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सकारात्मक अहिंसा
(there is no dispute about it) and thus to do Vaiyavratya', Then naturally while interpreting the words Tapasvi (austere) sick fellow, religious colleague, family group & Sangh we should reasonably cover householder variety of these classes and not only the monks, specially when the server is a laity. The very nature of this job and the spirit behind it can not accomodate partiality or any other consideration. Not only that, but Yatys also generally acknowledged as Sadhus then, even prior to Haribhadra period, used to render medical and other services both to householders and non-householders. May be, with the almost abolition of that institution, good points in it have also disappearedthe subject needs research. Let us take one Mantra of Acharanga :
एस वीरे पसंसिते जे बद्ध पडिमोयए; उड्ढं अहं तिरियं दिसासु से सव्वतो सव्व परिण्णाचारी ण लिप्पति छणपदेण वीरे ।
That brave one is to be appreciated who works for the release of bondage of others; and that talented personality having meaningful renunciation, perfect from all the angles & directons, incurrs no bondage in doing this work.
(Acharanga 1-91, 103)
Someone may work for his own upliftment but the main operative part of this Mantra bestows distinction on those who work for the emancipation of othera. Directly, or indirectly helping others in attaining salvation (i.e. perma. nent removal of miseries) is the best social service which can be thought of. To illustrate, Tirthankars are distinguished from other omniscient Kevalees in this respect becauso the former, after attaining Keval Jnana work hard for spreading & distributing the gains of their knowledge amongst others so that they may also tread the 'already searched' path of liberation. The value of this service is immeasurable in terms of wordly calculations. Now, can it be
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