Positive Contents of jainism

Author(s): Joharimal Parikh
Publisher: Z_Parshvanath_Vidyapith_Swarna_Jayanti_Granth_012051.pdf
Catalog link: https://jainqq.org/explore/250247/1

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Positive Contents of Jainism Joharimal Parekh * While introducing his famous book "Gita-rahasya athava Karma-yogasastra" Lokmanya Tilak has vividly described how his mind used to revolt when he started reciting Srimadbhagavadgita for his aged sick father. He could not agree with the traditional commentators of Gita that its principal and only prescription is renunciation of activity. Similarly while reading Jaina scriptures some such identical becomes my mental state of affaires qua the interpretation of true nature of Jaina philosophy, because the long established view point is that Jainism mostly teaches abstainment from activity. Whether this charge of negativism is to proved against Gita or not is a separate question, but with all humility it can be said that it does not survive as/far as Jainism is concerned. Therefore the theme of today's talk is to establish that even as per the strict canonical view-point, Jaina religion and its philosophy are much more positive than negative. I may be excused for doing this advocacy entirely on the basis of Jaina Agamas because much credence can not and should not be given to the words of non-omniscients. And naturally for this purpose, I will draw attention heavily on these sacred books and the debate shall become slightly academic and I will not be sorry if at the end of this article some one says that the article is a mere compilation of Agamic quotations. The various schools of religious thought have been classified into four main groups, viz., (i) Kryavadi (activists ), (ii) Akryavadi (non-activists or passivists), (ili ) Vinayavadi ( devotionists or ritualists ) and (iv) Ajnanavadi (nescients )'. Jainas take a very definite position that a mundane self goes on acting incessantly till it attains salvation and it means that they fall in the group of Kryavadi philosophies. This proposition should not be challanged by any one. In very unambiguous terms, it has been clearly declared just at the beginning of the first and the foremost canon 'Acaranga', "se ayavadi logavadi kammavadi kiriyavadi" (the name itself suggests prime importance of action ). And with reference to the setting as well as literally, the term Kyavadi without any doubt denotes one who knows, believes and carries out activity. The same thing is repeated subsequently in

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Joharimal Parekh 'Acaranga' (9/1/16), 'that Omniscient Intellectual Giant (Mahavira ) knowing fully well has made a unique proposition of activity in two varieties." And it has been prescribed for a monk to recite twice a day that, "I accept (enter into ) activity and denounce inactivity".2 Having made the positive statement that it is a philosophy of activity the other three remaining philosophies have been specifically rejected. Akryavadi is, one who believes in inactivity or rather who does not believe in activity. One can find severe criticism of Kriya (activity) at more than one places. Afraid of bondage and future etc., Akryavadis propound inactivity. People who believe in self-inactivity, confronted by others concede there liberation; being involved in violence etc. and deeply engrossed in worldly objects, they do not know the duties which lead to salvation. Being ignorant, these Akryavadis make all types of statements in ambiguous language and being confused and unable to reply, they keep mum. At a time they take both the sides and contradictory stands and approve of activity in disguise. Such people whirl endlessly in this world. For them in this unreal and absolutely actionless whole world there is neither sunrise or sunset, nor waxes or wanes of Moon, nor flowing of water, nor blowing of winds. Like a blind man who has lost his eye-sight, cannot see anything even through the lamp, these Akryavadis also due to perverse attitude cannot perceive activity, though a reality.5 Similarly people engrossed only in Bhakti ( quite different from full faith in true principles ) doing nothing for their salvation have also been criticised. Many a persons who are Vinayavadis think truth as untruth and bad as good or vice versa and when asked always uphold Bhakti. For real knowledge, they see their salvation in Bhakti alone. So also Ajnanavadi (nescient) philosophy has been totally rejected and reference, can be made to Sutrakrtanga (1. 1/4146, 12/2 & 14/12,13). Thus it is clear beyond doubt that Jainas have opted for Kryavada, 'parasamaya akiriya' ( theories other than Jaina are inactivists Anuyogadvara 525 (3), and insist on the putting of knowledge into action? "ahasut. vijjacaranam pamokkham". Bhagavati Sutra 25 (7) and Aupapatika - 20 prescribe that Kryavadis should be given all respects and that people born in Karmabhumi (i.e. land full of activity ) alone can attain Liberation. Dasasruta Skandha also condemns Akryavada and highly praises Kryavada ( see chapter 5/3,14-16 and 6/13,15). One more authority may be quoted to crystalise this position : 10 Kryavadi alone can attain the high stages of pure uncoloured soul (Alesya) right faith (samyagdrsti ), five types of knowledge ( mati-sruta-avadhi-manah

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Positive Contents of Jainism paryaya-kevalajnana ), urgelessness ( samjnarahita ), beyond biological feelings (avedana ), passionless (akasayi ) and freezing of mind, body & speech ( ayogi ) and not the Akryavadis, Vinayavadis and Ananavadis. Kryavadis world roaming is not limitless but just nearing the end (suklapaksi ). He does not have wrong or perverse faith, nescience or wrong knowledge does not take birth in one sense to four sense beings, animal species, hell, lower categories of heavens like Bhavanvasi (Asuras ), Vanmantara (Bad spirits ) and Jyotisi (Astronomical stellers ), instead he is born as human being or in high-class planed paradises (Vaimanika deva ) and one day or the other will be emancipated; the case of others three is otherwise. We have established that Jainas fall in the group of Kryavadi philosophies but that does not amount to the full endorsement of all other schools.of Kryavadi thought falling in this group. Amongst Kryavadis also there are various perverted sects but they have not been approved by Jainas. For example some say that activity does not result in bondage ( Sutra-krtanga I. 1/51 ), while others maintain that activity alone without knowledge is sufficient for salvation ( Sutra-krtanga 1.10/17), still some insist that all the five ingredients, viz., a being, his knowledge, killer's mentality, deliberate effort and resultant death are simultaneously necessary for bondage but all these view-points have been commented upon and discarded. Proposition : The sin of those who simply intent but do not kill or who committ violence unknowingly is negligible just a touch of bondage. Reply : These are three distinct modes of committing sins, viz., by doing, getting it done or approving of it. Proposition : Though these three modes of committing sins are there yet due to purity of emotions one bypasses the bondage. A father, devoid of obstinence (samnyama ), but in wise state, kills his son and eats the flesh, even then he is not bound by Karma. Reply : This is a false proposition. If one has an idea of malice, his mind can not be said to have emotional purity and therefore insets of sins have not been closed by him. Jaina Kryavada has been refined thoroughly well and is a very fine complicated and sophisticated doctrine. It requires very high mental and spiritual calibre to practise it. Even to understand and preach it correctly, is not an easy job. As noted in the outset, exposition of Kryavada (i.e., karma-yoga ) in Gita has not

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Joharimal Parekh been quite clear and meant differently to different people right from Arjuna to Sankaracarya. Therefore the following note of caution has been added for those who want to explain this highly intricate doctrine of Jaina Kryavada : One who knows self and this world, roamings and cessation, permanent and transitory, birth, death and life circle, tortures of hell below, influx and stoppage of Karmic matter, bondage and its annihilation, alone is capable and fit enough to expound Kryavada.' This preliminery survey cleary reveals that foundations of Jainism have been deeply laid on the strong base of Kryavada. Let us now study the strong edifice of activity built upon that active spiritual base. The debate of 'Pravrti', i.e., to act and 'Nivrti', i.e., to abstain from action is as old as anything ( Sankara Bhasya on Gita, p.1). The discussion on this problem has been exhaustively raised at the out set of the 8th chapter of 1st part of Sutrakrtanga. The questions posed are whether religion consists in activity or it amounts to non-activity -- whether one should exert in actions or his efforts should be diverted to renounce them. Characteristic of Bhagavana Mahavira's anekanta and syadvada style, replies that choice is not between activity and non-activity but one has to choose between the various courses of activity open to him. A samnyasin who has renounced actions physically may still be 'Pramadi' (meaning of the term will be explained herein after ) and thereby incurring bondage, and a person who is active but 'Apramadi' may not become bound by his actions. By stopping the inflow of Karmic matter one can be liberated." Therefore a wise man should adopt that course of activity which finally results in reduction of bondage; only fools exert in activities, the net result of which is increase in bondage. As the proposition is very important let us read the text : "Two types of exertions have been propounded. What is the exertion of bold and why is it so called ? Some say that one should exert in activity while others say that one should try hard to renounce all actions. People are seen divided into these two classes. But Bhagavana has said that (an actionless) Pramatta (Pramadi ) incurrs bondage whereas the position of an active Apramatta may be otherwise. Therefore the exertion which leads to bondage is wrong and one which annihilates or does not lead to it is desirable."12 Exertion of ignorants which results in bondage has thus been described, now hear the exertion of wise which does not result in bondage rather annihilates it. 13

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Positive Contents of Jainism With all humility we bow to the above solution of the problem which has engaged the Pundits all over and all along. It is pity that an intelligent man Sankaracarya missed this analysis and took the extreme position of renunciation from all activity. Again we owe to Jainism that 'Pramada' has been put on a doctrinal plane. 14 According to them Pramada is an independent cause of bondage and even if present singularly all alone is sufficient enough to attract the Karmic matter in the soul region -- the remaining four agents of bondage, viz., Mithyatva, Avirati, Kasaya and Yoga need not to be present. Pramada is a special term of Jaina vocabulary and has been defined (rather illustrated or classified) by Thananga : "Chavvihepamaye pannatte-majja, nida, vipaya kasaya juta padilehana." (502) but that seems to be an inclusive and not an exclusive definition of the term. Though the full and comprehensive meaning of this word can be a subject matter of research but to say suffice is for our purpose to say that it clearly includes the following - carelessness, lethargy, inactivity, laziness, unalertness, non-vigilance, in-attentiveness, sleeping, slowness, non-utilisation of spiritual faculties and bodily talents, mental passiveness, wastage or killing of time, notion of carefree enjoyment of worldly pleasures (Mauja ) etc, etc. and we should be away from all these. The above stand vis-a-vis activity finds full support in the following: "It is better that people, who are irreligious propogate irreligion, not followers of religion, dislike it, interested and engrossed in non-religion, acting irrelegiously and earning their livelihood by such acts, remain asleep, weak and lazy, whereas, for those persons who are religious; follower of it, aspirer of it, propounder of it, interested and engrossed in it, actively religious and earn their livelihood by religious means, it is better that they remain awake strong and active. Because by remaining so they contribute towards the removal of pains, sorrows, sadness ( distress ), tears, troubles, unhappiness and suffering, etc. of many a beings, engage themselves or others or both in various religious plans and programmes, by remaining religiously awoke, they keep their selves always alert and by remaining active they employ themselves in serving preceptors, teachers, old and seniors and learned austeres, sick, teachers, families, groups, society and co-religious beings. *15 'Perseverant person, should prefer activity and not remain inactive, with true perception, the wise should persue the difficult path of religion.*16 "By self sublimation one removes himself away from bad occupations and

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12 Joharimal Parekh activities and engages himself in good ones and thereby the monk annihilates boundless fierce bondage."17 "Gautama do not be Pramatta even for a moment."18 The Acaranga-sutra insists times out of number on intense efforts on the part of aspirants of liberation ( see 78, 97, 111, 157, 173, 195, 155, 129 ) and so also the Sutrakrtanga I. (sec. 2 (11,68); 6 (9); 8 (11); 11 (35); 15 (22) ]. In Acaranga the hammer has fallen heavily - 17 times directly, plus many a times indirectly on Pramada ( see 33, 65, 85, 106, 107, 108, 109, 123, 133, 152, 156, 158, 197, 230-232, 321 ). Inspite of all that some people take a purely technical position and say that every activity means bondage and hence should be avoided. But surely it is a suicidal view, totally disregards the bright avenues open in this human life and closes all doors of spiritual progress entirely on theoretical grounds. These impractical people forget the more important principle that unless one makes efforts with full vigours, he can not free himself from bondage -- motion is dharma and station is adharma. More so, all throughout his life one can not remain even for a moment without Yoga, i.e., activities of body, mind and speech except for a negligible period of few seconds just before the event of final emancipation. Gita also supports this view point in 3 (5) and 18 (11) and says: "Na hi dehabhrta sakyam tyaktum karmani asesatan". For all practical purposes one can not save himself even for a moment from bondage if such a microscopic strict view is taken (Acaranga 174, 203; Thananga 704; Bhagavati 5/7 (30-36). Even for sustenance of this life and even for attaining salvation activities are necessary19 and therefore 'Parijna' alone has been recommended (Tattha khalu bhagavata parinna pavedita). Parijna does not mean whole-sole rejection of activity or objects. The word has a heavy knowledge content and the compound should be analysed as renunciation based on knowledge. Something discriminative, as we have seen that nothing is free from bondage altogether, hence like a shrewd businessman we should reconcile the situation -- be rational and practical and weigh the consequences of the proposed activities of body, mind and speech in terms of the net resultant loss of bondage. An activity with less accumulation and more annihilation of Karmic matter is to be preferred to the one with more accumulation and less annihilation. This business like approach has been approved in discussion with Gosalaka : Without incurring new bondage and while annihilating the old ones and by www.jainerary.org

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Positive Contents of Jainism 13 casting aside wrong mentality (kubuddhi). Bhagavana Mahavira has become saviour of all. This is called Moksa schedule and its resultant acquisition Moksa (Nirjara ) is considered as a gain by him. In words of Gita (2750), the dexterity lies in so carrying out an activity that old bondage is discarded with no new or little fresh bondage (Yogah karmasu kausalas ) the same as "kusale punna nobaddhe no mukke" (Acaranga 104 ), i.e., dexterous neither incurs bondage nor is devoid of activity. This path of Kryavada as we have noted earlier is a difficult and complex one and at each and every step requires the application of decisive faculty of brain and the spirit. There can not be any fixed set of universal rules in general for all eventualities because at times a course may given adverse result as compared to an earlier occasion. Je asava te parisava, je parisava te asava, Je anasava te aparissava, je aparissava te anassava. 20 But this way is not impracticable or utopian because brave ones have treaded it and it has been so propounded by the enlightened. And that is why it is said that every act of a self supporting man is towards self emancipation.22 Like Gita's sthitaprajna who does no wrong, Jainas also have a subjective approach than mere objective alone and much depend upon the spiritual stage of the doer. Great men are bold enough but unenlightened and of perverted faith exert wrongly and hence their all activities and efforts result in bondage. Whereas great bold persons who are enlightened and of right faith exert properly and none of their efforts and activities result in bondage 23 An inexpert in the discriminative knowledge ( Viveka ) of speech being ignorant of numerous types thereof does not attain 'Vacanagupti' (talking contraction) even though observes complete silence whereas an expert in the discriminative knowledge of speach being well conversant with various types thereof remains in 'Vacanagupti' although speaks throughout the day. 24 Thus it can safely be concluded that Jainism no where prohibits indulgement in those activities which directly or indirectly result in net annihilation of Karmic bondage, on the contrary strongly advises to go for them briskly. Those activities which result in bondage only have to be abstained from and this abstenance of sins is advocated by practically all the religious philosophies. Having examined in detail the theology, philosophy and metaphysics of

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14 Joharimal Parekh Jainism, we will now proceed to see what activities have been prescribed by Jaina religion. The Jaina religious code of conduct can be grouped under three broad heads, viz., Ahimsa, Samyama and Tapa 25 Ahimsa group includes in its fold, partness and fellow travellers like truth, nonusurpance etc. The Ahimsa is the most important aspect of Jaina religion and unfortunately in the absence of its proper understanding, the charge of negativism is levelled against Jainism by modern thinkers. In fact Ahimsa is purely an active phenomena. It should be very clearly understood that question of violence or nonviolence arises only when one is indulged in activity and otherwise. Ahimsa is a rule of Dharmasastra and "Ahimsa paramo dharman" obviously stipulates a rule of action. If you are not doing anything and standing still qua all the three agents body, mind and speech, then you are neither violent nor non-violent; but when you walk, you shall walk in such a manner that ants and other insects on the way are not hurt and that is Ahirsa in practice. If you do not fight, no question of violence crops up, but when you do so, the question does arise and we all know that Mahatma Gandhi fought for Indian freedom in a non-violent manner. So also is the crews of Gita asking Arjuna in its own way to fight in such a manner that no new bondage is caused. On account of ego if you think I will not fight' vain is your this resolve, your Karma) Prakrti will compell you to fight. On account of delusion what you are unwilling to do will be done by you due to the nature of your Karma bondage 26 Similarly if you do not speak and keep mum, the question to truth or falsehood does not come in the picture. It is only when you speak, you shall speak the truth is the commandment. So also if one is doing no business or dealings, question of corruption, dishonesty etc. remain absent, but when you happen to hold an active public post then an occasion arises to show that you are honest and have neither exploited the situation nor committed theft nor taken a bribe. Thus examples can be multiplied to prove that Ahimsa is not a religion of negation. In Sutrakstanga (1.2/14) and in Prasnavyakarana also Ahimsa as a positive proposition has been prescribed. Avoiding activity lest there may be killing, may fall in Samyama but that is not Ahimsa. On the other hand when you act either by body, mind or speech with Samiti and in such a manner that no or little bondage is caused, then only you are said to have followed the rule of Ahimsa. In Jainism five Samitis and three 'guptis' have been prescribed for promotion of religious activities and complete renouncement of bad activities.27 A recent www.jainkbrary.org

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Positive contents of Jainism precedent may be narrated by way of illustration. At the time of formation of Svatantra party, there was a proposal to name it as 'Freedom Party'. But Rajgopalachari opposed it on the ground that the word 'freedom' has a negative content whereas 'svatantra' is a positive word. So let us be bold enough to declare that when in our daily life we observe the rule of Ahimsa, truth, nonstealing, etc., we are following pure religion. For example out of 10 sentences spoken one or two may contain falsehood and in this manner major portion of world activity is carried out in religious manner. I may be excused for quoting the following to show that active public workers are highly rewarded in the next birth. The king who has discarded sense pleasures, the commander of forces and the administrator all the three if have good conduct, five views, praiseworthy virtues, disciplined life, better resolutions and Posadhopavasa shall be borne after death as gods in the highest heaven, namely Sarvarthasiddha.28 Therefore, it should be appreciated that Ahimsa and Yoga are intimately related and as we have seen, Yoga is necessary even for Sadhu Samnyasis also. An important sentence to show the importance of non-violent Yoga will be apposite here : A monk having (i) no preconditioned schedule and fixed target, (ii) right ception (or faith) and (iii) right activity of mind, body and speech will cross this infinite beginningless and boundless four destiny world-forest.29 Coming to the second group, viz., Samyama ( abstinence ) it should be conceded that it is purely a passive item. It clearly postulates the process of limitation of worldly persuits to the minimum possible. It is an easy prescription for abstaining from activities as far as feasible so that no new bondage is caused. In technical language we can say that Gupti is Samyama and Samiti is Ahimsa. The main aim of Samyama is to refrain from sins and in order to be purposeful, it should be a willing deliberation as against an abstainment forced by circumstances or unawarely, otherwise bondage due to Avirati ( want of vow) is not avoided. One who does not enjoy sensual pleasures by force of circumstances is not called a Samnyasi. But one who turns his back even from the available choicest and agreeable pleasures willingly abstains from enjoyment, is called a Sasnyasi 30 The case of third group of religion, viz., Tapa is still stronger qua activity. According to Jaina metaphysics Karmic matter already bound with the self but not yet ripe for annihilation can by special effort known as 'tapa' be shed away from the soul region before maturity. Thus tapa is not only an excercise but also a

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Joharimal Parekh positive one in the sense that it is carried out in such a manner that no new bondage is caused and at the same time old bondage is destroyed. 31 This special characteristic of tapa should be appreciated vis-a-vis Ahimsa and Samyama, both of which are not capable of destroying old bondage. In order to evaluate the activity aspect of Tapa, it is necessary to know what it does mean and contain. Broadly speaking it consists of 12 items described below : 1. Anasana, i.e., fasting with various stipulations etc. as to time, number and others. It is tuff and in general parlance tapa has become synonymous with it. 2. Avamodirika, i.e., austerity and reduction in the level of consumption and forebearance thereof and limitation of wants in all manners. 3. Vrttisarksepa, i.e., aviodance of possession ( Parigraha ) and accumulations putting various ceilings on properties holding, earning etc. 4. Rasatyaga, i.e., avoiding interest in pleasures of all the five sense objects, viz., sound, sight, taste, smell and touch. 5. Kayaklesa, i.e., penance and endurance of bodily pains, troubles, exposures, postures, sickness, vagaries of climate, insects etc. Srama (physical exertion ) is also contemplated. 6. Sanlinata, i.e., simple life with disciplined strict schedule and various vows like Brahmacarya, awakening and other biological control, vivikta sayanasana etc. 7. Prayascita, i.e., repentence for all wrongs done in the past, disassociation of self from them and resolution to not to repeat them in future. 8. Vinaya, i.e., bhakti (Vandana, Namaskara, Respect, Puja, Prayer etc.) of Pancaparamesthi (Tirtharkaras, Liberated, Preceptors, Teachers and Monks ) Sangha (Religious order -- Church) and its members. 9. Svadhyaya, i.e., excercise in the field of knowledge like reading, hearing, learning, discussing, removing doubts, understanding, remembering, contemplating on it, teaching and preaching. 10. ( Prasasta ) Dhyana, i.e., concentration on commendable objectives, i.e., Dharma and Sukladhyana. 11. Kayotsarga, i.e., practice in 'Bhedajnana' as if taking self away from this body even no mineness or attachment towards it.

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Positive Contents of Jainism 12. Vaiyavrtya, i.e., service. The very perusal of the above noted exertions will show that it is a hetrogenous mass covering and a very wide field of activity. All the items are equally important and keep one engaged all throughout his life. However, it should be pointed out that Tapa is not a compulsory subject in the syllabus of religion and the option should always be commensurate to one's capacity so that self-bliss is maintained. Some items above mentioned can be interpreted with negative approach, but due to this difficult and tedious nature always partake the form of an activity. More so, slowly and slowly by practice one becomes accustomed and used to those hardships. The most tuff amongst them is Brahmacarya,32 Brahmacarya is the foremost Tapa. 17 Before closing, I shall like to give some detailed treatment to the last item Vaiyavrtya because of the present day social need and having regard to the host instruction and its platform. While dealing with Sutra 511, Shri Abhayadevasuri in his exegesis of Thananga says: "Vyavrta bhavo vaiyavrtyam- dharmasadhanartha annadidanam (Sampadanam )", spirit of service, e.g., making food and other aids available for the practice of religion. The spir of service is the sine-qua-nun of this exercise, because it falls in inner ( Abhyantara tapa) group. The service may be rendered to those who deserve it and the criterion is that it will help the recepient to strive for spiritual upliftment in any manner whatsoever directly or indirectly. Thus terms is vide enough to cover the whole extent of aims, charity, benevolence, philanthrophy, help and altruism in all their facets. Though the conservative schools takes a narrow view of the matter and says that service should be rendered by the monks as well as house-holders to the monks only service to the house-holders is not covered. But this interpretation is not warranted by, the language of the canons, because there is no specific ban as such. A house-holder is entitled for Tapa (there is no doubt or dispute about that) and thus for valyavrtya, then naturally while interpreting the words Tapasvi (austeric) sick, fellow religious colleague and family group and sangha should reasonably cover householders varieties of these classes and not only the monks, especially when the server is a laity. The very nature of this job and justice can not accomodate any favouratism or discrimination. Not only that but yetis also generally acknowledged as Sadhus then, even prior to Haribhadra period used to render medical and other services both to householders and non-house-holders. With the almost abolition of that institution, may

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18 Joharimal Parekh be, good points in it have also gone. The subject needs research. Let us take one couplet from Acaranga : Esa vire pasansite je baddhe padimoya e uddha aham tiriyam disasu se savvatosawa parinnacari na lippati chanapadena vire. ( Acaranga - 91,103 ) "That brave one is to be appreciated who works for the release of other bonds; and that talented person having meaningful renunciation, perfect from all the angles and directions incurs no bondage in doing that work. *33 Some one may work for his own upliftmerit but the main operative part of this clause gives distinction to those who work for the emancipation of others. Directly or indirectly helping others in attaining salvation (i.e. permanent removal of miseries ) is the best social service which can be thought of. To illustrate, Tirtharkaras are distinguished from other omniscient Kevalins in this respect. The former after enlightenment work hard for spreading and distributing the gains of their knowledge amongst others so that they may also tread the path of liberation. The value of these services can not be calculated in terms of money or any other worldly measurement. How can it be argued that house-holders and masses in general are not entitled to reap benefit of these preachings and messages ? More than 2,500 years have passed but the light given by Bhagavana Mahavira still enlightens us with the same wattage. These leaders of the humanity make it a routine to uplift the beings without any distinction or discrimination whatsoever.34 In exegesis of this sutra Acarya Silanka makes a point that even the past efforts of Bhagavana Mahavira for his own upliftment before enlightenment are also a part and parcel of subsequent social service because, unless one practises and becomes perfect, his preachings fail to have any impact - rather he is unqualified to preach !! As per the latter part of the above couplet, a monk in all respects, engaged in this type of social service is immune from incurring bondage. It should not be argued that this type of social work on the part of a monk would mean dereliction from his chosen path. On the other hand, Acaranga 196 prescribes a monk to do this work out of compassion. As far as disciples and wards are concerned, a precepter should apply his full energy-day and night -- to train them up. Acaranga 134, especially Nagarjuniya rendering, makes it crystal clear that even house-holders engrossed in fierce worldly activity can reap religious benefit out of these services rendered by the monk community. The above authorities of Acaranga are further reinforced by Sutrakrtanga I as follows:

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Positive contents of Jainism 2/69: Savvam nacca ahidvae, dhammatthi uvahanavirie, guttejuttesadajae Ayapare paramayathahiye. 11/23 : Bujjhamanana pananam, kaccantana sakammuna; adhati sahutam divas, patihesa pavuccati. 12/12: Te cakkhu logam sihanayagatu, mgga'nu bhasanti hitam payanam. 13/19 : Sayam sa mecca aduva vi socca, bhasejjam dhamman hitadas payanam. 14/5: Samitisu guttisu ya ayapanne viyagaren te ya pudhovadejja. Thus, the above one couplet no. 91/103 is more than sufficient to wide open the gates of social service for monks as well as householders. Bhagavati 5/6 (19) says that these monks generally attain salvation within 2 or 3 lives. Gita also follows this pattern and its Karmayogi works for loka-sangraha, i.e., special service. The other varieties of social services can be treated as covered by the above thesis because preaching is as good as performing ( doing by speach or approval ). However special mention has been made of the following varieties in Agama texts. (i) Enjoining amonk to serve the sick, "Imam ca dhammamadaya kasavena paveiyam kujjabhikkhu gilanassa agilaye samahiye". 35 Dasasruta ( 28-29 ) goes a step further and says that one who does not serve the sick incurs the bondage of intense Mohaniya karma. (ii) Supportingeach other in remaining stead fast to the religious path.36 (iii) Mutual help and service in needy moments amongst monks.37 (iv) Samavayanga 91, says that there are 91 types of services but unfortunately except this total, the details have been lost to us, list must have been quite exhaustive. (v) Cremation and rites are permissible of fellow religious beings. 38 (vi) Thananga 500, allows consumption of extra food so as to remain fit for service. (vii) Thananga 649, clause VIII prescribes that if conflicts have arisen between fellow religious followers, then one should make efforts, attempts and exertions for putting an end to fights disputes and arguments and for establishing amity in an impartial neutral and judicious manner without taking sides. In doing this a monk incurrs no wrong rather abides by his duty. Charity to the deserving has been recommended and Jaina canons are full of precedents when gods in

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20 Joharimal Parekh heaven have celebrated such befitting occasions. Uttaradhyayana (29/43 ) says that by the best vaiyavrtya one becomes Tirtharikara in future lives the highest reward. So it can safely be concluded that monks as well as house-holder both can render service and though the service of fellow religious house-holders by the former is a controversial topic yet by the latter quite permissible. Therefore, a Jaina should never shirk from this vaiyavrtya - a pious action. Thus for every one dose of inactivity (samyama ) two doses of activity (Ahimsa and Tapa) have been prescribed by Jaina religion ? And in this way, seen from whatever angle whether theological, philosophical, metaphysical or religious, Jainism is much more positive than negative. Besides, to any serious student of Jaina Agamas, it would be quite obvious that Bhagavana Mahavira was a hard task master and meant business. He did not spare even the women, untouchables, youngsters, house-holders, etc. from religious excercise, only the under age and the old can take excuses of non-eligibility and disabilities. Consequently this is the most practical approach for him. Vyavahara-naya (practical view point) is as much truth as Niscaya-naya (theoretical view point ) is and at times according to him ends justify means. For example a person chased by his would be murderer, hides to my knowledge, even then on being asked the whereabouts of the hiden, I should plead ignorance before the follower because "sadabhyohitam satyam" is the amended version of truth for Jainas. Clearly this liberal, flexible and tolerant attitude would be redundant had the Jaina philosophy not believed in Pravriti, action and positivity. And inspite of this anekanta, if the charge of escapism, negativism and inactivity is labelled against Jainism, it will remain unproved like an earlier charge of heretictity ( Nastikata ). To mention in the end as in the beginning, Tilak, after perusing the manuscript of the book 'Jaina Karma Yoga' written by late Acarya Budhisagara, opined as under, "Had I known that you are writing your Karma-yoga, I might not have written my karma-yoga". I think no better certificate or any other authority is needed to establish our case. Reference 1. Thananga 345, Bhagavati 30-1-1, Sutrakstanga 1.12/1. 2. Paggama Sajjhaya. 3. Sutrakrtanga I. 12/4. 4. Ibid, 1. 10/16.

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Positive Contents of Jainism 5. Ibid, 1.12/5-8. 6. Ibid, I. 12/3, 4. 7. Ibid, I. 12/11. 8. Bhagavati-sutra 30-1 summarised. 9. Sutrakrtanga 1. 1/52-56. 10. Ibid, I. 12/20-21. 11. Ibid, I. 12/15. 12. Ibid, 1. 8/1-3. 13. Ibid, 1. 8/9. 14. Thananga 418, Samavayanga 5. 15. Bhagavati 12/2 (7-9). 16. Uttaradhyayana 18/33. 17. Ibid, 29/8. 18. Ibid, 10. 19. Acaranga 7, 13 etc. 20. Ibid, 134. 21. ibid, 21, Sutrakrtanga I. 2(21), Acaranga 74, 79. 22, Uttaradhyayana 29/33. 23. Sutrakrtanga 1.8(22-23). 24. Dasavaikalika Niryukti, 7th chapter Punyavijaya edition. 25. Dasavalkalika Niryukti, 1/1. 26. Gita 18/59-60. 27. Uttaradhyayana 24/26. 28. Thananga 150. 29. Ibid, 136. 30. Dasavaikalika 2/2-3. 31. Thananga 190 and Bhagavati 2.5. 16/26. 32. Sutrakrtanga 1. 6/23. 33. Acaranga 91/103. 34. Sutrakrtanga 6/28. 35. Ibid, 3/59, 3/81; see also Thananga 649/vii, 208. 36. Sutrakrtanga 2 (48). 37. Acaranga 219, 227. 38. Thananga 477. * Veer Seva Mandir Ravati, Jodhpur, Rajasthan.