Illuminator of Jaina Tenets

SR No.: 006924
Original Sutra Author: N/A
Author: Tulsi Acharya
Publisher: Jain Vishva Bharati
Publication Year: 1985
Total Pages: 252
Language: English
Classification: Book_English
File Size: 25 MB

Page 211

Sätra 17 ) Compassion, Charity, Beneficence and the Like 173
धर्मोपदेशादेवितरणम्-ज्ञानदानम्, हिंसानिवृत्ति:-अभयदानमित्यादिरूपम् । असंयमिदानं सावध मिति पारिशेष्यात् सिद्धमेव । लोकव्यवहारोपयोगित्वेन लोकराश्रितमित्येव नास्ति तस्य निरवद्यत्वम्, अन्यथा कृषिवाणिज्य-विवाहादीनामपि निरवद्यत्वप्रसक्तेः ।
17. samyamopavardhakaṁ niravadyam.
yena svasya parasya vā samyama upacayam yāti tan niravadyadānam-dharmadānam iti. tac ca samyamine yathocitānna-pānāder vitaraṇam-samyati-dānam, dharmopadeśāder vitaraṇam-jñanadānam, biṁsā-nivșttiḥ-abhayadānam ityādirūpam. asamyamidāpar sāvadyam iti pāriseşyāt siddham eva. loka-vyavahāropayogitvena lokair āśritam ity eva nāsti tasya niravadyatvam, anyathā krși-yānijya-vivāhādinām api niravadyatva-prasakteḥ (Aph.) The pure (charity) is one that promotes self-restraint. (XVII)
(Gloss) What is conducive to the progressive advancement of selfrestraint of either one's own self or another is called pure charity,
is, righteous charity. It (righteous charity) is (manifold, viz.) (i) charity for the self-restrained person, that is, the offering of proper food, drink and the like to the self-restrained person (monk or nun); (ii) charity of knowledge, that is, imparting religious instruction and the like; (iii) charity of fear-freedom (abhaya) (generating a sense of freedom from fear-complex) i.e. abstinence from perpetrating injury and the like, etc. It now follows, by implication, that charity for the unrestrained person is impure. Such (charity) cannot be proved to be irreproachable on the ground that common people approve of it because of its utility for popular ends, for in that case the cultivation of land, trade, marriage and the like should also be regarded as (religiously) irreproachable (activities).
(Note) The concept of charity is not free from misconception which has resulted in various dubious activities both institutional and private. According to the standard of Jaina ethics which may seem rigorous, real charity consists in such beneficial acts as conduce to the spiritual freedom of the beneficiary. Charity is a mental disposition which has to be controlled by logos. It must not be allowed to develop into a pathological attitude. Charity which serves to promote the power and advancement of a wicked man is apt to result in the promotion of injury and suffering of righteous men. It also tends to increase the unrestrained impulse of a morally degraded person for inflicting harm and the promotion of unfit persons to position of power. In one word, uncontrolled charity helps to promote evil disposition and thus spells spiritual degradation. It has also the tendency to put a premium on idleness, fraud and irresponsibility. Undiscriminating charity makes the unworthy beneficiary a parasite and a liability on society. The best and the purest charity consists in