Shastriya Vichar Charcha Diksha Kalin Kesh Loch Kaha Gayab Ho Gaya

Here's a comprehensive summary of the Jain text "Shastriya Vichar Charcha Diksha Kalin Kesh Loch Kaha Gayab Ho Gaya" by Amarmuni, focusing on the topic of "Kesh Loch" (hair plucking) during initiation:

The article discusses the significance and historical practice of kesh loch (self-plucking of hair) in Jainism, particularly during the initiation ceremony (diksha). The author, Amarmuni, expresses concern over the disappearance of this practice and its current state.

Key Points:

• Significance of Kesh Loch: Kesh loch is described as a rigorous ascetic practice (kathor kriya-kand), requiring immense courage, patience, and tolerance. It symbolizes rising above physical attachment, embodying titiksha (endurance), and tolerating hardship. While an external penance (bahya tap), it also serves as a test for internal virtues like equanimity (samabhava), patience, calmness, non-violence, and independent living. It is considered a "terrible" (daruna) practice that can cause suffering to monks.

• Historical Practices of Kesh Loch:

  • Jina-kalpi monks: In ancient times, Jin-kalpi monks performed kesh loch daily.
  • Sthavira-kalpi monks: Sthavira-kalpi monks were required to perform it once every four months, totaling three times a year.
  • Young monks during rainy season: Young monks were also mandated to perform it daily during the rainy season.
  • Elderly and weak monks: Very old or visually impaired monks were permitted to perform it every six months, or once a year at the beginning of the rainy season.
  • Exceptions: The practice had exceptions for those with scalp diseases, weak eyesight, or illness, as mentioned in ancient texts like Kalpasutra and Nishith Bhashya.

• Evolution of the Practice:

  • Ancient scriptures: The original scriptures (Agam Sahitya) mention kesh loch but don't specify the frequency. The detailed mandates regarding performing it three times a year, or daily during the rainy season, are found in later commentaries (Bhashyas, Churnis, and Tikas).
  • Loss of Tradition: The author questions why the tradition of performing kesh loch daily during the rainy season and thrice a year has disappeared. He notes that contemporary young and capable monks do not follow these mandates, questioning if they have become too comfortable.
  • Misuse of Exemptions: The article criticizes how current young and capable monks exploit the exemptions meant for elderly and weak monks, deviating from the ancient tradition.

• Kesh Loch is Not Based on Materialism:

  • Kesh loch is an internal, self-motivated spiritual practice, not for gaining social prestige, enhancing the reputation of the monastic order, or fulfilling material desires.
  • The author rejects the notion that kesh loch should be performed in exchange for societal support like food, clothing, and shelter. Such a view is considered a low-level, materialistic motivation that devalues Jain spiritual practice and is incompatible with Jainism.
  • Performing external rituals without inner awakening is seen as not being a true monk. The effectiveness of such practices lies in the awakening of the practitioner's inner self and rising above bodily consciousness.

• Critique of Superficial Practices: The article criticizes those who perform kesh loch regularly to maintain appearance or out of vanity, rather than for spiritual growth. It emphasizes that external penance is only meaningful when it aids internal spiritual development.

• The Disappearance of Diksha-Kalin Kesh Loch (Kesh Loch During Initiation):

  • Ancient practice: In ancient times, upon taking initiation, both men and women would perform kesh loch themselves. This act, performed by the initiate, generated immense renunciation (vairagya) in the onlookers.
  • Contrast with current practice: This is contrasted with the current practice where a barber shaves the head, leaving only a few strands of hair, which are then symbolically plucked by the initiating guru amidst public fanfare and the acceptance of hair by devotees. The author calls this a "drama" and "show."
  • Examples from scriptures: Numerous examples from Jain scriptures are cited where ascetics, including prominent figures and ordinary monks and nuns, performed kesh loch themselves upon initiation. The phrase "sayameva locha" (self-plucking) is highlighted.

• The Role of the Barber:

  • The author addresses the argument that barbers were also involved in ancient times. He clarifies that while a barber might have trimmed long hair, leaving about four fingers' length to make it suitable for plucking, the kesh loch itself was always performed by the initiate.
  • Examples like Meghakumar and Jamali are detailed, where a barber prepared the hair, and then the initiate performed the panch-mushti loch (plucking of five handfuls of hair) themselves.
  • The involvement of a barber to cut "leading hair" (agra-kesh) before self-plucking is not universally mandated, especially for Tirthankaras and women during their initiation, where direct self-plucking occurred.

• Reasons for the Decline of the Tradition:

  • The decline is attributed to the "dark age" of medieval India, which also affected Jain traditions. When spiritual fervor wanes, such practices often diminish.
  • During this period, children and the impoverished were initiated for various reasons, often lacking genuine understanding of renunciation.
  • The tendency to perform kesh loch quickly and with less pain led to the practice of others doing it. The practice of observing auspicious times, chanting mantras, or using oils to reduce pain are seen as efforts to avoid the hardship associated with self-plucking, a trend that began in the medieval period.
  • The author believes that the weakness of mind among some ascetics during this era led to the disappearance of self-performed initiation kesh loch, replaced by the modern practice of getting the head shaved by a barber.

• Call for Revival:

  • The author strongly advocates for the revival of the ancient tradition of self-performed kesh loch during initiation.
  • He believes that when initiates perform their own kesh loch publicly, it ignites immense renunciation and glorifies Jain spiritual practice.
  • Initiation is about transcending the body and practicing detachment, which requires great fortitude. Kesh loch is a test of this fortitude, and this primary test should occur before initiation.
  • He questions when and if monks who value ancient traditions will consider his views.

In essence, the article laments the loss of a profound spiritual practice tied to initiation, arguing for its reinstatement as a crucial demonstration of genuine renunciation and inner strength in Jainism, while criticizing modern deviations that prioritize convenience or external appearances.