saake, che Mandakıni and che tusks of an elephant Unfortunately, only one verse of the poet in Padyampta taratiginly 15, Suktı sundara, v 143 and Padya veni, v 151 2 Padya Yeni, v 69 and Sūktı sundara, u 105, Ragikajivana, MS No 140 (Kāvya) of Calculta Sanskrit College, fol 13. 3 Padya racanã, 10 8 and Rasika jivans, Als No 140 (Kavya) of Calcutta Sanskrit College, fol 15 ·14 MUSLIM PATRONAGE TO SANSKRITIC LEARNING 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 to find 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. BHĀNUKARA 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 Ganapaci, PT. v. 7, p. 3). , Siva...SHV. 27 3. Krsna...PV, 866 4. Varāha...PV. 853=SHV. 46 Visnu) 5. Paraśurāma...PV. 858 6, Buddha...PV. 894=SHV. 74 (Vişnu) 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 fag); 1. SHV, v. 468. • For additional verses in the Padya-racanã, see Verses of Bhānukara quoted in the Padyaracanã, p. clxi of the Padyāmſta-tarangiņi. 2. 1.

·BHANUKARA 15 2 PT 84=SS. 143=PV 338 (description of the Aag), PT, 91=SS 198 (description of the battle field) Sher Shah I verse SHV 468 3 Virabhānu 3 verses PV. 64=SS. 102 (descrip tion of prowess) SS. 150=PV. 114 (description of the marching of the king) The former reads eftitura and the latter gives the reading fradi. One verse in the Sâra samgraha of Sambhudasa दिल्लोशो द्वार देशे, etc. 3 Contd ? 2 verses PV 161 (the flight of the enemy [यस्य प्रौढतर दहन ज्वालाभि,, etc may refer to efTenta) SS. 163 (description of the battle), the word is in the verse may have a bearing upon the name of the king Kungs in general 3 verses PT. 107 (the fight of the enemy), SS 172 (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. Santa PV. 812 Sāntasys paścăttăpa PV. 815 Santasya 4 1 2 PV, 819 ·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 Beaucy 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-pic...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... (31 verses) 2. Parodhā...SA. 234 Sāmānya-vanitá...2 verses: SA. 273; PV. 321 Ativiśrabdha-navodhā...PV. 305 Prema-garvitā...2 verses :) SA. 278 and SA. 279 Virahiņi...SHV. 1944 »; -anu tāpa...SHV. 1933 ·BHANUKARA 17 92 Vitahini avasthā-varnana ..SHV 1952 pralăpa ..SA. 697 Mānıni (heading Bhartuh suśrūsă in the SA., it is really a verse on Mānın) SA, 222 Vásaha sappitā SA. 402 Karkasa PV. 387 Kalahântaritã SA 756 Vspralabdhā PV. 361 Ucká SA 288=PV. 363 Madhyā Dhirah SA. 206 Kryā vidagdhã SA. 246 Vetta surata gopana. .SA. 236 Vartisyamana surata gopani SA 238 Vrtta vartisyamāna surata-gopanā. SA 240 Kulatá SA 258, SHV, 1851 Kulatopadeśa.. SA 260 Bhāvi schāgābhāva samkaya SA 267 Bliarturgarnavānumānena . SA 270 Anuśayānā SA 264 Abhisārıkā samcāra kathana SSS 177 Jyotsnābhısārika SA. 303=SSS. 178 Divabhisarıkā. SSS 181 Dūte) (a) Nāyakasyāgre Dūty uktih SSS 582 (b) Duty-upahāsa.. SSS 606 3 ·18 MUSLIM PATRONAGE TO SANSKRITIC LEARNING V. Men (4 verses) 1. Srngāra-rasopayogino Nāyaka-bledah tatra Anukulah...SA. 317 2. Srngära-rasopayogino Nāyaka-bhcdaḥ tatra Dakșinah...SA. 318 3. Viyoginaḥ pralāpah...SSS. 564 4. Kupuruṣah...PV. 766 VI. Love (14 verscs) Vacana-vyanga-samāgama...SA. 326 Ccștā-vyanga-samāgama...2 verses: SA. 327 and SA. 328 Gamana-vighnopāya ..SA. 690 Suraca-varnana...3 verses :, SA. 469=SSS. 713; SA. 470; SSS, 714; SSS. 727 Ratārambha...2 verses : SSS. 706 and S$$, 707 Ratāvasāna ..2 verses : 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. 650=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 (Triveni)...PV. 877
Manikarnikā...PT. 42
Lake...PV. 726
Tapovana (actributed to both Ganapati and
Bhānukara)...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 173=SSS. XII. Miscellaneous (6 verses) Khadyota...SA. 558 Bhramari-krīdā...SA. 113 Vana-keli... 2 verses :, SSS. 82 and SSS. 83 Kavi-varnana ...PV. 789 (Here Bhānukara is cxpressly stated to be the son of Ganapati). Vidya...PV. 88. (Here his name is given as Bhānukara Miśra; PT., however, attributes the verse to Bhāskara). Bhānukara as a poet That Bhānukara or Bhānucandra Miśra 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 sixteench 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 dor (bindu). Then it had come into the possession of Siva who used it as ·BHANUKARA 21 a trident (really on the cop of it) and the dot began to shine in the hand of Srikrsna as the disc Sudarśana.' 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 patron. This, 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 poet assumes that it is nothing but the tongue of the , 1. पायादरवपुः, etc.; Subhasita-baravali, MS., , 74; Padya veni, Ms. v. 864 The Padya-veni reading is:- माया-तु-कुतुहले। [बुद्ध-वर्णनम् ] माया-बद्ध-कुतूहले भगवति व्यालीलयायगमा- नोहारेण भयातुरेण चलित बिन्दु विहाय क्वचित् । योझारस कर-पञ्जर पुरभिदो भेजे त्रिशूलच्छला- द्विन्दुश्चक्रा-मिर्पण केटमारपोस्तस्थौ कराम्भोर ।। [वराह-वर्णनम् ] भूयादेष सतां हिताय भगवान् कोलापतारो हरिः सिन्धोः क्लेग्रमपाल्य यस्य दान-प्रान्ते नटत्या भुवः। ताराहारतिपारिदस्तिलकति स्वर्गहिनी माल्यति फ्रोडा-दर्पणति तपापतिरहदेवध ताति।। Subhāzita-härāvali M$. v. 46: Padya-Yeni, MS, v. 853. 3. See supplemente 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, Bhanukara's poetic fancy takes a lofty flight. The enemies of the king in hcaven feel like fighting on hearing the violent blowing of che conch ; chey 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 Mandakini, the 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-चरणापण-जनित-प्रभूत-पीडाभिः। रचयति बहिरिव रसनामरुण धज कंतवादवनिः॥ PT.84=PV 131. मलेमिनाः प्रतिनृपतयः शहनादानुदाराभ- श्रुत्वा राजन् पुनरपि भुजा-दण्ड-कपडूतिमाजः। थालिङ्गन्यास्त्रिदश सदृशो भू-लतां घीक्ष्य मुम्नां चाप-भ्राम्स्या चपल-मनसो हस्तमावर्तयन्ति ॥ PT.95%ss. 156. भेरी-भातिभिस्तुरङ्ग-निनदै, cte. तागदण्ड-विवर्त-नर्तित-मही-वफ्रादपक्रामिताः कापिघापिच कण्टकैरुपगता रेखोपरेखा-भ्रमम् । यस्य प्रौढतर-प्रताप-तपन-ज्वालाभिरन्ते दिशा- मापाके निपतन्ति पार्थिव-घटा जीयन्ति शोर्यन्ति च ॥ PV. 161 1. 2. 3. 4.

·BHANUKARA 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 life from a very advanced stage, thus the roaming about of the past appears to be all waste of energy: acquisition of hnowledge nothing but provision for wranglag about and love for women all worty due final 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 poct in the verses in question, they have been groupe ed under the leadings Women' and Men'. Woman is almost synonymous with Love and therefore, it is only natural that out of a collection of 130 verses of a poct, anly four verses are devoted to Men in love. prioritet wara fagni orta focistám मान ध्यसन देतर परिधितास्ते से घराधीपर। farsora TOATE ET KRT मानेन मपा प्रया-नगर नाऽऽधि माराम परम्भारम्म सापपर-यनाम्युर-दया गयोय स्त्रीणामभिनव-रापा-मुग्धमपरम् । कशापामस्यामुपवन-सता- पर ममस्यामा दामोदर तप पनामा PV, 812. 1. PV, 815. 2.

·24 MUSLIM PATRONAGE ITO 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 bcauty of a woman; it is more beautiful than a lotus because when God weighs them in a balance, He is required to place Māsas (Phascolus Radiatus) on thc 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.“ प्रात: स्मेर-सरोरहामयमुपाध्यायो दृशोविभ्रमः पाणिः कोकिल-यामि पछय-सहाध्यायी समुन्मोलति । सन्दों यवसां पचेलिम-सुधा-सिद्धान्त-वैतगिडको जानीमः कुसुमायुधस्य भगवान् भाग्यालये भार्गवः ।। SA 198-SSS. 817. याणी फार्तिक-रोहिणोपति-चलस-पीयप-फहोलिनी धरो दृष्टिरकाल-कुन्दकलिका-लावण्य-लीलायितम् । नो जाने गयिष्यतस्ता चिरादा दिन फेलिभिः कस्य श्रीफल-पीपर-स्तनि भोकादयस्थो गुरुः॥ SA. 199=SSS.835. नपनस्य मुलां धकेनलिनेन नतम वः। न्यने घ नलिने भृग-मापामेप विभिदधे ।। गुजाभागे स्न-गिरियुगे प्रौढ विम्ये नितम्चे सीमा हरति नृपती यौवने जम्भमाणे । मन्यो भीर. पिसी पयो पशणायाः शून्य मध्यस्थपमिति ततः सता किंवदन्ती। SA. 135. 1. 2. 3. SA.80.

·BHANUKARA 25 Various types of heroines-Srakiya, Parakiya, etc. and their mood types such as Mānini, Kalahāncarıtão Urki, Vipralabdhi, etc. have also been successfully depicced by the poet A lady-lave separated from the beloved as a consequence of 3 quarrei takes it for granted that a man is restless and a woman, on the other hand, steady 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 cormcnting her all along?" The pangs suffered by a separated woman cacinto 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 andeed goes to any length to recover her lost love and cven I stone must melt at her solicitations पल घेत पुसा सहज-सरसं पका ध्यो भवस्येचं बोध कचिदपि कदाचितरयो । दहेवा भृङ्गो विपरपि विध्यात् परिमवं स्मरोमा मनीयादिति किमपि नाहासिपमहम् ॥ SA 756 दुख दोघतर वहन्त्यपि सखीवाय नो भापते शवाल शयनं सृजत्यपि पुन ते नवा लगया। काठे गद्गदवाचमति दृयोधतेन झाप्पोदक सन्ताप सहते यदम्युज मुखी तद्वेद चेतोभव ASHV. 1944 3. नातं धारिद वारिभिर्विरचितो पासो धने कानने गोर्तश्चन्दन बिन्दुभिर्मनसिजो देव समाराधित । जीता जागरण-व्रतेन रजनी प्रोदा कृता दक्षिणा तल किन तपस्तथापि स क्यं नाथापि नेनातिथि। - 2. PV 363-SA 288 ·26 MUSLIM PATRONAGE TO SANSKRITIC LEARNING The psychology and doings of a fallen type of woman, a lady on tryst in 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) केशः कुन्द-मिपादिवोपहसति द्रव्यविहोनाअनान् यनां प्रन्थि-धन विलोक्तिमिवोद्गोत्रस्तनस्तिष्ठति । प्रेमच्छेद-कृपाण-वलि-सुषमा रोमालिरालम्बते यस्याः सा कथमस्तु चेतसि चमत्काराय नामक्रमाः॥ PV.321. (b) इप्टा प्राङ्गण-सनिधौ यहुघन दातारमभ्यागत यज्ञोजौ सनुतः परस्परमिवाग्लेष कुरङ्गीशः। थानन्दाधु-पयांसि मुन्धति मुहुर्मालामिपात् कुन्तलो दृष्टि: किश धनागम कथयितु कर्णान्तिक गच्छति ॥ 2. एते पारिकमान् किरन्ति पुरुषान् वन्ति नाम्भोधराः शला पालमुद्वमन्ति न सृजन्त्येते पुननायकान् । प्रैलोक्ये तरवः फलानि सवते नेवाऽऽरभन्ते जनान् धातः कातरमालपामि कुलटा-देतोस्त्वया किं कृतम् ।। SA. 258-SHV.1851. 3. घेत पौरादपि शसे हिमरुचेरप्यचिपो लम्जसे भोगोन्द्रादपि च विपि तिमिरस्तामादपि ग्रस्यसि । घेत कुलादपि यसे जलघरध्वानादपि सुभ्यसि प्रायः पुनि हतास्मि हन्त भपिता त्वतः कलक्षः कुले।। SA.960.

·BHANUKARA 27 The messenger-maidens engaged in love-intrigues are always very clever fellows. One of them reports to the love that ever since he was away the unfortunate girl got rid of the garland of budding lotuses, pearlnecklace and vaist-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 decry 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 our hostile to bim 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 हार यष्टिः 4711 ara hafa at na: afara! अन्य यम किमपि धमनी वर्तते या नति ज्ञातुं पायरहह लयो बाहुमूल 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, Aowers, sandal, water, etc. which ace 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 most 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 1. स्यादव परम तत् किमु विप-ज्वालावली-दुःसहम् ॥ SA. 690 2. सनि चि समोमयं यामिनी सदनु केलि-विच्युतम् । fiat wafa STARTESİ ETET TITI-THEFIFA II SSS, 13.

·BHANUKARA 29 beloved one may not be disappointed,' Herself knowing that the morning is there to torment them by separation she somehow conceals the faded lily in order to save liim from a rude shock and violeat 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 poct 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-cise 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 rite, viz. setting a dish (moon) to motion. For this purpose, Kamadeva scarrers all around uncooked rice in the form of stars; 1. सस्पृश्य स्तनमाकलय्य वदन सश्लिष्य क्टा-स्थल facateurs FFARFALASTAIR EX. TETAP! देवस्याम्बुजिनीपतेः समुदयं विज्ञासमाने प्रिये वामाक्षी वसनायलैः श्रवणयोनीलोत्पलं निहु ॥ SSS-20 2. मृगामागत वीक्ष्य सन्ध्या कुलवधूरिव। दीपलेखामिपादेवा निर्विवेश निवेतनम् ।। PV.560=SA=SSS. 140, 3. नमोलता-कुसमुपागवाया प्रमोदपांकुल-चारकायाः। निधा-प्रियायाः स्फुरता करैण शशी समानुक्मुन्मुमोच ॥ SSS. 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 Bhānukara 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. Tlie Day offers the major portion of the sky (or the cloth) to the beloved night and himself shrinks for her satisfaction." Bhanudatta was the author of the Gira-Gaurīša with the tippana on the same work that is a prototype 1. ताराततानिव किरन कलकपटनादान मन्त्राज्ञराणि निगदन कुसुमेपुरेपः। लाभाय वासरमणे, पितस्य सायं सवारयत्यमृतदीधिति-कांस्यपानम् ॥ PV.573, ATT 1. a atar: 2. pupil of the eye. Frifca1, bright: 2. restless. 4-1. raya; 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. सम्परमेय रमण्य यामिन्य वासरः प्रेयान् । यधिई ददौ निजाङ्गादय सचितस्तस्यौ। PV. 650-SSS. 424=SA. 601 F71-1. the sky; 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 anthologies consulted have not, however, cared to quoce his verses on religious copics such as Sravana, Manana, Kırtana 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 prativastupamā, 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 uttered.' The anthologies preserve a few verses of Bhānukara on the holy places, etc In a verse on Manikarnikā, he suitably employs the Vorodha alam kära in showing how a bather in the same attains the state of Siva' and in a AFTE24a Erit, etc PT 266 2 सात वारिपु निमनेषु जटिलो जात शुन कुन्तल काय ज्ञालितमेव पक्ष पाल काठे पुन कालिमा। उद्दामा खलु वीचय परिचिता कान्त करा भस्मना मात श्रीमणिकर्णि कर्गापरष जल्पामि कोऽय क्रम ॥ Pr 42 This 18 a good example of the figure of speech Vorodha Here the devotee means to say that he has really attained the state of Siva 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 Anyokti 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 Anyoktt 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 Alight 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 दूरीकतुं दिनकर-कर क्लेश याधामगाधाम् । यस्या पुण्ये पयसि विशति सातुकामा नियामा प्रातस्तस्यास्तिमिरततिमि श्यामल नीरमस्या ॥ PV 877 2 जात स्तन्यं न जग्राह कराठीरव किशोरक । चक्षुर्व्यापारयामास कुन्जे कुअरपालिनि ।। PV 707 3 प्रतिवस्तूपमा in PT 266, श्लेप in a large number of Verses, व्यङ्गय-व्यतिरेक and प्रत्यनी in sss 564 प्रार्थी परितल्यानु प्राणित विषमालकार n PV 815, भ्रान्तिमान् in SA | परम्परित-साग- रूपक in PV 573 सुश्म in sss 606, एकदेश-विवति क्लिष्ट रूपक in SSS 193, etc etc - ·from 1555-1592 AKBARIYA-KALIDĀSA His date Akbarīya Kālıdāsa composed a work entitled Rāmacandra-yaśah prasasti in praise of Vaghela Ramacandra 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. 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 deale with the Family of the patron of the author viz the Royal Family of Rewa and the importance of Rāmacandra yaſah prabandha as a Sanskrit work, particularly, about its style which has a unique grace and beauty of its own. The authors of the Padyaracanã, Sūktı Sundara and the Padyaveni have quoted verses from this work (see Appendix to this work) From the colophon to this work--दस्यकव्वरी-कालिदास- कवि श्रीगोविन्द मा-विरवित 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 p. 85 of Mm Haraprasad Shastri's Catalogue of Sans Miss belonging to the Aralic 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 AD 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 forın 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 world. King Jallala is referred a beautiful verse on the wife of his enemy." The Vaghela King praised by Ahbarıya Kālıdasa 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 in 4 | विस्फार्य व्योम गङ्गामल गुरु-लहरो-कैतवात केसरालो. राज्चर्मास्तस्य-देशे हिमकर-कपटान्मण्डलीकृत्य पुच्छम् । दिङ्नागारन्ध-झम्पस्तर विशद यश केसरी गुजरेन्द्र प्रह्माण्डारण्य वीथी-गिरि-गहन दूरी सक्रमी चनमोति ॥PV.77 2. जलाल क्षोणिपाल स्वदहित भरने सञ्चरन्ती किराती कीणान्यालोक्य रवान्युत्तर-खदिराङ्गार-पाका विभति । कृत्वा श्रीखण्ड खण्ड तदुपरि मुकुलोभूत-नेगा धमती श्वासामोदानुयातरलि-कुल निकधूमशङ्का यिति । SS. 174, PV 108, 4th line missing in the latter MIS 3. For details about the kings of Rewa,sce Dr Hirānanda Sastrin's Memoir on the Vaghela Dynasty of Rewa, 1926 4. Sec under Bhanukara ·AKBARIYA KALIDASA 35 One of his verses is devoted to the praise of king Rāma for his charitable acts,' particularly the gift of elephants The king of Kabıla 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 hing, 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 le hing Rāmacandra of Rewah “ He praises the queen of Dalapacı in one verse s He describes Ahbar as an राम त्यहत्त-मत्नेम कुम्भ नि सरदम्युमि । दिनु भितु गृह द्वारि वारानिधिरदशति॥ PV.96 2 Padyāmsta faraugini 72=HV 67=SS 121 • 3 गुपर निगदन्त्यमी जलद-काजल-ज्योतिष मवासि लतिका फरे तर यघेल पचानन । प्रताप-तपन स्पुरत-कर सराज-कोशोस्थित द्विरक लहरोनि मे मनमि युद्धिस्ननुम्मने । 4 गौरि हिरम्भे कनकमयनदीमेक्षि लीलावगाह- प्रमागमानन्द मुग्धे कनकमयनदी पुत्री पेयं प्रयाति! पौरभी-बीरभानु सिवितिलक पुनस्तम्म पश-प्रताप ज्वाला-पहास-ताप द्रुत-बना-गिरि स्यन्दधारा ॥ PV.65 5 पर चन्द्रापार चतुदधि एयै पन्दिफा पन्द्रकान्त पाशी-सायनान्त पमर-सहायरो पाल-भारापर्य । पानिदर्शकर सिलकापि घ्यामा-गुांति-भति स्थाथि प्रेपिणारे दरपति-गृहिधित्वपय 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 Padyāmatatarangini' and the Padya-veniº attribute the verse to Bhānukara, the attrbution of Sundarācārya does not seem authentic. There are a few other verses which he presumably composed for pleasing some king or other.” ।, शार्दूलोऽसि प्रकोप्ठे मदकल-करटी मासल-स्कन्ध-फूटे दो स्तम्भे नागराजो ध्वनिषु जलघर केसरी मध्य-देशे। घम्मिले ध्वान्त-धारा मनसि जलनिधि-युगे काल- दण्ड - स्तत्सत्य श्रीहुमाऊकुल-तिलकमणे भोषणाद्रीषणोऽसि ॥ PV.53 2, घोर स्व कार्मुकन्चेदकवर, etc.=PT 97=SS. 158 3 PT. 89%DPV. 138=Rasika-jivana. fol 14, 29%D Padya racanā, 29 27. Probably, Jallala praised by Akbariya Kalidasa (p 34) 13 the same as Akbar. 4. V, 168 (ace Sahitya Parishat Patrika) 5. V. 191. 6. वाह-व्यह-खुर-नता परमती संवीक्ष्य मूर्धावती, et=PT OI (भानुकर)=PV. 133 (मानुकर)=SS. 168 (यक्वरी) (a) बदन्तु देव तावर्क प्रतापमेय पावर्क महा-सुपार-धीतल यदाम हे वय यत । समेकन्दरान्तरे स्थितो गृहीत-कम्पल. स्तवारि-भूप नायक प्रकम्पते मुहमहु ॥ PV.67 7 ·AKBARIYA-KĀLIDĀSA 37 poet Akbariya-Kálidāsa as Akbariya-Kalidāsa was proud of his achievements as is manifest from one of his verses preserved in the Padya-veņi.' 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 1: PV. 47 b. Sambhu 3: PV, 25, 14-15 c. Ganesa 2 : PT. 6EPV. 11; SHV. 124 3: PV. 33-35 3. Animal The horse ... 1: PV. 126=SS. 124 ... . I POP .. . ou d. Kysna .. 90. 4. Love .. Virahini ... 1: PV. 611=SSS. 309 5. Nature 2. Summer-wind ... 2; PV. 6203SSS. 330; and SSS, 329 b. Malaya-breeze ... 1: PV. 609 c, Moon rise ... 1: PV. 580; SSS, 205 tb) पनि प्रचलित विभो तुरगटाप-रा-टा- भरावलय लिमिः सकसमेर कोर्य नमः। दिवाकर-यापली-निग्यलम्व-साधारज Hafia ft ghatana Mart PV, ME (s) IX-atte, etc. SS 63. tce Sahitya Parishat Patrikā 1, RAITIOT ERSTATTATA nitroza #pharm feat rostala प्रपत्य प्रदर्भ प्र प्राविरिति अपम्प मदन्यः कविः V. 786 ·38 MUSLIM PATRONAGE TO SANSKRITIC LEARNING 6. Description of kings 12• PV 53, PV 67, PV. 76. PV. In, 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 PV. 139 I 1: PV 732 PV.259 PV 786 1 to Sword of a Vaghela king 1 Gifts of king Rama 1: PV. 96 7. Anyāpadesa 8. Features. Hair 9. Kavi varnana Akbariya Kalıdāsa did not professedly belong to any particular religious sect such as Sāhta 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 Bhavani and cwo to Ganesa. In a verse on goddess Durgā he prays to her for protecting him from all evils in chat majestic form in which she is worshipped by Indra with the Mandāra flowers that attract a large number of bees. As 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 पसन्माध्वीक-पारा-यहलिम-सहरी-सम्पटालिच्छटाभि । ऊध्य पद्धालपामिविरचित रचनाइम्बर देवि दुर्ग हेमच्छयोपरि स्वच्छिरसि मधुकरच्छामव्यादभन्यात ॥ PV. 47 ·AKBARIYA KALIDASA 39 2 accents 3 angry mood he praises the umbrella of the goddess as a wonderful thing No sooner is it seen than it 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 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 the intends to deceive Pārvati and replies accordingly to her questions regarding the identity of the person on his head It is really the goddess Gangā, traditionally, the co-wife कनकन्तमम्याया कुरुते कुतुक महत। विशदेव दृशोरन्तयन्निगच्छति 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 चञ्चद्रामाज्ञ वीची निचय-काचितरङ्गक स्यन्दमान- साताभिर्लोचनाभणितिभिरनिश गद्गदोधारिताभि । क्षाणी पीटे लुटनिर्विलुलित चिकुरैमौलिभिये भजन्ति भोमज्जालप्य-पुष्प्यचरण-सरसिज भाग्यवन्तस्त एव ।। PV 38 3. स्फूर्जचक्षुधकोर-प्रमदनपट्यो भक सम्पन्-समुदा. मुम्नोस्टलपल्लररयरल तसवीर-सारा कुटुम्या । भूया भूरि ताप प्रयमन यहुल-ध्वान्त-विच्चद-दक्षा अन्य ज्वालामुखि त्वतू पद-कमल-नस प्रापुरच्चन्द्र विम्या ॥ PV.37 ·40 MUSLIM PATRONAGE TO SANSKRITIC LEARNING of Pārvati, but Siva tries to explain away the questions of Parvati.' 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 Yamuna, the bed of blue lotuses, etc. and earnestly prays for getting rid of all evils." Gaņeśa has been praised in two of Akbariya- Kalidasa's '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 वत्तमम्भोरह कि लीलालक येणिका मधुकरी किन लता वीचिका । कि नेने शफरौ किमुस्नयुगं प्रेस-थाग-द्वयं साशकामिति शोचयन गिरि-उतां गङ्गाधरः पातु नः॥ PV.16 2. भृङ्गि-प्रस्तुत-गीति-मझिम-मिलत्तजझल्लरी-झांकृति- स्फूर्जद्-डुगुम-मञ्जु-नन्दि-मुरज-न्यस्तैक-हस्तोत्पलम् । अङ्ग-त्रस्यदर्पणमाद्य-नटन-क्षिप्तक-पादाम्बुज प्रोद्यधुधुरिका-झणकृति-दलब्रह्माण्डमी भजे ॥ PV.14 3, कालिन्दी-योचि-पुजा कुवलय-विपिनरिन्द्रनीलच्छटाभिः शेवालेः कज्जलौघरलि-तिमिर-भरोल-जीमूत-जालैः। कस्तूरी-कोकिलानां सतिभिरिव महाचाकचिक्य-अपर्श. स्त्रलोकय पूरयन्ती शमयतु विपदा शाम्भवी काठ-नाला ।। PV.75 ·4 MUSLIM PATRONAGE TO SANSKRITIC LEARNING In one Lakşmi and thic poct offers his prayers for protection.' In his verse on Krsna the poet prays to him for un. finching devotion alone; nothing else matters to him.' We have only four verses of Ahbariya-Kālidāsa on nacure 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 author-ra verse on a separated ladylove. Out of the four verses on nature, two are devoted to the description of summer-wind. 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 Karņāța, jumping in the Pampā Lake, scattering the pollens of the Malli flowers--and followed by swarmns of bees throughout." 1. म्मिलामीः किमास्ये किमु बदन-रविः काठ-सीमास कण्ठ- छाया वज्ञोज-युग्मे किमु कुच कलयो-कान्तयो मध्यदेशे। दापित्यादि-क्रमेयोलसित-जल निधेरिन्द्रिायाः स्वरूप पान्तु प्रेम-प्रणाली-विलितभातयः फेटभारेः कटानाः॥ PV.34 घन-निग्ध-चञ्चत-कच-प्रन्धि-नद- स्फुरत्-केकिपिच्छे लसञ्चार-गुच्छे । मुखेन्दु-भ्रमबल्लवी-दृक-कोरे यशोदा-क्यिोरे मनो मे रमेत ।। PV.35 3. कृत्वा काणांट-कान्ता-कुर-कनक-गिरि-प्रान्त-सञ्ज्ञार-लीलां झम्पामासाद्य पम्पा-पयसि वनभुवि जिप्त-मही-रजस्काः। भाकर्षन्तः परस्ताग्निगडमिव कल-ध्यान-पुष्पन्धयाली धावन्त्येते महान्धा मदन नरपतेः सिन्धुरा गन्धवाहाः॥ PV,620%DSSS.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.” 1. चलमान-चम्पकचनरन्तरोपन्मकरन्द-बिन्दु-मर-मन्द-चंक्रमा यहरन्त सापमहरन्त-सम्भाः पवनाः पटोरवन-गन्ध-बन्ध PV. 329 2. भृङ्गाली-काठमालास्फुटित-कमलिनी-धूलिमिषूसराङ्गाः स्पन्दन्तचन्द्रकन्या-लघुतर-लहरी-शोकरासार-लालाः। ग्रवाद प्रजन्तो विकसित-विलसत्-केतकी-मलिकानां मोदन्ते मन्दमन्द मलय गिरि-दरीगर्भतो पात-पोता PV. 609 Boys Winds PUHTAT: -wearing gar. Wearing garlands in the Jands of tigers'naila, etc. form of bees b. धूलिभिषूसरागा:-covered b. Full of the pollen, of With dust lotuses पोकरासार-साला:-emitting c. Scattering tiny partisaliva cles of water, etc. d. Tar:-passing d. Passing through various from one lap to the sorts of flowers other a.

·44 MUSLIM PATRONAGE TO SANSKRITIC LEARNING In che verse devoted to moon-rise, the poet says that the evening is the time for the god of Love to proceed for the conquest of the world and accord. ingly, the ceremonial for the purpose is to be obseryed; 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 forth its head as it intends to measure the earch and its feet are raised up as it 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-मगल घोठयन्ती विथति जलधि-मध्ये ताम्रपानीव भानुः । इयमपि पुरुहूत-प्रेयसी मूर्भिसंस्थं कलथमिव सुधांशु साधुमुल्लालसीति । PV. 580 vor. in SSS. 205a. #5a-454-771-fc-fagna91 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-रिङ्गाम-रह-विधौ परिनतितुमुतुक्रमतीय नमः। PV, 126=SS. 124.

·AKBARIYA-KALIDASA 45 flower that can ouedo the lotus by rivetting the attention of the bees even for a while.' Akbariya-Kālidāsa is indeed a great Sanskrit poet. 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, Utpreksā, Atiſayòkti, śleșa, 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 later 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 sival of the best poet of Hindu India. 1. talet Hafat Az म साध्वी कापि भवायीनाम् । रायं समाधाय मथनमत या पिम्मारपत्यम्मुधिनी-वियोगम् । PV. 732. The Ravika.Jirana record, teams=797, etc. as a verse of Akbariya-Kálidáta. But see KVS. p. 34, (RTHIK-a, ttc. ascribed to Kálidáns in To MISS. of the Sp.

·JAGANNATHA PAŅDITARĀJA
Court-poet of Sbab Jaban (1628-1658) and great
admirer of Dara Shikob (d. 1659).
Personal bistory
Jagannātha was the son of Perubhatta' or Perama.
bhaſța 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 student,
his father himself being the teacher. His father in his
turn was the disciple of Jñānendra Bhikṣu in Vedānta,
of Mahendra in Nyāya and Vaišeşika, of Khandadeva
1x Rasa-Gangadhara. 1.3:-
पाषागादपि पीयूष स्यन्दते यस्य लीलया।
संवन्द पेरुमहाख्य लक्ष्मीकान्तं महागुरुम् ॥
In commenting upon Laksmi Nagesa says, "लक्ष्मीति
तत्-पत्नीनाम।"
2. Concluding verse (52) of the Prāņābharaṇa (No. 53)
is an interpolation:-
तेलङ्गान्वय-मङ्गलालय-महालक्ष्मी-दया-लालितः
श्रीमत-पेरमभट्ट-सूनुरनिशं विद्वललाटन्तपः।
सन्तुष्टः कमताधिपस्य कवितामाकण्यं तद्वर्णनं
श्रीमत्-पण्डितराज-पण्डित जगनाथो व्यधासीदिदम् ॥
3. Op. cit.
4. See colophon to the Bhamini-vilása,

·JAGANNATHA PANDITARAJA 47 in Pūrva mımāmsã and Sesavireśvara ia che Mahā. bhāsya' Sesavireśvara caught Jagannātha Pandırarāja 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 as he could within the fixed date and defeated the Kázı This creditcable performance had such a celling effect upon the ruler of Delhi that he at once invited Jagannātha to his court Jagannatha accepted the samne 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-Garisadhara, i 2 भोमनशानन्द्रभितोरधिगत-सकल-प्रविमा अपर कामादोरक्षपादीरपि गइनगिरो यो महन्द्रादादीत । देवावाध्यगीए स्माहर-नगरे पासन जैमिनीय 1975-ATHITTAR.Hfqfara ft.Fauretto ti Cp utarai morata fragt hantera gia yule fo GoeFOTRAM THAT WIFI 1 व पाना हुतारा-माजि हरये सीमन्तिनीनां गतों मास्मासन मा पुक्ता प्रनामोश्यम् । 2 ·48 MUSLIMI 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-Gangadhara. Jagannātha, 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 chat he got his title Panditarāja from emperor Shah Jehan. His work on Asaf-khān, counsellor of Shah Jehan and brother of Nūrjāhān, manafestly shows his reverence for him and also for Raya 1. यवनी रमणी विपद धमनी कमनीयतमा नवनीत-समा। उहिऊहि वचोऽमृत पूर्णमुखी स सखी जगतीह यदङ्कगता॥ यवनी नवनीत-कोमलाङ्गी शयनीये यदि नीयते कथाचित् अवनी-तलमेव साधु मन्ये न वनी माधवनो विनोद-हेतु ॥ न याचे गजालिन वा वाजिराजिन वित्तेपु चित मदीय कदाचित् । इय उस्तनी मस्तक-न्यस्त-हस्ता लपगी कुरङ्गीगङ्गीकरोतु ॥ 2 अपहाय सकल बान्धव-चिन्तामुदास्य गुरु कुल प्रणयम् । हा तनय विनयशालिन् कथमिव पर-लोक-पथिकोऽभू ॥ P. 42, 578 Nirnaya-Sāgara Press ed 3. श्याम यज्ञोपवीतं तव किमिति मषी सगमात कुत्र जात सोऽय शीतांशु-कन्या-पयसि कथमभूत्तज्जल कज्जलातम् । ध्याकुप्यन्नूरदीन-क्षिति-रमण-रिपु क्षोणिभृत-पइमलाक्षी लक्षाक्षीणाभु धारा समुदित-सरितां सर्वत सगमेन ॥ (P. 703). The full name of Jchangir 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 chere is a reference to his enjoyment of the patronage of Dara Shikoh (see below under the worhs of Jagın nátha—Jagadābharana) Moreover, Dara Slukoh was murdered in 1659, only one year after thc imprison ment of his father Shah Jahan The tradition is that Jagannātha Pandırarāja left the court of 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 inarrying 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 जगदीपरोया मनोरपान रयितु समय। प्रम्य पात: परिदीपमाम गाय या स्पापसाप बास्पातू॥ 7 ·50 MUSLIM PATRONAGE (TO SANSKRITIC LEARNING Viz the his beloved Lavangi in the holy water of the Ganges There is a tradition that the Gangā-Lahari 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 Bhāmını vilāsa V 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 of 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- शास्त्राण्याकलितानि नित्य-विधय सर्वेऽपि संभाविता दिलीवनभ पाणि पलव-तले नीत नवीन वय । सम्प्रत्युजमित वासन मधुपुरी मध्ये हरि सेव्यते सर्व पण्डितराज राजि तिलकेनाकारि लोकाधिकम् ॥ 2. Jagannātha says in the Rasa-Gangādhara y 6- निमाय नूतनमुदाहरणानुरूपं काव्य मया निहितं न परस्य किंचित । कि सेव्यते एमनसा मनसाऽपि गन्ध कस्द्रिका जनन शक्ति-भूता.मगेण ।। Nagesa says, "काव्य भामिनीविलासाख्यम्"।

·JAGANNATHA PANDITARAJA 3949051 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 dıed together in the holy waters of the Ganges. Date. The Rasa-Gangădhara contains a verse' which refers co Nurdin. Nurdia 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 liberal patronage of Shah Jahan If "Jagat' of the work 1. ज्याम यज्ञोपवीत. etc., P.703. NSP.5th ed. 2. अथ सकल-लोक-विस्तार-विस्तारित-महोपकार-परम्पराधीन मानसेन, प्रतिदिनमुपदया- गध-पद्याधनेक-विधाविद्यौतितान्त करण- कविभिरपास्यमानेन, हत-युगोहत्य-कलि-काले,फुमति-तण-जास-समाध्यादित वेद-पन मार्ग-विलोमनाप समुद्दीपित-एतर्फ पहन-ज्याला जालेन, मूर्तिमतेच नवापासफ सान-मन प्रसादन, दिन कुल सेवा हेवाकि-याइमन कार्यन, मापुर-कुल-समुन्दुना रायमुकुन्दनादि. देन, सार्वभौम-धीशाहजहां-प्रसादाधिगत-पपिदसराज-पदवी पिरामितेन, संसा- गुलावतंसेन, पपिस्त जगायनासम-विलासारपेयमाख्यायिका निरमीयत । lotraductory part of the Asaf-viláta. Again, the word fi- in v. 32 of the Sänta volása, Pare IV of be Bhămint viláta, most probably. relor to Shah Jaban.

·52 MUSLIM PATRONAGE TO SANSKRITIC LEARNING Jagadabharna may be taken to refer to Dara Shikoh as some MSS show, Jagannātha Pandırarāja may be sup posed to have continued to enjoy the patronage of the Mughal Raj till the murder of the eldest son of Shah Jahan Therefore, our poet appcars 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 neces ecessarily the Rasa Gangādhara of 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 Pandıtarāja Our poet is connected with the celebrated Schcol of Grammarians headed by Bhattoji Diksita His exact relationship is best seen in the following cable लक्ष्मीधर रगोजि-दीक्षित (son) #THEHE, author of the भूषण भहोजि दीनित (son) नीलकरार शुक्ल (disciple) (wrote in 1635 AD) ·JAGAVVATHA PANDITARAJA 53 য Haifa Bina (disciple)* FITTATI (son) structora (aon)= OFF=TSH AFATIT qura : (dr-crple) file (son) 9190 (disciple) (WTOIC in 1641 AD) PIT T (disciple) येपनाय-पायपुर (dsciple) [For the date of Vaidyanātha, See Introduction to my edition of Kāla-Madhava-Lakşmi, Vol 1] Nāgesa Bhatta Aounshed towards the end of the 17th century and therefore the dare assigned by us to Jagannātha Pandırarāja who flourished to generations carler 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 Sastrın (Bhatta Garden, Residency Road, Jaspur, Rajputana) it is stated that one Nārāyana who was a student of Jagan natha Panditarāja 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 Gadition bat Hair Diksita challenged Jagannātha Panditarāja in debate in which our poet first defeated his opponent but later on was himself defeated 3. सम्धा विद्या निखिला परिहतराजधगयाथान । नाराययम्नु देवाल्पायु स्वपुरीमगमत् । 3 ·54 MUSLIM PATRONAGE TO SANSKRITIC LEARNING determination of the date of Jagannātha Panditarāja irrespective of the above evidences Again, the Subhāsıta hārāv ali of Hari 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 Gangădhara ? 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 Nāgeśa Bhatua 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 earlier chetoricians Appayya was probably alve up till the end of the first quarter of the seventeenth century and was in any case, a senior contemporary of Jagannātha Harbhāskara, whose Vrtta ratnākara tikā was composed in 1676 A D includes in his Padyāmrca tarangin two verses of Jagannatha The Padyīmrta fantastierfalaan-trafe fate मजेयोऽसौ चिद्वमन सदसि गगाधर युध । The Lakşmt lahatof Jagannātha scems to refer to the same poet by means of pun on myin y 3-URI गायन्ति स्फुरित-सनु गंगाधर मुसा ।" 2 नत्वा गङ्गाधर मर्म प्रकाश धनुते गुरुम् , the opening line of the commentary 3 Bhandarkar, Report. 1877 91, p Isit and 1883-84, p 60 1 ·JAGANNATHA PANDITARĀJA 55 tarangını ss 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 lagannātha Panditarāja A survey of the writings of Jagannātha Panditarāja ac once shows that he wrote on various subjects (1) Stotras such as those of Visnu, Lahsmi, Gangā and Yamunā, (2) Panegyrics of Prananārāyana 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 Gangūdhara, a commentary on the Kāvya prakāśa and Citra mumāmsãkhandana Again, the Bhāmını vilāsa which was composed for the purpose of having ready illustrations for the Rasa Gangadhara is a monumental work It contains, 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 Panditarāja are given below. See p 72 of sny edition of the Padyainta tarangipi.

·56 AUSLINI 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 carnestly 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 Appendis to this work As Asaf Khan died in 1641 AD as is rc corded in the chronogram Zthe afsos Asaf Khan, this work must have been composed before that date and after the accession of Shah Jalan 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 Āsaf Khans 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 I pp 99 101 Bombay 1886 Verse no 11 94 fruta BTSTATY THAT I स्तव कलिन्दनन्दिन्या निमलो निरमीयत । 2. एवं धान विधौ पठन्ति खलु ये निन्य गृहीत-मता स्सानामन्प्रिस-संख्य जन्म-जनित पाप क्षयादुजमति V.10 3 The MS used for our edition belongs to the Bhandarkar Oriental Research Institute, Ice PK Gode's Catalogue of Sanık MSS, Kavya volume, ·JAGANNATHA PANDITARAJA 57 3. Bhāmini-vilāsa, also called Pandstarája-sataka' The work consists of four vilāsas, viz. Prascāvika vilāsa, Srngāra-vilāsa, Karuna-vilāsa and Santa yılása Whereas in some editions the cocal number of verses found are 129, 183, 19 and 45 in the four viſāsas respectively, in others, again, there are 101, 102, 19 and 32 or 33 verses This gicat 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 editions 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 vilāsa 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 commentaries since 1870 Ed, with commentary 'bhūpana of Mahādeva in the Grantha-ratna-málā 1890, with the commentary of Manırāma by Victor Henry, Paris, 1885, with the "vyākhyā by Yadunatha Tārkācārya Calcutta, Samsksta Press, 1862 and with Kávya-marma.prakāla by Lakşmana Ramacandra Vaidya, Bombay, Bharati Prss, 1887. 8 ·58 MUSLIM PATRONAGE TO SANSKRITIC LEARNING 1 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 a com parative study of his Bhāmını vilāsa with the Bhava śataka® of Rudra Nyāyapancānana 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 fourtshed towards the close of the twelfth century AD And Rudra Nyayapancānana son of Kāsınātha Vidyānıvāsa of Bengal and brother of Viśva nātha Pañcanana Bhattācarya Aourished 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 Gangādhara 2 At the end of the last part of the Bhămnd vilāsa, the poet says दुर्वृत्ता जार-जन्मानो हरिष्यसीति राया। मदीय-पप रवाना मजपा कृता मया ॥ 3 Cp Bhamini yılasa, 1 with Bháva yılāsa, 140 Bhamini vilasa 9 with Bhāva vilasa 41 and 47 of the former with 26 of the latter, etc 4 Cp Bhāmin vilasa, 12 with Anyokti mukta lata, 14, Bh"mini vilas 1, 19 with AM 72 BV, 20 with AM 26,BV 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 Manasımha? The Prastāvika vilasa is really a collection of Anyoktis This vilāsa is also found printed under the tide 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 tarangını which was composed a few years after the death of our poet Jagannātha quotes a few of these Anyokeis viz verses 1 5 7 and 14 of the Prastävika vilāsas“ The first one dwells upon the majesty of the great who justly terrify 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 poet resorts to the figure of speech Slesa for bringing out the fact that a poor man must not feel discontented or be despared, love and appreciation of others merits are sure See Introduction to my edition of the Bhramara dula 2. Ed in the Kávya malá 3 Reprinted from the Kayana kaumudi, (Kottakal). 1916 4 Padyampta tarangini, verse. 200 213, 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 substantrated with an illustration 1 4 Citra-mimāmsā-khandana' Our poet expressly statets that the defects of the Citra-mımāmsā of Appayya Diksıta thoroughly dealt with in the Rasa-Gangadhara are collected in an abbre viated form in this work · Appayya Diksıta, another outstandingly great Sansknt scholar of the Souch, was a sworn enemy of our poet and responsible for his unnatural death Unfortunately the Clera-mimāmsā as well as the Rasa Gangadhada are both incomplete, no definite reasons for which can be assigned at the present state of our knowledge 1 Both the Citramlmämsã and the Citra-mımāmsā. kbandana have been edited in the Kāvyn-māla, No 38, Bombay, Nirnaya'sāgar Press 2 साम विभाध्य मयका समुदोरितामा. मध्यप्य-दीजित-कृताविह दपणामाम् । निर्मतसरो यदि समुसरण विध्या. दस्याहमुम्नलमतेश्वरयो वहामि ॥ रस-गलाघरे मित्र-मोर्मासाया मयोदिताः। ये दोषास्तेऽय संशिप्य कायम पिदुषो मुटे।। The MS. from which the Citra mimămod 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
61
5 Gangă laharı' also called Piyusa lahari and
Gangamrta lahars
Several editors call Sadāśiva s commentary on the
Gangā laharı 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 care to console him?' Her
holy water must put an end to his cycle of births
4
3
1. Printed in the Brhat stotra muktā hara, part ll. srotra
no 395 pp 401 409, Bombay, Gujrats Printing Press, 1916
2 इमा पीयुक्लहरी जगनाथन निर्मिताम् ।
व पठेसस्य सघन जायन्ते जय-सम्पद last verse
सवाऽऽलम्यादम्य स्फुरदलपु-गर्वण सहसा
मया सवज्ञा-सराणमय मीठा सरगया ॥
इवानीमौदात्य यदि मासि भागोरपि सदा
मिरामारोशरोदिमि कथय फेवामिहपुर ॥६॥
मस्सोला-सोलहरि मुलिवाम्मोप-पटल
स्तपांशु भातवाणविसाएरम-रचित
सरस्त्री वसोजतरदगर-सम्माल जरिलं
असं ते जगलं मम बनन-जासं जरया ॥२१॥

·6 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 poet knows only one way out for avoiding all troubles waves 6 Jagad-abbarana From the introduction of Durgāprasāda to the Rasa Gangādhara, it is known that he came across a MS of the Jagadābharana which had the readings Dārā or some epithets such as femtetrahit referring to him instead of प्राणनोरायण, So it is certain that a MS of the poet's in that form was found devoted to the praise प्राणाभरण 1. 2. विधता नि निरवधि समाधि विधिरहो एख रोपे शेतां हरिरपिरत मृत्यगुहर । कृत प्रायश्चित्तरलमय सपोदान-पजने सवित्री कामानां यदि जगति जागति भवती ॥४॥ पिशालाम्यामाभ्यां किमिह मयनाम्यां खलु फल म याभ्यामालीदा परम-रमणीया तव तनु । महिन्यारो जननि मनुजस्य प्रयणयो योनान्तर्यातस्तव सहरिलीलासकल ॥३२॥ पपरयके देषान् करिनसर-सेवासपर विताम-प्यासा पम मियममता कतिपये। मास्वाम-स्मरण-पतकामस्थिपपगे अगमा बामे धमनि नप-आप्लेम साटयम् area 3 ·JAGANNATHA PANDITARĀJA H +-- of Dārā Shikoh The late lamented S M. Paranjape, however, says in his edition of the Bhāmıni-vilāsa chat he came across a MS of the Jagadabharana which had the concluding verse and the colophon as follows तैलगान्वय-मङ्गलालय-महालक्ष्मी-दया-लालित श्रीमतपेरम भट्ट-सनुरनि विद्वललाटन्तप । श्रीरायाकलिकनन्दन-जगतसिह-प्रमोर्थन श्रीमत-पण्डितराय-सत्कवि-उगनाथो व्यतानीदिदम् ॥ इति महामहोपाध्याय पद पाक्य प्रमाण-पारावारीण तैलङ्ग-कुलावतस-श्रीपेरम- मस्रेस्सनयेन विनिर्मितं जगदाभरणाख्यं जगतसिंह-वर्णनम् ॥ Jagatsimha, son of Karnasımha, 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 Visnu-lahars In some MSS the name Karunā lahari is replaced by Visnu lahari · It is a hymn of Visnu or Krsna in 60 दिछोरो पा जगदीश्वरो धा मनोरथान् पूरयितु समर्म । भन्यपाल परिदीयमान गाकाय पा स्यालुचणाय या स्यात् ॥ 2. Ed. in Kāvya mālā, part II by Pandit Durgāprasada and Kastnath Panduranga Parab pp 5561 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 poee fallen into the sea must be saved by the father, the Lord." The mind of the poet, a cakora in quest beams, is cerribly scorched by the wild fire of the forest of Universe; the face-moon of the Lord must now save it by che award of what it so badly needs.' of moon- 8. Kavya-prakasa-tika. 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). ।. दशि फुलाम्युज-मध्य-निर्गलन्मरम्द-नि:स्यन्द निसान्स-सम्पदः । मनोमिलिन्दो मम मुक्त-चापलस्त्वदन्यमीयान कृयाय मन्यते ॥ vene 4. 2. भपि गरी-मुखे गतः शिशुः पथिकेनापि नियायंते जवात । जनकेन पतन् भवार्णवे न निवार्यों भवसा कर्य विभो | verse 26. विधाल-विषयाटवी-वलय-सम्प्रदायानल- प्रस्त्वर-णिसावली विकलित मदीयं मनः । भमन्द मिलदिन्दिरे निखिल-माधुरी-मन्दिरे मुकुन्द-मुल पन्दिरे विरमिदं चकोरायताम् || verse 59. 3.

·JAGANNATHA PANDITARAJA 9 Laksms labari' The Laksmi lahat 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 ic superfluous that in a hand that is matchless in fragrance as well as tenderness adored by all poets, a lotus should bloom again, it is from this that the well known figure of speech Simile of the kāvyas 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 Yo Manoramā kuca mardana* (also called Praudha manoramãº] This work that has not as yet been published is 3 1 Published in the Kavya malā, part II pp 104, 111 2. भलम्य सौरम्य कविकुल-नमस्या रचिरता तथापि त्वदस्ते निवसदरविन्द विकसितम् । कलापे काव्यानां प्रकृति-कमनीय-स्तुतिविधी गुणोतकरांधान प्रपितमुपमान समजनि ।। verse 25 3 HHIET went fatfaafasto freti परीहारो मक्त-प्रमा भव सन्ताप सरयो। प्रहार सर्वासामपि च विपदा विष्यदयिते mated na pafo Faucon verre 27 4 List of Mos belonging to Pt Radhakrishan of Lahore, 9: Classified index to the Sans MSS, in the Palace at Tanjore by Burnell, London, 1880 40b , Lits of Sans May in Private Libraries of Southern India by Gustav Oppert, MISS 4339 and 4199 , etc 9 ·66 MUSLIM PATRONAGE TO SANSKRITIC LEARNING devoted to a scathing criticism of Manoramā [Praudhamanorama], Bhattoji Diksita's commentary on his Siddhanta-kaumudi. 11. Prāņābharana. The poet composed this panegyric in 53 verses for expressing his heart-felt delight on hearing the verses of Prānanārāyana, king of Kámarūpa. He highly praises Prāſanārāyana for his vast learning particularly in verses 16 and 50. There is a tippaña on this work composed 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 THTETUT is given in verses 2. 15 and 22. 3. मायनास्थलकानिरस्यसिसमां घोल रसाकाट्रक्षया लङ्काया वथतां तनोपि पुरुषे जवानललाट सम् । प्रत्यङ्ग परिमर्द-निर्दयमहो घेतः समालम्बसे यामानां विषये भूपेन्द्र भवतः प्रागल्भ्यमत्यदतम् ॥ Verse 7. 4 अपारे खलु संसारे विधिनैकोऽर्जुनः कुतः । कीयां निर्मलया भूप त्वया सर्वेऽर्जुनाः सा Verse 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 'Kamatādhı 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-Gangadhara Jagannātha Panditarāja was not only a great poet but also one of the best shetoricians India has ever produced The Rasa Gangādhara of Jagannātha Panditarāja is one of the best rhetorical 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 cxamples 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 mimāmsä khandana shows that it was composed after the Rasa Gangadhara and one would naturally think that Jagannātha Panditarāja really completed the work, गगने चन्द्रिकायन्ते हिमायन्ते हिमावले । पृथिव्यां सागरायन्ते भूपाल शव कीर्तयः ॥ Verse 48 ·68 MUSLIM PATRONAGE TO SANSKRITIC LEARNING though the remaining portion of it is not available today even in MS form Or it may be that in his anxiety to 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 Lavangi 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 Sudhā lahars' The Sudhā lahate 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 sachs and they therefore, try to put their legs on them thç dew drops on leaves mixed with them resemble the pomegranate sceds in order to cat which they open their beaksThe Sun is the son of 1. Ed in the Kavya mala, Part 1 pp 16 22 2 निर्मित स्मारहाणामतिघनमुद येषु गोग्रां गतेषु द्रापिष्ट स्यणंटय नमभृतमनप्त निधित्सन्ति पादान् । यसभिने दलाम प्रचल हिमको दादिमी-पीजदया #afyofHRIS OH 400 m tiku ·JAGANNATHA PANDITARAJA I 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 ground. The 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 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 Pandıtarāja fourtslied at a time when even the vernacular poets were excessively fond of introducing alliteration in composition Several Hındı verses of Vihārın 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 y. 8. TATA 4971, etc 2. See v 13, waniti atai etc 3. निर्यात्यन्त समुद्र सकलमपि नया भारमाधाय वहा- वडायाहामघीश स भवतु भवता भूयसे मङ्गलाय ॥२३॥ 4. Nirnaya-Sāgara ed , p 21. «*712 TO PUTER- जलधि-जठर प्रविष्ट हिमगिरि-भुजायमानाया भगवत्या मागीरथ्या सखी", 159 "रविकुल प्रीतिमावहन्ती नर विकुलप्रीतिमावइति । भवारित प्रवाहा एवारित प्रवाहा।" р ·70 MUSLIM PATRONAGE TO SANSKRITIC LEARNING crats dunng Mughal rule to maintain a couple of pigeons There is a verse in the Rasa Gangādhara which refers to a pair of these love birds? Jagannātha Pandırarāja is undoubtedly one of the greatest rhetoricians 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 life He was a great poet as well as a good prose- It may be taken for granted that his Kāvyaprakāśa aikā 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 writer 1 Cp es - नीलाञ्चलेन सवृतमाननमाभाति हरिणनयनाया । प्रतिबिम्बित इव यमुना-गमीर-नीरान्तरेणा-P 258 of RG with Vihärın'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, che Monoramā kuca mardana,
would be also a work of outstanding merit Trained in
the same school as that of Bhattoji Dihsita and probably,
his contemporary too-ın any case, a direct disciple of
Vireśvara, son of Seśakrsna Bhattoji s guru-Jagannātha
Panditarāja was eminently fit for this critical work Jagan
nātha s panegyrics of the then kings of India and
hymns on vanous 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 karnāmrta 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 मीरशाहाख्य भूपते । शाहाबुद्दीन भूमीन्द्र प्राहिणोदिति लेखकम् ।। किमेवमविशङ्कित शिशु कुरङ्ग लोल क्रम परिक्रमितुमीहसे विरम नेव शून्यं वनम् । स्थितोऽत्र गजयथ नाथ-मथनोच्छलोच्छोणिस छटा पटल भारोत्कट-सटा भर केसरी॥ मा० ममृतदत्तस्य 2 II 203 p 81 Lahoreed, उत्तराप्रथ कान्ताना etc 3 Verses of Amrtadatta quoted in the SSV , No 805 अत्यन्तशीतलतया उभग 2455: अपूपय धनुविधा 429 अमररमृतं न पीत 2456: अमी पान करम्भाभा Subjects [वृतान्योक्ति] [चाटूक्ति दुजन निन्दा [घाटुक्ति ·AMRTADATTA 73 in the Subhasitavali are not found anywhere else Two of his verses are found in the Subhasitavalı as well as the Sukamuktavalı of Jalhana उद्वृत्त दन्य . [मर] . , Subjects No 2454 थाहते तव नि साणे [चाटूक्ति 50 [भागोवर] 949 एव चेद्विधिना कृत (मरु] 72 कर जालमपुर [याशीवच ] 148 कवीना महता [कवि-काव्य प्रथसा] 609 किमेवमविशक्ति सिंहान्याक्ति, 940 कि पान्य निमधन 2457 कीर्तिस्ते जातक विशक्ति 2291 कृष्ण क्रीडितवान् गामि हास्यम्] 156 जीवित इव काठगत सूक्ते [कवि काव्य प्रशंसा 1030 लाक्योपकृतिक [विन्ध्यवासिनी 2458 दुनाति स्वामरवत [चाक्ति] 989 दवी क दुगतिहरा भगिनी (मैनाक 853 न पालयति मर्यादा 796 फल-कुसुम किसलयोज्ज्वल [वृन] 34 मदमयमदमयदुरग [पाशीवच] 966 मृदु-उभग परिकररुची [कामदय] 73 युप्माकमम्बर मण [प्राशीवच ] 2477 सकृपाया द्विषा [चाटुक्ति ] 718 समुद्रिसि वाच कि [कोकिलान्योकि.] 2453 सरस्वती स्थिता वक्त चाक्ति) [1] ssv 1032, कोऽयं भ्रान्ति-प्रकारस्तव etc Suktimuktavalı P 61 y 6 1143 भक्ति प्रद विलोकन, etc Sukhmuktavali p 27 1 64 This second verae has been quoted by Mammafa also in his Kavya Prakasa 10 . . , 2574 सौभाग्यग्न्य समपणन .

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MUSLIM PATRONAGE TO SANSKRITIC LEARNING
Amrtadatta 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 poet 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 खलख्य वाचि द्वयमेसद्वहिरेकमन्तरन्यत् ॥
770 WROTE 11 SSV. 429,
2. एवं चेद्विधिना कृतोऽस्युपकृतौ करन्याञ्चिदप्यज्ञमः
काम मोपस्यास्ततस्तव मरो वाच्यं न धोरो भव ।
किन्वारान्मृगतृष्णयोपजनयन्नम्भोमुच वञ्चनां
प्रेम्णाकसि त-मूहित-धियोऽप्यन्यानतः शोच्यसे॥ ssv.949
3. कृष्णः क्रीडितवान गोभिरिसि गो-तुल्य-बुद्धिषु ।
qaytgaat agite cat farat l 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 ames
transgress its coastal limit (maryāda) but never violates
the self imposed rule (maryādā) that it would not be
of any service to the thirsty' In the verse for me fanitta
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 forma
भक्ति प्रध-विलोकन प्रणयिनो नीलोत्पल-स्पधिनी
ध्यानालभ्यनतां समाधि-निरनीतहित प्राप्तये ।
लावण्यस्य महानिधी रसिकता लक्ष्मीशास्सन्वठी
युप्मा कुरता भवावि-ग्रमन ने सनुर्वा हरे ॥ ssv. 43
In this verse the poet prays that either the eyes
of
Han or his body may remove all the sorrows of the
people due to the cycle of births From the available
verses however, Amrtadatta does not seem to have
possessed a very fertile imagination and novelty of
thought His verses are rather stereotyped
1
न पालयति मर्यादा वेलायामम्युधिस्सया ।
कृप्यता मोरध्यमितोमामपरी यया ।
SSV.853.

·76
MUSLIM PATRONAGE TO SANSKRITIC LEARNING
PUNDARIKA 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 Anandavallt
in Khandesh Burhan's father and grand father were
Taj Khan and Ahmed Khan respectively Subsequently
Pundanka came to the court of Madhayasımha of the
Kacchapa dynasty, son of Bhagavantadāsa and grandson
of Bhānu and composed his Räga 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'
HARINĀRAYANA MISRA
The Padya vent preserves tivo verses by this poct 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 some
difficulty in scnse, probably, the readings of both the
MS$ are corrupt, still, the verse is a good one
1. Bhandarkar's Reports, 1884-87, No 1026
2.1 Trufa acis, etc PV. 144-SS. 138
plete verse, See Supplement : Shah Jahon.
For the com

·VAMSIDHARA MISRA 7 versc of VAMSIDHARA MISRA The Padyāmrta tarangini 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 docs not find anyulierc even an elephant, all that he secs around him are rcally decr who arc casily assailable Vamsidhara Miśra, however, retorts him by saying that Jagannātha as the favquntc of Mahadeva (Shah Jahan) is really a bull Iris he not Jagrnnatha Panditarāja uho as a favourite of Durgi (the queen) is really thc Lion and is capable of vanquishing all others' Padyñimsta tatangin! v 200 p 49 दिगन्ते भूपन्त मर-मसिन-गया काटिन करियप कारगपाम्परममम पीपारस मृगा । सामी सोम्मिन्नुपम रिमामा पुमर मतानो पापिर प्रपतुम्मिामानित परिसरात्रय O, et.r 201 0.49 10- ल्पिामा प्रतिलिप्रपमा जात्यय भारत सम्मानपुर पिपमा गोल गोरी। सिनिल मोनु माम तिमोगेल्प दोभारमिनी-मरण for: गहना योपर मिय Commenting on the second rette, Juguin authne of Sorint. commentary of the Padsimts tarnafırt of his father ilanbhirur, my ner forगारिमा पा-मामा ·78 MUSLIM PATROVAGE TO SANSKRITIC LEARNING CATURBHUJA This poct and rhetorican 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 not as yet been published' It was written in Samvat 1745 or 1689 AD (पाणाशपिंशशासाः येशाले पूर्णिमागुरी) 16 the 31st year of Alamgir s reign Herein he gres the gencalog, of luis patron Itamāddoula - J Asah Khan . Shayasta Khan कपिपनाभ्यापरणपोन प्रत्युत्तरमशागदपन्यम्पति दिनागा इति । परिश गौरीमि-सम्पन्न विक्रम सम्भाध्या तपा मप्यपि कमटेकास-म्बिनी- सम्यम्धन म तुरुप प्य, परन्तु वृषभे जालिमा विक्रम मापना मैव प्रादुर्भपरित पनपवारण्यास त्यादिना M. belong to the Ulwar Maharaja As, Library, #ce Peter Peterson'. Catalogue of Sanık Mos. No 1067 पाप सपमडीगुर्वा प्रतिभर जाग्स-पमती रामभा-मातिष्टित मुत्रम्तम्भ-पागप । माया करितासन-गण-मापागमा गाग्रामोलि-यपासिकाइनमारोपेनियामाsmrter प्रिगुपन जन-गीता पाए नार प्रारमप-नागारिता-मार। मागप-कम्पपीर जमरा रामनाtta 2 ·CATURBHUJA 79 Viz This work consists of Caturbhuja's verses as well as those of other poets Acalarudra, Aniruddha, Avilamba, Isvaradasa Ugragraha, Kamsanārāyana, Kavindra, Kuñjakutira Kulapati, Krsnānanda Miśra Gadādhara, Gaudayādava King Jaganmanı(?) Dhakkā rava, Dasavadhana, Dhanadeva, Navina Kavindra, Nathamisra, Pancinana, Parasurāma, Bhāratr-Kavi Bhupati-Misra, Mandana, Mati, Mahāmanusya Mohana Misra, Raghupati, Rantideva, Ramacandra Sarasvati, Rāmarāma, Ruci, Vasanta, Vānırasāla, Vāhinipati, Visvambhara, Vidyāndhi, Shayasta Khan, Samjaya(?), Kavirāja, Sarvadasa, Svasthāna Misra, Hanpati 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-सदृशा ये धापरे मानिन । पत्याश्च नृपा नृपास्त्वनुचरा यस्य प्रतापो रवि- बन्द्रो यस्य यशोऽभ्युदेत्यसक-खानाप्तीद्गणं सोऽहत अस्ति स्वस्तिकर समस्त-जगती-वास्तव्य-सोकस्य यो ध्वस्ताग्रस्त सपय मस्तक भरो लम्पाऽतिवास्योपति । पस्त स्तुन्य-यणा निरस्त-तिमिर-स्तोमो मनस्तस्तत. पास्तासान-मपो विहस्त-मतिमृण्वस्त्रास्त्र-शास्वार्णय ॥८॥ जानामि दानाव एषसंगल स्तवाय सायदूचनानिषेधा । पायस्स-खानस्य या प्रवाए-साम्याय सोम-एमपी मप 10 सस्यानुरशनायंष प्रन्य नव रसात्मकम् । चतुर्भुजो रथयति स्वपवैध पोरपि।

·&o MUSLIM PATRONAGE TO SANSKRITIC LEARNING I. Madhuravalli-(i) रक्ताशोक कृशोदरी; (u) दुर्जन-विभव० (i) वधिरस्येव शु (iv) दिव्यचक्षुरह, (v) मित्र तत्र भवता, (vi) निक्षिप्त कबरी, (vi) कुवलय-नयना 2. Lakhya:-(1) 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 lineage of the poet' as given by himself in the Abdullāh-carita," published as Vol I of Sanskrit History Series from the Prācyavanı, Calcutta, 1948 is as follows::- Jayadeva Visvarūpa । Srinivāsa Vireśvara Vidyāpan Lakşmipatı The date of the composition of the work is 1643 of the Saka era 1 e 1721 A.D. Laksmīpati composed the work wich the object of bringing to the notice of his ruler-patron how mischiefmongers bring about the destruction of great people as 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, लक्ष्मीपतिश्चतुर्थस्तु तस्य या लिपि-मालिका । विदुर्ण चित्त-कमले अमरीवास्तु 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 द्वेषस्तनयस्यापि जायते ।
तद्वयात्तस्य पैशुन्य क्रियते निखिलर्जन ।
राजान्तिके तदुच्या तु क्रियते तेन सत्पर ।
सहकार सरु छित्त्वा निम्बस्यारोपण यथा ॥
क्रियते केनचित प्रथा राज्ञा तु चोत्तमम् ।
मन्तिण नाथयित्वा द क्रियते सचिव पर ।
कुमरोन महामार्य विना तिष्ठति ये यथा ।
सया भूपोऽपि सचिव विना तिष्ठति न कचित
लोकोतया मन्त्रिविध्वंसो राजमि सर्वभावत ।
मन्यते पुरुषार्यस्तु निरामपुमयंक ॥
अवदुलो पया लोक-वाक्यतो भूमिजानिना।
निगृहोतोऽस्ति लोकानामुन्तितस्तु सया मम ॥
मत्स्वामिनाऽपि कर्तव्यो निग्रहस्त्विति जानता।
मया पिलिखित धास्ति यत किनिदा तत्युन ।
हिन्दुकेशापि यवननितरा पदस्थित ।
पाचनीयमिदं प्रीत्या स्व-पद-स्थय तिरे।
लोकोतया न मयि द्वेष कसंध्यो मम नायक ।।
2 Cf. the Later Magdais by Wam irone, ed. by (Sur)
Jadunath Sarkar, vol 117071720) and vol (1721-1739).
Calcutta, M. C. Sircar and Sons, 1922

·82 MUSLIM PATRONAGE TO SANSKRITIC LEARNING This work contains copious references to Akbar, Jehangır, Shah Jahan and particularly Aurangzeb' Laksmipati deals, in this campū Abdullācatita 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 Delhi Abdullah, Husian Ali Khan and Surphadi Saiyed Khan were three brothers of whom Abdullah was the minister of Delhi Husain Ali 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 माशामन्तिकेऽन्वहम् । P 33, v 842- दाराशाह निरुत्साह-युक्त कृत्वा रणानने। औरङ्गजेव-हस्तान्जे नय-लक्ष्मी समर्पिता। p 35, v. 947-Mahammad Shah 18 here addressed at जेवभूनाथ-कुलाम्भोधि-कलानिधे। पेदिली मम जाताऽस्ति For all references to these name. See General Index ·LAKSMIPATI 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 profuscly quotes many maxims 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 cvidenced 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 sard to his credit that the sense and the metre are not in any way jcopardised Eg V 34 * temeral catifa 147 ( Womenys yesteramal ! V 36 यतस्ततो मया भुक्ता जहर (9) त्यग्यते वपुः । 66 TOTE4 TT (LAN)' ifa etee forth ( W कम्मत (eus)° सोऽपि ज्ञातव्य कुलाम कुठारकः ।। 35 am a siten gefera-Trat ( )' V 69 17 fan. . 1979 (le)" E TITRE ER v 1313. stri- 7 T4 endirfot sur etc .s 104 a 915-taa, ele v 777 VY 43663 V 716 alıo rel to Şat cakra nirupaņa Ev 611-पोषिरपुरपयोर निषियमस्स ये पया। Flesh (here beel) 6 poison Without vicc 8 In the soul Like a lion 1o Sinner, unfortunate num 5 7 9 Repy ·84 MUSLIM PATRONAGE TO SANSKRITIC LEARNING V. 73 वजीरेषु (5) च योपित्स दुष्मणी (Jis) यविधीयते। V. 79 चन्द्रेण मुस्तरी (uvita ) भार्या सर्वदा वनि-वन्दिता । V. 83 शराय () पानतो नष्ट-वरमैः (१) पति-नन्दनः । V. 84 मदान्धस्तु यथा पोलो (1) महामातस्य, ete. V. 91 तत्कालमेव सवर () प्राहकेण सुयुदिना । 93 माहताव (iv) कर-स्पृष्टमम्भोजमिव दृश्यते । V. 92 शुवाह गोछल (Ji) कृत्वा... V. 600 हिलालमन्तरा (R) चन्द्र श्राशमाने (tam) न विराजते। फामोशी (Priy"न विधातव्यो वरदास्तं । (may) विधीयताम् । V. 608 दलिल (UNO) 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. 15 1. Vizir. 2. Enmity. 3. Jupiter, 4. Winc. 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 स्तुति यस्य तु सर्वदा। अवदुल्लेन कि तेन क्रियते ज्ञायते न सत् ॥ V.735 पठाना रोहलाकाश्च मुगलाः सयदास्तथा। येनाऽऽत्मीयाः कृताः सन्ति तेनाने 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 Sanskntic knowledge
and Culture In this respect the attention of the Moslem
rulers of Bengal was first drawn to the two great Epics,
the Rāmāyana and the Mahābhārata Nasir Shah of
Bengal (1282-1325 AD) co whom our great Vidyāpatı
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 ruler or of Kamsanārāyana Even though the
latter might have ordered the same the initiative was
certainly obtained from Nasır Shah The Bhāgayata
purana was translated into Bengalı,by_Malādhara Basu
at the instance of_Emperor_Husain...Shah Kavindra
Parameśvara translated up to the Str 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 Feni for listening
1. In one of his Padas, Vidyăpati respectfully refers
to another ruler of Bengal viz Sultan Ghıyasuddio II
(1367-1373 AD)

·8G MUSLIM PATRONAGE TO SANSKRITIC LEARNING to Kavindra's translation His son Chut Khān also cncouraged Snkara Nandın for carrying out a similar work When he becamc the Governor of Chittagong hc ordered Sakara to translate the Aśvamedha Parvan of the Mahābhārata which he did Not only the rulers of Bengal but also the Imperial rulers of Delhi encouraged the propagation of Sanskricic learning in various ways Bābar was a firm belicver in Hindu Astronomy which consequently, became a very popular subject for studies throughout his kingdom He males significant remarks about this science in con nection with the observatory at Samarqand the calcula tions of which 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 if father's 's part In_1582 A D, he ordered Nagib Khăn to translate the Mahābhārata He evinced much per sonal interest in this work He personally explained to Naqib night after night the procedure to be followed for its successful execution He ordered Abdul Qadır author of Tānikh 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 Qazizadah Rumı, on his death, to Maulanā Ghiyasuddin Jamshid, and subsequent ly to Ibn' Al Muhammad Koshjı ·SHAH MUHAMMAD SHAHBADI 87 work Two parvans were translated within a few months Then Mulla Sheni and Sultan Hāji Thānes wan collaborated Shaikh Faizt 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 disenbuted among the nobles a Ву. order of the emperor Abdul Qadır began the translation of the Rāmāyana in 1585 AD and completed the same in 1589 AD* At 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 Shark Faizi Subsequently, however, the duty devolv ed upon Hāji Ibrāhım Sathindı 1. Martın notices in his Miniature Painting and Pain ters of India, Persia and Turkey, vol I, P 127 that the MS 18 at present at Jaipur 2 Clarlwie's Ang Akbar, and Taith, Badauni, Elliot, V, p 537 538 3 Tarikh 1 Badaunt, Elliot V, p. 539 4 Love'. Muntakhabul Tayarikh, Vol II p 216 ·88 MUSLIM PATRONAGE TO SANSKRITIC LEARNING Faizi translated into Persian the Llāvat and Mukam mal Khān Gujrāti the astronomical work Tajak Maulānā Shah Muhammad Shahbādi translated the History of Kashmir in Sanskrit into Persian This history translated is, probably, to be distinguished from the Rāja tarangını as Maulānā Imāmuddın 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 Damnab by Maulānā Husiani Wāız An easier adaptation of the latter work was also made under the aide 'Ayar Dānish"? The model of Layalā and Majnūn was followed in the Persian version of the famous story of Nala and Damayana under the title Nal Daman. The Emperor ordered Abdul Qadir to translate the Dvátrimsat Puttalıkā Sırnhāsana' with the help of a learned Brāhmana under the title Khirad 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 Āinº. Akbarl, vol I. p 106 Gladwin's Āini Akbari, p 87 3 Faizi s collection was in possession of 101 copies of this work, Tārikh 1 Badāunt Elliot, V, p 548 4 Also called Simhāsana dvālrımsat, Vikramārka carita, Dvātrımsat-puttalıkā simhasana Dvātrımsat puttalıkā and Simhāsana dyātrimáikā 5 Tarikh r-Badauni, Elliot, V. pp 483, 484 and 513 Blochmann's Ain 1-Akbari, p 104 3 2 6 ·DĀRĀ SHIKOH Durā Shich was a great Sanskrit scholar He patronised a very large number of Brahmana Panditas hailing 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 Sūfı called Mulla Shah and studied a lot about Safi ssm His labour was in vain, Suft 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 Süft 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 published a Latın translation of this work in 1801 ,sce Constable's Berner, p 323 n 3 For a critical edition and translation of this work, See Contributions of Muslims to Sanskrit Literature vol llI. 12 2 ·00 MUSLIV PATRONAGE TO SANSKRITIC LEARNING 1 1 his grand work Mukālamah · Bābā Lāl Das he deals with, in colirse of a dialogue between himself and Babā Lal Dasa, the ideals of Hindu asceticism Dārā Shikoh, probably, got much encouragement in his Sanshritic studies from his maternal uncle Shayasca 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 published and a MS of which is in the possession of Ulwar Maharaja's MSS Library The Pratikas of the verses are given below किशुक-व्याजतो यस्तुत शुद्ध पात्मा नोरादेव जनुः गन्तव्यान्नाविक क्षाराम्बु मधुन This was indeed a great age when the Mahomedan aristocrats, Princes, etc not only cared whole heartedly for Sanskritic studies but themselves contrbuted to Sansknt Literature The Mahomedan rulers helped the spread of Sans hritic 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 LV 31 111 VI 1 Catalogue of Sanskrit Manuscripts in the Library of Hue 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 91 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, Chief tains as well as Emperors, contributed to the spread of Sanskritic learning in the following main ways: (-) 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; (5) by making great Sanskrit ...alomarm Canelocin works into Arabic, evidences adduced ion of Hindu and Moslem culture from the eleventh century A.D. ambales ·SUPPLEMENT 1 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 1 ... ... . 10 ... 2 .. ... ... 1 21 ·TEXT AND TRANSLATION OF SOME LAUDATORY VERSES ON MUSLIM RULERS OF INDIA I. AKBAR 1. [अथ राज-वर्णनम् ] शाईलोऽसि प्रकोप्ठे मदकल-करटो मांसल स्कन्ध-कूटे दो.स्तम्मे नागराजो ध्वनिषु जलधरः केशरी मध्यदेशे। धम्मिल्ले धान्त धारा मनसि जलनिधिबूं-युगे काल-दण्ड- स्तत्सत्यं श्रीहुमाऊ कुलतिलक-मणे मीपणाद्रीपणोऽसि ॥ ॥ श्रकपरोय-कालिदासस्य । [DESCRIPTION OF THE KING) As regards your forearm, you are a tiger; as regards your shoulder, a fleshy intoxicated elephant; 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 immensc darkness; as regards your mind, you are an occan; as regards your eye-brows, the staff of death; there is no doubt, Oscion of the family of Humāyān, that you arc more terrible than the terrible one (Yama). 2. [ अप सहगः] हलामोत्रालि-माला नस राशि इचिर-श्यामलदाय याची तेजोऽग्ने म-धारा वितरण कारणो गएद-दान प्रणाली । परिमोवेणि-दण्डो लवणिम सरगो-यात शैवालयली जत्यम्भोपाधोररपर-परणोत-पाणे पाणो" भकारीमातिदासम्म 1. PV.53. 2. V..परमी 3. P.T.69-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 flow 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 dark) cloud." 3. [*4 TU 92194 ) गाजी-जल्लालदीन क्षितिप-कुलमणे:दाक प्रयाणे प्रतीते प्रेयस्यः प्रारमन्ते तरलतर-गति-व्याकुला मालानि । नेताम्भ.पूर पूर्ण-सन क्लश-मुसन्यस्त-याल-प्रवाला- 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 i 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.weed.

·AKBAR 97 O Gāzi 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 rice under the pretext of falling pearls and the flowers dropp ing down from their breasts 1 4. (74 10,1 थोर व कार्मुक चेदकार कलयस्युप्र टकार घोष दुरे सद्य कला इव धरणिभृतो यान्ति शाल शेषा । शक्षापप्रश्न कि कारणमिति मनसा भ्रान्ति पहायितेन त्यपरवाऽहधारमहाद्विसृजति गृहिणी वि च लहाधिनाथ । The Emperor on the battle field O Akbar the herol when you carry the bow wich a terrible swanging sound, the stain like Kings reduced to sheletons immediately recede to a great distance The -- For the performance of auspicious rite new mango Icaves are placed on the top of pitchers filled with holy waler Further, fried rice is scattered all sround Here the breasts of the ladies of the harcm 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 distress, an th- fred nice acattered all around, 2 PT 97-SS 158 13 ·98 MUSLİM ÞATRONAGE TO SANSKRITIC LEARNING king of Lankā seized with 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. 10 pfa: ] विस्फार्य व्योम-गमामल-गुरु'-लहरी कैतवात् के सराली- रुच्वैर्मास्तस्य देशे हिमकर-चपटान्मण्डलीकृत्य पुच्छम् । दिडनागाररूध-झम्पस्तव' विशद-यशःकेसरी काविलेन्द्र ब्रह्माण्डारण्य-वीथी-गिरि-गहन-दरी-संकमी चंक्रमोति ॥ [TFA]a-#faciaen) 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 Mandāhini, 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 wiſe behind. 2. v.7. SS. TITTER 3. v.s. SS, aficio 4. Y.r. SS. ETORRI 5. Vr. SS. Tatort 6. PV. 76SS. 80. 7. Here the fame of the king is conceived as a mighty lion as high as the sky. So the mones of the lion are said to be the Favca of the celestial river Mandakini while the coil of its tail, the moon.

·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 क्षणदाकर विजयते दानोरलक्ष्मीरिति खन गं बहु-वाहिनीपतिरिति चोरोदमारमन्दति । दुर्गाधीश इति स्फुटं पुररिपुं विद्वेष्टि भोगोट- धीरित्यति वासुकि ख-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 forest, caves etc., so the king's fame frow rules supreme in every nook and corner of the world. 3. Here the pun it on the word Rājan:- king : 2 Moon. 4. The pun here is on the Dānorulakpml. In the cave of the king, it means 'his fortune has increased immensely by the practice of charity' while in the case of the elephant, it means 'whose beauty has increased immensely by the flow of 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 means the lord of many rivent.

·100 MUSLIM PATRONAGE TO SANSKRITIC LEARNING ३ . openly the enemy of the (three) cities i.e. Mahideva, lord of Durgā' and torments Vāsuki possessing supremely beautiful hood on account of his fame. 3. JAHANGIR श्याम यज्ञोपवीतं तव किमिति मपीसंगमात कुन जाता सोऽयं शीतांशु-पन्या-पयसि कथमभूत्तबलं जलाकम् । व्याकुप्यन्नूरदीन-क्षितिरमण-रिपु-क्षोणिमृत्-पक्ष्मलाक्षी- लक्षाक्षीणाधु-धारा-समुदित-सरिता सर्वतः सगमेन' । Why is your sacred thread black?, On account of it's contact with ink. Wherefrom is it?. From the water of the Narmadā. How did its water become tinged with collyriumr. On account of its union with all around, the rivers originating from the ceaseless blow of tears of lahhs of the (beautiful) ladies with long eyelashes (of the courts) of the hostile kings of the infuriated hing Nūrdina. 4. MUDDAFAR SHAH आकाश प्रसर प्रसर्पत दिशस्त्वं पृष्वि पृथ्वी भव प्रत्यक्षीकृतमादिराज यशर्मा युप्माभिरग्जम्भिवम् । श्रीमुद्दाफर-शाह-पार्थिव-यशोराशेः समुज्जम्भवाद- चीजोच्छुास-विदीर्ण दाडिम-दशा ग्रहाण्डमारोक्ष्यति ।। 1. Here the pun is on the word Durgadhisa. i. The lord of many fortressesiti. Siva, Lord of Durga. 2. Here the pun is on the word ligu meaning in the care of the Emperor or Deni-. Whose great fortune increasca enjoyment; and in the case of Vasuki-ii. whose beauty is cnhanced by its hood. 3, Rasa Gangadhara, p. 703. . -

·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 cf king Muddafar Shah.'
5. NIZAM SHAH
1. (9 ding4-79a1 29 egla: ]
प्रय नामो निजामो चा दिखयान्वयधारितम् ।
इति दृष्टिरित प्रष्टुं धुति प्रयति सुध्रुवाम् ॥
। भानुकरस्य ।।
King's physical charm.
Whether this Nizam or Cupidshat do
you
think-in order to ash this as it were the eye of the
lovely-broned (ladies) approaches the car."
1. The tense is that the earth, etc. witnessed glory of
former kings such as Veny bul they did nos burat then,
The fame of Muddafar Shah is such that the earth is unpble
to bear it and is on the point of bursting arunder, to to
speak.
2. Padya-racanã, 17.6.
3. l.c. the cyct of these damsele are so large that they
are conceived as stretching up to the car (akarpavistyta),
The sense is that even exquisitely beautiful damselt are
enamoured of the physical charm of the king and taking
him to be Cupid incarnate.

·102 MUSLIM PATRONAGE TO SANSKRITIC LEARNING [श्रथ राज वर्णनम् क्षोणीकाम निजामशाह विलसत्-सिन्दूर-कुन्द-सजि सया त्वचरणं विधाय निदधे बैरि-धियो मूर्धनि । सोमन्तस्य चकास्ति काऽपि सरणिस्तस्योर्ध्व-रेखादयः सिन्दूरस्य कणा जयन्ति फिरणाः कुन्दानि मन्ये गणाः । ॥ 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 fike rays) triumph (too); and mechinhs, the kundas are the nails (of your feet). [अथ राज्ञः सौन्दर्योत्कर्षवर्णनम् ] भेदो वाचि दशोर्जलं कुचतटे स्वेदः प्रकम्पोऽधरे पाण्डुर्गण्डतटी वपुः पुलकितं लोनं मनस्तिष्ठति । आलस्यं नयन-धियश्चरणयोः स्तम्भः समुज्जम्भते तत् कि राजपथे निजाम-धरणीपालोऽयमालोकितः' [ 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, Benares ed., v. 121, p. 190. Bhānudatta gives this verse as an illustration of all the सात्विकभावs or bodily signs due to amorous sentiments manifcating 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 is seen on the high street, ( 49 agt:) परणिधर निजामशाह युष्मत्-कर-करवाल-कराल-कालसर्पः । द्विषदसु-पवनं निपीय पोनो दिशि दिशि मुधति कञ्चुकं यशस्ते ।। ॥ भानुकरस्य ॥ The sword. O King Nizam Shah, the terrble cobra in your hand, the suord, suchs in the vical breath of your encmics, attains obesity and leaves off its skin, your famne, on all sides.' . like the Nizam be seen by her. A lady. therefore, asks her friend or the lady undergoing the Sattvika-bhāvas whether phe has actually seen the Nizam on the High Street. "हिसार-एन्दरमन्सरेण सौव सर्वे सात्त्विक-विकारा उसेयुरिति तात्पर्यम् । इह स्वर मङ्गापु-स्यद फम्प येथपर्यनोमाश प्रलय-जम्भा-स्तम्भा: स्फुटा एवं । अपर-फम्पेन चुम्बन गृहा; गया पापिहना विरह-कदनं ; मनोलीनतया संदेक- सानस्य यादमेय-धमुख्य राज विषयक-सिय प्रतीयते ।" 1. The sword is here compared to a terrible cobre. A snake is conventionally supposed to live on air (Vāyubhuk). In the same manner, the sword is conceived as sucking in the life-breath (prāpavāyu) of the enemies, that is why it become. lat, and its old skin is loin ajunder as a repuli.

·104 MUSLIM PATRONAGE TO SANSKRITIC LEARNING + क्षोणीकाम निजाम तावक-भुज लब्ध्वा भुजलेश्वरं जानीमः करवाल-काल-भुजगी किं नाम गर्भिण्यभूत । यद्रिन्नेभ-कपोल-तोल विगलन्मुक्ता-कलापच्छला. दच्छामएड-परम्परामधिरणं सूते स्फुरन्ती मुहुः ॥ 11 HITETET 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) elephants (of rival kings*). Description of his flag (a). zafa-fa14-79-7tuity-sfaa-yanga-otzif#: 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 gain, '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 eggá. 3. PT. 84=SS. 143=PV.131.

·NIZAM SHAH 105 Immensely pained on account of the placing of the fect of the soldiers of Nizam the ruler, the earth throws tongue under the pretext of (the Nizam's) red banner.' our its Description of bes flag (). fasta-agunfire farafa situ-uu ezit रणाण-समुद्रैः प्रतिभटौविभिग्नीकृतम् । वपुर्विपुल-वेपथु व्यथितमब्जिनी-प्रेयसो मण-ज्वर-विशश्या किमु पताकया स्पृश्यते ॥ भानुकरस्य । When the Nizam, ruler of the earth, casts his angry look (ac them), the rival fighters, very skilful in che bactle-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 thc 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 theit ftag all over. 2. PV. 132. 3. The glance of the King is conceived as a sharp arrow capable of causing tores and fever even lo the tun. 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 भुजङ्गेश्वरं जानोमः करवाल-काल भुजगी कि नाम गर्भिण्यभूत् । यशिन्नेभ-कपोल-लोल विगलन्मुक्का-कलापच्छला- दच्छामण्ड-परम्परामधिरणं सूते स्फुरन्ती मुहुः । 11 HIJFT 11 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) elephants of rival hings ). Description of bris flag (a) नृपति-निजाम-चमू चरणार्पण जनित-प्रभूत पीडाभिः । रचयति पहिरिव रसनामरुण ध्वज तिवादयनि.'। ॥ भानुकरस्य ॥ This cost off skin, white in colour, in conceived as the fame of the king (famé too is traditionally white in colour) spread far and wide. The sense 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 rival king. and the people from their head. ore dropping down like c&si. 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 his flag (6) fasta-zgufuri fayfa toalu erit TUIFQ-AFFÈ sfaitz'fa farigah वपुर्विपुल-वेपथु व्यथितमब्जिनी प्रेयसो व्रण ज्वर विशष्या किमु पताकया स्पृश्यते ॥ भानुकरस्य । When the Nizam, ruler of the earth casts his angry look (at chem) che rival fighters very skilful 10 che battle field, break atwain The banner of the Nizam) touches (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 Nizam ir 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 is conceived as a sharp arrow capable of causing tores and fever even to the sun To are the run from this plight, the King's banner wraps it Up Asit wete The sense is that the triumphant banner of the King is tremendously high ·106 MUSLIM PATRONAGE TO SANSKRITIC LEARNING दाने द्राधीयसि कपटत स्वस्खटिन्या खटिन्या रेखामेका तव कृतवता पुष्करागार भित्तौ । नैव प्रापि क्वचिदपि तत श्रीनिजाम द्वितीय- स्तेनाकारिस्थगित 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] विद्वद्गोप्टी गरिष्ठ प्रतिभट दमन श्रीनिजाम प्रतीम कृत्या त्वत्कीर्ति गाथा वहति गण विधि पद्धयोनि कठिन्या । वका लेखा गुरूणाममृतकर-कला कम्बु माझी मराला शुद्धा लेखा लघूनां विस भुजग-नभोनिम्नगा दन्तिदन्ता ।' "भानुपरस्य ।। O, Nizam, the most venerable one in the assembly of the learned the vanquished of (all) rivals, ic then i. PV 100 2, Herc Brahmā is described as crcating the celestial river Mandakınand 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 is 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 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 lotus stalk, the snake, the Mandākını and the ceeth of the elephant are the vertical marks (of short syallables) [ 773 4219-91174 ) क्षीणीकाम निजामशाह भवत प्रौढ प्रतापानले. गेव द्रव-रूपतामुपगते चामीराणां चये। भ्रश्यद्वासव धाम धोरणि महुर्मजधह-प्रामणि तस्पत-कामिनि निष्पतद्वनि तल मेरो समुन्मीलति ।' " भानुवरस्य। 0, Nizam Shah, longed for by the whole world, as dhe inasscs of gold (of Mount Sumeru) are transformed 1. In Sanskrt 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 syllables with curved and ver cal 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 lines The sense is that all animate and manimale berags not only human beings but also birds and beasts, etc, like elephant, swan, scipent and inanimate objects like Lotus, Jarmine, Kunda etc. are ninging the praise of the King in unison 2 PV 69-SSS 105 ·NIZAM SHAH 107 1 appears that the lotus born God (or Brahmā) 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 tccth of the clephant are the vertical marks (of short syallables) ( TIF 1819-90an) घोणीकाम निजामशाह भवत श्रीढ प्रतापानले. गेव दय-रूपतामुपगते चामीदराणों चये। प्रश्यद्वासन पाम धोरणि मुहुर्मबगह-प्रामणि तस्यत्-कामिनि निष्यतद्वनि तल मेरो समुन्मोलति ।' 11 31 JT 0, Nizam Shah, longed for by the whole world, as the masses of gold (of Mount Sumeri) are transformed 1. in Sanskrit scanning long and short syllables arc marked with curved (s) and vertical linea respectively. Brahma us 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 lines of Brahma's scanning while the straight lotus stalk, etc, as the vertical lines The sense is that all animate and inanimate beingt not only human beings but also birds and beasts, ale, like elephant, Iwan, serpent and tannimate objects like Lotus, Jasmine, Kunda etc. are singing the praise of the King in unison 2 PV 6-SSS tos ·106 MUSLIM PATRONAGE TO SANSKRITIC LEARNING -- दाने द्राधीयसि कपटतः खस्तटिन्या खटिन्या रेखामेका तव कृतवता पुष्करागार-भित्तौ । नैव प्रापि क्वचिदपि तत श्रीनिजाम द्वितीय- स्तेनाकारिस्थगित मनसा वेधसा बिन्दुरिन्दुः । मानुकरस्य ।। 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, 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] विद्वद्गोप्टी-गरिष्ठ प्रतिभट-दमन श्रीनिजाम प्रतीम. कृत्ला त्वत्कीर्ति गार्थी वहति गण विधि पायोनि कठिन्या । वका लेखा गुरूणाममृतपर-कला कम्यु-मल्ली-मराला' शुद्धा लेखा लघूनां विस-भुजग-नभोनिम्नगा 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 Brahmă is 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 Bhāgirathi is conceived here 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. Padyaracanā 8. p. 10.

·NIZAM SHAH 107 appears that the lotus born God for Brahmā) composed a verse in praise of you and (now) goes on counting the syllables 1e, ascertains the long and short syllables with a chalk The moon digits, the conch, che jasmine and the swan are the curved marks (of long syllables) and the lotus stalk, the snake, the Mandakını and the secth of the clephant are the vertical marks (of short syallables) ( TIF 1819-4174 ) योगीकाम निजामशाह भयत प्रौढ प्रतापानले- गेव द्रव-रूपतामुपगते चामीवराणां चये। 374179741 utciu 94246-Arafo सत्यत-कामिनि निष्पतद्वनि तल मेरो समुन्मोलति ।" 11 YTTET 0, 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 on here represented on scannig the verse which he compared in praise of the Nizamie marking the syllables with curved and vertical line. Now, the poet artistically represents the curved neck of the Swan, elc as the curved linet of Brahmă scanning while the straight lotus valk, elo, as the vertical lines The venue in that all animale and inanimate being not only human beings but aloo berdo and beasts, etc, like clepharit, swan, serpent and ftanımale objecte like Lotus, Jarmine, Kunda ele, we titising the prane of the King in unuon 2. IV. 63=SSS 105 ·110 MUSLIM PATRONAGE TO SANSKRITIC LEARNING 6. SHAH JAHAN भूगन्मीलि-तटीपु वर्षति महाधाराधरेऽस्मिन्नसी जाता भूप सरखती विजयिनी कमोलिनी पावनी । श्रीमच्छाहिजहां 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 यतस्तरिस्वभ्रमात् 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 mountains, (n) of the Emperor beheads the Kings, the red coloured Sarasvati comes into existence out of the blood flowing from them. The first meaning 18 that the water of the Saragvati enhances the beauty of the bathers, the second meaning 18 that the destruction of the enemies by the king ensures the permanent peace and hapiness of the inhabitants For Jagannātha'. verse referring to Shah Jahan, see p 50f.n 1 (दिशीवल्लभ पाणि-पल्लव तले नीतं नवीनं वय ।)

·SHER SHAH
LI
7 SHER SHAH
श्लोका वा तदधे यदि हि विनिहितं पण दुर्दुरुढ
कि नश्छिन्न तदा स्यात् कवि कुल विदुषां काव्य-कोटीश्वराणाम् ।
वाहावेद् गन्धवाहाधिक-सुभग-रया पञ्चषा काण ससा
का हानि सेरसाह वितिप-कुलमरव-कोटीश्वरस्य ।'
॥ भानुवरस्य ।
If the critics find some fault with one half of a verse
(of mine) or even with one half of that are one-fourth
of the whole verse) what harm accrues to me the most
learned of all poets and the composer of millions of
poems
What is the harm accrung 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
॥
आसफ-विलास आख्यायिका
श्रीगजवदनाय नमः
अस्ति समस्त प्रशस्त-भूपाल-मस्तक-मणि-मयूस-माला-लालित-
चरण-नख-शरदिन्दु-चन्द्रिका चय-चमत्कार-चुलुकित-घरावरांतर-
तिमिर-धोरणिः सपुलक सुरासुर-सुन्दरी-समुद्ीयमान-स्फारपारद-
परंपरा-सहोदर-यशासुधा-पटल-सह-चामानित-वामाङ्गीक-घामदेव-
कलेवलप्रतिभटीकत लोकालोकावनिधरो महस्तरुण-तरणि-किरण-
सरणि-समुल्लासित-जगदण्ड मण्डल-पुण्डरीकः साहिजहानाभिध.
चक्रवर्ती । अपि च ॥
पारीद्राणां धुरीणैरवनिधर-गुहा गर्भतः प्रोत्पतद्भिः
स्वाप भ्रंशापराध प्रवलित-नयन प्रांतमाकर्ण्यमानः।
यत्प्रस्थानांतरुद्यत्प्रलय-जलधर ध्वान-धिकार धीरो
धृष्ट क्षीरोद तीरो जगति विजयते दु'दुभि द्वहनादः ॥५॥
द्वारांदोलन्मदांध-द्विरद-घनघटा-गण्ड-पट्ट-प्रसर्प-
हानोद्दाम-प्रणाली मिलदलिपलयोनीत चाप प्रतापाः ।
भूपास्तेऽपि प्रभातोन्मद् कमलसमुल्लासि-शोभाभिरामां
दैन्य मामांधकार कथन दिनकृतो यस्य दृष्टिं श्रयन्ते ॥२॥
यस्योद्दाम दिवानिशार्थि-विलसद्दान प्रवाह-प्रथा-
माकण्यावनि मण्डलागत-वियद दीन्द्र-वृन्दाननात् ।
ईर्ष्या-निर्भर फुल्ल-रोमनिकर-च्यावल्गदूध[नवत्-
पीयूप-प्रसरैः सुरेन्द्र सुरमिः प्रावृट्पयोदायते ॥३॥

·ĀSAF VILASA 113 - रदतो निशि शैशवेन दूरीकृत निद्रस्य गजाननस्य गौरी उपगायति भीतये यदुद्यन्मद यूथाधिप-यूथ-दानकीर्तिम् ॥४॥ स कदाचिद्विपुल बल वशीभवद्वसुमती-वलय वेल्लनीकृत यशो विमलांशुकः, प्रचण्ड भुज दण्ड-मण्डली भवत्कोदण्ड नि सरकांड खंडीनाशेष शात्रवः, करटतट निर्गलन्मद द्रव निझराणां संप्रति समुत्पन्नानां धराधर शिशूनामिव रिंगतां मतंगजाना संघट्ट प्रथम समागम त्रस्त नवांगना नासान लंचि मुक्ताफल-चापल मलिग्लुचानां भतिखरनिकर शिलातल-संघटसमुच्छल द्विद्युदल्लीकृत पिपुल-विस्फु- लिङ्गच्छटा पटलानां वाजिनां राजिभिश्च समाकुलया सागर सम सेनया समावृतो विषमतरारोहावरोहाभि[] स्वरावृत्तिभिरिख क्लेश प्रचुर परिणाम सुखाभिवेदिक-कर्म सरणिमिरिय पद्धतिभिरना फलित दुःखलेश कश्मीर-देशमाजगाम ॥ यस्मिन्ननवरतमपरिमित पयोद पटलपर्यापतत्मालेय पुज-पंजरितेन परितः स्फुरता राजत-प्राकारेणेव गौरी-गुरुणा हिमगिरिणा वेष्टिता, अमित कुसुमामोद माद्यनमधु बत वात गीत माहात्म्यैः कैरपि परिणत रसमार तुदिलानां फलानां प्रकरणोपनन शाखाशते- रातिथेयैरिव गृहस्थैरसख्यः शोभिता, परिफुल्ल-पद्मिनी परिपद्विधून नोद्भूत पराग पटल पांडुरितैश्चयुपुटैरतिरस-लंपटाभिवरटामि. कण्डू यित-कपोलानां राजहंसानामावलिभिः सेवितैरेकीभवदिन्द्रनील मणि-मयूख-मांसलानामतर्षिभावनाविशेष-ग्लिोकनीय शेष शिखा • मणीनां सलिलानामाकरः कमनीयतरा निविडतर शादल श्याम- लिना मरकतमणिमयीव समुल्लसति वसुमती॥ अथ वव सकल सामन्त चम चूडा चुम्बित निसिल भूमण्डल- मण्डनायित चरण-कमल - परिमल-लम्पटीभवद्यदल-विबुधजन मात- माद्यदिदिदिर मजुल गुञ्जितैर्मुखरित - हरिदंतरालो विलसित हिम 15 ·114 MUSLIM PATRONAGE TO SANSKRITIC LEARNING शैल मॅगस्खलत्तुंग गंगा-तरंगाभिराम-त्विपा शरदभ्रालि-विभ्राजि- शुभ्रांशु-वरकिरण-कांतिद्विपा चतुरुदघि-पारश्लिपा यशा-सुधा-पट- लेन परिपांडरित-जगदंड- मंडलोऽनवरत विद्दू मद्रोहि - दारिट्र - माद्यद्विपोदाम-दोघ-विद्वावणप्रौढ-पंचाननो महामहीरुह इय द्विजकुलायहितः क्रतुरिव (१) मधुरिव सकल-सुमनःप्रसादनोऽपि हिमांशुरिव सकलासुमनप्रसादनः समरार्चितोऽप्यमरार्चितः सार्व- भौमसंबंधिपु सकलेपु सामंतेपु वाङ्मयेप्विव काव्य कलापः काव्यकलापेष्विव ध्वनिः ध्वनिपु रसो रसेष्विय शृङ्गारः सकल. सहृदय-हृदयंगमेन महिना मधुरिम्णा च संभावितः सकल -शास्त्र- सारावगाही नयावासफजाही। कदाचित्कुतुकाकुलतया विविध-सुमनः-समूह-सुपमा समास्तरण-संभावित-विश्वंभरावलयम् उपरि - मिलदलि - पुज • मंजुल-गुजितेन्दि-बूंद-बदन - विनिर्गत-विबुधविटपि-विजयविरुदा. वलीमिरिवानत कंधरैरसंरयैरवनीरहे। कठिनकर कर-निकर संत्रा सतः शरणागतैरिव तिमिर-कुटुंधैरंधुनिकुरुचेरापूरिताभिर्वापी. भिश्च मनोहरमेकीकृतमिव त्रैलोक्यलक्ष्मी-लावण्यं निशांतोपवन प्रविशद्धि (?) वाङ्मनस-वौतियति पुजीकृत सकल कुसुम-सौकु- मार्य-सारमयरवययैः स्वयमनंगेनेव निर्मिताभिर्भृशं निपातस्थानीभवदंगाभिस्तनुतर-तनुच्छायादतुरित चनान्तरामिनिकप- शिला-तलोल्लिखिताभिरिव कांचन-रेखाभिर्निविडतर-नील पयोद- भ्रमेणागताभिरिव सौदामिनीभिर्दर विकसित- रदन-मणि--किरण- सरणि-समाप्यायित चकोरीभिरुपरि विभ्राम्यमाणेनापि सतो नीरा- जितात्मनेव परिफुल्ल कमलेन राजित-कर किशलयाभिर्दूरादुन्मुक्त- पाथोरुहाणामुन्मुखंधावतामुन्मत्तमधुवतानामालिभिराकुलीकृताभिः काभिरपि किंचिदुच्चपरिणत-फल ग्रहण-लालसातितुङ्गीभवत्कुच-तट- नयन.

·ASAF-VILASA 115 समापतत्प्रिय- नयन-संकोचेन चौनमित-परावर्तित-भुज-लतामि. रन्याभिः कर-कमल-कलित - मुकुर-मंडल-प्रतिविक्ति-प्रिय बदन- चुंचन-मुकुलीकृताधराभिः काभिरपि गायंतीभिः सारिका-बलि- वृथांगुली-कंप संपादित वीणागीत भ्रमाभिरंगनाभिरननं समुल्लासयां. भूव॥ तं च गुणानां परस्पर-संसर्ग-जनित गुरु गर्य-निर्वासनाय विधिना निर्मितमिव सभामंडलं परम-सौन्दर्य-सुन्दरी-करण लालित- लोचन लोभनीयमूर्तिम् , ताश्वानंग-सर्वस्वायमान रूप यौवनशालि. नीरवधीनभिरामता-गुणस्य निदानानि प्रथम रसस्य अगोचरं कवि- गवीनाम् , तच निखिल-जन नयन-निर्माण साफल्यमिव वनमालोस्य चंडीश कर तांडवित-चंड दंडाहति - खंडीकृत कोटि-कोटीर कोटिभि धरणीतल धूलि धवलीभवदष्टांगाभिरामैः पितामहादिमिरमर- निकरैः सेवितं भगवंतममरेश्वराख्यं सदाशिवमर्चयितुमायातः फश्मीरमंडलम् आमंडलो नयन साइन विस्तीकृताननमारमानं, सुराति परंपरोपभोग्यास्त्रिदशतरुणोनिशांतोपवनापद्धतरमणीयतया निज नयनानामनानंदन []दनं [च ] नातिवहुमेने।' सकल लोक-निस्तार विस्तारित-मदोपकार परंपराधीन. मानसेन प्रतिदिनमुद्यदनवद्य हृद्य-गद्य-पद्याद्यनेक विद्या विद्योतितांतः. करणः कयिभियपास्यमानेन कृतयुगीरुत कलिकालेन कुमति तृणजाल- समाच्छादित घेद वन-मार्ग - विलोकनाय समुद्दीपित सत्तर्क-दहन ज्याला ज्यालेन मूर्तिमतेव नयायासफखान मनप्रसादेन द्विजकुल- . अथ 1. It is surprising that the ais. having the colophon alright should have such an abrupt conclusion. Evidently, some portion is missing here.

·114 MUSLIM PATRONAGE TO SANSKRITIC LEARNING शैल गस्खलत्तुंग गंगा-तरंगाभिराम विपा शरदभ्रालि-विभ्राजि- शुभ्रांशु-चरकिरण-कांतिद्विपा चतुरुदधि पारलिपा यशः सुधा-पट- लेन परिपांडरित-जगदंड- मंडलोऽनवरत विद्वद् मद्रोहि - दारिद्यू - माद्यद्धिपोद्दाम-दव्य-चिद्रावणमौढ पंचाननो महामहीरह इव द्विजकुलायहितः फतुरिव (1) मधुरिव सकल-सुमनःप्रसादनोऽपि हिमांशुरिव सकलासुमनप्रसादनः समरार्चितोऽप्यमरार्चितः सार्व- भौमसंबंधिपु सकलेपु सामंतेषु वाङ्मयेष्विव काव्य कलापः काव्यकलापेप्विव ध्वनिः ध्वनिपु रसो रसेप्विव शृङ्गारः सकल. सहृदय हृदयंगमेन महिना मधुरिम्णा च संभावितः सकल -शास्त्र- सारावगाही नवायासफजाही। कदाचित्कुतुकाकुलतया विविध-सुमनः समूह-सुपमा समास्तरण संभावित-विश्वंभरायलयम् उपरि - मिलदलि - पुंज • मंजुल गुंजितैर्वन्दि-बूंद-वदन - विनिर्गत यिबुधविटपि-विजयविरुदा. वलीभिरिवानत कंधरैरसंख्यैरवनीरहः कठिनकर कर निकर संत्रा सतः शरणागतैरिव तिमिर-कुटु वैरंवुनिकुरु वैरापूरिताभिर्वापी- भिश्च मनोहरमेकीकृतमिव त्रैलोक्यलक्ष्मी लावण्यं निशांतोपवन प्रविशद्भि (१) वाङ्मनस वातिवर्ति पुंजीकृत सकल कुसुम सौकु- मार्य-सारमयैरवययैः स्वयमनंगेनेव निर्मिताभिभृशं निपातस्थानीभवदंगाभिस्तनुतर-तनुच्छायादंतुरित चनान्तराभिर्निकप- शिला तलोल्लिखिताभिरिय कांचन-रेखामिनिविडतर-नील-पयोद- भ्रमेणागताभिरिव सौदामिनीभिर्दर विकसित- रदन-मणि- किरण- सरणि-समाप्यायित चकोरीभिरुपरि विभ्राम्यमाणेनापि खतो नीरा- जितात्मनेव परिफुल्ल कमलेन राजित-कर-किशलयाभिर्दूरादुन्मुक्त- पाथोषहाणामुन्मुसंधावतामुन्मत्तमधुवतानामालिभिराकुलीकृताभिः काभिरपि किंचिदुच्चपरिणत-फल ग्रहण-लालसातितुङ्गीभवत्कुच तद- नयन- ·ASAF VILASA 115 समापतत्प्रिय- नयन-संकोचेन चोन्नमित परावर्तित-भुज-लताभि. रन्याभिः कर कमल-कलित - मुफुर 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-सर्वसायमान रूप-यौवनशालि- नीरपधीनभिरामता-गुणस्य निदानानि प्रथम रसस्य अगोचरं कवि- गीनाम् , तथ निपिल जन नयन निर्माण साफल्यमिव वनमालोक्य चंडीश-कर तांडवित चंड दंडाहति खंडीकृत-कोटि-कोटीर कोटिमि- धरणीतल धूलि धवलीभवदष्टांगाभिरामैः पितामहादिभिरमर- निकर: सेवितं भगवंतममध्यराख्यं सदाशिवमर्चयितुमायातः कदमीरमंडलम् आरंडलो नयन साइन विस्तीकृताननमात्मानं, सुरुति परंपरोपभोग्यास्त्रिदशतरुणोनिशांतोपचनापहृतरमणीयतया निज नयनानामनानंदनं [नंदनं [ च ] नातियामेने।' सकल लोक निस्तार विस्तारित-महोपकार परंपराधीन. मानसेन प्रतिदिनमुद्यदनवद्य हृद्य गद्य-पद्याद्यनेक विद्या-यिद्योतितांन:- परणः परिभिरुपास्यमानेन कृतयुगीरत कलिकालेन युमति हणजाल. समाच्छादित येद यन मार्ग - विलोकनाय ममुद्दीपिन सतर्क-दहन ज्याला ज्यालेन मूर्तिमतेय नयायामफम्यान मनप्रसादेन हिजफुल. थय 1. It 11 surprising that the AIS having the colophon alright should have such an abrun! conclusion. Evidently, Home Portion is missing here.

·118 MUSLIM PATRONAGE TO SANSKRITIC LEARNING ... ... Pages 29 24 48 28 70 68 50 ... ... ... ... ताग्दण्ड विवर्त 69 70 22 ... ... ... 23 46 ... ... Verses Pages Verses नभोलताकुअमुपा जल्लाल क्षोणिपाल 34 नयनस्य तुला चके जातः स्तन्यं न जवाह 32 न याचे गजालिं जानामि दानाय सुवर्ण 79 नायं मुश्चति सुध्रुवा निरुध्य यान्ती तरसा तवालम्बादम्ब 61 निर्भिय मारहाणा. तस्यानुरजनायव 79 निर्माय नूतनमुदा. तातो यस्य गणेश्वरः 5 निर्यात्यन्तःसमुद्र 22 नीलाचलेन संवृत. ताराक्षतानिव किरन् 30 नृपति-निजाम-चमू० तुझरभोगे स्तन गिरि 24 तेषामायः श्रीनिवासः 80 परीरम्भारम्भ तैलजान्वय-मजला. 46 पापाणादपि पीयूपं (Not same as above) 63 प्रस्थानं रति-मन्दिरात् सिभुवन-जन-गीतो. 70 प्रात.स्मेर सरोरुहा० स्वदहि फुल्लाम्युज 64 द भक्ति प्रह विलोकन दिगन्ते श्रूयते मद. 78 भल्लैमिनाः प्रति. दिल्लीशो द्वार-देशे 8 भूयादेष सता दिल्लीश्वरो वा जगदी. 49 मृशाली कराठ-माता. 63 भूमि-प्रस्तुत-गीति. दिय्यो छबीलो 70 मेरो भातिभिः दुखं दीर्घतरं यह 25 दुर्वता जार-जन्मानो 58 मदन-विजय यासा. 26 मालीता लोलमहरि घ माया-पद्ध-कुतूहले घम्मिलनी किमास्ये 42 माला पालाम्युज दल. मृगाहमागतं योदय नपातयति 75 मष 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 Pages Verscs मौली किं नु मद्देश ... ... ... 36 50 47 48 47 यजन्त्येके देवान् यदानन्तु जगत्-प्रसिद्ध. यवनी नवनीत यवनी रमणो ... Pages Verses 40 शालोऽसि प्रोष्टे 62 शाखाण्याकलितानि 79 शीताता इव सा 48 श्यामं यज्ञोपवीतं 48 श्रीमज्ज्ञानेन्द्रभिक्षो. श्रीमत्कच्छप-वंश. 60 श्लोका वा तदर्य 35 ... ... ... 9 6 रस-गङ्गाधरे राम त्वद्दत्त मत्तेभ. ... ... स ... ... ... ... 8 ... ... ... ... 29 28 65 60 38 25 31 31 41 ... लक्ष्मीपतिश्चतुर्घश्व ला-धामनि वीरभानु लब्धा विद्या व पदन्तु देव ताव पाणी कार्तिकरोहिणी. वितण्डा हेत्वाद्यैरति. विधता निःश विशाल-विषयाटवी. विशालाभ्यामाभ्यो विभ-विख्यात भूदेवो विस्फार्य व्योम गङ्गा. ... 80 संस्पृश्य स्तन सपिराध चिकर 53 समाहारः श्रीणां विरचित सूक्ष्म विभाव्य सेवा-सारम्भ-जम्म. 36 24 स्नातं वारिद-वारिभि. 54 स्नातं वारिपु 62 सूचनुष्यकोर० स्मेरे चन्द्रावतंसे 64 62 न 80 34 मलि हे मालति ... ... .. ... हे गौरि नाहि ... 35 45 ... ... The Prenika, of the vehics quoted in this work as such have not been reproduced here.

·ALPHABETICAL INDEX OF VERSES QUOTED IN THE SUPPLEMENTS ... Verses श्रयं कामो निजाभो अक्षाः सजात-भा(6) आकाश प्रसर क्षोणोकाम निजामशाद ... ... ... " 4.. Pages 110 102 113 99 114 109 JD6 98 97 95 100 " Pages Verses 101 भूमृन्मौलितटीयु 108 भेदो पाचि शोर्जलं 100 यस्योदाम-दिवानिशा. 102 राजेति क्षणदाकर 104 रुदतो निशि शैशवेन 107 वाह-व्यूह-खुर-क्षयों विद्वद्गोष्ठीमारिए 106 विस्फार्य व्योम-गहा. 112 वीर त्वं कार्मुकं घे. 13 शार्दूलोऽसि प्रकोष्ठ 105 श्यामं यज्ञोपवीतं 110 लोकाय वा तदर्थे 104 हवाम्भोजालि-माला 112 ... ... ... गाजी-जल्लालदीन दाने द्राधीयसि पटतः द्वारान्दोलन्मदान्ध. धरणिधर निजामशाह निजाम-वसुधाधिपे निर्गुणाऽपि सगुणा नृपति-निजाम चमू. पारोन्द्राण धुरीण. .. ... ... ... 96 ... ... ...

·APPENDIX III ALPHABETICAL INDEX OF THE VERSES OF BHĀNUKARA QUOTED IN THE PADYA-RACANĀ ... ... ... ... 30-40 ...83:39 ... 62:33 ... 11991 ... The first figure against cach Parlika refers to the page of the Padya-racanā and the accond to the verac number as given in that page. Verses Pages Verses Pages अक्रोः क्मि 535 थापाथे नटनं 5725 अत्युलसद्विस. प्राचुम्थ्य विम्बाधर 80:20 पथ संसार-संहार आरमीयं चरण 72.3 यथोत्तरस्यां दिशि 784 उहं यत्कृपणं 59:42 थधारभ्य 2128 उत्पष्टुमम्युजश. अनयाप्त पयसि 7414 उद्भिदुरं स्तन-बदनं 74.17 अनुवनमनुयान्तं 847 उमामिमो समुद्वीक्ष्य अपलाकृति समुपकल्प्य 6430 उरोरुहाम्भोरह 5622 सभ्युलसन्ति ... 79 11 रोकतु तुहिन अमरगत 100.49 एतत् पुरः स्फुरति 735 अम्यरमेप रमण्ये 79 12 एते वारि-कणान् 5132 मयं कामो 176 एते समुझसदासी B1:21 अयं रेया-मा 5026 एप एवं मनस्ताप: भयमुदय- 6112 माघरो यस्य कन्द प्रये माता 3220 कमलाकुच-कन. 524 भये मातमाराः 1766 काबीदामनिवेश 4617 मनधिताचाभोग 65:38 कान्वेलित. 5623 मन पपुपि 178 कापुरष: सरध मलग-गुम-साताभिः 28.68 बामदर. 5941 रोबाराय गुम्मान 783 कामम धामम 16 947 ... ... ...10369 528 ... ... ...11463 ... .. ... 232 ·122 AIUSLIM PATRONAGE TO SANSKRITIC LEARNING ... ... ... ... ... ... ... ... धुन्वत्या वर-पल्लवं ... ... ... Verses कुन्दं दन्तैमधु कृत्वा सिंहकलेवरं कृष्णं समर केशः कुन्दमिपादिवोप. कोकः स्तोक-विमुक्त कोडा-तुङ्ग-तुरङ्गगे क्रीडामूलं दुकूलं क्षोणीकाम निजाम क्षोणीकाम निजाम क्षोणीकाम निजाम गजस्य पङ्क-मनस्य गतागव-कुतूहलं चरमगिरि निकुञ्ज चलं चेतः पुंसा चिरादुपेतः प्रथम चूडारनमपोनिधि चेत्पीरादपि आनीमो वदनं जानोमो वय. जीवेन तुलितं प्रेम 'सव फुवलयाति साहग्दण्ड विवर्त. तुलाभोगे स्वनः सुपारभार-विक्षुगणं त्वं दूवि निरगाः त्वत्प्रतापानल. स्वदरिनृपति केली. त्वदरिनृपति. स्वरि भयन. Pages Verses 46.20 खमद्य सिन्धो जगदेक. 5*24 दाने द्राधीयसि 163 दिवसे घटिकाविशत् 5131 दीपाकुरे स्फुरति 51.30 देहं हेमद्युति 86.18 देहे दुर्ललितस्य 1639 द्वारि स्तम्भविलमा 13:24 धाटीश्वेतोमव० 164 2026 नभोलता-कुअ० 10370 नयनोत्पलजलधारा 464 नयनस्य तुला चके 67:51 नायं मुश्थति 53.4 नारीणां खल. 736 नारीणां वचनेन र्म 42 17 निजाम वसुधाधिप ... 52:39 नियमितपायी. 39.66 निर्णेतव्यो मन. 3965 निवेदः सरसीवहस्य 42:18 निष्पीत पीन-तिमिराणि 308 निष्पोते कलशोद्भ 24.49 नीराणि नक. ... 37:52 नीरात्तीरमुपागता 8018 नृपति-निजाम. 5412 नो तावत् फलयामि 1325 पतिरः शिरोप रजगो 28.69 पिसोनव वचः 24:50 पयोदजालजम्वाल 28.70 पाचोधरीय पटलेन Pages 99:44 14:32 51:34 4922 3751 5027 4815 4413 73.70 70.10 43.15 33:29 478 52:38 11462 19:18 4.19 3860 709 99:43 21:32 10586 5023 1917 21-29 6429 11461 782 7738 ... ... ... ... ... ... ... ... ...

·INDEX OF VERSES OF BHANUKARA IN PADYA-RACANĀ 123 ... ... ... ... Pages 82.34 6855 21:30 314 30.9. 1538 1323 41.16 533 724 532 31-16 1919 1814 108 3325 536 ... ... ... ... ... Veraca प्रस्थानं रति-मन्दिात् प्रागल्भ्य प्रथयन्यशो प्राची महीपर-शिला प्रातः स्मेरसरोरुहा० पुन-मन्दिर-कलत. प्रियतममजात-यीयन. प्रीतः प्रकाम. भल्लैर्भिमा भित्ती भित्ती भूयादेप सता मेरी भाविभि मथुपानसमुल्लमत मन्दानिलाहत. मन्यायाते सपदि मलय परन- माला पालाम्बुज. মিনিবনিশাৰ मुक्के कामन-कण्डले मुरां प्रियायाः मुभशीतयः मूर्ती मन्मथ- मृगसदितं मृगारमागवं वीक्ष्य मेपलोयति मेदिन्या. मीर्तिमान विधि पदेवनापरय पराःपिरराधोरी- यशोधननियंदा पूना पगण- ... Pages Verses 27.63 रणत-नक्षणानां ...11464 रभसादमि. 7739 राका-तारापति. 31.15 रामे ब्रामणवेष. 92:67 रेखा काचन 74 15 लक्ष्मीविधम.. 841 बाधामनि वीर० 22:34 लीनानसून 72:21 वक्षोजसण्डित. 2:10 पचोज-द्वय. 1816 वपुपि तव 5834 वाणीकासिकरोहिणी 108:17 पातं स्यावरय. 577 वाह-व्यूह 83 41 विद्वद्गोप्टोगरिए 517 विगा मायं कोऽयं 22:35 विरमदि कपन 65:37 विलोक्य कमतान्त. 25.22 लतपति 846 व्याधेशक. 6:32 प्योम्नि ग्रामएमीनि 11672 शहे परह शिरमि शिरसिज 1920 शिरो म्याधुन्यसा. 2765 गाल-शश. 7.38 भने शिरीप-माला 1533 ...11990 मंग्रामाइनगागवेन 38:59 मना ममानोगत ... ... ... ...11671 ... ... ... .. 18.15 3967 6.94 4114 51*33 ... 67:50 740 ... ... ... 9734 633 51*29 8619 36:47 .. ... .. ... ...

·124 MUSLIM PATRONAGE TO SANSKRITIC LEARNING Pages ... ... ... Verses सति द्राक्षा-फले क्षीरे सनिगृह्य चिकुर समरविहर. समय॑ हदि समेत्य वहिरहरणात् सर्व लुण्ठित० साक्षादभूत खयं सारहाक्ष्याः कुचकलश मिन्धोः सुधांशु Pages 112:50 6113 21:31 4814 115.65 17.7 58:35 36-49 693 Verses स्खलदंशुक० स्तन्यं जातोन स्थानं नास्ति नातं वारिपु स्मर-कल्पद्रुमो स्वमन तितिपा स्वापे प्रियानन. हारस्नुट्यति 4619 10259 52:35 845 3326 27.64 5024 57:26 ... ... ... ... . List of Abbroviations PR. - Padya-racanā PT.=PAdyāmrta-taraigint PV. Padsa-veni RM.- Rasa-mañjart RT.-Rasa-tarangini SA.-Sabhyalamkarana SHV.Subhāşita-hārāvali SS.-Sukti-sundara SSS.Subhāşita-sāra-zamuccaya ·BIBLIOGRAPHY + Abdullā.carita. MS. No. 6. Kāvya section, Calcutta Sanskrit College MSS. Librazy. Substance: Country-made colourless paper. 165 inches. Folios 76. Lines 9-10 in a page. Character: Nāgara. Date, Saka 1643. Appearance very old; worn-ont, slightly worm-eaten throughout, and written by different hands. Composed partly in prose and partly, in verses. Generally correct. Complete. Edited by Dr. J. B. Chaudhuri. See p. 80 above. Āin-i-Akbari, by Gladwin. -by Blochmann. Alamgir-Nāmah. See Elliot's History of India (as told by its own Historians). Alamkāra-tilaka by Bhānudatta, Tanjore MS. 5314. Substance; paper; size 872 x 5 inches, Sheets 28. Lines 15 to a page. Script Devanagari. Complete: Five Paricchedas. Anyokti-muktālata by Sambhu Mabākavi. Published in Part II of the Kavya-mālā. Pp. 61-79, 2nd ed. 1932, Asaf-vilasa (MS) Ed. here for the first time from a MS. of the same belonging to Bhandarkar Oriental Research 732 (ii) Institute, Poona. No. Size 8x3y2 inches, 1886 92 Extent 19a-23b leayes; 8 lines fo a page; 30 letters to a line. Bernier by Constable. Gita-Gaarisa by Bhānudatta: tippana by the same, Pub lished in the Grantha-ratna-mālā, vol. I, pp. 32. 1887 and vol ll, pp. 33.92 1888.

·124 MUSLIM PATRONAGE TO SANSKRITIC LEARNING ... ... Verses सति द्राक्षा-फले तीरे सनिगृह्य चिकुर समरविहर. 6113 .." ... समये हृदि Pages Verses 112:50 स्सलदंशुक. स्तन्यं जातो न 21:31 स्थानं नास्ति 4814 नातं वारिषु स्मर-कल्पद् मो 177 खनन तितिपा 58:35 खापे प्रियानन. 3649 हारस्तुट्यति 69:3 Pages 4619 10259 52:35 845 3326 2761 5024 57:26 ... ...11565 ... ... समेत्य बहिरङ्गणात सर्व लुण्ठित० सातादभूत स्वयं सारताच्या कुचरलश. सिन्धोः सुधांशु List of Abbreviations PR. - Padya-racanā PT.DPadyamrta-tarangini PV.-Padya-veni RMERasa.manjari RT.- Rasa-tarangini SA.=Sabhyalamkarana SHV.-Subhāşita-härávali SS.Sukti-sundara SSS, Subhāşita-sära samuccaya ·. Abdulla-carta. MS. No. 6. Kavya section, Calcutta Sans- BIBLIOGRAPHY krit College MSS Library. Substance: Country-made colourless paper. 16 x 5 inches. Folio: 76. Lines 9-10 in a page, Character: Nágara, Date, Saka 1643. Appearance very old; wornant, slightly worm-caten throughout, and wntten .by different handa. Composed partly in prose and partly, in verses Generally correct. Complete. Edited by Dr J B Chaudhuri See p. 80 above. Aín i Akbarı, by Gladwin. -by Biochmann. Alamgir-Nāmah Sec Elliot's History of India (as told by ils own Historians). Alamkāra tilaka by Bhānudalta. Tanjore MS. 5314. Substance, paper; size 8%2* 5 inches. Sheets 28 Lines Script Devanāgarie Complete: Five Paricchedas. Anyoktı-muktālata by Sambhu Mahākavs. Published in Part II of the Kavya mālā. Pp. 61-79. 2nd ed. 1932, Āsaf 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 B* 3% inches, 1886 92 Extent 19a 23. leaves; 8 lines to a page; 30 leiters to a line. Bernier by Constable, Gita Gaariša by Bhanudatta: tippena by the same, Pub. lished in the Grantha-ratna-mālà, vol. I, pp, 32, 1887 and vol II, pp, 33 92 1888 15 to a pager ·126 MUSLIM PATRONAGE TO SANSKRITIC LEARNING History of India (as told by her own Historians) by Elliot. Kathā-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., Labore, 1885, Kumāra-bhārgaviya by Bhānukara. India Office Library Mo. No. 1540, vol. vii. Lipimālikā, also called Abdulla-carita, (MS) by Lakşmipati belonging to Calcutta Sanskrit College Library. Sce Abdulla-carita above. Memoirs of Babar by Erskine, Miniature Painting and Painters of India, Persia and Turkey by Martin, Muntakhabul-Tawārīkh by Lowe, Padyāmſta-tarargini by Haribhāskara: Sopāna by Jayarāma. There are six MSS. of this work in the Bhandarkar Oriental Research Institute, Poona. For details, see my ed. of the Padyāmfta-tarangini. Ed. by Dr. J. B. Chaudhuri. Calcutta, 1941. Padya-sacanā by'Lakşmaņa Bhatta Ankolakora. Kavya-mula. 89. Bombay. Nirnayasagar Picos. 1908. For an alphabetical Index of the verses of Bhānukara 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 MS$. in the years, 1884-1887, No. 375. Ed. by Dr. J. B, Chaudhuri. Calcutta, 1944. Rasa-moñoji by Bhanudalla: Surabhi by Badalnatha Sarman. Harikrina Nibandha manimāla, No. 4. Benares. (19301. Rasa-kalpa-druma by Caturbhuja (AIS). Thir MS. belongs to the Library of His Highness the Maharaja of Viwar, No. 1065. Rasa-larangini by Blinudatta: Nauka by Gargarama. Benares, 1885, ·BIBLIOGRAPHY 127 Rasa Gangūdhara by Jagannatha Panditarája tikā by Nāgcía Bhajfa. 5th ed Bambay, Nanaya'sāgora Prcas, 8931. Scc also Benarcs cd. Rasika-juana by Gadādhara Bhassa (MS.). Calcutta Sanskrit College Kavya M, No 140 Substance: Paper Handwriting rather old. Condition. fairly good. Edited by Dr J. B. Chaudhuri. Calcutta, 1941 Subhāzita sāra samuccaya (M.). MS. No. 10566-15 C. 7. Royal Asiatic Society of Bensal Substance: paper. Only the Püntārddha is available. Subhāpıla hūtāvali by Hari Kavi. . No. 92 of 1833--84. Dhandarkar's Reports. Pagination very careless and not continuous. Several parls wontlen more than once; wholly scarranged in my cdition. (in the Prcu). Sabhualamkarana by Govindanie Ser Bhandarkne'. Reports 1884 1887, No 417 and 1887-90, PP Ix-X!). Foll 37. 2672 12cm 11 12 19. Hand writing bad. Ed. by Dr. J. B. Chaudhuri. Calcutta, 1947. Sarngadhara paddhati by Sarnaadhara. Ed, by Peter Peter son. Bombay Sansknt Series. Bombay, 1889. Subhäpitäralt by Vallabandera Ed. by Peter Peterson, Bombay, 1886. Sukta sundara by Sundara Acars al VIS ). Bhau Dao's Collection deported at the Bombay Branch of the Royal Arjalsc Society. NIS No. 1237. Ed. by Dr. ) B Chau dhuri. Calcutta, 1943. Suro samuraha by Sambhudars Paplitu (118) Kávs. Als of the Rngal Auelic Society of Bengal Smrüa dipiku by Dhinu Jatt Sre Oudh Cat 111 IZ Tasikh í Dadiani. See Elliot'. Hitory of India (as told by ber own II10puan,) Vita patrum by Hontlänkar /W51 Ser thunder XA AB! franh.el Inlarmesani cbetter med wortent dans lernrien lace, and there lore, nutteen 18pstellen en J Hopitch ·GENERAL INDEX Abdul Qidir, translator of Rīmiyana and Atharva. Tesla, 87 Abdullah, Minister of Mahawmad Shal, 82 hbrr, Moslen ruler, 2; Nagib Klan translates Jahāblia. rata at the instance of, 86; patron of Counda Blatta otherwise known as Albariya-Kāldāsa, 33ff., praise by Gorinda Bhatta, 35, text and translation of Sanskrit versos ru praiso of, 05ff Albariya-Kálıdāsa ; classification of rerses of, 376 ; patrons pf, 31ff ; real name of, 33, religion of, 39, Sanskrit poet, dato of, 33, verso on Anyohti, 41f, reises on gods and goddesses by, 381.; ser ses on nature by, noche of, 37ff, Alaingir, death of 81 Alamijra tlaka Tvorl of, Bhānudatta, 3 Airtadatta, court-poct of Shahabuddin, # Sans krit poet 2 mrta-lahari, nork of Jagannitha, 58 Any oktı muktālata, work of Sambhu labākasi, 59 Sparņi goddess, 10 Appala Dihsita contemporary of Jagannatla Panditarāji, 49, 51, co, rial of Jagannatha langtarāja, 69 Isaf-Khan, counsellor of Shali Jähan and brother of Xür Jāban, 48, 66 Lanf-silasa, work of Jaganatlı Pandıtarīja, 10, 48, 56 Bibai, Ilindu Astronomy and, 86 Baglıçla Ramacandra, ruler of Rewa and contemporary of Albar, 33 Dengil, Sanskritin learning encouraged by Muslim rules of, 85 Dhanu, king, father of Bhagasautadása and grindfather af Madlarasimha and Mlānasımba of Kacclap.. dynasty, 8f. Blāmin ilūsa, work of Jagannátha, 50, 55, 671. 13hūnudatta, author of Guta- Gaurasa and its tiprana, 3; gerealogical tablo of, ofn ; identical with Blanukura, 38; Identity of Bhūnuhart sud, af, son of Ganupati, 5 Bhanuhara, classification of rerses collected from un. published works ascribed to, 111, date of, Gff, 10;

·GENERAL INDEX 129 eulogy to Nizam, 11ff, identical with Bhānudatta, 38., patrons of, 10f ; postio excellence of verses composed by, 206 ; Sanskrit poet, 2, 14ff, 31, Terse on Buddha by, 20f.; verses dealing with similies by, 19, 32, verses on devotion by, 19, 30f.; ver. 8es on gods and incarnations of Vienu by, 14; verses on king by, 14f; Terses on lore by, 18, 28; verses on Manikarnika by, 31, versce on nature by, 19, 28, 318 ; Nizam Shab by, 216 ; rer. seg on teagong by, 19, 30; 4 Tersos on sentiments by, 15, 23, vergog on women by, 15, 17, 3f, 27; Virs. Bhanu's march for quest described by, 22 Whattos Diksita, contemporary of Jagannatba Panditetaja, 71: gtatnmatian, tala showing Jagan. näthn's relationship with, 62€ verso on krit poet patronised by Shayasta Khan, 90 Chuti Khan, son of Parăgal Khan, 86, translation of Aśranmedha Parvan of Mahabharata encouraged by, 86 Otra-mimumsā, work of Appaya Dikşita, 49, 60 Ontra mimäqsi-khandana, caused attributed to its incompleteness, 68; Jagannåtha's criticism of Chtra mimamsa, 49 55, CO, priority in composition of Rasagangadhara and, 671 Dalapats, queen of 35 Dari Shikoli, author of Sirrul. Albar and disciplo of Mullah Shah, 89, Samadra Sangama romposod by, 8, murder of, 49; Sans kriti studies of, DO, HOU of Shoh Jahan and patron of Jagannatba, 6; Yogo- Visitha translated by Durg, goudens, 33 Gadadhara Bhatta, author of Rasiku-jirana, 2 Gancha, prals by Albaniya Kaldixa, 401. Ganga, goalde, 39 Gargidbars, teacher of Nigede Dhatte, 61 Gangi lakuarl, wo AS GANS mata-labert, Tork of Jagannatha 1. m. 61/ con Nhara-dataka. work of Railra Nyåra pañcảnana, 69 Ilhárasimha, patron of Somadera. 2. Non of Tintsimha, Nurhan Khan, Paodariks 11- Ithala at the court of, 10 C'atukuje, sgthor of Ra stal. padruma, 19, 20, Bant 17 ·130 MUSLIM PATRONAGE TO SANSKRITIC LEARNING As 48, Cangāmrta lahari, saine Gangå lahari Gita-Gauriša, work of Bhanu datta, 3, 30 Govinda Bhatta, real name of Akbarıya-Kālıdása, 33 Govindajat, author of Sabhyalamkarana, 2 Haji Ibrahim Sarhındı, translator of Atharvaveda, 87 Harıbhāskara, author of Padyamrta tarangini, 2, 54f Harı Diksita, debate between Jagannātha P and 53fn Hari Kavi, author of Subhasitaharārali, 2 Harinarayana Miśra, date of, 76, Sanskrit poet, 2 Hindu Civilization, Muslim patronage to development of, 1 Hindu Culture Muslım patro nage to development of, 1 Hogain Ali Khan, brother of Abdullah ,82 Hugain Shah, Bhāgavata Pu. rāna translated into Bengal at the instance of, 85 Jogadābharana, work of Jagan nátha, 49, 621 Jagannatha panditarāja, appointment a$ court poet at Delbı, 47ff ; Ragamañjart of Dhanudatts quoted by, 10, court-poet of Shah Jahan, personal history of, 468, date of, 51ff ; death of, 60, debato on Islam won by, 47, hon. oured with title of Tan ditarăja by Shah Jahan, insulted by Appaya Diksita, 49, patronised as court-poet of Delhi, 47 , 51f , patronised by Shah Jaban 10, period of laterary actişities of 55, Sans. krit poet, 2, son of, 48, time of, 69ff, works of 55ff Jagatsimba, son of Karnasımha and ruler of Udaipur, 63 Jahangir, full name of, 48 fn, 51, text and translation of Sanskrit verse in praise of, 100 Jfānendra Bhiksu, tencher of Perubbatta, 46 Jvalamukbı, goddess 39 Kalıdasa (Albanya) Sanskrit poet, 2 Kılılıb Damnal, laulânā Huslani Warz's translntion of Pancatantra, 88 Karunå lahari, work of Tegan nātba, 631 Katha sarıt-sagara work of Somadera On Kavindra Parmessara, tran+ slator of Str Parran of Mohabharata 85 hārya-dipiki, work of Bhāni. datta, 3 Kany? praksa commontars of 65, verse of Amsta datta quoted in 73fn Karya praksa tili, 70 Khandladesa, teacher of l'eri bhatta, 46 ·GENERAL INDEX 131 Khandesh, Pharukı family of, 76 Kbirad Afza Nāmah, Abdul Qadir's translation of Dvatrın sat-Puttalika-Sim ha sana, 82 Krsta, as depieted bv Akbarıya Kälıdāsa, 411 Kfin (=Krsnadera Risa) ruler of Vijayanagara, 6 Krsnadna RĀya, king of Vijayanagara patron of Thanukasa, 10 Kula prabandla date of, 53 Kumara bhărgarisa work of Bhanudatta, 3 Inkhră procteas 791 Lakşınana Bhatta Ankolkata autlior of Padya racanã, O 1 akamı mother of Jagannatha Panditarija 46, nature of, son of Aurangzeb date of accession of, 81 Braliendra, teacher of Perublatta, 46 Vſajma ul Bahrain, 1e Samu dra-Bangama, work of Dāri Shikoh, 89 Valadhara Basu, translator of Bhågavata purina into Bengali, 85 Manorarnā kuca-mardana, Jaga. phátha's criticism of Bba trou Dikota', commen tary on Siddhānta Kau mudı, 651,72 Veului Imamuddin, translator of Rajatarangint, 88 Blaulina Shih Biuhammad Shāhabādı, translator of Sanskrit history of Kasb mir into Persian, 88 Yuddafar Shah, Moslem ruler, , text and translation of Sanskrit rers in praiso of. 1001 Nukalamah Dabi Lal work of Dara fhikob, xor Muhammal Khan Gujtăti, tran slator of Tajik in Per- 818n, Muslim Rule, propagation of Fanskrit learning daring, 850 Vuslim Roleta, tert and tran *lation of me laudatory Terus on, 15 Vägeda Rbatta fapokrit poet Das, Laksmilahari, work of Jaganna. the Panditarija, siin 63 Tak mirati, 29 historian, 81, knowledge of Arabic & Tersian languages of, &11 ; lineage and work of Enft, Sanskrit port ? 1 avangt Uluslim girl mare! by Jagatnatha Pardila rija, 41,09 I spiraloka, rotoped by Lake mirats, ST, referenten to Juslim rules in, ad Mulhars mha, patron Top Jarika Thala 916 Valhurralhin VaRAmROM! Ftoh. Abalallah campaign 22 qib Klin. translator of Balathrate FCI ·132 MUSLIM PATRONAGE TO SANSKRITIC LEARNING 04 Narayana, student of Jagrnna tha Panditaraja, 53 Nasir Shah ruler of Bengal Bengali translation of Mahabharta at the in stance of, 85 Nasrullah Mustafa, translator of Hariyamda, 88 Navya nyāya, existence of, 91 Navja smrti, existence of, 91 Nizam Khan, otherwise known as Sikandar Lodı, 7 Nizam Sbab, eulogy by Bhanukara, Ilf, den ical with Burhan Nizam Shah 1, 7, Moslem ruler 2. reign period of dynasty of 7, text and translation of Sanskrit verses in praise lof, 1011 Padyampta terangin, date of, 511, 59, work of Hari bhāskara, 2 Padya-racadā, work of Laksma na Bhatta Ankolakara, 6 Padya veni, work of Veni datta, 2 Panditarăja-lataka, same Bhämfti viláss Parāgal Khan general of Hu sain Shah 85 Parrati, goddess, 30f Perubatta (or Perambhatta) father of Jagannatha Pardilarāja, 46 Pixūra laban, same as Ganga Jabari Pranabharana, work of Japan nåtha, Gof Prānanarayana king of Ka marūpa, b6f Prastarika rilasa, work Anyoktı, 59 Praudha-manorama (kuch mardi ni, Sanskrit grammar of Jagannatha P, 55 655 Pundarika Vatthals author of Râga mañjari and Raga mala, 9, 76, Sanskrit poet, 2 76 Rejab is Ramacandra praise by Akbara ya Kalıdása 311 , son of Virabhāna, 9 Riga-mala musical work of Pundarıha Vitthala, 76 Remicandra yasah prasasti, work of Akbariya Kalidasa 33 Ramananda x12 Raca Gangadhara cause, attri buted to ato incomplete ness 68, rhetorical fork of Jagannātha Pandıtaraja 10 48 0787 Rasa Gangadhara-tıká date of 51f, 60 Rasa-kalpa-drums poetescas quoted in, 78, work of Caturbhuja 78ff, as poets and Nasa-majjart, work of Bhanu kara 3, 10 Raua tarangla work of Ihanu datta 3 Rasika Jirana work of Gada dhots Phafta ? Ratid, I ·GENERAL INDEX 133 Naya Vſukunda, ruler of Kash mir and patron of Jagan natha 48€ Razm Namah Faizi's Fersified translation of Mahābhā rata 87 Rudra Asiapañcanana, author of Dhara fataka 58f Rupanı, patronised by Bhara simha, Ofn Sabbyalamkarana, kork of Gore ndajit, 2 fad uktı karnämsta composed 1, 6tf Tharadasa terre et Amrtalatta quoted in 72 Salch Hawt VIII of, 10, Jagannatha's ro Verence for, 48, Bioslem ruler 2, text and transla tion of Sanskrit terses in praise of 110 Shahabuddin date of, 72, Mos lem roler 2 Shriken Fauzi translation of Atharyarela undertaken and left to Itrahim Sur hindi by 87 translator of Lilärati in P'ersian 89 Shayısta Khan genealogy of 78 patron of port Cntur bhujn mg Sanskrit know ledge of 90 Sher Shah Volem rufet 2, patron of Bhinukar: 10, text An translation of Sanskrit rerum in praise of 113 fra pollas depicted by AX bariya Taldea 311 t'n lax dance of 10 fr Tharadin author of Sad uki, karimata ant! courtpoet of Lakamanasa na r!karVardin translator of Aram Thu Taman ol the Mahibhints FM Thandiriks work of nine וור Bru Bull V1 " Yar II Shirl Ali al IT 11wiri 171 Chiral Mart 11 Sambhi Yol AKATI author of Arnokt) mukta lati 59 Samkars Iz Sam dra Sanam DATA Shikohm CARTRIT nature of 741 Katrapira 7111 Sekh Dhikhan TI Crkh Jalan TIT אסיא ۱۳، داوا Lh Sen. It Senkron tanrher n! Bhattet Dikta 71 parireran tractar el reta bhafta antheon Jogur nila Tin chat troin 4 Jabar tate of AGAT Fatheta birrall work Hari Kari : * SullI. 13 Tront of Amrta darts malet in my Sant la art sort of Japo ·134 MUSLIM PATRONAGE TO SANSKRITIC LEARNING as Subāg, Nusi, il Sõhti-uktāralı. work of Jal. hana, Verses of Amsta. datta quoted in, 13 Saktı-Sundara, author of, 36 Sukumāraderi, wife of Vira blanu, 9 Tây, F111 it Tänasena, court-musician of Albar, 31 Thirupım, Tiru Vaymolt, ix Tukazam, is Varenavadāsa, xi Vamsıdhara Nusra, contemporary of Jugannātba Panditarăja, 77 Venidatta, author of Padya Teni, 2, 4 Vidya, poetess, 70f Virabhānu, father of Rimi candra 31; identity of, &, patron of Bhānu. kara, 10; same Va ghela Virabhinu of Rowab 9 Viresrara, teacher of Jagannátha Pandıtırāja, 71 Vişnu laliari, same as Karuna- Inbari, Vitta ratnāhara-tika, date of, Weinen Bhanukara's clescriptrou of, 1618, types of, 25 Yamini larpana, of Jagannitha Pandita prose Tork rāja, 69ff ·Some recent Publications of the Pracyavani 1. Pracyavani Sanskrit Series 1. TIT RASIKA-JIVANA by Gadādbara Bhattācārya (A Sanskrit Anthology of Mediaeval India). Critically edited by Dr. J. B Chaudhuri, RB. 7/8/0 2, TAD PADYAVENI-By Venidatta (The best Sanskrit Anthology of Mediaeval India). Edited by Dr. J. B. Chaudhuri for the first time. Rs. 10/- 3. TIL SABUYALAMKARANA-By Govindajít. A Sanskrit Antbology of Mediaeval India. Edited by Dr. J. B. Chaudhuri. Rs 3/- 4, TI. fine spec India-by 5, TAL ABDULLA II-CARITA-of Laskmipati critically edited for the first time by Dr. J. B. Chaudburi with an introduction in Laglish, appendices, etc. Ra, 8/- 6. THE GIATAKARPARA-KAYYA-eratically edı. tod for the first time with an original commentary 10 Sanekrit by Dr. JB. Chaudhuri god copious extracto from nine unpublished commentories, Coglish Translation, notes, etc. Rs. 4/- (Rexia Bound). Padma edited 8. TIE JAAVIJAYA-KAVYA by Vaninātha, a bistory of the Rogal Family of Hasanagar, critically edited for the first time by Dr. J. 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SAKTI-SADHANAM-A Poetical Compostton by Dr. J, B Chaudhuri, advocating among other things, the claims of Sanskrit for being the national language of India, National Unity on Linguistic ba918, Inter-State harmony, the rehabilitation of refugees in Indian UA100, etc. Re. 11. 13. Pracyavani Research Series 1. PRACINA BHARATER DANDA NITI--001. Yogendra Nātha Tarkatartha Rs 5/- 2. THE POSITION OF WOMEN IN THE VEDIC RITUAL--Dr. J. B Chaudhuri. Vols 1 & 2. Rs. 8/- 3. THE CONTRIBUTION OF MUSLIMS TO SANSKRIT LITERATURE-Dr. J. B Chaudhuri Vol. I Rs 51- 4 THE CONTRIBUTION OF MUSLIMS TO SANSKRIT LITERATURE, Vol II KHAN KHANAN ABDUR RAIN 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 61- 5. BHARATER DARSAN SAMANVAYA-UM Yogendra Nath Tarbatirtha Re 1/- only, VANGIYA-DOTA-KAVYETI HASA (in Sanskrit). History of the Sanskrit Duta Káryas of Bengal First ·RECENT PUBLICATIONS OF THE PRACYAVANI 137 exhaustive and systematic treatige on the aubject on a chronological basis Materials mostly collected from uopublished JSS. by Dr. J. B. Chaudhuri 7. MUSLIM PATRONAGE TO SANSKRIT LEARN. ING. VOL. 1, 2od. edition, Rs 8/- Rs. 51- TO SANSKRIT 8. MUSLIM PATRONAGE LCARNING. Vol. 2. In the Press 4. Comparative Religion and Philosophy Series 1 SOFISIC AND VEDANTA-Dr Roma Chaudhuri (in English) Vols, 1 & 2 Rs. 81. 2. A CRITICAL ST SANGASA AY INDO SOLIISIN TIVO Vols 18 2parts: 1. A, comparative survey of Indian & lolamic Views, 2 Loglish Translation of Samudra Sangarna, with critical notes. Vol. 2: critical edition of Samudra Sangamn by Dr. J. B Chaudhuri. No. 12/- 5. Miscellaneous Publications 1 PRACTIVINI-Coglish Journal of the Pracya- Fint. Vols. 1-9 (1941 52) Rs 9/8/-each, Vol 10 (1905) Ils 121- 2. I'RACY ACAXI P'RABISDIIVALI Collections al Articles by the erudite Scholars of the l'ricgalant Mandıra, Vola, 1-3, He 1/. each. 3. TIE SRIJI ID-DIAG HVAD GITA with AU Introduction and Trauslation in Bengali by Dr. J. B. Chudburi, Bs. 3/- 4. SNI SII CII IYDI, with 20 Ittroduction 10 llençalı on the history and gailcance of the Durgapuri- D), J I Chudhati, la leoni ·138 MUSLIM PATRONAGE TO SANSKRITIC LEARNING Some Other works of Dr. J. B, Chaudhuri 1. TAC PADYAMRTA.TARA'NGIŅI by Iları Bliás. hara. An anthology of Sanskrit verses, Price Rs 10/-only 2 TIL SOKTISUNDARA by Sundaradeva Edited 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 Sundari and Kamală called Camatkāra caudrikā on the Viddhaśāla bhañjikā of Rājasebhara Rs 8/- Vol.2 SANSKRIT POLTRY Sanshrit Poetesses, Part I. 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Rs 5/- Vol 6 SANSKRIT POETRY SANSKRIT POLTES- SIS l'art B Re 8/- Vol 7 SMRITI LITERATURE It contains among other things, a critical account of the outstanding scholarly achievenents of Lakemi Deri Payagunde and a frutical edition of the Kala-Madhava Laksmi by her Part I only Rs 10/- 4 SANSKRIT VOTA NAVTA SAMGRAHA, 4 vola