Jain Sangh Me Bhikshuniyo Ki Sheel Suraksha Ka Prashna

This article, "The Question of Chastity Protection for Nuns in the Jain Sangha" by Arun Pratap Sinh, delves into the comprehensive measures taken within the ancient Jain monastic community (Sangha) to safeguard the chastity and safety of its female ascetics (bhikshunis).

The author begins by highlighting a significant demographic trend in Jainism: the number of nuns has historically surpassed that of monks. Citing scriptural data from the Kalpa Sutra, Sinh demonstrates this disparity across different Tirthankaras, noting that for Mahavir, there were 14,000 monks compared to 36,000 nuns. This larger female presence, while contributing to the spread of religion, naturally elevated the importance of ensuring their chastity and security.

The article then outlines a multi-faceted approach to nun protection, focusing on the following key areas:

• Residential Safety: Nuns were never to be left alone in their residences (upashrayas). During travel, they were mandated to stay in secure accommodations. If no secure lodging was available, alternative measures were implemented. Staying in an upashraya with an open door was prohibited. However, if only an open-doored upashraya was available, strict protocols were followed:

  • The open door was to be tightly secured from both sides with a non-transparent curtain.
  • The latch could only be opened from the inside.
  • Only a trusted attendant, the "pratihari" (gatekeeper), or the person who secured the latch knew how to open it.
  • The ideal pratihari was described as knowledgeable in scriptures, of noble birth, fearless, strong, and well-built. This pratihari would sit by the door with a strong stick.
  • Upon any attempt to enter, the pratihari would thoroughly examine the visitor, including touching their head, cheeks, and chest, to ascertain their gender. The visitor's name was also taken. Only after being satisfied that the visitor was indeed a nun was entry permitted.
  • Once inside, nuns were not allowed to linger or engage in unnecessary conversation.

• Emergency Measures: In the event that a wrongdoer, disguised as a nun, managed to enter the upashraya, all nuns were instructed to create a loud commotion. They would then physically confront and beat the intruder with sticks, forming a defensive formation with older nuns first, then younger nuns, and so on, to protect their chastity.

• Protection from Male Intruders: Nuns residing in open-doored upashrayas were encouraged to read aloud loudly, likely as a deterrent or to signal their presence. The article suggests that sometimes men disguised themselves as women to enter nunneries. Furthermore, monks were assigned to guard the nuns from the outside of these upashrayas.

• Special Care for Young Nuns: Particular attention was paid to the protection of young nuns. Their sleeping arrangements were organized with older nuns on either side, creating a secure barrier.

• Movement Restrictions: According to the Gacchachara, nuns were not permitted to leave their upashraya even for two steps at night. Going out alone for food (gochari) or ablutions was strictly forbidden.

• Clothing and Appearance Regulations: Nuns were allowed to wear eleven types of garments, as mentioned in the Brihatkalpa Bhashya and Oghniyukti. To deter unwanted attention, beautiful nuns were advised to wear a garment called "khajjakarani" which made them appear less attractive. Nuns were prohibited from keeping gourds with handles or stemmed foot-wipers. Eating uncut fruits like bananas (talapralamba) was also forbidden, as it was believed that such elongated fruits could incite lustful thoughts.

• Prohibition of Male Touch: Physical contact with men was entirely forbidden for nuns. Even in exceptional circumstances, they were instructed not to derive pleasure from any male touch. If a nun, weakened by illness or a fall, was lifted by a father, brother, son, or any other man, or if animals or birds touched her during excretion, she was forbidden to indulge in any pleasurable sensations arising from such contact. Failure to adhere to this could lead to a chaaturmaasika (four-month) penance. In essence, nuns were strictly instructed not to take pleasure from any male touch under any circumstances.

• Sangha's Responsibility and Permissible Violations of Mahavratas: The responsibility for protecting the nuns' chastity also extended to the monks' Sangha. To ensure this protection, a limited violation of their vows (mahavratas) was considered permissible. The Sangha issued clear directives that monks could even resort to violence to protect a nun. According to the Nishitha Churni, if a person attempted to rape a nun or attack the Acharya or the Sangha, they could be killed. Such perpetrators were not considered sinful but rather purified.

• Use of Powers and External Aid: Similar principles applied to the use of mantras and supernatural powers. Kalakacharya, for instance, used his knowledge of vidya and mantras, along with the help of foreign Shakas, to rescue his nun sister. The monks Shasak and Bhasak are also mentioned as protectors of their beautiful nun sister Sukumarika, with one going for alms while the other guarded her.

• The Rationale for Strictness: The article posits that the underlying philosophy was that the individual spiritual practice holds no meaning if the Sangha ceases to exist. Individual spiritual pursuit is only possible as long as the Sangha is intact. Therefore, to protect the nuns and maintain their sanctity, the violation of vows was deemed permissible to a certain extent.

• Screening at Initiation: To prevent difficulties in the path of celibacy, Jain acharyas exercised extreme caution from the time of admission. Despite the Sangha being open to all, certain individuals were barred from entry. Those who were indebted, thieves, robbers, escaped convicts, impotent individuals, and eunuchs were not permitted to be initiated.

• Fear of Eunuchs: Eunuchs were particularly feared by the Jain acharyas. The Brihatkalpa Bhashya and Nishitha Churni provide detailed accounts of the types of eunuchs and the misdeeds committed by them within the Sangha. The acharyas were well-versed in the characteristics of eunuchs, who were likened to a fire that ignites quickly but burns for a long time. They possessed dual desires, deriving pleasure from both men and women, and thus had the potential to arouse lust in both. This could lead to homosexuality and the moral degradation of monks and nuns. Therefore, stringent efforts were made to prevent such individuals from entering the Sangha.

• Support for Victims of Assault: Despite all precautions, some nuns fell prey to the machinations of depraved individuals. In such circumstances, they were advised to protect their private parts with leather, leaves, or their hands. If, despite these measures, a nun was raped and became pregnant, and it was established that she was not at fault, the Jain Sangha, embodying true humanity, provided complete support and fulfilled all her needs. She was not considered an object of shame or expelled from the Sangha. She was instructed to immediately inform the Acharya or Pravartani. They would either care for her directly or, if pregnant, arrange for her to stay in the home of a devoted lay follower (shravaka). If a nun was left without support, the Acharya would be held accountable. Such nuns were not sent out for alms; instead, other monks and nuns brought them food and necessities. Criticizing such a nun was not permitted, and anyone who pointed fingers or mocked her was subject to punishment. This approach stemmed from the psychological understanding that such unfortunate situations could lead to a nun becoming shameless or abandoning the Sangha due to embarrassment, both of which would endanger her future and bring disrepute to the Sangha. Therefore, she was treated with sympathy. The underlying psychological principle was that even flawed individuals could reform, and a nun who had strayed from the right path could be guided back. The Nishitha Bhashya uses analogies of rivers overflowing their banks during the monsoon but eventually returning to their course, and embers that cool down, to illustrate this point.

• The Power of Engagement: Jain acharyas demonstrated a keen psychological insight by suggesting that engaging in constant activity could, to a significant extent, help overcome desire. The Nishitha Churni illustrates this with an example of a beautiful, lustful young woman from a village who, due to the overwhelming responsibilities of managing a household, forgot her sexual desires. This symbolic story advised Sangha members to remain constantly engrossed in meditation and study, keeping their minds occupied.

• Digambara Sect's Regulations: The article also briefly touches upon the Digambara tradition, noting that their scriptures also emphasized extreme caution regarding the chastity of nuns. Nuns were not permitted to travel alone and were required to travel in groups of three, five, or seven. An elder nun (sthira) was always to accompany them for their protection. They were instructed to stay only in suitable upashrayas and not in those of masters with questionable character. Within the upashraya, they were advised to stay in groups of two, three, or more and to mutually protect each other. If a suitable upashraya was unavailable, they were to live with restraint, forsaking anger and deceit, and concentrating on meditation and study.

• Ethical Strictness in the Digambara Tradition: Moral regulations were rigidly enforced. Nuns were advised to be completely detached from worldly possessions. Bathing themselves or bathing and feeding children of householders was entirely prohibited. Adorning their bodies to look beautiful was also forbidden. To prevent the development of attachment and desire, the interactions between monks and nuns were deliberately kept to a minimum.

In conclusion, the article emphasizes that both Jain traditions (Swetambara and Digambara) exercised extreme vigilance in protecting the chastity of nuns, creating numerous rules based on a thorough analysis of situations. The author highlights the profound psychological insights embedded in these rules, reflecting the deep consideration given by Jain acharyas to this critical issue.