Jain Drushtie Bramhacharya Vichar - Book Summary

This document, titled "Jain Drushtie Bramhacharya Vichar" (A View of Celibacy from the Jain Perspective) by Sukhlal Sanghavi, is a detailed exploration of celibacy within the framework of Jain philosophy and practice. It emphasizes that Jainism is not solely based on philosophy or conduct but integrates both.

Here's a comprehensive summary of the key points discussed in the provided text:

1. The Foundation of Jainism: Anekantavada and Nivrutti (Non-attachment/Renunciation)

Anekantavada (Multi-sidedness): Jainism's core tenet is Anekantavada, which seeks to reconcile all aspects of a thing, whether material or spiritual. It emphasizes understanding every facet of existence.
Nivrutti (Renunciation/Non-attachment): The ultimate goal of Jain conduct is Nivrutti, which means remaining detached from all occasions of attachment and aversion (rag-dvesh).
Interdependence: Anekantavada is centered on moderation, and Nivrutti also originates from moderation. Therefore, these two principles are complementary and mutually supportive. True understanding and practice of Jainism depend on the extent to which one grasps and internalizes these concepts.

2. Jainism's Direction: Towards Nivrutti (Renunciation)

Jainism's overall current flows towards Nivrutti, which is the opposite of Pravrutti (involvement). Pravrutti signifies plunging into situations driven by attachment and aversion.
Gṛhasthāśrama (Household life): The household life is considered the center of situations involving attachment and aversion. Religions that prescribe household life are termed "Pravrutti Dharma," while those that emphasize only renunciation are termed "Nivrutti Dharma."
Jainism as Nivrutti-centric: While Jainism is fundamentally about renunciation, the presence of householders within its fold is seen as a manifestation of incomplete renunciation. Those unable to achieve complete renunciation engage in worldly activities to the extent possible, guided by wisdom according to their circumstances. However, Jain scripture primarily advocates for renunciation itself, not the regulation of worldly pursuits.

3. Jainism's One Ashram: Integration of Celibacy and Renunciation

From the perspective of scripture, Jainism can be described as having a single "ashram" (stage of life), which is the ashram of renunciation, integrating the stages of Brahmacharya (celibacy) and Sannyasa (renunciation).

4. The Essence of Mahavratas (Great Vows): Viramana (Cessation/Renunciation)

The five great vows, which are the lifeblood of Jain conduct (like Ahimsa - non-violence), are all in the form of Viramana (cessation or renunciation).
Anuvratas (Minor Vows): Even the minor vows for householders are also in the form of Viramana, with the difference being complete renunciation in one and partial renunciation in the other.
Ahimsa as the Core: The central focus of this renunciation is Ahimsa (non-violence). By completely abstaining from violence, all other great vows are encompassed.
Subtle and Broad Meaning of Violence: In Jain scriptures, violence (himsa) has a much subtler and broader meaning than just physical harm. Even the slightest impure thought that damages the purity of one's soul is considered violence. This includes all subtle or gross sinful tendencies like untruthfulness, theft, unchastity (brahmacharya), and possession (parigraha).
Root Causes of Unethical Conduct: Behind actions like untruthfulness, theft, etc., lie ignorance or impure tendencies such as greed, anger, curiosity, or fear. Therefore, all activities deviating from the norm are considered violent.
Renouncing Violence: Renouncing such violence is the practice of Ahimsa, and by following this, one naturally adheres to all other renouncing dharmas. All other injunctions and prohibitions in Jainism are essentially related to the practice of Ahimsa.

5. Consciousness and Effort: The Soul's Strengths

Consciousness and effort are the primary strengths of the soul. Jainism aims to prevent the misuse of these strengths by directing them towards proper utilization.
Shila (Virtue/Conduct): Jainism first prescribes Shila, which is the renunciation of forbidden actions (dosa-viramana).
Beyond Mere Restraint: However, consciousness and effort should not become passive merely by avoiding certain actions. They constantly seek direction for self-development.
Pure Pravrutti (Righteous Conduct): Therefore, Jainism prescribes pure Pravrutti (righteous conduct, i.e., charitra) alongside Nivrutti. It states that one should not allow the soul to be harmed by impure tendencies and should utilize intellect and effort for self-protection (self-compassion).
Righteous Paths: From this prescription of righteous conduct, paths of virtue like speaking truth, celibacy, and contentment (satya, brahmacharya, santosh) emerge.

6. Celibacy: An Aspect of Ahimsa and a Path of Virtue

From the above discussion, it becomes clear that renouncing sexual misconduct is just one aspect of Ahimsa. The practice of celibacy (Brahmacharya) arises from this.
Seed and Fruit: Renunciation of sexual misconduct is the seed, and Brahmacharya is its fruit.

7. Lord Mahavir's Message: Renunciation Without Social Structures

Lord Mahavir's message was primarily about the propagation of Nivrutti Dharma (the religion of renunciation). Therefore, his teachings did not focus on caste, social organization, or the regulation of ashramas.
Universal Objective: The sole objective of Lord Mahavir's injunctions and prohibitions was that any individual, according to their capacity, could withdraw and cultivate renunciation from their current worldly circumstances and thereby achieve liberation (moksha).
Absence of Household Prescription: Consequently, it is natural that his teachings did not prescribe or regulate household life or the institution of marriage. Since the institution of marriage was not prescribed, there are no injunctions related to it in Jain Agamas.

8. Key Aspects of Celibacy in Jainism

The text then outlines several key points related to celibacy that will be discussed based on Jain scriptures:

(1) Definition of Brahmacharya.
(2) Eligible men and women for Brahmacharya.
(3) History of the differentiation of Brahmacharya.
(4) The goal of Brahmacharya and its means.
(5) The diversity and scope of Brahmacharya.
(6) Transgressions (Aticharas) of Brahmacharya.
(7) The unconditional nature of Brahmacharya.

9. Definition of Brahmacharya

Jain scriptures offer two definitions of Brahmacharya:
- Broader Definition: Complete self-control in life, not just restraining sinful tendencies (asravanirhodha), but also developing natural virtues like faith, knowledge, and compassion. It means preventing the emergence of all negative tendencies (anger, lust, etc.) and cultivating and becoming absorbed in upward-moving virtues (faith, consciousness, fearlessness, etc.).
- Common Definition: The more commonly understood meaning of Brahmacharya, which is only a part of the complete self-control, is the renunciation of sexual intercourse (maithun-viramana) or sexual misconduct (abrahma). This is the definition most people associate with the term.

10. Eligibility and Distinguished Individuals

Equal Eligibility: Both men and women are equally eligible for Brahmacharya without any distinction of gender, age, place, or time.
In Contrast to Other Traditions: Some "smritis" (religious texts of other traditions) disagree with this equal eligibility.
Shared Belief with Buddhism: Jainism and Buddhism share the belief that both men and women can equally manifest the inner strength required for Brahmacharya.
Examples of Asceticism: The text mentions numerous women who have practiced pure Brahmacharya and are known as "Mahasati" (great chaste women) in Jain households.
Instances of Steadfastness and Lapse: It acknowledges instances of both lapses in Brahmacharya and remarkable steadfastness shown by both renunciates and householders. Examples include Nandiṣeṇa, Āṣāḍhabhūti, and Ādrakumār who initially lapsed but later returned with renewed vigor.
Renowned Practitioners: It highlights the exemplary lives of individuals like Jambu, who embraced complete celibacy on his wedding day, and Sthūlabhadra, who maintained his celibacy despite the temptations of Kesha the courtesan.
Tirthankaras and Brahmacharya: The text mentions Malli, a female Tirthankara, who enlightened princes attracted to her, leading them to renunciation and proving the suitability of women for the spiritual path. It also recounts how Rajkumari Rōjiṁmatī advised Sādhus and her brother-in-law Rathnēmi, who were faltering in their celibacy, thereby dispelling the notion of women's inherent frailty.
Inspiring Examples: These stories continue to inspire seekers of Brahmacharya today. The anecdote of Kesha the courtesan admonishing the guru-brother of Sthūlabhadra is considered significant for its empowering message to women.
Exemplary Householder Couple: The most outstanding example is that of Vijay Sheth and Vijaya Shethani, a couple who, from their marriage, observed celibacy on alternate days according to their vows, remaining steadfast throughout their lives. Their resilience is compared to that of Mahākāśyapa and Bhadrakapilā.
Women Stabilizing Men: The text notes that while there are many inspiring examples of men being stabilized in their celibacy by women, instances of women being stabilized by men are rare.

11. History of the Differentiation of Brahmacharya

Jain tradition mentions four and five "yāmas" (Vows).
Parshvanatha's Tradition: It's understood that in the tradition of Lord Parshvanatha, four great vows were prevalent.
Mahavir's Addition: Lord Mahavir added a fifth vow, promoting the "Panchayāmika Dharma" (the religion of five vows).
Earlier Traditions: The Āchārāṅgasūtra also mentions three vows, suggesting a tradition of three vows. This implies that at one time, Jainism had only three vows: renunciation of violence, untruthfulness, and possession. Later, the vow of not stealing was added, making it four. Finally, the renunciation of sexual misconduct was added as a fifth great vow by Lord Mahavir.
Mahavir's Specific Teaching: Therefore, the distinction of Brahmacharya as a separate vow is known in Jain tradition from the time of Lord Mahavir and his teachings.
Rationale for the Fifth Vow: Even when there were only three or four vows, people practiced the principles of all five. Those who were wise and simple understood theft and sexual misconduct as forms of possession, and by renouncing possession, they automatically renounced the other two. However, in the tradition of Parshvanatha, the renunciation of sexual misconduct was included within the renunciation of possession, and thus not explicitly stated separately. This lack of explicit mention led to a weakening of Brahmacharya in the Śramaṇa tradition, and some even fell into undesirable situations. That is why Lord Mahavir specifically taught the renunciation of sexual misconduct as a distinct Mahavrata, even though it was included in the renunciation of possession.

12. Goal of Brahmacharya and its Means

Goal of Moksha: Similar to all other Jain vows, the ultimate goal of Brahmacharya is Moksha (liberation). Any worldly benefit achieved through Brahmacharya is secondary. If it does not lead to Moksha, it is not considered spiritually beneficial from a Jain perspective.
True Importance: Only that which is useful for Moksha holds true importance. Physical health and social strength are automatically achieved through the ideal practice of Brahmacharya for Moksha.
Two Paths: Two paths are outlined for the complete attainment of Brahmacharya:
- Kriya-mārga (Path of Action): This path prevents the gross manifestations of sexual impulses by preventing the arousal of contradictory sexual tendencies. It focuses on the prohibitive aspect. However, it does not eradicate the sexual impulses themselves.
- Jñāna-mārga (Path of Knowledge): This path eradicates sexual impulses, making Brahmacharya completely natural and habitual. It focuses on the affirmative aspect.
Jain Terminology: In Jain terminology, Kriya-mārga leads to Brahmacharya in an "aupashamik" state, while Jñāna-mārga leads to it in a "sāyik" state.
Importance of Kriya-mārga: Since Kriya-mārga lays the foundation for the crucial role of Jñāna-mārga, it is considered very useful, even though it is incomplete. Jain scriptures place great emphasis on it, as it is essential for every seeker.
Guptis (Guards/Protections): Kriya-mārga includes regulations related to diet and behavior, known as "Guptis." These are considered means of protection, like a fence.
Ten Samādhithānakas (Places of Concentration/Tranquility): Nine such Guptis are listed, and with one additional rule, they are described as ten places of tranquility for Brahmacharya.

13. Description of the Ten Places of Tranquility (Summary)

The Uttaraadhyayana Sūtra's sixteenth chapter elaborately describes these ten places of tranquility. Their summary includes:

Not using beds, seats, or residences that have been in contact with divine or human women, goats, sheep, or eunuchs.
Not conversing alone with women, nor telling stories to women, nor discussing women's stories (i.e., not describing or discussing women's caste, lineage, beauty, attire, etc.).
Not sitting on the same seat as women. Even after a woman leaves a seat, not sitting on it for a couple of hours.
Not observing the attractive eyes, noses, or other senses or limbs of women, and refraining from thinking or remembering them.
Not listening to sounds of sexual arousal, sounds of sexual arguments, the sounds of songs, the chirping of laughter, the sounds of play, or the sounds of weeping during separation, even from behind a curtain or a wall.
Not recollecting previously experienced, practiced, or heard sexual activities or plays.
Not consuming food and drink that increases semen.
Not overeating even plain food and drink.
Not adorning oneself with makeup, meaning not bathing, anointing, perfuming, adorning with garlands, jewelry, or attire with the intention of attracting lust.
Avoiding words, forms, tastes, smells, and touches that provoke lust.

The text states that any Brahmachari who engages in any of the prohibited activities mentioned above will break their Brahmacharya and may suffer from mentally or physically induced diseases.

14. Diversity and Scope of Brahmacharya

Broader Meaning: The meaning of Brahmacharya as the renunciation of sexual contact, as understood by common people, is much subtler and more extensive in Jain scriptures.
Ninefold Brahmacharya for Monks: When a person takes monastic initiation in Jainism, they accept Brahmacharya in its fourth vow. This vow is a complete renunciation of all forms of sexual intercourse:
- Refraining from sexual activity with any female deities, humans, or animals with mind, speech, and body, for life.
- Not causing others to engage in sexual activity through mind, speech, or body for life.
- Not permitting others to engage in sexual activity through mind, speech, or body for life.
No Rigid Enforcement: While the ninefold Brahmacharya for monks is the ultimate and complete form of the second definition, Jain acharyas (teachers) did not have a rigid insistence or false hope of everyone adhering to this single type.
Incomplete Brahmacharya: To prevent the pretense of adhering to the complete ideal by those lacking strength, Jain acharyas have advocated for incomplete Brahmacharya, considering varying levels of capacity and inclination.
Forty-nine Types: There are forty-nine types of incomplete Brahmacharya envisioned in Jain scriptures, and eligible individuals choose vows according to their capacity.
Vows for Householders: Jain scriptures provide various vows for householders who are unable to take the vow of complete Brahmacharya but aspire to that ideal and wish to progress in that direction. They can choose from these forty-nine types according to their strength and inclination.
Practical Diversity: Thus, although there is no difference between practical and ideal Brahmacharya, the diversity in its forms is extensively described in Jain scriptures from a practical life perspective.
Sarva-brahmacharya (Complete Brahmacharya) vs. Desha-brahmacharya (Partial Brahmacharya):
- Sarva-brahmacharya involves the ninefold renunciation of sexual misconduct through mind, speech, and body. Monks and nuns take this vow upon renouncing the world. Householders can also be eligible for it.
- Desha-brahmacharya is partial Brahmacharya.
Limitations of Householders: Householders have social responsibilities and concerns for animal welfare, which involve marriage and animal procreation. Therefore, it is rare for them to practice the full ninefold Brahmacharya. Their best Brahmacharya usually involves the remaining six categories (excluding permission).
Six Methods of Partial Brahmacharya: There are six methods for taking partial Brahmacharya:
- (1) Tri-vidha in Tri-vidha (mind, speech, body to do, cause to do).
- (2) Dvi-vidha in Dvi-vidha.
- (3) Dvi-vidha in Eka-vidha.
- (4) Eka-vidha in Tri-vidha.
- (5) Eka-vidha in Dvi-vidha.
- (6) Eka-vidha in Eka-vidha. Householders choose one of these methods according to their capacity. "Dvi-vidha" means doing and causing to do, and "Tri-vidha" means renouncing doing/causing to do through mind, speech, and body.

15. Transgressions (Aticharas) of Brahmacharya

Four Faults: Every vow has four faults.
- (1) Transgression of the Vow (Pratigya-atikramana): Mentally resolving to break the vow.
- (2) Deviation from the Vow (Pratigya-vyatikrama): Planning to arrange supportive materials for the resolution. While both are faults, worldly practice may forgive them considering human imperfection and circumstances.
- (3) Atichara (Minor Transgression): An activity that leads to a partial breach of the vow in practical life, making one's conduct blameworthy in the world. This is considered the third fault and is to be avoided.
- (4) Anachara (Complete Annihilation): The complete destruction of the vow. This is a great fault.
Five Aticharas for Householders' Chastity: The scripture mentions five transgressions for householders' chastity:
1. Having intercourse with a spouse who is not one's own.
2. Having intercourse with someone who is not married.
3. Engaging in non-genital sexual play.
4. Arranging marriage for others.
5. Having intense desire in sensual pleasures.
Fidelity: If a householder remains fully faithful to their spouse, they will never commit any of these five activities.

16. The Unconditional Nature of Brahmacharya

Exceptions in Other Vows: Vows like Ahimsa, Satya (truthfulness), Asteya (non-stealing), etc., are "sāpavaad" (with exceptions). For instance, one might commit an act of violence for a specific, higher benefit, and their vow might not be considered broken. In some cases, certain situations are even considered contradictory to Ahimsa.
No Exceptions for Brahmacharya: However, Brahmacharya is "nirapavaad" (unconditional). Whatever type of Brahmacharya one has accepted, they must practice it exactly as it is, without any exceptions.
Reasons for Unconditionality:
- Making exceptions for the spiritual welfare of others in vows like Ahimsa allows one to remain detached. However, in Brahmacharya, such exceptions are not possible as they are driven by lust, attachment, or aversion.
- Such sexual misconduct cannot be justified for anyone's spiritual benefit.
Strict Observance and Penance: For these reasons, Brahmacharya is prescribed without exception, and various means are provided for its observance.
Penance for Transgression: Those who break Brahmacharya face severe penances. The penance is graded according to the level of transgression. For example, a minor monk transgressing due to ignorance or delusion faces penance according to their status. A highly learned and respected acharya committing such a mistake faces a much greater penance. Similarly, society is largely indifferent to a common person's mistake, but it cannot tolerate any mistake from a noble and ideal individual in this regard.

In essence, this text provides a deep and nuanced understanding of Brahmacharya within Jainism, emphasizing its role as an integral part of Ahimsa and a fundamental path towards spiritual liberation, requiring rigorous adherence and offering a diverse set of practices suited to different individuals.