Baldiksha Vivechan

Here's a comprehensive summary of the Jain text "Baldiksha Vivechan" by Indrachandra Shastri:

The book "Baldiksha Vivechan" (Discussion on Child Initiation) by Pt. Indrachandra Shastri, published by Champalal Banthiya, addresses the critical issue of initiating young children into monastic life, particularly within the Jain tradition. The author argues strongly against the practice of child initiation, presenting a multifaceted case based on religious scriptures, social impact, national well-being, and individual welfare.

Core Argument Against Child Initiation:

The central thesis of the book is that initiating children into monasticism is detrimental and goes against both religious principles and the practical needs of society. Shastri contends that children are physically, mentally, and spiritually unprepared to undertake the rigorous vows and disciplines of a monastic life.

Key Points and Chapters:

1. Introduction and the Need for Reform:

   • The book begins by highlighting the importance of true ascetics (sadhus) for societal guidance.
   • It contrasts genuine ascetics with "fake ascetics" who exploit religious sentiments for personal gain, emphasizing the large number of such individuals in India.
   • The author states his intent to introduce a "Child Initiation Prohibition Bill" in the Bikaner Legislative Assembly to address this harmful practice. He clarifies that his motive is not to attack any community or reduce the number of ascetics, but to ensure that those who become ascetics are genuinely qualified and uphold the sanctity of the institution.
   • His primary goals are to save children's lives from being wasted, reduce corruption within the monastic order, and protect the purity of social life.

2. Sanitation Dharma and Child Initiation (General Discussion with Scholarly Evidence):

   • The book explores the concept of renunciation (sanyas) and its role in spiritual paths across various religions:
     • Islam: Renunciation is not emphasized; living a religious life within society is encouraged. Religious leaders can be householders.
     • Christianity: While solitude is allowed, formal monasticism is less prevalent, especially in Protestant denominations. Even where it exists (Roman Catholicism), strict age and training requirements are in place.
     • Parsi: No tradition of renunciation; religious figures are householders.
     • Buddhism: Renunciation is significant, but the practice allows for individuals to return to lay life without stigma. This provides a less binding path.
     • Hinduism: The text extensively discusses the scriptural basis for renunciation, referencing the Manusmriti and Vedas. It generally advocates for renunciation in the later stages of life (e.g., after fulfilling family and societal duties) and emphasizes the need for maturity and detachment. It highlights the concept of three debts (to sages, ancestors, and gods) that should be cleared before seeking liberation.
     • Jainism: This section delves into the specific practices within Jainism, distinguishing between Shravak (lay follower) and Muni (ascetic) paths. The stringent vows of Jain ascetics (non-violence, truth, non-stealing, celibacy, non-possession) are detailed, emphasizing their difficulty even for adults. The author stresses that children are ill-equipped for these vows.

3. Scholarly Evidence Against Child Initiation:

   • The book cites various Jain scriptures and commentaries, including Haribhadra Suri's works (Dharmabindu, Panchashaka, Shodash Prakaran), Acharya Vardhamansuri's Achar Dinkar, and the Nishith Sutra.
   • These texts detail the qualifications required for initiation, which include maturity, detachment, intellectual capacity, and the ability to endure hardships.
   • Haribhadra Suri lists sixteen qualities for a suitable initiate, none of which can be possessed by a young child.
   • Achar Dinkar lists eighteen categories of individuals unsuitable for initiation, including children, the elderly, the infirm, the enslaved, debtors, and the mentally unsound.
   • The Nishith Sutra prescribes severe penance for monks who initiate unqualified individuals, especially children.

4. The Current Situation and the Need for Law:

   • The author criticizes the current state of monasticism in India, noting how many ascetics have strayed from the original principles, enjoying luxurious lifestyles while claiming renunciation.
   • He argues that the traditional systems of monastic orders (Sangh and Panchayats) have weakened and are unable to regulate the admission of unqualified individuals.
   • Therefore, legal intervention through a bill to prohibit child initiation is deemed necessary for the protection of children and the sanctity of religious institutions.

5. Addressing Objections and Counter-Arguments:

   • The book systematically addresses common objections raised by those who oppose the proposed law:
     • Religious Autonomy: The argument that the government should not interfere in religious matters is countered by stating that when religious institutions fail to protect the welfare of children, the state has a duty to intervene, citing precedents like the prohibition of child marriage (Sharda Act).
     • Unsuitability is Not Solely Age-Based: While acknowledging that age alone doesn't guarantee qualification, the author asserts that it is highly improbable for a child to possess the necessary maturity and detachment. Legal age limits provide a basic framework for protection.
     • Existing Religious Rules: The argument that some sects might have rules against unqualified initiation is met by the observation that these rules are often not enforced due to self-interest.
     • Harm to Ascetic Institutions: The author argues that the law will actually help the institution by promoting genuine and qualified ascetics, thereby enhancing its respect and purity.
     • Hindrance to Spiritual Development: The book posits that true spiritual development can occur in a lay life as well, and the law does not prevent a child from embracing renunciation later in life when they are mature. It only prevents binding them to lifelong vows prematurely.
     • Parental Authority: While acknowledging parental rights, the author argues that parents can also act against a child's best interests due to ignorance or greed, necessitating state intervention for the child's welfare.
     • Freedom of Religion: The freedom of religion does not extend to practices that are harmful to individuals, especially minors.
     • Past Examples of Child Initiation: The author refutes the claim that many great spiritual leaders were initiated as children, arguing that the few exceptional cases were of individuals with extraordinary capabilities or born into specific circumstances, and not representative of the general populace.

6. The Proposed Bill and Supporting Opinions:

   • The book includes the draft of the "Bikaner State Child Initiation Prohibition Bill," which aims to prevent the initiation of minors (defined as under 18 years of age) into monastic life, with penalties for those who facilitate it.
   • The author includes strong endorsements for the bill from prominent figures and organizations, including:
     • Acharya Jinavijaya Muni of Bharatiya Vidya Bhavan, who emphasizes the need for reform in light of current social and national conditions.
     • Pt. Sukhlalji, a former Jain professor, who highlights the personal and social harms of child initiation and the necessity for legal intervention when religious authorities fail.
     • Chimanlal C. Shah, J.P., a solicitor, who argues from a psychological and legal perspective against child initiation.
     • Shyama Prasad Mukherjee, President of the Bengal Provincial Hindu Mahasabha, and Smt. Vijayalakshmi Pandit, Chairperson of the All India Women's Conference, both expressing strong support for the bill due to its social benefit.

Conclusion:

"Baldiksha Vivechan" is a powerful plea for the legal prohibition of child initiation in Jainism and other traditions. It argues that such practices are not only unsupported by the core tenets of Jain philosophy when applied to unqualified children but are also socially harmful and detrimental to the individuals involved. The book advocates for a gradual and mature approach to spiritual life, emphasizing that true renunciation requires preparation, understanding, and personal conviction, which are absent in young children. The author's extensive use of scriptural evidence and reasoned arguments, along with the testimonials of support, makes a compelling case for legislative reform.