CHAPTER TWO: LATTHE'S WORK IN DAXIN MAHARASHTRA JAIN SABHA

Transcription

1 CHAPTER TWO: LATTHE'S WORK IN DAXIN MAHARASHTRA JAIN SABHA

2 Latthe, the Architect of Daxin Maharashtra Jain Sabha: In the 19th century/ social reform in India was predominantly launched by Brahmo Samaj (1828), Prarthana Samaj (1867), Satya Shodhak Samaj (1873) and Arya Samaj (1875). On lines with these educated Jains also established their own organizations in order to bring about reform in Jain community in northern India. For example: 1) In 1890/ 1Bharatvarsha Digamber Jain Sabha' was established in holy place of Madura. This organization started preaching its views through its newspaper 'Jain Gazette'. 2) 'Prantik Digamber Jain Sabha' was established in Bombay in North Indian organisations had their impact in South India also. In Solapur/ Sheth Hirachand Nemchand Doshi started a weekly 'Jain Bodhak' to bring about certain reformation in Jain community. Progressive minded Jain social workers of Kurribhoj (Kolhapur district) came together and founded a social organization 'Sadharm Mandal' and started publishing a journal known as 'Saddharm Prakasha'/ but this organization did not survive long. In 1893 Lakshmisen Bhattarak started a separate 'Pathshala' at Kolhapur but this school did not continue even for a year. But the leaders of the area ultimately decided to establish an organization for the educational and religious progress of Jains at Stawanidhi near Nipani (Belgaum district). A pamphlet was

3 34 published by Stawanidhi Kshetra committee to this effect and on 3rd April 1899# at Stawanidhi the first meeting with definite objective to found an organization was summoned under the Presidentship of Laxmisen Bhattarak. It is in this meeting that it was decided to set up a permanent organization for the social/ religious and educational upliftment of Jains of this area.^ Anna Babaji Latthe/ who was taking collegiate education and Anna Fadyappa Chougule who was a 2 student of law at Bombay played their role in this meeting. In those days Sindha/ Gujarath/ Maharashtra and South Maharashtra were four administrative divisions of Bombay Presidency. Districts of South Maharashtra were Belgaum, Karwar/ Dharwar/ Bijapur and Kolhapur. Latthe got a resolution passed in this conference that this conference would work mainly for the progress of Jains in South Maharashtra. Hence it would be named as 'Daxin Maharashtra Jain Sabha'. This resolution was accepted by all members of the conference and Latthe got the honour of 3 suggesting the name for the Sabha. In the same conference Shri Chougule put forth an idea for establishing a special Pathashala for Jains. This idea was also accepted and it was decided that the yearly conferences of Daxin Maharashtra Jain Sabha will be held at Stawanidhi at the time of 4 'Vishali festival'.

4 35 The second annual conference of Daxin Maharashtra Jain Sabha took place on 20th January 1900 at Stawanidhi. In this conference sub-committees were formed for promoting the work of the Sabha. Committees such as constitution-making committee, education committee, committee for collecting funds and committee for the management of Jain holy places were formed. In April 1902 the first issue of "Shri Jinvijay', the authorised monthly of the Sabha was published under the editorship of Latthe, This was used as an effective means of Sabha* s propoganda machinery to 5 activise Jain youth. In the beginning the work of the Sabha was slow. The fifth yearly conference was held on 28th January The most important object of this Sabha was to work out a plan for allround development of Jain community through religious sermons and 6 education. To achieve this goal, it was necessary to inculcate a sense of discipline among the community. The responsibility of framing constitution was entrusted to Latthe and Chougule. Latthe 7 prepared it and presented in the conference of Its main... 8 outlines were: The Sabha will be known as 'Daxin Maharashtra Jain Sabha and its objectives would be; a) To spread the education all over, to collect the funds for education and efficiently use them, adopt some necessary methods for imparting education.

5 36 b) To improve the Jain community socially and religiously. c) To make some necessary arrangements for women's education in Jain community. d) To maintain properly the holy places like Stawanidhi and other places in Daxin Maharashtra. e) To undertake public welfare work for Jains of Daxin Maharashtra. f) To achieve these objects, sane movable and immovable property should be acrued to the Sabha with legal authority over the property. It was provided in the constitution that there would be sub-committees and different departments with ministers to look after the departments. Any member from Digambar* Jain community could become a member, but he should pay the fees decided or Rs. 50/- annually. Exemption from the fee to any member or admitting a non-bigambar as a member, would be decided by the Managing Committee. Provision for coordinating the various departmental activities was made in the constitution. Accounts would be audited every year. The \->.Tork of the various departments as suggested in the constitution began from * This would mean that Sabha's membership was not open even to Svetambar Jains.

6 37 Management committee. Holy books committee, Holy places committee, Auditors committee and Publication committee were the Q bodies provided in the constitution.' Daxin Maharashtra Jain Sabha was registered under the Registration Act XXI of 1860, on 9th March Certain changes in this constitution were made in New problems arose and created the need for change in the constitution again. In 1932, 1936 and in 1959 committees were appointed to introduce necessary changes in the constitution. In 1963 another change was made in the constitution by the Sabha's 55th conference. But in all this the basic framework of the constitution prepared by Latthe remained unchanged from 1907 to 1963 and it provided a sound background for the work of the Sabha. Latthe was the guiding spirit behind the Sabha and its activities were carried on under his guidance. He brought the two sections of Jains viz., Chaturth and Pancham, together. Nandani's Jinsen Bhattarak School was of Chaturths and Kolhapur's Laxmisen Bhattarak School was of Panchams. These two were individual institutions by themselves. Newly established D.M.J.S. created a feeling of insecurity to Bhattarak. Shri Latthe, as an editor of Shri Jinvijay, published an article against Bhattarak Math's work and its people's behaviour.

7 38 Similarly# he wrote that the Math institution should serve the public needs and should not exploit the public. His criticism created ill-feeling among the Bhattaraks towards Latthe and his Sabha. Without bothering for criticism Shri Latthe continued his work. The class of Upadhyas (priestly class of Jains) became annoyed with Shri Latthe and the Sabha because of the Sabha*s progressive views.the Sabha* s view that D.M.J.S. should promote inter-section marriages created ill-feeling among both the sections# viz.# Chaturth* and Pancham >. If inter-sectional marriages took place# the community would lose the social value and prestige. But Latthe without compromising# got his niece Shrimanti married to Mr. Vajoba in the premises of Jain Boarding House on 30th March, Since this was inter-section marriage# it was very much opposed by the orthodox Jains. Shri 12 Latthe without caring for opposition got the marriage performed. For this reason the dispute between Chaturth and Pancham started growing. The Sabha and its members were severely criticised. Latthe, Chougule# Hanje were Panchams and, therefore# it was propogated that the Sabha was of Panchamas. This was the feeling and hence to counter D.M.J.S.# they founded their own 'Jinsen Maha Sabha*. They also established in 1903, on the lines * Chaturth is one sub-division of 84 sub-divisions of Digamber Jains. f> Pancham is also a sub-division of 84 such sub-divisions of Digamber Jains.

8 39 of 'Jain Vidyalaya', 'Jinsen Vidyalaya*. When D.M.J.S. decided that 'Jain Boarding* and 'Jain Pathshala* were to be established some Chaturthas raised objection to it. These people (Chaturthas) were financially supported by Jinsenswami of Nandani. Because of these developments strong differences between Chaturth and 13 Pancham communities were demonstrated. Shri Latthe realised that the situation created was dangerous to the community as a whole. He and Shri Chougule made all efforts to bring about unity among the two groups of Jains. As a result of their efforts in the conference of 1904 the members of Jinsen Math of Nandani* and the Sabha came 14 together and agreed on certain terms to forge unity. Latthe played his important role in bringing about this unity and with the signatures of some prominent leaders from both the groups a letter was addressed to the people stating that 15 the differences between the two groups were over. In medieval period Jain Digamber Munis were prohibited from going about the countries. The result was that religious activities were stopped. Instead of going from door to door* they established Jain Maths, appointed Bhattaraks as religious leaders. The Maths were provided with lands and money and also religious authority. The Bhattaraks proved insincere in preaching the religion to common man and the Jains remained ignorant about * Nandani is a holy place with a Math of Chaturthas in Kolhapur district.

9 40 the tenets of religion. The leaders of the Sabha under Latthe's leadership worked out a programme of preaching Jainism to the Jains and their door to door preaching began influencing the people.^ Latthe delivered talks on theoretical and practical aspects of Jain 17 religion to the Jains at various places in Kolhapur state. In the introduction to the book 'A Short History of Daxin Bharat Jains and Jain Religion' written by B.B, Patil, Latthe 18 writes: Men take pride in their past and so do the Jains. Much propagated idea that Jain religion is of the people who believe in non-violence or is of the coward Vaishyas is proved wrong by this book. But the readers of the book must not just boast in the name of ancient Jain kings, diplomats and great scholars, but must learn lessons from their lives and do something. In 1913 all the crops in the nearby area of Belgaum were destroyed by the attack of locusts. But the Jain farmers living in that area did not destroy these because of their belief in Ahimsa (non-violence). Shri Latthe arranged meeting and suggested 19 the following: It is not proper on our part to depend merely on our luck and not to take any action against locusts. Some ignorant people say that we cannot harm locusts as it is

10 41. against the principle of non-violence. But those who say so# do not have the true knowledge of the religion. No doubt/ non-violence is a supreme principle. If possible you can give up your lands and follow the path of divinity. But if you want to cultivate land, you must do it in a proper way. Violence by farmer is forgivable as long as it is concerned with cultivation. If non-violence is misinterpreted... it will only cause great loss as it did in the case of many great Jain Kings in the past.... Taking this fact into consideration, you protect your land which is the only source of your livelihood. If you neglect, it will be at your peril because religion cannot exist without religiousness. If you follow strictly the principle of non-violence in the present situation, you will also be causing a loss for other communities. In his presidential address on the occasion of the 20 1Hemachandra's festival* at Ahmedabad, Latthe spoke: The principle of non-violence should be suitable to one's practical life. Each principle has some exceptions; in the same way the principle of non-violence has. The people following non-violence did not make this discrimination and that is why Jain philosophy became ridiculous. Spread of Religion Through Kirtans* : Latthe was greatly influenced by the thoughts and philosophy of Satya Shodhak Samaj and also the views of Chh. Shahu Maharaj of Kolhapur. As Satyashodhaks preached their ideals to the people through the * Celebrating the praise of God with music and singing A

11 42 medium of Jalsa, the Jain leaders also used Kirtans as their medium of preaching. Tatyasaheb Chopade, in the year 1900/ established 'Digamber Jain Kirtanalaya'. In this institute classical music was taught and discussions were held. This institution received tremendous help from Jain community. In those days/ in the religious festivals entertainment programmes like dances, music and crackers were practised. Instead of wasting money in dancing, music etc. Messrs Latthe, Chougule and Javeri advocated Kirtans as the effective means and 21 Latthe published a pamphlet on 28th April 1907 to that effect. Famous singer Abdul Karim Khan of Miraj was requested to teach music to poor Jain boys. In 1911 the book Sangeet Jain Bhajanamrut Padvawali' (Part-I) was published. It was prepared 22 under the guidance of Khansaheb. Religious Education; To preach religion to the masses was one of the objectives of the Sabha. In South Maharashtra Jain Pandits were rare and the need of Jain Pandits was deeply felt to explain the religion to Jains and non-jains as well. For all these purposes the religious education was necessary in addition to 23 general education. In the meeting held on , at Phaltan (Satara District) Latthe proposed that for promoting Jain religious study, there must be a Jain examination Board for conducting examinations.24

12 43 In fact the Sabha was established with a view to giving all-round education to the Jain community. Under the supervision of Latthe a special education department of the Sabha was established to impart primary, industrial, technical, physical and other types of education. Shri Latthe deciding to concentrate on the constructive programme, started "Baxin Maharashtra Jain Vidyalaya" in Simultaneously Sanskrit Pathshala was also 25 established. In the beginning, there were 12 students out of whom 3 were self-supporting. Nine students were supported by the institution. In 1903, 22 students were taking the benefit of the school. In 1903, this school was run in Math of Laxmisen Swami and there was a special arrangement for the students who 26 wanted to learn through English medium. By this time people began to realise the utility of the creative work which was done by Latthe and others and they developed affinity towards the Daxin Maharashtra Jain Sabha. On 2nd August 1902, a felicitation function for Chh. Shahu Maharaj was organised by the Sabha. The details of this programme were given in the magazine 'Shri Jinvijay* of 27 September 1902 by its editor Shri Latthe.- On 2 August the felicitation programme was celebrated in Digamber Jain Vidyalaya to pay tribute to Chh. Shahu Maharaj. As decided previously Shrimant Shahu Sarkar arrived in the pavilion. Also the distinguished

13 44 guests Mr. Col. Feris, Political Agent, his wife, respected commander who also enhanced the pleasure of the function. For that Jain Samaj was very much thankful to them. In that function Apparao Latthe, the pleader of Kurundwad state read the felicitation address in English. In reply to the felicitation Raobahadur Sabnis spoke the following on behalf of Chh. Shahu Maharaj: Chh. Shahu Maharaj is quite,satisfied with your expression of the affinity towards the Chhatrapati. Even he is pleased to note that you have referred to his efforts to the education among the backward classes. Even Jain people, though they were on the peak of the educational improvement still at present they are backward. Keeping this in mind D.M.J. Sabha is hopeful regarding the bright future of the Jain people. After some success Shahu Chh. Maharaj will offer maximum help to spread the education among backward classes. Pandit Wasudev Upadhye, Pandit Kallappa Upadhye and Shastri studied in Sanskrit Pathshala which was opened in But the students lost their interest in Sanskrit and were attracted towards English education. Hence the school could not continue for long. Latthe was of the opinion that the Students studying English should be encouraged to learn religious education and Sanskrit and to study holy books and then only great Jain scholars can emerge. Shri Bhupal Jirage and Ugarkar Swami thought of the re-opening of 'Sanskrit Pathshala* again. It was

14 45 decided that the students learning in Sanskrit Pathshala will be provided lodging and boarding facilities by Jain Boarding and their teacher. Pandit Lalaramji will be paid Rs. 50 per month. This money will be collected by Shri Jirage from Kolhapur or 28 Shri Jirage himself will pay. Accordingly, the Sanskrit Pathshala was inaugurated on 29 August 6, Two classes had been started in the school. Out of these two to teach the first and second standards of boys Pandit Lalaram was invited from Banaras to teach high level religious education and ancient judicial system and also basic religious education and education of Sanskrit texts. In the same way the poor students learning in Sanskrit Pathshala were given scholarship. Ugarkarswami managed to get 10 to 12 students for the Pathshala but the students started dropping out from the school as they could not grasp the religious education. Bopalshet and Pandit Lalaram could not get along with each other and the Pathshala had to be closed. But Ugarkar Shastri's reason for closing the Pathshala were different. He declared that the Pathshala had to be closed because the students in the boarding house could not get good food (Latthe was superintendent at that time). Latthe gave a detailed answer to this in the following. 31 words: The real fact was that these people pretend to care

15 46 more about religious education than practising it. They spent more for Chariot-festival than for temple. They are interested more in tying the holy books with silk cloth or keeping it in silver-box than studying it. Ugarkarswami was more interested in being in favour of rich people than running the Pathshala. If these people feel that the religion can survive only by preaching hard tenets to innocent and ignorant women and not by practising its basic principles/ why should they speak about the Pathshala repeatedly after every two years. I am of the opinion that the Pathshala based on old methods cannot run any more. If ugarkar and Jirage feel that this opinion is wrong, they should prove it so, by running the Pathshala successfully. I will then think that I am wrong. But if any one runs the Pathshala by spreading all 32 sorts of rumours I shall call him a cunning person. The Study of Jain Literature at University Level; The Sabha approached the Bombay University with a request that good books on Jain literature be prescribed as textbooks for university examinations. This suggestion was welcomed and in 1907, Bombay University prescribed 'Sarwarthsidhi*, 'Prawachansar* and *Ashtasahastri' for M.A. level and 'Sadwadmanjiri1,r 'Vivekvilas' for B.A. level. Latthe and Chougule played their role for getting Jain literature incorporated in the Bombay University syllabus 33 for B.A. and M.A. levels. Latthe also tried to introduce the Jain literature at collegiate level. Mr. Kale, L.G. from Poena wrote to Latthe -

16 47 Principal Kanitkar is sending you a copy of an appeal that is being issued for encouraging the study of Jain literature in our college. Mr. Chougule whom we met today# has given his support to this scheme and I 34 wish you will also extend the same favour to us. 'Shri Jinvijay* was already started under the editorship of Latthe but from 1906 they began publishing it in Kannada 35 language also for Kannada people. Latthe wrote a book 'Introduction to Jainism' in The main object of writing this book was to introduce the idea of Jain religion and its philosophy to Britishers and non-jains in India. Kirtarikar Tatyasaheb Chopade# who was a Jain# never knew what the Jain tenets were and became much influenced by reading the book. He wrote: "When I read the book written by Latthe, I really became a Jain. So Latthe is my teacher in 36 religious work". Barrister Champatraya Jain in his presidential address at the Daxin Maharashtra Jain Sabha conference held at Stavanidhi in 1932, paid a tribute to Latthe as the Guru as he was to leave Jainism thinking that Jainism revolves around death only but Shri Latthe convinced him the practicability of Jainism. Therefore he changed his thinking about Jainism. 37 Then Latthe got up and spoke, The teacher has written a small text but the disciple has written many texts;from this one can think for oneself how the disciple proves himself to be superior

17 38 to his teacher. 48 This means Shri Latthe not only changed Champatraya but also made him a scholar of Jainism, Preaching Jainism: Jains practised their religion in a Variety of forms because of their ignorance. In worshipping gods and goddesses and in other performances they violated tenets and 39 practised the Jainism m traditional way. Sabha advocated that Jains should perform the religious acts of going to the Jain Mandir, serving the saints, praying, worshipping etc. as per the customs of Jain religion daily. Latthe also made an appeal to the people to celebrate collectively the religious festivals, like 'Mahavir Jayanti'*, 'Vir Nirwan 40 Din'ia, *Ashtanik Parva'**, 'Paryushan Parva'@ >, etc. In the Nandani Math, *Shruta Panchami' day was celebrated as a festival of 'Knowledge*. There was a tradition of arranging the dance of girls in this festival. The Sabha opposed the custom * Mahavir Jayanti - Birth day celebration of Mahavir (Chaitra Shuddha Trayodashi). He was 24th Tirthankar of Jains. Vir Nirvan Din - The day on which (Bipawali No Moon Day at 5 O'clock morning), the deliverance of Mahavir*s soul from the body. ** Ashtanik Parva - A collection of 8 religious days which are celebrated thrice in a year by Jains. >i> Paryushan Parva - From Bhadrapad Shuddha Panchami to full moon day, the lo days are celebrated by Jains as subjugation of 6 enemies (Kam, Krodh, Mad, Moha, Maya, Matsar) of soul. + Shrut Panchami - Two disciples of Dharsen (religious priest) wrote for the first time Jain Agam -(holy book) Granth. The day on which this work was completed, is known as 'Sangata Din* (the day of knowledge).

18 49 of dancing girls. It advocated that 'Shruta Panchmi' day can be celebrated as per the dictates of the Jain holy books. Some Jains assumed titles like 'Rajaguru', 1 Mahawadwadish- war Pitamah' without knowing ABC of Jain religion. They were AX ignorant/the great books written by their forefathers." In the festival of Shrut Panchami1 in 1908 dancing/ singing and such other programmes were discarded. In the conference of 1909 the Sabha passed a resolution prohibiting dances of prostitutes in the festivals and the decision was most welcomed.^ From the editorial of 'Jinvijay' of Sept. 1906/ it can be understood that the dancing of the prostitutes on the street before the procession of Jineshwar was strictly prohibited. 43 By making people conscious religiously/ the Baxin Maharashtra Jain Sabha undertook the work of protecting and renovating the holy places of Jains very actively. The sabha did the work to renovate the holy places - Stawanidhi (Belgaum district) / Bahubali {Kolhapur district) and Kundal (Satara district) under the guidance of Mr. Latthe. Not only this/ but Latthe also tried to protect Jain pilgrim centres such as Shci Shikharaji in Bihar. In 1907 a Deputy Commissioner from Hazaribag (Bihar) gave a notice to the Jains there saying "these people should provide place for the Britishers to develop

19 50 Hill station in that place". The D.M.J.S. met in Phaltan (district Satara) and on its behalf Latthe sent an application A4 to the Deputy Commissioner of Hazaribag. The Jains from all over India reacted to this and the Britishers had to give up their plan. Latthe considered Jainism not as a caste, but as a culture, a way of living useful for India.^ d Latthe1 s Educational Work: Among the harmful ones who participated selflessly in the Non-Brahmin movement launched by Shahu Maharaj, Latthe was one of them. After completing his higher education, Latthe devoted himself, under the leadership of Shahu Maharaj/ to the work of spreading education for the upliftment of the Non-Brahmins. Shahu Maharaj launched Hostel movement in Kolhapur. Twentythree hostels came up in Kolhapur for the pupils of 46 various castes within 21 years ( ). Shri Shahu was assisted by his able lieutenants like Latthe# Dongare and Jadhavrao in his endeavour to spread education. These three helped the spread of education among the masses in Kolhapur State. All the three persons who possessed post-graduate degrees# earned enough to maintain themselves, devoted to the social work. Their work was not confined to their communities only but it covered other communities also. They contacted the leaders of

20 51 other castes at the instance of Shri Shahu for establishing hostels for the students of those castes. Latthe continued this 47 work uninterruptedly. Pragati and Jinvijay weekly of 8 May, 1911 wrote about the working of Hostels as follows: In Kolhapur which may be called the 'City of Boarding Houses*, we have among us eight sectional institutions providing Hostels for boys of various communities. These institutions serve double-purpose - on one hand they promote education among those who were slow to appreciate the benefits of education and on the other, they checked the excrescent growth of education which, when imparted without due level of moral responsibility, would go waste.48 The period from 1901 to 1914 saw the establishment of the Boarding houses. Latthe too shared his own responsibility in the work of Shahu Maharaj in establishing the following Boarding 49 Houses: 1 Victoria Maratha Boarding S.M. Digamber Jain Boarding Mohamedan Boarding Lingayat Boarding Miss Clark Hostel for Untouchables Namdev Boarding Kayastha Prabhu Boarding 1912

21 52 8 Saraswat Boarding Panchal Brahman Boarding 1912 More than 83 per cent people in this area were illiterate. Therefore# the workers of the Sabha stressed the need to encourage primary education among the people. The executive members of the Sabha and primary teacher of Kognoli wrote a thought-provoking article in the magazine 'Shri Jinvijay* published under the editorship of Latthe.'*0 It was advocated that education should be spread among the people - especially among the farmers of Jain community - by the Sabha. The Sabha then took a decision in the annual conference of 1905 to take steps in this direction. The conference felt that primary education was needed even for agricultural and merchantile improvements of the community. Therefore# primary education should be spread rapidly among the masses was the consensus of the conference. For this it was decided that:^ ' a) A provision of monthly scholarship of four rupees to the Jain student standing first in Middle School examination be made in case he received no government scholarship. b) The prize of Rs, 3 and Rs. 2 was declared to the students who stood respectively first and second in the 4th and 5th standard examinations, after submitting the certificate signed by the Headmaster.

22 53 Shri Latthe was authorised to do the necessary correspondence with the Director of Education in this case. The 1906 session of Baxin Maharashtra Jain Sabha held at Stawanidhi (Belgaum district) was attended by Latthe and B.V, Jadhav. The Sabha made the provision of scholarships and prizes to be awarded. This was upheld in the next conference of 1907 which resolved in this connection that - The Sabha should make arrangements to publish the report regarding the development and spread of education in Jain community. For that it should collect information on the number of students in each standard and it should make efforts for spreading primary education by giving 52 scholarships, etc. But it seems that the attempts failed to secure the expected results in increasing the strength of school-going boys. This is indicated in the expression of the Sabha*s proceedings of the year 1909.^ In 1909# the president of the annual conference, Shri Sheth Hirachand Nemchand expressed the following views in his 54 presidential address: English language is an International language and therefore# it is of utmost use in practice as well as in the court and, therefore# it is essential to impart English education to our people. I feel very sorry that I could not get this type of higher education. I am

23 54 pleased to see that at least a few in our community could get this type of higher education. Whatever enlightenment we are attaining is due to the leaders like Latthe, Bapu patil, Anna Chougule and others who have received higher education. Our society is progressing due to these graduates. Taking lessons from this we should try to produce many such enlightened men so that the Jain community can move ahead, Latthe was very careful that while providing religious education, the physical education should not be neglected. In the conference of 1907, the decision was taken to encourage 55 Jain players. Cricket, gardening and walking are the types of exercises. But the physical health will not be possible without providing for western physical exercises like dumbels, athletics. For this purpose, the efforts were made for building gymnasiums with the support of the people. Education Fund; As the Sabha had started a special education department for the spread of education, it was also necessary to make provisions for the 'Education Fund*. The workers of the Sabha used to go from house to house explaining the aim of the Sabha appealing the people for giving their help to 'Education Fund'. For this a novel idea was worked out. The doner should declare his donation but keep the money with him as Sabha's deposit and pay the interest on that per year at fixed rate. By this method, at the end of the year 1902, the collection reached

24 55 56 to a sum of Rs, 20/000. In the conference of 1903/ the committee was appointed. This committee was made responsible for working out the solutions and provisions for the security 57 of the funds, its utilisation etc. The workers of D.M.J.S. with Manikchand Sheth, decided to go on for fund collection. Shri Latthe, Hanje and Bugate went to Belgaum and delivered many lectures in order to prepare the people to take to education. Sheth Manikchand also joined them on 1st June From there this group came to Kolhapur and from Kolhapur they went to Kini (near Kolhapur), where they collected Rs. 232/-. Afterwards they came back to Kolhapur and had a meeting under the presidentship of Appa Dada Patil. He agreed to donate Rs. 400/- to education fund. It is in this meeting that Manikchand Hirachand agreed to build a building 58 for Jain Boarding House in Kolhapur. Since 1908 the collection of the foodgrains and Paisa Fund for the Boarding was going on. This activity received a 59 very good support from Jain students and Youths, The information of the efforts made in this direction unanimously by the students and the persons from all States is 60 given in the editorial of Shri Jinvijay of December, The Sabha had made arrangements for 'Corn Fund', 'Scholarship Fund' etc. for the hostellers. This appeal received

25 56 a proper response from the people and, therefore, the Sabha could provide facility for the education of the people. In 1908, the Sabha implemented a novel idea of making use of adult and intelligent students in collecting the education fund. The selected students from Kolhapur Boarding had arranged tours to the villages. They gave lectures, spoke on Jain religion and collected foodgrains and money for 'Education Fund*. It was a novel programme which created awareness for the social service and paved the ground for leadership. Through these programmes, a student, Bhau Payagonda Patil, developed himself and established Rayat Shikshan Sanstha at Satara. His was a revolution in 61 educational field of rural Maharashtra. In the months of May and June, 1913 Latthe, with his co-worker Shri Chougule, toured Hangandi, Mhisawadi, Shiratti, Zunjurwad, Kuchanur, Kudachi, Sawalani, Hunnur, Terdal, Shedbal, Bedaga etc. and collected Rs. 3, for the 'Educational Fund'. ^ It is to the credit of Latthe that by establishing hostels for boys and Shravikashrams for girls he brought about educational revolution in Jain community. He inspired Jain social workers for this purpose. The proof of this fact is the Hostels at Kolhapur, Sangli, Belgaum, Hubli and Poona and Shravikashrams at Kolhapur and Sangli.

26 57 Jain Boarding at Kolhapur: Shahu himself stated with pride that With a just sense of pride# the British people called the British Parliament 'The Mother of Parliaments'. In the same way Kolhapur has, I venture to say# deservedly come to be called the 'Mother of Students' Boardings', There are boarding houses for Marathas, Jains, Lingayats, Saraswats, Mohamedans, & 3 Daivadnyas, Panchals, Shimpis and Kayasthas. Shri Shahu encouraged for castewise hostels thinking that 64 this was necessary in the initial stage. The Jain hostel was established in April 1901, But the Boarding House was actually brought up on a permanent basis in Southern Digamber Jain Students' institution was founded 6 & by D.M.J. Sabha in the year Its main object was to spread education among the Jains who were also backward in education and hence backward in the scale of civilization. The Association provided free boarding, lodging, school-fees, books etc, to poor Jain students who attended the Rajaram High School or Private English School at Kolhapur, The number of students in 1902 was only 6 but in it went up to 40. From 1903 to 1905 there was no Hostel building for students, and so they stayed in a Jain temple which was not at 6 7 all suitable for the purpose. Shri Latthe was one of the persons who had very cordial

27 58 relations with Shahu Maharaj. In 1900/ Shahu Maharaj paid a visit to Hirachand Gumanaji Jain Boarding. Shahu suggested to Shethaji that Jain community is quite large in Kolhapur State/ but it is backward in the field of education and/ therefore/ to make the Jains able to receive higher education Shethaji should establish one Boarding House at Kolhapur. Shahu had also promised 68 to offer all the necessary help. This incident greatly inspired the superintendent of Hirachand Gumanaji Jain Boarding/ Shri Chougule and Shri Latthe who were students then. Both made active efforts towards the establishment of the boarding house at Kolhapur, Chh. Shahu had already shown his sympathy and had assured help to the D.M.J. Sabha as early as in Latthe and C Marti kchandt and "Dosbi) 0g Chougule sent a letter to both^of them on 21st January/ 1901 explaining the backwardness of Jains in south Maharashtra in the matter of religion and education and appealed to them that they should personally help the working of D.M.J.S. which worked for the improvement of Jains and they responded to their appeal favourably. Thus they brought Sabha in close contact with Sheth M.H. Javeri and Sheth H.N. Doshi. In 1903, the annual report of Hirachand Gumanaji Jain Boarding School was published. While reviewing the report Shri Latthe/ the editor of Shri Jinvijay stated: Sheth Manikchand is really a very generous man and he has done his duty very satisfactorily by giving

28 59 every possible help to the students staying in Bombay Boarding. Jain students should take the maximum possible benefit of his boarding houses. Shri Latthe and Shri Nitave Shastri wrote a letter to Sheth M.H. Javeri reminding "Shahu*s request {at Ratnakar palace on 30th August 1904) and urged him that Shethji should visit Kolhapur as early as possible". In the end of year 1904/ Sheth M.H. Javeri visited Kolhapur and during his long stay at Kolhapur the Shethji came in close contact with workers of D.M.J.S. He then decided to establish Jain Boarding at Kolhapur. With the consultation of all# the area known as 'Chouphala Mai' was selected as a place suitable for Jain Boarding. After making this arrangement/ Sheth M.H. Javeri met Shahu Maharaj at Old Palace. In the meeting/ he explained his aim of establishing Jain Boarding at Kolhapur. He also declared that he would build a building suitable for 100 students/ with his own money. He appealed Shahu for donating the 'Chouphala Mai' for construction of Jain Boarding. This was 71 done by Chh. Shahu Maharaj. The inauguration ceremony was held on 9th August, at the hands of Shahu Maharaj. On this occasion Latthe, the Minister of Education Department of D.m.j. Sabha, gave a short account of the Sabha's work stating the importance of the Jain Boarding. He said:

29 60 About a year ago I requested H.H, to lay the foundation stone of this building. Today the construction is complete. The building that stands before you is a living symbol of the work which we are doing and inspires us to continue this work in future. It is constructed to prepare social workers who will strive for doing social service and promote national interest by educating the youth in our community and make them cultured. Under the present circumstances our main aim should be to plan insentives to inspire backward people and propogate primary and secondary education among them. After the welcome speech of Mr. Latthe, Shahu Maharaj gave an inaugural address and declared the building open. Afterwards Colonel Ferris and Shahu Maharaj inspected the building and were pleased to see its construction. In 1905 a Sanskrit Pathshala was attached to the Jain Boarding where religious education was mainly imparted. A Shastri had been engaged on Rs. 20 per month to teach Sanskrit. The number of students attending it was 8. Most of them belonged to the Jain priestly class (Upadhyas). They were provided with facility of free boarding and lodging. The Jain institution was chiefly maintained on the amount of interest derived from funds voluntarily subscribed to by the well-to-do and rich patrons in the Jain community. The amount of the fund collected to the end of the year came to

30 61 75 Rs. 1/75,000. His Highness donated Rs. 300 to the institution. The Institution had 43 students on its role during the year , of whom 10 were paying, 4 half-free and 29 free boarders. Thirtythree of them attended the Rajaram High School, the rest studying Sanskrit and Jainism in the Sanskrit classes of the institute. Of the 31 that appeared for the annual examination, 20 students passed with credit, one of them getting a state scholarship. A well equipped library was attached to the Institute. It contained 1,104 books in all, of which 392 were English, 343 were Marathi, 301 were on religions and 68 law books. The income and expenditure amounted to Rs. 3,629 and 3, against 2,589 and 2,575 respectively of the preceding year. During his tenure of Superintendentship of the Boarding House Mr. Latthe improved the condition of the boarding house in many ways. Latthe donated books worth Rs. 1,000 tod.m.j.s. in the name of his father. He maintained the register of all the books which he donated and also bought from the boarding fund since Nearly 1, 230 books on history, geography# mathematics, science, Marathi, religion and novels were registered in 1904 and In the same way, he also maintained the issuing register of all the books which he issued to the students day-to - 77 day. He maintained discipline in the boarding house strictly.

31 62 A special function was arranged on behalf of the debating club of the Boarding House on 22nd July 1906 to celebrate birthday of Shrimant Yuvaraj Rajaram Maharaj. Yuvaraj Maharaj himself, with Sardar, Amaldar and other distinguished guests attended the function. In 1907, the Boarding House received the land adjacent to the Jain Boarding from Kolhapur Sansthan. There was a need for an auditorium for the boarding house. Latthe had purposefully made a special reference to this need in his welcome speech at the time of inauguration of boarding in Being aware of this deeply felt need the generous Sheth Manikchand Hirachand came forward to build the auditorium in 1910, in memory of his departed wife which was to be named as Shrimati Chaturbai Auditorium. The foundation stone was laid in a ceremony by Shrimant Yuvaraj Rajaram Maharaj. Spending Rs. 3,500 Sheth Manikchand constructed 'Chaturbai Hall'. 73 Shrimant Sayajirao Gaiakwad visited the Jain Boarding on 4th May Prof. Annasaheb Latthe gave a welcome speech on. 79 tnat occasion: This boarding house is established to spread education among Jains among whom only eleven-per cent people were literate. In the boarding house 50 students were accommodated and were given religious and moral lessons. Following the tradition of ancient Ashrams they

32 63 established 'Shrawikashram' at which 16 female students from Solapur# Belgaum and Madras were admitted. In reply Shri Sayajirao Maharaj said; Gentl emen, I am pleased to see the work being performed by the Sabha. The speciality of it I notice is that the attention is given to the female education also. This special feature should be followed by Maratha community also. I feel nothing special in the tribute paid by you. Our efforts should be still vigorous. I have made education compulsory but I am not satisfied by that only. I sincerely feel that education should be developed, I request all youngsters as well as elders that they should dedicate themselves for social welfare. Cruel traditions should be uprooted. To stick up to them just because they are old# is dangerous. In June 1909 Gymnasium was built in the compound of the Boarding house to provide physical education to the students. Latthe was working as the superintendent of the Gymnasium and was personally paying special attention to the physical fitness of the inmates. He himself used to guide the students in wrestling 80 and also used to wrestle with them. Shri Latthe inspired Shri Bhopal Anna Jirage for constructing the 'Jin Mandir' which he did in 1909# and Jin Mandir became a centre of moral and religious lessons for the

33 81 boarding boys. 64 The 12th annual conference of the Boarding House was arranged on 20th and 24th November, 1909 under the presidentship of Bramhappa Yatnappa Javnnapanavar, Davangeri, in the Jain Boarding. The people attended it in large number as it was the first conference arranged outside the area of Kshetra Stawanidhi. As a part of this conference, Professor Latthe arranged the 'Agricultural and Industrial Exhibition* on behalf of D.M.J.S. The exhibition was inaugurated by the councellor, Sir John Moor 8 2 Macenzey on 25th November, Another exhibition of handicrafts was arranged in Chaturbai Hall. The aim behind arranging this exhibition was to make people know what they can do in agriculture and industrial field. His idea was that agriculturists and industrialists of the Jain community must use new technics in their respective professions to produce more and 83 earn more. While inaugurating the exhibition Sir Makenzey Moor passed 84 very important remarks: Jain people are intelligent and they are ahead of the farmers of 'Kunbi caste1 in the agricultural field. While I was working in Satara district, I noticed the difference between the agricultural work of these two castes. Jain farmers are well known with the technique, that instead of working for small agriculture on the wide field unsystematically, it is better to do systematic work of

34 65 agriculture on a very small field. On 21st April 1913 Latthe arranged Jain students gathering at the it. He Boarding House, Sheth Manikchand Hirachand presided over then said. 85 The students over here do their best in the duties and they behave very affectionately with each other. The Hostel facilities over here are better than Bombay boarding because Latthe all the time lives here with the students and looks after them very well. The students who are trained under his guidance will surely bring a good name. The memorable event of the year was that the institution sent two students to Italy for further study in the 86 art of drawing. In 1924, there were about ninety boys in the Hostel, 20 of whom were reading in the college. Besides contributing to its funds, H.H. paid an annual grant of Rs. 350 to the Hostel and extended to it all the facilities which the Marathas enjoyed in the state schools. 87 Shri T.A. Patane constructed huge water tank in the memory 88 of his brother-in-law, Shri N.Y. Chalekar for the boarding house. But in February 1914 an incident took place in Kolhapur which gave a turn to the career of Shri Latthe. Somebody tarred the bust of King Edward VII and Queen Alexandra, erected in the

35 66 compound of the Kolhapur Town Hall. Latthe's adversaries involved him in this incident. Latthe was compelled to migrate from Kolhapur to Belgaum. He started pleadership there. In 1921, when Latthe was a member of the Central Legislative Assembly, on hearing the news of the death of his close friend Appa Patil, Mangaonkar, he wrote from Delhi on 23rd February, thatoy - In 1914, when certain hostile elements hiding behind some influential people attacked Jain boarding for no reason Shri Appa Dada Patil of Mangaon left no stone unturned in order to save the boarding. He breathed last on the campus of the very boarding v/hich he had loved like his own son from its inception. After Latthe left Kolhapur in 1914, the activities in Boarding House received set back. In 1918, during the epidemic of bubonic plague some active workers from Sangli came to stay on the campus of the boarding house. They noticed that the original building was inadequate and so they collected donations by their own efforts and built a second two storeyed building. As a result of this the strength of the boarding house increased. 90 And the work of the Boarding House received impetus again. In 1919 Shri B.V, Jadhav was made a member of the executive council. In 1919 Sheth Tarachand Nawalchand of Bombay, Shri Desai Hangandi,

36 67 Jirage from Kolhapur were the trustees of the Jain Boarding and Shri B.C. Dhavate was the honorary secretary. Sarvashri Latthe/ Ghougule and J,M. Gandhi framed the following rules for the 91 boarding house on This student hostel will be known as 'Kolhapur Digamber Jain Vidyalaya'. 2. This hostel is an institution run by the D.M.J.S. and running of it will be the responsibility of the Sabha. 3. The aim of the institution is to promote education in the Jain community by creating educational facilities for poor and promising students from the Jain community. 4. Students taking education from the first standard (English) onwards will be admitted to this hostel. 5. Scholarships will be awarded to poor and promising students and free lodging will be provided to the students who pay for their education. 6. The students residing in this boarding shall receive religious education, 7. The Managing Committee of D.M.J.S, will have the power to make necessary changes in the rules of this hostel from time to time. Latthe wrote a letter to Chh. Rajaram about the fellowship 9 2 and its rules: I am very glad to inform Your Highness that our religious head, Shri Jinsen Swami of Kolhapur# who is at

37 68 present here/ has promised to endow a scholarship bearing the revered name of His late lamented Highness Shri Shahu Chhatrapati Maharaja Saheb. A sum of Rs. 2,000 (two thousand) only will be deposited by the Swami in the Huzur Treasury at Kolhapur on receipt of an order from Your Highness. The following rules for the endowment of the Shri Shahu Chhatrapati Jain Scholarship were communicated to H.H. Rajaram Maharaj by Shri Latthe: (1) The sum of Rs. 2,000 given by Shri Jinsen Mahaswami of Kolhapur Math shall be deposited in the Huzur Treasury at Kolhapur and shall bear interest at the rate of 8 per cent per annum, the same as is allowed on the deposits of the various Boarding Schools at Kolhapur. (2) Out of the interest of this sum, a monthly scholarship of Rs. 12 per month, to be called the Shahu Chhatrapati Jain Scholarship, shall be awarded to the best of the Jain students at the Rajaram College who read Jain Philosophy as their voluntary subject for the B.A. examination. (3) If> in any year, no candidate is eligible for the scholarship under rule (2), the scholarship shall be divided into two scholarships of Rs. 6 each and these shall be awarded to the best Jain students in the Rajaram High School. These shall also be named after His late Highness Shri Shahu Chhatrapati Maharaja Saheb.

38 69 (4) The holders of the scholarship or scholarships shall be free learning students of the Rajaram College or High School. (5) The selection of the scholars for the scholarship shall be made by the Principal of the Rajaram College on the recommendation of the Secretary of the Jain Hostel at Kolhapur. The recepients of the scholarship shall reside at the said hostel, (6) The balance of interest/ after paying the scholarship shall be used for supplying books to poor boys in the Rajaram High School and College. Latthe was appointed Diwan of the State on This appointment was prestigeous for Jain community. The editor of 93 Pragati and Jinvijay wrote: Latthe was the eminent man of the Jain community. Jains owe a lot to Latthe for their all-round progress in the last two decades. Therefore, Jains express their gratitude to Rajaram Maharaj for appointing Prof. Latthe as Diwan of state. This appointment is a turning point in the life of Latthe. He has now a chance to prove his worth. As Prof. Latthe had very cordial relations with Rajaram Maharaj since 1922, like his father, Rajaram Maharaj too, had interest in helping the educational work of Jains. Knowing this the chief workers of the Sabha asked for two plots of land on the main road near Laxmipuri. Chhatrapati Rajaram Maharaj gave an order by which the two plots were gifted to the Boarding House. 94 This was