Facts And Figures About Jain Shwetambar Terapanthi Diksha

Here's a comprehensive summary of the provided Jain text, "Facts and Figures about Jain Shwetambar Terapanthi Diksha":

The document, published by the Jain Shwetambar Terapanthi Sabha, explains the principles and practices surrounding Diksha (initiation into the monastic order) within the Terapanthi tradition of Jainism. The core message is that Diksha is a serious religious commitment aimed at spiritual upliftment and liberation (Mukti).

Key Aspects of Diksha:

• Purpose of Diksha: It is the ultimate stage for developing character and achieving spiritual powers, considered the highest and noblest stage in human life. Jain philosophy emphasizes that even a short period as a true Sadhu yields greater results than a lifelong pious life as a householder.

• Eligibility and Initiation Process:

  • Age: Initiation is permitted for individuals above 8 years of age, as per Jain scriptures like Vyavahar Sutra. However, not every child above 8 is initiated.
  • Character and Desire: Candidates must be highly developed souls with a keen desire to renounce the world, possess a good understanding of Jain principles, and demonstrate high moral character.
  • Consent: Crucially, written consent from parents, guardians, or the head of the family is mandatory. For adults, spousal consent is also required. Initiation without this consent, or through fraudulent means, coercion, or misrepresentation, is strictly forbidden and not sanctioned by Jain scriptures.
  • Financial and Legal Clearances: Applicants must have properly settled their property affairs, be free from significant debts or legal entanglements (like pending court cases or being a witness), which could hinder their monastic life.
  • Social Standing: Candidates are typically from respectable families, often from trading communities like Oswal, Agrawal, Porewal, and Maheshwari. The text highlights that Sadhus of this sect are generally from "High class Mahajan families."
  • Public Ceremony: Diksha is a public event, conducted with fanfare and publicity. The initiate is treated like a bridegroom before the ceremony, signifying a significant transition.

• Prohibited Practices: The text explicitly condemns and disallows:

  • Initiation without the free consent of the individual.
  • Fraudulent inducement or forcible initiation.
  • Initiation of individuals with weak intellect based on false representations, especially without parental/guardian knowledge.
  • Initiation where parental consent is given for ulterior motives or monetary gain.
  • Initiation through any form of fraud, coercion, or misrepresentation.

• Rules of Conduct for Sadhus: After Diksha, Sadhus must strictly adhere to vows, including:

  • Ahimsa (non-violence) towards all sentient beings.
  • Truthfulness.
  • Non-stealing.
  • Celibacy (no physical contact with the opposite sex, even animals).
  • Non-possession (owning no property of value).
  • Not eating or keeping food/water at night.
  • Not using conveyances; carrying their own belongings.
  • Abstaining from intoxicants.
  • Limited stay at one place (one month, except for the four-month rainy season).
  • Begging for daily food and drink, only in sufficient quantities.
  • No correspondence with laypeople or contributing to newspapers.
  • Non-participation in political or social matters.
  • Absence from law courts or giving evidence.
  • Sadhus must neither violate these vows themselves nor cause others to do so, in thought, word, or deed.

• Discipline and Oversight:

  • The Acharya (supreme head) is the primary initiator, though in rare instances, other Sadhus may initiate with the Acharya's permission, with the new Sadhu remaining a disciple of the Acharya.
  • Sadhus must follow the Acharya's commands throughout their lives.
  • Daily recitation of rules (Maryyadas) and public examinations (Hajri) ensure adherence to strict conduct.

• Record Keeping: The Sabha maintains records of all initiated individuals, including personal details, initiation dates, and any subsequent return to lay life or change of sect. The text notes that in nearly 175 years, there have been no complaints against initiations.

• Social and Economic Aspects:

  • Sadhus are not seen as a burden; they beg their food and respect the need of ordinary beggars, avoiding houses where beggars might be present.
  • They are well-regarded due to their spiritual eminence and strict adherence to principles.
  • They are not involved in trade, business, or employing others for gain.
  • The goal of becoming a Sadhu is intense spiritual advancement, not idleness or mendicancy.

• Testimonials and Legal Recognition:

  • The document cites positive remarks from authorities like the Legal Remembrancer of Baroda State, who noted the Terapanthi community's due inquiries, public initiation, and written consent requirements as differentiating them from other communities.
  • It also includes observations from scholars like Dr. Hermann Jacobi and experiences shared by figures like Lala Sukhbirsingh, who witnessed the public and formal nature of Terapanthi initiations, reinforcing their legitimacy and strictness.

• Historical Context and Statistics:

  • The text acknowledges instances of minority initiations, including the present Acharya, and argues against depriving deserving minors of this "valued religious right" due to the actions of a few individuals.
  • A chart details the number of Sadhus and Sadhwis initiated from 1739 (Sambat year 1817) to May 31, 1944, categorizing them by age and marital status. A total of 1739 Sadhus and Sadhwis were initiated during this period.

• Return to Lay Life: The text addresses individuals who leave the monastic order, noting that many join other Jain sects, with few returning to lay life. It asserts that such individuals are not shunned and their claims to family property are respected. It highlights the training received by Sadhus makes them capable of secular work if they leave the order.

In essence, the document serves as a defense and explanation of the rigorous, ethical, and public nature of Diksha within the Jain Shwetambar Terapanthi tradition, emphasizing spiritual devotion, character development, and strict adherence to religious vows.