Acharya Jinvijayji - Book Summary

Here is a comprehensive summary in English of the provided Jain text, "Acharya Jinvijayji" by Sukhlal Sanghavi, based on the provided pages:

This article by Sukhlal Sanghavi introduces Acharya Jinvijayji, a prominent Jain scholar and archaeologist, upon his departure for Germany. The author aims to provide an overview of Jinvijayji's life and the driving forces behind his journey, correcting common misconceptions about his origins and background.

Key aspects of Acharya Jinvijayji's life and journey are highlighted:

Misconceptions Clarified: Contrary to what many might assume, Jinvijayji is not from Gujarat, but from Mewar (Rajasthan). He is also not of Vaishya (merchant) but of Kshatriya Rajput lineage by birth. His overseas journey isn't for business ventures but for scholarly research.
Early Life and Renunciation: Born Kishan Singh in a small village near Ajmer, his destiny took a spiritual turn at a young age. At the age of 8-10, he was handed over to a Jain ascetic by his devout father, who served the ascetic. The ascetic, a learned man experienced in medicine and astrology, saw potential in Kishan Singh's palm lines. After the ascetic's passing, Kishan Singh faced hardship and found himself in the company of a Jain Sthanakvasi monk.
Thirst for Knowledge and Leaving Sthanakvasi Sect: Kishan Singh's inherent curiosity led him to stay with the Sthanakvasi monk, who eventually initiated him into monastic life. While he memorized and learned several Jain scriptures, the limited scope for further study and the rigid customs of the sect began to bother him. After considerable internal deliberation, he resolved to leave and seek a place with better educational opportunities.
Journey and Transformation: He shed his Sthanakvasi robes at Ujjain by the Shipra river and, with great apprehension and fear, walked by foot through the night. To avoid recognition, he walked long distances and even fell into a well. He then sought a place conducive to study, often neglecting food.
Encounter in Ahmedabad and Further Study: After a brief stay and a chance to recite the Kalpasutra in a village, he received travel fare to Ahmedabad, a city known for its extensive Jain community and scholars, particularly the Murtipujak (idol-worshipping) sect. However, Ahmedabad's famous educational institutions did not readily accept him. Facing financial difficulties, a lack of worldly knowledge, and a desire to remain anonymous, he endured significant hardship.
Initiation and Guru: He eventually met a monk named Sundaravijayji in Pali, Marwar, who became his guru. He received Sānvēgī initiation from him, becoming Jinvijayji. His association with Sundaravijayji was primarily driven by the prospect of better educational facilities.
Pursuit of Scholarship and Mentorship: Jinvijayji continued to seek knowledge, moving to the company of other renowned Jain monks. He recognized that true enlightenment often came from personal study and experience rather than solely relying on established gurus. He found greater resources and opportunities for his innate historical perspective with the famous Jain monk Pravartak Kantivijayji. Despite his nomadic life and varying associations, he consistently pursued reading and writing, embodying his father's introspective and solitary nature.
Early Scholarly Pursuits and Modern Aids: The constraints of monastic life, like not being able to read at night, fueled his desire for modern tools. He acquired a battery-operated lamp around 13 years prior to the article, which facilitated his private reading and writing. The article mentions a piece he wrote on Dhanpal, the author of Tilakamanjari, using this lamp. He keenly followed new literature, newspapers, and periodicals. His knowledge of Sanskrit and Prakrit literature was primarily acquired through self-study.
Influence of Locations and Growing Discontent: His travels to Jain centers like Bhavnagar, Limbdi, and Patan provided him with ample academic material. However, reading modern scholarly works ignited his curiosity further and made him feel constrained by Jain monastic traditions. He expressed envy for those with the freedom to travel and study, like the author. His exploration of Patan's historical sites and Jain cultural artifacts stimulated his research and writing.
Collaboration and Learning English: In Vadodara, he was often surrounded by books from the Central Library and Jain Bhandaras. He also developed a close association with Chimanlal, an English scholar, which opened new avenues for him. Though not fluent in English, his strong curiosity pushed him to learn. He sought out and translated books in English and German related to his father's studies. This period in Vadodara laid the foundation for his literary career, with works like Kruparesh, Vijnaptitrivenu, and Shatrunjay Tirthoddhar Prabandh being initiated.
Mumbai and Pune: A Period of Transition and Intellectual Ferment: Moving to Mumbai exposed him to diverse scholars and a more liberal atmosphere, further igniting his academic pursuits. This was a period of great introspection. Subsequently, he was drawn to the academic environment of Pune. He left the company of Buddhist monks and, by foot, reached Pune. He found the city's libraries, scholars, natural beauty, and academic community highly conducive to his work. He worked on establishing the Bharat Jain Vidyalaya and studied the collection of Jain manuscripts at the Bhandarkar Institute, gaining significant material for his research.
The Call of Nationalism and Leaving Monastic Life: The nationalistic movement, particularly the Non-Cooperation movement, significantly impacted him. His desire to find a broader field of work coincided with this movement. This marked his third major transition, and perhaps the most significant. Unlike earlier instances where he abandoned a monastic life at a young age, this time he was a recognized scholar among both Jain and non-Jain intellectuals. The decision to leave Jain monastic life permanently and start a new chapter was a profound and challenging one.
Maternal Connection and Public Announcement: A key reason for his contemplation was his desire to see his mother, who was still alive. He expressed anxieties about whether she would recognize him or if he would ever see her again. The step he hesitated to take for his mother, he later took in the fervor of the national movement. He publicly announced his decision to leave Jain monastic life through newspapers. When he was invited to Ahmedabad to join the Archaeological Department of Gujarat Vidyapeeth, he traveled by train, marking the beginning of his railway journeys. Mahatma Gandhi and Vidyapeeth workers appointed him to the Archaeological Department, initiating a new era in his life. He transitioned from being a Jain monk to the Acharya of the Archaeological Department.
Loss of Mother and Enduring Humanity: While he couldn't visit his mother immediately due to his new responsibilities, he did so a year later, only to find she had passed away. This news deeply affected him, causing him to weep. Despite his years of renunciation, he retained his deep human emotions, which is why he has more empathetic friends than followers.
Revolutionary Changes and German Journey: Over his eight years at the Archaeological Department, his revolutionary spirit and thinking underwent significant transformation. The department's substantial book collection was largely curated by him. His reading and observation continued unabated. His interest in ancient Gujarati history and language grew. He keenly felt the need for German language skills to further his research and publishing endeavors. This led to his journey to Germany. His enthusiasm was supported by his scholarly friends and Mahatma Gandhi himself. He had also developed close ties with German scholars visiting India, and Professor Yākebi personally invited him to Germany to collaborate on a work in Apabhramsa.
Synthesis of Internal and External Forces: This confluence of his inner drive for knowledge and courage, coupled with favorable external circumstances, led him to shed the remnants of his Jain monastic identity and embrace a new "initiation" for study in Europe.
Education as the Constant Principle: The author emphasizes that throughout these transformations, the constant guiding principle for Jinvijayji has been the pursuit of knowledge (vidya-abhyasa). This aligns with the Jain principle that change is inherent in all things. His relentless pursuit of his father's favorite subject has shaped his broad intellectual development.
Self-Taught Scholar and Achievements: The article challenges the notion that higher education must be confined to universities and Western instruction. Jinvijayji, without formal schooling in this regard, is proficient in Hindi, Marwari, Gujarati, and Southern languages, and also familiar with Bengali. At a young age, he has edited around twenty texts. His presentation on the "Time Determination of Haribhadra Suri" at the Oriental Conference was so impactful that even the renowned scholar Yākebe had to revise his opinion. He can decipher old documents, inscriptions, and texts in Sanskrit, Prakrit, and Old Gujarati, and is knowledgeable in various scripts. Professor Jayaswal of Patna University often sought his advice, particularly regarding the Khasvel inscription. He possesses extensive knowledge of sculpture and architecture. His travels and observations of Western India's geography have given him a deep understanding of historical events. In archaeology, he has edited "Ghens Darbha," a text in ancient Gujarati, which is rare in India for its age. He has also begun publishing resources on the history of Gujarat, a work he intends to pursue with greater vigor after his return from Germany.
Jain Sahitya Sadhak Journal: He edits the quarterly journal "Jain Sahitya Sadhak," which is highly regarded not only within the Jain community but also among non-Jain scholars due to its neutrality and historical expertise.
Evolving Jain Community: The author notes the Jain community's tendency to awaken late but acknowledges the emergence of scholarly interests. He contrasts the restrictive views of some with the presence of knowledgeable and timely Jain scholars. The farewell gathering for Jinvijayji, attended by those who previously distanced themselves from him, is seen as a symbol of the changing times and the Jain community's evolving outlook, suggesting that "old Kashmir and old Kashi now reside abroad" in reference to Jinvijayji's scholarly pursuits abroad.
Historical Precedent and Future Success: The article draws parallels with historical Jain figures like Acharya Haribhadra, Acharya Hemachandra, and Upadhyay Yashovijayji, who engaged with other traditions and cultures to acquire knowledge. It emphasizes the need for Jain scholarship to seek knowledge from all sources, including abroad, to gain due respect. The author expresses confidence that Jinvijayji's current European journey, undertaken with incomplete English studies and without prior French or German knowledge, will, like his past endeavors, be successful.