Vishvama Dikshanu Sthan

Here's a comprehensive summary of the Jain text "Vishvama Dikshanu Sthan" (The Place of Initiation in the World), authored by Sukhlal Sanghavi and Bechardas Doshi, based on the provided PDF content:

The text, "Vishvama Dikshanu Sthan," delves into the multifaceted concept of "Diksha" (initiation or renunciation) not just within the religious context, but also in broader societal and historical perspectives. The authors, Sukhlal Sanghavi and Bechardas Doshi, explore the various types of initiation, their purposes, and the differing views and practices surrounding them, with a particular focus on the Jain perspective.

Key Themes and Arguments:

• Broad Definition of Diksha: The text begins by challenging the narrow interpretation of "Diksha" as solely religious renunciation. It highlights other forms of initiation like:

  • Shastra Diksha: Initiation for studying scriptures.
  • Shastra Diksha: Initiation for training in martial arts (like Dhanurveda) or other disciplines in ancient times.
  • Chadi Diksha: An initiation accepted by a yajman (performer of rituals) and his wife.
  • Rajya Diksha: The initiation into kingship, binding the ruler to the responsibilities of governance.
  • Vivah Diksha: The initiation into married life, undertaken by the bride and groom. The author emphasizes that these forms of initiation are not modern inventions but have ancient historical roots, predating Lord Mahavir by thousands of years, and continue to exist in various forms.

• Religious Diksha (Renunciation) vs. Other Forms: While acknowledging the existence of other initiations, the text clarifies that "Dharma Diksha" (religious initiation/renunciation) is distinct. It involves a profound commitment, often requiring a loosening or even severing of ties with family, society, and sometimes even one's country, to dedicate oneself to a specific spiritual objective. This renunciation is about shedding bonds that hinder the pursuit of the accepted goal.

• Time-Bound vs. Life-Long Initiation: A crucial distinction is made between temporary and life-long initiations.

  • Temporary Initiations: Forms like educational or martial arts initiation have a defined duration, after which the individual returns to their previous life. Even marriage, a form of initiation, involves temporary vows. The purpose of these is usually achievable within a set timeframe.
  • Religious Diksha (Life-Long): The objective of religious diksha is purification of life. Since the attainment of complete purity is not fixed in time, religious diksha is generally not time-bound.

• Age of Initiation: The text discusses differing views on the appropriate age for religious initiation:

  • Christianity (Roman Catholicism): Allows initiation at a very young age.
  • Islam: Permits initiation at any age, provided the individual is not burdened with responsibility for the sustenance of others.
  • Brahmanical Tradition (Hinduism): Following the ashrama system (stages of life), renunciation (sanyasa) is typically permitted in later life, after periods of student life (brahmacharya), household life (grihastha), and forest dwelling (vanaprastha). While exceptions exist for early renunciation, it's not the general rule.
  • Buddhist and Jain Traditions: These are described as anashrama or ekashrama (without stages of life, or adhering to one stage). They emphasize sanyasa or brahmacharya as the primary ideal, viewing household life as an exception or a stage to be transcended. This contrasts with the Brahmanical emphasis on household life.
  • Debate on Early Initiation: A significant debate exists between traditions that advocate for renunciation directly from student life (brahmacharya) while one's faculties are fresh, and those that believe it's safer to go through household life to develop a stronger renouncing desire after experiencing worldly temptations.

• Duration and Commitment of Jain Diksha: This is a central point of discussion.

  • Brahmanical Renunciation: Once accepted, it is typically for life.
  • Buddhist Renunciation: An individual is not bound for life; they can choose a specific period, extend it, or return to household life if they lose interest. It's largely dependent on mental disposition.
  • Jain Renunciation: This is presented as life-long (aajivan diksha). Once taken, regardless of age (even as young as five or eight, or as old as eighty), it must be adhered to until the last moment of life. There is no provision to break the vow and return to worldly life.

• Consequences of Abandoning Jain Diksha:

  • Social Stigma: Abandoning Jain diksha carries a significant social stigma. Such individuals find it difficult to maintain respect and live normally within the community.
  • Difficulty in Reintegration: Even if they wish to return to a righteous worldly life, they face immense difficulty. Finding a suitable marriage partner becomes problematic, and establishing a respected livelihood, especially within religious circles, is challenging.
  • Negative Paths: Those who are not exceptional individuals often fall into temptation, leading to corrupt practices while still in ascetic garb, eloping with partners, or marrying discreetly. The talent of such individuals is not effectively utilized for societal good.

• Contrast with Buddhist Tradition: In Buddhism, individuals who were previously monks and have returned to worldly life are often respected, and their talents are utilized for societal benefit. This contrasts sharply with the Jain context.

• The Core Issue of Jain Diksha Debates: The text identifies the fundamental disagreement in contemporary Jain society not about the concept or rules of diksha itself, but about when it should begin.

  • One Faction: Argues for allowing initiation even for very young children (eight or nine years old) and young adults (sixteen or eighteen), without parental or spousal consent. They might even create artificial candidates for initiation.
  • The Other Faction: Advocates that children should not be initiated. For young adults, initiation should only happen with the permission of guardians, relatives, and the local sangha (community).

• Historical Precedent vs. Current Environment:

  • Proponents of early initiation often cite examples of great Jain scholars and ascetics who took diksha at a young age.
  • Opponents highlight the negative consequences of poorly considered or forced initiations, citing cases of corruption or laxity.
  • The author argues that the critical missing element in the debate is the environment. The spiritual atmosphere of Lord Mahavir's time, which facilitated the success of young initiates, is absent today. The present environment is characterized by lack of deep spiritual contemplation, intellectual laziness, fear, and self-indulgence, which hinders even adult renunciation.

• The Need for a Conducive Environment: The text stresses that to make diksha successful, the prevailing environment needs to be reformed. The focus should shift from merely giving diksha to creating an atmosphere of:

  • Spiritual Practice: Intense meditation, contemplation, and adherence to spiritual disciplines.
  • Intellectual Pursuit: Curiosity about the world, learning from various sources, and critical thinking.
  • Ethical Living: Living a life of purity, renunciation, and selfless service.

• Critique of the Current Ascetic Environment: The author paints a stark picture of the current state of affairs within the Jain monastic community:

  • Indulgence: Instead of strict adherence to one meal a day, there's excessive indulgence in food and sleep.
  • Focus on Trivialities: Discussions revolve around personal matters ("I did this," "He is like that") rather than spiritual study.
  • Influence of Media: Newspapers and debates, often filled with criticism and mutual disparagement, have replaced scriptural study.
  • Materialism: Concerns about parcels, postal items, and worldly needs overshadow intellectual and spiritual pursuits.
  • Lack of Curiosity: There's a lack of interest in understanding worldly advancements, learning from other cultures, or critically examining the foundations of Jainism itself.
  • Fear and Narrow-mindedness: Ascetics are often afraid to engage with contemporary thought, literature (like "Navajivan"), or prominent societal figures (like Gandhi, Nehru, Patel, or thinkers like Sri Aurobindo). They fear what others will think and isolate themselves, thus failing to grow and contribute.
  • Hypocrisy: Some preach detachment while engaging in worldly intrigues within their religious institutions.

• The Importance of Service: The author posits that if ascetics are to remain relevant and respected, they must transform diksha into a tool for service. The opposition to diksha arises when the initiate shifts from being a servant to demanding service. True victory for the proponents of diksha lies in making it a path of service.

• Parental Willingness and the Need for Reform: The text concludes by emphasizing that if monastic leaders can create an environment of profound knowledge, noble ethics, and living character, parents would willingly offer their children for diksha, just as they are eager to place them in schools and hostels. The current hesitation stems from the perception that the monastic environment is not safe or beneficial for children. The real conflict is not about giving or not giving diksha, but about the refusal to reform the current "petty" environment.

In essence, "Vishvama Dikshanu Sthan" is a critical examination of the concept and practice of diksha in Jainism. It argues for a broader understanding of initiation, emphasizes the crucial role of a conducive spiritual and intellectual environment for the success of religious renunciation, and calls for a significant reform within the Jain monastic community to make it relevant, respected, and truly beneficial for individuals and society. The central debate regarding the age of initiation is framed as a symptom of the deeper issue of environmental reform.