Gyan Sanstha Sangh Sanstha - Book Summary

Here's a comprehensive summary of the Jain text "Gyan Sanstha Sangh Sanstha" by Sukhlal Sanghavi and Bechardas Doshi, based on the provided PDF pages:

The document discusses the evolution and significance of two core pillars within Jainism: knowledge institutions (Gyan Sanstha) and community organizations (Sangh Sanstha). It highlights how the Jain tradition has historically placed immense value on knowledge and its dissemination, tracing this lineage back to Lord Mahavir's rigorous quest for enlightenment.

I. The Evolution of Knowledge Institutions (Gyan Sanstha):

Ancient Roots: The text emphasizes that the respect for knowledge is innate to humanity and deeply ingrained in Indian culture, particularly through the Brahmanical and Shraman (including Jain) traditions. Lord Mahavir's asceticism is presented as the ultimate pursuit of knowledge.
The Birth of Scriptures: After Lord Mahavir's nirvana, his disciples preserved and expanded upon his experiential knowledge, which came to be known as "Shrut" and "Agam" scriptures. As more seekers were drawn to this knowledge, its prestige grew, leading to the veneration of the physical tools used to preserve it.
From Personal to Public: Initially, knowledge was primarily held and transported by monks. However, the growing importance of scriptures and inter-sectarian competition led to the establishment of larger knowledge centers.
The Rise of Bhandars (Libraries): Every village and city's Jain community felt the need to establish a "Bhandar" (repository of knowledge). Monks also began to see the protection and growth of these Bhandars as essential for the preservation of their faith. This resulted in a nationwide network of organized knowledge repositories filled with books on diverse subjects and various philosophical schools.
Growth and Preservation Efforts: The proliferation of Bhandars led to a flourishing of literature, the development of writing skills, and an increase in the scholarly community. Even before the advent of printing, hundreds of copies of new texts were made and distributed widely. Despite numerous challenges—natural calamities (fungus, termites, rodents, dampness) and deliberate destruction by religious adversaries—the Jain community's devotion to knowledge ensured the survival and continued abundance of these Bhandars.
Modern Transformation: Bhandars have evolved into modern libraries, knowledge temples (Gyan Mandiras), and Saraswati Mandiras. While retaining their archival strength, they have expanded to include contemporary, national, and international literature across all disciplines.
Key Difference from Brahmanical Bhandars: A crucial distinction is made between Brahmanical and Jain Bhandars. Brahmanical Bhandars are often privately owned, whereas Jain Bhandars are predominantly community-owned (Sangh-owned). Even when privately owned, their use is often guided by community principles, with the Sangh intervening if misuse occurs.
Festivals of Knowledge: The text mentions the Brahmanical "Saraswati Shayana" in Ashvin for airing out books and the Jain "Gyan Panchami" in Kartik for worshipping books and Bhandars, both reflecting the importance of maintaining these repositories.
Current Challenges: Despite the rich legacy of these knowledge institutions, the author laments that there is a lack of a contemporary scholarly class actively utilizing them. The same Bhandars that produced great scholars of the past are now underutilized, with a general focus shifting towards mere collection rather than active study. The renunciant community (tyagi varg), who are the inheritors of this legacy, are seen as lacking the vision to engage with the challenges of the modern era.
The Way Forward: The author advocates for the transformation of mere veneration of Bhandars into active study and research. He suggests consolidating scattered libraries into central repositories within each town and city, ultimately leading to a grand "Saraswati Mandir" accessible to scholars worldwide. This central institution should also foster practical workshops to disseminate knowledge to the wider public, both educated and uneducated. The author implores the renunciant community to actively engage in this purposeful utilization of Bhandars to revitalize their spiritual path and fulfill their inherited duty.

II. The Significance of Community Organizations (Sangh Sanstha):

Rejection of Rigid Caste System: The text explains that, unlike Brahmanism, Jainism does not adhere to a rigid, divinely ordained caste system. While not opposing the concept of social division, Jainism rejects the idea that such divisions should impede spiritual or practical development. Lord Mahavir actively worked to break down these barriers and establish a principle of equality.
The Four-Fold Community (Chaturvidh Sangha): Lord Mahavir organized his followers into a four-fold community:
- Muni/Sadhvi: Fully renunciant men and women who have left home and family.
- Shravak/Shravika: Householders aspiring to full renunciation, who are committed to the faith.
Interdependence and Governance: The renunciant community manages its own affairs, with established rules in scriptures. However, the author clarifies that the householder community (Shravak Sangh) has oversight, and the renunciant community willingly accepts this oversight when errors occur, disagreements arise, or when specific support is needed. Similarly, the Shravak Sangh also accepts the guidance of the Sangh of monks, fostering mutual cooperation for the common good.
Fragmentation and Unity: Originally a unified structure, the Jain community has fragmented into countless smaller units based on geography and, unfortunately, due to sectarian divisions (e.g., Shvetambara, Digambara, Sthanakvasi). This fragmentation is likened to the division of agricultural land among farmers.
Core Principles of Unity: Despite this fragmentation, certain universal and timeless principles provided by Lord Mahavir ensure the continued unity and progress of the Jain community. These paramount principles are:
- Ahimsa (Non-violence): The practice of non-violence.
- Anekant (Many-sidedness): The philosophy of manifold perspectives.
The Jain Mission: The Jain Sangh is a missionary organization tasked with propagating these two core principles, along with other associated teachings. The author urges the fragmented Jain community to understand its mission, its core teachings, and to adapt its propagation methods to the expectations of the current era and society.
Relevance and Responsibility: He emphasizes that by meeting societal needs through Ahimsa and Anekant, the Jain community can maintain its strength and integrity. A sense of duty is crucial to prevent the misuse of time, energy, and intellect.
The Urgent Need for Organization: The author stresses the critical need to organize the Sangh structure effectively, given its widespread influence and its mission to serve all. He warns against allowing the Sangh to become lifeless and against incurring the disapproval of future generations and society.
National Relevance: The text advocates for utilizing the Sangh's structure for national benefit. While Buddhist influence has waned, the Jain Sangh persists. Therefore, its mission should be directed towards the nation. The Sangh should not be confined to mere ritualistic performances, indulgent celebrations, or ostentatious processions.
The Role of the "Shasan Devi" and Self-Reliance: The author invokes the concept of the "Shasan Devi" (presiding deity of the faith) and suggests that if prayers are sincere and effective, then the time has come for this deity to truly embody its name. However, he quickly pivots to the idea that all Jains are the "Shasan Devata" and possess the power to effect positive change. The responsibility lies with individuals to fulfill their own prayers through diligent effort ("purusharth"). Blaming a divine entity is futile without personal action.
Call to Action: The primary call to action is for Jains to channel their efforts into making the Sangh organization relevant and beneficial to the nation. The author concludes by stating that this effort to make the Sangh beneficial to the country is a significant step towards fulfilling their collective responsibility.