Uttam Bramhacharya Mokshamarg Ka Antim Charan

Here's a comprehensive summary of the provided Jain text, "Uttam Bramhacharya Mokshamarg ka Antim Charan" by Pratapchandra Jain:

This text, part of the "Deshbhushanji Maharaj Abhinandan Granth," focuses on Uttam Brahmacharya (Supreme Celibacy) as the final stage on the path to Moksha (liberation) within Jainism. It is presented as the tenth and final of the ten virtues or Dharmas.

The author, Pratapchandra Jain, elucidates that Brahmacharya has two forms:

1. Sthool Vyavahar Roop (Gross or Practical Form): This refers to the preservation of semen (Shukra). Semen is considered the most vital of the seven bodily dhatus (tissues), referred to as Veerya and Bindu. Its preservation is linked to longevity, strengthening bones, physical robustness, and vitality. The text cites historical examples like Rishi Dayanand, who is said to have survived being given poison due to his preserved vital energy.

   Within this practical form, Brahmacharya is further categorized into three levels:

   • Sthool Jaghanya Brahmacharya (Gross Inferior Brahmacharya): This is the Brahmacharya practiced by householders. It involves maintaining mental purity and being content with one's lawfully wedded spouse. All other women are to be viewed as mothers, sisters, or daughters. Even those who engage in sexual activity with their spouse at a limited frequency (e.g., once a month) and strive for restraint are considered praiseworthy and progressing towards merit. The text emphasizes that this doesn't necessitate avoiding sight or touch of women, as women are the very source of life and nurture. The real obstacle is mental impurity or lust (Vikara). The example of Lakshmana during his exile with Rama and Sita is used to illustrate this point, highlighting his ability to remain unaffected by the sight and presence of women due to his strong mental control. This level of Brahmacharya acts as a check against misconduct and discord.

   • Sthool Madhyam Brahmacharya (Gross Medium Brahmacharya): This level is achieved by householders who take the seventh vow of a Shravaka (lay follower). They renounce the desire or inclination for sexual union even with their lawfully wedded spouse. They also refrain from dwelling on past sensual experiences and abstain from conversations related to sexual desire or attraction. This is described as walking on the "edge of a sword" and is a milestone towards the ascetic path. A story illustrates this: a young man and woman, having taken vows of Brahmacharya in their youth (one for the first half of life, the other for the second), found themselves married but respected each other's vows, living together in marital life while adhering to their unbroken Brahmacharya.

2. Sookshma-Nishchay Roop (Subtle or Definitive Form): This is the Uttam Brahmacharya itself, characterized by the complete cessation of all sensual desires (Vishay-Vasanas) and dwelling solely within the pure self (Nijaatma). It's not just about abstaining from sexual intercourse or avoiding the sight/discussion of women. It involves renouncing all worldly pleasures, diligently practicing the nine virtues (Kshama, Mardav, etc.) and the four great vows (Ahimsa, Satya, Asteya, Aparigraha). It requires complete control over the five senses and the mind (sixth sense), eradicating all external and internal sensual impurities. This is the highest state of Brahmacharya, as practiced by ascetics (Shramanas).

The text quotes "Anagar Dharmamrut" stating that Brahmacharya is the "charya" (conduct or path) in Brahman (the pure soul). It asserts that indulging in sensual pleasures is more deadly than poison, as poison might kill once, but sensual desires kill countless times. Those who eliminate all desires become so powerful that they can observe women's entire bodies without their inner feelings being disturbed. The example of Acharya Sthoolbhadra is given, who meditated in a chamber filled with erotic paintings without being affected.

In essence, Uttam Brahmacharya is presented as:

• The fifth and final great vow in Jainism.
• The tenth and final virtue of the soul.
• The ultimate goal of renouncing all desires and realizing the true self.
• The door to Moksha, with Ahimsa (non-violence) and Kshama (forgiveness) being the entrance.

The text concludes by emphasizing that without the practice of Uttam Brahmacharya, Moksha is unattainable. It is essential for the successful completion of other spiritual practices like meditation, austerities, study, and rituals. It is a prerequisite for even pursuing scholarly knowledge in Jainism.