Sadhusanstha Ane Tirthsanstha - Book Summary

Here's a comprehensive summary of the provided Jain text, "Sadhusanstha ane Tirthsanstha" by Sukhlal Sanghavi, focusing on the key themes and arguments presented in the excerpts:

Overall Theme: The text critically examines the current state and historical development of Jain Sadhusanstha (monastic/ascetic institutions) and Tirthsanstha (pilgrimage/temple institutions) in India, arguing that while these institutions possess immense historical and cultural significance, their present-day focus and practices often deviate from their original spiritual and ethical aims. The author urges for a re-evaluation and adaptation of these institutions to meet contemporary societal needs and challenges.

Key Arguments and Observations:

1. The Nature and Location of Jain Tirths (Pilgrimage Sites):

Location: Tirths often arise in places with religious significance, natural beauty, or where wealthy patrons have invested in impressive architecture, sculptures, or other features. They are frequently found near water bodies, on coastlines, riverbanks, and notably, on hills and mountains.
Mountain Preference: A significant observation is the consistent preference for hilly and mountainous locations for major Jain tirths, across both Shvetambar and Digambar traditions. This preference reflects the desire for solitude and natural beauty, which attracts both ascetics and devotees seeking peace.
Loss of Original Purpose: While tirths were established for spiritual solace and contemplation, the author laments that their current essence is largely dependent on idol worship. The original emphasis on learning, philosophical discourse, and the presence of scholars has largely diminished, except for rare exceptions like Kashi.
Lack of Intellectual Hubs: The text explicitly states that there are no Jain tirths in India that function as centers of learning, where scholarly conferences are held or where intellectual discussions draw seekers. There's a notable absence of Jain educational institutions or prominent scholars who attract pilgrims and seekers for intellectual nourishment.

2. The Role of Idol Worship and Human Worship:

Shift in Focus: The author traces the evolution of worship, suggesting that after the veneration of idols and natural elements, human worship gained prominence. This shift is linked to the ascetic lives of Lord Mahavir and Lord Buddha, and their monastic orders.
Influence on Other Traditions: The organized propagation of Jain and Buddhist traditions is seen as a factor that further popularized the worship of figures like Rama and Krishna.
Decline of Nature Worship: As the worship of specific individuals (Mahavir, Buddha, Rama, Krishna) grew, the worship of animals, celestial beings, and natural elements gradually decreased, though vestiges remain.

3. The Development of Tirths and Associated Arts:

Artistic Patronage: The growth of idol worship is directly linked to the advancement of sculpture and architecture. The unique characteristics and grandeur of Indian architecture are largely attributed to religious sites and idol worship, with their roots in sacred and pilgrimage places.

4. The Institutional and Financial Aspects of Tirths:

Vast Network: Jain tirths are spread across India in hundreds, indicating the extensive reach of the Jain community in the past.
Significant Resources: The management of tirths involves considerable human resources, intellectual effort, and financial investment. The author estimates that tens of thousands of people are involved and substantial sums are spent annually.
Property and Wealth: Tirths own land, movable and immovable assets, and significant financial reserves. The "Devdravya" (temple wealth) of the Shvetambar community alone is estimated to be around one crore rupees.
Financial Prudence: The Jain community is commended for its diligence and integrity in accumulating, maintaining, and safeguarding its Devdravya, noting a level of transparency rarely seen in other religious traditions. A strong ethical and social framework ensures that this wealth is used for its intended purpose, with strong social and organizational mechanisms preventing misappropriation.

5. The Problem of Sectarian Conflict (Schism):

Tirths as Battlegrounds: The author expresses deep concern that tirths have become the primary arena for Shvetambar and Digambar sects to display their might and engage in disputes.
Unequal Participation: While Shvetambars generally do not interfere in Digambar-dominated tirths, Digambars often assert their presence in Shvetambar-dominated tirths, leading to conflicts.
Basis of Victory: Victories in these disputes are often determined by financial power and the cleverness of the participants rather than truth.
Focus on Defeat: Both sides find more pleasure in the defeat of the other than in their own victory, fueling a continuous cycle of conflict.
Waste of Resources: This constant struggle leads to the wasteful expenditure of intellect, wealth, and time, with the current political system often benefiting from these internal disputes.

6. The Threat to Tirths in the Modern Era:

Past Threats: Historically, foreign invasions posed a direct threat to Jain idols and temples, necessitating defense and repair.
Present-Day Internal Threats: Ironically, the author argues that the current era, despite promises of religious freedom, poses a greater, albeit indirect, threat. The government's policy of non-interference allows for internal strife, where communities themselves become the destroyers of their own heritage.
Erosion of Moral Values: The internal conflicts lead to a neglect of the core spiritual values, effectively destroying the very essence of the tirths. The author believes that current internal conflicts have caused more damage to the purpose and spirit of the tirths than historical invasions.

7. The Potential and Missed Opportunities of Tirths:

Underutilization of Potential: The author laments that the significant resources and devotional spirit channeled into tirths are not being effectively utilized for societal progress.
Need for Educational Centers: Tirths, especially those in naturally beautiful locations like Mount Abu, could easily function as educational centers, attracting people for learning and spiritual growth. The author points out that foreigners are already benefiting from these environments.
Lack of Vision: Jains visit these tirths, appreciate their beauty, and witness other centers of learning but fail to envision or establish their own educational institutions within these tirths. The prevailing notion is that tirths are solely for temples and idols.
Societal Needs: The author stresses that society has an unavoidable need for knowledge in areas like education, skills, and industry, which tirths, with their resources and devotional base, could fulfill.

8. The State of Sadhusanstha (Monastic Institutions):

Historical Roots: The Jain monastic tradition is ancient, predating Lord Mahavir. The text mentions the Parshvanathya tradition and how some of its disciples interacted with Mahavir.
Organizational Structure: Jain monastic orders were structured with clear rules, regulations, and administrative roles, comparable to a well-organized state. The wisdom of the ancient acharyas in establishing this framework is highlighted.
Spread and Evolution: The monastic order spread across India, with significant numbers of monks and nuns during Lord Mahavir's time. The admission of women into the monastic order is noted, with Mahavir giving them considerable space and strengthening their organization, even influencing the Buddhist order.
Internal Divisions and Decline: Over time, the monastic institution fragmented into sects (Digambar, Shvetambar) and further sub-sects. While it expanded with the Jain community, it also saw the emergence of a "lax" or degenerate class of monks.
Cycles of Reform: Throughout history, periods of laxity have been followed by reforms initiated by luminous souls. The text mentions the rise and fall of Chaityavasis and Jatis.
The Essence of a Sadhu: A sadhu is defined as a seeker whose primary goal is the purification of life by shedding bonds, impurities, disturbances, and limitations.
The Importance of Self-Preparation: The author emphasizes that a spiritual guide must first prepare themselves through introspection, stability, and a clear understanding of their goal. This preparation period is the time for sadhana.
Misuse of Facilities: Facilities originally intended for spiritual sadhana have been misused, with many entering the monastic order without deep contemplation or stability, becoming mere "guides" prematurely. This has led to a dilution of the original purpose and an emphasis on comforts and worldly status.
The Sadhu as a 'King': The author draws a parallel between the perversion of royal duties and the perversion within the monastic order. Just as kings became attached to the symbols of their authority, some sadhus became attached to the conveniences and rituals of their status, losing sight of their original spiritual goals.
The Impact of Social Integration: As monastic communities integrated more with lay society, they adopted some societal influences. However, they also played a crucial role in instilling virtues like the rejection of intoxicants and non-violence in the general populace.
Role in Social Reform: Jain monks have significantly contributed to creating an atmosphere of aversion towards meat and alcohol and promoting celibacy and chastity. This influence is seen as foundational to movements like Mahatma Gandhi's emphasis on non-violence.
The Current Crisis and Responsibility: The author asserts that the monastic institution has inherited a valuable legacy of promoting abstinence from the seven deadly sins. However, in the current era, this legacy is at risk, particularly due to governmental policies that indirectly promote indulgence.
The Call to Action: The text issues a strong call to the Jain monastic community to actively engage in social reform, particularly in promoting abstinence from alcohol. This is seen as a direct continuation of their ancestral duty and a way to preserve their moral heritage.
Critique of Passive Spirituality: The author criticizes the notion that spiritual pursuits should be confined to isolated monastic dwellings. True spirituality, according to the author, is an inner quality that can be cultivated within society and even through engagement in worldly affairs.
The Need for Adaptability: The author argues that to remain relevant and respected, the monastic institution must adapt to the changing times and actively contribute to societal welfare.
Specific Areas of Contribution: The text suggests that Jain monks can contribute to preventing governmental injustice by influencing officials, educating police and soldiers about their duties and ethical conduct, and actively participating in the promotion of universal education.
A Call for Unity and Pragmatism: The author urges Jain monks to overcome internal squabbles, focus on meaningful work, and shed the illusion that dharma is solely confined to external rituals and objects. Those who fail to do so are not true inheritors of Lord Mahavir's legacy.
Modern Challenges: The text highlights the current challenges, including the widespread availability of alcohol and its devastating impact on moral values. It calls upon the monastic community to take a leading role in the prohibition movement.
The True Measure of Safety: The author questions the notion of religious safety when, despite the protection of temples and idols, the moral wealth of the community (the practice of abstinence) is being destroyed. True safety lies in the purity of one's ethical life.

In essence, the text is a profound critique and a passionate appeal for the Jain monastic and pilgrimage institutions to reconnect with their core spiritual and ethical principles, adapt to contemporary societal needs, and actively contribute to the moral and intellectual upliftment of society rather than remaining confined to ritualistic practices and internal conflicts.