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Bhattarakas and Yatis: The Svetambar institution of yatis, which was very pervasive in the middle ages, has practically disappeared as the twentieth century has progressed, but the Digambar bhattarakas still function. Both yatis and bhattarakas act as preceptors and help communities by performing rituals, disseminating Jain values and by taking a priestly role in socio-religious affairs.
Samanas and Samanis: In the late twentieth century, Aacaarya Tulsi of the Terapanthis established the institution of samanas and samanis to propagate Jain teachings. They take minor vows, are allowed to travel by transport, to use modern toilet facilities and to cook for themselves if necessary. In other respects, they observe a way of life similar to 'initiated' ascetics.
Charitable institutions Their charitable work has earned the Jains goodwill among all communities for many centuries; their work extends into many fields: the provision of food, medicine, shelter, education, meeting social and religious needs of the community and providing welfare for animals. Jains are motivated by their obligatory duty of compassion to all living beings, regardless of caste, creed, colour, species or other distinctions. The institutions maintain separate funds for each activity. The dedication of Jain volunteers in offering aid is greatly appreciated by their local communities.
Rest houses: Jains maintain a large number of rest houses (dharmasaalaas) in all large towns and all places of pilgrimage, which usually provide free board and lodging for pilgrims and visiting Jains. Most provide beds and utensils at a nominal charge, others provide only rooms, maintained by donations from pilgrims and philanthropists, but certain places of pilgrimage, such as Satrunjay, have accommodation for thousands. A survey of Gujarat in 1980 listed 266 rest houses in the state, but more have been constructed in recent years, with modern facilities (Sanghave 1980:p.266).
Animal sanctuaries: The unique Jain institution of the paanjaraa polas serves the needs of animals, birds and insects, where people can bring old, injured or sick creatures, confident that they will be cared for. Occasionally, animals are bought by Jains to save them from slaughter for their meat and skins and are housed in these sanctuaries. Medicines and veterinary care are available free to needy animals in paanjaraa polas, and also, for a nominal charge, at Jain-run independent veterinary hospitals and dispensaries. Some sanctuaries maintain insect houses where sick insects are collected and cared for. In Gujarat, it was estimated that in 1995 there were eighty such animal sanctuaries (1995: personal communication).
Vegetarian societies and Jiva Daya: Jains associate themselves with all kinds of animal welfare (jiva dayaa), taking an active part in vegetarian societies and donating generously to such causes. During natural calamities, such as famines, Indian State governments and the victims look to Jains for help and the management of animal welfare, for example in 1987-89 CE, a famine struck Gujarat and Jains were involved in saving more than one million cattle from starvation. (1995: personal communication)
Hospitals and Dispensaries: Jains have donated to and run many hospitals and dispensaries throughout India, and where Jains are unable to establish their own hospitals, they help other bodies to create the needed institutions, but some clinics and dispensaries are managed by the Jain community itself.
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