Krantpragnya Kishorlalbhai - Book Summary

Here's a comprehensive summary of the provided Jain text about Krantpragnya Kishorlalbhai, based on the excerpts from "Darshan ane Chintan Part 2":

The text, an excerpt from "Darshan ane Chintan Part 2" by Sukhlal Sanghavi, focuses on introducing and analyzing the life and work of Krantpragnya Kishorlalbhai. The author highlights Kishorlalbhai's own writings as providing glimpses into his personality and vision, particularly his distinction between "education" and "upbringing" in the preface of "Shikshan na Paya." His non-sectarian religious outlook is noted through his writings on Swami Sahajanand, and his broad perspective is evident in "Pyara Bapu."

The core of the introduction comes from a tribute by "Bapu" (likely Mahatma Gandhi), who describes Kishorlalbhai as one of their rare workers. Gandhi emphasizes Kishorlalbhai's tireless effort, his profound sense of righteousness that misses no detail, and his status as a philosophical thinker, popular Gujarati author, and scholar in Marathi as well. He is characterized as being completely free from caste, regional, or communal pride and prejudices. Kishorlalbhai is described as an independent thinker, not a politician, but a born reformer and a student of all religions, free from religious fanaticism. He consistently seeks to avoid responsibility and publicity, yet when he accepts a responsibility, he fulfills it with unparalleled equanimity. Gandhi recounts how he had to persuade Kishorlalbhai with great effort to accept the presidency of the Gandhi Seva Sangh, and it was through his diligent and focused efforts that the Sangh achieved its utility and importance. Despite his frail health, Kishorlalbhai served as a companion to all seekers and researchers, and the meticulously crafted constitution he developed for the Sangh is presented as a model for any institution. Gandhi concludes by stating he writes this not to glorify Kishorlalbhai, who needs no such praise, but for his own satisfaction.

The author, Sanghavi, then transitions to offering his own perspective, stating that while Gandhi's description is accurate, it is a form of translation. True understanding, especially for educated audiences, requires something more – a personal account of the unique impact Kishorlalbhai had. Sanghavi shares his personal journey of encountering Kishorlalbhai.

Sanghavi's Personal Encounter and Growing Admiration:

Initial Curiosity (1921): Sanghavi first heard of Kishorlalbhai during the Swaraj movement when Gandhi mentioned Kishorlalbhai's acceptance of an ascetic life for spiritual sadhana, prioritizing it over political Swaraj. Gandhi's words ignited Sanghavi's curiosity about Kishorlalbhai, whom he had never heard of before. Questions arose about his identity, his sadhana, his hut, and the identity of "Gamti."
Hesitation and Subsequent Engagement: Although his curiosity grew, Sanghavi felt hesitant to approach Kishorlalbhai, considering himself merely a scholar of scriptures and not an experienced spiritual seeker. This hesitation persisted for some time.
Opportunity and Deepening Connection: The opportunity arose when Kishorlalbhai returned to his household life and assumed the position of Mahamatra (Registrar) at the Vidyapith. Sanghavi was also working at the Vidyapith. He had accumulated several questions from his own scriptural studies and contemplations, seeking validation and refinement for his ideas. His deep-seated belief that thoughts should not be presented to the public until tested against valid reasoning, coupled with his growing respect and trust for Kishorlalbhai, led him to begin presenting his questions. Kishorlalbhai's clear and well-structured answers further drew Sanghavi to him, and he rarely missed opportunities to meet him at the Ashram.
Influence of Writings: As their acquaintance grew, Sanghavi also began reading Kishorlalbhai's published writings, starting with the handwritten copy of "Jivan Dhan," which further deepened his attraction. This attraction, Sanghavi notes, has continued to grow.

Analysis of Kishorlalbhai's "Pradnya" (Wisdom/Insight):

Sanghavi believes Kishorlalbhai possesses more pratibha (talent/genius) than mere scholarship. He distinguishes this from the scholarly definition of pratibha in poetry, referring instead to the profound wisdom that the Buddha emphasized, as seen in "Prajnaparamita." He places this Prajna in the context of Buddhist philosophy, where it follows Shila (morality/virtue) and Samadhi (concentration/meditation). Without Shila and Samadhi, this Prajna cannot emerge. Sanghavi asserts that Kishorlalbhai's life, characterized by Shila and Samadhi, has nurtured the seed of this Prajna. He likens this to the Yoga Sutras' emphasis on Shraddha (faith), Virya (energy), Smriti (memory), Samadhi, and Prajna, where the first four form the essential foundation for Prajna.

Kishorlalbhai's Literary Output and Impact:

Versatile Author: Kishorlalbhai's Prajna is described as nanmukhi (multi-faceted). He has produced skillful translations like "Udhai nu Jivan," "Vidai Velae," "Timirma Prabha," and "Manvi-Khandier." He has also composed poetry like "Gitambani." His original writings are prolific and cover a vast range of subjects including religion, society, politics, economics, literature, art, and education.
Depth and Originality: His writings are characterized by deep contemplation and originality, enabling him to analyze complex issues with great detail. Sanghavi suggests that such extensive and insightful thought would be difficult for someone in Kishorlalbhai's physically frail condition without an inner source of insight.
Multilingual Proficiency: Kishorlalbhai writes with equal proficiency in Gujarati, Hindi, Marathi, and English. He is considered the lifeblood of publications like "Harijan," "Harijanbandhu," and "Harijansevak." Those seeking to understand Gandhi's philosophy and methods worldwide await his writings.
Key Virtues: His most distinctive qualities are his neutrality (tatasthata), fearlessness, and gentleness. These attributes qualify him to represent Gandhi's ideals to some extent.

Analysis of "Samooli Kranti" (Total Revolution):

Recognition and Reception: Sanghavi discusses the Gujarat Vidyasabha's decision to honor Kishorlalbhai for his work "Samooli Kranti," stating that this honors the Sabha's own ideals. He then reviews four critiques of the book.
Divergent Views on "Samooli Kranti":
- The first two critiques (by Chunibhai and Pranatray) accurately describe "Samooli Kranti" as a total revolution and highlight its originality. Even with minor disagreements, they establish it as a unique work.
- AmbCITATION Purani's critique, however, presents a completely different perspective, questioning whether it can even be considered a revolution. Sanghavi, after hearing the critique twice, believes it is neither a proper nor a consistent analysis, but paradoxically, it confirms the revolutionary nature of "Samooli Kranti."
- Sanghavi posits that the statements in "Samooli Kranti" challenge the ingrained beliefs of various groups, including the educated and the spiritual seekers, leading to potential backlash, which itself is a sign of revolution.
- The fourth critique (by Rasiklal Vakil) is more analytical and exploratory, touching upon all major sections of the book and quoting the author to assess strengths and weaknesses. Vakil, with a communist viewpoint, presents his arguments when Kishorlalbhai's character-centric arguments overshadow the fundamental economic system of communism.
Vakil's Appreciation and Critique: Despite differing on Kishorlalbhai's views on God, humanity, and character, Vakil appreciates him as an independent, mature, and insightful thinker. Vakil describes "Samooli Kranti" as a "remedial revolution" and provides strong arguments for his stance.
Disagreement on History: Sanghavi shares his disagreement with Kishorlalbhai's critique of historical study, a view shared by Professor Raval and Vakil. Sanghavi argues that while Kishorlalbhai's critique is consistent from a secular perspective, it's unfair to deem historical study valueless. He believes it's the ignorance, misinterpretation, or selfish motives accompanying historical knowledge, rather than the knowledge itself, that can be detrimental.
The Book's Purpose and Impact: Sanghavi believes that "Samooli Kranti" is not for the casual reader. However, any discerning reader who carefully studies it will likely have their deeply ingrained traditions and complexes shaken. The book's aim is to make readers fundamentally reconsider their inherited customs. Sanghavi is confident that the book will inspire contemplation in anyone who reads it, and this is its truly revolutionary essence.
Core Message of "Samooli Kranti": Sanghavi draws a parallel between the insights of Upanishadic Rishis, Buddha, Mahavir, and Kapil, who all pointed to avidya (ignorance), agnan (ignorance), moha (delusion), or darshan-moha (delusion of viewpoint) as the root of suffering. Kishorlalbhai, in "Samooli Kranti," presents this same message in a contemporary context. He examines the main problems and distressing events in India, analyzing their causes and demonstrating that ignorance, lack of wisdom, and attachment are the roots of suffering. He then proposes solutions and ideas that require deep contemplation.
Comparison with "Hindu Dharma chi Samiksha": Sanghavi contrasts "Samooli Kranti" with Lakshman Shastri Joshi's "Hindu Dharma chi Samiksha." While acknowledging Joshi's sharp and profound critique of Hinduism from within the Brahmin tradition, Sanghavi notes that it is largely destructive and lacks constructive suggestions for building anew. "Samooli Kranti," on the other hand, while identifying what needs to be discarded, also offers constructive paths. It strikes at the root of ignorance while suggesting wisdom-based renewal, thus it is not merely destructive.
Kishorlalbhai's Inner Struggle and Vision: The book reveals Kishorlalbhai's profound inner struggle, akin to that of saints. His vision is rooted in devotion to the Supreme Being and humanity. He articulates a new perspective: seeing humanity in the Supreme Being and the Supreme Being in humanity. His statement that the greatest revolution is to teach humanity to value humaneness above material grandeur and to respect life above all else, without which no political system, economic theory, or religion can bring happiness, reflects his aspiration for human upliftment. He is not touched by despair; rather, his optimism shines brighter through his analysis of suffering. This, Sanghavi suggests, is possible only due to his unwavering devotion to the Supreme Being and profound faith in human betterment.
Style and Satire: Kishorlalbhai's writing is not merely dry analysis. His cheerful nature interjects humor, making his style light and engaging, compelling readers to finish the book. His writings also contain satire, but it stems not from dislike, hatred, or disrespect, which is immediately apparent to the reader.
Critique of Dogmatism: "Samooli Kranti" offers a neutral and pure exposition of how rigid adherence to opinions, theories, or ideologies, treating them as absolute truth, leads to suffering. His neutrality extends to critically examining theories that have emerged in the name of Gandhi. When Kishorlalbhai critiques ideologies, seeing them as only a small part of truth, the reader becomes convinced that ideologies are indeed fragments and barriers that prevent the continuous flow of life. This flow can only remain pure and move forward when these barriers are broken. He even reviews Gandhi's prayers, showing no hesitation in expressing his opinion even about those he deeply admires.
The Nature of Human Endeavor: Sanghavi refers to a verse that highlights how humans create systems for themselves, but the lazy and ignorant fail to grasp their essence, deeming them insurmountable. Kishorlalbhai, through his analysis, conveys a similar message. Sanghavi marvels at how similar ideas emerge from different thinkers across centuries.
Personal Evolution and Service: Sanghavi mentions Sadhu Shantinath, who, after extensive yoga practice, found it delusory and abandoned it. He explored various philosophical streams but found little weight in them, ultimately concluding that life's purpose lies in serving human upliftment. Kishorlalbhai, similarly, after a significant journey through the paths of yoga and philosophy, realized their life-giving aspects and how they could be integrated into essential service for human betterment. This essence is what he presents in "Samooli Kranti."
Recommendation for Study: Sanghavi strongly recommends "Samooli Kranti" for higher education, believing that even professors can gain new perspectives from it, and it can greatly assist young, aspiring individuals in their self-exploration. He believes that if such a book is read and contemplated in the world, it can loosen the grip of traditional, rigid, and unwise mental complexes in the educated class, and this contagion will inevitably spread to the common and uneducated populace. Knowledge, like an unending spring, spreads and breaks down barriers, elevating collective consciousness to a higher level of wisdom.

Sanghavi's Thoughts on Writing About Culture:

The excerpt concludes with Sanghavi reflecting on his hesitation to write about "Aryan culture." He explains that writing about culture involves not just narrating its positive aspects but also exposing the corruptions and pretenses that have been layered over it. He feels that if one-sided praise is given, it becomes an attempt to hide deviations rather than a true historical account. He believes that most cultural advancements have eventually led to deviations, and the survival of cultural elements has often been sustained by these very deviations. Therefore, to present culture fully, one must address its negative aspects, which discourages him from writing on the topic. He observes that the widespread praise for culture has made people accustomed to hearing only laudatory narratives, making them resistant to the truth. He concludes by stating that the flaws and deviations he hesitated to write about regarding the "Aryan class" have been openly presented by Kishorlalbhai in "Samooli Kranti." Kishorlalbhai has, in Sanghavi's understanding, described the misconceptions and flaws of all classes in religion, society, economics, politics, and education. He believes that what has been integrated into life as culture is sufficient, and there is no need to exaggerate or inflate it; the need is to point out their shortcomings and mistakes. From this perspective, "Samooli Kranti" presents the weaker aspects of the people's lives and points towards their remedy.