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10. JAINA DOGMATICS AND MORAL AND SPIRITUAL DISCIPLINE
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faith will progress if one has to ask the followers of other religions for information about these matters.1 The sadhu is one who has accomplished religious austerities combined with the observation of the Mula and Uttaragunas, that is, the entire range of the Jaina religious vows. The suri is the leader of society in the sphere of knowledge as well as the practice of religion, and should be worshipped like a god, since he is like a boat for crossing the ocean of existence. The samayadipakas are men who advance the cause of the Jaina faith by their knowledge of the world, poetical faculties and other powers as well as eloquence and skill in disputation.*
It is useless to test the purity of monks for the purpose of giving them food: whether they are good or bad, the householder is purified by the mere act of giving. Besides, householders are in the habit of spending mony on so many things that it is not wise to consider the pros and cons of a gift too much. The greater the merits of a monk, the greater should be the respect shown to him; but those who are wealthy should use their money, acquired through luck, to help any follower of the Jaina faith, since a monk, conforming to the standard laid down by the scriptures, may or may not be available for the purpose of charity." The creed established by the great Jaina seers is professed by men of diverse faculties, and does not depend upon any single individual, just as a house does not rest on a single pillar.s
Dana is of three kinds: rajasa, tamasa and sattvika. Charity acco mpanied by self-glorification, momentary, casual and lacking in conviction is known as rajasa. Charity practised through the agency of servants and slaves without any respect for the recipient or familiarity with him, and without any consideration of merit, is tamasa.10 Charity is sattvika when hospitality is spontaneous and the recipient worthy, and when the giver has certain qualities, namely, faith, contentment, reverence, knowledge, liberality, forbearance and ability." The sattvika form of charity is the best, the rajasa comes next, and the tamasa is the worst. Somadeva says in this connection
1 ज्योतिर्मत्रनिमित्तज्ञः सुप्रज्ञः कायकर्मसु । दीक्षायात्राप्रतिष्ठाद्याः क्रियास्तद्विरहे कुतः । तदर्थं परपृच्छायां कथं च समयोन्नतिः । P. 407.
2 मूलोत्तरगुणश्लाघ्यैस्तपोभिर्निष्ठित स्थितिः । साधुः साधु भवेत् पूज्यः पुण्योपार्जितपण्डितैः ॥ 3 ज्ञानकाण्डे क्रियाकाण्डे चातुर्वर्ण्यपुरःसरः । सूरिर्देव इवाराध्यः संसाराब्धितरण्डकः ॥
4 लोकवित्वकवित्वाद्यैर्वादवाग्मित्व कौशलैः । मार्गप्रभावनोद्युक्ताः सन्तः पूज्या विशेषतः ॥ 5 भुक्तिमात्रप्रदाने हि का परीक्षा तपस्विनाम् । ते सन्तः सन्त्वसतो वा गृही दानेन शुध्यति ॥ 6 सर्वारम्भप्रवृत्तानां गृहस्थानां धनव्ययः । बहुधास्ति ततोऽत्यर्थं न कर्तव्या विचारणा ।। 7 दैवालब्धं धनं धन्यैर्वप्तव्यं समयाश्रिते । एको मुनिर्भवेल्लभ्यो न लभ्यो वा यथागमम् ॥ 8 उच्चावचजनप्रायः समयोऽयं जिनेशिनाम् । नैकस्मिन् पुरुषे तिष्ठेदेकस्तम्भ इवालयः ॥ 9 यदात्मवर्णनप्रायं क्षणिकाहार्यविभ्रमम् । परप्रत्ययसंभूतं दानं तद्राजसं मतम् ॥ P. 408. 10 पात्रापात्र समावेक्ष्यमसत्कारमसंस्तुतम् । दासभृत्यकृतोद्योगं दानं तामसमूचिरे ॥ 11 आतिथेयं स्वयं यत्र यत्र पात्रनिरीक्षणम् । गुणाः श्रद्धादयो यत्र दानं तत् सात्त्विकं विदुः ॥
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