Gujarati Bhashama Darshanik Tattvagyan

Here's a comprehensive summary of the provided Gujarati text about philosophical knowledge in the Gujarati language, authored by Sukhlal Sanghavi:

The text, "Darshanik Tattvagyan in Gujarati Bhasha" by Sukhlal Sanghavi, from the collection "Darshan ane Chintan - Part 2," discusses the historical contribution of Gujarat to philosophical literature and emphasizes the importance of developing philosophical discourse in the Gujarati language.

Key Points:

• India's Rich Intellectual Heritage: India is renowned for its vast and diverse intellectual wealth, with philosophy being a significant branch that continues to attract Western scholars.
• Gujarat's Limited Contribution to Vedic Philosophy: While Gujarat has a long literary history, its direct contribution to the foundational Vedic philosophical texts (Upaniṣads, Sūtras, commentaries, etc.) is negligible, with regions like Punjab, Brahmavarta, Kashi, Mithila, South India, Bengal, and Kashmir being more prominent.
• Buddhism in Gujarat: Buddhist philosophy originated in Magadha, and its Sanskrit versions spread across India. While it's difficult to ascertain the exact extent of Buddhist literature created in Gujarat, it's acknowledged that major Buddhist monasteries before the 7th century likely produced philosophical works. The text mentions the possibility of texts like "Dharmakīrti" being composed in Kathiawad (Saurashtra).
• Gujarat's Dominant Role in Jain Philosophy: Despite its limited contribution to Vedic and Buddhist philosophy, Gujarat has made the most significant contribution to Jain philosophical literature. While Jain philosophy originated in Magadha, its development, expansion, and preservation over the last 1500 years have largely occurred in Gujarat. Gujarat not only nurtured new Jain philosophical works but also diligently preserved valuable literature from other regions, leading to the discovery of many unique and rare texts within its borders.
• The Shift to Vernacular Languages (Bhasha-Yuga): As Sanskrit and Prakrit transitioned from spoken languages to primarily scholarly and liturgical ones, the question arose about philosophical writing in vernacular languages. The text notes that with the decline of Buddhism, the possibility of its literature being translated into regional languages diminished.
• Limited Vedic Philosophical Literature in Gujarati: While Vedic philosophy remained active, Gujarat's contribution to its vernacular literature is considered modest. Apart from the philosophical musings of devotional figures like Narsinh Mehta, Mirabai, Dadu, Akho, and some Swaminarayan saints, there is a scarcity of systematic and organized Vedic philosophical works written in Gujarati.
• Jain Intellectuals and Language Preference: Despite the long-standing prominence of Jains in Gujarat and the presence of numerous ascetic scholars who enriched the knowledge repository, most authors continued to write in Sanskrit and Prakrit during the vernacular language era. The influence and prestige of scholarly languages led writers to favor them, often unconsciously, over the contemporary Gujarati language.
• Consequences of Using Scholarly Languages: This preference for Sanskrit and Prakrit, while preserving these languages, had negative consequences:
  • Discrepancy between Thought and Writing: Ideas are often deeper and more comprehensive when conceived in one's mother tongue, leading to a disconnect when written in a different scholarly language.
  • Limited Reach and Understanding: Philosophical ideas written in scholarly languages had a very limited reach among the general populace. Those who were intelligent and curious but lacked knowledge of these languages were excluded, hindering the development of philosophy and its impact on society. This resulted in a lack of vibrancy, novelty, and dependence on the old heritage in philosophy and the vernacular language.
• The Importance of Philosophical Discourse in Gujarati: The text posits that philosophical ideas have a place in life, and humans are naturally inclined towards them. It questions whether philosophy is the domain of men and the educated elite or if women and ordinary people are also entitled to understand and engage with it. It highlights that engaging with philosophical concepts in one's mother tongue is easier and more impactful than in foreign or scholarly languages.
• Future Directions for Gujarati Philosophical Literature: The author outlines several crucial tasks for enriching philosophical discourse in Gujarati:
  1. Accurate Translation: Translating the entire philosophical heritage created in various languages by ancient scholars into simple and pure Gujarati, with clear definitions of original technical terms.
  2. Critical Essays and Analysis: Writing insightful essays in Gujarati, based on authentic translations and interpretations of important ancient philosophical works, incorporating impartial critical and comparative perspectives.
  3. Historical Accounts: Compiling the history of all branches of Indian philosophy in Gujarati and presenting authentic biographies of prominent philosophers.
  4. Comparative Studies: Documenting the key themes in Indian philosophy, their sub-topics, and the beliefs of different philosophical schools on each subject, presenting a comparative history in Gujarati.
  5. Integration of Global Philosophy: Translating significant philosophical thought from outside India into pure and simple Gujarati, facilitating comparison between Indian and foreign philosophical traditions.
  6. Addressing Unexplored Themes: Identifying philosophical themes not adequately addressed or clearly articulated in Indian philosophy, and translating relevant foreign scholarship on these topics to enrich the Gujarati tradition.
  7. Accessible Literature: Preparing informative booklets on specific topics for students of different levels.
• Current State of Gujarati Philosophical Literature: The text laments that the present state of philosophical literature in Gujarati is still significantly lacking, even a fraction of what is needed. It mentions the scarcity of Gujarati works on Buddhist philosophy and the incompleteness of translations for Vedic schools like Sāṁkhya and Vedānta.
• Call to Action: The author urges institutions like the Gujarati Sahitya Parishad and the educated youth to systematically develop philosophical literature in Gujarati. He also suggests engaging religious leaders and interested individuals within various sects to contribute to this cause, channeling their energies productively.
• Examples from Other Cultures: The text cites examples of China, Muslim rulers, Tibetans, Germans, French, and English scholars who translated vast amounts of knowledge into their respective languages to enhance their intellectual prowess.
• Responsibility and Opportunity: The author concludes by emphasizing that Gujarati, with its inherent capacity and support from Sanskrit, Prakrit, Persian, Urdu, and English, has the potential to be enriched by philosophical thought. It is a collective duty to ensure this knowledge is systematically conveyed in the mother tongue. Failure to do so is akin to betraying literature itself.

In essence, the text is a powerful plea for the proactive development and dissemination of philosophical knowledge in the Gujarati language, highlighting Gujarat's historical strengths in Jain philosophy and the urgent need to bridge the gaps in other philosophical traditions for the intellectual enrichment of the Gujarati-speaking populace.