Lo Isko Bbhi Padh Lo - Book Summary

Here's a comprehensive summary of the Jain text "Lo Isko Bbhi Padh Lo" by Rishabhdas Mahatma, based on the provided pages:

The book "Lo Isko Bbhi Padh Lo" (roughly translated to "Read This Too") by Mahatma Rishabhdas, published by himself, is a critical examination and strong critique of the practices and claims of a community referred to as "Sevag" (servants) or "Bhojak" by the author, in relation to the Oswal community and Jainism in general.

Author's Stated Purpose and Position:

The author declares his goodwill towards both the Oswal and Sevag communities.
He states that his intention is not to harm or demean the Sevags but to educate and awaken the Oswal community.
He likens his writing to bitter medicine, which is unpleasant to take but beneficial in the long run.
He notes that his previous writings have led many Sevags to abandon their subservient role and seek self-sufficiency through employment, business, and skills, and he hopes more will follow suit.

Core Argument and Historical Claims:

The central thesis of the book is to discredit the claims of the Sevag community regarding their origins and status, particularly their assertion of being "Shakdwipiya Mags" (Brahmins from Shakdwip) and gurus to Jain Tirthankaras like Lord Rishabhdev. Mahatma Rishabhdas argues that the Sevags are, in fact, "Bhats" (bards or genealogists) who were historically hired by the Oswals and other communities.

His historical account, based on his research of ancient texts and history, traces the relationship as follows:

Conversion of Oswals: Around 400 years before Vikram era, during the time of Acharya Ratnaprabhasuri (the sixth successor of Parshvanath), a large group of 384,000 families from Rajput, Brahmin, and Vaishya castes in Marudhar were converted to Jainism. These converts formed the "Mahajan Sangh" (community of merchants/businessmen).
Origin of the "Bhat" Role: The Bhats, who were traditionally dependent on kings and patrons for sustenance, approached the Mahajan Sangh seeking to continue their customary practice of participating in community feasts ("Jiman").
The Agreement: The Mahajan Sangh, while acknowledging their long-standing relationship, stipulated conditions for the Bhats to be included in Jain religious events. These conditions included:
- Abandoning all "Vamamargi" (left-hand path) practices.
- Abstaining from meat and alcohol.
- Devoutly following Jainism.
- Performing services like cleaning Jain temples, washing utensils, and serving monks.
- Assisting in community gatherings and calling people.
- Women of the Bhat community accompanying Oswal women during their travels.
- Not begging from other communities.
- Adopting specific respectful salutations ("Parshvanath uday kare" - May Parshvanath uplift, "Bhagwan sahay kare" - May the Lord help) when greeting Oswals.
The Transformation to "Bhojak" and "Sevag": In return for these services and adherence to the conditions, the Mahajan Sangh agreed to provide for the Bhats, offering a daily roti, meals at community feasts, payments for playing drums at weddings (previously given to drummers), sweets on festivals, and temple offerings. It was through this arrangement that the Bhats became known as "Bhojaks" (those who eat with or serve) and later as "Sevag" (servants).
The "Sevag" Identity and Claims: Over time, as the Sevag community grew and established themselves, some began to make claims of being Shakdwipiya Mags and even gurus to Jain Tirthankaras. The author vehemently refutes these claims, presenting historical evidence and logical arguments against them. He points out the vast chronological discrepancies and the lack of credible support for such assertions.

Critique of Modern Sevag Practices:

The book extensively details a long list (25 points) of perceived degradations and inappropriate practices that the Sevag community has allegedly introduced or adopted, deviating from the original terms of their agreement and undermining the sanctity of Jain traditions and the Oswal community. These include:

Erosion of Dignity: Sevags now expecting to eat from bronze plates (previously brass), not cleaning their own plates, Oswal women cooking in Sevag homes, Sevags entering the inner sanctum of temples, administering rituals, and even holding temple keys.
Abuse of Generosity: Oswals' immense generosity, including significant financial aid and gifts, has led Sevags to become overly demanding and ungrateful.
Disregard for Jain Principles: Sevags practicing rituals associated with other religions (e.g., tying Rakhi, applying tilak, chanting "teen terah tetisa" at weddings), offering non-Jain items in temples, and showing disrespect to Jain customs and deities.
Historical Revisionism: Sevags misrepresenting history regarding the founding of cities like Osian and the lineage of Oswals.
Financial Exploitation: Sevags demanding money for various services, including prayers, and imposing "taxes" on religious events.
Moral Decay: The author hints at the poor character and conduct of Sevagni (Sevags' wives) based on a subtle remark about their eyesight.
Misuse of Temple Property: Sevags allegedly mismanaging or claiming rights over temple properties and lands.

Author's Call to Action for Oswals:

Mahatma Rishabhdas implores the Oswal community to:

Awaken from their "slumber" and recognize the current state of affairs.
Stop indulging the Sevags and question their claims.
Reassert their own Jain identity and practices, avoiding rituals like Rakhi, tilak, and specific chants associated with Sevags.
Take back control of temple affairs and keys, and ensure only Jain priests perform temple rituals.
Discontinue financial support to Sevags who do not uphold their end of the agreement or actively disrespect Jainism.
Focus on their own community's welfare and spend resources for the betterment of their own people and society.
Verify the historical claims of Sevags by demanding historical evidence and publishing it.

Conclusion and Plea:

The author concludes by urging Oswals to break free from the "Sevag influence," which he views as detrimental to their spiritual and societal well-being. He emphasizes the importance of self-reliance and adherence to true Jain principles. He also expresses his hope that Sevags will heed his advice and embrace a path of dignity and self-sufficiency.

In essence, the book is a historical and social commentary aimed at rectifying what the author perceives as a perversion of historical relationships and religious practices, advocating for the Oswal community to reclaim their identity and uphold the sanctity of Jain traditions by distancing themselves from the practices and claims of the Sevag community.