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Вопадева часть 1.

Bhagavata Purāṇa is the greatest text of the Vaiṣṇava school which is popular even today. This Purana bears marks of South Indian origin as it refers to river Kaveri and so on. Though it was first regarded as a much later work, recent investigations have revealed that it was a popular work in the time of Yamuna (Tenth century A.D.), and it existed in the seventh century. Scholars hold the opinion that it may not be unlikely that Karnāṭaka was the birth place of the Bhagavata Purāṇa.39

Bopadeva was a versatile scholar and writer, a brilliant star in the literary Tirmament of his time. He gives a lot of information about himself in his works. According to the accounts furnished by him he was born in an Agrahara called Vedapura situated on the banks of river Varada. He was the son of Kesava. Kesava, his father Mahadeva and teacher Bhaskara were patronised by king Singhana (1210- 1247 A.D.), of the Yadavas of Devagiri. The two works Harilila and Muktāphala based on the Bhagavata were written under the patronage of Rāmaraja (Ramacandra). Hemadri, the author of the famous Dharmaśästra work Caturvargacintāmāņi also was patronised by Mahadeva and Ramacandra.

Bopadeva was a friend and protege of Hemãdri, who wrote several works at the encouragement of the latter. Bopadeva says that he wrote the Harilila for pleasing the minister Hemadri,

srimadbhagavata skandhadhyäyárthādi nirūpyate | viduşa bopadevena mantrihemädritustaye || 40

The fifty-fourth verse in the Upasamhärādhyāya of the Muktaphala expressly states that Hemãdri induced Bopadeva, son of the physician Kesava and pupil of the scholar Dhanesa, to compose the Muktāphala. The fifty-third verse is interesting and it reads:

dve eva citre rămasya sindhurbaddhah puridhuna I hemadrih svamupanitah suryávarta pradaksinah Il

Rama means Dasarathi Rama and Ramacandra (Yadava king). Hemádri means mountain Meru and also the author Hemädri. Similarly the word Suryävarta pradaksinah also has two senses namely 'round which (Meru) revolves the sun' and also the author Hemadri (to whom also the word Suryavarta, etc., applies namely Sūrişu vidvatsu avartāḥ avrtim gatäh prakrstäḥ daksinä yasya). "

From the statement found at the end of the commentaries on Harilila and Muktiphala, it is learnt, that Bopadeva wrote 26 works. In those statements Bopadeva says about the qualities and attainments of Bopadeva who wrote ten excellent works on grammar, nine famous works on medicine, one wonderful work on Tithinirnaya, three works on poetry, and three works on the real meaning of the Bhagavata.

Bopadeva's work on the Bhagavata called Harilila or Harililámrta or Harililävivaraṇa (sportful acts of the Lord) consists of twelve chapters, each chapter dealing with one Skandha of the Bhagavata. The first two books deal with qualification of the listener and speaker and the injunction to listen to the Lord's stories and things necessary to the listening. Bopadeva mentions the ten topics dealt with in the Purana such as Sarga, Visarga, Sthana, Poșana, Manvantaras, Mukti, and Aśraya.

Bopadeva attaches the greatest importance to Aśraya dealt with in the last book as it deals with the ultimate basis and support of the Universe, namely the Supreme Being. According to him it is only to clarify it and lead one to comprehend it fully that the first nine topics are dealt with. Bopadeva describes how each of these ten topics is dealt with serially in Books III XII of the Purana. This work, composed as an index is very useful in understanding of the Purana and its teachings.

Sanskrit literature is generally classified into three groups as Prabhusamhitā, Mitrasamihita and Kantasamhita. This is mainly done from the ways in which the three forms enforce, persuade or attract the reader to follow the precepts dealt with. The Vedas order like a king, the purāṇas persuade like a friend, and poetry entices like the loving wife. According to Bopadeva though Bhāgavata is considered as a Purana, it combines the characteristics of all the three categories mentioned above. It is particularly the last aspect, the poetic, that endows a unique, attractive and exalting beauty to the Bhagavata.42

Вопадева часть 2.

Bopadeva son of Kesava and pupil of Dhanesa, was the author of the well-known grammatical works called Mugdhabodha and Kavikalpadruma, both written after 1250 A.D., under Mahadeva of Devagiri."

Paramahamsapriya is a commentary on the Bhagavatapurana by Bopadeva." The title of the work suggets that it is dear to the Sannyasins who had reached the high state of realisation called Paramahamsa. This recalls what the text on the greatness of the Bhagavata (Bhagavata-mahatmya) in the Padmapurana says of the purana, namely that it sings of the pure know-ledge fit for Paramahamsas. The commentary of Bopadeva is available only in a small fragment of it, covering the first three verses of the purana, Janmadyasya yatalı, Dharmah projihita-kaitavõtra vişayah and Nigamakalpataroh galitam phalam.

Haraprasada Sastri in his preface to the Descriptive Catalogue of the Sanskrit Manuscripts in the collections of the Asiatic Society of Bengal gives a similar derivation (Vol. VI, XXXI)³. Besides Mugdhabodha, the following works of Vopadeva have come down to us:

1. Kavikalpadruma.

2. Kavyakāmadhenu, the author's own commentary on the Kavikalpadruma.

3. Muktāphala also called Bhagavata-Muktāphala, a work expounding the doctrines of the Bhagavata.

4. Harilila also called Harililämrta or Harilila Vivaraṇa, an abstract of the Bhagavata.

5. Sataśloki, a work on medicine, dealing with different pills, powders and similar preparations.

6. Candrakalā, the author's own commentary on the preceding work.

7. Siddhamantraprakāśa, a commentary on the Siddhamantra, a work on medicine written by his father.

Vopadeva must have written a commentary called Paramahamsapriya on the Muktāphala. This is to be inferred from the references to it by Hemadri, both at the beginning and at the end of his commentary on the Muktaphala, says G.B. Palsule.32

There is a stanza occurring in the commentaries of Hemãdri on the Harilila and the Muktāphala which enumerates Vopadeva's works on the different śästras: yasya vyakaraṇe varenyaghatanásphitäh prabandha daśa prakhyā tā nava vaidyake'pi tithinirdhārārthamekó dbhutah |

sahitye traya eva bhagavatatattvoktau trayastasya bhu -

vyantarvāṇi siromaṇeriha gunah ke ke na lokottaraḥ ||

Since Hemãdri was not only a contemporary but also a close friend of Vopadeva, the stanza assumes a peculiar importance, constituting as it does an 'eye witness' to the works of Vopadeva. It is a pity that out of twenty-six works mentioned in this stanza only nine should have come down to us.

Vopadeva gives some account of himself in his different works. From those references we come to know that his father's name was Keśava and that of his preceptor was Dhanesa or Dhaneśvara. Both of them were physicians and resided at Vedapada, a small town in the Varadatata, i.e., modern Berar. This Vedapada was also Vopadeva's own place of residence.

Hemadri, the celebrated author of the encyclopaedia work Catur vargacintamani, and a minister to the Yadava kings Mahadeva and Ramadevaraoof Devagiri (modern Daulatabad), was a patron of Vopadeva. Vopadeva himself tells us that he wrote his Harilila and Muktaphala at the instance of and in order to please Hemädri:

śrimadbhagavataskandhadhyāyārthadi nirūpyate | vidușă vopadevena mantrihemādri tuştaye || 34

and

vidvaddhanešasişyeņa bhiṣakkeśavasūnunā | hemadriropadevena muktāphalamacikarat || 35

Hemãdri himself has commented on both these works. His commentary on Harilila is called Harilila viveka while that on the Muktaphala is called Kaivalyadipikā.

Both Hemadri and Vopadeva had high regard for each other as can be seen from the eulogy bestowed by both on each other."

Keśava, Vopadeva's father, has written a work on medicine called Siddhamantra. At the end of this work Keśava tells us that his father's name was Mahadeva, and that of his teacher was Bhaskara. A fact of historical importance given by him is that he was honoured by Simharaja, who is evidently the same as the Yadava king Singhana who ruled at Dēvagiri between 1210-1247 A.D."

Bopadeva started a new school of grammar. There is no tradition of divine revelation attaching to the Mugdhabodha, the chief text-book of the school, composed by Bopadeva. Bopadeva was a scholar of great renown and a voluminous writer. Various attempts were made quite early to improve upon Panini's grammar by making his rules more terse and accurate. It has to be admitted that where these attempts were made in the way of Värttikas or commentaries, they increased the student's difficulties rather than simplified them. And where attempts were made to establish a new school independently of Panini, the founders were in most cases the followers of some unorthodos school of philosophy, so that the need of a fresh manual (as distinguished from a mere recast of old rules and terms) remained as pressing as ever. It was at such a juncture that Bopadeva wrote his Mugdhabodha. His object in writing this work was simplicity coupled with brevity. The first he attained by following the natural mode of presentation such as is found in the Kätantra. For the second he adopted Panini's Pratyahara sutras-making in them the changes necessary for their adoption to his own system. He omits all notices of accents and dismisses the Vedic peculiarities. Religious element is another noteworthy feature of this work. In the choice of example illustrating his rules as mentioned earlier Bopadeva has taken care to use wherever possible the names of Hari, Hara. and other gods. The Savarnadirgha samdhi is illustrated by Murari and Lakşmiša. He gives Ramaḥ pratyagrhnat tasmai lakṣmaṇovagnat kapim as an instance of Käraka. Bopadeva is here equally partial to Hari, Hara, or Rama. All ancient writers and commentators have followed the Paniniya grammar in their writings but Bopadeva's technical terms often deviate from Panini's. S.K.Belvalkar comments on this as follows: "this extreme divergence from Paninian system prevented the Mugdhabodha from being studied in all parts of India, which its clear and logical mothod entitled it to be." The Mugdhabodha was widely popular in the land of its origin and elsewhere and it enjoyed a wide currency as the revival of Paninian system. Bhattoji Dikṣita in the Sabdakaustuba and in the Manorama says,

bopadeva mahāgrāhagrasto vāmanadiggajaḥ | kirtereva prasangena mādhavena vimocitaḥ || "

Even Bhattoji Dikṣita takes great pains to refute the opinions of Bopadeva, which had dominated the literary world before the advent of Bhattoji. It was only in the seventeenth century that this system of grammar had to take refuge in Bengal, where it continues to be assiduously studied to the present day. During the few centuries of its existence the Mugdhabodha has produced quite a bewildering number of digests and commentaries. Rāmatarkavāgisa, a profound logician and an adept in the grammars of other schools wrote a celebrated commentary on it. He is quoted by Durgadāsa (1639 A.D.), who wrote a commentary on the Kavikalpadruma.42

As the aim of the Mugdhabodha was brevity, it was inevitable that it should have omitted several obscure rules. Accordingly we find three attempts made one after another to supply the defects: by Nandakiśorabhatta, by Kāśiśvara, and by Rāmatarkavägiša. As to accessory treatises Bopadeva himself left none, except the Kavikalpadruma, which is a list of roots arranged according to their endings. His commentary on Kavikalpa druma called Kamadhenu is important because it contains numerous quotations. Attempts have been made to give to this school other necessory treatises. Ramacandravidyābhūṣana (Śaka 1610) wrote a Paribhāṣavṛtti. Rāmatarkavāgisa put together an alphabetically arranged Unādikosa.

Хемадри.

The Sevuna period marks an important stage in the development of Dharmasastra literature. The name of Hemädri stands foremost among the writers of this period. He was under the service of the Sevuna kings Mahadeva and later Ramacandra. At the end of each chapter of his work Caturvargacintamani he writes; śri maharajadhiraja śrī Mahadevasya samasta karaṇādhiśvara sakalavidyāviśārada hemadri viracita....". He was a Brahmana of Vatsagotra and the grandson of Vasudeva and the son of Kamadeva. His Caturvargacintamani is a great work of orthodox Hindu religion. It is an encyclopaedia where the previous writers on the subject are frequently quoted. From a perusal of the sources which Hemãdri profusely quotes it becomes clear that his command and knowledge of those texts was deep and amazing. Hemadri describes himself as being in charge of the imperial records of Mahadeva (1260-71 A.D), the Yadava king of Devagiri (modern Daulatabad) and also as being his minister. Hemädri states that he intended to deal with Dharmaśāstra in five sections called Vrata, Dana, Tirtha, Mokṣa and Pariseșa. khandani casminvratadānatirthamokṣā

bhidhani kramaso bhavanti yatpañcamam tatpariseṣakhandamakhandito yatra vibhāti dharmaḥ caturvargaḥ
The last section has four parts, namely, Devata, Kälanirnaya, Karmavipäka and Lakṣaṇasamuccaya. Some manuscripts have Vratakhanda, Dānakhanda, Kalakhanda, Śraddhakhanda and Pariseșakhanda, where as others have Tirthakhanda, and Mokṣakhanda in the place of Kalakhanda and Sraddhakhanda. Hemãdri was a profound scholar in the Pūrvamimāṁsā system of philosophy. "The discussions in his work, particularly on Sraddha and Käla, cannot be well understood without a thorough acquaintance with the numerous Nyayas of the Mimämsä which he employs at every step", says P.V.Kane.18

Caturvargacintamani particularly its däna and vrata sections came to be looked upon as the standard work in the whole of the Deccan and Southern India. Like Vijñāneśvara Hemãdri also states that none existed, exists or will exist surpassing Hemädri: naiväsinna ca vartate na bhavita hemadrisureh purah" (    ) . Madhava in his Kälanirnaya expressly mentions the Vratakhanda of Hemadri as an authority. 120 An inscription of Bhaskara son of Bukka I, dated Śaka 1291 (i.e., 1369 A.D.), describes the king as making various gifts following the composition of Hemãdri: hemadrikṛtimärgeṇa kurvandananyanekaśaḥ 121 This is a reference to his Dânakhanda and establishes that long before 1369

A.D. Hemadri's work had become a standard authority in the Karnataka region. Hemadri is credited with a commentary on Saunaka's Pranavakalpa. 22 He appears to have written a Sraddhakalpa according to the rules of Katyayana which is distinct from his Sraddhakhanda.123 Hemãdri also wrote a commentary called Kaivalyadipikä on the Muktaphala of Bopadeva. The Muktaphala embodies the philosophy of the Bhagavatapurāṇa.

He has composed a lucid commentary on Vägbhaṭa's Astangahrdaya. He was a great patron of learning and encouraged many scholars. Among his well-known proteges, Bopadeva is of interest to the followers of Indian medicine, especially Ayurveda. He (Bopadeva) is credited with four works on Ayurveda namely, Vaidya sataka and Hrdayadipikānighantu and two commentaries, one on his father's work Siddhamantra (of Keśava) and another on Särngadharasamihitä.28