Kalikalsarvagyane Anjali

Here's a comprehensive summary of the Jain text "Kalikalsarvagyane Anjali" by Sukhlal Sanghavi, focusing on Hemchandracharya:

The text, "Kalikalsarvagyane Anjali" (An Offering to the Omniscient of the Kali Age), by Sukhlal Sanghavi, is a tribute to the great Jain scholar Hemchandracharya, celebrated on his birth anniversary. The author begins by noting the auspiciousness of the birth date, Kartik Shukla Purnima, which also marks the births of Lord Buddha, Guru Nanak, and Shrimad Rajchandra, highlighting Hemchandracharya's significance by association.

Sanghavi expresses regret that the true magnitude of Hemchandracharya, whom he calls "Kalikalsarvagnya" (Omniscient of the Kali Age), is not fully appreciated. He emphasizes the importance of celebrating the birthdays of such profound scholars and exceptionally talented individuals across all religions and fields to inspire the current generation, which he perceives as living in a dry and lifeless educational environment.

The author asserts that Hemchandracharya was not just an acharya (teacher) for Gujarat but a treasure for all of India. He marvels at the sheer volume of literary creation by Hemchandracharya, despite his active involvement in politics and various other endeavors. This prolific output, pursued until the end of his life, suggests an immense accumulation of energy and power within him.

The text then elaborates on Hemchandracharya's scholarly contributions, specifically mentioning how he first introduced Gujarat to the profound philosophical schools of Purva and Uttara Mimamsa from South India. He also brought the knowledge from distant centers of learning like Takshashila and Kashmir to Gujarat. The author notes the difficulty of accessing Kashmir's wisdom in those times, considering its reputation as "Sharada Desh" (land of learning), and credits Hemchandracharya's love for knowledge for bridging this gap. The abundance of manuscript libraries in Gujarat today, the author states, is largely due to Hemchandracharya's dedication to the pursuit of knowledge. In essence, Hemchandracharya familiarized Gujarat with knowledge and scholarship it was previously unaware of.

Sanghavi paints a picture of Hemchandracharya's intellectual prowess by describing the approximately 700 scribes working for him at the Patan learning center. He contrasts this with the present "machine age," where even large printing presses struggle to find sufficient compositors. The ability of Hemchandracharya to not only get copies made but also to commission the creation of new texts from these scribes, considering the scarcity of writing materials like paper at the time, speaks volumes about his vast scholarship. While acknowledging the support of his learned disciples, Sanghavi considers the management of 700 scribes in such a context as extraordinary.

Addressing potential criticisms that Hemchandracharya borrowed extensively from earlier texts, Sanghavi refutes this by explaining the natural flow of knowledge and ideas. He draws parallels with the similarities found between the Bhagavad Gita and the Upanishads, or between Shankaracharya's commentaries and Vasubandhu's Buddhist logic, arguing that such parallels do not constitute plagiarism. He uses the analogy of a mother and daughter sharing similar appearances, suggesting that similarities shouldn't overshadow individual identity. The author stresses that true mastery lies in assimilating and internalizing knowledge, a quality Hemchandracharya possessed. He calls Hemchandracharya an "encyclopedia" due to his profound understanding across various subjects.

The author then turns to the present, lamenting that Saraswati (the goddess of learning) seems "destitute" today. He proposes that if men are engrossed in business, women should take up the mantle of scholarship. He believes that women, with their naturally gentle disposition, are well-suited for this task and that dedicating the time they spend on ornaments and adornments to Saraswati would benefit them and support the perceived lack of support for learning. He specifically mentions widows, divorced women, and eligible maidens who are currently directionless, suggesting that if these women, along with others, embraced the worship of Saraswati, it would lead to their upliftment. Hemchandracharya's vast literature, he notes, would be invaluable for such scholarly pursuits.

Finally, Sanghavi draws a parallel between Hemchandracharya and Mahatma Gandhi, observing a natural connection in their impact on non-violence within an eight-year span, despite being from different castes. Just as Gandhi elevated non-violence globally, Hemchandracharya impressed compassion and non-violence upon the entire population of Gujarat. He clarifies that Hemchandracharya's non-violence was not weak or ineffective, asserting that non-violence itself is not inherently flawed; any criticism should be directed at its practitioners. He highlights that Hemchandracharya initiated Kumarapala into non-violence, and Kumarapala fulfilled his kingly duties, including warfare, with great diligence. Sanghavi acknowledges that the understanding of non-violence can vary across time periods, and Gandhi's application of it in politics expanded its scope. He firmly states that Hemchandracharya's non-violence was not weak. He concludes by saying that non-violence is a cultural heritage of India and can be easily embraced by its people. The author urges the reader to discard the current obsession with wealth and the formation of cliques in the field of education to truly appreciate such great men. He considers birthday celebrations and other efforts to remember and recognize such figures as commendable for enriching our cultural heritage.