Vishwama Dikshanu Sthan Ane Teno Upayog - Book Summary

Here's a comprehensive summary of the Jain text "Vishwama Dikshanu Sthan ane teno Upayog" (The Place of Initiation in the World and its Utility) by Sukhlal Sanghavi, based on the provided pages:

The text explores the multifaceted concept of "Diksha" (initiation/renunciation) in various contexts, with a particular focus on its place and utility within Jainism.

Broadening the Definition of Diksha: The author begins by asserting that Diksha is not solely about religious initiation. He highlights several other forms:

Shastra Diksha: Taking initiation to study scriptures.
Shastra Diksha (Weapons): Historically, initiation for training in archery and other weapons.
Yajna Diksha: Accepted by the sacrificer (yajman) and his wife during a ritual sacrifice.
Rajya Diksha: The initiation of a ruler into their kingdom, binding them to the responsibilities of governance.
Vivaha Diksha: The initiation undertaken by a groom for marriage, involving acceptance of certain vows and commitments.

These various forms of Diksha, the author notes, are not modern concepts but have existed for thousands of years before Lord Mahavir and continue in some form today.

The Nature of Diksha and its Objectives: Diksha generally involves shedding or loosening ties with family, society, and sometimes even the country, for a specific purpose. This shedding is to overcome obstacles hindering the attainment of the accepted objective. The author draws a parallel to modern students leaving their families to pursue education in boarding schools, colleges, or even abroad. The duration and scope of Diksha are determined by the objective. While educational Diksha might last 12-15 years, religious Diksha has a different framework.

Religious Diksha: A Lifelong Commitment: The core of the discussion shifts to religious Diksha, which is distinct from other forms. The objective of religious Diksha is life purification (Jivan Shuddhi). The author emphasizes that the timing of achieving purification and its completion is not predetermined. This is why religious Diksha, unlike others, does not have a fixed time limit.

Age and Religious Diksha: The text delves into the debate surrounding the appropriate age for religious initiation:

Different Religious Perspectives: Christianity sometimes allows initiation at a young age, and Islam permits it when an individual is free from the responsibility of supporting others, regardless of age.
The Brahmin Tradition (Chaturasram Dharma): This tradition advocates for initiation into Sanyasa (renunciation) in the later stages of life, after completing the Brahmacharya (celibacy), Grihastha (householder), and Vanaprastha (forest dweller) stages, typically around 50 years of age or later. While exceptions exist, this is the general principle.
Buddhist and Jain Traditions (Ekashram Dharma): These traditions prioritize Sanyasa or Brahmacharya as the ideal. Grihastha and intermediate stages are considered exceptions. Therefore, initiation is often emphasized at a younger age, sometimes directly from Brahmacharya to Sanyasa.

Duration of Religious Diksha:

Brahmin Sanyasa: Once accepted, it's a lifelong commitment.
Buddhist Sanyasa: Initiates can take vows for a limited period, extend them if they find it beneficial, or even commit to a lifetime. If dissatisfaction arises, they can return to Grihastha life after the stipulated period. Buddhist Sanyasa is thus more dependent on the individual's mental state.
Jain Sanyasa: This is presented as a lifelong initiation. Once taken, regardless of age (from 5-8 years to 80 years), it must be maintained until the moment of death. There is no provision for leaving it once undertaken.

Consequences of Leaving Jain Diksha: The text highlights the social repercussions for those who leave Jain Diksha. In the Brahmin tradition, leaving Sanyasa is rare and not socially accepted. In Jainism, while initiation at a young age is encouraged and supported, returning to lay life after initiation often leads to social ostracization. Such individuals find it difficult to remarry or pursue respectable professions, especially within the religious Jain community. Many resort to corrupt practices or live in disguise, leading to a waste of their potential.

The Core Objective of Jain Diksha: The fundamental aim of Jain Diksha is life purification. This involves introspection about life, its connection to society and the world, and the removal or attempt to remove desires, limitations, and narrow-mindedness. Jain initiates can engage in worldly or spiritual activities, but the primary focus must always remain on life purification.

Historical Debates and Modern Controversies: The text touches upon historical disputes regarding Diksha, including those related to caste and specific practices (e.g., what kind of attire an initiate should wear). It then transitions to the modern debate concerning the age and consent for Diksha.

The Current Conflict: There are two opposing viewpoints:
- One faction advocates for initiating children as young as eight or nine into lifelong Jain Diksha, believing it's appropriate to give Diksha if suitable child candidates are available. They may even go to the extent of artificially creating candidates.
- The other faction strongly opposes initiating children and believes that initiation for adolescents should only happen with the permission of their guardians and close relatives.

Critique of the Current Debate: The author criticizes both sides for not presenting a holistic view. He suggests that a comprehensive record of initiates, including their age, name, and initiation date, along with honest documentation of those who leave Diksha, is necessary. This data could provide insights into the success rates of initiations based on age and the reasons for leaving, ultimately leading to a more informed approach.

The Importance of Environment: A crucial point made is the stark contrast between the environment during Lord Mahavir's time and the present.

Lord Mahavir's Era: Initiates were surrounded by an atmosphere of intense penance, deep contemplation, and rigorous self-control, making it difficult for negative influences to penetrate.
Present Day: The author describes the current environment for renunciates as limited, fearful, and devoid of curiosity. He points to practices like frequent eating, excessive leisure, gossip, and entanglement with modern conveniences (post, parcels) as detrimental to the spirit of renunciation. There is a lack of desire to learn from worldly advancements or interact with contemporary influential figures.

The Impact of Environment on Diksha: The text argues that the success of Diksha is heavily dependent on the environment. In an environment conducive to noble living, learning, and contemplation, initiating children and adolescents is feasible. However, in a degraded and fearful environment, even initiations of older individuals may prove fruitless. The author emphasizes that the primary responsibility of those advocating for Diksha is to create a pure and inspiring environment, rather than simply focusing on the act of initiation itself.

Service as the Core of Diksha: The author concludes by stating that for Diksha to be useful and enduring, it must be integrated with service. If the primary goal of Diksha is life purification and the constant effort towards it, then service naturally complements it. He believes that if renunciates embody deep introspection and engage in service, then Diksha will be highly relevant, more so than ever before. The entire world, he suggests, can survive and prosper on true Diksha.

In essence, the book advocates for a renewed focus on creating a supportive and enriching environment for renunciation, emphasizing that the utility and success of Diksha, especially for the young, are intrinsically linked to the quality of the spiritual and intellectual atmosphere provided.