Jain Shramansangh Samikshatmak Parishilan - Book Summary

This document is a chapter from a book titled "Jain Shramansangh Samikshatmak Parishilan" (A Critical Examination of the Jain Shraman Sangha), authored by Chhaganlal Shastri. The provided text focuses on the historical structure, organization, and positions within the Jain Shraman Sangha (monastic order).

Here's a summary of the key points discussed in the text:

1. The Shraman Sangha of Bhagwan Mahavir:

Bhagwan Mahavir's Sangha was vast and highly organized, characterized by excellent discipline, arrangement, organization, and management.
It was divided into nine ganas (groups), each led by one of his eleven gandharas (chief disciples).
The primary basis for forming these ganas was the arrangement of Agam vachana (scriptural teachings) and religious practices. Groups of ascetics who studied together were included in the same gana.
The gandharas were responsible for teaching and supervising the ascetics in their respective ganas.
After the nirvana (passing away) of a gandhara, their gana would merge into the gana of a long-living gandhara like Sudharma, ensuring the continuity of the Sangha.

2. A Unique Tradition:

A significant tradition was that all ascetics, regardless of their gandhara's guidance, were considered disciples of the main spiritual successor (pattadhar). After Mahavir's nirvana, all ascetics were naturally considered disciples of Sudharma.
This system maintained the strength and order of the Sangha as long as it continued.

3. Comparison with Lord Buddha's Sangha:

The text contrasts Mahavir's approach with that of Lord Buddha. Buddha initially hesitated to preach, considering his realization too profound for ordinary people.
Buddha eventually began preaching, and his Sangha grew. Initially, only Buddha could grant ordination (upasampada).
Later, to ease the burden and facilitate the spread of his teachings, Buddha granted the authority to ordain to all his monks.
This decentralization led to the proliferation of Buddhism but also to a loosening of strict rules and variations in its practice across different regions.

4. Authority, Duty, and Discipline:

Any organization requires the delegation of authority. Those who receive authority must also possess a strong sense of duty.
When authority and duty are balanced, the organization remains healthy. Their imbalance weakens the structure and can lead to indiscipline.
Discipline is effective only where authority and duty are properly utilized. The text suggests that the decline of these in the Jain Sangha led to laxity and a weakening of its once excellent organization.

5. Ganas, Kulas, and Shakhas (Branches):

The guru-disciple tradition continued until Acharya Bhadrabahu. After him, the structure evolved due to the increasing number of ascetics.
The gana system, established for organizational purposes, didn't remain in its original form. Leadership was centralized in a single successor, which became unmanageable as the Sangha grew.
Consequently, separate communities emerged over time, also referred to as ganas, but with a changed meaning. Unlike Mahavir's ganas, these later ganas became independent entities, leading to a lack of unified discipleship.
The text notes that the names of eight ganas appearing after Acharya Bhadrabahu closely match those mentioned in the Sthananga Sutra for Mahavir's ganas, suggesting a potential re-attribution or continuity. The text speculates on the reasons for these naming conventions.
Shakhas (branches) also emerged, often named after geographical locations where ascetics predominantly resided or traveled. These branches, while not completely severed from the main gana, became somewhat separate in terms of organization and teaching.
As the Sangha continued to grow, ganas eventually gave rise to kulas (lineages or sub-groups). This fragmentation was partly due to the vast geographical spread of Jainism and the challenges of maintaining contact among ascetics traveling in different regions. The ability for individual monks to ordain their own disciples led to the establishment of distinct kulas.
The text cites Acharya Abhaydev Suri defining a kula as the lineage of one Acharya and a gana as a collection of three or more related kulas.

6. Gaccha:

Later, the concept of Gaccha became prominent in the Sangha's organization, replacing or evolving from the gana and kula structures.
While the term gaccha existed earlier, its later usage became more widespread and specific.
The text explains that a gaccha could consist of a minimum of three ascetics, with the maximum recorded being thirty-two thousand, as exemplified by the gaccha of Rishabhanatha's first gandhara, Rishabhasena. The text interprets this usage of gaccha in the context of a gana disciplined by a Tirthankara's gandhara.
Over time, gacchas became prevalent, with many different ones appearing for various reasons.

7. Positions within the Sangha: The text then details various important positions within the Jain monastic order, outlining their responsibilities and qualifications:

Acharya (Spiritual Leader): The highest position, responsible for the overall care, development, preservation, and discipline of the Sangha. Their commands are final and universally accepted. The text details eight essential qualities of an Acharya:
- Achar-sampada (Conduct-Wealth): Steadfastness in vows, lack of ego, flexible lifestyle, and adherence to conduct even without advanced age.
- Shruta-sampada (Scriptural Wealth): Extensive knowledge of scriptures, including diverse and profound understanding, mastery of both text and meaning, and pure enunciation.
- Sharira-sampada (Physical Wealth): Well-proportioned body, unashamed appearance, strong physique, and sound senses.
- Vachan-sampada (Speech-Wealth): Acceptable, sweet, unbiased, and clear speech.
- Vachana-sampada (Teaching-Wealth): Ability to assess a disciple's capacity, teach with clarity and reasoning, ensure understanding, and impart the meaning of scriptures accurately.
- Mati-sampada (Intellect-Wealth): Sharp intellect, good grasping power, analytical ability, and strong memory.
- Prayog-sampada (Debate-Wealth): Skill in debating, understanding one's own and the opponent's strengths, knowledge of the audience and the subject matter.
- Sangraha-sampada (Acquisition-Wealth): Prudent management of necessary resources for the Sangha, including knowledge of suitable locations and times for provisions.
Upadhyaya (Teacher): Primarily responsible for teaching the scriptures (sutra vachana) to other monks. They ensure the correct pronunciation, clarity, and preservation of the sacred texts.
Pravartaka (Director/Guide): Responsible for guiding monks towards appropriate practices like asceticism and self-discipline, and discouraging unsuitable ones. They assess individual monks' aptitudes and steer them accordingly.
Sthavira (Elder/Senior Monastic): Refers to experienced and mature monks, whether by age (jati-sthavira), scriptural knowledge (shruta-sthavira), or length of monastic life (paryaya-sthavira). They provide stability, guidance, and act as guardians of the monastic life, reminding monks of their vows and the spiritual path.
Gani (Scholar/Master): Highly learned monks, often so knowledgeable that even Acharyas would study scriptures under them. While the Acharya leads, the Gani possesses superior intellectual prowess.
Gandhara (Chief Disciple/Holder of the Gana): In the context of Tirthankaras, these were the chief disciples who organized the teachings into the twelve angas and oversaw the ganas. The term is not generally applicable after the time of the Tirthankaras. The text also mentions a secondary meaning of Gandhara as someone who inspires and guides the female monastic community (shramani-vrinda).
Ganavachhedaka (Organizer/Administrator): Responsible for managing the logistical needs of the Sangha, such as procuring essential items and ensuring the smooth functioning of monastic life. This role helps to lighten the administrative burden on the Acharya, allowing them to focus on spiritual propagation.

8. Appointment to Positions:

Positions were generally filled by nomination by the current Acharya, not by election.
The text outlines specific minimum qualifications, including years of monastic life (e.g., eight years for most senior positions, five for Acharya, three for Upadhyaya) and mastery of specific scriptures like the Sthananga Sutra, Samavayana Sutra, Dashashrutaskandha, Brihatkalpa Sutra, Acharaṅga, and Nishitha.
In exceptional circumstances, even a monk ordained for just one day could be appointed to high positions if they possessed extraordinary qualities, especially if they were returning to monastic life after a previous separation (niruddha-vas-paryaya). This was often linked to their family's adherence to Jain principles and their own innate spiritual inclinations.
The text emphasizes the critical importance of pure conduct. Monks who committed serious transgressions like sexual misconduct, falsehood, or deception were permanently disqualified from holding leadership positions.

9. The Shramani Sangha:

The Jain Sangha was comprised of both male (Shraman) and female (Shramani) communities, with similar fundamental rules and organizational structures applying to both.
For the practical management of the female Sangha, positions like pravartini, sthavira, and ganavachhedika were established within the Shramani community, facilitating smoother administration and preventing excessive interaction between male and female ascetics.

In essence, the text provides a detailed historical and analytical overview of the organizational framework of the Jain Shraman Sangha, highlighting the evolution of its structures (ganas, kulas, gacchas) and the roles, responsibilities, and qualifications of its key leadership positions, emphasizing the foundational principles of knowledge, conduct, and discipline.