Kavi Ramchandra Ane Kavi Sagarchandra

Here's a comprehensive summary in English of the provided Jain text, "Kavi Ramchandra ane Kavi Sagarchandra," by M. A. Dhaky:

The article, "Kavi Ramchandra ane Kavi Sagarchandra" by M. A. Dhaky, delves into the complex historical identification and chronological placement of two significant Jain scholar-poets named Ramchandra and Sagarchandra, active during the Solanki era. The author highlights the confusion in contemporary writings regarding these individuals due to name similarities, necessitating a re-examination of their identities and timelines.

Kavi Ramchandra:

The text identifies two prominent figures named Ramchandra:

1. Ramchandra, disciple of Hemchandracharya: This Ramchandra was a disciple of the renowned Hemchandracharya of the Purnatallagachchha during the reign of Siddharaja and Kumarpala. His works include praises, prabandhas, and dramas, with some still extant. The editor Muni Chaturvijayji attributes several works, including ten Dvatrimshikas, one Chaturvishatika, and seventeen Shodashikas to this Ramchandra. However, Muni Kalyanvijayji and Pandit Ambalal Premchand Shah believe these works belong to another Ramchandra. The author leans towards the latter view.

2. Ramchandra, disciple of Vadirindradeva Suri: This Ramchandra was a descendant of Vadirindradeva Suri of the Brihadgachchha. The author's inclination towards this Ramchandra as the author of the aforementioned Shodashikas is based on two primary arguments:

   • Specific References to Jambhalipur (Jalor): Six out of the ten Dvatrimshikas are dedicated to Jin Parshvanath, with clear references to the Parshvanath idol located on Kanakagiri in Jambhalipur. One verse even mentions that Kumarpal built the temple there. The author presents several verses that explicitly mention Kanakagiri or its synonyms, suggesting a deep personal connection to this specific idol and location, making the Brihadgachchhiya Ramchandra more likely. The fact that Kumarpal dedicated the temple to Vadirindradeva Suri's gachchha further supports this.
   • The Issue of Blindness: The Upabhic Dvatrimshika, also related to Kanakagiri-Parshvanath, contains a poignant verse where the poet, described as "Janmandha" (born blind), speaks of seeing the Jin with inner vision. This strongly suggests that the Ramchandra associated with Jambhalipur was indeed blind. In contrast, the Ramchandra of Purnatallagachchha, a disciple of Hemchandracharya, is not known to have been blind. The author suggests that Prabha-chandracharya and Merutungacharya, in their famous works, might have conflated the two Ramchandras, attributing the story of losing an eye to Hemchandra's disciple and thus creating a partial explanation for blindness, or perhaps just recorded a pre-existing legend. The author notes that the quality of Jambhalipur Ramchandra's praises is comparable to Hemchandra's disciple's Kumaravihara Shatak.

The article then traces the lineage of the Brihadgachchhiya Ramchandra, establishing his presence through inscriptions and other historical texts, placing him within a clear line of succession from Vadirindradeva Suri to scholars like Jayamangalacharya and Somchandra.

Regarding Jayamangalacharya, a disciple of the Brihadgachchhiya Ramchandra, the author notes that his timeline is also subject to confusion. While some have placed him as a contemporary of Siddharaja, the author argues against this, citing potential misinterpretations of historical accounts and the possibility of multiple individuals with the same name. The author asserts that only one Jayamangalacharya can be definitively established, and he likely belongs to the 13th century.

Kavi Sagarchandra:

The article identifies two main figures named Sagarchandra:

1. Sagarchandra, contemporary of Siddharaja: A disciple of Vardhamanasuri, whose Ganaratnamahodadhi (1141 CE) quotes several verses by Sagarchandra, some praising Jaysinh Siddharaja. This places him as a contemporary of Siddharaja, active in the second half of the 12th century.

2. Sagarchandra, guru of Manikyanandasuri: Some scholars believe this Sagarchandra is the same as the one contemporary with Siddharaja. However, the author disputes this. Manikyanandasuri's Parshvanathcharitra is dated 1220 CE. If his guru Sagarchandra were the same as the one quoted in Ganaratnamahodadhi (1141 CE), it would imply an unusually long lifespan or a significant chronological gap.

The author further examines the dating of Manikyanandasuri's commentary on Mammata's Kavyaprakasha, noting a discrepancy in the recorded date ("ras-vaktra-ravi"). This date is interpreted differently by scholars like Bhogilal Sandesara and Rasiklal Parikh, leading to differing conclusions about Manikyanandasuri's timeline and, consequently, his guru Sagarchandra's. The author favors Sandesara's interpretation, suggesting that Manikyanandasuri's guru Sagarchandra was not the same as the one mentioned in Ganaratnamahodadhi.

The text then proposes that the Sagarchandra mentioned in the Chaturashitiprabandha (14th century) as a learned disciple of Hemchandracharya, a poet ("rupavan vidvan"), is likely the Sagarchandra quoted in Ganaratnamahodadhi. This disciple is described as having composed the Kriyagupta Chathurvishati-Namaskara Stava. The author concludes that the Sagarchandra quoted in Ganaratnamahodadhi was a disciple of Hemchandracharya, active around the time of Siddharaja, and distinct from the Sagarchandra who was the guru of Manikyanandasuri, who lived approximately half a century later. This distinction helps resolve the existing confusion among scholars.

In essence, the article meticulously distinguishes between two historical figures named Ramchandra and two named Sagarchandra, using textual evidence, inscriptions, and critical analysis of scholarly opinions to clarify their identities and their contributions to Jain literature and history during the Solanki period.