Merutungasurina Prabandh Chintamani Ma Varnit Ketlik Dhyanpatra Babato - Book Summary

Here's a comprehensive summary in English of the provided Jain text, focusing on the points discussed by Shilchandrasuri regarding Merutungasuri's Prabandh Chintamani:

This article, "Ketlik Dhyanpatra Babato Varnit Merutungasurina Prabandh Chintamani ma" by Shilchandrasuri, delves into several interesting and noteworthy observations made during the study of Prabandh Chintamani. The author highlights the immense historical significance of Jain Prabandh collections, stating that without them, the history of Gujarat would remain in deep darkness. Prabandh Chintamani, edited by Muni Jinavijayji, is considered a foundational work. The author laments that a planned comprehensive study of the text in five parts was not completed.

The article then proceeds to discuss several specific points of interest:

The Author of "Mahadev Battrishi": The author questions whether the first verse of the "Mahadev Battrishi," starting with "Prashantam Darshanam Yasya," belongs to Hemchandracharya or Siddhasen Divakar. The Prabandh Chintamani itself provides a footnote in the description of the Vikramarka Prabandh that suggests this verse might have been originally composed by Divakarji and later adopted by Hemchandracharya. The author notes that Divakarji's composition is simpler than Hemchandracharya's, and if Divakarji's complete "Mahadev Dwatrinshika" were available, the question would be moot.
Archaeological Discovery through Wax Tablets: The article recounts a fascinating account from Prabandh Chintamani about an archaeological discovery made by a sailor. In King Bhoja's court, a sailor presented a wax tablet with inscriptions from a sunken Shiva temple in the middle of the sea. The sailors had entered the temple because it hadn't filled with water and copied the inscriptions from a wall onto the wax. After King Bhoja had the inscriptions transferred to a clay tablet and deciphered, a partial verse was recovered. The King was so pleased with Dhanpala Kavi's completion of the verse that he sent the sailor back to find the original inscriptions. Upon finding them, they matched Dhanpala's composition perfectly. These verses became known as 'Khand Prashasti.' The author marvels at this ancient form of rubbings or impressions taken by ancient mariners, predating modern techniques.
Manatungasuri's Response to King Bhoja: During a discussion about miracles, King Bhoja asked Jain Acharya Manatungasuri about the miracles of Jain deities. Manatungasuri responded that their own deities are Vitaraga (free from passions) and therefore do not perform worldly miracles. However, he mentioned that the samsari devas (mundane deities who serve them) do exhibit miraculous powers. This is presented as a thought-provoking answer for devotees of Vitaraga who are also interested in miracles.
Siddharaj Jaisinh's Reflection on Devadravya (Temple Wealth): After conquering Malwa, King Siddharaj Jaisinh brought King Yashovarma to Patan and showed him religious sites like the Sahasralinga Sarovar. When asked about his charitable spending, Yashovarma attributed his defeat to the misuse of temple wealth by his ancestors. He advised Siddharaj to continue dedicating a crore of rupees annually to the temple for the welfare of the kingdom, warning that any deviation would lead to ruin. The author emphasizes the poignant observation on the protection and misuse of temple wealth.
Siddharaj Jaisinh and Jain Temple Flags: After the consecration of Rudramahalaya, Siddharaj ordered the removal of flags from all Jain temples. He reasoned that just as Jain temples in Malwa were flagless when Mahakal Temple had a flag, Jain temples in his kingdom should also be flagless. When he saw flags on Jinnalayas in Shri Mahasthan (Vadnagar), he inquired. Brahmins explained that Lord Mahadeva himself had established the site in Kritayug and had consecrated temples for Rishabhdev and Brahma, placing flags on them, a tradition spanning four epochs. They also cited the 'Nagar Purana' that regarded the area as the foothills of Shatrunjaya. To further convince Siddharaj, they presented a large bronze plate (Kansyatal) belonging to Bharat Chakravarti from Rishabhdev's temple. This pacified Siddharaj, and he eventually permitted flags to be hoisted again in Jain temples a year later. The author considers the order and subsequent permission as historical practices and speculates about the 'Kansyatal,' suggesting it might be a surviving artifact from over a thousand years ago, despite the destruction of historical and cultural heritage by later invaders.
The Tragic Story of Kamlata: The article mentions the well-known story of Kamlata, a woman whose life journey included being a queen, a courtesan, and a milkmaid. Her story is narrated in Prabandh Chintamani as well. When the milkmaid's buttermilk pots broke due to a stampede, causing a flood of buttermilk, she laughed heartily. The king asked why she was laughing during such a mishap. Her reply, a single verse, describes her tragic life: killing her kingly husband, being bitten by a snake, becoming a courtesan in a foreign land, entering a pyre with her son, and now lamenting her plight as a milkmaid. The author draws a parallel between this verse and a folk song from Saurashtra, highlighting the rich narrative in folk literature. The article also notes that the river where the buttermilk flowed was named 'Mahi' after this incident.
Religious Dispute during Siddharaj's Reign: The article touches upon a significant religious conflict where a Digambara Acharya came to Gujarat to defeat the Shvetambaras. King Siddharaj's mother, Minaladevi, who had Digambara leanings from her father's side, set strict conditions: if Shvetambaras lost, they would convert to Digambara, and if Digambaras lost, they would be banished. Despite pressure from the Digambaras to favor their side, the Shvetambaras acted decisively. The Prabandh Chintamani records how Hemchandracharya, upon learning that the Digambaras would invalidate their good deeds if they lost, strategically informed the queen about this. This led the queen to withdraw her support from the Digambaras. The author infers the religious and political tensions of the era from this event.
Miscellaneous Historical Notes:
- Kochrab: The article notes that the present Kochrab area in Ahmedabad was originally named after a goddess, Kochhar, whose temple was built by Siddharaj in Ashapalli. It suggests investigating whether the goddess's shrine still exists there.
- Sinhpur (Sinhore): It mentions that King Siddharaj established Sinhpur (modern Sinhore) in the hilly region of Valabhpur's successor region in Saurashtra-Gohilwad, granting it 106 villages.
- "Niranna" to "Narana": The word "niranna" (without food) is cited as the origin of the word "narana" (people).
- Kolhapur and Mahalakshmi Temple: The article mentions the inclusion of Kolhapur and its Mahalakshmi temple.
- Saurashtra Doohas: An idiom "Sorthiyo Dooh Bhalo" (A Dooha from Saurashtra is good) is mentioned. Similar to the documentation by Jhaverchand Meghani, the Prabandh Chintamani suggests that even in the 14th century, there was a lively tradition of Doohas, mentioning two Charans competing in Dooha composition.
A Musician's Skill with Deer: The article describes an incident in King Kumarpal's court where a foreign musician claimed to have placed a golden chain around the neck of a deer attracted by his music and requested its return. The king, advised by the singer Sol, sent him to the forest. Sol lured a herd of deer with his singing, including the one with the golden chain, and brought them to the city. Witnessing this remarkable feat, Hemacharya inquired about the influence of music. The musician claimed music could make dry branches sprout leaves. To demonstrate, a branch from Mount Abu was brought, planted in a courtyard, and after the musician's performance, it sprouted fresh leaves, witnessed by all. The author compares this to similar stories of Baiju Bawra and Sant Haridas Swami.
Hemacharya's Foresight: The article notes an instance of Hemacharya's knowledge of the future. When Kumarpal, in his youth, visited Stambhatirtha, Hemacharya declared him a future king. Kumarpal, skeptical due to his impoverished state, was given a note by Hemacharya stating that if he was not coronated in the year 1199 of the Vikrama era on a specific date, he should renounce divination. The author suggests that such feats were not impossible in that era of advanced learning and arts.
Kumarpal and Hemacharya's Girnar Visit (Alleged Miracle): The article critically examines an anecdote about Kumarpal and Hemacharya's visit to Girnar. It's described that Hemacharya advised the king against climbing the mountain together, stating that a 'Chhatrashila' (a rock) would fall on both if they climbed together, according to tradition. The king then had others climb instead. However, the author points out that the Kumarapala Prathibodha and Prabandh Kosha present a different account. Due to the absence of proper stairs for climbing, the king was unable to ascend. The Acharya advised him against it to prevent a fall that could lead to mockery from non-Jains. The Prabandh Chintamani itself mentions that the king ordered the construction of new stairs, spending sixty-three lakh rupees. The author concludes that the miracle of the falling rock is likely a fabricated addition for popular appeal.
Hemacharya's Cremation Site ('Hemkhadu'): The article mentions that the place where Hemacharya's mortal remains were cremated after his demise is known as 'Hemkhadu' in Prabandh Chintamani. The author expresses sadness that the current location of 'Hemkhadu' is unknown and is reportedly occupied by a Dargah (shrine), possibly after a religious place was destroyed by invaders. The author notes that a newspaper that published historical details about this site faced protests and was forced to withdraw its publication and apologize.
Hemacharya's Vision of Someshwar: An interesting anecdote is presented where Minister Vastupal, during a pilgrimage in 1277-78 CE, met a 115-year-old priest at Prabhaspatan. The priest told him that Hemacharya had shown King Kumarpal a direct vision of Someshwar. This account, where the priest heard about Hemacharya's feat from the king, is seen as strong evidence for the veracity of the vision of Someshwar.
Varaahamihira and Upasargahar Stotra: The article contrasts the traditional narrative of Varaahamihira becoming a vyantar (elemental being) after death, causing disturbances, and the guru composing the 'Upsargahar Stotra' for pacification. According to Prabandh Chintamani, Varaahamihira did not become a vyantar after death but, while alive, driven by malice, engaged in destructive practices like maran-uchchatan (black magic). The guru, recognizing his excessive knowledge, composed the 'Upsargahar Stotra' to counter these harmful actions. The author finds this interpretation more logical and worthy of serious consideration.