Jain Scriptures and Charity:

Jainism is a unique religion which censures ritualism and emphasizes purity of thoughts, speech and actions. We Jains believe that yoga, the combined activity of mind, speech and body causes the influx of karma. Good thoughts bring good karmas. Thoughts involving passions like anger, ego, pride, intrigue, greed, and desire for fame and fortune bring bad karmas which cause pain and suffering. In TATTVAARTH SUTRA, Acharya Umaswati states:

KAAYAVAANGMANAHKARMA YOGAH |6-1| SA AASHRAVAH |6-2|

The combined activity of body, speech and mind constitutes yoga; it causes influx of karma. Acharya Umaswati further writes:

MITHYAADARSHANAAVIRATIPRAMAADKASHAAYAYOGA BANDHAHETAVAH |8-1|

SAKASHAAYATVAATJEEVAH KARMANOYOGYAN PUDGALAANAADATTE SA BANDHAH |8-2|

Irrationalism, lack of restraint, carelessness, passions and yoga lead to bondage of karmas. Accretion of material particles suitable for conversion into karmas by a living being, on account of passions, is known as bondage of karmas.

Arya Shayyambhava, in DASHVAIKAALIK SUTRA, has written:

POOYANATTHI JASOKAAMI MAANASAMMAANAKAAMAE

BAHUM PASAVAI PAAVAM MAYAASALLAM CHA KUVVAI

An individual who is covetous of worship,

desirous of status, respect, name and fame,

acquires much undesirable karma; and

he indulges in deceit for hiding his blemish.

A person who is desirous of testimonial and tribute, name and fame, recognition and respect, acquires considerable demerit (PAAP). He/she also indulges in substantial intrigue.

In view of the above facts, we Jains have to be extremely discreet in all our activities including the religious ones. For example, we should avoid thoughts of satisfying our ego, desire for recognition, and other passions in performing acts of charity. Just because an individual is involved in a 'good cause' does not guarantee that he will not acquire bad karmas. The karmic bondage will depend on his/her conduct, speech and thoughts. With this end in view, our acharyas have provided strict guidelines for donors as is evident from the following excerpts:(1)

Qualities of a Donor

In PURUSHAARTH SIDDHYUPAAYA, Acharya Amrit Chandra Suri has described the qualities of a donor as follows:(2)

1. A donor has no desire for reward or compensation of any kind such as fame and fortune, profit and prosperity.

2. A donor maintains composure if things do not go as planned.

3. A donor is sincere. He does not indulge in complicity to circumvent the rules established by society and government.

4. A donor refrains from envy and competition.

5. A donor has no feelings of remorse or guilt. Once the donation is made, he/she is totally unconcerned about its quality and value.

6. A donor does not have the feelings of exhilaration. A donor is modest. He/she understands that the material being donated does not belong exclusively to him/her. Thus he/she considers himself/herself as merely an instrument (NIMITTA) in the process of giving.

7. A donor is free from ego.

Acharya Siddhasen, in his commentary on TATTVAARTH SUTRA, recounts the following qualities of a donor:(3)

a. Absence of ill-will towards the recipient (ANUSOOYATVA)

b. Absence of dejection in giving (AVISHAADITVA)

c. Absence of condescension towards the recipient (NIRAHANKAARITVA). This means that the donor does not consider himself/herself to be superior to the recipient.

d. Joy in giving (MUDITVA). This implies absence of remorse or guilt.

e. Auspicious frame of mind (forbearance, KSHAMA)

f. Absence of desire for material gains (AIHIKPHALANAPEKSHA)

g. Absence of complicity (NISHKAPATA)

h. Absence of craving for rebirth in a desirable form (ANIDAANATVA)

It should be noted that the qualities of a donor enumerated by Acharya Amrit Chandra Suri are essentially the same as those described by Acharya Siddhasen.

Evidently, we Jains and our system have a lot to learn from our scriptures.

The Jain System: Need to Reform:

It is observed that almost anything goes in the name of 'good causes'. Many practices and traditions are prevalent in our society that do not conform to the basic principles of Jainism. Novel schemes to entice individuals to make donations are designed and publicized. Lists of donors are prominently displayed in temples and other institutions. Bulk of newsletters and souvenir volumes are replete with lists of sponsors, grand benefactors, patrons and distinguished patrons, and with appeals for donations. These practices are clearly at variance with the scriptural concepts presented above. Scriptures teach us that we have to be discreet and scrupulous. We have to find ways of establishing and maintaining our temples and institutions without violating the spirit of our religion. In this respect, we may have to discount the leadership and advice of individuals whose business is to capture limelight by devising schemes and projects for collecting money for various 'good causes' and who show little regard for the unique features of Jain philosophy. Their political moves and schemes border on intrigue and so they obtain bad karma. In the name of traditions, such people create an atmosphere for satisfying the ego and pride of donors. Thus the individuals who are enticed by them to make donations too obtain bad karma. Therefore, in view of the Jain theory of karma, in religious celebrations, publications of souvenirs and other religious literature, conventions and charitable activities, it is important to remember the following:

We should avoid hollow rituals whose sole purpose is to collect funds.

We should avoid passions such as pride, intrigue and greed.

We should not have desire for name and fame.

We should not indulge in charity for satisfying our ego.

We should not have the spirit of competition.

We should not seek recognition, position or power.

We should not have desire for material gains.

In this manner, we will be able to bring out the unique features of our religion. 'Talk' will be replaced by action and hypocrisy will be eliminated. Our young generation will become interested and involved in our religious celebrations and practices.

The sooner we reform our Jain system by practicing the teachings of our religion about charity, the better will it be for our society.

Footnotes:

1) Studies In Jainism: Reader 2, Lesson 36. Charity: A Jain Scriptural View by Dr. Trilok Chandra Jain, pages 127-131.
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2) AEHIKAFALAANUPREKSHA KSHAANTIRNISHKAPATATAANUSOOYATVAM |

AVISHAADITVAMUDITVE NIRAHANKAARITVAMITI HI DAATRIGUNAAH |169 |
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3) Jaina Yoga by R. Williams, published by Motilal Banarsidass, Delhi, 1983, page 153.
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