Mangal Pravachan

Here's a comprehensive summary of the provided Jain text, "Mangal Pravachan" by Sukhlal Sanghavi, drawing from the translated pages:

The text, a "Mangal Pravachan" (Auspicious Discourse) delivered by Sukhlal Sanghavi to students of Shri Mahavir Jain Vidyalaya on the occasion of the New Year's session in 1945, delves into the author's personal perspective on modernity, education, and life.

1. Modernity and an Open Mind: Sanghavi begins by addressing a perception that he is familiar with the intellectual currents of the 20th century. He explains that despite being born and raised in a rural village with limited exposure to modern education and resources, he feels he embodies the spirit of the 20th century. This is because he approaches any idea, ancient or modern, from any time, place, or subject, with a completely liberated mind, free from the constraints of caste, religion, sect, scripture, or language. He strives to discern truth from falsehood, always keeping his mind open to new knowledge and refusing to be bound by prejudice or oversight. He believes that this open-mindedness and eagerness to learn and understand, irrespective of the era, is what defines the 20th century.

2. The Lifelong Learner and the Importance of Free Thought: He emphasizes two crucial aspects for his audience: maintaining a student's mindset throughout life and developing this studenthood with an uninhibited and fearless approach. Sanghavi notes that the capacity for learning begins even before birth but is rarely nurtured effectively in early childhood. Most students' lives are shaped by the external forces of schools, society, and religious systems, like stones being shaped by a river's flow. He considers college as the true beginning of a student's life, where they gain the maturity to critically evaluate what to study, distinguish truth from falsehood, and identify what is useful. This is a critical period for correcting past mistakes and preparing for a life that extends beyond academic years.

3. Effective Use of College Life and the Art of Living: Sanghavi observes that many college students, even intelligent ones, waste valuable time and energy on trivial matters, deferring serious study until closer to exams. He cites a friend's regret over lost opportunities in college due to this approach. He stresses that college offers a unique environment for self-creation, with knowledgeable teachers, excellent libraries, and the stimulating company of peers. The key to maximizing these opportunities is the "art of living" (Jeevan Kala).

The "art of living" is defined as the ability to be content with minimal resources, utilize what is available, and create new possibilities through one's own efforts. Those lacking this art are perpetually dissatisfied, unable to appreciate existing resources and constantly yearning for what they don't have. Sanghavi argues that neither extreme hardship nor excessive comfort guarantees progress; true progress hinges on intelligence and effort, regardless of circumstances. He highlights the story of a Maharashtra student who, despite parental support, chose to be self-reliant, cook his own meals, and live frugally while pursuing his studies, ultimately achieving academic success and self-confidence.

4. The Importance of a Fearless and Open Mind: Sanghavi reiterates that true knowledge is not solely derived from extensive reading but also from an open mind and a curiosity for truth, devoid of prejudice and ingrained customs. He identifies fearlessness as a prerequisite for this. True religion, in his view, is the fearless pursuit of truth, with philosophy being a path to this pursuit. He asserts that if the mind is open to truth and backed by fearlessness, all endeavors, thoughts, and actions contribute to philosophy and religion.

5. True Culture and the Role of Religion: He defines true life culture as the eradication of impurity and weakness, replacing them with comprehensive cleanliness and harmonious strength. This has historically been known as religion. While India has a rich tradition of cultural pursuit, the term "religion" has unfortunately become associated with negative connotations and philosophy with empty speculation. He attributes this to the rigidity and inactivity of religious leaders, educators, and institutions. While religion and philosophy in their pure form are life-affirming, the negativity stems from "hypocritical contractors." He draws an analogy: just as uncooked food is indigestible, but not all food is discarded, and life cannot sustain without nourishing food, similarly, while rigid religious structures might be discarded, true culture is essential for humanity and national identity.

6. Social Welfare and the Example of Gandhi: Sanghavi states that religion and culture are realized when individual powers, achievements, and inclinations are directed towards social welfare. He believes that a true and profound understanding of culture is necessary to correct distorted religious and philosophical ideologies and dispel age-old misconceptions. He cites Mahatma Gandhi as an example, attributing his political acumen to a deep understanding of culture. Gandhi's decisiveness, steadfastness in decisions, and empathetic understanding of different viewpoints stem from his cultural insight.

7. The Continuous Learning of Adults: He challenges the notion that learning is exclusively for students, arguing that adults in professions and family life also need to learn and evolve. He references the Montessori method, which emphasizes parental guidance and education alongside child development, to ensure a stable life for children. Adults should utilize their free time and energy to acquire new knowledge and cultivate good habits. Failure to do so creates a chasm between parents and children, leading to blame and resentment. The solution lies in parents refining their own understanding and actively engaging in learning.

8. The Question of Religious Education: The text concludes by addressing the debate surrounding religious education, noting two opposing camps: those who strongly advocate for it and those who are indifferent or even resistant. He suggests that the reasons for resistance should be examined – is it a dislike for education itself, or an aversion to what is taught in the name of religion, and what causes this aversion? Similarly, the motivations of those who insist on religious education and the specific religion they advocate for need to be understood. He suggests that the resistance might not stem from a dislike of religion itself but rather from other underlying factors.