Vadidevsuri Nu Janmasthan Kayu

Here's a comprehensive summary of the provided Jain text, "Vadidevsuri nu Janmasthan Kayu" by Gokulbhai Daulatram Bhatt:

This text delves into the scholarly debate surrounding the birthplace of the prominent Jain scholar, Acharya Vadidevsuri. The author, Gokulbhai Daulatram Bhatt, begins by referencing an earlier work by Pandit Khacherdasji Doshi, "Gujarati Bhashani Utkranti" (Evolution of Gujarati Language), which states that Vadidevsuri was born in "Madahata" (મદૃાહત) in a region called Ashtadashshati in Gujarat. This account also provides details about his family: his father was Virnag, mother Jinvati, and his original name was Purnachandra. It mentions that a plague struck Madahata, forcing his father, Virnag, to relocate with his family to Bharuch.

The author's primary objective is not to discuss Vadidevsuri's scholarly prowess or the geographical boundaries of Gujarat but to ascertain his birthplace. This leads to a specific question: Is "Madahata" the same place as "Mahuva" (મહુઆ) or "Bhad-Mhadar" (ભાર-મઢાર)? Bhatt presents the findings of Pandit Bechardasji and other scholars for further contemplation and to arrive at the truth.

The text then quotes Shri Mafatlal Zaverchand Gandhi, the Gujarati translator of Vadidevsuri's esteemed work, "Pramananyatattvalokalankar." Gandhi, in his 1972 biographical introduction to Vadidevsuri, reiterates that Vadidevsuri, a Porwad (a Jain community), was born in a village named "Mahuahat" (મહુઆહત), which is now known as Madhua (મદુઆ), a Vaishnava pilgrimage site near Bhavnagar. Gandhi also confirms the account of the plague and the family's move to Bharuch.

The core of the discussion then focuses on the variations in the name of the birthplace:

• Pandit Bechardasji: States "Madahata" is "Mahuva."
• Shri Gandhi: Claims "Mahuahat" is "Madhua-Mhadar."
• Muni Kalyanvijayji: Believes "Mandahad" (મણ્ડાહડ) is the current "Madhua."

To further investigate, the author explores the history of a place called "Mahuaji" located six miles from Abu Road, on the road towards Bhadar. This place is half a mile west of the Mungsthala pilgrimage site. The text mentions that a Vaishnava temple dedicated to Madhusudan was built there by Queen Toravati, wife of King Ambarish, and it houses a 4-inch idol of Shri Krishna. An engraved door at this temple is believed to have been brought from elsewhere. Inscriptions found at this location refer to the place as "Phalni Gaon" (ફિલણીગાંવ) and later as "Bhaduaji" (ભદુઆજી) and "Madhusudan" (મધુસુદન) in copper plates dating from Vikram Samvat 1600. Crucially, these inscriptions do not mention "Madahata," "Maduahat," or "Bhadahah."

The text then introduces an Hindi article titled "Mḍuhagachh ni Parampara" (મડુહગછ ની પરંપરા) by archaeology enthusiast Shri Amarchandji Bhanwarmalji Nahata, a scholar from Rajasthan. Nahata, citing Muni Jayantvijayji, states that the name "Bhadahadgai" originated from the place "Madahad," which is identified as the present-day "Mhadar" (મડાર). Mhadar is described as being 40 miles southwest of Sirohi and 24 miles northeast of Disa. It's also 7 miles northwest of Bhatan and 26 miles west of Kharadi (Abu Road). This village falls under the Sirohi state. Nahata further asserts that "Madahad Sthan" is ancient and that Vadidevsuri was the son of Virnag, a Porwad from that place. The article mentions that there are currently two temples of Dharmanath and Mahavir Swami in Mar, as well as a upasara (monastic dwelling) of Meghji Bhattaraka, who belonged to the Gachh. It also notes a temple of Manibhadra Yaksha, also known as the Mar Devi temple.

Additional details are provided by Shri Achalmala ji Modi, personal secretary to the Maharao of Sirohi:

1. An inscription in the Ajitnath Bhagwan temple in Sirohi mentions a Tirth of Parshvanath Bhagwan with the inscription: "Sam. 1138 Marg Shud 10 Dhara G Madahad Sthane Vardhaman Shreyorth Devchandra Sutena Vanudev Nakarit" and that the Jain community of Madahad celebrated a festival on Falgun Vad 8.
2. There is a stone inscription outside the Madahad Devi temple with the year 1287.
3. The "Prachin Tirthmala Sangrah" compiled by Shri Meghar (page 54, stanza 11) uses terms like "Madahadi Sadhi Vadgam Sacharau Shri Veer Pranam" (meaning Mhadar, Mandar, Vadgam, etc., are part of the "Sathi Gaon" or sixty villages). Similar name usages like "Nagar Madad," "Madhad" are found in other Tirthmalas.

The author then queries the etymological origin of these names. When consulting the renowned archaeologist Muni Jinvijayji, he suggests a lineage of name transformations: "Bhadahat" -> "Madad" -> "Mhadar" -> "Mandar" -> "Mandar," and "Bhadahud" -> "Dahat" -> "Madaahar" -> "Mhadar." He provides the example of "Kasad" -> "Kasahat" -> "Korhar" -> "Kayandra" (Kasindra in Sirohi district).

The final question posed by the author is: How did "Madahata" become "Madhua"? And was there a Jain population at that location?

In essence, the text presents a meticulous investigation into the disputed birthplace of Acharya Vadidevsuri, presenting conflicting accounts from various scholars and historical inscriptions, and highlighting the linguistic and geographical challenges in definitively identifying his ancestral home. The primary focus remains on tracing the etymological evolution of the place names associated with his origin.