Maru Vidyadhyayana

This document is a personal account by Sukhlal Sanghavi titled "Maru Vidyadhyayan" (My Study of Knowledge), detailing his journey of learning, particularly after losing his eyesight.

Early Life and Education: Sanghavi describes his early life until the age of 14-15 as a period of "sight" (darshan). He attended a village school and completed seven Gujarati grades. He mentions his aptitude for good handwriting, mathematics, and maintaining his textbooks. Beyond academics, he was also very active in sports and manual labor, swimming, running with horses, and readily helping with any task assigned to him. He believes these activities positively impacted his physical and mental development.

The Turning Point - Loss of Sight: A significant turning point occurred in the summer of 1897 (VS 1953) when he lost his eyesight due to illness. This transition from sight to blindness ("adarshan") marked a profound shift in his life. The world, which was once independent in its activities, became dependent. Physical forms that were once close yet distant, now appeared distant yet close, while the formless (arupalak) became nearer. He compares this to a wild elephant or a flying bird being caged, experiencing immense distress.

Finding Solace and New Directions: After about two years of mental turmoil, a new avenue for solace and learning opened up in the realm of the formless (aropla). Although his earlier ambition to study English was unsuccessful, his changed circumstances redirected his curiosity. Despite living in a small village with limited educational resources, the arrival of Jain monks proved to be a blessing. This period laid the groundwork for his future journey to Kashi in 1904 (VS 1960).

Learning from Jain Monks: Sanghavi details his studies with Jain monks, primarily from the Sthanakvasi tradition. He interacted with hundreds of monks and nuns over seven years. He specifically mentions his teachers: the elderly and blind Pujya Laghaji Swami, his learned disciple Uttamchandji Swami, and the solitary Pujya Dipchandji Swami. He also mentions Sadhvi Jadhavbai, who is still alive. His studies were focused on Jain scriptures, which were available in three languages: Gujarati, Prakrit, and Sanskrit.

• Gujarati: He learned numerous small treatises on various Jain topics like Karma, Lok (cosmology), and Dvip-samuday (continents and oceans). He memorized them by listening. He also learned vast Jain literature in Gujarati, including Chhand, Stavan, and Sajhjay, from his teachers.
• Prakrit: Driven by a desire to access the original Jain scriptures, he delved into Prakrit. He credits Pujya Dipchandji Swami and Laghaji Swami for his learning of Prakrit Agams like Dashavaikalik, Uttaradhyayan, and Sutrakrtang. He also memorized many Prakrit treatises. The meaning of these texts was understood through discussions or from the monks' explanations.
• Sanskrit: The allure of Sanskrit grew as he realized the need for more preparation to grasp the deeper meanings. Hearing Sanskrit verses from monks or Brahmins ignited his curiosity. He learned that authoritative Sanskrit commentaries existed for Prakrit Agams and that much of Brahmanical literature was in Sanskrit. This fueled an immense desire to learn Sanskrit. However, resources for learning Sanskrit were scarce in his village.

The Journey to Kashi: His desire to learn Sanskrit led him to Kashi, considered the primary center for Sanskrit studies. He initially hesitated due to his dependent circumstances. However, the establishment of a Jain Pathshala (school) in Kashi, founded by Shastri Vijaydharmasuri, offered a new opportunity. He received an invitation from Vijaydharmasuri, which felt like heaven descending. In the summer of 1904 (VS 1960), he arrived in Kashi and began his studies.

Studies in Kashi: His primary goal in Kashi was to learn Sanskrit thoroughly. While Panini's grammar was prestigious in Kashi, the Jain Pathshala focused on Hemachandra's "Siddha-Hema Shabdanushasan" (a Mahavaran). Despite this being his first exposure to it, he began studying it. His challenges included finding someone to read to him in a suitable way, the text being handwritten, the sheer volume of the grammar, and the lack of fellow students studying it. However, encouragement from monks, especially Vijyendrasuri and Muni Indravijayji (who read the manuscript to him), eased his difficulties.

His studies encompassed:

• Grammar: He diligently memorized everything he learned and reflected on it.
• Nyaya: He also began studying Nyaya-Vaisheshika philosophy. He found a natural affinity for it, as if he had learned it before.
• Poetry: He had memorized parts of Kalidasa's "Raghuvamsha" from a book and began its textual study.

After three years of rigorous study, he completed his grammar studies, including its various components. His curiosity then shifted to exploring other branches of knowledge.

Broader Intellectual Pursuits: Sanghavi's initial intention was to study non-Jain scriptures in Kashi, primarily Vedic philosophies. He acknowledges that his teachers, while knowledgeable, were limited by their own traditions. During his 3-4 years at the Jain Pathshala, he studied grammar, poetry, rhetoric, Nyaya-Vaisheshika philosophy, Prakrit grammar, and Prakrit literature. This laid the foundation for exploring new fields and delving deeper into existing ones. He also gained exposure to the practical aspects of various traditions like Sanatan, Arya Samaj, Christianity, and Theosophy.

Independent Study and Challenges: After leaving the Pathshala, he lived independently in Kashi with a Brahmin friend, Pandit Vajralal. They decided to divide and share their studies, learning from different professors and then exchanging knowledge. This period brought the freedom of independent study but also financial difficulties. They faced challenges with accommodation, food, clothing, and paying professors. Despite these hardships, they remained committed to studying in Kashi.

Financial Struggles and Perseverance: Their resolve to stay in Kashi was so strong that they even declined an offer from Mansukhbhai Bhagubhai to stay in Ahmedabad and study with a good philosopher. They even considered a daring plan to seek financial aid from John Rockefeller in America. Ultimately, arrangements were unexpectedly made. They found lodging in a house on the Jain Ghat by the Ganges. The living conditions were basic, with financial constraints and the constant need to manage expenses for themselves and their readers. Despite the limitations, they lived simply and worked diligently.

Navigating the Academic Landscape: Finding suitable professors proved difficult. They sometimes had to pay for lessons, and even then, professors would not always give them adequate time or would cancel classes. This was a source of frustration, but the freedom to choose their subjects and texts allowed them to transcend the narrow confines of the Pathshala and build an unconventional educational foundation. Their dedication was recognized by professors, who saw their potential. They often walked long distances to attend classes, saving on travel expenses and ensuring they got their exercise.

Seeking Guidance and Broadening Horizons: After gaining experience, Sanghavi sought guidance from a retired professor, Mr. Nivalla. This association provided valuable insights, humor, and encouragement. He also benefited from observing the debates between the Arya Samaj and Sanatanists. The harsh conditions of winter and summer in Kashi became bearable due to his youthful enthusiasm for learning.

Over six years of independent study in Kashi, he thoroughly studied subjects like Sankhya-Yoga, Nyaya-Vaisheshika, Purva-Uttar Mimamsa, poetry and rhetoric, Prakrit grammar, and Prakrit literature. He also gained practical knowledge of various philosophical traditions.

Teaching and Deeper Study: Sanghavi had a strong inclination to teach what he learned. He believed that the true value of study lay in imparting knowledge and that even new discoveries should be shared. While Jain scriptures were considered "household" knowledge, he felt it essential to deeply study non-Jain Vedic philosophies, even through direct teacher-student interaction. He actively taught Jain scriptures to students, which also deepened his own understanding. He unfortunately missed out on a direct study of Buddhist philosophy during his time in Kashi, but later compensated for this through studying Pali Pitaka with Professor Dharmanand Kosambi. He resolved to study Nyaya and Vaisheshika philosophies so profoundly that he would be able to understand any Indian philosophy with ease.

Further Exploration and Experiences in Mithila: His academic pursuits extended beyond Kashi, with a plan to visit Mithila, known for its specialized scholars. Despite the lack of basic amenities for a dependent person, he made the journey and spent time in Pilkhawa, Singhwada, and Darbhanga. While the trip yielded less than hoped for due to resource limitations, he gained invaluable insights into the social conditions, customs, the seriousness of the ancient Sanatan learning tradition, the magnanimity of scholars, and their devotion to knowledge. These experiences profoundly impacted his later life. He describes his experiences in Mithila, including the abundance of fruits, the rivers, bathing in cold water, changes in diet, and the social customs of Brahmins, all of which enriched his study of Nyaya.

Examinations and a Shift in Approach: Initially, Sanghavi had no intention of taking formal examinations. However, after his studies progressed, he felt compelled to test his knowledge. He took a unified examination in Nyaya at the Queens College, one of the oldest institutions. His success in this examination fueled his desire for further testing. He decided to stop taking examinations after encountering an imbalance among examiners in his third year. However, about twenty-five years later, he was invited back to the same college to prepare a Jain philosophy curriculum.

The Role of Collaboration and Support: He emphasizes the crucial role of teachers, readers, and friends in his academic journey. He acknowledges that his pursuit of knowledge was truly a result of the collaborative efforts of many supportive individuals. He mentions testing his understanding by reading challenging texts like Shriharsha's "Naishadhacharitam" and Udayanacharya's "Nyayakusumanjali." His satisfaction with this self-test led him to conclude his ongoing studies.

Later Years and Lifelong Curiosity: The narrative covers his academic life up to 1914. He states that his learning has continued with the same curiosity for the forty years since then. However, his studies took on a new form after 1914, which he does not detail in this article. He concludes by stating that his activities since 1914 have encompassed study, research, writing, editing, and the examination of social and religious issues. Throughout this long journey, his core drivers have been intense curiosity and the pursuit of truth. These have led him to valuable encounters, broadened his perspectives beyond sectarian confines, filled him with a wealth of knowledge, inspired him to learn various languages, provided him with unwavering support, and brought him many kind, generous, and learned friends. This pursuit of knowledge has given him youthfulness in old age and continues to sustain him.