Amaro Pravas

Here's a comprehensive summary of the Jain text "Amaro Pravas" by Sukhlal Sanghavi, based on the provided PDF content:

Overview: "Amaro Pravas" (Our Journey) is a travelogue by Sukhlal Sanghavi, detailing a pilgrimage undertaken during the Christmas holidays of 1927. The primary destinations were Kumanria and Ambaji, with a stopover in Palanpur. The journey was undertaken with a group of seven people, including Ra. Ra. Mohanlal Dalichand Desai, who was a key companion in their scholarly pursuits during the trip.

Palanpur Stopover: The journey began with a departure from Ahmedabad on December 27, 1927. Their first stop was Palanpur. During their two-day stay, the author highlights two notable aspects:

• Balaram Hills: Located about nine miles from Palanpur, these hills are part of the Aravalli range and are close to Abu. Despite their modest size, they offer an attractive natural spectacle with abundant trees and flowing springs. A bungalow owned by the Nawab of Palanpur is situated near these springs. The local people consider this place a miniature Kashmir. The author observes plans to develop this natural spot further by constructing buildings on both sides of the water stream and creating a canal. The group enjoyed the scenery and reminisced about their previous visit for water sports and forest excursions.
• Library: In the evening, they visited a local library (Dairana Bhandar) and obtained two manuscript collections of Gujarati literary works from Muni Shri Dhirvijayji. Mohanlal bhai, a literature enthusiast, began his scholarly work that night, continuing until late and then again in the morning, meticulously copying inscriptions and other important content. The author expresses envy at Mohanlal's dedication to knowledge.

Ambaji and the Journey to Kumanria: From Palanpur, they proceeded to Kharedi and then set their course for Kumanria, which necessitates a visit to Ambaji, located about a mile away.

• Ambaji as a Hindu Tirtha: Ambaji is a well-known Hindu pilgrimage site in Gujarat, dedicated to Goddess Ambika, the guardian deity of Tirthankar Shri Neminath and the clan deity of the Parmar dynasty. The temple, its administration, and worship practices are currently under the control of the Danta State and managed by Brahmins. Ambaji is situated 12 miles from Kharedi, within the hilly terrain of Danta State. The route initially passes through Sirohi State before entering Danta. The path is not difficult, and despite having bullock carts, the group opted to walk for enjoyment.

• Challenges and Exploitation at Tirtha Sites: The author strongly criticizes the oppressive system of taxation (mundakvera, or head tax) imposed by the state at these pilgrimage sites. He states that only those with strong faith in these sites, a desire to witness artistic marvels, sufficient funds, and a tolerance for human suffering (or an ignorance of it) can truly enjoy the pilgrimage. This heavy taxation, he suggests, is the reason why even the beautiful and artistically rich Jain temples of Kumanria attract few Jain pilgrims, with only a rare few undertaking a specific journey to Kumanria. However, as long as people believe Ambaji is the source of "health, progeny, and wealth," Jains, whether Sthanakvasi or Murtipujak, will continue to visit Kumanria, even if the hardships increase.

• Danta State's Administration and Taxation: The author elaborates on the exploitative practices of the Danta State, where taxes on vehicles exceed fares, head taxes are higher than at Abu, and tolls are imposed at every checkpoint. He notes that pilgrims endure this suffering, often cursing the Danta State's administration in their hearts and minds, but ultimately forget and tolerate it due to their faith, ingrained ignorance, or a sense of helplessness. This experience leads the author to believe that a stronger movement against the Danta State is needed than the one against the Viramgam line, advocating for the support of the educated and affluent Gujarati community to simplify the path for devotees. He draws a parallel to the struggle against the head tax at Palitana, highlighting the moral decline of rulers who exploit pilgrims' faith.

• Scenery on the Way to Ambaji: The route to Ambaji features intermittent rivers and streams, along with scattered springs. While the water and trees are not abundant, the landscape gradually transforms into more pleasant groves and hills. Ambaji is a small village predominantly inhabited by Brahmins, who also serve as the priests, making them the majority. The author notes that the original Jain identity of Ambaji is evident through existing signs. Brahmins at Ambaji are accustomed to receiving offerings, especially sweets, from devotees performing vows.

• Ambaji Priests and Their Conduct: The author contrasts the priests of Ambaji with those of Kashi, Gaya, and Mathura. He finds the Ambaji priests to be less assertive; they ask for offerings but do not resort to aggressive begging or arguments like their counterparts elsewhere. A woman can visit Ambaji alone and feel safe, which is not as easily possible in other pilgrimage sites. Ambaji offers numerous dharamshalas (rest houses) and other amenities for food and lodging.

Kumanria - The Main Objective: Although Kumanria was their primary destination, they stayed at Ambaji due to the oppressive taxation system. They visited the temple, observing the varying depictions of the goddess at different times of the day and on different days, which are considered miracles by devout pilgrims.

• Questioning Miracles: The author, being a follower of Western education and a rationalist, questions these perceived miracles. He and Mohanlal bhai showed curiosity and asked the priest for an explanation of the different forms and vehicles of the Ambaji Mata idol. The priests, seemingly prepared for such inquiries in the modern rationalist era, responded enigmatically: "Mother is Jagadamba, the creator and destroyer of the universe. Who can fathom her unfathomable ways? Even Brahma and other gods cannot understand her. Your curiosity is great, but the ultimate answer is that intellect cannot comprehend it. What is, is to be seen." The author was not surprised by this response, having heard similar explanations about the significance of other pilgrimage sites.

Further Details on Danta State: Before delving into the main description of Kumanria, the author shares more about the Danta State:

• Revenue and Misuse: Danta is a small state with meager income apart from the revenue from Ambaji, which is reportedly over two lakhs. This income is not used for public welfare but is solely for the king's personal use. The state imposes astonishing taxes on its population, including on common items like clothes, sugar, and jaggery, at a rate of approximately two annas per rupee. This is not a protectionist policy, as the same taxes are levied on locally produced and sold goods. There are strict customs duties on items exported for the benefit of the populace and state trade. For instance, honey, which is abundant in the region, faces a duty of 15 rupees per maund in addition to other duties, whereas Sirohi State charges only six annas. Beyond these duties, shopkeepers face separate taxes, ranging from five hundred to two hundred and fifty rupees annually. Even tea stall owners on the route to Ambaji pay around a hundred and fifty rupees annually. The author includes this seemingly irrelevant information to illustrate the extent of public ignorance and subjugation.

• Policy of Fear: The author notes the pervasive influence of fear, a "poisonous element," throughout India, which he observed strongly in Danta. Cart drivers expressed fear of being beaten if they deviated from the path. Despite assurances and taking on the risk of the load, they were terrified, stating, "They will beat me, not you." Another individual working for a toll collector said, "We cannot speak out. We have to live here. If we speak, we will be beaten and harassed." He fears that the "fog of fear" prevalent in British India will also spread to these princely states.

Reflections on Tirtha Sites and their Potential: The author reflects on the true purpose and potential of pilgrimage sites:

• True Salvation: Tirtha (pilgrimage sites) are meant for salvation. While the timing and nature of otherworldly well-being are unknown, it will happen according to one's devotion. However, the author emphasizes that the real significance lies in achieving worldly well-being as much and as easily as possible through these sites.

• Faith and Wealth: Tirtha sites are tangible manifestations of the faith of their devotees. Even those who are usually frugal contribute generously to these sites. The importance of tirtha is attributed to the devotion and generosity of pilgrims, who contribute with the expectation of some return, not purely out of selfless intent. These sites are like the mythical Kamadhenu (wish-fulfilling cow) of faith, continuously yielding benefits in various ways.

• Wisdom and Welfare: If the wealth generated by these sites were to be used wisely for the collective welfare, it would combine faith with discernment, transforming mere names into true means of salvation. This could foster physical, mental, and moral health. Many tirtha sites are located in beautiful natural surroundings, allowing for the establishment of health resorts and the provision of relief from various ailments. Well-organized educational institutions, funded by the tirtha's income, could eradicate ignorance. By employing individuals with high moral character and teaching skills, a virtuous environment could be cultivated. In this way, tirtha sites could become sources of modern cultural advancement.

• Re-directing Faith and Facing Opposition: The author believes that the necessary funds for such development can be obtained by redirecting the faith of pilgrims. He acknowledges that this is not an easy task and involves immense challenges. The established class of people dependent on these sites and even the ruling states would likely face opposition. However, he argues that engaging in public service, without personal vendettas or the intent to cause trouble, is a religious duty and service to the tirtha. This approach would overcome the lethargy and sinful tendencies of a small group and ultimately benefit the public and even that small group itself. He suggests that at sites like Ambaji, experiments in providing industrial education, alongside physical and mental training, could be successful, and resources like minerals and forest produce could be utilized more profitably.

• Animal Sacrifice and Misuse of Power: The author notes that while animal sacrifice at places like Ambaji has been stopped, the "slaughter" of the public's strength and intellect continues in a more subtle manner. While superficial observation focuses on the loss of life, deeper insight recognizes the loss of potential and its misuse as a form of "slaughter." He hopes that every tirtha in the country will contribute wisely to the nation's temporal well-being.

Kumanria Revisited: The narrative then returns to Kumanria, their primary destination. They had planned to visit Kumanria from morning until evening each day.

• Kumanria's Significance: The five ancient, intact temples of Kumanria are renowned for their craftsmanship and architectural excellence. The author refers readers to "Prachin Lekh Sangrah Bhag 2" (Ancient Inscriptions Collection Part 2) edited by Janvijay for details on its marble mines, stone carving, history, and related legends, and anticipates a forthcoming publication of historical information by the same author. He intends to focus on the work done there and his personal reflections.

• Inscriptions and Scholarly Work: Due to ongoing repairs at the temples, the inscriptions were accessible, allowing Mohanlal bhai to copy as many as possible. Encouraged by Acharya Shri Janvijayji, the work began immediately, with one person cleaning the inscriptions and the others reading and copying them. The author highlights the swift reading ability and power of Acharya Jinvijayji and the fast writing and comprehension skills of Mohanlal bhai, which led to the copying of more inscriptions than initially planned. This success prompted them to extend their stay by another day, and then a third. In total, they managed to copy nearly all accessible inscriptions from the five temples.

• Importance of Inscriptions: These inscriptions are described as very important, with some, though incomplete, already published in the second volume of the Ancient Inscriptions Collection. The significant number and completeness of the copied inscriptions are emphasized. The author mentions that these inscriptions will be published by Shri Jinvijayji in a quarterly journal or as a separate book, containing new and significant historical information.

• Author's Role: The author candidly admits that his role in the inscription copying was that of a passive observer, enjoying the skilled work and satisfying his curiosity by documenting it. He describes the scene of Acharya Jeevanvijayji and Mohanlal bhai diligently copying the inscriptions as unforgettable.

Suggestions for Institutions and Monks:

• Anandji Kalyanji Pedhi's Responsibilities: The author suggests that the Anandji Kalyanji Pedhi, a prominent institution, should take responsibility for preserving historically significant temples and bringing their architectural and historical value to light.

  • They should establish a special arrangement for the complete preservation and proper dissemination of information about important sites.
  • If they cannot train specialists in ancient and modern architecture and art, they should appoint experts at specific tirtha sites who are knowledgeable in ancient Indian architecture, sculpture, and history.
  • Where specialized appointments are not feasible, administrative staff should be appointed who possess at least basic qualifications in Jain history and preservation, including the ability to understand the significance of even a single stone fragment or a few worn letters, copy inscriptions, take photographs, and study the history of tirtha sites.

• Appeal to the Monastic Community: The author appeals to the monastic community to engage in social welfare activities. He notes that despite a large monastic population, there is a constant demand for workers for social causes, and complaints about the lack of service persist. He also points to the growing discussion about the necessity of the monastic order due to disruptive monks. He suggests that far-sighted monks should organize themselves, distribute work appropriately, and engage in activities such as:

  • Proper management of libraries and the creation of systematic catalogs and histories.
  • Publishing essential books using the latest methods.
  • Creating authentic translations of selected books into local languages.
  • Composing significant new literature through deep study of ancient and modern literature.
  • Writing comprehensive histories of each tirtha and temple.
  • Promoting general education and expanding higher education where needed, and preparing themselves for these tasks.

• True Impact and Current Practices: The author questions the current understanding of "Prabhavna" (religious influence), which is often associated with grand celebrations like Padhramani (religious processions), Upadhan (religious observances), and Ujman (feasts). He observes that despite these elaborate events, the Jain community's strength is not increasing. Neither knowledge nor character strength is growing; in fact, they appear to be diminishing compared to the past. He suggests that the current methods of religious influence are flawed and outdated. He ponders whether monks engaging in the suggested activities would diminish their spiritual practice or the overall strength of the community.

Koteshwar Mahadev: The author mentions Koteshwar Mahadev, a picturesque site three miles from Kumanria, located at a higher elevation. It is considered the origin of the Saraswati River and is believed to have been sanctified by Brahmin rituals, attracting many pilgrims. They visited this site as well, and a photograph was taken of a beautiful scene on the way, which the author notes evoked different thoughts in Shri Jinvijayji regarding beauty and art.

Other Relevant Observations:

• Missed Sites: Due to a lack of time, they could not visit sites like Gabbar, Jarivav, and the old marble mines.
• Encounter with Shri Shantivijayji: In Kharedi, they met Shri Shantivijayji, a yogi known for spending time in solitude in the high peaks and caves of Abu. Described as a simple and detached ascetic, his reputation is based on his lifestyle rather than scholarly achievements. The author observes that people visit him with various desires, often seeking worldly gains, and this highlights the disparity between the effort of ascetics and the aspirations of seekers. Even kings, princes, and Europeans visit him, demonstrating the power of virtue and the greater radiance of restraint, simplicity, and detachment over learning.
• Palanpur Library: They also visited a small library at the residence of a monk of the Lahuposhgal Gachchha in Palanpur. This library contained about six palm-leaf manuscripts. They examined these manuscripts and copied essential inscriptions. One manuscript, dated to the early 13th century, is a commentary on "Upadeshmala." The rest were written between 1487 and 1492 AD with the help of a single scribe, under the guidance of Samsunder Suri in Dungarpur. These include a part of Siddhasen Gani's commentary on "Tattvartha Bhashya," an original manuscript of Tattvarthasutra, a complete Digambara Nyaya text (Prameyakamalmartand) on palm leaf, and three Brahmanical Nyaya texts: Udyotkara's Nyayavartika, Vachaspati Mishra's Tatparyatika, and Udayana's Tatparya Parishuddhi on the Tatparyatika. The author states that more detailed information about these will be provided later.

Conclusion: The author concludes by stating that their short journey was successful from both personal and collective perspectives. The concrete results of their efforts will be visible in the forthcoming works by Shri Jinvijayji and Ra. Ra. Mohanlal Desai. He anticipates that some readers might find his reflections tedious but hopes that his deliberate inclusion of certain thoughts will guide others toward their duties. He intentionally omits details about the management of Kumanria by Anandji Kalyanji Pedhi and the scholarly nature of the appointed caretaker, Sempuria Prabhashankar Sthapati, assuming the editor will cover these aspects.