Vijay Dharmsuri Ane Shikshan Sansthao

Here is a comprehensive summary in English of the provided Jain text, "Vijay Dharmsuri ane Shikshan Sansthao" by Sukhlal Sanghavi:

The text discusses the legacy of Acharya Vijaydharmsuri and his pioneering efforts in establishing educational institutions, particularly focusing on the need to cultivate learned householders within the Jain community. The author, Sukhlal Sanghavi, begins by explaining his participation in Vijaydharmsuri's jayanti (birth anniversary) after a 25-year hiatus, stating it's not for personal gain but out of deep respect for Vijaydharmsuri's strength and capabilities. He believes jayantis should be occasions for genuine understanding and practical application of a person's teachings, rather than mere perfunctory celebrations.

Sanghavi highlights Vijaydharmsuri's unique contribution: the vision and courage to train learned householders, a quality sorely needed in the Jain community today. He notes that while Vijaydharmsuri faced limitations in Gujarat for this endeavor, he successfully pursued it through Varanasi. In contrast, Sanghavi laments that the Shvetambar tradition has historically lacked learned householder scholars, with most being mere listeners (shravakas). While Digambar tradition has seen such individuals, the Shvetambars have not, leading to a void in intellectual leadership from the householder community.

Vijaydharmsuri is hailed as a "Yugpravartak" (epoch-maker) for initiating this movement of training learned householders within the Shvetambar Jain community. Institutions like the present-day Syadvada Mahavidyalaya in Varanasi are seen as echoes of his efforts.

However, Sanghavi raises the crucial question of how to carry this legacy forward. He argues that the methods employed by Vijaydharmsuri are now outdated and may not be effective in the current era. While the core idea of nurturing learned householders must remain, the methods need adaptation. He advocates for a new approach: training scholars through comparative studies, emphasizing synthesis and an inclusive perspective.

Sanghavi observes that while the spirit of establishing Gurukuls has emerged across all three Jain sects, it hasn't addressed the shortage of thoughtful householder scholars. This deficiency, he attributes to the lack of a clear role or purpose for married householders once they are educated. Consequently, Jain educational institutions have devolved into centers for practical, vocational learning.

He points to the downfall of institutions like the Pathashala in Varanasi, despite its initial success. A key reason for the failure of many institutions, in his view, is the excessive involvement of monks (sadhus) in their management. He suggests that while monks should provide guidance and support, they should refrain from direct administrative control. This intervention, he believes, hinders both the monks' adherence to their renounced way of life and the institutions' academic objectives. He cites the success of the Mahavir Jain Vidyalaya as an example of an institution that thrived due to proper management, while others faltered due to mismanagement.

Sanghavi believes that Jain monks often lack a sense of responsibility, leading to their interference in institutions, which ultimately results in their decline rather than growth.

He poses a vital question to the audience: Do we not need scholars like Radhakrishnan? And if so, can today's Jain institutions produce such individuals? He draws inspiration from the Ramakrishna Mission's work, where scholars operate on principles of renunciation and dedication to public welfare.

Sanghavi strongly advocates for the closure of irresponsibly managed institutions, arguing that it is for the betterment of society. He also stresses the need to control or dismiss incompetent administrators, as such institutions and individuals are unlikely to nurture good people, but rather perpetuate a tradition of inadequacy.

He criticizes the current state of Jain sects, describing them as rigid and dogmatic, devoid of intellectual space and free development, dominated by inertia and blind faith. He asserts that religious education should be acquired without becoming a blind follower. Therefore, it is crucial to ensure that Jain educational institutions do not promote a narrow sectarian viewpoint. Otherwise, people might mistakenly equate rigid rituals with true religion, leading to a cycle of delusion in the name of faith.

Sanghavi concludes by stating that this unfortunate situation needs to be rectified. The responsibility lies with our knowledge and educational institutions. This endeavor requires a broad vision and a generous spirit. He urges everyone to understand this and strive towards it.