Hindi Sanskruti Ane Ahimsa - Book Summary

Here's a comprehensive summary of the provided Jain text, "Hindi Sanskruti ane Ahimsa," by Sukhlal Sanghavi, based on the provided excerpt. The excerpt is actually a foreword or introduction by Sukhlal Sanghavi, discussing a book written by D.K. Kosambi.

Foreword to "Hindi Sanskruti ane Ahimsa" by Sukhlal Sanghavi

Sukhlal Sanghavi begins by expressing his surprise and a sense of being unqualified to write an introduction for D.K. Kosambi's book, "Hindi Sanskruti ane Ahimsa." He highlights his long-standing and respectful intellectual relationship with Kosambi, particularly concerning Buddhist Pali literature, which started at Gujarat Vidyapeeth. He admits to initially declining the request due to his health, workload, and the profound nature of the subject matter. However, his deep respect for Kosambi and the book made it difficult to refuse.

Sanghavi clarifies that the book, "Hindi Sanskruti ane Ahimsa," was originally written in Marathi by the esteemed professor D.K. Kosambi. He then outlines the book's central thesis: the exploration of "Hindi Sanskruti" (Indian culture) and its relationship with "Ahimsa" (non-violence).

Structure and Key Themes of Kosambi's Book (as described by Sanghavi):

Five Main Sections: The book is divided into five main sections: Vedic Culture, Shraman Culture, Pauranik Culture, Western Culture, and Culture and Ahimsa. Each section discusses various sub-topics that ultimately tie back to the main theme.
Definition of "Hindi Sanskruti": Kosambi uses "Hindi Sanskruti" to encompass both Brahminical and Shramanic cultures. Brahminical culture includes Vedic and Pauranik aspects, while Shramanic culture comprises Jain and Buddhist traditions. In a broader sense, "Hindi Sanskruti" refers to the three major cultures of India: Vedic, Buddhist, and Jain.
Origin of Vedic Culture: Kosambi posits that Vedic culture arose from the mixture of Aryans who migrated from Babylonia to the Indian subcontinent and the indigenous Dasa people, who were later conquered by the Aryans.
Evolution of Ahimsa and Himsa:
- Initially, in the Dasa culture, there was a limited form of Ahimsa, primarily related to cattle-rearing.
- As Aryan dominance grew, especially after political and moral defeat for the Dasas, the prevalence of violence in rituals like sacrifices (Yajnas) began to expand.
- There were periods where Ahimsa held prominence in certain regions, while at other times, violent Yajnas dominated.
- Kosambi believes that the period before Parikshit and Janamejaya (whom he places three years before Buddha) saw the existence but not the dominance of violent Yajnas. He attributes the acceleration and promotion of these violent religious practices to Parikshit and Janamejaya.
- Concurrently, with the rise of violent rituals, Jain Tirthankara Parshvanath began advocating against violence and promoting Ahimsa.
- Later, Jain Tirthankara Mahavir and Gautama Buddha strongly opposed religious violence in their own ways.
- The Ahimsa that had diminished among the Dasas after their defeat was re-established with greater force and pervasiveness in the mixed Arya-Dasa population.
- With the support of rulers like Ashoka, Ahimsa delivered a significant blow to religious violence, reducing it to mere textual references.
Subtle Forms of Violence: Kosambi argues that while the Shramanas (Jain and Buddhist followers) opposed overt religious violence, subtle forms of violence like greed (parigraha), laziness, dependence, and flattery entered their lives. This, he suggests, led to their decline and loss of religious and political power. Similarly, the Brahmin class also harbored subtle violence in the form of greed, flattery, dependence, and mutual envy.
Mahatma Gandhi and Ahimsa: Kosambi sees Mahatma Gandhi as a pivotal figure who brought the principle of Ahimsa to the forefront of Indian and global discourse. Gandhi's comprehensive application of both subtle and overt aspects of Ahimsa is seen as an attempt to resolve global complexities and foster harmonious human relationships.
Critique of Gandhi and the Need for Wisdom: While appreciating Gandhi's Ahimsa-centric approach, Kosambi believes it needs to be complemented by wisdom (prajna). He observes a deficiency in this regard in Gandhi and sees it more prominently in proponents of communism, particularly Karl Marx. Kosambi concludes that the salvation of the world lies in the combination of the wisdom of communists and the Ahimsa of Gandhi.

Kosambi's Strengths as highlighted by Sanghavi:

Sanghavi identifies four key strengths in Kosambi's work that readers will recognize:

Scholarship (Abhyas): Kosambi's deep study of Buddhist Pitaka and Pali literature is evident through his free use of relevant quotations and explanations.
Observation (Avalokan): His observation extends beyond religious literature, covering various religions, human races, customs, state institutions, social structures, and their rise and fall.
Imagination (Kalpana-Samarthya): His imaginative power is comparable to that of a poet or novelist, coupled with a unique humorous style.
Fearlessness (Needarpana): Kosambi speaks his mind without hesitation or fear of reprisal, even if it means sacrificing popularity.

Sanghavi's Reflections on Kosambi's Methodology and Arguments:

Historical Perspective: Kosambi primarily adopts a historical perspective in his writing. Sanghavi notes the significant difference between claiming to adopt a historical perspective and actually uncovering and presenting history, especially concerning periods predating the historical era.
Hypothetical Statements: For ancient times, Kosambi often relies on hypothetical statements like "this might be," "this should be," or "this is possible," which Sanghavi acknowledges as imaginative rather than definitive historical facts.
Human Curiosity and Imagination: Sanghavi links this to human nature's inherent curiosity and the need to fill gaps in knowledge with imagination. He encourages readers to engage with Kosambi's hypotheses thoughtfully, rather than accepting them as literal truth.
Vedic Literature and Interpretations: Sanghavi mentions Kosambi's limited knowledge of Babylonian literature and his reading of Vedic literature for the purpose of his argument. He finds Kosambi's attempt to connect Vedic culture with Babylonian culture to be speculative. He also touches upon the eroding traditional belief in the divine origin of the Vedas and the growing trend of viewing them through a historical lens, citing Lokmanya Tilak's approach.
Critique of Vedic Deities: Sanghavi acknowledges that traditional religious beliefs about deities like Indra may not satisfy modern scientific minds. He believes Kosambi's imaginative explanations about Indra and other gods can stimulate readers to seek their own rational explanations.
Kosambi's Critical Style: Sanghavi notes that Kosambi's writing, though humorous and engaging, can also be irritating due to its critical nature. He observes that Kosambi's sharp criticisms are directed not only at the Brahmin class and culture but also at Jain and Buddhist Shramanas. This leads Sanghavi to believe that Kosambi's nature is predominantly critical and polemical.
Specific Examples of Criticism: Sanghavi points to chapters discussing Indra, Brahma, Mahadev, Linga worship, and Vasudeva as examples of Kosambi's unique approach. He questions the historical basis of some of Kosambi's theories, such as the assimilation of Angiras and Neminath, and the idea that Parshvanath's Ahimsa was purely negative while Buddha's was affirmative.
Ahimsa in Jain and Buddhist Traditions: Sanghavi defends the Jain tradition, stating that while Mahavir was known for asceticism, it was primarily a means to internal purification and spiritual development, not mere bodily mortification, as evidenced in scriptures like the Bhagavati Sutra. He also mentions the existence of pre-Mahavir Jain literature, suggesting a more active tradition than mere passivity.
Linga Worship and Jainism: Sanghavi disagrees with Kosambi's suggestion that Jain Shramanas played a role in the origin and spread of Linga worship, asserting that Jain texts often mock and criticize Mahadeva and Linga worship.
Overall Impression of the Book's Style: Sanghavi states that while Kosambi intended to write with an open and unbiased mind, the book often gives the impression that the author is primarily criticizing the Brahmin class and culture. He questions if there were no virtuous individuals within Brahmin society and suggests that Kosambi could have found positive examples in Brahminical literature, just as he did in Buddhist literature. He feels Kosambi's critique is selective and doesn't adequately represent the entire Brahmin tradition.
Critique of the Bhagavad Gita: Sanghavi finds Kosambi's criticism of the Bhagavad Gita unconvincing. He suggests that the positive aspects of the Gita might be influenced by Buddhist traditions and questions Kosambi's dating of the Gita. He argues that just as Jains can claim the Gita's Ahimsa and virtues are due to Jain influence, the Gita's depth and seriousness are unique and not simply a derivative. He also finds Kosambi's analysis of the Gita, which points to a lack of originality through detailed dissection, to be laughable. He draws a parallel to Nagarjuna's analysis of a chariot, where dissecting individual parts diminishes the concept of the whole.
Ahimsa, Violence, and Social Responsibility: Sanghavi discusses the historical context of warfare as a duty for the Kshatriya class within the Brahminical framework. He acknowledges the negative consequences of this but argues that it was often necessary for protection. He notes that even Jain and Buddhist rulers have resorted to warfare. He emphasizes that the widespread application of Ahimsa for societal protection is a modern experiment initiated by Mahatma Gandhi, which is still in progress. Therefore, he feels that the historical tradition of warfare cannot be dismissed as futile from an Ahimsa-centric perspective. He sees the Gita as an articulation of the well-defined and rational historical social order of Brahminism, which accommodates various Varnashrama Dharma.
Gandhi's Approach and Ahimsa: Sanghavi reiterates that Gandhi's approach to Ahimsa, while ideal, is still unfolding. He disagrees with Kosambi's assessment of a lack of wisdom in Gandhi, asserting that Gandhi's Ahimsa is self-evident and has a profound global impact.
Appreciation for Kosambi's Work: Despite his disagreements, Sanghavi expresses deep respect for Kosambi and praises his courage and candor in presenting his views. He believes Kosambi has opened up new avenues of thought and perspective for scholars and researchers, for which he deserves gratitude. He highlights Kosambi's willingness to express unconventional ideas publicly, which is crucial for intellectual progress.
Significance of the Gujarati Translation: Sanghavi expresses happiness that the Gujarati translation is being published first, seeing it as a testament to Gujarat's liberal, adventurous, and emancipation from traditional dogma. He commends Jivanalal for enriching Gujarati literature with this valuable and unique book.

In essence, the excerpt is a thoughtful introduction by Sukhlal Sanghavi, offering his personal perspective on D.K. Kosambi's "Hindi Sanskruti ane Ahimsa." He deeply respects Kosambi's scholarship, fearlessness, and broad historical analysis, particularly regarding the interplay of Indian cultures and the evolution of Ahimsa. However, he also engages in a critical dialogue with some of Kosambi's interpretations, particularly concerning the role of Ahimsa in Jainism, the critique of the Bhagavad Gita, and the perceived bias against Brahminical traditions. Sanghavi ultimately views the book as a significant contribution that stimulates further thought and research.