Rajgruhi Ki Meri Yatra Aur Anubhav - Book Summary

Here is a comprehensive summary in English of the provided Jain text, "Rajgruhi ki Meri Yatra aur Anubhav" by Darbarilal Kothiya:

This text is a personal account of the author's journey and experiences in Rajgir (Rajagriha), a historically significant city in India. The author, inspired by the long-held desire of Pandit Jugal Kishore Mukhtar to visit and document Rajgir, describes the city's importance and his observations.

Historical Significance of Rajgir:

Rajgir was the capital of the Magadha Empire and the seat of Emperor Bimbisara (known as Shrenika in Jain tradition). He was a prominent listener to Lord Mahavira's sermons.
The city holds immense historical and archaeological importance, with forts and ancient structures still preserved, some under the protection of the Archaeological Survey of India.
It is believed to be the site of Jarasandha's fort, a contemporary of Krishna.
The city was a capital for various Buddhist and Hindu emperors in addition to King Shrenika.

Key Sites and Their Jain/Religious Relevance:

Forts and Palaces: Remnants of King Shrenika's fort, treasury, and meeting place are mentioned. A large ancient well, believed to be where Queen Chellana (Shrenika's wife) discarded old jewelry, is also a notable site.
Vibhar Giri and Vipulaachal Mountains: These mountains are central to the narrative.
- Vibhar Giri: Contains an ancient "Chauvisi" (a shrine with 24 Tirthankara images), though now largely in ruins. It also has two caves (Saptaparni caves) that were once inhabited by sages, now infested with bats and their smell.
- Vipulaachal: A wider mountain than Vibhar Giri.
- Gridhrakuta Mountain: Part of the second mountain range, this is a significant Buddhist pilgrimage site where Lord Buddha held his assemblies.
Lord Mahavira's Connection: Lord Mahavira visited Rajgir numerous times, holding his Samavsarana (divine assembly) on Vipulaachal and Vibhar Giri mountains, disseminating his teachings.
Lord Buddha's Connection: Lord Buddha also visited Rajgir multiple times with his Sangha (monastic community) and delivered sermons.
Cultural Confluence: Rajgir is described as a sacred and ancient historical pilgrimage site that serves as a confluence and coordination point for Jain, Buddhist, and Hindu cultures, preserving the grandeur of the past.

Kunds (Hot Springs) and Their Importance:

The approximately 26 kunds in Rajgir significantly enhance its importance.
Thousands of travelers and individuals suffering from skin diseases visit daily for therapeutic baths.
Suryakund, Brahmakund, and Saptadharas: These kunds have naturally warm water year-round and are believed to alleviate fatigue, physical weariness, and skin ailments. The author cites an instance of paralysis being cured after a few months of bathing in these kunds.
The author and his companions also bathed in the kunds and experienced increased energy and reduced fatigue.

Upadhyayas (Priests/Scholars) of Rajgir:

The author encounters hundreds of Upadhyayas and Pandas (priests).
This reminds him of Indrabhuti Gautam, a great Vedic scholar, and his 500 disciples who were converted to Jainism by Lord Mahavira, becoming his chief Gandharas (chief disciples).
While many Brahmins still use the title "Upadhyaya," the author notes their moral decline, lamenting that they now beg for money from pilgrims. He urges them to remember their ancestors' legacy and avoid moral degradation.

Śvetāmbara Jain Dharamshala and Temple:

A large dharamshala (guesthouse) run by the Śvetāmbara community is described as offering more comfort than the Digambara counterpart.
It is noted for its cleanliness, well-maintained toilets (with a modern waste disposal system), and a free food service for pilgrims (five meals a day), with a nominal charge for additional meals.
The manager, B. Kanhaiyalalji, is praised for his cordiality and assistance.
The temple under Śvetāmbara management was previously shared by both Digambaras and Śvetāmbaras, now held by the former through mutual agreement.

Meeting with B. Chotelalji:

The author spent 13 days with B. Chotelalji, who arrived in Rajgir on March 5th and stayed until March 18th.
Chotelalji, who had been unwell, impressed the author with his personality, diligence, influence, and thoughtful nature, going beyond his reputation as a successful businessman.
He is described as someone who prefers quiet work and fulfills his responsibilities diligently, disliking those who fail to do so.
Chotelalji has a strong passion for spreading Jain culture in a modern way and has established friendships with influential individuals, scholars, and rulers.
He shared valuable anecdotes about Seth Padmarajji Raniwale and Arjunlalji Sethi, which are important for Jain history.
The author expresses hope for Chotelalji's speedy recovery and the commencement of his planned "Veerashasan Sangh" (a Jain organization).

Other Sites in Rajgir:

Burmese Buddhist Temple: A large temple maintained by a Burmese monk.
Japanese Buddhist Temple: Under construction but halted due to the war with Japan.
Muslim Sites: Muslims consider Rajgir a pilgrimage site, with control over two kunds originating from Vipulaachal and a mosque. They also have accommodations for Muslim travelers and some resident Muslims and shopkeepers.
Sikh Sites: A Gurudwara and library are present, along with a platform near the kunds.
Special Kund: A specific kund near Brahmakund is said to be active only during the "Launda" month every third year, suggesting artificial control.

Land Ownership and Market Practices:

The Zamindari (land ownership) of Rajgir is largely held by a Muslim Nawab.
Seth Shanti Prasadji Dalmiya purchased a quarter share of the Zamindari and designated it for the Digambara Jain Siddha Kshetra Rajgir. His land is marked with "S. P. Jain."
The author notes that food items in Rajgir are expensive, and dishonesty is prevalent. For instance, the wheat purchased and ground often contained a lot of bran, and the flour was of poor quality.
While the estate's munim (accountant) and staff provided good help to the author, he felt their attitude towards other travelers was indifferent. He hopes they will be more attentive and empathetic in their duties.

Journey to Arrah and Banaras:

After 20 days in Rajgir, the author traveled to Arrah on March 18th.
In Arrah, he was a guest of Pandit Nemichandraji Jyotishacharya, President of the Jain Siddhanta Bhavan.
He was met at the station by Pandit Gulabchandraji Jain, Manager of the Jain Bala Vishram.
Arrah's Institutions: The Jain Siddhanta Bhavan (established by late B. Devkumarji) and Jain Bala Vishram (founded by Vidushi Pandita Chandabaiji), along with the large Khadgasan (standing posture) idol of Bahubaliswami, are highlighted as exemplary institutions for Jain India.
The author also mentions institutions established by late B. Hariprasadji Jain, such as a college and library.
From Arrah, the author proceeded to Banaras and stayed at the Syadvada Mahavidyalaya, a place he was familiar with.
He met B. Sumatilalji, the college's minister, under whose tenure the institution had flourished. Sumatilalji, a retired government servant, dedicates his time to social service and religious worship.
In Banaras, the author enjoyed two days in contact with his gurus and friends. He praises the activities of the Syadvada Mahavidyalaya, the Vidwat Parishad, Jayadhavala Karyalaya, and Bharatiya Gyanpeeth for their contributions to Jain society and literature, viewing them as positive signs for the community. He attributes much of the current vibrancy in Jain society to the Syadvada Mahavidyalaya and its affiliated institutions.

Conclusion of the Journey:

The author concludes by stating that the journey to Rajgir was complemented by visits to Arrah and Banaras.
They returned safely and happily to Yersawa on the morning of March 24th.