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सकारात्मक अहिंसा
it crystal clear that even householders engrossed in fierce wordly activity deserve the discourse, they can be obliged by the monks
एतेय पए संबुज्झमाणे, लोगं च प्राणाए अभिसम्मेच्चा पुढो पवेदितं प्राघाति णाणी इह माणवाणं संसार पडिवण्णाणं, संबुज्झमाणाणं, विण्णाणपत्ताणं, माणुस मवत्थाणं, आरंभ विणईणं, दुक्खचे असहेसगाणं, धम्म सवण गवेसयाणं, सूस्सूसमाणाणं, पडिपुच्छमाणाणं, अट्टाविसंता अदुवा पमत्ता ।
(Acharanga I, 134)
The above authorities of Acharanga are further rein. forced by Sootrakritaanga I as follows
2 (69) सव्वं गच्चा अहिट्ठए धम्मट्टी उवहाणवीरिए गुत्ते जुत्ते सदा जए
प्राय परे परमाययट्ठिए । 11 (23) बुज्झमा गाणं पाणाणं कच्चंताण सकम्मुणा आघाति साहु तं दी,
पति8 सा पवुच्चती ।
12 (12) से चक्खुलोगंसि णायगातु मग्गाऽणुभासंति हितं पयाणं । 13 (19) सयं समेच्चा अदुवा विसोच्चा, भासेज्ज धम्म हितदपयाणं । 14 (5) समिती सु गुत्तीसु य प्रायपण्णे वियागरे ते य पुढो वदेज्जा ।
Thus this one Mantra 91 (103) of Acharanga is more than sufficient to wide open the gates of social service for monks as well as householders though within their limitations and options. Bhagvati 5 (6) says that these monks generally reach Moksha at most within 2-3 births next. Geeta also follows this pattern and its Karmayogi works for Loksangrah (public good) i.e. social service. The other varieties of social services can be treated as covered by above thesis because preaching is getting it done by speech or approval of what is being done by others. However, special mention has been made of the following varieties of service in Agam texts
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