Vihar Varnan 1 2 3

Here's a comprehensive summary of the provided Jain text, "Vihar Varnan 1, 2, 3," by Punyavijay, based on the pages you've provided. The text describes the author's (likely a Jain monk or scholar) travels and observations in various regions of India, particularly Rajasthan (Marwar) and Gujarat, during a specific period.

Overall Purpose and Tone:

The "Vihar Varnan" (Description of Travels) serves as a detailed account of the author's journeys as a Jain monk. The tone is respectful and devotional when addressing his gurus, while also being analytical, critical, and observant of societal, cultural, and religious practices. He meticulously records details of places visited, people met, and the condition of Jain temples and communities.

Key Themes and Observations:

1. Devotion and Respect for Gurus:

• The text begins with humble and repeated salutations to his gurus, Shri 1008 Pujyapada Pratahsmarniya Shantyadigunananalakruta Vriddha Gurudev Pravartakji Maharaj Shri Kantivijayji Maharaj and Pujya Guruvarya Shro 108 Shri Chaturvijayji Maharaj.
• He expresses gratitude for their blessings and reports on his well-being due to their grace.

2. Travelogue and Itinerary:

• Abu Road to Khiwandi: The journey started from Abu Road. Initially, they planned to go to Anugiri on Abu Road but canceled due to the cold. They then planned a pilgrimage to Panchtirth but changed their plans upon hearing about a Pratishtha Mahotsav (consecration festival) in Khiwandi, which was to be attended by Pt. Shri Lalitvijayji Maharaj.
• Journey to Khiwandi: The author describes walking along the railway track for the first two days, finding it harsh on the feet due to stones and gravel. They then switched to a bullock-cart route but had to return to the railway track due to issues with local helpers.
• Experiences on the Way: He notes learning some Marwadi words and phrases, experiencing communication challenges with locals due to dialect differences, and the humor derived from these interactions.

3. Observations about Marwar (Rajasthan):

• "Five Jewels of Marwar": The author quotes a verse mentioning five jewels of Marwar: 'Kanta' (likely a place or thing), 'Bhatha' (likely a place or thing), 'Parya' (likely a place or thing), 'Rajdand' (royal scepter/governance), and 'Vastralunthan' (robbery of clothes/extortion).
  • "Three Jewels": He experienced the presence of the first three jewels (places/things) from Panthawada onwards, with their capital cities showing them off even more.
  • "Two Jewels": He notes that he did not personally experience the "Rajdand" and "Vastralunthan," but the local populace frequently experienced them, especially in the Sirohi state.
• Impact of "Rajdand": The "Rajdand" (governance/law) was so effective that it was difficult to distinguish between the wealthy and the poor based on their homes, attire, or upbringing. Everyone lived a simple life. While exceptions existed due to political changes and people living abroad, a significant portion of the population remained indistinguishable in terms of wealth. He contrasts this with a past where kings would plunder those who displayed wealth.
• "Vastralunthan" (Robbery/Extortion): The fear of robbery still existed in Sirohi state, especially if guards weren't hired for inter-village travel. Jodhpur state, however, had improved security with stationed checkpoints, making direct payments instead of facing robbery.
• Marwadi Language and Customs:
  • The author notes the pronunciation shifts, e.g., 'S' becoming 'Ch' and vice-versa, and the letter 'R' being pronounced like 'G'.
  • He describes the local enthusiasm for Jain festivals and the custom of inviting people from surrounding villages for Pratishtha Mahotsavs.
  • He observes that while the original intent of customs was to maintain societal purity, they have now devolved into superficial displays of friendship and sweetness.
  • He criticizes the behavior of women during festivals, finding their singing unintelligible and their actions chaotic, lacking natural grace.
  • He notes that the general appearance, food, attire, and language of the people are "coarse" or "heavy," with only the water being thin.
• Devotion to Sadhus: The author highlights the deep love and eagerness of the local Jain community for Sadhus. They become overjoyed upon seeing them and find it difficult to refuse their affectionate invitations.
• Generosity and Religious Spending: The people are generous, spending thousands, even lakhs, of rupees annually on Pratishthas and temples. He believes they would readily contribute to the growth of Jainism if guided by wise monks.
• Condition of Temples: He expresses concern about the lack of cleanliness and upkeep in many Jain temples, especially in pilgrimage sites. He attributes this to insufficient funds for maintenance and historical administrative issues where caretakers fail to maintain the temples but also refuse to hand them over to the community.
• Temple Aesthetics and Misuse of Funds: He criticizes the excessive use of imported tiles and decorative glass work that are costly and temporary, detracting from the temple's beauty. He laments the misuse of funds on such "foolish" endeavors.
• Pratishtha Mahotsav in Khiwandi: He found the festival in Khiwandi similar to those in Gujarat, with no particular novelty. He notes the high honor associated with offering an idol, flag, or performing the installation of a deity.

4. Further Travels and Observations:

• Takhatgarh: He visited Takhatgarh and spent three days with the learned Muni Shri Kalyanvijayji Maharaj, enjoying discussions.
• Umedpur: This village was established in the name of Umed Singhji of Jodhpur. He mentions the "Shri Parshvanath Umed Jain Balashram" (children's home) established through the efforts of Pt. Shri Lalitvijayji Maharaj. He credits Acharya Vijayvallabhsuriji for initiating the first schools in Marwar and notes attempts to undermine these institutions.
• Lehta: While en route to Ahar, he met Upadhyaya Shri Yatindravijayji Maharaj, who promised to show him a Jain manuscript library upon his return from Jalore.
  • Education System: He observed children in a local school learning the "Om Namah Siddhanam" alphabet and Chanakya Niti verses. He describes how these lessons are memorized verbatim and how the traditional Gujarati system of teaching grammar first has become distorted. He provides a detailed, albeit difficult to fully decipher from the transcription, description of the "Om Namah Siddhanam" alphabet learning method, suggesting it's a mnemonic for script shapes. He also notes the deterioration of the original Sanskrit grammar lessons.
• Jalore:
  • Ancient Name: Jalore's ancient name is Javal.
  • Temples: The temples are described as very dirty and poorly maintained. He notes a beautiful idol of Shri Hirvijaysuriji in one temple, left in a neglected state.
  • "Tapkhana" (Hot House/Bathhouse): He visited a Mughal-era mosque built from the ruins of numerous Jain temples. The intricate carvings on the ceilings are described as extraordinary, possibly rivaling those of Aabuji. He regrets not having a camera to capture them.
  • Jalore Fort (Jalordurg): Located on a nearby hill, known by Acharyas as Kankachal and Swarnagiri. Access requires passing through three gates, with the third guarded by government personnel demanding passes.
  • Mosque within the Fort: The mosque inside the fort was also built from Jain temple mandapas.
  • Other Structures: He mentions nearby government ammunition storage and a temple of a deity.
  • King Viramdev's Post: He intended to visit King Viramdev's post but turned back due to the distance.
  • Legend of the Acrobat: He recounts a legend of a king offering his fort to an acrobat who could cross a rope tied between two hills. The king, fearing the loss of the fort, had the rope cut, leading to the acrobat's death. The site where the acrobat fell is marked, but he couldn't read the inscription due to a crowd.
• Ahar: He visited Ahar, known as a center for the Tristutik sect. He heard of a large library belonging to Shri Rajendrasuriji Maharaj.
• Ranapur: He visited Ranapur, finding only a dharamshala and temples. The most impressive is the temple built by Seth Dharanshah Sanghvi, known for its intricate architecture.
  • Temple Architecture: Described as matching the divine Vimana mentioned in Jain texts. The architect was named Depak. The temple has four entrances, though only the west-facing one is open. The temple's construction is noted as incomplete.
  • Symbolism in Temple: Some structures within the temple have mosque-like features, believed to be a protective measure against destruction by Muslim rulers.
  • Inscriptions: Numerous inscriptions are present, many by pilgrims with their names, leading to the desecration of the original stone carvings.
  • Statues of Sanghvi Dharanshah and Architect Depak: Their statues are carved on pillars in front of the main shrine.
  • Underground Chambers (Bhoyaras): A tradition speaks of 84 underground chambers, but only five were seen. The author describes their general appearance and notes the presence of numerous Jain idols from the 15th and 16th centuries in a disorganized state.
  • Temple Renovation: He criticizes the current approach to renovation, suggesting funds are misused and that the true essence of restoration is lost. He notes that even esteemed organizations like Anandji Kalyanji Pedhi have made questionable renovation choices, destroying historical elements.
• Mundara: He spent four days here and examined a manuscript collection of Yati Shri Jasvantsagarji, finding more sutras, stories, and medical/astrological texts than Sanskrit commentary works.
• Barana: He stayed at the Parshvanath Jain Vidyalaya here, which offers education up to the middle standard.
• Mewar: He notes the existence of about 3000 Jain temples in Mewar, many of them ruined or semi-ruined, offering valuable historical material. However, internal conflicts prevent their proper study.
• Javar Mata: Near Kankroli, he visited Javar Mata, where several ancient Jain temples lie in ruins. He observed inscriptions on pillars and doorframes but couldn't complete the work before sunset. He received help from guards with a lamp.
• Bhil Community: He describes the Bhil community's deep devotion to Kesarinaathji, considering them the paramount worshippers. He notes their ethical nature, hospitality, and dependence on agriculture and forest produce. He mentions their unique social structure, living in scattered settlements to avoid conflict, and their marriage rituals performed by Brahmins. He also highlights their adherence to customs and their reliance on a drum to gather the community. The author believes their deep reverence for Kesarinaathji suggests they might have been Jain adherents in the past. He provides a detailed example of a Bhil song sung during pilgrimages.
• Udaipur: He stayed in Udaipur for a week, meeting Seth Roshanlalji and copying a letter from Maharana Pratap to Shri Hirvijaysuriji.
• Return Journey: He traveled through various places like Bhandar, Motagam, Nandesama, Del, Sayra, and Bhanpur before reaching Ranakpurji again. He mentions that temples in Motagam and Nandesama are now managed by the Barapanthi and Terapanthi sects.
• Mirpur: Before reaching Andar in Sirohi, he visited Mirpur, which has four Jain temples, three of which are vacant and remarkably well-preserved. One temple is particularly grand with intricate carvings, once dedicated to Shri Chharauala Parshvanath.
• Andar: He plans to visit the famous carved temples of Dilwara.
• Banas River: He anticipates revisiting the sandy region of the Banas River, mentioned by a commentator for its specific qualities.
• Final Destination: The journey concludes with the expectation of returning to Patan.

Criticisms and Concerns:

• Temple Maintenance and Renovation: A recurring concern is the poor state of many Jain temples, a lack of proper upkeep, and a misunderstanding of what constitutes true renovation.
• Misuse of Funds: The author expresses dismay over funds being spent on temporary decorations rather than on essential maintenance and preservation.
• Internal Conflicts: He laments the internal conflicts within the Jain community, which hinder progress and historical preservation efforts.
• Social and Cultural Observations: He offers critical observations on certain societal behaviors, particularly those of women during festivals, and the decline in traditional values.
• Education System: He notes the distortion of traditional educational practices in some areas.

Overall Impression:

The "Vihar Varnan" is a valuable historical and sociological document. It provides insights into the life of a Jain monk, the condition of Jainism in different regions during that era, the architectural heritage of Jain temples, and the social customs and beliefs of the people. The author's detailed observations, though sometimes critical, are presented with a deep sense of devotion and a concern for the preservation of Jain heritage and values.