Ahimsa the Ultimate Winner

Author(s): N P Jain
Publisher: Prakrit Bharti Academy
Catalog link: https://jainqq.org/explore/001630/1

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Ahimsa : The Ultimate Winner
Ahimsa : The Ultimate Winner Ahimsa : The Ultimate Winner Ahimsa : The Ultimate Winner Ahimsa : The Ultimate Winner
Dr. N.P. Jain

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Prakrit Bharti Pushpa - 167
AHIMSA
The Ultimate Winner

Dr N.P. JAIN
I.F. S. (Retd.)
PRAKRIT BHARTI ACADEMY 13/1 Main Road, Malviya Nagar, Jaipur -302 017 (India)

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Publisher:
Prakrit Bharati Academy, 13-A, Main Malviya Nagar, Jaipur - 302017 Phone : 0141 -2524827, 2520230
©
All rights reserved with the author
First edition February 2002
Second enlarged Edition March 2004
Price Rs. 250/- (Hard Cover)
Rs. 200/- (Paperback)
Cover page of the book has been designed by: Mrs. Sushama Jain
Computerisation: Prakrit Bharati Academy, Jaipur
Printed at: Raj Printers, Jaipur
Ahimsa - The Ultimate Winner
Dr. N.P. Jain/2004

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PUBLISHER'S NOTE
More and more people all over the world are realizing that the answer to present problems of violence and environmental degradation is to be found in a morality which replaces greed with contentment, hate with tolerance, and killing with reverence for life. There are many enlightened and eminent scientists, intellectuals and religious leaders who are talking in this alternative positive language. At the common man's level also, awareness to the dangers of violence is growing. Ahimsa way of life as propagated by Jains, provides an effective solution to these and many other problems.
In the modern commercialized world, with religion getting separated from daily life, killing has increased many-fold and sensitivity to life, whether animal or human, has declined in proportion. The need, therefore, is that this trend should be reversed and man should be made more humane not only in relation to man but also for other living creatures.
Violence grows from acquisitiveness. Jainism does not subscribe to forced poverty but suggests that wants should be minimized voluntarily and there should be no grabbing at any level. Many economic systems today are based only on promoting wants rather than curbing them. This is having disastrous results. One of them is that we are exhausting the non-replenishable resources of this world; another is that material goods and money are becoming the measures of man. Internationally, this spirit is leading to regional and world conflicts.
Another malady of our age is general intolerance. While science has been a great boon both in promoting material prosperity and rationalism, it has made our thinking, even in areas other than science, extremely definitive. The result is that those who do not agree

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with us are treated as wrong. Earlier dogmatism was based on ignorance; now it is caused by certitude arising out of blind rationalism. What is not being realized is that knowledge is relative. The faculties that we possess are limited. Even as compared to small creatures, our senses are much less developed. For example, dog may have a far better sense of smell and an eagle may have far more developed eye sight. Even in comparison with such creatures, when our senses are so poor, how can we claim absolute knowledge?
Jainism has its philosophy of Syadvad. It is a seven-fold logic, which replaces certitude with relativity in thinking. According to this principle, one may be right or one may be wrong. Even the opponent may be right. In this, there is no place for dogmatism or fanaticism. This is one of the great contributions of Jainism to world thought. Its application to personal conduct could make the world a safe place. The present ideological conflicts that we witness today, would not be as intense as they are now if this principle could permeate the minds of adversaries.
It is also worth mentioning here that mistakenly the negative aspect of Ahimsa has been overemphasized at the expense of its positive form. While non-killing is certainly essential, Ahimsa in its positive form-means reverence for life, which in turn calls for compassion and service. Jainism forbids the killing as well as hurting of all living things small or big. The problem is not one of scale of Ahimsa but of quantity and scope. Killing or hurting is prohibited at all levels (except where circumstantially inevitable). It seems that the indirect cause of this misunderstanding is the excessive stress given on the negative quality of the concept of Ahimsa. The need, therefore, is to reinforce this positive and compassionate aspect of Ahimsa leading to active altruism.
It needs to be added that any religion or doctrine that does not pay adequate attention to the conduct of its followers often degenerates. Jainism, without any disrespect to any other religion, highlights the need for comprehensive combination of knowledge,
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doctrine and conduct (Samyak Jnana, Darshan, and Charitra); emphasis on one at the expense of others leads to an imbalances result.
Jainism believes in the plurality and equality of living creatures. Since nobody wants to be hurt or killed, the general rule should be that nobody should be hurt or killed. This rule of conduct is not confined only to man but extends even to the smallest of small creatures. It is amazing that more than 2500 years ago, when scientific devices to detect micro-creatures were not available, Mahavir stated that there were small living creatures in wind and water and enjoined his followers to avoid, to that extent possible, their killing as well.
This kind of comprehensive concept of Ahimsa is unknown in the philosophical world. Indeed, Albert Schweitzer, the worldrenowned social worker and noble Laurate while dealing with Jainism in his book Indian Thought and Its Development said — “The laying down of the commandment not to kill and not to damage is one of the greatest events in the spiritual history of mankind... So far as we know it is for the first time clearly expressed by Jainism”.
Jainism also believes that the first steps of Ahimsa would have to be taken at the individual level. Individuals, though their number may be small, would have to truly and sincerely practice Ahimsa in their daily life. With personal commitment to Ahimsa and personal transformation of individual, the real remedy to violence could be found. One of the major problems with many of the protest groups trying to fight against violence at national and international levels is that personally they are not non-violent. One of the reasons why Gandhiji also could not succeed was that a large number of his followers were wanting to be non-violent at the social level but were violent at the personal level.
Ahimsa (non-violence) in general and the Ahimsa way of life as evolved by Jainism in particular is today broadly accepted as an effective anti-dote to ever escalating violence around the globe. However, it has yet to be translated into concerted action from the ongoing academic exchanges. This is not to belittle the value of such discourses and debates but to provide a spurt to these activities with
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the hope that enough people may get inspired to translate word into deed. This book, Ahimsa: The Ultimate Winner, is a sincere effort in that direction.
The author Dr. Narendra P. Jain has been India's Ambassador to United Nations, European Union, Nepal, Mexico and Belgium. He also has been Secretary, Ministry of External Affairs, Government of India. He is a noted economist, ardent environmentalist, a well-known poet, prolific writer, eloquent orator and above all a renowned Jain scholar. Dr. Jain has delivered key note speeches on non-violence and Jain philosophy at the World Jain conference (1988) Leicester (UK), Asian Jain conference in Singapore (1989), Biennial JAINA Conventions at Stanford University, USA (1991) Chicago (2001) and Cincinnati (2003), UN Earth Summit and Sacred Earth Gathering in Brazil (1992), Parliament of World's Religions at Chicago (1993) and Cape Town, South Africa (1999) and UN Millennium Peace Summit, New York (2000). This book compiles his speeches and essays on various facets of Ahimsa.
We are thankful to Dr. Jain for entrusting the publication of this second revised and enlarged edition of this book to us. We are sure this multi-dimensional elaboration of Ahimsa way of life will inspire people in all walks of life to endeavour to mould their lives accordingly and move towards general peace and beatitude.

D. R. Mehta (Founder & Chief Patron) Prakrit Bharati Academy
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CONTENTS
Prologue
PART 1 - Worldwide 2600th Birth Anniversary Celebrations of Tirthankar Mahavir (2001-2002) & 2003
Declaration on Ahimsa (3-6) Legacy of Mahavir (7-16)
Ahimsa and Ecology (17-23) * Practicing Jainism in the 21st Century (24-33)
Life of Mahavir (34-42) To forgive is divine (43-50) Jainism: The Art of Living (51-57)
PART II - Parliament of World's Religions Chicago (USA) 1993 and Cape Town (South Africa) 1999
* Jain religion - universal relevance in the
contemporary world (61-76) * Spiritual resurgence - the sheet anchor
for world peace (77-91) Global commitment to the culture of Non-violence (92-103) Vegetarianism – the Jain experience (104-119) Role of Jainism in promoting inter-faith creative engagement (120-128) Jainism and the concept of progress (129-131) Jainism and the concept of equality (132-134)
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PART III
Conferences of the United Nations
➤ U.N. Millennium Peace Summit of Religious and Spiritual leaders, New York, August 2000 ❖ Environment, life ethics and Jain religion (137-145) Conflict resolution through non-violence in action (146-155)
U.N. Earth Summit, Rio de Janeiro, Brazil, 1992
❖Voice of Jainism (156-165)
❖ Jain view on balance between
Nature and humans (166-172)
❖Towards a global Saints' Brigade (173-176)
❖ Spiritual Perception - a new beginning (177-179)
Earth Ethics (180-183)
The declaration of the Sacred
Earth Gathering RIO 92 (184-185) Ecology and Economics (186-189)
PART IV
International Jain Conference 1988-2004
Spirit of Non-violence for posterity (193-201) Promoting Non-violence in theory and practice (202-208)
❖ Jainism- a way of life (209-220)
❖ World view of Jainism (221-229)
Peace through non-violence (230-237) Training for Non-violence (238-244) Ahimsa Yatra (245-256)
Epilogue (257-263)

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About the author
Dr. Narendra P. Jain is a multifaceted personality. As a professional diplomat, he has distinguished himself as India's Ambassador to United Nations, European Union, Nepal, Mexico and Belgium, and as Secretary, Ministry of External Affairs, Govt. of India. He is a noted economist, ardent environmentalist, a well-known poet, prolific writer, eloquent orator and above all a renowned Jain scholar.
He was honored with a Doctorate Honoris Causa and Status of Permanent Academician by the famous Mexican Academy of International Affairs in 1984, and the title of Distinguished Professor by the Frei University, Belgium in 1988. Since 1993, he has been a Member of the World Spiritual Assembly of the Parliament of World's religions.
Dr. Jain has delivered key note speeches on nonviolence and Jain philosophy at the World Jain conference (1988) Leicester (UK), Asian Jain conference in Singapore (1989), Biennial JAINA Conventions at Stanford University, USA (1991) Chicago (2001) and Cincinnati (2003), UN Earth Summit and Sacred Earth Gathering in Brazil (1992), Parliament of World's Religions at Chicago (1993) and

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Cape Town, South Africa (1999) and UN Millennium Peace Summit, New York (2000).
Hon'ble Mr. Atal Behari Vajpayee, Prime Minister of India, and Mr. P.V. Narsimha Rao, former Prime Minister of India have written Foreword respectively to Dr. Jain's book of poems "Unmukta gagan mein" and "Ek Anutha Upavan". Dr. Jain's book: "Wave of bliss" relating to the impact of Jainism on the western world has been very popular. Other publications are "Economic possibilities of River valley schemes in India", "India and the E.E.C.", "An anthology of Nepali poetry", "Non-violence, Environment & World Peace" jointly with Acharya Sushil Muni, and "Folk Tales of Mexico."
Currently Dr. Jain is Executive President of the World Jain Confederation.
Dr. N.P. Jain I.F.S. (Retd.) E-50 Saket, Indore M.P. (India)
E-mail: drnpjain@yahoo.co.in
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Ahimsa - The Ultimate Winner

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NDIA
GUINEA
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PROLOGUE
This book brings together Major Presentations and Key Note Speeches made by me over the last 12 years on the all-important and increasingly relevant and topical theme of peace through nonviolence at historic international conferences, conventions and symposia. The speeches have been duly edited, updated and where necessary elaborated to be readable in a book form.
The common theme running through all my presentations and essays is the need to create awareness and confidence about non-violence as a potent instrument for ushering in durable peace as well as to promote its widest possible practice at individual and collective levels.
All through history, it has been witnessed that violence cannot be eradicated by violence; on the contrary it has served to aggravate it. Humanity needs to develop the mindset that AHIMSA alone can be the ultimate saviour of this strife-torn, terror-targeted and environmentally polluted world of ours.
Jain approach to this vital issue has been analyzed and elaborated in some details since Jain religion stands out as the only religion which from very ancient pre-Vedic times enshrined non-violence to the highest pedestal for moulding peaceful and compassionate thoughts, expressions and actions not only at the level of individuals, but also of societies.
With world-wide unbridled violence and mounting terrorism becoming an issue of acute concern, unpalatable shock, anxiety and fear, it is clear that no resolutions of the U.N. or declarations of Summit Conferences on the one hand, and military action on the other will be able to tackle or cope with the crisis. Time has come to assert the courage of non-violence and to reinforce by spiritual and philosophical underpinning the global efforts to fight and overcome violence and terrorism. One

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cannot defeat or totally annihilate the forces of evil; one has to eventually win them over.
It is here that Jain teachings assume considerable contemporary relevance not as a religious doctrine or sectarian discipline for the followers of the faith, but as a way of life for the wider human community. It has been my constant effort to project Jain religion as a dynamic and open religion of peace, of environment and of non-violence.
It is highly gratifying that my book was first released at the Ahimsa Varsh Celebrations held in New York (USA) is April, 2002 under the auspices of the renowned Bharatiya Vidya Bhavan. That this has happened during the 2600th Janm Kalyanak celebrations of Bhagwan Mahavir is for me a coincidence of great honour, encouragement and motivation.
This is all the more so because having been a career diplomat in Indian Foreign Service (I.F.S.) for four decades, and having served as India's Ambassador to U.N., European Union (E.U.) Nepal, Mexico and Belgium, after retirement I felt the urge and the inspiration to become an Ambassador for Non-violence and Peace and to project the compassionate philosophy of Jainism for adoption by the world at large in order to bid farewell to the cult of violence which threatens to terrorize us all out of our very existence.
Time has come to think earnestly and seriously of our collective future-future together with a new spirit of fraternity among all human beings, future together with all living beings and the Mother Earth in peaceful interdependence. We must not let the astounding progress made in science and technology to be misused for spreading destruction and misery and for destroying our civilizational values.
I was delighted to have the privilege of addressing the 1993 Parliament of World's Religions at Chicago (USA), which took place after an interval of 100 years and again the 1999 Parliament
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of Religions at Cape Town (South Africa). Both the occasions provided the largest ever forum of over 7000 representatives of all religions, faiths and spiritual persuasions. Happily, I was included as a member of the drafting committee for the “Declaration on Global Ethic” at the 1993 Parliament and was elected as a member of the Spiritual Assembly of the Parliament. Thanks to the efforts of the Jain group, the Declaration on Global Ethic recognized "non-violence as an irrevocable doctrine”.
I attended the 1992 U.N. Earth Summit of Heads of States and Governments at Rio de Janiero, Brazil as one of the 60 distinguished invitees from public life from all over the world. Earlier during my tenure as India's Ambassador and Deputy Permanent Representative to the U.N., I had been closely associated with the First Environment Summit of Heads of States and Governments at Stockholm in my capacity as ViceChairman of the U.N. Preparatory Committee for the Summit. I had the honour to present to the U.N. Earth Summit the Earth Declaration Charter adopted by the Sacred Earth Gathering, which had met a few days before in Rio de Janiero, in which spiritual leaders from different faiths had participated. While in Rio, I also addressed Parliamentary Earth Summit convened by the Global Forum of Parliamentarians and Spiritual leaders. In August 2000 I was invited to participate in and speak at the Millennium Peace Summit of Religious and Spiritual leaders at The United Nations in New York.
My most delightful experience in the last one decade has been my close and constant association with the Jain community all over the world. J.A.I.N.A. in USA and Canada, Institute of Jainology in U.K. and leading Jain associations in London, Singapore, Hong Kong, Nairobi and elsewhere have been doing a magnificent job of mobilizing the efforts and the support of Jains settled abroad for not only encouraging religious devotion, fervour and faith particularly among the youth, but also and more significantly becoming the torch-bearers of the compassionate
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Jain philosophy for the benefit of the wider strata of human community. Indeed the tremendous progress achieved in popularizing vegetarianism outside India in recent decades has been to a considerable extent due to the pioneering efforts of Jains abroad.
Jainism stands at crossroads of history. All along since its birth, it was largely confined to India, and did not spread outside Indian shores. Beginning with the 20th century, more and more Jains have settled abroad and have built up the momentum that has greatly contributed to the increasing global spread and global impact of Jainism all over the world.
The Jain spiritual leaders who stand out for their distinguished contribution towards institutionalizing Jainism's global spread and impact are Gurudev Chitrabhanu and Acharya Sushil Kumarji Maharaj, Chitrabhanuji has established numerous and for years actively functioning Jain Yoga and meditation centre all over USA, Europe and Africa, and has rendered yeomen service to propagating vegetarianism as well as Jain way of ethical life. Acharya Sushil Kumarji became the eloquent champion for initiating a global movement for Non-violence, with the foundation of which I was also closely associated while we were together for the U.N. Earth Summit in Rio de Janeiro, Brazil. Credit goes to Acharya Sushil Kumarji also for establishing the first ever Jain pilgrimage centre at Siddhachalam in New Jersey (NJ) in USA where all sects and traditions of Jain religion worship under one roof as per respective rituals. This has set a very desirable precedent. Thereafter a number of Jain temples that have come up in different cities of USA are composite in nature- thereby emphasizing the basic unity of the Jain faith.
In recent times Acharya Tulsi and his highly perceptive and enlightened successor, Acharya Mahapragyaji have broadened the horizons of Jain philosophy. Transcending narrow religious divides, they have sought to arouse awareness among people of all religious persuasions about the need to work for steady growth Ahimsa: The Ultimate Winner * (xiv)

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of ethical values in the society and to grasp the true spirit of Ahimsa by practicing compassion, tolerance and cooperative togetherness.
Despite stay abroad for four decades in a hectic diplomatic life, if my interest in religion, philosophy and spiritualism has not flagged, but consistently grown, the credit goes to the highly motivational and deeply rooted religious and cultural upbringing I received from my father Pannalalji and mother Fateh Devi I also owe a lot to the steadfast spiritual, strength and courage displayed by my wife Rani despite exposure to variegated political, social and cultural environment during my long diplomatic career which took us to different continents, climates, cultures and civilizations of the world. In particular it was a difficult but at all times fascinating and rewarding experience to stay vegetarian despite many constraints. We cherish happy memories of many incidents, which strengthened our resolve to stay vegetarian, some of which have been narrated in some chapters of this book.
As never before Jain Community stands face to face with a challenge as well as an opportunity. The need of the hour is to forge stronger bonds of unity and harmony among different sects and traditions of Jain religion in order to present a unified and cohesive picture of Jain philosophy to Indian as well as global community.
This book is an endeavour in this direction and if it inspires Jain community abroad and in India to actively takes up the task of interpreting the compassionate. Jain philosophy in terms of its wider and beneficial applicability to humanity and the universe, I would feel amply rewarded.
The first edition of this book was published by Kund Kund Jnanapitha, a well-known Jain Research Institution at Indore in Madhya Pradesh (India). I was delighted that it was very well received in India and abroad. I feel greatly honoured that
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the updated, enlarged and revised edition has now been sponsored by the renowned Prakrit Bharati Academy, Jaipur. I am grateful to Shri D.R. Mehta, Chairman for his gracious offer, which would facilitate my book reaching a much wider circle of interested readers and thinkers.
The most crucial question confronting humanity today is how to surmount the vicious spread of violence, terrorism and non-peace, which has invaded the entire spectrum of universal life. The answer is a determined effort to establish the culture and practice of peace through non-violence at all layers of life and all segments of human endeavour. Jain philosophy provides the ethical content, thrust and direction which if followed would ensure that Ahimsa would be the ultimate winner.
I am dedicating this book to the generation of my grandchildren: Nayantara, Shantanu and Sameer. What we sow now, they will reap. Let us, therefore, for the sake of coming generations sow the seed of Ahimsa as a way of life.

MP Jain
(Dr. Narenda P. Jain)
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PART-I
Worldwide 2600th Birth Anniversary Celebrations of Tirthankar Mahavir
2001-2002 & 2003
Declaration on Ahimsa
a Legacy of Mahavir
a Ahimsa and Ecology
o Practising Jainism in the 21st Century
Life of Mahavir
To forgive is divine
JAINISM - The Art of Living
X
"What you desire for yourself, desire for others too; What you do not desire for yourself, do not desire for
others too - this is the essence of JINA DHARMA “.
Bhagavan Mahavir

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IDENT
Bhagavan Mahavir

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DECLARATION ON AHIMSA
[Prepared by Dr N.P. Jain and adopted unanimously at the Ahimsa Varsh celebrations, New Jersey, USA on 14th April 2002 under the auspices of Bhartiya Vidya Bhavan and forwarded with 20,000 signatures to the Secretary General of United Nations. It was a major event in USA to mark the closing of 2600th Janm Kalyanak Celebrations of Bhagavan Mahavir.]
Preamble
The world of today stands on the threshold of a defining moment in history. Humanity is face to face with crisis of spirit. The new millennium has opened with the unnerving specter of terrorism and unbridled violence threatening to throw asunder cumulative gains of far-reaching spiritual, cultural and material progress.
WHEREAS human ingenuity, intellect and creativity has in the past millenniums built up civilizations which have enlightened and enabled human minds & hearts; at the same time the world has been plagued by hatred, mistrust, discrimination, exploitation and intolerance and ravaged by ongoing local, regional and global conflicts and wars;
WHEREAS religions and faiths have been fountain springs of spiritually inspired peaceful life ethics; at the same time interfaith rivalries and ethnic conflicts have spread violent bitterness and hostility;

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WHEREAS tremendous advances in science and technology have created a glamour world of comforts and luxuries; at the same time they have also been misused for producing nuclear bombs and other lethal weapons of mass destruction;
WHEREAS religions have propagated the world as one family (Vasudhaiva Kutumbakam); at the same time possessive and exploitative instincts of humans have divided the society into haves and have-nots, harmed the larger living world and upset the ecological equilibrium;
WHEREAS in recent times great leaders like Mahatma Gandhi, Nelson Mandela and Martin Luther King have courageously and effectively used Ahimsa for gaining respectively political independence. ending apartheid and fighting racial discrimination; at the same time the world has drifted towards escalating violence and barbarous terrorism in all spheres of life causing much physical suffering, mental distress and engulfing humanity in a syndrome of fear and insecurity.
The Pledge
In the light of the above and in this year of Ahimsa coinciding with 2600th birth anniversary of Jain prophet Mahavir. we, the Signatories to the Declaration recall the teachings of Mahavir of Non-Violence being the Supreme Religion (Ahimsa Parmo Dharmaha) and solemnly pledge:
To commit ourselves with courage and resolve to the culture of non-violence in our day to day lives and to propagate actively the building up of a global commitment to the culture of nonviolence at individual as well as collective levels.
To call upon the Secretary General of the United Nations to take the initiative to include in the Preamble to the UN Charter the concept of "irrevocable commitment to the culture of NonViolence."

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To endeavour with conviction and faith in Ahimsa's wider ranging perspective that not only we shall not hurt, injure, torture, exploit or kill other human beings or even think of doing so, but to create such a climate as will persuade others also not to do so.
To practice and propagate the culture of restraint (aparigraha) through curbing wants, resisting greed, avoiding wasteful consumption, developing and encouraging non-possessive instinct of giving more and taking less.
To arouse a spirit of synthesis and conciliation in place of conflict & confrontation, and equity & fair play in place of exploitation towards all human beings irrespective of differences of caste, colour, creed, sex, ethnicity or geographic location.
To promote vegetarianism in view of its ethical, ecological, spiritual & nutritional aspects in the spirit of “live and let live”.
To take collective initiatives through fellowships of world's religions and with the support ofU.N. to forge synergic alliance between Science, Development, Environment & Spiritualism.
To propagate the message that humanity cannot survive or prosper without sustaining and constantly-enriching mutually supportive coexistence between humans, other living beings and the natural environment.
To urge U.N. and other international organizations and public service NGOs as well as National Governments to step up support for grass-root projects in health, education, disaster relief and such other sectors of basic needs particularly for the distressed, deprived and the handicapped people.
To provide momentum through inter-faith cooperation to education at all levels in schools, colleges and adult-circles in the non-violent culture, techniques and strategies for promoting peace & harmony-oriented life ethics.
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We, the Signatories, appeal to peace loving people from all over the world to join us in our mission to ensure that Ahimsa is the ultimate Winner, bringing peace and harmony to the entire universe.
✡
"We must have the proper perspective, that of the universal life process, so that the happiness or glory of one person or group is not sought at the expense of others.
""

-H. H. The Dalai Lama
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THE LEGACY OF MAHAVIR
(Speech as Chief Guest at the 2600th Bhagavan Mahavir JanmKalyanak Celebration held under the auspices of Oshwal Jain Association in London on 6 April 2001)
The 2600th Janm Mahotsav of Tirthankar Mahavir being celebrated in the multi-splendoured city of London, the nerve centre of Western World symbolizes the universality of the deeply compassionate Jain Philosophy. It also reflects the increasingly global spread of Jain community and the resultant heightened awareness about the Jain religion.
Overwhelming majority of Jains present in this gathering are ‘Born-Jains”. However their whole hearted dedication to the propagation of the fundamental tenets of Jainism - AHIMSA, ANEKANT & APARIGRAHA in the western hemisphere with unbounded zeal and energy makes them “Jains reborn'.
I salute you as 'Dharm Doot (Ambassadors of Jain Religion). You have succeeded in establishing a unique identity of Jainism as a Religion of Environment, as a bold and vibrant voice of Non-violence and Peace and as an 'ism' of life ethics for all humanity.
Jain religion is not a static religion with a cult agenda. As one of the most ancient world religions, as many as 24 Tirthankaras (path-finders) have guided its evolution; each one having been a historical figure of highest standing in India at different times in the world's chequered history of 5000 years.
This has helped the Jain religion to continuously evolve in a dynamic setting without deviating from its most fundamental

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principle of AHIMSA PARMO DHARMAHA even in the face of constantly changing socio-political and security environment. Jainism is the only religion or faith in the world, which has steadfastly maintained:
"Nothing is higher than Mount Meru or anything more expansive than the Sky Likewise know that no Dharma Is equal to Ahimsa in the world"
(Bhava Pahuda 91).
There is a remarkable coherence and continuity in the teachings of all the 24 Tirthankaras starting with Rishabhdev and ending with Mahavir.Each one of them in their respective life times ensured that Jain religion did not become static or ritualistic. Each one of them enriched the quality and content of Jain teachings through their spiritual experience and penetrating observation of the world around them.
In the words of Michael Tobias, a distinguished American Jain scholar:
"Jainism - India's and possibly the World's oldest religion - is a quiet, overwhelmingly serious way of life, a cultural insistence on compassion, a sociology of aesthetics that has dramatically changed the world and will continue to effect change.........Jainism is a momentous example to all of us that there can be and does exist a successful, ecologically responsible way of life which is abundantly non-violent in thought, action and deed."
Mahavir who lived from 599 BC - 527 BC brought a lot of clarity and lucidity in the interpretation of the basic Jain principles. put them in a wider universal perspective, and elucidated them persuasively and cogently. He put the Jain religion in the main stream of thought and faith in the following ways:
☆ It is mentioned in the Jain scriptures that after renunciation from worldly life, the austerities, penance and meditation practiced by Mahavir were even more rigorous
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than done by his predecessor Tirthankaras. It is worth noting that during his 'Sadhana' spread over about 12 %2 years, on many occasions his fasts (without food and water) had the duration of 15-30 days and on occasions, even 121 days. Thereafter, after deep meditation, when he became omniscient and moved on to achieve the status of Tina' (the conqueror), he radiated unique peace, serenity, equanimity, tranquility, fearlessness and compassion.
The unparalleled depth of his contemplation opened in his teachings new and wider vistas and vision of ethical and spiritual thought and conduct and of rationally tapping the infinite potentialities of the human soul through self-restraint and selfpurification.
Mahavir made a deep spiritual impact on a very wide strata of people. Acharya Mantung has paid a glowing tribute to Bhagavan Rishabhdev, the first Tirthankar and it applies in full measure to Bhagavan Mahavir.
निर्धूमवर्त्तिरपवर्जिततैलपूरः कृतस्त्रं जगत् त्रयमिदं प्रकटीकरोषि । गम्यो न जातु मरुतां चलितां चलानां दीपोऽपररत्वमसि नाथ जगत्प्रकाश:!
Your life, your personality is as unique as an eternally lit flame which neither needs any oil nor any wick to sustain it. This eternal light does not go out due to the blowing winds nor does it waver in the face of storms. This light is firm and the onslaught of passion and polluted thoughts cannot disturb it. This divine light touches every atom and particle of the three loks and illuminates the entire universe.
☆ Mahavir stood for equality of all souls - be it a human being, an animal, an insect or a bird with open opportunities to improve one's spiritual performance for
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moving on to salvation from the cycle of life and birth in different life forms and varied experiences of pain and pleasure.
Mahavir also preached equality of all human beings emphasizing action (Karma) and behaviour and not birth as a determining factor for success or superiority. Uttaradhyayana - sutra (25.31) says:
न वि मुंडिएण समणो, न ओंकरेण बंभणों । न मुणी रण्णवासैण, कुसचीरेण न तावसो ॥ समयाए समणो होइ, बंभचेरेण बंभणो । नाणेय य मुणी होइ, तवेणं होइ तावसो ॥
(“A person does not become a monk by mere shaving his head, nor a Brahmin by chanting mantras nora Muni by living in the forest nor a hermit by wearing Kusa grass clothes. One becomes a monk by equanimity, a Brahmin by celibacy, a Muni by knowledge and a hermit by his austerities")
☆ Mahavir's intense devotion, utter tenacity, unbounded enthusiasm, limitless energy, far-reaching scholarship and enlightenment led to the streamlining of Jain religion and its being oriented to emerge as an ethical way of life for all humanity instead of remaining confined within the narrow walls of a religious sect. His sermons were full of deep wisdom, lucid expression and wide ranging inspiration. They gave birth to Jain agams in which Jain religion blossomed forth in its multidimensional form as a spiritual humanistic and compassionate philosophy. Acaranga Sutra, Kalpa Sutra, Samayasar, Avasyaka - Niryukti, Sutra Krtanga Sutra, Bhagwati Sutra, Uttaradhyayana Sutra, Dasuvaikalika Sutra and other Digambar and
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Shwetambar agamas and scriptures provide deep insight into Mahavir's ascetic and spiritual life ingrained in the pursuit of ‘SATYA' (truth) `VIVEKA' (equanimity), “KARUNA' (compassion), 'APARIGRAHA’ (detachment) and “AHIMSA' (non-violence).
Mahavir strengthened the roots of Jain religion and its abiding relevance to universe by prominently focusing on its compassionate life ethics orientation. In his discourses he brought home the truth that Man, Nature and other living beings were all together integral parts of the universal web of life interwoven in interdependence and mutual support.
Mahavir's teachings of mutually supporting relationship (Parasparopgraha Jeevanam) are beautifully depicted in a story of a feast organized by the Vishwa Karma to which he invited both angels and demons to a sumptuous meal to celebrate the creation of the Universe. However, he laid down the condition that no one would move his elbow to eat but keep his hands straight. Demons walked away in anger. But angels with outstretched hands fed each other.
Acharya Samantabhadra has very vividly and aptly described Mahavir's Sermons as "Sarvodaya Teerth” showing the way towards collective awakening, upliftment & emancipation. 'न्तवत्तदगुणमुख्यकल्पं, सर्वान्तशून्यं च मिथोनपेक्षम् । सर्वापदामन्तकरं निरन्तं, सर्वोदयं तीर्थमिदं तवैव ॥
- FTS149, Pritch 62
At the root of Mahavir's teachings is the concept of tolerance-oriented, tension-free, equality inspired compassion and co-existence for all living beings. His outlook was liberal, open-hearted and universal and not narrow-minded, selfish or egocentric.
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Mahavir's sermons bring out forcefully Man's obligation and responsibility to protect and preserve the environment around him instead of indiscriminately exploiting it for human greed. Human beings cannot and should not work in isolation for their own emancipation from the cycle of birth and death. Health of your inner soul environment is deeply influenced by the healthy outer environment around you. Thus with this motto, Mahavira transformed Jain religion into an ecological faith and put primary responsibility on the human being to preserve and enrich natural environment.
✡ Mahavir gave the added-value orientation of a reformation movement to Jain religion at a time when in the wider spectrum of Hindu society, orthodoxy, dogmas, blind beliefs and violent sacrificial killings had become the vogue. He eloquently and ardently asserted the courage of nonviolence as well as its practicality as an effective weapon to promote tolerance and fraternity. Far from being confrontational, his approach was peaceful, persuasive, logical and compassionate.
Mahavir put great emphasis on the democratic nature of Jain religion. One did not have to be born as Jain to practice Jain religion. Jain religion was open to anyone to embrace it irrespective of caste, colour, creed, sex or territorial location. Jain religion rejected the caste system. It is this aspect we need to emphasize in the world of today to bring home the point that Jainism is not a narrow closed sectarian creed, but a rational and ethical way of life open for all humans to follow.
✡ Mahavir infused fresh vigour into what had been dubbed as a dull and austere religion followed by a small minority. Through his own practice of meditation, contemplation, vrat and tapasya, he reached the realization that the way to bliss lay in abjuring violence, restraining your wants, curbing your desires and rejecting absolutism in your

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perceptions. This is how he elucidated the integrated concept of ahimsa as including Apurigraha and Anekant as its inseparable parts, Ahimsa will not be complete in thought, deed and expression without the input of abstinence, nonpossessiveness and tolerance.
☆ Mahavir was highly effective, scholarly and convincing communicator of Jain philosophy. He displayed unique organ-izational flair and had large number of great and learned Sadhus and Sadhvis in his Sangha led by Indrabhuti Gautam (who had earlier been an authority on Vedic philosophy but was deeply impressed by Mahavir's wisdom and joined his ranks). Mahavir displayed unique organizational flair in the establishment of Chaturvidha' Sangh (four fold congregation) of Munis, nuns, laymen and laywomen. Among the Sadhus and Sadhvis in his Sangh, there were people from diverse backgrounds ranging from Kshatriya (warrior) class, Brahmin class, businessmen, farmers, fishermen to the lowly downtrodden classes.
Mahavir's great attribute was that he reached the masses by delivering his sermons not in high-flown classical language like Sanskrit or other literary languages, but in the day-to-day language of the people like Ardha Magadhi and Prakrit. His message reached both Jain and non-Jains alike. All classes of people thronged to his discourses. His message was at all times addressed to wider humanity.
☆ On foot, he travelled the length and breadth of India, inspired, and motivated the masses to take to the path of peace and tolerance abjuring hatred, mistrust and violence. Jain holy texts like “Trisastisala Kalpursasa Charitra” vividly describe the travels of Mahavir and how he inspired all stratas of society wherever he went. Much later Mahatma Gandhi drew inspiration from Mahavir's mass contact orientation and aroused successfully the entire nation to join in the peaceful
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and non-violent struggle of freedom from colonial rule.
As a “Veetaragi” (detached) Mahavir became the ever-shining symbol of renunciation and aparigraha when he gave up all his royal comforts and luxuries and took to the path of vrat and tapasya to cleanse his soul, revitalize inner soul energy, gain deep knowledge and profound wisdom and to promote social commitment to the culture of non-violence.
Mahavir incessantly preached that the essence of Jain teaching is that the growth of attachment and possessiveness in a human soul is the beginning of violence and by the same token, an effort to cultivate detachment and renunciation is the beginning of the development of the culture of non-violence.
“Purushartha Siddhyupai” in shloka 44 says: अप्रादुर्भावः खलु रागादिनां भवत्यहिंसोति । तेषामेवोत्पत्तिर्हिसेति जिनागमस्य संक्षेपः ॥
The same concept has been in a “Gatha” in “Kashaya Pahuď:
रागादीण मणुप्पा अहिंसगत्तं ति दैदिदं समये । तेसिं चे उप्पत्ती हिंसेत्ति जिर्णेहि णिद्दिट्ठा ॥
☆ Mahavir worked tirelessly for the emancipation of women and the downtrodden. Mahavir accepted food from poor Chandana, transformed her life and she rose to the post of Pravartini and enjoyed rights equal to a senior Acharya in the Sangha. Among the Sadhvis in Bhagavan Mahavir's Sangha were many learned women like Kali, Sukali, Mahakali, Krsna, Devananda Brahmi, and Sundari. They were drawn from “all” castes ranging from Brahmins to Kshatriyas to other
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classes. Sadhvi Yaksa and Arya Payani were literary figures while Princes Auve of Chu was a renowed Tamil poetess.
Like all his predecessors, Mahavir presided over a totally unified Jain community. Divisions into different sects with each one following its own trail came after him. Jain community the world over owes it to Mahavir to close our differences, develop inter-sect tolerance and to bring out that what unites us is far stronger than what may appear to divide
us.
Acharya Haribhadra observes in Upadesa Tarangini 1/
नाशाम्बरत्वे न सिताम्बरत्वे, न कर्तवादे न च तत्त्ववादे । न पक्ष सेवाश्रेयणेन मुक्तिः, कषायमुक्तिः किल मुक्तिरेव ॥
(A person cannot be liberated on grounds of being a Digambara or Svetambara, by belonging to a particular sect or by adherence to any logic or thought attribute. A person attains emancipation only if he frees himself from the clutches of attachments and passions)
The undreamt of revolution in global communications and the speed of knowledge culture provide us with an unprecedented opportunity in the 21st century to propagate Jain philosophy in all nook and corners of the world. We are not spreading religion or proselytizing, but spreading the philosophy and action programme for life ethics for universal happiness.
Let us take up the exciting task of making the wider strata of humanity the beneficiaries of Jain philosophy irrespective of their religious affiliations or political ideologies. Let Jainism become increasingly global and create the momentum for the global commitment to the culture of non-violence.
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If we succeed in making 21st century a century of peace and Ahimsa, we would prove ourselves worthy of the legacy of Mahavir.
“The essence of Mahavira's teaching is that man is independent in both strife and interdependence. But to establish peace in the world he should move away from the direction of conflict towards interdependence. In our lives there are much fewer moments of struggle or conflict and many more moments of interdependence.”
- Acharya Mahaprajna
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AHIMSA AND ECOLOGY
[Key note speech at the Symposium Event at the Victoria & Albert Museum, London to celebrate the 2600th Birth Anniversary of Bhagavan Mahavir on 7th April 2001.]
It is a privilege to speak at this vintage "Temple of History" in the backdrop of its rich collection of Indian art including unique treasures of Jain art through the ages.
The pleasure is all the more since the symposium event is dedicated to Mahavir the great Jain apostle (Tirthankar) whose life and teachings have deeply influenced spiritual thinking and ethical living in the 2600 years since his birth far beyond the narrow confines of religious doctrine.
The happy coincidence makes the poet in me recite:
"Vibrations galore
Need one ask for more?"
Despite astounding advances in science and technology, knowledge communications and comfort levels, it is a sad spectacle to see an increasingly violence-prone, terrorism-targeted, hate infested and intolerance glorified world moving towards rapid erosion of moral values, merciless degradation of the environment, and evaporation of soul-energy. Man's exploitative instincts against Man, nature and other living beings have brought the universe to the brink of disaster. Dogmas, rituals, bigotry, orthodoxy and fanaticism have come to be mistaken as Religion and we have gone a long way towards committing spiritual harakiri.

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At this time of the crisis of human spirit, Mahavir's ever-abiding teachings assume contemporary relevance for today and tomorrow for the entire humanity transforming barriers of caste, creed, colour, sex or region.
Mahavir first practiced and then preached. Born in a royal family surrounded by limitless trappings of luxuries, his life path was charted out to rule and dominate. And yet he chose to renounce the kingdom of power, desires and ego to seek keys of the true kingdom of life - where compassion and tolerance, renunciation and non-possession, relativity of thinking and action, non-attachment and non-violence became the tools to shape inter-humanity dealings as well as the approach of co-existence and co-prosperity with the natural environment and other life forms.
Mahavir's greatest contribution was to articulate with much greater clarity, comprehension and thrust an all-comprehensive and wider ranging definition of Ahimsa (non-violence). Behind this enlarged and integrated vision of Ahimsa was the spiritual urge to transform the concepts of 'Oneness of all creation' and 'Live and let live' into life ethics. Mahavir elucidated the principles of Jainism in their most fundamental and encompassing compassionate parameters.
He incessantly preached that Ahimsa needs to be practiced in thought, action and expression. Practicing non-violence needs courage or conviction and resolute pursuit. It is by no means easy. It may be relatively easier to curb physical violence but it is far more difficult to control violent and hurting expression and even much more to eradicate from one's mind violent instincts. Synthesizing practice of non-violence together in thought, deed and speech is a challenging task both for individuals as well as societies. Without achieving this coordination, the search for the culture of non-violence would remain elusive.
Mahavir observed: “There is nothing so small and subtle as the atom nor
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any element so vast as space. Similarly, there is no quality of soul more subtle than non-violence and no virtue of spirit greater than reverence for life".
Humans - the most superior living beings on Earth need to awaken to the realization that they have an obligation to fight for life on Earth - not just for themselves, but for those humans and others, who came before them and for all those who, if they were wise-enough, will come after. There is no cause more urgent, no dedication more fitting than to protect the future of our species in a peaceful, serene and healthy ecological setting. Humans must recognize that God has given an uplifted face only to them and bade them to stand erect and turn their eyes to heaven while all other animals were prone to fix their gaze upon the earth.
Renowned Digambar Jain Acharya Vidyanandji put it very aptly in one of his sermons. He said:
"An oarsman plies the boat on a river, but who is taking the Oarsman? It is his own initiative, determination, emotional and skill faculty, and soul strength. Human beings being superior among all life forms owe it to them to lead and not to blame or exploit life and
environment around them".
Jain religion has for over 5000 years enshrined this approach in the motto of “Prasparopgraho Jeevanam" meaning that all living organisms, irrespective of the degree of their sensory perceptions or size are bound together by mutual support and interdependence. Jain ecological perception views evolution and growth of life in all its splendour and variety on this planet of ours. It is a democratic concept pinning its faith in the sanctity, integrity and equality of souls irrespective of differing forms of living creatures ranging from humans to animals, insects, plants and even miniscule living organisms.
Jain religion prohibits destruction of earth's life support system, which provides for harmonious, balanced and mutually supportive relationship between all life forms and nature. Jain scriptures say:
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"One who disregards the existence of earth, water, fire, air and vegetation disregards one's own existence
which is entwined with them". Mahavir analyzed it further by observing:
"The instinct of self-preservation is universal. Every animate being wants to live and avoid untimely death. Nobody likes suffering. Therefore do not inflict suffering on anybody. This is non-violence. This is equality." "In happiness or suffering, in joy or grief, we should regard all creatures as we regard our own self. We should, therefore, refrain from inflicting upon others such injury as would be undesirable to us and to develop equanimity towards all living beings and elements of nature in this universe".
In Jain culture, any ecological disruption is tantamount to a violent intervention into the well-knit web of universal life. Jain ethics regards misuse of any part of Nature as a kind of theft as it deprives life of its inherent autonomy and interdependence. “Take from the Earth only what you need. The Mother Earth will then be able to serve and support living creatures longer."
In a complete and comprehensive perspective, Jainism is Ecology and Ecology is Jainism. Ecology is the culture of interrelationship among living organisms and their environment. It encompasses the entire universe - the Earth, the solar system, sun, moon and stars, the geosphere and hydrosphere, the atmosphere and the biosphere. Living organisms are to co-exist with these forces of nature in an ambience of Ahimsa for a peaceful and durable future of the universe.
The integrated linkage between Ahimsa & ecology is reflected all around us. A river does not drink its own water, a cow does not drink its own milk, and a tree does not eat its own fruits. Life grows only because of such mutually supportive generosity and understanding. Non-violence in the first place benefits the person practicing it and it is up to him to practice it and inspire others to do
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so. Ahimsa is their duty and not a gesture of generosity. If you are being kind to others, you are benefiting yourself first by purifying your soul.
The legacy of the 20th century has been two world wars, any number of local conflicts, bloodshed, armed clashes, torture and terrorism, which have taken a heavy toll of innocent lives. Ahimsa has unfortunately been relegated to the background and damned as a weapon of the coward. Inequality and injustice has been the staple diet of imperialism and dictatorships. Communism has also belied hopes of true socialism and has had its own share of injustices and atrocities against non-conformists.
While materialism has brought unparalleled prosperity, 25% of world's population has appropriated to itself 83% of world's income leaving teeming millions all over the world under poverty, deprivation, mal-nutrition and hunger.
Fear, terror and agony have increased the depth of universal suffering. Man's insensitiveness is reflected in the horrifying spectacle of Taliban army destroying in a violent orgy the towering Bamyan Buddha statues.
"They tire their bones,
Crushing statues and stones.
But their bluster and din. Amuses the God within".
Cruel, merciless and uninhabited slaughter of animals in slaughterhouses all over the world makes nonsense of the concept of prevention of cruelty to animals. The mentality, which can kill thousands of non-human lives in a day, what is to prevent it from taking the next step from killing thousands of human lives? If we can kill the most helpless, voiceless, the most defenseless for our profit, for satisfying our taste buds, what is that will stop us from sending our sons and daughters to war, rendering, ourselves helpless before the stockpiles of weapons of mass destruction.

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Indiscriminate deforestation, pollution of air, rivers, lakes and oceans has upset the natural balance. Major river systems in India have become giant sewers for the country's urban population. Depletion of ozone layer threatens harmful global warming and climatic change.
These are only tips in the iceberg. If ecological degradation is not checked, it could create a paradoxical situation in which human beings would be moving towards their own extinction. If mighty dinosaurs have been extinguished after flourishing on earth for 100 million years, where are we the human species who have been on earth for only about a million years?
Time has come for spiritual awakening both at the individual as well as collective levels. Nothing is more urgent and pressing than to bring home the realization among all the constituents of human race that non-violence is the only answer to longevity of healthy ecology and the survival of the web of life entwined with it.
The voice of reason must be reinforced with the voice of faith. No one will come to our help. At individual and collective society levels, we must build our inner moral fiber and seize the initiative to enrich and upgrade our life ethics. Mahavir used to say in his sermons that you have to work for your salvation in this life and beyond it yourself. It would be a folly to depend upon the mercy of others.
I recall the story of a newly anointed Pope in this connection.
After a troubled day of problems, the new Pope had a disturbed night full of dreams. In each dream when a problem came up he solved it by saying I will refer it to the Pope. When he woke up the next morning he realized that he was himself the Pope and the buck stopped with him.
Mahavir and his 23 other predecessors - Jain Tirthankaras have shown us the way of how an ordinary mortal could achieve omniscience, bliss and Godhood through self-reliant and wideawake soul energy and power and a heart flowing with love, friendliness and compassion for all.
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We have the great example of Mahatma Gandhi who inspired by Jain philosophy successfully used the potent instrument of non-violence first to fight Apartheid in South Africa and later to achieve India's independence from colonial rule in a peaceful manner without arousing hatred, rancour or bitterness. His favourite prayer echoes Jain ethics for life on Earth.
"Not for any kingdom do I long; Not even for the kingdom of heaven; Not even for freedom from The endless cycle of birth and death; For one and only one thing do I long. To free living beings. From their agony and pain;
To wipe away their tears".
It is up to us to look for the divine spark within us in order to spiritually reinforce ourselves to face the future with rejuvenated ’inner environment ‘and harmonious 'outer environment'.
"Ahimsa is a true and unconditional surrender of our own identity for the welfare of others, Ahimsa is not a mere principle of a particular religion, it is in consonance with the true nature of all living beings"
-Acharya Chandana Ji,
Virayatan
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PRACTISING JAINISM IN
THE 21ST CENTURY
J.A.I.N.A.’s biennial convention is a kind of homecoming for me in view of my close association with it right from its inception. The 11th biennial convention assumes added significance coinciding as it is with the 2600th Janma Kalyanak of Bhagavan Mahavir.
In less then a quarter of a century, JAINA has grown from an “idea” into an “Institution” and from the “Institution” into a “vibrant symbol of the unified identity of Jain community and its increasingly global spread and impact.
For centuries, Jain Religion was confined within the shores of India. It is in the 20th century that some of its followers moved out and have settled far and wide in different continents. Here, in North America you have carved out a niche for yourselves with great success and élan in a highly competitive environment. It is to your credit and our pride that you are practicing and propagating Jainism in the New World' of the western sphere with fervor, dedication and missionary zeal.
The imaginative and dynamic manner with which all of you have inspired and integrated the younger generation to join you in your efforts deserves a loud applause and makes you deserve the epithet of“Jains Reborn”.
I salute you all as Mahavir’s Ambassadors flying sky high the flag of Jain Religion, which is in essence enlightened detachment, in the land of unbridled materialism and uncontrolled pursuit of multiplying wants.

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WAVE OF BLISS
Your faith in the compassionate, peace-inspiring and souluplifting teachings of Jainism has drawn many Americans also towards practicing Jain principles of Ahimsa, Anekant and Aparigraha in their day-to-day lives. Even non-Jains in USA and Europe once exposed to Jain philosophy have begun to grasp slowly and steadily that inner enlightenment is Key to
true contentment.
Lord Mahavir preached -
"A man conquers millions of warriors in a terrible battle
Another man conquers himself
If these two are compared,
The ultimate victory is that in which
Self is conquered by self"
He further observed:
अप्पा कत्ता विकत्ता य, दुहाण य सुहाण य । 3101 f974 fazi a, gwfga yufgen 11
"Maker, unmaker of pleasure and pain for the self Is the self itself, none else
Self again is friend and foe That induces good or evil"
Says a transformed American Balbhadra Costain:
"And yet with all the freedom from want as well as opportunities knocking at the doorsteps for material progress and comforts, people do not have peace of mind or equanimity born of tolerance. Tensions, stress and distress fill the daily life of an average westerner. Our life and this time are very fragile. It is here that Jainism has given me insight into reality and helped me to understand the purpose of human existence on this planet".
Another American Danesh Cockayne has described taking to the Jain way of living as a "Wave of Bliss".
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Cheryl Bhagwati feels that Jain philosophy has served to satisfy the hunger for spiritual growth and meditation, and occasional fasting and abstinence has given her a feeling of 'spiritual prosperity', a feeling of 'staying awake' with recharged soul energy and “extended awareness”.
Negotiating between controlling material desires and seeking solace in growing detachment, Bruce finds the soothing effect of Jain philosophy, which is developing in his heart and soul “Joy of inner balance” and “the feeling of self-reliance”. Devki Graf is deeply inspired in spiritual motivation by what Mahavir told his pupil Indrabhooti:
दुक्खं हयं जस्स न होइ मोहो, मोहो हओ जस्स न होइ तण्हा । तण्हा हया जस्स न होइ लोहा, लोहो हओ जस्स न किंचणाई ॥
One who has conquered unhappiness Gains freedom from attachment One who has conquered attachment Gains freedom from desires One who has conquered desires Becomes full of equanimity
Steven from Canada writes:
"Wake up, wake up. Cut through your proud ego-self to the gentle Jain spirit in you that know no arrogance, condemnation, revenge or punishment. It carries the mighty power of all inclusive compassion and kindness”.
It is amazing how such foreigners have embraced Jainism as a way of life in terms of Vegetarian diet, meditation discipline, and vital grasp of the need to attain self-control and self-restraint and study of Jain scriptures to revitalize their soul energy.
Quite apart from creating a “Wave of Bliss” at individual level, Jain philosophy is being globally recognized for its wider universal
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perspective and contemporary relevance as an answer and antidote to the ever increasing violence, hatred, intolerance, greed and exploitation among human beings as well as to the irresponsible and exploitative human behavior towards Nature, Mother Earth and its environment.
RELIGION OF ENVIRONMENT
Practicing Jain Religion in the 21st Century should acquire the orientation and focus of a Religion of Environment. The intense ecological awareness can greatly contribute to Jainism playing a pivotal role in preserving and protecting mother earth and reversing the current downslide and degradation. The basic Jain Doctrine of “Parasparopgraho Jeevanam" - peaceful interdependence among all living being extends to the respect for life sustaining natural environment as well. Protection and up-gradation of ecology is integral to the practice of Jainism. A poet has put it aptly:
We live in all things All things live in us We live by the Sun We move with the Stars We eat from the Earth We drink from the Rain We breathe from the Air
We depend on the Forest"
We owe it to the future of the universe to protect our environment. After all, among all living beings on Earth, humans alone have much more refined faculties of seeing and understanding. Hence we have the responsibility of caring for all and conserving what nature has given to us for use by future generations. However, humans have unfortunately tended to seek only their security, exploited the environment, plundered the nature, distorted knowledge and abused their superior power.
And look what has happened:
Now the land is barren The waters are poisoned
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The Air is polluted The forests are dying The creatures are disappearing”
In the lofty Jain tradition, let us ask for forgiveness. But that is not enough. Let us mobilize the strength to change ourselves and come in communion with Nature. Only then would we the humans, deserve the joy of celebrating our scientific, technological, literary and artistic achievements. Global Jain community must mobilize the will and initiative to contribute meaningfully to international environmental co-operation.
The challenge is enormous, especially for those who wish to practice and propagate Jainism for universal welfare in the new millennium. Already almost 90% of the world's rain forest have been annihilated. Every five years we cause 1,00,000 plant and animal life forms to become extinct through deforestation. The havoc we have created environmentally through violent and exploitative behavior in the last 40 years will take, according to the scientists, 10 million years to undo. Hence, the urgent need to make an earnest beginning by forging first an emotional bond between us and nature.
A DYNAMIC, SCIENTIFIC AND POSITIVE PHILOSOPHY
In practicing and propagating Jain principles in the new Millennium, we need to create the wide awareness that Jain religion is neither a one God nor a one-book religion with set rituals, dogmas and doctrines. 24 Tirthankaras have first practiced it, and preached it over a spread of five centuries in differing historical and social circumstances giving Jain religion a firmly anchored but at the same time a dynamic and ever refining character. It has at no time been dogma-ridden, caste-bound or encumbered by blind beliefs in mercies, miracles and superstitious practices. Jain religion is logical and scientific and
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is based on reason, conviction and persuasion. In fact, Jainism represents a very judicious blend between religion and philosophy, between reason and faith.
Jainism does not believe in the existence of any entity like God or any such supernatural power. Dr S. Radhakrishnan, former President of India and a profound scholar says in his book “Indian Philosophy" (Page 330) that according to Jainism the whole universe of being has existed from all eternity, undergoing infinite number of revolutions produced by the powers of nature, without the intervention of any external deity. The diversities of the world are traced to the five cooperative conditions of time (Kaal), nature (Svabhaava), necessity (Niyati), activity (Karma) and desire to be and to act (Udyama)”. This makes a living-being master of his own destiny based on the quality of his “Karma".
Jain religion has never been a proselytizing religion but its principles have an ongoing universal appeal for moving towards rational life ethics. It is a philosophy full of information about universe, which generates knowledge, which in turn inspires wisdom. Samyak Darshan, Samyak Jnana and Samyak Charitra are the hallmarks of the approach to rational perception, knowledge and conduct of life and its problems in Jain philosophy.
Samyak Charitra (right and rational conduct) is the key vehicle for practicing in relation to oneself as well as others the basic tenets of rational knowledge as well as rational perception.
This has been dealt with in “Vyavahara Sutra” the book for monks and Yoga Shastra, the book for the lay people. In particular, Jain scripture Tattavartha Sutra preaches that right conduct implies the amalgam of the following elements:
Self Restraint Self control Righteousness
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Positive Thinking Victory over afflictions Austerities
An elaboration of these elements reflects scientific and precise thought and action pattern of Jain philosophy, which is highly relevant to the resolution of the problems & crises in contemporary times:
1. Self Restraint - Involves a positive approach to disciplining action of body, mind and expression and curbing erratic, unethical, wasteful or harmful behavior.
2. Self-Control - Involves avoidance of wasteful consumption, control in speech, living strictly by need and curbing greed, and judiciously using of available resources.
3. Perfect righteousness - Includes forgiveness, humility, truthfulness, non-attachment, and self-discipline, honesty without any ego, equanimity and transparency.
4. Positive thinking - is developed by realizing the following and is the path for attaining victory over afflictions.
Body is a transient phenomenon. It is the soul, which needs liberation from the cycle of birth and death. One must grasp the separation of the soul from the body and endeavor not to dilute its purity.
☆ Cycle of life through birth and death is inevitable until one can achieve emancipation. One must face this reality and conduct oneself as per religious rules and code of behaviour as laid down in Jain scriptures.
Contemplation of the universe (lok) and our own position, privilege as well as responsibility as a human being to contribute towards preserving nature's ecological balance through harmonious interdependence.
☆ One should not become a slave of materialistic
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pleasures and should learn to steadily give up possessive and acquisitive temptations. It is the desire lust which distracts a human soul from its rational moorings.
o Attitude of tolerance and appreciation through Anekant of diverse points of views.
5 Austerities-include broadly six external forms of physical penance and restraint through fasting, moderate eating and moderate activity, abandoning greed, control of body and senses, eating without attachment to food and self imposed voluntary hardships to discipline one's mind and emotions. Internal austerities include genuine repentance for one's misdeeds, practicing modesty, respecting saints and spiritual leaders and offering them food and shelter, meditation, inculcating virtues through right reading of good books and realizing through meditation that the soul has an identity separate from the body.
RELIGION OF NON-VIOLENCE
Of utmost significance for the new Millennium is that Jain religion stands out from all other religions in its focus on Ahimsa as the Supreme Religion. What the world needs today and would need even more tomorrow is increasing global commitment to the culture of non-violence. Inspired by Mahatma Gandhi, Martin Luther King once observed:
The choice is no longer between Non-violence and violence
it is between Non-violence and Non-existence
We must bring home to the wider strata of global human society that Ahimsa has to become the bedrock of our individual as well as collective survival because violence only begets more violence, violence fouls the atmosphere and nurtures conflict, suspicion, hatred and intolerance. Non-violence has a tremendous potential to be the catalyst and the core civilizing principle of the new global order.
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Gautam Buddha preached:
"Purify your Heart And cease to torment and kill That is true religion Prayers are pious repetition Give up all hatred and ill will That is right sacrifice
That is true worship"
Violence, though morally indefensible, has tremendous potential for destruction. Ongoing conflicts and fear of new wars and evermoredestructive weapons are making violence into an unmitigated evil. Nonviolence in Jain Philosophy is not mere negation of violence but an attribute of high moral courage. In its most ennobled sense, nonviolence advocates “Right to Life" for all living being and promotes thereby a spirit of abiding fraternity and peaceful togetherness.
Lord Mahavir has observed:
"He who looks upon The creatures of the Earth Big and Small As his own self Comprehends this immense world Among the careless, He who restrains his self Is enlightened"
A RELIGION OF PEACE
20th century has been witness to world wars and a large number of constantly recurring local conflicts and bloodshed. Terrorism's enlarging ugly face has also been very frightening. The search of durable peace must be built not on weapons of mass destruction, but on the foundation of heightened spiritual vitality and mutual confidence inspired by love and compassion, mutual service and faith.
With its comprehensive focus on non-violence as the basic anchor, Jain religion emerges as a religion of Peace, Peaceful coexistence and interdependent prosperity and well-being.
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There are 600 soldiers for every 100000 inhabitants on the Earth. Let Jains work for having far greater number of volunteers of peace and non-violence.
Let the world follow the Jain Philosophy of spiritual upliftment, harmonious and healthy life ethics and a wide-awake feeling of equanimity and peace of mind. Humans would then be worthy of their heritage in the life evolution from monkeys.
The story goes that under a tree a group of human beings were discussing the Darwin Theory, which maintains that human beings have evolved from monkeys. Monkeys sitting on the branches heard this talk and objected to the linking up. They pointed out that unlike humans, monkeys do not go for wealth accumulation and material possessions, do not smoke or drink, do not gamble, do not plunder nature and do not indulge in arms race or production of Nuclear Bombs!
Let us then become worthy of monkeys from whom we have evolved into such superior beings on Earth. All of us face challenge and opportunity to open the doors of the wide world to the ethical way of life and to work for safeguarding universal peace, justice and reverence for life. To quote a poet of Peace:
"Use every letter you write Every conversation you have Every meeting you attend To express your fundamental beliefs and dreams Affirm to others the vision of world You want to share with them Network through love"
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THE LIFE OF MAHAVIR
[MAJOR PRESENTATION at the United Nations Chapel, New York (U.S.A.) on 25th April 2002 on the occasion of the Inter-Faith Celebration of the 26004 Janma Kalyanak of Bhagavan Mahavir.]
It is a remarkable coincidence. We are celebrating the 2600th birth anniversary of Jain prophet Mahavir at the United Nations Chapel under the auspices of leading Inter-Faith organizations of the City of New York. This is symbolic of the fact that Mahavir belongs to the entire humanity and not just to any particular religion.
United Nations Building stands where there used to be at one time a slaughterhouse radiating the message that violence must go and non-violence must prevail to strengthen the foundations of world peace and co-operation.
It is only appropriate that United Nations receives Mahavir's spiritual vibrations emanating today from this historic church. Mahavir has been the most outstanding Messiah of peace and nonviolence in the last 25 centuries. Effect of military victories lasts but a few years. The impact of Mahavir's message of reverence of all life and compassion has already lasted over 2500 years.
Jain scripture Sutrakrtanga says:
"Hatthisu erevanamahu nae, sino miganam salilana ganga,k Pakkhisu va garule venudeve, niwanavadiniha
nayaputte.”
(Just as among elephants Airavata is supreme, among animal lion, among river Ganga, among birds Garuda the son of

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Venudeva, similarly Mahavir is supreme among those preaching emancipation.)
Twenty four spiritual leaders (Tirthankars) after attaining enlightenment have guided the evolution and elaboration of Jain religion well over 5000 years starting with Rishabhadeva, the first Tirthankar who lived in the pre-Vedic times of Indian history. Mahavir, the 24th Tirthankar who lived from 599 B.C. to 527 B.C. is the most widely known. It is interesting that invariably the Tirthankars have been from Royalty and warrior classes, who came to abhor violent conflicts and became detached from worldly bondages in search of inner peace and
contentment.
Mahavir's Spiritual Journey
Mahavir's life span of 72 years was a spectacular amalgam of inherited legacy, inborn intuitive inspiration, remarkable talent, unremitting resolve, deep insight and revolutionary spirit.
Let us go back in time to trace Mahavir's background and process of evolution from an ordinary mortal to a spiritual master. Jain mythology narrates in vivid details how Mahavir had to go through innumerable incarnations ranging from human, animal and other life forms. Jain scriptures give a vivid account of how in the cycle of birth and death, he suffered for his ill deeds and gained from his rational conduct in each incarnation. Finally, in his last birth as Prince Vardhaman, he achieved enlightenment and became a Tirthankar.
In one of his previous incarnations, he has been described as Marich, a grandson of Rishabhadeva, the founder of Jainism.
In his first 30 years, Mahavir enjoyed all royal comforts since he was the son of King Siddhartha of Kundagram and his mother Queen Trishala was the daughter of King Chetak of the renowned. United Lichhavi Republic. At this time, as historical records indicate, Vaishali, Ahimsa: The Ultimate Winner ★ (35)

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the Capital of Lichhavi Republic was oozing with wealth, opulence and prosperity with its 7777 mansions. There were palaces with gold, silver and brass domes, 7777 entertainment centers and gardens, many water fountains, streams and other luxurious comforts.
When Queen Trishala conceived Mahavir, she saw unusual 14 dreams (as per Shvetambar tradition) and 16 dreams (as per Digambar traditions). The dreams were taken as forerunners of the birth of a great soul who would be in perfect communion not only with his own self but also with other life and natural environment around him. The dreams were an elephant, a white bull, Goddess of wealth, a lion, full moon, two fragrant garlands, rising sun, golden pitcher filled with water, large and beautiful lotuslake, milk-ocean, celestial chariot, heap of jewels and smokeless fire. Digambar tradition adds two more dreams.
In his childhood, Mahavir was called Vardhaman. The name Vardhaman was given to him because his parents noticed that since his birth, the family and the kingdom added to their progress, prosperity and happiness. When saints visited the Royal Palace and saw young Vardhaman, they were impressed by his serenity and equanimity and named him as Sanmati. His acts of courage, valour and bravery in overpowering ferocious animals earned him the title of Veer, Ativeer and finally Mahavir. He was also called Jnatraputra and Vaishalik.
From his early years, the seed of detachment had taken root. Gradually, the urge to renounce all material bondages grew in his mind as he felt the need to probe the real truth about life and its purpose. Digambar tradition maintains that Mahavir did not marry, while the Shvetambar tradition maintains that Mahavir married Princess Yashodhara who showed sympathetic understanding of his growing detachment particularly in the last two years prior to his leaving the palace.
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Renunciation, Meditation and enlightenment
Mahavir was around 30 years old when he took to the path of renunciation. The moment Mahavir stepped out of the Royal Palace, the true mission of his life commenced. It culminated in bringing to the entire humanity a universal vision of non-violence, compassion, fraternity and tolerance in judicious mix with the virtue of Kshama (forgiveness)
After silent and deep meditation lasting over 12 years, he achieved Keval Inana (Omniscience) and was transformed into a divine Tirthankar. He emerged as a profoundly rational and detached personality radiating bliss and inspiring soul-energy. During the long years of meditation and contemplation, he bore with patience, tolerance and forgiveness, all the insults, violent attacks and abuses heaped on him. Acharya Samantabhadra eulogizing Mahavir says:
"He bows with deep respect before Vardhaman Jinendra who has cleansed his soul of all Karmic impurities and in whose in-depth wisdom and enlightenment are mirrored all the three worlds with their universal spaces."
Jain scripture “Kalpa Sutra" vividly describes Mahavir 's victory over self after over 12 years of continuous meditation, contemplation and rigorous disciplining of his mental, physical, psychological and intellectual faculties.
"With supreme knowledge, with supreme uprightness, with supreme valour with supreme dexterity, with supreme patience, with supreme contentment, with supreme insight, the Venerable one meditated for 12 and a half years in self-contemplation and proceeded on the supreme path to that final liberation which is the
fruit of truthfulness, restraint and good conduct."
On attaining “Keval Jnana”, Mahavir Swami became devoid of all ego and was full of love and compassion for all. He acquired humility of the most ennobling kind even while he became equipped with newfound insight and wisdom. He set the example that
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religion is to be practiced through sincere devotion and self-restraint. Mere observance of rituals is never enough.
In a truly universal sense, Mahavir became a “SARVODAYA TIRTH”. He evolved himself into a perfectly groomed and spiritually transformed personality radiating fulsome development of soul-power, which could serve as a beacon light to others for grasping the meaning of true happiness and the way of attaining it with sincere effort. His message was:
"He who looks upon the creatures of the Earth - big and small - as his own self comprehends this immense world. Among the careless, he who restrains his self is enlightened."
His first Sermon (Samavasaran) on the banks of river Rijukula (in Bihar) became a unique occasion, which brought together in an open nature assembly, men, women, children, birds, animals and other life forms. His language exuded spiritual vibrations to the surrounding air, space, vegetation and water.
For the next 30 years, he toured all over India extensively on foot and delivered his sermons in the spoken languages (Prakrit and Apabhramsh) of the masses. His popularity soured because he was serene, direct, convincing and preached after self-practice of restraint, denial and penance. His message to humanity was that if he could attain this level of bliss, so could any one do it through soul-disciplining regimen, rational action, thought and expression.
For moving towards emancipation, he recognized no barriers of caste, creed, sex, colour or ethnicity. He stood for social equality and fought against slavery practice. The example of accepting food (Ahara) from enslaved Chandana, securing her freedom and elevating her to exalted status in his Sangh by recognizing her talent, perseverance and devotion is an ideal example of Mahavir's conviction.
Mahavir revolutionized the preaching about Ahimsa, Aparigraha and Anekant and brought it closer to the day-to-day
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realities of the lives of common folks. His religion was not confined to any ivory tower, but was accessible to all. His concept of spiritual democracy was reflective of his belief that no one section of the community, howsoever strong, powerful or knowledgeable could have monopoly of interpreting religion dictated by their own ego-centric interests.
In a significant manner, Mahavir’s non-violence oriented Jainism became a reformation movement to correct distortions that had, over the years, developed in the practice of Hindu religion in the form of violent rituals, animal sacrifices during worship, rigid and exploitative caste system and much orthodoxy and blind belief in so-called miracles and mercies of the Almighty. Mahavir preached:
"In happiness or suffering, in joy or grief, we should regard all creatures as we regard our own self. We should, therefore, refrain from inflicting upon others such injury as would be undesirable to us and to develop equanimity towards all living beings and elements of
nature in this universe."
Mahavir brought fresh vigour, originality of approach and wellconceived strategy to propagate Jainism as an ethical way of living and pursuing attainment of true and lasting happiness and contentment. His organizational flair was superb and he was able to attract to his fold erudite scholars, ruling monarchs and public from all strata of society, Brahmins, warriors, traders, fishermen, farmers, artists, poets and indeed people from all walks of life. So great was his impact that later historians mistakenly described him as the founder of Jain religion.
That Mahavir had an instantaneous appeal is illustrated by the composition of his Chaturvidh Sangh (the four-fold order). The Sangh got off to a tremendous start when renowned Brahmin Vedic scholar Indrabhooti Gautam became his principal Ganadhar along with ten others, each one of whom brought with him 500 pupils. The order grew to a large number with 14000 monks, 36000 nuns, 159000 laymen and 318000 laywomen followers in his own lifetime in the sixth century B.C.
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A large number of ruling monarchs also embraced Jain religion. Among them were prominent rulers like King Chetak of Vaishali, King Siddhartha of Kundagram, King Shrenik Bimbisar of Magadh, King Udayan of Sindhu-Sauveer, King Shataneek of Vatsa, King Dasharath of Dasharna, King Jeevandhar of Hemagund (Karnataka), King Vijayasen of Polashpur, King Ajatshatru of Champa, King Jeetshatru of Kalinga, King Udiyodaya of Shoorsen, King Jaya of Kampilya, Prince Ardak of Iran and so on.
Mahavir emerged as a bold and courageous advocate of nonviolence not as a religious ritual or custom but as a way of life for individuals as well as community. The conflict-weary and bloodshed-fatigued rulers as well as their public saw in Mahavir a Saviour because he brought the message not of hostility, rancour and revenge but tolerance, harmony and peaceful co-existence. Greatness of Mahavir
Mahavir stands out as the one who gave a dynamic thrust to the Jain philosophy in a highly imaginative, systematic and organized manner. He enunciated Jain philosophy in its unique four-in-one combination of a religion of non-violence, a religion of environment, a religion of peace and a religion of detachment.
His message of "Ahimsa Paramo Dharmaha" acquired an eternal appeal as a wide ranging culture for human beings and a sure recipe for preserving and enhancing ecological equilibrium of the universe. More than ever before, Mahavir's teachings have a soul-awakening relevance in contemporary times when humanity is battling with human-created tensions and conflicts and natural disasters and catastrophes. Mahavir preached:
"The instinct of self preservation is universal. Every animate being wants to live and avoid untimely death. Nobody likes suffering. Therefore, do not inflict suffering on anybody. This is non-violence; this equality.”
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The greatness of Mahavir was that he practiced first and preached later. While engaging in his spiritual practices, he experienced suffering, torture and adversities with patience and forgiveness. Out of this, he discovered the road to true bliss. He was born and brought up in the lap of royal comforts. He forsook them voluntarily and without the least regret and resolutely took to the life of hard penance, contemplation and meditation with unbounded enthusiasm and conviction in order to cleanse his soul of its ego-pollution. He conquered anger by forgiveness, pride by humility, deceit by straightforwardness and greed by contentment. His eternal message has been:
"I forgive all living beings, may all living beings forgive me. I cherish friendship towards all and harbour enmity
towards none."
Mahavir was both an introvert as well as an extrovert. He has emerged in the history of the universe as a living example of not only victory over self, but also of an ardent advocate of preserving and enriching the divine web of interdependence between human beings, all other life forms, and the nature of around us. Building both inner and outer environment with compassion and large heartedness was the sheet anchor of his life's mission and became the legacy of love and piety for humanity.
Mahavir stood for building a society that would follow the inspiring discipline of Ahimsa, Anekant and Aparigraha. He preached for restraint in consumption, renunciation of acquisitiveness and judicious control of desires. Only then would an individual or the society as a whole would develop a nobler quality of life for self as well as others. It is interesting that the 12 vows he prescribed for Shravaks (votaries) include prominently limitation on one's needs in the following ways:
1. Upbhog-paribhog vrat--the vow of limiting the quantities of commodities one will use.
2. Digvrat - the vow of limiting the area of traveling
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3. Parigrahapariman - The vow of curbing the acquisitive and possessive instinct.
Thus, in the present day worldwide context, his teachings have significant relevance for controlling the unbridled march of consumerism and increasing attachment to limitless material comforts. These are core elements for strengthening the ethical content and direction of life and promoting peaceful existence with others imbued with the spirit of mutual trust and healthy interdependence.
After 30 years of continuous and unremitting effort to propagate Ahimsa, Anekant, Syadvad and Aparigraha, at the age of 72, Mahavir had his last meditation at Pavapuri on the banks of a serene and tranquil lake in utterly peaceful natural surroundings. He attained Nirvana most peacefully and blissfully in the early hours of the fifteenth day of the dark fortnight of Kartik month in 527 B.C. His Nirvana has since been traditionally celebrated by Jains now for over 25 centuries as Diwali or the festival of light.
Mahavir never wanted to be worshipped; he wanted to be followed. Let us, therefore, follow his teachings and endeavour to realize them within our respective capacities to become nobler human beings, more responsible ecology-conscious world citizens and increasingly detached souls.

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TO FORGIVE IS DIVINE
[Key Note Presentation at the Ahimsa Varsh Celebrations held under the auspices of Bharatiya Vidya Bhawan at New Jersey (U.S.A.) in April 2002 to mark the 2600th Janma Kalyanak of Bhagavan Mahavir]
Let me begin with a couplet
To forgive is ennobling To be forgiven is bliss
May we all embrace this culture Preach later first practice.
Forgiveness (Kshama) has been identified as a very desirable quality in different philosophical traditions. However Jain philosophy anchored on the bedrock of Ahimsa (Non-Violence) accords it a prominent place not only in thought but more so in day-today conduct of life, which is enmeshed in an intricate web of social relationships. Jain philosophy is focused on the relevance and importance to the human art of living of forgiveness. The belief in and practice of the culture of forgiveness enables human beings to rise above the humdrum of ego and false pride, envy and prejudice, hate and hostility, anger and revenge.
In the midst of a wide variety of tensions-personal, social, psychological, physical and mental, how much we need acquiring the habit and culture of restraint, patience, tolerance and largeheartedness. The ocean of compassion is unfathomable. More often than not, we the ordinary mortals stand on its shores desiring just a few drops of it to fall on us and make our lives full of true happiness and bliss.

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Mark Twain has captured the quality of forgiveness in the following beautiful expression:
"Forgiveness is the fragrance the violet releases to the
heel that crushes it.”
Life is like an echo. We get back what we give. Love begets love; hatred arouses hatred. There is the story of a boy who got angry with his mother and shouted at her, I hate you”. Because of fear of reprimand, he ran out of the house, went up to the valley and shouted,” I hate you; I hate you. Back came the echo:"I hate you, I hate you”. He got scared and went back to his mother and said many voices in the valley were shouting at him: "I hate you". The mother understood and asked the boy to once again go to the same spot in the valley and shout:”I love you”. When he did so, came back the echo "I love you. I love you" He returned to his mother and said to her delight“I love you."
Forgiveness should not be confused with or over-simplified as simple mannerism or courtesy of behaviour towards others. Behind the expression of sorry”, it is necessary to nurture the much deeper thought and feeling of wanting not only to be excused but also forgiven. Equally it has to be reciprocal. If someone hurts us through words, intentions and conduct, to win him over we need to muster the resolve of non-violence and forgive him/her.
Such a forgiving approach would make one who forgives more gentle, fearless and tranquil. Such a person would inspire others who have deviated from the path of fraternity and fellowship. The gentleness of Mahatma Gandhi gave him vibrant soul-energy and confidence to mobilize the entire nation of India to fight for independence of India from British colonial rule through non-violence. Thanks to the forgiving attitude of Gandhi that struggle of independence became devoid of rancour or hatred.
Gladys Staines, the widow of the Australian Christian Missionary Father Staines who was brutally murdered in Orissa
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(India) in the year 1999 has borne the brunt of the gruesome tragedy by expressing her emotions very beautifully as follows:
"Experience forgiveness & forgive others. Grace is
available. Orice you forgive, there will be healing."
Some 25 years ago, I spent a morning with Mother Teresa in Kathmandu (Nepal) when I accompanied her to an old persons home located next to the highly revered Pashupatinath Temple. Mother Teresa went to each dying person and attended to him with a gesture of love, emotion of affection and an approach of caring and sharing. I saw a flicker of smile on the old man's face. It was momentary. Mother Teresa said, “Look Ambassador Jain, I feel so happy, because I have sought, through nursing and care, forgiveness from this person who has gone through a lot of suffering and unhappiness and whom his family members have left unattended near this holy temple. He will now die with a smile. This would be the victory of love and would symbolize how compassion, which is at the heart of the feeling of forgiveness, can remove bitterness born out of injustice, neglect and inhumanity.
In Jain philosophy, Kshama has been put at the highest step level for scaling the summit of the culture of Ahimsa. Jain scriptures have expressed it in a very deep and multi-layered perspective:
"I forgive all souls, let all souls forgive me. I harbour
friendly feelings for all. I have animosity towards none."
Forgiveness starts with oneself. One has to be honest and open with ones inner - self. A feeling needs to be developed as a conviction that on the brink of doing anything wrong or causing hurt to others, a feeling must arise that “If I were to do this, say this or intend doing it, I would not be able to forgive myself.” This is the preventive aspect of the virtue of forgiveness. The emotion of Kshama rising in our conscience cleanses our mind and heart of “Maya" (illusions), attachment to material bondages, greed, ego and envy and jealousy.
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It makes us more transparent, open, sincere, accommodating and understanding. Our self-esteem is enhanced which gives us strength to practice generosity in an honest manner without any hypocrisy. Benjamin Franklin put it very aptly:
"When you are good to others, you are best to yourself
What the humanity needs to realize is the teaching of Jain prophet Mahavir who said:
"The world we live in is not an island. A saint contemplating in Himalayas may realize the key to the Kingdom of wisdom, but loses it if he does not use it for the benefit of others."
It is often preached: "Forgive and Forget" In practice, it is somewhat difficult to persuade oneself to erase the memory of a hurt caused by others. The point to begin is to realize that to forgive is to make a new beginning and to start all over again with the person who caused you pain or hurt. It does not take away the hurt, nor does it undo the past injury. It merely ceases to obstruct the path of a new beginning. As author T.G.L. Iyer has observed:
"To forgive, you don't have to aggravate the guilt and squeeze the soul of the person. By forgiving, you can walk together into the future without rancour and with enhanced peace of mind."
The practice of forgiveness strengthens the fiber of humility in our approach towards others. It helps in removing the selfintoxicating element in our ego and seeks to eliminate negative sense of pride, which eventually leads to arrogance and anger. Ego is at the central point shaping human conduct and behaviour. And in it anger often springs up as a natural emotion when we find someone, howsoever close does not agree with us or irritates us by doing contrary to what we feel he/she should be doing. Anger is losing ones rational balance. But it is a transient phase and like boiling milk subsides. If we do not control our anger or
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tendency to lose temper, it could develop more violent reactions in arousing passions of revenge, hostility, hatred and animosity. The practice of an approach of forgiveness can emerge as an effective remedy for controlling our anger.
Bhagwat Gita describes 35 qualities of a devotee; one of them is a forgiving nature. Learn to forgive and the rancour, anger within which was eating the vitals gets automatically washed.
Jainism elaborates the meaning and content of Kshama in a very comprehensive way. Kshama is not aimed only towards other human beings, but is intended to be practiced towards all living creatures as well as vibrant elements of the natural environment surrounding us. Here forgiveness emerges as a prerequisite for the practice of non-violence in our daily lives in relation to the universe around us. The lasting solution to the environmental crisis confronting the world today lies ultimately in human beings adopting an approach of Kshama towards all and learning to co-exist with them and not recklessly exploit them.
We human beings need to give up the easy temptation of indulging in the blame game. It is easy to pass on the buck to others even if we are at a fault. This is where forgiveness could be of immense help in curbing such temptations of getting rid of our guilt complex. There is the story of a boy who complained to his mother that his friend and not he had broken the window glass. When the mother asked how his friend did it, the boy replied "I threw a stone at him and he ducked"!
2000 years ago philosopher Spictetus wrote:
"It is not he who gives abuse that affronts, but the view we take of it. Your hurt comes from not what others do to you, but from what you chose to do with their actions. If you change your attitude about the hurt, you will soon find your victim status eliminated."
Intentionally or unintentionally, advertently or inadvertently we hurt others not only by a violent physical act, but also through our intentions reflected in our body language and use of insulting
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unpleasant or abusive expressions. Such behaviour not only hurts others and produces anger, revenge or hate reactions, but pollutes the life ethics of the doer. A vicious circle starts enlarging misunderstandings, and bitterness in the social environment. If only one could learn to muster the will power and soul awareness to be forgiving, a circle of love could be created radiating harmony and equanimity.
Much has been written and spoken about the virtue of Forgiveness. However it is clear that it is a virtue most required, but difficult to acquire. Jain religion has endeavoured to provide a road map to learn to be forgiving and be forgiven. In the annual calendar of Jain religious events, Paryushan Parva, coming in the months of August-September, occupies a prominent place. It is an eight-day festival as per Swetambar tradition followed by a ten-day festival as per Digambar tradition. Both reach a climax with a day dedicated to Kshama (Forgiveness) under the nomenclature of Swetambar Samvatsari and Digambar Kshamavani.
This day has been observed by Jains for well over 25 centuries as the DAY OF UNIVERSAL FORGIVENESS. People meet to seek mutual forgiveness for any hurt caused during the preceding one year. Invariably the words from Prakrit language "Michchami Dukkadam" (May all transgressions be forgiven) are uttered. Another phrase used is "Uttam Kshama Bhaava" meaning the highest level of the feeling of forgiveness.
The ambience for the Day of Universal Forgiveness is created in the preceding 8 or 10 days of intense devotional activity involving worship of Tirthankars (prophets), reading of holy scriptures, listening to the sermons of learned Saints and Nuns, chanting of bhajans (devotional songs), and observance of fasts, abstinence and penance. The objective is to devote maximum time, energy and emotion to selfintrospection and to the recharging of soul energy. It is intended to be a kind of a wake up call for an individual's soul for one's own emancipation as well as for the good of the society.

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Each day of Paryushan Parva is dedicated to understanding the significance of and endeavouring to assimilate in ones life virtue and practice of forgiveness, humility, honesty, purity, truthfulness, self-restraint, asceticism, study, detachment and celibacy. This devotional activity reaches a climax with the observance of the Day of Universal Forgiveness. It completes the observance of Ahimsa in its wholesome perspective and fulsome clarity.
It would be a matter of immense delight if the world community could take over the celebration of the Day of Universal Forgiveness for the entire world community under the auspices of the United Nations. This would be a significant step forward towards strengthening the fiber of world peace if we could have a global day of forgiveness.
Let us not wonder, “Who moved my cheese” or “who will move it". Let the humanity in this age of extraordinary technological advances and explosion of information, not feel lost or confused. Let us prepare ourselves for a change that would bring us inner contentment and bliss.
Cronin A.J. has wisely observed:
“ Life is no straight and easy corridor along which we travel free and unnampered, but a maze of passages through which we must seek our way, lost and confused, now and again checked in a blind alley. But always if we have faith, God will open a door for us, not perhaps one that we ourselves would ever have thought of, but one that will ultimately prove good for
US.”
Forgiveness is the key to such a door because “To Forgive is Divine”.
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May I conclude repeating the couplet with which I began:
To forgive is ennobling To be forgiven is bliss May we all embrace this culture Preach later first practice.
"When man frees himself from the restrictive consciousness with its laws, plans and rules, he will find the joy and peace of being, that will allow him to love himself and all humanity. It is then the precious soul blooms into a magnificent flower of wisdom, compassion and love encompassing all life.”
-Munishri Kshamasagar ji.
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JAINISM - THE ART OF LIVING
[Inaugural Key Note Speech by Ambassador Dr N.P. Jain at the 12th Biennial Convention of JAINA at Cincinnati International Convention Center on 4th July 2003]
At this glittering 12th Biennial Convention of JAINA, it gives me immense pleasure to recall the eventful 30 years during which JAINA has not only given "western world Jains" a sense of identity, and a spirit of unity, but has contributed towards global projection of the age-old Jain message of universally promoting "socially compassionate, peace-fostering, and nature-friendly art of living".
It is also an interesting coincidence that this Convention is being held at Cincinnati as a part of the official program to celebrate the 200th anniversary of the state of Ohio, Mr. Kenneth Blackwell, Ohio Secretary of State has recognized it "as a unique social religious event to bring families together for spiritual advancement, friendship, education and cultural enrichment".
On behalf of the Jain community of India, I would like at the outset to complement JAINA for having undertaken a tremendously successful rehabilitation project in earthquake-hit Gujarat. Through this program JAINA has shown how Jain philosophy teaches not only the art of living but also the art of loving, caring and sharing.
There is a saying:
"There is no word out of which a poem cannot be made; There is no herb out of which a medicine cannot be made;
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There is no human out of which
A truly noble human being cannot be made.”
Jain philosophy aims at shaping an individual's personality not just for himself or herself but also in the wider context of the surrounding social and natural environment. It maintains that everyone is capable of attaining supreme happiness and bliss.
We often take to criticizing others and finding faults with them. I recall the story of a boatman and the professor. The boatman was taking the professor across the river Ganga. The professor was asking him if he had heard anything about tremendous scientific and technology progress the world was making. When the boatman confessed his ignorance, the professor mentioned that he has wasted his life. Suddenly there was a storm and there was a fear that the boat may turn topsy-turvy. The boatman asked the Professor if he knew swimming. When the Professor replied in the negative, it was boatman turn to tell the professor that if he has not learnt the swimming he has wasted his life.
The renowned poet-saint Kabir has very aptly reflected this thought in his poem.
बुरा जो देखन मैं चला, बुरा न दीखा कोय जब दिल देखा आपना, मुझसा बुरा न कोय।
The prescription for transformation into a nobler and kinder personality is, in the first place, through self-effort, self-control, self-restraint and self-renunciation. Curbing one's ego is the most important element n the journey toward self-realization and looking within oneself. Jain philosophy inspires a human being to wake up and cut through one's proud ego self to the gentle spirit hidden within you that knows no arrogance, condemnation, revenge or punishment. It carries the mighty power of all inclusive compassion and kindness.
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Controlling one's multiple desires makes for the moulding into a balanced disciplined, rational and harmonious personality. Such a human being radiates strong will power, deep tranquility, inspiring equanimity and adorable truthfulness. There is no room in the Jain art of living for greed, rivalry, anger, hatred and hostility.
A famous philosopher has said “Many a time the thought has crossed my mind that some day the civilization would come to end not by an atom bomb or famine or any such happening but by man's misuse of his intellect and loss of his self control in the midst of the tensions of our growingly artificial and superficial civilization'.
The Jain art of living is, thus, in the first place, “a discovery of one's own inner-self” – a process of cementing one's strengths and eliminating one's weaknesses. Gurudev Chitrabhanu has beautifully summed it up in the phrase: “The Miracle is you”. Don't look for crutches or support of others. If there is darkness, do not curse it but light a candle to let light glow around you.
In a charming poem, English poet John Lennon has reflected the core concept of the Jain art of living:
You can wear a mask and paint your face, You can call yourselves the human race, You can wear a collar and a tie, One thing you cannot hide Is when you are crippled inside. You can go to a church and sing a rhyme; You can judge me by the colour of my skin; You can live a lie till you die, One thing you cannot hide
Is when you are crippled inside.
In one word, the Jain art of living concentrates first on putting your own soul and inner being in order before preaching others or finding faults with them.
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Bhagavan Mahavir's memorable teaching is:
"One who has got victory Over oneself Is greater than one who conquers Thousands of warriors in a battle."
The essence of Mahavir's teaching was that while we crave for satisfying the needs of our body like hunger, but become totally oblivious to satisfy hunger of our soul. It is necessary to look within oneself in order to understand the purpose of our existence.
II
The second pillar of the Jain art of living is that an individual cannot be a fortress unto himself / herself. Even for his own salvation he has to discharge his responsibilities towards others as a responsible, morally upright and ethically charged social being. He is a part and parcel of the natural environment around him. Bhagavan Mahavir put it very aptly over 2500 years ago:
“One who disregards the existence of earth, water, fire, air and vegetation disregards one's own existence
which is entwined with them."
The guiding principle in relationship with other human beings as well as other living beings is “Parasparopgraho Jeevanam”. This means that all living organisms irrespective of the degree of their sensory perceptions or size are bound together by mutual support and interdependence. Jainism, thus, emerges as a democratic and spiritually socialist creed pinning its faith in the sanctity, integrity and equality of all souls whether in humans, animals, plants or insects.
Bhagavan Mahavir has put it very aptly
'To kill of hurt any living being amounts to killing or hurting oneself, Compassion to others is compassion to one's own self.
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Human beings as the most superior, enlightened, rational and sensitive living beings on Earth need to realize that they have an obligation to fight for all life on Earth and not just for themselves. There is no cause more urgent, no dedication more fitting than to protect the future of our species in a peaceful, serene and healthy natural environment.
In this interdependent universe, the Jain art of living is anchored on taking less and less and giving more and more. One has to be caring and sharing and spreading out one's umbrella to protect others.
I recall a beautiful anecdote of Emperor Alexander when he came to conquer India. He had an encounter with a Jain Muni. He was puzzled to see that the Jain Muni attracted large and admiring audience wherever he went, while people feared Alexander.
So he asked the Jain Muni: "What is it that you have which I do not? I thought I had everything in plenty - wealth, power, luxuries and armies."
The Jain Muni replied: "I never take anything; I have given up everything. That is what I teach my followers. Learn to give more and more and take less and less. You, as an Emperor, have always taken from the people, but have given them nothing. You only loot and take away."
III
If life is like a blossoming tree, then Jainism regards the culture and practice of Non-violence (Ahimsa) as the mother root, which spreads its culture (Sanskar) all through the trunk, branches, fruits and flowers.
The culture is composed of tolerance (Sahishnuta), coexistence (Saha-astitva), compassion (Karuna), largeheartedness (Sahridayata), sympathy (Sahanubhuti), kindness (Daya) and forgiveness (Ksahma).
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In today's world, violence is raging - physical, mental, verbal and psychological. There is rampant fear, hatred, deceit, exploitation and oppression at individual, societal, national and international levels. If the world remains hostage to rabid terrorism and indiscriminate violence, how can any individual or society hope to live a life of tranquility, peace and inner as well as outer security?
More than ever before, the world needs non-violence - both its culture as well practice. It is not the weapon of the coward, but the courage of the brave and the upright. Martin Luther King (Jr.) has put it very succinctly:
"The choice today is not Between non-violence and violence, But it is between Non-violence and non-existence."
The “Gangotri” or the fountain source of Jain approach to the art of living is all comprehensive culture and practice of Ahimsa. Nonviolence (Ahimsa) strengthens the righi io kfcofevery living being. Its integral element non-absolutism (Anekant) strengthens ilic respect for freedom of thought of every individual.
Another integral element is Aparigraha, which strengthens freedom from attachment. Together the trinity of Ahimsa, Anekant and Aparigraha provide the framework for giving shape and content to the art of living. Together they fortify the foundations of synthesis, equanimity and tolerance. .: As expressed by Acharya Chandanaji of Virayatan: “Ahimsa is a true and unconditional surrender of our own identity for the welfare of others. Ahimsa is not a mere principle of a particular religion. It is in consonance with the true nature (vastu-swabhaav) of a human being”.
Humanity ushered in the 21st century with great expectations. However, as the Nobel Prize Winner Gabriel Marquez has observed:
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"Expect nothing from the 21st century;
It is the 21st century which expects everything from you."
Here is the challenge and opportunity for us the followers of Jain religion to spread worldwide the Jain way of life and the Jain art of living so that humanity shapes a just, peaceful and harmonious future for itself and the entire universe. Human ingenuity must be reinforced by the Jain environmental code of ethics and spiritual awakening rooted in non-violence and compassion.
The Jain art of living is the only effective answer to longevity of healthy ecology and the survival of the web of life entwined with it. It is a perfect guide for the fuller and more creative and compassionate use of human intelligence and ingenuity. Jainism richly contributes towards the present day scientific civilization-acivilization in which both knowledge and its integrity and ethics are equally important.
The true essence of the Jain art of living is ‘be happy and make others happy'. However we can be truly happy only when we make others happy. The motto of “Live and let live' will remain incomplete until we compliment it by 'be happy and make others happy'.
A poet has written
"Imagine no possessions. I wonder if you can No need for greed or hunger A brotherhood of Man Imagine all the people sharing the world You may say I am a dreamer But I am not the only one I hope some day you will join me and The world would live as one".
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f
Part II
Parliament of World's Religions, Chicago (USA) 1993 and Cape Town
(South Africa) 1999
Jain religion- universal relevance in the
contemporary world.
Spiritual resurgence - the sheet anchor for
world peace.
Global commitment to the culture of
Non-violence.
Vegetarianism - the Jain experience.
Role of Jainism in promoting inter-faith
creative engagement.
Jainism and the concept of progress.
a Jainism and the concept of equality.
Jainism - blend of tradition and change.

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84
Samavasaran of Bhagvan Mahavir

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JAIN RELIGION - UNIVERSAL
RELEVANCE IN THE CONTEMPORARY WORLD
[Major Presentation at the Parliament of World's Religions, Chicago (USA), August-September, 1993 -- further updated]
Once again, after a century the Parliament of World Religions is providing a common platform to a rich diversity of religions and faiths. Spiritual and religious leaders and thinkers from all over the world are assembled here as world citizens to carry forward the 1893 vision of interfaith fundamental unity of purpose in the quest for universal inner and outer peace and tranquility. It is apt o recall what Margaret Mead has said:
"Never doubt that a small group of thoughtful and committed citizens can change the world. Indeed it is
the only thing that ever has".
At the pinnacle of unparalleled material advancement and tremendous strides in knowledge, the humanity faces an unprecedented crisis. Integrity of thought, ethics of purpose and morality of action has come under considerable strain. Dogmas, rituals and rigid beliefs hold sway and have come to be mistaken as religion. A fragmented planet and a world divided by religions cannot survive in harmony with nature and the environment and indeed with itself. The challenge facing the global community makes it imperative to evolve a common agenda of action.
A Poet has put it aptly:
“So many sects so many creeds So many paths that wind and wind

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While just the art of being kind
Is all this world needs"?
This is the message of Jain religion. There is inherent in Jain principles and practices an integrated view of universe, a spirit of universality, a deeply compassionate outlook, an all pervasive belief in live and let live and above all a down-to-earth stress on ethical integrity of thought, purpose and conduct. Its teachings far from being sectarian, dogmatic or mystical - have a universal relevance in the contemporary world. Its global perspective is a judicious blend of the scientific as well as the spiritual.
Jain religion is amongst India's and World's oldest religions. Twenty-four “TIRTHANKARAS" (The Path Finders) beginning with Lord Rishabhanaath and ending with Lord Mahavir (599527 BC) have guided its evolution and elaboration. It was under the inspiration and guidance of Lord Parshvanaath, the twentythird and Lord Mahavir the twenty-fourth Tirthankar that their senior disciples put the accumulated religious wisdom, experience, tenets and practices in a codified form.
The followers of Jain religion number over ten million, mostly residing in India. What may, however, appear statistically as a minority religion has throughout India's history made a refreshingly - distinct and abiding contribution to India's philosophy, culture and way of life. It has achieved this through its predominant emphasis in both thought and practice, on nonviolence, reverence for life in all forms, ecological harmony and balance, recognition of universal mutual support and interdependence, non-attachment to illusory materialism, propagation of vegetarianism and a non-egocentric out-look.
The three 'A's, Ahimsa (Non-violence), Aparigraha (Nonattachment) and Anekant (Relativity in thinking) constitute the basic core of the deeply compassionate Jain philosophy. Out of these basic tenets are inspired concepts like amity (maitri), compassion (Karuna) equanimity (madhyastha) and appreciation (pramod).
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With such a comprehensive compassionate approach, Jain philosophy can meaningfully contribute to the attainment of universal durable peace and tranquility.
AHIMSA (NON-VIOLENCE)
Jain religion is unique in as much as in its long existence, it has never compromised on the principle and practice of nonviolence.
In the words of the famous American scientist Carl Sagan:
"There is no right to life in any society on earth today nor has there been at any time with a few rare exceptions such as the JAINS of India".
Jainism regards non-violence as the "Supreme Religion". It insists upon its observance in thought, expression and action both at the level of the individual as well as the society. It envisages its observance not only among humans, but also on the wider plane among all life on the planet and the elements of nature that nurture and sustain it. It maintains that both scientifically as well as spiritually all life on earth is closely interdependent. There is a common organic chemistry, a shared evolutionary heritage and a common destiny passing through the cycle of birth and death towards eventual emancipation.
Lord Mahavir has beautifully elaborated the divine and yet pragmatic philosophy of non-violence in day-to-day life:
"I cannot take what I cannot give back. No one can give back life. Therefore, no one should take it".
"In happiness and suffering, in joy or grief, we should regard all creatures as we regard our own self. We should, therefore, refrain from inflicting upon others such injury, suffering or pain as would be undesirable or unbearable if inflicted upon ourselves. We must endeavour to develop equanimity towards all living beings and elements of nature in this universe."
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Jain Yogashastra gives a comprehensive definition of Nonviolence thus:
"Reverence for life is the supreme religious teaching Non-injury to life is the supreme moral guidance Giving freedom from fear to life is the supreme act of giving
Non-violence to life is the supreme renunciation".
This is not a narrow religious thought or creed. It is a universal truth. In his famous classic 'Les Miserables', Victor Hugo maintains.
"Life is to give and not to take"
Mahatma Gandhi was from his childhood deeply influenced by the Jain culture of Non-violence; India's non-violent struggle for independence from British colonial rule stands out as a striking example of the successful and effective application of the instrument of non-violence in the political arena. Likewise Mahatma Gandhi's disciple Vinoba Bhave tried it out in the field of land reforms through his Bhoodan (Land gift) movement. He persuaded hundreds and thousands of landlords to voluntarily and freely distribute lands to the landless and give up the path of violent and vicious exploitation.
The first half of the twentieth century has been witness to two world wars. The second half has been witness to Hiroshima, to the phenomenal increase in nuclear arsenal of unimaginable destructive potential, and to a large number of local and regional wars and conflicts. In the last decade frightening growth of terrorism and the intensity of the cult of violence all over the world has been very disturbing and bodes ill for the future. However it is wrong to expect that the answer to violence is more violence. Far from solving problem, it creates increasingly unnerving situation.
Non-violence must be recognized and used as a potent instrument to safeguard political morality and social
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transformation, promote both human rights as well as animal rights and to ensure equality and justice through persuasive methods. Without non-violent behaviour, all these modern concepts would become devoid of any meaning and content. Exploitation - mental and physical, political and economic, social and racial would continue. Violence as an easy option would sharpen its cutting edges ever more. Non-violent conduct alone can prevent in a durable manner the current universal drift towards crisis, confusion and chaos.
Teachings and practices of Jainism have a lot of relevance in persuading individuals and groups to shed "the violent ego complex", and the temptation to assert authority or suppress or oppress others through sheer violence and brutal force.
What the world of today needs is a widespread grass root education and training in non-violence in thought and practice. It must become part of school and University education. It must find a mention in the Charter and Covenants of the United Nations. Search for durable peace has to be on the formulations of the compassionate concept of non-violence. Non-violence along can be stable and convincing deterrent. United Nations has so far undertaken many peacekeeping operations but they have always been through armed forces. It is about time an international brigade of multinational volunteer force is raised which would seek to bring peace in troubled regions through non-violent methods.
There are institutions like the UN University for peace at Costa Rica providing education in peace. Education in peace is incomplete unless reinforced by a well thought out, coordinated and planned programme of education in the virtues and strength of non-violent thought and behaviour pattern in day-to-day life for tackling crisis points and situation as they begin to emerge in a society.
Such education can more persuasively strengthen environmental awareness and responsibility. Jain religion may
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on the face of it appear austere in terms of inculcating mental and physical discipline and restraint, it has a clear potential of universally creating a healthy climate by spreading the philosophy of “Live and let Live” and “Live by need and not greed.”
Jain concept of non-violence is not a theoretical, ritual or doctrinaire concept. Far from being a religious dogma or dispensation, it is a dynamic instrument. A case in point is Martin Luther King's non-violent struggle for assertion of racial equality and protection of the legitimate human rights of the coloured population in USA. It created a deep impact on the minds and hearts of not only the Americans but indeed people all over the world.
Drug addiction, child abuse, cruelty to animals and a host of such worldwide problems can be more satisfactorily tackled through non-violent methods. While visiting Rio for the UN Earth Summit in my discussions with leading social workers I discerned that they were veering round to persuasive education to correct such social malaises and were eager to find out how the culture of non-violent approach be used as an instrument of social transformation, cultural reformation and moral rearmament.
The courage of non-violence is the most outstanding contribution of Jain Philosophy to the world. Non-violence has often been looked upon as cowardice or escapism largely because the habit or culture of violence has spread in the social fabric like a contagious disease. ECOLOGICAL CONSCIOUSNESS
The concept of ecology in enshrined in the Jain Motto of Parasparopagraho Jeevanam, which means that all living organisms, howsoever big or small, irrespective of the degree of their sensory perceptions, are bound together by mutual support and interdependence. They are and should remain in a harmonious and judicious balance with nature. The world is in peril today
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because humans have mercilessly exploited the environment, devastated and depleted it, disturbed the nature's balance and brought Mother Earth to the brink of disaster.
Jain ecological perception views evolution and growth of life in all its splendor and variety on this planet of ours. It is a democratic concept pinning its faith in the equality of souls irrespective of differing forms of living creatures ranging from humans to animals, insects, plants and even the miniscule living organisms. Jain religion prohibits destruction of earth's life support system, which provides for balanced and mutually supportive relationship between all life forms and nature.
Over a century ago, the great thinker TH Huxley echoed this very approach when he wrote:
"The question of all questions for humanity is the determination of man's place in nature and his relation to the cosmos. Whence our race came, what sort of limits are set to our power over nature and to nature's power over us to what goals are we striving, are the problems which present themselves afresh with undiminished interest to every human being born on earth."
Jainism answers the eternal question for today and tomorrow by clearly identifying the responsibility of humans, the most superior and advanced among living creatures. The identification of the obligation has both spiritual connotations as well as realistic and practical implication in day-to-day life.
Further more Jainism has ingrained in it a continuous search of fulfillment of this responsibility taking into account that nature and other living beings also in their turn fulfill their responsibilities and do a lot of good to humans - be it the sun and the moon, the soil and the vegetation, the forests, rivers and oceans, animals and other living creatures. It is indeed the reason why Hindus regard cow as a "Sacred Animal" and many Jain temples have in their precincts bird clinics.
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To quote an American Jain from his delightfully reflective poem:
"The trees were dancing gaily in the breeze, Why do you so dance?
O Tree? I asked" Nodding their foliage merrily, they replied: . "We bore the searing heat of the sun,
Giving shade to the weary traveler and the dropping bird, We readily offered our fruit to the hungry; Should we not dance now?
Happy in the fulfillment of fortitude and compassion."
In the contemporary world, humans have grossly neglected their responsibility towards nature and other living beings.
Despite prohibition by United Nations and wide ranging national laws and international conventions global trade in vanishing exotic species like apes, sea turtles, giant pandas cheetahs and elephants is running at almost US$ ten billion a year next only to illicit trade in drugs and arms, Cyanide is being sprayed in coral waters to scoop up tropical fish.
Fur farms breed confine, strangle or asphyxiate foxes, minks and rabbits, Cosmetic industries squeeze or scrape openings near the reproductive organs for perfumes, which harpoon whales for lipsticks, rouge and other products, which kill musk deer far scent. This involves enormous cruelty, violence and environmental devastation and to what end? - For use in fancy restaurants as rare menu items, for use as pets or for use in zoos and circuses or for luxurious cosmetic consumption! We talk of human rights day in and day out but choose to turn a blind eye to the rights of the mute animals!!
Mexican conservationist Homes Ardjes says:
"We are killing the masterpieces of life on the planet and destroying life support system".
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Conservation ethics is being grossly neglected and violated. It is only the spread of the culture of non-violence that can bring a lasting change in this cruel and violent habit and addiction. Consumers need to be convinced with love and reasoning that they need to give up such “tastes” which, in the ultimate analysis, go against the interest of humanity and the universe.
UN Earth Summit held at Rio-de-Janeiro in Brazil in June 1992 eloquently focused on “the rape of our planet". World's forest are being recklessly destroyed, rivers, lakes, oceans being polluted, wild life is becoming extinct, land is become barren, march of desert is getting accelerated, an depleting ozone layer threatens global warming and climate change. Jain philosophy emphasizes that if the plane's life support system does not survive, it would threaten the very survival of humanity.
The Rio declaration adopted by the Sacred Earth Gathering of over sixty leading spiritual and religious leaders of the world very significantly incorporates the Jain thought:
"We believe that the universe is sacred because all is one. We believe in the sanctity and the integrity of all life forms. We affirm the principles of peace and nonviolence in governing human behavior towards one
another and all life".
Jain ecological consciousness is grounded in a judicious blend of divine holism and vision of non-exploitative science and technology. Instead of ignoring or side tracking one another, religion and science must go hand in hand and chart a single path to guide humans spiritually in the direction of preservation of our planet and conservation of its resources. The scientific approach, reasoning and practices prescribed by Jain religion are, thus highly relevant today when environmental concerns are on the top of human agenda.
Jain philosophy exhorts and inspires human beings to become the spiritual agents for preserving the grace and dignity
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of Mother Earth and enhancing the productivity and vitality of the natural phenomenon. After all, all human nature and other living being are a part of an organic whole - a oneness in the vast eternity of time and space. Jain as well as other religions have preached this from times immemorial. SPIRIT OF RENUNCIATION:
Spirit of renunciation is basic to Indian philosophy in general and Jain philosophy in particular. The approach is not to endorse it as a compulsive principle, but to put it into practice as practicable to one's station in life and strength of one's own will power through a process of self-control - both physical as well as mental. The psychology is not one of feeling of being forced to do it as a religious ritual with a kind of suffering imposed, but of a task undertaken with enthusiasm, willingness, delight and positive orientation.
The concept of "Aparigraha" (Non-attachment and nonpossessiveness) can be practiced in varying degrees. Simply stated it is the practice of self-restraint and voluntary control of wants, abstinence from over-indulgence and elimination of aggressive urge. Jain religion prescribes more strict and rigorous practices (MAHAVRAT) for monks and relatively less so (ANUVRAT) for ordinary followers.
Spreading widely the basic culture of self-restraint is highly relevant in the contemporary world. In the wake of tremendous materialistic progress, human kind has been caught up with neverending multiplication of wants. This has increased human greed, wasteful consumption and waste of earth's precious resources.
In his book “Vedanta Treatise”, Mr. A Parthasarathy has beautifully explained the meaning and relevance of renunciation:
“Renunciation is not measured by the quantum of possessions. It is determined by the attitude of dispossession towards your possessions. The concept
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of renunciation has been gravely misconstrued with the result that wealth and riches have been condemned in the name of religion.
If the nations of the world today wish to claim real civilization and progress, they ought to inculcate the sense of dispossession in the minds of their citizens. The spirit of true renunciation alone can pave the way to salvation for nations as well as individuals."
Thus “aparigraha” does not envisage dispensation of normal life of a householder. It is not running away from normal life or escaping from its challenges and responsibilities. It is not necessary to become a hermit and retire to Himalayan mountain areas for meditation and penance. Asceticism is for the monks to practice. For people in the society, "aparigraha" is a way to gain more and more objectivity in life and rationality of approach.
Implicit in the Jain concept of “Aparigraha” is the philosophy of conservation of natural environment and avoidance of its over exploitation or abusive and wasteful consumption. For instance it has now become clear that the rupture in the protective ozone layer is the result of man's own mischief with nature due to his acts of unrestrained violence and wreck less possessiveness.
Jain ethics regards misuse of any part of nature as a kind of theft as it deprives life of its inherent autonomy and independence. “Take from the earth only what you need; the mother earth will then be able to serve and support living creatures longer."
Ahimsa (Non-violence) and Aparigraha (Non-attachment) complement and supplement one another. In the world of today if these virtues are practiced together in practical life, it would help in reducing social tensions, national greed, international rivalries over boundaries, control over natural resources, or fruits of development, Legal or technical, political or juridical agreements concluded have, by and large, transitory significance. It is the strength and force of a philosophical tradition of "give
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more and take less” that can sustain a nation or a community of nations on a more durable and contented basis.
VEGETARIANISM:
Vegetarianism is an integral part of Jain ethics, drawing its fountain inspiration from the principles of non-violence as well as self-restraint. It has become a way of life and basic culture for a Jain. Indeed, it is to the credit of many Jain centres in USA and Canada that the cult of vegetarianism is spreading widely in the western world.
In the ecologically conscious world of today, vegetarianism is being regarded more and more widely as a desirable and healthconducive habit. The movement inspired by Jain philosophy is becoming popular and acceptable.
Vegetarianism represents a non-violent thought culture based on the concept of kindness to living creatures. Not only Lord Mahavir but Jesus has also said:
"For I tell you, he who kills, kills himself and who eats
the flesh of slain beasts eats the body of death."
As the practice of vegetarianism spreads around the world in slow but steady measure, one recalls what the famous playwright George Bernard Shaw, himself a devout vegetarian said:
"I am a human being and not a graveyard for dead animals.”
The contemporary world brought up in an atmosphere of violence and killing needs to realize how one would feel if it were to happen to him/her. After all, other living creatures have also the ability and sensitivity to feel pain and get not only physically but also emotionally hurt.
Poet Coleridge almost echoed Jain thought on Non-violence in his poem:
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"He prayeth best who loveth best Both man and bird and beast He prayeth well who loveth well All things great and small."
Humanity has come to abhor wars because so many human lives have been lost. And yet we go on killing millions of animals, birds and fishes in slaughterhouses mercilessly everyday - simply to fill our dinner plates.
Compassion must be universally applied and not selectively only towards fellow human beings. The benevolence should extend to the humblest living creature. The daily war of humans on animals must stop.
Vegetarianism provides a viable healthy and sober answer, which world citizens can practice by simply controlling and curbing the "animal instinct” in them.
At the surface, Jain religion may appear rather austere, strict and rigid in the definition and practice of non-violence. However, it provides a rational, ethical and judicious approach considering how the violent ego in humans has brought the entire universe to the brink of environmental disaster. Jain philosophy appeals to human beings to give a lead in building a non-violent fabric of life.
After all to quote Aristotle “Of all animals, man has the largest brain in proportion to his size."
What human kind needs to grasp is the overall perspective for life. Clare Rosenfield - a scholarly American Jain says in a very thoughtful observation:
"The vegetarian way of life is not only a way of removing ourselves from supporting the machines of violence and the mentality of callousness towards helpless creature, but it has also been able to give us a new and fresh outlook on life. I feel one with creation; I feel a deep kinship with the beings with which / share the
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planet. I see them as energies - conscious, living, growing, evolving energies in a myriad of different forms."
NON-EGOCENTRIC APPROACH TO LIFE:
In the egocentric world of today, situation and problems are quite often perceived, viewed and assessed with a one-track approach. It is however important to grasp the fact that there is nothing like an absolute truth as such. Truth and reality, to be clearly understood, has to be seen in a relative context in all its manifold aspects and from multiple angles. An absolutist approach tends to ignore overall reality in its comprehensive perspective. It is said that many roads lead to Rome.
Anekantvad - a Jain doctrine is based on scientific reasoning and logic and is imbued at the same time with the approach of accommodation and respect for differing points of view. It is not enough how an individual perceives a problem, situation or relationship. It is equally important to know what it means to others concerned and how they view it. That will give a truly total picture of a given reality.
Anekantvad - the doctrine of manifold aspects makes for a greater degree of tolerance and give and take in the society, removes rigidity of approach, facilitates rational and objective analysis and helps in eliminating subjective approach. This is what the contemporary world needs for tackling complex global and national problems.
This Jain approach is conducive to strengthening cooperative co-existence, harmony, equanimity and understanding in social interaction and dealings.
The doctrine of relativity in thinking is not a Jain religious prescription, but a significant scientific contribution of Jainism to sociology in the field of logic and reasoning.
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Anekantvad helps promote an integrated and wholesome perspective with considerable openness (glasnost) for the consideration of the merits of an issue of a problem. It makes for democratization in thinking, analysis and solution-search. It curbs egocentric tendency, which more often than not complicates solution of intricate, social, national or international problems.
In the rapidly changing world of today, relativity of thinking can provide a very dynamic and vibrant approach for harmonizing apparently conflicting viewpoints, maximizing agreement at highest common denominator levels, and discovering fundamental unity of purpose in the diversity of thought and behaviour patterns. The approach could be usefully applied to bilateral as well as multinational issues in a wide variety of situations and circumstances.
Conclusion
With its scientific temper, logical perception and ethical approach Jain philosophy is of universal relevance in the contemporary world. Jain principles of non-violence, nonegocentric outlook, ecological perspective, reverence for life in all its forms and vegetarian culture can provide a healing touch to the manifold problems facing human society today in its relation interse as well as with other living beings and elements of nature.
The principles are not only of continuing validity, but are of particular timely relevance in the world of today when humanity is going on the wrong track of unbridled violence and may well end up destroying the entire fabric of rich and advanced civilization and culture built up through human ingenuity, inspiration and a sense of faith and commitment.
The deeply compassionate principles of Jain religion and their practice can meaningfully help search for sustained peace, safe environment and sustainable development, curbing violence
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and terrorism, fear and suspicion, hatred and hostility, inculcating the practice of restraint over the indiscriminate pursuit of materialism and above all serving more whole heartedly the underprivileged, handicapped and the utterly deprived living beings.
There is a refreshingly welcome impact of Jain philosophy beginning to make itself felt on the world community - on whosoever come in touch with it, be they followers of Jain religion or not. The realization is growing that its principles make Jain religion a religion of humanity.
Human life is but a small passing phenomenon in the vast eternity of space and time and the grand complexion of the entire cosmos. It has been rightly said:
"I expect to pass through this world but once; any good, therefore, that I can do any kindness that I can show to any fellow creatures, let me do it now - for I may not pass this way again".
"We are all miracles. This miracle is the miracle of the Karmas!. This is the law that explains the deepest questions of life. Then you know how to become your own master, your own creator, The miracle is you!”
-Gurudev Chitrabhanu
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SPIRITUAL RESURGENCE:
THE SHEET ANCHOR FOR WORLD PEACE
[Major Presentation at the Parliament of World's Regions, Chicago, August-September, 1993]
The Parliament of world Religion is an unparalleled event of this century. It is an honour and privilege to participate in it as a major presenter from India representing "The Jains.”
The world today needs underpinning of faith to the thoughts and activities of human beings. Noble Laureate Post Rabindranaath Tagore described faith as:
"A bird that feels the light and Sings while the dawn is still dark."
The eyes of the world are upon us. Inter-faith unity of purpose and action forged here at Chicago could help to bring the light of spiritual consciousness while humanity might still be groping in the darkness of despair, ignorance and confusion.
Let us rekindle the torch that was lit in 1893 and put spiritual resurgence on the top of the global human agenda in order to tackle in a purposive manner the crisis points in several fields of human endeavour.
Vincent Van Gogh, the renowned artist once remarked: "I have a terrible need -shall I say the word? Of religion. Then I go out at night and paint the stars."

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GLOBAL CRISIS OF SPIRIT
There is a world-wide crisis of spirit. Materialism has proliferated extensively. We are about to step into the 21st century with advanced and sophisticated technology servicing vast and varied comforts for the humanity.
And yet standing at the summit of material prosperity, human beings are lost and confused, rootless and rudderless. Is this what life is all about? The body is flourishing, but the soul is barren. There is something missing. It is the spiritual orientation in its wholesome dimension. The materially prosperous world is in danger of becoming a spiritual slum.
The late Swami Chinmayananda observed once:
"Happiness dwells not in the outward charms of materialism. Real happiness abides in the core of your spiritual personality one ought to discern the bliss within the key to inner happiness is in spiritual upsurge."
World religions command large following. However, spiritual rejuvenation is the crying need of our times to reform our religious attitudes, habits and perceptions, which have grown in a climate of ritual, dogma, blind belief, conservative orthodoxy, bigotry and parasitic fanaticism. Lulled by materialistic comforts, human have let ritual be mistaken for religion and bigotry for faith. Non-essentials of religion are highlighted at the vital expense of essentials. Religious fundamentalism devoid of the basic virtue of tolerance and compassion has given a wrong direction to the very nobility and sublimity of religious instinct and faith.
"In many ways we have gone a long way already towards committing spiritual suicide, while we may revel
in our intellectual and scientific achievements."
Away from mumbo-jumbo, we need to restore the rational approach to religion for spiritual resurgence. Jain religion espouses that our actions, thoughts and expressions should flow and be inspired from the three principles of:
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Samyak Darshan (Rational perception) Samyak Gina (Rational knowledge) Samyak Charitra (Rational conduct)
Message of Indian Philosophy - The cosmic perspective:
From times immemorial Indian philosophy has sought happiness in looking beyond the earthly mundane existence towards the life giving, sustaining and destroying cosmic phenomenon which in itself has been evolving in the vastness of space and the immensity of time. God has been visualized as a trinity - the creator, the preserver and the destroyer. In the creation, earth is but a tiny place drifting in the cosmic ocean of billions of galaxies and trillions of stars.
Spirituality arouses human consciousness on a higher, wider and ever-enduring perspective of continuity in the midst of ongoing change. It links human effort, achievement and aspirations to the eventual purpose of the transitory passage of human beings in this universe.
THE DISCOVERY OF THE SELF:
Indian philosophy regards happiness as not mere sensual pleasures, emotional joys or intellectual delight. All these are transient joys. Enduring happiness reveals itself in the discovery of the self. In essence, the goal of all religions is the same - to unveil your real self and to draw out the divinity in you.
The message of Upanishads is not to get lost in the glamour and splendour of material comforts but to search for the attainment of enduring bliss:
"From the unreal Lead me to the real
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From darkness Lead me to light From death Lead me to immortality"
(Brahadarnayakopanishad -) Jain scriptures say that there is no external agency to guide you in your life and life beyond this life. Your soul is your guide and the example to follow is of those human beings who achieved enlightenment through self effort and control The enlightened ones have removed from their minds all afflicting emotions and mental barriers, acquired all the qualities of wisdom and compassion, grasped the nature of the whole universe, and who have become pure, all accomplished and perfect beyond all differences and dualities, beyond all pleasure and pain.
The need of our times is to rehabilitate our impoverished soul; to rejuvenate it with divine inspiration and to make it recover its strength and power. Bhagvat Gita reminds humanity of the power of the self:
The self is indivisible It is extremely subtle Without parts, and infinite That is why no sword can cut it No fire can burn it, Water cannot make it wet And wind cannot dry it
FOUNTAIN SOURCE OF NOURISHMENT FOR THE HUMAN SOUL:
The universe is so ancient and so vast that in contrast human affairs may seem of little consequence. Absorbed in day-to-day bread and butter existence, humans are lulled into thinking that what seems remote is irrelevant to every day concerns. Carl Sagan, the famous American scientist observes:
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"Science has found not only that universe has a reeling and ecstatic grandeur, but also that we are, in a very real and profound sense, a part of that cosmos, born from it, our fate deeply connected with it. The most basic human events and the most trivial trace back to the universe and its origins. In the last few millennia, we have made the most astonishing and unexpected discoveries about the universe and our place in it. They remind us that humans have evolved to wonder, that understanding is a joy, that knowledge is prerequisite
to survival.'
This knowledge has to be backed by faith to strengthen the indivisible self. Knowledge educates and enlightens human beings. But knowledge is a treasure house to be drawn upon not merely to put science and ingenuity for more and more creature comforts, but also to grasp the divine spirit within us and circulating in the cosmic universe, what all religions call 'godliness'.
Johannes Kepler wrote in “Mysterium osmographicum”:
We do not ask for what useful purpose the birds do sing, for song is their pleasure since they were created for singing. Similarly, we ought not to ask why the human mind troubles to fathom the secrets of the heavens - The diversity of the phenomenon of nature is so great, and the treasures hidden in the heavens so rich, precisely in order that the human mind shall never be lacking in fresh nourishment.
Scientists have established that when human beings first evolved on Earth, it was already 4.6 billion years old. But humans came as a very vital element. Our intelligence and technological prowess enabled us to harness the nature in a wide variety of ingenious and successful ways.
With such power at our command, why should the humankind become ignorant or complacent in the realm of the spiritual and the cosmic phenomenon - with which it has incessantly struggled with tremendous success and élan? If
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humans can reach the moon - it is not to be seen only as a material achievement of an earthly being. Rather it is the achievement of humans in the wonderland of cosmic universe, which lends constant strength, power and inspiration to their souls. Spiritual prosperity is in the backdrop of the total cosmic scenario and not in the backyard of your house, corner of your street or the doors of a temple or a church.
Indian religions believe in reincarnation and the ongoing cycle of birth and death on this Earth. That provides a measure of continuous existence in which the binding factor is the ‘soul while the body in varying forms of existence such as an insect, animal or human perishes.
Immortality of the soul is the spiritual inspiration for any given existence on earth at any point of time or form, in any condition of material prosperity or poverty. That is why one finds a tremendous serenity on the faces of the poorest of the poor, and tension lives on the faces of the richest of the rich.
Ovid has pointed out in his immortal work “Metamorphoses” that God has given an uplifted face only to Man and bade him stand erect and turn his eyes to heaven, while all other animals were prone to fix their gaze upon the Earth.
THE PLUS AND THE MINUS ASPECTS OF MATERIALISM
It will be wrong and misleading to run down material progress. It has been an epoch-making achievement of humanity with the aid of science, reason and logic. Beginning with primitive tools and going onto the birth of the wheel, humans have not looked back. Industrial revolution has made continuous strides reinforced by revolution in communications Humans have conquered distances and the world is fast becoming a global village. The creature comforts created by material progress have made life progressively more and more comfortable and enjoyable.
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Resurgence of spirituality does not call for cancellation of material pleasures, but only the excess and abuses of them, which distract the human beings from the rational and righteous path.
The virtue of simplicity will be wrongly defined if it condemns material progress, if it advocates denial of the use of benefits of science - which make for better and more comfortable living, greater mobility and access, economy in use of time and conservation of human energy.
It is the weakness of human beings that while materialism has ushered in unparalleled prosperity it has not been evenly distributed. 25% of world population living in highly developed countries of North enjoys 83% of world income, 70% of world's energy resources, 85% of wood, 75% of metals and 60% of fuel. North and South divide is reflected in the rate of growth in the North being 2.7 times greater than in the South
Man's lust of power and blind capricious ambition has diverted science for producing weapons of mass annihilation. Today the turnover of military and drug industries alone of about US$ 1.8 trillion per year is three times the money spent on controlling of population and eradicating poverty. In a world where the science of health and medicine has made remarkable progress, 35000 children under the age of five die everyday due to malnutrition in India. In a world where millions can't go to schools and are deprived of paper and stationary, 50% of paper in USA is used solely for packing purposes.
One can go on with innumerable such examples that arise from ill or abusive use of science and materialism, of the absence of equity in human dealings, of exploitation. All these point out to the weakened ethical fiber and spiritual void.
Even a celebrated scientist like Albert Einstein persuaded through his famous letter to President Franklin Roosevelt that United States should take the idea of producing nuclear Bomb seriously-as a counter to the fear that German Scientists under Nazi rule might build a nuclear bomb. But later it was Einstein himself who engaged in post war efforts
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to prevent nuclear war. Thus, sometimes-leading men and women can get distracted and it is arousal of spiritual consciousness that brings them back to the right equation.
Communism heralded socialist ideology promising equity and equality to all, elimination of exploitation and emergence of a classless society. And yet it vanished within half century because it did not have an underpinning of spiritual dimension. It became a God - Less society, which made it inspirationally barren and dry though on the face of it just and fair. The ends and means bore no equation with one another and communism took the form of totalitarianism because of wrong means.
The ends and means are best reconciled in the spiritual and philosophical backdrop and not within the confines of any materialistic ideology - even if it is socialistic. Arthur Koestler has quoted Ferdinand LaSalle pertinently in the famous world classic on communism "Darkness at Noon":
"Show us not the aim without the way. For ends and means on earth are so entangled That changing one, you change the other too, Each different path brings other ends in view"
Colonialism
The colonial exploitation of far away territories and people has now given way to global interdependences between nations of North and south. Weary of wars and conflicts and ideological divides; humanity is looking for durable peace and understanding
Human kind has been caught up in the illusory web of materialistic pattern of life. Human beings feel rich or poor almost entirely by monetary standards. Money has entered our soul and has crushed it; money has entered our thoughts and has corrupted them. Life has been reduced to a comic tragedy.
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Unending struggle for satisfaction of limitless and ever multiplying wants has made humans the most discontented species inhabiting the Earth. The irony of it all is that even in oasis environment of opulence and plenty, there is the undercurrent of pain and suffering.
It is necessary to break and rise above the vicious circle of mutually exploitative life bereft of not just justice, equity and equality but also of morality and ethics. Our values of life stand vitiated and ethos of culture devalued. In this dismal scenario, the message of Jesus Christ is worth recalling:
"Get thee behind me, Satan,
I will have nothing from thy hands."
""
SCIENCE AND SPIRITUALITY SHOULD GO TOGETHER
Science and spirituality need to go together, while materialism surges ahead and nothing wrong with that. It will be a vastly richer human being if it is accompanied by spiritual resurgence, which will strengthen the moral and ethical fiber in our thought and conduct and give to our intellect the underpinning of rationality.
It needs to be realized that religion and spirituality are not ante - material prosperity. In fact every religion expounds laws of practical living to maximize efficiency, productivity and prosperity!
Both Jain and Vedanta philosophies maintain that religion makes a human internally more self-sufficient, strong and blissful and this does not run counter to simultaneous greater material well being, so long as the culture of non- attachment and nonpossessiveness guides the life style.
The debilitating weakness of our scientific and technological progress has been that the spiritual dimension has been mercilessly drained out of it, and that is how we have ended up with stockpiles
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of nuclear weapons, mountains of chemical weapons and weapons of mass destruction. The twentieth century the century of great achievements has also witnessed two great world wars and innumerable number of local and regional wars and conflicts. Violence and terrorism is taking a heavy toll of human life and property and has created a climate of fear and apprehension, hostility and hatred.
NO INCONSISTENCY BETWEEN ACTION AND SPIRITUAL SEEKING:
There is a common impression that action has no place in the life of spiritual seeking. Lord Krishna tells Arjun in Gita
"Activity in life, intelligently undertaken is a means to reach the highest spiritual consummation”. “Thy business is with action only, never with reward or merit accruing from it. Let not the fruit of action neither entangle thee nor is
thou the slave of inaction."
Spirituality cannot be pursued through inaction. Action is the symbol of life. As long as a man lives, he acts. It has been aptly put:
“Men of mere ideas and no legs are no more then
intellectual centipedes".
Doing one's duties and performing tasks do not disconnect one from the journey towards spiritual realization. Spiritual awakening does not require one to become a hermit and retire to Himalayan mountain regions.
Swami Vivekananda's first lesson of spirituality was, "Go play football”. The moral is that even the maintenance of your body would be impaired by inaction. Both material and spiritual wellbeing come to an active and not a lazy person.
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Spiritualism and materialism thus go hand in hand in judicious balance and adjustment. In fact with this combination, one gets to achieve fulfillment in life on a deeply satisfying note. Vigorous activity helps to get rid of inertia and to acquire dynamic momentum towards self-development.
This thought has a message for spiritual thinkers assembled at this historic parliament of world religions. If they wish to actively lead the humanity towards spiritual resurgence, they should enter the field of social reforms and transformation, moral rearmament and environmental conservation.
The monks and saints of the world must come out of seclusion in churches, temples, mosques and gurudwaras to the people to remove their suffering, rehabilitate the needy and make religion a tonic to the society.
We have seen the World Red cross functioning for many years. Last year, at the U.N. Earth summit in June 1992, a World Green Cross war was established to save the environment.
At this Parliament, we should establish a World Saint Brigade, which will through active field service awaken among people the spirit of compassion in action, equanimity in behavior and friendliness in dealing with fellow living creatures.
Mahatma Gandhi showed the way in India by serving the untouchables and called them “children of God” (Harijan). Albert Schweitzer did yeomen service to the needy in Africa. Mother Teresa's monumental service to humanity has made her a legend in her own lifetime.
There is so much spiritually inspired work to be done in conflict areas; riot hit localities, flooded or drought stricken villages and towns, disease-prone areas and many similar service areas where lead taken by saints and monks would be widely emulated.
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Mahatma Gandhi used to recite the following Vedic prayer at his daily prayer meetings:
“Not for any kingdom do I long Not even for the kingdom of heaven Not even for freedom from the endless cycle of birth and death For one and only one thing do I long To free living beings From their agony and pain To wipe away their tears."
SPIRITUAL RESURGENCE ON GLOBAL HUMAN AGENDA
Bringing spiritual resurgence on global human agenda is a very challenging task. Nothing short of collective efforts of all religions of the world can give it the required momentum. Interfaith coordination must put this task on top of its action agenda. Spiritual rejuvenation will provide the added dynamism and durable vitality to our efforts to tackle global crisis in environmental, developmental, cultural, social and political arenas.
Erosion of spirit has made humanity immeasurably deprived and disillusioned. Let religion, true to its word meaning, bind us again and relate us to the true and ultimate purpose of our life. Discovery of one's true divine self, abandoning of the egocentric attitudes, eliminating irrational beliefs and restoring the spiritual health at level of the individual, society and the universe.
It is time to focus on the most common denominator of all religions to promote tolerance and compassion, kindness and cooperation, amity and understanding, peace and harmony. The starting point of the spiritual resurgence is the translation of the Jain
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Principle of "live and let live” in our thoughts, actions and expression.
Change from the habit of violence to a commitment to Nonviolence is the key to spiritual prosperity. Non-violence is an important spirituai discipline as well as a rational way of behavior. Jain Tirthankar Mahavir said 2500 years ago in his discourse on Jain philosophy:
“There is nothing so small and subtle as the atom or any element as vast as space. Similarly, there is no virtue of spirit greater than reverence for life."
NEED FOR SPIRITUAL EDUCATION:
In order to bring about spiritual resurgence, widespread spiritual education is necessary, as it will strengthen intellect, reasoning and rationality. The course of spiritual education is similar to the process of making curd out of milk.
The aim of spiritual education is to grow multifold from physical to emotional personality, from emotional and intellectual to ultimately absorb the core of spirituality.
Spiritual education is not mere reading of religious texts, reciting from Holy Scriptures or participating in discourses. It is in active day to day life while performing one's earthly duties that one should achieve spiritual awareness and rise above the mundane existence to the higher plateau of self-realization regarding the ultimate purpose of life. It is acquiring this higher and deeper spiritual perspective that is part of one's steady growth in spiritual education. It comes through not conviction alone, but also practice reflected in day-to-day thoughts and actions. Selfeducation in this realm is the best education.
The process of spiritual education will be accelerated if we understand the true meaning and coverage of religion in our lives. The learned Swami Ram Tirtha says in a very profound observation:
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"Religion is which is found in the streets, which is written upon the leaves, which is murmured in the brooks, which is whispered in the winds, which is throbbing in your veins and arteries, a religion which concerns your business and bosom, a religion which you have not to practice by going to a particular church, mosque or temple only, a religion which you have to practice and live in your everyday life."
Inspiration should be drawn for spiritual education from the life and teachings of great human personalities like Jesus, Moses, Buddha, Mahavir, Ram, and Krishna. They were all human beings of flesh and blood like us. They had access to material comforts. Yet they renounced earthly pleasures attained spiritual enlightenment and became 'path-leaders' and 'torch-bearers' for the entire humanity. Albert Einstein has rightly observed:
"What humanity owes to personalities like Buddha, Moses and Jesus ranks for me higher than all the achievements of the enquiring and constructive mind"?
CONCLUSION
Spiritual prosperity unlike material prosperity can be far more universally spread as it does not recognize or encourage artificial barriers created by greed, deceit exploitation and injustice. The vastly varying level of material prosperity has, as we have seen, divided the world into rich and poor, affluent and the deprived, luxury-ridden and the downtrodden. Spiritual prosperity is not a substitute for material prosperity. With fine pruning, prudence and restraint, material prosperity can continue to be enjoyed while progressing towards spiritual awakening.
Spiritual resurgence will get the desired momentum if we combine the catalytic forces of the timeless wisdom of the East with the glorious scientific and technological clout of the west to make this planet of our a much happier and safer place to live with stable peace for all of us irrespective of our geographical divide, varying cultural backgrounds,
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differing historical conditioning, variety of the color of our skin and acquired creed or community affiliations over a wide spectrum.
We need a universal outlook, a comprehensive multi-dimensional vision and a fundamental spirit of tolerance and compassion both at the level of the individual as well as of the community-be it at the national, regional or international levels. Cooperative peaceful coexistence sans hostility, friction, tension or war alone would help humanity initiate a worldwide movement for spiritual resurgence which to recall a Vedic prayer will bring blessings and enduring happiness to
all:
"O Light divine May everyone attain? Awareness of the self May everyone enjoy all? Pervading peace May everyone experience? The perfection of pure consciousness May blessing be showered upon all”.
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GLOBAL COMMITMENT TO THE
CULTURE OF NON-VIOLENCE
[Major presentation at the 1999 Parliament of World's Religions at Cape Town, December- 1999]
The world of today stands on the threshold of a defining moment in history. Time has come for the realization of global commitment to the culture of Non-Violence. Victor Hugo was almost prophetic when he said:
"There is one thing stronger than all the armies of the world and that is an idea whose time has come"
Far-reaching technological strides have made our world a global village'. InfoTech is at our doorstep and communications have been revolutionized. Spirit of globalism offers us the hope of a greater, wider and better civilization- fostering global community values.
Time has come to think of our collective future - future together of all human beings, irrespective of caste, color or creed, race or nationality, future together of all living beings, future together with Mother Earth, which sustains us. Jain tenet of "Parasparopagraho" (mutually dependent and mutually enriching coexistence among all living beings and Nature) has to become the universal guiding star.
Earth is a bright jewel in the enormously vast cosmos. It is the only live planet endowed with marvelous variety of forms of life and with atmosphere, fertile soils, forests, water and oceans. On this planet, humans are linked with other living beings and forces of nature in a divine web of interdependence. The universe belongs to all of us in

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equal measure - as much to plants and animals as it does to human community.
We can preserve this marvelous heritage only through global commitment to the culture of non-violence. We cannot let it be frittered away through current process of ever-increasing violence and bloodshed, reckless exploitation and wanton destruction.
Time has come to bid farewell to the culture of violence, which threatens to terrorize us all out of our very existence.
Time has come to transform our lives, our thoughts, actions and expressions with the compassionate culture of non-violence. It would be a folly to regard practice of non-violence as a religious dogma or a ritual or an austere doctrine only for the religious devotees. Non-violence must become a driving force in our life spiritually, morally and ethically. It must become a quality of life.
Jain Concept of Non-Violence
The concept of non-violence is not a new discovery. Mahatma Gandhi, the most vocal and effective champion of Non-violence wrote:
"No religion of the world has explained the principle of non-violence as deeply and systematically in its
applicability to life as Jainism.
A spiritual dimension was given to non-violence in Jain scripture of 4th century B.C. “Acaranga" Violence towards other is spiritually regarded as violence towards one self in the Jain faith.
"He who ignores or negates other beings Ignores or negates one's own self He who you wish to inflict suffering Is eventually yourself. You cannot
Kill or harm others without hurting your own self" Acharya Hem Chandra observed in "Yogashastra”
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अहिंसा परमो धर्मस्तथाऽहिंसा परो दमः । अहिंसा परमं दानमहिंसा परमो तपः ॥
(Reference for life is the supreme religious teaching; Noninjury to life is the supreme moral guidance; giving freedom from fear to life is the supreme act of giving; Non-Violence to life is the supreme renunciation)
There is increasing awareness about the relevance of the Jain concept of active non-violence for universal sustainability and coexistence. Jain religion charts out a clear path of guidance and spiritual motivation to human beings on how to relate themselves to other human beings as well as other living species. Active non-violence implies that “a person should not act sinfully towards other living species, nor cause others to act so, nor allow others to act so".
The Jain view of the culture of Non-violence is all pervasive and comprehensive. Let it not be dismissed as too utopian or too impractical since such a half-hearted approach so far has perpetrated aggravation of violence in all walks of life. American Jain Scholar Michael Tobias has thoughtfully articulated:
"In no other religion has thought and action been so intricately merged into a unity of behaviour, and an environmental code of ethics that permeates every
aspect of Jain life, posterity and history".
Etymologically the word “non-violence” may appear to be the negative of the word “violence. In true essence, however the concept of non-violence in Jain philosophy stands for total negation and elimination of violence in all its manifestations - in deeds, words and thoughts. Cult of violence includes not only physical violence (Dravya-himsa) but also violence that hurts through words and thoughts (Bhaava-himsa).
Anger, pride, ego, deceit, greed, fear, revenge are all constituents of violence in thoughts and behaviour. By contrast,
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non-violence is equated with attributes such as peace, compassion, piety, harmony, welfare, faith, fearlessness and fraternity. In one word, Jain Philosophy regards non-violence as representing all virtues and violence all the vices. The choice is between the good and the evil.
In the Jain view, the culture of non-violence stands for tolerance and understanding, love and compassion, coexistence and trust among all life forms in this universe in a judicious balance with nature. Jainism has been rightly described as “a philosophy of biological ethics and spiritual ecology”.
Spiritual sustenance for such wide-ranging culture of nonviolence has been beautifully and succinctly expressed in Jain Scripture "Tattvartha Sutra”. (Meaning, “That which is" written by Jain Monk Umasvati in second century B.C.)
"Souls influence each other through service which may be favorable or unfavorable, beneficial or harmful. They cannot live independently of one another. They have to share their pleasure and pain with other. As partners in good and evil acts, they are jointly responsible although they must bear the karmic results individually for the part they play. They create a common environment and live together in weal and woe".
Jain enlightened view of non-violence is not an isolated ivory tower doctrine. For thousands of years this lofty principle has found expression in many religious and ethical traditions.
In inter-faith cooperation, therefore, common ground can be identified for propagating world wide the culture of nonviolence and practical programmes can be drawn up to contribute towards eradicating violence and increasing the practice of nonviolence.
Challenging Task of curbing Violence
The task of spreading the culture of non-violence worldwide is by no means an easy task.
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"The world in the coming millennium will be more crowded, more polluted, less stable, economically and ecologically more vulnerable to violent disruption than the world we live in now." - Vision 2000 revisited
The cult of violence has found its way in every lifestyle - be it the life of an individual or a community, a nation or the community of nations. History of world is replete with violence manifesting itself through animosity, hatred, mistrust, intolerance, discrimination, prejudice, torture and physical harm at the individual level as well as among ethnic groups, races, nations and religious sects. A. Non-violence at International Level
Twentieth century witnessed two world wars and a large number of local and regional conflicts. In search of peace, United Nations Organization was established. Its charter dedicated itself to eliminate the scourge of wars. This marked a move towards growing awareness of the need of the culture of non-violence
Time has come for preamble of UN Charter to be amended to include as a basic objective ‘promotion of a global culture of non-violence among all living species. UN should take the cue from the declaration of a Global Ethic formulated at the 1993 Parliament of World's Religions at Chicago. The declaration carried the inspiration from Jain philosophy when it described commitment to a culture of non-violence and respect for life as one of its irrevocable directives.
Inspired by Jain teachings, Mahatma Gandhi boldly and effectively used the tool of non-violence in political and community life.
Mahatma Gandhi inspired Martin Luther King in USA to bring about significant social changes through spiritual power of non-violence.
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In his bus campaign at Montgomery USA, Martin Luther King said,
"The chronicle of 50,000 Negroes who took to heart the principles of non-violence, who learnt to fight for their rights with the weapon of love and who in the progress,
acquired a new estimate of their own human worth"
Yet parallel Hiroshima annihilation, brutal Nazi atrocities during World War II, killing fields in Cambodia, brutal violence in Kosovo and many such incidents in all parts of the world keep recurring. Agonizing aggravation of terrorism has in recent years raised its destructive head in an alarming manner all over the world.
Jain religion offers the persuasive tool of non-violence to eradicate the culture of violence from the hearts and minds of human beings and to bring in its place the culture of non-violence through attitudinal change for promoting healthy understanding.
Diplomats at United Nations and spiritualists at the Parliament of World's Religions ought to work in unison to bring about attitudinal change in favor of non-violent modes of settling disputes between nations instead of taking to arms at the slightest pretext. Cessation of hectic arms race, destruction of nuclear weapons arsenal and progress towards disarmament would set the tone for a more effective role of global culture of non-violence for durable world peace.
B. Non-violence at Food Consumption level
It is distressing that human race which has already crossed 6 billion marks continues to mercilessly kill animals and birds to provide food. It is feared that the Earth's total biological diversity, 25% is at serious risk of extinction. Human population goes on adding 90 million every year, while increasing human appetite goes on slaughtering and reducing animal population leading to a dangerous imbalance in the globally interdependent universe. Interdependence as per Jain view should be constructive and not destructive.
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Violence for food must cease. It is time to stop this shocking desensitization of consumer taste buds. It is time to stop trading in meat importing or exporting it. It is time to consider closing down slaughterhouses. It is time to give up making our stomachs a graveyard of dead animals.
Jain religion propagates taking to vegetarianism, which would spare precious animal and bird life. Vegetarian way of life is not only a way of removing ourselves from supporting the machines of violence and the mentality of callousness towards helpless creatures but it gives a new and fresh outlook on life, of feeling one with the creation, feeling a deep kinship with the beings with whom we share this planet. George Bernard Shaw wrote:
"Like carrion crows, We live and feed on meat Regardless of suffering and pain. We cause by doing so. If thus we treat defenseless Animals for sports and gain. How can we hope in this world to attain? The peace we say we are so anxious for?” Non-violence towards Nature
C.
Earth is rapidly dying. In the name of progress humans are destroying forests that influence the climate. Cradles of world's vegetational wealth are being bulldozed and burnt. Air, water and space are being polluted. Earth's survival is at stake. 21st century may well face a water crisis if we do not judiciously conserve and develop our water resources. Humans need to realize the dangerous situation being created by their reckless exploitation of Earth's resources virtually amounting to rape of the Earth. Jain philosophy calls for restraints in consumption and limitation of wants so that nature's resources are not plundered and exhausted. The culture of unbridled as well as wasteful consumption in affluent societies is the violence of most undesirable nature and it must be halted.
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Non-violence towards fellow human beings
Exploitation of the weak, the poor and the downtrodden has split the society into the haves and have-nots. Promotion of the culture of non-violence would imply prevention of child abuse, promotion of equality between men and women and cessation of exploitation of the poor and the underprivileged. Jain philosophy rejects class distinctions and caste divisions and subdivisions. The basis is the vision of a peacefully coexisting and co-prospering human society irrespective of differences of caste, colour or creed.
D.
The Three Ns of Jainism: In this context, it is worthwhile to grasp the meaning and to increasingly use the potential of the three basic tenets of Jainism abbreviated as the three Ns.
1. Non-violence (Ahimsa)
2. Non-absolutism (Anekant)
3. Non-possession (Aparigraha)
The three tenets form an integrated whole with Nonabsolutism and Non-possession reinforcing Non-violence. Nonviolence strengthens the autonomy of life of every being. Nonabsolutism strengthens the autonomy of thought of every individual and Non-possession strengthens the interdependence of all existence. Together these three tools can be used to strengthen nonviolence culture and fortify the foundation of peace and equanimity.
The concept of Anekant
The concept of Anekant is easily adaptable in international relations, inter community dealings and in relations at individual level. Anekant maintains that each individual entity has its unique perception of the world, which is a mixture of truth and ignorance. All perceptions may be valid, but are incomplete view of reality. Anekant therefore projects awareness at all times of the multi-dimensional
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relativity. It seeks interpretation of a fact or situation not in absolute or single-track terms but as seen from various related angles. Thus, Anekant stimulates an effort to understand and harmonize different points of view and to discover the reality from among them. It promotes synthesis, tolerance and understanding, removes ego-generated tensions and promotes wider, open hearted and compassionate outlook. Anekant provides a very logical and scientific basis for peaceful orientation to inter-human relations. It can effectively promote higher degree of tolerance and accommodation, peaceful coexistence and peaceful co-prosperity. Aparigraha
(Non possession/voluntary abstinence). It is an approach on meeting your needs but not succumbing to greed. It promotes the culture of "taking less and giving more”. Seen in the wider perspective of modern world, this focuses on limiting undue indulgence in materialistic pleasures and voluntary abstinence from surplus necessities, comfort and luxuries. In this age of consumerism-generated wasteful consumption, adoption of Aparigraha attitude could be of immense help. Self-control (samyam) is the key to Aparigraha. Through voluntary selfrestraint, humans can “fence in” the otherwise uncontrollable craving, passions and lust.
Aparigraha is symbolized at an individual level in the form of fasting or voluntary abstinence from consumption of particular foods, clothes or other items, designing for oneself a life of judicious voluntary restraint, control and discipline. It should not be mistaken for austere life because it is a judiciously regulated life.
Aparigraha can prove an immensely effective tool to curb reckless exploitation and wanton destruction of limited natural resources to meet growing human needs arising from ever-increasing population pressure.
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Attitude and practice of Aparigraha is the only effective remedy to the evils of hypnotic consumerism, which has already driven advanced economies into a mad pursuit of limitless materialism.
To promote and increasingly adopt this trinity of humane principles - the three Ns of Non-violence, Non-absolutism and Non-possession, the responsibility rests squarely on the shoulders of global human community. Role of human community
Over 6 billion human beings inhabiting this planet owe it to take spiritually and ethically inspired steps towards a more humane and a globally more sustainable future.
Human community can ill-afford to persist in its self-centric and egoistic, exploitative and violence oriented approach not only towards other human beings but also towards the global ecosystem and other living organisms.
Jain philosophy puts the stewardship of the earth in human hands as superior beings with highly developed physical mental and intellectual faculties. It exhorts humans to develop an enlightened view of the universe around them since in that approach lies the path of salvation' both of individuals as well as societies and nations. Echoing the Jain perception, William Faulkner wrote:
"I believe that man will not merely endure but will prevail. He alone among creatures has an inexhaustible voice and a soul and a spirit capable of compassion, sacrifice and endurance."
Thus, Jain principles are synonymous with sound ecology, synonymous with humanitarianism and synonymous with peace. Jain ethos like the Hindu ethos regards our planet as Mother Earth. The approach of respect for it is beautifully brought out in the following quotation from Vedas:
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The ocean is your girdle
Your bosom the mountains
Goddess Earth, my obeisance to you Forgive me for daring to touch you with my
feet
Role of every Individual
The task of promoting global culture of non-violence is arduous but attainable because the starting point is the reformation of the individual soul and tuning it to love and compassion. "Uttaradhyayana" (Jain Scripture) provides pearls of wisdom in the following:
"If you want to fight, fight against your passions. If someone is to be conquered, it is no other than your own self. One who has victory over one's own self is greater than the one who conquers thousands and thousands of warriors"
The buck starts and stops at each human individual. For the future well-being of human community as well as the universe, spiritual awakening in each human soul is needed. The culture of non-violence will spread collectively with the sincere commitment to it at the individual level. Unless this comes about, the world would go on lapsing into violence, terrorism and armed conflicts, which would go on negating the progress of civilization. The world needs many more to emulate Jesus Christ, Gautam Buddha, Ram, Krishna and Mahavir. Human beings cannot be indifferent to their own inner voices if they want to live happily and purposefully as responsible members of the wider community.
It is worth recalling a story about a time when many Gods congregated to determine where to safely place the Divine Spark in human kind. After a lively debate it was decided to position it in the place where man would least suspect it and yet where, when he found it he would treasure it most - in the core of his inner most being. The story unfolds with humans looking everywhere on earth for this treasure

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only to arrive ultimately at the knowledge that the treasure was already within them all the time.
Time has come to brightly light up this Divine Spark in every human soul for spreading worldwide the message of "Reverence for Life" and the “Culture of Non-violence. It has been rightly observed:
"Nothing is more powerful than an individual Acting out of his conscience Thus helping to bring The collective conscience to life"
"If man realizes the divine truth within himself and having realized his own infinite core, becomes able to comprehend the divinity at the heart of humanity – it is then that man turns truly human."
- Selina Thielemann (renowned musician)
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[Major Workshop presentation at the 1999 Parliament of World's Religions at Cape Town (South Africa)]
1.
VEGETARIANISM
THE JAIN EXPERIENCE
SPIRITUAL PERSPECTIVE
Vegetarianism is a unique Jain experience since it is an integral element of the practice of active non-violence. Jains have been the primary exponents of vegetarianism in India. Inherent in it is "food for thought" which takes its inspiration and motivation from the principle of "AHIMSA" (Non-violence) - meaning in a comprehensive sense non-injury, non-hurting, non-killing. Renowned Jain holy text Acaranga Sutra says:
"...All breathing, existing, living, sentient creatures should not be slain, nor treated with violence, nor abused, nor tormented, nor driven away. This is the pure unchangeable eternal law."
Far from being a mere food habit, vegetarianism is linked to human compassion and piety towards other living beings in the spirit of constructive life- sustaining and mutually supportive coexistence. Jain teachings stress that spiritually violence towards others is violence towards oneself.
In his book "A diet for a New America", John Robinson rightly observes:
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Jains pursue the practice of non-violence in their day-to-day lives reinforcing it by the principles and practice of 'nonpossessiveness' and 'non-absolutism'. These three together chart out a way of living for the entire human community not only related to inter-human relations but also in terms of relating to other living species as well as the natural environment. The guiding factor shaping the Jain way of life is “do not kill others to survive and live”. Nature provides enough for all of us to share and prosper without hurting, exploiting or slaughtering animals and birds. They may be voiceless and defenseless, but have souls like the humans.
In principled terms, vegetarianism preached and practiced by the Jain community symbolizes the recognition as well as implementation of "the right to life”. It is not enough to talk about human life alone. It is equally important to talk about prevention of cruelty to birds and beasts, to heal their wounds or to cure their diseases. Far more important is not to wipe them out of existence, not to cut short their lift span prematurely and not to eat their dead flesh for one's sustenance. Aren't they entitled to their normal life span as much as humans are in the process of going through the cycle of birth and death in different incarnations?
In the Jain holy text “PURUSHARTHASIDDHYUPAI”, Acharya Amritchandra deals extensively with the spiritual rationale of vegetarianism as an integral part of the right and rational conduct (Samyak Charitra):
न विना प्राणिविधातात्मांसस्योत्पत्तिरिष्यते यस्मात् । HİHİ HET919 Thriftaifa féht 1165 11 यदपि किल भवति मांसं स्वयमेव मृतस्य महिषवृषभादेः । तत्रापि भवति हिंसा तदाश्रित निगोत निर्मशनात् ॥ 66।।
आमस्वपि पक्कास्वपि विपच्यमानासु मांसपेशीषु । Harticulatiotai fericia 1167 11
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आमा वा पक्वां वा खादति यः स्पृशति वशितपेशीम् । स निहन्ति सततं निचितं पिंड बहजीव कोटिनाम् ॥ 68॥
"Meat cannot be available without killing the animals. Hence for a meat-eater, violence becomes necessary. Although it is true that meat can be taken from naturally-dead buffaloes or bullocks, but in that meat of the dead body also there are innumerable livings elements - which when killed and eaten generate violence. Anyone who touches and eats any kind of raw or cooked meat causes violent injury
to many living elements”.
Whenever human lives are brutally destroyed, annihilated, tortured or even discriminated against, hue and cry of human rights is raised. Horrible nazi atrocities on Jews, shocking killing fields in Cambodia, atom bomb disaster in Hiroshima, Gas tragedy in Bhopal (India), shooting to death of innocent school children in USA and such other violent incidents have been shocking to human conscience.
By that very token, are modern slaughterhouses slaughtering thousands of innocent animals day in and day out any the less in brutality and oppression than the extermination of Jews in Nazi concentration camps? Why is our conscience not revolting to using animals as mere food products to satisfy our recurring appetite?
Over a century ago the great Indian Chief Seattle sang:
"Where is Man without the beasts? If the beasts were gone, Man would die From a great loneliness of Spirit For whatever happens to the beasts Soon happens to Man All things are interconnected Like the blood which unites our family Man did not weave the web of life He is merely a strand in it Whatever he does to the web
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He does to himself'
Jain concept of vegetarianism includes drinking boiled water. During fasting it is laid down as a must. When water is boiled it kills all bacteria or minute invisible beings in the water as well as polluting substances. In a sense this may be violence in itself, but in the non-boiled water countless minute beings are continuously born. Once boiled, water ceases to multiple bacteria and remains pure for a whole day.
Likewise Jain religion forbids eating after sunset because during darkness, number of invisible insects increase and may be accidentally consumed while eating at night.
Acharya Samant Bhadra has advocated giving up at night consumption of solid food (Ashan), liquid food (Pan), dry fruits (Khadim) and food taken entirely for taste (like betel levels) Root vegetables, vegetables with multiple seeds, alcoholic drinks, ice, old pickles are also forbidden as their consumption implies destruction of living elements which can be avoided.
THE EMOTIONAL AND ETHICAL PERSPECTIVE
It is believed in Jain and Hindu faiths that birth as human being is at the top of the birth-death life cycle and is earned by good deeds in earlier life as an animal or any other living being. Having secured this honour, human beings who are far superior to other living species in terms of ingenuity, intellect, feeling, rationality, perspective and expression ability, have morally and ethically no right to destroy life of other living beings. They can judiciously satisfy their appetite through an equally nourishing and in Jain experience more sober and yet delicious vegetarian diet of immense variety and freshness.
Human beings detest with revulsion at the very thought of eating human flesh. Cannibals are regarded barbaric and inhuman.
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Then how is it eating animal flesh does not raise the same emotional sensitivities? Let us face it. Non-vegetarianism reflects man's vanity, greed, impertinence and exploitative complex towards the weaker beings whom he pretends to regard as dumb and emotion less creatures or simply commodities to be consumed.
The horrifying spectacle of corailed and anguish in modern slaughterhouses would pierce any sensitive heart. Some year back I read the brutal process described by an American lady:
"Cows, calves, lamps were corailed down a narrow corridor. One by one they dropped through a trap door and were caught by a rope by one leg, after which they dangled next to one another fully conscious, in agony until a man with a long knife came and slit their throats.
The blood gushed was in torrents."
One needs to pause and think about the ordeal of the animal being slaughtered - the intense feeling of horror, anger, hurt, pain and suffering - which would go into his freshly dead meat. When eaten such meat would shape in the emotional fibers of meat eaters a psychology of callousness, anger, revenge, hate, disgust and intolerance.
Russian Magazine “Ogonyok” published a research paper highlighting the finding in Russia that -
“Over 70% of a group of violent criminals had as
children burnt, hanged or stabbed domestic animals"
Renowned Digambar Jain Acharya Vidyasagarji has been consistently championing the cause of compassion for all life forms by building a countrywide campaign in India for closing down slaughterhouses and banning export of meat. He has also urged giving up the use of leather shoes, purses, bag belts and such other items.
Jivadaya' and 'Jivaraksha movement is active in India particularly starting with the protection of cows.
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Jain leaders inspired by Acharya Vidyasagarji in conjunction with All India Krishi Goseva Sangh and such other organizations of the Hindu Community have done a lot of research to point out serious economic loss to India's agro-economy through export of meat which has risen from 60000 Metric tonnes in 1973-74 to almost 2,00,000 metric tones now. It has been estimated that a total of 6,70,000 buffalos are slaughtered for meat export earning worth Rs.20000 million. If buffalos had lived for say another 5 years more, the dung produced would be 190 million tones which when used as manure would produce additional food grains to the tune of 70 million tonnes worth almost Rs.2, 75000 million.
Another important element is that production of 1 Kg. of meat requires 30 liters of water. In a detailed research paper Mr. RK Joshi, Trustee of Viniyog Pariwar Trust has estimated that to produce meat from about 7 million buffalos and 4 million sheep, the water required would be 16000 million litres which could be sufficient for meeting annual drinking water needs of 9 million persons. All this is in addition to the cruelty of killing innocent animals.
Recently former French actress and the well-known animal rights crusader Brigitte Bardot urged British gourmets to boycott foil grass “because it is made from techniques that caused the suffering and death of million of geese and duck force-fed a poor diet until suffocation”. She called for a ban on all French farm products because “the animals are fed the carcasses of other animals and filthy water-all in the name of French Production”.
Ms. Shilpa Shah, a scholar of Jainism and a specialist on the philosophy and definition of JIVA-DAYA"(Kindness to living beings) has this to say about how millions of animals are undergoing experiments, which are cruel and risk their life or longevity only for testing household products for human beings:
“Every year, approximately 14 million animals suffer and die in painful tests in an attempt to determine
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the safety of cosmetics and household products. Nearly every major brand of cosmetic and household product, such as toothpaste, lipstick, dishwashing liquid, and furniture polish, are tested on animals such as rabbits and dogs. Additionally, every time a company changes its ingredients or advertises a "new" or "improved" product, the substance is then retested.
"Two of the most common methods of testing are the Draize Eye Irritancy Test and the Lethal Dose 50 (or D 50) test. The Draize test is used to test substances that might get into the human eye. During this test, a certain amount of a concentrated solution is placed into the eyes of conscious albino rabbits. Their eyes are held open with clips, and many rabbits break their necks or backs as they struggle to escape. The damage to the rabbits' eyes is then recorded at intervals over a period of several days. Reactions to the irritants include swelling of the eyelid, inflammation of the iris, ulceration, bleeding and blindness. They usually receive no anesthesia or pain relieving drugs during the tests.
"The LD 50 test measures the amount of a toxic substance that will, in a single dose, kill half of the animals in a test group. Again, no painkillers are administered. During this test, the experimental substance is forced into the animals' throats or pumped into their stomachs by tube sometimes causing death by stomach rupture or from the sheer bulk of the chemical dosage. Substances are also injected under the skin, into a vein or into the lining of the abdomen. They are also often applied to the eyes, rectum, or vagina or forcibly inhaled through a gas mask."
"
A study of 17000 men and women conducted showed that in USA and Finland highest deaths were due to high consumption of meat products.
As if animals are commodities, hunters kill them for hunting pleasure. Bullfights are regarded as Sport Spectacles in which bulls are injured, hurt and killed in an unequal and unfair encounter with
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the bullfighter. Is it not a sign of degenerating values if "tormenting" animals provide to Man a seeming kind of pleasure and kick?
No wonder then if addiction to violence and criminality is flourishing all around particularly in societies consuming nonvegetarian food.
However, it needs to be taken into account that nonvegetarian food habits or for that matter any kind of violence is not sanctioned by any faith or religion. Meat eating has grown on the facetious assumptions of human exploitative complex and the need for so-called powerful nourishment to become physically strong. It is not related to the concerned religion of which meat eaters may be followers.
It is also somewhat quixotic that meat-eaters invariably eat the meat of vegetarian animals. Vegetarian animals like elephants and horses are by no means weak, but are strong. It is also interesting that vegetarian animals live in a community life, but invariably non-vegetarian animals like tigers live more as erratic and aggressive individuals.
As a species capable of profound introspection, humans need to outgrow such cruel mentality. After all human being have been around on the Earth for less than 100000 years. For most of the time, the majority of food was gathered by women and it was in the form of pulses, fruits and vegetables. Now that humanity has crossed over 6 billion mark growing population pressure should not lead to higher meat consumption since it would upset the nature's balance of life systems.
It needs also to be realized that to produce non-vegetarian food, animal rearing has become a flourishing industry in the world. This industry has tragically ignored that animals have also souls, sensitivities and emotions. A study done in USA has concluded that this way there is much greater drain on natural resources because to produce a single pound of meat takes an
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average of 2500 gallons of water as much as a typical family uses in a month. Rice takes more water that any other grain, but even rice requires only 1/10th as much water per pound of production
as meat.
Yet another example is one acre of land can grow 20000 pounds of potatoes, but if it were to be directed to produce cattle feeds, it can produce only about 165 pounds of beef.
Imagine the waste of resources through feeding animals and dead meat to provide food for humans, when more rationally humans and animals could all share nature's bounty of fruits and vegetable to survive and grow a lot of which is perishing daily unused.
3.
ENVIRONMENTAL PERSPECTIVE
A very harmful impact of consumption of meat products is the rapid extinction of many species at the rate of 1000 species a year. This is seriously disturbing the global life system pattern.
Another disastrous impact is environmental impoverishment. For instance, in USA alone since 1960 the rate of deforestation has been one acre every second. Disappearing forest cover all over the world has adversely affected the climate. Lots of beef for consumption in USA comes from Central and South America, where as a result rain forest have been destroyed and converted into pastures for raising cattle, Central America which had 1,30,000 Sq. miles of virgin rare forests in 1960 is now left with rapidly diminishing 80000 Sq. miles cover of rain forests.
It is a well-known fact that rain forests constitute world's oldest eco-system on earth and have been sources of substantial percentage of Earth's oxygen supplies. Aren't we moving towards depriving
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the world including humans of adequate oxygen supplies in our desperate march towards materialism fed with violence against nature itself - our creator and sustainer?
4.
NUTRITIONAL PERSPECTIVE
Health Aspects
Research studies, particularly in the western would, have established that effects of meat products on physical health of human beings are immediate as witnessed in the increasing incidence of cancer and heart-attacks, osteoporosis, neurological disorders, birth defects and increasing aberrations of sexual development. It is said that -
"There is not a single population in the world with a high meat intake which does not have a high rate of colon cancer?"
Cholesterol content is much higher in meat. By contrast, hardly any vegetarian food item has any appreciable amount of cholesterol. In vegetarian food, it is found only in foods of animal origin like milk, and milk products where it occurs dissolved in fat. The vegetarian diet has some subtle advantages as revealed by many epidemiological studies Mortality rates are similar, in fact a shade better amongst the vegetarians. Vegetarians are at lesser risk of obesity, constipation and less prone to alcoholism. Risk for hypertension, coronary artery diseases and diabetes are lower amongst the vegetarians. Vegetarian diet being free of cholesterol is safer for heart and heart-associated diseases. Avoidable deficiency of iron amongst vegetarians is not more serious than the high iron of red meat, which is a risk factor in coronary artery diseases. The following table is illustrative:
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CHOLESTROL CONTENT OF COMMON FOODS
ANIMAL FOOD
PLANT FOOD
CHOLESTEROL CONTENT | In Milligrams per 100 gram portion
CHOLESTEROL CONTENT In Milligrams per 100 gram portion
Egg Kidney, Beef Liver, Beef Butter Oysters Cream, Cheese Lard Beefsteak Lamp Pork Chicken Ice cream
550 375 300 250 200 120 95
All grains All vegetables All nuts All seeds All fruits All legumes All vegetable oils
70 70
70
Source Pennington, J. Foods Values of Portion commonly used Hamper and Row, 14th ED. New York 1985
Risk of breast cancer, colon cancer, osteoporosis, dental erosion and dental cavities is lower amongst strict vegetarians. Magnesium deficiency, more common amongst non-vegetarians, is an important factor in the pathogenesis or atherosclerosis, which leads to coronary artery diseases and stroke. Vegetarian diet by and large is richer in its Magnesium contents.
Fiber rich vegetarian diets are conducive to free and rapid movement of fecal matter in the G.I. tract and hence nonconstipational which in turn offers prevention against colorectal cancer. The incidence of Gallstones like that of colorectal cancer is far less amongst those who consume fiber rich diet.
Vegetarian diet is rich in carotene and other anti-oxidant vitamins C and E (all free radical scavengers), which makes it anti-cancer to a certain extent.
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There exists a strong co-relation between the incidence of kidney stones and the level of consumption of animal proteins in the population. The higher the intake of animal proteins, the more likelihood of the individuals to have multiple kidney stones. Contrary to this, in the population where vegetable protein intake is high, the incidence of stones in the upper urinary tract is low. Nutritional Aspects
The researchers have now established that there is nothing nutritionally wrong or inferior in being a pure vegetarian. Gone are the days when non-vegetarian diet was considered almost essential for perfect health and malnutrition was associated with pure vegetarianism. There is also the time tested experience of the Jain community and predominantly vegetarian Hindu community who have been all along taking only vegetarian diet and have maintained by and large good health and adequate nourishment together with a peaceful life style and have not been serious victim of fatal diseases as suffered by non-vegetarians.
Today it is felt that a judicious assemblage of cereals, pulses and beans, seasonal vegetables and fruits accompanied by a sprinkle of dairy products to an affordable extent could provide nutritious diet which could even be better that the one high in meat and eggs. Non-vegetarian adjuncts are no longer considered essential to formulate a complete meal.
Totally vegetarian food ensures an ample supply of all necessary vitamins and minerals in addition to plenty of carbohydrates, sufficient proteins and fats and also hitherto ignored dietary fiber missing in the non-vegetarian items.
Whereas one can stay healthy with purely vegetarian diet, it is not so for the non-vegetarians who necessarily need to have a vegetarian blend. This amply substantiates the indispensability of vegetarian diet. The question, which deserves consideration, is not as to which of the two modes is superior but whether the
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vegetarian diet, even if not supplemented with non-vegetarian stuff, makes a healthy diet.
Male Vegetarian had an average Measurable time loss of: 3% Male non-vegetarian: 7% Female Vegetarian: 18% Female non-vegetarian: 35%
Protein in Food
Adequate protein-content in food is an important element from health and nutrition point of view. For daily minimum input of proteins, one needs to eat about 200 gms. of meat per day. Meat, eggs and fish are rich in protein (around 20%).
However, vegetarian diet if judiciously chosen offers adequate protein particularly in pulses, beans and nuts. Cereals like rice and wheat are poor in protein (not more than 10%). But since the cereals are consumed in bulk protein deficiency does not become serious.
An important fact is NPU (net protein utilization), which determines usefulness of any food as source of protein both from the angles of digestibility as well as completeness of amino acid make up. Eggs enjoy the high NPU value. But one cannot survive on eggs alone, since egg is the richest source of cholesterol. But if one were to take a glass of fresh milk, the low lysine content of bread would be compensated by that in the milk and one would get complete protein in an efficiently valuable form. Pulses are deficient in lysine but rich in methionine. A judicious combination and protein blend can make vegetarian food very nutritious.
Fats: Fats are another essential component of food. In addition to vegetable oils and hydrogenated oil, which provide 100% fat, all foods stuffs like cereals, pulses and other plant products do possess "invisible fat" component (bound to other food constituents) which approximates 20 gm/day in an average Ahimsa: The Ultimate Winner ★ (116)

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Indian diet. Even if vegetarian diet is not supplemented with additional so-called “visible fat", it is only marginally below the desired recommended levels of dietary fat. In fact, lesser the fat in take, better it is for the user.
Slightly disadvantageous element of proteins in a vegetarian diet is amply compensated on the fat front. Vegetarian fat has no cholesterol - the culprit of many serious diseases, and is richer in essential unsaturated fatty acids. Cholesterol is found only in foods of animal origin including milk and milk products where it occurs dissolved in fat. Hardly any vegetarian food item has appreciable amount of cholesterol.
Carbohydrates: Carbohydrates (collective term for sugars, cellulose and starch) is the third main and the bulkiest component of the vegetarian food as much as it constitutes 50% -60% of the total food eaten and supplies much of the energy needed by the body in terms of calories. Eating sufficient fiber prevents constipation and helps reduce the risk of cancer of the bowel. Fiber also makes us chew food longer and is filling, making meals more satisfying and thus preventing from overeating.
Nutritional value of vegetarian foods can be easily improved manifold. Seed sprouting is one such technique. Seeds, grain and even nuts can be sprouted. Sprouted seeds known as “sprout” are easy to digest, loaded with vitamins and hence invigorating. They provide wholesome, easily assimilable, and highly nutritious food. Personal Experience
As a professional diplomat in a career spanning four decades and with assignments covering all continents, I never felt odd man out as a vegetarian. As Ambassador of India to Mexico, once the Mayor of Acapulco hosted a dinner-reception in my honour on the occasion of Indian Embassy organizing an Indian cultural evening in that city. To my delight, the Mayor's wife
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arranged a vegetarian buffet for all the 200 guests as a mark of respect for my vegetarianism. In fact, she observed that in an almost totally non-vegetarian Mexican society, it was nice that I inspired her to think of Mexican vegetarian dishes in view of abundance of fruits and vegetables in Mexico.
On yet another occasion when I was India's Ambassador to Belgium, at a formal sit down dinner at the British Ambassador's house, the wife of the N.A.T.O. Secretary General requested the British Ambassador to give her a seat next to me. The Ambassador consulted me because India had no diplomatic dealings with the multilateral military alliance of NATO. At the dinner when I asked the wife of NATO Secretary General about her desire to sit next to me, she said she was beginning to prefer vegetarian food as a natural wholesome and psychologically acceptable diet. By sitting next to me she wanted to ensure being served vegetarian food in the home of a non-vegetarian host.
At the UN Earth Summit 1992 at Buenos Aires in Brazil, a delegate asked me who the white robed person standing next to me was. The person was the well-known Jain Saint Acharya Sushil Muni. Before I could reply, a Christian Priest who was talking to us, replied that he is the representative of the most-peaceful religion of the world viz. Jainism whose followers are all vegetarians.
CONCLUSION
Pro-ve sentiment is growing in different parts of the world inspired by spiritual, emotional, ethical, environmental and nutritional perspectives. More and more non-vegetarians are voluntarily taking to vegetarian food. The change over is in tune with 'humane instincts' of compassion and coexistence with all other living species, as well as the growing gut feeling of responsibility of the human community to protect the Mother Earth and its natural environment.
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With growing population pressure, realization has also dawned that it is possible to feed seven times as many people on crops consumed directly than on crops first consumed by livestock and then converted into meat, milk and eggs to be eaten by human beings.
Anthropologically also the human beings are destined to be vegetarians and non-vegetarianism is secondarily imposed on them. Meat eating animals have long canine teeth for tearing apart the flesh. Human dentition on the other hand, is designed to biting and chewing, Carnivores gulp down large pieces of food with little or no mastication Unlike in the humans, the digestive system of the meat eating animals secretes 10 times more hydrochloric acid as compared to the vegetarians in order to dissolve/digest raw flesh and bones in the stomach.
Thus vegetarian diet becomes an integral part of human intake (Aahar) of what is simultaneously nourishing for the body as well as a tonic for the soul. It becomes an element in the spiritual upliftment of human beings while serving to satisfy their appetite as well as taste buds. It is also cleaner, healthier, cheaper and full of wide variety of items.
Jain experience has been that vegetarianism strengthens moral and ethical fiber and reinforces qualities of tolerance, piety and kind-heartedness. Vegetarianism makes eating a pure delight and a celebration of communion with life.
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ROLE OF JAINISM IN PROMOTING INTER-FAITH CREATIVE
ENGAGEMENT
[Presentation at the 1999 Parliament of World's Religions, Cape Town (South Africa)]
We are on the threshold of 21st century. It is time for the input of spiritual vision to permeate our lives in order to stem the rot created by violent, reckless and exploitative mismanagement of Earth's resources for human greed.
Mahatma Gandhi, the 20th century Apostle of Non-violence used to say:
“The Earth has enough for everyone's need
But not enough for everyone's greed"
The human community needs to take the initiative to forge an alliance between science, development, environmental preservation and spiritualism. Human ingenuity must be reinforced by revitalized culture of morality and ethics. Nobel Prize winner Gabriel Garcia Marquez has commented:
“Expect nothing from the 21st century It is the 21st century
Which expects everything from you"
Total earth environment has to be changed for the better to promote peace fostering and ecology-friendly way of life". The challenge before humankind is to shape a just, peaceful and sustainable future.

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This calls for an imaginative ground plan of creative engagement and cooperation between different religions and faiths. The aim should be to change the inner orientation, value-system and the whole mentality of the people at individual as well as community levels through a commonly agreed inter-faith plan of action. It is time to sink religious differences and defuse religious confrontation to save the universe. The dismal world scenario
There has been astounding scientific and technological progress and giant strides towards undreamt of material, comforts and luxuries. And yet the world remains divided between the few rich in the lap of wastefully extravagant luxuries and billions of poor in wrenching poverty, injustice, malnutrition and deprivation. Federico Mayor, Director General of UNESCO has
observed.
"Three planets Earth would be necessary for the whole of the world population to reach North American Consumption levels.
Hence the challenge is to build a sharing society based on justice and equality and a planetary society based on mutually sustaining partnership between all living beings and nature's resource base.
Despite progress in multilateralism symbolized in United Nations and its specialized International Agencies, even though no world war has taken place in the second half of the 20th century, local armed conflicts have raged all over the world and terrorism has emerged as the worst incarnation of the cult of violence. It is a glaringly ironical contrast that while the world community is spending US$700-800 billion on military expenditure, developing countries are denied even US$ 40 billion to achieve universal access to basic education, adequate nutrition, needed drinking water and elementary sanitary and health infrastructure.

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Cold war has ended but only in fragile cold peace. Tensions remain; intolerance, hatred, mistrust and suspicions abound and oppressive exploitation of Man by Man and by Man of other living beings and nature continues. Forest cover is rapidly disappearing; air and water are heavily polluted, march of desert continues, global warming is adversely affecting agriculture and land use is erratic and ill balanced. Need for re-assertion of spiritual wisdom
The information revolution has brought the world much closer together, and globalization is in the air. But information alone cannot feed the life culture. T.S. Eliot wrote many years age:
"Where is life we have lost in living Where is wisdom we have lost in knowledge Where is the knowledge we have lost in information"
There is increasing realization that reassertion of spiritual wisdom alone would make us aware of the urgent need to save the Mother Earth from depletion of its resource base, to put a stop to the ongoing uprooting of Earth's eco-system and environmental degradation.
Think globally, act locally
There is no dearth of ideas on how to save the Earth. There are global declarations on spiritual ethics, environment and sustainable development adopted not only by the Parliament of World Religions but also at Environmental Summit Meetings of the United Nations. What is needed now is:
“Think globally
Act locally"
For thinking globally, the global culture of non-violence preached by Jain religion as the Supreme Religion must be
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nurtured by all religions and faiths as well as by Governments and social service institutions. For acting locally
Creative engagement among different faiths and religions must be forged with realistically drawn up programmes that can galvanize local communities into a spirit of harmonious inter-faith community co-existence and interdependence.
Jain faith can be catalyst in shaping interfaith creative engagement. The potential of Jain principles and practices in enhancing mental & physical discipline and revitalizing soul energy has been demonstrated among several Americans who have been attracted by the conviction to the Jain philosophy. It has been the experience of renowned Jain Guru Chitrabhanu in USA that through observance of fasts, meditation, practicing and preaching vegetarianism, organizing vegetarian projects, nursing ailing human beings and wounded animals and birds, fighting for the rights of animals and preventing cruelty to them. American Jains have acquired not only faith in Jainism but also the conviction in non-violence.
The practice of Jain Philosophy has come to the American and European followers not only as soul purifying and soul uplifting but also making them better, kinder and more compassionate human beings in the wider world of all living beings. Many regard this as a miracle happened to them!
Jain religion has in its principles a complete set of global ethics and human code of behaviour that can set the tone for interfaith creative engagement. The concept of active Non-violence
Jain religion has elucidated the concept of "active nonviolence” as an anti-dote to the currently raging violence - physical, mental, verbal and psychological all over the world.
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Individuals as well as communities as per their capabilities and circumstances can practice active non-violence.
✡ One very visible form of active non-violence is the practice of vegetarianism. Vegetarianism has not only spiritual and ethical connotation but has become also an environmental necessity. Meat eating on a global scale involves merciless killing of innocent, voiceless and defenseless animals and birds at slaughterhouses and rearing of animals exclusively for provide food for human consumption as if they are a food crop without any soul, emotions or sentiments.
✡ Also while human population goes on multiplying, many animal and bird species become extinct leading to harmonious life balance of nature being totally thrown out of gear.
✡ Inter-faith programmes need to be evolved to persuade meat eaters to progressively take to vegetarian diet. Renowned western experts on nutrition and health have now testified to the nutritious content in vegetarian food in addition to its being more healthy, fresh, natural and ethical.
✡
Globally, Parliament of World's Religions could bring out persuasive literature on all the positive points of vegetarianism from nutrition and health as well as ethical and spiritual angles. If we want to conserve Earth's resources, vegetarian diet can be one of the very effective and agreeable tools.
✡ Jain philosophy of "Aparigraha" (nonpossessiveness) can also provide a stimulant to inter-faith cooperation for encouraging voluntary restraint in consumption of food as well as other items of life's comfort. Multiplication of wants and their endless pursuit has brought us to the state of highly developed materialism Ahimsa: The Ultimate Winner ★ (124)

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I.
with seeds in it of degeneration and deprivation through wasteful practice of unbridled consumerism. Specific programmes at local levels could be of the following persuasions:
Periodic Fasting
Jains observe fasts without any food intake from one to any number of days. A renowned Jain monk Sahaj Muni created a record of 365 days of continuous fasting with intake of only boiled water drops daily. Fasting keeps you physically in control and spiritually for more motivated. It is not necessary to go in for such austerity for every one. Inter-faith programmes could be drawn up for community fasting for a day or two each month. We would save many scarce food resources for sustaining increasing population.
It is interesting to read the comments on "fasting" by Clare Rosenfield, an American votary of non-violence and nonpossessiveness in my book on "Wave of Bliss".
II.
"Through fasting one day a week, I too, in my own way, am gaining confidence in my health, in being able to be free from the need for food at least one or two days at a time from food freedom from attachment."
Practicing abstinence or voluntary renunciation
All such items of daily use that may involve killing of animals and birds should be avoided. This is very much in line with growing international campaign in favour of not using mink furs or leather articles and the like. In India, renowned Jain Monk Acharya Vidyasagar ji is carrying on a vigorous campaign for banning export of meat and closure of slaughter houses, and encouraging giving up use of leather shoes, bags and such other items. These may appear to be symbolic gestures, but it is through
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drop by drop that an ocean of compassionate interdependence can be created for saving Mother Earth. III. No waste of food
Inter -faith programmes can also be implemented at local levels to ensure that at weddings and such other celebrations, there is no waste of food. Individuals should develop the culture of not leaving any left over on the plate while taking their meals.
When I was Indian Ambassador in Nepal, once Mother Teresa visited Kathmandu. On arrival at the airport she did not get down from the plane till the left over of food of passengers was not collected and given to her. From the airport, she straight went to the poor to distribute the food to them and only then came to the Embassy. She used to say that one of the most desirable forms of social service is not to waste any food. Mother Teresa has set an inspiring example. IV. Environmental Upgradation
Inter-faith creative engagement can also be forged in environmental upgradation through afforestation of denuded lands as joint community programme, cleansing polluted waters of rivers, developing greenery in towns and cities and developing natural habitat around all pilgrimage centres. Cooperation in water conservation and its judicious use is another worthwhile sphere for inter-faith community action. V. Inter-faith celebration of Religious Festivals
Inter-faith tolerance and harmony can be developed with major festivals of each faith being jointly celebrated. Such experiments have been tried out with success at local levels and have indeed prevented eruption of communal violence and religious conflicts. In my hometown Indore in the state of Madhya Pradesh (India) last year the birth anniversary of Jain Tirthankar
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Lord Mahavir and the birth anniversary of the Prophet fell on the same day and on Jain persuasion, Muslim Community observed it as a vegetarian day
For spiritualism to become a potent force for building a better and safer world, it is desirable for religions to set an example by putting stop to violent inter-religious clashes, ill-motivated propaganda and hostile rumour mongering.
VI.
Inter-faith programmes for education of women and children
At the local levels, programmes for education of women and amelioration of their conditions as well as liberal and wider perspective education for children can be drawn up on the basis of a secular inter-faith effort. This will also spread the awareness for fighting forces of injustice, intolerance, oppression and exploitation.
CONCLUSION
In the Jain view, foundations of inter-faith creative engagement have to be in the fostering of locally oriented cooperative programme of ethical awareness and a growing feeling in the society that humans must learn to live among hemselves as well as with all other life forms and natural elements n a harmonious manner.
Albert Schweitzer almost echoed Jain philosophy for cooperative creative engagement when he said:
"Any religion which is not based on Respect for life isn't true religion, Until he extends his circle of Compassion to all living beings, Man will not himself find peace."
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We must never permit the voice of humanity within us to be silenced in the mad race towards abusive exploitation of living and vibrant environment around us.
It is coexistence with all creatures that would make a human both HUMAN and HUMANE. Very illustrative of this thought is a Buddhist proverb that says:
“The frog does not drink up the pond in which he Lives".
“It is better to light one candle than to curse the darkness”.
-Ancient Chinese Proverb
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JAINISM AND THE CONCEPT OF PROGRESS
[Interview given to Millennium Institute, Arlington, VA (USA) on the eve of 1999 Parliament of World's Religions]
The issue is what is the perspective of Jain religion on the meaning of progress and how it is to be achieved.
Jain Religion considers and recommends progress integrated in a wholesome spiritual and ethical perspective. It is against wasteful living and against limitless pursuit of materialism. Wants and desires need to be limited. The culture of self- restraint alone would guarantee the survival of our universe in the face of exploitative pressures on its resources.
Jain religion is not against scientific or technological progress, but would not like it to be misused for violent purposes, armed conflicts and development of weapons of mass destruction.
The vision offered by Jain religion for the future of the human community and the Earth is for the human beings to lead a life of equanimity, non-violence and to actively pursue peaceful global interdependence with other living beings.
In Jain religion, 'developed culture’ is one, which provides and stimulates soul awakening and spiritual renaissance in judicious combination with restrained and disciplined materia! life. Material civilization and culture is transitory. Progress should be soul lifting, humanitarian, compassionate and soul emancipating.

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The nobility of human nature can shape human destiny. Jain Religion maintains that in the course of the ongoing cycle of birth and death, incarnation as a human being is at the highest stage. It is thus presumed that to deserve being born as a human being, the soul in its earlier incarnations as bird or beast would have pursued a noble path of good deeds.
Since human beings alone among all other living beings have the talent mix of intellect, ingenuity, perspective and rationality, they should shape their destiny by following the path of Right Perception (Samyak Darshan), Right Knowledge (Samyak Jnana) and Right Conduct (Samyak Charitra). They would, thus not only work for the emancipation of their souls, but for the overall health and well being of mother Earth and fellow living beings.
The philosophical approach of Jainism to progress in terms of overall community welfare and happiness is contained in the following observation of Bhagavan Mahavir as enumerated in Nirgranth Pravachan:
खामेमि सव्व जीवा सव्वे जीवा समंतु मे मित्ती मे सव्वभूएसु ai Husi ut quis ( 5 )
I seek forgiveness for all beings All living beings forgive me I am friendly to all
And harbour hostility to none
Jain religion does not believe in the institution of God. Its 24 Apostles (Tirthankaras) who have guided the Jain religion were all human beings who took to the path of renunciation in search of emancipation from earthly bondage. If they could attain salvation (Nirvana), so could any human being if he chooses to follow their path. And until he moves on that path, he lives life guided by sentiments of piety, compassion, tolerance and non-violence. He does not cease
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to be progressive, active or dynamic, and he develops more objectivity, rationality, and wider perspective.
During his day-to-day life, the follower of Jainism will remain dedicated to preserving and nourishing the environment around him, and will contribute to the strengthening of the global eco- systems based on mutually supportive cooperation and harmony with all other living beings.
"Sympathy for the lowest animals is one of the noblest
virtues with which
a
man is
endowed".
-Charles Robert Darwin
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JAINISM AND THE CONCEPT OF EQUALITY
[Interview given to Millennium Institute, Arlington, VA, USA on the eve of the 1999 Parliament of World's Religions.]
The issue is the perspective of Jain religion concerning a proper relationship with those who differ in gender, race, ethnicity, culture, class, politics or religion.
Jain religion is an open and democratic religion with a comprehensive perception of reality. It is indeed a way of life. One does not have to be born Jain to practice ain religion. One does not have to be converted to it. One can start practicing its tenets in individual and collective life without any ritual or ceremony. The important point is that Jain religion puts due stress on an individual's social responsibilities as an integral part of his struggle for self-emancipation. Thus to be kind hearted, one must actually do good to others, not exploit, cheat, abuse or harm them. What is also important is that Jain religions regards all souls as equal be it those of humans or any other living beings - small or big
As a religion, its doors are open to anyone irrespective of place, region or country of birth or colour, caste or creed or sex.
By its very essence, Jain religion does not subscribe to division of society by caste, colour or creed. It regards men and woman as equals. As per the Swetambar Jain sect, one of the 24 Apostles (Tirthankaras) of Jain religion was a woman called Mallinaath.

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Jain religion does not recognize differences in gender, race and ethnicity as coming in the way of developing healthy interdependence. It is against any exploitation on grounds of gender, economic status, ethnic moorings or racial origin.
Equality between men and women is brought out in "Sutrakratanga Niryukti” which says, “Just as a woman is liable to destroy the character of a man, so a man might destroy the character of a woman”. Jain “Agamas” regards wife as a
dhammasahaya' – one who is a pillar of support to man in religious, spiritual and social pursuits.
Education to woman has been a Jain tradition right from the early period of its first apostle Lord Rishabhanaath. Jnatadharmakatha and Jambudvipa Prajnapti give an account of 64 arts of women who used to acquire mastery in dance, music, fine arts, culinary art besides languages, mathematics’ and writing.
Lord Rishbhnaath was so respectful of his mother that he did not get initiated to asceticism till his mother was alive.
Queen Trishala, mother of Lord Mahavir, the 24th Tirthankar inspired her son to take to the path of virtue, lofty ideals, detachment and compassion. During her pregnancy her 16 dreams (as per Digambar tradition) or 14 dreams as per Shvetambar tradition reflected the nobility of her soul and her tranquil, peaceful and compassionate nature. Mahavir imbibed in her womb itself love for all forms of life and elements of nature.
Chandanbala is a remarkable female personality in Jain religion. She was an enslaved maid servant from whom Lord Mahavir gladly accepted food. He recognized in that suffering woman the ingredients of a true and sincere devotee with talent towards religious devotion. She became Pravartini equivalent to Acharya in the Sangh of Monks.
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It is also noteworthy that among historical women sadhvis (monks), there used to be women from all Hindu castes Brahmin (Preachers) Kshatriya (Warriors) and lower castes and all of them became highly learned and promoted Jainism vigorously and effectively. There are numerous other similar examples. Thus, the role of women in Jain religion has been very progressive and ennobling.
Jain religion has an attitude of respecting all enlightened benevolent learned and holy persons. Jain Mahamantra "Namokar Mantra" depicts this secular outlook very succinctly. In this prayer, Jains bow before the virtues and do not pray to a specific prophet or monk by name. This Mahamantra has the charismatic strength to destroy sins and to make a human being open and responsive to learning from all learned persons.
Jain religion stands for peace and works to eliminate wars, conflicts and violent bloodshed. Differences should be settled between individuals or nations through peaceful negotiations.
Jain principles are universally applicable and provide very valuable base to develop interfaith creative engagement for spreading the culture of non-violence, for restraining the mad pursuit of consumerism and materialism, for developing objective approach to issues through an attitude of nonabsolutism (Anekant) and for promoting limiting of wants and desires through practice of voluntary denial and abstinence (aparigraha).

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PART- III
Conferences of the United Nations
U.N. Millennium Peace Summit of Religious and Spiritual leaders, New York, August 2000
Environment, life ethics and Jain religion. Conflict resolution through non-violence in
action
U.N. Earth Summit, Rio de Janeiro, Brazil, 1992
Voice of Jainism Jain view on balance between Nature and
Humans. Towards a global Saints' Brigade Spiritual Perception - a new beginning
Earth Ethics.
The Declaration of the Sacred Earth Gathering
RIO-92 Ecology and Economics
CA

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Ja ne ducation International
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CILINIINID
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Vardhamana Mahavir in a meditative posture as illustrated in the
Unique calligraphed edition of the constitution of India

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ENVIRONMENT, LIFE ETHICS AND JAIN
RELIGION
[Major Presentation at the Millennium Peace Summit of Religions & Spiritual Leaders, United Nations, New York, August 28-31, 2000]
The Millennium World Peace Summit of Religious and Spiritual Leaders taking place at the United Nations symbolizes a historic opportunity for ushering in a vibrant culture of peace and justice for all living beings as well as the natural environment.
It is time for the input of spiritual vision and respect for ecological equilibrium to permeate our lives and deeds in order to stem the rot created by violent, reckless and exploitative mismanagement of earth's resources for human greed. Mahatma Gandhi the 20th Century apostle of Non-violence, ecological harmony and protection of environment once observed:
"The greatest work of humanity could not match
The smallest wonder of nature."
The human community needs to take a collective initiative through the fellowship of world's religions and with the support cî United Nations to forge an alliance between Science, Development, Preservation of environment and Spiritualism. Fiuman ingenuity must be reinforced by revitalized culture of life-ethics & morality.

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Total earth environment has to be changed for the better to promote “Socially beneficial, peace-fostering and nature-friendly way of life".
Spiritual ecological thinking alone can revitalize the divine web of symbiosis not only in relations among human beings of different color, caste, creed and social moorings pursuing different faiths, ideologies and religions, but also in relations of humanity with its ecological co-partners viz., all other living species and the natural environment of air, water, land and space.
In his book “Life force - the world of Jainism," Michael Tobias has very aptly observed:
"We have one thing to accomplish in this generation: not our pleasure, but the pleasure of the world. We will not sleep until every creature can sleep peacefully. We will not eat before all creatures partake of the same nourishment. We will not abide a single instance of cruelty, we can not vouch safe the lunacy, under any name or any guise which fails the abuse of this earth and all her goodness; This life force within us: this frenzy to be born and reborn; to live and to die; to love and to understand. Short of these freedoms, our life is nothing. Without extending that hand of freedom to every other organism, there is no solace, there can be no moment's
respite".
The aim should be to change the inner orientation, valuesystem and the whole mentality of the people at individual as well as community levels through a commonly agreed inter-faith plan of action inspired by what Jain Philosophy aptly describes as “PARASPAROPGRAHO JEEVANAM” meaning mutually supportive coexistence among all living species. Relevance of Jain Philosophy to Contemporary Environmental Crisis
In an increasingly environment conscious, tension-ridden and harmony-hungry world, humanity is beginning to realize the significance
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of adopting as a way of life the three fundamental tenets of Jainism viz.., AHIMSA (Non-violence), ANEKANT (Non-absolutism) and APARIGRAHA (Non-possession). In essence, Jainism is Ecology inspired by and totally environment-oriented. 1. Non-Violence (Ahimsa):
There is increasing awareness of the relevance of the Jain concept of “Active Non-violence” for universal sustainability. In Jain scripture, active Non-violence implies that:
“A person should not act Sinfully towards other living beings,. . Nor cause others to act so, Nor allow others to act so".
Non-violence is not limited to the stoppage of war and bloodshed. It must also stop human arrogance towards nature. In no other religion have thought action and expression covered together for non-violent behavior in such a comprehensive yet precise manner.
Non-violence is synonymous with practice of compassion, generosity, tolerance, forgiveness, courage and friendliness. It seeks to get rid of self-centric egoistic mode of thought and behaviour.
Following observation of Lord Mahavir inspire the whole world even today:
"I have friendship with all the living beings. I have no
revenge nor enmity with anybody "(Dasavaikalika 4/9) Avasyaka Sutra says at 4.5:
"Keep friendship with every human being. All the creatures are my friends. I have no enmity with anyone. Such love can win even a deadly enemy".
The foregoing Jain principle sets the highest ethical standard for human behaviour. It may at times appear too lofty to achieve. History is replete with instances when the ethics of non-violence and
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compassion was set aside. But then look at the disastrous consequences; I recall when I was India's Ambassador in Mexico, I read about cruelty perpetrated by Aztecs when they used to slaughter 55 young boys and girls every day to appease their Gods. And what happened to them. Mexicans preferred Spanish Colonialists to them and Aztecs were wiped-out unsung, unheard.
Similar cases can be quoted from many other countries. And today terrorism is causing harm to innocent persons. But all such deviations from compassionate life ethics make the ugly face of violence even uglier, murkier and more detestable. The sad lessons of violent history eventually lead one to the teachings of the enlightened leaders of humanity that there can be no substitute for love and tolerance for building happier surroundings and tranquil atmosphere.
2.
Non-Absolutism (Anekant) :
The culture of relativity in thinking brings about appreciation of multi-dimensional reality and sympathetic understanding of other related interpretactions of facts, situations and events. Anekant stimulates synthesis, open-minded, unbiased under-standing and harmonization of different points of view. It strengthens in individuals and societies the fiber of tolerance, accommodation, reconciliation and peace.
3. Non-Possession (Aparigraha):
Aparigraha inculcates the culture of need in place of greed, of avoiding wasteful consumption and unbridled pursuit of materialistic pleasures, and of voluntary self-restraint and discipline in utilizing nature's resources. Non-violence is incomplete without voluntary curb on human extravagance.
In his sermons, Mahavir repeatedly observed, "It is owing to attachment that a person commits violence, speaks utter lies, commits theft, indulges in sex and develops yearning for unlimited hoardings.
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Possessiveness and greed are the main causes creating tensions in the life of individuals and societies".
The three tenets analyzed above form an integrated whole with non-absolutism and non-possession reinforcing nonviolence. Non-violence strengthens the autonomy of life of every being, non-absolutism strengthens the autonomy of thoughts of every individual and non-possession strengthens the interdependence of all the existence. The three together go to fortify the foundation of peace and equanimity.
Earth is the only live planet endowed with marvelous variety of forms of live and with an atmosphere, soils, forests, rivers and oceans. This splendid heritage can be preserved only through global commitment to the culture of non-violence. Wanton destruction and reckless exploitation of natural resources must cease. Jain scripture "Acharanga" describes: "Non-violence is a thing for universal benefit”.
In inter-faith cooperation for better environment, common ground can and should be identified for initiating practical programmes to increase the practice of non-violence in day-to-day life of human beings at individual, collective, national and global levels. Here are some illustrative steps that need to be taken and multiplied:
1. The Millennium Peace Summit should call for the preamble of U.N. Charter to be amended to include as basic objective "Promotion of a Global Culture of Non-violence among all living species and nature". Such a commitment could also be incorporated in the constitutions/policy documents of different countries or special resolutions of their parliaments. This step would make for a stimulating start.
2. Worldwide education in the culture of non-violence and training for peace should be organized. All major Universities should include it in their syllabi. Education in non-violence in schools, and research at Universities with particular attention paid for educating
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women, the youth would develop a yearning, and a mental make up for reverence of life based on equanimity, tolerance, sobriety and compassion. Inspired by Late Ganadhipati Jain Vishwa Bharti Institute (deemed University) at Ladnu near Jaipur (India) is running a two years degree course in Non-violence and frequently organizes special short term workshops concentrating upon
(a) Change of heart, (b) Change of attitude, (c) Change of life style, (d) Change of system and
(e) Meditation and yoga (Preksha Dhyan) International Seminars are also being organized inviting prominent educationists, exponents of non-violence, environment and social reforms. Special training courses on life Science Culture have been organized for schoolteachers for all age groups of students. These are becoming very popular and educative for Jain & Non-Jains alike. The courses are secular, spiritual and ethical and there is no religious connotation given to them.
Such programmes deserve international encouragement. It would be a good idea if under U.N. auspices an International Conference/ Seminar is organized on education and training for Non-violence. Institutions like the U.N. University for peace at Costa Rica could also usefully include non-violence in their training and teaching programmes.
Unesco could take a lead in publishing series of books in all major languages of the world on folklores and folktales of different countries and mythological stories from different religions depicting love for peace and dedication to the concept of"live and let live”.
1. Promotion of vegetarianism can be a very visible and effective form of practicing active non-violence. For Jains it is an integral clement of the practice of active non-violence. Trend towards
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vegetarianism is already visible, but deserves further encouragement. Vegetarianism has distinct spiritual, ethical and environmental connotation. Renowned experts have also testified to the nutritious and health energizing content of vegetarian diet. Unrestrained Non-vegetarianism is antienvironment as it involves merciless killing of innocent, voiceless and defenseless animals and birds at slaughterhouses and rearing of animals exclusively to provide food for human consumption as if they are a food crop without any soul, emotions or sentiments. Already it is feared that 25% of earth's total biological diversity is at serious risk of extinction. If this continues, it would lead to a dangerous disturbance for the worse in the ecological balance. We are killing the masterpieces of life on the planet and destroying life support system.
Jain Gurudev Chitrabhanu has converted many Americans to vegetarianism over a period of three decades. Jain Acharya Chandanaji at Veerayatan (birth place of Lord Mahavir) in Bihar State of India has persuaded a large number of tribals to give up eating meat and take to a vegetarian diet. Entire State of Gujarat became vegetarian since 1133 A D when the then King Kumarpal developed vegetarian culture under the influence of Jain religion. Such programmes can be very usefully multiplied in all the continents.
Let us remember that among animal lovers and vegetarians have been great philosophers, artists, statesman and mathematicians like Pythagoras, Plutarch, Plato, Socrates, Leonardo da Vinci, Leo Tolstoy, George Bernard Shaw, Annie Besant, Albert Schweitzer, Mother Teresa, Mahatma Gandhi and Vinoba Bhave.
2. Measures needed to gain momentum to control violence towards nature. Earth is rapidly being plundered and forest cover is rapidly disappearing. In USA alone since 1960, the rate of deforestation as been one acre every second. Air and water is getting heavily polluted, March of desert continues; global warning is affecting agriculture. If we do not judicious conserve and develop our water resources, 21st Century may well face a global water crisis. What is called for is dynamic sustainable development complementary to
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preservation of environment. At the same time, environmental movement should not become anti-development particularly in developing countries. Worldwide joint community and inter-faith programmes are required to promote reforestation of denuded lands on hill tops, plateaus and plains.
The culture of unrestrained and wasteful consumption in affluent societies is a sinful violence and must be halted.
For encouraging “Ahara-Vivek” i.e., ethics in food consumption, Jain scripture Uttaradhyayan Sutra has much to say and advise against excessive, wasteful consumption. At one place it observes at 32.11
जहा दवग्गी पउरिघणे वणे, समारुओ नोवसमं करेइ एविंदियग्गी वि पगामभोइणो, न बंभयारिस्स हियाय कस्सई ।
As in a dense forest, a fire fanned by strong winds cannot be extinguished, so also the sensual fire of the person who eats food in excessive quantity can never be extinguished. Therefore, excessive food is not
beneficial.
According to Dasavaikalika Sutra 'Dharma' is of prime importance in human life and the constituents of the practice of * Dharma' (righteousness) are non-violence, self-restraint and austerity.
Jain Religion offers the comprehensive concept of righteousness becoming a life force for promoting ethical, aesthetic and biological harmony and ecological equilibrium. This approach and attitude is of immense and urgent relevance to the world at large - a world dominated by over 6 billion human species that are rapidly sapping the earth's biological and environmental vitality and resource strength.
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Robert Muller a dear friend and a former Assistant Secretary General of United Nation (U.N) wrote a beautiful poem which is worth quoting:
“Know this planet Love this planet Care for this planet For you come from Mother earth
You are made of her elements You are the earth become conscious of herself
Her mind and heart"
"When a man wants to murder a tiger, he calls it sport; when the tiger wants to murder him, he call it ferocity".
(George Bernard Shaw)
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CONFLICT RESOLUTION THROUGH NON-VIOLENCE IN ACTION -
THE JAIN APPROACH
CONFLION: VIESSENCE ON ACRONG
[Major Presentation at the Millennium Peace Summit of Religions and Spiritual Leaders, at United Nations, New York (USA) - August 28-31, 2000]
World's religious and spiritual leaders coming together at the Millennium Peace Summit at the United Nations signals a welcome opportunity for initiating a collective politico-spiritual endeavour to move towards world peace, inter-faith harmony, healthier ecology and more compassionate interdependence among humanity and other living beings.
The task of implementing a global agenda for peace through Non-violence is, indeed, formidable given egocentric attitudes of nation states, play of power politics, unbridled arms race and continuing conflicts at global, regional, national and ethnic levels. Religions functioning largely within the narrow confines of orthodoxy and self-centred focus are being misused by fanatics to fuel religious and communal conflicts.
Exploitative violence and competitive struggle for control by humans has eroded, polluted and depleted nature's resource base in land, water, forests and minerals. Global network of antidevelopment lobbies continue to block, delay or derail the process of growth developing countries thereby creating an environment of frustration and tension in the midst of poverty and backwardness.
The challenge before the Summit is not merely to adopt a unanimous Declaration on Tolerance and Non-violence, but even

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more to open the doors for a concerted and sustained worldwide synergic effort to replace conflict and confrontation by synthesis and conciliation, and exploitation by equity and fair play.
Need to usher in all-pervading Culture Of Non-Violence.
Patchwork solution would not do. Wars will only beget wars and durable peace - both inner and outer will remain elusive. What the world community needs is an all-pervading culture of non-violence for strengthening the foundation of peace and harmony and overcoming hostility, mistrust and greed.
2500 Years ago, Lord Mahavir, Jain Prophet (Tirthankar) called for practice of non-violence in action in all aspects of individual and community life. He emphasized:
"He who himself hurts the creatures or gets them hurt by others, augments the world's hostility towards
himself"
Late Acharya Sushil Kumarji, the renowned Jain monk while launching a Global Movement for Non-violence at the U.N. Earth Summit in 1992 at Rio de Janeiro (Brazil) observed:
“The dawn of non-violence shall usher in an era of peaceful coexistence where the oneness of all religions becomes the foundation stone of the oneness of
humanity".
Jain religion has enshrined AHIMSA (Non-Violence) at the summit of all virtues. Indeed Jain culture has become synonymous with Ahimsa Culture. Acharya Shubhachandra in his celebrated work "Inanarnava" writes:
श्रुयते सर्वशास्त्रेषु सर्वेषु समयेषु च BÉ HINGTUR : alfanuale UNMH 11 13 11
09:--877-44-5177-821-aralacault सत्यशील व्रतादीनां अहिंसा जननी मता।
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All the scriptures regard non-violence as the core attribute of religion and the contrary as sin. Ahimsa is the fountain spring of all virtues like learning, meditation, compassion and charity, non-attachment, pursuit of truth and ethical conduct.
Attitudinal Transformation:
The first step for successful and effective programme of nonviolence in action is attitudinal transformation at individual and collective levels in favour of lasting peace. In the very lucid interpretation of Jain philosophy given by Jain Muni Amitgati, this can be achieved by approach of friendliness towards all living beings, respect for the virtuous and the pious, compassion for the distressed and equanimity towards hostile elements.
It was a happy augury that Parliament of World's Religions meeting in Chicago (USA) in 1993 after an interval of a century unambiguously recognized "Non-violence as an irrevocable doctrine" in its declaration on a global ethic.
Now is the time to move further and initiate steps on following lines:
1. United Nation should give a lead by including in the preamble of its Charter the objective of spreading globally the culture of Non-violence among all living species and Nature. Mere prevention of war or peaceful settlement of disputes at the political level will not usher in peace in its fulsome content.
2. Such a reference to non-violence should not only be symbolic but also substantive. And to build up the momentum for it, religious and spiritual leaders should lend their full support. This summit should appeal to the U.N. to consider this proposal favorably and initiate required procedural formalities.
3. Worldwide education in the principles of non-violence and training in the practice of non-violent techniques and strategies is of paramount importance. Under the direction of Ahimsa: The Ultimate Winner ★ (148)

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Rev. Acharya Mahaprajna (successor of Acharya Tulsi) Head of the Terapanth sect of Jain community, Life science courses have been designed by Vishwa Bharti University for different age groups in school and colleges. It has turned out to be a popular and secular programme all over India for the orientation of teachers. Text Books have also been prepared.
UNESCO in collaboration with The Institute of Jainology, London and in consultation with institutions like Vishwa Bharti University, (Jaipur-India) or Kund Kund Jnana Peeth (Indore, India) could design similar training programmes in non-violent life ethics. Such programmes where tried have succeeded in inculcating among both teachers and pupils the spirit of dedication, devotion, discipline, tolerance, honesty, responsibility realization, broader outlook and vision. These qualities would develop a growing temper for peace and nonviolence in the society.
Prior to each session of the U.N. General Assembly, which usually takes places between September to December, annually, it would be useful to organize summer seminars & workshop on non-violence in New York and Geneva for U.N. delegates. During U.N. General Assembly session also weekend seminars could be arranged for national delegates who include members of parliament as well. This has been tried out with encouraging results at Siddhachalam Jain Temple centre in New Jersey (U.S.A). Such seminars could be organized by all U.N. specialized agencies as well as regional organization like the ESCAP in Thailand. Such seminars will promote closer contact and interaction of diplomats with Jain and other like-minded faith leaders and workers. Along side, courses and workshops on meditation, voluntary self-abstinence and tolerance would prove enormously useful for stress-prone and tension-ridden diplomats.
Unesco could usefully bring out literature in all major world languages on the success stories of non-violence in action. Following are some illustrative examples, which show how a determined individual Ahimsa: The Ultimate Winner ★ (149)

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or a small-dedicated group of persons can build up a powerful movement of non-violence and peace.
I. When the Indian Emperor Ashoka the Great saw the horrors of war, he embraced Buddhism and became a total votary of non-violence. His enduring success in spreading Buddhist religion and its compassionate non-violent philosophy to Srilanka, China, Japan, Mongolia, Thailand, Cambodia, Laos and other south east Asian countries proved his point that “victories of peace are more permanent than those of war”.
II. Mahatma Gandhi symbolized the courage of nonviolence, and he successfully used non-violence to organize an effective mass struggle to secure India's freedom from British colonial rule without armed conflict and by using persuasive methods of peaceful resistance and non-cooperation (Satyagraha). Gandhi was deeply inspired ethically and spiritually by principles of Jainism in his adolescent years, which left a deep imprint on his mind and heart.
Simultaneously he brought in socio-economic changes in the Indian society in a non-violent manner. This earned him the title of ‘Mahatma' (Saint). Khadi (hand spun and woven cloth) became the symbol of freedom from colonial economic exploitation as well as of self-reliance and self-determination. Earlier Gandhi had raised his voice with courage and resolve against racial discrimination in South Africa and stood his ground even when he was thrown out of a first class train compartment.
III. His associate Acharya Vinoba Bhave also achieved the miracle of “Bhudan Movement”(land gift movement) by persuading landlords to voluntarily pass the ownership of part of their lands to the landless farmers.
IV. Martin Luther King (Jr.) followed Gandhiji's path and waged a peaceful struggle in U.S.A against racial discrimination. Dr. Martin Luther King (Jr.) observed:
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भारतीय राजदूत, नेपाल AMBASSADOR OF INDIA
. NEPAL
- धन्य धन्य जीन महान
यत्य तेरेसा माता
है दूत विधाता केवल निष्ठा से माता कितनी उसात तेरी मानवता
ओ कर्मवीर भायमान तुम गुण है दैदिप्यमान निर्बल को करती बलवान तेरी गरल सहज मुस्कान
ने मारापन अपनाया त्याग मूर्ति तेरा यागात माया का कोड़ा साया दुर्ग सुझमें शक्तिमान
बली-पतली तेरी काया वा झमें मूर्तिमान किर भी तबका 44 36गया । माननता तुझमें कीर्तिमान u. beaubhee अन्य धन्य ीबत महान
| erraeai auor Love be all for the glory of God thout you
प्या का अभियान
पाक में
Sear -aire,
पात)
पीड़ा में पोजा भगवान तू है सच्ची ईमान
नरेत जैन
ठग (नेपाल)
1/1/0
भारतीय राजदूत
Mother Teresa's Blessings this has reference to page Ho.
-
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"I refuse to accept the view that mankind is so tragically bound to the starless midnight of racism and war, that the bright day breaks of peace and brotherhood can never become a reality. I have the audacity to believe that peoples everywhere can have three meals a day for their bodies, education and culture for their spirits. I still believe that we shall overcome". Let us practice and not merely preach
4.
I. U.N. support for spreading world-wide culture of nonviolence would be worthwhile only if different faith communities start practicing it at grass root levels and make a success of inter-faith cooperation in this sphere. This would call for curbing inter-faith violence and settling religious differences through peaceful interaction, give and take, and conciliation. There are innumerable opportunities for such successful experiments to be taken up even within different sect of the same religion. National inter-faith committees could do a lot of useful work in this field.
II. Merely setting up Advisory Council of Religious & Spiritual Leaders at U.N. Head Quarters would not suffice. Religious Leaders need to come out more actively and courageously at national and local levels in the field of promoting social welfare, providing distress relief, mitigating ecological disasters, stimulating communal harmony and so on. There has been talk of as Inter-faith Saints brigade. This needs to be taken up more earnestly in all the continents as part of forging interfaith unity and cooperation. Courage backed by concrete action shown by spiritual leaders would pay rich dividends in creating a climate of greater acceptability of the compassionate principles of non-violence, peace, tolerance and equanimity.
III. Mother Teresa's work in different continents provides an example. She nursed the dying; she brought food with love to the poor; she practiced and advocated eliminating food wastage. Service to the needy became her faith.
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IV. Social upliftment programs need to be taken up more and more at grass roots levels in rural and urban areas to cater to the basic needs of people. Peace cannot be built up on empty stomachs, ailing bodies or stressed minds. Charitable hospitals, schools, colleges, bird clinics, wild life sanctuaries, cow protection centres need to be started and run by philanthropic institutions at local levels. Their benefits should not be confined to one community only but should be open to all the needy sections of the society.
5.
At Peace with Nature:
Conflict transformation would acquire firmer roots also when humanity looks at nature with respectful and friendly eyes. In this task all faiths have an important role to play. Instead of indiscriminate plundering of nature's resource base, humankind should take to the path of farsighted conservation and judicious exploitation Jain scriptures put a lot of emphasis on it:
"Take from the earth only what you need: The Mother Earth will then be able to serve and support life longer"
After oil, water threatens to emerge as a crisis commodity in the 21st century creating more and more inter-state or inter country conflicts and irritants. There is a lot of water in oceans and rivers and yet there are grave shortages of drinking water, water for other uses and hydroelectric power. Around 75% water of rivers flows down to the sea unused. Water based development projects need priority handling.
Our religious and spiritual leaders have brought to the Summit waters of our holy rivers. Let this not become a mere tokenism. Let this arouse awareness in the world for taking both preventive and curative measures to protect our rivers, to regulate them, to conserve their water and use it for the benefit of the mankind.

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Worshipping rivers is part of our religion, but steps are required to maintain water quality and protect rivers from pollution, to protect the people from flood damages and to harness river water for hydropower in order to meet growing need for power. Development goals are compatible with spiritual perceptions, as well as with environmental considerations. Pro-development approach alone would eliminate hostility and friction.
6.
Tackling terrorism:
Terrorism is becoming more and more dreadful, violent and tortuous. Innocent civilians are its victims. Religious and spiritual leaders need to join in the effort to curb & eliminate terrorism by going to affected areas and population with courage and openness. Bullets will never kill bullets. It is persuasive effort, which will bring home the futility of using bullets.
There are encouraging and inspiring examples. Mahatma Gandhi walked alone in riot-torn Noakhali area in Bengal to bring to the people message of love and harmony in 1947, Jain Saint Acharya Sushil Kumarji showed the courage to walk into riotaffected areas in India carrying the message of tolerance and nonviolence in 1980 and 1990. Howsoever difficult, such initiatives need to be multiplied. Only then the momentum would gather in favour of non-violence and peace.
In the ultimate analysis, world's people must come on the centre stage and not leave peace to be attained at only government levels. As Dwight Eisenhower once observed
"People in the long run are going to do more to promote peace than Governments, I think that people want peace so much that one of these days the governments had better get out of their way and let them have it."
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Over 6 billion human beings inhabiting Planet Earth need to wake up to their responsibilities as enlightened beings and recognize what Jain Sutrakritanga says -
“As the Earth is the abode of all living beings so the Peace is the abode of all enlightened beings.
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VOICE OF JAINISM
[A report on Jain participation in the UN Earth Summit (1992) and the Sacred Earth Gathering (1992), Rio de Janeiro, Brazil]
In the last decade of the twentieth century, the Movement for environment has become worldwide. The protection and preservation of Mother Earth has become necessary for the continuing existence and survival of humanity and indeed all living beings. It is the sacred law of Nature that there should remain a harmonious balance between Humans and Nature. Indifference to this has led to serious problems confronted by the entire world – be they developed or developing countries. The lure and pursuit of material pleasures has set the humans on the path of reckless exploitation of nature.
In June 1992, under the auspices of the United Nations, an all-important Earth Summit was held in Rio de Janeiro, a leading city of Brazil in South America. The first U.N. World Conference on environment was held in 1972 in Stockholm, the capital of Sweden in Europe. The then Prime Minister of India, Smt. Indira Gandhi had raised the voice of India articulating that “poverty is the worst pollutant", and therefore “it is absolutely essential and inescapable to look at, assess and seek solutions to the aspects of Environment and Development in a coordinated manner”.
Twenty years later at the Earth Summit Conference both these aspects were analyzed and assessed together and decisions were taken to advance the cause of environment and development hand in hand.

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It was agreed that the path of protection of environment should not be such as creates road blocs in the development of developing countries. Equally, development should not repeat mistakes of the past in which the environment got polluted in the name of development. 170 countries participated in this grandiose Earth Summit organized by the United Nations. Nearly 120 countries were represented by their President or Prime Minister. Along side, there was a significant coincidental presence from all nooks and corners of the world of the representatives of leading Non-Governmental Organizations. The simultaneous and parallel debates at Governmental and Non-Governmental levels heightened acute global awareness about the need to preserve and protect the environment.
The unique phenomenon was that along side UN Earth summit, seminars and brainstorming sessions took place among leading representatives of different countries, societies and religions. At the Sacred Earth Gathering held at the Monastery on hilltop in Rio, leading saints, monks, philosophers, thinkers, diplomats, social workers sat together to consider in-depth the environmental crisis in the backdrop of the divine relationship between Nature and Human beings. The declaration adopted at this gathering sought to awaken human consciousness on the spiritual dimensions of the environmental problems. Unless they are fully grasped by the human conscience, human beings will not be able to arouse the right faith in and respect for Nature and universal life in their actions.
Jain religion was represented at the Sacred Earth Gathering by H. H. Acharya Sushil Kumarji Maharaj, a Jain monk of international repute fondly called by all as 'Guruji' and Dr. Narendra P. Jain, who has served as India's Ambassador to many countries in the last forty years and who has been Secretary, Ministry of External Affairs, Government of India. In the history of the world, it was in fact for the first time that at an international platform at Summit level principles of Jain religion and philosophy were espoused in their comprehensive universal context and with particular relevance to global environmental issues. The awareness was aroused that Jain religion is a universal religion-a religion of relevance
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to the entire humanity. This aspect was deeply appreciated both from philosophical as well as spiritual angles.
Along with Dr Narendra P. Jain and Gautam Oswal, when Acharya Sushil Kumarji Maharaj went to see the giant statue of Lord Christ on the highest hill top of Rio de Janeiro, he was deeply moved and felt a kind of divine inspiration to launch a World movement of Non-violence from Rio de Janeiro on the occasion of the historic Earth Summit. The movement will arouse spiritual consciousness among human beings through the medium of Nonviolence and show the way for a lasting, soul satisfying and lifesustaining solution of problems connected with environment and development, progress and prosperity, contentment and achievement. Only through the practice of true and wholesome "Ahimsa' (Non-violence) in thought, practice, word and deed could the world sustain and strengthen peaceful coexistence, codevelopment and co-prosperity. Violence could never lead to a durable victory.
Guruji made the announcement at the plenary session of the Sacred Earth Gathering. He declared that he was launching the World Movement of Non-violence for Peace and Environment from here and now. Warm clap of hands from the assembled distinguished participants greeted the announcement. Deeply moved and inspired by Guruji's expose of the need to propagate Non-violence, Dr Robert Muller, former Assistant Secretary General of U.N. and presently Chancellor of the U.N. University for Peace at Costa Rica announced his decision to become a cofounder of the Movement.
Mr. Maurice Strong, the Secretary General of the Earth Summit (UNCED II - U.N. Conference on Environment and Development), welcomed the launching of the Movement of Nonviolence and observed that, “From the country of Mahatma Gandhi comes yet another invaluable initiative which should receive the endorsement of the governments and humanity”. The renowned
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Environmental Leader from Africa Ms. Wangari Maathi spoke in Portuguese eloquently to welcome Guruji's “courageous step”.
Rio de Janeiro means the “river of the month of January”. Guruji made a new river flow out of Rio in the month of June - a river of Global Non-violence, whose continuous sparkling flow will wash away from the earth, from the human conscience and from the Nature all the pollution, and give rise to a unique, “Earth Ethics" which will purify once again our thoughts, our practices, our civilization and our culture.
At the Earth, summit the idea of a world wide Movement of Non-violence was set in motion. A new awareness was born. Again and yet again. Guruji spoke about it in his various discourses. The audience endorsed and appreciated the proposal.
At the concurrent Parliamentary Earth summit conference of the Global Forum of Parliamentarians and spiritualists, Dr. Narendra Jain made two keynote presentations on Jain Religion and relevance to the Environmental crisis confronting humanity today. He also dealt with the objective of and inspiration behind the idea of launching world Movement of Non-violence. At the commencement of the plenary session, Guruji recited ‘Namokar Mantra' and 'Om Shanti Om' in his resonant voice. The distinguished persons from all over the world assembled in the central hall of the Brazilian Parliament with its imposing dome were spell bound.
The keynote speech of Acharya Sushil Kumarji (Guruji) at the Global Hearts Convention in the Flamingo Park on “Nonviolence as the future of Earth” was very inspiring. His simple language touched the hearts of the audience.
When the people heard about non-violence and its philosophy. They seemed to appreciate that the key to genuine and durable peace and healthy environment is comprehensive all pervading non-violence. The world is caught up inextricably in the complicated and destructive web of violence. Discord arising out of violence, hatred arising out of discord, conflicts, bloodshed and loss
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of life arising out of hatred, terrorism and spread of fear complex are negating the totality of comprehensive and path breaking achievements of the humanity in the twentieth century. Time has come when the world should reorient its outlook so that our individual, social, national and international life moves in a constructive direction inspired by the philosophy of Non-violence, and reverence for life. One day we were being interviewed on television at the flamingo park. A gentleman passing by inquired from Acharya Sushil Kumarji Maharaj about his country and religion. Before Guruji could reply, a Christian missionary who was privy to the conversation said that 'He represents world's most peaceful and peace-oriented Jain religion. Jain community is the most peace-loving community, which has pinned its faith in non-violence as a nucleus philosophy and way of life.
It was a very fascinating experience for me to see that wherever Guruji went, people-young and old surrounded him and got engaged in engrossing conversation. Brazilian young men and women, adults and old persons in their broken English heartily interspersed with Portuguese words addressed him as an “adopted God Father”. They were drawn to him by his natural smile and graceful personality, and endeavoured to understand and grasp the secret of peace and tranquility reflected in his person. The experience was so refreshingly different from the day-to-day ethos of the culture over burdened with materialist philosophy and way of life.
Leaders of the other religions and learned persons from other countries seemed to realize after talking to us that in fact Jain religion is not a sectarian religion of a small community. It bears depth interspersed with a natural approach, which gives life an inspiring, and soul satisfying direction both in the worldly as well as beyond the world context. Jain religion strengthens the feeling of peace, fraternity, tolerance, fellow feeling, equality and equanimity. Deeply moved by Guruji's recitation of ‘Namokar Mantra' and after hearing my expose of the Jain religion's humanitarian philosophy, the American Hindu saint from the famous Hindu Math at Hawaii in USA observed that, "we had so
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far considered Jain religion as a rival of Hindu religion. The misconception is cleared today. Jain religion is a religion of humanity and we shall be happy to publish material in our journal on Jain Philosophy".
Mr. Benton Mussel White, a leading lawyer and environmentalist had come from USA to participate in the Rio Earth Summit NGO conferences. His dream was to give shape to a movement that could bring the universe together and transform the United Nations into a truly representative institution of the peoples of the world. He organized a big meeting at the large sports stadium of Rio and presented his plan of one world now" Guruji, Gautam and myself were very cordially invited to it. We struck a good friendship with Benton, who kept on consulting us for furthering his plans. He appreciated the stress on Non-violence. He televised a detailed interview with Guruji and me for his “One World Now”.
Mrs. Hanne Strong was our host in Rio in her capacity as President of the Manitou Foundation and key sponsor of the Wisdom Keepers' Convention. Hanne Strong is the wife of Mr. Maurice Strong, Secretary General of the Earth Summit. Her presence in Rio at the Earth Summit was not merely as a better half of her distinguished husband, but in her own role as a dynamic and forceful personality advocating awareness about the spiritual dimension of the environmental crisis.
She had invited sixty prominent persons the world over including Guruji and me. Mr. Maurice Strong knew me from the days of the 1972 Stockholm Conference when as India's Ambassador and Deputy Permanent Representative at the U.N. I was elected as Vice President of the U.N. preparatory committee for the first ever U.N. Conference on Environment at Stockholm. All of us-sixty persons were put up at a gorgeous ranch of a Brazilian industrialist outside the city of Rio but close to the site of the Earth Summit. Professors, scholars, saints, priests, authors, and poets, musicians, photographers, journalists and diplomats, thinkers and
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sports persons constituted this delightfully diverse group of distinguished persons. The exchange of views turned out, therefore to be very rich, fascinating and useful. It was only apt that the gathering was called "Wisdom Keepers' Convention". There was a lot of wisdom exchanged with cordiality and friendliness.
In this group were included Chiefs of American Indian and Brazilian Indian communities. They were extremely vocal in their call for back to Nature. They exposed the view that in their ancient tradition, culture, customs and life style, there was the capability of attaining natural balance and harmony with Nature. It is necessary, therefore, to revive old traditions and customs and protect the heritage of the original Indians and not let it be swamped out by the highly materialist civilization of today.
On their suggestion at the ranch an elaborate fire ceremony was initiated which continued for the entire period of 18 days. Dedicated and spirited men and women kept the fire burning day and night. People used to from a circle around the fire, throw tobacco on it as per the ancient American- Indian custom, meditate and orient their thoughts to the need of restoring harmony with Nature.
It was interesting to see that worship of fire as an element of Nature was basically inspired by the same thought process as is inherent in the ancient culture and customs of our country - India - the same kind of faith in Nature and search for peaceful contented and coexistence.
Present in this group was Ms Shabari an American lady who has spent years in her dedicated devotion to Indian culture and philosophy. She is a great yoga fan and an ardent vegetarian and has converted her entire family to it. She has pinned her faith in Hindu religion, philosophy, worship and yoga practice. She has emerged as an enthusiastic and vocal supporter giving spiritual dimension to environmental problems. She did not stay in any room in the fabulous buildings of the Ranch, but chose to stay in a tent that she pitched in

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the open space close to the site of the fire ceremony. She has been close to Guruji, and respects him a great deal.
Vera, wife of the owner of the Ranch bore a very graceful personality full of simplicity and unostentatious behavior. In her huge estate, she has in the wooded corners carved out some caves for meditation and yoga practice. She took Guruji there to do meditation in those beautiful, peaceful and inspiring surroundings. She is greatly inclined towards Indian philosophy of nonattachment and non-possessiveness. She appeared as much unattached to the worldly things surrounding her, as her husband looked deeply attached to them! She had made excellent arrangements for our vegetarian diet and paid very careful attention to them. Her association with us gave in her words “an unforgettable golden opportunity” to learn about the essence of Jainism. She has visited India several times and is deeply influenced by the Indian philosophical traditions and life culture.
We came in contact with a unique Brazilian couple in Rio. Wife 'Sheiva' is a well-known psychoanalyst and consulting doctor and the husband a leading lawyer. Their two-storey huge apartment has been beautifully and tastefully decorated with "object de art' from all over the world including particularly India and China. Both of them are devout followers of Satya Shri Sai Baba and have visited India several times. Sheiva felt a lot of peace and tranquility and felt released from tensions when she came in touch with Guruji. The couple seemed to be opening the portals of their minds and hearts to the virtues of vegetarianism, non-violence and tolerance.
They celebrated Guruji's birthday at their gorgeous residence and invited a select group of friends to it. The long and big dining table was lined with a variety of vegetarian dishes. On the birthday cake were the traditional candles glowing in their light. When Gujarati was requested to blow out the candles, he said, “As a servant of God- I only light the light and never blow it out”. Instead, he gave a fullthroated recitation of ‘Namokar Mantra' and 'Om Shanti Om'. All
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present joined in the chorus lustily. It became an unforgettable moment for all of us.
Sister Sheiva was very inquisitive about Jain religion and conversed a lot with Guruji and me in this regard. She and her husband agreed with great pleasure to start the Brazilian chapter of the International Mahavir Jain Mission at Rio. She also took Guruji and me to meet the mother of the President of Brazil. The mother of the then President (since deposed) is widely respected for her association with social causes and humanitarian projects. She had until then never heard about Jain religion and was glad to be exposed to its compassionate philosophy. She appeared sad, as her son- the President had became the subject of public indignation because of his rampant corruption. As events unfolded later, he was impeached by the Brazilian Parliament and removed from his post.
Acharya Sushil Kumarji Maharaj also met his old friend H.H. Dalai Lama at Rio. H.H. Dalai Lama had also come to attend the meeting of the Global Forum of Parliamentarians and Spiritual leaders. Wherever he went, he was surrounded by tight security arrangements and cordoned off the people milling around to get a glimpse of him, to say hello to him or to greet him. Brazilian Government had mad extensive security arrangements for him because of China's protest at the Brazilian invitation to H.H. Dalai Lama to visit Rio during the Earth Summit.
Suddenly through the crowed, his eyes fell on Guruji who was conversing with a group of people at the other end of the hall. His eyes shone up in recognition and with folded hands, he greeted Guruji who equally spontaneously reciprocated. It was a fascinating and heartwarming reunion of two well-known spiritual leaders.
The meeting with Indian Prime Minister Shri P V Narasimha Rao also turned out to be an agreeably pleasant occasion. The meeting was to be at the office of the India delegation, but by
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chance before it we met him as he was coming out of the plenary session to meet the Prime Minister of China. Seeing Guruji and me he stopped, warmly shook hands and listened attentively with positive orientation to Guruji's proposal about world Movement of Non-violence and International University of Non-violence. People surrounding him wanted him to move on, but he took us aside to listen to our plans of launching world-wide movement for non-violence and made valuable suggestions. We were happy that we could bring home to an elite and influential global audience the relevance of the philosophy of Jain religion to modern day problems confronting the global community in the sphere of peace, progress, environment and development.
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JAIN VIEW OF BALANCE BETWEEN NATURE & HUMANS
[Speech at the Parliamentary Earth Summit of the Global Forum of Parliamentary and Spiritual Leaders on June 6, 1992 at Palacio Terendentes- The Brazilian National Assembly Building, Rio de Janeiro, Brazil]
It is indeed a great privilege and honour that I have been called upon to speak in the name of Jain religion at this distinguished gathering of world's leading statespersons, parliamentarians, monks, priests and spiritual Ambassadors of different religions. The Global Forum of Parliamentary and Spiritual Leaders is meeting in Rio for its historic 'Parliamentary Earth Summit' coinciding with the U.N. Earth Summit at the level of Presidents/Prime Ministers of over 170 countries. Never before has a conference of this magnitude at a summit level taken place in world history.It is a happy augury that His Holiness Acharya Sushil Kumarji Maharaj - a Jain monk of renown is in our midst. We were all deeply moved with his eloquent recitation of Jain Namokar Mantra and meditation conducted by him prior to the commencement of one of our plenary sessions. Our meeting hall with its magnificent high dome reverberated with the deep. musical and captivating sound of the "Namokar Mantra". "Namokar Mantra" of Jain religion salutes all those saints and teachers who have attained different levels of perfection in their endeavour to utilize the life span as a human being for the emancipation of their souls.
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important is that from the beginning and throughout long years of history, Jain religion has stressed the cardinal importance of not only believing in but also practicing AHIMSA (non-violence). Reverence for all forms of life as well as harmonious peaceful coexistence with nature and its elements has been basic to Jain Philosophy.It is indeed not only interesting but highly symbolic that each one of the 24 Tirthankaras of Jain religion has been identified with the sign of a particular animals, bird, flower or planet. Thus the first Tirthankar Bhagavan Rishabhanaath has the symbol of a bull and association with “Vat-vriksha" - huge tree meditating under which he attained Nirvana. The 8th Tirthankar Bhagavan Chandraprabhu has the symbol of "moon” and association with “Naga-Vriksha” tree. The 16th Tirthankar Bhagavan Shantinaath has the sign ofa deer and association with Nandi tree. The 23rd Tirthankar Parshavanaath has the symbol of a serpent; Mahavir, the 24th Tirthankar is associated with Lion and Sagvan' tree.
The remarkable relevance of the principles of Jain religion to present day problems of environment needs wider universal appreciation and understanding. The Jain maxim “Parasparopagraho Jeevanam” reflects ecological balance and spiritual equality amongst all living elements of the Universe. All living organisms, howsoever big or small, irrespective of the degree of their sensory perceptions, are bound together by mutual support and interdependence. The world is in peril today because human beings have seriously and adversely disturbed this judiciously balanced relationship.Lord Mahavir, the 24th Tirthankar (Pathfinder) of the Jain religion said centuries ago:
“One who disregards the existence of the earth, water, fire, air and vegetation disregards one's own existence
which is entwined with them". He also observed:
“The instinct of Self-preservation is universal. Every animate being wants to live and avoid death. Nobody likes suffering. Therefore, do not inflict suffering on
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anybody. This is non-violence. This is equality...
Jain scriptures hold forth emphatically on all life being sacred and sacrosanct - right down to a tiny ant or a humble worm or a miniscule living organism:
"In happiness or suffering, in joy or grief, we should regard all creatures as we regard our own self. We should, therefore, refrain from inflicting upon others such injury as would be undesirable or unbearable if inflicted upon ourselves. We must endeavour to develop equanimity towards all living beings and elements of nature in this universe."
Jain religion takes an integrated view of Nature, human beings and all other living creatures. Indeed if this view had been sustained by human beings the world over while exploiting nature and other living creatures, we could have avoided the acute ecological crisis that we face now. Human encroachment of forests has been disastrous. As per FAO studies, in the Asia and Pacific Region alone 2 million hectares of forests are being lost annually, and as high as 5 million hectares of forestland has disappeared on account of commercial logging. World Resources Institute of New York has estimated that deforestation accounts for a third of the Carbon Dioxide being released into the atmosphere, thereby making it the single largest contributor to the global warming phenomenon. A Harvard Biologist has estimated that the chopping down of tropical forests leads to at least 50,000 invertebrate species every year (about 140 every day) facing extinction.
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Pollution of rivers, lakes and oceans has upset the natural balance. Fourteen major river systems in India have become giant sewers for the country's urban population. Depletion of ozone layer threatens global warming and climate change. Environmental degradation, if not checked, can create a paradoxical situation in which human beings would be moving towards their own extinction. An average rise of one to two degrees of earth's temperature in 25 years has been predicted and in some regions, it may even be as high as six degrees. This may

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well lead to fertile belts turning arid and rising sea levels threatening 60 odd island nations like Maldives. It is a welcome augury that in the Rio declaration adopted by the Sacred Earth Gathering of over sixty leading representatives of all major religions and faiths the Jain Philosophy been endorsed in the following words:
"We believe that the universe is sacred because all is one. We believe in the Sanctity and the integrity of all life and forms. We affirm the principles of peace and non-violence in governing human behaviour towards one another and all life.
We view ecological disruption as a violent intervention into the ways of life. Genetic engineering threatens the very fabric of life. We urge governments, scientists and industry to refrain from rushing into genetic manipulation."
In its environmental consciousness, Jain philosophy is at once rational and wide-ranging. In the Jain view, ecological consciousness must be grounded in a judicious mix of divine holism and a vision of ethically inspired science and technology. Religion and science should go hand-in-hand to chart a single path to guide humans in the direction of preservation of our planet and conservation of its bounties. Humans must become the spiritual agents who restore and preserve the grace and dignity of Mother Earth and enhance the capacity, productivity and vitality of natural surroundings. After all, humans, nature and other living beings are a part of an organic whole-oneness which not only Jain, but other religions have also preached from times immemorial.
The message of Jainism with its emphasis on non-violence and compassion becomes highly relevant at a time when humanity, nature as well as other species are beleaguered with ecological degradation of an unparalleled magnitude. If we do not act now with wisdom, circumspection and foresight, we will end up destroying the entire edifice of civilized and cultured: life, which we have painstakingly built up over the centuries for our happiness, comfort, advancement Ahimsa: The Ultimate Winner ★ (169)

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and contentment. Are we going to uproot the tree on the strong branches of which we are sitting? It would be suicidal.
The practice of non-violence through vegetarianism, animal protection and care, afforestation, elimination of pollution of rivers, lakes and oceans can give a collective code of ethical conduct for the society-both national as well as global. Only through non-violence, our alienation from nature would be eliminated and we would be tuned to the feeling of oneness with nature and other species in harmony, non-exploitative interdependence and peace. This would bring not only beneficial ecological results for all living creatures and natural environment, but would also be conducive to inspire spiritual enlightenment of the soul.
Along with non-violence (Ahimsa), Jain religion also places equal emphasis on non-possession (Aparigraha), Jain philosophy advocates self-restraint, abstinence, austerity and elimination of aggressive urge. Through intense discipline -- both mental and physical – human can achieve peace of mind, compassion and equanimity. Aparigraha is the answer to unrestrained and wasteful consumerism, which dominates the materialistic civilization particularly in the industrialized world today. For a better ecology, for harmonious oneness with Nature, it is important to practice simple living with a minimum of wants. There is no end to desire. The world of today has succumbed so much to unending desires that it has come to be dominated by consumptionphobia' - rather than a feeling of peace and contentment both materially as well as spiritually. While millions starve or face misery and deprivation, a privileged few indulge in wasteful consumption, which eventually is harmful to them in terms of health and physical well being.
Earth Save Foundation has calculated that to feed the world's current population with the American-style diet, we would require 242 times as much grain as the world's farmers produce for all purposes. The developed countries with just 23% of global population and 50% of land area consume 60% of the total energy and earn 85% of the world's total income. The developing countries fare very poorly by striking contrast. Hunger and poverty are rampant in developing
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countries whereas in developed countries like USA an average citizen eats 112 Kgs. of meat and consumes 7822 Kgs. of oil. Developed nations need to eliminate wasteful consumption, curb non-vegetarian food habits and move towards a more sustainable vegetarian diet. Among other things it would mean saving of the lives of so many innocent birds, fish and animals. Equally, developing nations need to recognize the resource they have in their predominantly plant-based vegetarian diets. This would inter-alia help develop ecologically sound agriculture.
As a further articulation of the principle of 'aparigraha', is the concept of being happy with limited possessions. Lord Mahavir used to counsel his affluent followers that there was no objection to their getting richer and prosperous, but they should voluntarily put a ceiling and whatever they earn above it should be given over to the needy in the society. This kind of “trusteeship principle” can prove very vital. The Global Forum is a mini-world of leading thinkers and men and women of action who are alive to the critical dimensions and depth of theological crisis confronting not only the entire humanity, but also indeed the entire Universe. Ecological degradation and mismanagement has reached a point where conventional resource management or 'fine tuning' of techno-economic solutions would provide only patch-work remedies. We must stop any further destruction of the earth's life support systems interwoven with the deeply ecological relationship since creation between humanity and nature, between humanity and other living beings.
The spiritual voices heard at this distinguished gathering have brought an important message to the world. The voice of reason must be, once again, reinforced with the voice of faith. Spiritual perspective must be restored to its pride of place. Jain philosophy is highly relevant for the purpose of strengthening the spiritual perspective in our thinking and conduct. Ahimsa or Non-violence, in its comprehensive orientation, should become a way of life.Steady and sustained growth of the culture of non-violence would alone provide a durable answer to the impending ecological disaster. It would bring about a basic
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attitudinal change and would be instrumental in restoring peace, harmony and accommodation in the relations among humans and between humans of other living beings and elements of Nature.
It is in this context that the great Jain Monk Acharya Sushil Kumarji has launched here in Rio de Janeiro at this Earth Summit, a World Movement of Non-violence. I call upon this distinguished assembly of men and women of experience and wisdom to endorse the proposal so that on a global basis a worldwide culture of nonviolence could begin to inspire our thoughts, actions and expressions.
“Thou shalt not kill" does not apply to murder of one's own kind only, but to all living beings and the commandment was inscribed in the human breast long before it was proclaimed from Sinai”.
-Leo Tolstoy
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TOWARDS A GLOBAL SAINTS'
BRIGADE
[Speech at the Plenary Session of the Parliamentary Earth Summit at Rio, June 8, 1992]
The dialogue on Religion and Environment has been very thought provoking. It is a welcome sign that the approach to link Religion and Environment is at once dynamic and not dogma ridden. It is not a question of bringing the church and the state together. It is more the issue of applying the lofty principles of religion in the policy-making process, which would influence the future of humanity on this planet. Both thinking and action on the part of individuals, society or state must be inspired by deeper considerations of humanitarianism, compassion and cooperative peaceful coexistence.
One of the panelists put it very beautifully that 'no religion is an island. Let a message go out of this Parliamentary Earth Summit that all religious leaders will unite to work together for a better ecology both inner as well as outer. There may be nuances of difference in religious theory, perceptions, customs and traditions, but in the field of arousing awareness among human beings, let them work together. We have heard of the proposal to launch an International Green Cross. Indeed, it is to be adopted at tomorrow's concluding plenary session. President Mikhail Gorbachev has consented to be its first Chairman. The mission of the L.G.C. is to be two-fold.
1. To create a global disaster relief program of volunteer and expert service that can respond to environmental disasters in much

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the same way as the International Red Cross does when humans are endangered
2. To mobilize global volunteer corps of citizens banded together through Green Cross Chapters who are trained to be environmentally astute, and who are alert and ready to solve local problems and monitor community programs.
It is intended to be a grass-rooted movement-populist and democratic. Let us wish success to the new venture. I would, however, like to propose simultaneous formation of a Global Saints' Brigade that could bring priest, preachers and monks from different religions on a single platform of active service to the cause of constructive service for social welfare.
Let the preachers and the priests, monk and Bhikshus go out to streets and homes where social evils are to be eradicated by inculcating spiritual culture and conviction. God lives in the hearts of the abused and abandoned children and the poorest of the poor. We were all deeply moved when some of them came to this assembly and spoke of their pathetic condition - human pollution of the most degraded type.
Priests must develop a new active social role to help solve problems concerning killing of animals, destruction of forest or abuse of nature. As volunteers of God they would carry more conviction with the people because they have renounced material life and possessions.
It is time that preachers should not merely preach or teach, but take the lead in providing the direction of 'Right Conduct' to the masses of people.
Let them share their alms compulsively with the hungry and the poor everyday. Let them exhort the society to adopt abandoned children and feed the poor. Every religion teaches human beings who are more affluent to become trustees of the Society and not remain its cruel exploiters.
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Prevention of cruelties to animals, their uninhibited slaughter in slaughterhouses, absence of animal care clinics are issues that can no longer be ignored. It is violence of the worst order, full of hypocrisy when we at the same time bring up some animals as our pets. The world is not made only for the dominant living species, the humans to survive and prosper. Others have an equal democratic right as they breathe, live and have a soul.
In fact priests need to take an interreligious initiative to prepare a Charter for animal rights, a Charter on Earth and take it to the United Nations for adoption and later to the humanity for implementation.
Mahatma Gandhi set a very worthy example. He was not only a great political leader, but even a greater spiritually inspired social leader of our times, who led India's non-violent struggle for independence to its successful fruition. Whenever, in whatever city or village he went, he always stayed in the colony of the untouchables. He gave them the name of “HARIJANS” (Sons of God). He dressed like the poorest of the poor and lived a life style full of utter simplicity, frugality and high thinking. That is the kind of example our monks and priests need to follow. They must become active volunteers to serve the society.
Priests have done some wonderful work in the field of education and public health. Now it is time for them to consider expanding their activities to cover the comprehensive field of ecology and social welfare.
Jain Monk Acharya Sushil Kumarji Maharaja who is with us and who has been the founding member and one-time director of the Global Forum has initiated many such projects in India and USA. What is more he has been trying to negotiate with terrorists in Punjab (India) to take to the path of peace and non-violence. These are tasks full of challenges and complexities. But initiatives by holy men can enthuse the entire society and bring about basic attitudinal change for the better.
Spiritual leaders have been servants of God. Let them become servant of the people because through practice their preaching will become more effective and convincing.
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Let religious leaders lead us not merely to light but also to social changes and ethical reformation. Let their deep wisdom come to the streets to serve the people. That would make religion truly democratic in its impact and would bring it closer to life.
“Our starting point is that the world needs a healthy society and a healthy individual. As long as violence remains a medium for the solution of problems, the society and the individuals will remain sick with distorted vision and misguided perceptions”.
-Acharya Mahaprajna
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SPIRITUAL PERCEPTION - A NEW
BEGINNING
Speech at the Concluding Session of the Sacred Earth Gathering on May 31st 1992 at the Monastery.]
It is a privilege to be in the midst of the leading spiritual masters, philosophers and worshippers of Nature. The Sacred Earth Gathering has brought together so much wisdom, so much serenity and so much insight into the heart and soul of humanity.In these three days, our spiritual consciousness has increased and regard for planet Earth as sacred mother has crystallized as an article of faith. The most fruitful outcome of our deliberations is that we must arouse a harmonious blending of the spiritual dimension with the intellectual and the materialistic.
Humankind has made tremendous strides in recent centuries. With the help of unparalleled advances in science and technology, humanity has harnessed Nature in a remarkable manner. The fruits of humanity's ingenuity are reflected in the material progress, in the industrial, communications and information revolution. Through science, the feeling has grown that despite huge distances between continents, the world is a global village. We can reach one another with a speed undreamt of a few years ago. We can be in constant and swift touch with the most distant people by phone. Through television, we can be witness to events as they are taking place in far away regions.
And yet when we are coming to realize that the world is a small place we find that the world we live in is on the brink of an ecological catastrophe. We have recklessly exploited Nature and abused its

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bounties for immediate material gains without caring to replenish it, regenerate it or enrich it. The feeling of oneness with the Universe was lost because humanity exploited Nature disobeying the Natural laws of balance and equilibrium and did so with arrogance and presumption. The crisis is global. We need to tackle it with a global perception and Universal vision. An attitudinal change is needed in our thinking, in our expressions and in our actions. Emergence of a new Earth Ethics is the need of the hour.
I thank this distinguished assemble for entrusting me with the task of drafting the Declaration of Sacred Earth Gathering and of acting as Rapporteur General of the Conference. I have enjoyed this assignment and have gained a lot in my own perceptions as a result of wide-ranging consultations I engaged in, while drafting the text. I am happy that the text has now been adopted.
The message of the Declaration is timely, important and valuable particularly on the eve of the Earth Summit. It is good to have Mr. Maurice Strong, Secretary General of the United Nations Conference on Environment and Development II with us today. It is deeply satisfying that he has accepted the need for considering ecological questions in their ultimate spiritual dimensions as well. I would particularly like to invite your attention to the reference to the call in the declaration for transformation of our attitude and values:
“The ecological crisis is a symptom of the spiritual crisis of the human being, arising from ignorance. The responsibility of each human being today is to choose between the force of darkness and that of light. We must therefore transform our attitudes and values, and adopt a renewed respect for the superior law of divine
Nature".
Mahatma Gandhi waged a successful struggle against the British colonial rule in India based on non-violence. It was a unique experiment and a successful one of using non-violence as a means to attain a political goal. The world of today and tomorrow needs a non-violent struggle to save the planet from ecological disaster. The culture of
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non-violence must become all-pervasive in our thoughts, words and deeds, and should regulate humankind's relations with one another and also with Nature and other living beings. Only then would we be able to bequeath to the coming generations a peaceful planet, a healthy planet and a prosperous planet.I would like to urge the organizers of this conference to forward the Declaration to Earth Summit with the request that is should be circulated as a document of the U.N. Earth Summit. We also need to give it widest possible circulation through the Global forum. We must rise above mundane thinking, rigid approaches and complacency generated by material comforts and get on to a better understanding of environmental needs and obligations.
"The misery we inflict on sentient beings slackens our human evolution”.
-Dr Annie Besant
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EARTH ETHICS
[Speech at the Earth Summit, Rio Centro on June 12, 1992 at the Special meeting to present the Declaration of Sacred Earth Gathering.)
It was a matter of great privilege for me to have been deeply involved in the drafting of The Declaration of Sacred Earth Gathering. As Rapporteur General of the Conference I was delighted to have the opportunity of interacting with all the participants, benefiting from their valuable advice and suggestions and learning from their mature wisdom and vast treasure of spiritual knowledge. I am also grateful to the committee of five, which helped me to give the final shape to the Declaration. On behalf of you all and in my own name, I would like to express on this occasion heartfelt thanks to Hanne Strong, our friend, philosopher and guide. It was due to her dynamic, all caring and helpful lead that our conference has been so successful and we have been able to bring a spiritual message to the U. N. Earth Summit.
Drafting the declaration has been a beautiful experience for me as it has convinced me more than ever before what unites the humanity is much more than what may appear to divide it. There is so much basic spiritual commonality of principles and purposes between different religions and philosophies. The declaration has united philosophers, priests, thinkers and diplomats from diverse backgrounds, cultural heritage and historical conditioning.
The most basic thrust of the Declaration is its emphasis on Non-violence as the guide-star for fashioning inter-human, human-nature and human-other creatures relationship. It is

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violent thought, expression and action, which have polluted both our inner as well as outer ecology. Violence is not a matter of war and bloody conflict only. Violence in day-to-day life through hurting, killing, torturing and exploiting others has vitiated our mental, physical, social, economic, political and the entire life environment. Accepting Non-violence as the code of conduct, as the human value for human survival at the individual, social, national and international level is coming to be recognized as a pre-requisite for creating, preserving and stabilizing a peaceful world. It is no longer a mere religious theme, thesis, doctrine, slogan or article of faith; it is no longer a mere philosophy for preaching; it is now a dire need if humanity wishes to survive in peace and grow in prosperity along with its natural environment. It is the key to sustainable planetary management.
Becoming spiritual means gaining greater self-control, more exalted spirit of morality, a more inspiring motivation to serve others with love and compassion, and inculcating in self and others a culture of tolerance and harmonious give and take.Peace through non-violence will be on firmer foundation and open the way towards a global renaissance. It would promote sustainable development and safe environment.
Indeed the resources diverted from the mad arms race, stock pilling of nuclear weapons and frantic research to develop deadlier weapons could help development in a substantial manner. It has been estimated that if more than one trillion dollars, currently being spent as military expenditure, is diverted for development programs, income of 2.6 billion people in 44 poorest countries could be doubled. The fuel consumed by the Pentagon in a single year could run the entire U.S. public transit system for 22 years. The cost of two fighter aircrafts could finance installation of 3,000,000 hand pumps to gives villages safe water in developing countries. Discontinuing research on Star Wars could provide education to around 1.4 million children in developing countries. A campaign for total global eradication
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of small pox would be the cost of two navy frigates. One cannot achieve speedier disarmament or accelerated development through patchwork conventions and inter governmental treaties. They must be reinforced by global promotion of the culture of Non-violence. It cannot remain a temple doctrine. It must become a life style if we wish to save our civilization from decay, degeneration and destruction.
Another important point in the Declaration is the emphasis on simplicity as against greed-based consumerism and the waste it entails. In the world of plenty, it is plenty, which is polluting. In contrast, there is the world of the poor, where, poverty is polluting. The worst pollutant is when the rich become richer at the cost of the poor. It is a tragic state of affairs that at the present time, 20% of the world's population living in highly industrialized countries consumes about 75% of the world's resources. There is so much wasteful consumption in developed countries, when in the poorer nations there is not enough to have two square meals a day of the most simple and frugal type. Earth Saver foundation has published data, which shows that to feed the World's current population with the American style diet would require 21/2 times as much grain as the world's farmers produce in total. Most American eats 4 to 6 times the amount of protein required for good health. This extra protein is wasted and can cause diseases. Those of us who are used to comfortable living in posh surrounding and highly developed infrastructure need to realize that about 1.3 billion lack sufficient fuel wood for cooking and heating purposes. The North at present constituting roughly one-fifth of the world's population consumes 70% of world's energy, 75% of its meals, 85% of its wood and 60%of its food.
The spiritual goal of simplicity and sufficiency requires that the existing distribution of global consumption and global consumption and global wealth must undergo a fundamental change. The industrialized countries and its affluent population
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cannot continue a wasteful life style spending 85% of the global income. Rich persons and families, wherever they may be, must begin to curtail consumption that is wasteful, unproductive and indeed unhealthy to them. A new ethics of consumption inspired by the principle of 'Simple Living and High Thinking' is required. It is this Ethics, which is enshrined in our Declaration and makes it significant. It is not a slogan for preaching but practicing before beginning to preach. Let the charity begin at home, first with ourselves each one of us reordering our lives increasingly in harmony with nature, in reverence for every single grain that we consume.
“Ego lives by getting and forgetting. Love lives by giving and forgetting”.
- Sri Satya Sai Baba
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THE DECLARATION OF THE SACRED
EARTH GATHERING RIO-92
[Presented to the U.N. Earth Summit in my capacity as Rapporteur General of the Sacred Earth Gathering Conference of World's leading spiritual and religious leaders and thinkers.
The planet earth is in peril as never before. With arrogance and presumption, humankind has disobeyed the laws of the Creator, which are manifest in the divine nature order. The crisis is global. It transcends all national, religious, cultural, social, political and economic boundaries. The ecological crisis is a symptom of the spiritual crisis of the human being, arising from ignorance.
The responsibility of eacti human being today is to choose between the force of darkness and the force of i1 We must therefore transform our attitudes and values, and adopt a renewcú respect for the superior law of Divine Nature. Nature does not depend on human beings and their technology. Human beings depend on Nature for survival. Individuals and governments need to evolve “Earth Ethics" with a deeply spiritual orientation or the earth will be cleansed.
We believe that the universe is sacred because all is one. We believe in the sanctity and the integrity of all life and life forms. We affirm the principles of peace and non-violence in governing human behavior towards one another and all life.
We view ecological disruption as violent intervention into the web of life. Genetic engineering threatens the very fabric of life. We urge governments, scientists and industry to refrain from rushing blindly into genetic manipulation.

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We call upon all political leaders to keep a spiritual perspective when making decisions. All leaders must recognize the consequences of their actions for the coming generations. We call upon our educators to motivate the people towards harmony with nature and peaceful coexistence with all living beings. Our youth and children must be prepared to assume their responsibilities as citizens of tomorrow's world. We call upon our brothers and sister around the world to recognize and curtail the impulses of greed, consumerism and disregard of natural laws.
Our survival depends on developing virtues of simple living and sufficiency, love and compassion with wisdom. We stress the importance of respecting all spiritual and cultural traditions. We stand for preservation of the habitats and life style of indigenous people and urge restraint from disrupting their communication with nature.
The World Community must act speedily with vision and resolution to preserve the Earth, Nature and humanity from disaster. The time to act is now, now or never.
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ECOLOGY AND ECONOMICS
[Speech at the Parliamentary Earth Summit on June 7th, 1992, Rio de Janeiro, Brazil.]
Acute awareness of ecological crisis provides humanity with a challenge and an opportunity to bring about a change in the value system and orient itself to global thinking. Global survival depends on regarding the world as one with an integrated vision.
At the Parliamentary Earth Summit, we have in the last two days heard very powerful spiritual voices and profound observations of the leading Parliamentarians of the world. The other voices - the theme of today's deliberations – are equally important. They need to be heard. They need to integrate.
In this wide and varied world, there would always be a diversity of views, but we cannot and should not divide them into watertight compartments. We must emphasize what unites us more than what may seem to divide us.
In each sector of economic, social, political or cultural activity, humans have a tremendous responsibility to recognize the dangers inherent in the drift towards ecological decay and to act swiftly to remedy it. Human thinking has to become more outward looking and more comprehensive. We cannot remain self-centered and selfish. Let us integrate all the voices -the voices of spiritual masters, the voices of political leaders, the voices of the industrialists and businesspersons, the voices of artists, the voices of the media, the voice of the women, and the voices of the children and the voice of the indigenous and tribal people. Let a single stream emerge from the confluence of these different streams and help us develop in our

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respective spheres of work a more liberal and a more mature perspective. This would provide the key to the evolution of a new Earth Ethics.
Ecology has to be given the place it deserves in economic planning in the expansion of industries and in preventing over concentration in crowded urban areas which have become highly polluted on account of population pressure, ecological unsafe slum habitats, contamination of air, water and greenery, industrial wastes, insanitation and overall ecological degradation.
For the world of business, profit motive and considerations of 'eco-efficiency' have been the guiding factors. Often patchwork, make shift, make do arrangements are made from an ecological point of view. They are, invariably seen more in terms of meeting local government's directives than as integral part of economic planning.
Society has paid dearly for such neglectful and niggardly attitude. Bhopal Gas tragedy is a classic example. An attitude amounting to irresponsibility and lack of ethics resulted in generations of poor employees suffering physically, mentally and psychologically. Compensation paid was also too little and too late. Such pollution and ecological damages can never be fully compensated for. They leave a permanent scar on the face of humanity and emerge as the worst examples of brutal violence and wanton exploitation.
We have begun to talk about sustainable development. Industrialists need to keep in view sustainable environment also by laying down highest standards. In fact they would find that in the long run, ecology and anti-pollution oriented attitude would lead to higher profits and feeling of contentment among the labour force.
I have been associated in India currently with an industry in the steel sector called the Steel Tubes of India at Dewas in Central India. The top managements has put so much premium on ecology that the German collaborator during a visit to the beautiful lawns surrounding
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the plant complex said that it looked more like a Pharmaceutical factory than a steel plant!
There can be no two views that ecology in economic and industrial sectors has to be viewed globally. It must be borne in mind that most of the highly polluting industries in the developing countries are based on technology imported from Western industrialized countries. They made their own surroundings cleaner and safer by dumping these technologies to others. Even today, export of dirty technologies continues and even World Bank experts have, now and then, connived at it.
At the summit in Rio, let the industrialized countries make a solemn declaration that they will, henceforth, not permit export to developing countries of pollution -intensive technologies. This would have a salutary effect on arousing a sense of ethical responsibility in the global economic thinking.
For industrialists, it is necessary to evolve a new global standard of "ECOLOGICAL QUALITY MANAGEMENT" and the TQM (Total Quality Management) concept must necessarily include ecological angle also. Ecology must become an inseparable part of industrial planning, and industrial areas and belts must become green areas. Urgent preventive and corrective measures are required to eliminate industrial pollution of air, water, toxic gases, chemical, dumps and garbage and industrial waste.
Industrialized countries must show the way and take the lead. Advanced countries have caused most environmental damage that has caused global impact. They drive most of the cars, which burn petrol (gas) and send carbon dioxide into the atmosphere where it contributes to global warming. Most consumer goods are produced by industries to which burn fossils fuels (Coal & Oil). These chemicals falls back on earth as 'acid rain' killing tress, spoiling land and harming all living beings. Excessive use of chlorofluorocarbons has led to the depletion of the Ozone layer
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that protects the world from the cancer-causing rays of the sun. Carbon dioxide is emerging at the rate of 8.5 billion tones a year. All this is leading to global climatic changes.
It is said that U.S. industry releases annually about 10 billion pounds of toxics into streams & river in 49 out of 50 states of USA. Underground water reserves are also getting contaminated from underground chemical storage tanks and toxic leakages from landfills. Due to intense infiltration of toxic it is said that the rate of cancer is rising by 2% each year in U.S.A. If this is happening in U.S.A, one could well imagine what may be happening all over the world.
Thus, industry in north and south, east and west must become alive to the ecological discipline. A stringent code of conduct is called for, and public opinion mounted to bring ecological awareness in fullest perspective in the economic sphere.
Peace and Security is important, but incomplete without development. Development in its turn must become sustainable in terms of forging a constructive equation with environment protection needs. Ecology and Economics must go hand in hand in the interests of social welfare and climate of peace and tranquility.
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PART- IV
International Jain Conferences
Spirit of Non-violence for posterity.
o Promoting Non-violence in Theory
and practice.
Jainism - a way of life.
World view of Jainism.
e Peace through Non-violence.

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Renunciation of
Mahavir from Kulpasutra manuscript

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SPIRIT OF NON-VIOLENCE FOR
POSTERITY
[Key note speech as Chief Guest at the 6th Biennial J.A.I.N.A. Convention, 1991 at Stanford University, Stanford, California, U. S. A., 4th July, 1991]
It is a great privilege to be invited to address this largest ever congregation of JAIN community outside India.
The Federation of Jain Association in North America deserves warm applause for transforming the 6th biennial JAIN convention into an event of historic significance, dedicated to extending Jain heritage of Ahimsa to the next generation.
The fellow feelings of the 40,000 Jains living in USA and Canada and the dauntless spirit of the activists among them makes me recall what the great German writer Goethe wrote once:
"The world is so empty if one thinks only of mountains, rivers and cities, but to know someone who thinks and feels with us, and who, though distant is close to us in
spirit, this makes the earth for us an inhabited garden"
We are fortunate to have in our midst renowned Jain Acharyas, Munis, Gurus and learned men. Our salutations to them with a deep bow in the guiding spirit of the ‘NAMOKAR MANTRA'. May their blessings help us achieve spiritual selfsufficiency and get rid of our negative vibrations.
A poet has aptly said,
"There is so much good in the worst of us, And so much bad in the best of us,

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That it does not behove us, To speak about the rest of us".
Let us in the first place learn to look at ourselves. The answer to the perennial question 'Ko hum' (Who am I) is provided in Jain thinking in 'So hum' (I am that). It is worth aspiring for “to be deep and deep, to be in and in” in the endeavour to unravel the 'reality of the 'eternal soul' and its potential divine strength. Translated in simple terms, this means that we should not merely care for our emotional, physical and intellectual health, but also for our spiritual health and well-being.
Let us not get lost in the glamour of the many splendoured material comforts of our present day life. Let the desire to achieve “spiritual prosperity' begin to take root in our reasoning, emotions, yearnings and actions. Jain philosophy enshrines “Shraman Sanskriti” (effort and action culture) to the highest pedestal much above information, knowledge, prayer, worship or ritual. Shraman Sanskriti is the all-important vehicle to practice Non-violence as a way of life and not merely as a religious injunction.
As a true Jain, we should seek to build a temple within oneself in order to attain ecstasy, which one young American practicing Jainism has described as “the balance joy” bridging the gap between suffering and salvation.
Jainism is a very dynamic and non-dogmatic form of spiritual discipline and development. It is a philosophy projecting a balanced and a comprehensive view of life. The directness and simplicity of prayer helps the lost and the confused to shed hypocrisy and ostentation and “to get connected again” to more stable peace of mind and more soul-satisfying living.
Jain holy texts teach human beings to be tolerant in a truly universal spirit not merely for doing good to others, but to themselves in the first place. Jain teachings are directed to conquering anger with calmness, ego with humility, deceit with
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honesty and greed through contentment through a process of what may appear to be austere and rigorous but in reality is persuasive self-control of both the mental as well as physical faculties. Selfrestraint is not something forced down one's throat but a discipline that makes you feel more relaxed and increasingly tension-free. Jain thought radiates an all-embracing light of love and compassion that has no barriers or boundaries and can be practiced by any human being as basis of his/her life ethics.
The cardinal principles of Jainism are the three 'A's: AHIMSA (Non-violence), APARIGRAHA (Non-acquisition) and ANEKANT (Relativity in thinking). They seek to inspire and guide the humanity to pursue the path of truth (SATYA), by truth and for truth. To separate oneself from the truth is in itself committing violence. We need to understand them in the most compassionate and service-above-self perspective.
In Jain ethos, non-violence is not just a principle but also an optimistic opening to a totally rational yet compassionate life culture. It helps you to realize that you are responsible to yourself as well as others around you for promoting an environment of love and selfless service.
In its truly universal orientation, the elements of nature - the earth, the sky, the air, the water and the fire are intrinsically interwoven with all forms of life. All must coexist and co-prosper in harmony with one another and not at the cost of one another. Non-violence thus emerges as a universal culture rooted to the basic theme of survival, evolution, growth and the full blossoming of life in all its splendour and variety on this planet of ours. It should be abundantly clear, as Jain Scripture “Yoga-Shastra” says that
"Non-violence is beneficent to all creatures and living nature; it is the best healing herb and symbolizes "the
perpetual return of existence".
Non-violence is a truly democratic concept with the emphasis on love and tolerance. It stems from the Jain concept of the equality
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of soul irrespective of differing forms of living creatures ranging from human beings to animals, insects and plants.
Human beings have a special responsibility in this regard, which in some ways have been callously neglected by them. Human beings must bring out humanity towards other fellow beings and the Nature and thereby achieve oneness with life. The rationale behind the positive principle and earnest practice of Ahimsa is the basic equality of all living elements. Mahavir has observed:
"Not to kill or hurt any living being is the quintessence of all wisdom. One must realize that non-violence and
equality are essentials of 'Dharma".
Acharya Amitagati in his famous work “Samayika Patha” wrote as early as 11th century A.D.:
सत्त्वेसु मैत्री गुणिसु प्रमोदं क्लिष्टेसु जीवेसु कृपापरत्वम् मध्यस्थभावं विपरीतवृत्तौ सदा ममात्मा विदधातु देव ।
“Friendship towards all beings, respect for the qualities of virtuous persons, utmost compassion for the suffering people and equanimity towards those who may be hostile. May my soul have always had this
feeling"
Non-violence has an abiding relevance to the preservation and furthering of the civilizing values and lofty traditions of humanity. Humanity young or old, rich or poor, strong or weak must realize that non-violence is a sine qua non of justice, equality and democracy. Violent behaviour reinforced by cruelty and terrorism is rendering all the gains of progress devoid of any meaning and content.
Exploitation - mental as well as physical, political as well as economic, social as well as racial, will tend to perpetuate itself so long as we allow violence to sharpen its cutting edges, and let our
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own “violent ego complex" dominate our confused thinking and reckless behaviour.
The world is in turmoil. The highly advanced materialistic life culture is lost in its own ingrown contradictions and frustrations, tensions and pressures, disputes and discords, due largely to our conditioning towards self-interest and material acquisition. While on the one hand science has been harnessed to augment our comforts and luxuries, speed and mobility, the creative energies thus unleashed have also been put to violent and destructive applications.
Man's vicious exploitation of the environment, his inhuman behaviour towards fellow living beings, infectious spread of the cult of violence indulgence in irrational behaviour and growing mal-adjustments in inter-relationships are rapidly making the world a most uncivilized place to live. Fear, hatred, anger, mistrust, depression and disillusionment persist in the midst of material plenty. Human values are changing for the worse and the generation gap is widening. In the inner recesses of the human mind, there is despair. The practice of non-violence can bring solace, serenity and stability to our lives.
We must realize with complete clarity that non-violence is not only the highest religion, but is the highest restraint, highest knowledge, highest happiness, highest penance and hence this highest gift needs to be treasured, promoted and spread far and wide.
Mahatma Gandhi used non-violence most effectively not only as political weapon but also an instrument for promoting social reforms and social justice. Martin Luther King's nonviolent struggle for the assertion of racial equality created a deep impact in the minds and hearts of not only the Americans but also people all over the world. Nelson Mandela spent almost three decades in Jail in peaceful non-violent protest endeavouring to demolish the citadel of apartheid through persuasive struggle and passive resistance. Recent radical changes in communism in
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Soviet Union and Eastern Europe have come by and large through peaceful assertion of the will power of the people in favour of democracy. East and West Germany have achieved historic reunification without violence and bloodshed.
Aparigraha (non-possessiveness and non-attachment) is integral to non-violence as a discipline of voluntary simplicity and not forced austerity. Insatiable hankering after materialism and growing instinct of possessiveness tends to goad individuals towards unjust exploitation, unethical conduct and violent behaviour. Every individual cannot be Mahavir or Buddha ready to renounce all material possessions and to seek communion with nature and the inner-self. But self-restraint and non-possessive instincts should be developed in a steady but determined manner gradually by shedding such things and habits that tend to make a human being their slave.
It is true that monks practice far greater renunciation and restraint than the laypersons. However even for them, this is what Acharya Yogindu (6th Century A.D.) says in his book “Yoga-Saar” in stanza 18:
धम्मु ण पढिसइँ होइ, धम्मु ण पोत्थाऋपिच्छिसईं । Enn Ut Hfcu-ufa, gry of open-miferuş 1147 11
F
राय-रोस वे परिहरिवि, जो अप्पाणि वसेइ ।
a fa fHUT-37145, J dela usutš 11 48 11
“Religion is not practiced merely by studying scriptures or by merely keeping the book and the brush made of peacock-feathers or merely by living in some monastery. It is also not practiced merely by plucking hair by hand (Kesha-Loncha) Religion is practiced by renouncing all attachment (Raga) and aversion (Dwesh), and becoming fully dispassionate and unattached
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(Vitaragi). Religion so defined alone carries one to the fifth plane of existence (Pancham-gati) and gives
salvation".
Vegetarianism is not just an eating habit but basic to non-violent culture and at the same time conducive to nobler thoughts and elimination of the aggressive urge.
An American lady Clare Rosenfield who practices non-violence as per Jainism not only with conviction, but inner delight observes:
"I only know that for me and our children, the vegetarian way of life is not only a way of removing ourselves from supporting the machines of violence and mentality of callousness towards helpless creatures, but it has given us a new and fresh outlook of life - a feeling of kinship with the beings with whom we share this planet.”
As Edgar Guest wrote:
"Who for God's creatures small will plan,
Will seldom wrong his fellow men".
Experience and experimentation in USA, Canada and Europe has shown that the local people can take easily to practicing vegetarianism in slow degrees without in any way feeling alienated from their local social moorings. If anything, this discipline has enhanced their confidence and will power and substantially taken care of their tensions, strains and other complexes.
Anekant is an important concept mirroring the worldview of Jain philosophy. Nothing in this world is or can be absolute. Everything is relative. The theory of Anekant expounds the multiended pattern of human social relationships and emphasis the dynamic and moving elements in them rather than a fixed static or single-track orientation. This helps a more objective attitude towards others - one of universal tolerance in place of exclusive attachment or hatred towards a chosen few. A son may be a son to a person but he may also simultaneously be a husband, friend, enemy or brother of another person.
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Thus, life has multiple rays radiating from a single element. It is, therefore, only rational not to cling to your near and dear ones alone or to your land or belongings. A wider and non-dogmatic perception of human relationship will help the individual serve the society in a more self-less, devoted, kind hearted and enthusiastic manner.
Anekant approach helps in overcoming social maladjustments and subjective relationships, and the resultant rigidities in the social structure. It promotes social equality between the rich and the poor, the upper and the lower strata of society, the intellectuals and the working classes.
Jainism has not only shown a spiritual way of life to its followers, but because of its humanitarian, secular and scientific character it has inspired a distinct stream of culture which has enriched Indian Philosophy, literature, art, architecture, sculpture and pattern of living.
Jain philosophy in today's world is an ever-vibrant stream of thought provoking a new universal human as well as a new universal environmental order. It seeks to take the humanity above the din and pollution of hatred, violence, mistrust and evil and selfish exploitation. It is an open philosophy, the benefit of which can be taken by anyone willing to improve one's quality of life and to purify the process of rationalizing human conduct in situations of stress as well as harmony and tranquility.
The heritage of non-violence we wish to bequeath to the younger generation should certainly not be one of confused thinking and frustration at the turn of fate or conformity to rigid habits of thought and action. The younger generation is exposed to a wider world and a diversity of thought and culture much more than we were in our youth. We need to pass on to our children the message of truth and non-violence,
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spiritual equanimity and tranquility not simply in idealistic or abstruse terms, but in such a pragmatic way as would help them evolve into happy, healthy and peaceful human beings in this fast track and rapidly changing world.
"Jain tradition is not concerned with the salvation of the individual in a selfish manner. Every Jain must strive for the highest code of conduct, the highest code of restraint and the highest contribution he or she can make for the preservation of others. There is hardly any tradition which is more selfless".
-Dr L.M.Singhvi
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PROMOTING NON-VIOLENCE IN THOUGHT AND PRACTICE
Speech delivered at the International Conference on Ahimsa at Kankroli (Rajasthan, 1992) convened by Anuvrat Movement]
Non-violence is an integrated philosophy covering thought, word and deed. It stems from the concept of "Reverence of life". All forms of life and elements around them are for evolution and growth, and not destruction and devastation. The universe can prosper in moral and material terms by pursuing the path of mutually supportive coexistence. Mutual interdependence is not confined to human being alone. It is equally relevant to all living beings ranging from plants, vegetables and trees to minutest insects and birds.
In a truly universal concept, the elements of nature - the earth, the sky, the air, the water and the fire are intrinsically interwoven with all forms of life. All must cocxist and co-prosper in harmony with one another and not at the cost of one another. Nonviolence thus emerges as a universal culture rooted to the basic theme of survival, evolution, growth and full blossoming of life in all its splendour and variety in this planet of ours.
Non-violence also emerges as a universally applicable and valid democratic concept because it pins its faith in the plurality and equality of souls, irrespective of differing forms of living creatures ranging from man to animals, insects and plants. Lord Mahavir, the 24th Tirthankar of Jain religion observed
“All living beings desire to live. They detest sorrow and death and want a long and happy life. Hence, one should not inflict pain on any creature, nor have any

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feeling of antipathy or enmity. One should be friendly towards all creatures".
(Acaranga Sutra 1.2.3.4)
According to Jain holy scripture Tatvartha sutra practice of non-violence has ingrained in it the attributes of Maitri (friendship), Pramoda (joy), Karuna (sympathy and benevolence), Madhyastha (equanimity and tolerance). Pujyapada Devindu in his work Sarvarthasiddhi has explained it thus: "the desire that other living beings should be free from suffering is friendship (Maitri) and respect and regard for the virtuous and the saintly is joy (Pramod); desire to help the suffering and the needy persons is Karuna; freedom from attachment and spirit of tolerance is Madhyastha."
Non-violence in its comprehensive sense applies not just to physical violence but also to the intention to hurt or injure. Violence (Himsa) in Jain texts like Tattvartha Sutra is classified for clarity into Dravya Himsa (the actual hurt) and Bhaava Himsa (the intention to hurt). Both are undesirable. Of particular concern is the violence resorted to with pre-thought and pre-determination (Sankalp Himsa) such as through wars.
"Dravya Himsa" develops from "Bhaava Himsa" which is caused by imperfect, emotional, and impure thoughts such as anger, ego, pride, malice, revenge, intolerance, deceit, greed, fear, disdain, passion, lust for power and possessions. And, the thought (Bhaava) is what eventually promotes physical acts of violence.
sorrow,
Hence, non-violent philosophy emphasizes the importance and imperative of developing in individual minds and hearts a culture of equanimity, non-attachment and self-realization.
Jain philosophy expounds that the culture of non-violence cannot develop in an environment of social inequalities and unfair economic exploitation. For extending the application of nonviolence to social/
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political life, it is imperative to promote peaceful coexistence, tolerance, equanimity, and spirit of give and take. World history is replete with instances of religious intolerance, which led to bloodbaths. Mahavir always preached that if the goal is peace and harmony, then the means to achieve the goal have also to be peaceful and non-violent.
Rapid stride in technology and scientific development has enabled Man to discover hidden secrets of nature and to reach hitherto inaccessible planets like the moon. He has been able to harness science for bringing about tremendous progress, and considerable increase in material and creature comforts. Science has increased speed, mobility and comfort and has contributed to underwent of increase in the standards of living of human beings all over the planet. Distances have shrunk and interaction with distant countries and people through travel or communication channel is easy and swift.
Yet fruits of this tremendous step forward have not been for strengthening and consolidating world peace, universal brotherhood, mutually responsive compassion, sympathy and kindness. Wars and conflicts, hatred and animosity, tensions and hostilities have continued on an ever-increasing scale spelling misery, disaster, unhappiness and discontent.
Fruits of science and technology instead of uniting human beings into more enduring bonds of love, understanding and cooperation are taking them on the path of destroying whatever their own creative urge had brought into being.
The appeal of non-violence has, therefore, in the first place to the minds and hearts of the human beings. Non-violence has an abiding relevance in the furthering of the civilizing values and traditions of the humanity. Humanity - rich or poor, strong or weak must realize that non-violence is a sine-qua-non of justice, equality and democracy. Without non-violent thought and behaviour, all these modern concepts would become devoid of any meaning and content. Exploitation - mental as well as physical, political as well as economic, social as well
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as racial would continue and violence would serve to sharpen its cutting edges.
Non-violence needs to be promoted at different layers of human conduct - ranging from the level of an individual to a group or society, and moving on to national, regional and international levels.
It cannot be enforced by any legal decree or administrative order. It can come to prevail only by persuading and convincing human beings that this is the only right and rational way which should shape the art and science of living.
Human Community needs to establish a network of effective non-violent communication. This can be done with attitudinal transformation on the following lines:
1. An attitude of love
(Involving care, respect, responsibility and knowledge); II. An attitude of flexibility
(Meaning tolerance, accommodation, humility and openness to other viewpoints);
III. An attitude of trust
(Implying regard, patience and goodwill towards others); IV. An attitude of openness and dialogue V. An attitude of sharing
(As a two-way process of exchange of ideas, information, facts and opinions);
VI. An attitude of listening to others VII. An attitude of cooperation and consultation
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(Through guidance, advice, interaction and looking at problems in broader perspective)
VIII. An attitude of sacrifice
(for helping others) IX. An attitude of joy and fulfillment
(in the service of the needy, the deprived and the dispossessed)
There are enough examples in recent history to convince volunteers of non-violence that non-violence is a potent and a dependable confidence-building weapon for promoting peace, eliminating exploitation and strengthening equality.
Non-violence is a path of courage and confident strength and not of fear or cowardice. A follower of non-violence must realize that through peaceful persuasion, not only are problems solved, but bitterness and hatred conquered and enduring goodwill established. It is a time tested and viable method, which strengthens the moral and spiritual fiber of the society and the nation.
His Holiness Ganadhipati Tulsi, founder of the Anuvrat movement once put it very succinctly:
"Non-violence is to violence what light is to darkness; what nectar is to poison and what life is to death. Comprehending and internalizing non-violence is the greatest achievement of life.
A message must go out of this timely conference at Rajsamand under the divine leadership of renowned Jan Acharya Tulsi that all wars conflict must stop, and solution devised through peaceful negotiations. It is a question of choice between violence and non-violence, between confrontation and co-operation, between co-annihilation and coexistence between war and peace.
The task is not simple. World community must recognize the need for systematic training at individual and community levels in the
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concept, culture, techniques and methods of propagating non-violent thought and behaviour. Education right from early schooling deserves to be oriented towards virtues of non-violence and its positive aspects. U.N. Organization like UNESCO can also take meaningful initiatives to globally strengthen trend towards non-violent dealings. The progress of and success in training and education in non-violence would be determined by development of individuals in increasing numbers whose mentality is irrevocably committed to non-violence. Of crucial importance also is collective efforts of thinkers and saints to influence the decision makers and the administrators in every country to take to the path of non-violent action in their sphere of activities.
A challenging task lies before all those who are prepared and willing to champion the cause of peace and non-violent action. A lot of courage and conviction is needed. Mobilization of world public opinion is called for. The task is by no means easy, but it has to be undertaken and that too urgently without any loss of time.
Let us recall what the noble Emperor Ashoka said:
"Victories of peace are more enduring than victories of wars". Let us therefore work towards durable peace - vibrant peace, which will bring not only contentment but also progress. The world is weary of not only wars but also the peace of the graves that such wars and conflicts lead to.
Peace and non-violent action are not merely absence of wars and violent action. They symbolize a compassionate life culture of "live and let live" which the Jain religion advocates not only for its followers but also indeed for the wider humanity.
Reverend Ganadhipati Tulsi under whose benign inspiration this conference has been convened has aptly summed up the message of Jainism in his ANUVRAT song:
संयममय जीवन हो
नैतिकता की सुरसरिता में जन जन मन पावन हो ।

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मैत्री भाव हमारा सबसे प्रतिदिन बढ़ता जाये । समता, सहस्तित्व, समन्वय नीति सफलता पाये ।
(Let our life be ingrained with temperance and dipped in the holy stream of ethics. Let every mind be pure. May our friendly feeling for all increase day by day. May the culture of equality, coexistence and harmony guide our way.)
"A doctrine is accepted when it comes out right in application. Religion is no terminology, but application. Life is the sphere of its application. Tirthankar Bhagavan Mahavir did not memorize the terminology of religion. He understood it, felt it and then made its application".

-Dr Hukumchand Bharill
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“JAINISM - A WAY OF LIFE"
[Speech delivered as Chief Guest at the First Asian Jain Congress held at Singapore on March 3rd, 1990]
It is a great privilege to address this distinguished audience at this first ever-Asian Congress of Jains. The Singapore Jain Society deserves warm applause for this thoughtful initiative. Guests from abroad like me are deeply touched by the warmth, hospitality and the friendliness of the local Jain community and their singular devotion to the Jain religion despite living away from India for so many years. The practice of Jain way of life with such fervor and faith is greatly inspiring and I recall William Blake's poem.
"I looked for my soul But my soul I could not see I looked for God But God eluded me I looked for a friend And then I found all three"
Jain religion is one of the oldest religions of India. The names of the founder Rishabh Naath (or Adinaath), the first “Tirthankar”? (Prophet) and of other subsequent prophets appear several times in the Rig Veda and Yajurveda. This is indicative of the existence of Jainism even prior to the Vedic period (2500 B.C.-600 B.C.).
In his book "Indian philosophy” (Volume 1 page 287), Dr Sarvapalli Radhakrishnan has confirmed ancient historicity of Jainism in the following words:
“Evidences are available to indicate that from early times even prior to the 1st century B.C., there were

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devotees of Rishabh Naath - the first Tirthankar. There is absolutely no doubt that Jain religion existed well before Vardhaman and Parshvanaath; Yajurveda refers to the names of three Tirthankars viz. Rishabh Naath, Ajit Naath and Arishtanemi. Bhaagwat Puran corroborates that Rishabhadeva was the founder of Jain religion".
Among the ancient stone inscriptions, noteworthy is the inscription in elephant caves of Khand-giri and Udaigiri in Orissa. This 2100 years old ancient inscription by Jain Emperor Kharwel depicts that King Nand, predecessor of Pushyamitra, the Emperor of Magadha, after conquering Kalinga around 423 B.C. brought as victory gift the idol of Rishabhadeva. Three hundred years after King Nand, King Kharwel of Kalinga invaded Magadha and brought the idol back. Prior to the period of Kharwel, there had been the temple of Arihants at Udaigiri hill and references have been found in the motifs of Kharwel.
The first Tirthankar of Jain religion and its founder Bhagavan Rishabh Naath (or Adinaath) and his son Bharat find mention in Markandeya, Agni, Vayu, Garud, Brahmand, Varah, Ling, Vishnu and Skand puranas. Rishabhadeva is described as the son of King Nabhi and Queen Maru Devi.
It is worth mentioning that noted historian Dr. Radha Kumud Mukerjea in his book "Hindu Civilization" has referred to the ancient coins of Indus Valley civilization depicting Jain ascetic idols in meditation resembling the idol of Rishabhadeva preserved in the Mathura museum going back to 2nd century. It is also interesting that like the idols of "Nirgranthas" found in the excavations at Mohanjodaro, at Harappa also idols of Gods have been found in the naked form.
Historically later, Chetak, the King of Vaishali in Bihar, King Bimbisar (Shrenik in Jain literature) the famous of Emperor of Magadha and later Emperor Chandra Gupta Maurya were great promoters of Jain religion. In fact Emperor Chandra Gupta later

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became a Jain monk and joined. Acharya Bhadrabahu in the religions march towards South India in the wake of severe Famine calamity in North India. Emperor Ashoka was the grandson of Chandra Gupta. Although he promoted Buddhism, in his earlier years he was deeply influenced by Jain philosophy of non-violence.
In keeping with its ancient vintage, Jainism has not only shown a spiritual way of life to its followers, but has inspired a distinct stream of culture, which has enriched Indian philosophy, literature, art, architecture :und sculpture, pattern of living and spiritual advancement. Although Jain religion did not spread abroad as widely as Buddhism, in India it came to be spread over in all parts of India. Holy Jain literature is found in Sanskrit, Prakrit, Hindi, Gujarati, Kannada and Tamil in varied forms of poetry, prose, drama and story. More than 100 rare manuscripts and 1500 old books about Jainism are kept in India Office Library and other British museums in U K alone in addition to the wealth of ancient literature, hand painted manuscripts, icons, cave drawings etc. available in India.
Jain religion has richly contributed to the cultural heritage of India, Temples at Abu, Ranakpur, Halebid, Girnar, Satrunjaya, Sammetshikhar, Deogarh and Sravanbelgola etc. besides being venerated places of pilgrimage are marvelous examples of art and architecture and ethically depict serenity in a detached and dig lied from
As it happens followers of the Jain religion come mostly from the business community on India and abroad. The fact they follow such a deeply humanistic religion with such commitment and candor indicates that they are not blinded by the lure of material attractions and possessions. The concept of universal brother hood and welfare not only of human beings but also of all the living beings inspires their daily endeavours as well as their striving to become progressively nobler and kinder human beings.
Jain religion is however, not a religion of the elite, the privileged or the rich. Its doors are open to anyone who wishes to follow it out of
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conviction and self-persuasion irrespective of one's color, sex, caste, continent, language or nationality. It is democratic and universal.
On balance there is indeed very little mumbo-jumbo about the ritual part. Simplicity and directness of prayer is the hallmark of the practice of this religion. The emphasis is on being a believer and not just a 'worshiper'. To be a Jain, one does not need to be born as one or to be formally converted to it. One becomes a Jain the moment one pins faith in the philosophy of live and let live' and begins to practice it in day-to day life with conviction, dedication and faith.
Talking about the Jain philosophy to the people in South Asia is for them treading on familiar ground. This is the region where Buddhism has been a way of life for centuries. The teaching of Gautam Buddha have entered the blood stream of the people and have deeply influenced their culture and social ethos. There are striking similarities in the basic tenets of Buddhism and Jainism. At the same time there are nuances of differences in the relative degree of emphasis on the basis tenets as well as mode and rigour of their translation into cayto-day religious practice. At any rate, both the religions are on the same broad wave-length of inspiring self-transformation with a view to salvation from the world of illusions. Jain religion is historically much older then Buddhism and has deeply influenced and refined Indian philosophy on the moral and ethical plane particularly on the comprehensive and wide ranging concept of non-violence.
Likewise, while the culture and social background may be similar with the followers of the all-pervasive Hinduism, Jainism has a distinct identity of its own in terms of not only its spiritual and ascetic but also scientific and integrated approach to Man and Nature. It seeks interaction between Man and the elements of Nature not for destruction or exploitation but for construction and progress in an environment of harmony and compassion. The scientific analysis of the natural phenomenon in the ancient Jain holy books is striking and of relevance even in today's world.
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Lord Mahavir, the 24th and the last of the Jain “Tirthankaras" was a contemporary of Lord Buddha. He attained ‘Nirvana' in 527 B.C. The common impression is that both religions came up as reformation movements to correct the distortions and rigidities that were beginning to develop in Hindu religion particularly as a result of increased war-fare, indulgence in animal sacrifice, spread of non-vegetarianism and the development of a rigid caste system which gave the Brahmins the monopoly of interpreting Holy religious texts to the followers.
The fact is that emergence of Buddhism and the strong revival of Jainism in a fully codified from during the life time of Lord Mahavir (599-527B.C.) and his predecessor Lord Parshvanaath (877-777 B.C.) helped to focus on the vital importance in religious faith of the principles of non-violence (Ahimsa), truth (Satya) and non-attachment (Aparigraha).
Abhorrence of war and conflicts was growing in the minds not only of the public but also of the ruling class as a result of indiscriminate bloodshed, cruel loss of life and the resultant misery, hatred and ill feeling that it generated. Interestingly enough it was the ruling class, which gave lead. All the 24 Tirthankar of the Jain religion were from Kshatriya or the ruling warrior class and so was the case with Gautam Buddha also. They realized that the victories of 'peace would be more durable than the victories of 'war’. They realized that violence only generated greater violence, but non-violence would spread stable peace, concord and serenity.
Jain philosophy is rooted firmly in the experience of life and is not something academic or theoretical. Life teaches lessons and if the lessons learned by one could be followed by others, they could become better human beings during their current life and move on towards eventual salvation and freedom from the cycle of life.
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Jain religion does not believe in the concept of God-creator but in the eternal existence of soul, which takes its journey through various incarnations of life in search for the ultimate salvation. The destiny of the soul is inextricably linked with the five substances, namely Pudgala (atom), Dharma, Adharma, Akash and Kaal that control the universe.
Jain religion inspires as well as prescribes open hearted and inspirational reverence for the noble souls who have conquered their self and have set the worthy example of attaining spiritual perfection.
The most frequently recited salutations in the supreme Namokar Mahamantra are addressed to them.
णमो अरहन्ताणं
* Salutations to those enlightened souls (Arihant) who have attained spiritual perfection and become spiritual victors with infinite knowledge, energy and bliss.
णमो सिद्धाणं
* Salutations to thosel liberated souls who have become Siddha!
णमो आयरियाणं
* Salutations to the Preceptors (Acharyas) who have acquired depth of knowledge and clarity of perception concerning the eventual purpose of life. णमो उवज्झायाणं
* Salutations to those spiritual teachers 'Upadhyaya' who have studied and grasped the Holy texts and help and guide others.
णमो लोए सव्वसाहूणं
* Salutations to all the saints who are pursuing the path of spiritual awakening and self-realization.
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एसो पंच णमोकारो सव्व पावप्पणासणो मंगलाणं च सव्वेसिं पढमं हवइ मंगलं * These five salutations destroy all negative vibrations.
Among all forms of bliss, this is the Supreme Bliss.
Bhagavan Mahavir preached every soul to be self reliant in pursuing the path of salvation. He observed:
अप्पा कत्ता विकत्ता य, दुहाण य सुहाण य । अप्पा मित्तम् मित्तं च, दुष्पट्ठिय सुपट्ठिओ ॥
Maker, unmaker of pleasure and pain. For, the self is the self, itself none else. Self again is friend and foe
that indudes good and evil.
Basically Jain thought does not provide for idol worship. However, idols of the 24 Tirthankaras in the Temples and on Mountain Tops came up since they gave the common man a medium to pin his faith on. The Sthanakvasi sect however, does not believe in idol worship and focuses on teachings of the religion as laid down by the Tirthankaras and preached by the ordained Saints and Gurus.
In the day-to-day practice and ritual of religion in Jainism, there is much greater element of asceticism, austerity, self-denial and selfsacrifice in contrast to Buddhism, Hinduism or Christianity. The feeling is emphasized at every point of time that the material life and possessions and the inter-woven web of relationships and attachments are not permanent factors. The soul comes alone into the world and departs alone. The individual must fend for himself, think and plan for life beyond the present one. At the same time while emphasizing individual's path
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of salvation, Jain philosophy assumes and encourages the individual as an integral part of the society with commitments and obligations towards others as well as enjoyment of benefits flowing from the existence of organized social structure.
Jain religion has never been a proselytizing religion like Islam or Christianity. It has also not been a religion confined to a certain sect or segment of the society. Indeed it has been an open religion and anyone vvho volunteers to take up practice of Jainism can become a Jain. It is interesting to mention here that a very large number of Americans (e stimated at around one million by American Vegetarian Society) ha ve in recent years become vegetarian. Over 30,000 have taken to Jainism as a medium of their spiritual quest in the last over three decades at the Jain Meditation International Center, at New York under the inspired and dedicated guidance of Guru Chitrabhanuji. Since last 20 years, 30-40 American Jains have been coming to India annually to visit the Jain holy places of pilgrimage.
Gi ven human imperfection and frailty, sects have come up in the Jain religion like in all other religions. But differences between Digambars and Shvetambars or Sthanakvasi, Terapanthi and others are more in terms of the religious ritual and superficial aspects of the routine practice of religion, and much less in terms of the basic philosophy of Jainism and its conceptual interpretation. In the modern times, with growing inter-marriages and social inter-action between different sects, a more unified impact of Jain religion and community is in evolution. This must be encouraged.
The religion provides for integrated three-fold approach consisting of -
Right Faith
Right K nowledge Right Conduct
(Samyak Darshan) (Samyak Jnana) (Samyak Charitra)
In this three-fold approach, lies the basic essence of Jain philosophy. This could be followed in varying degrees by ordinary men and women in their imperfect ways and by more ardent Ahim: sa: The Ultimate Winner ★ (216)

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devotees at a higher level and by Gurus, Saints and Munis in increasingly perfect orientation. One who could reach the utmost perfection would attain enlightenment and become a Tirthankar. It is noteworthy that since the “NIRVANA"of LORD MAHAVIR in 527 B.C.for over 2500 years no one has attained the status of 'Tirthankar'.
The importance of Jain religion should not be assessed in terms of the number of its followers. There are around 10 million followers in India and a million or so abroad - mostly of Indian origin. The importance needs to be seen on the impact which the Jain philosophy has made on the world humanism, on the catholicity of global outlook inspired by the concept of 'Reverence of all life and by the emphasis on non-violence encompassing non-injury in thought, word and deed.
The search for truth and the practice of truth is one of the key aspects of Jain perception. Equally, important aspect of Jain thinking is to develop a feeling of gradual non-attachment from material possessions and attractions that seek to blind us to the materialistic paraphernalia of life to the extent that we mistake it for life itself.
Jain teaching is not merely critical of irrational thought, conduct or deed, but is conducive to promoting thought and action in the right direction. Jain Shastras teach Man to conquer anger with calmness, ego with humility, deceit with honesty and greed with contentment through a process of rigorous but persuasive self-control covering both mental as well as physical faculties.
One of the concepts underlying Jainism is ‘Anekant’. Nothing is this world is absolute. Everything is relative. The theory enunciates the multi-ended pattern of human social relationships and emphasizes the dynamic and moving element in it rather than a fixed or static or singletrack nature of relationship. This helps a more objective attitude towards others - one of universal love in place ofexclusive attachment or hatred or bias towards a chosen few. Liic has multiple rays radiating from a single clement. It is therefore, only rational not to cling to your very near and dear ones alone or to your land or belongings. A wider and non
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dogmatic perception of human relationships will help in individual serving the society in a more selfless, devoted and enthusiastic manner.
Anekant theory this helps in overcoming social maladjustments, hangovers of subjective relationships and the resultant rigidities in the social structure. It promotes social quality between the rich and the poor, the upper and the lower strata, the intellectuals and the working
classes.
The world is in turmoil. We are close to the end of the 20th century. Its last decade has just commenced. The 20th century has been witness to two world wars and a number of local and regional conflicts. 20th century has also seen tremendous strides in science, technology and their unfortunate applications to increasingly destructive form of warfare. The atom bomb and the hydrogen bomb were followed by the invention of the nuclear weapons and accompanied by the indiscriminate spread of chemical weapons of mass destruction.
By the pressing of a button, the entire universe can be destroyed. The feverish arms race among the super powers has been sought to be justified by the deterrent theory as if the fear of using such weapons could prevent outbreak of war.
The tragedy of Hiroshima has, however, brought home to the world the crucity of the destruction that could follow a nuclear holocaust.
In contrast to is trend, there has also been a parallel effort to build durable peace on the debris of war by setting up United Nations Organization and other international bodies to enable resolution of problems through negotiations across the table instead of in the warfield.
Now that a ray of hope is appearing on the horizon and chances of more durable world peace on the concept of global interdependence are taking shape, the relevance of non-violence increases and does not get diminished.

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The sudden and frightening increase in terrorism has once again put violence on a pedestal from which it radiates fear, suspicion, mistrust and hostility. The call of the present time is to put a stop to the cult of violence and spread the message of non-violence at the local, regional, national, continental and global levels. Here the philosophy of Jainism assumes considerable relevance because it offers to the troubled humanity a path towards relaxed tensions, increasing serenity of mind, mutual tolerance, mutual accommodation and maximization of human welfare both for an individual as well as the society.
Jain philosophy offers not just a religion for an individual or the community, but a way of life for sustaining and promoting cherished values of the best and the noblest in the human culture and civilization. A true Jain can be an effective soldier in the struggle for a durable world peace. He can contribute effectively to the building of a world without fear, war, hunger or deprivation.
The Jain community has been very active in recent years in order to bring about increased awareness of Jainism. At several international congresses and conferences, Jain philosophy has been widely expounded and its knowledge spread not only among Jain but also among others. In USA, United Kingdom, Kenya and many other places Jain Temples have been built through the efforts and initiative of the local Jain Communities of Indian origin. The temple in Nairobi (Kenya) is a worthy example of Jain architecture; so is the temple inaugurated last year at Leicester in UK, which houses under one-roof places of worship for different sects of Jains. It was a discarded church building in a prime location in the city, which has been rehabilitated in a beautiful artistic and dignified manner as a Jain Temple. It is an example, which is worth emulating in order to carry forward the task of unifying the Jain community
We need even more actively to spread the message of Jainism in terms of its relevance to the problems that the world is confronted with. We need to spread the message of Jainism to promote the concept of not only peaceful co-existence but also growing global interdependence
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Let us remember and continue to stress at all times and on all occasions, that Jain religion is not a sectarian religion. Jain religion is not caste, convention, or regime-ridden. It is an open philosophy, benefit of which can be take by anyone willing to improve one's quality of life and to purify the process of rationalizing human conduct in situations of stress as well as harmony and tranquility. Jain religion is a universal philosophy even in a rapidly changing world in which human values are being constantly subjected to the pressure of material progress.

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THE WORLDVIEW OF JAINISM
[Key Note Speech at the Inauguration of the First Jain Temple in Europe - the Jain Temple at Leicester City in UK, in October, 1988)
I feel decply honoured to be invited to deliver the keynote address at the inauguration of this wonderful Jain temple in the heart of the city of Leicester in United Kingdom. It is the very first Jain temple in Europe and I congratulate the Jain Community of Leicester and of England for its pioneering effort.
In a very important sense, the 'flame' of 'Ahimsa' is lit. I am confident froin now on the message of Jainism would spread far and wide in the context particularly of its relevance to the ongoing crisis in the western society and the jolt it has received in its history on account of two world wars, and earlier on account of violent religious conflicts.
Today's war-weary, tension-filled, hatred-infested global community needs the compassionate message of Jain religion to show them the right path towards inner contentment and outer stability, progress and happiness.
The other day when I was with the King of Belgium for a meeting as India's Ambassador, I was delighted to learn that he had seen the film “Gandhi” seven times, and both he and had the Queen were great admirers of Mahatma Gandhi's successfully accomplished mission through love, persuasion and tolerance. I was gratified to hear from him that he knew that in his impressionable years, young Gandhi had been deeply inspired by a Jain Guru and in his childhood by his Jain mother.

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The great thing about the Leicester Jain Temple is that under one roof all sects and traditions of Jain religion have places of worship in accordance with their religious persuasions. This Temple, therefore, will stand out as an inspiring symbol of the fundamental unity of Jain faith. The flag of unity is unfurled. Let us spread the message that what unites us is far more important and substantive than what may appear to divide us in terms of varying rituals or differing interpretations.
The presence at this function of venerable Jain Saints and Gurus, as well as of distinguished leaders of all traditions of Jain religion is truly heartening. Presenting the message of Jainism to them is like carrying coal to New Castle.
The worldview of Jainism presents an unparalleled concern for life and conservation of Nature. "Ahimsa Parmo Dharma' (Nonviolence is the Supreme Religion) has been the corner stone of the entire edifice of the deeply compassionate philosophy of Jainism. In Jain religion non-violence in thought, word and deed has a universal and comprehensive coverage encompassing all living beings as well as Nature. Reverence for all forms of life and adherence to the principle of live and let live is deeply ingrained in the nethos.
Lord Mahavir has observed.
"Character, vows, virtues and knowledge are meaningless unless non-violence and reverence for life is enshrined in our hearts"
(BHAGAWATI SAAR)
Jain religion is one of the oldest religions of India and the world. Twenty-four Tirthankaras beginning with Rishabh Naath and ending with Mahavir (599-527 B.C.) have guided its evolution and elaboration by first practicing and then preaching. All of them were historical figures enjoying immense princely political power. And yet at the height of their undisputed glory, when the light
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of Aparigraha (non-attachment) and Ahimsa (non-violence) dawned upon them, they renounced all material comforts and possessions of life, detached themselves from their families and set out on the path of spiritual enlightenment and eventually became 'JINA'conquering the suffering and the pleasure inherent in attachment.
All the Tirthankaras were not Gods who came down from the heaven. They were like us persons of flesh and blood. But their resolve, inspiration and earnest effort to look beyond physical existence and delve into the spiritual purpose of life made them our enlightened spiritual guides. Their example, in the words of Jacqueline Synder, reflects, “The promise of the future that many more like them could explore our vast human potential, and the intuition and creative genius that will come forth will fuel the acceleration of our race”. This is so because their "enlightenment” was a result of intense physical effort as well as deep contemplation made by them. Their example is meant to energize us to take to their path in search of fulfillment of life's purpose.
Jain philosophy is grounded in “Shraman Sanskriti” (effort culture). Hence every individual has to oneself decide what great and splendid things one would like to achieve in life beyond mere material comfort. Each individual in one's own way within his/her capacity needs to make up one's mind to embark upon the journey towards enlightenment. It is not prayer alone which will make us proceed. With aroused consciousness and recharged soul energy, we can seize opportunities to move ahead just as the coral insect takes from the running tide the elements it needs. There are no shortcuts. It has to be an effort well-disciplined, well-motivated, well-grounded in knowledge and conviction, accompanied by strong will power to disentangle oneself gradually and steadily from the ‘Karmic' bondages and material possessive instincts and proceed towards identifying divinity within oneself.
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The Jain approach is beautifully reflected in Epictetus, A.D.50, and should help us in strengthening our soul energy. It says:
You are a distinct portion of the essence of God; and contain part of God in yourself. Why, then, are you ignorant of your noble birth? Why do you not consider whence you came? Why do you not remember when you are eating, who you are who eat, and whom you feed? Do you not know that it is the Divine you feed; the Divine you exercise? You carry a God about with you".
The teachings of Tirthankaras and their life example invoke and inspire an intense and constant awareness of communion and interdependence not only with all living beings but also indeed with all elements of nature. The holy text Tatvartha Sutra'sums it up in the phrase 'Parasparograho Jeevanam' and Yogashastra says, "Atmavat Sarva Bhuteshu”.
This concept of interdependence has been beautifully expressed by Francis Thompson in his book “The Mistress of Vision”. He writes:
"All Things by immortal power near or far hiddenly to each other linked are. That than canst not stir a flower without troubling a star”.
In its global perspective, Jain philosophy postulates six substances (dravyas) in the universe. Jiva (Soul) is the animate substance (Jivastikaya). It includes apart from human beings and animals the entire range of living beings and life forms and entities ranging from plants, vegetables and trees to minutest insects and birds.
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CHART Entities or Life forms in the Universe
JIVA (Life)
AJIVA (Non-life)
Worldly Living elements Like humans, Animals, plants
Liberated (Those who have attained salvation) (Nirvana)
Mobile (Tras)
Immobile (Sthavar) One sensed like: 1) Earth bodies ( qedCTU) 2) Air bodies (aryhty ) 3) Water bodies (Trachtu ) 4) Fire bodies (diante ) 5) Vegetations (Trryfachru )
2 sensed
3 4 5 sensed sensed sensed
The other five are inanimate (ajivastikaya) (non-soul) viz. Pudgal (matter) Dharma (motion), Adharma (rest), Akasha (space) and Kala (time). Jain concept of universality is that the elements of nature - the earth, the sky, the air, the water and the fire as well as forms of life are all bound to each other. Life cannot exist without mutual support and respect.
To be human being is a gift in the evolution of life as it enables him to bring out his humanity towards other fellow living beings and the natural elements thereby achieve oneness with all life. It is human being alone endowed with all the six senses of seeing, hearing, tasting, smelling, touching and thinking, who can utilize his rationality and power of reasoning (viveka) to be compassionate, loving, friendly, forgiving, tolerant and broad minded to the universe around him.
Far from being dogmatic, Jain religion has a well-defined and clearly articulated scientific base, which elucidates interrelated
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properties and qualities of animate and inanimate substances in terms of evolution and growth of atoms in time and space.
Religious impulse is equated with the search for ‘Truth' (Satya), that “by soul alone I am governed” (appanam anusasayi) and “let karma not bind you” (pavam Kammam na bandhaye” (Dasavaikalik Sutra). The path of enlightenment is sought by finding the Kingdom of God within one's inner self through right belief (Samyak Darshan), right knowledge (Samyak Jnana) and right conduct (Samyak Charitra).
Animate and inanimate substances constantly interact causing the world to be what it is. Soul is, by nature, omniscient and omnipotent, free and immortal. Freedom and bondage are its own creation through Karma, good and bad.
In the cycle of transmigration, the soul goes through successive embodiments in different life forms until it purifies to the greatest degree spiritually, emancipates from its attachment with all matter and experiences salvation (moksha).
Jain philosophy envisages harmonious co-existence between man and nature in the constant exertion for creating environment that is pure, peaceful and non-polluted and thus congenial and inspirational to the spiritual endeavour of human beings.
Jain scriptures have brought out vividly how and why Nature's bounty such as soil, forest, trees, minerals and water, should be used judiciously “as the bee sucks honey in the blossom of a tree without hurting the blossom". Nature should not be exploited or destroyed in a reckless manner, and Nature's balance should not be disturbed. Lord Mahavir regarded reverence of Nature as the highest virtue and destruction of environment as cruelty to Nature. He observed, “One who knows the demerit of the destruction of plant and trees, knows the merit of reverence for Nature”.
Jain religion presents a truly enlightened perspective of equality of souls irrespective of differing physical forms of living creatures ranging from human beings to animals and infinitesimal living organisms.
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Acaranga Sutra says: "To do harm to others is to do harm to oneself. We kill ourselves as soon as we intend to kill other”.
Niragranth Pravachan containing the gist of answers given by Bhagavan Mahavir to his principal pupil Indrabhuti says in gatha 18:
डेहरे य पाणे बुड्ढे या पाणे ते आत्तओ पस्सइ सव्व लोए उव्वेहती लोगमिण महंत बुद्धे अप्पमत्तेसु परिव्वएज्जा
“One who regards this life as transient and considers all small and big living beings as like him is the real learned
with due restraint".
Both in its principles as well as in day-today practice, Jain religion advocates non-attachment and non-possessiveness to material things of life through self-restraint and abstinence from over-indulgence, voluntary curtailment of necessities and elimination of aggressive urge. The rituals and practices prescribed for the monks (Mahavrata) are more rigorous than those (Anuvrat) prescribed for the ordinary followers.
In the words of Arnold Toynbee, “that a certain number of finest minds should remain unattached and unbound by social ties is bound to set an example of purest natural life unfettered by worldly desires”. All such virtues are embodied in Jain Monks in terms of their strict code of conduct, austere life and gaining of deep insight and knowledge into the mystery of existence.
However, more than abstinence and renunciation, Jain philosophy puts emphasis on fully understanding and practicing in one's own station of life the principles of non-violence whether one is a monk or one is a normal householder.
Acarunga scripture observes very pointedly and clearly:
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" There is no use to memorize thousands of verses which do not even teach a man to be non-violent".
Ahimsa in practical life is an exercise in forgiveness, friendliness, tolerance, compassion, self-control and fearlessness and whether one is monk or a layperson, he must practice these positive virtues.
Jain community has exerted a great deal of humanitarian influence on Indian society as a whole, though it has remained numerically a minority. Largely as a result of the impact of Jainism that vegetarianism is practiced in all parts of India and animal sacrifice is now illegal in most States. The Jain Monk Hiravijaya - Suri persuaded the Moghul Emperor Akbar (1556-1605) to prohibit killing ofanimals on certain days. Akbar eventually renounced hunting and very nearly became a vegetarian
As a logical outgrowth of the doctrine of non-violence, Jain philosophy pins its faith in Anekantvad (literally “not only one solution”). Anekantvad puts relationship between human being as well as other living creatures and elements of nature in a multi-ended, broader, more universal and tolerant perspective. It rejects absolutism and dogmatism. Open mindedness is regarded as the only way to the discovery of truth. Anekantvad is the antidote of indoctrination.
The humanitarian, liberal and compassionate orientation of Jain religion has inspired a distinct stream of culture which has enriched Indian philosophy, literature, art, architecture and sculpture, pattern of living and ethical tradition.
Jain philosophy in today's world is an ever - vibrant stream of thought invoking a new universal human as well as a new universal environmental order. It seeks to take the humanity above the din and pollution of hatred, violence, mistrust and exploitation. It is an open philosophy, the benefit of which can be taken by anyone willing to improve one's quality of life.
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The eternal call of Jain philosophy is
Shivamastu Sarva Jagatah Parahita nirata bhavantu bhutagana Dasha prayantu nasham Sarvatra sukhi bhavantu lokah
(Blessings to be the entire universe May everyone be engrossed in each other's wellbeing? May all weaknesses and faults be eradicated? Everywhere let everyone be in bliss)
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PEACE THROUGH NON-VIOLENCE
[Speech at the Jain temple in Washington D.C. (U.S.A.) July, 2002]
It is a tragic irony that while we wax eloquent and quote chapter, verse and scripture on peace and non-violence, violence is escalating all over the world; violence is escalating in our thoughts, actions and expression on a worldwide scale. It is reflected in the way we are treating Earth's resources, environment, other living species and finally our own fellow human beings.
After having two world wars in the first half of the 20th century, the world may have made progress towards peace (howsoever cold) among nations, but violence is a much vaster scourge threatening children, women, families, youth, elderly, cities, nations and the air, seas, oceans, nature and living species of our planet.
Escalating Violence of Resource Abuse
On the one hand thanks to scientific and technological advances, communications revolution and extensive discoveries about the mysteries of Nature, humanity finds itself in the kindergarten of an entirely new age of promise and hope. On the other hand, humanity finds itself on the brink of universal disaster. There is threat to the very survival of universe because of the rape of the Earth and devastation of its environment by greedy unscrupulous exploitative and ungrateful humans - that is all of us - the supposedly better, more civilized and superior among all living species of this universe!

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We have committed grave sins and limitless violence towards what we call Mother Earth. Fertile lands have become barren, deserts are expanding, forests have disappeared, wild life is almost extinct, lakes have dried up, rivers and oceans are highly polluted, and fresh air is becoming a rare commodity.
The violence of resources abuse has reached such proportions that 10% of Earth's potentially fertile lands have become wastelands and another 25% await the same fate. Every year the world is losing 8.5 million hectares through erosion and silting. Over 20 million hectares of tropical forests are being cut down each year. We are inviting doom at our doorstep by disturbing the peaceful and mutually supportive nature's equilibrium.
There is the story of a lake region in India with a large frog population. Frogs became extinct because frog-legs were exported for huge profits, and the human population then became victim to the deadly black fever due to the poisonous sting of some insects whom earlier the frogs used to devour. Such things happen when we disrupt nature's fine balance of interdependent survival and growth.
US industry releases annually about 10 billion pounds of toxic into streams and rivers polluting both surface as well as underground water. Due to intense infiltration of toxic, it is said that rate of cancer is rising by 20% in USA.
We have made geography history - a beautiful geography adorned by bounties of Nature has been turned into a tragic history of environmental degradation. An African proverb reminds us of our responsibility to the Universe when it says that, "the world was not left to us by our parents, but was lent to us by our children”. Indiscriminate killing of animal and bird life
Indiscriminate killing of animal and bird life for sport, hunting and consumption is another example of violent behaviour
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of humans to feed or perhaps overfeed themselves. Non-vegetarian food culture symbolizes support of violence on a massive scale. It is not Jain religion alone that decries meat eating. Manu, the great Hindu lawmaker condemned as killers not only those who killed animals, but also those who gave permission to do so, those who processed, sold, cooked or ate their meat.
Genesis in Judaism (the mother of all Semitic religions) emphasizes:
"I have given you every herb bearing seed which is upon the face of the earth and every tree in which is the fruit of a tree giving seed".
And accordingly the people of Israel for three generations (from Adam to Noah) were vegetarian and frugivorous.
It is interesting to note that as per Islamic tradition in Mecca, the birthplace of Mohammed, no creature be slaughtered. In fact Muslim pilgrims approach Mecca wearing a shroud (ihram) and from the time they wear it, no killing is allowed.
More recently Roman Catholic Church has ordained that Catholic should abstain from meat eating on Fridays.
Human kind has come to decry wars because so many human lives have been lost. Yet we go on killing millions of animals, birds and fish in slaughterhouses mercilessly every day - simply to fill our dinner plates. Are killings at these slaughterhouses, in any way, less criminal than the cruel killing of human beings at the Nazi Concentration Camps during World War II?
Next only to illicit trade in drugs and arms, US $10 billion a year worth global illicit trade is going on in rapidly varnishing exotic species like apes, sea turtles, giant pandas, cheetahs, elephants, tigers and lions, despite prohibition by United Nations. Fur farms breed, confine, strangle and asphyxiate foxes, minks and rabbits to provide human with fur coats!!!

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At Toronto Science Centre, they have a snake and plant in a single jar tightly sealed. The snake produces Carbon Dioxide, which is the food of the plant. The plant produces oxygen, which is essential for the survival of the snake. This experiment demonstrates very beautifully how life forms are interdependent on each other. And yet are we killing animal life on the planet and destroying life support system. Destruction of genetic diversity
Despite all religious injunctions and moral principles, we are destroying genetic diversity indiscriminately in plant and animal kingdom. In the name of scientific research, we are undertaking potentially harmful genetic manipulations, which can have serious repercussions for universal balance of life. It is rightly said:
"We have not woven the web of life; We are merely a strand to it; Whatever we do the Earth We do it to ourselves".
Humans are Killing Humans
And humans are killing humans in merciless ways, hurting each other's sentiments, causing injury - physical, mental and emotional and exploiting one another cruelly. Somalias, Bosnias and Burundis offer a frightening spectacle of humans depriving “right to life to their own fellow human beings.
You often hear people saying that 'that world is going to dogs! What a pretentious expression! We should re-coin that phrase to say, “The world is going to doom through the inhumanity of the humans”. Dog has at least common letters with God; Man is only a name!
A river does not drink its own water; a cow does not drink its own milk; a tree does not eat its own fruits; life grows with
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such mutually supportive generosity, tolerance and give-and-take. Let humans not turn blind to such wonderful and inspiring examples.
Terrorism at every street corner and gangsterism spreading like wild fire has deprived innocent men, women and children to a life without fear.
Although no world war has taken place in the later half of the 20th century, local conflicts, limited wars and armed clashes in different parts of the world continue the sad saga of inhumanity. Expenditure on armament and stock piling of nuclear and other weapons of mass destruction continues to go up. Over one trillion dollars is being globally spent on military expenditure.
If diverted to development programmes, it could double the income of 2.6 billion people in 44 poorest countries. The cost of two fighter aircrafts could by three million hand pumps for water supply in villages, 250000 children under the age of five are dying every day of malnutrition and disease.
The billion-dollar question is how to surmount this vicious spread of violence and non-peace, which has spread over the entire spectrum of universal life. The answer is a determined efforts to establish the culture and practices of “ “PEACE THROUGH NON-VIOLENCE” at all layers of life and all segments of human endeavor.
A step-by-step approach is needed. Small steps will help us to take giant strides. A brick-by-brick approach is needed to build the Cathedral of World Peace. To give a few illustrative examples:
• Promotion of Inter-faith harmony and cooperation is. called for with the common denominator of building the culture of non-violence.
Munis, monks, missionaries and Maulvis need to form an “Inter-faith white Brigade” at local levels to propagate and practice peace through non-violence. If Mahatma Gandhi could win independence for India through a non-violent struggle, surely the holy
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men could also wage a locally focused campaign for peace, harmony and non-violent coexistence.
As Vivekananda said -
"The Christian is not to become a Hindu or a Buddhist,
nor
A Hindu or a Buddhist to become a Christian. But each Must assimilate the spirit of the others and yet preserve His individuality and grow according to his own laws of Growth".
•
Education in schools, colleges and universities should include the concept of "reverence of life in all its forms". The education in Earth Ethics will alone rekindle a mutually nurturing (and not exploitative) relationship between human and natural world. Realization must grow at every step in life and in every walk of life that Planet Earth is a vastly complex but basically a unitary living system."
Films, TV programmes, textbooks, must be censored to remove violence-orientation. Children's toys, storybooks, cartoon, magazines and amusement parks must avoid playing up violence, gun-culture and trigger-happy leanings. The process of education and upbringing should be inspired by the concepts of amity, compassion, appreciation, equanimity and courage.
• Spread of Vegetarianism can be a very potent instrument towards strengthening the belief in and practice of non-violence. Already vegetarian food habits are gaining ground in Western countries as well. But it is still a mere drop in the ocean. We would be better Jains if we could persuade more and more non-vegetarians to take to vegetarian diet.It is time to mount an energetic campaign to arouse public opinion against the merciless slaughter of thousands of innocent animals every day to provide food to humans.
Global Community should encourage non-violent and cooperative communication to combat the current violent communication through exploitation, arrogance, oppression,
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domination, dogmatism and fundamentalism. This can be developed at all levels beginning with local action at grass root in small and big communities - with the leadership provided by social service volunteers.
It will be clear that violence is in its basic sense a reflection of lower instinctive consciousness of fear, anger, greed, jealousy and hate. It springs from a mentality of separateness and unconnectedness. The challenge is how to live in a world of differences without threatening others and without being threatened.
Peace in its true perspective mirrors a dynamic state of cooperative peaceful coexistence between human and natural world. This kind of vibrant peace will make the world achieve not only scientific advancement, economic excellence, social progress and cultural refinement, but also make the ethical and spiritual foundations of our life more stable, secure and firmly rooted.
The concept of non-violence runs through teachings of all world religions and faiths, but it is only in Jain Religion that it has been put at the highest pedestal with a comprehensive perspective.
Realization of the imperative need of translating AHIMSA in our thoughts, behaviour, action and utterances is the key to peace of the individual, family, society, nation and universe. In this task as Lord Mahavir has said
"Never be careless even for a moment"
It is going to be a long and determined struggle. Overcoming the forces, attitudes and culture of violence is indeed a formidable task. So far, humanity has succumbed to the temptation of curbing violence by counter-violence. Planting the seed of non-violence and its germination may take time, but it is the only way to durable peace. It is therefore imperative to pursue promotion of non-violence boldly and with confidence. Hence, as German Poet Goethe said:
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Whatever you can do or dream you can, Begin it. Boldness has genius, power and magic in it Begin it now.
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TRAINING FOR NON-VIOLENCE
(AHIMSA PRASHIKSHAN)
1.
Background
A challenging task since violence is aroused easily and training for violence is accessible at all levels.
☆ An all-important task because in the balance between Non-violence and violence; the scales need to tilt in favour of non-violence. Usually it is seen that nonviolence is not there to the extent it is essential, while violence is there far more than the necessary level.
♡ Both violence and non-violence arise in the minds and get translated into emotions, which in turn result in expressions, thoughts and actions. Effective solution lies in tackling the problem at its source.
♡ Violence has escalated in unimaginable proportions at individual community, national and international levels. Solution to violence is not through violent reply, because violence only begets more violence, and the vicious circle goes on.
So far wars and conflicts between nations and uncontrolled weapons of mass destruction have been a matter of concern. In recent years terrorism has emerged as an unnerving phenomenon spreading fear and insecurity among the common folks who are innocent and are not a party to any power games or conflicts.
☆ Awareness needs to be aroused among the

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people that the root for violent thought and emotion leading to violent action lies in a variety of factors that create imbalance and disharmony. Briefly they are:
(1) Mental Tension
(2) Differences in perception and thoughts
(3) Emotional imbalance
(4) Imbalance in body chemistry
(5) Imbalance in human relations arising from inequalities and exploitation
(6) Gap between the rich and the poor and ill-balanced social
structure.
(7) Arms race and craving for more and more destructive
weapons.
(8) Ill-balanced political structures, system and ideology.
(9) Casteism and racial discrimination.
(10) Communalism and religious fanaticism.
(11) Superiority and exploitative complex of human being leading to degradation of environment and endangering of other life species.
Unless we analyze to root causes of violence in their clearest perspectives, we would find it hard to mitigate it.
II. The Basic Approach
Let us understand what 'Ahimsa' is. It is not merely negation or eradication of physical violence. It is much more. Ahimsa is a positive and constructive concept and not a negative and destructive one (which violence is). Ahimsa is a synonym for love, compassion, tolerance, co-existence, cooperative peaceful interdependence and synthesis. These are not theoretical concepts, but in different situations they are Ahimsa: The Ultimate Winner ★ (239)

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practical concepts, which if widely practiced - will help remove hate, fear, insecurity, exploitation, over-possessiveness and single-track approach to what is truth.
The culture of Ahimsa and its practice has to be designed looking at the prevalent social ethos. It is in may ways a revolutionary departure from the cult of violence that has unfortunately dominated human conduct over centuries. The fact remain that whenever non-violence has reigned supreme, cultures and civilization have blossomed and prospered. Ahimsa does not speak to penalize or dictate terms; it aims at persuasion and conviction.
In one word, the culture of Ahimsa is life ethics. Awareness of nonviolence and development of ethical values go together in one streams and are inseparable. III. Training for Non-Violence
a) Starting Point
The basic aim of training for non-violence is development of human beings dedicated to the culture of Ahimsa. The training programmes would very in different sectors like (1) the family life, (2) social life, (3) national life and (4) international life. Whatever be the environment, ultimately the training concentrates on transforming the individual. When more and more individuals are transformed, the society develops a nonviolence-oriented ambience.
Four-fold Approach Change of heart and achieving and achieving emotional harmony and control. Developing right instincts.
Attitudinal change respecting multi-dimensional aspects of truth.
(3)
Change of life style from exploitative to compassionate;
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from wasteful and excessive consumption to control of wants.
(4)
Ethical orientation to livelihood, business and occupations.
Seeking and helping others through training for the right vocations. Opportunities need to be created to enable people to chose more peaceful and yet remunerative vocations and discard violent or exploitative pursuits.
Constituent elements of training for Non-Violence
Change of Heart: Controlling anger, ego, fear, greed, hate, hostility, passion and intolerance.
Attitudina! Change: Realizing the futility of one-sided imposition of ideas on others; giving up and shunning fundamentalist approach; shunning resort to violent conflicts and wars; working for farewell to hate, inequality and exploitation; tackling growing terrorism by strengthening courage of non-violence; advocating interdependent and peaceful co-existence and cooperation; not disturbing the ecological balance and harmony with nature and other life forms.
Transition towards Non-violent Life Style: Promote faith in ethical values in order to eliminate corruption, pollution, economic exploitation, wasteful and excessive consumption, violence and cruelty-oriented abuse of resources as well as entertainment mediums, social and economic disparities. This needs to be done with a longterm vision and commitment so that tendency or temptation to commit crimes in negated.
Ethical Orientation to Livelihood: Training would need to focus on removing exploitative sources of livelihood; on redressing proportionate imbalance between labour and its
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remuneration; eliminating adulterations and other deceitful practices in trade and business;
Choosing fair and noble vocations and training the needy in the appropriate non-violence oriented vocations.
IV.
Techniques of Training for Non-Violence
(1) Introducing science of living (Jeevan Vigyan) courses at the school, college and university levels.
It must become integral part of educational curriculum. Teachers would also need to be trained with conviction and commitment. Results of such courses have been encouraging. However, it is essential to undertake case studies for critical appraisal of achievements, failures and limitations. This would help radical improvement in the practice of this technique. For instance a case study of Jeevan Vigyan experiment in some cities like Indore as well as in the tribal district of Jhabua in M.P. would be timely and useful. So far such courses have by and large been confined to Government or municipal schools which cater to the ordinary public. It is essential to select a couple of Public Schools where more affluent families send their children. Since the students are resident students, it would be a helpful factor. Course material would need to be suitable restructured We should design courses in Jeevan Vigyan for colleges and institutes of higher learning. To start with one could explore taking up a pilot project at one of the IIMs and IITs. Success there would help its further spread. At University level, Universities could start postgraduate
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courses and research work on “Holistic Management.” We should explore the possibilities of introducing training program for Non-violence at the National Academy of Administration at Mussorie, Administrative Staff College, Hyderabad and IPS Training Institute at Abu and may be also at the Indian Defense Academy. These courses would need to be carefully designed with an amalgam of Preksha Dhyan and meditation techniques along with other training material. Success in such places would have eventually an India-wide impact of longer duration. Special program could also be designed for M.L.A.s, M.P.s and such other people's representatives. All such courses would be in the backdrop of promoting inter-faith harmony. Hence reading material would need to draw from different religions supportive of the culture and practice of non-violence. There are good possibilities of trying out ethics promotion programmes in select hospitals for doctors, nurses, paramedical staff and patients. Again special courses would need to be
formulated Conclusion
Training for non-violence would get the right direction if it is closely coordinated with Preksha Dhyan Programmes as well as element of the Anuvrat Movement launched by Acharyashri Tuisi and Acharyashri Mahapragyaji. Anuvrat move.nent is not a practice in conformity with any religious ritual, but a process of persuading oneself to voluntarily practice self-restraint in consumption and to promote ethical serenity of thoughts, actions and expression. In this age of ever-growing consumerism and wasteful consumption, observance of anuvrat would promote more disciplined individuals and more caring society. Meditation would help strengthening inner harmony and peace of mind. Jeevan Vigyan training would contribute towards strengthening the ethical foundation of our thoughts and behaviour. Together these el
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ements would make a human being more tolerant and accommodating
The combination of the three on a spiritual platform with inter-faith cooperation and involvement would provide the momentum of meaningful and effective training programmes for instilling the culture of ahimsa in all sections of the society.
Involvement of the younger generation is imperative, as that would lay the foundation for longer-term results.
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AHIMSA YATRA
Renowned Jain Saint Acharya Mahapragya has emerged as a living embodiment of non-violence and peace, an ardent practitioner of piety and synthesis, a walking encyclopedia of religion and philosophy, a determined social reformer and an enlightened Ambassador of inter-faith harmony. At the age of 83, her strides on the world stage with youthful vigour in judicious blend with farsighted perception. His magnetic personality mirrors his peaceful soul, mature wisdom, deep sight and an inimitable communication flair, which brings solace and joy to his listeners.
Through his Ahimsa Yatra, he has touched the heart of millions of people In India. Commencing in December, 2001, the five-year Yatra on foot would have covered by 2006 over 5000 kilometers through the populous states of Rajasthan, Gujarat, Maharashtra, Madhya Pradesh, Haryana and Delhi. Wherever he is going, from the huts of poor farmers, tribals and rural folks to the skyscrapers of big cities, he is bringing home the paramount need to temper material progress with development of ethical values and to practice Ahimsa not merely as a negation of physical violence, but as a synonym of compassion, tolerance and constructive interdependence.
Acharya Mahapragyaji is exhorting people to get rid of their egos. One, who is not egoist and respects others, enhances respect for oneself. The practice of ahimsa benefits others and promotes peace and harmony in the society; but at the same time, it enriches one's own tranquility and equanimity and makes one a much kinder and nobler person.

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If Ahimsa is interpreted only as a narrowly confined religious doctrine or practice, it will not be able to tackle the escalating violence syndrome. That is how even after the end of a war, cold war continues and keeps alive the violent emotions. Riots may appear to be controlled by tough police action and patrolling, but the hostile feeling persists and raises its ugly head again at the least provocation. This is because violence has not been tackled at its roots in the minds and hearts of people.
Ahimsa carries in itself the feeling of compassion, the courage of tolerance, the patience of synthesis, the earnestness of cooperation and the stimulant of goodwill and fellow feeling. The policy of non-violence incorporates the concept of adjustment and accommodation and respect for different viewpoints. A nation cannot develop with a rod in hand and with violent show of power or strength. Change of heart is the basic starting point for controlling and overcoming violent action and thought and laying the foundations for harmonious progress. Civilization and cultures have flourished in times of peace when the balance has titled more on the side of non-violence than violence.
It is through change of mindset the one could be persuaded to reject hatred and embrace love, to give up exploitation and work for justice, and to foster equality in place of social and economic disparities. So long as the individual, society, political system, and economic and social structure are not influenced by the culture of non-violence, violence would continue to poison the society with bitterness and divisive tendencies. It is paradoxical that one can be easily trained to be violent; there are no arrangements for being trained to be non-violent. There is not enough awareness about the long-term efficacy of non-violent approach or the need to be properly trained to practice nonviolence in day-to-day life. Through techniques of Preksha Dhyan and meditation, negative emotions can be eliminated. A more positive outlook on life helps better concentration, relaxation and visualization.
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Dr. Abdul Kalam, President of India, has interacted with Mahapragyaji several times in the course of last five years. The last occasion was in Surat when he flew down from: Delhi to be with him. Together they interacted with fifteen leading spiritual leaders of different faiths and issued a unanimously adopted Surat Spiritual Declaration. The declaration is aimed at promoting interfaith harmony on the one hand and inter-faith cooperative effort to accelerate the tempo of development and to maximize welfare of the needy sections of the society.
It is the yawning gap between the affluent and the impoverished that provides the breeding ground for violence. Affluence fosters wasteful consumption and exploitation of the weaker sections. Poverty is the worst pollutant and promotes violence provoked by the injustice of being deprived even the basic necessities. Significantly, the declaration links progress and development with spiritual rejuvenation, inter-religious harmony and collective inter-faith creative engagement.
In India and elsewhere, the society is confronted often with ethnic and communal passions, which if not tackled at the roots. could explode leading to violent incidents. This is so because religion and communalism have been bracketed together, Communal harmony is established only in a non-violent environment, which provides no room for fanaticism and fundamentalism.
It is important to realize that violence will continue to foster disorder and disturbance in the society, if the country does not take to the path of all-round development and if economic backwardness persists. The progress may be in the field of science and technology, agriculture or industry, education or health, politics or social upliftment. However, it would effectively contribute to social welfare and mass happiness only if its benefits reach the deprived sections of our society. If religious and spiritual leaders rise above their narrow religious perceptions and work together to promote equitable development, it

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would strengthen the foundations of durable progress and peace for all, irrespective of caste, creed, colour, ethnicity or economic status.
During India's freedom struggle, Mahatma Gandhi had raised the slogan of self-reliance through Swadeshi movement along with Satyagraha for freedom from colonial bondage. The Salt Satyagraha, the giving up of the use of foreign goods, the movement against untouchability, the promotion of Khadi and emancipation of were all integral part of Gandhiji's strategy for socio-economic upliftment of the masses. Gandhiji's nonviolent movement both against the British as well as against economic backwardness was at all times positively oriented and had no negative undertones. The same attitude of equanimity is reflected in the Ahimsa Yatra of Mahapragyaji. The avowed objective is to build an India in which the benefits of progress reach all sections of the society. Only then would the country be able to proceed towards all-round development and progress with assured confidence and hope.
A generational change is sweeping India today. Over 54 percent of the population is under 25 years of age. For this emerging young India, we need to bid farewell to outdated and hollow concepts and practices which breathe economic exploitation and discrimination, mutual hatred and intolerance and stubborn resistance to peaceful and cooperative co-existence.
Ahimsa Yatra is spreading the message of grasping the essence of insa and translating into improved ethical behaviour towards at large. Mahapragyaji does not subscribe to the recipe of lecturing. He is endeavouring to build an environment, which would help the deprived sections of the community to get adequate opportunities for their socioeconomic betterment. Spiritual renaissance cannot come on empty stomachs and ill-clad bodies. Hence, there is this emphasis on creating appropriate employment opportunities for the poor in rural as well as urban areas.
The call of Ahimsa Yatra is change of mindset, change of attitude and change of heart. It provides a wide-open perspective for the
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balanced integration of spiritualism with development, scientific progress and environmental upgradation.
In the course of his Ahimsa Yatra, Mahapragyaji has set the pace for social integration and harmony by visiting temples, churches, mosques, schools, colleges, dwellings of the poor and the rich and speaking with a compassionate touch to the young and the old to bid farewell to the cult of violence and strengthen the non-violent fibre of the society. He is constantly interacting with openhearted communication flair with professionals, teachers, students, politicians, industrialists, businessmen, tribals, social workers and the common folks. Ahimsa Yatra has emerged as a unique mass contact programme to arouse ethical consciousness of the society and to inculcate among people of all stratas of society the practice of self-restraint tolerance and accommodation.
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A MISSION WITH A VISION
Acharyashri Mahapragya has embarked upon a five-year Ahimsa Yatra on foot at the commencement of the 21st Century. To the violence-afflicted and fear-ridden humanity, the Ahimsa Yatra is showing the way for harmonious development based on equality. Wherever Mahapragyaji is going in the states of Rajasthan, Gujarat, Maharashtra and Madhya Pradesh, and conveying his eloquent and enabling message, the spirit of Ahimsa and awareness of the need to promote ethical values is touching the heart-chords of the people.
Ahimsa Yatra, which will cover over 4000 kilometers, is set to inspire the people and provide meaningful and practical roadmap towards abjuring violence and developing ethical values. Ahimsa Yatra will terminate finally in New Delhi, the capital of India after the journey through Madhya Pradesh, Rajasthan and Haryana. The significance of this novel and unique experiment of Ahimsa Yatra is gaining wide recognition nationally and internationally.
In every village, town, city and on the way the old and the young, men and women, the affluent and the deprived and flocking to hear Mahapragyaji and to seek the stimulation for accepting his advice as a challenge for transforming their lives. Jains, Hindus, Muslims, Sikhs, Christians and followers of other religions are all finding in Mahapragyaji a true Mahatma who is determined to arouse the spirit of Ahimsa in the entire society by rising above the narrow confines of religions. Acharya Mahapragya is visiting temples, churches, gurudwaras, mosques to bring home to the people that quality of tolerance, fellow feeling, equality and accommodation would blossom forth in the society

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only by strengthening the non-violent approach in thoughts, expressions and behaviour. Culture of non-violence would facilitate all-round development of all strata of the society, progress would get enriched by spiritual energy and foundations of peace would get more firmly rooted.
In contemporary times, non-violence is not existent to the extent required, while unnecessary violence is going on increasing. Mere talk of Ahimsa or miniscule efforts for it would not be able to contain the disastrous effects of violence. The atmosphere is conducive to violence and such situations provoke more violence. In contrast efforts to develop non-violence are inconsequential.
Millions of common folk living in distain villages, cities, towns, townships are beginning to feel that a Mahatma has come in the form of Acharya Mahapragya who is arousing the power and courage of non-violence, asking people to give up exploitation and take to the path of cooperation and to promote compassions and fraternity in place of hate and hostility.
Mahapragyaji is determined to strengthen positive and constructive frame of mind in individuals as well as society as a whole. Change of mindset, change in life style, emotional control, development of ethical values, spreading the imperativeness of non-violence, seeking ethics-oriented livelihood for people, interfaith harmony and cooperation - all taken together could be instrumental in dissipating the oppressive atmosphere of violence and in promoting faith in non-violence.
Historical Perspective
From times immemorial, history if India is replete with instances of great individuals who is their times weakened the destructive power of violence by exhorting people to pin their faith in Ahimsa and to practice in day-to-day life. In every age, humanity has faced the challenge of correcting the distorted imbalance
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between violence and non-violence. History is witness that whenever ahimsa was in its active and dynamic form is the lives of the people, in the atmosphere of peace and tranquility, different cultures and civilizations prospered. However, whenever ego, greed, attachment and possessiveness became all pervasive, the society got itself dragged towards the path of violence. Humankind had to face world wars, violent religious conflicts and polluted environment. Colonialism and apartheid led to exploitation, tensions, poverty, unemployment, absence of development and growing inequality. Science was abused by producing weapons of mass destruction. The atomic explosions in Hiroshima & Nagasaki became a blot on the humanity. And in recent times, increasingly ferocious terrorism has made the common folks desperate, insecure and full of fear. The end of imperialism led to political freedom all over the world but persisting economic backwardness and inadequacy of development is nourishing violent tendencies. The glaring inequity of the economic structure has encouraged crime, addition, injustice, exploitation and pollution. In the developing countries, inadequacy of development, poverty, illiteracy, spread of lifetaking diseases has created and atmosphere of tension, fear and uncertainty. Use of weapons is increasing and violence has come up as a deterrent to progress.
Five Point Resolution
1.
Non-violent Life-style
The only effective way to stem the tide of violence is the promotion, propagation and spread of the approach of active non-violence. It is through an integrated and combined strategy towards economic upliftment, social reforms and development of ethical values that the spirit of Ahimsa would
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be promoted and faith with responsibility would be aroused in it at the level of individuals as well as the society as a whole. Training for non-Violence
In modern times while the society sorely needs non-violence, the atmosphere is oriented towards violence. In the name of defense manufacturing of weapons for committing violence and planned training for violent action is going on. This inconsistency can be overcome only through training for non-violence, on a large scale. It is through well-conceived and systematic training that creative instincts would be firmed up and destructive thoughts climinated from the minds and hearts of the people. The fundamental features of training for non-violence are(1) change of mindset, (2) change of attitude, (3) change of life-style and (4)change of system. Unless the problem is tackled at the roots, violence countered by more violence would go on troubling the humanity In the course of Ahimsa Yatra, arrangements for imparting training for non-violence both in rural and urban areas are getting actively initiated. In many villages and cities, Ahimsa Training Centres have been set up. Through the well-conceived Jeevan Vigyan (Science of Living) courses in many schools, ahimsa-inspired ethical orientation is acquiring roots in the minds of the youth. It is essential to introduce the unique project of Jeevan Vigyan is the schools, colleges and universities covering all sections of the society. The experiment of Jeevan Vigyan so far has produced encouraging results. There is vast scope for further work in this direction which presents both a challenge as well as an opportunity. In this project, Preksha Dhyan occupied a distinctive place. Through the techniques of Kayotsarg, Shwas preksha and meditation, the mind and the nervous system can by desirably oriented to become more relaxed, serene and peaceful.
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3.
Upliftment of the deprived sections
In the process of development, determined efforts are called for the progress of the deprived sections of the society in order to overcome the widely prevalent deprivation syndrome among them. It is only by bridging the gap between the rich and the poor that the increasing trend of crimes and violence could be contained. For this, the economically well-to-do sections of the community need to come forwards with generosity and compassion. The enlightened sections of the society as well as the Government also bear the responsibility to make a success of worthwhile schemes for enhancing selfreliance, dignity and competence of the poor and the backward classes.
Rational Livelihood and Livelihood training
An important aspect of Ahimsa is training for rational livelihood. It is an important experiment of ahimsa that not only avenues for employment need to be created for the needy, but such avenues should not be unethical in nature. Rational livelihood for the needy helps an individual to get rid of the exploitative and possessive mentality on the one hand and on the other it safeguards the right avenues of employment. In each region, in keeping with the available resources, it is the responsibility of the affluent, the enlightened and the Government to make available appropriate openings and required resources to ensure proper avenues of livelihood for the backward sections. Such measures would goa long way in arresting growing socio-economic disparities and the tension they create. Structure of education needs also to become increasingly job-oriented.
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Surat Spiritual Declaration
Surat Spiritual Declaration was issued jointly by 15 spiritual leaders from different religions on 15th October, 2003 in the distinguished presence of H. E. President of India, Dr. Abdul Kalam and H. H. Acharya Mahapragyaji at Surat during the latter's stay there is the course of his Ahimsa Yatra. The five garland projects mentioned therein are designed to promote inter-faith harmony and understanding, tolerance and cooperation. This would, in turn, help augment the harmonious adjustment and balance between spirituality, development, science and environment. This would also reinforce progressive and liberal outlook in the society. Apart from jointly celebrating festivals of different religions, it is imperative to work out such joint inter-faith cooperation as would enhance community fellow feeling, arrest environmental degradation, provide relief from natural disasters, upgrade public health standards and make available educational facilities on a wider scale. Alongside, it is also important to build strong public opinion for the eradication of retrogressive social practices and customs like the dowry system, killing of female embryo, rape and sexual abuse. Inter-faith understanding and cooperation would lend dynamism to such efforts and be instrumental in character building of the people. The inspiration of Ahimsa Yatra is an immortal poem by Ganadhipati Tulsi: Let restraint regulate life's many a desire, Let ethical values make our minds nobler.
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Let our fraternal feelings increase day by day Let the feelings of equality, co-existence and accommodation have their sway.
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EPILOGUE
At the start of the new Millennium, humanity stands at the critical crossroads of history. In the midst of tremendous strides in scientific and technological progress as well as increasingly wider reach of material comforts, there is urgent need for spiritual and moral resurgence in a violence free environment for stabilizing progress, for promoting all-round development based on justice and equality, for ensuring the well-being of all strata of human family, for preserving the larger living world and for creating the urge to make the entire world a zone of durable peace.
Escalation of violence in all walks of life and the emergence of terrorism as a much-dreaded monster has sent shockwaves in the lives of innumerable men, women and children. The entire world was stunned when on September 11, 2001, a hijacked plane crashed into the 110 storeyed Twin Tower of the World Trade Centre in New York and it came tumbling down like a pack of cards. Part of the mighty Pentagon in Washington was also destroyed. Many innocent lives were buried in the debris. To those who saw or felt it happening
"It sounded like an earthquake... It was like World War III... it was horrible, the panic, seeing people jump out of windows like rain from a cloud. They looked like planks of Wood but with limbs. It was sixty minutes of hell. When
the smoke cleared the twin towers were no more".
It brought home to the dazed world that even the most powerful country on earth - the only super power USA was no longer immune from the impact of terrorism. US President George W. Bush reacted saying, “We have just seen the First War of the 21st century”.

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Terrorism with its crude, cruel, barbaric and brazenly violent face is perpetrating every day tragedies in Kashmir and elsewhere. That this extremist and fanatic “ideology” could have had disastrous impact on India's democratic polity was reflected in the daring but fortunately not successful attack on December 13, 2001 on the Indian Parliament and earlier in October 2001 on the legislative assembly building of the State of Jammu and Kashmir in the city of Srinagar.
Terrorism recognizes no territorial borders or national sovereignty - concepts which have been basic in two World Wars fought in the 20th century. It has no ear for any international law or convention. It is fanatic to the point of becoming rabid “anti-religion”.
This is the most vicious face of violence the World has yet seen-at once so committed, so blinded, and so passionate although unhappily for the wrong cause and cult of destruction,
There is fear and nervous anxiety gripping not only ordinary human beings but also organized Governments. How does one tackle it? US President Bush sounded enraged and vengeful and wanted 'Osama bin Laden dead or alive'. However after all the bombing of Taliban targets in Afghanistan, not only Osama bin Laden but indeed none of the senior Taliban leaders have been caught. Taliban may have been politically / militarily defeated, but violence-perpetrators have so far escaped punishment for their crimes against humanity.
Many times we hear both individuals and Governments speaking of one who commits a crime "as though he were not one of us, human beings, but a stranger unto you and an intruder upon our World”.
So while in political management terms violence has been answered by violence it does not offer a lasting solution. Furthermore violent attack on terrorists through extensive carpet-bombing has led to many civilian casualties and destruction of whatever little infrastructure that poor country had.
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Let us, therefore, be clear. The goal of non-violence is to diminish violence and endeavour to eliminate it. It is by means a passive approach. It provides not only an idealistic but indeed also a pragmatic solution of finding one peaceful way or another of neutralizing those who do major wrongs to others, without adding further forms of violence. If we do that, as Jain philosophy exhorts us to do, hope can be kindled for a more peaceful world.
And so we come to focus on the principal theme of this book. Realization is dawning upon ordinary citizens as well as policy makers all over the world that a lasting victory over violence could only be achieved in the long run by building a non-violent global culture. It is easy enough to kill a militant-spirited, misguided and frenzied terrorist, but it does not prevent two more taking his place. The answer is to win over the terrorists and persuade them to realize that it is futile and frustrating to kill mercilessly. In other words, as the compassionate Jain philosophy (claborately explained in this book) maintains violence cannot be killed. Its spirit has to be extinguished from the hearts and minds of human beings. It can be overcome with strong collective will-power by giving people tension-free environment in which they could smile, relax and become once again creative, courageous, imaginative and tolerant. The moment the perpetrator of violence realizes that in the end he is hurting himself, far more than others he would throw away his violence-outfit.
Kahlil Gibran has made the point poetically and poignantly:
"But I say that even as the holy and the righteous cannot rise beyond the highest which is in each one of you, so the wicked and the weak cannot fall lower than the lowest which is in you also.
And as a single leaf turns yellow but with the silent approval of the whole tree, so the wrongdoer cannot be wrong without the hidden will of you all”.
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The silver lining is that while people fear violence and terrorism, they also detest it and are ready at the first opportunity to reject it. They need encouragement, succour and support to fight the forces of evil.
Even in the midst of violence and counter-violence, when peace came recently to the violence-infested land of Afghanistan, the instant reaction of the man on street was picking up the threads of more civilized, more tranquil and more tolerant behaviour far more than the thought of avenging for past sufferings.
The long queues outside barber shops in Kabul, people suddenly over crowding cinema houses, women setting aside their burqas, fans watching foot-ball, and the music sounds once again filling the streets - all this and more expressed silently the courage and confidence. hope and promise of a peaceful non-violent beginning.
Six Nobel Prize Laureates (Malread Corrigan Maguire, Betty Williams, Adolfo Perez Esquivel. Desmond Mpilo Tutu, Dalai Lama and Joseph Rotblat) have in a joint appeal stated that:
"Respect for the sacredness and inviolability of human life is a principal article of faith in each of the major world religions. There is nothing, which can condone an act that has cost the lives of thousands of innocent people. We call upon the governments and peoples of the world to take concrete steps in developing a culture of Peace and Non-violence".
In the ultimate analysis, the culture of non-violence is synonymous of all civilizing values, of ethics and morality, of honesty and transparency, of serenity, of sobriety, of peace. tolerance and individual freedom. If hopes have been rekindled in the hearts of Afghans for a happier tomorrow, it is only with the expectation ahead of a peaceful environment of non-violence. They do not have to refer to any holy book of any religion for
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solace, but to their own enhancing inner confidence and determination to rebuild peace in and around them.
Let us expand this very vision from this test case to the global stage. If we put before ourselves the theme of this book, “Ahimsa the ultimate winner" in its universal as well as historical perspective, we come to the following salient points:
1) Human ingenuity and creativity has flourished in manifold dimensions only in an environment of peace and non-violence.
2) Ethical values flowing from religious faiths have been guiding stars in search of soul satisfying happiness for self as well as society.
3) Preservation and strengthening of the divine web of interdependence among all humans, other living beings and elements of nature is a prerequisite for universal survival and growth.
4) Escalating hatred, intolerance, violence and terrorism are eroding human achievements in scientific, material and spiritual fields;
5) Drawing faith and moulding code of conduct in day-today life from ethical religious teachings of non-violence and tolerance can greatly contribute to enhancing human integrity and promoting justice, equality and mutual respect.
6) Realizing that true living “Dharma” is not in reading scriptures and committing them to heart but is manifested in acts of compassion and selfless service especially towards the poor, the needy and the deprived.
7) The supremely non-violent Jain philosophy provides a very firmly rooted base for the basic concepts of democracy. Anekant equality and freedom are expressions of non-violence. These are also ingrained in the concept of democracy and serve to strengthen the democratic structure of polity as well as society.
As we have seen in previous chapters, Jainism is a philosophy of peace, environment and non-violence. It seeks to promote tolerance
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and accommodation of others along with enhanced degree of selfreliance for the individual-self.
Let us therefore interpret this compassionate life-ethics by each one of us in our station of life and within our capacity endeavouring to:
Ø Enlarging constantly and earnestly areas and content of voluntary self-less service to the needy in education, health, disaster relief and other life-sustaining sectors;
Ø Participating actively in gross root programmes for promoting compassion, fraternity and tolerance, eliminating hatred, greed and deceit and above all helping build a non-violent culture and way of life.
Ø Supporting actively all plans and programmes to save Mother Earth and the universe from escalating environmental pollution and degradation with the conviction that a new sense of our communion with planet Earth must enter our minds and hearts.
Ø Evolving a pattern of voluntary self-restraint, abstinence and detachment from material bondages and building up a total community culture of avoiding wasteful consumption, wreck less exploitation of humans as well as natural resource base.
It will be a long, arduous and patient struggle and a formidable task to translate the culture of Ahimsa into living reality in the day-to-day life of the humanity. In this egocentric world, temptation to hurt and injure others comes so easily. Restraining oneself from committing any kind of violence requires self-discipline of the highest order as well as a social mindset conducive to non-violence.
Poetess Marla Glen puts it beautifully:
I just cannot understand this Why it is so hard To take each other by the hand And say that
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No more war Just say I love you I just cannot understand this The world is in trouble We do not waste any time To come together And make a better way
We can draw courage and strengthen our confidence from the historical fact that great man like. Bhagavan Mahavir succeeded in their campaign for non-violence in the face of raging violence. The success of Mahavir has left an indelible stamp on the history of the World, and we remember him, revere him and hold him as one of the most outstanding teachers of humanity.
His immortal teachings show the way for humanity to forge ahead towards an increasingly non-violent ethos, as this is the only recipe for the long term survival of our civilizational and spiritual values; for the enjoyment of the fruits of unprecedented progress in science and technology; for making worthwhile our incarnation as a human being; and for transforming Mother Earth into a much better and safer place to live and to leave a happy legacy for generations to follow.
All of us in the vast community of over 6 billion human beings need to rise above our self-centred egos and shortsighted materialistic perspectives to collective peaceful coexistence in all nooks and corners of this wide world. There in lies hidden the key of Ahimsa the ultimate winner.
Mahavir's words ring as true today as they did when he uttered them over 2500 years ago:
"Nothing is higher than Mount Meru or anything more expansive than sky; Likewise, know that no Dharma is equal to Ahimsa in the world"
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BIBLIOGRAPHY
Agenda 21 - Rio declaration, UNEP, U.N. Ahimsa is not a religion, it is a way of life - Clare Rosen field Aparigraha - the human solution - Kamla Jain Bhaava Pahuda - Samantabhadra Beyond Common Thought - the joy of being you - Jacqueline Cynder Book of compassion - Editors - Pramoda Chitrabhanu & Pravin Shah Charter of the United Nations - UN Secretariat, New York Dasavaikalika Sutra - Editor Amarchandraji Maharaj Declaration of Global Ethic - Parliament of World's religions, Chicago, 1993, Editor Earth and Faith - Libby Bassett, U.N.E.P., United Nations History of Jainism - Pt. Kailash Chandra Shastri Imagining Tomorrow - Editor Ambassador Kamlesh Sharma Indian Philosophy - Dr. S.Radhakrishnan Kashaya Pahuda Jain Dharma - Acharya Sushil Kumarji Maharaj Jainism in a global perspective - Speeches at Chicago, 1993 Parliament of World's Religions (Foreword by Dr.N.P.Jain) Jainism a way of Life - Vinod Kapashi Jain Fundamentals - Pravin K. Shah

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TOT
Jnanarnava - Acharya Shubhachandra Jain Spirit - Several issues of the London Magazine Life Force - the World of Jainism- Michael Tobias Niryukti Sangraha - Vijayamrit Surishvara
Non-violence & World Peace - Acharya Mahaprajna. 9 Non-violence, Environment & Peace - Acharya Sushil
Kumarji & Dr.N.P.Jain > Outlines of Jainism - Justice J.L.Jaini
Religion & Philosophy of the Jainas - Virchand Gandhi 9 Pearls of Jaina Wisdom - Dulichand Jain
Purushartha Siddhyyupaya Pre-Vedic Jain Dharma & its principles - Pandit Nathulalji Shastri Samayasara - Kunda Kunda- Editor Pt.Pannalal Sutrakrtanga Sutra - Editor Madhukar Muni Tatvartha Sutra (That which is)- Muni Umasvati To light one candle - Pramoda Chitrabhanu & Clare Rosen field The Miracle is you - Gurudev Chitrabhanu The Birth of a global civilization - Robert Muller
The Wave of bliss - Dr N.P.Jain > Trisastisalakapurusa Charitra
Tirthankar Mahavir & his Sarvodaya Tirth - Dr.Hukumchand Bharill Upadesa Tarangini - Acharya Haribhadra Uttaradhyayan Sutra - Editor Acharya Chandanaji Virayatan Vision 2000- revisited - Millennium Institute, USA Vyavahara Sutra - Editor Muni Amolak Rishi Yuktyanushasan Yogashastra Yogindu's Yogasaar - Dasrath Jain
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PRAKRIT BHARTI ACADEMY CATALOGUE OF PUBLICATIONS
(English) PBP No. 1 ---Title - Kalpasutra; Languages - Prakrit, Hindi, and English; Author - Bhadrabahu Swami; Editor - M. Vinaya Sagar; Translator - Hindi : M. Vinaya Sagar, English : Dr. Mukund Lath; Note on Paintings - Dr. (Smt. ) Chandramani Singh; Edition - Second, 1984; Pages - 12 + xxiv + 374 +- xxxiii + 36 colour plates; Hard-bound; Price - Rs. 200=00. PBP No. 9 - Title - Half a Tale (Ardha Kathanak); Languages - Old Hindi and English; Author - Banarsi Das; Translator - Dr. Mukund Lath; Pen Sketches -Ganesh Pyne; Edition - First, 1981; Pages - lxxvi + 275 + 12: Hard-bound: Price - Rs. 150=00. (Out of Print) PBP No. 11 - Title - Jain Inscriptions of Rajasthan; Languages - English and Sanskrit; Author - Ram Vallabh Somani; Edition - First; 1982; Pages - 271 74; Hard-bound; Price - Rs. 70--00. PBP No. 12 - Title - Basic Mathematics; Language - English: Author - Prof. L. C. Jain; Foreword - Dr. G. C. Patni; Edition - First; 1982; Pages - xvi + 60; Hard-bound; Price - Rs. 15-00; Joint-publisher - Sitaram Bhartia Institute of Scientific Research, New Delhi. PBP No. 15 – Title - Jaina Political Thought; Language - English; Author - G. C. Pande; Edition - First; 1984; Pages - xii + 118; Hard-bound; Price - Rs. 40=00. PBP No. 16 — Title - Study of Jainism; Language - English; Author - Dr. T. G. Kalghatgi: Edition - First; 1988; Pages - 230; Hard-bound; Price - Rs. 100=00. PBP No. 29 — Title - Astronomy And Cosmology; Language - English; Author - Prof. L. C. Jain (Principal, Govt. P. G. College, Chhindwara); Foreword - Dr. G. C. Patni (Ex Prof. And Head of Dept. of Mathematics, University of Rajasthan ); Edition - First; 1983; Pages - 16 + 70; Hard-bound; Price - Rs. 15-00; Joint-publisher - Sitaram Bhartia Institute of Scientific Research, New Delhi. PBP No. 30 -- Title - Not Far From The River; Languages - Prakrit and English: Compiler/Author - King Hala; Selections - Dr. Amritjeet Singh; Translator - David Ray; Foreword - Dr. G. C. Pande; Introduction - Dr. Daya Krishna: Edition - First, 198; Pages - xxviii + 188; Paperback; Price - Rs. 50-00. PBP No. 36 -- Title - Jainism; Language - English: Author - Dalsukh D. Malvania; Translator - Dr. A. S. Gopani; Edition - First, 1986; Pages - 148; Paperback; Price - Rs. 30-00. (Out of Print)
PBP No. 38 — Title - Rasaratna Samucchaya; Languages - Sanskrit and English: Author -Manikyadev Suri; Editor and Translator - Dr. J. C. Sikdar; Edition - First; 1986; Pages - iv + 75; Paperback; Price - Rs. 15-00.

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PBP No. 39 - Title - Nitivakyamritam; Languages - Sanskrit, Hindi, and English: Author - Somadev Suri; Translator - Dr. Sudhir Kumar Gupta; Introduction - Dr. V. R. Mehta; Edition First - 1987; Pages - 39 + 344; Hardbound; Price - Rs. 100=00; Joint-publisher - Modi Foundation, Calcutta.( Out of Print )
PBP No. 43 — Title - Ahimsa : The Science of Peace; Language - English; Author - Surendra Bothara; Foreword - D. R. Mehta; Edition - Second (revised and enlarged), 2004; Pages 176+43; Price - Rs. Hard bound 125=00 and Paperback 100-00.
PBP No. 46 - Title - Isibhasiyaim Suttaim (Rishibhashit Sutra); Languages
di, and English: Editor - M. Vinaya Sagar; Translator - Hindi - M. Vinaya Sagar, English - Kalanath Shastri and Dinesh Chandra Sharma; Preface - Dr. Sagarmal Jain with English translation by Surendra Bothara; Edition - First; 1988; Pages - xvi + 102 +96+214; Hard-bound; Price - Rs. 100-00: Joint-publisher - Shri Jain Swetamber Nakoda Parshwanath Teerth, Mewanagar. (Out of Print)
PBP No. 47-48 - Title - Nadivijnanam of Kanad and Nadiprakasham of Shankar Sen; Languages - Sanskrit and English; Editor and Translator - Dr. J. C. Sikdar; Edition - First; 1988; Pages - XX + 142; Hard-bound; Price - Rs. 30=00.
PBP No. 50 - Title - Uvavaiya Suttam; Languages - Prakrit, Hindi, and English; Editor - Ganesh Lalwani; Translator - Hindi - Ramesh Muni Shastri, English - Prof. K. C. Lalwani; Foreword - Dr. Muni Nagaraj ji; Edition - First; 1988; Pages - xxvii + 324; Hard-bound/Paperback; Price - Rs. 100=00/80-00; Jointpublisher - Shri Jain Swetamber Nakoda Parshwanath Teerth, Mewanagar.
PBP No. 54 - Title - Rishibhashit : A Study; Languages - English; Author - Dr. Sagarinal Jain; Editor - M. Vinay Sagar; Translator - Surendra Bothara; Edition - First, 1988; Pages - ii+96; Paperback; Price-Rs. 30-00; Joint-publisher - Shri Jain Swetamber Nakoda Parshwanath Teerth, Mewanagar and Parshwanath Vidyashram Shodh Sansthan, Varanasi. (Out of Print)
PBP No. 63 --- Title - The Yogashastra of Hemchandracharya; Languages - Sanskrit and English; Author - Acharya Hemchandra; Editor - Surendra Bothara; Translator - Dr. A. S. Gopani; Edition - First; 1989; Pages - xi + 273; Hardbound; Price - Rs. 10000; Joint-publisher - Shri Jain Swetamber Nakoda Parshwanath Teerth, Mewanagar.
PBP No. 70 — Title - Prakrit Dhammapada; Languages - Prakrit, Hindi, and English; Editor and Translator - Dr. Bhagchandra Jain 'Bhaskar'; Foreword - Dr. Lokeshchandra; Introduction - Shri Ramesh Muni Shastri; Edition - First; 1990; Pages - 78 +212; Hard-bound; Price - Rs. 150=00; Joint-publisher - Shri M. B. Goenka Charitable Trust, Munger.

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PBP No. 71 - Title - Naladiyara; Languages - Tamil, English, Sanskrit, Hindi; Author - Acharya Padumanar; Editor - M. Vinay Sagar: Translators - English - Dr. G. A. Pope & F. W. Elic, Sanskrit - S. N. Shreeram Desikan (Shiromani), T. E. Shreenivas Raghavan (Mimamsa Kesari); Edition - First; 1990; Pages - 31 +200; Hard-bound; Price - Rs. 120-00. (Out of Print)
PBP No. 85- Title - Samansuttam Vol.- I; Languages - Prakrit, English; Translator Dr. Kamal Chand Sogani (Formerly Professor of Philosophy, Sukahadia University, Udaipur; Edition - First; 1993; Pages - xiii + 98; Hardbound; Price - Rs. 75/-.
PBP No. 86 Title - Jainism In Andhra : As depicted in inscriptions; Languages English; Author - Dr. G Jawaharlal; Edition - First, 1994; Pages - 18 +400; Hard-bound; Price - Rs. 450-00; Joint-publisher - Akhil Bharatiya Sri Suwarna Jain Seva Fund, Hyderabad.
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PBP No. 87-- Title - On Rahanemi; Languages - Prakrit, English, Hindi (verse and prose); Editor - Dr. B. K. Khadbadi;; Translators - English - Dr. B. K. Khadbadi, Hindi (verse) - Pt. Shashikant Jha, Hindi (prose) - Acharya Chandana ji; Edition - First; 1993; Pages - xi +51 + VII; Paperback; Price - Rs. 20-00. PBP No. 97 Title - Jainism In India; Languages - English; Author - Ganesh Lalwani; Preface - Surendra Bothara; Edition - First, 1997; Pages - xiv + 114; Paperback: Price - Rs. 100 00; Parshwanath Vidyapeeth.
PBP No. 98 Title - Jnanasar (Essence of knowledge); Languages Sanskrit, Hindi, and English; Author - Upadhyaya Yashovijaya; Translator - Hindi - Gani Maniprabh Sagar, English - Rita Kuhad and Surendra Bothara; Edition - First, 1995; Pages - 22+ 258; Hard-bound; Price - Rs. 80-00; Jointpublisher - Paras Prakashan, New Delhi.
PBP No. 102 - Title - Neelakesi; Language - English; Editor and translator - Prof. A Chakravarti; M. A.; I. E. S. (Principal; Govt. College; Kumbakonam); Edition - Second; 1994; Pages - xi +339+ iii; Hard-bound; Price - Rs. 100-00.( Out of Print)
PBP No. 103-Title-Thirukkural; Languages-Tamil, English, and Hindi; AuthorThiruvalluvar; English Translation-Prof A. Chakravarthi; Hindi Translation-Dr. Ramashankar Mishra and Dr. N. Sundaram; Edition- First, 1999; Pages-796; Hardbound; Price- Rs. 250-00; Joint-publishers-S. K. Foundation, Mumbai; Department of Jainology, University of Madras, Chennai; and Vijayalakshmi Swamabhadran, Jain Trust, Chennai.(Out of Print)
PBP No. 105 5 Title JAINA ACARA : Siddhanta Aur Svarupa (The Jaina Conduct); Language - English; Author - Acharya Devendra Muni; Translator - Dr. Nagar Mal Sahal; Edition - First, 1995; Pages - xxvi + 285; Hard-bound; Price - Rs. 300-00.

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PBP No. 113 --Title - Philosophy And Spirituality of Srimad Rajchandra; Language -- English; Author - U. K. Pungalia; Edition - First; 1996; Pages - xi + 405; Paperback; Price - Rs. 180=00.
PBP No. 116 — Title - Studies in Jainology, Prakrit Literature and Languages; Languages - English; Author - Dr. B. K. Khadabadi; Edition - First. 1997; Pages - 6 + 444; Hard-bound; Price - Rs. 300=00.
PBP No. 118 -- Title - Best Jain Stories; Language - English; Author - Upadhyay Shri Pushkarmuni ji; Translator - Surendra Bothara; Editors - Acharya Shri Devendramuni ji and Shri Shrichand Surana 'Saras'; Edition - First, 1997; Pages - 244; Hard-bound; Price - Rs. 110=00; Jt. Publisher - Shri Tarak Guru Jain Granthalaya, Udaipur.
PBP No. 122 - Title - Devata-murti-prakaranam; Languages - Sanskrit, Hindi and English; Author - Mandan Sutradhar; Hindi Translation - Pt. Bhagvandas; English Translation - Dr. Rima Hooja; Edition - First, 1999; Pages - twenty + 278 + 6 colour plates + 8 line diagrams; Hard-bound: Price - Rs. 30000.
PBP No. 124 — Title - World Renowned Jain Pilgrimages : Reverence and Art; Language - English; Author - Mahopadhyaya Lalitprabh Sagar; Photography - Mahendra Bhansali, English Translation - Shyam Shreshth; Edition - First, 2000; Pages - 144 (on artpaper with multicolour photographs on every page); Hard-bound; Price - Rs. 300=00; Joint-publisher - Jit-yasha Foundation, Calcutta.
PBP No. 133 - Title - The Concept of Divinity in Jainism; Language - English; Author - Dr. P. Ajay Kothari; Edition - First, 2000; Pages - 12 + 220; Hard-bound; Price - Rs. 250=00.
PBP No.144 Title - Jainism and..........; Language - English: Author - Vinod Kapasi; Edition - First, 2002: Pages -64 - Hard bound; Price - Rs. 25-00.
PBP No.147... Title - Jain Mystisism And Other Essays; Language- English; Author - Dr. Kamal Chand Sogani ; Edition - First, 2002; Pages -157 - Paperback; Price - Rs. 150=00.
PBP No.149— Title - The Basic thought of Bhagwan Mahavir; LanguageEnglish; Author - Dr. Jay Kumar Jalaj ; English translation G.F. Burhanpurkar; Edition - First, 2003; Pages -29 - Paperback : Price - Rs. 15500. (Out of Print)

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OTUE प्राकृत भारती अकादमी 13-ए मेन मालवीय नगर, जयपुर