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Celibacy according to Jainism
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It is the intention of Bhagavan Mahāvira to propagate the Nivștti dharma mentioned above. In this therefore creation of class, social organization and the system of Āğramas fiod do place. Any person, duly qualfied can resort to Nivștti from the current state of the way of the world, train himself aod attain to libera. tion. The prescriptions and probibitions laid down by Mahā vīra are with this end in view. It is therefore natural that there should be no stage of the householder or ceremony of marriage in it. The Jain Āgamas do not refer to the institution of marriage in these circumstances.
Some Problems
We get lots of information in regard to celibacy in the Jain Scriptures because the Jain institution is dominantly that of recluses and persons resorting to renunciation are in its centre. It is proposed here to derive some points on celibacy and write something on the basis of the Jain scriptures. The points are these : (1) Definition of celibacy; (2) Persons men and women qualified to take to celibacy; (3) History of its separate status; (4) Aim and means of celibacy; (5) Variety and spread of its forms; (6) Excesses in celibacy; (7) Non-exception in celibacy.
(1) Definition of Celibacy
Celibacy--Brahamacar ya has a twofold definition in the Jain Scriptures. The first definition is wide and perfect.1 According to it, celibacy means perfect self-control embracing the entire life of man. This self-control does not include the control of all si ful instincts and that only that is Āsrava-nirodha according to the Jain terminology. Perfect self-control includes in it the development even of the good instincts like faith, knowledge, forgivance etc. Thus. according to the first definition, celibacy means barriog the rise of bad instincts like passion, anger etc. in life and also developing the good instincts like faith, life-force, fearlessness etc. and becoming engrossed in these.
1.
Sūtrakřtängasutra Śr-2, Adh-5, Gā. 1, Tattvārthabhaşya, Adh-9, $ūtra 6.
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