Mai Hindi Likhne Ki Aur Kyo Zuka

Here's a comprehensive summary of the Jain text "Mai Hindi Likhne ki aur Kyo Zuka" by Sukhlal Sanghavi, based on the provided pages:

The author, Sukhlal Sanghavi, reflects on receiving an award for his Hindi writing, detailing his surprise, initial questions, and the journey that led him to write in Hindi despite being a Gujarati speaker.

Initial Surprise and Questions about the Award:

Sanghavi expresses immense surprise upon learning from his friend Ratibhai that he was to receive an award. He was bewildered because he was unsure for what specific contribution the award was being given, how the Wardha Rashtrabhasha Prachar Samiti (National Language Propagation Committee) became aware of his Hindi writings, and whether any of his acquaintances had influenced this decision. He also wondered if the committee had reviewed all his written works or only a select few, and who had decided that his writings were worthy of an award. He questioned whether the evaluators had thoroughly understood his philosophical and sectarian writings, and if they had considered his strengths and weaknesses objectively, rather than simply accepting a recommendation from a single reputable person.

Confirmation of the Award and Growing Satisfaction:

After meeting Shri Jethelal Joshi and Shri Mohanlal Bhatt, Sanghavi inquired about the award. While he received some clarification, a persistent question remained: could busy, qualified members truly have dedicated the time to read his extensive writings with proper attention and considered opinion? However, upon learning that Professor Dr. Somnath Gupta of Jodhpur College had initiated the notification and that the committee members had unanimously decided to grant the award, Sanghavi felt reassured. This led him to believe that at least one qualified individual had read a significant portion of his work and evaluated it with a discerning eye. This assurance prompted him to accept the award.

The Core Question: Why Write in Hindi?

Sanghavi then transitions to the central theme of his discourse: why, when, and under what circumstances did he, a Gujarati speaker from a particular region, begin writing in Hindi? He aims to explain the seed of inspiration behind his Hindi writing.

The Genesis of the Hindi Writing Journey:

The author recounts a pivotal moment when his friend, Pandit Brajlal Shukla, a Brahmin from Uttar Pradesh, suggested that while Shukla could translate and summarize Jain scriptures, Sanghavi, due to his inability to write himself, should continue his teaching. However, upon later learning of this advice from a Jain monk, Muni Sanmitra Kapoor Vijayji, Sanghavi began to question his own perceived inability to write. His inner self affirmed that he could and should write. This conviction, though not shared with others, propelled him forward.

Early Steps and Overcoming Obstacles:

An opportunity arose when a Gujarati friend requested the translation of twenty-five Prakrit verses. Sanghavi completed this task in about an hour and a half. Another instance in Vadodara, where he translated either into Gujarati or Hindi (he couldn't recall), further nurtured his confidence that he could write beyond his teaching.

In late 1916, Sanghavi moved to Agra, where writing in Hindi was customary. However, after ten years in Kashi, he realized his Hindi was not pure, and he needed to write in that language. He then moved to Kashi, coinciding with Gandhi ji's Satyagraha in Champaran. Despite the isolated setting, he faced significant challenges: he wasn't a fluent reader, lacked extensive knowledge of Hindi literature, and had limited access to necessary resources. Yet, his determination prevailed. He began a rigorous study of Hindi anew, feeling a sense of shame for his previous inability to progress beyond his teachers' "old-fashioned" Hindi, despite teaching subjects in Hindi for years. This shame, however, fueled his resolve.

Deep Dive into Hindi Language and Literature:

Sanghavi meticulously studied Hindi grammars by authors like Kamtaprasad Guru and Ramjilal. He analyzed the works of prominent Hindi writers, paying close attention to language and style. He listened to translations of Sanskrit works and essays by authors like Acharya Mahavir Prasad Dwivedi, as well as contemporary journals like Saraswati, Maryada, and Abhyuday, with a primary focus on language.

Practice and Refinement:

Recognizing that mere listening wouldn't suffice for writing, Sanghavi began practicing writing in Hindi. He recalls translating and elaborating on the verses of the Sanskrit work 'Jnanasara' by the logician and philosopher U. Yashovijayji. He diligently presented these translations to his friend Brajlalji, who, being a fluent Hindi speaker and writer, would often point out errors in language and style. Instead of being discouraged, Sanghavi would revise and rewrite, spending about eight months in a small room, even during intense heat, until he achieved a degree of satisfaction.

Focus on Karma-Related Jain Texts and Comparative Study:

He then dedicated himself to translating and explaining Jain scriptures related to karma in Hindi. In Poona, he was inspired by works like Tilak's Gitarahasya and Kelkar's essays to write comparative and historical introductions for the karmic texts he was translating. He believed Agra was the ideal place for this, where he sought out suitable collaborators. His pursuit involved studying philosophical Sanskrit, Prakrit, and Pali literature from a broad perspective, alongside an intense focus on refining his Hindi.

The Four-Year Hindi Writing Endeavor and its Fruits:

This period of dedicated Hindi study lasted four years. During this time, he prepared seven Sanskrit texts with Hindi translations and commentaries, along with introductions. While not all introductions were fully satisfactory, a significant portion was published. He also wrote considerable material that he considered profound in terms of subject matter and exposition, but which remained incomplete. In the summer of 1921, he left this unfinished work behind and moved to Ahmedabad.

Influence of Gujarat Vidyapith and Gandhi:

While at Gujarat Vidyapith, Sanghavi continued to write, though his primary focus was on administration and teaching. He wrote intermittently, more in Gujarati than Hindi, but his inclination remained towards Hindi. He continued to write texts like Tattvartha in Hindi. His time in Gujarat, particularly at the Vidyapith and in Gandhi ji's proximity, was a period of immense learning. The presence of scholars from diverse fields provided great inspiration. He developed a strong principle: to write in conversational language, whether Gujarati or Hindi, and to always present the essence of classical languages in plain language.

Return to Kashi and a New Era of Hindi Writing:

After twelve years in Ahmedabad and Gujarat, Sanghavi returned to Kashi in 1933. While the initial two years were not dedicated to writing, 1935 marked a new phase. The arrival of Pandit Shri Dal Sukh Malvania, a distinguished professor of Jain philosophy at the Oriental College of Hindu University, signaled a renewed opportunity for Hindi writing. He undertook the editing of Sanskrit works like Praman Mimansa, Shana Bindu, Jaina Tarka Bhasha, Tattvopaplavasingha, and Hetu Bindu. Alongside these, he planned to write comparative and historical commentaries on various philosophical issues in Hindi.

The Choice of Hindi Over Sanskrit:

Despite advice from his Sanskrit-loving friends and mentors to write in Sanskrit for greater scholarly prestige, Sanghavi remained committed to his Hindi writing. He believed that writing in Hindi was a wise decision because readers would eventually derive meaning from any language in their own tongue, making Hindi a more accessible bridge. He anticipated that even those who didn't know Hindi well might make an effort to understand it if the content was valuable, thus promoting the national language.

Continued Dedication to Hindi and the Significance of the Award:

Although advised by friends in Kashi to submit his works for the Mangalaprasad Puraskar, Sanghavi never harbored such ambitions. He felt that if his writings were deemed worthy and useful by subject matter experts, that in itself was more valuable than any award. He continued writing primarily in Hindi, and after moving to Bombay and then Ahmedabad, his commitment to Hindi writing remained strong. He finds particular satisfaction in writing in Hindi, even while living in Gujarat, and consistently writes on various subjects.

Sanghavi concludes by emphasizing the core message: a strong, well-considered resolve ultimately leads to success. He also stresses that the primary motivation for intellectual pursuits like study, contemplation, and writing should be inner growth and self-satisfaction, with external validation like fame or wealth being secondary. He draws an analogy to farming, where the primary goal is grain, and by-products are incidental.

Interplay of Regional and National Languages:

While advocating for Gujarati literature, Sanghavi asserts that this does not diminish his respect for the national language. He views regional languages as sister languages, each contributing to the overall progress. He highlights the unique and vital role of the national language for inter-regional communication. He believes that every educated individual, regardless of their regional language, should understand the national language for national unity. Similarly, Hindi speakers are truly educated and cultured when they are also familiar with regional languages. He acknowledges that expressing oneself in one's mother tongue allows for greater ease, originality, and clarity. The unique contributions of regional language writers enrich the national language. He cites Tagore and Gandhi as examples of authors whose regional language works had a national impact. He believes that true strength lies in original thought, regardless of the language of expression.

Addressing Misconceptions and Promoting Harmony:

Sanghavi addresses potential misunderstandings arising from narrow-minded regional language proponents and overly zealous Hindi advocates. He argues that there is no conflict between regional and national languages. Regional languages are primarily for local education and affairs, while the national language serves inter-regional communication. He advises against viewing Hindi promotion as an attack and urges Hindi enthusiasts to focus on enhancing the quality of Hindi literature. He also encourages them to study regional languages, incorporate their essence into Hindi, and foster respectful relationships with regional language writers.

The Quality of the National Language and Future Development:

He attributes the dominance of English not just to political power but to its multifaceted quality. He believes that for Hindi to gain universal respect, it must possess a similar inherent appeal. He points out that while Hindi has ample resources for promotion, its literature needs to be fully developed in all its aspects.

The Importance of Western Scholarship and an Academy:

Sanghavi acknowledges the extensive and insightful research conducted by Western scholars on Indian languages, philosophies, traditions, and arts. He emphasizes that understanding this scholarship is crucial for developing India's own highest literature. He suggests the need for an academy where subject experts can guide the new generation towards greater proficiency. He reiterates that much significant and subtle work has been done in Western languages on Indian texts and that utilizing this is essential for enhancing Hindi literature's national and international standing.

Personal Experience and Hope for the Future:

Sanghavi clarifies that he is not delivering a critique or sermon but sharing his experiences and thoughts as a devotee of literature, especially Hindi literature. He acknowledges that with a limited understanding of English, he has glimpsed the dedication of scholars like Max Müller, Weber, Jacobi, Winternitz, and Scherbatsky. Comparing their work to that of contemporary Hindi writers, he feels that if he had had more time or foresight, he could have brought more originality to his own subject. However, he remains optimistic, believing that individual contributions are part of a larger collective effort. He expresses hope that India, having produced figures like Gandhi, Vinoba, and Nehru, will overcome its weaknesses.

He concludes by expressing gratitude to the Rashtrabhasha Prachar Samiti for recognizing his overlooked works and commends the "Mahatma Gandhi Puraskar" for motivating non-Hindi speaking writers. He believes that while individuals like himself might write out of intrinsic motivation, such awards are crucial for inspiring the new generation.