Acharya Bhikshu was a staunch spiritual practitioner as well as a deep philosopher. He was a revolutionary thinker in the fields of dharma. His views on dharma in brief are summed up as follows. There are basically two kinds of dharma : 1. Laukika Dharma — Concerning wordly or mundane field. 2. Lokottara Dharma — Concerning spiritual upliftment or leading to Moksha (salvation). Those activities which nourish self-restraint and encourage the observance of the vows of abstinence are lokottara dharma and those which are only of social benefit but encourage the sensual indulgence or leading to bondage of inauspicious karma fall under "laukika dharma." Social duty and lokottara dharma are not identical. Duty is adjudged according to social norms and values, whereas lokottara dharma is based on spiritual principles. Duty is concerned with social utility and may get changed with time, place and circumstances, but lokottara dharma is the ultimate source of freedom from all bondage and hence, it is eternal. Wherever there is a scope of development of self-restraint, detachment from worldly things and purity of inner consciousness, there exists the lokottara dharma; wherever there is lack of self-restraint, augmentation of attachment with the worldly things and absence of purity of the inner consciousness, there is no place for lokottara dharma
The Doctrine of Dana 22
Acharya Bhikshu's ideas about dana flow from the distinction he makes between social duty and lokottara dharma. He makes a demarcation between temporal or social and eternal or spiritual forms of dana. A perverted view about dana prevailed during his time. It advocated that re-birth in heaven could be attained in the next life through charity and compassion. However, Acharya Bhikshu asserted that laukika dana is a social duty and is performed for social co-operation. It is only a temporal dana. He asserted that since social duties and many types of charity involve some himsa23 they cannot be considered lokottara dharma. According to Acharya Bhikshu, spiritual dana was concerned with spiritual purity of the giver, the material to be given and the recipient of dana. The spiritual dana which is nirvadya (i.e. free from bondage of sinful karma) must have three characterstics— 1. The recipient must be a true ascetic (observing the five great vows viz., non- violence etc.). 2. The material to be given to the ascetics should be pure, i.e., free from the blemishes of the alms-giving. 3. The intention of giver should be pure, i.e, free from any kind of passions. They who consider social charity as lokottara dharma do not understand the right meaning of lokottara dharma.
Principle of Compatibility Between Ends and Means
The idea of compatibility of means and ends had been put forward by Acharya Bhikshu long ago. According to him, non-violence as the end is possible only through pure means such as transformation of heart through persuation and not by a foul means such as use of force. he said, "Blood-stained clothes cannot be washed by blood; like-wise violent activity cannot be the basis of lokottara dharma." Karl Marx however did not believe in the principle of compatibility between ends and means. Hence, he said, "It is not necessary to use pure means to achieve pure ends. Our aim is to build a 'stateless society'. We will get it through fair or foul means." But Gandhi rejected this idea of Marx and said, "It is essential to achieve pure ends only through pure means. We will attain independence of India only through persuation and not through violence."
The Doctrine of Daya 24 :
Acharya Bhikshu interpreted the Doctrine of Daya(compassion) also in the context of spiritual purity. He said, "To save oneself and others from commiting Sinful activitiesis the true sense of compassion."He said that comp-assion and non-violence couldn't be separated from each other. Mere saving of life is not compassion just as death in itself (e.g., a natural death) is not violence. The intention to kill any living being is violence and that of non-killing is compassion. Compassion is not intented to sustain life of the living beings. True spiritual compassion is that which inspires others to develop self-restraint, saves them from sinful activities and cause of transformation in his heart through persuasion resulting in making him non-violent
Education
The activities of learning and studying in Terapantha order are given utmost importance. In the early years, stress was laid on studying the original canonical literature, and many monks and nuns engaged themselves in this activity. Many books in Rajasthani language were written by Acharya Bhikshu and Jayacharya (the fourth Acharya) for the monks and nuns who were the students and that tradition continued for a long time. During the period of Jayacharya, the study of Sanskrit was phased in. Jayacharya himself studied and also made his successor, Maghava, to adopt studies in Sanskrit. Venerable Kalugani (the eighth Acharya) focused his attention on the study of both Prakrit and Sanskrit. Acharya Tulsi (the ninth Acharya) promoted the same tradition with the result that a great number of monks and nuns became proficient in Prakrit and Sanskrit. Later on, in addition to the ancient languages, the ascetics started studying such contemporary languages as Hindi, Gujarati and English. Some of them became experts in "Avadhana" vidya i. e. a technique of extra-ordinary memory. They also started studying Indian and Western Philosophies. In the beginning, the classical form of study for ascetics was in miscelleneous form study of which remained confined to that between the guru and the disciples. However under the leadership of Acharya Tulsi, systematic graded courses with syllabi of several subjects were initiated. The courses were respectively called Yogya (which is equal to Matric), Yogyatara (equivalent to B.A.), and Yogyatama (equivalent to M. A.). Completion of all the there degrees required a minimum of seven years. A Ph.D was awarded to those who wrote an original dissertation. At present, a number of monks and nuns have joined courses in university studies at the Jain Vishva Bharati Institute which is a Deemed University at Ladnun (Rajasthan). However the older courses are also in vogue.
Achievements in the Field of Literature 25
The Terapantha order has made important contribution to the field of not only religious literature but also to that of other kinds of books. Acharya Bhikshu himself composed literature about 38,000 verses in Rajasthani language and Jayacharya created a new record by composing three hundred thousand verses. Under the patronage of Acharya Shri Tulsi, the work of producing critical editions of the Jain Agamas was started and many monks and nuns actively engaged in this work. A historical synod under Acharya Shri Tulsi as the Synod-chief took place for critically editing, translating and writing annotations on the Prakrit canonical texts. Acharya Mahaprajnaji (formerly named Muni Nathamal) is the Chief Editor of the Series. The critical edition of all the 32 canonical texts have been published. The texts with Sanskrit equivalents and Hindi translation with critical annotations by Acharya Mahaprajna in a highly scholarly style have also been published. The number of such texts is about 15. The critical studies of the Uttaradhayana Sutra and Dasavaikalika Sutra speak highly of the author's erudition and have been greatly appreciated by the renowned oriental scholars. In addition, many works have been written on the themes oiAnuvrat, Preksha Dhyana. Jeevan Vigyan and other such current topics. About five hundred books written by Terapantha ascetics have been published on different subjects in different languages during the past three or four decades. The Acharyas of Terapantha have been prolific writers (e. g., the abundant literature on the Anuvrat Movement by Acharya Tulsi, literature on Preksha Meditation by Acharya Mahaprajna). The nuns are also not lagging behind in this matter. For example, the narration of the "Foot Journeys of Acharya Shri Tulsi" by Sadhvi Pramukha Kanaka-prabhaji runs in several volumes. These literary accomplishments reminds us of the golden age of Jain Acharya Hemachandra.
Development in the Field of Art
The Terapantha is well-known for its valuable contribution to the field of art and craft. Even foreigners are surprised by seeing the beautiful articles made by the ascetics. The Sangha has excelled in the spheres of drawing, painting, calligraphy, needlework, handicraft and the creation of miniature manuscripts which are considered unique. For example, in a single piece of paper of the size 9"x4", nearly 80000 alphabetical characters have been written with a pen made from a countryside shrub (called baru) and with naked eyes (i.e., without using any magnifying lens). When Pandit Jawaharlal Nehru (the then Prime Minister of India) saw it, he remarked, "Howsoever western nations may go on developing mechanical efficiency, it seems difficult for them to surpass such microscopic manual writings." Thousands and thousands of pages have been written in such miniature style. In the same way, the magnificent utensils made from waste coconut-shell and wood make the spectators wonder-struck.
Record-breaking Austerities:
Characteristic attainments in the field of the Terapantha's austerity has strengthened the order. Fasting is a very common austerity in the order. Many monks and nuns of this order are performing fasts on alternate days for the whole life. Fasting for five days and so on even up to a month are also practised by several tapasvi ascetics. There is a record of undertaking a fast of 108 days at a strech. Some monks and nuns practise fasting by only taking "Achha (whey of heated butter-milk). Such type of austerities have been performed for four six, nine and even up to twelve months together.
Unparallelled Sprit of Service
There is an unflinching spirit and earnest desire in all Terapanthi monks and nuns to serve the handicapped, old and sick fellow. Right from their initiation, the monks and nuns have been getting training in rendering services to fellow ascetics, as result of which a deep sanskara of vaiavritya (spiritual services rendered to others) is inculcated in all of them. Thus, irrespective of how busy they may be in other works, this altruistic feeling develops automatically in them. The monks and nuns are taught that the services rendered to an ailing or an old ascetic amounts to helping the Acharya himself. Lord Mahavira also said that those who served the ailing and disabled ascetics really served Him. 26 Those who are initiated in the Tempantha order rest assured that their future lives will be free from worries concerning future illness and/or old age. Some Monastic Service Centers (Seva Kendras) have been established for serving the old and injured monks and nuns and every year a single or a couple of groups of able monks and nuns are deputed by the Acharya for this purpose. The Nuns' Service Centres are at Bidasar, Shree Dungargardh, Rajaldesar, Gangashahar and Ladnun. The Service Center at Ladnun was established more than one century ago. People who visit this systematic and disciplined Centres of fellow-service are always impressed and many opined that they had never seen such an excellent institution of care, anywhere else. The philosophical base of mutual services among ascetics is that householder's services are taken only exceptionally. On account of this deep-rooted sanskara of mutual services, the religious order of Terapantha enjoys excellent spirit of co-operation, and due to this virtuous quality of co-operation, the Order continues to grow in strength day by day.
The Doctrine of Dana 22
Acharya Bhikshu's ideas about dana flow from the distinction he makes between social duty and lokottara dharma. He makes a demarcation between temporal or social and eternal or spiritual forms of dana. A perverted view about dana prevailed during his time. It advocated that re-birth in heaven could be attained in the next life through charity and compassion. However, Acharya Bhikshu asserted that laukika dana is a social duty and is performed for social co-operation. It is only a temporal dana. He asserted that since social duties and many types of charity involve some himsa23 they cannot be considered lokottara dharma. According to Acharya Bhikshu, spiritual dana was concerned with spiritual purity of the giver, the material to be given and the recipient of dana. The spiritual dana which is nirvadya (i.e. free from bondage of sinful karma) must have three characterstics— 1. The recipient must be a true ascetic (observing the five great vows viz., non- violence etc.). 2. The material to be given to the ascetics should be pure, i.e., free from the blemishes of the alms-giving. 3. The intention of giver should be pure, i.e, free from any kind of passions. They who consider social charity as lokottara dharma do not understand the right meaning of lokottara dharma.
Principle of Compatibility Between Ends and Means
The idea of compatibility of means and ends had been put forward by Acharya Bhikshu long ago. According to him, non-violence as the end is possible only through pure means such as transformation of heart through persuation and not by a foul means such as use of force. he said, "Blood-stained clothes cannot be washed by blood; like-wise violent activity cannot be the basis of lokottara dharma." Karl Marx however did not believe in the principle of compatibility between ends and means. Hence, he said, "It is not necessary to use pure means to achieve pure ends. Our aim is to build a 'stateless society'. We will get it through fair or foul means." But Gandhi rejected this idea of Marx and said, "It is essential to achieve pure ends only through pure means. We will attain independence of India only through persuation and not through violence."
The Doctrine of Daya 24 :
Acharya Bhikshu interpreted the Doctrine of Daya(compassion) also in the context of spiritual purity. He said, "To save oneself and others from commiting Sinful activitiesis the true sense of compassion."He said that comp-assion and non-violence couldn't be separated from each other. Mere saving of life is not compassion just as death in itself (e.g., a natural death) is not violence. The intention to kill any living being is violence and that of non-killing is compassion. Compassion is not intented to sustain life of the living beings. True spiritual compassion is that which inspires others to develop self-restraint, saves them from sinful activities and cause of transformation in his heart through persuasion resulting in making him non-violent
Education
The activities of learning and studying in Terapantha order are given utmost importance. In the early years, stress was laid on studying the original canonical literature, and many monks and nuns engaged themselves in this activity. Many books in Rajasthani language were written by Acharya Bhikshu and Jayacharya (the fourth Acharya) for the monks and nuns who were the students and that tradition continued for a long time. During the period of Jayacharya, the study of Sanskrit was phased in. Jayacharya himself studied and also made his successor, Maghava, to adopt studies in Sanskrit. Venerable Kalugani (the eighth Acharya) focused his attention on the study of both Prakrit and Sanskrit. Acharya Tulsi (the ninth Acharya) promoted the same tradition with the result that a great number of monks and nuns became proficient in Prakrit and Sanskrit. Later on, in addition to the ancient languages, the ascetics started studying such contemporary languages as Hindi, Gujarati and English. Some of them became experts in "Avadhana" vidya i. e. a technique of extra-ordinary memory. They also started studying Indian and Western Philosophies. In the beginning, the classical form of study for ascetics was in miscelleneous form study of which remained confined to that between the guru and the disciples. However under the leadership of Acharya Tulsi, systematic graded courses with syllabi of several subjects were initiated. The courses were respectively called Yogya (which is equal to Matric), Yogyatara (equivalent to B.A.), and Yogyatama (equivalent to M. A.). Completion of all the there degrees required a minimum of seven years. A Ph.D was awarded to those who wrote an original dissertation. At present, a number of monks and nuns have joined courses in university studies at the Jain Vishva Bharati Institute which is a Deemed University at Ladnun (Rajasthan). However the older courses are also in vogue.
Achievements in the Field of Literature 25
The Terapantha order has made important contribution to the field of not only religious literature but also to that of other kinds of books. Acharya Bhikshu himself composed literature about 38,000 verses in Rajasthani language and Jayacharya created a new record by composing three hundred thousand verses. Under the patronage of Acharya Shri Tulsi, the work of producing critical editions of the Jain Agamas was started and many monks and nuns actively engaged in this work. A historical synod under Acharya Shri Tulsi as the Synod-chief took place for critically editing, translating and writing annotations on the Prakrit canonical texts. Acharya Mahaprajnaji (formerly named Muni Nathamal) is the Chief Editor of the Series. The critical edition of all the 32 canonical texts have been published. The texts with Sanskrit equivalents and Hindi translation with critical annotations by Acharya Mahaprajna in a highly scholarly style have also been published. The number of such texts is about 15. The critical studies of the Uttaradhayana Sutra and Dasavaikalika Sutra speak highly of the author's erudition and have been greatly appreciated by the renowned oriental scholars. In addition, many works have been written on the themes oiAnuvrat, Preksha Dhyana. Jeevan Vigyan and other such current topics. About five hundred books written by Terapantha ascetics have been published on different subjects in different languages during the past three or four decades. The Acharyas of Terapantha have been prolific writers (e. g., the abundant literature on the Anuvrat Movement by Acharya Tulsi, literature on Preksha Meditation by Acharya Mahaprajna). The nuns are also not lagging behind in this matter. For example, the narration of the "Foot Journeys of Acharya Shri Tulsi" by Sadhvi Pramukha Kanaka-prabhaji runs in several volumes. These literary accomplishments reminds us of the golden age of Jain Acharya Hemachandra.
Development in the Field of Art
The Terapantha is well-known for its valuable contribution to the field of art and craft. Even foreigners are surprised by seeing the beautiful articles made by the ascetics. The Sangha has excelled in the spheres of drawing, painting, calligraphy, needlework, handicraft and the creation of miniature manuscripts which are considered unique. For example, in a single piece of paper of the size 9"x4", nearly 80000 alphabetical characters have been written with a pen made from a countryside shrub (called baru) and with naked eyes (i.e., without using any magnifying lens). When Pandit Jawaharlal Nehru (the then Prime Minister of India) saw it, he remarked, "Howsoever western nations may go on developing mechanical efficiency, it seems difficult for them to surpass such microscopic manual writings." Thousands and thousands of pages have been written in such miniature style. In the same way, the magnificent utensils made from waste coconut-shell and wood make the spectators wonder-struck.
Record-breaking Austerities:
Characteristic attainments in the field of the Terapantha's austerity has strengthened the order. Fasting is a very common austerity in the order. Many monks and nuns of this order are performing fasts on alternate days for the whole life. Fasting for five days and so on even up to a month are also practised by several tapasvi ascetics. There is a record of undertaking a fast of 108 days at a strech. Some monks and nuns practise fasting by only taking "Achha (whey of heated butter-milk). Such type of austerities have been performed for four six, nine and even up to twelve months together.
Unparallelled Sprit of Service
There is an unflinching spirit and earnest desire in all Terapanthi monks and nuns to serve the handicapped, old and sick fellow. Right from their initiation, the monks and nuns have been getting training in rendering services to fellow ascetics, as result of which a deep sanskara of vaiavritya (spiritual services rendered to others) is inculcated in all of them. Thus, irrespective of how busy they may be in other works, this altruistic feeling develops automatically in them. The monks and nuns are taught that the services rendered to an ailing or an old ascetic amounts to helping the Acharya himself. Lord Mahavira also said that those who served the ailing and disabled ascetics really served Him. 26 Those who are initiated in the Tempantha order rest assured that their future lives will be free from worries concerning future illness and/or old age. Some Monastic Service Centers (Seva Kendras) have been established for serving the old and injured monks and nuns and every year a single or a couple of groups of able monks and nuns are deputed by the Acharya for this purpose. The Nuns' Service Centres are at Bidasar, Shree Dungargardh, Rajaldesar, Gangashahar and Ladnun. The Service Center at Ladnun was established more than one century ago. People who visit this systematic and disciplined Centres of fellow-service are always impressed and many opined that they had never seen such an excellent institution of care, anywhere else. The philosophical base of mutual services among ascetics is that householder's services are taken only exceptionally. On account of this deep-rooted sanskara of mutual services, the religious order of Terapantha enjoys excellent spirit of co-operation, and due to this virtuous quality of co-operation, the Order continues to grow in strength day by day.
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