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OCCજ્ઞાનધારા C
it from the opposite direction. The aspirant needs to institute a through soul searching to ascertain how much of material prosperity is necessary for pacifying one's own lure for the material and for fulfilling one's family and social responsibility. Addressing the issue of material prosperity from "within" rather than from "without" would naturally set one's priorities right. The overwhelming fascination for material gains would be torn asunder and a fresh approach to address the question of livelihood would evolve. The resultant choice of means of livelihood would be more eco friendly and conducive to a non-violent way of life.
(13) There is a huge gap between the haves and havenots in the Jain community. Humanitarian projects need to be taken up and executed in order to address the problems of housing, health care, nourishment and education of members of the lower middle class in particular.
(14) Hardly any households practicing Jainism reside in the vicinity of certain Jaina places of worship. In order to change the scenario the following can be done : i) Pilot projects may be taken up to transplant Jaina settlements wherein vocational and carreer options and housing facility are made available to those who are willing to migrate and relocate their households to such settlements, ii) Religious functions may be organized in such areas along with special programs of public welfare like health check up, distribution of kits for primary education etc. Proper care should be taken to ensure that such activities do not become a pretext ૧૫૫
PCC જ્ઞાનધારા C
for converting non-jains into jains.
(15) As per the traditional interpretation of Jaina code of conduct for the recluse, S/he is supposed to limit her/ his universe of activities only to the spiritual and religious arena. Every form of worldly activity leads to harm to one form of living being or other. Hence, due to the fear of becoming instrumental in getting involved in violence, or being considered to have transgressed the prescribed code of conduct, s/he keeps away from even humanitarian activities all though her/his heart may yearn for an active participation in such activities. There is a clear bias in favour of the ideal of Nivritti. Renunciation or nivritti is considered inevitable for becoming free from all Karmans. Pravritti is considered to be the cause of bondage of Karman. Even activities performed for humanitarian purpose are considered outside the ambit of the jaina recluse as all worldly activities are inevitably inter twined with emotions, inauspicious or auspicious.
This problem can be solved by forming an intermediary class. Individuals who are interested mainly in public welfare activities, propagation of ethical, religious and spiritual doctrines and practice can be enrolled in this intermediary class. The code of conduct for the members of this class should be such that they can participate in secular public welfare activities and projects whole heartedly without any encumbrances of family ties on the one hand nor suffer from scruples of having violated any ૧૫૬
