Ghummakad Shastri Rahul - Book Summary

Here's a comprehensive summary of the provided Jain text about Rahul Sankrityayan and his book "Ghumakkad Shastra" (The Wandering Scholar):

The text, written by Premshankar Tripathi, focuses on the life and philosophy of Rahul Sankrityayan, highlighting his profound influence on Hindi literature and thought, primarily through his emphasis on "seeing with one's own eyes" rather than relying solely on written accounts. The book "Ghumakkad Shastra," published in 1948 and spanning 168 pages, is central to this discussion.

Key Themes and Arguments:

The Essence of "Ghumakkad Shastra": Rahul's intention with "Ghumakkad Shastra" wasn't to create wanderers from scratch, but rather to nurture and guide those who already possess an innate inclination towards wandering. The book aims to provide direction and foster the growth of this inherent trait.
"Ghumakkad" as the Highest Pursuit: Rahul boldly declares that wandering is the "best thing in the world" and that no pursuit can be more beneficial to an individual or society than the spirit of a "ghumakkad" (wanderer). He posits that dynamism and development in the world are largely attributable to wandering.
The Historical Significance of Wandering: Rahul credits "ghumakkads" like Columbus and Vasco da Gama with opening up new paths for Western countries' progress. He argues that the adoption of "ghumakkad dharma" (the religion of wandering) leads to prosperity ("bhagi hua") for a nation or country, while neglecting it results in misfortune. He laments that India's seven centuries of stagnation were a consequence of forgetting this vital principle.
"Ghumakkad Dharma" - An Inclusive Philosophy: Rahul asserts that "ghumakkad dharma" is not a narrow religion like Brahmanism, which excluded women. He emphasizes that women have equal rights in wandering as men. He cites historical figures like Buddha, Shankara, Ramananda, Chaitanya, Jesus, Swami Vivekananda, Guru Nanak, and Dayananda as great individuals whose greatness was achieved through their nomadic journeys and the adoption of this "dharma." He describes "ghumakkad dharma" as "eternal and beginningless," vast like the sky and deep like the ocean.
Mindset for Wandering: To be a true "ghumakkad," one needs to be "chintaheen" (carefree) and this carefree state is facilitated by wandering itself; they are mutually dependent and beneficial. The text stresses the need for courage in embracing this path.
Practical Advice for Wanderers:
- Intellect over Wealth: Rahul prioritizes intellect, physical strength, and courage over financial wealth for a wanderer. A wanderer should rely on their own intelligence and bravery, not just their pockets.
- Responsibility and Contribution: Wanderers should not be a burden on society. While they can expect help from people and societies worldwide, their purpose is not to beg for comfort. They must strive to give back to the world at least as much as they receive. Those who leave home with this mindset are the ones who can become successful and renowned wanderers.
- Age and Preparation: While Rahul believes that individuals with the innate spark of a great wanderer can find their way at any age, his forty years of experience suggest that starting the preparation for wandering earlier can lead to greater benefits.
- Essential Knowledge: Wanderers need knowledge of history and geography, as well as familiarity with languages and climates.
- Physical Resilience: Wanderers should be resourceful and adaptable, comfortable carrying their own luggage and using various modes of transport from bullock carts to airplanes. They need to be not just "kashthaksham" (enduring hardship) but also "parishramaksham" (capable of exertion).
- Self-Reliance: Self-reliance is a crucial quality for a wanderer. Those born with a silver spoon in their mouth, who depend on wealth for comfort and accommodation, will fail the test of true wandering. Money can be an obstacle; one should only carry enough to avoid begging and to find accommodation in simple places. Wanderers from different social strata should aim for a common ground.
- Self-Respect and Equality: Wanderers should maintain self-respect and avoid flattery. They should view themselves as equal to others and treat everyone with dignity, practicing "samasthta" (equanimity) and "aatmeeyata" (intimacy) in their interactions.
Wandering as Both Means and End: Rahul elevates wandering from a mere means to an end in itself. While people previously saw wandering as a means to achieve liberation or divine darshan, Rahul asserts that wandering is also a goal in its own right.
Literary and Artistic Dimensions of Wandering: The text highlights how Rahul's experiences through travel fueled his multifaceted literary output. Wandering enriched his storytelling, enabling him to develop skills in narrative and style. He recognized the potential for travel writing to evolve into novels, with the wanderer naturally becoming a character in the story. For him, wandering was a journey of "dharma-vijay" (victory of righteousness), "kala-vijay" (victory of art), and "sahitya-vijay" (victory of literature), a pursuit of truth, creation of art, and spread of goodwill.
Critique of Commercialized Travel: Rahul strongly criticizes the commodification of travel, denouncing those who travel in luxury planes and stay in fancy hotels based on their wealth as not being true wanderers. He equates wealth with a barrier to authentic wandering, requiring significant effort to overcome.
Personal Influences on Rahul's Wanderlust:
- A childhood poem about the fleeting nature of youth and life spurred his interest in travel.
- His upbringing by his maternal grandparents, with his grandfather having traveled extensively in South India as a soldier, exposed him to exciting travel narratives.
- An unfulfilling marriage, where his wife was older, led him to seek solace with a sage who advised him to travel the world.
Rahul's Literary Legacy: The text lists several of Rahul's prominent travelogues, including "Meri Ladakh Yatra," "Lanka," "Tibet Mein Sava Varsh," "Meri Europe Yatra," "Meri Tibet Yatra," "Yatra Ke Panne," "Japan," "Iran," "Rus Mein Pachaees Mass," "Ghumakkad Shastra," and "Asia Ke Durgam Khandon Mein." These works are categorized as travel literature. His biographies, such as "Meri Jeevan Yatra" (Vols. 1 & 2), "Sardar Prithivi Singh," and "Naye Neta," are also mentioned.
Conclusion: The text concludes with Rahul's encouragement to young people to embrace wandering during their youth, as it is a unique opportunity for personal growth and discovery. He calls them to action, stating that the world awaits them. The author expresses hope that more experienced thinkers will build upon Rahul's work to create even more refined texts.

In essence, the text portrays Rahul Sankrityayan as a visionary thinker who elevated wandering from a recreational activity to a profound philosophical and ethical pursuit, crucial for individual and societal progress, characterized by courage, self-reliance, intellectual curiosity, and a commitment to giving back to the world.