Suvarna Chandraka Samarambha Prasange - Book Summary

This document is a speech given by Sukhlal Sanghavi upon receiving the Suvarna Chandraka (Golden Medal) in honor of Vijay Dharmasurishvarji. The speech is a profound reflection on his life's journey in pursuit of knowledge and truth, particularly within the Jain tradition.

Here's a comprehensive summary of the key points:

1. The Nature of the Award and Gratitude:

Sanghavi begins by stating that he doesn't view the award ceremony as a personal, individual event. Instead, he sees it as a ritual of appreciating scholarly knowledge and the spirit of truth-seeking. Therefore, he feels no personal obligation to thank anyone, as all participants are equally devoted to scriptural knowledge and truth.

2. Reason for Diverging from Family Tradition:

He addresses the likely curiosity of the audience about how someone in his "helpless condition" (referring to his visual impairment) turned to truth-seeking.
He explains that his primary reason for diverging from his merchant family's traditional path was his strong will to live (jijivisha).
At the age of sixteen, he lost his sight, plunging him into darkness. He describes this as a greater hardship than the loss of hearing or smell.
This life-threatening situation created a struggle between the overwhelming feeling of suffocation and his potent will to live. His jijivisha eventually led him to seek a way out, which he found in the traditional religious institutions of his lineage.

3. Early Jain Religious Upbringing and Limitations:

As his family belonged to the Sthanakvasi tradition of Jainism, he had access to three core aspects: gurus, scriptural knowledge, and sectarian practices.
His jijivisha ignited his jijnyasa (curiosity), which fueled his resolve and effort.
His understanding of Jainism was initially limited to the Sthanakvasi practices. He believed that anything outside of this, or any other interpretation of Jainism, was false religion. He felt that the scope of his understanding was narrow, and whatever he learned from the gurus he met was the ultimate truth for him at that time.

4. The Quest for Deeper Knowledge and Sanskrit:

However, his curiosity soon led him to realize the incompleteness of his knowledge gained in rural settings from monks and nuns.
He recognized that understanding Jain scriptures without Sanskrit was inadequate. This sparked an intense desire to learn Sanskrit.
He was inspired by a few virtuous Sthanakvasi monks who were Sanskrit scholars. Their discussions and sympathy guided him toward learning Sanskrit.
He describes an insatiable hunger for purer and more profound Sanskrit knowledge, which led to sleepless nights and dreams of flying.

5. The Turning Point in Kashi:

His path to obtaining quality Sanskrit education led him to the late scholar Vijay Dharmasurishvar.
He mentions Shri Chotalal Vaki, who was a minister of the Kashi Yashvijay Pathshala, and his teacher Shri Ratanchand Master. Initially, they hesitated to send him to Kashi due to the anticipated difficulties.
However, an immediate telegram from Vijay Dharmasurishvar to send him prompted their consent and brought him relief. Sanghavi acknowledges that he didn't know Vijay Dharmasurishvar previously beyond correspondence.
Despite his blind state and the challenge of studying Sanskrit independently, Vijay Dharmasurishvar’s decisive action allowed him to go to Kashi, marking a new frontier in his studies.

6. Wrestling with Different Jain Sectarian Beliefs:

In Kashi, he began studying Sanskrit and various scriptures, the depth of which he hadn't fully grasped. He realized the dangers and confusing opposing forces involved in teaching and learning these scriptures.
His early Sthanakvasi conditioning had instilled certain beliefs that conflicted with other Jain traditions, specifically:
- The belief that idol worship is against religion and detrimental to life.
- The belief that the completion of religion is impossible without wearing a muhrapati (mouth cloth).
- The belief that all scriptural knowledge is contained within the thirty-two Agamas, which were directly uttered by Mahavir and other omniscient beings.
His Sanskrit studies led him to the Swetambar Murtipujak tradition, whose beliefs directly contradicted these ingrained Sthanakvasi principles.
This led to intense mental turmoil in Kashi. He was deeply disturbed by the conflict between his deeply ingrained beliefs and the new knowledge, unable to determine what was true and false.

7. The Process of Intellectual Transformation:

Despite outwardly conforming to the Swetambar Murtipujak environment, his mind was constantly seeking truth. He read, thought, and engaged in hesitant discussions with friends.
He lacked the scriptural maturity and psychological development to independently resolve the contradictions. His pre-existing biases, instilled by others, hindered his progress.
This period of turmoil lasted for two to three years. He came to believe that his initial beliefs were deeply flawed, baseless, and based on error.
Through self-reflection and scriptural reading, he gradually understood that idol worship has a place in the evolutionary progression of life. He also realized that the muhrapati ritual was not absolute and that the idea of all Jain scripture being confined to the thirty-two Agamas was a result of ignorance and delusion.

8. Key Intellectual Milestones:

A Navpad puja in a temple sparked a realization, leading to tears and a sense of finding a tangible form of worship.
He was prompted to read Upadhyay Yashovijayji's Pratimashatak, a work that strongly refuted idol worship. The logical arguments in this text shattered his ingrained biases against idol worship.
An opportunity to live near a Digambar Jain institution allowed him to interact with learned monks and access their vast scriptural knowledge, leading to further shifts in his beliefs and offering new avenues for thought.
He also reflected on other Jain sects like Terapanth and their divergences. More recently, he considered the views of Kanji Muni.
He has spent about 50 years thoughtfully examining various old and new Jain sects from philosophical, historical, literary, and scriptural perspectives.

9. Broader Intellectual Engagement:

While in Kashi, he primarily studied traditional Indian philosophies like Nyaya, Vaisheshika, Sankhya Yoga, and Purva Mimamsa. However, his innate Jain consciousness always led him to explore Jain philosophy and religion.
He notes that he hadn't deeply studied Buddhism, a major Indian philosophical tradition, until later. He made a significant effort to understand the scriptures of the Sthaviravada and Mahayana branches of Buddhism.
His historical and comparative perspective grew stronger as he began writing alongside his teaching and reading. He felt a strong urge to contribute something new to the ancient heritage.
This drive fostered greater fearlessness and impartiality in his thinking. He began to re-evaluate all aspects of Jain tradition and its sectarian branches, leading to a transformation and clarification of his earlier convictions.
He acknowledges that social and sectarian limitations, in addition to mental ones, presented challenges. Things that later seemed easy were initially difficult due to societal pressure and fear.

10. The Courage to Embrace Truth and Accept Change:

He realized how much strength is gained by shedding outdated beliefs.
While he admits to faltering at times, he has never shied away from accepting and openly acknowledging the truth he discovered.
He attributes this to the mental courage to let go of personal connections, reputation, or benefits at critical junctures.
He has lost many former students and friends, the sympathy of many wealthy individuals, and incurred the displeasure and opposition of many, but he has done so cheerfully.
He reflects on his father's experience, noting how rigid and dogmatic the mind becomes if it doesn't think with new insights and fearlessly consider new evidence.
He has sacrificed the warmth of many compassionate monks, nuns, and acharyas for this principle. However, he feels no regret, only gratitude, believing that he has gained by not knowingly succumbing to greed, temptation, pressure, or conformity, and thus avoided pursuing ignorance or untruth.

11. Influences Beyond Scripture:

Besides scriptural study, his worldview and keen interest in truth-seeking were shaped by other influences, particularly direct interaction with great saints and Mahatma Gandhi.
His meetings, discussions, and occasional companionship with Gandhi, after his return to India, changed many of his prejudices and refined others.
Interactions with Shradhey Mashruwala and his writings provided new perspectives. Conversations with accomplished scholars like Pujya Nathji helped break many illusions.
Through these experiences, his scriptural study, contemplation, and sincerity in seeking truth culminated in his current understanding. He admits that this sincerity is not yet fully experiential but limited to thought and decision.

12. The Choice to Focus on Jain Tradition:

He addresses the question often posed by his scholarly peers: why focus on translating, criticizing, and contextualizing Jain scriptures when the Jain community is small and discerning? Why not focus on Vedic and Buddhist philosophies, which have broader appeal and would be more rewarding?
He acknowledges the truth in this observation, recognizing that working on Vedic and Buddhist philosophies would expand his field of work, enhance his reputation, and potentially bring financial benefits.
However, he has always felt that given his birth in the Jain tradition and his capacity, he should primarily work within that tradition, even if it means foregoing apparent advantages.
He believes that humanity is one, and the Jain community is a significant part of the larger society. The richness of its literature and culture, both ancient and useful, deserves exploration.
He asserts that true and extensive research will eventually benefit the study of other philosophical traditions as well.
Driven by this conviction, he has been consistently working on the scriptural and practical aspects of Jain tradition for the past thirty years. He believes that his work, despite any negative reactions from orthodox segments of the Jain community, has contributed to the elevation and refinement of Jain thought. He states this with humility, acknowledging his limitations.
He explains that this discourse is to demonstrate the positive outcomes of an impartial and fearless approach.

13. Social and National Perspectives on Religion and Philosophy:

He has also engaged in social and national thought, broadening his understanding of religion and philosophy.
He has studied the religious and philosophical education and curricula of various institutions, both within and outside the Jain community.
He observes that religious and philosophical education in India is often imparted with a narrow perspective and by unsuitable individuals. This can lead to cynicism in bright students and rigidity in average ones. Such students struggle to explain their beliefs logically and are unreceptive to others' well-reasoned arguments.
Consequently, he sees a prevalence of dull and uninspired groups graduating from religious and philosophical studies. Even in this age of abundant learning materials, religious and philosophical teachers often appear uninspired. They become pawns of wealthy patrons or power-holders, their teachings confining them. The society remains stagnant.
He notes that this situation applies to various educational institutions, from traditional schools to modern colleges, affecting both students and teachers who seem to learn and teach passively and without genuine interest.

14. The Disregard for Religious Educators:

He points out a paradox: while there is a deep affection for religious and philosophical education, there is a lack of respect for those who impart or receive this knowledge.
Those who receive or impart this education are often viewed contemptuously, impacting students and teachers. They might be in these roles due to circumstance but yearn for freedom.
He has seen many brilliant individuals who spent years in religious and philosophical studies abandon the field entirely and actively discourage their children or relatives from pursuing it. This stems from society's low regard for such educators.
He shared an anecdote with a woman running a religious institution, emphasizing that teachers deserve at least the same respect as the subject they teach. A lack of sincere respect for religious teachers is essentially the "murder" of religious education.
He criticizes the educated elite who, despite seeing flaws in the old system, have not introduced significant improvements in religious and philosophical education in their institutions.
He feels that many new institutions, run by lawyers, doctors, or businessmen, offer religious and philosophical education merely as a form of priestly duty, similar to how priests glorify pilgrimage sites to gain favor and donations, often without upholding the sanctity of those places themselves.
Similarly, leaders of new institutions may be motivated by the faith of wealthy donors but fail to bring about meaningful changes in religious and philosophical education, merely creating new versions of old schools.
The difference is that students in old schools were not rebellious, while college and university students are highly rebellious, mocking the institutions and disrespecting religion and philosophy. This issue demands urgent rethinking.

15. The Problem of Publishing and Editing:

He lauds the publication and editing of ancient texts but laments that many engaged in this work prioritize personal fame, factions, and personal agendas over societal or intellectual advancement.
He criticizes the wasteful expenditure of societal and personal energy on the production of "junk" publications and editions.
Instead of introducing new ideas for the times, many translations and commentaries are produced that require multiple teachers to understand, let alone the original text.
The competition between different groups is such that one monk might impress a less discerning follower with the importance of a particular text to gain their support, while another, using an even lesser text, exaggerates its importance to gain more support.
This leads to imprudent competition among publication houses, preventing proper editing of suitable literature, introduction of new concepts, and elimination of repetitive content.

16. The Pernicious Style of Debate:

A particular characteristic of Indian philosophical literature, also found in Jain literature, has become more of a defect than a quality: the style of refuting others' arguments and defending one's own on any issue.
This style has escalated from debate to dispute. The small Jain community, with its even smaller group of renunciates and scholars, and its numerous sects and sub-sects, often engages in disputes over minor differences.
The inherited style of refutation and defense during education often erupts into fierce debates and even foolish arguments. Jain scholars and renunciates often engage in internal disputes, remaining silent before scholars of stronger traditions, but criticizing each other.
In such instances, the fundamental principle of anekanta (non-absolutism) and synthesis is sidelined, leading to the formation of opposing camps.
Disputes between Sthanakvasis and Murtipujaks, Digambars and Swetambars, and Terapanthis and Sthanakvasis are one thing, but the disease has worsened to the point where even within the same sect and lineage, different gurus engage in major conflicts over trivial matters like date differences.
This squandering of existing amity and unity within the community, under the guise of religious protection, is regrettable.
It would be less concerning if only scholars or monks were fighting, but they also involve the lay followers. These followers, in their wisdom and generosity, seem to offer their entire intellect and generosity to figures like Hitler and Stalin.
He questions why those who are great ascetics, scholars, or orators lack the insight into the principles of non-violence and syadvada (the doctrine of manifold aspects) in such dire situations, or why they don't support them.
He asks how they can demonstrate the importance of Lord Mahavir's principles of non-violence and anekanta to others if they are so grossly violated in social life.
He warns that if they continue to imbibe the poison of animosity and disputes, and honor those who lead such disputes, can they hope for the different Jain sects to ever unite on universally accepted common principles with a true heart?
He emphasizes that the current situation, regardless of how it has endured, is no longer sustainable. He believes the root cause of these petty disputes is the lack of a grand constructive ideal among scholars and renunciates, leading them to channel their excess energy into destructive conflict.
The solution is for these so-called scholars and renunciates to contribute constructively to new fields of literature, society, or nation. When inspired to create anew, they will have no time for pointless games, writings, or disputes. If they don't wake up in time, discerning followers will soon cease to engage with such arguments or their proponents.

17. The Test of a Constructive Contribution:

He anticipates the question of how to measure a valuable and constructive contribution to society.
His answer is that any sincere effort in any field—scripture, education, society, or nation—that is respected and emulated by the non-Jain community and individuals is a true contribution to society, befitting the era.

18. Dedication of the Award:

Sanghavi reiterates that the award is not personal. If its motivating purpose is the worship of scripture and the pursuit of truth, then the award ultimately belongs to that purpose.
He chooses to dedicate the award to the Jain Sanskriti Sanshodhak Mandal (Jain Culture Research Institute) because the institute was founded on the principle of truth-seeking and is working selflessly in that direction, which he has witnessed.
He states that he knows of no other institution working with more fearlessness and sincerity in the Jain community.
As a humble member and active worker of this Mandal, he wishes to entrust the award, which represents sincerity, to the Jain community, which is served by this sincerity, for its use as the Mandal sees fit. He believes this will bring pleasure to all.

19. Call to Action and Reading Advice:

He urges those who are unaware of the Jain Sanskriti Mandal and its activities to pay attention to it.
He requests those interested in the rediscovery of Jain culture to become members, read and reflect upon its literature, preserve it, and contribute their time.
He appeals to the audience to read his Gujarati and Hindi writings, not as blind followers, but with a critical and analytical perspective. This, he believes, elevates both the reader and the writer and uplifts society.
He stresses the need for discretion and equanimity in critique, with the primary aim of identifying and removing inconsistencies or falsehoods.
He acknowledges that much of his writing pertains to the Jain tradition and might not be easily understood or agreeable to non-Jains.
However, he believes that in the realm of knowledge and thought, sectarian divisions should not exist. He argues that those who believe studying non-Jain literature or scriptures is of no benefit will never do justice to their own Jain tradition.
Similarly, non-Jains who do not genuinely understand the Jain tradition will have a one-sided and erroneous understanding.
He concludes by stating that just as distinctions between Jain and non-Jain are irrelevant in many aspects of life, they are also misplaced in the fields of philosophical thought and religion. He has studied Vedic, Zoroastrian, Islamic, and Christian traditions with the same heartfelt respect as the Jain tradition.
He found that beyond differences in terminology and other superficial distinctions, there were no fundamental "life-touching" differences. This has fostered his interest in study and sharpened his thirst for knowledge. He believes this approach is universally applicable.
He has written with the Jain tradition as his primary focus to help its literature and thought processes move beyond one-sidedness to become relevant and universal. He believes that even non-Jains will find much in his work to consider.
When he writes about society, he primarily addresses the Jain community not because he considers it superior, but because he wishes to explain his life's journey to the Jain community and draw their attention to certain shortcomings. By doing so, he hopes to make his limited abilities useful to other societies as well.
For this reason, he urges everyone, Jain and non-Jain alike, to read and think impartially.

The speech concludes with a reference to the source publication: "Samay Dharma, Year 16, Issue 20-21-2 (V.S. 2003)" and notes that the speech was delivered in Bhavnagar on September 29, 1947, during the 25th anniversary of Vijay Dharmasurishvarji's passing, upon receiving the Vijay Dharmasuri Jain Sahitya Suvarnachandrak.