Diksha Adhikar Dwatrnshika - Book Summary

Here's a comprehensive summary of the Jain text "Diksha Adhikar Dwatrnshika" by Nyayavijay, based on the provided pages:

The book "Diksha Adhikar Dwatrnshika" by Nyayavijay, published by Shri Jain Yuvak Sangh, Vadodara, is a treatise on the subject of Diksha (initiation into monasticism) within Jainism. The author states that this work is a preliminary, concise effort designed to complement a larger, more comprehensive book he intends to publish on the topic of Diksha. He hopes the text will be read and considered with an impartial perspective.

The core theme of the text revolves around the true essence of Diksha and the qualifications and considerations necessary for receiving it. It strongly emphasizes that true Diksha and spiritual practice are not dependent on external appearances or rituals but reside in the inner state and conduct of the individual.

Here's a breakdown of the key points and arguments presented:

1. The True Nature of Diksha and Conduct:

Verse 1 & 2 (Pages 7-10): The text begins by stating that Mahavratas (great vows) can lead to spiritual liberation even without outward monastic attire (Vesh). Conversely, having the attire without the vows leads to downfall. The essence of Charitra (conduct/virtue) is not in the attire or the Rajoharan (a whisk of feathers used by monks to avoid harming insects), but in the inner life. The purity of this inner life radiates outward.
Verse 3 & 4 (Pages 11-14): The Rajoharan is the external symbol of a Dikshit (initiated person) and carries significant responsibility. It is beautiful when accompanied by the practice of Sanyam (restraint); otherwise, it is a mockery. The Rajoharan has a purpose in the practice of compassion towards living beings, specifically for removing dust. If the wearer hears the lessons of Sanyam from it, they can be empowered to remove inner impurities.
Verse 5 & 6 (Pages 15-18): The proper use of the Rajoharan makes it a tool for spiritual progress; otherwise, it becomes an obstacle. If used correctly, it leads to good destiny; otherwise, it leads to wandering in the cycle of birth and death. The Rajoharan itself is not rare, but adhering to the vows associated with it is extremely difficult. This is why a monk carefully assesses the suitability of a candidate before granting Sanyas-Diksha.

2. The Importance of Preparation and Maturity:

Verse 7 & 8 (Pages 19-22): It is appropriate to engage in practice before taking Diksha. Lord Mahavir himself demonstrated this by his own conduct, setting a precedent for the world. Haribhadra Suri, in his "Dharmabindu," advocates for practice before initiation, and in "Panchashaka," he advises on the contemplation of idols.
Verse 9 & 10 (Pages 23-26): True commitment to vows arises from accurate knowledge of the nature of the world (Bhavswaroop), genuine detachment (Vairagya), and a strong desire for liberation (Moksha-abhilasha). A wise person, reflecting on Haribhadra Suri's teachings, will understand that children, being immature and unaware, are not suitable for Diksha.
Verse 11 & 12 (Pages 27-30): A child cannot comprehend the nature of the world, nor can they truly experience detachment. They lack understanding of liberation. Therefore, childhood itself prohibits Diksha. However, a person who is detached from worldly life, possesses few passions, is faithful, humble, patient, has minimal anger and other passions, and is dedicated to the self, even if young, can be considered worthy if they possess these qualities.

3. Critiques of Child Initiation (Bal Diksha):

Verse 13 & 14 (Pages 31-34): Even in the Golden Age (Chaturtha Ara or fourth era, characterized by great spiritual luminaries), apart from exceptional cases like Atimuktak, there is no mention of child initiation in scriptures. In the Golden Age of Tirthankaras, only mature individuals took Diksha. Therefore, in this difficult present age (Kali Yuga), the place for child initiation is even more questionable.
Verse 15 & 16 (Pages 35-38): Some cite the reference to an eight-year-old's mention as justification for child initiation, but this likely relates to the attainment of Kevalgyan at nine years of age or a specific context of Bhav Charitra. Such examples are either related to extraordinary individuals with special powers or are not universally applicable. The author argues that using examples like "Vajra" or "Hemchandra" to justify child initiation is inappropriate.
Verse 17 & 18 (Pages 39-42): Acharya Siddhasen, in his commentary on "Pravachansara," criticizes child initiation, suggesting that monks forcefully confine children in the "prison" of Diksha. The text reiterates that initiating children, even those over eight years old, is blameworthy and an act that should not be done. The wise are not indifferent to the times.
Verse 19 & 20 (Pages 43-46): While a child might be intellectually mature (like the son of Sambhavasuri, Manaki, who was learned in fourteen Purvas), the inherent immaturity and innocence of childhood make them unsuitable for Diksha. The ideal age for undertaking ascetic practices (Tap Sadhana) is the middle age, as stated in the Acharaanga Sutra, because it is when discernment is more developed. A child is therefore completely unqualified for Diksha.
Verse 21 & 22 (Pages 47-50): According to the commentaries of Shilankaacharya on Acharaanga and Abhayadev Suri on Sthananga, a person is considered a child until the age of sixteen. Common sayings also support this. Therefore, Diksha should be withheld until the age of sixteen. Before undertaking vows, extensive study and practice are necessary. A person who has undergone such training and is thus cultured by the age of sixteen can receive Diksha worthily and auspiciously.
Verse 23 & 24 (Pages 51-54): The age of eight is generally considered the starting point for learning. This is evident in ancient scriptural accounts. Therefore, someone of that age is not eligible for initiation. Parents are the first gurus, and Diksha should be with their consent. It is not advisable to obtain Diksha without the approval of these great benefactors or by causing them distress.
Verse 25 & 26 (Pages 55-58): The "Dharmabindu" states the rule of seeking the permission of elders. The "Panchasutra" indicates that causing grief to parents for the sake of vows is an inauspicious impediment right at the beginning. The case of "Rakshit," who was twenty-two years old, learned, and pure-hearted, still requires caution. Even for such a qualified individual, if initiated secretly by being taken away, it is termed "disciple theft" by the scriptures.
Verse 27 & 28 (Pages 59-62): Those who imitate the example of Arya Rakshit and practice "disciple theft" by eloping with children or the immature are called "unripe mangoes" and "rotten banyan trees" by the Panchakalpa Churnikara. A seeker of liberation should wisely persuade their parents for consent through appropriate means. The scriptures do not approve of obtaining Diksha by causing great distress to parents.
Verse 29 & 30 (Pages 63-66): In numerous scriptural narratives, blessed individuals receive Diksha after obtaining the permission of their parents, creating an atmosphere of joy. There is no mention of non-consensual Diksha in the scriptures. Lord Mahavir himself did not take Diksha while his parents were alive, out of compassion for them. After their passing, he sought permission from his elder brother Nandivardhan and his uncle Suparshva.

4. The Principle of Adaptability and Discernment:

Verse 31 & 32 (Pages 67-70): The world and religion are subject to change over time. Therefore, timely and appropriate purification or reform is necessary. Actions taken under compelling circumstances must be done, and those that should be avoided must be avoided. The wise, with their Anekaanta (multi-faceted) perspective, are skilled in discerning what is beneficial and what is not. Remembering the pure life of Diksha, whose sole purpose is to eradicate passions like attachment and aversion, the Sadhus should abandon the practice of improper initiation and remain victorious through virtuous conduct.

Concluding Thought (Page 71): The text concludes with an appeal for the "development of thought" as the path to progress, contrasting it with blind, sectarian fanaticism. It emphasizes that the true nature of Jainism is beyond sectarianism and beneficial to society, the nation, and the world. It highlights the author, Muni Shri Nyayavijayji, as one who fearlessly and effectively communicates this truth.

In essence, "Diksha Adhikar Dwatrnshika" is a profound exploration of the spiritual principles underlying Jain monastic initiation, strongly advocating for maturity, inner purity, proper preparation, and parental consent, while critically examining and discouraging the practice of child initiation.