Jain Journal 2000 04

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 25

SEKHAR: "GIVE AWAY VIOLENCE, PRESERVE LIFE"
iii. Jaina scriptures: wealth is spent on copying the sacred texts and giving them to learned monks for writing commentaries; iv. Monks wealth is spent on alms giving and for taking care of the monks;
:
V.
Nuns wealth is spent on alms giving and for taking care of the nuns;
181
vi. Layman: wealth is spent on inviting the co-religionist to birth and marriage festivals, distributing food, betel, clothes and ornaments to them, constructing public posadhasālās and other buildings for them, and encouraging them in religious duties. Charity is to be extended to all those who have fallen into evil circumstances; and,
vii. Lay women: all the duties under the last head apply equally to
women.
Hemacandra goes on to say that an illustrious householder (mahāśāvaka) should use his wealth indiscriminately to assist all who are in misery or poverty, or those who are blind, deaf, crippled or sick etc. 102 Such sowing of one's substance is to be made with limitless compassion.
For a Buddhist lay person practice of generosity has been cast in certain routine forms since earliest days of Buddhism. It consists largely in remunerating the monk's services to villagers. Thus a lay person gains merit by giving food, robes, money (often to the head of monasteries for the community's needs) to monks or, sometimes, land or materials or labour for building a new monastery or Vihāra. 103
Both Jaina and Buddhist traditions have given much importance to gift-offering, an act of sharing of one's substance or wealth. It only shows the rational understanding of the concept of Jiva as entirely different from the material (Ajiva) and the earnestness of the Jaina believer to realise the real self, the ultimate objective of life.
102. It is important to note that Jaina householders pay attention to this aspect of gift offering or Dāna and we could see in any Indian city and elsewhere hospitals, community halls, etc. for public consumption. Social service and welfare has become one of the key notes of Jaina morality. 103. Anathapindikā, a man of unmeasured wealth was called the supporter of orphans and the friend of the poor, offers Jetavana and Visakhā, a wealthy woman, offers Pubbarama or Eastern Garden, Paul Carus, ibid., Ch. 24 and 25.