Bramhan Shraman Dhruvji - Book Summary

Here's a comprehensive summary of the provided Jain text, "Bramhan Shraman Dhruvji" by Sukhlal Sanghavi, in English:

This text is an essay by Acharya Sukhlal Sanghavi about Dhruvji (Anand Shankar bhai), highlighting his unique personality and intellectual contributions. Sanghavi emphasizes that while Gujarat has had many individuals named Dhruv, Dhruvji was singular, much like Gandhiji or Malaviyaji. The essay's primary aim is to showcase the significance of the title "Dhruvji" through his life and example.

Dhruvji's Background and Transformation:

Dhruvji was born a Brahmin, specifically a highly intellectual Nagar Brahmin, inheriting traditions of scholarship, wisdom, and linguistic refinement. However, he took his development of these qualities to an extraordinary level, surpassing others.
While those who take Shraman (ascetic) initiation typically possess non-violent tendencies and inherent spiritual aptitude, Dhruvji's non-violent and ascetic practices were unique. They originated from within and were refined by Brahmin philosophy, shaping his distinctive personality.

Sanghavi's Personal Encounter and Evolving Perception:

Sanghavi first encountered Dhruvji's writings in the journal "Vasant" about thirty years prior to writing this essay and was drawn to them.
Upon reading Dhruvji's books on ethics, the "Defects of Hinduism," descriptions of Dharma, "Our Religion," and "Hindu Dharma," Sanghavi was deeply impressed. He consistently recommended these books for any religious curriculum, even surprising some orthodox Jains with his suggestions of non-Jain texts.
Initially, Sanghavi had a misconception about Dhruvji, based on an article stating that while Dhruvji was a dedicated scholar and an excellent teacher, he was not very sociable and possessed a certain aloofness characteristic of Nagar Brahmins, with some perceived shortcomings in personal interaction. This led Sanghavi to avoid meeting him in person, despite admiring his scholarship and promoting his writings.

The Turning Point: A Meeting and a Shift in Perspective:

Around 1920-21, Sanghavi attended a lecture by Dhruvji at a Digambar Jain Vidyalaya in Kashi. Dhruvji spoke about the importance of non-violence and asceticism, using Gujarati intonation in his Hindi speech and referencing texts like "Uttaradhyayan" and "Acharangasutra." Sanghavi was further captivated by Dhruvji's sweet voice and clear thinking.
After the lecture, Sanghavi approached Dhruvji, expressing, "Until today, I was a devoted student. Now I will become your direct disciple." Dhruvji, smiling, asked if Sanghavi was Gujarati and invited him to his bungalow, emphasizing "definitely come." This "definitely" significantly relaxed Sanghavi's prior prejudice.
Upon visiting Dhruvji's bungalow, Sanghavi was met with such warmth and engaging conversation that his remaining prejudice completely vanished.
During a discussion on non-violence, Dhruvji questioned whether the Indian populace was sufficiently trained in non-violence to fully support Gandhiji's plan of confronting the government on the basis of non-violence. Dhruvji believed the country needed more training and education. Sanghavi interpreted this as Dhruvji's belief that before launching nationwide movements, the entire country needed comprehensive education on foundational principles, and movements should only commence once the nation was convinced of these principles.

Contrasting Approaches to Non-Violence and Action:

Sanghavi contrasts this with Gandhiji's approach, which he understood as believing that India had received training in non-violence in some form for thousands of years. Gandhiji's perspective was that India's mindset and conditions were such that true training would begin with active, nationwide steps. Therefore, generating faith and understanding of non-violence in the entire country could only be achieved through direct action coupled with explanation, as a sequential approach of verbal education followed by action was impractical for the entire nation. Sanghavi states he went to listen respectfully, and this marked the beginning of their close acquaintance.

Further Interactions and Dhruvji's Steadfastness:

While Sanghavi was editing "Sanmatitarka" at the Gujarat Puratatva Mandir in Ahmedabad, Dhruvji would often visit and meet him there. Sanghavi also sought his advice on research.
On one occasion, as Sanghavi worked in his room, Dhruvji unexpectedly arrived and sat on a mat, observing his work. Another professor arrived and, with honest yet respectful candor, offered Dhruvji some sharp and pointed criticism. Sanghavi felt caught between his esteemed guest and his colleague. After the professor left, Sanghavi observed that Dhruvji had skillfully absorbed and neutralized the harsh feedback, showing no discernible effect on his subsequent conversation. This convinced Sanghavi of Dhruvji's deeply ingrained non-violent nature.
Sanghavi recalls Dhruvji's mentally non-violent response to a renowned Gujarati poet who had made some critical remarks. Dhruvji's written reply, with its subtle wit, indicated that even constant study of the Dhammapada couldn't erase the poet's words, demonstrating his clear evidence of mental non-violence.
In 1935, during correspondence with Dhruvji in Kashi regarding certain university matters, Sanghavi, writing both officially and personally, politely but clearly criticized the university's conduct, suggesting that even Dhruvji adhered to certain practices. Dhruvji immediately responded, stating his indifference to the matter. When they met later, Dhruvji mentioned sensing some resentment in Sanghavi's letter. Sanghavi denied it, reminding Dhruvji of his earlier statement of following Dhruvji as a disciple if he received an invitation to serve Gujarat and leave Kashi. Dhruvji was delighted by this. Sanghavi concludes that Dhruvji was a "friend to all" (ajatsatru) in that he never provided a reason for animosity, thereby fostering a developed non-violent disposition.

The "Yajna" Incident and Dhruvji's Evolving Philosophy:

To support his point about Dhruvji's non-violence, Sanghavi recounts an incident where a Yajna in South India involved the ritualistic sacrifice of goats. In discussions about this, Dhruvji asked whether he and others should now become Buddhist or Jain. Dhruvji was a Vedic follower, a Sanatani, with profound knowledge and broad faith in Vedanta. However, he was also aware of historical forces. He understood that the rise of influential non-violent movements like Buddhism and Jainism had diminished the role of older, violence-centric Vedic rituals, leading to a practical transformation of Vedic Dharma towards non-violence, aligned with the times and human progress. Dhruvji pondered what Vedic ritualists, who were traditionally Vedic followers but held a non-violent mindset, should do when faced with a regression towards ancient, violence-prone rituals. Should they abandon their intelligent non-violent stance and rejoin the old, violence-centric rituals, or leave their ancestral traditions and join reformist movements advocating non-violence? Sanghavi interprets Dhruvji's concise statement in this light, suggesting that if his understanding is correct, there is little more to say about the development of Dhruvji's non-violent disposition and faith. His dedication was also unique.

Dedication to Service and Gandhian Influence:

When Sanghavi asked Dhruvji about rumors of his leaving Kashi, Dhruvji replied, "It will happen as God wills." Sanghavi then mentioned his expectation of Dhruvji doing significant work in Gujarat. Dhruvji expressed regret for not being able to do anything for Gujarat yet but stated that before starting anything, he needed Gandhiji's blessings, believing in the blessings of a tapasvi (ascetic). Sanghavi marvels at this blend of being a Nagar Brahmin by birth, educated and influenced by new currents, and yet possessing such pure faith in the blessings of an ascetic. This faith in non-violence and asceticism, rooted in pure intellect, gave rise to his conciliatory nature and, in Jain terminology, his anekantavada (many-sidedness). Sanghavi notes that Dhruvji integrated anekanta into his thinking in his father's way, just as Gandhiji integrated his father's thoughts and actions in his father's manner.

Cultural Refinement and Linguistic Excellence:

Anyone who knew Dhruvji or read his literature would recognize the vast extent and profound depth to which he developed his inherited family traditions and education. Sanghavi feels it's essential to write about his cultural refinement and linguistic excellence, especially for those who are swept away by new trends without careful consideration.
Dhruvji studied in college and held high positions in universities. He had numerous opportunities to meet not only Englishmen but also high-ranking officials like Governors and Viceroys, as well as scholars from various countries. Despite being immersed in both Indian and foreign environments, wearing trousers and a cap, Sanghavi asserts he never saw Dhruvji abandon his distinctively Gujarati attire for another.
Just as he possessed his father's unique refinement, he also had specific cultural practices regarding food and religious rituals. He didn't blindly follow these as some other Brahmins did because he never considered those who behaved differently from his father to be fallen or inferior.
Regarding his linguistic excellence, Sanghavi states that conversing with or listening to Dhruvji felt like receiving a shower of nectar. His cultural refinement of the Gujarati language was so developed that even Gandhiji once commented on the sweetness and pleasantness of Dhruvji's Gujarati speeches. Dhruvji had a distinctive style of speaking and responding. His words often exuded profound knowledge, and even sharp replies were delivered with such tact and pleasant language that the listener would have no reason for offense.

Accessibility and Eloquence:

When Dhruvji departed from Hindu University, everyone, from scholars and professors to students and staff, felt that such a person would no longer be easily accessible in the university. While it was difficult for ordinary people to approach high-ranking officials, Dhruvji's door was always open. Whether a peon, an ordinary student, a scholar, or a professor, all were welcome.
After retiring from his position, he lived in Kashi for about five years. During this time, universities had numerous colleges, institutions, student bodies, caste associations, and religious organizations, with a constant flow of meetings. Dhruvji was invariably present at these meetings, often in the capacity of president. He was required to speak on various subjects as the occasion demanded. However, Sanghavi never witnessed or heard Dhruvji speak irrelevantly or succumb to the modern age's insatiable desire to speak excessively. This fusion of Brahmin-like intellectualism and Shraman-like developed restraint was Dhruvji's specialty, which led him to such high achievements.

Mellowness and Personal Connection:

Finally, Sanghavi touches upon Dhruvji's sociability, acknowledging his previous misconception. When Dhruvji visited Ahmedabad, he met all his acquaintances and, if he couldn't meet someone, would make an effort to reach them. He would often visit the Brahmakshatriya Society unexpectedly. Once, Sanghavi asked why he came, stating he himself was about to visit. Dhruvji replied that he had to meet a widowed acquaintance and didn't want to trouble Sanghavi.
After Sanghavi moved to Kashi, Dhruvji would visit his home whenever Sanghavi was in Ahmedabad during holidays. When Sanghavi returned to Ahmedabad after an operation in 1938, he set out to visit Dhruvji. On the way, Dhruvji saw him and asked where he was going, stating he himself was coming to meet Sanghavi. Sanghavi suggested they had met on the way and not to bother. Dhruvji insisted on visiting his home as planned and playfully remarked, "You came to meet me, but did I come to meet you?" The next day, Dhruvji visited, engaging in frank discussions about the university and Ahmedabad's institutions. Sanghavi commented that Dhruvji seemed to be spending his time well in Ahmedabad. Dhruvji expressed satisfaction with the intellectual atmosphere, though he regretted not being able to do as much as he wished. Sanghavi feels fortunate to have experienced such sweetness in Dhruvji's sociability.

The essay is an excerpt from the book "Acharya Shruvar Samarak Granth."