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The Concept of Šāstra-Dāna: Socio-Cultural Dimensions
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One need not take the vows to engage in giving. Thus, the śrāvaka (upāsaka) could continue to be a house holder and yet support the recluse. The ascetics had no fixed place of residence and because of being possessionless, were unable to engage in dāna. Therefore, dāna was an exclusive privilege of the layman and laywomen. The concept once again demonstrates the primary importance that the Jaina community had accorded to knowledge and learning.
Although all the four categories of dāna are linked and grouped under the umbrella of Caturvidha-dāna, each one of them may act/exist independently and the result may also vary. The laity gives alms to the monks/nuns and there it ends. Thus, the āhāra-dāna is an end in itself. Similar is the case with abhaya-dāna and bhaişajya-dāna. With abhaya-dāna or karuņā-dāna, the person in distress gets relief, and with ausadha-dāna, the diseased person is relieved of his illness. So much so, in all these three types of dānas, only the concerned persons are the beneficiaries, where as the benefit of śāstradāna is unlimited and gets multiplied. It has a far-reaching and perpetual influence over generations. It is like spilling drips of oil into water where it spreads.
However, this need not ignore the importance of other gifts. In the broader sense, dāna is the positive side of ahimsā. All the four varieties of dāna are meritorious. But all are not equal in their impact and reproductivity. The extended scope of the śāstra-dāna may not make it superior to the other three under the category of caturvidha-dāna, but will definitely establish its singularity.
Davalā Manuscript Plam-leaf was favoured carrier for transcribed texts/manuscripts from ancient times up to the 19th century, though paper was employed from 14th century. A set of three tāda-patri, 'palm-leaf' manuscripts, known as the Dhavalā, Jaya-Dhavalā and Mahā-Dhavalā, commentaries on the Satkhanda-agama, Mahā-bandha and the Kasāya-pāhuda, which represent the very core of Digambara philosophy, are in the safe custody of the Jaina monastery at Mūdabidure (Karņāțaka). The language of the text is Prakrit alternating with Sanskrit, and is transcribed in Kannada characters. The Sauraseni Pradrit sūtras of the text are, in temporal terms, more archaic than the gāthas quoted. The entire gloss is in prose, mostly in Prakrit and frequently Sanskrit is employed. This style is known as the mani-pravāl-saili. This unique manuscript was prepared in the premises of Jina Pārśva temple at Bannikere village near Shivamogga, a district head-quarters in Karņāțaka. It is a copy of an early manuscript which is not extant. The present copy was prepared at the instance of Ācārya Subhachandra in CE 1112, by two highly skilled and learned copyists, Jinnapayya alias Jinna and Udayāditya. Later the sui generis manuscript reached Sravanabelagola where it was stored in a temple called Siddhānta Basadi, named after the manuscript containing the quintessence of Digambara Jaina Siddhānta, 'doctrine. Subsequently, one of the bhattārakas,
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