Gujarat Nu Lokjivan

Here's a comprehensive summary in English of the provided Jain text, "Gujarat nu Lokjivan" by Manjulal R. Majumdar:

Overview of Gujarat's Folk Life and Societal Traits

This excerpt from "Gujarat nu Lokjivan" by Manjulal R. Majumdar delves into the unique societal fabric and characteristics of Gujarat, particularly during the medieval period. The text highlights how Gujarat's identity is shaped by a blend of diverse communities, traditions, and beliefs, fostering a distinct Gujarati temperament.

Key Characteristics of the Gujarati People:

• Composite Society: Gujarat's society is described as a "mixed society," formed from the confluence of various castes, varnas, and cultures. This intermingling of different communities has resulted in shared traits within the Gujarati populace.
• Pragmatic and Adaptive: The people of Gujarat are depicted as having been shaped by experience, leading them to become humble and skilled in practical matters. Their regional pride is noted as being relatively mild compared to other communities.
• Mercantile Nature: A prominent characteristic discussed is the Gujarati people's inclination towards wealth and commerce. This mercantile acumen is linked to Gujarat's historical engagement with maritime trade and its impact on the region's economic and political landscape.
• Contribution of Merchants: The text emphasizes the significant role of merchants in Gujarat's history. They are even referred to as "kings" in Gujarati folklore, with their wealth and influence commanding respect, even from royalty. This is exemplified by historical figures like Vastupala-Tejpala, Shantis Das Jhaveri, Dulabh Seth, and Atmaram Bhukhan Trivadi, whose financial contributions supported states and institutions.

Religious Tolerance and Inclusivity:

A strong theme throughout the text is Gujarat's remarkable religious tolerance.

• Welcome to Foreign Traders and Religions: The ports of Gujarat and Saurashtra extended a welcoming hand to foreign traders and people of different faiths, allowing them to practice their religions and customs freely. Mosques were built for Muslims in ports like Mangrol and Khambhat.
• Interfaith Harmony: The Solanki era is cited as a period of significant religious tolerance. Unlike other regions where religious persecution occurred, Gujarat generally maintained a peaceful coexistence. While there were intellectual debates and criticisms between Jain sects (Svetambara and Digambara) and between Brahmins and Jains, these did not escalate into violence. Rulers and ministers consistently displayed impartiality towards all religions.
• Parsi Hospitality: The text highlights the welcoming of the Parsi community, who fled Iran due to Muslim persecution in 936 CE. The rulers of Gujarat provided them refuge, and they have lived honorably as Gujaratis for over eleven hundred years. An instance where Parsis were involved in an incident of violence against a mosque and the subsequent just action taken by King Siddhraj demonstrates the commitment to maintaining order and fairness.
• Shared Religious Spaces: The construction of Jain and Brahmanical temples alongside mosques by ministers like Vastupala-Tejpala, and by Jagadusha of Bhadreshwar, exemplifies a commitment to religious harmony. A striking example is the land transaction for a mosque outside Somnath, where a Hindu temple's property was utilized for its upkeep, showcasing a deep inter-religious understanding.

Remnants of Republicanism and the Power of 'Mahajans':

The text points to a unique feature of Gujarat: the enduring influence of organized community groups known as 'Mahajans' (guilds or associations).

• Community Self-Governance: Drawing parallels with Kautilya's Arthashastra, the text suggests that West India, particularly Saurashtra, had a history of 'republican' governance where communities lived by trade and arms. Even as empires rose, the spirit of collective action within these groups persisted. These 'Mahajans,' organized by caste, profession, or region, exercised significant internal authority, akin to a shadow government.
• Influence on Governance: The 'Mahajans' wielded considerable power, their collective will often influencing royal decisions. They even held the power to threaten mass emigration, thereby reminding rulers of their limitations and accountability to the populace. This system is seen as a precursor to modern 'Panchayati Raj' (village governance).

The Gujarati Middle Class and Patronage of Arts and Literature:

The text contrasts Gujarat's societal structure with other Indian regions, emphasizing the unique position of its middle class.

• Self-Reliance and Dignity: Unlike other parts of India where the middle class might be dependent on landlords or elites, the Gujarati middle class is characterized as self-reliant, self-earning, and dignified, even in poverty. They prioritized the uninterrupted flow of their trade and livelihood over who governed them.
• Patrons of Culture: This prosperous, cultured, and disciplined middle class, who enjoyed wealth moderately, became the primary patrons of literature, music, art, sculpture, architecture, and religion. While royal patronage for literature was limited, ministers, nobles, and wealthy merchants actively supported cultural endeavors.
• Folk Art and Music: The text highlights that arts like painting (especially manuscript illustrations) and music, particularly folk forms like Ras, Garba, and Bhajans, were largely supported by the affluent middle class, rather than being solely state-sponsored. This led to a unique "folk style" in these arts.
• Deterioration of Scholarly Pursuits: Despite periods of scholarly flourishing, the text notes a decline in the pursuit of higher education and Sanskrit learning in later medieval periods compared to regions like Maharashtra and Bengal.

Jainism's Significant Contribution to Gujarati Culture:

The text underscores the profound impact of Jainism on the development of Gujarati culture.

• Preservation of Knowledge: Jains played a crucial role in preserving Sanskrit, Apabhramsa, and Old Gujarati literature through their extensive manuscript writing, copying, and the establishment of 'Granth Bhandars' (libraries). Many important texts, otherwise lost, were saved through these Jain institutions.
• Patronage of Arts: Jains generously funded the construction of temples, intricate sculptures, and illustrated manuscripts, spending vast sums on art and architecture, including iconic structures like the Dilwara temples.
• Promotion of Ahimsa and Compassion: The Jain emphasis on ahimsa (non-violence) and jivdaya (compassion for living beings) has deeply influenced Gujarati society. The widespread presence of 'parbadi' (feeding stations for birds) and 'panjrapoles' (animal shelters) are unique Gujarati institutions stemming from this principle.
• Syncretic Practices: The text observes a close parallel and mutual influence between Jain and Vaishnav devotional practices, including temple festivals, devotional singing, fasting, and pilgrimage. This has fostered a sense of shared cultural identity.
• Social Harmony: The coexistence of Vaishnav and Jain families within the same vaishya (merchant) caste, and their inter-family relations, demonstrates a remarkable social integration. This harmony is attributed to the shared cultural values promoted by both religions and the mercantile ethos.

Conclusion:

The text concludes by stating that Jainism and Vaishnavism have significantly shaped the Gujarati personality, imbuing it with qualities like non-violence, absence of dogmatism, adaptability, generosity, and a spirit of coexistence. The unique Gujarati identity is a composite of Brahminical, Kshatriya, and Vaishya elements, interwoven with universal brotherhood, all contributing to a distinct cultural tapestry. However, it also cautions against a potential overreach or insularity that might stem from this strong regional identity.