Kesarimalji Surana Abhinandan Granth

Author(s): Nathmal Tatia, Dev Kothari
Publisher: Kesarimalji Surana Abhinandan Granth Prakashan Samiti

Page 1231

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Karmayogi Śri Kesarimalji Surāņā Abhinandana Grantha : Seventh Part
kind. They are more useful in understanding the prevailing opinions of contemporaries, through the examples of common experience. The story of the sea voyage recorded in Sirhhalsut appears to bring home the reality of social behaviours of the parties concerned. Other stories are similarly devoted to the illustrations of some mental or intellectual quality expected of the 16th century society.
Similarly, Hemaratana, the writer of Gorābādala (V. S. 1645) belonging to the time of Rāņā Pratap; and Jaimal, a Jain Srāvaka of Lāhore, and the writer of the Gorābādala Copai (V. S. 1680) are graphic in their description of a beggar, a soldier etc. They throw a flood of light on the medieval warfare and the heroes of their choice. They emphasize with all their force on an important aspect of Swami Dharma'--the need of the time. These works have their special place in resolving the problem of Padmini's historicity, which is beyond the purview of of this paper.
As regards the 17th century Jain Literature the name of Upadhyāya Labdhodaya, a prolific writer, stands pre-eminent. He spent the major part of his life in Mewar and went round Udaipur, Gogunda and Dhūlev time and again. He belongs to the school of the famous Gurus like Jinacandra Sūri, Jinamāņikya Sūri and Gunaratna and was the pupil of Gyankusal. According to the Malayasunder Chopai his pupils were Ratna Sunder, Kuśal Singh, Sanwaladās, Khetsi, Jasaharsa, Kalyān Sägar, etc. He composed his famous work Padmini Copas in V. S. 1706-07. It consists of 49 Dhālas and 816 Gathās in poetry. The work was written at the instance of Bhagacanda the minister of the Rāņā. It records the geneology of his patron and his successors. Though the work is mainly devoted to the study of the prosperous condition of Chittor and its lay outs, its value is chiefly attributable to the social condition and the institutions of the period at which it was written. The occasional references to the game of Sataranj, slave girls, dowry, palanquins, court etiquette, importance of the council of the feudal order, dress and diet of the people etc., by no means include the whole series of social set-up of the 17th century of Rajasthan.
Khumān Räso of Dalapat Vijaya may shortly be described as an annals of Mewar History commencing from the early Guhilots to Rāj Singh. It was composed between 1767 to 1790 V. S. The writer introduces himself as the pupil belonging to the order of Sumati Sadhu Sūri, Padamvijaya, Jayavijaya, śāntivijaya etc. The contents of social history contained in the pages of this work are the Parda System, Slave system, Sati system and the mode and manner of dress and diet of the people of status and position. He also registers the duties of the Ksatriyas emphasizing the spirit of sacrifice, boldness and piety as necessary requisites. The ideal of Ksatravrata is
1 Sarvagātha, 196. Abhaya Jain Granthävali, No. 4318, 89 2 Sarvagätha, 215 etc. 3 Nāgari Pracarini Patrikā, year 4th, No. 8. 4 Padminicaritra Copai, Introduction, pp. 19-39. 5 Chittor Varanana, vv. 1-11 6 Kridā Vijaya, vv. 1-5 7 PadminJvivāha, vv. 7, 12, 15, etc. 8 Dehigaman, vv. 1-5 9 Gorābādalagaman vv. 1-5, etc.