Sukhlalji Sanghavi Parichaya

Here's a comprehensive summary of the Jain text "Sukhlalji Sanghavi Parichaya," based on the provided pages:

Book Title: Sukhlalji Sanghavi Parichaya Author: Vadilal Dagali Publisher: Parichay Trust Mumbai

This book is part of the "Parichay Pustika Prakriya" (Introduction Booklet Activity), a series aimed at providing accessible and updated information on various subjects.

Core Theme: The book is a biographical account of Pandit Sukhlalji Sanghavi, a prominent Indian philosopher, scholar, and thinker, focusing on his life, intellectual journey, and significant contributions.

Introduction to the "Parichay Pustika Prakriya": The initial pages explain the purpose of the "Parichay Pustika" series. It highlights the ever-increasing amount of knowledge in the world and the need for concise, accessible resources for people to keep up. These booklets are described as an ongoing encyclopedia, with new ones being written as knowledge evolves in different fields like science, art, literature, philosophy, religion, culture, education, health, sports, business, economics, politics, and administration. The series aims to provide general knowledge to everyone, making it useful for the entire family.

Pandit Sukhlalji - A Revolutionary Philosopher: The book portrays Pandit Sukhlalji as a original and revolutionary philosopher, akin to Sant Kabir. His writings are compared to a confluence of the Upanishads and the Magna Carta, offering a profound exploration of Indian philosophy. He is described as a seeker of worldly and modern freedom.

Overcoming Adversity and Achieving Excellence: A central theme is Pandit Sukhlalji's triumph over blindness and limited resources. He lost his sight at the young age of sixteen but refused to become a burden on society. Instead, he rose as a distinguished scholar, earning worldwide acclaim. His scholarship is characterized as both fearless and penetrating, driven by a singular pursuit of unadulterated truth. He didn't limit himself to Jainism but logically and intellectually interpreted almost all branches of Indian philosophy.

Liberating Philosophy and Making it Accessible: Pandit Sukhlalji is credited with freeing Indian philosophy from the constraints of scriptures and religious texts. This approach earned him the affection of Mahatma Gandhi and Rabindranath Tagore. Gandhi himself referred to Panditji as a "walking, talking university."

Panditji made philosophy and religion accessible, transforming them into tools for building a civilized and just society. He believed that philosophy was irrelevant if it didn't contribute to a life of service. His logical synthesis of various world religions provided support for Gandhi's philosophy, which focused on the welfare of the poor. Compassion and logic were the driving forces behind his religious thought, and the deep well of both in one person was considered rare. He is celebrated for his ability to distinguish the essence from the superficial in human traditions of religion and philosophy, providing the common person with a guide for elevating their life.

A Holistic Scholar and Advocate for the Marginalized: Panditji was seen as a "complete person" (Sakal Purush), where subjects like Sanskrit, grammar, modern poetry, political science, linguistics, and economics were not separate disciplines but integral parts of life. He was a person who invited challenges in his pursuit of knowledge and fearlessness, inspiring those around him. His life was also characterized by a rebellious spirit, particularly in his advocacy for the marginalized. He believed that women, Harijans (Dalits), and other oppressed communities were superior to Brahmins in certain aspects. He mourned their lack of access to higher education and was committed to improving their educational standards.

Early Life and Education: The book details his birthplace as Limli or Kanth near Halvad. Born in 1880, his father was a cotton merchant, and his mother was Santakben. He showed an early aptitude for accounts and was also skilled in horse riding and swimming. His intellectual hunger was evident from childhood, as he would attend storytelling sessions by local priests and minstrels, listen to Jain monks' discourses, and interact with ascetics. He experienced early personal loss with the death of his mother when he was four, and later his stepmother when he was fifteen. His grandmother, despite being blind, managed household chores, highlighting the strength of character that likely influenced him.

The Turning Point: Losing His Sight: At sixteen, Panditji lost his sight due to an illness. This event dramatically changed his perspective, turning a world of visual freedom into one of dependence. He likened it to an elephant or a bird trapped in a cage. After two years of mental turmoil, he found a path to learning and exploring the "world of the formless." He began absorbing all available knowledge from Jain monasteries, memorizing Prākrit texts and Sanskrit verses, even without full comprehension initially.

Unwavering Determination in Pursuit of Knowledge: Despite his blindness, his commitment to education was unwavering. He memorized nine cantos of the Raghuvansha in nine days. The arranged marriage that was canceled due to his blindness did not dampen his spirit; instead, it reinforced his singular focus on acquiring knowledge. He severed ties with the worldly life and dedicated himself to overcoming his blindness through learning.

Journey to Kashi and Rigorous Study: Learning about financial aid for students studying Sanskrit in Kashi, he decided to pursue higher education there. He defied family objections and, with a friend's help, began correspondence. He received an invitation from Dharmavijayji Maharaj to join other students from Viramgam to study in Kashi. He made the crucial decision to leave home without any family members, prioritizing his educational pursuit above all else. In Kashi, at the age of twenty-three, he began his studies with Hemchandracharya's Abhidhanachintamani. He was advised by his Guru Amiivijayaji to study Hemchandracharya's Brihadvritti, a monumental work not commonly undertaken by students. His dedication led him to be the first student to complete the entire Brihadvritti, enhancing his standing in the Pathashala. His principal gurus were Ambadatta Shastri (a renowned scholar of Nyaya and Kavya) and Harinarayan Tiwari (a master of grammar).

Innovative Learning Methods and Challenges: Panditji developed unique methods to retain his learning. He would study with a less capable student for assistance and engage a lazy monk to recite lessons, allowing him to memorize them through repeated listening. His commitment to learning was so intense that he was observed to spend twenty hours a day memorizing texts.

Seeking Knowledge of Vedic Philosophy: After four years in Kashi, where he gained proficiency in Sanskrit grammar, poetry, Nyaya, and Alankar, his desire to study the entirety of Indian philosophy grew. Due to the disorganization of the Jain Pathashala and his greater interest in Vedic philosophy, he left in 1908 with his friend Vrajlal, possessing only one rupee. He traveled to various places before settling in a Jain Dharamshala in Kashi.

He faced resistance from orthodox Brahmins who were reluctant to teach Vedic texts to a Jain, suspecting his intentions. However, his friend Vrajlal, being a Brahmin, was able to learn Vedanta from Lakshmanashastri Dravid. They would then teach each other. Later, he met Professor Khelkholbha Mishra of Queen's College, who agreed to teach him Vedanta, Sankhya-Yoga, grammar, and Nyaya at his home. This allowed Panditji to study the texts of Indian philosophy and engage in foundational philosophical contemplation, leading to a humanistic synthesis of these philosophies.

Finding Joy in Poetry Amidst Rigor: While immersed in his studies, Panditji found solace and relief in poetry, enjoying the works of Kalidasa, Bharavi, Magha, and Shri Harsha.

Academic Excellence and Recognition: He decided to take the Queen's College examination in Nyaya Madhyama. Despite knowing the syllabus, he chose to re-listen to the entire course. When the written examination was marred by an inarticulate scribe, Panditji directly appealed to the English Principal, Mr. Venice. Impressed by his earnestness, the Principal arranged for an oral examination. The examiners unanimously declared him to have passed in the first class, acknowledging his intellectual prowess. This led to further academic opportunities, with renowned scholars like Pandit Vamacharan Bhattacharya inviting him to study under them.

Enduring Hardship for Knowledge: Panditji faced immense hardships in his pursuit of knowledge, including traveling long distances in extreme heat and cold, often with limited food and clothing. He would walk miles to attend lectures and endure difficult living conditions, all driven by his insatiable curiosity. He even gave away his warm sweater to his teacher to foster a better learning environment. His dedicated pursuit of knowledge over nine years (1904-1913) is described as a "great epic of learning."

Connecting with Mahatma Gandhi: Panditji met Mahatma Gandhi soon after Gandhi's return to India. He was familiar with Gandhi's work in Africa and attended his welcome ceremonies in Ahmedabad. He began visiting Gandhi's ashram, engaging in discussions with him during his evening walks. He eventually resided at the ashram, where, despite his blindness, he sought to contribute through manual labor, including grinding grain, which he was taught by Gandhi. Gandhi humorously recalled how Panditji's hands got blisters from the grinding work.

Contributions to Gujarat Vidyapith and Scholarly Work: Panditji became a professor and researcher at the Archaeology Department of Gujarat Vidyapith, contributing significantly to the study of ancient Indian traditions. He began his writing career with a strong sense of human endeavor. He translated Yashovijayji's "Jnansar" into Hindi, aiming for a high standard. He was meticulous in his writing, often discarding drafts that didn't meet his standards. His Hindi translation of "Jnansar" was considered superior to its Gujarati and Marathi versions. He then embarked on editing and translating other ancient texts.

Masterful Editing of Sanmatitark: His monumental work was the editing of "Sanmatitark" by Siddhasena Divakara, a seminal text in Indian philosophy. He dedicated nine years to this project at Gujarat Vidyapith, collecting twenty-nine manuscripts. His meticulous editing surprised scholars worldwide and set a new standard for scholarly work in Indian philosophy. Gandhi encouraged him to rest after this immense undertaking.

Later Career and Recognition: Following the closure of Gujarat Vidyapith during the Civil Disobedience Movement, Panditji joined Banaras Hindu University in 1933, where he taught for eleven years and prepared students. During this period, he published works on Hemchandracharya and other philosophical texts. After retiring in 1944, he continued his scholarly pursuits, teaching and guiding students at various institutions.

Key Philosophical Insights and Publications: Panditji's publications include works on spirituality, comparative Indian philosophy, and the philosophies of Jainism and Buddhism. His book "Adhyatmavicharna" posited that the path to the ultimate state of the soul is essentially the same across Hindu, Buddhist, and Jain traditions. "Bharatiya Tattvavidya" offered a synthesized review of Indian philosophical thought on the soul, world, and God. His deep understanding of various philosophies led him to advocate for a humanistic and syncretic approach to religion and philosophy, emphasizing compassion and logic. He believed that true religion involved removing "filth and weakness" from life and fostering "all-around cleanliness and harmonious strength."

He saw Mahatma Gandhi's life and thought as a living symbol of Indian culture, often using Gandhi's example to illustrate the ideal way of living. He was a Gandhian philosopher through and through, advocating for logical reasoning without compromise and for human love.

A Visionary of Universal Religion and Human Liberation: Panditji believed that understanding the world's major religions was crucial for comprehending Indian philosophy. He wove together the teachings of different faiths to create a "smooth and durable fabric of world religion." His work provided "worldly and rightful support to the Gandhian path" by demonstrating that the Gandhian way is an active manifestation of all religions.

He believed that the human mind is its own greatest miracle and that true liberation comes from keeping the mind free, independent, and unburdened by dogma. He encouraged people to cultivate their minds, gain wisdom, and help others in their development, considering this the ultimate miracle.

Legacy as a Teacher and Philosopher: Panditji is compared to Socrates for his deep intellectualism and his ability to connect with young people. He mentored numerous students who have gone on to achieve prominence in education. His legacy as a great teacher and philosopher is firmly etched in India's cultural history. He passed away in Ahmedabad in 1978 at the age of 97, leaving behind a profound intellectual and spiritual legacy.

Key Works Listed: The book concludes with a list of Pandit Sukhlalji's significant works, covering a wide range of Jain and Indian philosophical texts, including his translations, commentaries, and original contributions. This list showcases the breadth and depth of his scholarly output.