1
ASCETIC LIFE OF WOMEN IN THE JAIN TRADITION
At the adolescent age is when girls begin to dream about her future life – getting married, rearing
a family, higher education, etc. Such thoughts fill them with fanciful dreams. But at this same
age there are some girls who think differently. They see two paths in front of them- a married life
or an ascetic life. When the adolescent aspires to devote her life to asceticism, she conveys this
desire to her parents. Initially, her parents might not give her permission. Instead, they attempt to
dissuade their daughter by taking her shopping, to the movies, or on other outings. They may
attempt to divert her mind by showing her how attached they are to her in other ways. This could
go on for several years. Some parents try to discourage their daughter by testing her
determination by warning her how difficult the path to monkhood is. If they find that she remains
firm in her conviction to go forward with her chosen path, they take her to their Acharya (Head
Guru) and express their daughter’s inclination. 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 enroll at Parmarthik Shikshan Sanstha (PSS), an educational and training
center for those who are intent on becoming Sadhvis (nuns) in the Jain Terapanth order.
THE INITIAL STAGE
At Parmarthik Shikshan Sanstha, located in Ladnun, Rajasthan, the aspirant is given the title of
Upasika. The Upasika begins learning the basic practices of the Jain ascetic life. The duration of
this title is generally of one year. “Upasikam” means “to stay within.” During Upasikam, the
aspirant begins living in moderation from the outset. She wears white attire in the form of a
Salvar Suit (an Indian maiden’s dress). Here is where she begins her education and training in
nonviolence, non-attachment, truth, celibacy, and tolerance. When the young woman
successfully completes one year of basic coursework, she gets the Mumukshu title. Mumkshu is
the advance stage of Upasika practice.
Literally, “Mumukshu” refers to a person who desires to free herself from spiritual bondage. A
Mumukshu is a seeker of spiritual truth and aspires to moksha (liberation from the cycles of birth
and death). She leaves behind all friends, relatives and worldly pleasures by publicly stepping
forward to renounce them.
Mumukshu Lifestyle and Code of Conduct
Mumukshus live a very simple life that is sparse in material possessions but high in spiritual
pursuits. On a typical day, Mumukshus are awake and beginning their day at 4 a.m. and do not
retire before 10 p.m. They offer prayers, practice meditation, study, and chant verses from the
Jain scriptures. 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.
Mumukshus also volunteer and manage the different departments of the institute. 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 are allowed only four
traditional white Saree(s) with color borders and a limited supply of necessary accessories such
as shawls, towels, and handkerchiefs. Rather than sleep on traditional beds and bedding,
Mumukshus sleep on the floor using only simple bed linens. They do not own personal phones or
other gadgets. The closest item to jewelry Mumukshus are allowed to possess is only a wrist
watch. They do not have banking or other financial accounts. The parents pay only for food to
PSS. Supported by community PSS institute provides for all of their needs.
As practitioners of nonviolence at every level, Mumukshus also 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 Parmarthik Shikshan Sanstha campus only if given prior
permission, and they do not venture outside at night at all. Mumukshus 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 selfdiscipline. Many aspirants are from affluent families, but they gradually adjust to simple living.
Although, they are from different parts of India and abroad expectedly different in their hobbies,
thoughts, and attitudes, they are bound together like sisters through the thread of love, affection,
humility, and respect.
The History and Organization of Paramarthik Shikshan Sanstha
Parmarthik Shikshan Sanstha 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 midtwentieth century, women’s education was not well accepted in the Jain community of Rajasthan
- even for female ascetics. Traditionally, Sadhvis would help aspiring ascetics teach prayers,
scriptures (Agam) and Jainism, and when the time came and their families permitted, they would
adopt the vows of Sadhvis publicly in a grand ceremony headed by their Guru. As times
changed, Acharya Tulsi sensed the upcoming challenges for Religion in the context of social
changes. People began aspiring to higher education; science and technology were controlling the
world; people began to migrate in and beyond borders. Acharya Tulsi realized that if the institute
didn’t grow in tandem with society, it could not show its followers the proper path. Acharya Tulsi
focused mainly on the female education because he was very well acquainted with the role of
women in inculcating the Sanskaras (Instincts) in the upcoming generations. He directed the
focus of society toward women education. He specifically emphasized it for the ascetic life.
Acharya Tulsi announced publicly, “Without a proper education, the aspirants will not be
allowed initiation.” His progressive message later became a catch phrase for PSS candidates:
“without education no initiation” preferably for the future candidates of monk-hood.
3
Over its fifty-plus-year history, PSS has had a spectacular record of training more than 700
Mumukshu youth who later went on to become Sadhvis.
Mumukshu Education
One who renounces the material life faces drastic changes in life: a change of lifestyle, attitude,
and thought. The Mumukshu must transform not only her outer appearance but also her inner
self. Education is the foundation for her transformation.
At Parmarthik Shikshan Sanstha, Mumukshus acquire both theoretical and practical educations at
the formal and informal levels. They are trained in the academic and disciplinary matters that are
prerequisites for a monastic life, such as nonviolence, non-attachment, truth, celibacy, and
tolerance. This is neither a forced training nor brainwashing, but a gradual process that
eventually matures their understanding of Jainism. PSS also operated the college, “Bramhi Vidya
Peeth” (BVP), where Mumukshus were 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. Presently, the PSS education
system has been merged into Jain Vishwa Bharati Institute. Bramhi Vidya Peeth now serves to
incorporate the nonacademic education for Mumukshus. Mumukshus attends Jain Vishwa
Bharati Institute (JVBI) in Ladnun or another highly regarded university for higher studies and
research.
The entire education process for a Mumukshu aims at the holistic development of their spiritual
being. 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).
During their training, Mumukshus preach the doctrines of Tirthankar Mahavir, the founder of
modern Jainism, throughout India and the world. Their teachings include character building
based on human values. They guide people in choosing the right path, help them solve their
problems and relieve tensions, and create a spiritual environment. They toil for the eradication of
social evils, all the while following the scriptural phrase "Tinnanam Taryanam," which reflects
the balance between practice and preaching.
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 the aspirant’s
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 a layperson to a
nun is complete. During the Deeksha ceremony, aspirants take five major vows called
“Mahavratas” (Great Vows) by the Guru. Propounded by Lord Mahavir, these vows are selfimposed obligations to engage in certain activities and refrain from others in order to live an
ascetic life. Along with taking Mahavratas, they practice five Samitis (compartments) and three
Guptis (restraints).
Five Mahavratas (Major Vows) of the Ascetics
1. Ahimsa Mahavrat (nonviolence): Monks and nuns never cause harm or violence to any living
being, not even to the tiniest creatures. They practice nonviolence not only at the physical level
but also at the mental and spiritual levels.
2. Satya Mahavrat (truth): They never lie.
3. Achaurya Mahavrat (non-stealing): They never remove anything from anywhere, even a
small needle, without the permission of the owner.
4. Brahmacharya Mahavrat (celibacy): They observe an absolute adherence to celibacy. They
do not so much as touch the opposite gender.
5. Aparigraha Mahavrat (non-possession): They possess only the barest necessities of life.
Apart from this, they have no possessions or attachment to material things, relationships, or the
pleasures of the five senses. They are not attached to even the few items they possess for their
daily needs. They do not accept money or in-kind monetary assets.
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 body
All thirteen of the above-mentioned rules constitute the practical code of right conduct for the
ascetic life.
.
Sadhus’ and Sadhvis’ Lifestyle and Code of Conduct
5
Jain monks' and nuns' life journey includes the main duties of practicing, preaching and teaching
(ppt). Around the clock, whatever actions they undertake - whether mental, verbal or physical,
support their ascetic life. They preach and teach Jain scriptures and philosophy along with Jain
lifestyle of nonviolence and peace; ancient languages and the traditional way of meditation
without going into conversion. Jain preaching means educating and awaking people about a
healthy lifestyle and living earth-friendly. The Jain ascetics are the perfect examples to extol
these virtues because they, themselves, live such a life and have firsthand experience of the
nonviolent living. The entire life of Sadhus (monks) and Sadhvis (nuns) is directed toward the
awakening of their own souls and the welfare of society. Their goal is to serve the entire world
without discrimination or an obligation to convert those they serve, and with respect for all
religions.
Like Mumukshus, Sadhus and Sadhvis wear white clothes made of cotton but without color
borders. They possess two sets 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 shells for their meals.
Sadhus and Sadhvis do not cook, nor do they solicit others to prepare food 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. 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. They do not stay for more than a few
days in any one place except during Chaturmas and typically stay in Sabha Bhavan or Upashray
(community centers).
Monks and nuns are self-supporting, meaning that they perform their daily tasks without the
outside assistance of others. 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 show the path
of wholesome, righteous, disciplined life to the world residing in India through their discourses,
discussions, and spiritual practices. Their life itself is the message of Lord Mahavira.
Samans & Samanis’ Lifestyle and Code of Conduct
Having sensed for many years the need to keep up with modern times and to 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 a minimum of five to seven years,
Mumukshu can adopt the life of Samanis, who follow the five great vows and codes of conduct
with minor exceptions: They are granted permission to wear shoes in certain situations, access
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. Their white outfit is modified from
the traditional way of nuns. As Sadhus and Sadhvis, they stay away from money or any monetary
assets. They live on alms.
Today there are over ninety Samans and Samanis who teach scriptures, traditions, and culture
abroad and in remote areas of India as well. They also teach spirituality, morality, and values,
inspiring people to lead nonviolent and peaceful lives. They represent the Indian sage-culture and
spirituality in foreign countries alike. 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, world peace meetings and conducted many meditation camps and
workshops. They have lectured on Jain philosophy at schools, colleges, universities and other
communities.
Samanis are guiding and directing the activities through the three satellite centers of JVB, in
Ladnun, India and in the USA. Their aim in life is preaching, teaching and guidance for the
benefit of each person they engage. In the Jain tradition all Monks, Nuns, Samans and Samanis
show the path of wholesome, righteous and disciplined life to the world through their discourses,
discussions, and spiritual practices and inspire communities to live a nonviolent life. These are
the main duties of the ascetics of Jainism. Samans and Samanis continue to make a difference in
the quality of life of individuals and society by providing them with the tools for spiritual growth
and peaceful co-existence.