Positive Contents of jainism

Author(s): Joharimal Parikh
Publisher: Z_Parshvanath_Vidyapith_Swarna_Jayanti_Granth_012051.pdf

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Joharimal Parekh
be, good points in it have also gone. The subject needs research. Let us take one couplet from Ācārānga :
Esa vire pasansite je baddhe padimoya e uddha ahaṁ tiriyam disāsu se savvatosawa pariņnacāri na lippati chanapadeņa vire. ( Ācārānga - 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 Bhagavāna Mahāvira 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 sūtra Ācārya Silanka makes a point that even the past efforts of Bhagavāna Mahāvira 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, Acārānga 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. Ācārānga 134, especially Nāgārjuniya 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 Acārānga are further reinforced by Sūtrakrtānga I as follows: