Padmini Charitra Chaupai

This comprehensive summary details the Jain text "Padmini Charitra Chaupai" by Bhanvarlal Nahta, published by Sadul Rajasthani Research Institute, Bikaner. The provided content, originating from a Jain Education International catalog, includes the preface, historical context, analysis of various literary works related to Padmini, and a detailed exposition of Padmini Charitra Chaupai by Kavi Labhoday.

Here's a breakdown of the key information:

1. Introduction and Publisher:

• Book Title: Padmini Charitra Chaupai
• Author: Bhanvarlal Nahta (Editor)
• Publisher: Sadul Rajasthani Research Institute, Bikaner
• Publication Details: First edition, 1000 copies, Vikram Samvat 2018 (1961 CE), Price ₹4.

2. Sadul Rajasthani Research Institute's Mission and Activities: The preface highlights the institute's establishment in 1944 with the aim of serving Sanskrit, Hindi, and especially Rajasthani literature, and promoting the overall development of the Rajasthani language. Over 16 years, the institute has undertaken several significant projects: * Rajasthani-Hindi Dictionary: Compilation of over two lakh words, with editing of approximately 30,000 words, aiming for a modern, comprehensive dictionary. * Rajasthani Idiom Dictionary: Aims to catalog over 50,000 idioms, with about 10,000 edited with Hindi meanings and Rajasthani examples. * Modern Rajasthani Literature: Publication of works like "Kalayan," "Abhai Patki," and "Varsa Gath." The journal "Rajasthan Bharti" also features modern Rajasthani poetry, stories, and sketches. * "Rajasthan Bharti" Journal: A research journal praised for its content, including a special issue dedicated to Dr. Luigi Pio Tessitori and a comprehensive issue on the great poet Prithviraj Rathore. It is exchanged with 80 periodicals globally. * Preservation and Publication of Ancient Rajasthani Texts: A vast project to research, edit, and publish important and rare literary works, including the "Prithviraj Raso," works of the unknown poet Jaan (Niyamat Khan), and Rajasthani Jain literature. * Folklore Collection: Extensive collection of folk songs, ghumer songs, children's songs, lullabies, and over 700 folk tales from various regions of Rajasthan. Two volumes of Rajasthani proverbs have been published. * Publication of Historical Texts: Editing and publication of important historical texts like "Jaswant Udyot," "Muhata Nainsi Ri Khyat," and "Anosi Aan." * Research on Poets and Scholars: Research on the works of Kavi Uday Chand Bhandari and Mahopadhyay Samaysundar, whose 563 minor works were published. * Celebrations and Seminars: Commemoration of literary figures like Dr. Luigi Pio Tessitori, Samaysundar, Prithviraj, and Lokmanya Tilak. Weekly literary gatherings and lectures by renowned scholars from India and abroad are organized. * Mahakavi Prithviraj Rathore Chair: Established two years prior, with prominent scholars like Shri Manohar Sharma and Pt. Lalji Mishra delivering lectures.

3. Financial Support and Publication Goals: Despite facing financial constraints and lacking its own building or extensive library facilities, the institute's dedicated workers have continued their literary service. The text acknowledges a significant grant of ₹15,000 from the Ministry of Scientific Research and Cultural Affairs, matched by the Rajasthan Government, totaling ₹30,000 for editing and publishing Rajasthani literature. This allowed for the publication of 31 books in that financial year, including "Padmini Charitra Chaupai."

4. "Rani Padmini - Ek Vivechan" (An Analysis of Rani Padmini) by Dr. Dashrath Sharma: This section critically examines the historical authenticity of Padmini, the central figure of various legends. * Symbolism: Padmini is presented as a symbol of beauty, courage, patience, and chastity. * Jaisi's "Padmawat": The most famous description is in Malik Muhammad Jayasi's "Padmawat" (c. 1540 CE), which portrays Padmini as the daughter of King Gandharvasen of Sinhaldweep, married to Ratan Sen of Chittor. The narrative involves Raghvav Chetan, Alauddin, and the valiant figures Gora and Badal. * Allegorical Interpretation: Jayasi himself stated that "Chittor is the body, the king is the mind, Sinhaldweep is the heart, Padmini is intelligence, the parrot is the guiding guru, Nagmati is worldly affairs, Raghv is Satan, and Alauddin is Maya." This suggests a symbolic rather than purely historical account. * Other Versions: The text mentions other versions like "Gora Badal Kavitta" (possibly earlier than "Padmawat"), Hemratna's "Swamidharma," Bhagvijay's expanded version, Jatmala Nahar's "Gora Badal Chaupai," and Labhoday's "Padmini Charitra Chaupai." * Historical Debate: The text notes that historians like Dr. Gauri Shankar Hirachand Ojha considered "Sinhaldweep" to be a place called "Singhauli." It discusses the scholarly debate regarding Padmini's historicity, with scholars like Dr. Kishori Sharan Lal and Dr. Kalikaranjan Kanungo refuting her existence. * Arguments Against Historicity: Lack of consensus on Padmini's parentage and husband's name in various accounts; absence of mention by contemporary Muslim historians like Barani, Isami, and Nizamuddin; misinterpretation of "Khazain-ul-Futooh" by Dr. Ashirvadi Lal Srivastava. * Arguments for Historical Basis: The text argues that Padmini's connection to Sinhaldweep might be a poetic convention. It cites an inscription from the time of Maharaval Ratna Singh (1356 CE) to confirm Ratna Singh's reign and conflict with Alauddin. The silence of Muslim historians is countered by the fact that they also omit events described by Hindu authors. The omission of Padmini in Muslim chronicles does not negate her existence, just as Muslim chronicles are not the sole source for Alauddin's life. * Chitai Charitra: The text references "Chitai Charitra" (c. 1526 CE), which predates "Padmawat," indicating that Padmini's story was already popular before Jayasi. This suggests Padmini, Ratan Sen, and Badal were known figures in folk tradition. * Raghvav Chetan: The mention of Raghvav Chetan as a sorcerer in "Vridhacharya Prabandha" (15th-16th century) and as the author of "Jalamukhi Devi Stava" suggests his historical existence independent of "Padmawat." * Conclusion on Padmini: While historical confirmation is complex, the text leans towards the possibility of Padmini's existence, along with Ratan Sen and the events, being rooted in tradition and possibly historical occurrences, even if embellished over time. The actions of Gora and Badal are seen as consistent with Indian heroic traditions.

5. Padmini Charitra Chaupai by Kavi Labhoday:

• Significance: This is presented as the primary and significant work of Kavi Labhoday.
• Author's Background: Kavi Labhoday (originally Lalchand), born around 1680 CE, was a Jain poet whose literary service spanned 40-50 years, primarily in Mewar. He had a scholarly guru tradition.
• The Poem's Narrative:
  • Setting: The narrative begins with a description of Chittor, the magnificent capital of Mewar, ruled by the valiant King Ratan Sen. His chief queen is the beautiful and wise Parvati, mother of Prince Veer Bhan.
  • The Trigger: A remark by Queen Parvati during a meal, jokingly suggesting Ratan Sen should marry the beautiful Padmini for better taste in food, deeply affects the king.
  • The Quest for Padmini: Ratan Sen, determined to win Padmini, embarks on a journey with his attendant, disguised as a yogi. They learn from a traveler that Padmini resides in Sinhaldweep across the ocean.
  • Encounter with the Yogi: On the seashore, Ratan Sen meets the yogi Aghornath, who transports him to Sinhaldweep.
  • Padmini's Hand-Swinging Ceremony: In Sinhaldweep, Padmini is to choose her groom based on victory in a chess game against her brother, the king. Ratan Sen, with Padmini's silent support, wins the game.
  • Marriage and Return: Ratan Sen marries Padmini, receives half the kingdom as dowry, and returns to Chittor with his new wife and his retinue.
  • Raghvav Chetan's Envy: Ratan Sen's court includes the learned Brahmin Raghvav Chetan, who, after being offended by the king, seeks revenge. He goes to Delhi and impresses Sultan Alauddin with his knowledge and the description of Padmini's beauty.
  • Alauddin's Desire: Alauddin, captivated by Padmini's description, attacks Chittor.
  • Raghvav Chetan's Deception: Raghvav Chetan, a court astrologer, manipulates the situation, leading Alauddin to believe that Padmini can be obtained through a ritual involving a semblance of her.
  • The Capture of Ratan Sen: Alauddin, disguised as a guest, is shown Padmini's reflection in a mirror. He deceitfully captures Ratan Sen.
  • Padmini's Plan and Rescue: Padmini, with the help of Gora and Badal, devises a plan to rescue Ratan Sen. She sends 1600 palanquins, each carrying armed Rajput warriors disguised as women. Badal, disguised as Padmini, deceives Alauddin, and Ratan Sen is freed.
  • Gora's Sacrifice and Aftermath: Gora fights Alauddin's army and is martyred. Ratan Sen is later killed in battle. Padmini and other queens perform Jauhar (self-immolation) as Alauddin conquers Chittor.
• Structure: The "Padmini Charitra Chaupai" is presented in three parts, with various "dhals" (sections set to specific tunes or meters) and "dohas" and "chaupais" (poetic verses). The narrative flows from the description of Chittor and its king to the dramatic rescue and the tragic conclusion.
• Literary Style: The poem is rich in devotional praise, descriptions of valor, and elements of romance, employing various indigenous Rajasthani poetic forms.

6. Other Published Works: The preface also lists other important publications and activities of the institute, underscoring its commitment to Rajasthani cultural heritage.

This summary provides a detailed overview of the "Padmini Charitra Chaupai" and its context within the broader literary and historical landscape, as presented in the provided text.