Bhojan Vichitti

Here's a comprehensive summary of the Jain text "Bhojan Vichitti" by Sadhvi Samaypragnashreeji, based on the provided Gujarati text:

Bhojan Vichitti: A Vivid Description of a Lavish Jain Meal

"Bhojan Vichitti" is a delightful and detailed composition, likely written in old Gujarati, that describes the elaborate rituals and offerings of a Jain meal. The author remains largely unknown, but the richness of the description suggests a keen observer with an appreciation for culinary arts and the customs surrounding dining.

The text begins with the description of the dining hall (Bhojanmandap). It then proceeds to detail various aspects of the meal, including the utensils, dining mats, and importantly, the women who served the food.

The Serving Women and the Rituals:

The serving women are depicted as elegantly adorned with "sol shringar" (sixteen types of adornments). They are described as "laghulaghavi" – nimble and swift, capable of serving the guests discreetly and efficiently before the guests even realize it. They are also characterized as generous and happy to serve, with a "dolti" (auspicious and flowing) hand, signifying good fortune and eagerness. Their enthusiasm is evident as they "dhasmasati" (rush) to serve.

The Menu and Culinary Delights:

The meal itself is presented in a specific order, starting with fruits and dry fruits ("phalhal"). The mere mention of these items evokes a sense of anticipation and pleasure.

Following this, the "pakvanna" (sweets and savories) are served. The variety of these dishes is so extensive that reading their names is enough to make one's mouth water. The text specifically highlights the vast array and types of "ladus" (sweet balls), finding satisfaction just in reading about them.

Next, "Shali" (rice) is served. The text notes the custom of taking rice "Jimi vimchaali" (during the middle of the meal). It emphasizes the purity and preparation of the rice, mentioning that even the washing water is considered like "Gangajal" (Ganges water), implying immense purity. The rice itself is described with various types and preparations, some of which are entirely new to the reader.

The text delves into the meticulous process of rice preparation:

• A "nabali stri" (weak woman), implying an elderly woman seated at home, grinds the rice.
• Stronger women then "chhadvanu" (sieve) it.
• The women responsible for "shodhanari" (cleaning) have long nails, which are practical for picking out any tiny stones.
• An "uttam stri" (excellent woman) is responsible for rinsing the rice, and a "sugadh" (skillful) woman, adept in the art of cooking, boils it.

After the rice, various types of "dal" (lentils) are served, their names stimulating the appetite. This is followed by an array of fragrant "ghi" (clarified butter), so aromatic that one's nose is drawn to it.

The meal continues with "Rotli-poli" (flatbreads). A striking description of a "poli" is given: "Phukni mari phalsai jai, ekvis no ek koliau thai" (blown with a breath, it becomes so thin that twenty-one can be made into one mouthful), indicating its extreme thinness and softness.

Accompanying the rotli are numerous "shaak" (vegetable preparations). The text mentions specific names like "Munth Kachrana" (whose identity is unclear) and "Dhupungariya" (whose action is unknown). It also notes that many "bhaji" (leafy vegetables) are served. Since this is not described as a Jain religious festival meal, the inclusion of vegetables like "moolani bhaji" (radish leaves) or "suran ni bhaji" (yam leaves) is not surprising.

Next, "athana" (pickles) and various types of "vada" (fritters) are presented. Finally, "marchu" (chili) is served, described as being so flavorful that it makes the mouth tingle but quickly goes down the throat.

The text exclaims the excellence of the food with a powerful statement: "Ghanu su vakhanai? Devta pani khavane talvalai!" (What more can be said? Even gods would long to eat this!).

Following this, "Palev" is served. The meaning of "Palev" is not clear, but it might refer to "dhani" (puffed grains), with five varieties mentioned, possibly for palate cleansing.

Then come the drinking waters. After cleansing the mouth with water, "dahi" (yogurt) and "chhash" (buttermilk) are served in various vessels. The term "chhanalaaye" is noted, with speculation that "chhan" refers to buttermilk.

The meal concludes with:

• "Kogala" (mouth-rinsing) water, again described in various types.
• "Moonchhan" (mouth fresheners), which the author's predecessor defines as "mukhvas" (mouth freshener), primarily composed of betel nut.
• Finally, "pan-beeda" (betel leaves with fillings) are offered, marking the completion of the meal.

Post-Meal Rituals and Gifts:

After the meal, guests are presented with "paheraamani" (farewell gifts) which include "bhat-bhatna vastro" (various types of clothes). They are also given sprinkles of saffron and sandalwood, and oil-based perfumes are applied.

Thirty-two types of "ghareṇa" (ornaments) are presented as gifts, with some names listed. This act symbolizes "kutumb nu saameevachchhal" (familial affection and generosity).

Various types of flowers and flower garlands are then offered to be worn. Finally, at the time of departure, guests are given fruits in their hands and "shikh" (coins). Thus, the entire dining ritual is completed.

Gratitude and Acknowledgement:

The author expresses gratitude to a "Pujya Shri" who provided some loose pages for learning and writing about this text, including a Xerox copy of three pages. The presence of a stamp and number from the knowledge repository of the Khartargachh in Kutch Mandvi indicates the source of this information. The author feels indebted to Pujya Shri and the Mandvi knowledge repository for their role in spreading knowledge and requests corrections for any errors.

Glossary of Difficult Words:

The text concludes with a section listing several obscure words and their possible meanings, offering a glimpse into the richness and regional nuances of the Gujarati language used in the original composition.