Smrutipat

Here's a comprehensive summary of the provided Jain text, "Smrutipat" by Sukhlal Sanghavi, focusing on the author's memories and interactions with Shri Motichandbhai:

The author, Sukhlal Sanghavi, begins by stating that his memories of Shri Motichandbhai are not intended to offer a unique perspective on his life but rather to briefly share his faint recollections as requested by Shri Jivrajbhai.

The author's first awareness of Shri Motichandbhai was in 1904 when Shri Veerchand Deepchand Motibhai was sent to Banaras to handle documentation for the purchase of a building for the Kashi Jain Pathashala. Although he knew of Shri Kunvarjibhai, Motichandbhai's nephew, and that he was studying law, they hadn't met yet. This was before the start of World War I.

His first auditory experience of Motichandbhai was hearing his speech in English at a farewell for Jacobi, who was leaving India. Although the author didn't understand English at the time, it was his first impression of Motichandbhai's voice.

Later, after a Mumbai conference presided over by Shri Balabhai Nanavati, the author went to Bhavnagar with the intention of discussing karmic philosophy with Shri Kunvarjibhai. Motichandbhai was invited for tea by some friends at Dada Saheb's residence. It was then that the author heard Motichandbhai speak in Gujarati for the first time. During discussions late into the night with Shri Kunvarjibhai at the Shri Jain Dharma Prasarak Sabha, when a point regarding the "Visheshavashyakbhashya" arose, Shri Kunvarjibhai directed a question to Motichandbhai. Though Motichandbhai seemed engrossed in other reading, he engaged briefly in conversation with the author, perhaps out of respect for his uncle or interest in the philosophical discussion. At this stage, the author felt they were quite distant from each other.

A significant impression was formed when the author heard Motichandbhai say to a renowned Acharya in the presence of Shri Vijayvallabhsuriji at the Lalbagh Upashray, referring to the Acharya's style as "ucchhedak" (destructive or nihilistic). Despite the Acharya being favored by Motichandbhai, perhaps even a guru, this word led the author to perceive Motichandbhai's own inclination as "vidhayak" (constructive or affirmative). This initial impression proved accurate over the next thirty-five years of their gradually increasing acquaintance.

After the establishment of the Mahavir Jain Vidyalaya, the author's direct and indirect interaction with Motichandbhai grew. Before this, he had heard some of Motichandbhai's writings, including his preface to the critique of Anandghan's verses, Yoga from a Jain perspective, and the preface to Siddharsi.

When P. Vrajlal was appointed as a professor of philosophy and religion at the Vidyalaya, he was a close friend of the author. Vrajlal's teaching had a profound impact on the Vidyalaya's staff, students, and others, making the philosophy and religion education engaging.

Over time, however, both Shri Mohanlal Desai and Motichandbhai expressed their dissatisfaction with Vrajlal's work, urging the author to find another professor. This put the author in a difficult position, torn between supporting his long-time friend and the public educational interests of the Vidyalaya. After 6-7 years of indecision and persistent requests from Motichandbhai and others, the author made a firm decision in favor of the Vidyalaya. He informed Vrajlal that the situation was unsustainable and he would need to either satisfy everyone as before or leave, otherwise, the author would suggest another professor.

Around 1921 or shortly after, the author brought P. Darbarilal to Motichandbhai's office. Without any negotiation, Motichandbhai readily agreed to the author's request and conditions for Darbarilal, even encouraging the author to ask for a generous salary. This act deeply impressed the author, marking a first step towards deep respect for Motichandbhai. The success of Darbarilal's work at the Vidyalaya, which pleased students and staff alike, further strengthened the author's connection with the institution, particularly regarding religious education.

The author recalls that whenever the issue of religious education at the Vidyalaya arose, Shri Motichandbhai, Shri Mohanlal Desai, and Shri Mohanlal B. Zaveri would openly discuss it with him and listen attentively to his views. In matters of appointing or retaining religious teachers, Motichandbhai would inquire about the author's opinion, even through letters. The author, having always desired to strengthen this aspect of the Vidyalaya, took a keen interest. After Darbarilal, seven religious teachers were appointed and changed, and the author felt that his opinion was highly valued in their appointments. He felt a sense of responsibility for these decisions. Through this ongoing interaction, his acquaintance with Motichandbhai deepened, though opportunities for extended conversations were limited.

The author firmly believed, and still does, that an institution like the Mahavir Jain Vidyalaya should not consider its duty fulfilled solely by teaching religious philosophy. He consistently advocated to his friends that the Vidyalaya's work should be threefold:

1. Creating an environment for religious education for college students and making it engaging. This required the Vidyalaya to hire at least one capable professor and one capable scholar without excessive financial consideration. The aim was for the Vidyalaya to be a source of knowledge for any college student or resident professor in Mumbai seeking to learn about the Jain tradition, establishing its reputation as a center for authentic and comprehensive Jain tradition studies.

2. Literary editing. The appointed professor and scholar should edit Jain literature from a modern perspective, writing introductions in English, Gujarati, and Hindi as appropriate. These editions should be useful for university and college curricula, ideally surpassing the quality of Indian editions produced by German and other Western scholars.

3. Publishing authoritative and researched translations of specific texts.

The author admits to sometimes passionately telling Shri Motichandbhai that he wasn't doing enough and was merely running religious classes to please religious people and collect donations. However, Motichandbhai never got angry with him, responding calmly and often humorously suggesting that if the author joined the Vidyalaya, they would do everything.

In late 1947, the author informed Motichandbhai that he was returning to Kashi but would visit Mumbai. He suggested that institutions like the Kalans or the Vidyalaya could utilize his expertise. Before this, a particularly heartwarming incident occurred that left a lasting impression. When the author visited Mumbai from Kashi with Shri Nathmalji Tatiya, M.A. (who had recently obtained a D.Litt. in Jain philosophy), and they were to stay at the Bharatiya Vidya Bhavan, Motichandbhai arrived at their lodging around 10 p.m. When asked why he came so late and so far, he explained that he had come to pick them up earlier, but couldn't find transportation, causing the delay. Though they persuaded him to leave, the author was deeply touched by Motichandbhai's genuine passion for Jain literature, philosophy, and religion. This reinforced the author's respect for him.

During their visit to Motichandbhai's home, the hospitality was fitting for someone from Saurashtra. It was the author's first time staying at his home. Motichandbhai was so impressed by Nathmalji's reading and perspective that he was keen to bring him to the Vidyalaya. When Nathmalji expressed his inability to join, Motichandbhai appointed Nyayacharya P. Mahendrakumar instead.

The author, after retiring, stayed at the Mumbai Bharatiya Vidya Bhavan with Acharya Jinavijayji. Shri Motichandbhai strongly urged the author to prepare a plan for the Vidyalaya, mentioning that the institution could spend around twelve hundred rupees per month. The author prepared such a proposal, which Motichandbhai ensured was presented to the committee in his presence. During these occasions, the author often met with Shri Parmanandbhai and sought his advice, valuing his clear and broad perspective, which he felt was unparalleled in Mumbai.

When the plan was approved, Motichandbhai again suggested the author move to the Vidyalaya from the Bhavan. The author's consistent response was that he believed he could do more from a distance and would visit the Vidyalaya voluntarily when he felt it appropriate.

Although the plan was approved, its implementation was delayed for various reasons. The author expresses hope that someone currently interested in the Vidyalaya, who understands Motichandbhai's vision and wishes to realize it, will consider activating this or similar plans. He believes that such work is essential to perpetuate Motichandbhai's dedication to the Vidyalaya, his love for religious literature, and to elevate the religious perspective of society.

The author had heard Motichandbhai's lectures on various occasions, particularly during the Paryushan lecture series. His lectures were simple, lacking any ostentatious rhetoric. However, it was his informative writings that left a distinct impression of admiration on the author. He was always astonished by how much Motichandbhai read and wrote amidst his numerous professional and diverse activities. He would learn about the extent of Motichandbhai's book collection and reading when visiting his home. While walking on Marine Drive in the evening, if they met in the fort area, Motichandbhai would engage in conversation, mentioning that his walk provided both exercise and an opportunity for reflection. The author admits to having criticized Motichandbhai to his face on occasion, but recalls that Motichandbhai never showed anger. Once, when the author was in the hospital after an operation, Motichandbhai told him it was time for meditation. Later, when Motichandbhai was recovering from paralysis, the author visited him and again spoke about meditation and meditating death, suggesting it was his time for examination.

As the author concludes his brief memories, he is struck by Motichandbhai's sweet, smiling demeanor, his candid behavior towards him, and his enthusiasm and eagerness to work in various fields. The author recalls attending meetings at the Conference office and participating in work related to Shri Motichandbhai, never remembering him shirking responsibility or showing carelessness. The initial impression that Motichandbhai was of a constructive nature was indeed affirmed by his life.