Kaushamijina Prernadayi Smarano

This is a comprehensive summary of the provided Gujarati text, "Kaushamijina Prernadayi Smarano" by Sukhlal Sanghavi, focusing on the life and teachings of Professor Kaushambi:

The author, Sukhlal Sanghavi, begins by stating that very few scholars and thinkers would not know of Professor Kaushambi. While Kaushambi himself documented some personal life memories, Sanghavi emphasizes that these are not exhaustive. He believes that anyone who reads Kaushambi's short autobiography would be deeply impressed by his intellect, effort, and character. Sanghavi considers Kaushambi's autobiography a "bestselling Bible" for those struggling with indecision and seeking guidance. However, he also notes that true understanding of Kaushambi would only come from direct personal experience.

Sanghavi recounts his first meeting with Kaushambi in Pune in 1917 when Kaushambi was a professor of Pali at Ferguson College. Sanghavi had already developed immense respect for Kaushambi after reading his book "Buddhism and the Sangha." Their personal meeting further solidified this admiration. Sanghavi's desire to learn Buddhist Pali texts directly from a guru had been brewing, stemming from his belief that a thorough study of Buddhist literature was essential for his own work in Jain karma-shastra. He sought a teacher, and upon meeting Kaushambi, his curiosity and attraction to him intensified. Although his initial wish to study Pali under Kaushambi didn't materialize then, he later had a brief encounter with Kaushambi's talented student, H. Rajwade, which only increased his desire to learn from Kaushambi himself.

In 1921, Sanghavi moved to Ahmedabad and began working at the Gujarat Archaeological Department, though he hadn't formally joined yet. In late 1922, he received the news that Kaushambi had been appointed to the same department. This news had a electrifying effect, leading Sanghavi to decide to join the department and become Kaushambi's colleague. This proximity allowed him to become Kaushambi's close associate and student. While others had started learning Buddhist Pali from Kaushambi, Sanghavi feels it was his destiny to learn continuously from him. He spent five years learning Buddhist scriptures and engaging in discussions on various subjects with Kaushambi. Kaushambi would often hold his hand during walks and discuss questions, both asked and unasked. He would also share his Marathi writings and books on Buddhism with Sanghavi, valuing his suggestions and clarifying his doubts.

Their association extended beyond academics. Kaushambi was a friend in need, offering crucial advice in daily life and interactions. He was forthright in his opinions, even with close friends. Kaushambi's nature was described as having a strong element of sternness, which sometimes led to clashes. Sanghavi, though not entirely exempt, would usually remain silent during such times, having understood the frankness and transient nature of Kaushambi's strictness. Kaushambi would often mellow down, apologize, and address Sanghavi affectionately as "Panditji."

Kaushambi, originally from Goa, spent much of his life in Maharashtra. His lifestyle reflected Maharashtrian influences and the principles of a mendicant. He had lived as a Buddhist monk in Ceylon, Burma, and India, embodying the Buddhist concept of impermanence. His time spent abroad, particularly in America, had also instilled in him Western sensibilities. Sanghavi believed that the influence of impermanence and Western culture shaped Kaushambi throughout his life. He was not attached to any place or task like a traditionalist. He would constantly read and think anew, even discarding deeply held beliefs in an instant. Kaushambi was known to change his plans unexpectedly, yet he possessed an unparalleled loyalty and commitment to fulfilling any task he undertook or promise he made, striving for comprehensive and thoughtful execution. Having risen from poverty and spent years as a mendicant, Sanghavi initially observed a lesser degree of hospitality in Kaushambi. However, after spending many years in Gujarat and experiencing the exceptional hospitality of many Gujaratis, he noticed a change. Kaushambi would often praise the hospitality of both Jains and non-Jains in Gujarat, indicating its profound impact on him.

Sanghavi describes discussions with Kaushambi as an immersion in a "Ganges of knowledge," spanning anecdotes, history, science, philosophy, politics, and social life. Many friends sought him out for discussions, even those with differing viewpoints. Kaushambi was as outspoken as he was stern. He had nothing to hide and would express his views clearly to anyone, even powerful opponents. He once corrected Lokmanya Tilak's interpretation of a Dhammapada verse in his "Gita Rahasya," and the latter admitted his mistake. Similarly, he publicly criticized Rahul Sankrityayan's translation of the Dhammapada for an original error, and Rahulji conceded. Kaushambi was meticulous about writing, pronunciation, reading, and questions, and would not tolerate even minor mistakes, pointing them out directly. Even Maharaja Sayajirao Gaekwad of Baroda, a devoted follower, would be reprimanded by Kaushambi for his mistakes or habits. Kaushambi would often share anecdotes of his interactions with Sayajirao and his wife, revealing his fearlessness, truthfulness, and detachment.

Kaka Kalelkar was a close friend of Kaushambi, and it was Kaka who brought Kaushambi to the Archaeological Department and later performed his last rites at Sevagram. Despite their close relationship, there were instances where Kaushambi did not hesitate to displease Kaka. Kaushambi confided in Sanghavi that while reading "Young India" in America, he was often moved to tears by Gandhi's ideas of non-violence and universal love, seeing them as a new beginning. This insight led him to leave America and come to Ahmedabad. Sanghavi would later witness Kaushambi's deep faith in Gandhi, which he would discuss further.

Despite his admiration for Gandhi, Kaushambi was also critical of him. He found Gandhi's emphasis on fasts and self-mortification intellectually unsound, arguing that such practices did not align with Gandhi's immense renunciation and non-violent spirit. Kaushambi voiced these criticisms openly. Those who followed Gandhi's every action and thought with unwavering faith sometimes grew impatient with Kaushambi's critiques. However, everyone acknowledged Kaushambi's sincerity and honesty, believing that he spoke what he believed and was not swayed by anyone. They understood that Kaushambi could be persuaded by reason but not by flattery or temptation. Kaushambi was also critical of the emphasis on prayer and the unique importance given to the Gita by Gandhi. He would engage in sharp critiques, and anyone who defended these aspects would face his intellectual prowess. Kaushambi was not just a critic of other religions; even as a Buddhist, he openly criticized the flaws within the Buddhist tradition. His book "Ahimsa ani Sanskriti" (Non-violence and Culture) demonstrated his strong opposition to superstitions and religious deception. This book, written in Kashi and read aloud by him in Marathi to Sanghavi, contained criticisms of Vedic texts like the Gita. Shivprasad Gupta of Kashi Vidyapeeth held Kaushambi in high regard and offered to publish the book in Hindi. However, Kaushambi was apprehensive, fearing negative reactions from Hindus who believed in Vedic-Purana culture. This fear proved prescient, as even after 12 years and a Hindi translation ready, no publisher dared to print it due to the clear critique of Vedic-Purana and Gita literature. In July 1946, before undertaking his fast at Dehri Ghat, Kaushambi entrusted the Hindi translation to Sanghavi, asking him to send it to Nathuram Premi, whom he trusted to publish it fearlessly.

At Kashi Vidyapeeth, a small, convenient house was built for Kaushambi according to his own instructions, where he wrote "Ahimsa ani Sanskriti." He had advised Sanghavi to relocate once the book was finished, to see if even his admirers would publish it. He did just that. Seth Jugalkishore Birla, known for his generosity and dedication to Hindu culture, had made efforts to integrate Buddhism into the Hindu tradition. Birla was as devoted to the Gita as he was to Buddhism. He read Hindi translations of Buddhist texts with interest, meditated on them in solitude at Sarnath, and funded Buddhist studies, temples, and monasteries in Calcutta, Delhi, and Hindu University, demonstrating his passion for re-establishing the Buddhist tradition in India. Inspired by such individuals, Jugalkishore Birla built a Buddhist Vihara in Mumbai, providing accommodation and facilities for Kaushambi to live and work. Kaushambi, wishing to serve the poor and downtrodden, resided in this Vihara, naming it "Bahujan Vihar" (Abode of the Common People) based on Pali principles. He dedicated himself to imparting values to laborers and Harijans in the Parel neighborhood. Many Jain householders actively supported his work. However, the book "Ahimsa ani Sanskriti" caused disruption. When Kaushambi learned that Birla was displeased with his candid critique of Vedic texts like the Gita, he chose to leave the Vihara, even though Birla had no such intention and later expressed his desire for Kaushambi to stay. Kaushambi, however, felt it was better to live elsewhere than to be under obligation to someone whose communal sentiments were hurt by his writings, regardless of their kindness. Even Gandhi had urged him to reconsider leaving, but Kaushambi remained firm. He was so convinced of the veracity of his writings that he was prepared to face any consequence. When the Gujarati translation of the book was to be published, he asked Sanghavi to write the preface. Sanghavi felt conflicted, torn between his deep relationship with Kaushambi and his differing views on some of Kaushambi's arguments. Despite his best efforts to write diplomatically, he knew his preface would implicitly contradict some of Kaushambi's singular perspectives. Nevertheless, at Kaushambi's insistence, he wrote a preface in Mount Abu, which, while offering a counterpoint to some of Kaushambi's views, did not affect their relationship. Sanghavi felt Kaushambi's affection for him only grew. The preface, for various reasons, was never published, but it highlighted Kaushambi's steadfastness and frankness.

After leaving "Bahujan Vihar," Kaushambi moved to Sarnath and resided in a hut, at the request of the Sangha and other Buddhist monks. They considered him their guru and studied under him, hoping he would stay permanently. While he was drawn to this holy site revered by 600 million Buddhists, he left the place due to a minor difference in opinion. The main issue was Kaushambi's disapproval of the accumulation of wealth in the Buddhist temple there. His principle was that all offerings from devotees and pilgrims should be used for the greater good immediately, and nothing valuable should be kept for the temple or idols. He argued that such accumulation did not align with Buddha's extraordinary renunciation. While other Buddhists humbly acknowledged his point, they were unable to deviate from the established tradition. Consequently, Kaushambi decided to leave Sarnath and returned to Kashi Vidyapeeth, where he was welcomed by Dr. Bhagavan Das, who, like Gandhi, respected him for his scholarship, rich thoughts, and spirit of renunciation. All the faculty members, including Acharya Narendra Dev, considered it an honor to have him.

While Kaushambi was at the Archaeological Department, he faced a strong reaction from the Jain tradition. In his series of articles on Buddha, he stated that ancient Jain monks, like Buddhist monks, sometimes consumed meat. This assertion not only targeted Kaushambi but also the Gujarat Vidyapeeth that hosted him, and all Jain friends and scholars who associated with him, making them targets of the Jain community's indignation. This incident was still fresh when another controversy erupted. Kaushambi reiterated this statement in his Marathi book "Buddha Charitra." His earlier articles were published in Gujarati, and primarily read by Shvetambara Jains in Gujarat, their criticism did not gain much traction. However, after the publication of the Marathi "Buddha Charitra," the situation changed drastically. Marathi had a significant presence in Maharashtra and CP-Berar, where Digambara Jains were dominant. Their admiration for Kaushambi was significant, leading the Digambara community to launch a "Hitler-like" movement against him. This movement also spread to Gujarat, with repercussions felt in UP and Bengal. In essence, the entire Indian society seemed to react against Kaushambi. Committees and conferences were established to protest against him, and he was even threatened with legal action. He was also offered incentives to retract his statement. Many acquaintances met him personally, but Kaushambi simply stated, "There is no need for you to get agitated. I will happily come and explain my views." When he wrote to a renowned Digambara scholar stating that his writings were based on ancient texts, not Digambara scriptures, the Digambara community's anger subsided to some extent. They realized that Kaushambi was neither intimidated by threats nor tempted by incentives or the influence of the wealthy. Furthermore, he excluded Digambara scriptures from his basis, making it futile to argue with him. Thus, the Digambara movement subsided.

However, the movement gained momentum with double the force among the Shvetambara community. The agitation had already begun in Gujarat, and now it spread to the Shvetambara communities in Rajputana, UP, Punjab, and Bengal. This backlash began to affect Sanghavi as well. He received letters from many Digambara brothers from Maharashtra and CP-Berar, asking him to respond and suggesting that he might have provided Jain scriptural information to Kaushambi. Muni Jinavijayji also received similar letters. Some writers even threatened to declare them outcasts if they did not respond. Subsequently, letters from familiar and unfamiliar Jain gentlemen and ascetics started pouring in from UP, Rajputana, and Gujarat, containing a mix of pressure, requests, and threats. Sanghavi replied to only one of these letters, but friends discussed and debated the issue with him in person. During this period, Kaushambi resided at Kashi Vidyapeeth and Sarnath. He met Sanghavi in Mumbai in 1945. He discussed the widespread protest against him within the Jain community, detailing the inducements, embarrassments, and threats he faced in Kashi. Now residing in Mumbai, he had numerous Jain admirers and opponents. His admirers, even those who disagreed with his statement, eagerly awaited his explanations. Many monks and nuns visited him for discussions, and educated and wealthy Jain friends invited him for debates. Kaushambi would share these interactions with Sanghavi, reiterating that he would change his statement if anyone could prove him wrong with historical evidence and arguments, but he would listen to everything without much comment. Sanghavi understood that while the Jain community's defense was based on their non-violent principles, Kaushambi's arguments were grounded in historical evidence. To bridge the gap between their conflicting perspectives, Sanghavi suggested a method, to which Kaushambi agreed. They issued a joint statement proposing that an impartial committee, including a High Court judge from Gujarat, investigate his statement. The committee's decision would be acceptable to both parties. Sanghavi did not know how the agitation progressed after this statement. During the intense opposition to Kaushambi, he would jokingly remark, "Will the non-violent Jains not harm me?" He also expressed that despite everything, the Jains who loved him were the ones who invited him, supported him, and yet opposed him. Sanghavi would tell him that the Jain movement was also non-violent. After leaving the patronage of Shri Jugalkishore Birla, Kaushambi did not accept any further assistance from him. Sanghavi witnessed Kaushambi gratefully accepting help from Jain friends despite the strong opposition from the Jain community. The secret to this was Kaushambi's attempt to follow Buddha's teachings, believing that despite Buddha being an extraordinary figure, he was the inheritor of the Dharma of the Jain Tirthankara Parshvanatha. Kaushambi often said, "I believe in Shraman culture and strive to live by it. The historical basis of this Shraman culture is Lord Parshvanatha." His devotion to Parshvanatha was different from that of traditional Jains. While his stance on certain aspects of Jain tradition, like severe austerities, was unique, he held a living faith in its fundamental principles. Because he couldn't express this faith in the terminology and customs of the Jains, those with rigid and conventional understanding labeled him a non-Jain. Sanghavi believes that true understanding of Kaushambi lies in recognizing the context of his development. He notes with pleasure that the Jain tradition, more than any other, embraced and welcomed him. Kaushambi was aware of this and always praised the generosity of his Jain friends in accommodating him.

In his final years, Kaushambi completed two books in Marathi and entrusted them to Sanghavi for arrangement. One was on "Parshvanatha's Chaturyaana," reflecting his profound faith in Parshvanatha. The second was "Bodhisattva," a play that represented the culmination of his lifelong study of Buddhist literature. With Kaushambi's consent, Sanghavi sent these writings to Nathuram Premi in Mumbai for proper publication.

For the last two or three years, Kaushambi consistently discussed ending his life. He felt he had completed his work, written as much as he could, and taught deserving students diligently, making them self-reliant. He questioned the purpose of living longer, becoming a burden in old age, and utilizing the service of others unnecessarily. Therefore, ending his life became his primary concern. His acquaintances would express distress, reminding him of his importance to the nation and his continued strength despite his age. Some friends, particularly Jains, offered financial support. His only son, Prof. Damodar Kaushambi, was devoted to him and ready to do everything possible. His eldest daughter Manekben and son-in-law Dr. Prasad were also eager to support him. His wife was a paragon of service. Beyond his immediate family, Sanghavi witnessed many scholars and philanthropists in every province who cared deeply for his well-being. Yet, Kaushambi's desire to end his life persisted. Sanghavi could not fully ascertain the root cause of this inclination but inferred from the ancient and modern examples Kaushambi cited in support of his view that he did not want to burden anyone in his old age or prolong his life artificially. He wished to meet death with the same cheerfulness with which he was born and lived his life. He would mention the suffering of individuals like Shivprasad Gupta, bedridden for years, and Pandit Malaviya, who experienced distress due to a very long life. Citing examples from Buddhist and other scriptures, Kaushambi would say that ancient saints and ascetics would shed their mortal coil like ripe leaves, embracing death courageously at the end of their lives, without clinging to existence after fulfilling their duties. He wished to embrace death with valor, awareness, and equanimity. Sanghavi would listen in silence, refraining from arguments. Even when his spiritual sister, Motiben, whom Kaushambi held in high esteem, gently but firmly presented counterarguments, Kaushambi's stance remained unchanged.

This noble intention to end his life led him towards the well-established Jain practice of santhara (voluntary fasting to death). Not wishing to face death cowardly, Kaushambi eschewed the easy path of immediate death. His veins coursed with the valor of his ancestors. This valor had led him to imprisonment during the 1930 Satyagraha movement, to meditate in a cloth shelter during the unbearable heat of Sarnath, and to study the path of meditation alone amidst dangerous poisonous insects in the jungles of Burma. Valor was evident in every aspect of his life. He would not hesitate to correct any scholar or wealthy individual for a mistake, regardless of the setting. This valor suggested to him that while he should embrace death, it should be through the practice of Sallekhana (austere meditation leading to death). He had mentioned this idea to Sanghavi a couple of years prior and was seeking a suitable place for it, also inquiring of Sanghavi. His primary condition for choosing such a place was that there should be no commotion from visitors once he began, and no one should know. He also wished that after his death, no ostentatious displays or wasteful expenditure of wealth or manpower should occur. He even suggested that instead of incurring the cost of wood for cremation, his body could be buried or floated in a water body. These thoughts were driven by his compassion for the poor, wishing that the expenses be redirected to helping them. It seemed that his devotion to the "Prasannata" (contentment) principle, likely influenced by Buddha's life, inspired a compassionate act of enduring suffering for the benefit of others. Regardless, he had firmly decided to end his life through Sallekhana.

The Jain principle of lifelong fasting for samadhi-marana (death in meditative contemplation), practiced by ascetics who have achieved personal purification and fulfilled their duties towards society, appealed greatly to Kaushambi. He found it useful for his resolve and would heartily endorse the Jain practice of santhara when discussing his decision to end his life. Sanghavi, who had for years heard Kaushambi vehemently oppose strict Jain austerities, now observed a clear shift in his stance as he supported such practices. Sanghavi would listen silently. Kaushambi had often told him in recent years that Mahavir Swami's austerities were also sometimes useful, and while he intended to fast, he also wanted to introduce some modifications. The example of Sadhvi Bhāmakumari of the Sthanakvasi sect, who ended her life through fasting, was before him. Kaushambi preferred such fasting but disliked the commotion, crowds of visitors, influx of distant pilgrims, and the excessive, unwise expenditure of money associated with such events. Therefore, while determined to achieve samadhi-marana through fasting, he sought a place and circumstances that would facilitate this, free from ostentation or wasteful expenditure. His search for such a place was ongoing when fate intervened.

At the end of July, when Sanghavi mentioned his trip to Dehri Ghat, Kaushambi expressed his desire to accompany him if he went. Dehri Ghat is a famous ghat on the Saryu River, about 50-60 miles from Kashi. Sanghavi's attraction to the place was mainly due to Swami Satyanandji. Swami Satyanandji, originally from the region and an Arya Samaji, later became a lifelong member of the Lok Sevak Samaj founded by Lala Lajpat Rai. A graduate and a living embodiment of service, he had established a vibrant institution called "Harijan Gurukul" at the ghat. In this Gurukul, Brahmins from the caste-conscious region of UP lived alongside Harijans without any discrimination. Among Swami Satyanandji's many activities was promoting the spinning wheel and self-reliant khadi production in villages. Sanghavi knew Swami Satyanandji, who had recently been released from jail and was involved in the restoration of the Gurukul, which had been burnt and destroyed by the police in 1942. Sanghavi was interested in this work and wanted to visit. Swami Satyanandji had also visited Sanghavi in Kashi. Kaushambi knew a little about Swami Satyanandji, but when Sanghavi introduced them more formally, Kaushambi became eager to go with him. Sanghavi was unable to accompany them due to other reasons, but with Swami Satyanandji's assurance, Kaushambi went with him to Dehri Ghat. Sanghavi knew from their conversations that Kaushambi intended to begin his fast there if he found the place suitable. Sanghavi was concerned about making arrangements for introductions and service for Kaushambi. Swami Satyanandji, along with his colleagues and the Harijan students residing there, were dedicated to his well-being, but having a dedicated personal attendant was crucial for everyone. Fortunately, an opportunity arose.

On April 20, 1946, Sanghavi returned to Kashi from Calcutta and stayed there. During this time, Chaitanyaji, who was formerly a Sthanakvasi monk named Chunilalji and had been engaged in rigorous social service day and night like Sant Bal for about 13-14 years, came to Kashi from Hapur to meet Sanghavi. Sanghavi was well aware of his service-oriented nature and simplicity. Chaitanyaji was a practitioner of natural therapy and had a deep interest in it. He knew how to behave during fasts and abstinences. Moreover, he was also an acquaintance of Kaushambi. Sanghavi asked Chaitanyaji to accompany Kaushambi, and he agreed. Upon arriving at Dehri Ghat, Kaushambi first started with ekashana (eating once a day), then gradually transitioned to consuming only milk. He progressively reduced the milk intake and eventually gave it up altogether. He then took only water, and later Chaitanyaji started adding lemon juice to the water. Chaitanyaji sent daily reports of Kaushambi's progress from the beginning of ekashana to the start of the fast and its termination, seeking instructions. He also meticulously recorded Kaushambi's physical and mental changes in a diary that he still possessed. Chaitanyaji's care was so beautiful and comprehensive that it fully satisfied Kaushambi's stern nature. Chaitanyaji also sought suggestions from Dr. Sushila Nayar and Gandhi. It was impossible for such a renowned figure to fast and remain unnoticed. Swami Satyanandji had to travel for his work to places like Allahabad, Delhi, and Lucknow. Purushottamdas Tandon told Swami Satyanandji to save Kaushambi's life at all costs, stating that such a person would not be found again. Gandhi, in Delhi, telegraphed Chaitanyaji to persuade Kaushambi to break his fast. Kaushambi replied that he would consider breaking the fast only if "Bapuji" (Gandhi) came and personally convinced him. On one hand, Kaushambi was resolute, and on the other, there were strong efforts from all sides to make him break his fast. Gandhi's words received the most attention. Kaushambi had become extremely weak, unable to turn over or even speak. All his physical needs were met by Chaitanyaji's skillful assistance while he lay in bed. Kaushambi's memory, awareness, and cheerfulness remained unaffected. Finally, after a prolonged fast, Kaushambi yielded to Gandhi's pressure and broke his fast. After the breaking of the fast, his illness progressively worsened. Chaitanyaji was also troubled. He was eventually brought back to Kashi. Kaushambi told Sanghavi, "Panditji! I am neither of home nor of the ghat. I broke the fast, but my illness has worsened. The very principle of not taking service from others that drove me towards fasting now compels me to accept various services from many." They treated him with utmost care, ensuring he lacked nothing. His regular hosts, Pawar and many other doctors and physicians, remained constantly attentive to him with respect. His son and daughter sent numerous letters urging them to save their father's precious life by any means, authorizing unlimited expenses. His son visited frequently. Even their close friends spared no effort to provide him comfort. After about three months, he was able to sit up and move a little, and his weakened limbs began to regain some activity. Sanghavi suggested he visit Mumbai to meet his family. Kaushambi also desired to meet Gandhi and, if possible, settle in Sevagram. He went to Mumbai and then returned to Wardha. Sanghavi was unaware of when he returned to Wardha but heard about his deteriorating health. On the 10th of the month, Kaka Kalelkar unexpectedly met Sanghavi in Calcutta and, while discussing Kaushambi's fast, mentioned that he had subsisted on water for 27 days and had even renounced water for the last three days. Kaushambi was waiting to meet Kaka, and as soon as Kaka arrived from out of town and they exchanged glances silently, his life force departed. Kaka stated that Kaushambi's memory, awareness, and cheerfulness remained intact until his last moment. Sanghavi was pleased to hear this, feeling that the fast at Dehri Ghat had served as preparation for the final, complete fast. This practice had greatly aided him in achieving samadhi-death through his final month-long fast.

While some might feel that Kaushambi has left this world, Sanghavi feels he remains alive in many ways through his varied works and the indelible impressions of his unwavering efforts that have permeated society. This is the only practical explanation that can be easily understood by everyone. Despite his extensive writings, his receptive students, his abundant service and renunciation, and his cultured, large family, if the absence of the physical body is considered complete death, then such death should not be a cause for concern. When other friends invited Kaushambi to the Mumbai Paryushan lecture series, he would attend and deliver lectures. Whenever Sanghavi sought any academic assistance from him, he would readily help. Many of Sanghavi's small and large memories with him, and the life incidents he narrated, cannot be recalled or included in this limited writing. Sanghavi feels that a comprehensive picture of Kaushambi could only be drawn by compiling the memories and anecdotes of all his friends and acquaintances, without repetition.

The text concludes with the publication details: "Prabuddha Jain, 15th July 1947."