Seva Atma Kalyan Bhi Lokkalyan Bhi

Here is a comprehensive summary of the Jain text "Seva Atma Kalyan bhi Lokkalyan bhi" by Narendra Bhanavat, based on the provided excerpt:

The book, authored by Dr. Narendra Bhanavat, emphasizes that service (Seva) is a crucial path for both self-upliftment (Atma Kalyan) and the welfare of the world (Lokkalyan). The author begins by highlighting the rarity of four things in the world: human birth, the opportunity to hear religious teachings, firm faith, and valor in disciplined practice. Human birth, a result of immense merits, is only truly meaningful if accompanied by these other elements, which are facilitated by good company and societal conditioning.

The text asserts that human development, both physical and mental, is inherently dependent on society. The relationship between an individual and society is founded on cooperation and a spirit of service. As beings evolve through their senses, their capacity for cooperation grows, with creatures possessing five senses exhibiting a more developed sense of mutual support.

The source of the service sentiment arises when an individual begins to perceive others as equal to themselves. Just as one's own soul is dear, so too is the soul of another. Establishing friendship with all beings and actively participating in alleviating their suffering is the core of the service dharma. True service is possible only when individuals shed their ego and cultivate simplicity in thought and speech.

The word "Seva" is explained etymologically: "Se" meaning to irrigate or nurture, and "Va" meaning to remove or ward off. Therefore, service involves two primary actions: assisting others in completing their tasks (nurturing their work) and removing obstacles from their lives or work (warding off difficulties). This makes service a "dharma of life protection." Performing this dharma effectively requires the sacrifice of one's own happiness to alleviate or lighten the suffering of others. Without a spirit of renunciation (Tyag), service cannot be truly fulfilled.

Renunciation is described as a pure state of mind. When one engages in service free from selfish desires like seeking fame, honor, or respect, it is true service. However, when these desires persist, service can devolve into a commercialized transaction, driven by exhibitionism and the desire for recognition. The author notes a concerning rise in this commercialization of service within religious, social, and political organizations.

Citing the Uttaraadhyayan Sutra, the text reveals that service (Vaiyaavruttya) can lead to the binding of Tirthankar-namakarma, the highest spiritual state where all innate powers of the soul are manifest, leading to liberation from the cycle of birth and death. A Tirthankar is a spiritual and societal leader capable of guiding beings across the ocean of existence. This profound fruit of service is attainable only when service is performed with a pure heart, free from deceit, dishonesty, and ego. The example of Lord Rishabhdev, who attained the Tirthankar status through selfless service to a sick mendicant in a past life, is presented.

The scope of service is vast and multifaceted. The Sthananga Sutra outlines ten types of service, including service to the Acharya, Upadhyaya, elder monks, ascetics, disciples, the sick and ailing, the community (Gana), lineage (Kula), the order (Sangha), and fellow practitioners (Sahadharmi). The latter four encompass national and social service. Crucially, service should be devoid of any sense of superiority or inferiority towards the recipient. True service is believed to be inhabited by the divine.

The author observes a tendency to equate service with donation (Daan), especially monetary donations. While using wealth for service is commendable, the purity of the service depends on the purity of the source of wealth. Wealth amassed through illicit means like smuggling or corruption renders the donation unfruitful. The scriptures, in fact, do not emphasize monetary donations as the primary form of charity. Instead, they highlight Aahaar-daan (food donation), Aushadh-daan (medicine donation), Gyaan-daan (knowledge donation), and Abhay-daan (fearlessness donation). Offering food with respect to the hungry, knowledge with discretion to the ignorant, medicine with love to the sick, and ensuring overall fearlessness for all beings are the highest forms of charity. Service performed with remnants of hatred, pride, greed, or fear is not true service.

The text criticizes the passive role of the wealthy, likening it to a "sleeping partner" in business, urging them to become actively involved in service. Service is presented as the active manifestation of non-violence (Ahimsa). However, the author laments that the practice of non-violence has been narrowly confined to protecting insects and animals, neglecting the crucial aspect of protecting humans from exploitation and injustice. While subtle forms of non-violence are emphasized, humanity's role in preventing human exploitation and injustice is lacking.

The practice of service has also become largely limited to serving saints and ascetics. The author laments the lack of hands and feet extended to the wider suffering humanity – those plagued by hunger, various diseases, and homelessness. Service is increasingly becoming an external ritual or a means of worship rather than a genuine act of helping the downtrodden. This form of service, the author argues, leads to dependence rather than spiritual liberation.

Instead of merely chanting God's glories, individuals should listen to the cries of the suffering. Instead of just prostrating before saints, they should uplift and embrace those who are downtrodden and oppressed in society. While service generates great merit, it is not solely achieved through giving. The scriptures enumerate nine types of merit, with the first five relating to providing essential needs. The latter four, however, stem not from giving, but from fostering a spirit of well-being for others, speaking kind and beneficial words, serving others with one's own body, and showing humility, respect, and honor to virtuous individuals and elders.

The author concludes by observing an overemphasis on external actions and rituals in contemporary practices. True service, the text emphasizes, is not achieved until these external actions are integrated into one's inner being and becoming. The profound fruit of service, such as attaining the Tirthankar goitra as stated by Lord Mahavir, is only possible by connecting with the inner essence of service. Cultivating this inner connection is the key to realizing both individual and universal welfare.