Jain Sadhu Aur Biswi Sadi

This document, titled "Jain Sadhu aur Biswi Sadi" (Jain Monks and the Twentieth Century) by Nirmal Azad, discusses the role and evolution of Jain monks, particularly in the context of the 20th century. It analyzes their adherence to traditional principles, the challenges posed by modern times, and the need for adaptation.

Here's a comprehensive summary of the key points:

1. The Enduring Influence of Religion and Morality: The text begins by highlighting history's testament to the significant role of political and religious authorities in civilizational progress. It argues that humanity has always been more profoundly moved by religious principles than by fear of political power. While political power is transient and often viewed negatively, religious doctrines have consistently guided humans towards peace and happiness, maintaining their ethical values over time. Religion influences humans psychologically, making them more receptive to its inspiration than to politics. Politics, it suggests, can only truly benefit humanity when guided by religious principles, which regulate ambition and self-indulgence. Great souls, like Mahavira, are born in every era to guide humanity and remind them of these principles.

2. Mahavira's Legacy and the Jain Sangha: Mahavira, born in Bihar, is presented as an eternal Mahapurusha (great soul) who adapted Jain principles to his era. He expanded the Chaturyama (four vows) to Panchayaama (five vows), declared Digambaratva (asceticism without clothes) as the superior path, and established the fourfold Jain Sangha (monks, nuns, laymen, and laywomen). The Sangha, and the prominent monks within it, have been instrumental in keeping Jain culture and tradition alive through their knowledge, renunciation, conduct, and other virtues. These monks are not just individuals but institutions, carrying the responsibility of the Sangha and society. The institution of the Jain monk has a glorious history and has served as a guide and inspiration for moral culture. Despite the upheavals of the 20th century, the utility and strength of this institution remain unquestioned.

3. Evolution and Deviations in Monastic Life: The text acknowledges that various eras and circumstances have brought about changes or deviations in the monastic institution, often driven by the primary goals of self-preservation and religious propagation. These changes are generally external, reflecting the Jain principle of anekantavada (non-one-sidedness). The lives of past acharyas like Bhadrabahu, Kalaka, Samantabhadra, Akalanka, and Mantunga continue to be sources of inspiration, guiding with their ideals of monasticism.

4. Classical Qualifications of a Jain Monk: The Jain tradition is described as a nivritti margi (path of renunciation), with the ultimate goal being to transcend the suffering of the world and attain a life of happiness. This requires spiritual practice and simplicity, which are inherent meanings of the word "sadhu" (monk). Sadhana involves developing detachment from worldly pleasures. The Uttaradhyayana enumerates approximately 25 virtues for monks, which control their mind, speech, and body, and aid in the attainment of the Ratnatraya (three jewels). Other scriptures like Samavayang and Avasyak Niryukti mention 27 fundamental virtues, including the five great vows, control of five senses, control of passions, good conduct of mind, speech, and body, and endurance of pain and death. Moolachar lists 28 fundamental virtues, including the five great vows, control of five senses, five samitis (careful movements), six avasyakas (duties), and ascetic practices like plucking hair and abstaining from bathing. Adding eight more virtues like ethical conduct, scriptural knowledge, penance, capacity for posture, foresight, diligence, steadfastness, and pleasantness, results in 36 virtues for an ideal monk. Kundakunda, however, considers only 18 virtues as primary (five great vows, five sense controls, five samitis, and three controls of mind, speech, and body).

5. Re-evaluation of Monastic Virtues in the 20th Century: The text notes that in the 20th century, Acharya Vidyananda recognized 36 virtues categorized as 12 types of austerity, 10 virtues (Dharma), five acharas (conducts), six avasyakas, and three guptis (controls). The author points out redundancies, suggesting that austerity is part of conduct, and the control of mind, speech, and body is already covered by samitis and guptis. The inclusion of sthiti-kalpa (living in a place for a limited time) within higher virtues also appears redundant, as it is often part of fundamental virtues. This leads to the conclusion that the total number of fundamental and higher virtues should ideally not exceed 28. The shift from 18 to 36 virtues, and the recurrence of certain virtues, might lead to laxity. The author stresses the need for a revised understanding of the essential virtues of a monk, serving as ideals for them and inspiration for lay followers.

6. The Role of Acharyas and the Sangha: The text discusses the hierarchy within the Jain tradition, with monks forming the base, followed by upadhyayanas (teachers) and acharyas (leaders). While upadhyayanas are rare in the Digambara tradition, they are more prevalent in the Shvetambara tradition. However, the acharya holds the primary role in the guidance and leadership of the Sangha. Historically, men have primarily been made acharyas, but Acharya Amarmuni's appointment of Sadhvi Chandana Ji as an acharya has opened a new path for women monks. The acharya is the leader and guide for the Sangha, responsible for their education, initiation, discipline, penance, and protection. They require specific qualities cultivated during their monastic life.

7. Mahavira's Era Rules and Modern Adaptations: The text outlines rules established during Mahavira's time for monks' conduct and living, such as residing in secluded places, not accepting food from organizers of monastic residences, sleeping on the ground or wooden platforms, avoiding friendship with kings, abstaining from bathing and tooth-brushing, plucking hair, not using vehicles, limiting stay in villages and towns, consuming only pure and unadulterated food, and prioritizing study and meditation. Many of these rules were practical in the agrarian society of Mahavira's time but are challenging in modern urbanized environments. The increasing population and complexity of urban life create challenges for finding suitable, secluded dwelling places.

8. The Dilemma of Royal and Elite Patronage: The text discusses how, during periods of transition and challenges to the Jain faith, royal patronage became a crucial support. However, this led to questions about whether religion should be dependent on the state or vice-versa. The Jain experience in South India during the Pallava dynasty, where a king's conversion away from Jainism led to decline, is cited. Monks had to adopt exceptions to the original rules, leading to modifications in rules regarding royal and elite patronage. This trend has continued, with an emphasis on seeking patronage. The author argues that traditions are not static and those who consider traditionalism as the essence of religion should study history. Monastic leaders should uphold good traditions but also establish new ones.

9. Critiques and Challenges of Modern Monasticism: Despite respecting the monastic institution, the educated public is critical of certain trends in the contemporary monastic community. It is suggested that few contemporary monks might be entirely free from these tendencies. The author notes that while India is a secular republic, providing support to all religions, Jain monks should also benefit from this. However, certain actions are seen as driven by petty self-interest or false fame. The author cautions that if these tendencies dominate, the enlightened lay followers should regulate them, emphasizing the need for regulation rather than just criticism.

10. Modern Dilemmas: Housing, Hygiene, and Food: The text delves into specific modern challenges:

• Housing: The time limits for residing in villages and towns need reconsideration in light of current population statistics. The practicality of limiting stays in large cities like Delhi to five days is questioned.
• Hygiene: The debate on using flush systems in toilets, especially in urban residences, is highlighted, with the Shvetambara tradition still grappling with it. The author suggests explicit acceptance of such facilities for the sake of cleanliness and argues that the question of violence versus non-violence should not hinder life-saving amenities.
• Food: The ideal of monks being anuddhishta bhoji (eating food not specifically prepared for them) is acknowledged as largely an ideal rather than a reality. The text also addresses the conflict between traditional scriptural injunctions regarding food (like prohibiting raw fruits, vegetables, and tubers) and modern scientific understanding, suggesting the need for clarification and adaptation based on scientific principles and health considerations. The author emphasizes that monastic food should be sattvic and life-sustaining.

11. Monks' Other Duties: Study and Meditation: Beyond housing and food, the primary duties of monks are continuous study for knowledge and deep meditation for inner strength. Study is essential for all, preserving ancient knowledge, awakening wisdom, and increasing inner potential. In Mahavira's time, study was a personal practice, leading to the preservation of scriptures through oral tradition. With the decline in mental capacity, scriptures were written down, and study became more dependent on texts. This led to the accumulation of scriptures within the Sangha. The author advocates for the translation of scriptures into vernacular languages and the pursuit of new knowledge, emphasizing that scholars should not hoard this knowledge but share it for the benefit of the community. The use of acquired knowledge for the well-being of others is encouraged, as historically done by past acharyas like Mantunga and Akalanka. However, using this knowledge for personal material benefit would diminish the dignity of the monastic institution.

12. Contemporary Challenges in the 20th Century: The latter half of the 20th century has presented rigorous tests for the prestige of Jain monks. The author discusses problematic issues that have affected the monastic institution and suggests that timely and directional solutions will earn respect from the enlightened public. However, some issues require immediate control, attracting attention from scholars and journalists. The hope is that monastic leaders will address these problems to counter growing disbelief in the monastic institution.

Specific challenges identified include:

• Increasing Numbers without Ideal Qualifications: The number of monks and acharyas is increasing, but this is positive only if their monasticism, wisdom, and conduct are ideal. The author notes that monasticism and acharyatva are being attained even without these qualities, with discipline and fundamental principles being neglected. Jealousy and talent are leading to the formation of new sects. Political ideologies are influencing the path of practice and self-development. Child initiations are occurring and should be curbed, with maturity, experience, and a thorough study of both traditional and modern scriptures and conduct being mandatory for initiation.
• Establishment of New Institutions: Monks and acharyas are constantly establishing new institutions for religious and moral propagation. However, many of these institutions, with few exceptions, fail to fulfill their objectives. They often collapse before becoming self-reliant. While some scholarly institutions do show promise, many Digambara institutions have not survived. The author suggests that only self-reliant institutions should be founded, with at least one qualified and dedicated full-time scholar or manager. The focus should be on active institutions, or revitalizing existing ones.
• Paid Staff for Study and Publication: The use of paid employees for study, teaching, writing, and publication by monks and acharyas is not considered a problem or attachment in the 20th century. Study and knowledge dissemination are essential duties of monks, who are not only for themselves but also for the Sangha and society.
• Neglect of Social and Religious Issues: Monks and Sangha leaders tend to neglect the resolution of contemporary social and religious issues. The use of fast vehicles alongside foot-journeys for religious propagation in complex situations is cited as a pressing question. While some Jain monks have led the way, the majority remain silent. A new category of practitioners who can use vehicles is emerging. The author suggests that the apparent incompatibility of some Jain scriptural statements about the physical world with modern scientific knowledge needs to be addressed and reconciled. The suggestion is made to revise religious canonical texts, removing discussions not related to self-development. Elements with potential for contradiction should not be considered part of the spiritual science.
• Intellectual Stagnation amidst Modernity: The monastic community of the 20th century appears to be intellectually conflicted between the idealism of Mahavira's era and the scientific liberalism of the 20th century. They seem unable to use anekantavada to evaluate the merits and demerits of both, or to make decisions based on historical assessment. The author draws a parallel with the modifications made by Nishiith Churnikars in medieval times to protect core principles, suggesting that it is time to re-evaluate the practices and conduct of Jain monks. The monastic community is urgently expected to provide guidance.

The document concludes with a quote by Robert Crosby, comparing a perfected soul (Siddha Purusha) to an archeologist who unearths old wells, and an avatar or Tirthankara to an engineer who builds new wells. Saints guide those with hidden compassion, while Arhats guide even those with dry and loveless hearts.