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Essence of Jainism (7) Absence of Exception in Celibacy
The great vows non-violence, truth and non-theft can have exceptions; not so celibacy that can have no exception. When we say that the vow of non-violence can have exceptions, it is implied that if under the intention of some special benefit, one takes to the activity of violence, his vow is not broken because he observes non-violence in all ways. Certain incidents there can be, in which a man of non-violence may not commit violence or be not actively associated with violerce. In these cases he is considered to be Visādhaka, wbich means one wbo has broken the Jain orders. The same state of affairs is to be understood in case of the vow of truth and that of non-stealth. But there is no exception what soever in celibacy. Every one is expected to observe the type of celibacy that one has accepted without any exception.
There can be an impartial and detached person who makes an exception in non-violence ete. with the spiritual good of others in mind. No such possibility exists in the exception of celibacy; such an eventuality is subject to attachment, infatuation or jealousy. Again, no such eventuality of passionate behaviour is possibile in the spiritual bliss. It is with this point in view that statements have been made about the non-exceptional observance of celibacy, and all different means are shown for it. The atonements for those who break their vow of celibacy are no doubt very tough. Here also severe. more severe and most severe atonements are laid down in proportion to the breaking of the yow from a high status. To illustrate, if some common sādbu breaks the vow of celibacy through ignorance or infatuation, his alonement is also low and also ordinary. If however, a learned Ācārya commits such a blu. nder, bis atonement is far more severe and tough. The same rule prevails in the world. If some very ordinary man commits such a blunder, society remains almost indifferent about it. If, however, a nobly born ideal man commits even a small blunder, society refuses to tolerate it. (Darsan ane Ciotan, pt. one, pp. 507–515, 517-521, 524–527, 533, 534)
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