Dharm Aur Vidya Ka Tirth Vaishali

Here is a comprehensive summary in English of the Jain text "Dharm aur Vidya ka Tirth Vaishali" by Sukhlal Sanghavi:

The text is a speech delivered by Sukhlal Sanghavi, likely as the president, at a Mahavir Jayanti celebration organized by the Vaishali Sangha. The author expresses his long-standing goodwill towards the Vaishali Sangha and his desire to participate directly in its activities.

Vaishali as a Pilgrimage for Humanity:

Sanghavi emphasizes that Vaishali, being the birthplace of Lord Mahavir and the land where the Buddha preached, has transcended its significance for Jains and Buddhists to become a pilgrimage site for all of humanity. The universal values of compassion and friendliness propagated by Mahavir and Buddha have, over time, developed and spread both within and outside India, making Vaishali's history significant for any humanist.

The Enduring Nature of Religious and Scholarly Bonds:

The author contrasts four types of human relationships: political, social, religious, and scholarly. Political and social relationships are deemed impermanent, easily affected by distance, changing allegiances, or generational gaps. However, religious and scholarly bonds are presented as uniquely enduring. People of the same religion, regardless of language, caste, or country, feel a profound connection as if they belong to the same family. Similarly, the pursuit of knowledge creates a strong, unifying bond that fosters respect even amidst differences. Vaishali, as a center of both Dharma and Vidya, embodies this principle.

Vaishali and the Legacy of Non-Violence:

Mahatma Gandhi's initiation of the practice of non-violence in India began in the Videal region (which includes Vaishali). The dormant spirit of non-violence within the populace awakened with Gandhi's call, drawing global attention to Champaran-Bihar. Sanghavi draws a parallel between the impact of Mahavir and Buddha in Videal and Gandhi's influence, noting how scholars, lawyers, landowners, and other thoughtful individuals were drawn to him, just as princes and householders were drawn to Mahavir and Buddha. The formation of large organizations to support Gandhi's vision of universal satyagraha echoes the ancient formation of sanghas for the propagation of compassion and friendliness.

Historical and Scholarly Insights:

Sanghavi recounts his personal experiences, including a pilgrimage to Kshetrkund (believed by Jains to be Mahavir's birthplace) and extensive study in Mithila-Videal. He laments the significant changes over time and his previous lack of understanding. He now clearly identifies Vasaarh, specifically the site called Vasukund, as the true Kshetrkund. He highlights the overwhelming archaeological evidence from Vasaarh that corroborates ancient Jain and Buddhist scriptures, as well as the accounts of travelers like Fa-Hien and Hiuen-Tsang.

The Unity of Diverse Traditions:

The author delves into the intricate diversity of Indian traditions, including the Brahmanical (Vedic) and Shramanic (Jain, Buddhist, Ajivika, etc.) streams. While ordinary individuals often remain focused on superficial differences, deep thinkers discover an underlying unity. He argues that despite linguistic and ritualistic variations, the core truths of Mahavir (emphasizing non-violence), Buddha (emphasizing detachment from desire and friendliness), and Upanishadic seers (emphasizing the removal of ignorance) are fundamentally the same. True non-violence is impossible without renouncing desire, and both are unattainable without dispelling ignorance. The fundamental principle of any genuine religious tradition cannot be separate from that of others; this separation would imply a fragmented truth, which, according to all realized sages, is not the case.

The Need for a Broader Vision in Religious and State Unions:

Sanghavi addresses the contemporary context, urging religious sanghas to adopt a humanist perspective and evolve their structures to align with the pan-Indian federal system. He points out that just as ancient republics evolved into a pan-Indian federation (a political manifestation of non-violence), religious sanghas must develop a broader, humanist outlook to remain relevant and contribute to national well-being. He warns that failure to adapt could lead to the decline of both individual religious orders and the Indian federation itself. He stresses that the Indian federal constitution is secular, allowing all religions to flourish. Therefore, each religious tradition has a duty to strengthen the federation for the common good and avoid actions that weaken central or state powers. This requires religious leaders and followers to broaden their perspectives beyond their own traditions.

Lessons from History and the Path Forward:

He draws a parallel between the downfall of ancient republics and monarchies due to internal conflicts, which paved the way for foreign rule, and the failure of religious traditions to support each other during crises. He cites examples like the destruction of Somnath, Rudramahalaya, Mahakal of Ujjain, and the destruction of Buddhist universities like Nalanda, Vikramshila, and Udantpuri by Bakhtiyar Khilji. Had other traditions intervened, these losses might have been mitigated or at least the invaders' resolve weakened. Similarly, Jain temples faced destruction, and knowledge repositories were lost.

To avoid past mistakes and foster a spirit of unity, Sanghavi proposes:

1. Mutual Respect: Each tradition should respect others as much as it desires respect for itself.
2. Inter-Interaction: Gurus and scholars from different traditions should engage in dialogues and exchanges, fostering tolerance where agreement is not reached.
3. Comprehensive Education: Educational institutions should promote the study of different religious traditions from historical and comparative perspectives, ensuring that followers are not ignorant of other faiths or prone to misinterpretations. He criticizes the prevailing system of sectarian education in many Indian institutions, which leads to a narrow and proud outlook.

Bihar as a Seat of Learning:

Sanghavi highlights Bihar's historical significance in various scholastic disciplines, comparing it to ancient Greece. He mentions the significant contributions of Videal to the study of Self and Advaita, attracting both ancient and modern scholars. Buddha delivered much of his teachings in Bihar, and the compilation of the Buddhist Tripitaka took place in three Buddhist councils held there. The Tripitaka, disseminated across Asia and translated into numerous languages, also captivated European scholars. The initial collection and compilation of Jain Agamas, although later spreading to other parts of India, also originated in Bihar, as did the first Jain council. Bihar is also considered the birthplace of Kautilya's Arthashastra and possibly the Kamasutra. The philosophical contributions of scholars like Kanada, Akshapada, Jaimini, and Badarayana, and the development of systems like Nyaya and Vaisheshika by figures like Vachaspati, Udayana, and Gangeśa, are attributed to Bihar and Mithila. He also mentions the scholarly output from Buddhist viharas like Nalanda, Vikramshila, and Udantpuri.

The Need for Synthesis in Education:

Sanghavi reiterates the need for religious traditions to adapt to the times. Similarly, educational systems must evolve to maintain and enhance the vibrancy of knowledge. He observes that ancient Indian scholarship was spread across Sanskrit, Pali, and Prakrit, with initial exclusivity but a later trend towards interdisciplinary knowledge. He notes that European scholars have significantly advanced the study of Indian knowledge systems and urges Indians to adopt their rigorous approach to study, teaching, research, and editing to keep pace. He suggests that Indian students often travel abroad for higher education not just for degrees but for the broader academic environment, despite the presence of competent scholars in India. He calls for a fundamental overhaul of higher education systems in India, emphasizing the need for centers of learning to have access to materials from related traditions. This cross-disciplinary approach would naturally weaken sectarianism and caste pride. He argues that in higher education, it is essential to present a unified view of knowledge, which necessitates access to diverse resources, even if there are specialized centers.

The Echo of State and Religious Unions in Philosophical Definitions:

Sanghavi connects the republican nature of the Vajjian confederacy and the organizational structure of Jain and Buddhist sanghas to philosophical concepts. He explains that the term 'gan' (republic) was used for states, and 'Ganadharas' were Mahavir's chief disciples, all born in Bihar. The concept of 'Gani' in Jainism and 'Sangh Sthavir' or 'Sanghanayak' in Buddhism reflects this organizational principle. He then elaborates on the Jain concept of Nayavada (theory of standpoints), particularly the 'Naigama' naya. He links 'Naigama' to 'Nigama,' referring to trading guilds in Vaishali, whose coin references exist. He posits that 'Naigama' represents a practical, societal viewpoint that forms the basis of life's transactions. He then briefly touches upon other nayas (Sangraha, Vyavahara, Rujusutra, Shabda, Samabhirudha, and Evambhuta), suggesting they are rooted in the state and social practices of the time, with terms drawn from contemporary language. He connects the role of a 'Sutradhar' (architect/supervisor) found on Vaishali coins to the Rujusutra naya, which focuses on the present moment. He also relates the emphasis on convention and rules (Samabhirudha naya) to the reverence for old customs, and the ultimate acceptance of truth as it is (Evambhuta naya) to the "Tathata" in Mahayana Buddhism and "tahatti" in Jainism.

The Future of Scholarship and Inclusivity:

Sanghavi advocates for a broader scope in the study of Oriental studies, including Zoroastrian (Avesta) and Islamic literatures, given their integral role in India's cultural and political fabric. He acknowledges the contributions of figures like Tata and the assistance provided by Parsis in excavations in Bihar.

The Spirit of Bhudan and Non-Violence:

He concludes by referencing Acharya Vinoba Bhave's Bhudan movement in Bihar, seeing it as a manifestation of the spirit of non-violence and a reflection of Vaishali's devotional ethos. He emphasizes that for the creation of a new India, mere land donation is insufficient; self-purification is crucial, especially in eradicating corruption, which he calls a pervasive issue. He believes that if Bihar can address this, it will set an exemplary precedent for the rest of the country. Ultimately, he states that his entire discourse is a reflection of the combined spirit of non-violence of Mahavir, Buddha, and Gandhiji, making it relevant for any Mahavir Jayanti celebration.