Vidyano Moj Bharyo Vyasang

Here's a comprehensive summary of the Jain text "Vidyano Moj Bharyo Vyasang" by Jayant Kothari, focusing on its content and the portrait of Harivallabh Bhayani:

The book "Vidyano Moj Bharyo Vyasang" (roughly translated as "A Joyful Pursuit of Knowledge") by Jayant Kothari is a tribute to the esteemed scholar Harivallabh Bhayani. The author expresses deep admiration for Bhayani, likening his presence to that of a holy place and his company to a spiritual retreat. Kothari recounts how the opportunity to spend time with Bhayani, engaging in intellectual discussions, was a source of solace and nourishment, especially during a period of illness. He even became a student of linguistics to be closer to Bhayani's intellectual world.

The text highlights Bhayani's extensive and diverse knowledge across various fields, particularly in linguistics and ancient Indian literature. He is described as a brilliant student of Sanskrit and Ardhamagadhi, excelling academically and earning prestigious awards. His doctoral research on the Apabhramsha epic 'Pauumachariy' established him as a national and international authority in Prakrit and Apabhramsha studies. Bhayani's expertise extended to old Gujarati literature, evidenced by his numerous edited works and the creation of the 'Madhyakalin Gujarati Kathakosh' (Medieval Gujarati Glossary).

Bhayani's scholarly pursuits were not limited to ancient languages. His interest in etymology and language development led him to study various languages, culminating in his becoming a professor of linguistics. He didn't confine himself to historical linguistics, actively engaging with other branches like phonology, structural linguistics, semantics, and stylistics, showcasing a multifaceted academic career.

The author emphasizes Bhayani's unique blend of tradition and modernity. While rooted in traditional Brahmanical studies (like Vedanta) during his student days, he also became a recognized scholar in Jain traditions through his work on Prakrit and Apabhramsha. His upbringing, influenced by both Jain and Vaishnav traditions, exposed him to devotional literature and folklore. This broad cultural foundation allowed him to appreciate both ancient heritage and contemporary developments in literature and aesthetics. He was equally adept at explaining Sanskrit poetic theories and their relevance today, while also engaging with Western aesthetics and modern literary thought. This ability to connect the past with the present made his scholarship accessible and relevant to a wider audience.

A distinctive feature of Bhayani's scholarship is his all-encompassing and up-to-date approach. He was keenly aware of current trends in various academic fields, both domestically and internationally. His wide-ranging interests extended beyond literature and linguistics to include psychology, sociology, politics, and the arts. He actively fostered interdisciplinary discussions, both informally and through organized sessions, to gain insights from experts in different domains, thus enriching his own understanding.

This commitment to staying current and his willingness to share his knowledge made him a source of constant freshness and innovation. He was not a "hoarder" of knowledge but generously shared his discoveries, whether it was a new book, a novel idea, or fresh information. Kothari vividly describes Bhayani as someone who radiates curiosity and excitement, drawing others into his world of intellectual exploration, making interactions feel like breathing fresh air or bathing in holy waters.

Bhayani was also a dedicated mentor and facilitator. He didn't just share his knowledge; he actively encouraged and supported others in their academic endeavors. He provided guidance, created roadmaps, supplied resources, helped resolve complex issues, and even assisted with publication arrangements. The author notes that Bhayani's generosity with his time and effort was so immense that one might wonder how he managed it all, and feel hesitant to impose on him. His dedication to fostering the intellectual growth of others was paramount, leading him to assist anyone who showed promise, regardless of their background or the perceived quality of their work. This sometimes meant his name was associated with less than stellar projects, but he would accept it with a characteristic humility and humor. He believed in the value of the effort, even if the outcome wasn't perfect, demonstrating an unwavering passion for the pursuit of knowledge itself.

Bhayani's scholarly rigor and scientific approach were highly respected. Kothari observed that Bhayani's glossaries and critical editions were exceptionally accurate and reliable, setting a high standard for scholarship. He had an unwavering commitment to providing well-researched and precise information, avoiding guesswork or superficial interpretations.

The author suggests that Bhayani's meticulous scholarly approach was shaped by his exposure to excellent scholarship worldwide, particularly in the West. He often cited Western academic achievements as models and praised their methodologies. While some might have felt he was overly influenced by Western scholarship, Kothari defends this as a productive and beneficial inclination, as it provided valuable lessons in research methods and perspectives, especially in an environment where such practices were less common.

However, Kothari also points out a tendency for Bhayani to sometimes compromise on his own high scholarly standards. This might manifest as defining overly narrow research scope, omitting crucial elements in editions, or not delving into minute details. This could be attributed to fatigue, a desire to accomplish a lot quickly, or a pragmatic approach to the realities of limited time and resources. While acknowledging the risks of not pursuing absolute perfection, Kothari argues that this pragmatic approach was crucial for Bhayani's ability to accomplish so much and to be a valuable mentor for budding scholars, enabling them to benefit from his expertise. Nevertheless, Kothari expresses a wish that Bhayani would be more assertive in upholding the highest academic standards, recognizing that some complex scholarly work requires significant time and effort without compromise.

Kothari notes that upholding these standards might sometimes involve conflict, but Bhayani, by nature, seemed averse to confrontation or controversy. He was rarely outspoken in his criticism or rigid in his disagreements. Generally, when conflict was unavoidable, he would either remain silent or accept a compromise, carefully preserving his relationships with friends and well-wishers. This tendency, while keeping him out of contentious situations and making him widely accepted, also meant he sometimes inadvertently became associated with less than ideal decisions. Kothari expresses regret for this, as he believes Bhayani's voice could have been decisive in shaping better outcomes. However, he also acknowledges that Bhayani's aversion to conflict and his conciliatory nature contributed to his broad acceptance and extensive network of relationships, which in turn enabled him to initiate and support numerous academic ventures.

Despite his aversion to conflict, Bhayani was not afraid of intellectual debate. He was an independent thinker who actively participated in scholarly discussions, posed challenging questions, presented counter-arguments with vigor, and was not hesitant to engage in lively debates. Kothari recounts an anecdote where Bhayani's passionate arguments left a fellow scholar speechless. He encourages others to engage with Bhayani's intellectual fervor, emphasizing that his intellectual passion is often temporary and can be defused by acknowledging the factual basis of an argument or by respectfully disagreeing. Bhayani enjoyed exploring ideas rather than being a strict proponent of any single one, especially given his engagement with the constantly evolving and sometimes contradictory ideas emerging from the West.

The text concludes by reiterating Bhayani's status as a devoted scholar. While his wife, Chandrakala, provided him with the freedom to pursue his studies, he was not a dry researcher but a passionate lover of knowledge. His appreciation for Sanskrit and Prakrit poetry, his ability to create engaging translations, and his talent for narrating stories from Prakrit literature are all highlighted. The author suggests that if Bhayani hadn't been a researcher, he would undoubtedly have been a creative writer. His enjoyment of humor, lighthearted banter, and even gossip paints a picture of a fully human personality. The combination of his intellectual pursuits and his lively humor is described as a marvel of creation.

The book is dedicated to this "joyful pursuit of knowledge," and Kothari emphasizes that this enjoyable intellectual engagement is best experienced in informal discussions with Bhayani. While his formal lectures or classroom teaching might have been perceived as dry or analytical, his informal interactions were filled with mirth and intellectual stimulation. Kothari speculates that Bhayani himself might have felt some dissatisfaction with formal teaching, which could have contributed to his early departure from it. The author considers Bhayani a rare phenomenon in Gujarat's academic circles – someone who can engage in meticulous analysis in solitude and then distribute knowledge with laughter and playfulness in company. He believes that Gujarat stands to gain immensely from Bhayani's unique talents and that his contributions will add a new luster to Gujarat's mercantile culture. The author concludes by wishing him a long and healthy life.