Mandu Ke Javad Shah

Here's a comprehensive summary of the Jain text "Mandu ke Javad Shah" by C. Crouse, based on the provided pages:

The text "Mandu ke Javad Shah" delves into the life and times of a prominent Jain merchant named Javad Shah from Mandu. It primarily draws information from a historical inscription found in a richly illustrated and gold-lettered copy of the Kalpasutra, commissioned by a Jain woman named Kumari. This manuscript, dated Samvat 1555 (1498-99 CE), was presented during a grand festival held in Mandu under the rule of Gyasuddin.

The Kalpasutra inscription is significant not only for its artistic value but also for the historical "Prashasti" (eulogy) it contains. This Prashasti, composed by Muni Shivasundar, a disciple of Somadhyaj's grand-disciple, provides a detailed history of the Jain merchant Jasdhir's lineage, tracing it back seven generations to a distinguished merchant in Delhi. Jasdhir's family eventually relocated to Mandu, establishing a branch there. Jasdhir himself was a devoted follower of the Kharatargachchha sect and an esteemed disciple of Acharya Jinsamudrasuri. He held the title of "Sanghapati" (leader of a religious congregation) and was renowned for his generosity and religious devotion.

The text then identifies two individuals named Javad who were contemporaries in Mandu.

The First Javad (Kharatargachchhiya Javad): This Javad was the son-in-law of Jagdhir and married Saraswati, the elder daughter of Jhakku (Jagdhir's co-wife). The Kalpasutra Prashasti identifies him as the son of Sanghapati Mandan. However, independent sources suggest this Javad was less influential than his father. Sanghapati Mandan (or Mandan), from the Shrimali lineage and Thakkur gotra, was a follower of the Kharatargachchha. He was the son of Jayata and Himi, and his piety is evidenced by his contributions to the Jain faith through the installation of idols, temple construction, and organizing religious journeys (Sanghayatras). He also commissioned the transcription of the entire Jain canon for a Bhandar (repository). Mandan's wife was Lilade, and his sons were Khima and Karan. Another inscription mentions his sons as Sanghapati Khimraj and Sanghapati Jau (likely another name for Javad). Javad's son Nina is also mentioned. Inscriptions confirm Mandan's role in establishing Jain idols, having them consecrated by Jinchandrasuri, a predecessor of Jinsamudrasuri. A 1524 CE inscription mentions him establishing an idol of Shreyans in Mandapadurga. Another inscription from 1533 CE names Mandan, his wife Lilade, and their son Javad.

The text concludes that this Kharatargachchhiya Javad did not follow in the footsteps of his generous father or his influential father-in-law and has no notable deeds attributed to him, save for his name being mistaken for the more prominent Tapagachchhiya Javad.

The Second Javad (Tapagachchhiya Javad): This Javad was the son of Rajmall and the nephew of Jasdhir's paternal grandfather. His maternal lineage is traced back to Suhhgu, Jasdhir's paternal aunt. The primary historian for this Javad and his family is the Jain poet Sarvavijaygani, a disciple of Acharya Sumatisadhusuri of the Tapagachchha. Sarvavijaygani authored two Sanskrit Mahakavyas: Anandasundar (also known as Dash-Shravakcharit) and Sumatisambhav.

• Anandasundar: This work, composed around Samvat 1551, narrates the stories of ten principal lay disciples of Mahavira. It mentions an idol consecration performed by Javad in Samvat 1547 and indicates that Acharya Sumatisadhusuri, Javad's guru, was alive at the time. The poem extensively details Javad's family history from his sixth ancestor onwards, as requested by Javad himself.

• Sumatisambhav: This epic narrates the life of Acharya Sumatisadhusuri. It also mentions Javad's idol consecration in Samvat 1547 and was likely written between 1547 and 1554 CE. Javad is prominently featured as a significant devotee in two of its eight cantos. While it mentions Javad's grandfather Golh and father Rajmall, it omits details about other ancestors already covered in Anandasundar.

Javad's Ancestry and Social/Administrative Standing: Javad belonged to a highly respected and wealthy family. His ancestors, with the exception of Hapraj, all held the title of "Sanghapati," indicating their leadership in organizing Sanghayatras, which required immense courage, social prestige, and wealth. Three of his ancestors were associated with the Malwa rulers: Hapraj held an official position akin to "Master of Protocol," Golh was a favorite of the king, and Rajmall was an ornament to the court of Malwapati Mahimund. Many of these ancestors were praised for their generosity and piety. Rajmall was particularly noted for hosting Acharya Laxmisagaruri in Mandu with great splendor, spending 60,000 tankas on the occasion. This event is corroborated by inscriptions on idols consecrated by Laxmisagaruri between 1517 and 1524 CE.

Consistent with his lineage, Javad held a prestigious position in the royal court. Gyasuddin respected him, bestowed upon him the title of "Uttam Vyavaharon ki Upadhi" (title of excellent conduct), and appointed him Treasurer, thus earning him the title of the Sultan's minister. He was also referred to as "Javadvendra," indicating his authority and immense prosperity. His social standing is further highlighted by the recurring use of the title "Shrimalbhupal."

Pilgrimage and Religious Services: Javad was deeply respected within his community, as evidenced by his epithets "Sanghanayak" and "Sanghapati." These titles were likely conferred after his pilgrimages to Arbudaachal (Mount Abu) and Jirapalli or Jirapuri (modern Jiraval), renowned Jain pilgrimage sites. The text mentions his pilgrimage to Abu and Jirawal with his wife Dhaniya, as recorded in an inscription at the Luni Vasahi temple in Abu, dated Samvat 1531. This inscription also names his father Sanghapati Rajmall and mother Suhab. He was also part of a Sangha that met with other Sanghas from Ujjain and Dhar and proceeded to Idar to venerate Acharya Laxmisagaruri, then traveled to Abu and Jirawala, and finally returned to Malwa via Sirohi.

Devotion to Gurus and Acceptance of Vows: Javad was a devoted follower of the Tapagachchha gurus, particularly Acharya Sumatisadhusuri. Sumatisadhusuri's biographer attributes Javad's commendable deeds to his guru's guidance. Javad extended a grand welcome to Sumatisadhusuri when he visited Gujarat, an event elaborately described in Sumatisambhav, highlighting the procession with elephants, horses, valuable attire, and the public's admiration.

Under his guru's guidance, Javad took the twelve vows of a lay follower (Shravak). This elevated him to the ranks of ancient great lay followers like Begik, Samprati Maharaj, Kumarpal, and Shalibhadra. The first five vows are known as Anuvratas. Javad accepted Ahimsa (non-violence) and Satya (truth) in their traditional form. He also accepted Asteya (non-stealing). For Brahmacharya (celibacy), he retained the right to have 32 wives, following the example of Shalibhadra, though unlike Shalibhadra, he did not renounce them for asceticism. Other sources suggest he had four principal wives, with other women being his consorts, a practice prevalent in ancient Rajput tradition.

The text details Javad's immense wealth, including possessions like ghee, oil, ploughs, oxen, buildings, silver, metals, coral, salt, donkeys, carts, horses, elephants, camels, and mules. His acceptance of the vow of Aparigraha (non-possession) involved limiting his possessions to specific quantities, such as 100,000 maunds of grain, gold, diamonds, jaggery, opium, and a considerable sum in Tanka currency.

The text further elaborates on the specific limitations he imposed upon himself under the vows, including restrictions on his movement, daily consumption, and involvement in certain professions like jail superintendents or town overseers. He also pledged to use boiled and purified water, dye a limited number of clothes, and abstain from gambling. The final four vows, known as Shikshavratas, emphasized regular religious rituals, further limitations on activities, mandatory Paushadh (fasting), and regular charitable acts.

Javad's adherence to his vows, especially the twelfth vow related to charity, is evident from his continuous acts of generosity. His biographer states he turned the entire earth into a sanctuary. He is also credited with covering all rivers, lakes, and wells in Mandu with cloth to protect aquatic life and consecrating Jain idols.

Idol Consecration and Temples: In Samvat 1547, Javad organized a grand ceremony in Mandu for the consecration of 104 Jain idols, blessed by his guru, Acharya Sumtisadhusuri. These idols included representatives of past, present, and future Tirthankaras, as well as collective idol-groups. Most idols were made of brass, with one silver idol weighing 23 ser and one gold idol weighing 11 ser. These were adorned with diamond-studded umbrellas and valuable ornaments. The consecration ceremony was a lavish affair, with Javad distributing gifts and materials, and attracting congregations from across India. The text mentions that fifteen lakh rupees were spent on this ceremony.

While some modern admirers claim Javad built five major temples in Mandu dedicated to Rishabh, Shantinath, Neminath, Parshvanath, and Mahavir, the text disputes this, suggesting it's an unwarranted inference from Anandasundar. The text acknowledges the existence of five prominent temples in Mandu during Javad's time, including those of Parshva and Suparshva, with Suparshva being considered the presiding deity of Mandu. However, there is no direct evidence in literature or inscriptions to suggest Javad himself constructed these temples.

The text concludes by stating that at least 104 temples existed in Mandu during Javad's time, and he consecrated one idol in each. Some of these idols have survived the destruction that befell Mandu and are now worshipped in other safe locations. The surviving idols provide detailed information about the consecration, including the location (Mandap), date (Magha Shukla Trayodashi, Samvat 1547), the consecrator (Acharya Sumatisadhusuri), Javad, his wives, son Hira, adopted relative Lala, and his ancestors. The mathematical precision with which literary sources are confirmed by epigraphical evidence underscores the historical utility of Jain literature, even when direct epigraphical proof is scarce.

The author emphasizes the importance of understanding Jain texts linguistically and seeking only truth to avoid constructing "half-histories," a fate he attributes to Javad, who has been credited with decorating Mandu with temples, commissioning the golden Kalpasutra, and consecrating stone idols, and being associated with the Kharatargachchha, all without sufficient proof. The study aims to present a nuanced yet factual picture of this chapter in Jain cultural history, acknowledging that Jainism, with its itinerant and venerated saints, transcends geographical boundaries.