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Chapter 9
CELIBACY ACCORDING TO JAINISM
Clarification of Jain Vision
The Jain vision does not find its completion in mere philo. sophy or mere conduct, it accepts the limitations of both. Bring: ing about a realistic all-sided co-ordination of anything is the original basis of Jain philosophy of non-extremism, and retirement of the nature of remaining aloof from small and big incidents of attachment and jealousy is the basis of Jain conduct. The centre of non-extremism lies in impartiality and retirement is also born of this. Non-extremism and retirement both are supplementary of each other and they nourish each other. Knowledge and observance of Jainism would be in proportion to the understanding of the two elements and their dawning in life.
The stream of Jainism flows towards retirement. Retirement means the opposite, other side of activity, Activity means jumping in the events of attachment and jealousy. In life, the stage of the householder is the centre of the experience and reactions on the incidents involving attachment and jealousy. Pravsttidharma is therefore that in which the stage of the householder is laid down; Nivșttidharma is that in which only renunciation is laid down. Even though Jainism is Nivyttidharma, the section on the stage of the householder that we see here is due to the imperfection of Nivítti. Individuals who are not able to acquire complete NivȚtti are Jains in proportion to the Nivýtti that they resort to. They should adjust Pravýtti through discrimination in those parts in which they canuot resort to Nivîtti, Still however, the Jain scriptures do not narrate this Pravstti; Jainism narrates only Nivetti. From the viewpoint of narration therefore Jainism can be classed as laying down one stage only-ekāśrami. This one stage is that of celibacy or renunciation in the stage of Samnyâsa.
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