Kharo Kelavanikar

This document is an excerpt from a work discussing the concept of a "True Educator" (ખરો કેળવણીકાર). The author, Sukhlal Sanghavi, draws parallels between the qualities of a true Brahmin in ancient Indian traditions and a true educator in the modern context. The core argument is that the essence of both roles is the same, transcending superficial differences due to the passage of time.

Here's a breakdown of the key points:

• The True Brahmin and the True Educator: The text begins by referencing discussions in the Mahabharata and Buddhist teachings about the true Brahmin. Five qualities are mentioned: lineage (કુળ), appearance (રૂપ), learning (શ્રત), character (શીલ), and wisdom (પ્રજ્ઞા). While all are acknowledged, learning, character, and wisdom are emphasized as primary. Even without the first two, the latter three are sufficient to identify a true Brahmin. Within these three, character and wisdom are highlighted as most significant. The author posits that the criteria set by ancient sages for identifying a true Brahmin are equally applicable to identifying a true educator today. Essentially, the terms "true Brahmin" and "true educator" are seen as mere indicators of different eras, with their core meaning remaining identical.

• Diversity and Depth in Educators: The field of education is vast and diverse, leading to a variety of educators. Their external forms may differ with time, and there's a hierarchy among them. This is illustrated with the analogy of a lake, a tank, and a natural spring.

  • A lake has a lot of water but depends on external sources.
  • A tank stores water but also relies on external replenishment.
  • A natural spring, however small or fast-flowing, has an unbroken flow of new water replenished from within. It doesn't depend solely on external sources. Such an unbroken spring is described in scriptures as "shiredak" (a source that flows continuously), which in common parlance is called a "ser," "sarvani," or "navan."
  • Similarly, educators can be like lakes or tanks, with their knowledge and educational ideas often stemming from extensive reading and external imitation. They might be rich in reading, thought, and imagination but lack inner insight. They tend to follow established paths or make superficial changes based on others.

• The True Educator's Mettle: True educators, in contrast, are not content with superficial imitation. When they perceive flaws in existing systems, they feel a profound unease and are driven to find solutions. Their natural wisdom and innate insight push them to seek more beneficial educational practices, experiment, and bravely face any risks involved. Such educators create new paths that remain useful for a long time.

• Critique of Superficial Educators: The author criticizes educators who, despite their learning, might lack the inner drive to bring about fundamental change. They might be critical of existing methods but lack the courage to innovate or establish new ones, perpetuating cumbersome, expensive, and ineffective systems.

• Reference to Prabhashankar K. Thackersey's Lecture: The text quotes a lecture by Prabhashankar K. Thackersey, which serves as commentary on the author's points. This lecture emphasizes the difference between generations that merely cling to routine and those that, through progressive thought and a rebellious spirit (બંડખેર વિચારણ), break away from tradition, endure hardships, and forge new paths, thereby contributing to human progress.

• The "Ghadtar ane Chanatar" (Formation and Construction) Series: The author then discusses a series of writings titled "Ghadtar ane Chanatar," which he found deeply insightful. This series, he notes, presents an empirically proven account of the author's (referred to as "Nanabhai") development in learning, character, and wisdom. It explores the influence of hereditary संस्कार (sanskar - ingrained tendencies/virtues), self-effort, association with others, and religiosity.

• Key Figures and Influences in "Ghadtar ane Chanatar": The text highlights several notable individuals and influences mentioned in Nanabhai's writings:

  • Trikambapa: Who refused a land grant from the Maharaja of Bhavnagar, prioritizing his children's identity and integrity over material gain.
  • Ghata Bhatt: Who, after selling a valuable dhoti, immediately recognized the temptation of profit and the loss of his father's blessing.
  • First wife, Shivbai: Who, with wisdom and grace, guided her husband back to family life, embodying the ideal of an Arya Nari.
  • The Prajnamandal of Pachhegam: An assembly of questioners.
  • Nanabhai's Reactions to Family Disputes: His strong reactions to family disputes over religious stipends and his firm stance against perceived superstitions during miraculous events are noted as illuminating his character.

• Nanabhai's Literary and Intellectual Development: Nanabhai's interpretations of the Mahabharata and Ramayana, as well as his "Lokbhagvat" and "Lokbharat," are mentioned as being well-received. His intellectual journey was influenced by his association with people from Pachhegam, the learning instilled by Master Anjariya, and a spiritual inclination developed from witnessing the peaceful passing of the "Vamamargi and Bhavya" Ashrutswami at a young age. His innate talent, nurtured in high school and further refined during college, is evident despite financial hardships and family responsibilities. His dedication to English and Sanskrit literature, even amidst scarcity, and his interest in high-quality dramas are highlighted. His practice of "Shrutyoga" (the yoga of listening/learning) is evident in his writings, speech, and conduct.

• Nanabhai's Character and Integrity: Nanabhai's character is described as naturally molded by integrity (શીલ). His confession of childhood theft and his willingness to endure consequences without complaint exemplify this. Despite financial struggles and family pressure, he resisted temptations, mirroring Trikambapa's vow of non-possession. His steadfastness in duty and emphasis on introspection are evident in his writings.

• The Decision Regarding His Father's Seat: A significant point is Nanabhai's decision to not give his highly respected father, Shriman Nathuram Sharma, the principal seat as per his father's wish. This act, executed with discretion, is presented as a reflection of his deep self-reflection. His candid self-examination regarding his remarriage, influenced by family pressure, is seen as a mirror for many who marry due to external influence.

• Dakhinamurti and the Influence of Gandhi: The establishment of Dakhinamurti is presented as a clear manifestation of Nanabhai's complete "Shrutyog" and integrity. His statement, "This institution was established not to train students, but to train oneself," is highlighted as central to understanding his life. He also noted that family issues and conflicts provided him with the ground for practicing non-violence.

• Critical Inquiry and Spiritual Growth: Nanabhai's wisdom, or "vivekkhyati" (discerning knowledge), is evident in his clear yet restrained critique of his revered guru's character. The author emphasizes that true spirituality lies in bravely and honestly dismantling or revising deeply held beliefs (a "granthi" or knot of faith) when new truths emerge. Nanabhai possessed this seed of spirituality, which blossomed when he came into contact with Gandhi. He shed his long-held dreams and practices, embracing Gandhi's vision of education with clear understanding and firm commitment.

• Renunciation of Bhavnagar Dakhinamurti and the Embrace of Nai Talim: Nanabhai's departure from Bhavnagar Dakhinamurti, the institution he founded and nurtured, is presented not as a casual change but as a consequence of his unwavering moral purity, commitment to character, and dedication to upholding his chosen standards. When he perceived a decline or rot within the institution, his conscience was stirred. He left the physical structure of Bhavnagar Dakhinamurti, carrying its soul with him. He embraced Gandhi's vision of "Nai Talim" (New Education) and carried the spirit of Dakhinamurti to rural areas, initiating a new form of education. Gram Dakhinamurti, with its expansion and the support it received, is highlighted as an important contributor to the true work being done in Nai Talim. The author feels that in Ambala, this spirit, infused with the principles of Nai Talim, has achieved greater development from the perspective of public welfare.

• The Foundation of Lokbharati Gram Vidyapeeth: The experience gained at Ambala led Nanabhai to envision and establish Lokbharati Gram Vidyapeeth. The success of this endeavor is attributed to finding like-minded disciples and companions, a testament to Nanabhai's ability to foster a community through ashram life, which began with Dakhinamurti. He created a small but significant circle of conscious individuals.

• The Importance of Discipleship: The author stresses that for any institution to remain vital, its founder and primary caretaker must nurture and develop capable disciples. Nanabhai is seen as having created such a "dipamala" (row of lamps).

• Nanabhai's Youthful Spirit: Despite his name "Nana" (meaning small), Nanabhai's spirit is described as extraordinary. The author suggests that if Nanabhai hadn't experienced youthfulness even after crossing seventy, he wouldn't have been able to conceptualize and run Lokbharati Gram Vidyapeeth.

• Sustaining Educational Institutions: The text reflects on why many institutions, unlike those founded on religious principles that have endured for centuries, falter or become lifeless. The reason is often the inability of founders to create a lineage of capable disciples who uphold character, integrity, and the ability to adapt to new challenges.

• Preservation of Ancient Practices: Nanabhai is noted for preserving certain beautiful ancient practices, such as hospitality. The author recounts an instance where Nanabhai personally brought packed lunches for departing guests, a practice he found noteworthy and commendable. He also recalls Nanabhai's discomfort with a coupon system for meals at a Gujarat Vidyapeeth conference, highlighting his intrinsic Gujarati/Saurashtrian hospitality.

• Unwavering Stance Against Injustice: Nanabhai's firm resolve to oppose personal, institutional, or societal injustice is underscored through several examples:

  • The Sandhida Mahadev Temple: He refused to be influenced by a local priest who sought to protect his vested interests regarding the temple's location, stating his commitment to public welfare.
  • Dismissal of a Teacher: He threatened to resign if a farewell gathering was organized for a teacher dismissed for moral and character weaknesses, showcasing his firm stand on ethical conduct.
  • Confrontation with Maharaja Bhavsinhji: At a young age and without influence or wealth, Nanabhai directly confronted Maharaja Bhavsinhji regarding an unjust action, demonstrating true "Brahmin teja" (Brahmin brilliance/power). The Maharaja eventually understood his mistake and showed respect.
  • Confrontation with the Bandit Gamla: In a dramatic incident, Nanabhai, armed only with a stick, stood his ground against the notorious bandit Gamla, who intended to raid Ambala village. He challenged Gamla, insisting that he would have to kill Nanabhai before proceeding. Gamla, moved by Nanabhai's courage and integrity, relented, spared Ambala and three other villages, and even shared a meal with Nanabhai's family, vowing not to raid them.

• Conclusion: The author concludes by stating that the book "Ghadtar ane Chanatar" is highly inspiring for readers of all levels. Its thoughtful and insightful reading is expected to bring a new wave of understanding and enthusiasm into a reader's life. The language is described as unique, possessing the flavor of Kathiawadi, especially Gohilwadi, dialect, and is flowing and transparent, directly conveying the author's message, reminiscent of Gandhi's autobiography. The excerpt ends with a note that this is a preface to Shri Nanabhai Bhatt's autobiography, "Ghadtar ane Chanatar."