Child Diksha in Jainism: Exploring the Psychological, Social and Spiritual Perspective

The Jain Path of Diksha: When is the Right Time for Spiritual Awakening?

In the Jaina way of life, two distinct paths guide an individual's course of life: that of a householder (Shravak) and that of a monk (Sadhu). These paths are meticulously designed to cater to people at various stages of spiritual development. The Jaina way of living is a product of careful consideration, rooted in a profound understanding of human psychology, the stages of spiritual development, and the prevailing social circumstances.

Jainism places no age restrictions on the potential attainment of spiritual maturity, asserting that an individual as young as 8 years old may possess the necessary qualities that a 75-year-old might lack. However, when it comes to the criteria for embracing diksha (monkhood), Jainism imposes stringent requirements for spiritual maturity. In Jainism, the initiation into diksha, or monkhood, is not biological age-dependent. Both children and the elderly are eligible, provided they meet the required standards of spiritual maturity or developmental stage.

The determining criteria for choosing one's path are rooted in what would be most beneficial for the individual, taking into account their sociological, psychological, and spiritual context. The ultimate measure of what is best for an individual lies in their current spiritual state.

In the forthcoming discussion, we will delve into each of these contexts that play a pivotal role in the decision to embark on the journey of Diksha, with a specific focus on its significance in the context of child Diksha.

Spiritual Context

The Journey of Diksha: A Path to Spiritual Transformation

In Jainism, there are 14 developmental stages of spiritual states, commonly referred to as Gunasthanaks. The progression through these stages is can be analogized to an educational journey. The 1st Gunasthanak can be likened to a kindergarten level, while the 4th is seen as equivalent to a master's degree. The subsequent stages, ranging from 5th to 14th, are considered akin to a Ph.D., with the 14th stage representing the pinnacle—a level comparable to obtaining a Doctoral degree. This metaphorical framework helps convey the progressive and profound nature of spiritual development in Jain philosophy.

Diksha is not merely a transition; it represents the embodiment of one's existing spiritual state, an internal realization that eventually becomes manifest in one's external demeanor. This pivotal transformation occurs at the fourth stage of spiritual development, known as the 'gunasthanak' stage, which is one of the 14 stages in Jaina philosophy. At this juncture, an individual experientially recognizes themselves as a formless, unborn being.

The Fourth Stage: Realization of True Nature

Jainism holds the belief that any outward change in behavior must first be preceded by and grounded in a deep understanding and correct perception. Without this right understanding and perception, a behavioral change, even if it appears positive or virtuous, is not likely to endure. In the context of the fourth Gunasthanak, a stage in Jain philosophy, the individual gains an experiential understanding of their true self. During this stage, they attain a clear perception of the distinction between material and spiritual aspects and recognize their essence as distinct from the material world. They come to understand themselves as an unborn, formless, and eternal being, separate from the confines of name and form-bound matter.

When this profound experience unfolds, the individual gains insight into their true nature and the nature of the world. However, their personality, the accumulated product of their mind-body complex and pre-existing tendencies (or 'sanskaars'), persists. Even though the individual realizes they are neither the mind nor the body and are, in fact, eternal and blissful, the mind-body complex retains its tendencies of anger, pride, greed, and deceit, driven by fear and desire. While the intensity of these tendencies decreases, they remain present.

The Fifth Stage: Beginning of Charitra - Some moments of Stability in Self

As the individual progresses to the fifth stage of spiritual development, they become Shravak (a virtuous householders) in the true sense. The light of their true self increasingly permeates the mind-body complex. Their ability to stabilize in their formless being grows, and this transformation is expressed through some external conduct. Simultaneously, the dissolution of the tendencies within the mind-body complex and the ability to remain in a state of stability occur. The individual can momentarily freeze the movements of the mind-body complex by withdrawing into themselves and dwelling in their state of true self for some time, all while maintaining their life as a householder.?

Upon realizing their true essence, individuals in Jainism begin to acknowledge the omnipresent essence reflected in all living beings. This realization is manifested in the conduct of Shravaks, followers of Jainism, who incorporate elements of ahimsa (non-violence) into their daily lives. They engage in meditation practices to stabilize themselves, with several moments of reflection (samayiks) throughout the day.

As they delve deeper into the understanding of self, practitioners experience the bliss of self-realization, which is reflected in their commitment to Tapa (penance). This involves a disciplined lifestyle aimed at spiritual purification. Additionally, they refine their understanding through Swadhyay (self-study), formalizing their experiential knowledge of the self with greater conviction.

Despite this progress, individuals may still carry past accumulated samskaras (imprints) in their mind-body complex, in the form of desires. However, these desires are fulfilled in a moderate and balanced manner, minimizing harm to oneself and others. The fulfillment of desires is approached in a healthy and conscientious manner as the practitioner continues to deepen their connection with the self.

The Sixth Stage: Stability in Self brings a Radical Shift in Life : The right stage for Monkhood

The sixth stage of development marks a turning point, where the light of the true self shines even brighter. The individual can withdraw their energy from the mind-body complex and sustain their state of eternal bliss for longer periods. At this stage, the desire to abstain from the transactions of the mind-body complex grows, and the yearning to experience prolonged bliss intensifies. This is when the individual contemplates relinquishing the life of a householder and aspires to embrace monkhood.

Monkhood offers a lifestyle that provides 24 hours of opportunity to withdraw and become absorbed in one's true self. It liberates individuals from societal obligations and duties, allowing them to dwell in their own being. Consequently, they live a life rooted in non-violence, as the self they experience within is also experienced in all living beings.

It is from 6th Stage (till Stage 14th), the stability of self grows exponentially more, till it dissolves the mind-body complex and Atman actualises its eternal freedom as a formless being.?

The Importance of Experiential Recognition

Without the experiential recognition of one's formlessness and the unborn nature of their being, Jains do not endorse a radical change in one's life path or forced changes/suppressions in the activities of mind-body complex. The rationale for this lies in the fundamental question: What will a person do for 24 hours if they lack sensory pleasure and have not yet experienced the stable realization of the self?

In the absence of this profound self-realization, one may find it challenging to sustain a lifestyle that involves continuous withdrawal from sensory pleasures. The stability of the self is a prerequisite for successfully navigating a monk's life, where the focus is on introspection, meditation, and disengagement from worldly distractions. It is only when an individual attains the experiential understanding of their formless, eternal nature that they become prepared to embrace the monkhood path in its true essence.?

Until the individual soul (Jeeva) has not experienced a glimpse of its formless essence, it is unrealistic to expect them to fully abstain from craving sensual experiences related to the physical form. Any transformation in the patterns of the mind-body complex should be accompanied by an experiential realization of the true self. In other words, changes in behavior or desires are most effectively sustained when grounded in a genuine understanding and experience of one's formless essence.

The Pursuit of Genuine Self-Realization

It is intrinsic to the nature of a Jeeva to seek and experience bliss. Leaving behind the psycho-social world and worldly sources of pleasure without having found an alternative, more stable source of bliss is not in line with the Jain philosophy. Jainism does not endorse such a transition without a well-grounded basis.

Jains emphasize the necessity of discovering a more profound and enduring source of bliss that is rooted in one's true being. The decision to embrace a monk's life is contingent upon this transformative experience. It is only when an individual has encountered the profound realization of their formless, eternal nature and found a deeper source of inner bliss that they are prepared to make the transition to monkhood in alignment with Jain principles.

Foreseen Challenges of an Ungrounded Pursuit

Such a lifestyle, devoid of a firm grounding in self-realization, is deemed psychologically unhealthy within Jainism. It has the potential to lead to the suppression of 'sanskaras' (mental imprints) rather than their dissolution, a critical distinction (with Upsham, a Jeeva can fall down to 1st Gunasathank from 10th). Jains have unequivocally emphasized the perils associated with this endeavor, as it may result in a regression in one's spiritual development.

The Importance of Prerequisites

Jains take their caution a step further, advising that even if an individual reaches the fourth 'Gunasthanak,' wherein they have experientially recognized their true formless being, they should not hastily transition to monkhood if this experience remains momentary and lacks systematic realization (characterized as 'Upsham samakit' vs. 'Kshayokshamik samkit'). Instead, Jains recommend living a more balanced and 'sattvik' worldly life while continuing to endure and progressively ground themselves in self-realization, until the jeeva is experientially clear in the nature of true self.

Jain philosophy recognizes the potential for a Jeeva to have undergone numerous Dikshas in past lives that failed to yield the genuine experience of the true self (extensive or numerous collections of attire worn during Diksha ceremonies, to the extent that it forms a towering heap, as large as Meru). These repeated Dikshas may have been undertaken without a sincere alignment with the experience of the fundamental principle of self-realization. Such actions may have been driven by social conformity, external pressures, or premature decisions, emphasizing the importance of authentic and deeply rooted spiritual intent in the pursuit of self-realization.

Only when the desire for monkhood arises as a natural outcome of an inherent urge to stabilize further in one's true self is it advisable to embark on this sacred journey.

When the experience of self-realization is profoundly grounded, the enticement of worldly pleasures loses its grip. The inner state, firmly rooted in the profound recognition of one's true self, provides an unparalleled level of fulfillment and unwavering stability that renders the transient pleasures of the senses inconsequential. At this stage, the individual willingly transcends worldly pleasures, as the inner experience offers a depth of contentment and joy that far surpasses any fleeting sensory gratification.

Children, in principle, have the capacity for experiential self-realization. However, it is exceptionally rare and contingent upon unique circumstances. The potential for self-realization in a child is more likely when the Jeeva has been exceptionally advanced in their spiritual development over past births. These cases are exceptions and do not set the norm.

Just as we have exceptionally few students who can pursue Ph.D. programs at a young age, such occurrences remain extraordinary. Examples like Sri Hemchandracharya, a profound Jain monk and scholar, represent rare instances of individuals displaying the potential for experiential self-realization at a young age. Only such exceptional Jeevas can consider taking Diksha at a young age, as they inherently meet the prerequisite criteria for such a spiritual endeavor.

Vyavahar Samkit can be likened to a child's intellectual belief in the value and importance of pursuing a Ph.D. While this intellectual understanding is significant, it is analogous to a child's recognition of the goodness and essential nature of a Ph.D. Yet, it falls short of the comprehensive understanding required to pursue a Ph.D., which necessitates completing a master's level course and acquiring the theoretical and experiential knowledge essential for advanced academic pursuits.

To provide a parallel, the decision to commit to a Ph.D., a substantial 5-6 year endeavor, should never be based on peer pressure or the notion that it's a prestigious degree. Instead, it should stem from genuine personal interest and a thorough exploration of the research area, supported by a robust theoretical and experiential foundation in the subject matter.

Reassessing the Absolute Principles: Examining the Misapplication of the Accepted Age of Diksha at Age 8 and Kevalgyan at 48 minutes?

In principle, Jainism posits that sitting in a meditative state for 48 minutes (Samayik) should yield omniscience (Keval Gyan). However, this theoretical principle does not necessarily translate into everyday reality. Similarly, Jainism suggests that 8 years of age is an acceptable age for embracing monkhood, yet this remains an absolute principle that may not be realized in practice due to various factors, including the child's spiritual state, psychological development, and societal context.

Is it Mandatory for Jeevas to Reach the 4th Stage of Gunasthanak Before Taking Diksha?

In principle Yes, Experiential Samyak Darshan is a must. However, Jeevas can still take Diksha. Such Jeevas are called Drvya Lingi.? The concept of Dravya Lingi in Jainism acknowledges the possibility of individuals entering monkhood before reaching the 4th gunasthanak of experiential self-realization. This path is permitted to allow individuals to focus on attaining that level of spiritual development. However, it's emphasized that such a decision requires a considerable degree of psychological and social maturity, especially when one's decision is not grounded in experience of self realization.?

In contemporary times,based on Psychological and Neurological evidence, by the age of 25, brain matures fully. This acknowledgment aligns with the idea that a certain level of life experience and psychological awareness is beneficial before committing to such a profound spiritual journey. The convergence of age, psychological readiness, and social maturity is considered crucial for those choosing the path of Dravya Lingi in modern Jain practice.?

A child who hasn't yet attained the 4th Gunasthanak, lacking experiential self-realization, and who inherently lacks psychological and social maturity, may find it challenging to make a well-informed decision about a life dedicated to monkhood at such a tender age. The intricate nature of this spiritual commitment necessitates a level of life experience, self-awareness, and psychological and social readiness that typically develop with time and age.

Psychological Context

In my role as a psychologist and mental health professional, I place a significant emphasis on understanding the crucial role that cognitive and psychological development play in children's lives. It's widely acknowledged that children go through various stages of brain development and personality growth. These processes are fundamental in shaping them into mature adults capable of making rational decisions and developing self-awareness.

Our society recognizes the importance of these developmental stages, which is why we don't allow children to engage in activities like driving or getting married at a young age. This limitation acknowledges that their brains have not yet reached the required level of development for such significant life-changing decisions. This notion extends to decisions with spiritual, cognitive, and psychological implications, as they demand a high degree of self-awareness.?

As children undergo these stages, they need time to develop metacognition and self-awareness. These aspects of personal growth are intrinsically linked to their life experiences and interactions with the world.

I firmly believe that to make life-altering decisions, especially those entailing spiritual and cognitive implications, a person should reach a certain level of maturity. This maturity often manifests by the age of 25, having gained significant life experiences and having developed the cognitive capacity to make rational decisions. It is at this stage that an individual can genuinely evaluate whether embracing monkhood aligns with their spiritual journey and whether it resonates as a profound calling deeply rooted in the experiential recognition of their formless being.

If a child, influenced by past-life imprints, demonstrates spiritual elevation at the 4th Gunasthanak, carrying over self-realization from previous lives, they are warmly welcomed onto the path of monkhood as early as age 8. However, a child without experiential background in self-realization, displaying a psychological inclination toward Jainism, though appreciated, should not be confused with a mature soul decision. This is comparable to a child expressing love for astronomy, wanting to be an astronaut, engaging with related content, yet understanding that actual space exploration requires biological, cognitive, and social maturity to withstand the experience of space travel.

The "Nurture" Argument and Its Limitations

One argument sometimes made in favor of Jain Diksha for children revolves around the concept of "nurture." The idea suggests that by immersing a child in a Diksha environment from a young age, they can be shielded from exposure to the material world, making them eligible for Diksha. However, this argument may not be tenable when we consider the potent influence of human instincts and unresolved past life tendencies that are bound to surface as the child matures, even in the most sacred environments.?

As the child grows and becomes aware that the mind-body complex contains strong tendencies, such as those related to sexuality, it becomes challenging for nurture and the environment to overpower these deeply ingrained human inclinations. Unless these tendencies are systematically addressed through the spiritual realization of one's true self, it is difficult to suppress them entirely. Notably, Jain scriptures emphasize that not only self realization (Stage 4) but also partial stability (Stage 5) are prerequisites for embracing monkhood.

Although one might argue that by the age of 13-14, a child attains sexual maturity and displays intelligence, the point being emphasized is that mere puberty is insufficient. Human development necessitates the experience of the normal course of growth, allowing tendencies to manifest in interaction with the environment. While such a Jeeva can simultaneously learn the art of self-regulation through his journey towards the 4th stage, and experience the formless? essence through self-realization. By 25, such an individual can decide if the stability of the self is robust enough to embark on the path of monkhood.

If there is a concern that allowing a child to grow in the regular material world may lead them to be swayed and not eventually take Diksha, it could be seen as evidence that the child lacks the past life sanskars necessary for such an early endeavor. If a child genuinely carries such a tendency, they will continue to be drawn towards this path. Simultaneously, they can study scriptures, understand the essence, and pursue education in a regular environment, fostering a balanced growth.

The Flaw in Fear-Based Rationale

It's worth noting that some children are indeed influenced by the fear that remaining in the material world leads to the accumulation of more karma and that taking Diksha offers a path to a potentially improved afterlife, whether as a human or a demi-god (Dev). Nonetheless, Jain philosophy does not align with this fear-based rationale for embracing Diksha, as it lacks the depth of genuine self-realization. This approach bears a significant resemblance to the harmful practice of indoctrinating individuals, particularly children, to engage in suicide bombing with the promise of achieving paradise (Jannat) in the afterlife. It is crucial to note that this approach is universally rejected by all religions across the world.

Monkhood and Its Premature Initiation

In this context, children who take Diksha at a young age may later experience psychological conflicts, desiring sensory pleasures in their later adulthood while being constrained by the restrictions of Diksha. This conflict can lead to the binding of more karmas than if they had led a simple, virtuous life as householders. Jain philosophy offers ample examples of householders who have lived pious lives, achieved self-realization (at stage 5), and manifested the potential to attain Arihants status in future lives, emphasizing the viability of leading a spiritually meaningful life as a householder.

To emphasize the importance of readiness and genuine spiritual aspiration, it's worth noting that none of the Tirthankaras in Jainism took Diksha as children, despite their exceptional wisdom and profound spiritual development from past lives. This further underscores the fact that Jainism does not advocate for the premature initiation of children into monkhood. Instead, it emphasizes the significance of readiness and a genuine spiritual calling aligned with the individual's unique spiritual journey.

Social Context

Jainism recognizes that even if an individual is psychologically and spiritually qualified to embrace monkhood, the prevailing social conditions play a pivotal role in the decision-making process. If the individual's parents or family members are in need of their support or if there are familial responsibilities that preclude them from leaving home, then taking Diksha is not encouraged. In such cases, the Jeeva is advised to fulfill their worldly responsibilities with equanimity, recognizing them as their dharma, or moral duty.

An exemplary illustration of this empathy and mindfulness toward the social context is seen in the life of Bhagwaan Mahavir. He chose not to take Diksha until his parents were alive because he realized the deep emotional attachment his parents had to him. He did not wish to pursue his spiritual journey at the emotional cost of distressing them. He further delayed his monkhood by a year as his brother was experiencing grief.?

This demonstrates the compassionate and considerate approach of Jainism toward the social context of individuals and their families, especially for the fragile hearted Jeevas of Kaliyug.?

In the case of parents having only one child, if either the mother or father desires the child to stay with them, the child should not take Diksha. Social pressure should not impose guilt on parents for their natural attachment to their child, recognizing the importance of familial bonds and personal choices in spiritual and familial journeys.

The Right Guru - The Ultimate Requirement

Meeting all the criteria for diksha, one of the most crucial factors in embarking on this sacred journey is finding a master, a guru, who has reached at least the sixth or seventh stage of spiritual development. This guru radiates the profound bliss and inner peace of self-realization. They have fully recognized their formless, unborn being and can stabilize themselves in the experience of the self. In their presence, the movements of the mind-body complex seem to freeze, and they possess not only self-realization but also a deep understanding of the cognitive and emotional processes. They are like spiritual psychotherapists who comprehend the entire course of how the mind-body complex unfolds and can guide a seeker on their path.

Such a master is like a compassionate doctor of the soul, akin to a gentle guru, whose heart is as tender as a mother's. They embrace the disciple, the sadhu, as their own, yet they remain detached, having nothing to gain from this sacred relationship. They are firmly anchored in their formless being and perceive even the relationship between guru and shishya as the play of the mind-body complex. This is the hallmark of a true master.

Nevertheless, if such a guru possesses spiritual clairvoyance and can perceive the divine past lives of the child soul, discern the heights from which the soul has descended, and understand the tendencies held within the mind-body complex, foreseeing how they will unfold without creating conflicts as the child matures into adulthood, then such a Avadhigyani (at least partial clairvoyance) and Atmagyani guru alone is eligible to offer diksha to a child. Their ability to take that leap of faith on behalf of both unknown future unfolding of psychological and spiritual variables is unparalleled.

Upon finding such a master, having reached the sixth stage, created conducive social circumstances, and attained the maturity of body and mind, such a pious 8 year old child is fully welcomed to tread the divine path of monkhood. It's a journey away from the chaotic world and into the profound realm of inner peace and tranquility.

In the journey through the spiritual stages of Jainism, having the right guide, a self-realized master, is considered an essential prerequisite, much like the importance of having the right mentor for a Ph.D. The guidance of a spiritually enlightened teacher is believed to facilitate and illuminate the path toward the highest stages of spiritual development, ensuring a smoother and more profound journey. Just as a mentor is crucial for navigating the complexities of academic research, a self-realized master is seen as indispensable for guiding one through the intricacies of the spiritual realm in Jain philosophy.

Should we stop children from Diksha totally??

Answer is a yes and no, contextualized in 2 possible scenarios.?

Case 1 - Childs soul is Matured and Child has an intuitive understanding of truth?

An exceptionally bright soul like Sri Hemchandracharya, having experienced self-realization in past lives, confirmed by an Atmagyani Guru using clairvoyance. This is further validated by the child's elevated EQ and IQ scores, indicating a mental age far surpassing their biological age. The child exhibits profound stillness, exceptional insights, and a genuine interest in Jainism stemming from an intrinsic soul yearning rather than forced external influences. Child's spiritual maturity is corroborated with Gurus insights, scores on IQ and EQ, and further conduct in day to day life. Here the child is either already in latent 4th Gunasthanak (that just needs little nudge to re-surface) or has a lot of Satva from past lives to be eligible to be a dravya-lingi.?

In such cases, it is advisable for these children to take Diksha at an early age, embracing and advancing on their soul journey.?

Case 2: Child is has no intuitive understanding, nor Guru is able to see past lives?

A child deeply engrossed in Jainism, actively participating in rituals, fasting, and influenced by the environment and people around, including parents and monks. However, lacking a mature understanding or experience of self-realization or Jain philosophy, the child's attraction seems more external than rooted in profound insight. This scenario can be likened to a child aspiring to be an astronaut—reading books, playing with astronomy toys, and expressing interest in NASA, yet lacking theoretical understanding of astrophysics or past life experiences in space. Such a child cannot be sent to space, inside a spaceship as he lacks experiential and theoretical knowledge of astrophysics.?

While appreciating the child's enthusiasm, it is essential to nurture this interest with the right resources. The child can explore other subjects until high school, allowing time to test whether the attraction is a child-like fascination or a genuine interest in the theory and application of Jain philosophy. Once the child completes a Master's in Jain Philosophy (Stage 5) by the age of 25, they can then consider embarking on a more profound journey, akin to a space mission or a Ph.D. in Jain philosophy.

To facilitate this path, a Gurukulvaas and a scaffolded approach can be developed, providing the necessary support and resources for the child to explore and deepen their understanding over time

Stage 1 (Age 8 to 16)?

Gurukul based Satvik Schooling?

Inviting such children to reside with one of their parents in a Jain Gurukul themed School, carefully designed to foster biological, social, and cognitive development within a Stavik Jaina educational environment. Here, they engage in a holistic curriculum encompassing philosophy, arts, religion, theology, science, mathematics, languages, yoga, and physical health sciences. While pursuing mainstream education with state board examinations of Grade 10,, they are simultaneously nurtured in the sacred Satvik space of Jain essence

Stage 2 (Age 17-21)?

Primary Level Gurukul Vaas?

If a teenager is keen to delve deeper into Jainism and has sustained interest in this spiritual path, they can embark on a journey towards the 4th Gunasthanak. By now, they develop metacognitive skills to initiate a practice of meditation and explore certain aspects of a shravak lifestyle. While maturing biologically and socially, the teenager learns the art and science of self-regulation, delves into deeper philosophical understanding, and pursues a Bachelor's degree in Jaina Philosophy and Psychology.

This individual also engages in a few monk-like practices to gain firsthand experience of that lifestyle. Through this process, the teenager gains a closer look at the profound philosophy of Jainism, developing cognitive skills to comprehend abstract concepts. Additionally, they commence meditation to explore the formless nature of their experience

In this phase, the teenager cultivates a healthy relationship with their sexuality, comprehending its true nature without committing to the path of celibacy. This approach provides a fair opportunity to understand one's biological nature and learn the art of regulating instincts using Jain principles. Simultaneously, the teenager walks the experiential path of self-realization.

By the end of this phase, if the individual decides to return and embrace a householder's life for his future, it is a completely acceptable and respected choice.

Stage 3 (Age 22-25)

Secondary Level Gurukul Vaas?

If a teenager, maintaining a sustained interest in Jainism and having mastered certain levels of meditation and practice, possesses an in-depth understanding of Jaina principles and glimpses of self-experience through meditation, they may choose to embark on a focused life akin to that of a monk. Opting for a 3-year Gurukul Vaas, the individual dedicates their life to intensive meditation, Swadhyay, and ritual practices resembling a monk's lifestyle.

By the age of 25, after this immersive experience, the person can assess whether the monastic path aligns with their true calling or if they wish to return to a householder's life. At this stage, their sexuality is processed, cognitive and social skills are mature, and the brain is fully developed, enabling them to make an informed decision about their life.

Having potentially experienced the Atman and reached the 4th Gunasthanak, grounded in this profound self-realization, the individual is poised to embark on the divine path both externally and internally, embracing the divine journey of monkhood with clarity and purpose.

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Conclusion

In the profound journey of Diksha, a path sculpted by the wisdom of the Jinas, individuals find a route to liberation from their social obligations, enabling them to dwell in the essence of their true selves. It's a path that evolves naturally as one undergoes self-realization, where the experiential light of the self grows brighter, dimming the allure of material world and dissolving the seeker into an infinite, formless state. This journey liberates them from the limitations of name and form, ultimately leading to omniscience.

While the scriptures allow this path from the age of 8, it is a path rarely ventured upon, with few exceptional kids being eligible. For most children, it is advised to nurture themselves as virtuous householders, gaining worldly experiences while delving into Jain scriptures and reflecting on their true nature. The experiential recognition of their true selves is the key, paving the way for the natural unfolding of the monastic path, typically after the age of 25.

At this stage, the alignment of the mind, body, and soul is profound, making it the ideal moment to make life-changing decisions. Self-awareness is developed enough to understand one's tendencies, while the spiritual light is bright enough to allow the individual to immerse themselves in the eternal bliss of self-realization. It's a journey that encapsulates the essence of wisdom, growth, and self-discovery.