Pandit Sukhlalji Sanghavi

Here's a comprehensive summary of the provided Gujarati Jain text about Pandit Sukh Lalji Sanghavi, translated into English:

This document is a tribute to Prajnáchakshu Pandit Shri Sukhlalji Sanghavi, a prominent figure of the 20th century, lauded as a "visionary without sight" and a polymath. The text highlights him as a true devotee of Jain literature, an excellent thinker, and a great philosopher who dedicated his entire life to Indian culture. Panditji is recognized as one of India's foremost Sanskrit scholars, earning respect both domestically and internationally. It is considered remarkable that a person blind from birth was able to meticulously edit works like 'Sanmati Tarka' using modern scientific methods, his profound scholarship evident in every line and commentary. His liberal outlook attracted a large following, including many non-Jains, which is described as natural and joyful.

Early Life and Childhood: Pandit Sukhlalji was born in December 1880 in Limli, Saurashtra, to the Dhakad (Parkat) lineage of the Visa Shrimali Vanik caste. He lost his mother at the tender age of four, and his childhood was spent in Limli. A distant relative, Mulji Kaka, cared for him in his mother's absence. From a young age, he displayed traits of hard work, obedience, a love for sports and adventure, curiosity, and intellectual hunger. He actively participated in household chores typical of a rural merchant family, such as filling granaries and performing other small tasks with enthusiasm. He also enjoyed traditional village games like Gedi-Dada, marbles, cards, chess, and Kabaddi, along with a fondness for horse riding and swimming. He was consistently a top student in school. Besides his studies, he was keen on listening to the discourses of Jain monks and nuns who visited the village. He possessed a naturally pious nature, frequently taking vows and observing them strictly, and gained religious knowledge from these ascetics. His father passed away in 1919.

The Era of Blindness: At the age of seventeen, Panditji lost his eyesight. He recounts this in his own words: during the summer of 1897, after Holi, while working in the cotton business in Wadhwan Camp, he experienced a blurring vision. He initially thought it was due to the heat. One evening, an elder noted his condition, and by morning, he could not see. His eye became severely swollen, extending to the tip of his nose, and despite immense pain, the eyeball protruded and was lost. Doctors and vaidyas were perplexed, and no medicine could help. The second eye also lost its sight, and any hope of regaining vision faded completely. This marked the beginning of his "era of blindness." With only his speech, nose, and ears functioning independently, life became challenging. However, his will to live and life force propelled him forward, leading him to seek a path through these adversities, and he began his studies.

Studies in Sanskrit and Beyond in Limbdi: The newly built upashray (monastic dwelling) in Limbdi became his primary sanctuary. Here, he would engage in reciting spiritual texts and memorizing new verses heard from others, thus nourishing his suppressed faculties. He spent his time memorizing various sajhays and stotras from visiting monks and nuns. In 1900, he met Dipchandji Maharaj and learned many Jain thokdas (treatises), which simplified the dravyanuyoga and ganitanuyoga of Jainism in Gujarati. He also memorized scriptures like Dashavaikalika, Uttaradhyayana, and Sūtrakṛtāṅga, along with devotional hymns like Bhaktāmara Stotra and Kalyāṇamandira Stotra. The sweetness of Sanskrit further drew him to the language, and upon learning about its vast literary treasures, including commentaries on Jain Agamas, he developed a strong desire to study it. He would memorize whatever came before him in Sanskrit, regardless of whether he understood it fully. His younger brother Chhotalal and two friends, Popatlal and his younger brother Gulabchand, provided him with significant assistance as readers.

From 1898 to 1903, his sole support was education and association with various monks, nuns, ascetics, and fakirs. His childhood engagement also broke off due to his blindness and the unwillingness of the bride's family, preventing him from entering married life.

Kashi Chapter: Between 1903-1904, Panditji learned that Acharya Vijaydharmasuri had established the Yashovijay Jain Pathshala in Kashi. Upon admission, the Pathshala had six monks and 25 lay students, with excellent boarding and lodging facilities. His fellow students included Vijyendrasuri, Nyayavijayji, Jayantvijayji, Pandit Hargovinddas, and Pandit Becherdas. Being older than most, Panditji held a respectable position in the Pathshala. The renowned scholars of that era, Ambadaṭṭa Shastri and Harnarayan Tiwari, were his instructors.

Alongside his studies, he also began teaching. For the first two years, he focused on studying under his gurus and reiterating their teachings. In the subsequent two years, he dedicated his free time not only to learning but also to teaching his fellow students. From March 1904 to April 1908, he acquired a sound knowledge of grammar, poetry, logic, rhetoric, and lexicography.

By assisting weaker students and having friends with less interest in studies recite lessons to him, Sukhlalji memorized his lessons. He would then revise them himself. Through this method, he completed the extensive commentary on the eighteen-thousand-verse Siddhahem Vyākaraṇa from 1904 to 1907.

In 1907, he undertook pilgrimages to Samet Shikharji and Palitana, from which he greatly benefited. He spent the monsoon of 1909 in Pālanpur under the guidance of Acharya Vijayvallabhsuri, where he taught monks. From there, he traveled to Ābu and Delwada before returning to Kashi. Upon reaching Kashi in 1910, he decided to appear for the complete Nyaya Madhyama examination at Queen's College. As he couldn't find a suitable scribe, his examination was conducted orally. Expert scholars posed questions, and Panditji provided answers, securing a first-class result. He also gained valuable connections with many scholars, which proved highly beneficial for his studies.

In 1911, he passed two examinations: the first part of Nyayaacharya and Madhyama in Pāṭhana. By 1913, he completed all three parts of Nyayaacharya. He diligently studied texts considered difficult in the realm of logic, such as Shri Harsha's Khandana-Khandakhādya, Madhusudan Saraswati's Advaitasiddhi, and Chitsukhacharya's Chitsukhi, understanding them with ease. Having achieved satisfactory progress in his studies, Panditji left Kashi.

From 1913 to 1916, he observed monsoons in Pālanpur, Mehsana, and Vadodara, teaching scholars like Shri Hansavijayji Maharaj, Acharya Jinavijayji, Acharya Lalitavijayji, Pandit Bhagwandas, Pandit Hirachand, and Muni Punyavijayji. In 1917, he stayed at Gandhiji's Sabarmati Ashram, gaining valuable experience there.

Beginning of Literary Activity: Panditji, who dedicated his life to the worship of pure literature, authored and edited over 30 books on subjects like logic, karma theory, Jain principles, conduct, Yoga philosophy, spiritualism, Indian philosophy, and history. These books have been published and his Hindi and English translations are considered authoritative by scholars worldwide. Panditji began his literary pursuits with translations, first publishing Hindi translations of karmic texts. These translations remain unparalleled in Hindi or Gujarati even today and are considered essential for students of Jain literature. His translations were not mere word-for-word renderings but included critical commentary, citations from other texts for substantiation, and comparative notes. The inclusion of maps and indices further enriched these works.

In the early 1920s, he began editing his magnum opus, 'Sanmati Tarka'. When Shri Jinavijayji was appointed Head of the Archeology Department at Gujarat Vidyapith, established by Gandhiji in Ahmedabad, he began gathering scholars and persuaded Panditji to join. Panditji joined the Vidyapith in 1922 and, in collaboration with P. Becherdasji, edited the commentary 'Vādamahārṇava' on Sanmati Tarka. This editorial work is considered unique and unprecedented in the history of editing Indian philosophical literature. Panditji collected 24 available manuscripts for the original commentary to prepare a critical edition. Not content with this, he meticulously referenced discussions on topics covered in the original text and commentary from other published and unpublished philosophical and other works, providing citations. The resulting volume serves as an encyclopedia of Indian philosophical discussions, and the effort he undertook was extraordinary, earning him a place in the annals of Indian scholarship. Though the book pertains to Jain philosophy, it discusses all Indian philosophical subjects, making it a single source for comparative study of the profound discussions across Indian philosophies. Foreign scholars like Hermann Jacobi also praised this edition extensively. This project spanned nine years and resulted in a five-volume publication with numerous appendices, followed by a sixth volume containing a detailed preface, the original text's translation, and a Gujarati interpretation.

In 1933, Panditji was appointed Professor of Jain Philosophy at Banaras Hindu University. Before joining, he published his book "Vārtḥasūtra Vivechan" in 1930, compiling essays written at various places during the Vidyapith's holidays. This book offers a commentary on the original Vārtḥasūtra in a style useful for both common people and scholars and became highly popular as a textbook for Jain religion and philosophy.

From 1933 to 1944, he spent his years at Banaras Hindu University engaged in teaching and self-study, with his primary focus remaining on literary creation. Whether teaching or studying, the ultimate aim was literary output. He edited Acharya Hemchandra's work 'Pramāṇamīmānsā' in collaboration with P. Mahendrakumar and P. Dalsukhbhai, which was published in 1939. Its commentaries and preface were also translated into English and published as 'Advanced Studies in Indian Logic and Metaphysics' in 1961.

Subsequently, he undertook the editing of Yashovijayji's 'Jana Tarka Bhasha' with commentaries and a preface. He then prepared 'Jnānabindu Bhāratīya Darshan,' a detailed exposition of the Śānmīmānsā, with a preface and commentary, published in 1942. The unique works on Cārvāka philosophy, 'Tattvopadhvasiṁha' (1940), and the Buddhist text, Dharmakirti's 'Hetubindu,' with commentary (1949), were printed in the Gaekwad's Oriental Series. The publication of these two books brought him widespread recognition among scholars globally.

Despite the insistence of Banaras Hindu University's Vice-Chancellor, Dr. Radhakrishnan, he retired in 1944 and stayed with Acharya Jinavijayji at the Bharatiya Vidya Bhavan in Mumbai. However, Mumbai did not suit him, so he settled as an honorable professor at the Seth B.J. Vidyabhavan, managed by the Gujarat Vidya Sabha in Ahmedabad.

Ahmedabad's "Saritkunj" was his residence for many years. After it was sold, he moved to Acharya Jinavijayji's "Anekant Vihar." Both these places became pilgrimage sites for scholars, followers of Jainism, and others due to Panditji's presence.

Panditji retired from teaching at Banaras but continued his literary activities. Invited to deliver the Rayajirao Nairium Lectures at M.S. University, he delivered lectures in Gujarati in 1957 covering topics of soul, world, and God, which were published as 'Bhāratīya Tattvavidyā' in 1958 and 1960 in Gujarati and Hindi respectively. An English translation was also published by L.D. Institute of Indology as 'Indian Philosophy' (1977). The lectures he delivered at Gujarat Vidya Sabha on the subjects of soul, supreme soul, and spiritual practice were published as 'Adhyātma Vichāraṇā' in Hindi and Gujarati (1956). At the invitation of Mumbai University, his lectures on Acharya Haribhadra were published as 'Samadarshi—Acharya Haribhadra' in Gujarati and Hindi (1966).

Besides the aforementioned literary works, Panditji edited and wrote numerous other small and large books. A review of his entire literary output reveals that he never indulged in idleness. Despite his blindness, he produced such a vast body of literature, a testament to his unparalleled dedication to knowledge and persistent hard work. A collection of his scattered articles was published under the title "Darshan aur Chintan." This collection clearly showcases his philosophical contemplation, national thinking, analysis of social issues, revolutionary articles on social reform, lectures, and a neutral examination of religious subjects, along with their theoretical and practical analysis.

Life Vision: Panditji's life vision played a crucial role in his prolific literary output. He kept his personal needs minimal while ensuring ample facilities for his assistants and attendants. His principle was to take only as much service from others as was essential and to remain as self-reliant as possible. Many offered financial assistance, but he preferred to rely on his own earnings. He owned no more than two sets of clothes and possessed nothing beyond his bedding and covering. His adherence to simplicity and cleanliness was exemplary. He never built his own house or accumulated unnecessary possessions. His self-reliant nature allowed him to frankly state what he believed was right, even if it meant speaking harsh truths. For this reason, he sometimes faced criticism within the Jain community, but he never paid it any heed.

Panditji can be considered a living example of the adage "A scholar is respected everywhere." Wherever he resided, he received immense respect, which is unsurprising for such profound scholarship. He was honored with the "Vijaydharmasuri Jain Sahitya Suvarnachandra" in 1947. Gujarat University (1957), Sardar Patel University (1967), and Saurashtra University (1973) awarded him D.Litt. degrees. In 1974, the Government of India honored him with the "Padma Bhushan" title. Prior to this, in 1961, the Government of India had recognized his scholarship with a "Certificate of Honour" for Sanskrit. In 1959, the Sahitya Akademi in Delhi awarded him ₹5,000 for 'Darshan aur Chintan.' The Mumbai government also awarded this book. In 1957, his admirers established the "Pandit Shri Sukhlalji Samman Samiti," which honored him in Mumbai under the chairmanship of Dr. Radhakrishnan, presenting him with a purse of ₹70,000. Panditji established the "Jnanodaya Trust" with this amount, dedicating it to the propagation of Indian religion and philosophy. In 1975, Nalanda Vihara in Bihar conferred upon him the title of "Vidyavaridhi." The establishment of the Parshvanath Research Institute in Banaras and the L.D. Institute of Indology in Ahmedabad was due to his inspiration and advice.

Panditji's Work Method: Panditji would first gather all possible information on the subject he intended to write about and then, in solitude, with a reduced intake of food, dictate his work continuously. Having organized all the references in his mind, he would dictate without pausing for thought. His writing continued regularly, with breaks only for natural needs and meals. His writings do not betray his blindness but rather showcase his intellect, scholarship, and extensive knowledge at every step.

Concluding Remarks (Upāhāra: Javano'padesh): Panditji's life exemplified diligence and self-reliance. He contributed to every field of knowledge he encountered, with a primary focus on dispelling superstition and establishing faith based on sound reasoning. The world benefited from his extensive knowledge through his literary creations. In politics and social thought, he followed Gandhiji's ideology. In the realms of religion and philosophy, he skillfully employed his multifaceted genius by adhering to the concept of anekāntavāda (non-absolutism) and synthesis advocated by Gandhiji and Mahavir. His writings consistently reflect a comparative and synthesizing perspective, indicative of his unparalleled endeavor.

It can be generally stated that Panditji was the first person to undertake a comparative study of religions in Gujarat. Like a bee collecting nectar, he strived to assimilate the essence of all religions, not just in his writings but also in his life. This is why his writings present a neutral perspective on religions.

Panditji's definition of religion is: "To remove dirt and weakness from life and to instill all-encompassing cleanliness and harmonious strength in their place – this is true culture of life. This very thing has been known by the name of religion in every country and race since ancient times."

Panditji's life, adorned with qualities such as simplicity and contentment, self-reliance and independence, consistency in righteous action, a greater reliance on sound reasoning than blind faith, an approach of following truth rather than sectarianism, and an unattached dedication to Mother Saraswati until his last breath, will forever serve as an inspiration to all lovers and worshippers of knowledge. Despite the immense obstacle of losing his eyes in the early part of his life, he embraced "Na sainya na palayanam" (neither retreat nor surrender) as his life mantra and demonstrated his multifaceted genius. Prajnáchakshu Pandit Shri Sukhlalji was indeed a foremost scholar of this century.

Later Years: Pandit Sukhlalji remained involved in various activities and shared his knowledge in different places until around 1960. However, after a major operation, he began to scale back his activities. Although his health improved shortly after, he seemed inclined to turn inward, engaging in deep contemplation. This period was around his 75th year, and he lived for approximately another 22 years. Despite his age, his hearing, thinking ability, expressiveness, and ability to move around remained like those of a youth. He largely ceased going out, met very few people, and wrote very little. He primarily listened to various subjects, and even this was done only as needed in the last seven years. Thus, he spent his final seven years in complete retirement. He had maintained a very restricted diet for about twenty years, and for the last 30-35 years, he had abstained from snacks, sweets, or pulses. He consumed only specific types of fruits and no heavy food. For the last ten years, he subsisted almost entirely on liquids. He did not suffer from any major illnesses. Besides occasional issues with a prostate gland operation, he had no ailments like blood pressure, diabetes, or heart disease. Although doctors advised him to consume a rich diet, he persisted with consuming only a small quantity of liquid food. As age increased and his urinary problems recurred, about fifteen days before his demise, he could still manage to get up and go for defecation and urination on his own. When his urinary trouble worsened, his relatives admitted him to V.S. Hospital, where he passed away on March 2, 1978.