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History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v1.c6.s78: 93. Madanapāla and Viśveśvarabhaṭṭa

History of Dharmaśāstra (Ancient and Mediaeval Religious and Civil Law in India) v1.c6.s78

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93. Madanapāla and Viśveśvarabhaṭṭa

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The Madanapārijāta compiled under the patronage of king Madanapāla by Viśveśvarabhaṭṭa is a famous work. Like Bhoja, Madanapāla seems to have been a great patron of learning and several works are attributed to him. At least four works on dharmaśāstra are ascribed to him (i. e. were written under his patronage) viz the Madanapārijāta, Smṛtimahārṇva or Madanamahārṇava, Tithinirṇayasāra and Smṛtikaumudī.

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The Madanapārijāta is an extensive work printed in the B. I. series. There are 23 introductory verses, the first 13 of which give the genealogy of Madanapāla. In the printed edition these 13 verses are stated to have been added by *Purohita* Śrī-Rāmadeva. The last of the introductory verses states that the work was composed after a careful study of Hemādri, Kalpavṛkṣa (i. e. Kalpataru), Aparārka, Smṛticandrikā, Smṛtyarthasāra and Mitākṣarā.⁹¹² That Madanapāla was only the patron and not the real author of the (*pravartaka*) of the commentaries on the four Vedas (Ind. Ant. vol. 45 p. 19). Another inscription speaks of Vidyāraṇya in 1378 A. D.⁹⁰⁹ This shows that Mādhavācārya had become a *saṁnyāsin* at least in 1377 A. D. Tradition says that Vidyāraṇya died in 1386 A. D. at the ripe old age of 90. Therefore we shall not be far wrong if we place the literary activity of Mādhava-Vidyāraṇya between 1330-1385 A. D. From the remarks about intercalary months it appears that the Parāśaramādhavīya and Kālanirṇaya were composed between 1335-1360 A. D. There was a tradition among *paṇḍits* that it was Mādhavācārya who composed bhāṣyas on the Vedas and ascribed them to his brother Sāyaṇa. Kāśīnātha, in his Viṭṭhala-ṛṅmantra-sāra-bhāṣya says so.⁹¹⁰

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⁹¹² हेमाद्रिकल्पद्रुमसप्तपार्कस्मृत्यर्थसारान् स्मृतिचन्द्रिकां च । मिताक्षरादीनवलोक्य यत्नान्निषध्यते संग्र‍हतो निबन्धः ॥

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⁹⁰⁹ Epigraphia Carnatica, vol. VI. Koppa 30.

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⁹¹⁰ कथं तर्हि माधवाचार्यैर्वेदभाष्यादिषु सायणादेः स्वभ्रातुर्नाम लिखितमिति चेत्कारुण्येन &c. । folio 37 b of the विठ्ठलऋङ्ग्मन्त्रसारभाष्य (D. C. ms. No. 100 of 1869-70).

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Great confusion has been caused by identifying Mādhava-Vidyāraṇya with another scholar named Mādhava who was also a *mantrin* of Bukka, who was a great warrior and was governor of Banavase and the country round Goa on the western coast. In a grant⁹¹¹ of the village Kucara, also called Mādhavapura, dated *śake* 1313 (1391 A. D.), it is said that he routed the armies of the Turuṣkas, wrested Goa the capital of Koṅkaṇa from them and re-established the temple of Saptanātha (i. e. Sapta-koṭīśvara). There is another inscription dated *śake* 1290 (i. e. 1368 A. D.) where the great minister (*Mahāpradhāna*) Mādhavāṅka is stated to have ruled over Banavase 12000 under king Bukkarāya (Ind. Ant. vol. IV, p. 206). Fleet is wrong in identifying the minister Mādhavāṅka with Mādhavācārya-Vidyāraṇya. Another grant from Goa (found by Dr. Bhau Daji) says that Mādhava-mantrin, son of Cāuṇḍibhaṭṭa, established the *liṅga* of Saptanātha (JBBRAS vol. 9, p. 228). Vide E. C. vol. VIII, Sorab No. 375 dated *śake* 1268 (Sunday Mādhava 30, i. e. 11th Feb. 1347), where we are told that Mādhavamantrin was governor of Candragutti, capital of Banavase 12000, that he was minister of Mārapa, younger brother of Harihara I and that he was a disciple of Kriyāśakti, a Śaiva teacher. In E. C. vol. VII, Shikarpur 281 dated śake 1290 Kārtika bahula 8 (i. e. 15th November 1368) Mādhava is said to have been a son of Cāuṇḍa of the Āṅgirasa gotra and a minister of Bukka I and his *guru* is said to have been Kāśīvilāsa Kriyāśakti.

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⁹¹¹ गोबाभिधां कोंकणराजधानीमन्येन मन्येरुणदार्णवेन । प्रतिष्ठितांस्तत्र तुरुष्कसङ्घानुत्पाट्य दोष्णा भुवनैकवीरः ॥ उन्मूलितानामकरोत्प्रतिष्ठां श्रीसप्तनाथादिसुधामृजां यः । JBBRAS vol. IV, p. 115 (text), p. 107 (translation).

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From this it follows that the Mādhava *mantrin* who was a governor of Banavase and Goa and was living in 1391 A. D. was the son of Cauṇḍibhaṭṭa and cannot be identified with Mādhavācārya who was the son of Māyaṇa.

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There is a ms. in the Bombay University Library of a work called Kālanirṇayakārikā in 130 verses, which contains the introductory verses of the Kālanirṇaya dealing with the contents, though in a somewhat different order. There are several commentaries on the Kālanirṇaya, viz. Kālanirṇayadīpikā by Rāmacandrācārya composed about 1450 A. D., a commentary called Lakṣmī by Lakṣmīdevī, wife of Vaidyanātha Pāyaguṇḍa. There is a Vivaraṇa of the Kālanirṇayadīpikā, by Nṛsiṁha, son of Rāmacandrācārya (vide D. C. Ms. No. 99 of 1871-72).

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The Madanapārijāta compiled under the patronage of king Madanapāla by Viśveśvarabhaṭṭa is a famous work. Like Bhoja, Madanapāla seems to have been a great patron of learning and several works are attributed to him. At least four works on dharmaśāstra are ascribed to him (i. e. were written under his patronage) viz the Madanapārijāta, Smṛtimahārṇva or Madanamahārṇava, Tithinirṇayasāra and Smṛtikaumudī.

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The Madanapārijāta is an extensive work printed in the B. I. series. There are 23 introductory verses, the first 13 of which give the genealogy of Madanapāla. In the printed edition these 13 verses are stated to have been added by *Purohita* Śrī-Rāmadeva. The last of the introductory verses states that the work was composed after a careful study of Hemādri, Kalpavṛkṣa (i. e. Kalpataru), Aparārka, Smṛticandrikā, Smṛtyarthasāra and Mitākṣarā.⁹¹² That Madanapāla was only the patron and not the real author of the work is made clear in several places. In the introductory verse 20 it is stated that the work was compiled through (lit. by the mouth of) learned men.⁹¹³ In two places in the body of the work⁹¹⁴ it is said that the author has explained the matter under discussion in his work called Subodhinī, a commentary on the Mitākṣarā. Therefore the Madanapārijāta was really composed by Viśveśvarabhaṭṭa, the author of the Subodhinī. The Madanapārijāta contains nine *stabakas* (bunches i. e. chapters) on brahmacarya, the *dharmas* of householders, the daily duties (*āhnika-kṛtya*), the *saṁskāras* from *garbhādhāna* onwards; impurity on birth and death, the purification of various substances (*dravyaśuddhi*), *śrāddha*, *dāyabhāga* (partition and inheritance) and *prāyaścitta*. In the portion on the Dāyabhāga it very closely follows the Mitākṣarā. Its style is simple and lucid. Besides the authors and works mentioned above it cites those noted below.⁹¹⁵

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⁹¹² हेमाद्रिकल्पद्रुमसापरार्कस्मृत्यर्थसारान् स्मृतिचन्द्रिकां च । मिताक्षरादीनवलोक्य यत्नान्निबध्यते संग्रहतो निबन्धः ॥

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⁹¹³ श्रीमानयं मदनपूर्वकपारिजातनामाङ्कितं स्मृतिपथानुगतं निबन्धम् । वर्णाश्रमप्रमुखधर्मविवेचनाय विद्वन्मुखेन सुकृती मितमातनोति ॥

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⁹¹⁴ यथा चायमेव क्रमस्तथास्माभिरुपपादितो विज्ञानेश्वरटीकायां सुबोधिन्यां दायभागप्रकरणे । मदनपारिजात p. 654; vide p. 603 also for similar words.

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⁹¹⁵ आचारसागर, गाङ्गेय, गोविन्दराज, चिन्तामणि (on श्राद्ध, p. 607), धर्मविवृति (p. 772), नारायण, मण्डनमिश्र, मेधातिथि, रत्नावली (on श्राद्ध, p. 607), शिवस्वामिन् (p. 619), सुरेश्वर, स्मृतिमञ्जरी (p. 554), स्मृतिमहार्णव.

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There is a work called Mahārṇava ascribed to Māndhātā, a son of Madanapāla. In several mss. of this work deposited in the Deccan⁹¹⁶ College there are introductory verses giving the genealogy of Madanapāla that agree almost word for word with the introductory verses of the Madanapārijāta. Moreover two verses that speak of Viśveśvarabhaṭṭa occur here also as well as in the Madanapārijāta and Subodhinī. This work also is said to have been compiled by Māndhātā through the learned.⁹¹⁷ It is said to have been based on a study of the *śruti*, the *smṛtis* and the *purāṇas*. The work is divided into 40 *taraṅgas* (waves). The principal subject⁹¹⁸ of the work is to describe how the various diseases which human bodies are heir to are the result of evil deeds done in past lives (this subject being called Karmavipāka in dharmaśāstra works) and to prescribe various rites and penances for the eradication of the evil results of evil deeds. Among the various rites and penances that are set forth in great detail may be mentioned the Kūṣmāṇḍahoma, Rudraikādaśinī, Mahārudrābhiṣeka, Vināyakaśānti, the Navagrahayajña &c. The Mahārṇava mentions the Karmavipāka of Śātātapa, the Caturvarga-cintāmaṇi (folio 234 a of D. C. no. 259 of 1886-1892), the Mitākṣarā, the Karmavipāka-samuccaya &c. It is worthy of note that in the Smṛti-kaumudī the authorship of the Mahārṇava is claimed by the author himself and is not ascribed to Madanapāla's son.⁹¹⁹

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⁹¹⁶ For the महार्णव vide D. C. ms. No. 131 of 1882–83 and Nos. 259 and 260 of 1886-1892. No. 260 does not contain the verses about the genealogy, but the two verses माता पुण्य० and मतिर्येषां (which are 21 and 22 in the मदनपारिजात) occur in all the three; in No. 131 and No. 259 the verse माता पुण्य० occurs in the introductory verses and the verse मतिर्येषां occurs at the end of the work and in No. 260 the two verses are the 2nd and 3rd of the introductory verses,

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⁹¹⁷ सोयं सुकृतविधाता रिपुकुलजेता तनोति मान्धाता। विद्वन्मुखेन मतिमान् सत्कृतिरत्नं महार्णवं नाम ॥ 18th verse in D. C. ms. No. 259 of 1886-92.

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⁹¹⁸ The work begins 'तत्र तावद्वक्ष्यमाणसकलकर्मोपयोगित्वेन कर्मविपाकरूपयोगादिनिवृत्त्यर्थं प्रायश्चित्तादेरवश्यककर्तव्यता प्रतिपाद्यते।'.

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⁹¹⁹ विनायकशान्तिप्रकारोस्माभिर्महार्णवे निरूपितः।

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The Tithinirṇayasāra is another work compiled under Madanapāla. Stein in his cat. of mss. at Jammu (p. 306) gives extracts from this work. The first fourteen verses are the same as those in the Madanapārijāta. It appears to have been composed by Viśvanātha, which is most probably a paraphrase of the name Viśveśvara.⁹²⁰

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⁹²⁰ श्रीविश्वनाथसुधिया स्मृतितत्त्वमार्गपान्थेन शास्त्रविलसन्मतिपाटवेन। अस्मिन् व्यधायि तिथिनिर्णयसारनाम्नि ग्रन्थे कियानखिललोकहिते प्रयासः ॥

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The Smṛtikaumudī contains an introduction of 17 verses, 13 of which set forth the genealogy of Madanapāla. The fourteenth verse tells us that Madanapāla composed works called Yantraprakāśa, Mahārṇava, Pārijāta, Siddhāntagarbha and Tithinirṇayasāra.⁹²² The 15th verse says that he composes the Smṛtikaumudī through the learned.⁹²³ The 17 verse says that his predecessors have generally dilated upon the dharmas of the three higher *varṇas* and the *dharmas* of the śūdra have not been dealt with by them as a principal topic, therefore he would clearly expound the *dharmas* of the last *varṇa*. At the end of the ms. in the I. O. cat. it is described as the younger sister of the Madanapārijāta and of the Mahārṇava.⁹²⁴ This is not found in the D. C. ms. which was copied in *saṁvat* 1615. This work is divided into four kalollāsas, each kalollāsa being subdivided into kiraṇas (rays). The first kalollāsa has two kiraṇas, the second has four, the third and fourth five kiraṇas each. The subjects dealt with are: I two kinds of śūdras, viz: the kevalaśūdra (simple śūdra) and one who is of mixed descent, being born of a śūdra woman from a man of the higher castes; the mixed castes; II. general discourses on the śūdra's *adhikāra* for engaging in various acts and performing various rites, such as the study of the vedas and smṛtis, the performance of garbhādhāna and other saṁskāras and the consecration of sacred fires; saṁdhyāvandana; the śūdra's capacity for attaining the knowledge of brahman; III. marriage; different forms of marriage, prohibited degrees of blood relationship (sāpiṇḍya), the various rites of marriage such as kanyādāna; such saṁskāras as nāma-karaṇa (naming the child), the duties of śūdras in ordinary and difficult times; āśauca for śūdras; the various śrāddhas for them; the letting loose of a bull in honour of the dead; IV. śūdra's daily duties such as śauca, brushing the teeth, baths in the morning and at other times, *brahmayajña*, *tarpaṇa*, *vaiśvadeva*, daily *śrāddha*, dinner, &c.

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⁹²¹ For the स्मृतिकौमुदी, vide Aufrecht's Oxford cat. p. 275 b, I. O. cat. p. 524, No. 1649 and D. C. ms. No. 51 of 1872-73.

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⁹²² यन्त्रप्रकाशसमहार्णवपारिजातसिद्धान्तगर्भतिथिनिर्णयसारमुख्याः। ग्रन्थाश्च येन रचिताः &c.

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⁹²³ विद्वन्मुखेन तनुते विनतोर्जितश्रीरुत्पन्नचारुकिरणां स्मृतिकौमुदीं सः ॥

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⁹²⁴ अनेन कृतिना कृता स्मृतिपदान्किता कौमुदी महार्णवंसहोदरी मदनपारिजातानुजा ।

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The Smṛtikaumudī mentions among others Aparārka, Kṛtyakalpataru, Mitākṣarā, Medhātithi, Yajñapārśva and Smṛtimañjarī. It also quotes from the Vedānta-kalpataru⁹²⁵ and the author claims the Madanapārijāta as his own work.

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⁹²⁵ यदुक्तं सत्यामप्युत्पत्तौ प्रवाहस्याविच्छित्तेरनादित्वमिति तच्च कार्यात्मके संसारे । तदुक्तं वेदान्तकल्पतरौ ॥ तदाप्रत्ययपरम्पर्रानां (!) व्यक्तीनामेकया विना । अनादिकालावृत्तिर्या सा कार्यानादिता मतेति ॥ folio 3a of the D. C. ms. No. 51 of 1872-73; folio 55a of the same has ' अत्र च प्रापकानि मदनपारिजातेस्माभिर्दर्शितानि '.

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It has been seen how all the four works set out above were composed under the patronage of Madanapāla and how they were probably from the pen of Viśveśvarabhaṭṭa. There is one more work on Dharmaśāstra which Viśveśvarabhaṭṭa composed in his own name without the shelter of a patron's name. It is the Subodhinī, a commentary on the Mitākṣarā of Vijñāneśvara. The vyavahāra portion of it has been published in Bombay by Mr. S. .S. Setlur and also by Mr. J. R. Gharpure. Mr. Govind Das had seen portions of the Subodhinī on the prāyaścitta section also. The Subodhinī does not comment on each word of the Mitākṣarā but explains only important passages. It is a learned work. This was the earliest composition of Viśveśvarabhaṭṭa, since it is mentioned even in the Madanapārijāta. The first verse of the Subodhinī is also the opening verse of the Mahārṇava and of the Smṛtikaumudī.⁹²⁶

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⁹²⁶ नमः सकलकल्याणभाजनाय पिनाकिने । नमो लक्ष्ीनिवासाय देवत़ायै गिरां नमः ॥ सुबोधिनी. The स्मृतिकौमुदी (Aufrecht's Oxf. cat. p. 275b has कल्याणकारणाय) and Descriptive Ca. of Govt. Sanskrit mss. (Madras) vol. VII p. 2625, No. 3495 has परमकल्याण० and गिरे नमः.

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From the verses⁹²⁷ 21 and 22 in the introduction to the Madanapārijāta it appears that Viśveśvara was the son of Pedibhaṭṭa and Ambikā, that he was of the Kauśikagotra and was the pupil of Vyāsāraṇya-muni. In the Subodhinī also the verse ‘mātā &c.’ occurs at the end with slight suitable variations and the verse ‘matiryeṣām’ in the beginning. The second introductory verse in Mr. Gharpure’s edition makes Viśveśvara the son of Appabhaṭṭa,⁹²⁸ while Mr. Setlur reads ‘Peṭṭibhaṭṭa’ which is probably a misreading for Pedibhaṭṭa. From his father's name it appears that Viśveśvara was a native of the Draviḍa country⁹²⁹ and migrated to Northern India in search of patronage after he wrote the Subodhinī. Viśveśvara is regarded as one of the leading authorities of the Benares School of modern Hindu law.⁹³⁰ Madanapāla belonged to the family of Ṭāka kings that ruled in Kāṣṭhā (modern Kath) on the Jumna to the north of Delhi.⁹³¹ The printed Madanapārijāta makes the family name to be 'Kāṣṭhā,' but this is most probably a wrong reading, as in the Mahārṇava and the other works of Madanapāla the family name is distinctly stated to be Ṭāka. The pedigree of the family as gathered from the Madanapārijāta and the other works is given below. Some works such as the Mahārṇava omit mention of Sahajapāla. About Sādhāraṇa it is said that he brought about the remission of all taxes at the three *tīrthas* (Prayāga, Kāśī and Gayā).⁹³²

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⁹²⁷ मतिर्येषां शास्त्रे प्रकृुतिरमणीया व्यवहृतिः परा शीलं श्लाध्यं जगति ऋजवस्ते कतिपये । चिरं चित्ते तेषां मुकुरतलभूते स्थितिमिया।दियं व्यासाराण्यप्रवरमुनिशिष्यस्य भणितिः ॥ माता पुण्यचरित्रकीर्तिविभवा यस्याम्बिका नामतः शाकल्यापरमूर्तिरार्यचरितः श्रीपेदिभट्टः पिता । सोयं कौशिकवंशभूषणमणिः श्रीभट्टविश्वेश्वरो वेदस्मार्तमते नये च सपदे वाक्ये स्मृतौ वर्धते ॥

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⁹²⁸ योप्पभट्टात्मजः श्रीमान् भट्टविश्वेश्वरः सुधीः ।

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⁹²⁹ One of the donees mentioned in the Biṭrāguṇṭa grant of king Saṅgama dated 1356 A. D. is Peddibhaṭṭa; *vide* E. I. vol. III at p. 28. Biṭrāguṇṭa is in the Nellore District.

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⁹³⁰ Vide I. L. R. 16 Cal. 367 at p. 372.

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⁹³¹ अस्ति प्रशस्तविभवोपगतप्रशस्तिर्विस्तारिणी भुवि शकाधिपराजधानी। दिल्लीति विश्वविदिता नगरीगतह्रीः पल्लीव भाति पुरतस्त्रिदिवोपि यस्याः॥ तामुत्तरेण यमुना तटदेशनिष्ठा काष्ठेत्यभूदनुपमा नगरी गरिष्ठा। यस्यानमनल्पविभवोपचिता बभूवुः काष्ठान्वया महितकीर्तिजुषो महीशाः॥ verses 4-5 of मदनपारिजात; at the end of the मदनविनोदनिघण्टु we read टाकान्वये महति भूमिभुजां विशुद्धे काष्ठेति नाम नगरं जयति प्रसिद्धम्। Vide Aufrecht's Oxf. cat. p. 275 a (ms. of मदनपारिजात) where the reading is टाककुलाम्बुराशौ for काष्ठकुलाम्बुराशौ of the printed text. The pedigree is:

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⁹³² तीर्थत्रयीकरविमुक्तिमचीकरद्यः। verse 10 of the महार्णव, D. C. ms. No. 259 of 1886-92; कीनाशपाशचयबद्धविमोचनार्थं तीर्थत्रयीकरविमुक्तिमचीकरद्यः॥ verse 10 of स्मृतिकौमुदी.

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In the Sūryasiddhāntaviveka of Madanapāla the father of Madanapāla is said to be Sahāraṇa⁹³³ which is a Prakrit equivalent of Sādhāraṇa. Madanapāla appears to have been a very great patron of learned men and is said to have emulated the fame of Bhoja.⁹³⁴ Besides the four works described above he compiled several other works, the most famous of which is his dictionary of drugs called Madanavinodanighaṇṭu. That work is very extensive, contains about 2250 verses and is divided into fourteen *vargas*, the last of which contains a *praśasti* of his family.⁹³⁵ This work contains the names of medical drugs, the qualities of drugs and of dishes and of the flesh of various animals. Some of the words given as synonyms for Sanskrit words occur in the modern Marathi.⁹³⁶ We saw above that his Smṛtikaumudī refers to Yantra-prakāśa and Siddhāntagarbha as two of his works. These two were works on astronomy.

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⁹³³ भवनाङ्गणबद्धवारणस्तनयस्तस्य नृपः सहारखः। उदियाय जनस्य वीक्षिते नृपतौ यत्र पुरन्दरभ्रमः ॥ 5th Intro. verse of सूर्यसिद्धान्तविवे क (BBRAS cat. part I pp. 95-97.).

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⁹³⁴ परिशीलयता कलाकलापं विधानेन च भूरिशो निबन्धान् । मदनेन महीभृताथ येन प्रथिता नूतनभोजराजकीर्तिः ॥ verse 18 of मदनपारिजात; this verse, particularly the 4th pāda, occurs in the तिथिनिर्णयसार (17th verse), स्मृतिकौमुदी (13th verse), the महार्णव (13th verse in D. C. ms. No. 259 of 1886-92.).

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⁹³⁵ Vide D. C. ms. Nos. 1065 and 1066 of 1886-92 for मदनविनोदनिघण्टु. In No. 1065 there is no प्रशस्ति.

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⁹³⁶ e. g. such words as दहिवडा (for दधिपूपक), लापसी, घेवर, हरडे, नागरमोथा, हळद, बदाम &c.

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Another work of his is the Sūrya-siddhāntaviveka or Vāsanārṇava, which is a commentary on the Sūryasiddhānta. There is a ms. of this work in the Bhau Daji Collection of the Bombay Asiatic Society.⁹³⁷ Therein after giving his pedigree he says that by his works on Smṛtiśāstra, on astronomy and mathematics and on medicine he came to be known as *abhinava* Bhoja.⁹³⁸ In this treatise he refers to his own works already composed called Siddhāntagarbha⁹³⁹ and Yantraprakāśa. He also refers to a Rājamṛgāṅka of Bhoja and to Bhāskara's works. The ms. was copied in *saṁvat* 1459, i. e. 1402-3 A. D. In the colophon of this work his *birudas* (titles) are Paṇḍitapārijāta and Abhinava-Bhoja, and he is also styled Mahārājādhirāja.⁹⁴⁰ In the Madanapārijāta and the Mahārṇava the *birudas* are Paṇḍitapārijāta and Kaṭāramalla or Kaṭṭāramalla. A work called Ānandasañjīvana on singing, dancing, musical instruments and rāgas is ascribed to Madanapāla.⁹⁴¹ The king Madana, son of Sahāraṇa, who is connected with the restoration of Medhātithi's bhāṣya, must be this Madana.

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⁹³⁷ Vide BBRAS cat. part. I. pp. 95-97 for this ms.

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⁹³⁸ प्रतिदिनमुदितैर्नवैः प्रबन्धैः स्मृतिसरणी गणिते चिकित्सिते च । जगति विजयते विजृम्भमाणैरभिनवभोज इति प्रथा यदीया ॥ 7th Intro. verse.

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⁹³⁹ अत ऊर्ध्वमागोलाध्यायमन्यस्थं प्रमेयमस्मत्कृते सिद्धान्तगर्भसंज्ञके मदनविनोदापरनाम्नि ग्रन्थे द्रष्टव्यम् ।

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⁹⁴⁰ इति श्रीपण्डितपारिजाताभिनवभोजेत्यादिबिरुदावलीविराजमानेन मदनपारिजात-महार्णव-सिद्धान्तगर्भ-यन्त्रप्रकाशाद्यनेकग्रन्थकर्त्रा श्रीमन्महाराजाधिराजेन श्रीमदनपालदेवेन विरचितः श्रीसूर्यसिद्धान्तविवेको वासनार्णवः समाप्तः।; but at the end of the D. C. ms. of the स्मृतिकौमुदी, the colophon is simply इति श्रीरायमदनपालविरचितायां शूद्रधर्मोत्पद्योतिन्यां स्मृतिकौमुद्यां &c.

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⁹⁴¹ Vide Mitra's Bikaner cat. p. 509.

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A great deal has been written concerning the date of Madanapāla. The introductory verses giving the genealogy of Madanapāla must be held to be genuine, as they occur in the ancient ms. (D. C. No. 131 of A 1882-83) of Mahārṇava copied in saṁvat 1645 (1588-89 A. D.) and in the still older ms. (dated *saṁvat* 1459) of the Sūrya-siddhānta-viveka. As the Madanapārijāta mentions the Smṛticandrikā and Hemādri's Caturvarga-cintāmaṇi not only in the introductory verses of the Madanapārijāta but in the body of the Madanapārijāta and the Mahārṇava, Madanapāla must be certainly later than 1300 A. D. As the Smṛtikaumudī mentions the Vedāntakalpataru that was composed in the time of the Yādava princes Kṛṣṇa and Mahādeva, it follows that the work was composed after the third quarter of the 13th century. The Madanapārijāta is quoted in the Nṛsiṁhaprasāda, the Antyeṣṭipaddhati of Nārāyaṇabhaṭṭa, the Āhnikatattva (pp. 326, 397, 479, vol. I) of Raghunandana, the Śrāddhakriyākaumudī (pp. 327, 489) of Govindānanda. Therefore it is certainly earlier than 1500 A. D. And if we rely on the date when the ms. of the Sūryasiddhāntaviveka was copied (viz. 1402-3 A. D.), it follows that Madanapāla flourished before 1400 A. D. The Madanavinodanighaṇṭu⁹⁴² gives the date of its composition as ‘Brahmajagad-yugendu’ of the Vikrama era, *māgha* 6 of the bright half and Monday (i. e. 8-1-1375 A. D.). This was interpreted by Sarvadhikari (Tagore Law Lectures pp. 297-298, ed. of 1922) as equal to 1231 of the Vikrama era (i. e. 1175 A. D.). He held that ‘yuga’ meant two. But herein he was entirely wrong. Besides, the date proposed by him is impossible, since it would lead us to hold that Madanapāla wrote in 1175 A. D. and since, as we saw above, he could not have flourished before 1300 A. D. It has been already shown (pp. 309, 369) that the view of Sarvadhikari and others that the Pārijāta mentioned by Caṇḍeśvara is the same as Madanapārijāta is quite wrong. Astronomical usage as found in Bhāskara and other writers always interprets *yuga*⁹⁴³ as meaning four (and not two) and hence the date of the composition of the Madanavinodanighaṇṭu is 1431 of the Vikrama era (i. e. 1375 A. D.). Vide Jolly's Tagore Law lectures pp. 14-15, Dr. Bhandarkar’s Report for 1883-84 pp. 47 and 347 and S. B. E. vol. 25, p. cxxv n. 2. A ms. of the Sūryasiddhāntaviveka, which is one of the last (if not the last) works of Madanapāla is dated in 1402-3 A. D. Hence the literary activity of Madanapāla and of his protegee, Viśveśvarabhaṭṭa, must be placed between 1360-1390 A. D.

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⁹⁴² अब्दे ब्रह्मजगद्युगेन्दुगणिते श्रीविक्रमार्कप्रभोर्माघे मासि वलक्षपक्षललिते षष्ठ्यां सुधार्शोदिने । verse 14 of the last वर्ग in D. C. ms. No. 129 of 1884-87 and No. 1066 of 1886-92. The last has a corrupt reading षष्ठ्यां गुरोर्वासरे. Vide Bhandarkar's Report for 1883-84 p. 47 for the date,

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⁹⁴³ e. g. भास्कराचार्य in his गणिताध्याय (कालमानाध्याय verse 24) says ‘खखा-भदन्तसागरैर्युगाग्नियुग्मभूगुणैः। क्रमेण सूर्यवत्सरैः कृतादयो युगाङ्घ्रयः॥’ where युग must mean ‘four’ and युग्म is employed for two.

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