Jain Parampara Me Sanghiya Sadhno Ka Mahattva

Here's a comprehensive summary of the Jain text "Jain Parampara me Sanghiya Sadhno ka Mahattva" (The Importance of Collective Sadhana in Jain Tradition) by Sadhvi Shri Kanchanakumari:

The article emphasizes the profound significance of collective spiritual practice (Sanghiya Sadhana) within the Jain tradition, contrasting it with individual spiritual practice (Sanghmukta Sadhana). While acknowledging that individuals can strive for the highest spiritual paths independently, the author asserts that the Sangh (community or collective) is ultimately the foundational basis for all personal spiritual progress. Practices like Ahimsa (non-violence), Satya (truthfulness), and Maitri (friendship) flourish and become fully realized on a collective level. Even the most advanced individual practitioners, such as the "Jinkalpi" monks, will eventually need the support of the Sangh to achieve ultimate liberation (Moksha), as the ultimate sphere of influence and utility for enlightenment lies within the community. Without a Sangh and society, individual knowledge and science lack practical application.

The author highlights that Lord Mahavir himself established a large Sangh on the very first day of attaining complete knowledge, consisting of 14,000 monks and 36,000 nuns. This marked the first such organized religious community in the history of dharma. Similarly, Gautam Buddha also formed a Sangh after his enlightenment. The importance of a Sangh is paramount, as it represents life, prestige, honor, and everything essential. The grandeur of a Sangh is indescribable and incomparable. Even Lord Mahavir bowed to the Sangh, acknowledging its supreme significance. Jain Tirthankaras considered the Sangh to be greater than themselves.

The core argument is that the collective (Sangh) is always greater than the individual. An individual is like an atom, while the Sangh is the complete entity. The individual is small, while the Sangh is great. An individual's strength is limited, but the Sangh is all-powerful. This principle of collectivism is dominant in all spheres, including politics, social policy, and religious policy.

The text uses the example of Mahatma Gandhi, who stated that his "Mahatmaship" (greatness) is measured by society. His spiritual practice and its validation could only occur amidst the people, not in isolation in the Himalayas.

The Sangh is defined as community living, where the community is the sum of its units. No single unit is complete on its own. An isolated individual faces numerous obstacles, leading to a decline in morale and potential deviation from the path. Therefore, the Sangh serves as a great support system for an individual's completeness. The Sangh is the strongest shield for life's security. Just as a traveler in a group easily reaches their destination, a practitioner under the umbrella of the Sangh joyfully attains their spiritual goal. In the Sangh, the individual belongs to the community, and their entire existence is interwoven with it. It embodies the principle of "All for one and one for all." Every member is dedicated to the well-being and support of every other member. Immediate personal desires and individual interests are sacrificed. Members are so interconnected that they mutually support each other in happiness and sorrow, like milk and sugar. This is the significant achievement of collective sadhana. True love, compassion, and dedication are the essence of life and its salvation. Without this "nectar," life becomes lifeless and skeletal.

The text acknowledges that in collective living, emotions like anger, jealousy, pride, affection, and aversion are natural. An individual alone has no one to direct these emotions towards. However, the Sangh provides a crucial testing ground for these emotions. While an individual can practice at the highest level in isolation, the Sangh is the ultimate measure of that sadhana.

The Sangh is composed of many members with diverse natures, thoughts, and interests. The true sadhana and penance lie in harmonizing with the Sangh's interests and tendencies while maintaining mental equilibrium amidst various favorable and unfavorable situations, remaining untouched by ego and possessiveness.

Interdependence is the fundamental mantra of a Sangh's functioning. Organizations that foster interdependence build a strong and lasting foundation. A Sangh includes young, old, and sick members. Therefore, it is the duty of every practitioner to selflessly serve others, contributing to their mental peace.

The article outlines important principles for maintaining mutual decorum: using "please" when seeking cooperation, expressing gratitude with "thank you," apologizing with "sorry" for any offense, and asking for "forgiveness" when unable to fulfill a task. These contribute to the civility of communal life.

The text then addresses the criteria for choosing a religious Sangh to join: a vibrant Sangh with adherence to principles, pure ethics, surrounded by knowledgeable monks, where knowledge, perception, and conduct are worshipped, and where the ultimate spiritual practice and dharma are pursued. Both the male (Sadhu) and female (Sadhvi) members of such a Sangh should be humble, exemplary in their humility, ever-vigilant, enlightened, maintain affection, impartiality, and goodwill towards the Sangh, and actively contribute to its growth, being fully dedicated to their Acharya. Such a Sangh establishes a glorious reputation worldwide. The "Brihatkalpabhashya" defines a Gachha (a type of Sangh) as one that has guidance and restraint (Sarana-Varana) and inspiration. A practitioner should leave a Gachha that lacks these.

The text reiterates that Sadhana for Moksha requires devotion to the Sangh. A potent Sangh leads to great shedding of karmas (Mahanirjara). Guidance and restraint prevent the generation of new faults. Being under the leadership of an excellent scholar-disciplinarian and the guidance of learned monks allows practitioners to attain the infinite glory of knowledge, perception, and conduct, finding new consciousness within themselves. Their guidance facilitates contemplation of fundamental principles, leading to intellectual flashes and new insights. This fosters numerous dimensions of development within the Sangh, allowing for the free growth of timely education, sadhana, literature, and various arts.

The article likens living in a Gurukul (a traditional residential school or spiritual training center within a Sangh) to a sacred Ganga river, where the sadhana of an immersed practitioner shines even brighter. Therefore, practitioners should remain in Gurukul life throughout their lives. The presence of worthy disciples in a religious Sangh is considered a fortunate union. Talented emerging disciples further enhance the Sangh's brilliance. The "Yoga Shataka" defines a good disciple as one who is devoted, forgiving, adept at understanding subtle cues, observant of vows, and virtuous. A disciple who does not falter from hardships during sadhana, who is serene and calm, and who has conquered themselves, can achieve oneness with the Sangh and practice effectively. The sentiment "The Sangh is mine, and I am of the Sangh" signifies unwavering faith.

The text quotes Acharya Shri Tulsi, stating that the religious Sangh is a symbol of life consciousness and the embodiment of sadhana. The author emphasizes the importance of the disciples' dedication, akin to a patient entrusting their health to a skilled doctor. Similarly, a practitioner should surrender their life to their Acharya with complete peace of mind and assurance.

The text strongly criticizes disciples who lack respect, devotion, fear, or affection towards their guru, and pride or affection towards the Sangh and its leader. Such disciples gain nothing from remaining in a Gurukul; instead, they diminish the Sangh's prestige. Those who disregard the dignity of the religious Sangh and play with its principles are unforgivable and have no place in it.

The relationship between the Sangh and its leader (Sanghpati) is non-dual, a relationship of oneness. A skilled leader is essential for the vitality of a religious Sangh. Since the Sangh comprises practitioners of varying levels of intellect and sadhana (slow, medium, and excellent), it is the Acharya's duty to impart guidance and restraint impartially and neutrally. Guidance means inspiring duty, and restraint means prohibiting wrong actions. Order, discipline, and boundaries are crucial for maintaining the integrity of a religious Sangh. Boundaries are essential for order to function properly, as without them, order cannot be maintained. Water flowing within boundaries nourishes distant lands, and a kite can fly high in the sky with the help of its string. A life without boundaries is like unharnessed electricity, useless. An unbridled dawn becomes darkness, while a bounded darkness becomes dawn. A Sangh without boundaries is lifeless and dull. No institution can thrive without boundaries.

Boundaries are psychologically important. Every individual is ambitious. Seeing someone with greater prestige and respect can naturally lead to feelings of competition. Therefore, boundaries are a safeguard against immaturity, the essence of a disciplined life, a step towards self-mastery, and a beautiful solution to problems. A religious Sangh that continuously updates, modifies, and renews its timely and practical boundaries under the Acharya's guidance remains vibrant.

The Terapanth Dharm Sangh is presented as an unparalleled example of this tradition, where all collective guidance, restraint, and inspiration are under the leadership of a skilled Acharya. In the Terapanth Dharm Sangh, the Acharya is the central focus of all activities and tendencies. The principles of "One Acharya, One Practice, One Thought" are indicative of the Terapanth Dharm Sangh's unshakeable brilliance. Bound by a single thread, hundreds of sadhus and sadhvis establish a worldwide reputation. The author expresses pride in belonging to such a glorious Sangh.

The text concludes with ancient Sanskrit verses emphasizing the interconnectedness of knowledge: knowing the Rigveda leads to knowing the gods, Yajurveda to sacrifices, Samaveda to everything, but only by knowing humanity does one truly know Brahman. This reinforces the idea that understanding human beings and their collective existence is fundamental to spiritual realization.