Bharatiya Tattvavidyana Ajod Vidwan Ne Smarnanjali

Here's a comprehensive summary of the provided Jain text, "Bharatiya Tattvavidyana Ajod Vidwan ne Smarnanjali" (A Tribute to a Stalwart Scholar of Indian Philosophy), authored by Shilchandrasuri:

This text is a tribute to the esteemed Indian and Jain scholar, Pandit Dalsukhbhai Malvania, who passed away on February 28, 2000. The author, Shilchandrasuri, expresses profound grief over the loss, emphasizing that not only India and Gujarat but also the Jain community have lost a monumental intellectual talent.

The author highlights a stark observation made by another prominent Jain scholar, Pandit Agarchand Nahata, years prior: at a conference of Jain scholars in Delhi, while the Digambar sect had over a hundred representatives, the Shvetambar sect had only two or three notable individuals. This underscores a historical deficiency in scholarly representation for the Shvetambar Jain tradition, a deficiency that Pandit Dalsukhbhai Malvania sought to address.

The text argues that it is now imperative, both nationally and internationally, for Jain principles to be accurately and authoritatively presented, comparable to other religions and sects. This task, the author states, is impossible without scholars of Malvania's caliber. Malvania is presented as a strong representative of the Shvetambar Jain tradition, not only articulating their perspective domestically and globally but also effectively counteracting misrepresentations by individuals from other faiths or sects. His ability to be challenged, proven wrong, or have his assertions contradicted by others was non-existent due to his truthfulness and impartial scholarship.

Despite his declining health in his final years, which led to a lack of extensive new writings or contemplation, Malvania retained remarkable intellectual and mental acuity. He could politely and firmly refute false arguments and, even in his quietude, commanded such respect that people would think twice before speaking carelessly in his presence.

The author notes that while Malvania was widely respected, the Jain monastic order (Sangh) did not fully embrace him, labeling him a reformer and even an "atheist." The author suggests this label was more of an imposed one. The text contrasts this with the Jain community's tendency to highly praise non-Jains who show even minimal interest or adherence to Jain practices.

The author then delves into Malvania's background. Born into the Sthanakvasi tradition, he was raised in an orphanage and later studied under Sthanakvasi saints. Through his merit and the recognition of prominent figures, he pursued higher studies at Shantiniketan and other institutions, becoming a recognized Jain scholar. However, he was among the first to accept the validity of idol worship and the ineffectiveness of the muhapatti (mouth cloth). His courage in challenging his own birth tradition on issues like the muhapatti, even when directly confronting figures like A. Cha. Tulsi, is lauded.

The author recounts key qualities observed in Malvania through years of close association: lack of bias, equanimity, a desire to benefit even those who harm him, readiness to admit his own mistakes, a heart filled with human sensitivity, and unwavering dedication to knowledge and truth.

The text reveals that Malvania faced significant criticism and even social ostracism for expressing his views on certain matters years prior. However, the author emphasizes that if presented with evidence and logical arguments proving his views incorrect, Malvania would readily retract them, apologize for hasty pronouncements, and appreciate the correction. The author laments that instead of engaging in such constructive dialogue, some in the community chose to disparage and socially isolate him.

A significant incident is recounted where Malvania, as an organizer for a Bhagwan Mahavir's 2500th birth anniversary event in Ahmedabad, ensured the release of four young men arrested for disrupting the program. When questioned, Malvania stated that as they were gathered to discuss Mahavir Swami's principle of forgiveness, they had an opportunity to practice it by securing the release of the accused, viewing it as an act of living the principle rather than merely discussing it.

Another incident involved anonymous threats and a death threat received by Malvania for opposing the anniversary celebrations. Unfazed, Malvania calmly responded by asking for the specifics of the planned attack, stating he would be there alone. When asked what he would do if the attacker appeared, Malvania expressed his intention to explain and dissuom him from his dangerous path with love.

The author also shares a personal anecdote about seeking Malvania's guidance on a difficult concept in logic. Malvania, then Director of Indology at a Panjrapole Upashray, came directly to the author's residence to explain, emphasizing that written explanations were insufficient for such complex matters. This led to a deep and lasting friendship between them and their families.

The text praises Malvania's dedication to Indology, sacrificing his creative genius for its development and prestige. He recognized the administrative burden but felt compelled to fulfill the trust placed in him by respected figures like Muni Punyavijayji, Pandit Sukhlalji, Becherdas Doshi, and Seth Kasturbhai. This dedication led to the creation of a renowned book series and fostered a sense of belonging among the staff.

During his tenure at Indology, Malvania received an invitation to teach philosophy at the University of Toronto in Canada. He gained such renown that the university offered him a permanent professorship with attractive incentives. However, he declined, remaining dedicated to his academic institution. This is presented as a significant example of academic integrity.

Upon his retirement from Indology, Malvania received no pension or benefits, despite his low salary. He faced financial challenges in securing his own home. The author notes that he managed this without any demeaning requests, dependence, dishonesty, or compromise of principles, showcasing his inherent virtuous qualities. In contrast, the University of Toronto provided him with a lifelong monthly pension for his year of service, highlighting the difference in societal and academic respect between India and abroad.

A memorable event after his retirement was when Acharya Shri Tulsi invited him to Jain Vishva Bharati in Ladnun, offering him accommodation, any position, salary, and future arrangements, along with acceptance of any conditions. The author advised Malvania to accept invitations to Ladnun or abroad, but to maintain his permanent residence in Ahmedabad, as it would be beneficial for Gujarat and allow for intellectual exchange. Malvania did not explicitly reply but ultimately remained in Ahmedabad.

The author fondly recalls Malvania attending his lectures and gathering information about them even when he couldn't attend personally. He also participated in religious ceremonies, including offering a golden necklace to the idol, surprising those who considered him an "atheist." Malvania himself admitted to visiting the temple frequently for darshan. The author concludes that such instances reveal the "bright inner currents" of this individual, often misjudged as an atheist. When spoken ill of by others, Malvania would respond with a gentle smile, attributing it to their perception. Yet, he would readily help those very individuals with their tasks without any resentment. The author notes that such behavior is challenging even for highly evolved spiritual individuals.

The author concludes by reiterating that the passing of this virtuous scholar has impoverished Gujarat's academic world, India has lost a philosophical genius, and the Jain community has lost a highly talented and knowledgeable individual.