Mane Kaya Adarshe Kashima Bandhyo

Here is a comprehensive summary in English of the Jain text "Mane Kaya Adarshe Kashima Bandhyo" by Sukhlal Sanghavi:

The author, Sukhlal Sanghavi, is prompted to write about his activities and ideals in Kashi, anticipating the curiosity of readers, especially those interested in knowledge, culture, Jain literature, and philosophy. He notes that previous articles in the 'Jain' journal by Veerchand Panachand Shah and the editor have already touched upon Jain activities in Kashi. Having spent significant time in Kashi and now contemplating leaving, he feels it is the right time to share the ideals and activities that have shaped his experience there, hoping they might inspire others.

Sanghavi explains that while his literary activities were not stimulated by the full resources of Ahmedabad and Shantiniketan, specific gatherings in Kashi propelled him towards similar pursuits. He initially came to Kashi for a limited time but found himself bound to the place by various factors. He singles out one primary element: the legacy of the late Vijaydharm Surishwar.

He recounts his first arrival in Kashi in 1905 (V.S. 1960) at the invitation of Vijaydharm Surishwar, under whose guidance he began his studies. After a decade in Kashi and approximately twenty years spent elsewhere, he returned to Kashi. This time, the circumstances were different. The "English-style allure" and the reputation of Yashovijay Pathshala were no longer the sole draw. Instead, he witnessed the sustained progress and expansion of a Digambar Vidyalaya (school) that had been established in his earlier presence. He saw numerous scholars and graduates emerging annually from this institution, proficient in various subjects. Simultaneously, he observed the realization of the vision for Kashi Vishvavidyalaya (Varanasi Hindu University) in its tangible form, and he was fortunate to not only witness it but also to work within it. Sanghavi emphasizes his life experience of turning adverse situations into favorable outcomes by identifying opportunities within them.

He reflects on his arrival in Kashi about ten years prior to the writing of this piece. At that time, there were no Jain students or like-minded companions, but he possessed a strong drive. This drive led him to establish his work in a small hut, bringing the ideals of the late Vijaydharm Surishwar to the forefront of his mind. He decided to embody these ideals in his own way and according to his capacity, aiming to give them concrete form in Kashi. Although resources and materials had increased, he was initially alone. However, he found the ideals so compelling and attractive that they transformed his intended years of retirement into periods of engaging activity.

Sanghavi clarifies that he is not focusing on the specific activities or their results in this particular writing, though he may elaborate on them later. His current intention is to discuss the ideal itself, viewing it as an integral part of social and humanistic culture.

He then elaborates on Vijaydharm Surishwar's core ideal: that just as ascetic monks study classical scriptures, lay people should also undertake deep and extensive study of these disciplines. This, according to Vijaydharm Surishwar, was a growing necessity for the Jain community and a strong demand of the current era. He believed that the real needs of emerging fields and institutions could only be met by capable scholars. Furthermore, he argued that the expanding avenues of study in culture, literature, and history in schools, colleges, and universities could only be navigated by learned lay individuals. Sanghavi agrees, stating that until Jain monks consider working responsibly in public institutions as a service, the fulfillment of this task can only be achieved by lay scholars. Even when Jain ascetics willingly embrace such public responsibilities, they will still require the indispensable support of exceptionally learned lay scholars as their personal companions and assistants.

Sanghavi believes that such thoughts, whether fully formed or nascent, were what propelled Vijaydharm Surishwar to Kashi. Vijaydharm Surishwar often expressed these ideas in a paternal manner, initiating the gathering of lay students and commencing some work. He also started the Yashovijay Granthamala and engaged in literary activities in a new style, the beneficial results of which have permeated society, even if unknown to many.

Upon his return to Kashi ten years prior, Sanghavi found these earlier memories refreshed, and the ideals and memories had become clearer and more solidified with the passage of time. He perceived a stark contrast between the Digambar community, which had many scholars capable of working in various fields, and the Shvetambar and Sthanakvasi communities, which faced a scarcity of scholars despite a growing demand. Observing the Jain community from a historical perspective, he found the aforementioned ideal to be especially valuable, useful, and necessary.

Based on his knowledge and available evidence, Sanghavi attributes the historical deficiency in learning and subtle thought within the Jain community to the lack of adequate preparation in the foundational stages for lay individuals. He questions whether there were any mature lay Jain scholars before the poet Dhanpal. Even after Dhanpal, in the 11th century, when a systematic approach to study began to emerge and be fostered among Jain laypeople, Sanghavi notes the absence of prominent Jain philosophers or thinkers who made significant contributions or produced substantial literature. Those who did emerge were primarily experts in grammar, poetry, literature, or rhetoric, but the times had advanced, and the need had become broader.

In this context, Sanghavi asserts that the strong inclination to cultivate lay scholars proficient in all subjects first originated in Vijaydharm Surishwar, to the extent that he himself chose to immerse himself in this endeavor. While other distinguished monks have made extraordinary efforts in this direction and continue to do so, Sanghavi credits Vijaydharm Surishwar with being the primary inspiration for preparing serious lay students of various philosophies, including Jain philosophy.

This ideal, he concludes, served as his inspiration in Kashi. Yielding to this ideal, much like a child to a father, he commenced his activities on a very small scale. He acknowledges that the Shvetambar Conference and some personal friends were more supportive of his work than he anticipated. However, he explains his decision to start on a small scale despite having a grand ideal as being due to his personal limitations. Through this article, he aims to supplement the two earlier articles by indicating that the ideal mentioned above is the fundamental reason for his residence and modest activities in Kashi.