Jain Drushtie Bramhacharya Vichar

Here's a comprehensive summary of the provided Jain text on the concept of Brahmacharya (celibacy/chastity) from a Jain perspective, authored by Sukhlal Sanghavi:

The text begins by defining the "Jain perspective" as a synthesis of both philosophical principles (Tattvajnan) and ethical conduct (Achar). It emphasizes Anekantavada (the principle of manifold aspects or non-one-sidedness) as the foundation of Jain philosophy, stating that reality is understood by considering all its facets. This leads to Nivritti (renunciation or withdrawal) from attachment and aversion, which is the core of Jain ethics. Both Anekantavada and Nivritti are seen as complementary, with centrality and impartiality being the common ground.

Jainism as a Religion of Renunciation (Nivritti-dharma): The Jain path is fundamentally one of Nivritti, which is the opposite of Pravrutti (action driven by attachment and aversion). Grihasthashrama (householder life) is considered a focal point of attachment and aversion. Therefore, religions that prescribe Grihasthashrama are seen as Pravrutti-dharma, while those that emphasize renunciation are Nivritti-dharma. Jainism, while allowing for householders, is primarily a Nivritti-dharma. Those who observe Nivritti to the extent of their capacity are considered Jain; those unable to achieve complete renunciation manage their activities with discretion according to their circumstances. Jain scriptures advocate for Nivritti itself, not for regulated Pravrutti. Hence, Jainism can be called Ekashrami (focused on one stage of life) in terms of its prescription, referring to the integration of Brahmacharya and Sannyasa (renunciation) as a single path of renunciation.

Brahmacharya as a Form of Viraman (Abstinence): The five Mahavratas (great vows), including Ahimsa (non-violence), are all forms of Viraman (abstinence or cessation). Even the Anuvratas (minor vows) for householders are also about Viraman, with the difference being the extent of abstinence – complete for monks and partial for householders. The central principle of this Viraman is Ahimsa.

Ahimsa and its Broad Interpretation: The Jain concept of Ahimsa is far more subtle and expansive than just avoiding physical harm to others. It includes the prevention of harm to one's own soul through malin vritti (impure inclinations). Any kind of subtle or gross sinful inclination is considered a form of violence. Untruthfulness, stealing, unchaste conduct (abrahma/mithuna), and excessive possession are all rooted in ignorance or impure inclinations like greed, anger, curiosity, or fear. Therefore, all actions stemming from these are inherently violent. Abstinence from such violence is the practice of Ahimsa, and by observing Ahimsa, other virtues are naturally included. All other injunctions and prohibitions in Jainism are seen as supportive of this core principle of Ahimsa.

Consciousness and Self-Effort (Chetana and Purushartha): Consciousness and self-effort are the primary strengths of the soul. To channel these strengths effectively, they must be prevented from being misused. Jainism first prescribes Doshaviramana (renunciation of prohibited actions). However, consciousness and self-effort naturally seek growth and direction. Therefore, Jainism advocates for Shuddha Pravrutti (pure action or righteous conduct) alongside Nivritti. The principle is to prevent the soul's destruction through impure inclinations and to utilize intellect and self-effort in its protection and self-care. From this principle of pure action, virtues like truthfulness, Brahmacharya, and contentment are born.

Brahmacharya in Jainism: Beyond Just Sexual Abstinence: From this, it's clear that abstinence from unchaste conduct is only one aspect of Ahimsa. The practice of Brahmacharya emerges from this, making abstinence from unchaste conduct the seed and Brahmacharya the fruit.

Lord Mahavir's Emphasis on Renunciation: Lord Mahavir's teachings were primarily focused on Nivritti-dharma. His teachings did not prioritize the creation of castes, social organization, or the arrangement of life stages in the worldly sense. His aim was for any eligible individual to achieve renunciation to the extent of their capacity and thereby attain liberation. Consequently, his rules did not include prescriptions for householder life or marriage. As marriage institutions are not prescribed, their related details are also absent in Jain scriptures (e.g., how and when to marry, different marriage systems, polygamy, widow remarriage, or limitations on conjugal life).

Jainism as a Path of the Transcendent (Laukottara): While societal order requires regulation, Lord Mahavir focused on the unique and transcendent goal of Tyaag (renunciation). The pursuit of worldly pleasures and their organization are left to individuals and are addressed in worldly scriptures, not the spiritual, Laukottara, scriptures of Jainism. Jainism's transcendent nature lies in its detachment from worldly pursuits. Ancient Jain scriptures do not provide rules for the limits of indulgence for householders. Instead, as Jainism is primarily an organization of ascetics, with ascetics holding a central position, abundant information about Brahmacharya is available.

The text then outlines the key areas to be discussed regarding Brahmacharya:

1. Definition of Brahmacharya.
2. Eligible individuals for Brahmacharya (men and women).
3. History of the distinctness of Brahmacharya.
4. The goal and methods of Brahmacharya.
5. Diversity and scope of Brahmacharya.
6. The transgressions of Brahmacharya.
7. The absolute nature of Brahmacharya.
8. A special perspective on Brahmacharya.
9. Instructions for vigilance in Brahmacharya.
10. Jain scriptures and marriage practices.
11. Siddhis (spiritual powers) and miracles resulting from Brahmacharya.
12. Questions from Kakasaheb and conclusion.

1. Definition of Brahmacharya: Jain scriptures offer two definitions of Brahmacharya:

• Broad and Complete Definition: Brahmacharya is complete control over life, encompassing not just the control of sinful inclinations (Asrava-rodhana in Jain terminology) but also the development of natural virtues like faith, knowledge, and forgiveness. It means preventing all impure inclinations like anger and lust from arising and nurturing upward-moving virtues like faith, consciousness, and fearlessness.
• Commonly Understood Definition: This is the definition widely known among people, which is only a part of the complete control. It refers to Maithuna-viramana (abstinence from sexual intercourse), the renunciation of lustful conduct or unchastity. This latter meaning is so prevalent that when Brahmacharya or Brahmachari is mentioned, most Jains understand it as abstaining from sexual activity, even if other aspects of their life lack restraint. This second meaning is primarily used when accepting vows and rules.

2. Eligible Individuals (Men and Women): Jainism considers both men and women equally eligible for Brahmacharya, without any distinction based on age, country, or time. While some scriptures might differ, Jain scriptures emphasize that both genders possess equal potential to manifest the inner strength required for Brahmacharya. This is supported by the existence of many female ascetics (Mahasatis) revered in Jain tradition. The text cites examples of men and women who either fell from their vows or displayed extraordinary steadfastness in Brahmacharya, highlighting the importance of inner strength and conviction, and mentioning prominent figures like Nandisena, Ashadhbhuti, Nandisena, Sthulabhadra, Mallinath (a Tirthankara who was female), and Rajimati.

3. History of the Distinctness of Brahmacharya: Jain tradition mentions four and five Mahavratas (great vows). Based on scriptural references, it is understood that Lord Parshvanath's tradition emphasized four Mahavratas, while Lord Mahavir added one more, making it the Panchayamic Dharma (religion of five vows). Analysis of Acharaanga Sutra suggests that three vows were also considered, implying a possible tradition of renouncing violence, untruth, and possession. Later, the renunciation of stealing was added, making it four, and finally, Lord Mahavir added the renunciation of unchaste conduct as a fifth vow. This distinct inclusion of Brahmacharya as a separate vow is attributed to Lord Mahavir.

During times when there were only three or four vows, the renunciation of unchaste conduct was considered implicitly included in the renunciation of possession. However, the lack of a separate mention of abstinence from unchaste conduct led to laxity in the practice among some ascetics. To address this, Lord Mahavir explicitly declared the abstinence from unchaste conduct as a distinct Mahavrata.

The text then narrates the historical debate between Kashikumar (a disciple of Parshvanath) and Gautam (a chief disciple of Mahavir) regarding the difference between the four and five vows. Gautam explained that the formulation of vows depends on the societal context. He categorized people into three types: Riju and Prajna (straightforward and wise), Riju and Jada (straightforward and dull), and Vakra and Jada (crooked and dull). The difference in vows was due to the different mental dispositions of people, leading to the inclusion of the fifth vow for those who might not fully grasp the underlying principles of renunciation. This discussion highlights how the emphasis on Brahmacharya evolved in Jainism.

4. Goal and Methods of Brahmacharya: The ultimate goal of Brahmacharya, like all other Jain vows, is Moksha (liberation). Any benefit derived from Brahmacharya that does not lead to Moksha is considered non-spiritual from a Jain perspective. Jainism values only what is useful for Moksha. The text mentions two paths to achieve Brahmacharya:

• Kriyā-mārga (Path of Action): This path focuses on preventing the stimulation of sexual impulses and preventing their gross manifestations. It addresses the prohibitive aspect of Brahmacharya. However, it doesn't necessarily eliminate the underlying sexual impulses.
• Jñāna-mārga (Path of Knowledge): This path aims to purify sexual impulses, making Brahmacharya natural and permanent. It addresses the affirmative aspect.

The Kriyā-mārga, though incomplete on its own, is crucial for preparing the ground for the Jñāna-mārga. It involves external regulations called Gupti (protections or fences), of which nine are mentioned. These are further expanded to ten Samadhi-sthanaka (places of mental composure) for Brahmacharya. The text details various methods and imaginations used in scriptures to keep Brahmacharya candidates free from the attraction of women, including creating a perception of women as divine beings. It also mentions the role of societal fear, fear of the king, fear of the afterlife, and the allure of fame and divine pleasure.

While Kriyā-mārga provides external protection, it doesn't eliminate sexual impulses. To overcome this, Jñāna-mārga is introduced, where Dhyana (meditation) plays a key role. Meditation, especially Shukla Dhyana, purifies all impure inclinations, including lust. The text emphasizes that while external practices for Brahmacharya are distinct, the internal practices of Jñāna-mārga for destroying anger, attachment, and greed are also applicable to destroying lustful inclinations.

The ten Samadhi-sthanaka (places of mental composure) for Brahmacharya, as described in the Uttaradhyayana Sutra, are detailed:

1. Avoid using beds, seats, or residences associated with women, animals, or eunuchs.
2. Do not converse or tell stories with women alone; avoid discussing their caste, lineage, beauty, or attire.
3. Do not sit on the same seat as women, or even on a seat recently vacated by them.
4. Refrain from observing or contemplating women's sensory organs or body parts.
5. Do not listen to sounds related to intimacy, arguments, laughter, or weeping from women, even if heard indirectly.
6. Do not recall past sexual experiences or enjoyments.
7. Do not consume nutritious foods that increase vitality.
8. Do not overeat, even simple food.
9. Do not adorn oneself with the intention of attracting lust.
10. Avoid words, forms, tastes, smells, and touches that stimulate lust.

The text further elaborates on the potential consequences of violating these principles and the importance of remaining vigilant against external sensory stimuli.

5. Diversity and Scope of Brahmacharya: The commonly understood meaning of Brahmacharya (abstinence from sexual intercourse) is further elaborated in Jain scriptures. When a monk takes initiation, Brahmacharya is the fourth of the five vows, encompassing abstinence from all forms of sexual activity – divine, human, or animal – through mind, speech, and body, both in action and in allowing others to act.

While this complete Brahmacharya is the ultimate ideal, Jain acharyas did not impose it rigidly. Recognizing that individuals have varying capacities, they prescribed imperfect Brahmacharya as well, with different vows and rules. There are approximately forty-nine types of partial Brahmacharya described, which householders can adopt according to their abilities. The text discusses the nuances and historical evolution of these vows, such as Svadara-santosh (contentment with one's own wife) for men and Svapati-santosh (contentment with one's own husband) for women, and how interpretations have varied, sometimes leading to complexities and loopholes.

6. Transgressions of Brahmacharya (Atichara): The text explains the concept of transgressions (atichara) related to any vow. These are actions that violate the spirit or letter of the vow without completely breaking it. For Brahmacharya, these include various actions like hand-play, neglecting the Samadhi-sthanaka, and specific transgressions for householders. For householders practicing Svadara-santosh (contentment with one's own spouse), the text identifies five primary transgressions:

1. Veparigrahita-agaman: Engaging in sexual activity with women who are not one's own wife, especially by influencing them to become one's own for a period.
2. Aparigrahita-agaman: Engaging with women who are not socially recognized as wives, including unmarried girls, widows, divorced women, or even those in dependent roles, due to mistake or lack of understanding.
3. Anangakrida: Engaging in sensual play, embraces, or other acts that stimulate lust, including masturbation or using artificial means.
4. Paravivahakaran: Arranging marriages for others due to affection or religious merit, which can lead to compromises in one's own vow.
5. Kamabhogon mein tivra abhialsha: Intense attachment to sensory pleasures, especially through stimulating foods, aphrodisiacs, or erotic literature.

The text elaborates on each of these, highlighting the societal influences and the need for strict adherence. It also discusses how these transgressions might be interpreted differently for men and women, reflecting a patriarchal societal influence.

7. The Absolute Nature of Brahmacharya: Unlike other vows like Ahimsa, Satya, or Asteya, Brahmacharya is presented as nirapavada (without exception). This means that once a vow of Brahmacharya is taken, it must be adhered to without any loopholes. The text argues that while exceptions might be permissible in other vows for spiritual benefit or societal reasons, there are no such justifications for violating Brahmacharya, as it is inherently linked to attachment and desire. The consequences for violating Brahmacharya are severe, with varying penances based on the offender's status and the severity of the transgression.

8. A Special Perspective on Brahmacharya: A unique aspect highlighted is the himsa (violence) involved in unchaste conduct. The text quotes scriptures and medical texts to explain that sexual activity can lead to the destruction of microscopic organisms (jivas) within the reproductive organs, thus causing violence. This perspective adds another dimension to practicing Brahmacharya from the viewpoint of Ahimsa.

9. Instructions for Vigilance in Brahmacharya: The text discusses the methods of self-control and vigilance prescribed for those practicing Brahmacharya. These often involve portraying women in a negative light to instill aversion, or using fear of dire consequences (like rebirth as impotent beings or suffering in hell) and the promise of rewards (like fame, wealth, or divine assistance) to motivate adherence. The importance of dietary control, fasting, strenuous labor, scriptural study, and constant vigilance is emphasized.

10. Marriage Practices: Jain scriptures primarily focus on Brahmacharya and renunciation. Information on marriage practices is scarce and often derived from the characterizations of individuals in stories. The text mentions that in the time of Rishabhadeva, people married their own siblings. Later, this practice was forbidden. It also notes that the scriptures do not explicitly condemn or praise widow remarriage, but mentions instances where it occurred without criticism. The text also touches upon the practice of polyandry and polygamy prevalent in different eras and social strata, as well as the detailed descriptions of marriage rituals and eligibility criteria found in later commentaries, influenced by Vedic traditions.

11. Siddhis and Miracles from Brahmacharya: The belief that Brahmacharya leads to supernatural powers and miracles is prevalent. The text mentions stories of Brahmacharis achieving various feats, such as fulfilling desires, bestowing blessings, and performing miracles. This has led to an excessive emphasis on the worship of Brahmacharis rather than the practice itself. The text laments that many people are not genuinely motivated by spiritual aspirations but by worldly gains.

12. Kakasaheb's Questions and Conclusion: The text concludes by listing a series of questions posed by "Kakasaheb" regarding Brahmacharya. These questions cover the absolute or conditional nature of the vow, its necessity for liberation, its perceived benefits, its definition, the requirements for an ideal Brahmachari, the rules for diet and conduct, historical practitioners, their challenges and solutions, the flaws in the ideal and practice, reasons for failure, resulting powers, potential harms, the role of married Brahmacharya, the permissibility of sexual activity without the desire for procreation, the necessity of a wife's consent, the significance of the rule "Hati Mamuyat" (avoiding excessive indulgence), the possibility of achieving knowledge without renouncing sensual pleasures, comparative insights from other religions, the permissible period for sexual activity, views on child marriage, appropriate social interactions, self-choice marriages for women, the consequences of forced Brahmacharya, instances of corrupt monks and their punishment, the impact of societal permissiveness on monastic discipline, and the influence of religious sects on the ideal of Brahmacharya.

Finally, the author states that this essay aims to provide a comprehensive understanding of Brahmacharya from a Jain perspective, drawing from various Jain scriptures and occasionally comparing them with other traditions. The hope is that readers will glean the essential teachings and overlook any shortcomings.