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Jāvada of Mandu
183
of the only known manuscript S. 1554. Since the last portion is missing, it cannot be said whether or not it covered the hero's death (S. 1551). Yet from the title ( sambhava ) it appears most likely that it did not, which would fix S. 1551 as the terminus ante quem.
This poem devotes two of its eight Sargas, viz. VII and VIII, to Jāvada, as the chief devotee of the hero. Yet of Jāvada's ancestors, only his grandfather Golha and his father Rājamalla find mention therein. This might be interpreted as an indication that it was composed after the An., where the whole pedigree is given, and that the poet did not want to repeat himself.
Some information about Jāvaļa, mostly concerning social and religious services rendered by him, is contained in Sivasundara's above-mentioned contemporary K. P. ( st. 42-45 and 60).
A reference to Jāvada is also found in the Gujarati Māndavagadha Caityapravādi by Khemarāja Gani alias Kșemarāja Gani, a monk, disciple of Somadhvaja Vācanācārya ( vide above ), approximately contemporary according to the testimony of another of his works, dated S. 1546.23
Another, likewise contemporary source is Somacaritra Gani's Guru-guna-ratnākara Mahākāvya ( Gu. ),24 a Saṁskṛta biography of Ācārya Lakşmīsāgara Sūri, the 53rd Tapāgaccha pontiffs, composed in S. 1541, which throws light on Jāvada's pilgrimage.
Then, there is the Tapāgaccha-pattānukrama-gurvāvali Canda, composed in S. 1570 in Gujarati verses by ‘Vibudha-vimalaśişya' ( Vib. ),26 and the quite recent Laghupausālika-gacchapatřāvali ( La. ),27 both of which refer to Jāvada's idol installations. Lineage :
Jāvada belonged to an ancient, highly respected and wealthy family. This can be deducted from the fact that all the links in the chain of his ancestors (except Hāparāja ) were 'Sanghapatis', which means that they had atleast once taken out a mass pilgrimage,
an affair which in those days implied enormous courage, social Jain Education International For Private & Personal Use Only
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