Tyagi Sanstha

Here's a comprehensive summary of the Jain text "Tyagi Sanstha" by Sukhlal Sanghavi, based on the provided excerpt:

The book "Tyagi Sanstha" (Organization of Renunciates) by Sukhlal Sanghavi explores the nature, evolution, and necessary reforms within organizations of renunciates found across various societies and religions. The author argues that such institutions are intrinsically linked to the existence and development of humanity itself, appearing in every societal structure, from ancient Vedic traditions to modern religions, and even among tribal communities.

The Inevitability and Necessity of Reform:

The text emphasizes that renunciate institutions arise in specific circumstances and are sustained by particular conditions. However, over time, these conditions can lead to corruption, making them less useful and even detrimental. Sanghavi asserts that reform is not just beneficial but essential for the survival of these organizations. He draws parallels with religious founders like Buddha, Mahavir, Jesus, and Muhammad, who continuously infused their respective traditions with fresh perspectives and reforms to keep their renunciate orders dynamic and relevant. Without adaptation and change, any institution is destined for decline and disappearance.

The Origin and Sustenance of Renunciate Institutions:

The book traces the genesis of renunciate organizations to individuals of extraordinary intellect, dedication, and purpose who dedicate themselves to the pursuit of truth or the fulfillment of duty. While these individuals may utilize basic resources for sustenance, their primary focus remains on their chosen pursuit, leading to a naturally renounced lifestyle. The presence of such exemplary individuals attracts followers who, inspired by their renunciation, also adopt some level of asceticism. Over time, this gathering of individuals coalesces into an institution, with the foundational renunciation of a great soul serving as its seed.

Initially, these organizations often lack material wealth or a fixed income, relying on their reputation for sustenance. This reputation, in turn, is built upon virtues and usefulness to society, which awakens the generosity of people. However, the need for sustenance compels these institutions to adhere to certain rules. The danger, as the author points out, is that over time, adherence to rules can turn the institution into a mere mechanism, losing its original spirit.

Qualities and Drawbacks of Renunciate Institutions:

Sanghavi meticulously analyzes the inherent qualities and significant drawbacks of these organizations:

• Protection of Teachings and Literary Development (Pro): A primary virtue is the preservation and deepening of the teachings and life philosophies of the founding figures. This often leads to the creation of rich commentaries and literature.
• Suppression of Independent Thought and Action (Con): A major drawback is the stifling of independent thinking and initiative among members due to the rigid organizational structure and adherence to established doctrines. This can hinder the discovery of new truths.
• Facilitating Awareness of Spiritual Leaders (Pro): These institutions are crucial in introducing people to the greatness of their founders and important disciples.
• Fostering Pride and Sectarianism (Con): This leads to a significant flaw: pride. Members can become so engrossed in the veneration of their own leaders that they fail to recognize or respect the greatness of figures from other traditions. This can breed intolerance, animosity between different renunciate groups, and even internal conflicts within a single organization. The author notes that this sectarian pride is a root cause of disunity and a lack of genuine fellowship between members of different spiritual paths and even within the same path.
• Cultivating Renunciation and Generosity (Pro): Renunciate organizations promote inner renunciation among their members and foster generosity in the general populace. Members, free from worldly attachments like marriage and the need for personal accumulation, naturally maintain a spirit of contentment and renunciation. The need for organizational sustenance also encourages public generosity.
• Promoting Laziness, Artificiality, and Dependency (Con): Hidden within this apparent benefit is a significant drawback: laziness, artificial life, and dependency. While members may outwardly adhere to renunciate rules, the readily available support can lead to a decline in genuine inner renunciation, replaced by complacency and a reliance on the donations of others for their material needs. This creates an artificial existence where members appear renounced but are sustained by the labor of others, leading to a state of indolence and parasitism. This also fosters a sense of begging, where institutions subtly, or overtly, claim to be the sole worthy recipients of charity. Consequently, instead of true renunciation, these institutions can inadvertently propagate idleness, pettiness, and greed.
• Freedom for Public Service and Personal Development (Pro): The absence of concerns about earning a livelihood or personal well-being allows renunciates to be free to engage in public service in any field, at any time, and in any manner. They also have ample opportunity for personal spiritual growth and the dissemination of virtues.
• Encouraging Irresponsibility and Corruption (Con): A significant flaw is the tendency towards irresponsible living. While members may appear accountable to their organization or elders, this accountability is often superficial. The lack of worldly responsibilities, unlike householders who face consequences for negligence, can foster a lack of genuine responsibility, leading to a decline in moral conduct. The author suggests that a comparison of the inner lives of householders and renunciates would reveal greater corruption among the latter. This irresponsibility can manifest as a spread of vices, rather than virtues, among the public.

The Solution: The "Sevak Sanstha" (Servant Organization):

The author proposes a fundamental transformation from "Tyagi Sanstha" to "Sevak Sanstha" (Servant Organization). This shift involves several key principles:

• Self-Reliance through Self-Labor: The core of this reform is the principle of self-labor (swashram) for sustenance. Every member, regardless of their background, should be prepared to work and earn their own living. This is presented not as a burden that reduces service but as a foundational principle of dignity and self-respect.
• Humility and Service-Oriented Attitude: Members should view themselves as servants, not gurus. This internal shift from an attitude of superiority to one of humble service naturally eradicates pride and reduces the desire for material comforts derived from others.
• Accountability and Dedication: Members should be accountable for their time and actions to an administrative board, dedicating at least ten hours a day to work. They should be willing to undertake any task assigned to them based on their aptitude and circumstances.
• Unity and Respect: Organizations should not view themselves as superior to others but should foster mutual respect and learn from each other's experiences.
• Ethical Conduct and Discipline: Strict adherence to ethical conduct, including celibacy, is essential. Members who create discord should either leave voluntarily or be removed.
• Voluntary Departure and Continued Respect: Members should be free to leave if their commitment wanes, but their respectful status should be maintained as long as their ethical conduct remains sound.

The Place of Solitary Renunciation:

Sanghavi acknowledges the existence and value of solitary renunciation where individuals dedicate themselves to profound research or spiritual pursuits without direct service. He argues that such solitary renunciation is not hindered by the proposed reforms, as these individuals operate under a higher, self-imposed discipline driven by knowledge-based responsibility. Their inner conscience is their ultimate guide. The proposed reforms are primarily aimed at publicly engaged renunciate organizations.

Application to Jain Renunciates:

The book strongly advocates for the adoption of the self-labor principle by Jain renunciate orders. Sanghavi argues that despite Jainism's emphasis on renunciation, modern Jain sadhus often fall into the trap of dependency and a disconnect from genuine spiritual living. He critiques the current state of Jain monasticism, suggesting it has become more focused on economic competition than spiritual pursuit. He posits that true Jain renunciation, as exemplified by the Tirthankaras, involved not just the renunciation of worldly possessions but also the renunciation of fruits of labor and the service of others.

He concludes that if Jain renunciates wish to remain true to their principles of renunciation, they must embrace self-labor. Either they should retreat to forests, as the Tirthankaras did, or if they live among people, they must not consume the fruits of others' labor. If they desire a life of enjoyment, it must be based on their own efforts. Only through self-labor can true renunciation be achieved and practiced meaningfully. The author believes that embracing self-labor is the only way to prevent the distortion of renunciation in the current era.