Maro Punjabno Pravas - Book Summary

Here's a comprehensive summary of Sukhlal Sanghavi's "Maro Punjabno Pravas" (My Journey to Punjab) in English, based on the provided text:

Book Title: Maro Punjabno Pravas (My Journey to Punjab) Author: Sukhlal Sanghavi Publisher: Z_Darshan_ane_Chintan_Part_2_004635.pdf Catalog Link: https://jainqq.org/explore/249302/1

Overview:

Sukhlal Sanghavi's "Maro Punjabno Pravas" recounts his travel experiences in Punjab. This journey was his fourth to the region, but this time, he had specific objectives, aiming for a deeper understanding beyond superficial observations. His primary focus was to examine:

Provincial Characteristics: To understand the unique features of Punjab.
Aryan Settlement: To explore Punjab's significance as the initial homeland of the Aryans.
Pre and Post Non-Cooperation Movement: To observe the land's condition before and after the Non-Cooperation Movement.

The author visited specific places like Gujranwala and Amritsar, rather than undertaking a comprehensive tour of the entire Punjab.

Key Highlights and Observations:

Gujranwala:

Climate and Water: Gujranwala is known for its pleasant climate. The author was particularly impressed by the abundance of water, readily available from underground sources via pumps installed in almost every home. The water, being so close to the surface, was naturally cool, initially startling to a Gujarati accustomed to warmer water, but ultimately invigorating.
Canal System: A canal from the Sutlej River has significantly increased the water table. While this brought agricultural benefits in some areas, it also led to decreased fertility in adjacent fields due to waterlogging and the rise of soil salinity. This rise in groundwater has also impacted the stability of buildings, causing damage to many structures.
Produce: The main crops are wheat, gram, urad, and rice. Wheat and urad are staples for the local population. Rice is consumed sparingly, usually by the wealthy on special occasions.
Diet: The primary food is wheat and urad. The author notes that the locals are so accustomed to urad dal that they are unfamiliar with tur dal (pigeon pea lentil). This is humorously illustrated by a friend's telegram requesting "Suvar and Kakan" (pigs and cucumber), which the telegraph master misinterpreted from "Tuvar and Kakdi" (tur dal and cucumber) due to the local absence of the former.
Livestock: The livestock, especially horses, are noted for their strength, attributed to the quality of the food, particularly gram. Buffaloes are abundant, providing rich and tasty milk. Even the goats are described as remarkably large, resembling small cows.
Food Preparation: The common diet consists of rotis (bread), especially "tandoori roti," cooked in a tandoor (clay oven). The bread is considered light and is readily available in markets. Many families opt for this convenience, eating out or getting food from shops, similar to European customs.
Fruits: Due to proximity to Afghanistan, fruits are plentiful, though perhaps not as abundant or high-quality as expected, possibly due to the rulers taking the best produce first.
Attire: People wear pajamas, often with loose kurtas and outer garments. Woolen clothing, particularly Kashmiri wool, is widely used due to the cold climate.
Health: Despite extreme heat and cold, the people are generally healthy and robust. The number of doctors and physicians is relatively low.
Craftsmanship: Copper and brass vessels are noteworthy for their excellent quality, beautiful designs, and durability.
Social Issues: The author expresses dismay at the high number of prostitutes, with establishments often located near eateries.
Religious Divisions: The locals are described as simple but prone to stubbornness and fanaticism. Religious disputes are rampant, not just between Hindus and Muslims, but also within religious groups (e.g., Sanatanis vs. Aryasamajis, Shvetambaris vs. Digambaris). A significant debate between Sanatanis and Jains is recalled, lasting a month. The author visited a place called "Brahma Akhada" where religious debates took place, highlighting the prevalence of scholastic arguments and the emphasis on Sanskrit knowledge. The author attributes this inclination towards debate to the influence of Swami Dayanand and the Arya Samaj.
Market: The market is called "mandi," with extensive grain markets where people from Gujarat and Kathiawar are seen doing substantial business.
Mourning Practices: A unique tradition observed is the celebration of death, particularly for the elderly. Women wear special clothes and throw colored powder (gulal), rather than mourning.
Social Equality: Caste distinctions are minimal, with no significant difference in eating or drinking practices between Brahmins, Kshatriyas, and Vaishyas.
Cleanliness: The author notes a general lack of cleanliness, with people spitting indiscriminately, placing food on the ground, and not hesitating to eat dropped food. Even wealthy homes exhibited unsanitary conditions.
Dairy Products: Buttermilk and yogurt are consumed in large quantities. The buttermilk is described as thick, creamy, and fresh, and drinking it after meals is a common practice.

Amritsar:

Golden Temple: The author visits the famous Golden Temple, describing its grandeur, gold adornments, and the central tank. Inside, the Guru Granth Sahib is the central object of worship, surrounded by devotees and continuous singing and music. He observes a decline in traditional instruments, replaced by newer ones and a perceived trivialization of music.
Durgiana Temple: A recent development is the construction of a second "Golden Temple," the Durgiana Temple, built by Vaishnavas in response to perceived religious friction with Sikhs. This temple is as grand as the Sikh temple and features a large tank and a "langar" (community kitchen) that also houses a Sanskrit school. The author notes that while the increase in temples is positive, it stems from religious fanaticism, which is regrettable.
Religious Scholars: The author meets a learned pandit who holds firm views on the inclusion of meat and alcohol in Vedic texts, asserting that denying this indicates ignorance of the Vedas and Sanatan Dharma.
Sanskrit Education: Amritsar has a notable presence of Sanskrit education, though the focus is often on oral learning and debate rather than practical application.
Sikhs: Amritsaris are predominantly Sikh, and the term "Sardar" is frequently heard. The people are described as strong and powerful.
Ascetic's Influence: The author encounters an ascetic at a nearby Vagh Paneel's ashram who exhibits more fanaticism and sectarianism than genuine understanding or compassion.

Minavali and Khurad:

Fruits: The region is known for its fruits, especially loquats, which are large, sweet, and nutritious. Sugarcane cultivation is also abundant.
Ganges-Yamuna Doab: This area benefits from numerous canals, reducing dependence on rainfall.
Poverty and Social Issues: Despite the fertile land and produce, the people face poverty. Internal conflicts, litigation, and alcohol consumption are prevalent, exacerbated by education. The Jats, in particular, are described as being ruined by vices and lawsuits, similar to the Girasdars of Kathiawar.
Bilali Village: This small village is predominantly inhabited by Jain Shvetambaris. The author notes the presence of a high school run by a Digambar landlord, who also funds a hostel for Jain students. He observes a contrast between liberal donors and those who squander wealth on vices.
Personal Encounters: The author meets a Digambar landlord who, despite his wealth and childless status, indulges in vices. He also recalls a Sanskrit scholar from a wealthy family who has abandoned his studies for a life of pleasure. These encounters lead to reflections on the country's economic disparity.
Spiritual Encounter: While walking to Bilali, the author experiences profound hospitality from a "Babaji" (ascetic) who offers him water and a rose. This encounter, reminiscent of ancient Indian hospitality, is deeply touching. The Babaji, who lives by reading the Yoga Vashishtha, is portrayed as a rare example of someone embodying spiritual teachings.

Kirtiprasadji and Jain Acharya Vijayvallabh Suri:

Kirtiprasadji: The author stays with a wealthy landlord and meets Kirtiprasadji, an elderly advocate who gave up his practice during the non-cooperation movement. Kirtiprasadji is now a trustee of the Gujranwala Jain Gurukul and actively promotes spinning wheels and Khadi. He remains committed to Gandhian principles. The author notes a positive shift in his perception of Punjabis, recognizing the development of character and depth beyond mere intellectualism.
Acharya Vijayvallabh Suri: The author's main purpose in Binoli was to meet Jain Acharya Vijayvallabh Suri, a disciple of Acharya Atmaramji. Acharya Vijayvallabh Suri is known for his emphasis on education and practical knowledge, leading to the establishment of institutions like the Mahavir Jain Vidyalaya in Mumbai and the Gujranwala Gurukul.

Mahavir Jayanti Discourse:

Praise of Great Souls: The author delivers a discourse on Mahavir Jayanti, highlighting the worship of great individuals in India, particularly the four Kshayatriyas: Rama, Krishna, Buddha, and Mahavir. He outlines their contributions: Rama for his ideal family life and governance, Krishna for his intellect and karma yoga, Buddha for his path of meditation and peace, and Mahavir for his teachings of non-violence (ahimsa) through extreme self-control and penance.
Inter-Religious Understanding: The author laments the lack of knowledge about Buddha among many Indians, contrasting it with the widespread recognition of Rama and Krishna. He criticizes sectarian narrow-mindedness and ignorance that prevents people from appreciating other great figures and leaders. He advocates for studying the lives of these great men impartially, emphasizing that knowing them helps understand one's own ideals better.
Mahavir's Life and Teachings: The discourse delves into Mahavir's life, his Kshatriya nature combined with Brahmanical qualities, his revolutionary spirit in challenging ritualistic practices and social inequalities, and his rigorous penance that led him to the epithet "Mahanvir." The core teachings of Ahimsa (non-violence) and Anekant (many-sidedness) are highlighted as the essence of his message.
Modern Interpretations: The author notes how different Jain sects often distort Mahavir's teachings to fit their own perspectives. He criticizes internal violence within groups that preach non-violence, calling it hypocrisy.

Railway Experiences:

Stations: Railway stations are described as vibrant, mixed spaces of freedom and dependence, where influence, money, and knowledge dictate one's experience.
Ticket Issues: The author recounts an incident where a station master shortchanged him on a ticket, only returning the money when directly confronted.
Ticketless Travelers: He observes various types of ticketless travelers, including ascetics and cunning individuals who hide in toilets to avoid detection. He witnesses the comical and frustrating attempts of these travelers to evade ticket collectors, highlighting human nature's diversity and resourcefulness in avoiding trouble.
Baloch Travelers: A particularly memorable experience involves a Baloch couple traveling without tickets, using the toilet as a hiding place. The author describes the ensuing chaos, the ticket collector's interactions, and the cultural and linguistic barriers that add to the spectacle.
Ascetics on Railways: The author notes the prevalence of ascetics traveling without tickets, viewing railways as a means to reach pilgrimage sites. He suggests that observing their tolerance in such situations reveals their true spiritual resilience.
Behavior in Trains: The author describes the "Ugra Chandis" (fierce women) and "Ugra Purushas" (fierce men) who fight for seats and space, comparing their behavior to that of dogs guarding their territory. He contrasts this with the behavior of devout individuals who maintain their religious practices even during travel.
Food and Drink: Many travelers avoid eating or drinking on trains, preferring to disembark at stations. The author criticizes the unsanitary conditions of food vendors, their deceptive practices, and inflated prices. He holds the railway department responsible for not regulating these vendors effectively.
Medicine Sellers: The railway also hosts medicine sellers who skillfully market their wares, often with persuasive speeches. The author recounts an instance where a clever medicine seller managed to pacify an angry customer who complained about the ineffectiveness of his medicine.
Porters: The author contrasts the behavior of porters at busy stations like Delhi, who demand exorbitant fees and employ tactics to intimidate travelers, with the simplicity and honesty of a young porter at a smaller station named Baded. The young porter, though overwhelmed by the load, displayed remarkable integrity and conscientiousness, even refusing extra payment and help from the author.

Conclusion (Upasanhara):

The author concludes by summarizing his observations based on his three initial perspectives:

Provincial Characteristics:
- Physique: Punjabis are known for their strong and robust build.
- Simplicity: They are generally simpler and less intellectually complex than people from Bengal, South India, Gujarat, or the United Provinces.
- Wealth: While not impoverished, Punjab does not have as large a wealthy class as other provinces.
- Trade: The primary produce is grain, with wheat being a major export.
- Customs: Their customs are less rigid than those in UP or Bihar. While cleanliness in food and dress is influenced by Muslims, the caste system is not as strictly adhered to.
- Women: Women, though dependent, are not as strictly confined by purdah as in UP. Punjabi women are noted for their beauty and fine attire. In education, Punjab, excluding the Arya Samaj influence, does not surpass Gujarat.
Suitability for Aryan Settlement:
- Punjab's geographic location made it the first contact point for various migrating groups.
- Its favorable climate, abundant water, vast plains, and rich vegetation were highly attractive for settlement.
- The fertile land and the presence of five major rivers and ancient canal systems made Punjab a "Nadimatraka" (river-supported) region, unlike "Devamatraka" (rain-supported) regions like Marwar or Kutch. This prevented widespread migration during droughts.
- The natural beauty and fertility of Punjab were strong incentives for immigrants, leading to the assimilation of diverse groups into a more uniform Punjabi character. The lack of such natural comforts in regions like Marwar would have prevented the extensive mixing of foreign tribes in India.
Pre and Post Non-Cooperation Movement:
- Pre-non-cooperation, Punjab was characterized by religious rigidity and fanaticism. Debates about religious sects were common.
- Post-non-cooperation, there is a noticeable shift towards national unity, with some individuals prioritizing national work over sectarian or caste differences.
- The Arya Samaj's initial militancy has somewhat softened, though their animosity towards Muslims has increased.
- Young, educated individuals are increasingly focused on nationalistic sentiments rather than sectarian matters.
- Simplicity and Khadi have gained some traction.
- While religious disputes are hard to erase from Punjabi nature, their prominence has diminished.

The author concludes by acknowledging that these observations are based on limited experience and may evolve with further information. He hopes his account will inspire others to explore and understand Punjab.