Ultimate renunciation (UTTAM TYAAG) is one of the ten virtues (DASH DHARM). Indian religions regard it to be one of the most important features of spiritual life. SHANTIPARV of MAHABHARAT states: Genuine renunciation entails relinquishing infatuation and sensual pleasures. Renunciation is realized by relinquishing attachment and aversion - not by other means. According to Jainism, this is a realistic view of renunciation. - D. C. J.

What is ultimate renunciation?

In the commentary of PRAVACHAN SAAR, Acharya Jaisen defines renunciation as follows: Visualizing the pristine attributes of soul, and relinquishing internal and external possessions, constitute ultimate renunciation.

DWADASHAANUPREKSHA states: One who forsakes feelings of attachment to external entities and who is dispassionate in one's physical being, sensual gratification and worldly affairs, is a practitioner of renunciation.

In TATTVAARTH RAAJAVAARTIK, Acharya Akalank Dev states that relinquishing animate and inanimate possessions constitutes renunciation. In plain words, giving up external and internal possessions and concentrating on the intrinsic attributes of one's soul is renunciation. It should be pointed out that internal possessions include delusion, attachment and aversion, and feelings of affection toward external objects. Renunciation entails avoiding these passions, thoughts and feelings. One should give up delusions of perception and conduct (DARSHAN MOHA and CHAARITRA MOHA).

Realistic and experiential aspects of renunciation

Generally, renunciation is equated with charity (DAAN). However, in fact, there are two aspects of renunciation: Realistic (NISHCHAYA) and experiential (VYAVAHAAR). In DASH LAKSHAN POOJA, the celebrated scholar and poet, Dyanataraya, writes: (From the experiential viewpoint,) ultimate renunciation consists of donating medicine (AUSHADHI DAAN), scriptures (SHAASTRA DAAN), food (AAHAAR DAAN) and protection (ABHAYA DAAN). Protection implies delivering freedom from fear. In the next line, the poet describes realistic renunciation as shedding attachment and aversion. A sagacious individual practices both aspects of renunciation.

Indeed ultimate renunciation includes charity, donations to meet one's obligation toward other members of society, as well as relinquishing thoughts and feelings that are alien to the pristine attributes of soul. Remember, donations are made of desirable things such as medicine and knowledge, while renunciation entails giving up undesirable traits. Passions such as anger, pride, intrigue and greed are relinquished. Thoughts and feelings of delusion, attachment and aversion are alien to the self. They have to be removed. Blind faith and irrationalism have to be rejected. Thus renunciation is not just making charitable contributions.

In TATTVAARTH SUTRA, Acharya Umaswati defines charity in the following words: Donating one's wealth for mutual benefits constitutes charity.(1)Thus charity not only benefits the receiver but it also is propitious to the donor. The donor's attachment to material wealth is alleviated, his/her passions such as pride, ego and greed are diminished, and he/she develops feelings of modesty and contentment.

It should be noted that the Jain scriptures do not mention donation of money. Nevertheless, there is no harm in donating money or collecting funds to support charitable institutions, which, in turn, provide education, medicine for the sick and debilitated, food for the hungry and poor, and promote equity, peace and harmony in society. Genuine charity is an act of minimizing greed. It is a sorry state of affairs that charity has been debased and corrupted by individuals desirous of name and fame in collusion with unscrupulous scholars (PUNDITs) and gurus (SADHUs).

Pitfalls of common charity

It is commonplace that unprincipled social workers and preachers entice individuals to donate money and material by making pronouncements like 'donate and you will make phenomenal progress in your profession and enormous profits in business', 'give and you will get in future life', and so on and so forth. Sometimes, tax saving is mentioned in soliciting donations. Such individuals promote passionate attachment and desires for materials. They claim that all is valid in view of VYAVAHAAR (practicality and expedience), losing sight of the fact that charity is the experiential (VYAVAHAAR) aspect of renunciation in which the donor is expected to give up greed and desires for future material comforts. Such pronouncements and practices violate our basic tenets. According to Jainism, merit (PUNYA) and demerit (PAAP), influx and bonding of auspicious and inauspicious karmas, depend on one's thoughts and feelings. If our thoughts are free from desires and passions, we obtain auspicious karmas (PUNYA). Otherwise, we obtain painful karmas (PAAP). Some people claim that no institution or individual tells the donors to have greed or ego or any kind of desires. However, in actual practice, the names of donors and the amounts of donations are publicly announced and publicized in newspapers and magazines. They are prominently displayed on walls of temples and buildings. These customs amount to enticing the unsuspecting masses to engage in such practices that violate the spirit of Jainism. Fund-raisers who are interested in satisfying their ulterior motives and donors who indulge in charity to satisfy their ego have vitiated the virtue of charity. Unfortunately, a pundit or sadhu who collects a larger amount of donations is considered a better professional. It is deplorable that Jain society measures the stature of a scholar or a monk based upon his/her ability to collect funds and not upon his/her insight into knowledge and practice of the unique aspects of Jainism. On account of this tendency, the focus of scholars and monks has been diverted from study and conduct of religion. Many scholars and monks expend their time and energy designing schemes for fund-raising. They indulge in flattery and sing in praise of egoistic donors. They have turned donors (DAANI) into egomaniacal persons (MAANI).

One may raise the question: If the prevalent practices are abandoned then how can society establish and support Jain institutions? The solution to this problem is quite obvious. When the masses genuinely understand the meaning of charity, they will contribute without having any desire for recognition or greed for profits and all will acquire propitious karmas (PUNYA). Worthy Jain religious institutions will flourish. Phony institutions that are run like a business will disappear along with unscrupulous leaders of society. In this respect, the Jain system is unique. The basic principles of Jainism teach us to practice what we preach, and to not compromise for the sake of expedience.

Ideal charity

Contributions made voluntarily are supreme. Next come donations that are made in response to an appeal. Contributions made in the spirit of competition or extracted by using any kind of pressure are wholly reprehensible. The amount of a donation is inconsequential as far as the merit (PUNYA) acquired by the donor is concerned. One can judge as to what is one's fair share considering one's own circumstances. The Jain literature is replete with stories illustrating this aspect of charity.

Summary

Charity is the experiential aspect of renunciation. It entails minimizing passions such as greed and ego, and leads to the influx of auspicious karmas. The realistic aspect of renunciation is giving up thoughts, feelings and traits alien to the attributes of a pure soul. These include irrationalism, delusion, desires and passions.

The objective of charity is mutual benefit - helping the community and acquiring merit (PUNYA). The objective of renunciation of delusion, passions and other similar alien traits is spiritual uplift and ultimately salvation.

Footnotes:

1. For details, please see 'Charity: A Jain Scriptural View' by Dr. Trilok Chandra Jain Shastri, Studies In Jainism: Reader 2, pages 127-131. Back up

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