________________
68 : Śrumaņa, Vol 62, No. 2 April-June 2011
individual who possesses the virtue of nirvicikitsă will feel no revulsion at the sight of human sickness, insanity or ugliness. This kind of compassion and mulual servicc lowards sick, handicapped is the need of the hour. Family organization came into being only with the purpose of care and share during old age and adverse situations of life. This compassionate behaviour touches the inner self and the heart. The relationships become healthy when one comes forward for help when one is facing severe disease. This nirvicikitsă can bring an end to exploitative and destructive behaviour. Having gone beyond the merely physical vicw of beings he will not find them 'beller' or 'worse', 'delightful' or 'disgusting', his entire perspective changes. Thus, in Jaina system of four-fold order; monks, nuns, householders, men and women constitute the saigha, where selfless service is rendered to the sick monks and nuns, without expecting anything for return, such an attitude for the sick leads one in generating auspicious karma for the status of tîrthankaral5. So a man of right perspective perceives as unpleasant anything that furthers the binding tendencies of sansara, while all that tends to carry one away from attachment to the world will be seen as pleasant16. So nirvicikitsā is a kind of quality of samyak-darśana which is necded in the society, because love, affection, compassion, service berest of selfishness during illness really binds the hearts, which is very essential for the healthy living society. So one should never feel disgust for the sick or ugly or insane and never doubt that service of them will lead to fruitful results or not. Mother Teresa is a living example of 20th century, who strived hard for lcprosy patients through selfless service and the society recognized her service and honoured her with the Noble prize. Thus when a strong feeling of identification of sufferings with all beings is experienced then only nirvicikitsā occurs in a real sense.
4. Amūdhadrști The fourth anga is anūdhadrști, freedom from delusive notions, which refer to the abandonment of three particular types of false
