Jain Dharm Aur Diksha - Book Summary

Here's a comprehensive summary of the provided Jain text, "Jain Dharm aur Diksha," by Darbarilal Kothiya:

Title: Jain Dharm aur Diksha (Jainism and Renunciation/Initiation) Author: Darbarilal Kothiya Publisher: Z_Darbarilal_Kothiya_Abhinandan_Granth_012020.pdf Catalog Link: https://jainqq.org/explore/210737/1

This text, from the Jain Education International series, emphasizes the profound importance of diksha (renunciation or initiation) within Jainism, tracing its roots to the very beginnings of Indian culture and civilization.

The First Progenitor and Renunciant: Lord Rishabhadeva

The text begins by highlighting Lord Rishabhadeva, the first Tirthankara and a prominent figure in Indian culture and civilization. Citing the Shrimad Bhagavatam and Jain scriptures, it describes Rishabhadeva as the first pontiff and initiator of the path of renunciation. He is credited with teaching humanity fundamental skills like agriculture, trade, warfare, writing, and reading. Subsequently, having attained enlightenment, he renounced his kingdom and worldly possessions, embracing a digambara (sky-clad, naked) mendicant lifestyle. His path was characterized by silence, detachment from worldly hardships (like abuse or stones being thrown), and the experience of supreme bliss.

The Significance of Diksha in Jainism

The core argument of the text is that diksha, particularly the digambara renunciation, holds a special and fundamental place in Jainism from its inception. This is because Jainism's ultimate goal is the purity of the soul, which is believed to be unattainable without complete renunciation and the adoption of the digambara way of life. While purifying the soul amidst worldly temptations and controlling the senses is challenging, it is not impossible for exceptional souls.

The Two Divisions of Jains: Householders and Monks

The text categorizes followers of Jainism into two main groups:

Householders (Gṛhastha or Shravaka): These individuals adhere to the five vows of Jainism (non-violence, truth, non-stealing, chastity/celibacy, and non-possession) in a limited or partial capacity. They bear the responsibilities of family, society, and the nation, contributing to their preservation and prosperity. While they aspire to follow the vows fully, their worldly duties prevent complete adherence. The author laments that modern society has moved away from even this level of commitment and has forgotten its duties towards society, country, religion, and family.
Monks (Sadhu): These are individuals who have renounced all worldly desires, are free from worldly activities (anārambhī), possess nothing (aparigrahī), and are engrossed in knowledge, meditation, and austerity. They are described as never thinking or doing evil, accepting anything only after it is offered and never from the ground or water. They completely observe the five vows, sleep on the ground, and maintain the digambara (naked) form. Their only possessions are three religious instruments: a pīcchī (broom for protecting small creatures), a kamaṇḍalu (water pot for purification), and scriptures for study. Through this rigorous practice, they observe the 28 fundamental observances prescribed in Jain scriptures, dedicating their lives to the welfare of others and their own liberation from bondage through self-discipline. By achieving this, they attain the status of Jina (victor over passions) and are revered as deities.

The Importance of the Naked (Digambara) Form

The text strongly emphasizes the significance of the nagna (naked) or digambara form. It is described as the purest, most unblemished, and highest posture. The text points to historical and religious evidence supporting this, including:

Lord Rishabhadeva's depiction as wandering naked in the Shrimad Bhagavatam.
The tradition of Paramahamsa ascetics in Hindu traditions also being naked.
Notable yogis like Shankaracharya, Shiva, and Dattatreya reportedly living in a naked state.
The Avadhūta tradition embracing the digambara appearance.
The Rigveda describing sages as vātavasanāḥ (clothed in wind, i.e., naked).
The Padma Purana mentioning a naked sage carrying a pīcchī made of peacock feathers.
Various Upanishads like the Javala, Dattatreya, Paramahamsa, and Yagyavalkya also describe the naked form.

Historical and Scholarly Support

Major General J.G.R. Forlong's "Short Studies in Science of Comparative Religions" is cited, suggesting that the Jain monastic order (yati-dharma) is the root of many religious ideas worldwide, with Jain monks dedicating themselves to pure meditation in solitude from ancient times. Dr. Thomas is quoted as saying that the nakedness of Jain monks indicates the extreme antiquity of the sect. During Emperor Chandragupta's reign, naked gurus were highly respected, and the playwright Kalidasa noted that spies disguised themselves as naked ascetics to gain access to royal palaces. This highlights the incorruptibility, detachment, trustworthiness, and high moral character of Jain nirgrantha (unfettered) monks and the natural, uncorrupted state of their nakedness, akin to that of a child.

The Solemnity and Significance of Monk Initiation (Sadhu Diksha)

The text reiterates that sadhu diksha is crucial for self-purification. When a seeker (mumukṣu) develops detachment (nirveda and vairāgya) from the world, they embrace this initiation to pursue self-welfare. Upon achieving self-realization through self-discipline, they attain three vital self-qualities: right faith (samyagdarśan), right knowledge (samyagjñāna), and right conduct (samyagchāritra), becoming completely detached and omniscient (vītarāga sarvajña). They then preach these qualities to others.

Therefore, sadhu diksha and austerity are paramount in Jainism as they lead to the welfare of both the self and others. This initiation is a joyous occasion not only for others but also for the monk embarking on this path. The text quotes Pandit Daulatramji calling those who are detached from worldly pleasures and have taken vows as "fortunate ones" (baḍabhāgī).

The Special Recognition of Tirthankara Diksha

Finally, the text notes that when Tirthankaras renounce the world and prepare for monastic initiation, specific lokāntika deities (eternal, celibate, and always soul-knowing beings) attend their initiation ceremonies to praise their actions. This recognition is not given for their births or other life events, underscoring the supreme significance of sadhu diksha as the primary cause for attaining the soul's true nature and contributing to the welfare of the world.