Char Sansthao

This document summarizes four key institutions within Jainism, as described by Sukhlal Sanghavi in his work "Char Sansthao" (Four Institutions).

1. Sangha Institution (સંધસંસ્થા - Sangha Sanstha): The Four-Fold Community

• Origin: Following Lord Mahavir's renunciation of social class distinctions, the Jain community (Sangha) was organized into four groups.
• Two Main Classes:
  • Ascetics (Anagar): Those who renounced worldly possessions and family life, wandering freely. This group included both men and women, known as Sadhus and Sadhvis. They are considered complete renunciates.
  • Householders (Agari): Those who lived within family life but were candidates for complete renunciation. This group also included men and women, known as Shravaks and Shravikas.
• Interdependence and Control: While the Sadhu Sangha is responsible for its own regulations, it is not entirely independent of the Shravak Sangha. The Sadhu Sangha voluntarily accepts the control of the Shravak Sangha when there are disputes, perceived errors, or a need for special assistance. Similarly, the Shravak Sangha accepts the control of the Sadhu Sangha, despite having a different structure.
• Mutual Cooperation: Through mutual cooperation, both the Sadhu Sangha and the Shravak Sangha have worked for the overall welfare of the community.

2. Sadhu Institution (સાધુસંસ્થા - Sadhu Sanstha): The Ascetic Order

• Ancient Roots: The current Sadhu institution owes its existence to Lord Mahavir, but its roots are even older, tracing back to the disciples of Parshvanath.
• Evolution: Initially, there were hesitations and challenges from Parshvanath's disciples towards Mahavir's teachings. However, their traditions eventually merged with or disintegrated, leading to the re-establishment of the Sadhu Sangha in a new, organized form under Mahavir.
• Structured Governance: This institution developed a wise framework with rules for conduct, mutual behavior, and duties. It established a systematic governance system akin to a kingdom, with rules for adherence and penalties for violations. Positions like Sanghasthavir, Gachchhasthavir, Acharya, Upacharya, Pravartak, and Gana were defined, along with their responsibilities, dispute resolution mechanisms, and rules for inter-Gachchha interactions and learning.
• Influence on Buddhism: The Jain Sadhu institution, by providing significant space and a strong organizational structure for women within its ranks, is believed to have influenced the Buddhist Sangha. Buddha, initially reluctant to admit women, eventually did so, possibly due to the precedent set by Jainism.
• Goal of Sadhu Life: Purification: The ultimate goal of a Sadhu is Jivan Shuddhi (purification of life) – to overcome attachments, aversions, ego, and limitations. The text emphasizes that to guide others spiritually, one must first purify oneself through introspection, self-control, and steadfastness towards one's goal. This preparation period is the time of sadhana (practice), which often involves solitude, separation from worldly ties, and adherence to specific dietary and lifestyle rules.
• Impact on Society: Jain ascetics played a vital role in spreading Jainism and influencing societal norms. They often resided in places of natural beauty, but gradually moved closer to populated areas. While this increased their interaction with worldly affairs, it also allowed them to imbue the populace with their virtues. They actively preached against the seven deadly sins, promoting abstinence from meat, alcohol, and adultery, and upholding celibacy.

3. Tirtha Institution (તીર્થસંસ્થા - Tirtha Sanstha): Sacred Sites

• Formation: Tirthas (sacred sites) emerge in places with religious significance, natural beauty, or where wealthy patrons have invested in buildings, sculptures, or other special features. They are often found near water bodies, on coasts, riverbanks, and hills.
• Preference for Mountains: A distinct characteristic of Jain Tirthas is their location on hills and mountains. Both Svetambara and Digambara sects show a preference for mountain locations, even for secluded Digambara Tirthas in South India. This preference reflects the inclinations of revered saints and the attraction of solitude and natural beauty for devotees.
• Connection to Art and Architecture: The development of Tirthas is closely linked to the proliferation of idol worship and the associated arts of sculpture and architecture. While architecture exists in secular spaces, its origins are deeply rooted in religious sites and Tirthas.
• Management of Temple Wealth (Devadravya): Jain Tirthas are numerous and spread across the country, indicating the vast reach of the Jain community in the past. Jain Tirthas possess well-managed treasuries (Devadravya) that have been accumulated, safeguarded, and disbursed with considerable skill and integrity. The text asserts that the clarity and management of Jain temple wealth are rarely matched by other religious traditions in India. The Jain community has fostered a strong ethical and practical environment to ensure that this wealth is used only for its intended purpose.
• Historical Significance: The institution of Tirthas is rich in history, encompassing the evolution of idols, temples, treasuries, and the journeys (Sangha) undertaken by devotees. The materials used for idols and temples, the changes in architectural styles over time, the order and control within treasuries, and the large-scale pilgrimages are all fascinating aspects of this history.
• Purpose of Tirthas: Tirthas were established and are visited to cultivate renunciation, peace, and wisdom, with the expenditure of energy, wealth, and time dedicated to these spiritual goals.

4. Jnana Institution (જ્ઞાનસંસ્થા - Jnana Sanstha): Knowledge and Libraries

• Innate Value of Knowledge: The text states that the respect for knowledge is inherent in humanity and has been a cornerstone of Indian tradition for centuries. The intellectual streams of both Brahmanical and Shramanic traditions have flowed through the vast expanse of knowledge.
• Lord Mahavir's Pursuit of Knowledge: Lord Mahavir's penance is described as a deep quest for knowledge, undertaken day and night. The crowds that gathered to hear him speak of his profound discoveries illustrate the foundational role of knowledge in his teachings.
• Significance of Scriptures and Tools: This knowledge came to be known as Shruta and Agama, with continuous additions and clarifications. As more seekers gathered at the intellectual "Manasarovar" of these scriptures, the glory of knowledge and its material means grew. Not only the written pages but also the palm leaves, writing instruments, and ink were revered as much as knowledge itself. The bindings, storage, and tools for manuscripts were also highly valued, and the act of donating or receiving these material aids for knowledge was considered as meritorious as imparting or receiving knowledge.
• Establishment and Growth of Libraries (Jnana Bhandaras): Driven by the increasing importance of scriptures and the competition among different sects regarding knowledge, the previously oral tradition of knowledge was transformed into extensive libraries. Every village and city Sangha felt the need for a knowledge repository. Ascetics also considered the protection and growth of these libraries as a form of religious preservation. Consequently, Jain knowledge institutions were systematically organized as libraries across the entire country. These libraries became overflowing with books covering diverse subjects and traditions. There were communal libraries, monastic libraries, and even privately owned libraries, leading to an abundance of knowledge centers. This also fostered a large community of writers, advanced the art of writing, and attracted a significant number of scholars. Even before the advent of printing, hundreds of copies of new texts were made and distributed to scholars across the land, ensuring the continuous flow of Jain knowledge.
• Enduring Legacy: The living devotion to knowledge has resulted in the preservation of numerous libraries filled with diverse and ancient literature, requiring many scholars to study them. Scholars from abroad and within India have dedicated years to these libraries, marveling at their contents and ancient preservation methods.
• Distinction from Brahmanical Libraries: A key difference is highlighted: while Brahmanical libraries are often privately owned, Jain libraries are predominantly owned by the Sangha. Even in cases of private ownership, the individual owner is responsible for its proper use, and the Sangha retains authority in cases of misuse.
• Practices of Preservation: The text contrasts Jain practices with Brahmanical traditions. Brahmins celebrate a three-day "Saraswati Shayana" to drive away monsoon humidity and care for books. Jains, on the other hand, celebrate Jnana Panchami (Knowledge Fifth) on Kartik Shukla Panchami, worshipping books and libraries and cleaning them of any potential damage. Thus, the Jain Jnana institution, which began as oral, has evolved through various changes and experiences into its present tangible form.
• Non-Sectarian Scope of Jain Libraries: Jain knowledge repositories have not only preserved Jain scriptures and spiritual texts but also secular Indian knowledge from a non-sectarian perspective. They house collections on medicine, astrology, mantra and tantra, music, physiognomy, linguistics, poetry, drama, puranas, rhetoric, narratives, and important philosophical systems. Furthermore, through the study and teaching of these texts, many scholars have created unique and original works that are rare elsewhere. Some texts available from Jain libraries belong to Buddhist and other traditions and are not currently available in their original form anywhere else in the world.