Gyansanstha Ane Sanghsanstha - Book Summary

Here is a comprehensive summary of the provided Jain text, "Gyansanstha ane Sanghsanstha" by Sukhlal Sanghavi:

The text delves into the evolution and significance of two core Jain institutions: the Gyansanstha (Institution of Knowledge) and the Sanghsanstha (Institution of the Community/Sangha).

I. The Gyansanstha (Institution of Knowledge):

Inherent Respect for Knowledge: The author begins by stating that humanity naturally respects knowledge. In India, this respect has a tradition of thousands of years, with both the Brahmanical and Shramanic (including Jainism) traditions contributing to a vast body of knowledge.
Lord Mahavir's Quest for Knowledge: Lord Mahavir's asceticism is presented as a profound search for knowledge, undertaken with immense dedication. The crowds drawn to him seeking to understand his insights highlight the deep reverence for knowledge.
The Transformation of Knowledge: After Lord Mahavir's Nirvana, his followers gathered to assimilate his experiential knowledge, which became known as Shruta and Agama. This knowledge expanded and was clarified over time. As more curious individuals ("hansas" - swans, a metaphor for seekers) were drawn to this "Mānas Sarovar" (mythical lake of pure knowledge), the glory of the knowledge increased.
Material Manifestations of Knowledge: Along with the glory of knowledge, the material tools used to preserve and disseminate it also gained reverence. This included not just the written word on pages but also materials like palm leaves, writing instruments, ink, and even the bindings, cases, and storage equipment for manuscripts. Donating to these tools was considered as meritorious as imparting or receiving knowledge itself.
Festivals and the Spread of Knowledge: To increase public participation and attract wider interest in knowledge acquisition, grand festivals and celebrations were organized around "Gyana Tapa" (knowledge asceticism). These events fostered an environment where even young Jain children were taught that knowledge gained from a single letter or word could burn away the sins of many lifetimes.
Evolution from Personal to Collective: The author notes a shift in how knowledge was preserved. Initially, the responsibility lay with individual ascetics who carried their scriptures. However, as the body of knowledge grew and new reasons arose, these collections became larger and more visible in villages and towns.
The Role of Competition and Libraries: The increasing importance of scriptural collections and the competitive spirit between different Jain sects regarding knowledge fueled a transformation in the Gyansanstha. What was once a more personal endeavor evolved into large "Bhandaras" (storehouses of knowledge).
The Proliferation of Bhandaras: Every village and city felt the need to have its own knowledge Bhandara. Ascetics also began to see the preservation and growth of these Bhandaras as a form of religious protection. Consequently, Jain knowledge institutions became organized as Bhandaras across the country, overflowing with books on diverse subjects and from various sects. This led to the rise of a significant class of writers, advancements in writing art, and a large community of scholars.
Preservation Despite Challenges: Even before the advent of printing, hundreds of copies of new texts were made and distributed. Despite facing destruction from natural causes (insects, moisture) and human actions (religious animosity, negligence), the living devotion to knowledge within the Jain community resulted in a vast number of surviving Bhandaras containing diverse and ancient literature. This richness continues to attract scholars and has sustained the printing industry for years.
Modernization of Bhandaras: These Bhandaras have evolved into modern libraries, "Gyana Mandiras" (temples of knowledge), and "Saraswati Mandiras" (temples of Saraswati). They now house not only ancient Jain texts but also modern literature from various sources and traditions, reflecting an expansion in their collecting capacity.
Distinction from Brahmanical Tradition: A key difference is highlighted: while Brahmanical Bhandaras are often privately owned, Jain Bhandaras are predominantly owned by the Sangha. Even in private ownership, the Sangha often intervenes to ensure proper use or prevent misuse.
Jain Festivals for Knowledge: Jains celebrate Gyan Panchami (the fifth day of Kartik Shukla) to worship books and Bhandaras, cleaning them from monsoon damage. This contrasts with the Brahmanical "Saraswati Shayan" festival for book maintenance.
Current State and a Call to Action: Despite the rich heritage of Gyansanstha, the author laments that it is not currently producing a generation of scholars capable of meeting contemporary needs. The Bhandaras that once nurtured great thinkers like Siddhasena and Hemachandra, despite being more accessible and well-equipped now, seem to be lacking in fostering specialized scholars. The ascetics, who are the custodians of this knowledge, appear to have become complacent, overlooking their significant responsibility in the current era.
The Need for Practical Application: The true purpose of these Bhandaras should be to create scholars, not just to be worshipped. The author calls for a shift from mere ritualistic reverence to active study, encouraging both ascetics and householders to engage in this.
Centralization and Outreach: The author proposes centralizing scattered Bhandaras within villages and cities to create a grand central "Saraswati Mandir" that can attract scholars from all over. This institution should also have branches for practical workshops to disseminate knowledge to the entire population.
A Plea to the Ascetics: The author implores the ascetics to actively engage in the practical use of these Bhandaras, urging them to overcome laziness, conflict, and irresponsibility. He emphasizes that their ancestors bore the weight of knowledge with immense effort, and it is their inherited duty to continue this service in a modern context. He believes his plea is a reflection of his own thirst for knowledge and a testament to the vital importance of this legacy.

II. The Sanghsanstha (Institution of the Community/Sangha):

Rejection of Caste as a Barrier: Like other Shramanic traditions (Buddhism, Ajivikas), Jainism does not believe in the Brahmanical caste system. While not inherently against the concept of division, Jains reject it as a hindrance to practical or spiritual development.
Lord Mahavir's Call for Equality: Lord Mahavir, like Buddha, actively worked to dismantle these social barriers and establish equality (Samya-vad). His followers gradually loosened the hold of caste distinctions.
Influence of Brahmanical Culture: Despite the Jain opposition to caste, the lingering influences of the deeply ingrained caste system from neighboring Brahmanical society could not be entirely avoided. This led to the adoption of some caste-like practices within Jainism, either willingly or unwillingly, as both traditions interacted and influenced each other.
The Chaturvidha Sangha (Four-Fold Community): Lord Mahavir established a Sangha based on the principle of renunciation, dividing it into two main categories:
1. The Anagar Class (Un-householder): Those who renounced home and family, wandering without possessions. This class included both men and women, known as Sadhu and Sadhvi (monks and nuns).
2. The Agari Class (Householder): Those who lived within family life but aspired to full renunciation. This class also included men and women, known as Shravak and Shravika (lay followers). This four-fold structure is likened to the ancient Brahmanical "Varna" (caste) system but reinterpreted in a spiritual context, signifying the four pillars of the Jain community.
Interdependence and Mutual Control: The Sadhu Sangha manages its own affairs and has established rules. However, the Shravak Sangha, while distinct, also accepts the guidance of the Sadhu Sangha. Furthermore, the Sadhus have voluntarily accepted some oversight from the Shravaks in cases of disagreement or when special assistance is needed, fostering mutual cooperation for the collective good.
Fragmentation of the Sangha: Although originally a unified community under Lord Mahavir's teachings, the Sangha has fragmented due to geographical differences (villages, cities, regions) and, more significantly, by doctrinal divisions like Shvetambara, Digambara, and Sthanakvasi. Further divisions into Gacchas (sects) have led to numerous small factions, akin to fragmented landholdings of farmers.
Preserving Core Principles: Despite this fragmentation, certain common and vital principles within Jain society serve as unifying elements, allowing the entire Jain Sangha to potentially unite and progress together.
The Enduring Pillars: Ahimsa and Anekanta: The most crucial and eternally useful principles inherited from Lord Mahavir are Ahimsa (non-violence) and Anekanta (non-absolutism/multi-perspectivism).
The Sangha as a Propagator: Lord Mahavir's Sangha was essentially a propagator of these core principles and other associated teachings.
A Call for Relevance and Action: The author stresses the need for the fragmented Jain Sangha to understand its mission of propagation, consider current societal expectations, and explore how Ahimsa and Anekanta can fulfill these needs. He believes that a sense of duty is essential to prevent misuse of time, traditions, and intellect.
The Urgency of Organization: The author concludes by stating that there is a greater need than ever to organize the Sanghsanstha. He urges leaders to actively manage and utilize the Sangha's structure for the benefit of the nation, especially since the powerful Buddhist Sangha no longer exists.
Moving Beyond Rituals: The Sangha should not limit its activities to mere rituals, such as playing instruments or engaging in elaborate feasts, but should actively contribute to national welfare.
The True Nature of Devotion: The author posits that true devotion to the "Shasan Devata" (deity of governance/dispensation) lies in making the Sangha vibrant and functional. He emphasizes that the power to bring about good or bad lies within the community itself, and their prayers will only be answered if they take action.
The Power of Initiative: Ultimately, he asserts that human endeavor is the driving force behind any accomplishment. By directing their efforts towards making the Sanghsanstha relevant to the nation, they will have fulfilled a significant part of their duty.

In essence, the text is a profound reflection on the historical development and current challenges faced by Jain institutions of knowledge and community. It champions the core Jain principles of Ahimsa and Anekanta as vital for contemporary relevance and calls for a revitalization of the Sangha's efforts to actively contribute to society, urging a shift from passive custodianship to dynamic engagement.