Settujja Chetta Pravadi - Book Summary

Here's a comprehensive summary of the Jain text "Settujja Chetta Pravadi" by Somaprabha Gani, based on the provided pages:

Book Title: Settujja Chetta Pravadi (સેત્તુજ્જ ચેન્નપ્રવાડિ) Author: Somaprabha Gani (શ્રી સોમપ્રભ ગણિ) Editors/Translators: M.A. Dhaky, Lakshman Bhojak Publisher: Z_Nirgrantha_1_022701.pdf, Nirgrantha_2_022702.pdf, Nirgrantha_3_022703.pdf Catalog Link: https://jainqq.org/explore/249316/1

Overall Nature of the Work:

"Settujja Chetta Pravadi" is a Chaitya Paripati (ચૈત્ય પરિપાટિ), a descriptive text detailing the pilgrimage route and the various temples and idols at the holy Jain site of Shatrunjaya (શત્રુંજય). This particular work is a medieval Jain text, likely composed in the late 14th or early 15th century CE, as indicated by its mention of temples built in the first half of the 14th century. It is written in Doha (દૂહા) meter.

Historical Context and Significance:

The text provides evidence of a significant increase in pilgrimages to Shatrunjaya in the 15th century, following a royal decree from Sultan Ahmad Shah of Ahmedabad in 1421 CE, which enabled large groups of pilgrims to undertake the journey.
The authors, M.A. Dhaky and Lakshman Bhojak, have prepared the text from two manuscripts, one from the collection of Muni Punyavijayji (dated to the mid-15th century) and another in a booklet format that attributes the authorship to Somaprabha Gani.
The work is considered valuable for historical research concerning the Shatrunjaya pilgrimage, offering unique insights into the ancient temples and their arrangement.
The author, Somaprabha Gani, is likely a different individual from the four known Jain scholars named Somaprabha who lived between the 12th and 13th centuries.

Content and Structure:

The Chaitya Paripati describes the pilgrimage route in a somewhat inverted order compared to the traditional ascending path from Marudevi's mound. Instead, it begins with the main temple of the Tirthankara Rishabhanatha (Lord Adinatha). The author's intention to make the text singable is suggested by phrases like "namasu" (name) and "leisu" (take).

The text then systematically describes the devotional acts and the veneration of various deities and idols encountered during the pilgrimage:

Initial Devotion: The pilgrim first worships the stone idol of Rishabha (Lord Adinatha), experiences immense joy, and feels sins being washed away. They resolve to dance, sing praises, block the path to lower realms, and make their life successful.
Veneration of Pundarika: The pilgrim bows to the combined idol of Pundarika Ganaadhara, who attained liberation along with crores of other monks near Lord Adinatha, hoping for salvation.
Main Temple Descriptions: They visit the idol of Rishabha Jinendra seated in the mandapa and the idol of Yugadideva established by Chakravarti Bharata, stating that seeing them alleviates worldly suffering. They then bow to all the immobile and seated Jinabimbs in the temple.
Temples on the Right (South): The text mentions bowing to the "Twenty-four Jinabimbs" and "True Vir" in a devi-dehari (temple on the right).
Multi-storied Temples: Pilgrims venerate the "Crores of Jinas" in a three-storied temple and the "Five Pandavas" who prevent the cycle of birth and death.
Ashtapada and Raayan Tree: Following this, they offer salutations to the "Ashtapada," the world's first pilgrimage site, and its twenty-four Jinas. They then bow to the footprints of Adinatha under the Raayan tree and ritually cleanse their bodies by dipping them in the Raayan tree's milk.
Temples on the Left: The pilgrim proceeds to worship a lepamaya (made of plaster) Jin and Jin footprints. They then visit Samaliya Vihar (Bhuvaneshwara Vihar) and bow to the 20th Tirthankara, Munisuvrata, and all other Jinabimbs present there.
Simhadvar and Khartar Vasahi: Upon reaching Simhadvar, they again touch the feet of Lord Yugadideva. The Khartar Vasahi is praised as a beautiful creation, captivating to the eyes, containing many embedded pilgrimage sites. Inside, the pilgrim bows to Adinatha in the sanctum and mentions the idol of Jinratnasuri with his retinue in the mandapa.
Other Temples and Idols: They venerate the 23rd Tirthankara, the Vira of Stambhanpura, the "Kalyana-traya" (three auspicious events), Neminatha, Jinabimbs in the "Seventy-two Devakulies," Ashtapada, and Sametshikhar Tirth. They bow to the Guru's image in a niche at the Mathadvara and to Gotam Ganaadhara in the mandapa.
Vimalgiri and Indramandapa: Outside the Khartar Vasahi, they worship the beautiful Nandishwar Chaitya on Vimalgiri, believing it breaks karma. They then proceed to the Indramandapa built by Minister Vastupal.
Girnar and Stanbhanpura Avatara: They visit the temple of Neminatha (the "Girnar Avatar") known for his dark complexion and handsome physique, and worship Samb and Pradyumna. They then bow to the "Stanbhan Nivesh" (Stanbhanpura Avatar Parshva) near the Pol (Vaghanpol).
Svargarohan and Molhavasati: The pilgrimage continues to the Svargarohan Chaitya, which houses Adinatha attended by Nami and Vinami, situated near the Anupama Sarovar. They then bow to the twenty-four Jinas in the Molhavasati in the southern direction.
Totara Vihar and Chhipavasahi: They go to Totara Vihar to pay respects to the first Tirthankara, and then to Chhipavasahi, where they venerate Rishabhanatha, the "Abhinav Adinatha," and the idol in the Kapadiyaksha's abode.
Shantinatha and Bhudevī: They bow to the 16th Tirthankara, Shantinatha, and worship Bhudevī, the universal mother, mounted on an elephant.
Descent and Final Veneration: While descending, they venerate Neminatha near the entrance of the Paja, Virjin at Lalita Sarovar, and Parshva Jin at Palitana.
Conclusion: The pilgrim concludes by reflecting on the fruits of the pilgrimage, stating that those who read and hear this Chaitya Paripati will surely attain the results of visiting Shatrunjaya.

Language and Style:

The language exhibits traces of Apabhramsa. The work is praised for the useful details it provides for determining the locations of ancient temples, even though it omits the mention of the "Adabhut Adinatha" idol and the "Twenty Viharmans" temple at the base of the hill.

Omissions:

The text notably does not mention the "Adabhut Adinatha" idol or the temple of "Twenty Viharmans" situated at the base of the hill.

Contribution to Scholarship:

The work is a significant source for understanding the history and geography of the Shatrunjaya pilgrimage sites, offering detailed descriptions and a chronological framework. The editors' meticulous work in preparing the text from manuscripts is highlighted, promising further detailed discussion in a forthcoming book.