Samani Sanmati Pragya
During adolescence, most Indian girls begin to dream about a future consisting of marriage, children, and career. But at this same age, some girls think differently. They see two paths in front of them: the married life and the ascetic life. When a girl decides to devote her life to the Jain Terapanth ascetic tradition, she conveys her desire to her parents. Initially, her parents are unlikely to give her permission; instead, they might tempt their daughter by taking her shopping, to the movies, or on other outings. They attempt to divert her mind by showing her how attached they are to her, sometimes for several years. Some parents try to dissuade their daughter by testing her determination and showing her how difficult the path to monkhood is. Others try to convince her that she can follow the Jain religion or lifestyle without becoming an ascetic.
If, however, they find that she is firm and stays mentally unmoved from her chosen path, they take her to the Acharya (Head Guru) of the Terapanth Jain order and express their daughter’s desire. The Guru interviews the aspirant to determine why she wants to take Deeksha (initiation). Once he is satisfied with her answers, the Guru allows the aspirant to register at Parmarthik Shikshan Sanstha (PSS), an educational and training center for those who are intent on becoming Jain Terapanth Sadhvis (nuns).
The INITIAL Stage
Once she is enrolled at Parmarthik Shikshan Sanstha, located in Ladnun, Rajasthan, the aspirant is given the title “Upasika” (meaning “one who stays within”) for approximately one year. Upasikas live in moderation and wear white attire in the form of a Salvar Suit (an Indian maiden’s dress). They also begin their education and training in academic and disciplinary matters that are prerequisites for a monastic life: nonviolence, non-attachment, truth, celibacy, and tolerance. When an Upasika successfully completes one year of basic coursework, she is called a “Mumukshu.” Literally, “Mumukshu” refers to a person who desires to free herself from spiritual bondage. She is a seeker of spiritual truth and aspires to Moksha (liberation from the cycles of birth and death). A Mumukshu follows the same practices as those of an Upasika, but at a more advanced level. She prepares to leave behind worldly pleasures and friends and relatives, stepping forward to renounce them.
The History of Paramarthik Shikshan Sanstha
PSS was founded in 1949 by the ninth Acharya of the Jain Terapanth order, Acharya Tulsi, who recognized the need for an institute for Mumukshus. Until the mid-twentieth century, women’s education was not well accepted in the Jain community of Rajasthan. Traditionally, aspiring female ascetics from this community would learn Jain prayers and scriptures (Agams) from Sadhvis, and when the time came and their families permitted, they would adopt the vows of Sadhvis in a grand and public ceremony held by their Guru.
As the times changed, Acharya Tulsi sensed the upcoming challenges for the Jain religion in the context of social evolution. Throughout the world, a strong grasp of science and technology was becoming the key to success, and Jains were beginning to migrate beyond Indian borders in search of advanced degrees and professional opportunities. Acharya Tulsi realized that if ascetics weren’t educated in tandem with society, they could not show their followers the proper path. Hence the formation of PSS, Acharya Tulsi focused on women’s education because he had the wisdom to realize the potential of women in inculcating the Sanskaras (virtues) in children and future generations. As more laywomen in the community sought higher education, the prospects for female ascetics’ education changed accordingly. Acharya Tulsi announced publicly, “Without proper education, the aspirants will not be allowed initiation.” His progressive message later became a catch phrase for all those who aspired toward monkhood.
Today, PSS remains a center for spiritual training, education and self-examination. Although it was founded mainly for women, young men have also been admitted on occasion. Male aspirants generally stay with their Guru and study with Sadhus (monks). Over its fifty-plus-year history, PSS has educated more than 700 youths who later went on to become Sadhvis and Sadhus or Saman and Samani.
Mumukshu Education
One who renounces the world faces drastic changes in life: the change of place, lifestyle, attitude, and thought. The Mumukshu must transform not only her outer clothing but also her inner self. Education is the foundation for her transformation.
At PSS, Mumukshus acquire both theoretical and practical education at the formal and informal levels. They continue the training they began as Upasikas in nonviolence, non-attachment, truth, celibacy, and tolerance. This is neither a forced traning nor a brainwash but a gradual process that eventually matures their understanding of Jainism. At “Bramhi Vidya Peeth” (BVP), colleges operated by PSS, Mumukshus are educated in Jain scriptures, history, theology, philosophy, Preksha Meditation, and a nonviolent lifestyle, as well as in ancient and modern languages such as Sanskrit, Prakrit, English, Hindi, and Indian regional languages. Mumukshus may also attend Jain Vishwa Bharati Institute (JVBI) in Ladnun or another highly regarded university for higher studies and research.
The entire education system aims at the holistic development of the Mumukshus. It does not merely address the IQ, but through the teaching of “Science of Living,” strives to help the Mumukshus develop their AQ (Adversity Quotient), EQ (Emotional Quotient), HQ (Health Quotient) and SQ (Spiritual Quotient).
Mumukshu Lifestyle and Code of Conduct
Mumukshus live a very simple life that is low in material possessions and high in spiritual pursuits. On any typical day, Mumukshus wake up at 4 a.m. and do not retire before 10 p.m. They offer prayers, meditate, study, and chant verses from the Agams. They practice pranayam (breathing exercises) and yoga. They attend various classes during the day, and engage in self-study and creative pursuits during their free time. When they meet with members of Jain society, Mumukshus preach the doctrines of Tirthankar Mahavir, the founder of modern Jainism. They guide people in choosing the right path, help them solve their problems and relieve tensions, and create a spiritual environment, all the while following the scriptural phrase "Tinnanam Taryanam," which reflects the balance between practice and preaching. They stay clear of social and political affairs.
Mumukshus are strict vegetarians and do not consume alcoholic beverages. They refrain from eating or drinking even water before sunrise and after sunset. A Mumukshu possesses just four traditional white Sarees with colored borders and a limited supply of necessary accessories such as shawls, towels, and handkerchiefs. Rather than use proper beds, Mumukshus sleep on simple bed linens on the floor. They do not own personal phones or other gadgets. Mumukshus possess only a wrist watch in the name of jewelry. They do not have banking or other financial accounts. Their parents pay for their food, only. Funded in part by the Jain community, the PSS institute provides for all of their other needs.
As practitioners of nonviolence at every level, Mumukshus observe complete celibacy. They do not touch, or talk alone with, members of the opposite gender. Mumukshus always remain in pairs or groups. They leave the PSS campus only if given prior permission, and they do not go outside at night at all. Since they practice non-attachment to people and worldly objects, they visit their families only during summer break and for short periods during special occasions. Slowly, Mumukshus progress from outer discipline to self-discipline. Many come from affluent families but they gradually adjust to simple living. Although they are from different parts of India and abroad and might not share the same thoughts and attitudes, they are bound together like sisters through the thread of love, affection, humility, and respect.
Once a Mumukshu completes her education and adjusts to her new environment, and when her family members are ready to permit her to enter monkhood, the Guru evaluates her spiritual character, skill, knowledge, and determination to embark upon this path. When he is convinced that she is capable of following the vows of an ascetic, the Guru grants the aspirant permission for the next step: becoming a Sadhvi.
The FINAL stage - Initiation into the Ascetic life
When a Mumukshu takes Deeksha (initiation), her official transformation from layperson to nun is complete. During the Deeksha ceremony held by her Guru, she take five major vows called “Mahavratas” (Great Vows). Propounded by Lord Mahavir, these vows are self-imposed obligations to engage in certain activities and refrain from others in order to live an ascetic life. She also pledges to practice five Samitis (manners) and three Guptis (restraints).
Five Mahavratas (Major Vows) of the Ascetics
Ascetics practice these major vows in word, thought, and deed, with Ahimsa Mahavrat as their primary vow. The other four vows enable them to observe the first and lead a life of nonviolence.
Five Samitis
1. Irya Samiti: Taking due care in walking and moving about.
2. Bhasha Samiti: Taking due care in speaking.
3. Eshana Samiti: Taking due care in accepting things.
4. Adananikshepa Samiti: Taking due care in lifting, using, laying and putting down things.
5. Utsarga Samiti: Taking due care in disposing of excreta.Three Guptis
1. Mano Gupti: Restraint of mind
2. Vaka Gupti: Restraint of speech
3. Kaya Gupti: Restraint of bodyAll thirteen of the above-mentioned rules constitute the practical code of right conduct for the ascetic life. Sadhus and Sadhvis perform a specific prayer each day for fifty minutes just before sunrise and another fifty minutes right after sunset as a means of paying penance.
Sadhus’ and Sadhvis’ Lifestyle and Code of Conduct
The life journey of Jain Sadhvis (nuns) (Sadhus (monks) as well) consists primarily of practicing, preaching and teaching (PPT). Around the clock, no matter their actions, they take mental, verbal or physical steps to support their ascetic lifestyle. They preach and teach Jain scriptures and philosophy, the Jain lifestyle of nonviolence and peace, and ancient languages and traditional meditation. Their teachings also include healthy eating and eco-living. Jain ascetics make for ideal teachers and spiritual guides because they practice their preaching every moment of every day and have firsthand experience of nonviolent living. Their lives are directed toward the awakening of their own souls and that of society. Their goal is to serve the entire world without discrimination or an obligation to convert, and with respect for all religions.
Like Mumukshus, Sadhus and Sadhvis wear white clothes made of cotton but without colored borders. They possess just two pairs of clothing. They cover their mouths with a piece of cloth to avoid any micro-violence in the atmosphere. They always carry a rajoharan, a small broom made from delicate woolen thread, to avoid committing violence while walking, sitting, or lying down. They use bowls made of wood, coconut shell, or pumpkin shell for their meals.
Sadhus and Sadhvis do not cook, nor do they have food prepared for them. Instead, they go from house to house before sunset to receive food and water. This is not considered begging: In Jain social tradition, it is considered very auspicious to have the opportunity to offer food to the monks and nuns. Sadhus and Sadhvis accept cooked, baked or boiled strictly vegetarian food and do not waste even a small portion of it. They refrain from collecting alms only during the Chaturmas, the four-month long rainy season. From time to time they fast.
Sadhus and Sadhvis travel barefoot throughout their lives without the aid of vehicles or even footwear, whether through scorching sun or bitter cold.
Since Sadhus and Sadhvis are self-supporting, they perform their daily tasks themselves. They do not ask for help from anybody except their fellow monks and nuns. Like Mumukshus, nuns never stay or go outside alone. A minimum of two or three nuns always stay or go outside together, but not after sunset. All monks and nuns strive to show the path of wholesome, righteous, disciplined life to the world through their discourses, discussions, and spiritual practices.
Samans’ and Samanis’ Lifestyle and Code of Conduct
Having sensed for many years the need to keep up with modern times and benefit those Jains living abroad, Acharya Tulsi and his successor, Acharya Mahapragya, established a new ascetic order in 1980. Called “Samans and Samanijis,” the order’s primary aim was to facilitate the spread of Jainism outside of India and open up new avenues of constructive dialogue throughout the world.
After undergoing probation and extensive training for about five to seven years or more, Mumukshus may adopt the life of Samanis, who follow the five great vows and codes of conduct with minor exceptions: They are granted permission to use vehicular transportation, and accept food that is prepared for them. They are also permitted the use of phones, computers, and the internet for their mission.
Today there are over ninety Samans and Samanis who teach scriptures, traditions, and culture in India and abroad. As ambassadors of Indian sage culture, they also teach spirituality, morality, and values, inspiring people of all religions to lead nonviolent and peaceful lives. They guide and direct their activities through the JVB headquarters in Ladnun, India and three satellite centers in the U.S. (in Houston, Texas; Orlando, Florida; and Iselin, New Jersey). Over the past several years, groups of Samans and Samanis have visited Japan, Hong Kong, the U.S., and parts of Europe and Australia. They have attended numerous conferences and world peace prayer meetings and conducted many meditation camps and workshops. They have lectured on Jain philosophy at schools, colleges, universities and other educational institutions. Like Sadhus and Sadhvis, their aim is practicing, preaching, and teaching for spiritual upliftment of people’s lives, and they set an example through their own daily practices. Samans and Samanijis continue to make a difference in the quality of life of individuals and society as a whole by providing them with the tools for spiritual growth and peaceful co-existence.