Labhoday Ras Vachna Biji Bhumika - Book Summary

This is a comprehensive summary of the provided Jain text, "Labhoday Ras Vachna Biji Bhumika," authored by Shilchandrasuri and published by ZZ_Anusandhan, focusing on the introduction and comparative analysis of two recensions of the work.

Introduction and Purpose:

The text begins by stating that a previous edition of the "Labhoday Ras" (referred to as "La.1") was published in September 2003 (Anusandhan-25, pp. 62-73). However, that edition was incomplete and contained errors due to the base manuscript being fragmented. Fortunately, a more complete and accurate manuscript ("La.2") has been discovered, which also presents several significant textual variations. Therefore, this second edition aims to present a complete and meticulously edited version of the "La.2" manuscript, facilitating comparison for scholars.

Comparison of the Two Recensions (La.1 vs. La.2):

The introduction then details the differences between the two recensions:

Verse Count: La.1 has 90 verses (kadī), while La.2 has 144 verses.
Missing Verses in La.1: La.2 contains verses that are absent in La.1, specifically verses 8, 46-94, 114-123, and 142-144.
Verses Missing in La.2: Conversely, La.1 contains verses 103-104 and 119-123, which are not found in La.2.
Textual Corrections and Additions in La.2: La.2 includes corrections, additions, and alterations in specific verses that significantly improve their clarity and completeness. These include:
- Third line of verse 10 (La.2: 11).
- Third line of verse 34 (La.2: 36).
- Reversal of the order of the first and second halves of verse 95 (same in both).
- The latter half of verse 96 (same in both).
- The latter half and the first line of the latter half of verse 103 (same in both).
- The latter half of verse 114 (La.2: 113).
- The complete text of verse 126 (La.2: 128).
- Verse 32 (La.2: 33) is presented in a more organized and complete form in La.2.
Musical Notations: La.1 does not record the musical modes (rāgō) for the "ḍhāl" (songs), whereas La.2 does.

Dating and Authorship:

Confirmation of Previous Hypothesis: The earlier edition (La.1) speculated that the "Ras" might have been composed during the lifetime of Vijayrasuri Maharaj, or even that he might have been a direct witness to the events described. The discovery of specific verses in La.2 confirms this hypothesis.
Author and Date: The author concludes the "Ras" by stating that it was composed by Dayakushal in the city of Agra in the year 1649 (Sambat 1649). This aligns with the period when Vijayrasuri was with the Emperor Shah. This strongly suggests that the poet was present at that time.

New Information and Historical Significance in La.2:

The introduction highlights the crucial historical and biographical details revealed by the new manuscript (La.2):

Guru-Disciple Interaction: After receiving the Emperor's message (invitation), the guru (Vijay Heer) and his disciple (Vijay Sen) discuss the situation. The disciple's reluctance to leave the guru and the guru's affectionate permission, along with the disciple's readiness to obey, are concisely conveyed (verses 47-49).
Vijayrasuri's Early Life: Vijayrasuri's original name was Jesingh (or Jaysingh), and his guru affectionately called him "Jesingh." The poet also uses this name when referring to him in this context.
Omens during Vijayrasuri's Travels: The description of auspicious omens observed when Vijayrasuri commenced his travels (verses 50-52) appears factual and is corroborated by descriptions in the "Vijayprashasti" poem.
Historical Travel Itinerary: The itinerary of Vijayrasuri's travels is historically significant. He journeyed from Radhanpur to Shankheshwar, Patan, Siddhpur, Malvani, and Roh-Sarotar, continuing to Mundasthal, Kasindra, and then to Mount Abu. From there, he went to Sirohi. Along the way, in Sarotar (Sarotra?), the Bhil king Sahasrarjun welcomed him, and in Sirohi, the Devda ruler made arrangements for his reception.
Visit to Sadadi and Birthplace: He then visited Sadadi, ostensibly to visit his worldly relatives ("sansariā vandāvvā"). A group from Nidolāi-Nāḍalāi (his birthplace) was also expected to arrive there.
Gujarat Sangha's Return: While traveling from Sadadi to Rānapur, reaching Naḍulāi, the "Gujarat" Sangha (lay followers) that had accompanied the guru since Radhanpur obtained permission and returned (verse 60). This mention is particularly interesting.
Journey through Rajasthan: From there, they traveled through Bāntāvaḍgaḍī, Jaitaran, Kekind, and reached Merta. The Merta Sangha and their Rathore allies welcomed him. After entering the city, the lay followers celebrated with great joy and devotion. The names of three devoted followers – Sachīdās, Narāyanā, and Rūpasī – are recorded (verse 63).
Visits to Other Cities: From Merta, they traveled to Mahimer, Sāṅāner, and arrived at Vairāṭ Nagar. The presence of a temple to Vimalnath Jin and a devotee king named Bhāramall Indrāj is noted (verse 65). They then proceeded to Vikrampur (Bikaner), where King Indrāj also paid his respects.
Meeting Pandit Rangakushal: Upon reaching Mahimanagar, Pandit Rangakushal Muni came and met the guru (verse 70). His followers also provided great hospitality (verse 71). The lay follower Kalyānshāh from Lahore also came to pay his respects. Later, when the guru arrived at Khanpur, the Lahore Sangha came to meet him. It is suggested that Khanpur might be a branch of Lahore.
Description of Welcome: The subsequent "ḍhāl" (song) details the gifts and presentations brought by the welcoming Sangha, filled with joy for the guru's arrival. These descriptions are presented as historically factual, reflecting the typical welcomes of that era. The mention of Sheikh Abul Fazal, princes, Khans, and kings coming to welcome the guru is also noteworthy (verse 80). The entire "ḍhāl" accurately describes the welcoming ceremonies.

Further Details from La.2:

Confrontation with Brahmins: The missing verses 114-123 in La.1, now found in La.2, describe the Brahmins instigating the Emperor against the guru and asking him questions about the sun and Ganga. The guru's responses satisfied the Emperor, leading to the discomfiture of his opponents.
Imperial Decrees: Verses 126-129 mention the Emperor issuing decrees to the guru prohibiting fishing in cities like Nagarthatha, Sindh, and Kach during the rainy season. He also issued decrees for animal protection (amāri-pharman), abolition of certain taxes, and prohibiting imprisonment. The subsequent "ḍhāl" records the acts of non-violence performed by the Emperor based on the guru's teachings.

Discrepancy Regarding the "Upādhyāy" Title:

A significant point of discussion is the mention in La.1 (verses 119-23) of Sheikh's request leading the guru to grant the title of "Upādhyāy." This is not found in La.2. The text quotes the relevant verses from La.1, which mention Sheikh asking the guru to grant the title of "Upādhyāy" to Bhanuchandra Gani.

Historical Corroboration: This event is historically documented in "Heerasaugabhya" (Canto 14), which describes how the guru, at the behest of the Sheikh, granted the title of "Upādhyāy" to Bhanuchandra with auspicious rituals. The Sheikh himself reportedly spent 600 rupees and performed charitable acts like donating horses.
Dating and Manuscript Age: It is noted that Hirvijaysuri had already declared Bhanuchandra as "Upādhyāy" earlier, but the formal rituals of blessing and conferring the title were pending. The La.2 manuscript might not have contained this section, or the transcriber might have missed it. This discrepancy raises the possibility that the La.1 manuscript might be older, although this is speculative, as La.1 also lacks verses present in La.2 (verses 142-144).

Notable Words and Phrases in La.2:

The introduction lists several important words and phrases found in La.2, indicating their significance. These include terms like "Sah Kamā," "Jagi Jayau," "Tāko Na Lahu," "Gāji Pathān," "Surmāhi," "Bhangi Khāi," "Shrāvane Sunyā," "Nahi Hāthi Līi," "Bhāi Khuda Tai," "Duhāī," "Hīr Akbar Jesaṅg Sāhī," etc.

Acknowledgments:

The author expresses gratitude to Maharaj Shri Vijaypradyumnasuri for providing a Xerox copy of the La.2 manuscript, which was obtained from the Koba Jñānbhāṇḍār. The manuscript contains not only the "Labhoday Ras" but also the beginning of the "Ārāmānandan Rās."

The "Labhoday Ras" Text Begins:

The text then commences with the actual verses of the "Labhoday Ras," starting with invocations to Saraswati and the guru, and then proceeds to describe the city of Nadulai, the lineage of Shah Kamakula, and the glories of the lineage of Kodamade. It then describes the Emperor Akbar and his conquests, followed by a dialogue between the Emperor and the guru about the nature of yogis and true spirituality. The Emperor is impressed by the guru's teachings and principles, leading to further discussions and the guru's journey to Delhi.

Key Themes and Narrative Progression:

The "Ras" narrates the following:

Akbar's Power and Pride: It details Akbar's vast empire and his strength.
Spiritual Discourse: The dialogue between Akbar and the guru focuses on discerning true yogis from imposters, with the guru emphasizing detachment, inner peace, and sincere devotion.
Guru's Virtues: The guru's exemplary conduct, including honesty, compassion, and adherence to Jain principles, is highlighted.
Encounter with Opposition: The text describes the challenges posed by Brahmins who try to misrepresent the guru's teachings to the Emperor.
Guru's Intellectual Prowess: The guru skillfully refutes their arguments concerning the sun and Ganga, showcasing his profound knowledge and wisdom.
Imperial Decrees for Non-Violence: The Emperor, convinced by the guru's teachings, issues decrees promoting non-violence and protecting animals.
Guru's Travels and Influence: The narrative follows the guru's extensive travels through various cities, his meetings with kings and followers, and the positive impact of his presence.
Welcoming Ceremonies: Elaborate descriptions are given of the grand welcoming ceremonies held in honor of the guru.
Audience with Akbar: The text culminates in the guru's audience with Emperor Akbar in Delhi, where their intellectual and spiritual exchange is depicted.
Granting of Titles and Blessings: It mentions the granting of titles and the bestowal of blessings.
Praise for the Guru: The "Ras" concludes with praise for the guru, his disciples, and the Jain faith, celebrating the victory of truth and righteousness.

Conclusion:

The "Labhoday Ras" is a significant Jain narrative that not only recounts the life and teachings of Acharya Vijayrasuri but also provides valuable historical insights into the political and social landscape of 16th-century India, particularly the interactions between religious leaders and the Mughal Empire. The comparison of the two manuscript recensions underscores the importance of textual criticism in understanding and preserving Jain literature.