Shankar Kavi Pranit Vijvalliras

This is a comprehensive summary of the Jain text "Shankar Kavi Pranit Vijvalliras" authored by Shilchandrasuri, based on the provided catalog link and page content:

Book Title: Shankar Kavi Pranit Vijvalliras (Vija(ya)valli ras) Author: Shankar Kavi (as indicated by the title) Editor/Commentator: Shilchandrasuri (सं. विजयशीलचन्द्रसूरि) Publisher: ZZ_Anusandhan Catalog Link: https://jainqq.org/explore/229422/1

Overall Summary:

The text "Shankar Kavi Pranit Vijvalliras" is a laudatory composition (ras-rachna) dedicated to Hiravijayasuri, a prominent Jain Acharya of the Tapa Gachchha. The ras was composed by a poet named Shankar in the Vikram Samvat year 1651 (V.S. 1651). This work is significant as it was intended for use by Muni Vidyavijayji in his important historical work, "Sureshwar and Emperor." However, the ras itself has remained unpublished and is not mentioned in known lists of works celebrating Hiravijayasuri, making its rediscovery and study valuable.

The text is written in a Gujarati dialect that reflects the spoken language of its time, incorporating some Persian-Arabic terms common in the environment of the Mughal court. The editor, Shilchandrasuri, notes the manuscript's condition, including missing pages and incomplete verses, which makes understanding the narrative challenging at times. Despite these issues, the work is considered a significant historical and literary contribution, particularly for its insights into the interactions between Jain Acharyas and the Mughal Emperor Akbar.

Key Content and Themes:

1. Dedication to Hiravijayasuri: The primary purpose of the ras is to glorify Hiravijayasuri, emphasizing the word "Vijay" in his name.

2. Author and Date: The ras was composed by a poet named Shankar in V.S. 1651, as indicated in the concluding verses.

3. Historical Context and Emperor Akbar: A central theme is the relationship between Hiravijayasuri and Emperor Akbar. The text details Hiravijayasuri's visit to Akbar's court, his debates with scholars of other faiths, and the positive influence he had on the emperor, particularly regarding the promotion of ahimsa (non-violence) and Jivdaya (compassion for living beings). The emperor's decrees and positive pronouncements about Hiravijayasuri are highlighted.

4. Narrative Structure and Missing Portions: The ras is structured in fifteen chapters (dhals). The editor notes that the manuscript is incomplete, with missing pages (specifically, the third page is missing), leading to gaps in the narrative. These gaps affect the detailed accounts of Hiravijayasuri's life, such as his efforts to persuade his parents to take initiation, his parents' death, his sister's consent for initiation, his learning, attainment of leadership, and the passing of his guru.

5. Genealogy and Lineage: The first chapter mentions the establishment of the Oshwal lineage by Ranasingh and lists the names of 42 generations of Hiravijayasuri's ancestors. This lineage description is also found in Rishabhdas's "Hiravijayasuri Ras," suggesting that the "Vijvalliras" might have served as a model for that work.

6. Poetic Style and Content: The ras features unique aspects like having two songs in some chapters. It describes various events, including:

   • Hiravijayasuri's sweet dialogue with his parents.
   • His succession to the leadership of the Gachchha and entrusting it to his disciple Vijaysensuri before departing for Delhi.
   • Debates with non-Jain debaters and their subsequent victory.
   • Akbar's favorable reception and praise for Hiravijayasuri.
   • Vijayasuri's return requests and Hiravijayasuri's departure for Akbar's court, entrusting a disciple to the emperor.
   • Akbar's implementation of compassion-related activities due to Hiravijayasuri's guidance, and the royal decrees spread by Dhanvijayagani.
   • Vihars (journeys) of Hiravijayasuri, his Chaturmas (monsoon retreat) in Sirohi, and compassionate activities there.
   • The consecration ceremony at Vairat Nagar by Vachak Kalyana Vijayji, involving the expenditure of two crore dramma.
   • The gifting of the holy places of Shatrunjay and Girnar by the Emperor.
   • The poignant dialogue between Hiravijayasuri and Vijayasuri.
   • The Emperor's questions to Vijayasuri and Hiravijayasuri's satisfying answers.
   • Akbar bestowing the title 'Khushfaham' upon Nandvijay after he demonstrated 'Ashtavadhana' (a feat of memory and concentration).
   • Discussions on Ganga and Surya.
   • The grand pilgrimage of Shatrunjay by numerous sanghas (groups) from various regions.
   • The glory of Shatrunjay.
   • The Sangha's request for Vijayasuri to visit Gujarat.
   • The concluding verses mentioning Hiravijayasuri's prominent disciples and the place of composition (Nizamapur).

7. Linguistic Features: The text uses terms like "Adil" for Adinath Tirthankar, "Sultan," "Zhadal," "Neja," "Asaman," "Resam," "Hur," reflecting the influence of Muslim culture. Words like "Vyavadh," "Vyakat," "Dhyan" are also noted as common in Rishabhdas's works, indicating the colloquial language of the period.

8. Comparison with Rishabhdas's "Hiravijayasuri Ras": The editor suggests that Rishabhdas's extensive "Hiravijayasuri Ras" (composed in V.S. 1685) was likely modeled on this "Vijvalliras." Many events described briefly in "Vijvalliras" are elaborated upon extensively by Rishabhdas in the same chronological order.

9. Manuscript Condition and Preservation: The editor laments the manuscript's condition, stating that the original location and the person who provided the xerox copy are forgotten. They recall it might have been from a collection in Shivpuri (Madhya Pradesh). The editor expresses satisfaction in editing this previously unpublished work and appeals for any other manuscripts of this ras to be submitted for further scholarly review and correction.

In essence, "Shankar Kavi Pranit Vijvalliras" is a valuable Jain literary and historical document that sheds light on the life and influence of Hiravijayasuri, his interactions with Emperor Akbar, and provides a foundational narrative that was later expanded upon by other Jain scholars. Its rediscovery is a significant event for Jain scholarship.