Jainism
is a religion preeminently oriented toward monasticism. It advocates personal
salvation or moksa as the final goal of human life. The path prescribed is
nivrtti or gradual withdrawal from social duties and responsibilities. It is
natural, therefore, that in Jainism there should be very little reference to
service as it is generally understood. But no religion can spread, become
popular, and survive for more than two and a half millennia without reference
to social obligations. Jainism responds to social challenges through ahimsa,
dharma, charity, and service.
The
five yamas described in the Yoga Sutras- viz nonviolence, trustfulness,
non-stealing, chastity, and non-possessiveness- form the bedrock of Jain
ethics. They are the five great vows (mahavratas) of a Jain monk and are
observed in a less rigorous form (anuvrata) by the Jain householder. It must be
noted that these values are all socially oriented and are aimed, not only at
the total emancipation of the person who observes them, but also at the
construction of a sane, tension-free society. It is argued that if these five
virtues- specially nonviolence (ahimsa) and non-possessiveness (aparigraha)-
are practised by all to the best of their ability, there would be very little
need left for social service. Conversely, if service is performed disregarding
the values mentioned above, it will not lead to lasting good. Thus Jainism lays
stress on the purification of the means of service rather than on service
itself.
Social
Responsibility of Jain Monks
On
closer scrutiny it will be observed that social functions have been assigned to
the leaders and members of the monastic
order as well as to the lay followers. Even the highest honour accorded to the
founder-Tirthankaras is due to their role as saviours of the society. After
spiritual illumination, there remained nothing for them to do. But out of
compassion for the world and with the express desire to help all creatures,
these prophets preached the tenets of the faith and showed the path to
salvation. The epithets used for them include lokanatha, lokahitakara and
lokapradipa, all of which refer to their functions as well-wishers and saviours
of the world.
Although
a Jain monk’s primary duty is to perform his personal spiritual practices to
attain moksa, there are certain social obligations which he must fulfil. He is
responsible for keeping the moral fabric of the society intact by preaching and
by setting an example through his own conduct. To enhance the glory of the
sangha, the monastic community to which he belongs, is his second important
social duty. The acarya and the gani are specially responsible for the
protection of the sangha. Monks must see to it that the faith of the devotees
does not grow lukeworm. They must employ all justifiable means to increase the
fervour of their followers. A monk must serve his fellow monks, paying special
attention to the old and infirm. He must be careful not to cause inconvenience
to any of his monastic brothers. An important function of the male monastic
members is to protect the nuns from hostile and anti-social elements.
Social
Responsibilities of Jain Lay Devotees
The
ten dharmas or duties described in the Thananga
Sutra (10.760), one of the canonical texts of Jains, include duty towards
the village, town, nation, family, religious congregation, and the cult. Each
of these social units has certain codes of conduct which a Jain must observe.
It is his duty to contribute his share to the various sections of the society.
An important responsibility of a Jain householder is to provide food, clothing,
medicines and other basic amenities of life to monks and nuns. It goes without
saying that he must maintain and serve his parents, wife, children, and other
members of his family.
Dana
or charity is one of the six essential duties of a Jain and forms one of the
four limbs of dharma.1 Another
word used for dana is samvibhaga, which is one of the four
preparatory vows (siksa-vrata of a
householder.2 The word `samvibhaga’ means right distribution and
implies that what one possesses is the common property of all and others have a
legitimate share in it. Giving is only sharing, and the giver and the receiver
stand on the same footing. None is higher, none is lower.
Four
types of charities have been recognized: giving food, medicines, scriptural
knowledge, and fearlessness.3 Like a
Hindu, a Jain householder too must partake of the leftovers of food after
offering it to monks.4 To grant
protection to living beings when they are in fear of death is called abhayadana and is considered the crest
jewel of charities.5 According to another
list, the four charities are giving of
knowledge (jnanadana), of
fearlessness (abhayadana), or
articles useful for religions observances (dharmopakarana-dana),
and of goods, promoted by compassion (anukampadana).6 Householders can practise all these
types of charities, but stringent rules of conduct imposed upon monks prevent
them from doing charities involving the giving of food and articles. So the
monks limit their services to the spreading of knowledge through preaching and
to making their followers fearless through their teaching and personal example.
The householder devotees supply the monks with articles, food, clothing,
medicines, etc, so that the monks can engage freely in their religious duties.
Moved by compassion, the devotees donate money, clothing, medicines, etc to the
sick, poor, destitude and orphans, and even help animals. The quality of their
charity is influenced by, and is graded according to (1) the giver and his
attitude, (2) the way in which charity is made, (3) the articles donated, and
(4) the recipient.7 For example, pure food,
free from all impurities, offered to a monk at the completion of his year-long
austerity by a devout Jain with extreme humility and devotion is an ideal form
of charity.
Service in
Jainism
Service
is considered one of the six internal austerities in Jainism and is technically
called vaiyavrittya. Etymologically it means relieving the suffering through
right means.8 In Jain scriptures, the
recipients of service, when and how service is to be performed, and the merits
of service are clearly listed.
The
ten recipients of service are: (1) acarya, or the head of the religious
congregation, (2) upadhaya or the expounder of the scriptures, (3) sthavira or
a senior worker, (4) an ascetic, (5) a student or a young monk, (6) a sick monk
, (7) the sangha or the religious order, (8) the kula or the section to which
one belongs, (9) the gana or a group of three monks, and (10) one’s
co-religionist or any virtuous person.9
The
ways in which service can be performed are: (1) by offering pure food and
drink, (2) by supplying a plank for sleeping or a seat for sitting, (3) by
supplying medicines or applying medicine to some part ( like putting eyedrops
into the eyes), (4) by carefully scrutinizing (pratilekhana) the belongings of
the monks or the path to be traversed by them, so that no insects are injured,
(5) by carrying the belongings of monks while they are travelling on foot or by
providing rest to those who are tired while walking, (6) by massaging the feet
of monks, (7) by protecting monks if they are harrassed by the ruler, thieves,
dacoits, and wild animals, (8) by helping monks to cross a river or to leave an
area affected by famine or epidemic and go to a more congenial place, (9) by
removing the excreta of sick, old and infirm monks, or to help them turn on
sides or sit up, etc.10
Service
is highly extolled and is classed as an internal austerity because, although it
does not outwardly appear as an austerity, it purifies the mind and greatly
helps in expiating the past karmas. It helps both the server and the served and
cements the bond of monastic brotherhood. It is an expression of one’s love for
the teachings of the Jina and for the sangha (pravacana-vatsalya). It is a means to the attaining of faith,
devotion and even samadhi. In merit, service is equivalent to worship,
pilgrimage and austerity. It helps one to reattain the state of faith if one
has slipped from it.11 He who,
inspite of being able, does not engage in service, strays away from the path,
goes against the teaching of the Jina, and may ultimately leave the faith or
the sangha.12
Service
is even higher than svadhaya or study of scriptures which is another internal
austerity. A monk who engages in study alone and does not serve, helps only
himself and will have to seek the help of one who does service when in need.13 A monk adept in service is called prajna-sramana because he is endowed
with humility, renunciation and self-control, and is the protector of the whole
sangha.14 However, while doing service a monk
must be careful not to injure creatures or do anything which may tarnish his
vow of ahimsa.
There
is not much difference between the concepts of service in Svetambara and the
Digambara sects of Jainism except that in the Svetambara sect the householders
are not allowed to render personal service to monks; only monks do vaiyavrittya
tapas. Of course, acts like protecting monks against thieves and wild animals
and taking them across a river etc. can be done only by householders. In the
Diagmbara sect, the lay devotees are allowed to serve the monks personally and
such a service is considered highly meritorious. Apart from this, the lay
Jain’s service takes the form of observing the basic ethical tenets, fulfilment
of his duties, and performing acts of charity.
Contemporary
Service Programmes
A
number of attempts have been made in recent times to meet the demands of
society without compromising with the basic Jain principles, especially ahimsa.
Jain acaryas and thinkers have realized that today there is a greater need for
ahimsa than ever before. A large number of Jain charitable trusts and
institutions have come up in India India India India
Jain
Vishva Bharati, established in 1970, is an educational and research institute
which has been given the status of a university. It conducts post graduate,
diploma and certificate courses in Jainology, linguistics (especially Prakrit),
meditation and the art of living, and conducts research in Peace and
Nonviolence. The most important section, however, is the one which deals with
spiritual practices, where scriptures are taught and training is given in
meditation, asana, pranayama, and cultivation of awareness. All are welcomed
without any sectarian bias. Apart from these spiritual and educational
activities, the Jain Vaishva Bharati also conduct a primary school, four
Ayurvedic hospitals, and three hundred adult educational centres in villages.
Spiritual training is provided by the monks, who are also the chief source of
inspiration, guidance and encouragement for all other activities of the
institution.
Conclusion:
All
told, the ideal of service in Jainism is not much different from what prevailed
in ancient Hindu society. The stress on duty, charity, austerity and moral
values is similar to what is advocated in the Bhagavad Gita. Even the exemption
from service for monks is common to the traditional Hindu monks and Jain monks
but for entirely different reasons. Service is an effective means to
Self-realization and, conversely, the struggle for self-realization by
conquering selfishness, aversion and attachment is the best form of service one
can render to society.
References
:
1 ‘Saptatisatasthana Prakarana,’ 96;
‘Trisastisalakapurusa Carita’ 1.1.1.52. Quoted in Acharya Puskarmuni; Jain Dharma Me Dana [Hindi] (Tarakaguru
Jain Granthamala, 1977), 10.
2 Samana Suttam
(Varanasi: Sarva Seva Sangha, 1989), verse 324
3 Ibid., 331
4 Ibid., 334
5 Ibid., 335
6 Sagarmal Jain, Jain,
Bauddha aur Gita ke Achara Darshano ka Tulanatmaka Adhyayana [Hindi]
(Jaipur: Rajasthan Prakrit Bharati Samsthana, 1982), 421
7 Tattvartha
Sutra of Umasvati, 2d ex. (Jain Samskriti Samsodhana Mandala, 1952), 7.39
8 Jainendra Siddhanta Kosha ( New Delhi: Bharatiya
Jnanapitha Publication, 1972), 3:614.
9 Tattvartha
Sutra, 9.24
10 Samana Suttam, verses 473-74
11 Jainendra Siddhanta Kosha, 3:614
12 Ibid.
13 Ibid.
14 Phulchand Jain, Mulachara ka Samikshatmaka Adhyayan
[Hindi] (Varanasi: Parsvanatha Vidyasrama Sodha Samsthana, 1988), 193.
