Sadhatva Me Nagnataka Mahattva

Here is a comprehensive summary of the Jain text "Sadhutva mein Nagnataka Mahattva" (The Importance of Nakedness in Asceticism) by Bansidhar Pandit, based on the provided PDF excerpt:

Core Argument: The text defends the practice of nakedness for Digambara Jain monks, arguing that it is a natural and essential culmination of the ascetic path towards liberation, rooted in spiritual principles rather than mere physical or societal evolution.

Critique of an Opposing View: The author begins by referencing an article in "Jain Jagat" which, originally in Gujarati and translated into Hindi, argued for the removal of nakedness from asceticism. Pandit criticizes this view on three main points:

1. Historical Accuracy of Human Development: The author of the criticized article based their argument on a proposed evolutionary path for humans. Pandit acknowledges this as an intellectual conclusion but disputes its undeniable reality.
2. Materialistic vs. Spiritual Basis: The criticized argument for civilization relies solely on materialism, while asceticism (sadhutva) is founded on pure spiritualism. Therefore, a disconnect between materialistic civilization and spiritual nakedness is not surprising.
3. Changing Physical Circumstances: While changing physical conditions might discourage nakedness, this alone is insufficient grounds to eliminate it from asceticism.

The Purpose of Asceticism (Sadhutva): Pandit explains that most cultures divide humanity into laypeople (grihasthas) and ascetics (sadhus). While laypeople aim for a comfortable life, ascetics either guide society or seek liberation. Jainism primarily emphasizes the pursuit of liberation through asceticism. Liberation, in the Digambara Jain context, is defined as the complete severance of the soul from the body. This state is attained by individuals who no longer require food, clothing, or medicine for their body's sustenance. Such individuals are called "Snataka" or "Jivanmukta" (liberated while living).

Why Nakedness is Essential in Asceticism: The text posits that the soul is deeply intertwined with the body. The soul's ability to gain knowledge is dependent on the senses, which are part of the body. The soul's very existence and stability are perceived as reliant on the body's health. When the body experiences disturbances or disorders, the soul feels distress. Conversely, when these disturbances are alleviated by suitable means (like food), the soul experiences comfort. This demonstrates that although external substances affect the body, it is the soul that experiences pleasure and pain due to its profound dependence on the body.

Digambara Jainism believes that as long as an individual requires food, clothing, and medicine for bodily sustenance, true liberation is impossible. This is the fundamental reason nakedness is embraced in asceticism.

The Foundation of Asceticism: Overcoming Mental Dependence: The text argues that the soul is not just dependent on the body but also on the mind. This mental dependence oppresses the soul, hindering its ability to think about its own welfare or bodily health. Instead, it acts contrary to its well-being solely for the fulfillment of desires.

Even though food and other substances are beneficial only to the body, the mind often compels individuals to consume food contrary to their bodily constitution, leading to suffering. This suffering is then blamed on God or fate. Similarly, in the case of clothing and other consumables, mental comfort (aesthetic or social) is prioritized over bodily health. Individuals may pursue items that harm their physical health, finding pleasure in their acquisition despite the associated difficulties.

This mental subjugation leads to not only self-harm but also harm to others, often with enjoyment. Digambara Jainism teaches that to achieve liberation, one must first overcome this mental dependence before embracing asceticism. While many modern ascetics accept disciples with existing mental dependencies, true asceticism, leading to liberation, only begins after this mental freedom is achieved. The eradication of this mental dependence is the prerequisite for embracing asceticism. In Jainism, this is known as "Samyagdarshan" (Right Faith/Vision), with the six virtues of forgiveness, humility, honesty, truthfulness, purity, and self-control being its components.

The Emergence of Samyagdarshan in Human Life: The security of every living being depends on mutual cooperation, as stated in the principle "Parasparopagraho Jivanam" (Living beings exist for mutual help). This is particularly evident in human life, which is inherently social. Humans generally live harmoniously within societal structures like families, villages, and nations. Therefore, every individual must strive to maintain these societal organizations and adhere to the principle "Atmanah pratikulani pareshām na samācharet" (Do not do unto others what you would not have them do unto you, and do unto others as you would have them do unto you).

Currently, individuals are reluctant to offer selfless help but readily seek cooperation for their own needs, even resorting to causing distress, acting unfairly, or deceiving others. This behavior is often accompanied by a sense of pleasure, even without personal gain.

Jainism advises against such harmful behavior, regardless of personal motive, and encourages selfless assistance to others. This fosters stable social organizations and helps individuals overcome mental dependence, making them worthy of being called human or civilized.

• Forgiveness (Kshama): Not causing harm to others, with or without personal benefit.
• Humility (Mardava): Not acting unfairly towards others.
• Honesty (Arjava): Not deceiving others.
• Truthfulness (Satya): Providing selfless help when opportunities arise.

Possessing these four virtues makes one fit to be called human, a citizen, or civilized.

Overcoming Greed and Indulgence: The text further observes that some civilized individuals are overcome by greed, finding more joy in acquiring wealth than in its enjoyment. This leads them to be stingy in fulfilling their physical needs, resulting in poor health. Conversely, others are excessively indulgent, overconsuming even beyond their needs, which also leads to deteriorating health.

Jainism highlights the importance of food for maintaining bodily health, advising against parsimony. However, it also warns against excess, advocating for consumption that is appropriate to one's bodily nature and within limits.

• Purity (Shaucha): Not being stingy in consuming food and other necessities when needed for bodily health.
• Self-Control (Samyama): Not consuming these necessities excessively or in an unrestrained manner.

When these six virtues (forgiveness, humility, honesty, truthfulness, purity, and self-control) are integrated into human life, complete freedom from mental dependence is achieved. Such an individual becomes discerning and right-sighted (Samyagdarshi), internalizing the principle of righteous conduct and understanding the purpose and manner of consuming necessities.

Progression Towards Asceticism for the Samyagdarshi: With the cessation of mental dependence, the awakened discernment and Samyagdarshan within an individual lead them to consume food and other necessities based on bodily needs, rather than mental impulses.

Having thus prepared the ground for asceticism, the individual charts a future course to also achieve freedom from physical dependence. They recognize their life is body-dependent, requiring food, clothing, shelter, and social companionship, thus ensnared in the vast cycle of human organization.

The Jain Solution: Self-Reliance and Detachment: The Jain path offers a logical solution: making the body as self-reliant as possible. This involves two approaches:

1. Internal Effort: Awakening the soul's innate self-reliance through introspection, which has been suppressed by obstructive karmas (antaraya-karma), rendering the life dependent on external aids.
2. External Effort: Strengthening the body through vows and practices to reduce the need for external aids like food.

As the body becomes more self-reliant, the need for food, clothing, and shelter diminishes. This allows the individual to break free from the cycle of societal interdependence and live a more individualistic life.

These efforts of awakening the soul's self-reliance and reducing bodily needs are termed "Antaranga Tapadharma" (internal asceticism) and "Bahyanga Tapadharma" (external asceticism) respectively. The practice of improving and reducing consumption of food and other items is called "Tyagadharma" (the virtue of renunciation).

Entering the Path of the Ascetic: When an individual possessing discernment or Samyagdarshan progresses in both Tapadharma and Tyagadharma, gains complete competence in living outside the lay community, and their need for clothing for bodily sustenance ceases, they become a naked Digambara ascetic, entering the path according to Digambara Jain culture.

Living as a naked Digambara is called "Akinchanya Dharma" (the virtue of non-possession). Akinchanya means having nothing. This signifies the renunciation of clothing, shelter, family, and connections with the lay community, maintaining only the relationship with food for bodily sustenance. Even in the process of accepting food, improvements have been made to eliminate any sense of dependence. If there's a possibility of experiencing dependence, the individual is ready to end their life through voluntary death (sanyasta, samadhi-marana) rather than accept such dependence.

The relationship with food continues only as long as it is necessary for bodily sustenance. Once the body becomes fully self-reliant, the connection with food also severs. This bodily self-reliance persists until the soul's separation from the body. The complete self-reliance of the body, leading to the cessation of the need for food, signifies the perfection of Akinchanya Dharma. At this stage, the individual is called a "Snataka," the highest form of ascetic, and in Jainism, this is the liberated soul (Jivanmukta Paramatma).

Upon the cessation of life, this liberated soul, completely detached from the body, becomes self-established. This is called "Brahmacharya Dharma" (celibacy/ultimate spiritual discipline) and is also liberation. The attainment of Brahmacharya Dharma or liberation signifies the successful culmination of the effort to follow the ascetic path.

Clarification on Ascetic Conduct: Digambara Jain culture directs ascetics to live either alone or in groups, separate from the lay community. They should interact with laypeople only when necessary, and solely for receiving food. Laypeople, however, can approach ascetics to receive spiritual teachings.

Conclusion: While this article is based on the Digambara Jain perspective on asceticism, it is a mistake to assume no other viewpoints exist. Regardless of the sect, the ultimate goal of embracing asceticism should be to progressively enhance the soul's self-reliance and achieve maximum bodily self-sufficiency. Any ascetic, from any sect, must adopt the principles advocated by Digambara Jain culture for their asceticism to be successful.

Critique of Modern Ascetics: The author laments that many modern ascetics, including Digambara Jains, have strayed from the true nature, purpose, and origin of asceticism. While criticizing ascetics of a specific sect is inappropriate, those who are criticized should not be offended but rather focus on rectifying their faults. It would have been better if the criticized author (Shri Parmanand Kunverji Kapadia) had criticized the flaws of Digambara Jain ascetics to guide them, rather than attempting to abolish nakedness from asceticism.

Addressing Specific Questions:

• Pechi, Kamandal, and Books: The text explains that a Digambara Jain ascetic keeps a kamandal (water pot) for the essential act of purifying excreta, a pechi (broom) for clearing the ground of living beings before sitting, and a book for increasing knowledge. These are permitted as they are essential for their work. However, possessing these items still makes the ascetic a "parigrahi" (one who possesses) in relation to them, not an "aparigrahi" (one who does not possess). Similarly, wearing clothes for bodily sustenance or to be considered civilized makes one a possessor of those clothes.
• Nakedness as a Result, Not a Cause: The core point is that nakedness is a result of asceticism, not its cause. The Digambara emphasis on nakedness signifies the lesser self-reliance of the soul and body compared to a naked ascetic, which necessitates clothing. While wearing clothes due to inability to renounce them is not condemned, practicing nakedness despite being unable to achieve the internal transformation is blameworthy, as it leads to a decline rather than an ascent in asceticism.

Inner vs. Outer Asceticism and Stages of Spiritual Progress: The text clarifies that true asceticism involves an inward spiritual transformation (inner asceticism) preceding external manifestations like nakedness. The seventh stage of spiritual progress (Gunasthan) is characterized by inner focus, while the sixth stage involves outer practices. The inward orientation precedes outward actions like renouncing clothes. Therefore, nakedness is a consequence of asceticism, not the other way around. While nakedness can be observed externally without inner asceticism, true asceticism is when nakedness is adopted externally as a result of inner spiritual motivation.

Reconciling Stages of Progress and Liberation for Women: The text addresses the apparent contradiction: if the seventh stage of spiritual progress can occur while wearing clothes, then subsequent stages and even liberation might be possible for women, negating the Digambara Jain prohibition of female liberation.

• Stages that are Observable: Stages 1, 3, 4, 5, 6, and 13 are considered observable both internally and externally.
• Stages based solely on Internal Tendencies: Stages 2, 7, 8, 9, 10, 11, 12, and 14 are based purely on internal tendencies.
• The Significance of Stage Six: Stage six is crucial because it is based on both internal tendencies and external appearance. Until the external renunciation of clothes occurs, according to Digambara Jainism, one cannot be considered a true ascetic. This external renunciation is impossible for females in their physical form, thus preventing them from reaching stage six and subsequent stages that are linked to external ascetic conduct. While they can achieve internal states (like stages 7-12), liberation is exclusively reserved for those with a strong physical constitution (Vajra-vrishabha-naracha-samhanan), which is not present in females.
• Stage Thirteen: Stage thirteen also requires the absence of clothing, as the soul's self-reliance and the body's self-sufficiency are perfected at this stage, making clothing unnecessary.

Final Distinction between Food and Clothing for Ascetics: The text concludes by addressing the misconception that there's no difference between an ascetic accepting food and accepting clothes. It emphasizes the hierarchy of necessity: food is essential for life, clothing for bodily protection, shelter for sustenance, and family for social companionship. Asceticism is defined as a person who, after gaining complete mastery over the mind, reduces their physical needs as much as possible, thereby lessening their dependence on food and other external factors.