Hallar Desh Charitram

Here is a comprehensive summary of the Jain text "Hallar Desh Charitram" by Dharmkirtivijay, based on the provided information:

Book Title: Hallar Desh Charitram Author: Dharmkirtivijay (Editor/Compiler) Publisher: ZZ_Anusandhan Catalog Link: https://jainqq.org/explore/229546/1

Overview:

"Hallar Desh Charitram" is a unique and intriguing composition that satirically describes the Hallar (Kathiawar) region, specifically the city of Navanagar (Jamnagar), its people, and their customs and traditions. While the original author is not explicitly named, the text is believed to be the work of a Jain monk, as suggested by internal references (verses 46, 49). The composition is presented as a humorous critique, likely penned by a sensitive monk who found the local customs and conditions challenging during his stay.

Context within Jain Tradition:

The introduction highlights the tradition of Jain monks (Shramanas) undertaking their annual Chaumasa (four-month stay during the monsoon) in different villages and towns as per the guidance of their Guru or spiritual leader. The primary objective of this practice is to guide and nurture the local Jain community. A consequence of this tradition is that monks, hailing from diverse regions, often find themselves in unfamiliar territories with distinct languages, upbringings, lifestyles, and customs. While they are supposed to see "all land as belonging to Gopal (God)" after their renunciation, sometimes a monk might find the local dialect, food, or customs difficult to comprehend or accept, leading to discomfort.

Nature of the Composition:

This "Hallar Desh Charitram" is believed to be the product of such a monk. The author, despite being experienced from traveling in many lands (verse 2), found the situation in Navanagar disagreeable. This composition is seen as an outlet for the astonishment and perhaps mild frustration he experienced.

Significance:

Despite its satirical tone, the text is considered valuable for providing insights into the contemporary clothing, food habits, and dialect of the Hallar-Jamnagar region during the period it was written.

Manuscript and Dating:

A two-page manuscript of this work is preserved at the Shri Kantivijayji Granth Bhandar in Chhapaiya. The current presentation is based on a xerox copy of this manuscript, edited to the best of the editor's ability. The manuscript is estimated to have been written in the 18th century. The beginning of the manuscript contains an incomplete salutation, and the end simply states "Iti Charitram Sampurnam" (Thus the story is complete).

Key Themes and Satirical Observations (from the translated verses):

The verses that follow the introduction offer a glimpse into the author's critical observations of Hallar-Jamnagar. While a full translation is not provided here, the key themes and satirical points can be inferred:

• Warrior-like Kshatriyas: Verse 3 describes Kshatriyas who wield weapons with pride and speak boastfully, using their swords (kunta, nistrinsha).
• Unusual Fashion/Attire: Verses 4 and 5 hint at peculiar clothing habits, with people wearing red-dyed garments and being described as devoid of affection, like scattered sand.
• Food and Diet:
  • Verses 6 and 7 criticize the food, mentioning "shalini" wheat that looks like smoke, inferior "tūvarī" dal, and the implication that people are so devoid of affection (due to food?) that even "palāyante" (those who run away) are considered stable.
  • Verse 8 mentions "yugandharī" (a type of grain) as being essential and highly respected, even by the wealthy, but the author questions why people have abandoned their natural wisdom (viveka).
  • Verses 9, 10, and 11 are critical of people who are envious, ungrateful, engage in adultery, wear smelly and dirty clothes, and boast with crude language, likely due to their poor diet.
  • Verse 12 describes a disregard for purity.
  • Verse 13 mentions the sword (nistrinsha) and a general lack of sanctity.
  • Verse 14 criticizes the lack of awareness or knowledge about certain herbs like betel leaves.
  • Verse 15 refers to women who resemble "Pushpavati" (flowers).
  • Verse 16 questions the reverence for "yugandharī" grain, implying it's called "Devadhānya" (divine grain) by lexicographers.
  • Verse 17 describes large, round pieces of something being prepared in pots, like lid closures.
  • Verse 18 talks about people consuming sour substances daily, claiming to be experts.
  • Verse 19 describes a tasteless meal, without vegetables, eaten at the end of the day, implying its spiciness.
  • Verse 20 suggests that even the wealthy in this region are poor due to their tasteless food, barely differing from beggars.
  • Verse 21 speaks of the "ground-touchers" (common people) and their strange state, as even animals avoid them.
  • Verse 22 mentions people eating "dhauta dhānya" (washed grains) cooked with "Sauvīra vāri" (a type of sour liquid) and appearing listless, as if scolded by kings.
• Poverty and Dependence:
  • Verse 23 laments the lives of those in this land where even the wealthy don't eat properly cooked grains.
  • Verse 24 states that beggars do not even desire alms due to their scarcity and are seen to be dependent on others.
• Appearance and Behavior:
  • Verse 25 notes that even older men have beards, unlike great ascetics with matted locks.
  • Verse 26 describes those who perform religious acts and are praised, but also known for eating meat.
  • Verse 27 humorously states that the Creator, in anger, seemed to have placed beards and mustaches on people's faces as coverings.
  • Verse 28 mentions people mourning excessively for both relatives and strangers.
  • Verses 29-31 depict women engaging in boisterous, uninhibited dance (hallīsaka) in groups, with their hair unbound, appearing like terrifying demons.
  • Verse 32 notes the presence of women from different castes during a death, showing no shame and exposing themselves together.
  • Verses 33 and 34 criticize women of higher castes and merchants for engaging in "common women's talk" and being involved in immoral behavior, overshadowing even the " Prakṛta strī kathā."
  • Verse 35 mentions merchants and their dealings, suggesting a lack of trust and reliance on kinship ties.
  • Verse 36 implies that merchants are enjoying luxurious lifestyles, and someone comments on this "bad practice."
  • Verse 37 states that the identity of "Matanga" (a term often associated with untouchables) is not evident because there is no stigma attached to their touch.
• Flourishing Flora (with a twist): Verses 38-40 list various trees and plants, followed by verse 41, which paradoxically concludes that these trees do not bend down (perhaps meaning they don't offer their fruits easily or are not valued). The author infers that people are not "bhoginaḥ" (enjoyers) and therefore these trees are not respected.
• Social Hierarchy and Customs:
  • Verse 42 implies that the "tilak" (forehead mark) can only be applied by a Nishada (a person of mixed caste) if the king of the land permits it, otherwise, it's not accepted.
  • Verse 43 describes the country as "Kuṭsitācāra Hallār" (Hallar with ugly conduct) in the west, where the lineage, name, and even the hour are observed.
• Navanagar (Jamnagar):
  • Verse 44 introduces Navanagar as a city distinct from others.
  • Verse 45 suggests that all cities are becoming similar and naturally so, making it difficult to describe their individual characteristics.
• Monks in Navanagar:
  • Verse 46 describes monks observing their Chaumasa in Navanagar as being distressed and unable to study much, having to perform limited activities.
  • Verse 47 depicts monks going from house to house, receiving meager and tasteless alms disrespectfully.
  • Verse 48 highlights the difficulty for ascetics in the region to find simple food without "dhauta dhānya" (washed grains).
  • Verse 49 states that by the order of the Guru, ascetics in this land experience hardships, making days feel like years.
  • Verse 50 outlines the monks' dual purpose: to increase their penance and to sustain their bodies, leading to a life of mere existence.
  • Verse 51 concludes that ascetics, after their Chaumasa, leave that city and never wish to return, even in dreams, much like those who have renounced worldly pleasures.
• Concluding Salutation: Verse 52 offers a final salutation to the Hallar country, acknowledging its character and wishing it well from afar.

In essence, "Hallar Desh Charitram" is a humorous, critical, and yet informative work that uses exaggeration and satire to paint a picture of life and customs in 18th-century Hallar and Navanagar, viewed through the discerning and sometimes disapproving eyes of a Jain monk.