Tirthoni Pratishtha Kem Sachavay

Here's a comprehensive summary of the Jain text "Tirthoni Pratishtha Kem Sachavay" by Sukhlal Sanghavi, presented in English:

The book "Tirthoni Pratishtha Kem Sachavay" (How to Preserve the Prestige of Sacred Sites) by Sukhlal Sanghavi explores the essence and preservation of Jain sacred sites (Tirtha).

The author begins by asserting that the true foundation and soul of Jain Tirthas lie in asceticism (tapas), renunciation (tyag), and spiritual contemplation (adhyatmachintan). While Jainism may not possess the grandest buildings or the most accumulated wealth compared to other traditions globally, the unique "Tirtha consciousness" that pilgrims feel is not derived from mere architectural marvels or riches. These magnificent structures and treasures are likened to the body and ornamentation, but the true lifeblood, the "soul" of a Tirtha, resides in the spiritual qualities that flourished in that place. Just as ornaments adorn a living body, these structures only enhance a Tirtha if its spiritual essence is vibrant. A lifeless body, regardless of its adornments, loses its glory.

The text then identifies a deficiency in Jain Tirthas, not in their physical structures or adornments, but in their spiritual core – the "soul." When the soul is weak, even the most impressive body and decorations appear lackluster. The author questions why the soul of tapas, tyag, and adhyatmachintan has diminished or been suppressed within Tirthas. He attributes this decline primarily to two factors: excess (atirek) and possessiveness/conflict (mamtv va klesh).

The author explains that spiritual pursuits are born and flourish when one's focus is inward (antarmukh vrutti). However, when this focus turns outward (bahirmukh vrutti), these qualities begin to wane. The Jain community, over time, became engrossed in the worship and glorification of the physical sites themselves, leading to a greater outward focus. This obsession with outward appearances, with more opulent, artistic, and prosperous temples, created an environment where elaborate structures were prioritized over the spiritual essence. This outward-leaning tendency, unfortunately, suppressed the existing inward-looking spiritual inclinations.

The excess in external decoration and grandeur became so pronounced that even those considered renunciants and spiritual figures were increasingly drawn into praising this external splendor. Consequently, the simplicity and straightforwardness of Tirthas were eroded, and the ideals of tapas, tyag, and adhyatmachintan were reduced to mere words. This outward focus led to the decline of inward-looking introspection, which fosters peace, equanimity, tolerance, and wisdom. In its place, an outward-looking inclination emerged, breeding only conflict, quarrels, and possessiveness.

This led to disputes among devotees regarding the rights and ownership of the Tirtha's physical aspects and other trivial matters. The essence of the Tirtha, which was originally in the spiritual sentiment and conduct, began to be perceived in rivalry, winning and losing, and the struggle for control. By neglecting the true, intrinsic "Tirtha-ness" within oneself and chasing a shadow or a manufactured "Tirtha-ness," the natural essence was lost, and an unnatural, problematic situation arose.

This internal strife has also manifested in the division between the Digambara and Shvetambara sects. They have become adversaries, viewing each other as selfish and inferior. While both sects have made sacrifices to protect their respective Tirthas, they have ultimately failed to preserve the true "Tirtha-ness." Their constant efforts to protect the Tirthas have paradoxically led to the loss of their prestige. The rift between them has widened to such an extent that finding a path towards unity seems impossible.

The author addresses the practical argument that any suggestion of compromise or relinquishing rights would be seen as weakness, making one vulnerable to exploitation by selfish individuals or enemies. While acknowledging the validity of this concern, he emphasizes the need to find a way to end conflict when opposing parties have a shared interest. He suggests that the only paths forward are for one side to become magnanimous, leading to the potential spread of magnanimity to the other, or for both sides to cultivate generosity. He rejects the notion that the destruction of one side is a desirable outcome for the preservation of the other.

The core of the solution, according to Jain Dharma, lies in cultivating tolerance (sahishnuta). While one side might appear to lose something by being generous, it will ultimately triumph in the larger context of societal and national unity. This act of generosity can also inspire the other party to become more magnanimous. Thus, from a practical standpoint, generosity emerges as the only viable path for resolving conflicts and preserving the prestige of Tirthas.

The author concludes by reiterating that by embracing simplicity and reducing possessiveness, the prestige and radiance of Tirthas will naturally be preserved and enhanced. He uses the analogy of a thorn stuck in the flesh – while removing it may cause pain, it is ultimately better than letting it fester. Similarly, the community must choose between enduring the pain of removing the "thorn" of possessiveness over rights or continuing to suffer from the conflict it causes.

Beyond this spiritual approach, the author suggests a practical, time-appropriate solution: establishing educational centers (vidya-dhamo) in all Tirtha sites wherever possible. Since structures already exist, dedicating a part of these sites to the pursuit of learning, a sacred element, would be highly beneficial. He argues that before external forces or legal pressures mandate change, those who understand the times should transform these sacred sites into centers of learning for society. He counters the argument that religious sites should not be used for secular education by suggesting that at least scriptural knowledge, which is considered sacred, can be imparted.

The author believes that the outward-focused tendencies of the community, which are currently directed towards buildings, decorations, and appearances, need to be redirected. This redirection can occur in two ways: by delving into the spiritual realm and by engaging in the pursuit of knowledge. The latter is universally accepted and essential, and can even pave the way for the former. He suggests that the considerable wealth, time, and intellectual power currently expended on preserving the prestige of Tirthas (often unsuccessfully) would yield greater results if invested in the promotion of knowledge through these sites. This would ultimately strengthen society and, in turn, preserve the prestige of the Tirthas in one way or another.