Jain Prajamat Dipika

This document, "Jain Prajamat Deepika" (જૈન પ્રજામત દીપિકા), published by the All India Young Man's Jain Society Sammelan, is a detailed response and critique of a proposed ban on "Sanyas Diksha Prativandhak Nibandh" (સંન્યાસ દીક્ષા પ્રતિબંધક નિબંધ), which aimed to prohibit religious initiation (diksha) for minors. The text argues passionately against this proposed ban, presenting a multi-faceted defense of the Jain tradition of child initiation and religious renunciation.

Here's a comprehensive summary of the document's key arguments and structure:

Core Argument: The document fundamentally opposes the proposed ban on religious initiation, particularly for minors, arguing that it infringes upon religious freedom, misunderstands the essence of Jain philosophy, and is based on flawed premises.

Structure and Content:

1. Introduction and Context (Pages 4-9):

   • The text begins by extolling the virtue of "Tyag" (ત્યાગ - renunciation) as a cornerstone of Aryan culture and a path to true happiness.
   • It highlights that Jainism is inherently a religion of renunciation, aiming to liberate the soul from karmic bondage.
   • The document introduces the controversy surrounding the proposed ban, noting that it stems from a perceived misunderstanding of the significance of renunciation and the impact of materialism.
   • It explicitly states that the proposed ban is an effect of "western materialism" (પશ્ચિમના જડવાદની એ અસર છે) and that some in the Jain community have adopted this materialistic view, attempting to spread it within the society.
   • The publication of the "Sanyas Diksha Prativandhak Nibandh" by the Vadodara state is presented as a direct outcome of these efforts to restrict religious practices.

2. The Vadodara State's "Sanyas Diksha Prativandhak Nibandh" (Pages 25-29):

   • This section details the proposed law, defining "Sanyas Diksha" broadly to include various forms of religious initiation and renunciation across different faiths.
   • Key Provisions:
     • Prohibiting initiation for minors (under the age of majority as defined by the "Sattaanpana ni ummar tatha palya-palak sambandhi Nibandh").
     • Stating that even parental or guardian consent would not override this prohibition.
     • Declaring such initiations "nirarthak" (meaningless) and not affecting legal rights or responsibilities.
     • Prescribing penalties (imprisonment up to one year or a fine up to one thousand rupees, or both) for those who give or assist in giving such prohibited initiations.
   • Reasons Cited: The rationale for the ban is stated as preventing "anartho" (અનર્થો - unintended consequences or calamities) arising from the initiation of "agnan balako" (અજ્ઞાન બાળકો - ignorant children) who are described as having "kumli vayna ane kachi buddhi na manso" (કુમળી વયના અને કાચી બુદ્ધિના માણસો - tender-aged and immature-minded individuals) who take initiation without understanding. The text specifically references a resolution proposed by R. Lallubhai Kishorbhai in the Vadodara legislative assembly on 19-12-1929, arguing that prohibiting initiation for those under 21 and requiring provincial judicial permission for those between 21 and 30 is necessary.

3. Rebuttals and Arguments Against the Ban (Pages 4-24, 69-126, etc.):

   • Religious Freedom and Non-Interference: The document strongly argues that the proposed law violates the principle of religious freedom and the government's policy of non-interference in religious matters, citing this as a fundamental tenet of progressive governance and British rule.
   • Jain Philosophy and Renunciation: It reasserts that renunciation (tyag) is central to Jainism, not a mere ritual but a path to spiritual elevation. The text emphasizes that true happiness comes from renunciation, not material possessions.
   • Historical Precedent of Child Initiation: The document provides numerous historical examples of great Jain acharyas and spiritual leaders who took initiation at a young age, arguing that this practice has produced numerous benevolent souls who have benefited the world. It counters the idea that minors lack the capacity to understand, drawing parallels to secular education and legal responsibilities.
   • The Alleged "Anarthas" are Unfounded: The core accusation that child initiation causes "anarthas" (calamities) is systematically refuted. The document argues that the examples cited by proponents of the ban are either exaggerated, misinterpreted, or fabricated. It highlights that very few minors have taken diksha in recent decades, and instances of adverse outcomes are virtually non-existent.
   • The Real Problem is Not Child Initiation, but Disputes: The document suggests that the actual problems arise not from child initiation itself but from internal community disputes, often involving the management of wealth and property associated with religious institutions. These internal conflicts are then exploited by "jain-jainetar sansthao" (જૈન-જૈનેતર સંસ્થાઓ - Jain and non-Jain organizations) and "sudharak" (સુધારક - reformers) who are, in reality, materialistic and anti-renunciation.
   • Child Initiation is Beneficial: The text argues that child initiation is actually beneficial as it allows for the formation of character and spiritual disposition in a pure environment, away from the corrupting influences of the material world.
   • The Government's Role: The document questions the government's right to interfere in purely religious matters, especially when it concerns practices that are spiritually beneficial and have historical legitimacy. It criticizes the comparison made between banning child marriage and banning child initiation, stating that marriage is a social and semi-religious matter, while diksha is purely spiritual.
   • The "Anarthas" are Based on Misinformation: The authors assert that the arguments for the ban are based on falsehoods and misrepresentations spread through newspapers, and that the Jain community's deep-rooted devotion to the path of renunciation has rendered these attempts ineffective.
   • Statistical Evidence: The document presents statistics to show the very low number of minors initiated over the last 50 and 10 years, suggesting the "problem" is statistically insignificant.
   • Support from the Community: Extensive lists of Jain organizations and individuals from across India who have submitted objections and resolutions against the proposed ban are provided, demonstrating widespread opposition.
   • Legal Arguments: The document cites legal principles, including the concept of maturity and parental consent in civil matters, and argues that these should extend to religious decisions as well, especially when guided by parents and spiritual preceptors. It also cites court judgments that have upheld the validity of initiation and the right to renounce the world.

4. The "Vadodara State Sanyas Diksha Prativandhak Nibandh" (Pages 25-29): This section provides the actual text of the proposed ban, detailing its definitions, prohibitions, and penalties.

5. The "Jain Prajamat Deepika" (The Main Response): This is the core of the document, where various individuals (including lawyers, community leaders, and scholars) present their detailed arguments against the ban. These testimonies are extensive and cover:

   • Refutation of specific allegations like "notsadi-bhagadi" (running away with children), "paisa aapi diksha" (buying diksha), and the idea that minors are incapable of understanding.
   • Detailed legal and scriptural interpretations supporting the validity of initiation at various ages, with parental consent.
   • Arguments about the inherent spiritual benefits of renunciation and the importance of preserving Jain traditions.
   • Critiques of the opposing viewpoints and their alleged materialistic motives.

6. Appendices (Parishisht - પરિશિષ્ટ): These contain supporting documents, including:

   • Legal judgments (e.g., from Khambhat High Court, Ahmedabad City Magistrate, Porbandar Court) that often favored the Jain community or upheld the rights of individuals to renounce.
   • Testimonies and letters from individuals and organizations opposing the ban.
   • Lists of signatories and resolutions from various Jain communities.
   • Statements from scholars and spiritual leaders defending child initiation and Jain principles.
   • Statistical data presented to counter the claims of widespread harm.
   • Scriptural references from Jain texts like Panchakulpasutra, Dashavaikalik Sutra, Sthulbhadra Charitra, etc., to support the tradition of initiation at various ages and under different circumstances.

Overall Tone and Purpose:

The document is a forceful and comprehensive rebuttal to what is seen as an attack on Jain religious freedom and tradition. It is characterized by:

• Passionate Defense: A deep conviction in the sanctity and spiritual necessity of renunciation and initiation in Jainism.
• Scholarly and Legal Arguments: Drawing upon scriptures, historical examples, and legal principles.
• Community Mobilization: Demonstrating the united opposition of the Jain community to the proposed ban.
• Critique of Opposition: Systematically dismantling the arguments presented by proponents of the ban, labeling them as materialistic, ignorant, or driven by ulterior motives.

In essence, "Jain Prajamat Deepika" serves as a vital historical record of the Jain community's struggle to protect its religious freedom and traditional practices against governmental and societal pressures in the early 20th century. It champions the spiritual path of renunciation, even for the young, when undertaken with proper guidance and consent, as a means to liberation and societal upliftment.