JAINA Convention 2003 07 Cincinnati OH

Author(s): Federation of JAINA
Publisher: USA Federation of JAINA
Catalog link: https://jainqq.org/explore/527526/1

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SOUVENIR JAINISM-THE ART OF LIVING Twelfth Biennial JAINA Convention - July 3-6, 2003 VVY Cincinnati Convention Center, Cincinnati, Ohio Hosted by: The Jain Center of Cincinnati and Dayton dein Education International 2010_03 Federation of Jain Associations in North America

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When in the San Francisco Bay Area, Plan a visit to The Jain Bhawan A Tirth in North America with Praan Pratishthit Murtis 2010 03 Jain Center of Northern California 722 South Main Street Milpitas, CA 95035 (408) 262-6242, info@jcnc.org, www.jcnc.org Hours: Mon-Fri 7:00 am to 1:30 pm & 6:30 to 9:00 pm Sat-Sun & Holidays 8:00 am to 9:00 pm ________

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NamokAra maMtra NAMOKAR MANTRA Namo arihaMtANaM Namo sidhdANaM Namo AiriyANaM Namo uvajzAyANaM Namo loe savva sAhaNaM NAMO ARIHANTAANAM NAMO SIDDHAANAM NAMO AAYARIYAANAM NAMO UVAJJHAYANAM. NAMO LOAE SAVVA SAAHOONAM eso paMca NamokkAro savva pAvappaNAsaNo ESO PANCH NAMOKKAARO SAVVA PAAVAPPANAASANO maMgalANaM ca savvesiM paDhamaM havaI maMgalaM MANGALAANAM CHA SAVVESIM PADHAMAM HAVAI MANGALAM Hastinapur Tirth, U.P. Namo Arihantaanam Namo Siddhaanam Namo Aayariyaanam Namo Uvajjhayanam Namo loae Savva Saahoonam Eso panch namokkaaro Savva paavappanaasano Mangalaanam cha savvesim Padhamam havai mangalam I bow to the Arihantas I bow to the Siddhas. I bow to the Acharyas. I bow to the Upadhyayas. I bow to all the Sadhus in this world. Bowing to these five Is Destroyer of all sins, And among all holy things, The first and foremost it is. 2010_03

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Table of Contents Namokar Mantra ...1 JAINA President's Message Spiritual Leaders JAINA Convention Board E. C. Jain Center of Cinci & Dayton .....5 Convener & Co-conveners message ....) Message from Roop Chandji ......... Message from Magapragyaji .........9 Message Message from Chitrabhanuji 10 Message from Devendrakeertyji ..... From the Desk of the Coordinator ... Heavenly Abode Spiritual Leaders ....13 Message from Gov. Taft ... Message from the Sec. Of State ......16 Jaina 2003 Awards ............... Donors of 2003 Convention .........20 Message from the Mayor of Cincinnati 27 JAINA Convention 2003 Committees ..29 Ahimsa & Anekanvad .............. Lenders of JAINA Convention ....... Pushp and Chah................. Jain Religion as a World Religion .... Message from Manak Muni .........42 The Birth Place of Mahavir .......... The Importance of Religious Rituals ...49 The Path Unlike any other ..........55 Ahimsa Parmo Dharma .............61 Message from Bharat Bhushan ...... Message from N. P. Jain . . . . . . . . . . . Rachna of Replica of the Shatrunjaya Temple .... ......71 Religious Tolerance in Jainism .......73 Unity and Diversity ................83 Courage to be Different, to be Jain ...91 Anekantvad and its Importance in Life 95 Jains and the Interfaith Movement ..101 Are ABCDs Confused about Jainism ..107 Mahavira on the Art of Living ......113 Message from Voinovich, Senetor ....116 Message from the Speaker, . . . . . . . .117 Peace and Happiness . . . . . . . . . . . . . .119 Jainism as a Minority Religion ......122 How to Increase Memory emory ..........126 Lord Mahavira-Obstacles of His Life ..130 Jainism & Ecology ................132 Jain Center Historical Marker .......134 Benefits of Meditation ............136 JAINA Presidential History .........138 Jain Tirth .......................143 Concept of Soul ..................146 List of 2003 Convention Donors .....151 Advertisers' Index ................152 Jain Education Intemational 2010_03

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JAINA ahl Federation of Jain Associations in North America Founded 1981 A Non-Profit Tax Exempt Religious Organization IRS Code Section 50110X3) EI # 54-1280028 JAINA Headquarters: P.O. Box 700, Getzville, NY 14068 USA: Phone & Fax (716) 636-5342 OVOLENO pararaparopagra jIvAntam June 30 2003 President Bipin D. Parikh Des Plains. IL (847) 699-1294 dmdmrch@core.com Welcome First Vice President Anop R. Vora Rochester, NY (716) 473-9290 vora 5000@yahoo.com Dear Dharmabandhu Jai Jinendra Secretary Kirit C. Daftary Waco, TX (254) 776-4209 netrat@att.net In 22 years JAINA has become a world-class organization. Its achievements have been reported in an article in this issue. Through its 32 committees and their talented volunteers, JAINA is active in many aspects of Jain living and practicing Ahinsa, Anekantwad, Tolerance to other religions and tremendous humanitarian work around the globe. Convention is one of the very important aspects of JAINA's activities. The convention explores all aspects of Jain living in North America. We invite many experts to impart their knowledge to us, especially, our youth. Treasurer Girish P. Shah Campbell, CA (408) 378-8765 Girish@theshahs.com Vice Presidents Lata Champsee Don Mills, ONT (416) 441-2200 latachampsee@usa.net The 12th biennial convention at Cincinnati, OH is going to be a great event with tremendous effort by JAINA volunteers and the members of the Jain center of Dayton-Cincinnati, OH. Sushil Jain Gaithersburg, MD (301) 670-0519 sushiljain@aol.com While you are here you will see that there are activities for every age Jain Practicing members. We even have interfaith sessions. The idea of play while you learn has been fully materialized. I look forward to greeting you at the convention. Again I welcome you to the convention. Udai Jain Sugar Land, TX (281) 960-0741 jainudail@aol.com For those who could not come to this convention, you missed a great opportunity to enjoy with many of your friends. la G. Mehta Maumee, OH (419) 865-2727 gmehta@glasscity.net Your President Mahendra Mehta Fort Myers, FL (941) 561-2731 mmehta77@hotmail.com Bobarikh NRE Hasendra Shah Cerritos, CA (562) 404-2851 hasendra@aol.com Bipin Parikh, Ph.D Past President Mahendra K. Pandya Staten Island, NY (718) 816-0083 mkpandya@hotmail.com Jain Education Intemational 2010_03

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Shri Manak Muniji Acharya Chandanaji Shri Devendrakeerty Bhattarakji 2010_03 SPIRITUAL LEADERS Shri Roop Chandji Samani Chatra Pragyaji Shri Amrendra Muniji 4 Acharya Mahapragyaji Samani Subhamji Shri Chitrabhanuj

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JAINA Convention Board L to R Sitting: Mr. Anop Vora (Convener), Dr. Surendra Singhvi (Co-convener), Dr. Bipin Parikh (President) Mr. Dilip Punatar(Co-convener), Mr. Samprati Shah, Dr. Mahesh Shah, Ms. Soha Shah(Co-convener), Mr. Keerti Shah Standing: Executive Committee Jain Center of Cincinnati and Dayton L to R: Mr. Anand Chordia (VP Education), Mr. Vijay Doshi (Ex-Officio), Mr. Bipin Shah (Senior VP). Mrs. Kalpana Parekh (President), Ms. Sweta Shah (VP Youth), Mrs. Nikki Shah (VP Membership), Mrs. Jayshree Dutt (Treasurer), Mr. Kishore Mehta (VP Facilities), Mr. Arun Jain (Secretary), Mrs. Kamini Jain (VP Hospitability, not in the picture) Jain Education Interational 2010_03 For Private Personal Use Only

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Handcrafted... Uniquely Styled... Breathtaking... cmkaakaakaaCaneCIE0CCOICE THE Elizabeth DIAMOND COMPANY 5812 Wilmington Pike The Corner of 1-675 and Wilmington Pike Dayton, Ohio 45459 (937) 434-0003 Jain Education Interational 2010_03

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12th Biennial JAINA convention July 3-6, 2003, Cincinnati Hosted by: JAIN CENTER OF CINCINNATI & DAYTON HUMILITY" NA 20 conve eze toe equuel Jainism... The Art of Living Live and let Live parasparopagrajhe jIvAnAma 2L WOT Jai Jinendra! Welcome to the 12th Biennial JAINA Convention in Cincinnati, Ohio, hosted by the Federation of Jain Associations of North America (JAINA) and the Jain Center of CincinnatiDayton. The JAINA Biennial Convention is renowned as a unique socio-religious event and provides an opportunity for attendees from around the world to bring their families together for spiritual advancement, friendship, education, and cultural activities. As your hosts, Jain Center of Cincinnati-Dayton and JAINA are excited to welcome you to Cincinnati! We hope you will participate in and benefit from the enriching educational and cultural programs we have planned. As we showcase Jainism...the Art of Living one of our primary focuses has been the youth of our community. Our youth are the key to maintaining the heritage and traditions we as Jains have and this year we are pleased to offer many for-the-first time events. We have yoga & meditation for the youth led by the scholars and monks of the Jain community, a service project, interactive and educational seminars for each age group separately and much more. We are pleased to have Jain scholars and monks from around the world to share their knowledge of Jainism and spend their time with us. The exchange of knowledge and ideas between all the attendees with various backgrounds enhances a deeper understanding of Jainism. We are thankful to all the dignitaries, keynote speakers, and Jain Centers for participating and offering their time and services to make the 2003 JAINA Convention a success. We hope you enjoy your visit to Cincinnati and the 2003 JAINA Convention, Jainism...the Art of Living. Dr. Surendra Singhvi 2003 Co-Convener Ms. Soha Shah 2003 Co-Convener Mr. Dilip Punalar 2003 Co-Convener Mr Anop Vora Dx Bipin Parikh Jain Education Intemational 2010_03

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Regd. No. 6467 FOUNDER ACHARYA GURUDEV SRI ROOPCHANDRAJI MAHARAJ Ref. No. MANAV MANDIR MISSION TRUST Phone : 6821348 6315530 maMgala saMdeza jaina seMTara Apha sinasinATI eNDa DeTana kI saMyojanA meM hone vAlA jainA kA bArahavAM dvivarSIya adhivezana naoNrtha amerikana jaina samAja ke itihAsa meM mIla kA patthara siddha hogA, aisA merA vizvAsa hai / yadyapi yahAM kA jaina samAja naoNrtha amerikA ke anya jaina seMTaro kI tulanA meM saMkhyA kI dRSTi se kAphI choTA hai| kiMtu isa samAja kA ApasI prema, sadbhAvanA, dharma-niSThA aura ekatva bahuta bar3A hai, yaha maine apane pichale kaI AyojanoM aura pravacana kAryakramoM meM anubhava kiyA hai| usI AdhAra para mujhe isa adhivezana meM naye kIrtimAna sthApita hone kA vizvAsa hai / mahAvIra nirvANa divasa 4 navambara, dIpotsava, 2002 Jain Ashram, Ring Road, Opp. Sarai Kala Khan, New Delhi-110013 P.B. 3240. adhivezana meM vicAraNIya viSaya Jainism The Art Of Living bahuta mahatvapUrNa hai| UMce-se-UMce sadvicAra kI sArthakatA tabhI hai jaba vaha jIvana ke AcaraNa meM aae| lagabhaga hotA yaha hai AcAra-vyavahAra ko najaraaMdAja karate hue hama vicAra se sIdhe pracAra para utara Ate haiN| bhagavAna mahAvIra ne vyakti ke isa manovijJAna ko samajhate hue apane dharma-tIrtha meM sad-AcAra para sabase adhika jora diyA / itihAsa sAkSI hai jaina samAja kI jIvana zailI meM unnata caritra sadA pramukha rhaa| apane AcAra kI UMcAiyoM ko kAyama rakhane ke liye Aja jaina samAja ko punaH saMkalpa baddha hone kI jarUrata hai| 2010_03 jainA kA yaha adhivezana apanI gaurava yAtrA ko nae AsamAna pradAna kareM, isI AzIrvAda ke sAtha Date. 8 ALL DONATIONS ARE TAX EXEMPTED U/S 80G. AcArya rupacaMdra jaina Azrama, mAnava maMdira keMdra, naI dillI-110013 ( bhArata )

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mArabAbAsa Jain Vishwa Bharati U.S.A. Inspired by Gurudev Tulsi & Acharya Mahapragya arham bhagavAna mahAvIra ne jaisA tapa tapA vaisA tapa tapanA sAdhAraNa AdamI ke lie saMbhava nahIM hai| unake tapa kA prANa tattva hai dhyAna usake dvArA atIndiya cetanA jAgRta huI aura unhoMne satya kA sAkSAtkAra kiyA / bhagavAna ne atIndiya cetanA ke AdhAra para jina siddhAntoM kA pratipAdana kiyA, unakA mUlya zAzvata hai| vartamAna ke lie ve adhika prAsaMgika haiN| 2010_03 Jain Vishwa Bharati U.S.A. 7819 Lillwill Ave. Orlando, Florida 32809 407-852-8694 EIN#: 59-3563048 baDhatI huI hiMsA ko zastra bala se nahIM rokA sakatA / usakA samAdhAna hai ahiMsA kI cetanA kA jAgaraNa / bar3hate hue ekAMgI Agraha kI samasyA ko khIMcAtAna tathA Aropa pratyAropa se nahIM sulajhAyA jA sktaa| isakA samAdhAna anekAMta dRSTi se hI kiyA jA sakatA hai / jainA ne dhArmika saMskAro ko pallavita tathA puSpita karane kA jo athaka prayAsa kiyA hai vaha stutya hai / mujhe isa bAta kI prasannatA hai ki jainA kanvenzana sinasinATI meM Ayojita hone jA rahA hai| sAmAjika dRSTi se aise bhavya Ayojana pArasparika sauhArda tathA prema bhAva ko baDhAte hai tathA AdhyAtmika dRSTi se jainatva ke saMskAra ko paripuSTa karate hai| adhyAtma kI pyAsa gaharI jage tathA bhAvI pIDhI ko saMskArita kare / kanveMzana ke daurAna hameM ciMtana karanA hai ki bhagavAna mahAvIra ke siddhAMto ko hama kaise jana jana taka pahuMcAye aura vaizvika samasyA ko sulajhAne meM apanA yoga de skeN| maMgala kAmanA / 9 AcArya mahAprajJa

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ACE IN A VIOLENCE JAIN MEDITATION INTERNATIONAL CENTER A non-profit educational organization Founded by Poojya Gurudev Shree Chitrabhanuji 38 NON ACTION. 401 EAST 86TH STREET # 20A, NEW YORK NEW YORK 10028 212 534-6090 CATV NKING: My dear Friends -- Jai Jinendra ... Jai Mahavir ... I am pleased to share my warm greetings and love with every individual who is participating in the 12th Biennial Convention of JAINA. With your understanding, dedication, donations and unconditional committed services, JAINA has become one unique organization with the strength of unity and wealth of Ahimsa, Anekantavad, and various services to suffering living beings without any discrimination. Every year, JAINA is getting larger and stronger with all the members' dedication, donations and services. With biennial conferences, JAINA brings families together from all over the world to have sadharmic vatsalya, and provides opportunities to learn Dharma of Non-Violence in essence and form. Jain philosophers, scholars, learned teachers, and dignitaries from all beliefs disseminate original tattvas of Jain Dharma to seekers. JAINA is always busy helping people, animals, and those suffering in earthquakes, draughts, floods, or wars. To strengthen JAINA, I request all the Jains living in North America to participate in the JAINA conventions whole-heartedly and with commitment. United we stand; divided we fall. In each town, let there be one Jain center - pooling all resources for greater depth, expansion of coverage, inclusion of diversity with relativity of thinking. To create another parallel center representing a divided segment of Jains will be a great injury to the unity of Jains and an unspoken hostility and competition among members of the main local center. Let us not allow other influences to divide us with sectarian beliefs. JAINA is our strength, our source of inspiration and our means of understanding, and it is our duty to support it with heart, head and hand. This will keep intact the unity and strength of the principles of Bhagwan Mahavir. Love and Blessings, Chitralkanu MAILING ADDRESS BOX 244 ANSONIA STATION, NEW YORK NY 10023-0244 . TEL/FAX 212 362 6483 Jain Education Interational 2010_03 10

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Sri Parshwanathaya Namah Sri Swamiji : (08185) 62721 Sri Padmavathi Devi Prasanna Office : (08185) 62722 HIS HOLINESS JAGADGURU SWASTI SRI SRI SRI SRI DEVENDRAKEERTY BHATTARAKA PATTAACHARYAVARYA MAHASWAMIJI SRI HOMBUJA JAIN MATH P.O. HOMBUJA. Shimoga Dist. Karnataka State, INDIA - 577 436. prmpuujy shriimd jgdduru, bhaartgaurv, svsti shrii shrii shrii . shrii deeveeNdrkiirti bhttttaark pttttaacaaryvry mhaasvaamigllvru shrii hoNbuj jain mtth - aNce kcheeri : hoNbuj, shivmogg jille, krnaattk raajy, bhaart - 577 436. Ref No: HOLY BLESSINGS Date: Jan. 15th, 2003 We are extremely happy to know that the 12th Biennial Jaina Convention will be held in Cincinnati, Ohio, USA from July 3rd through 6th, 2003. The Federation of Jain Associations in North America, known as "JAINA", is doing an excellent job of organizing such conventions once every two years. As an umbrella organization of nearly 61 Jain centers in North America, it is encouraging that JAINA is taking keen interest in spreading the Jain religion, philosophy, and culture. Today all the members of different sects of the Jain society, viz., Swetambar, Digambar, Sthanakvasi, Terah Panth, Srimad Rajchand Panth, etc., have come beneath one roof only because of the efforts of "JAINA" which we could not have done in India. Still "JAINA" shall have to go a long way to achieve its goals. We need more Jain centers, Jain schools, etc., to educate our second and third generation people who have settled in North America. We hope that "Jaina" will do the needful in this regard. We pray Lord Supreme Bhagawan Sri Parshwanatha Swamy and Divine Mother Sri Padmavaty Devi for the grand success of the 12th Biennial JAINA Convention. With Blessings f ebrer at mazat Education International 2010_03

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From the Desk of the Coordinator I am proud to have been the coordinator of the Souvenir and Exhibition committee for the Twelfth Biennial JAINA convention. The committee worked very hard to solicit articles and best wishes messages for the souvenir book. We received 55 articles from India, Canada, and the United States authored by all groups of people. We would like to thank all of the authors for their hard work and scholarly endeavor. The editorial board carefully read all of the articles and selected 22 articles written in English, Hindi, and Gujararti for inclusion in the souvenir book. It was a very difficult task because all of the articles were worthy of publication. Although we made every effort to verify the accuracy of the statements made in the articles, the opinions expressed in the articles are those of the authors. There are five articles that deserve special mention because of their content, originality, and style. On behalf of the editorial board, I would like to congratulate the authors of these articles: Dr. Lawrence Babb, Mr. Gabriel Figueroa, Ms. Payal Kapadia, Mr. Amar Salgia, and Dr. Jina Shah. In closing, I would like to thank my committee members and the members of the editorial board, who spent countless hours preparing this book. Special thanks are due to Dr. Salgia, who helped me a great deal in soliciting articles and setting up the editorial board. Let me also thank to Ms. Shiela Liskany for formatting and editing the manuscripts. Finally, I wish to thank my wife Usha for providing me unflinching support me throughout this process. Vinod K. Jain Coordinator, Souvenir & Exhibition Committee WEDDINGS * SPECIAL EVENTS SENIOR PICTURES * FAMILY PORTRAITS 937.241.3591 937.435.0350 937.885.7112 Mahambrey Photography 5. TRONGATE PARK DR. DAYTON, OH 45 459 12 2010_03 www.jainelibrary or

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OUR HEAVENLY ABODE SPIRITUAL LEADER H. H. Acharya Sushil Kumar Ji Maharaj Born June 15, 1926; Samadhi April 22,1994 His Holiness Acharya Sushil kumarji Maharaj was a perfect master employing both the time-honored rituals of religion and the science and technique of Yoga. He embodied a rare blend of religious saint and yogi. Merely being in the presence of Gurudev, one caught the sparks emitting from the mighty power harnessed within him. His dynamic energy enlivened and transformed the Self with a light so brilliant that all darkness was dispelled. At the same time, his love, his calm, his total non-violence made his ocean of spiritual serenity inspiring with peace and hope. Since his early childhood, Gurudev was a practitioner of Arum Yoga. At the tender age of 15, he renounced the world and took Jain diksha from his spiritual master Shri Chhotey lal ji Maharaj. As beloved Guru and spiritual Father of thousands in the East and West, Acharya Sushil Kumar Ji's life is one of selfless love and sacrifice. He was deeply versed in the varied religious scriptures and literature of both the East and West. His ideal of Interreligious Coordination and of one World Religion was based, as it were, on his profound realization of the essential unity of all religions. First time, he visited United States in summer of 1975 as a goodwill ambassador of peace during the 2500th Nirvana anniversary of Lord Mahavira. In 1977 he founded Muni Sushil Yagvill and in 1979 International Mahavira Jain Mission (Siddhchalam) in New Jersey. He was also the founder of World Fellowship of Religions, Kundalini Science Center, and many other local and international organizations. Hindus and Muslims, Christians and Jews, Materialists and Rationalists, Idealists and Reformers and Iconoclasts--all found in him a willing response and sympathetic hearing of their views. From 1954 to 1989, Guruji organized and presided over a significant number of World Religious Conferences, many of which were attended by highly esteemed individuals, including various Presidents and Prime Ministers of India. Pandit Jawaharlal Nehru, Dr. Rajendra Prasad, Dr. Radhakrishnan, Dr. Zakir Hussain, Fakhruddin Ali Ahmed, Zail Singh, Indira Gandhi and Rajiv Gandhi were amongst those who were known to participate in these conferences. There is hardly a nation that has not been touched by Guruji's efforts to fulfill his divine purpose of non-violence, reverence for life and compassion for all. He traveled all over the world and at every opportunity he preached peace on earth. In 1981 he was one of the spiritual leaders who guided in the establishment of Federation of Jain Association in North America (JAINA). The Jain Community of North America will miss his religious counsel forever. 2010_03 For Private Personal Use Only

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OUR HEAVENLY ABODE SPIRITUAL LEADER H. H. Swasti Shri Charukeerthi Bhattarak Ji. Born August 2, 1939; Samadhi January 15, 1998 His Holiness Shri Charukeerthi Bhattarak Swamiji is the ex-offcio name for being the head of Shri Jain Math of Moodbidri. He was born on August 2, 1939 in a respected Digamber Jain family of Moodbidri: one of the most attractive and impressive historical, tourist, as well as Jain pilgrimage center of South India. He received his early education in Moodbidri and his B.A degree from Banaras Hindu University and his M.A. and Ph.D. degrees from Rajasthan University. He was honored with many literary and honorary degrees by various institutions. The Mayors of City of Cleveland and Quincy, Illinois and Governor of State of Ohio also honored him for his contributions to the world peace. At the age of 20, he took the vow of celibacy and on April 30, 1975, he was coroneted and acquired the name of Bhattrak Charukeerthi or Mathadhipati of Jain Math, Moodbidri. He traveled far and wide in side and out side of India. He had knowledge of many other religions and respected interfaith understanding. He first came to the United States in August 1979 to address the Third Assembly of the World Conference on Religions at Princeton University and later visited many Jain centers including Jain Society of Greater Cleveland on September 14-21, 1979. Between 1979 and 1997, he visited many Jain centers in North America and enriched Jain community with his knowledge of principles of Jainism. He was admired by people of all faith. He had knowledge of many languages such as Prakrit, Pali Hindi, Sanskrit, Kannada, Tamil, and English. His specialty was to perform many types of pooja's especially for the newly build temples. In September 1995, he was instrumental in performing 'Pran Pratistha of Jina Paratima of Jain Center of Cincinnati and Dayton. He heavenly abode on January 15, 1998. Jain Community of North America will miss his religious discourses and counsel forever. 14 Jain Education Interational 2010_03

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BOB TAFT GOVERNOR STATE OF OHIO FROM THE OFFICE OF GOVERNOR BOB TAFT I want to extend my warmest greetings to the members and friends of the Federation of Jain Association in North America during your 12th Biennial JAINA Convention, held at the Cincinnati Convention Center in Cincinnati, Ohio, July 3-6, 2003. A special welcome is extended to all visitors to the State of Ohio. We are truly proud of our great state and are delighted and honored to have you here. I hope that you will take time to explore Cincinnati and take advantage of all this great city has to offer. We are pleased to have a culturally and spiritually rich state and we appreciate the ways in which organizations such as the Federation of Jain Association in North America contribute to the spiritual strength of Ohio. The State of Ohio's greatest treasure is its people, and we recognize the unique benefits that can be achieved from the celebration of our religious and multicultural diversity. I salute the officers and members of the Federation of Jain Association in North America for your commitment to promote peace and goodwill to all people. On behalf of all Ohioans, best wishes for a memorable convention as you celebrate "Jainism ... the Art of Living." Sincerely, SAVE AEEESTA Bob Taft BIN Bob Taft Governor 77 SOUTH HIGH STREET 30TH FLOOR. COLUMBUS, OHIO 43215-6117.614.466.3555. FAX: 614.466.9354 15 Jain Education Intemational 2010_03

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THE by Authority of SECRETARY OF STATE It is ar honor to extend my greetings to members of the Federation of Jai: Associates in North America and welcome you to the great state of Ohio. Your convention has become a unique socio-religious event and I hope the participants take advantage of this venue to bring families together for spiritual advancement, friendship. education, and cultural activities. SECRETARY OF THE As Secretary of State of Ohio, I hereby welcome you to the 12th Biennial JAINA Convention and wish you well during your stay in Cincinnati. 2010_03 OF OHIO J. Kenneth Blackwell Ohio Secretary of State Presents this certificate in recognition of 12th Biennial JAINA Convention July 3-6, 2003 F STATE O PHOTO Jurth Blacherete Ohio Secretary of State 16

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JAINA 2003 AWARDS JAINA RATNA 2010_03 Mr. Arvind Vora 22 Cedar Place Kings Park, NY 11754 PRESIDENTIAL AWARDS Mr. & Dr. Ramesh & Jaya Shah 6737 Wildwood Terrace Mayfield Village, OH 44143 17 Mr. & Mrs. Pradeep & Darshana Shah 487 Jeremy Bourbonnais, IL 60914

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Jain Meditation International Center 244 Ansonia Station New York, NY 10023 JAIN CENTER AWARDS Jain Center of Cincinnati and Dayton 6798 Cincinnati-Dayton Rd. Cincinnati, OH 45044 Jain Society of Metropolitan Chicago 435 N. Route 59 Bartlett, Il 60103 JAINA YOUTH RECOGNITION AWARDS Chintan K. Shah 10515 N. Gazebo Hill Pkwy Mequon, WI 53092 Ms. Nisha Jain 9205 Lake Braddock Rd. Burke, VA 22015 Mr. Arpan Shah 3110 Pablo Picasso Dr. Sugar Land, TX 77479 Mr. Sateen Seth 21816 Rio Lobos Rd. Diamond Bar, CA 91765 Mrs. Jyoti Shah 204 Kennondale Ct. Carry, NC 27607 2010_03 18

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JAINA ADULT RECOGNITION AWARDS Mr. Nirmal Dosi 22 Addington Ct. East Brunswick, NJ 08816 Mr. Shashikant Jogani 845 Moorside Dr. Glendale, CA 90638 Mrs. Neha Jain 2261 Hedgerow Rd. Columbus, OH 43220 Mrs. Rasila Shah 16220 Ridgeview Ln. La Mirada, CA 90638 Mrs. Veena Dand 13102 Chalkstone Way Silver Spring MD 20904 Mrs. Rashmi Lalan 1428 Scarborough Ln. Plano, TX 75075 Mr. Sanat Jhaveri 13 Myrtle Ave. Caldwell, NJ 07006 Dr. Vastupal Parikh 2908-8 Lisa St. Brampton, Ont., LOT 456 Mr. Dhiraj Shah 3345 N. Chatham Rd. # E Ellicott City, MD 21042 Dr. Indu Varia 737 Pinehurst St. Chappel Hill, NC 27514 Cho 19 Jain Education Interational 2010_03

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DONORS OF 2003 CONVENTION SANGHPATI *** L to R: Urvashi and Shailesh Patel with parents Maganbhai and Shantaben (not in picture) and children Jay, Riya, and Neal, Cincinnati, OH "Shailesh and his family are dedicated to the service of the Jain Center of Cincinnati and Dayton and JAINA. Not only have they donated generously to the Center, but they have also donated their time. They will do anything possible to help others. We are proud of Shailesh and his family." Message from Shailesh and Urvashi Patel Jain center of Cincinnati-Dayton is proud to host the 12th Biennial JAINA Convention in Cincinnati, Ohio. We wish that the convention be a unique, memorable, educational and exciting for all of you. We would like to thank all of you for your hard work in making this event successful. 2010_03 20

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Patron Grand Benefactors Mr. & Mrs. Chandra & Kumud Shah Cincinnati, OH Mr. & Mrs. Hemant and Kamini Jain Cincinnati, OH Dr. & Mrs. Surendra & Sushila Singhvi Dayton, OH Mr. & Mrs. Prem & Sandhya Jain Fremont, CA 2010_03 For Priva21. Personal use Jain Education Interational 2010_03

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Grand Benefactors Mr. & Mrs. Prem & Lata Jain Dayton, OH Mr. & Mrs. Haresh & Gita Hemani Cincinnati, OH Shah Family Piqua, OH Benefactors Dr.& Mrs. Mahendra & Jyoti Nanavati Rochester, NY Dr. & Mrs. Bipin & Kalpana Shah Rochester, NY Jain Education Interational 2010_03 22

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Benefactors Mr. & Mrs. Udai & Sushila Jain Sugarland, TX Dr. & Mrs. Mahesh & Chandrika Shah Dayton, OH Mr. & Mrs. Girish & Devmani Shah Campbell, CA 2010_03 Mr. & Mrs.Mahendra & Akal Daga Los Angeles, CA Dr. & Mrs. Jwala & Aruna Prasad Cincinnati, OH Drs. Mahendra & Chandra Varia Martin, KY 23

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Benefactors Mr. & Mrs. Mahendra and Sangita Vora Cincinnati, OH Mr. & Mrs. Anop & Renuka Vora Rochester, NY Sponsors Mr. Anil Jain Dayton, OH Dr. Jaswant Jain East Rochester, NY Dr. Sushil Jain Gaithersburg, MD Mrs. Illa Mehta W. Maumee, OH Dr. Manibhai Mehta Cypress, CA Mr. Dilip Punatar Dayton, OH 24 Jain Education Intemational 2010_03

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Mr. Navin Rambhia Dayton, OH Dr. Hemant Shah Dayton, OH Mrs. Manda Turkia Liverpool, NY 2010_03 Sponsors Dr. Kamlesh Sanghvi Dayton, OH Mr. Rajnikant Shah Cincinnati, OH Mr. Ashwin Zaveri Honeoye Falls, NY 25 Mr. Harshad Shah Cincinnati, OH Dr. Ramnik Vora Pittsford, NY Mr. Kirit Daftary Waco, TX

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2010_03 26 e & Personal Use Only pvl. DIAMONDS AND GEM MERCHANTS OF LOS ANGELES CONGRATULATE JAINA AND THE JAIN CENTER OF CINCINNATI & DAYTON On the auspicious occasion of the 12th Biennial JAINA Convention July 3 to 6, 2003 With best compliments from Le Ce Aakash Diamonds, Inc Aesha Imports, Inc. Ankur Diamond, Inc. Avani, Inc. Blue White Diamonds Corp. Brilliant Gems, Inc. Diagem Imports, Inc. Diam Gate, Inc. Diamond Source, Inc. Diamond world Trading Diampol, Inc. Diaring, Inc. Di-Moksh Diam, Inc. 30 Earth Star Imports, Inc. Elegant Creation, Inc. Gemini Diamonds, Inc. H & R International, Inc. Horizon Diamonds, Inc. InoD B OUR GOAL LEARN TO EARN N& SELF REALIZATION STEP BY STEP JAIN CENTER OF SOUTHERN CALIFORNIA LOS ANGELES EST. 1979 J 30 K. R. Gems & Diamonds Int'l Kayson Gems, Inc. Kothari & Co. Kripa Gems, Inc. MBN Imports Monique Diamonds Corp. Neon Gems, Inc. Nice Diamonds, Inc. Orna Gems, Inc. Paras Diamonds Corp. Phoenix Diamonds Sanghavi Diamonds, Inc. Shah Imports Sparkle Gems, Inc. Syndicate Gems, Inc. Trilok Dia, Inc. Ugam Gems Creation, Inc. Vora Gems 001pha

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City of Cincinnati Office of the Mayor May 28, 2003 *** CINCINNT JUVANT CITY OF Sincerely All Charlie Luken Mayor, City of Cincinnati JUNCTA 2010_03 91748 OHIO Charlie Luken Mayor To: Jain Center of Cincinnati and Dayton: On behalf of the Citizens of Cincinnati, I am privileged to welcome the Federation of Jain Associations in North America to our city. We are happy to host your convention. Room 150. City Hall 801 Plum Street Cincinnati, Ohio 45202 During your visit, I encourage you to discover and explore the many attractions, which make the "Queen City" such a popular place to visit and live. From our museums and galleries to our sports and recreational activities, Cincinnati is truly a unique city. Our residents and visitors alike mingle on fountain Square, dine in our top-notch restaurants and shop in our safe, vibrant and lively Riverfront Downtown area. Phone: (513) 352-3250 Fax: (513) 352-5201 A stay in Cincinnati is a beginning of a lifelong relationship with the finest city in America. Again, I welcome you to Cincinnati, and I extend my best wishes for a wonderful convention and a phenomenal future! 27

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JAIN CENTER OF SOUTHERN CALIFORNIA The Jain Bhavan was inaugurated in July 1988, and it was the first custom designed facility in North America to address the religious, educational, and cultural needs of a Jain community. A master plan to expand the existing facility into a multipurpose Jain Bhavan Complex has been developed and will accommodate: 531631 A religious complex to include the Derasar and Aradhana Hall. A cultural complex to include a large auditorium, Swadhyay rooms, and a museum of history, art and heritage, which will accommodate a priceless wooden replica of the Palitana Jain Temple. Atama Sadhana Kendra to include Study/Pathshala rooms. JAINA National Library, a valuable resource for scholars, researchers and students throughout North America, will be located in this complex. 11771 Graceful features of a traditional Jain temple are reflected in the building architecture. The Jain Bhavan Complex will be completed in three phases over a period of few years. Construction of Phase I began in October 2002. When completed, the Jain Bhavan will become a prominent destination of international repute for pilgrimage, cultural, and scholarly pursuits. "Creating a temple does not entail creating a building. It means creating a sanctuary from where Lord Mahavir's message can be learned and delivered to the world." H. H. Jin Chandraji Maharaj SUM 2010_03 For additional information, please contact: Dr. Nitinbhai Shah, President Jain Center of Southern California, 8072 Commonwealth Avenue, P. O. Box 549, Buena Park, CA 90621 Visit our websites: www.jaincenter.net and www.jaincenterexpansion.com (shows detailed project plans) 28

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JAINA Executive Committee Mr. Anop Vora (Convener) Rochester, NY Dr. Bipin Parikh (President) Chicago, IL. Mr. Girish Shah (Treasurer) Campbell, CA Mr. Hasendra Shah (V.P. West US) Cerritos, CA Mrs. Illa G. Mehta (V.P. Midwest US) Maumee, OH Mr. Kirit Daftary (Secretary) Waco, TX Mrs. Lata Champsee (V.P. Canada) Toronto, Canada JAINA CONVENTION 2003 COMMITTEES Communication and Planning Committee Mrs. Sushila Mehta Cincinnati, OH Mr. Mahendra Mehta (V.P. Southeast US) Fort Myers, FL Dr. Mahendra Pandya (Past President) Staten Island, NY Dr. Sushil Jain (V.P. Northeast US) Gaithersburg, MD Mr. Udai Jain V.P. Southwest US) Sugar Land, TX 2010_03 Coordinator: Mr. Panna Chordia (Dayton, OH) Ms. Gita Pancholy Troy, OH Decoration Committee Coordinator: Ranjan Punatar (Dayton, OH) Dr. Bharati Kamdar Dayton, OH Mrs. Chandrika Shah Dayton, OH Mrs. Jyoti Chordia Dayton, OH Mrs. Jyoti Shah Piqua, OH Mrs. Kalpana Parekh Cincinnati, OH Mrs. Malti Shah Cincinnati, OH Mrs. Manju Shah Dayton, OH Mrs. Poornima Shah. Cincinnati, OH Mrs. Purnima Doshi Cincinnati, OH Mrs. Pushpa Shah Cincinnati, OH Mrs. Ramila Shah Cincinnati, OH Mrs. Ranjan Shah Cincinnati, OH Mr. Ravi Bafana Dayton, OH Mrs. Sumi Chordia Dayton, OH Mrs. Taruna Damani Cincinnati, OH Mrs. Usha Luhadiya Cincinnati, OH Mrs. Vilas Shah Cincinnati, OH Facilities and Audio Visual Committee Coordinators: Mr. Mayank Shah (Piqua, OH) and Mr. Nalin Mehta (Cincinnati OH) Dr. Alka Shah Piqua, OH Mr. Kishore Mehta Cincinnati, OH Mr. Kishu Parikh Villa Hills, KY Mr. Raj Khare Tipp City, OH Mr. Rajesh Varia Cincinnati, OH Mr. Ramesh C. Shah Cincinnati, OH Mr. Ramesh M. Shah Cincinnati, OH Mrs. Surekha Varia. Cincinnati, OH Mr. Vijay Parikh Cincinnati, OH Finance and Accounting Committee Coordinator: Mr. Vijay Doshi (Cincinnati, OH) Mr. Girish Shah (Treasurer) Campbell, CA 29 Mr. Keerti Shah Chicago, IL Mr. Pravin C. Shah Cincinnati, OH Mrs. Sumi Chordia Dayton, OH Food Services Committee Coordinator: Mr. Vir S. Jain (Cincinnati, OH) Mr. Anil R. Shah Cincinnati, OH Mr. Arvind bhai Patel Cincinnati, OH Mr. Ashok Dhingra Cincinnati, OH Mr. Bhal Desai Cincinnati, OH Mr. Bipinbhai Shah Cincinnati, OH Mr. Chandubhai C. Shah Cincinnati, OH Mr. Harold Cincinnati, OH Mr. Jitendra Patel Cincinnati, OH Mr. Kush Karamchandani Cincinnati, OH Mr. Lalit Patel Cincinnati, OH Mrs. Lata Jain Dayton, OH Mrs. Manju Bafana Dayton, OH Mrs. Poornimaben B. Shah Cincinnati, OH Mr. Prafulbhai M. Shah Lexington, KY Mr. Pratap. S. Jain Paramus, NJ

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Together we sparkle Belgium +32 (03) 206 16 00 Hong Kong +852 (2) 523 9475 India +91 (22) 5665 0000 Israel +972 (3) 575 05 20 Japan +81 (3) 3836 70 88 UAE +971 (4) 2350 441 USA +1 (212) 687 88 38 Armenia armenia@rosyblue.com yellowknife@rosyblue.com shanghai@rosyblue.com luxembourg@rosyblue.com moscow@rosyblue.com colombo@rosyblue.com geneva@rosyblue.com phitsanulok@rosyblue.com Canada China Luxembourg Russia Sri Lanka Switzerland Thailand www.rosyblue.com rosyblue More than Diamonds 2010_03 30

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Mr. Pravin C. Shah Cincinnati, OH Mr. Pravin M. Shah Canton, MI Mrs. Pushpaben Shah Cincinnati, OH Mrs. Ranjanben Shah Cincinnati, OH Mr. Richard Williamson Cincinnati, OH Mr. Sanmukh Patel Cincinnati, OH Mr. Sunil Nahata Cincinnati, OH Mrs. Surbhiben Shah Canton, MI Mrs. Vilasben Shah Cincinnati, OH Fund Raising Committee Coordinators: Dr. Mahesh Shah (Dayton, OH) and Mr. Mahendra Vora (Cincinnati, OH) Dr. Bipin Parikh Chicago, IL Mr. Chandrakant J. Shah Toronto, Canada Dr. Dhiraj Shah Buffalo, NY Mr. Dilip V. Shah Philadelphia, PA Mr. Kishor Shah Chicago, IL Dr. Mahendra Nanavati Rochester, NY Dr. Manibhai Mehta Cypress, CA Mr. Mehul Shah New York, NY Mr. Parimal Desai Houston, TX 2010_03 Mr. Prem Jain Freemont, CA Mr. Ramesh Shah Cleveland, OH Mr. Sandeep Shah New York, NY Mr. Sanjay Pandya (NY) Staten Island, NY Mrs. Sobhagya Khamesra Toronto, Canada Programming Committee Coordinator: Mr. Dilip Punatar (Dayton, OH) Mr. Ankit Punatar Dayton, OH Ms. Beena Punatar Dayton, OH Dr. Jwala Prasad Cincinnati, OH Mrs. Jyoti Mehta Singhvi Chicago, IL. Dr. Manoj Dharamsi Reston, VA Mr. Panna Chordia Dayton, OH Mr. Rajat Mehta Dayton, OH Mr. Rupak Shah Dayton, OH Mr. Samprati Shah Chicago, IL Mrs. Vina Jhaveri Cincinnati, OH Publicity and Marketing Committee Coordinator: Mr. Haresh Hemani (Cincinnati, OH) Mr. Dilesh Patel Cincinnati, OH Mr. Pramod Jhaveri Cincinnati, OH Mrs. Trupti Shah Cincinnati, OH Dr. Sushil Jain Gaithersburgh, MD Ms. Sweta Shah Cincinnati, OH Registration Committee Coordinator: Mr. Haren Punatar (Dayton, OH) Mrs. Divya Sankhala Cincinnati, OH Mr. Girish Shah Campbell, CA Mrs. Jayshree Dutt Cincinnati, OH Mr. Hardik Shah Cincinnati, OH Mrs. Nikki Shah Cincinnati, OH Mr. Paras Shah Piqua, OH Mr. Ravi Sankhala Cincinnati, OH Mrs. Saryu Parekh Cincinnati, OH Mr. Sunil Kumar Chicago, IL Mrs. Usha Luhadiya Cincinnati, OH Mr. Vaibhav Choksey Indianapolis, Indiana Souvenir and Exhibition Committee Coordinator: Dr. Vinod K. Jain (Dayton, OH) Mr. Anil Kamdar Dayton, OH 31. Mr. Ashwin Parekh Cincinnati, OH Dr. Tansukh Salgia Columbus, OH Souvenir Editorial Board Coordinator: Dr. Vinod K. Jain (Dayton, OH) Mrs. Bharati Salgia Columbus, OH Dr. Jag Mohan Humar Ottawa, Canada Mr. Nirmal Dosi New Brunswick, NJ Mrs. Shubhra Goel Dayton, OH Ms. Soha Shah Piqua, OH Dr. Yashwant Malaiya Fort Collins, CO Temple Tour and Pooja Committee Coordinators: Mr. Harshad Shah (Cincinnati, OH) and Mrs. Vinaben Shah (Cincinnati, OH) Mrs. Daksha Shah Cincinnati, OH Mrs. Hansa Shah Cincinnati, OH Mrs. Maltiben Shah Cincinnati, OH Mrs. Manisha Shah Cincinnati, OH Mrs. Manju Shah Cincinnati, OH Mrs. Purni Shroff Lima, OH Mr. Ramesh L. Shah Cleveland, OH Mrs. Ramila Shah Cincinnati, OH

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JAIN CENTER OF AMERICA - NEW YORK PRESENTS & ASHTAPADJI Symposium ON ASHTAPADJI At the 12th Biennial Convention of JAINA, Cincinnati, Ohio WE WISH GRAND SUCCESS TO JAINA CONVENTION - 2003 WITH BEST COMPLIMENTS JAIN CENTER OF AMERICA - NEW YORK 43-11 Ithaca Street, Elmhurst, NY 11373 Current Location & Temple: 45-22, 74th (Curmsons) Street, Elmhurst, NY 11373 Tel: (718) 446-7700, (718) 803-0195 Website: www.nyjaincenter.org E-mail: info@nyjaincenter.org 32 2010_03

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Mr. Summit Shah Cincinnati, OH Mrs. Swati Shah Cincinnati, OH Mr. Ramesh Shah Cleveland, OH Members of the Jain Society of Greater Cleveland, OH Ms. Pari Shah Piqua, OH Mrs. Pratima Khare Tipp City, OH Mr. Samprati Shah Chicago, IL Ms. Soha Shah Piqua, OH Ms. Sona Pancholy Chevy Chase, MD Dr. Tansukh Salgia Columbus, OH Mrs. Geeta Hemani Cincinnati, OH Ms. Hemi Shah Cincinnati, OH Ms. Jigna Shah Cincinnati, OH Mr. Kartik Mehta Cincinnati, OH Mr. Meetal Mehta Cincinnati, OH Mr. Mitel Shah Cincinnati, OH Mr. Bhavin A. Shah Cincinnati, OH Ms. Nirali Shah Cincinnati, OH Ms. Pinki Shah Cincinnati, OH Mr. Raj Shah Cincinnati, OH Mr. Rajat Mehta Dayton, OH Mrs. Seema Jain Vienna, VA Mr. Shailesh Shah Cincinnati, OH VIP Invitation (Programming) Committee Coordinator: Jayantilal Shah (Piqua, OH) Mr. Anop Vora Rochester, NY Dr. Bipin Parikh Chicago, IL Mr. Damaroo Shah Piqua, OH Mr. Dipak Shah Troy, OH Mrs. Dipti Shah Troy, OH Mr. Hasmukhbhai Shah Tarpon Springs, FL Mrs. Jyoti Shah Piqua, OH Mr. Madhu Parekh Troy, OH Dr. Mahendra Varia Martin, KY Mr. Nirmal Doshi New Brunswick, NJ Volunteer Committee Coordinator: Ms. Gita Pancholy (Troy, OH) Dr. Hemant Shah Dayton, OH Mrs. Surekha Sanghavi Dayton, OH Mrs. Uma Parekh Troy, OH Youths Committee Coordinators: Mr. Bhavin R. Shah (Cincinnati, OH) and Ms. Ruchi Shah (Piqua, OH) Ms. Beej Shah Piqua, OH Ms. Bena Shah, Cincinnati, OH Mr. Eric Shah Cincinnati, OH Ad Hoc Committee Coordinator: Mr. Prem Jain (Dayton, OH) Mr. Kishore Parekh Cincinnati, OH Dr. Tansukh Salgia Columbus, OH Mr. Vijay Doshi Cincinnati, OH Convention Activity Review and Advisory Committee Dr. Bipin Parikh (President) Chicago, IL Mr. Arvind Vora Rochester, NY Dr. Dhiraj Shah Buffalo, NY Dr. Jagat Jain Buffalo, NY Mr. Lalit C. Shah Ahmedabad, India Dr. Mahendra Pandya Staten Island, NY Dr. Manibhai Mehta Cypress, CA Dr. Manoj Dharamsi Reston, VA Mr. Rabindra Kobawala Chicago, IL Dr. Satish Seth Los Angeles, CA Dr. Sulekh Jain Houston, TX Dr. Tansukh Salgia Columbus, OH Ms. Sweta Shah Cincinnati, OH Ms. Upasna Jhaveri Cincinnati, OH Ms. Veena Mehta Cincinnati, OH 2010_03 33 For Private Personal Use Only

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HONDA Hidy *HONDA * Certified Used Cars DAVID HIDY Voice: (937) 426-9564 * Fax: (937) 427-6060 2300 Heller Drive * Beavercreek, Ohio 45434 34 Jain Education Intemational 2010_03

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ahiMsA aura anekAMta kA AcaraNa Avazyaka zrI amarendra muni jI bhagavAna mahAvIra ne asIma karuNApUrvaka jo sidhdAMta pradAna kiye haiM una sidhdAMtoM meM ahiMsA aura anekAMta ke sidhdAMta kA anaThA mahatva hai| ye do sidhdAMta aise sidhdAMta hai ki inheM jIvana vyavahAra meM apanAkara jIvana ke pratyeka kSetra kI samasyAoM ko sugamatA pUrvaka samadhAna diyA jA sakatA hai| ahiMsA aura anekAMta ke sidhdAMta meM parama sukha aura zAMti kA samAveza hai| maiMne na kevala deza apitu videza ke vividha prAMta pradezoM meM bhagavAna mahAvIra ke sidhdAMtoM ke pracAra-prasAra kI dRSTi se anekoM bAra yAtrAeM kI hai| janajana se nikaTatamasamparka sAdhA hai| abhI kucha samaya pahale maiMne bhArata ke kacha kSetroM meM paribhamraNa ke bAda videza kI ora prasthAna kiyaa| maiMne dekhA sarvatra janamAnasa AMtarika stara para atyaMta ubdelita evaM azAMta hai| jahAM taka maineM anubhava kiyA isa uvdelana aura azAMti ke mUla meM hiMsA aura durAgraha kI avasthiti hai| - kaI logoM kI Aja yaha dhAraNA sI bana gaI hai ki hiMsA aura AMtaka kA vAtAvaraNa paidA karake zAMti aura saphalatA lAegeM para joM aisI dhAraNA banAkara cala rahe haiM ve bhArI bhUla meM haiN| hiMsA kisI bhI samsayA kA samAdhAna nahIM hai| Aga se Aga ko nahIM bujhAyA jA sktaa| khUna se sane kapar3e ko khUna se sApha nahIM kiyA jA sktaa| Aja pratyeka vyakti hiMsA aura AMtaka se parezAna ho cakA hai| koI bhI hiMsA aura AtaMka ko eka pala ke lie bhI pasaMda nahIM kara sktaa| pratyeka cAhatA hai ki ahiMsA, abhaya aura prema kA vAtAvaraNa nimita ho aura pratyeka usa vAtAvaraNa meM nirvighna rUpa se apanI jIvana-yAtrA ko pUrNa kreN| cintana ke kSaNoM meM majhe eka bAta lagI hai ki hameM saubhAgya se ahiMsA aura anekAMta jaisai jo sidhdAMta mile haiM, ina sidhdAtoM kA pUrI prAmANikatA aura hArdikatA ke sAtha AcaraNa kiyA jaae| sArI samasyAeM daraasala hiMsA aura durAgraha ke kAraNa hI bar3hatI haiN| ahiMsA, hiMsA para virAma hai evaM anekAMta durAgrahoM kA unmUlana hai| isa ora yadi dhyAna diyA gayA to sampUrNa rUpa se zAMti sunizcita hai| With Best Wishes and Congratulations to JAINA 2003 Convention Hotel, Motel, & Stores Business Corp. Bipin Shah LENDERS OF JAINA CONVENTION 2003 JAINA would like to thank the following individuals/committees for extending temporary loans to the 2003 JAINA Convention. These loans play an important role in relieving the cash flow problem because invoices come due long before all the donations are received. We had to secure similar loans during the 2001 JAINA Convention too but they were refunded to all the lenders after the Convention. 1.Young Jain of America (YJA)* 10,000 2. Kirit Daftary 5,000 3. Sushil Jain 5,000 4. Udai Jain 5,000 1. Ilaben Mehta 5,000 5. Manibhai Mehta 5,000 6. Dilip V Shah 5,000 7. Anop R Vora 5,000 Total 45,000 *YJA Board was to consider extending the loan up to $20,000 as of the press time. 526Wise Rd. Schaumburg, IL 60193 Phone & Fax: 8479124942 e-mail: Bipinshah@yahoo.com 35 Jain Education Interational 2010_03

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WITH BEST WISHES FROM DAYTON OUTPATIENT CENTER Total Healthcare Under One Roof For all your outpatient needs: Urgent Care - for life's little emergencies Pain Clinic - treating all types of acute and chronic pains Surgery Center - for outpatient surgeries Homeopathic Services - for alternative medicine Physical Therapy - traditional and pool therapy Podiatry Services - treating all foot ailments We also have a pharmacy at our Woodman site Two convenient locations to serve you: 1010 Woodman Drive Dayton, OH 45459 (937) 252-2000 540 W. Central Ave. Springboro, OH 45066 (937) 746-4400 36 Jain Education Intemational 2010_03

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puSpa aura cAha DaoN saroja agravAla Saroj_a@yahoo.com puSpa cAha puSpa are ho kahU~ tujhe kyA terI ajaba kahAnI hai.de jIvana nija sadA anya ko ta kitanA balidAnI hai, khilatA hai tU DAlaDAla para sIrabha anayatra laTAtA hai, mIrava hama karate tujha para, para ta svayaM nirabhimAnI hai| sAdhanA ke sadhana patha kA eka jalatA dIpa hai mai. jala rahA niSkampa avirala cAha kI usa rAha meM, bhAva kevala eka Asa bhI to hai vahI, . pA sakUgA kyA kabhI usa parama pAvana ko maiN| dekha tujhe saba khila jAte detA hai auroM ko sukha, tere murajhA jAne para kyA mAnA kabhI kisI ne dukha, pala bhara khilanA phira murakhAnA terI yahI kahAnI hai, zIza car3he yA masalA jAye rahatA sadA amAnI hai| sanA hai phUloM meM basate lahara meM laharAte satata, parvatoM ke zikhara para sAgara kI gaharI dhAra meM, prANa tana hara zvAsa mana meM vAsa terA hai nirata. dUdatA hI raha gayA mana ke nija udhyAna meN| kA~Te terA dAmana thAmeM pIr3A raha-raha hai sahatA, haisa-haisa zIza jhukA kara ta abhinandana karatA, nahIM phika hai dhUpa-choha kI varSA rahatA sahatA, audhI ho cAheM tUphAna nahIM kabhI bhI hai ddrtaa| kahA~ ho tuma svAmI mere khojatA maiM phira rahA, ajAna ke ghanaghora patha para rAha pAne jala rahA, TimaTimAtA DagamagAtA kintu phira bhI jala rahA, zakti pAU~ timira hara la eka terA aasraa| hai jIvana terA choTA sA phira bhI tyAga se bharA huA, raMga-sugaMdha aru komalatA se labAlaba bharA huA, kabhI Iza to kahI kisI nRpa ke mastaka kA mukuTa, kabhI hAra bana premI-yugala ke vakSasthala para jar3A rhaa| miTAkara nija ko jo priyatama prema patha mai pA sake, aisI zakti aisA bala esA hI sambala do prabho, bhINa zakti rikta sneha nA prakampita bAti ho, nAtha mere aba zaraNa do ajAna kI na rAtri ho| kabhI paga tala meM kRcalA jAtA Aha na kabhI bharatA, bhore cAhe rakta cUsaleM kheda ta na kabhI hotA, jIvana ke svarNima kSaNa hoM yA patacar3a ke sUkhe pala, zahaMzAha sA cadA DAla para tu musakAtA hai prtipl| dekhatA apalaka tumako dUra se tumako jabhI, pA sagA kRpA dRSTi socatA hU~ maiM yahI, pakaDa lo aba bauha priyavara mArga niSkaMTaka karo, ananta meM vicaraNa karA do apara-para ko hro| / khuzI-khuzI nyochAvara hotA terI akatha kahAnI hai, khuda ko khokara harSa luTAkara ta anupama dAnI hai, pala ko khilatA phira muztA terI gati purAnI hai, tyAga aura para sevA hI terI amara kahAnI hai| koI rekhA kSINa sI jo tuma jau- mai ke madhya hai, tor3a do baMdhana kSitija ke dekha le usa ora jo hai, tava prakAza meM lIna ho niHsIma bana jAU~ prabho, kara prakAzita jagata ko Aloka bana jAU~ vibho| u saroja agravAla sevA nivata adhyakSa, hindI evama bhASA vijJAna, posTa mejaeTa kAlija, dakSiNa bhArata hindI pracAra sabhA mnaas| lekhana kArya pustaka, lekha kavitAe, kahAniyA, ityaadi| 2010_03 For Privat37Personal use Only

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With Compliments From Jasvant N. Modi, M.D. DIPLOMATE AMERICAN BOARD OF INTERNAL MEDICINE AND GASTROENTEROLOGY 711 North Alvarado Street, Suite 112 Los Angeles, CA 90026 (213) 483-3535 Fax (213) 483-0047 E-mail: inmodi@hotmail.com CENTRAL CITY MEDICAL CLINIC JASVANT MODI, M.D. MEERA MODI, M.D. 1100 Sunset Boulevard, Los Angeles, CA 90012 Telephone: (213) 250-3716 Fax: (213) 250-5682 P ARROKSER 38 Jain Education Intemational 2010_03

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JAIN RELIGION AS A WORLD RELIGION Acharya Mahapragyaji Bhagvan Mahavir preached his doctrine after attaining omniscience. He propounded dharma by giving central importance to the soul. For him, caste, creed, and color were not significant. Religion or dharma came to acquire a comprehensive scope by upholding the principle that casteism was not real. The basic unity of dharma is reinforced by treating dharma and sect as two separate things. There can be a plurality of sects, but there can be no plurality of dharma. True dharma consists of subduing attachment and hatred. It is the same for everyone and for all times and all places. Bhagvan Mahavir gave us the anekant philosophy to look at the world. It is a widely used metaphysical concept and is an important. method in the quest for the truth. According to this theory, you cannot arrive at the entire truth with the help of sense perceptions because senses have their limitations. They can at best help you to arrive at partial truth. Besides, there are as many facets of truth as there are ideas. Therefore, before declaring that a particular idea is false one must try to discover its latent fragment of truth. This humble but comprehensive viewpoint of the Jain dharma regarding the quest for truth is enough to give Jain religion the status of a world religion. Once Acharya Tulsi was camping in Hissar [Haryana]. It was a summer afternoon. Tulsi received a surprise visit from a renowned scholar, Kaka Kalelkar. He said, "I was sitting in my office in Delhi thinking about anekant. While doing so, I felt very unhappy about the inactivity of the followers of the Jain dharma. People of all religion are trying to turn their religions into world religions. But the Jains are totally inactive on this front. They have a great philosophy like the anekant that would make their religion a world religion and yet they are least bothered 2010_03 about it. I was distressed by it. I could not contain my grief and it explains why I have come here in this scorching heat." Kaka Kalelkar's complaint did not merely have a tinge of grief; it also had a lot of truth. Jain dharma is a fit candidate for being a world religion, for it supports human unity, explains religion from a non-sectarian angle, and concedes that there may be partial truth in the doctrines of all other sects. Jain dharma postulates three stages of the soul - external soul, internal soul, and omniscient or liberated soul. The external soul is characterized by an aversion to the quest for truth. The internal soul is fully dedicated to the quest for truth. One who attains self-realization is a liberated soul, or a supreme soul. Bhagvan Mahavir was a supreme soul. All those who are fully devoted to spirituality have the right to become supreme souls. This principle of attaining the status of a liberated soul transcends time, space, and individuality. It is a universal principle. To know the ultimate nature of the reality of subtle truths we use scientific appraisal. However, a form of religion that is exclusively based on scientific appraisal cannot take the place of a world religion. The reason is that science provides information related to the objective world whereas dharma gives information related to the subjective world. A code of conduct based on empir ical truths has the potentiality of becoming a world religion. The codes of conduct comprising the vows enunciated by Mahavir can command wide acceptance from human beings living in any society. The universality of a religion can be assessed. on the basis of the following points: 1. God, man, and the world 2. Intuitional perception or direct experience 39

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JAIN STUDY CENTER OF NORTH CAROLINA (RALEIGH) Congratulates & Extends Best Wishes To The Jain Center of Cincinnati & Dayton on hosting the 12th BIENNIAL JAINA CONVENTION 2003 Only that science is great and the best of all sciences, the study of which frees mankind from all miseries. - Mahavir Swami (Isibhasiya, 7/1) 509 Carriage Woods Circle, Raleigh NC 27607. Phone: (919) 859-4994 http://www.jainism.org Best Wishes From The Guiding Star Bank of India NEW YORK: NEW YORK BRANCH(MEMBER-FDIC) 277, PARK AVENUE, NEW YORK, NY-10172 Tel: (212) 753-6100 E-mail : boiny@usa.net Web:www.boiusa.com SAN FRANCISCO:555,CALIFORNIA STREET, SUITE 4646, SAN FRANCISCO,CA-94104 Tel: (415) 956-6326 E-Mail: boisfa@aol.com Corporate web site: www.bankofindia.com Jain Education Interational 2010_03

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3. Ethics and path of spiritual practice 4. Rituals and regular observances. 5. Mythology 6. Ultimate goal The picture of Jain dharma that emerges on the basis of the above points automatically reveals its universal acceptability. 1.1. God God is not the creator and controller of the world. God is pure unattached consciousness, eternal, unborn, desireless, and not subject to reincarnation. All souls that attain the above characteristics belong to the category of a God. There have been countless souls of this kind and there will be countless of this kind in future. 1.2. Man - Man is a living being endowed with special abilities. By birth there is no difference between one man and another. By awakening his discriminating faculty, man can make his present individual as well as collective life happy and peaceful. Any man can attain the highest good through his heroic effort irrespective of caste, nationality, creed, or sex. 1.3. The world - The world is real. The constant natural and causal changes of the modes of conscious beings, matter, and other substances constitute the sentient and non-sentient world. This concept tallies with the modern concepts of science. 2. Intuitional perception or direct experience - Everyone can have the kind of direct experience that the tirthankaras had. It is possible through dedicated spiritual practice. One who methodically practices meditation, austerities, etc. can accomplish direct experience. The sutra Appanaa sacchamesejjaa - meaning search the truth yourself- gives the same direction. The knowledge gained through mere intellect is superficial and indirect in nature. Knowledge born of one's own experience is not impossible. In the absence of such knowledge, no progress in the direction of self-emancipation can take place. 2010_03 3. Ethics and the path of spiritual practice - The ethical code of Jain dharma is not in the form of sectarian ethical directions, but aims at intensifying spiritual practices to eliminate the impurities of inner passions. The practice of selfrestraint, control of the sense organs, and mental faculty constitute its basis. Social and group moral values have limited significance in a large context since they are based upon contemporary factors. The code of conduct prescribed by Jain dharma satisfies the above criteria and the needs of the time as well. 4. Rituals and regular observance - Such practices could help in the progressive development of introspection. They are easy to perform. and help the aspirant to accomplish spiritual heights by prolonged practice. The universal prayer of five-fold salutation given by Jain dharma in the form of namaskar mahamantra is unique. Besides this, there are directions regard ing good conduct. The ways of worship can be meaningful only if they are free from violence, possessiveness, and inequality. 5. Mythology Mythological literature is a storehouse of religious traditions and historical events. It appeals to those who are devotional in temperament rather than to those who are rational. Children and common people find it easier to reinforce their faith in religious practices by these tales and illustrations. Mythological legends and descriptions might smack of exaggeration and eulogies, but taken on relative terms, it is not difficult to understand their real input. The special feature of Jain mythological literature is that most of its characters are based on human behavior. 6. Ultimate goal Only that religion can command universal acceptance which has as its final goal the elevation of the soul to the status of a liberated soul. The sublimity and purity of a religion gets destroyed if it regards its final goal as the selfish pursuit of mundane achievements of life. Jain dharma regards only liberation as the goal of life. A person behaving religiously with at 41 -

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SHRI PADMAVATI SHAKTI PEETH (INDIA) (A NON PROFIT CHARITABLE TRUST) FOUNDER- PUJYA SHRI MANAK MUNIJI MAHARAJ Ref. No Dated. - maMgala saMdeza - bhagavAna zrI mahAvIra ne pharamAyA hai - dharma trANa hai, dharbha zaraNa hai, dharma dIpa hai| isa saMsAra samudra meM DUbe pue prANiyoM ke lie dharma sahArA hai| jIvana meM yadi dharma hai to nizcita hI zAnti kA , murava kA , aAnanda kA dvAra khulegA / zAnta , sukha aura Ananda / jIva kI mUlabhUta bAda aitI hai / isa bAra kI pUrti ke lie dharma kI zaraNa meM jAnA hI hogaa| prativarSa amerikA - kanADA kI yAtrA meM yahA ke samAja meM bar3hatI huI dharma bhAvanA va jAti ko dekhakara mujhe hArdika prasannatA hotI hai| jainA kanvenzana isI jAti ko badAne kA eka pradAna upakA hai| sinasinATI - DeTana jaina saMgha ne jainA kavenzana ka gurutara dAyitva lekara hI bhAvanA ko ujAgara kiyA hai, 2002 ke paryuSaNa meM maiMne dekhA - isa saMgha meM Ayati hai , bhAvanA , ekatA aura saMgaThana hai| jahA ye bAteM hotI hai vahAM hara muzkila AsAma bana jAtI hai| saMgaThana meM zakti hotI hai / isa saMgha kI yA vizeSatA anukaraNIya hai| pranu se yahI prArthanA hai ki nArtha azkiA samAja isa dizA meM isI gati se Age bedanA ro tAki Ane vAlI pIr3hI bhI isI mArga kA anusaraNa kre| jainA tayA sinAsanATI reTana saMgha ko isa pAvana kArya ke lie maMgala 'AzIbadi / zubha kAmanA ke sAtha - mAna manaka kumAra nyUyArka navambara 18 , 2002 346, BHERA ENCLAVE, PASCHIM VIHAR, NEW DELHI-110087 Ph. 5283673 42 Jain Education Interational 2010_03

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view to obtaining worldly happiness and satisfying selfish desires neither progresses towards the final goal nor does he experience the essence of dharma. It is not important when one attains the final destination. What is important is how the aspirant marches towards it uninterruptedly and constantly. Even partial progress marks an attainment of destination. Complete liberation is its final fulfillment. This view urges the person constantly to reveal his real inner existence. Such an individual learns the art of leading a happy and stress-free life even while living in the mundane world. Joys and sorrows that are transient do not deflect him from the enjoyment of inner bliss. There is a common misunderstanding about Jain dharma that it is too rigorous to be acceptable to all. The average man is attracted more towards a religion that can be easily practiced. Therefore, how can a dharma having emphasis We cater and cook for up to 10,000 people!! JAIN Sweets 2010_03 on harsh penance, etc. become a world religion? It can be only for a few individuals. It is important to dispel this misunderstanding. Nowhere does the Jain dharma lay emphasis on harsh penance as a compulsory practice. There is a verse in Dasvaikalik sutra that makes this point very clear - Balam thamam ca pehaye It is obvious that one has to undertake the spiritual practices according to his capacity and competence. 'Starving is dharma' does not belong to Jain dharma. A practitioner can accomplish the summit of spirituality by an integrated practice of Right Faith, Knowledge, and Conduct.fa H. H. Acharya Mahapragyaji is a nationally revered saint. He is the head of Terapanth Jain Sangh, a successor of Acharya Tulsi. He is a rare blend of science and spirituality, visionary, great orator, writer, poet, and author of many books on various subjects of Jain philosophy. His greatest gifts to humanity are Jivan Vigyan and Preksha Meditation. FOODS NJ Lcense #0011759 Snacks www.jainfoodsusa.com 1231 E. Elizabeth Avenue, Linden, NJ 07036 Tel: 908-486-0190 Fax: 908-486-0310 See us online full food Pure Vegetarian and Jain Style Sweets, Snacks, and Catering menu available We specialize in custom packaging and delivery in all of North America for your business events, parties, and gifts. www.jainfoodsusa.com 1-866-333-JAIN 43

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With Namaskaar & Salutations To The Divine Within You We wish All Participants of JAINA The Very Best of Satsang Life after life we have tried in our own ways to get rid of our inner enemies of Anger, greed, false pride, deceit, passions, addictions and negative conduct and have failed. A new direct and simple approach to meaningful reduction and ultimate annihilation of these kashayas is now available. Those who are struggling with these issues, puzzles and conflicts in their daily life, would benefit by attending the 3 days satsang sessions at this convention given by Atmagnani Pujya Dr. Niruben Amin The sessions with Dr. Niruben will be conducted in the form of questions and answers. Dr. Niruben's satsang is now a daily event on television in India and abroad. Books on topics of above related issues and much more are available free on the web. For Gujarati these may be accessed at: www.dadabhagwan.org For English they may be accessed at: www.dadashri.org strength stability performance 2010_03 Over the past 140 years, Fifth Third Bank has become one of the strongest, most financially sound banks in the nation, and we thank our customers for that every day. Fifth Third Bank has consistently been ranked the #1 bank in the nation by Salomon Smith Barney, and is one of just a handful of US banks with a Aa2 Credit Rating from Moody's Investor Services. Barron's ranks Fifth Third Bank 8th among all U.S. companies for consistent financial performance. WALK IN one of our 942 locations I CALL 1-888-797-5353 I VISIT 53.com Fifth Third Bank Working Hard To Be The Only Bank You'll Ever Need: 44

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THE BIRTHPLACE OF VARDHAMANA MAHAVIRA: A GLORIOUS LANDMARK OF INDIA Dr. Binod Kumar kumar@udri.udayton.edu The Birthplace Vardhamana Mahavira was born in the ancient kingdom of Videha to father Siddartha and mother Trisala. There has been some controversy regarding the precise location of his birthplace. Some in the Jain community regard Ksatriyakunda / Licchuavar in the Monghyr district as the birthplace, while others, particularly Digambras, regard Kundalapura, a village two miles from Nalanda, as the birthplace. After India's independence, historians debated and deliberated this issue and proved that both places (Ksatriyakunda / Licchuavar and Kundalapura) were incorrectly identified as the birthplace due to an erroneous interpretation of Jain scriptures. It has been established and widely accepted that Vardamana Mahavira was born in Kundagrama (now Basukunda) near Vaishali (district Vaishali). Although all three of these places are in the state of Bihar, they are many miles (50 to 100) apart. The identification and establishment of Kundagrama as the birthplace of Mahavira was based on the following historical evidences. (1) In religious scriptures, Vardhamana was addressed as Videha, Videhadatta, Videhasukumala, and Vaisalika, which indicate that he was born in Videha, in which present Vaishali is situated. The geographical boundaries of the three kingdoms - Videha, Magadha, and Anga - are well defined in historical documents. Present-day Ksatriyakunda/Lichhuavar and Kundalapura are situated in the ancient Anga and Magadha kingdoms, respectively. (2) In ancient Jain scriptures, Ksatriyakunda is located near Vaishali. Present-day Ksatriyakunda is not close to Vaishali. (3) The present-day Ksatriyakunda is situated on a mountain. The ancient Jain scriptures do not mention mountains when referring to Ksatriyakunda. Kundagrama, as the name indicates, was a village. There are no mountains at or near modern-day Basukunda (Vaishali). After the debate and deliberation was concluded, Basukunda near Vaishali was established and marked as the birthplace of Vardhamana Mahavira. On April 23, 1956, Dr. Rajendra Prasad (the first President of India) unveiled the Mahavira birthplace inscription at the village of Basukunda, as depicted in the photograph: At the same time, President Prasad laid a foundation to establish a Research Institute of Prakrit, Jainology & Ahimsa. The Institute was established as a center for advanced studies (M.A. and Ph.D.) and research on Prakrit, Jainology & Ahimsa and is supported by the Jain community and government of Bihar. The objectives of the Institute are to foster Prakrit language and literature, conduct higher studies of Jainology, and to advance the principles and practices of Ahimsa. The Institute has been operating for 48 years and has awarded many masters and doctoral degrees. Vaishali Before Mahavira The history of Vaishali is rooted in the seven Puranas and epic Ramayana. In these scriptures, it has been stated that King Iksvaku and Queen Alambusa had a virtuous son named Visala who founded a city and named it Visalapuri. The tenth descendant of King Visala was King Sumati who hosted Bhagwan Ramchandra during his journey from Ayodhya to Mithila. The Monarchy in Vaishali came to an end around 725 BC and a democratic form of government, known as Sangha or Gana, was established. As such, there was no King; the governance took place by a collective decision making process. The genius of the Vaisalians and the decision making process of the time was manifested in social, economic, political, cultural, and religious Tail. Jain Education Interational 2010_03 45

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Best Compliments from JAIN SOCIETY OF PITTSBURGH Contacts: Shantilal Mohnot 724-325-2058, Manish Vora 412-521-2030 Soul is my God. Renunciation is my prayer. Amity is my devotion. Self-restraint is my strength. Non-violence is my religion. (Voice of inner soul - by Acharya Mahaprajna) & Bharati Kamdar, M.D. Inc. Pediatrics & allergy 7345 Far Hills Ave. Dayton, OH 45459 937 433 4877 2010_03 Anil Kamdar Task Controls & Computers Co. Electrical Engineering Services Automation software & Hardware ID products reseller 937 433 5033 46 Best Compliments from Jain Center of Greater St. Louis

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activities. The Vaishali government broke barriers of race, class, and caste by intermarriages and vocational interchange. They fostered individual freedom, democracy, and governance by collective wisdom. The government was well established and at the height of its prosperity during the time of Mahavira (561-490 BC) and Buddha (567-487 BC). The Contemporaries The dates of Mahavira (561-490 BC) and Buddha (567-487 BC) convincingly suggest that they were contemporaries. While Mahavira was a native Vaisalian and spent 30 years of his life before renunciation and 20 years of ascetic life in Vaishali, Buddha migrated to Vaishali from Kapilvastu (now Lumbini in Nepal) after renouncing the World. Following the preachings of Upnishads, Buddha was in quest of a teacher. The quest led him to Vaishali and a teacher named Alara Kalama. Alara was known to be very advanced in the art of meditation. While meditating on the side of a road, he did not hear or even see 500 carts rattling past him. There are suggestions that Buddha started his religious life as a Jain in Vaishali, under Alara Kalama and Uddaka as teachers. Buddha practiced austerities associated with Jainism and was reduced to a mere skeleton by limiting food intake to a quantity that could be held in his hollowed palm. This story reveals that at the time of Mahavira and Buddha, Jainism had taken firm roots in Vaishali. Buddha parted from Vaishali and moved further South to Gaya, where he achieved enlightment and subsequently followed a middle path between extremes of self-torture and self-indulgence. After enlightment, Buddha visited Vaishali a number of times, and it was in Vaishali that he made the announcement of his Nirvana. The ashes of Buddha were buried in Vaishali. He also initiated the beauty queen of Vaishali, Amrapali, to Buddhism. Vaishali After Mahavira The Chinese pilgrim, Fa-Hien, who visited India in 399-414 AD has also written about Vaishali. He documents the existence of double tower Mahavana Vihara where Buddha used to stay. He also noticed ruins of Vihara given by Amrapali to Buddha at Ama-vana. Vaishali was also seen in its decline and ruins by another Chinese pilgrim, Hiuen-Tsang (629-645 AD). He noticed hundreds of Viharas in a dilapidated and deserted state, a number of Brahmincal temples, and flourishing Digambras. He wrote, "The followers of Nirgranthas (Jainas) are numerous." This is the last written evidence of the existence of a sizable Jain population in Vaisali. For unknown reasons, the Jains were depopulated and lost contact with Vaishali. The Jain temples of Rajsthan and Gujarat have diverted their attention to that part of the country. Three major religions of the world - Hinduism, Buddhism, and Jainism - were nurtured and prospered under a social order on its soil. The cultural and spiritual traditions allowed simultaneous development of the three religious thoughts and practices - unique in the history of mankind. The philosophy of Ahimsa (non-violence) was nourished by its citizens which was practiced by Mahatma Gandhi to free India and Dr. Martin Luther King to gain racial equality in the 20th Century. The democratic republic government that the people of Vaishali developed and practiced for hundreds of years is now recognized as the best form of governance for the people of the world. In these tumultuous times of religious extremism, Vaishali - the birthplace of Vardhamana Mahavira - serves as a beacon of light and provides hope for the future of humanity. a Binod Kumar is a native of Vaishali and was educated at the Banaras Hindu University and Pennsylvania State University. He is a Group Leader and Distinguished Research Engineer at the University of Dayton Research Institute where he pursues research on electrochemical power. Jain Education Interational 2010_03

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Best Wishes for a Successful Convention!!! Non-Violence is Supreme COMPLIMENTS & BEST WISHES Cumbey & Fair, Inc. Clearwater, Florida Civil Engineering, Land Surveying, Planning Phone: 727-797-8982 www.cumbeyfair.com JAIN (DAGA FAMILY Sushila & Udai Jain Nita & Rajeev Daga Nitesh, Akaash & Chandni Pankaj & Neki Shah Niti, Sameep Manisha & Hiral Clearwater, FL Fitchburg, WI Real Gems Corporation JAIPUR - HOUSTON - BANGKOK Los Angeles - New York - Dayton Omda22222222222222222222222220 Best Wishes to JAINA From OUC22222222222222222222222222222222222220 o 2222222222222222222222222222222222222210 Best Compliments From Drs. Ila & Dalsukh Madia Marion, Ohio Praful, Kokila, Ami, Sheetal, Shreya Doshi San Diego, CA llllllllll 48 Jain Education Interational 2010_03

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THE IMPORTANCE OF RELIGIOUS RITUALS Lawrence A. Babb lababb@amherst.edu I would like to challenge the intellectual bias My first example is the snatra puja. This is a that inserts the word "mere" (visibly or by impli- rite that enacts the birth and first ritual bath cation) in front of the word "ritual," thereby dis- (abhisheka) of a Tirthankara. It consists of a missing ritual as inconsequential or trivial. In my complex sequence of scripted activities focused opinion, careful study of religious traditions on a Tirthankara image. The most important reveals that rites and ceremonies can be an inte- part of the rite is the participants' singing of a gral part of the religious experience. Rituals often text, which should be done with maximum devoserve as a crucial medium in which belief is con- tional spirit (bhav). The text used in the Khartar structed and articulated. Moreover, participation Gacch tradition was authored by a distinguished in ritual is, for many, a means by which personal monk named Devchandraji (1689-1775). It tells religious belief and commitment are expressed. the story of how one who is to become a And because this mode of expression so often Tirthankara acquires the Tirthankara-namainvolves the artistry of motion, poetry, song, and karma, and then describes his mother's auspicious visual images, it can be considered part of the visions, his holy birth, and the gods' responses to "art" of living religiously. the birth. Its climax, of course, is the transfer of In what follows, I want to show how Jainism the infant Tirthankara to Mount Meru where, illustrates these ideas. Before proceeding, howev seated on Indra's lap, he receives his first bath er, I must indicate that what I have to say on this from the gods and goddesses. The story ends with the infant's return to his mother's side. subject reflects the Jain tradition with which I am While the text is sung, performers of the rite symmost familiar, which is that of the image-wor bolically enact the events it describes, with the shiping Shvetambar Jains associated with the Khartar Gacch. I am well aware that other Jain bathing of the image as the rite's high point and climax. traditions promote very different ideas of the value of image-worship, and it is certainly not my The basic theme of the snatra puja is the intention to try to sort out this old and important event Jain tradition considers the most crucial in debate. My hope is only that I can share some of all of time, which is the Tirthankara's appearance, my own personal appreciation for the rituals that infinitely repeated, in history. The truths he it has been my privilege to study. announces are, of course, transhistorical in My thesis is that image worship can be con nature; they are unchanging and eternal. However, they enter history only through a sidered a special way of encountering basic Jain teachings. One can, of course, encounter and Tirthankara's agency, and therefore, these truths absorb these teachings by means of words alone - cannot become available to us as teachings withas, for example, in a religious discourse or in a out his appearance in the stream of time. The book about religious doctrine. In rites of wor gods and goddesses - themselves even more locked in the cycle of history than human beings ship, however, participants engage with beliefs at multiple levels. They hear, sing, see, and act in a (for liberation is possible only in a human body) way that fully connects hearts and minds with the - are portrayed by the rite as the archetypal histradition's core teachings. To show what I mean torical beings. Their worship of the infant by this, I describe three rites. Each brings a key Tirthankara bears significance at two levels: it marks the crucial importance of his appearance, theme in Jainism dramatically to the fore. 49 Jain Education Interational 2010_03

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Jai Jinendra Best Wishes from Jyoti, Navin & Milan Parekh Navin Parekh, M.D. Gatroenterology (817) 467-4488 Arlington, Texas Jai Jinendra Best Wishes from Ramaben Chhotalal Daftary and Gautam, Shweta, Sohum & Shivani Kirit, Pramila, Nikhil & Rajesh Ashok, Usha, Neal, Suhani & Riddhi 972-596-5555 972-818-8600 254-776-4209 50 Jain Education Interational 2010_03

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and it also provides a pattern for all veneration of these great teachers. The gods, that is, become examples for human worshipers, who, as wor shipers, take on the personae of Indras and Indranis. In the performance of the rite, these ideas are conveyed with special vividness. Not only does text tell its story in poetic words, but also the performance of the rite amplifies the story's impact by the addition of singing and action. Indeed, in real sense the worshipers actually enter the world. of the Tirthankara's advent in the course of performing the rite. By singing of the acts of Indras and Indranis, by acting out the rite's narrative in the presence of the divine image, and by doing so with devotional fervor, we may suppose that, in their hearts and imaginations, participants actually become, for a brief enchanted time, the kings and queens of the gods. But of course the Tirthankara's appearance in history is only the beginning of the story, which is that of a particular kind of career in the world. At the core of the career of each and every Tirthankara are five specific events known as the five kalyanaks, the five "welfare-producing" events. They are: his descent into the womb, birth, initiation, attainment of omniscience, and liberation. These events are celebrated in a specific type of rite, known as panch kalyanak puja, to which we now turn. This rite carries forward the theme of the relationship, so important to the snatra puja, between Jain teachings and history. Among the most remarkable attributes of the Tirthankaras is that they are both historical and transhistorical beings. Their movements from birth to birth prior to their final lifetimes occur in what might be called "transmigratory" time, a form of historical time lying behind visible history. Each Tirthankara has a unique transmigratory biography. Then, during his final lifetime, each has at unique personal history unfolding in normal time. But historical time transmigratory and normal meets the timeless in the kalyanaks. 2010_03 Although the specific transmigratory and biogra phical histories of the Tirthankaras differ, the five kalyanaks themselves are, throughout infinite time, always the same. The panch kalyanak puja of Parshvanath illustrates this fusion. (Other such pujas exist, and might also serve as examples.) As in the case of the snatra puja, the rite's core is a text designed to be sung by participants. The text's author is a monk named Kavindrasagar (1905-1960) who composed many other pujas in the Khartar Gacch tradition. The text does two things. First, it describes Parshvanath's unique world career. The narrative begins with the birth in which he obtained samyaktva (right belief), and then traces his subsequent history, focusing on his relationship with the misguided Kamath, to his final liberation at Sammedashikhara. Second, it does this in a way that ties this personal history firmly to the timelessness of the kalyanaks. As actually performed, Parshvanath's panch kalyanak puja expresses these ideas by utilizing the five kalyanaks as a series of five kinetic high points as the participants sing their way through the rite's narrative. Unlike the snatra puja, the performance does not involve any actual enactment of the events the text describes. Most participants merely sing the text. They should do so, of course, with maximum devotional spirit. At the five points in the text at which one of the kalyanaks occurs, a gong is sounded, and then a smaller number of participants anoint the Tirthankara's image and make a series of offerings to it. Each of these five sub-rites culminates in the offering of a coconut, which represents the auspicious result (the "fruit") of the Tirthankara's earthly career and also the hoped-for fruit of the rite commemorating that career. However, the Tirthankara's advent and career are merely the setting for Jain teachings, which are the true heart of the matter. These teachings also find ritual expression, most significantly in the rite known as the ashtaprakari puja, the "eightfold worship," the most quotidian of all 51

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With Best Wishes & Congratulations To Jain Center of Cincinnati & Dayton & JAINA for hosting 2010_03 12th Biennial JAINA Convention Jainism... the Art of Living The Jain Society of Rochester Rochester, NY Established 1976 52

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major Jain ceremonial. It consists of a series of actions and recitations (which may occur mentally) in eight parts to be performed by an individual in the presence of a Tirthankara's image. There exists no standard text for reciting with the rite, but each of its parts has a well-understood symbolism. The rite is, one might say, its own text. One of the clearest explanations known to me of the symbolism of this rite is to be found in Muni Muktiprabhvijay's small book entitled (in its Hindi version) Shravak ko Kya Karna Chahiye (undated, published by Kalyan Sahitya Prakashan, Warhwan). He shows how the rite can be seen as a summary of the Jain ethos and worldview. The rite's final three steps warrant special attention. The first of these, the sixth step of the overall rite, is known as akshat puja. The worshiper makes a special diagram with grains of unbroken and non-viable rice. It consists of a svastik (the arms of which represent the four great classes of living things), over which are three dots (symbolizing knowledge, insight and right conduct), surmounted by a bowl-like crescent with a dot between its upright arms (symbolizing the abode of liberated souls at the apex of the cosmos). The next step, the seventh, is naivedya puja. It consists of a food offering (usually sweets) that carries an extraordinary significance. Muni Muktiprabhavijay explains that the offerer, who is "ahari" (i.e., one who eats), makes the offering in the hope that he or she can become like the Tirthankara, who is "anahari" (one who does not eat, i.e., one who is liberated). Thus, the offering is, in ritual symbolism, a form of fasting. In the final and eighth part of the rite, known as phal puja, worship with fruit, a fruit is placed on top of the crescent and dot at the top of the diagram. This, of course, symbolizes liberation as the ultimate "fruit" of the rite and of Jain teachings more generally. We thus see that the closing phases of the ashtaprakari puja can be read as a worshiper's enactment of some of Jainism's core ideas and deepest values. In the svastik, we see the endless flux of samsara, which is the context of the soul's bondage. The three dots above it are means of liberation, and the fruit represents the goal of liberation. The food offering represents the central strategy that the tradition offers for the attainment of liberation, which is tyaga, renunciation. The offering of food is the symbolic giving up of food in emulation of the Tirthankara; and the giving up of food, in turn, is both a strategy of individual self-purification and a trope for the shedding of the bodily prison of the soul, for eating is the sine qua non of the soul's worldly bondage. This provides a fitting point of transition to the more purely spiritualized mental worship (bhav puja) to which the worshiper should turn at this point. The ashtaprakari puja completes the circle. Here, we find Jainism's most cherished and central truths externalized in action. This externalization, however, is but the outer surface of feelings and commitment that should be deeply rooted in one's innermost life. It is not simply that rituals "reinforce" belief, for belief needs no reinforcement for many participants. These rites represent, rather, an alternative mode of expression that enriches and deepens belief by making it available to the senses as well as the mind's eye.ia Lawrence A. Babb is Professor of Anthropology and Willem Schupf Professor of Asian Languages and Civilizations at Amherst College. He is the author of Absent Lord: Ascetics and Kings in a Jain Ritual Culture (University of California Press, 1996) and has written extensively on Indian religions. Jain Education Intemational 2010_03 For Private Personal Use Only

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on22222222222222222222222222222222222222222222222222222222222 Jain Diamond Dealers of Chicago, IL Congratulates and Extends Their Best Wishes To JAINA and Jain Center of Cincinnati/Dayton, OH On this auspicious occasion of the 12th Biennial Convention July 3-6, 03 Blue Diamond Inc. Pankaj & Prerana Parikh Purab Parikh T 312.236.2047 Paree Enterprise Bipin & Rekha Parikh Pareena Shah I 312.726.2634 rvvvrvrllll llll lllllllllllllllllllll llllllllll Star Gems Inc. Vilas & Nutan Jain Nirav Jain T 312.443.1590 Diagem Inc. Snehal & Rupa Bhansali Parag & Toral Bhansali Jai Bhansali T 312.782.0614 Gemeralds Inc. Praful Kamdar Tirath Kamdar Bhavik Kamdar T 312.236.2446 Indian Diamonds Inc. Jayanti & Vina Shah T 312.346.4756 Mahesh & Shobha Shah T 312.368.1850 Navikan Inc. Hiren & Lina Shah Navinbhai & Kanchanben Shah T 312.263.2175 llllll ll l l llll 54 Jain Education Interational 2010_03

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THE PATH UNLIKE ANY OTHER: HOW & WHYICAME TO FOLLOW JAIN PHILOSOPHY Gabriel E. Figueroa vegangf@aol.com Almost everyone has experienced a moment of incredible clarity and insight wherein everything makes sense and seems to fall into place. Usually, these moments are instantaneous and go as quickly as they come. I experienced such a moment of great clarity and tremendous insight the first time I encountered Jain philosophy. The difference was that this clarity and insight have continued to be a part of my life as I learned more about Jainism. I was raised in a Catholic family. We were never particularly religious. I did go through the motions of the Catholic sacraments, but my heart was not really in it. Part of me always felt that Catholicism was not spiritually fulfilling. I really didn't look into other faiths right away, but I gradually withdrew from attending Mass and church functions. At the age of 18, I was in my senior year of high school and became friends with an existentialist. He really opened my eyes though our conclusions were somewhat different. He would ask me these really thought-provoking questions. I would answer them. He would then question my answer. And I would answer his questions. Of course, he would question my answers. I would get so frustrated thinking that nothing could be answered in absolute terms. My friend would always find a question. My mind had always been very logical, and this sent me searching for answers that were not so easily reduced. Simultaneously, I had a spiritual void that needed to be filled. My search led me to look at some different religious traditions. For me, the most fascinating, devotional, and logical were the Indian religions. At that time, I did not know that what I liked about the Indian religions was the contribution of Jainism. I began considering the notion of karma and reincarnation, non-violence, and respect for all living beings. I thought about vegetarianism and began to feel a sense of guilt about eating meat. Everything seemed to be pointing me in the direction of Ahimsa. Finally one day I knew I could no longer eat an animal and so I stopped. In my first year of vegetarianism, I learned as much as I could about vegetarianism. I started to realize the cruelty to animals in all animal products and promptly made a move from ova-lacto vegetarian to vegan. I quit using eggs (which I had taken reluctantly anyway), dairy products, honey, leather, wool, silk, etc. Also, I remember reading about Jainism in a book about vegetarianism and feeling a strong attraction to Jain ideals. The small blurb made me hungry to learn more about this truly beautiful spiritual path. It was from this time that I remember the feeling of insight and great clarity. I began reading everything I could find about Jainism. Most of what I did read was written by misinformed westerners who viewed Jainism as some sort of offshoot of Hinduism. There were great distortions about the origins, teachings, and practices of Jainism. I did manage to obtain some accurate information from some Jain organizations as well as get to know some Jains personally, so I began to learn more. The more I learned, the more I started to realize that I had been fortunate enough to find the true path. Not only did I find it logically appealing, but also intuitively I felt as if I were already aware of the truths of Jainism but that they were harbored deep within me. After studying Jain philosophy for a few years, I found that I wanted to practice it more in daily life. I knew there were Jain rituals but did 2010_03 For Private Personal Use Only

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Jai Jinendra Saroj & Mahendra J. Shah Best Wishes from Jain Association Of Montreal With Best Wishes for a Successful Convention Jain Society of 2821 S. Federal Hwy Boyton Beach FL 33435 561-369-8366 OMING INN Middle Tennessee Clarksville, TN Kirit & Dipika Shah Mansi-Jigar Jai Jinendra & Best Wishes to 12th Biennial JAINA Convention Jit & Manda Turakhia, Sujay Turakhia, Rahul & Tejal Shah o JT systems, inc. Seneca Campus * 8132 Oswego Rd. * Route 57, Liverpool, New York 13090 West Coast Office * 112 Madison Avenue, Apt. 103 * San Mateo, CA 94402 TEL (315) 622-1980 * FAX (315) 622-2998 E-mail: info@jtsystemsinc.com Web Site: www.jtsystemsinc.com * Turn Key Air Pollution Control Systems * Pneumatic Conveying Systems * Fans & Blowers * Breathing Air Systems For Hazardous Environment 1980 Celebrating Our 23rd Year 2003 56 2010_03

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not understand what they or their significance were exactly. I also had never been to a Jain temple. Though I have always considered true practice more important than ritual. I wanted to learn more. This was very difficult. I found that many Jains whom I met were unfamiliar with the meaning behind the rituals. I had the opportunity to stay with a nice Jain family in Houston. They were very hospitable and also quite knowledgeable about different Jain rituals. I went to the Jain Center in Houston and attended the Young Jain Association Southwest Regional Conference in 1996. This made a tremendous difference in my understanding by allowing me to see how others practiced Jainism. I found that like any other path, there were many who were uncertain about their faith. There was also confusion among younger people as to whether Jain concepts were truly practical in this society at this time. I met many who possessed incredible knowledge about Jainism but admitted their practice was not always as it should be. I was amazed that there were a number of non-vegetarians. I was disillusioned to find that Jainism was taken for granted by many of those who had been born into it. How could the 'true path' be ignored? In thinking about it, I came to realize that I was dealing with a phenomenon that happens in all religious traditions. It had happened to me; I had not accepted my own religious upbringing and had questioned much of what my elders told me was the "right" thing to do. If I had simply accepted it all, I would have never been exposed to Jainism (or for that matter many other interesting and beautiful philosophies). How else could one ever really know if Jainism was the true path? I began to realize that unless one had really done some self-examination or already had a strong inner knowing, then there would probably always be a level of doubt about this or any path. On top of that, we live in a society where we are inundated with marketing that encourages us to live our lives as the corporate giants see fit. At every turn, there is a McDonalds or KFC fast food restaurant. Even schools encourage us to eat and behave in ways that are contrary to the teachings of Jainism. Following a code of Ahimsa may appear impossible when we are strongly urged to do things that violate it and are surrounded by those who contradict it constantly. No wonder there is so much confusion among Jains living in North America. I had felt the same confusion about Catholicism, though I had not had quite the same struggle between the rules of Catholicism and the standards of society. My confusion had led me into a search for true spirituality that resulted in tremendous growth for me. I never returned to Catholicism but did come to appreciate it more as a result of my quest. I was truly lucky because I had examined other religions before coming to find Jainism; thus I was able to see the essential differences and saw that Jainism had some characteristics that were very unique. These unique characteristics made me realize that Jainism was a path unlike any other. I will now explain some of what really had an impact on me. Jainism recognizes that we alone are responsible for our destiny. This is both frightening and liberating. It is frightening to those who have been conditioned to believe that by worshipping the proper god in the proper religion their ultimate goal will be achieved. These worshippers rely on an external agent rather than on their own soul. It is also frightening to those who engage in activities that violate the sanctity of the soul, because they realize that they will have to experience the consequences of their actions. It is liberating because we realize that we hold the key to the ultimate goal. We can do it, and we have instructions on how to do it. No one else can do it for us. Those who achieved the goal of liberation were humans too. We can transform ourselves to be like they are, step by step. Ahimsa is found to a certain extent in most 57 Jain Education Interational 2010_03

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religious traditions, but only in Jainism is it given paramount importance. The Tirthankaras recognized that all beings' souls are the same regardless of the body they inhabit. Underneath the karmic matter is a pure soul whether one is a grasshopper or a human being. Most of the time we confuse the body for the soul. But Jain philosophy teaches us that soul is primary and all souls are important. Simply because one soul inhabits the body of a chicken does not make that soul less important. It is better to strive to help other souls and not hurt them. Vegetarianism is a small but effective step that helps us to minimize violence towards other beings. It is a great place to start, but Jain philosophy teaches us that if we are to realize our soul we need to go further. We need to purify our thoughts towards others and ourselves. We need to realize that when we harm others, we harm ourselves. There are many things we can do or refrain from doing that will truly help us and ultimately help others through example. Everything in Jainism ties into the idea that we are independent beings that are responsible for our own destiny through our thoughts and actions. So we can understand why it is important to be non-violent. The Jain code of conduct is based on non-violence totally, because this is the only way to begin on the path to liberation. For instance, why is it important to be truthful? Through lies, we hurt others with our words and then we hurt ourselves. Why should we not steal? Isn't stealing also a form of violence? What about wrong thinking? What if we think we are better than others. These are forms of violence in and of themselves, and they lead to greater forms of violence in our actions. Anekantavada helps us to act non-violently towards others by allowing us to see things from a different perspective. All religious paths give us rules, and most attribute them to a higher power. In my heart, I knew from the beginning that Jainism was the true path. Once I realized that only Jainism was so thorough in providing us with a path to liberation and ultimate happiness, I knew in my mind it was the true path. I still am inspired by other religions and study them to learn more about them. They help me to be able to relate to others and gain additional viewpoints. They enrich me, but I personally find that Jainism is so much deeper in all respects. We pretend we don't notice, but we are souls. So how can we help but notice? For me, Jainism is extremely practical. Jain meditation has provided tremendous power in my life. It has a cleansing quality that bathes my soul. It allows me to see the potential God in all living beings. I find that I am able to remove negative thoughts and emotions. I feel happier in my daily life. I still have challenges, but I view them in a different light. I know when I ignore my soul, I suffer. I have realized that when I neglect meditation or somehow break any of the principles of Jainism, the consequences tend to show themselves very quickly. It can be a struggle at times doing what we know is right, but it is also very rewarding. In any case, Jainism allows us to realize that everything is a choice. This is a very powerful idea that can and will transform our lives if we remember and practice it. Gabriel Figueroa is an editor for American Vegan Magazine. Though raised in a Catholic family with roots in Guatemala, he has closely followed Jainism for six years. Mr. Figueroa has studied philosophy and Asian Studies extensively and works in the marketing of hardware and software technologies. Jain Education Intermational 2010_03 Jain Education Interational 2010_03 For Private Personal Use Only

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... Best Wishes to the JAINA Convention 2003 Tache USA Inc. 444444 Best Wishes to the JAINA Convention 2003 Milan Parekh Diamond Concepts, Inc. Jain Education Intemational 2010_03 60

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ahiMsA paramo dharmaH zivAnanda zarmA vijayanagara, meraTha, bhArata dharma manuSya kI mAMga hai tathA AtmA kA AhAra hai| pazu-pakSI cetanA kA pUrNa vikAsa na hone ke kAraNa cintana nahIM karate tathA ve dharma adharma ko nahI jAnate / manuSya cintanazIla hotA hai tathA dharma - adharma para vicAra kara sakatA hai kintu sabhI manuSya uccastarIya cintana nahIM karate tathA pazuoM ke stara para rahakara andhakAra meM bhaTakate rahate haiM / jo thor3e se cintanazIla mahApuruSa vicAra aura anubhava ke AdhAra para AtmakalyANa evaM lokakalyANa kA mArga prazasta karate haiM, ve dhanya hote haiN| atIta meM dharma ke nAma para samasta vizva meM aneka yudhda hue haiM kintu ve dharmayudhda nahIM the| hamAre isa vijJAnapradhAna yuga meM dharma ke nAma para lagabhaga sampUrNa vizva meM vinAzakArI kRtya ho rahe haiN| hamArA dharma IzvarIya hai tathA sarvazreSTha hai aura mAnavamAtra meM isa kA varcasva sthApita karanA Izvara pUjA hai tathA parama puNya hai, aisA mAnane vAle loga nirdoSa jana kI hatyAeM kara rahe haiM tathA pUjAsthaloM evaM rASTrIya mahatva ke bhavanoM para AkramaNa karane meM 'dharma' se preraNA le rahe haiN| barbaratA evaM krUratA ko mahimAmaNDita karane vAle mAnava-pazuoM ne sarvatra asurakSA kI sthiti utpanna kara dI hai| Azcarya to yaha hai ki aneka zikSita jana aura dharmapramukha vyakti una ke preraka haiM yadapi ve sabhya samAja kI mithyA santuSTi ke lie AtaMkavAda kI maukhika niMdA bhI kara dete haiN| AtaMkavAdI saMgaThanoM ko protsAhana aura prakSaya dene vAle bhI parokSa meM AtaMkavAdI hI haiM / samasta dezoM meM dinarAta hatyAe~ mAnava ke astitva ke lie eka saMkaTa ho gayI haiN| rAjanIti itanI dUSita ho gaI hai ki rAjanetA ekajuTa hokara koI paga nahIM uThAte tathA ve yA to gupta evaM prakaTa rUpa se AtaMka ko samarthana de rahe haiM yA mUka darzaka ho gaye haiN| nirIha pazuoM kI bali ko dharma-sammata kahanA dharmAndhatA hai| prazna hai parama dharma athavA saccA dharma kyA hai? jo kevalamAtra vyakti aura samAja ko tathA rASTa aura vizva ko hI nahIM balki samasta jIvoM ko bhI jIneM kA pUrNa adhikAra aura saba ko surakSA de vahI dharma kalyANakArI ho sakatA hai| nizcaya hI, ahisAM dharma sarvopari hai| parama dharma zruti vidita ahisAM (rAmacaritamAnasa) / ahiMsAlakSaNoM dhrmH| ahiMsA hI dharma kA lakSaNa evaM pramANa hai| jisa dharma meM vyApaka athavA udAravAdI darzana vicAradhArA nahIM hai, use dharma kI saMjJA nahI dI jA sakatI hai| vaha niSprANa hai| bhArata ke sabhI prAcIna granthoM ne aura mahApuruSoM ne ahiMsA kA guNagAna kiyA hai| bhagavAna mahAvIra aura bhagavAna budhda ne to ahiMsA ko apane jIvana meM pUrNataH apanA kara, samarpita bhAva se ahiMsA kA pracAra kiyaa| unhoneM ahiMsA ko dharma 2010_03 61

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Best Wishes on the 12th biennial JAINA Convention 2010_03 e Dingus and Daga, Inc. Certified Public Accountants 20600 Chagrin Boulevard, Suite 701 Shaker Heights, Ohio 44122 (216)-561-9200 James A. Dingus, Jr., CPA Manohar L. Daga, CPA Sookram Phalgoo, CPA Hays R. Thomas, Jr., CPA Rajan D. Gautam, CPA Winsome E. McIntosh, CPA Accounting, Audit, Management Advisory, Financial and Tax Planning Services 62

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athavA dharma kA sarvasva evaM sAra ghoSita kiyaa| hiMsaka pazu unake samIpa Akara apanI svAbhika hiMsakavRti kA visarjana kara dete the| __ maharSi patanjali ke aSTAgr3INa yogadarzana meM sarvaprathama yama haiM aura una meM bhI sarvaprathama ahiMsA hai| ahiMsA, satya, asteya (acaurya), brahmacarya aura aparigraha yama haiN| isa bhautikavAdI yuga meM nae saMdarbho ke pariprekSya meM ina kI punavyakhyiA hone kI AvazyakatA hai| yamoM ke sAtha niyama bhI jur3e hue haiN| zauca (pavitratA, zudhdi), satoSa, tapa, svAdhyAya, IzapraNidhAna niyama haiN| vartamAna ApAdhApI aura lUTakhasoTa ke yuga meM ina ke artha hI parivartita ho gae haiN| kabIra ne kahA thA - sAMI itano dIjio, jA meM kuTumba samAya,mai bhI bhUkhA na rahUM, sAdhu na bhUkhA jaae| aba mAnoM viparIta dRSTi hI pracalita hai - sAI itano dIjio jo ghara meM na samAya, mai to bhUkhA na rahUM, jaga bhUkhA mara jaae| maharSi patanjali ne ahiMsA kI mahimA kA gAna karate hue kahA - ahiMsA pratiSThAyAM tatsannidhau vairtyaagH| jisa mahApuruSa meM ahiMsA pratiSThita ho jAtI hai, usa ke samIpa Ane vAlA prANI vairabhAva (hiMsAbhAva) tyAga detA haiN| ahiMsA darzana manuSya ko parama udAra ho kara tathA paraspara milajula kara jIne kI kalA sikhAtA hai| parasparaM bhAvayantam (gItA) / saha - astitva kA vikalpa sarvanAza hai| udAracetA manuSyoM ke lie sArA vizva eka kuTumba hai| ayaM nijaH parovetigaNanA lghucetsaam| udAracaritAnAM tu vasudhaiva kuTumbakam / udAra aura vyApaka hone meM hI vyakti aura samAja kA sukha (kalyANa) hai, anudAra aura saMkIrNa hone meM vyakti aura samAja kA duHkha (ahita, vidhvaMsa) hai| dhAndogya upaniSad kA maMtra hai - bhUbhaiva sukhaM nAlpe sakhamasti / bhUmA vyApakatA) meM sukha hai, alpa (saMkIrNatA) meM sukha nahIM hai| dAnAya ayaMte - dene ke lie hI dhana ekatrita karanA caahie| prakRti nirantara prakAza, vAyu, jala, Adi kA virsajana karake prANiyoM ke jIvana kI rakSA karatI hai| megha apane jala, vRkSa apane phala ko aura mahApuruSa apane sabakucha ko luTAte hI rahate haiN| dene me kamI nahIM aatii| nIyata (bhAvanA) ke khoTI hone se kamI AtI hai| kabIra ne kahA - Rtu vasanta yAcakabhayA, haraSi die dumapAta, tAte navapallava bhayA, diyA dUra nahiM jaat| ahiMsA daivI sampadA hai| zrIkRSNa ahiMsA ko daivI sampad kahate haiM giitaa)| mahAtmA gAMdhI ne rAjanIti ke kSetra meM ahiMsA kA saphala prayoga karake sAre saMsAra ko eka nayA mArga dikhaayaa| ahiMsA ke prayoga meM aneka sambhAvanAe chipI paDI haiN| ahiMsA mAtra hiMsA na karanA nahIM hai| ahiMsA kA saMskAmaka rUpa prema hotA hai| prema eka divya tatva hotA hai| ahiMsAvratadhArI ke lie AhArazudhdi para dhyAna denA Avazyaka hotA hai| dhAndogya upaniSada meM kahA gayA hai - AhArazudhdI satvazuddhiH satvazudhadau dhuvAsmRtiH smRtilambhe sarvagranthInAM vipramokSaH / AhAra zuddhi se budhdi zuddha hotI hai tathA smRti dhruva ho jAtI hai tathA anta meM granthiyoM kA vipramokSa ho jAtA hai arthAta granthiyoM se mukti ho jAtI hai| aneka zikSita aura sabhya loga mAMsa bhakSaNa ko sAmAjika pratiSThA kI pahacAna (sTeTasa simbala) mAnate haiM tathA aNDe ko zaktiprada mAnakara Jain Education Interational 2010_03 For P63 & Personal Use Only

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Corporate Office Radiology Centers in Queens 2010_03 Flushing Jackson Heights Kew Gardens Astoria Doshi Diagnostic IMAGING SERVICES Bensonhurst Bensonhurst - Nuclear Only Downtown Brooklyn Manhattan Hewlett 560 South Broadway Hicksville, NY 11801 Brooklyn Manhattan * Nassau Mill Basin Mill Basin - Nuclear Only Bay Ridge * * * Nuclear Medicine * Nuclear Cardiology Cardiac Stress Testing Diagnostic Radiology * 43-55 147th Street 37-17 76th Street 80-02 Kew Gardens Rd. 46-04 31st Avenue 2215 79th Street 1783 Stillwell Avenue 2475 Ralph Avenue 6301 Mill Lane 6740 3rd Avenue 81 Willoughby Street 146 Duane Street 1137 Broadway * PET Scan * MRI * CT Scan X-Ray * * Mammography Sonography Echocardiography * Vascular Duplex Imaging * Holter Monitoring * DXA Bone Densitometry 718-762-0900 718-424-1400 718-544-5151 718-545-0008 718-331-7000 718-837-1427 718-444-3777 718-444-3777 718-491-5822 718-222-3000 212-587-9000 516-569-8885 Technology with Human Touch 64

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zAkAhAra meM parigaNita karate haiM tathA aneka tarka (kutarka) prastuta kara dete haiN| aNDA na bhUmi se upajatA hai aura na kisI vRkSa kA phala hI hai| Azcarya hotA hai jaba svayaM sAtvika AhAra lene vAlI zikSita mahilAeM apane putroM ko aNDoM ko pauSTika mAnakara khilAtI haiN| isa yuga kA eka abhizApa yaha hai ki aneka sauMdarya prasAdhanoM meM tathA aneka elopethika auSadhiyoM meM bhI mAMsAhAra ke tatva hote haiN| lagabhaga sabhI Ayarana TAnikoM meM pazuoM se prApta hImoglobina kA prayoga hotA hai| kaipsUla kA AvaraNa banAne ke lie pazuoM se prApta hone vAle jileTina kA prayoga hotA hai| viTAmina-bI kAMpleksa kA iMjeksana pazuoM ke gurde ke rasa se banAyA jAtA hai| isakA koI vAnaspatika vikalpa nahIM hai / mAnava deha meM rakta ke thakke ko gholane ke lie hipairina kA prayoga hotA hai jo pazuoM ke phephaDe aura AMtoM se nirmita hotA hai| Aparezana ke samaya mAnava deha ke bhItara ghulanazIla TAMke sUara kI AMtoM se banate haiM tathA isakA koI vAnaspatika yA anya kRtrima vikalpa nahI banA hai| aneka rogoM se rakSA ke lie TIke pazuoM ke rakta se hI banAe jAte haiN| homyopaithI meM bhI aneka auSadhiyA~ kIDe makor3oM se banAI jAtI haiN| udAharaNArthaM vAspa tataiyA se vaispA banatI hai tathA cIMTI se phArmikA auSadhi kA nirmANa hotA hai| Ayurvedika cikitsA padhdati meM auSadhi nirmANa ke lie pazuvadha niSidhda hai tathA svAbhAvika mRtyu hone ke pazcAt aMgoM kA upayoga svIkArya hotA hai| udAharaNataH mRga se upalabdha kastUrI auSadhi ke rUpa meM prayukta hotI hai| yUnAnI cikitsA padhdati meM rakta Adi ke prayoga se aneka auSadhiyoM kA nirmANa hotA hai| yaha sarva vidita hai ki jIvita bAnaroM, mUSakoM ityAdi para krUratApUrvaka aneka prakAra ke prayoga kie jAte haiM tathA una chAtroM se bhI meMDhaka, kharagoza Adi para anAvazyaka prayoga karAe jAte haiM jo kabhI cikitsA ko AjIvikA kA sAdhana nahIM banAte / ye saba bindu ahiMsAvAdiyoM ke lie vicAraNIya haiN| saMkSepa meM karuNAbhAva ahiMsA kA sAratatva hai tathA vahI mAnavatA kA AdhAra hai / Aja kA mAnava nitAnta barhimukhI aura bhautikavAdI hokara bhaTaka gayA hai tathA dikhAvaTa, banAvaTa, sajAvaTa ko apanAkara yathArtha se dUra ho gayA hai aura tanAva, bhaya, ciMtA Adi se grasta hokara duHkhI hai| use aMtarmukhI ho kara, apane bhItara jhAMka kara, Atmatatva kA saMdarzana karake AtmA se hI pathapradazarna evaM preraNA prApta karanI cAhie tathA apane vaicArika evaM AdhyAtmika stara ke anusAra, janahita evaM Atmahita me jo bhI ucita pratIta ho, vahI karanA caahie| manuSya ke karma ke pRSTha meM usakI preraka bhAvanA karma kI uttamattA athavA adhamatA kA nirNaya karatI hai| zrI zivAnanda zarmA sevA nivrata pradhAnAcArya / rASTrapati puraskAra se sammAnita evaM 30 pra0 hindI saMsthAna se sAhitya bhUSaNa kI upAdhi se smlNkRt| lekhanaH aneka dhArmika pustake evaM lekha / 2010_03 65

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BLESSINGS 4/11/2003 Dharambandhu Vinodji: I received your mail regarding the12th Biennial JAINA convention and Panchakalyana in the United States in July 03. I am happy to know that you are releasing a souvenir, which would spread the message of Jainism to the World. I pray to Lord Parshwanath and deity Kushmandini and all the Mula Nayaks of 18 Jain Temples of Jain Kashi Moodbidri to shower their choicest blessings to you and your society. I also wish that the message of Mahavira "Non-violence is the supreme religion" would reach every human being in this world. Bhadram Bhuyath Vardatham Jinashasanam. With blessings, Bharath Bhushan H. H. Charukeerthi Bhattarakakji Pandithachryavarya Swamiji Jainkashi Jain Math Moodbidri Dr. N. P. Jain, I.F.S. (Retd.) Former Secretary, Ministry of External Affairs, Govt. of India & India's Ambassador to E.U., U.N., Nepal, Mexico & Belgium Message I extend warm greetings and hearty felicitations to the participants as well as organizers of the 12th Biennial JAINA Convention being held at Cincinnati from July 3-6, 2003. E-50, Saket Indore 452001 M.P., India Having been associated closely with JAINA right since its inception, I am proud and delighted that in a short span of less than three decades, JAINA has emerged not only as a representative voice of the Jain community in North America, but, even more importantly, a flag bearer of the compassionate principles of Jainism in the western world. The most commendable achievement of JAINA has been in arousing interest in the profound depth of the Jain principles of Ahimsa, Anekant and Aparigraha among the younger generation of Jains born and brought up in the midst of the highly materialistic environment of the western. world. I wish JAINA higher and higher benchmarks of success in their efforts to relate Jainism to the contemporary concerns of humanity in the wake of mounting violence, environmental upheavals and social disorders. Dr. Narendra P. Jain 2010_03 66

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Members of Jain Society of Metropolitan Chicago Congratulate and extend their best wishes to JAINA and the Jain Center of Cincinnati and Dayton On this auspicious occasion of 12th Biennial JAINA convention Drs. Dipak e Hemani Dalia Dr. & Mrs. Mukesh e Usha Doshi Mr. & Mrs. Dipak e Vishakha Jhaveri Mr. & Mrs. Dipak & Priti Kapadia Mr. & Mrs. Narendra e Bela Khandwala Mr. & Mrs. Ravindra e Pallavi Kobawala Mr. & Mrs. Haresh & Anila Kubadia Dr. & Mrs. Chandrakant el Lata Mehta Mr. & Mrs. Jagdish el Renuka Mehta Dr. e Mrs. Motilal e Vimla Raichand Mr. Dr. Ashok & Nirmala Shah Mr. & Mrs. Ashwin & Bharti Shah Drs. Dilip & Bhavna Shah Mr. & Mrs. Dipak and Smita Shah Mr. & Mrs. Hashmukh eb Kalpana Shah Mr. & Mrs. Jagat & Rita Shah Mr. & Mrs. Pradip & Darshana Shah Mr. & Mrs. Pradip e Jyoti Shah Mr. & Mrs. Pravin e Jyotsna Shah Mr. & Mrs. Samprati & Hansa Shah Mr. & Mrs. Satish & Kinnari Shah Mr. & Mrs. Surendra ef Vasanti Shah Mr. & Mrs. Vijay & Nita Shah Dr. & Mrs. Bharat & Parvin Sheth Mr. & Mrs. Bipin & Kalpana Vora 2010_03

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A NON SECTARIAN JAIN TEMPLE BEST WISHES FOR A VERY SUCCESSFUL 12TH BIENNIAL JAINA CONVENTION PARSVANATH Jain Education Intemational 2010_03 NAMOKAR MANTRA MAHAVIR JAIN COMMUNITY OF BUFFALO, NY 237 PRESIDIO PLACE WILLIAMSVILLE, NY 14221 (716) 633-7924 Jain Center of Connecticut wishes you success in your pursuit to bring out the true qualities of your soul Infinite Knowledge, infinite perception, infinite energy and eternal bliss 72 AS PER lllllllll JAINA GUIDELINES

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RELIGIOUS TOLERANCE IN JAINISM H. H. Pujya Shree Atmanandji Shrimad Rajchandra Adhyatmik Sadhana Kendra, Koba, Gujarat, India srask@rediffmail.com Introduction Jainism is one of the most ancient living religions of the world. The names of Rishabh, Ajit, and Nemi are mentioned in Vedic literature. Like Lord Mahavir (599-527 BC), Parshwakumar (877-777 BC), the son of king Ashwasen of Banaras, has been accepted as a historical figure. Generally, religion means external rituals and doing worldly good co and for others. However, in Jainism, religion means the true nature of things, just as sweetness in sugar. There are two basic entities in the universe: living and non-living. The nature of living is equanimity, just to see and know, merely be a witness of things and happenings around, and not to get involved or entangled with. Thus, in Jainism, the true religion of all souls is to be a witness or aloof under all circumstances, situations, and events. This is real tolerance from absolute viewpoint. Jainism prescribes to cultivate this kind of tolerance. As such, tolerance of every type and the religious one in particular is inherent and advocated in all preaching in Jainism. Concept of Tolerance There are two kinds of tolerance. One is Sattvik, so planned and practiced that it makes preliminary ground for attaining the other type - Tattvik. Sattvik is the process of moving from bad to good. It avoids conflicts with others, feelings of anger, and attachment/aversion toward others. It leads to heavenly abode. The other is Tattvik, centered on true self, one's own soul. It is the process of moving from good to pure. It purifies soul and ultimately leads to salvation. Jainism prescribes both types of this tolerance depending on the spiritual level of the aspirant. Jainism is mainly soul oriented and aims at purifying one's soul, leading to salvation, freeing from the bondage of karmas and the cycle of birth and death. Foundation of Tolerance Lord Mahavira preached two great principles for religious tolerance: non-violence and nonabsolutism. That is why the religious tolerance of Jain philosophy is very real and not a mere formality or academic. The first pillar of tolerance: Non-violence The teaching of non-violence by Lord Mahavir is very thorough, highly subtle, and scientific. Nonetheless, the basic tenet for the good of public at large is not to hurt any living being by mind, speech, or body - directly or indirectly. Any philosophy that has this kind of concept of non-violence as its basis will certainly treat all living beings and souls as equals. Where there is equality of souls and equanimity towards all living beings, it is natural to be broad-minded and virtue worshipping towards all other views, rituals, schools of thought, sect variations, and other religions. The second pillar of tolerance: Non-absolutism Mahavira and all other Tirthankars before him believe in non-absolutism. This is also known as multifaceted truth, or multiplicity of viewpoints, or relativity in speech and viewpoint. In simple language, non-absolutism means broad vision and non-insistence of one's own single viewpoint). 2010_03 For 73

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Jain Society of Greater Cleveland Congratulations and Best Wishes to Jain Center of Cincinnati and Dayton for hosting the 12th Biennial JAINA Convention JAI JHENRA! www.jsgc.org 78 Jain Education Interational 2010_03

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Historical Background All six basic theological Indian/Aryan philosophies describe the nature of soul from various viewpoints. Because of its non-absolutism, Jain religion accepts and integrates all these points of view, and then describes properly the reality and true nature of soul. Thus, accepting the views of others as a part of religion while keeping its own viewpoint is itself the religious tolerance of Jainism. Tolerance is prescribed and practiced in Jainism at all levels. More than 90% of Jains live in India, which is a democratic country with variegated beliefs, traditions, climates, and cultures. In these cosmopolitan and composite life styles, Jains are only about 1% of the total Indian population. In last 2,600 years of history, not only have they successfully preserved their vast and varied literature, artistic temples, impressive idols, but have also played a significant and patriotic role by their contributions in commerce, industry, education, and allied benevolent fields by generous donations and philanthropic attitude. All this is the result of their tolerant and accommodative nature, so that they are inseparable and important component of the rich cultural mosaic of the vast Indian subcontinent, where they are one with the mainstream Indian public. Further, among the followers of Jainism there are various subsects like Shwetambar, Digambar, Sthanakvasi, and Terapanthi. Even though their rituals and places of worship are separate, they do respect the views of other sects and unite under one banner as in 2500th Nirvana Celebration (in 1973 AD) and 2600th Birth Anniversary in 2001 AD) of Lord Mahavir. Inter-marriages within the Jain subsects and occasionally with other Indian non-Jain sects are not uncommon. In last 50 years, large number of Jains has settled in the USA, UK, and other countries where they have successfully retained their religious identity. They have built their own temples or kept their idols in Hindu temples. They have also created their strong social organizations, e.g., JAINA in the US and Jain Samaj Europe in the UK. All these activities have helped them in keeping up their socio-religious customs; cultural traits and sublime literature even in the western cosmopolitan environment. Until the 5th Century, several kings in South India were either followers of Jainism or respected Jainism, especially those belonging to the Vijaynagar kingdom. In Western India, king Kumarpal in the 11th Century was an active follower and promoter of Jainism. In many principalities of Rajasthan, the advisors of the kings were Jains. Under those circumstances, Jainism could also get political protection. Acharya Jinsen, Hemchandracharya, Hirvijaysuri, and Deshbhushanji profoundly influenced the contemporary kings. Being predominantly a business community, the Jains are spread in the entire Indian sub-continent and they have adopted local language, dress, and social customs; in doing so, they had to exhibit remarkable tolerance and proficiency. In last 100 years, Jainism has progressed in all parts of India, especially in Central and Western India. Philosophical Approach The philosophical doctrine of Anekantvad of Jainism is a synergistic non-dogmatic approach. Every substance has a permanent component (basic element) and a changing component (present condition). Further, there are seven main views to understand the substance in its totality. It is the synthesis of all these views in all their permutations and combinations which constitutes the whole truth. Accepting this concept of multiple views overcomes the dogmatic, absolute, and unifaceted view, so that one is able to synergize his viewpoint. This approach is not only useful in understanding and synthesizing various aspects of truth, but actively promotes interfaith dialog and avoids unnecessary bitterness or dislike for other doctrines. This is a unique contribution of Jainism to the world for understanding the views of others impartially and sympathetically. This concept is the basis of the great work Shad 79 2010_03

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Best Complements From JAIN SOCIETY OF METROPOLITAN WASHINGTON Established: 1980 Jain Temple: Since 1989 Membership: 450 Families Mailing address: PO Box 4548, Silver Spring, MD 20914 Web Address: www.jsmw.org E-Mail Address: jsmw@mail.com Jain Temple: 1021 Briggs Chaney Rd, Silver Spring, MD Directions to Jain. Temple: From 1-95: Take exit 33 for Route 198 West towards Burtonsville. After about 2 miles, turn left at the traffic light for Columbia Pike South (US-29 South). After about 1.5 miles, turn right at the second traffic light for Briggs Chaney Road. Pass the third traffic light for Good Hope Road. Within 72 mile, Jain Center will be on your left. From 1-495: Take exit #28A for north New Hampshire Ave (Route 650N). After about 6.5 miles, turn right on the traffic light for Briggs Chaney Road. Within 12 mile, Jain Center will be on your right. Jain Education Intemational 2010_03 80

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weapons, and controlling terrorism, which are the great threats to human race in the contemporary times. Religious tolerance, interfaith dialog, and knowing and respecting the views of other religions are the inevitable demands of our planet today. Based on the foundation of non-violence and non-absolutism, the tolerance in Jainism never inspires Jains to be offensive to other religions or people. That is why the name of Jains has never been in the history of violence caused in the name of religion. This is the greatest contribution of Lord Mahavir and Jainism toward peaceful coexistence and goodwill toward all people and religions, fa H. H. Atmanandji (Formerly, Dr. Mukund V Soneji) is a modern day saint providing spiritual guidance as the founder-head of Shrimad Rajchandra Ashram, Koba, Gujarar, India. Trained as a physician in India and in U.K., he renounced his medical practice to join the spiritual world; in which he was interested since childhood. He has authored about 35 books in Gujarati, Hindi and English. Darshan-Samuchchaya of Acharya Shri Haribhadrasuri, which has been widely acclaimed as a great work in Indian philosophical thought. The practical application of this theory of "multifaceted truth" has been practiced by the Jains in their day-to-day life. It has given them a unique ability to have peaceful co-existence and their recognition as a peace-loving community in all continents of the world. Among the great proponents of this theory are several famous dignitaries, both ancient and modern. Haribhadrasuri, Hemchandracharya, Anandghanji, Shrimad Rajchandra, Santbalji, Vijay Vallabhsuri, Jinedra Varniji, and Vidyanandji are a few important examples of this width of vision, which they put in practice. The training of tolerance in Jain society is imparted even at individual level right from the childhood by regular visits to temples, fasting, strict vegetarianism, non-addiction, regular meditation (Samayik), and other practices in daily life. Jains do not follow the path of compulsory religious conversion. They do not have any contrivance or agency, which inducts or compels others for religious conversion. The religious tolerance among Jains is evidenced by the fact that they have successfully survived as an independent philosophical and architectural entity for about 3,000 years despite being a small minority among the composite Indian mosaic. They always had good relations with the rulers at local and central levels. From time to time, they have made adjustments in the external methods, modes, and instruments of rituals. This was possibly due to the visionary religious and social leadership of the Jains who made appropriate compromises by following the principle of religious tolerance. Relevance to Contemporary Problems More and more people are accepting the importance of non-violence and tolerance all over the world for world peace, non-proliferation of BEST WISHES FROM JAIN ASSOCIATION OF PALM BEACH & TREASURE COAST DILIP & SANGITA MEHTA NITIN & MEENA DHILA NARESH & VARSHA SHAH RAJEN & HARSHA PATEL Jain Education Interational 2010_03 81

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UNITY AND DIVERSITY TOWARDS CONSTRUCTIVE EDUCATION AND ON THE SECTARIAN DIVERGENCES WITHIN JAINISM Amar Salgia asalgia@yahoo.com JAIN Representations of a Human Being who is a Conquering Soul The Jina as a Vitaraaga: - Independent Soul in Meditation - Free from attachment and aversion - Eyes closed -- purely sky-clad From the DIGAMBAR tradition Understanding Jain traditions requires us to appreciate their various manifestations. In its own unique way, each legitimate sect of Jainism has preserved a certain philosophy as well as a Four-fold Order, or Chaturvidhi Sangha, that was set forth by Lord Mahavira as comprising the Sadhus (male monks), Sadhvis (female nuns), Shravakas (male listeners or laymen), and Shravikas (female listeners or laywomen). We live in times far removed from Asia's past. People of all ages can enjoy opportunities to survey and experience the complete landscape of the Jain tradition. Aided by examples, here we will outline the principles for doing so by exploring practical insights of Jain teachers and educators. Just what is this thing called "Jainism"? There 2010_03 The Jina as a Spiritual King: - Sovereign Victor of all inner enemies and the 5 senses - Eyes open royally adorned From the SHVETAMBAR tradition can be a variety of answers. As with anything else, every concept of Jainism derives from a unique perspective (naya). Whatever they may be, our definitions need to be evaluated by three basic realities. Reality #1: Throughout its history, Jainism has been a diverse tradition. In Jainism there is no "one true tradition" nor has there ever been. Lord Mahavira's message has been preserved for our times not by one sect alone but by several parallel traditions, such as the Digambar, Shvetambar, Sthanakavasi, Terapanthi, and ancient Yapaniya. This is simply a fact of history. When we think of "Jainism" we cannot think of just one uniform way of worship or practice, but several ways. 83

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In keeping with the Jain approach to different viewpoints, we may regard each of these traditions - each by itself - as a treasured manifestation of the Tirthankar path by which Jains strive to live. Reality #2: Jain diversity has preserved a great unity. Amazingly, all sects are basically identical in philosophy. All use the same basic liturgies and mantras in the Prakrit languages (such as the Namokar Mantra). After more than 2,500 years since being codified, this doctrinal uniformity is a credit to Mahavira's genius. The sects do differ slightly on certain points of interpretation, which are, from a lay perspective, minor. Each unique sect of Jainism has emphasized different aspects of Lord Mahavira's teachings in special ways. Why deny those differences of interpretation, sweep them under the rug or forget about them? Each interpretation helps us understand the Jain message more thoroughly. Each unique idea from each sect is a vital lesson in Jain philosophy and practice. Such an attitude toward the differences comes from the Jain spirit of Anekantavada, or pluralism, which we shall explore further below. Reality #3: The growth and tolerance of differing sects is Anekantavada in action. The diversity of emphasis, which we find among the sects, does not mean that Jains as a whole have not been following Anekantavada. It is misinformation to suggest that the very existence of different sects shows that Jains or Jain families who devote themselves to one sect are narrow-minded or divisive. Jains have never fought each other in any manner akin to the Catholics and Protestants, Sunnis and Shi'ites, or Shaivas and Vaishnavas. Nothing should keep us from understanding the different manifestations of Jainism, just as they are, and appreciating what wonders they each bear. Rather than making an issue of our sectarian diversity, speaking as if it were a burden or defeat, we should foster an admiration for each sect's distinct contributions. Jain Education in Practical Terms Concealing or downplaying the sectarian diversity within Jainism is simply distorting Jainism. However this raises an important question: How shall we deal with the traditional disagreements between the sects? The best approach is to state each perspective, in detail, and on equal and unbiased terms. And just leave it at that! Anyone who has not yet experienced the pure soul through the actual practice of vows, austerity, and meditation should not be considered an "authority" on Jainism. Especially in matters where sectarian divergence does exist, there can be no authorities on what Jainism 'says' or 'does not say'. As educators, we can see a need to discipline ourselves and remain careful never to insert personal or sectarian preferences. We will explore several cases of sectarian divergence to illustrate methods of accomplishing this. Example 1: "Was Lord Malli male or female?" Resist the temptation to answer definitively one way or another. Instead consider the following suggested approach and its detailed reasoning for both sides of the issue, noting the key phrases in bold italics: "First we must recognize that we have no way of knowing with certainty what really happened. All we know is that there are two parallel accounts. According to the Digambar Jain tradition, Lord Malli was a male. According to the Shvetambar Jain tradition, Lord Malli was a female, unlike the rest of the Tirthankaras, who were male. This divergence between the two traditions relates to the nature of monkhood. According to the Digambar Jain perspective, following Aparigraha (non-possessiveness) means letting go of everything including clothing. However, monks and nuns must still co-exist with others in a sometimes-dangerous society 85 2010_03

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Reach Out And Empower Your Community. ... thereby you empower yourself. U E S .Inc. UES, Inc. Dayton, OH Ves, Inc Inc. ASTRO Industries, Inc. Dayton, OH ASTRO Industrtos, inc. Best Wishes for a successful 12th JAINA Convention The Jain Religion Center of Wisconsin Dedicated to preserving the true Jain traditions We would like to thank the Jain Centers across North America for their generous support Temple Established May 2001 N 4063 W243 Pewaukee Road Hwy 164N, Pewaukee, WI 53072 Phone: 262-695-1200 414-771-3535 JRCW 86 Jain Education Interational 2010_03 www.jainelibrary

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*** al reasons, his decision did not involve leaving behind a wife and child. Each of the two traditions considers its version to be an accurate recollection of events." where nakedness is generally not acceptable, especially for females. This unfortunate reality makes psychological renunciation of possessions and attachments particularly difficult. Thus a female cannot become a sky-clad ascetic from the Digambar perspective. This logically makes it difficult for a woman to attain Keval Jnan (omniscience) following the example of the Tirthankaras. Hence, all of the 24 Tirthankaras are considered to be male. In the Shvetambar Jain perspective, following Aparigraha does not necessarily require letting go of all possessions but rather giving up one's attachment to them. From the Shvetambar point of view, this approach allows both monks and nuns to wear clothing. Since the clothing issue is non-existent, nuns may be regarded as full ascetics and can still attain Keval Jnan following the example of the Tirthankaras. Such an approach has traditionally led the Shvetambaras to regard one of the Tirthankaras as a female." Example 3: Why are the murtis of the Digambaras and Shvetambaras different? Taken together, the murtis (holy icons of the Shvetambar and Digambar traditions can serve as a powerful lesson in Jain thought. Refer to the "Jain Representations at the end of this article which illustrates a Digambar murti and a Shvetambar murti side-by-side. Narrations for each murti tradition might run according to the following logic. Example 2: "Did young Vardhamana marry or not marry?" Again we state each viewpoint in neutral and unbiased terms without pronouncing judgments. As before, note the special wording in italics: "We need to understand that we have no way of knowing with certainty what truly happened over 2,500 years ago. All we know is that there are two parallel accounts of what happened. According to the biography preserved by the Shvetambar Jain tradition, when Vardhamana was a layperson he married and had a daughter. In order to become a Jain monk, he had to renounce all his attachments including those to his family. Thus, Vardhamana placed his wife and daughter in the care of his brother's family and relinquished his possessions to pursue a spiritual life. According to the biography preserved by the Digambar Jain tradition, Vardhamana did not marry and never fathered any children. Hence, when he became a Jain monk for spiritu The Shvetambar Murti: "In the Shvetambar ritual tradition, the Tirthankar murti represents a king. Like any great king, a Tirthankar has conquered all enemies and gained freedom from them - not only for himself but also for all who follow him (by example). However, a Tirthankar is not an ordinary king of this world but a king of the spirit. The enemies he has vanquished are not external but internal: raaga (attachment), dvesh (aversion), kashayas (passions), the indriyas (senses), and the karmas. And so in the Shvetambar tradition, the Tirthankar is viewed as the greatest of kings for having destroyed the most dangerous of its enemies. Look at the Shvetambar murti. Notice the crown, earrings, and other regal ornaments, and the diamond-like shrivatsa emblem on his chest. In rituals, his body is adorned with silver armor. His eyes are open as if he is communicating a spiritual nature to those looking upon him. Each of these is a sign of royalty and nobility which does not come from birth but from achieving the most difficult thing imaginable." Jain Education Interational 2010_03 For Private 87ersonal Use Only

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llll From all of us here at Houston, Texas We Wish You A Heartfelt Compliments le UO1 Live & Let Live llll llll D222222222USDUUUUUUUUUUUUUuducujucoco0oCONJUNQUUUUUUUUU Jain Samaj Of Houston 3905 Arc Street Houston, TX 77063 Tel: 713-789-2338 88 Jain Education Intemational 2010_03

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The Digambar Murti: "In the Digambar ritual tradition, the Tirthankar murti represents a pure Vitaraaga: a soul free of all attachments and aversions to anything of this or any other world. The Digambar murti depicts a human being in the pure and free condition. Despite his austerity, the Tirthankar is without fear, shame, and sorrow, focusing instead upon his inherent spiritual nature. Despite penance and fasting, he has the powerful body of a fighter - a conqueror (Jina) of the inner enemies. Look at the Digambar murti. Notice his freedom from possessions and his meditation with the eyes closed, adorned by nothing other than the peace and security of the pure soul. The Tirthankar is shown to exemplify perfect Aparigraha with an entirely spiritual and individual goal. The message of the Digambar murti seems to say, 'Here is a powerful person whose power is that of focusing on the soul apart from all else." What we have done through these narrations is point out the unique traits of each type of murti and explain how the thoughts we generate through the act of revering them do not conflict but rather mutually complement one another. There is, of course, another Jain perspective as follows. After using a visual aid to explain the respective messages of the murtis, we may offer for discussion the purpose of the juxtaposition: "From the standpoint of Jain philosophy, are any of these perspectives right and the others wrong? Is one of these three approaches to the nature of the pure soul a good approach and the others evil or backward? All of these differing conclusions are equally valuable, but only when we understand each of them from the unique perspective that led to it. The perspectives are merely different views of the same infinitely faceted thing we call the pure soul. When we humble ourselves and break our sectarian egos, each secttradition provides us a more complete picture of what Jainism teaches and what the Tirthankaras imparted to the world." The Sthanakavasi and Terapanthi View: "Within Jainism there are non-murtipujak (non-idolatrous) traditions as well. In Jain philosophy, matter (pudgala) and the pure soul (iva) are two different substances. From the Sthanakavasi and Terapanthi perspectives, statues, icons, and temples are all material objects totally different from the soul. Thus, they are not considered necessary or beneficial for a spiritual life. Hence, for personal edification the Sthanakavasi and Terapanthi traditions choose religious discourse rather than temple worship." Conclusion As we can see, humility and intelligence are needed to recognize that our minds are limited. According to Jainism, only an omniscient Kevali knows the complete truth. It is narrow-mindedness that criticizes the Digambaras, Shvetambaras, Sthanakavasis, Terapanthis, and other Jains for supposedly not following Anekantavada due to their divergences and mutual independence. To insist on erasing or hiding the traditional variations among the sects is to force one point of view and deny all others. There is no one true Jainism but several "Jainisms". Each sect is a legitimate and complete derivation from the Tirthankaras' teachings. Each is a vital understanding of Jainism. Let us strive to appreciate them equally. Amar Salgia is an electrical engineer and an independent scholar of Jain philosophy and history. One of the founders of Young Jains of America, Mr. Salgia has written the book "Pure Freedom: The Jain Way of Self-Reliance" a first introduction to Jainism for Americans of all backgrounds. 2010_03 International 2010_03 For Private Personal Use Only

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Give Scholarship so they become Teachers & teach JAINISM to Youths, Adults & Sadhu-Sadhviji * $ 501 - Pathshala Teachers * $ 1,001 - Jain Pundits * $10,001 - Ph.D. in Jainism Contact JAINA TEERT HODHOR COMMITTEE Kirit Daftary netrat@att.net 254-776-4209 This ad sponsered by Vassa Family McKinney, TX 972-562-6666 Harpavats Family Flower Mound, Texas 972-691-2100 Best Wishes from Jainam Jayti Shashanam Mangalam Bhagwan Veero Manga lam Gautam Prabhu Mangalam Stulibhadra dai Jain Dharmostu Manga lam Bhal, Veena, Sonak & Malisha Daulat Best compliments from Dr. Chandrakant, Leena, Ba, Sejal, Payal, & Rikin Shah Dallas, Texas Allentown, Pennsylvania 2010_03

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COURAGE TO BE DIFFERENT, TO BE JAIN, AND TO REMAIN JAIN IN THE WESTERN CULTURE Payal Kapadia desikudiyas@yahoo.com !"Courage is doing what you're afraid to do. There can be no courage unless you're scared," said Eddie Rickenbacker, U.S. World War I ace and an industrialist. We don't need courage to be different, to be Jain, to remain Jain in the Western culture and today's environment. Living in the United States does make it a little hard to follow it because we do live on the land where most of the people are not friendly to animals and himsa is done. It's not easy to follow our principles here, but it's not impossible either, and we don't need courage, we need practice and the right environment. Courage is needed when we are doing something for the first time. When I sat behind the driving wheels for the first time, I needed courage. But with practice and the right environment, I was able to get used to driving. It seemed that I didn't need courage after that time. In the same way support of our parents, practice, and environment are important to follow the right beliefs, so courage is needed to be different. If Buddhists, Muslims, Hindus, Jews, etc. can follow their religion in the Western culture, then why can't Jains follow their religion! Upon uttering a few words by Pujya Pramukh Swami Maharaj of Swaminarayan Organization, thousands and thousands of Hindus devote their life and time in helping the humanity, regardless of what culture they live in. Despite living in a different cultural environment, they did not leave their culture and principles behind. For a whole month, Muslims can fast and pray without making an excuse of living in the Western culture. So what if we live in the Western culture, aren't we still Jains! Do Jains here think that since we are living in a Western cultural environment we should live like a westerner and follow their culture and compromise our own principles? I believe we should definitely adapt good things from the surroundings but also never forget our principles and culture. It is true that we are a minority. Not many people know about Jainism, so I think it's our job as Jains to let the world know about Jain principles. I remember, until middle school when someone asked me what religion I followed, I would say Hinduism, thinking that they wouldn't know about Jainism. But as I grew older, I understood I was wrong. "Why did I never say that I was a Jain?" Then in high school, I began to tell that I am a Jain and they would ask what Jainism is about. I would tell them as much as I knew, and at that time I didn't feel the need of courage. All my Indian friends from high school were either Hindus or Muslims. Some of them ate meat, but when I visited their home, they made sure that there was no meat in the house. I don't eat potatoes, onions, and garlic so they cooked all the food pure Jain. I'm not saying about Hindu friends only but also Muslim friends. I think that if you stand up for the right beliefs everyone will respect you. You don't need courage to stand up for the right beliefs. Sometimes we underestimate our religion as well as ourselves. We become so involved in the Western environment, that at times we forget our roots. I remember last year on Diwali, a friend of mine and I went to the Swaminarayan temple for darshan, and I was so surprised to see how many teenagers had come there. I had never seen that many teenagers in our Jain Center ever for anything unless there was a party or picnic hosted by the Center. It's sad to realize how many Jain parents never tell their children to come to Jain Center. They leave that decision up to them. 9 Jain Education Intemational 2010_03

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The Jain Society of Metropolitan Chicago A Non-Profit Tax Exempt Organization Tax Id # 51-0175101 P.O. Box 8326, 435 N. Rte 59, Bartlett, IL 60103 Phone: (630) 837-1077 & (630) 837-1088. Fax: (630) 837-1099 JAINISM: THE ART OF LIVING Our Heartiest Congratulations #Best Wishes To JAINA & THE JAIN CENTER OF CINCINNATI & DAYTON On this Auspicious Occasion Of The eiennial JAINA Conve JULY 3-6, 2003 convention 2th Bienn BOARD OF TRUSTEES EXECUTIVE COMMITTEE President Jt. Treasurer Kishor C. Shah (Chairman) 630-671-0001 Niranjan C. Shah 847-330-1088 Suresh C. Shah 630-540-1544 Education Secretary Samprati J. Shah 847-524-0463 Vice-President Dr. Mukesh M. Doshi 847-517-2505 Arvind M. Shah 847-699-7778 Membership Secretary Dr. Devendra (D.U.) Shah 847-358-8578 Atul B. Shah 630-428-1360 Secretary Youth Secretary Dr. Urmila K. Talsania 630-969-8845 Ajay C. Shah 630-993-9018 Sunil K. Jain 630-705-1884 Narendra K. Khandwala 847-985-6858 Treasurer Food Secretary Girish M. Shah 847-843-1338 Hitesh R. Shah 630-221-8173 2010_03

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These kinds of situations keep us from being like Hindu teenagers. In the future, we might need courage to follow Jainism, because we would have adapted more to Western culture. I feel that in times to come Jainism might disintegrate. I am afraid to say that we, the new generation, might have no one to look up to. We go to Jain Center hoping to learn something new, but come back with a disappointment after seeing the way adults argue in general body meetings. We go to Jain Center hoping to volunteer, but are unable to accomplish it because we don't get enough encouragement and support from the adults. I don't know this is the kind of impression they want us to live with." I can guarantee that if these kinds of immature acts continue in the future, it surely will be the reason for the downfall of Jainism. If the parents are not involved in informing their children about our culture or religion and encourage them to follow Jainism, then the coming generation cannot understand the difference between the two cultures. And it will be too difficult later to teach them because it will then be too late. They will be gone too far into the Western culture and it would be hard to bring them back. Living in the Western culture should make us strive to tell others about our culture, our values, and our religion. We should be proud to have been born in this great religion. Instead of making an excuse of living in the Western culture, we should make that a strong point and follow it. We don't need courage to be different, to be Jain, to remain Jain in the Western culture and environment. All we need is the right belief, right view, and support of our parents and Jain society to remain Jain in this Western culture and in today's environment. a Payal Kapadia is a sophomore at University of Houston. She is pursuing career in Genetics. She is a team player and participated at the Jain Academic Bowl in Chicago, 2001. Best Wishes for the 12th Biennial JAINA Convention and the Jain Center of Cincinnati and Dayton Jain Society of Greater Detroit 29278 W. 12 Mile Road Farmington Hills, MI 48334 Phone: (248) 851-JAIN (5246) Jain Education Interational 2010_03 tional 2010_03 For Private Personal Use Only For Private 93ersonal Use Only

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LS SATISFACTION LIES IN THE EFFORT, NOT IN THE ATTAINMENT. FULL EFFORT IS FULL VICTORY. MAHATMA GANDHI BEST WISHES JAINA CONVENTION, 2003 ROYAL GEMS, INC. NEWYORK CINCINNATI Jain Education Intermational 2010_03 94 Jain Education Interational 2010_03 For

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ANEKANTVAD AND ITS IMPORTANCE IN LIFE Tryambaklal Umedchand Mehta trambakmehta@hotmail.com Anekant recognizes both these elements of "Dravya" and "Paryaya" to comprehend the true nature of reality. The antagonism and conflicts that we notice in life are mainly due to the fact that we generally take the "Paryaya" as real and miss to consider the "Dravya" aspect of the thing, which we try to judge. What is Anekantvad? The simple meaning of "Anekant" is judging a thing, event, or idea from various angles. The sanskrit word "Ekanta" means one dimensional and hence Anekant means multidimensional. It is the negation of dogmatism and develops a synoptic outlook of life guided by objective and logical evaluation of problems. The concept of Anekant embodies the dynamic and rational approach to the vicissitudes of life and all phenomenal changes of the empirical world, which is today greatly obsessed by the forces of absolutism and rigidity. Tendency to cling to the finality of views leads to violent and many a times bloody conflicts. Fundamentals of Evolution All phenomenal events of this changing world can be understood in their true nature, if we bear in mind the dynamic mechanism of their coming into existence, persistence, and final cessation, i.e., "utpati, sthiti, and laya." These are the three stages of evolution of every sentient and non-sentient thing and event of this universe. All the variegated changes that we witness in daily life are subject to these three stages. What we notice as cessation is nothing but the causation of fresh existence in a different form, which undergoes the same cycle of persistence and cessation. However, in this cycle of changes, there is constancy of one essential element that is present through out all the changes and which supplies the element of persistence. This element is known as "Dravya" while the other two, namely existence and cessation, are mere changing modes and are known as "Paryayas". Thus, the reality consists of two characteristics - one of which is eternal and the other temporary. This is known as "Dravyaparyatmakam". The theory of Basis of Anekant At the base of Anekant are the theories of "Nayavad" and "Syadvad". "Naya" means a standpoint or an aspect. Truth or reality is always complex and has many aspects all of which are not always known to humans. More over, the complex reality has not only infinite number of qualities and aspects, but also infinite number of relations. Therefore, in order to judge properly a particular phenomenon, one has to know not only as many aspects thereof as possible but also the quality and quantity of its relationships. As Acharya Siddhasen puts it, "Anekantmakam Vastu Gocharah," i.e., a thing is properly understood only by perceiving its various aspects. Dr. S. Radhakrishnan observes: "Naya" is a standpoint from which we make a statement about a thing. What is true from one standpoint may not be true from another. Particular aspects are never adequate to the whole reality. The relative solutions are abstractions under which reality may be regarded but do not give us a full and sufficient account of it. Jainism makes basic and fundamental principle that truth is relative to our standpoint." Anekant takes even contradictory aspects of reality into account and evolves a synthesis which is known as "Syadvad". The word "Syad" connotes a possibility. It is used to denote that a particular statement or event is possible in view of particular circumstances. It would, therefore, be Jain Education Intemational 2010_03 95

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namo arihaMtAeM namo siddhA namo yariyAeAM namo uvajjhAyANaM namo loesavvasAhUNaM eso paMcanamukkAro. svypaayaapaasaasho| maMgalAeM ca savyesiM paDhamaM havAI maMgalaM // 2010_03 Best wishes to JAINA & Jain Centers of Cincinnati and Dayton on 12th Biennial JAINA Convention from JAIN SOCIETY NORTH Conn Wan OM zrIpaMca pAkara mahAmaMtra Namo arihaMtANaM, Namo siddhA 538 Apollo Road, Richardson, TX 75081 (972) 470-0606 emapaMca AyariyANaM hAmro upajakAyANaM Namo loe sAhU, OF TEXAS parasparopagraha jIvAnAma www.jainelibraryrg

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wrong to reject it in absolute terms without making all the considerations. Thus, "Nayavad" and "Syadvad" together form the very basis of Anekantvad - a multidimensional approach. A one-dimensional approach fails to distinguish between appearance and reality and leads to fanaticism. It is rightly observed by Herbert Markas that genuine freedom and well-being depend on liberation from the entire system of one-dimensional needs and satisfactions and require new modes of realization. Seven Classes of Naya Jain philosophers have given broad classification of different "aspects (Naya)" through which we can perceive a thing. These are: 1. Naigama (generic and specific or teleological view) 2. Sangraha (class view) 3. Vyavahar (empirical view) 4. Rujusutra (momentary view) 5. Shabda (verbalistic view) 6. Samabhirudha (etymological view) 7. Evanbhuta (specialized view) The first three of these are in reference to the identification of the main substance called Dravya, while the rest identify the modes of the main substance called Paryaya. (1) Naigama Naya: the end product. When we describe an event by the results we want to achieve, we assert Naigama Naya. Here the purpose for which we work controls the series of our activities. It is also Naigama when we lay stress on any one of the most special characteristics and ignore the other ones. (2) Sangraha Naya: puts emphasis on some general characteristics ignoring others, thus not giving the idea of the whole. (3) Vyavahar Naya: asserts the empirical at the cost of the universal giving importance only 2010_03 to practical experience as is done by Charvakas. (4) Rujusutra Naya: ignores specific qualities of past and future as is done by Buddhists. (5) Shabda Naya: occurs when an object has many synonyms each with a different connotation, but one uses only one, thus obliterating the connotation of the rest. (6) Samabhirudha Naya: happens when one concentrates on the etymological distinction between the synonyms. (7) Evambhut Naya: happens when out of many possible synonyms only one which ist appropriate to the action is selected. This classification of Nayas shows how differently the same object can be viewed and how dif ferent aspects can be partially true. Utility of Naya Theory The utility of this theory lies in its analytical and rational approach in judging an object or an idea. These different approaches, if properly har monized would give a complete or nearly complete picture of the object. This harmonization is done by the theory of Syadvad. Acharya Siddhasen has properly observed that there are as many viewpoints (Nayas) as there are statements and there are as many philosophies as there are statements. Achrya Jinbhadra makes it clear that all philosophies taken collectively constitute Jainism. This brings us to the theory of Syadvad, which is nothing but the theory of relativity. Syadvad - Theory of Relativity In his essay 'The Wisdom of Life' Schopenhauer says: "The greatest of all the wonders is not the conqueror of the world, but the subduer of himself. Of ten things that annoy us, nine would not be able to do so if we understood their causes and therefore knew their necessity and true nature....What the bridle and bit are to a spirited horse, the mind is for the will of man." 97

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The art of living is to function in society without doing violence to one's own needs or to the needs of others. The art of mothering is to teach the art of living to children. - Elaine Heffner As you gather to greet your family and friends, As you join together to celebrate our heritage and spirit, As you seek knowledge and inspiration, We welcome you and Wish you Joy and Success! Sona Pancholy Chevy Chase, MD 2010_03 Gita Pancholy Troy, OH Maulik Pancholy New York, New York Jainism....the Art of Living 98

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Therefore, wise men throughout history have known, and tried to explain, that the outer world of human affairs is but a reflection of man's inner state of consciousness. The point is practically covered while discussing the theory of Nayavad. While Nayavad points to the different aspects and teaches us why and under what circumstances a particular statement or event has come into existence, Syadvad helps us in arriving at the synthesis of all apparently inconsistent statements. This increases our understanding and tolerance. Etymological meaning of the word "Syad" is "if" or "perhaps". But the Jains have used it to suggest a possibility because every idea or statement has relations with something else, and therefore, likely to be relatively true or false. Therefore, absolute rejection or acceptance thereof without knowing its relativity would lead us to some fallacy. Bertrand Russell rightly observes: "We think of education as the transmission of a certain body of settled knowledge, when it should be rather the development of scientific habit of the mind. The distinctive feature of the unintelligent man is the hastiness and absoluteness of his opinions; the scientist is slow to believe, and never speaks without modification - always ready to concede that it may be wrong." If we analyze the process of human judgment, we find that it involves two important factors. They are (1) our limited knowledge about different aspects and relationships about an idea or event that we are called upon to judge, and (2) our own subjectiveness of approach as each of us is conditioned differently by our education, environment, and culture. The first of these two factors relates to the object or idea to be judged, while the second relates to the judge himself. With these two limitations, the conclusion is only relatively true relativity being traced to the above two factors. 2010_03 Therefore, if someone else comes to a different conclusion regarding the same object or idea, one should not feel disturbed, if he follows the theory of Syadvad, because he knows that the other person might have drawn his conclusion from a different set of circumstances. This type of approach covers the whole gamut of life events and if followed scrupulously, it would surely make us and the whole society happy. Thus, Anekant approach promises to be a talisman for all evils of life - social as well as individual. Tolerance and understanding it generates is at the very root of thinking process. It leads us to practice Ahimsa in our daily life. Mr. Tryambaklal U. Mehta is a jurist and retired as Chief Justice of Himachal Pradesh High Court, India. He is a Jain scholar and has written and edited many books and articles on Jain philosophy. With Best Compliments From Jain Society of Fort Myers Mahendra & Deena Mehta Kanwar & Usha Jain Jayantilal & Jyotsna Sanghvi Anil & Meera Desai 99

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BEST WISHES Jaina Convention, 2003 Congratulation and best wishes to JAINA for a successful convention We welcome generous support from our community in our effort to complete our Derashar with Hall, Kitchen and Pathsala classroom. Approximate total area of 5735 sq.ft From Mrs. Vasantben Shah K. T. Shah, M.D. Baiju Shah Gopi Shah Saurabh Shah, J.D. Mrs. Vinisha Patel, M.D. FORTHCOMING PRATISHTHA MAHOTSAV TULSA JAIN SNAGH, INC. 6922 S. UTICA Ave Tulsa, OK 74136 President: Kanti Shah Phone (918) 369-3163 Email: Kanaru@aol.com 10710 Memorial Cove Houstan, TX 77024 Best Wishes From "The Family of Gentle Dentists" Dayton Get a "Bright Dental & Orthodontics Smile" For the Weekend! BRITE SMILE JAIN CENTER OF SOUTH FLORIDA SHOW OFF YOUR SMILE www.britesmile.com BRITE SMILE tan whiten seur 1111111 in Nora in ITOURS. Located inside SEARS 1-866-800-SMILE * Fairfield Commons 431-0947 * Dayton Mall 433-1494 * Salem Mall 854-7617 Masl insurance Plans Accepter. Major Credit Cards Acesywer Scars Dental t The Mercati Scar Rock DR. DEEPIKA AND ASHOK DALAL LAX AND KIRTIDA SHAH Jain Education Interational 2010 03 100

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JAINS AND THE INTER FAITH MOVEMENT Professor Vastupal Parikh, Ph.D. vastup@hotmail.com Interfaith dialogue is a fast emerging movement on the worldwide spiritual scene. One wonders about the place of an ancient faith like Jainism in this new movement. Should Jains participate in interfaith dialogue? If so, what is the proper approach? Can a minority, as we are, effectively contribute to a meaningful dialogue while standing for its own principles? Jain Tradition Jains are justifiably proud of their doctrines of ahimsa, anekantavada, syadvada, aparigraha, etc. The Jain philosophy blends an experiencebased world-view of the universe as a reality, a rational cause and effect based theory of karma, a soul based spirituality, a code of conduct that reveres all life, and a lifestyle that preserves our ecosystems, respects differing viewpoints, and thus promotes personal and global peace. In practical terms, these doctrines are the highest criteria for judging relationships amongst living beings and for reconciling extreme alternatives. They are the parameters of universal peace, which shaped Mahavira's movement. Anekantavada and ahimsa are useful tools for conflict resolution. Individuals, communities, or nations generally govern themselves either through reason or through force. Democracies, however imperfect they still might be, use reason to discuss and debate differing viewpoints and arrive at laws and rules of self-governance. Respecting differing opinions (anekantavada) and other human beings (ahimsa) are thus their doctrines of governance. By contrast, autocracies and dictatorships - the much-discredited techniques of governance - use force to impose an individual's greedy, egotistic will on fellow human beings and other nations. Their unwillingness to respect other opinions and lives ultimately leads to conflicts and wars. However, observing the principles of Ahimsa and anekantavada in place of personal or collective greed and ego (kasaya) requires self-discipline. Jains have a beautiful philosophy whose focus is on the human mind. Their entire lifestyle is designed to train the mind in self-discipline. Cooperation, not confrontation, has been a major part of the Jain tradition. Could such a tradition provide any inspiration to the contemporary world facing wars, poverty, and ecological disasters? Jainism has left the observance of these parameters entirely to the conscience of the individual. While Jainism certainly teaches ethical values, the individual is left with considerable freedom in his moral comportment and is subject to neither the moral censure nor the threats with which morality is reinforced in other religions. Monks and nuns may guide, but Jains are individually responsible for learning, understanding the significance, and following their doctrines. To critically examine the core principles of conduct, viz., ahimsa, aparigraha, and anekantavada, and then to act according to once own free will and conscience is the Jain spirituality. Jain intellectuals may take comfort in such a philosophical heritage. They could claim that theirs is a philosophy which has stood firmly for everyone's rights, ecology, social justice, peace, and happiness. However, regardless of how beautiful the philosophy may be, its effectiveness can be judged only by evaluating how contemporary Jains have responded to the changing global demands and have put it into practice for the betterment of humanity. Contemporary Jains There is a tendency among some Jains - lay as well as ascetics - to interpret karma theory and the ascetic's vows as an invitation to passivity with Jain Education Interational 2010_03 101

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regards to the global issues. Jainism, they argue, is a world-renouncing religion, and Jain monks or nuns have renounced the world in favour of personal liberation. Therefore, they must abandon worldly concerns such as wars, poverty, human rights, and environmental degradation. Getting involved with service to humanity, physical and material well-being of fellow human beings, etc. would only increase, they claim, their 'attachment' to worldly things. Attachment being one of the major causes of karmic bondage, passive detachment from such issues is what they prefer. Such a convoluted logic and justification of apathy not only makes a mockery of Jain principles but is also an outright insult to the very Tirthankaras whose teachings they are supposed to be following. After all, the Tirthankaras, instead of withdrawing after achieving their personal omniscience, spent a lifetime preaching their path and message for the benefit of fellow human beings. Furthermore, even the karma theory promotes social justice by introducing the concept of auspicious (punya) and inauspicious (papa) karma. Contemporary Jains would do well by questioning the convoluted understanding of their co-religionists. They could choose to be aware of the enormous power of social change they have inherited in ahimsa, anekantavada, and aparigraha, and be proactive in alleviating some of the contemporary global issues. The Interfaith Movement Let us take one of the contemporay global issues; namely, religious intolerence and fundamentalism. This issue has been a source of many conflicts and wars in human history. A number of current conflicts including the terrorist attack on the World Trade Center towers in New York, or current confrontation in Iraq, have this issue at their root. In recent decades, the migration of people from the Orient into Western Christiandom has brought different religions in each other's neighborhoods, and to some extent, excited anxiety leading to hostility among conser vative Christians. Traditionally, Christianity, with its claim of universality, has proclaimed itself to be the only true religion for all mankind, and Judaism, claiming exclusivity, was not open to anyone who was not an ethnic Jew. Consequently, both these traditions were not open for respectful dialogue with anyone outside their own faiths. For centuries, the major mission of the Christian church, therefore, was to convert those of other faiths to the 'true faith' and to excommunicate or exterminate by death those who were acquainted with true faith, but had come to challenge the Church's teaching. This hardline attitude of Christianity began to ease a little during the European Reformation period although Catholicism continued to persecute other Christian sects (e.g., Calvinists, Hutterites) and even enlightened philosophers like John Locke who advocated total intolerance towards atheists. Nevertheless, this hardline attitude has continued to steadily erode giving way to interfaith dialogue. The third major religion of the Middle East origin - Islam - is also undergoing this transformation after centuries of religious conflicts; however, its progress is very slow. Although enlightened Moslems are participating increasingly in interfaith dialogues, hardliner mullhas are still engaged in armed conflicts in many parts of the world. A historically interesting note, however, is that each of the three major religions of the Middle East proclaims itself to be the only true" religion, and have a long history of religious conflicts, violence, and wars. It is strange that the Middle East should turn out to be a cradle of violence and continues to be engaged in violence even today. The Indian subcontinent, cradle of three other great religions - Buddhism, Hinduism, and Jainism - has seen, by comparison, much less violence based on religious grounds. The conflict between the Brahmanic (Hinduism) and Sramanic (Buddhism and Jainism) has occasionally turned violent during the last 3,500 years 103 Jain Education Intemational 2010_03

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khl (since the birth of the Brahmanic religion). But thanks to the regional spirit of ahimsa and anekantvada, the conflict has often taken the shape of religious dialogue and philosophical debates. In the relatively recent past, the advances of Islam in the subcontinent has given rise to violent conflicts, and India's long-established tradition of the interfaith dialogue has suffered some serious setbacks. By now, most of the world is seeking alternatives to violent religious conflicts and is slowly coming to terms with religious pluralism. It is seeking an open peaceful dialogue not only with other sects but also with other religious traditions. Different communities are discovering that instead of an excuse for hostility and irrational hatred, religious differences can be celebrated as opportunities for intimate dialogue, increased appreciation of one's own spiritual heritage, and awarenes of global diversity. Jain Contribution to Interfaith With the current interfaith movement, a non-confrontational interfaith dialogue hast become important because it acknowledges the rights of another human being to express their spiritual beliefs. The doctrine of anekantavada is a Jain tool for interfaith dialogue and debate. Jains have used it for centuries to promote peace and harmony between different ideologies. It has been hailed by some commentators as demonstrating a very tolerant intellectual orientation. Jains use this in interfaith dialogues to demonstrate that they have understood the opposing ideology, have critically examined it, and could accept it as valid from a certain perspective' of their rivals. Such non-confrontational, qualified assertion of the opponent's ideas avoids conflicts and promotes further dialogue. Jains understand the root cause of conflicts as 'passions' (kasayas) and appreciate the effectiveness of shifting from violent conflicts to peaceful dialogue based on anekantvada. They have a tradition of reverence for all souls - all living beings 2010_03 rooted in ahimsa. These doctrines enable Jains to play an important role in the global effort to resolve the contemporary issues. Jains now have an opportunity and obligation to provide valuable insights to the newly emerging worldwide interfaith movement. Individuals, as well as Jain organizations, could do so proactively by truly understanding their own doctrines and promoting those as universal tools for global peace without the fear of losing their own identity. If any thing, Jains stand to regain recognition and their rightful place as a world-class religion. Dr. Vastupal Parikh received his Doctorate in Chemistry at Queen's University, Kingston, Canada. By profession he is a scientist. He wrote several chemistry texts and earned high reputation in his field of studies. Recently, he wrote and published a book, "Jainism and the New Spirituality". He resides in Canada with his wife Nalini. 2JAIN SPIRIT Sharing Jain Values Globally Congratulations to Jaina for the 12th biennial convention from Jain Spirit! Subscribe to Jain Spirit, a colourful quarterly global Jain magazine. 105 www.jainspirit.com Jain Spirit 14 Cowdray Office Centre Cowdray Avenue Colchester COI IQB, UK 01206 500 037

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JAINAM JAYATI SHASANAM SARVATRA SUKHI BHAVANTU LOKAH CONGRATULATIONS TO THE JAIN SANGH OF CINCINNATI & DAYTON For Hosting 12th Biennial JAINA Convention JAIN CENTER OF NEW JERSEY 233 RUNNYMEDE ROAD ESSEX FELLS, NJ 07021 (973) 226 - 2539 JAIN CENTER OF NEW JERSEY HAS PURCHASED A 9.6 ACRE PROPERTY IN TOWNSHIP OF FRANKLIN, SOMERSET AREA. BHUMI PUJAN CEREMONY WAS ON SUNDAY MAY 18, 2003. A SHIKHARBANDHI DEHRASAR WILL BE BUILT ALONG WITH PRAYER HALL. SITE WORK IS EXPECTED TO START IN SUMMER OF 2003. FOR MORE INFORMATION AND SUPPORT, PLEASE CONTACT ONE OF THE FOLLOWING: Harshad Shah (732) 572 - 7913 Virendra Shah Nilesh Jhaveri (732) 329 - 3236 (908) 350 - 0987 Girish Shah (973) 335 - 4172 106 Jain Education Intemational 2010_03

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Are ABCDs Confused About Jainism Dr. Jhankhana Jina Shah jinashah@yahoo.com Originally, the editors of the JAINA souvenir suggested as an essay topic the question, "Why Are ABCDs Confused About Jainism?" As an American born Jain, I see the term "ABCDs" (American Born Confused Desis) as implying that India born Jains are clear and only those who are American born are confused about desi culture. I'd like to rephrase the question as: Are ABCDs confused about Jainism? We have to acknowledge that there is a lot of confusion about Jainism, which is not only among those of us who are American born or among those living in America. In an increasingly materialistic and acquisitive global culture, it is difficult for Jain communities to value the learning of a philosophy of renunciation. But it is not only in modern times that Jain laypeople (shravaka) have found it hard to focus on our religion. As Vastupal Parekh discussed at the Young Jain Professionals' Convention in October 2002, the Jains in India have abdicated, for hundreds of years, their responsibility for learning and prac ticing Jainism to the sadhvis and sadhus. Often the principles of simplicity, non-possessiveness. and non-violence were practiced as lacto-vegetarianism inside the home, monetary donations from wealthy men, and fasting with other ritual practices from women and the elderly. Often laypeople did not have the inclination to learn about other ways to live by Jain principles. Our grandparents and parents certainly were comfortable with the way they practiced Jainism in India, and these practices are harder to follow in the United States without constant cultural reinforcement. However, I would suggest that these practices are themselves limited. Many parents have not had any opportunity to read important Jain books or to integrate meditation into their busy lives. At their core, they are still confused by many aspects of Jainism, and it is no 2010_03 wonder that many of the children are as well. Perhaps it does not have to stay that way. Socalled ABCDs and other modern Jains have an opportunity to take a fresh look at Jainism. Let's take a closer look at what we would like in the future of Jainism and Jain institutions and how the American Jain experience can shape our contributions. The Future of Jainism and the Importance of Learning Jain Principles Jainism of the future (as well as of the present) should be relevant and practical to the world. It should relieve suffering, both internal and mental, and external and materialistic. Jainism needs to be non-sectarian. Mahavir opposed caste as an institution, and yet to our detriment, we have adopted the concept of Jains, or even smaller community/sect subsets, as castes for social purposes. Our challenge is to learn Jain. principles so that we can see the common spirit behind different traditions. Then with the openness of anckantvad, along with the discernment of samyak darshan, we can selectively take the best from many cultures and religions. Our learning should be facilitated by reading, discussions, electronic resources, and direct experience. The more quality materials we have in English, the more accessible Jainism will be for young people and especially from those outside of India. Interaction is important along with reading. Discussions work better than lectures. Good quality resources on CD-ROM and the Internet can make it easy to find information. Of course, learning by direct experience is the most powerful way to learn. Service and meditation are some examples of spiritual experiences that can help us to learn and practice compassion. We need to keep on learning in all of these ways for Jainism to flourish. 107

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Bhagwan Mahavir's Message"Live and Let Live. Love all- Serve all." Jain Society of Toronto Would like to take this opportunity to send best wishes to the JAINA leadership and Jain Community at large for success to presen "Art of Living" at 12th Biennial Jaina Convention JAINA 2003 July 3-6, 2003 The Cincinnati Convention Centre, Cincinnati, Ohio, USA From: Arhant Jain, P. Eng., President, Jashvant Shah, Vice-President, Pratik Shah, General Secretary, Harish Kothary, Treasurer, E.C. Members-Pritam Mehta, Minesh Shah, Samir Shah, Anil Vora, Rohit Shah, Shailesh Shah Youth Representative- Lily Jain Board of Trustees- Lata Champsee, Ramesh Varia, Dr. Mahendra Mehta, Bhushan Vora, Ramesh Jain, and all members of Jain Society Of Toronto Jain Centre- 48 Rosemeade Ave., Etobicoke, Ont. M8Y 3A5, Canada JSOT has been proud to host 2 Jaina Conventions in 1989 and 1997 and North East Regional Jain Youth Conference in December, 2002 in Toronto and is proud to promote Jainism to North America since Feb. 1974 and to Provide a platform for religious and educational activities thru releasing Jain books such as "Jainism and the New Sprituality" by Dr. Vastupal Parikh , a prominent member of JSOT. "Non-Violence Is The Supreme Religion" And you are the symbols of AHIMSA, so units as Jains and not by Jain sects, and Divine blessings are yours. As a Jain individual, everyone is a combination of all four Jain sects: e.g. 1. Teerapanthi: means our 24 Tirthankara's sect and not my own. 2. Sthanakvasi: means one is searching for the place of his/her soul. 3. Shwetambar: means when one searches his/her soul then he/she becomes internally and externally pure or white. Digambar: means there is no importance of dress on the path of self realization. One who has broken all bondage and knots of karma is Digambar. There is no cover of karma internally and no need of cover externally. 108 Jain Education Intemational 2010_03

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The Gap Between Theory and Practice: A Source of Confusion Young people are very sensitive to the gap. between what people say and what they do. They are quick to point out hypocrisy and it drives. them away from Jain institutions. If it seems that American born youth are more confused, it may just be that we are willing to voice the discomfort that we feel with this gap. For example, certain Jain organizations have become yet one more battleground for individuals to invest their egos in particular positions. We talk about aparigraha, and yet there are blatant displays of wealth at Jain functions, with the promise of better karma for those who are able to pay for the privilege of a special puja. We talk about the potential of all souls to reach perfection, and then we tell young girls to focus on their bodies and clothes, as if they are on display and will be judged. Why there is a gap between theory and prac tice? Some of our practices have been derived from the Indian culture more than from the Jain religion. At the Young Jains of America Convention in 1998, a teenager described her confusion about her parents' insistence that she cover her head in a Jain temple. She could not articulate all the reasons and she was confused. But I will try to outline some of the reasons that I find covering of women's head in a temple. inconsistent with laypeople's behavior. If the idea is to think and behave modestly and simply (like a Jain sadhavi), why do women dress in a decorative and colorful way with so much gold and silk in the temple? Also, none of the men cover their head. If the head was to be covered to show respect to the murtis, shouldn't men show respect also? Rather, it seems to follow a general Indian practice with a profound influence from Islam and Judaism, in which women cover their head to discourage men from having inappropriate thoughts in the temple. Placing the burden of controlling men's mind on women does not have a basis in Jain principles and is out of place in American culture. Also, many of our puja ceremonies, while imbued by monks with a particular Jain symbolism, appear from the outside, like 2010_03 Hindu ceremonies. If we don't understand the symbolism, there is nothing particularly Jain about the pujas we perform. There is an even more basic reason for the gap between theory and practice. We have innumerable barriers, including kashayas, ego, anger, fear, and other illogical, subconscious aspects of ourselves that keep us from fulfilling our best intentions. While young people challenge hypocrisy, they are themselves susceptible to the same kashayas that they see in others, so all of us need to be aware of it and learn to forgive. How Jain Institutions Can Help Us to Develop Spiritually: From Confusion to Creativity Despite the pitfalls of institutionalized Jainism which I have alluded to, Jain organizations can help us in our development. Early in life, we understand only concrete things. Rituals and pujas characterize abstract concepts. As we mature, we can think more and more abstractly. We can understand the symbolism behind concrete objects and events. We can begin to think critically of how Jainism applies to the modern world, rather than simply following a prescribed set of rules. Instead of only worshipping the images of those who meditate, we can also start to emulate what they are doing, by learning to meditate. Our organizations have followed a developmental cycle with which most readers will be familiar. The kids of the first wave of immigrants in the 1960s and 1970s, after their parents founded local and national Jain organizations, formed their own social and religious network, Young Jains of America (YJA). The older group among the second generation has grown out of YJA, into another organization called Young Jain Professionals (YJP). As the population of Indians in the United States as well as in organizations such as YJA and YJP have grown, an increasing number of second generation American born Jains are at home in both cultures. Many socalled "ABCD" Jains have moved beyond cultur 109

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al confusion or conflict to a comfortable Jain and Indian-American identity. Some have incorpo rated many aspects of multiple cultures and religious traditions into their lives. Confused Jains have become creative Jains! As development progresses, however, we will have new challenges. It is not clear to me, if the young people now in YJA and YJP, will be invited to contribute their experiences to Jain institutions in America? Because both of these groups have age caps, there are finite limits to our participation in them. If we cannot help to drive the agenda and activities of our local Jain centers and the federation of Jain Associations in North America (JAINA), will we need yet another group? It would be unfortunate to have yet more splintering within our tiny community. So, finally, my answer to the question of whether ABCDs are confused about Jainism is SUNITA TRAVEL Quality Service Since 1992 Specialist in India Travel and International Fares Sunita Cranston Center 5865 Sawmill RoadFax: Dublin, Ohio 43017 sunitatravel@ameritech.net (614) 889-1900 (614) 889-8487 www.sunitatravel.com Free Investment Reviews Edward Jones Anil Marfatia, AAMS Investment Representative 7665 Monarch Court, Suite 106A Westchester, OH 45069-2497 Bus 513-777-8484 Fax 888-633-6210 Serving Individual Investors Since 1871 Member SIPC 2010_03 that some are, but no more than other Jains, and many have creatively risen to the challenge of overcoming their confusion to make contributions for the community. However, we need to keep on discovering new ways to encourage these contributions, We have a great tradition of strength and mutual support in the Jain community all over the world. Let's stay away from labels that imply that some of us know the "right way" to be Jain and others are confused. If we learn from each other and encourage spiritual progress, we can maximize our contributions to the world. Jina Shah has learned and taught Jainism at JAINA, YJA, YJP and local Jain events in the United States. She has also participated in Jain events in India, London, and Kenya. She is a family physician who works with the Centers for Disease Control as an Epidemic Intelligence Service Officer. LOVING BEST WISHES to JAINA AND ALL JAIN CENTERS & SOCIETIES JAIN MEDITATION INTERNATIONAL CENTER FOUNDER GURUDEV SHREE CHITRABHANUJI P.O. Box 230244 Ansonia, New York, NY 10023-0244 Telephone & Fax (212) 362-6483 www.jainmeditation.org Books Audios Videos at JMIC Table e-mail@JMIC: chitrabhanuji@aol.com and jainmamata@aol.com 111

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Teach Children Anekantvad: the Multiplicity of Views Our World Will be a Better Place to Live Welcome to the Twelfth Biennial JAINA Convention Hosted by: The Jain Center of Cincinnati and Dayton BAFNA FAMILY Amit, Anita, Aneesh 2010_03 112 DAGA FAMILY Prem & Lata Jain Anuj & Neelima Nikita & Ashna www.jainelibrary.

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MAHAVIRA ON THE ART OF LIVING Cromwell Crawford, Ph.D. szabocrawf@aol.com "Glory be to Lord Mahavira, in whose mirror of enlightenment are reflected vividly the terrestrial and the extraterrestrial...." (Jayadhavala). These words tell us that we must go to the "mirror of enlightenment" to reflect upon "the art of living. Art is not a thing, it is a way. What are the ways of human flourishing as we now peer into the mirror of the Master? First it must be acknowledged that all great art is by definition at odds with the life and times of the society with which it coexists. All great art is revolutionary because it touches upon the reality of man and challenges the reality of the various transitory forms of human society. Mahavira was branded as a heretic because his understanding of human existence challenged the reality of a supreme deity, opposed the caste system, condemned animal sacrifice, elevated ahimsa, and gave new meanings to karma and rebirth. The earliest reflection of the "art of living" in Jainism was captured in the very name by which Jainism was known during the time of Mahavira, namely, Nirgranthism. Those who succeeded in conquering the evil tendencies of attachment and hatred and could uphold the ideal of non-violence were called jinas or victors. The art of renunciation involves a precipitous climb, unsuitable for the faint of heart. Mahavira had the option to adopt a moral path of gradualism, as in the four stages of life (asramas) followed by Hindus, but he did not do so for two insights into the nature of the human psyche. First, the insatiability of human desire for objects of the senses - "if somebody should give the whole earth to one man, it would not be enough. The more you get, the more you want; your desires increase with your means" (Uttaradhyana Sutra). Second, life is short and uncertain - "as a dewdrop dangling on the top of a blade of Kusa-grass lasts but a short time." With this understanding of human life, Mahavira devised the Jain path to perfection, which leads to the goal of moksha, in which a liberated 2010_03 person achieves infinite knowledge, perception, power, and bliss. The path is a composite of Right Faith, Knowledge, and Conduct. All three elements are interconnected and interdependent, and coexist in a person. Such a work of art is known as the Three Jewels (ratnatraya). Right Faith signifies conviction in the wisdom. of the spiritual teachers and is the prime cause of salvation. Right Knowledge ensues from faith and comprises the truth set forth by Mahavira. The first two categories are noteworthy: soul and non-soul. Their interdependence produces pleasure and pain for the soul as it becomes bogged down by karmic matter. Release from the bondage of karma comes about when the soul becomes enlightened enough to shed the weight of karma. Therefore, the two categories which are central for Jain ethics are the checking and shedding of karmic matter. The entire process is summed up in the saying: "Asrava (inflow of karmic matter causing misery) is the cause of mundane existence and Samvara (stoppage of that inflow) is the cause of liberation" (Sarvadarsana-samgraha). This is the centerpiece of the Jain "art of living"; all else are variations on this single theme. The third jewel is Right Conduct. There are the major vows (mahavratas) for the monks and minor vows for lay persons (anuvratas). The latter vows cannot bring a person to liberation, but they do serve to curb unethical behaviour; for though "minor," the lay discipline of the Jains is more rigorous than that of other faiths in India and elsewhere. The art of living as incorporated in the lay ethical ideal has 12 vows: three social vows that govern the householder's external conduct in the world; four spiritual vows that touch on internal purity, expressed through a life of compassion (dana); and five minor vows (anuvratas). The first minor vow is ahimsa. Art, like moral 113

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ity, consists in drawing the line somewhere for Mahavira, it is ahimsa, a value that is directed against all actions that produce pain or incite passions. Actions that incur himsa are of two types: forbidden (samkalpaja-himsa), covering all premeditated acts, such as intentional murder; and tolerated (arambhaja-himsa), covering defensive, voca tional, and common violence. The householder is permitted to incur himsa defensively, and is allowed to resist injustice and aggression in a purely defensive war. Similarly, violence incurred in the pursuit of one's livelihood is permitted, as in farming. although Jains should avoid occupations that involve intentional killing, such as hunting and fishing. Most prized among the careers is that of a merchant. The second minor vow is truth (satya). It renounces falsehood because it incites injurious passion and is destructive. Duplicity, not for one's own sake but in the service of another, is permitted for the householder, as when an assailant is given misinformation in the pursuit of his victim. Also, Jain medical ethics would allow a doctor to withhold information from a patient, if full disclosure would likely result in physical and/or mental injury. The third minor vow is non-stealing (asteya). Stealing is wrong because it involves himsa in the form of greed (lobha). It includes pocketing money or some article that is lost, mislaid, or forgotten. In business it refers to false advertising, the use of bogus weights or measures, palming off some "lemon', money-laundering, and the use of a thirdparty to do your dirty job. The fourth minor vow is celibacy (brahmacarya). The sexual code of the Jain householder is summed up as "marriage and moderation." This entails being in a monogamous relationship with at lifetime partner, enjoying sexual indulgence, without allowing it to become deviant or excessive in ways that produce hurt to either spouse. Hindusim also enjoins sexual restraint for moral reasons, but Jainism introduces an added consideration, based on non-injury, that the act of sexual intercourse destroys single-cell life forms located in the female genital tract and male ejaculate. 2010_03 The fifth minor vow is nonattachment (aparigraha). Lord Mahavira counseled against the false security of filling one's life with such material things as land, houses, silver, and gold. For a householder, aparigraha means limits to one's possessions, and then resolving to live within those limits without circumventing them. The restraints embodied in the anuvratas are elevated to art form, because of their ability to make it possible for Jains to live in the world without becoming of the world. This is due to the primacy. they accord to human welfare. It must be remembered that the Tirthankaras whom the Jains look upon as their ideals led full social lives prior to liberation. Paradoxically, the restraints themselves have provided both the discipline and blueprint for making the most of one's brief time in this world. Moral values that belong to the above orientation include the Jain emphasis on strong families; a culture of learning and intellect; health concerns in terms of food, drink, and lifestyle; the practice of altruism; uprightness in business; and all of these values are exemplified through a pantheon of role models in samanas, arhats, tirthankaras, nigganthas, and jinas. Here is a snapshot of "the art of living" that has been passed on to us from Lord Mahavira. As artist, Mahavir is a perceptual "mirror" through which we can reflect on life and find in it a thing of original beauty. Every child is an artist; the real problem is how to remain an artist once one grows up. The Jain message is that "delusion is a sort of demonic force. People's original mind is pure but it becomes perverted due to delusion and other karmas" (Kundakunda). Yet, there is an ancient liberating art that shows how you can separate the soul from its union with karma through discovering the Divine within. "He who looks inwardly at the self revels in the self; He who revels in the self looks inwardly at the self" (Acarangasutra). Professor Cromwell Crawford, University of Hawaii, is author of several textbooks and articles on Indian medical ethics. Honors: India's National Lecturer. Jain Activities: Jaina/YJA Conventions; Editorial Bd. Jain Spirit, articles; JAFNA founder. 115

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GEORGE V. VOINOVICH OHIO 317 HART SENATE OFTICE BORDING (202) 2243353 TDD: (202) 224-6997 senatorvoinovichr voinovich.senate.gov http://voinovich.senate.gov United States Senate WASHINGTON, DC 20510-3504 ENVIRONMENT AND PUBLIC WORKS CHAUFMAN, SUCUMMITTEE ON CLEAN AIR, CLIMATE CHANGE AND NUCLEAR SAFETY ETHICS CHAIRMAN FOREIGN RELATIONS GOVERNMENTAL AFFAIRS CHAIRMAN, SUECEIMMITTEE ON OVERSIGHT OF GOVERNMENT MANAGEMENT THE FEDERAL WORKFORCE AND 23 DISESUCT OF COLUMBIA IN RECOGNITION OF THE FEDERATION OF JAIN ASSOCIATION IN NORTH AMERICA HOSTING ITS BIENNIAL CONVENTION July 3-6, 2003 I am pleased to welcome the members of the Federation of Jain Association in North America (JAINA) as it hosts its biennial convention in Cincinnati, Ohio with the theme "Jainism...the art of living." The JAINA philosophy is synonymous with the principle of non-violence, prescribing not to ... "injure, abuse, oppress, enslave, insult, torment, torture or kill any creature or living being." The teaching of Jain states: "All life is bound together by mutual support and interdependence." The objectives of the Federation of Jain are to promote religious activities related to the Jain religion; to assist Jain associations; provide and promote academic and cultural interchanges among Jains in North American, India and around the globe; promoting vegetarianism and non violence; to assist the establishment of Jain Temples and establish relations with governmental and other agencies in pursuance of the objectives of the Jaina philosophy. I would like to recognize Bipin Parikh, president of JAINA, and Anop Vora, First Vice President, and all of those who worked so hard to make this convention possible. I hope your stay in the Cincinnati area is enjoyable and I send my best wishes for your continued success. Singerely, ... Georgd V. Voinovich United States Senator Geage V. inaral. STATE OFFICES: 36 EAST SEVENTH STREET ROOM 2615 CINCINNATI, OHIO 45202 (513) 664-3265 1240 EAST NINTH STREET ROOM 2955 CLEVELAND, OH 44199 (216) 522-7095 37 Wes: BROM STREET ROOM 320 (CASEWORK) COLUMBUS, OH 43215 (614) 469 6774 37 WEST BROAD STREET Room 310 COLUMBUS, OH 43215 11314) 469 6697 420 MADSON AVENUE ROOM 1210 TOLEDO, O:40 43604 1419) 259 3895 PAINTED ON RECYCLED PAPER 116 Jain Education Intemational 2010_03

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OF REPRESENTATIVES THE OHIO HOUSE OF I UNDER THE SPONSORSHIP OF SPEAKER LARRY HOUSEHOLDER HOUSE DISTRICT #91 On behalf of the members of the House of Representatives of the 125th General Assembly of Ohio, I am pleased to extend special recognition to the FEDERATION OF JAIN ASSOCIATIONS IN NORTH AMERICA on the auspicious occasion of its 12th Biennial JAINA Convention, held in Cincinnati, Ohio, July 3-6, 2003. The Federation of Jain Associations in North America is, indeed, deserving of high praise, for this fine organization has achieved a remarkable record of community service to its members. A peace-loving, charitable people, Jains follow a religious philosophy based on the spiritual value of every living being, and founded in 1981, JAINA fosters friendship and unity among all Jains. With the theme of "Jainism: the Art of Living," the 2003 Biennial JAINA Convention brings families together for spiritual advancement, camaraderie, education, and cultural activities, and its success is a justifiable source of pride and an outstanding reflection not only on the federation itself, but also on its members around the world. The Federation of Jain Associations in North America has enhanced the quality of life in our society, and its generous contributions have earned it the gratitude and respect of many. I am certain that as this worthy organization maintains its dedication to service, it will continue in the tradition of excellence which has been the hallmark of JAINA since its establishment. 2010_03 Thus, with sincere pleasure, I commend the Federation of Jain Associations in North America on its 2003 Biennial JAINA Convention and extend best wishes for ongoing success. OTHO 117 You Annabellen LARRY HOUSEHOLDER SPEAKER OHIO HOUSE OF REPRESENTATIVES

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With Best Compliments to Jaina and Jain Center of Cincinnati and Dayton From R. R. and Sons, Inc. Convenient Korner 611 W. Golf Road Des Plaines, IL 60016 847-439-3380 118 Jain Education Interational 2010_03

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PEACE AND HAPPINESS Prof. Munuswamy sidhu@giasmdolvsnl.net.in Peace and happiness are not the same! Peace is a spiritual beyond pretender reach! Happiness available at all costs, and corners! Peace is internal, buried beneath body's make up! Happiness is external, and saints are not exempted! Peace is subjective souls shine by simple living! Happiness is objective, that advertises and attracts! Peace is invisible that comforts! Happiness is visible, that frets and fumes! Peace is other centered, as tree fruits and river waters! Happiness is self-centered, as holocaust and hired labor! Peace inspires revered respect! Happiness evokes envious anger! Peace is all-inclusive, as the earth and sky! Happiness limits, as thine and mine! Peace is infectious, as fragrance of the flowers! Happiness attracts, as muddy waters with pests! Contentment marks, the character of peace! Contentious claims, characterize happiness! Peace is cooperative, happiness is competitive! Peace is perpetual, happiness is haphazard! Peace is progressive, happiness is regressive! Peace's costs are peripheral, happiness, often expensive! Peace is creative, happiness dislocates! Peace is positive, happiness is negative! Peace is preventive and curative, happiness is problematic! Peace is non-taxable, happiness is taxable! Peace promotes friendly feelings, happiness provokes insipid rivalry! Peace is time-space saver, happiness chargeable to time and space! Peace requires simple teaching, happiness demands elaborate instructions! Fools are mesmerized, by manipulative miracles! The wise will follow, the examples of ancestors! "Peace I give you, my peace I leave to you." (Christ-Bible) 119 Jain Education Interational 2010_03

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Chicago Merchants Send Best Wishes and Compliments to JAINA and Jain Center of Cincinnati and Dayton at the auspicious Occasion of the 2010_03 12th Biennial JAINA Convention July 3-6, 03 Cincinnati, Ohio Keerti and Hansa Shah Bartlett, IL Samprati and Hansa Shah Elk Grove Village, IL J. P. and R. J. Mehta Schaumburg, IL Star Distributors Chicago, IL Dipak and Pritee Kapadia Oak Brook, IL Bipin and Nutan Shah Schaumburg, IL Shanta Enterprise, Inc. Rockford, IL Pravin and Jyotsna Shah Plainfield, IL Dilip and Tara shah Oak Brook, IL Vishakha and Dipak Jhaveri Skokie, IL Ashok and Nirmala Ttee Morton Grove, IL M. Raichand, M.D. Downers Grove, IL 120

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THIS WORLD NEEDS A GOD! Prof. Munuswamy sidhu@giasmd0lvsnl.net.in Why-why my Lord? Why so many colors, and variety of climates? Why so many sounds, and systems in nature? Why meaningless declines, and many kinds of deaths? Why iniquitous inequalities, and evil abuses? Why wasteful vanities, and wanton aggressions? Why atrocious abnormalities, and undesirable births? Why differing abilities, and declining opportunities? Why uncertain life spans, and unscrupulous moralities? Why dignity to the debased, and down graded values? Why evil gets enthroned, and devils dominate daily life? Why prosperity to fat pigs, and abuses to half-starved? Why pleasures to priestly pigs, and spiritual deprivation to poor? Why morality to rich and famous, and simple folk with sinful conscience? Why cultural complexes to culprits on prowl, and humble disadvantaged to honest pleasures? Why power to the corrupt, and convictions to conscientious? Why this discriminatory design, and devil inspired creation? Why man-made mischiefs, and manipulatory structures? Why truth is twisted to terrorize critics, and ill will becoming easily enforceable? Why these westernized wastages, and oriental hypocrisies? Why these endless miseries, and misplaced sympathies? Why these misinterpreted dogmas, and mischievous prayers? Why these mechanical routines? Why-why my Lord? Religion without reason! Science without soul! Might becoming right! Prof. U. Munuswamy, M.A (Hist.), M.A (Pol. Sc.), M.Phil. is a writer, poet, thinker and above all a humanitarian and volunteer worker. He is now retired as a Head of the History Department and Dean of Arts at Loyola Autonomous College, Chennai Tamil Nadu, India. 121 Jain Education Intemational 2010_03

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WHY SHOULD JAINISM BE DESIGNATED A MINORITY RELIGION IN INDIA?: HISTORICAL FACTS & FALLACIES Bal Patil balpatil@vsnl.com The unique religious and metaphysical identity of Jainism is an unimpeachable historical fact attested by eminent scholars. Yet the Jain religion and community is being denied its constitutional minority status at par with other religious minorities, such as Muslim, Christian, Sikh, Buddhist, and Zoroastrian (Parsi), under the 1992 National Commission for Minorities Act of the Government of India. Thus, a major fallacy was built into the constitution in that Hinduism includes Sikh, Jain, and Buddh religions. This was done under an implicit and unspelt assumption that the majority of those residing in India have faith in Vedas, and even those who do not believe in Vedas, such as Jains, Sikhs, and Buddhists, excluding Muslims, Christians, and other religions of nonIndia origin, are Hindus. This is where the crux of the minority problem, including its communalization or Hinduisation, lies. Just because Jains, Buddhists, and Sikhs have grown together through centuries with the rest of the Vedic-Brahmanic Hindus, it cannot imply that they have forsaken their individual religious and ethnic identities. Likewise is the case of Christians and Muslims in India. Although they are forbidden from the mainstream of the pan-Hinduistic culture, the fact remains that as much as the Hindus, Jains, and Buddhists have influenced each other, these faiths have not remained isolated and certainly played a seminal role in the synthesis of Indian or Bharatiya and not Hindu culture. The effect of such a paradigmatic Hindu assumption is so deep-rooted that even some of the most eminent scholars are not immune to its impact. For example, Dr. S. Radhakrishnan stated in his Foreword to 2500 Years of Buddhism, a commemorative volume brought out by the Ministry of Information and Broadcasting, Government of India, on the occasion of 2500th Anniversary of the Mahaparinirvana of the Buddha in 1956, "The Buddha did not feel that he was announcing a new religion. He was born, grew up, and died as a Hindu." (!) Unfortunately, these commentators lose sight of the basic facts as to when the term 'Hindu' came into currency in India and how the socalled 'Hinduism' or the 'Hindu' culture is influenced fundamentally by the ethical and metaphysical principles of Jainism, such as ahimsa, the theory of karma, and transmigration of souls. It is pertinent to note that the concept of ahimsa was foreign to the Vedic culture, as shown by the eminent Indologist Prof. W. Norman Brown in his Tagore Memorial Lectures, 1964-65, Man in the Universe: "Though the Upanishads contain the first literary reference to the idea of rebirth and the notion that one's action (karma) determines the conditions of one's future existence. They also recognized that rebirth may occur not only in animal form, but also in animal bodies, and they tell us nothing about the precept of ahimsa. Ancient Brahmanical literature is conspicuously silent about ahimsa. The early Vedic texts do not even record the noun ahimsa nor know the ethical meaning which the noun later designated. The ethical concept of Ahimsa which it embodies was entirely foreign to the thinking of the early Vedic Aryans, who recognized no kinship between human and animal creation, but rather ate meat and offered animals in the sacrifice to the gods." 122 Jain Education Interational 2010_03

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Therefore, Prof. Brown concludes, "The double doctrine of ahimsa and vegetarianism has never had full acceptance among the Hindus. It appears to have originated in a non-Brahmanical environment, and was therefore, promoted in historic India by the Jains and was later adopted by Brahmanic Hindus." In a memorandum by the representatives of the Jain Community presented to the Constituent assembly, it was claimed that Jainism is a non-Vedic religion having distinctive social and religious customs and their own system of law, therefore, the Jain community should be treated as a minority. On January 25, 1950 a Jain delegation was led to the Prime Minister, Jawaharlal Nehru, and other Central leaders to draw their attention to the anomalous position of the Jains under Subclause (b) of Clause 2 of Article 25 of the constitution and a petition was submitted. Jawaharlal Nehru clearly assured the delegation that the Jains are not Hindus. Jawaharlal Nehru had earlier said in his Allahabad speech on September 3, 1949 (reported in The Statesman dated September 5, 1949), "No doubt India has a vast majority of Hindus, but they could not forget the fact there are also minorities including Muslims, Christians, Parsis, and Jains. If India was understood as a 'Hindu Rashtra' it meant that minorities were not cent per cent citizens of the country." In the aforesaid context, a grave injustice has been done to the Jain community in as much as its legitimate constitutional status of a minority community. It was done by the Government of India Notification dated October 23, 1993, where the Muslims, Christians, Sikhs, Buddhists, and Zoroastrians (Parsis) were declared as minority communities under the National Commission for Minorities Act 1992. Later, in pursuance of various representations made to the National Minority Commission by the Jain community and the evidences presented 2010_03 in regard to the ancient religious identity of Jainism (distinct from Vedic Hinduism) the National Minority Commission, in consideration of (1) the relevant constitutional provisions, (2) various judicial pronouncements, (3) the fundamental differences in philosophy and beliefs (principally theism vs. atheism) vis-a-vis Hinduism, and (4) the substantial number of Jain population, recommended on October 23, 1994, to the Government of India, that the Jains be recognized as a distinct religious minority. This recommendation was renewed in 1996. It is pertinent to note in this context that right from the first census in British India in 1871 the Jains were enumerated as a major religious community. In addition, the Government of India Resolution No.F.8-9/93-SC/ST dated July 28, 1995 of the Ministry of Human Resources and Development in its Memorandum of Minorities Education Cl.3.1.3 mentions that, "according to 1981 Census the religious minorities constitute about 17.4% of the population of which Muslims are 11.4%, Christians 2.4%, Sikhs 2%, Buddhists 0.7%, and Jains 0.5%." The Central Government did not want to take a decision even after these two clear recom mendations of the National Minority Commission. Therefore, Dakshin Bharat Jain Sabha, a premier Jain social, religious, and cultural institution, was forced to file a writ petition in 1997 in the Bombay High Court. A Division Bench of the Bombay High Court, in their order on October 20, 1997, directed the Central Government to take an expeditious decision on the issue of recognizing the Jains as a minority community as recommended by the National Minority Commission. As the Central Government failed to take action on this order, the convener decided to file a Special Leave Petition in the Supreme Court of India in 1999, for which leave has been granted and the matter is awaiting final hearing. It is pertinent to mention that the Jain community is only seeking a minority status and is 123

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not asking for any reservations, which are available to the other backward communities, scheduled castes, and scheduled tribes in India under the constitution. The latest ruling on October 31, 2002 of the 11-Judge Constitution Bench of the Supreme Court of India is significant because it redefines the rights of 'minorities' to establish and run educational institutions of their choice. On the question, "who constitutes a minority," the Bench said, "The linguistic and religious minorities have to be considered on the basis of States and the populations therein as the States were reorganized on the basis of language." This is an opportune time for the international Jain community to cooperate and come together regardless of the sectarian differences with their Indian Jain brethren to achieve their legitimate constitutional right as a minority. 2010_03 Bal Patil is a Jain Member of Maharashtra State Minorities Commission, Government of Maharashtra, and Co-author of Jainism (Macmillan 1074) comprising of his translation from French monograph Le Jinisme by Dr. Colette Caillat, ex-Rector, Sorbonne University. Paris. Best Wishes for a Joyful JAINA 2003 Convention in Cincinnati "Ahimsa is the Eternal Religion" "Para-us-para-upgraho Jivanam" (Members and friends of Jain Center of Greater Hartford, Connecticut) 125

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HOW TO INCREASE MEMORY AND BRAINPOWER Shatavadhani Pujya Gurudev Shri Manak Muniji Maharaj Here we will discuss some techniques and simple ways to increase our memory, brainpower, and the concentration of the mind. Our brain has an infinite amount of knowledge. Our mind has endless power. Everything, such as heaven and hell, pleasure and pain, happiness and sorrow, and bandh and moksh, is in our mind. A controlled and balanced mind is the heaven, and an uncontrolled mind is the hell. Whether we want heaven or hell is our choice. Everything in the universe, including the human body, is a miracle. The human brain is the greatest miracle in the whole universe. According to medical scientists, the brain consists of more than 100 billion individual nerve cells called neurons. The brain is the control center of our whole body. It consumes 25% of all metabolic energy. Our brain constitutes only 2% of our body's weight. Such a small things has incredible power. Can you imagine that we have a super computer, super television, super VCR, sophisticated tape recorder, and super communication system in our brain? Can science make such a powerful instrument? We are lucky that we have a powerful brain. But do you know how much brainpower we use in our whole life? Only 2 to 9% of the total brainpower is used. Can you believe that Einstein, the greatest scientist and the most intelligent person of this century, used only 8% of his brainpower? If only 8% of the brain is so powerful, then imagine how powerful 80 to 90% of the developed brain would be. Is it possible? The answer is yes. In India, there are many yogis and sadhus who have developed their brainpower to a very high extent, by the practice of yoga and meditation, by self-discipline and self-realization. To learn, think, and memorize are the three basic functions of our brain. What we learn in life depends on our memory. We learn amazing numbers of different things, thousands of names, dates, formulas, methods, and so many other things. Of course all this learning would be useless if we could not remember. Memory is the root of knowledge. Without memory, we would respond to every situation as if we had never experienced it. The value of memory is also shown by the fact that we reason and make judgment on the basis of remembered facts. We are able to deal with time, relating the present to the past, and making predictions about the future, all due to what is stored in our memory. The use and the capacity of the human memory are indeed amazing. We can store billions of pieces of information in our memory. Our two-pound brain can store more than today's most advanced computers. The lack of memory is our biggest problem. We tend to forget things we would like to remember. We forget names, numbers, birthdays, appointments, and so many other things. We forget what we learned in school or in college, sometimes soon after we have completed an examination, and sometimes even before the examination. So many students say "Oh, in the exam, I knew the answer or solution to the mathematical problem, but at that moment, I forgot, my mind was blank!" In our life we read a lot, listen a lot, visualize a lot, and write a lot. But the question is, how much of all this can be remembered? If we cannot remember, reading, writing, listening, and everything is useless. Sometimes you read a book and after you have completed reading someone asks, "What have you read in this book?" You will say, "I don't remember" or you may recall only 10 to 20 lines. What then was the use of reading that book? You have wasted your time and energy. 126 Jain Education Intemational 2010_03

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Suppose that you are listening to my lecture. If someone asks you, "What did you listen to in this lecture?" and you say, "I forgot, I don't know," then what was the meaning of listening? Memory is the most important thing in our life. If you want to live a successful life, you must have to increase your memory. Some people say that memory and brainpower are determined by birth. But this is not true. Only 20% may be by birth, but 80% can be developed by practice, by training, and through blessings. We have an inherent memory power, but we don't use more than 10% of our native ability to remember. Why not? There are a number of reasons for it. First, we do not have a burning desire to improve our memory. Second, we often just don't care. And the third reason is that we have not trained our mind. Without a deep desire, we cannot do anything. If we are careless, how can we achieve the goal? We must be serious and determined to improve our memory power. If we do not have training or practice, we cannot reach or destination. We should practice on a regular basis, with full seriousness, and a deep desire. "Practice makes a man perfect." I remember my childhood, when I became a monk at the age of 14. After becoming a monk, I was able to remember more than 25,000 shlokas by heart. In the beginning, when I started to memorize the shlokas, I was able to do only 4 to 5 shlokas in 2 hours. But slowly, after regular practice and with deep interest, I could remember 40 to 50 shlokas in 2 hours. How did this happen? It happened through practice, and because of a burning desire. Everyone can develop his or her memory through practice. Now you are ready to learn the basic techniques to develop your memory. The first essential key is how to visualize pictures, words, or things which you want to remember. Since 85% of all that you learn and remember in life reaches you through our eyes, it is therefore vital that you visualize the things you want to recall later. To do 2010_03 that you must, above all, develop awareness. Awareness involves becoming both a keen observer and an active listener. You have to see clearly and hear accurately. "The art of retention is the art of attention. Become curious, observant, and sensitive to everything around you. Sharpen your senses of sight and hearing, as they are the most important. Together, those two senses account for 95% of our memory power. You might have heard about 'Shatavadhan'. This is a very ancient science based upon concentration of the mind, memory, and mathematics. Shrimad Rajchandraji was a great shatavadhani. In shatavadhan, we listen to so many numbers, names, digits, and other things, all at once. We remember them for a long time and can repeat them one by one, in the same order. At that moment we are fully in awareness, in consciousness, and in concentration. In this state, our mind can grasp what we have listened, read, or visualized very accurately and immediately. Whenever I give a program of shatvadhan many people ask me, "Muniji, can we become a shatavadhani?" I say yes, why not? Every person can become a shatavadhani by practice and by concentration of the mind. Now, we will discuss how we can concentrate and control our mind. First, we should know what is the nature of our mind. Every moment, every second, our mind wanders and wanders nonstop. There is no stop sign, there is no red light. How can we stop our mind? We should recognize why our mind wavers. What is the reason and cause for this? Our mind is always wandering in the past and in the future. It worries about the past, thinks about the past that has gone. Past is not in our hand; past has passed. What is the sense in worrying about it? Everybody realizes afterwards that worrying is useless; however, they worry again and again. If they think and worry every moment, how will they attain a calm and concentrated state of 127

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mind? You need to live in the present, and think positively and constructively. Avoid negative and destructive thoughts. You only lose your time and energy in negative thoughts. At this moment, if you have positive and constructive thoughts, your future will be better; the present becomes the past. Every moment we are creating our destiny, so this moment is valuable, and only present is this moment. Live in the present; think positive. In positive thinking we gain energy and peace of mind. The next thing is that reactions make our mind to waver. There are two states of mind: action and reaction. We mostly live in a reactionary state. Watch your mind and look at your life. You will be surprised that most of the time you are in a reaction state. Where there is reaction, there is stress; where there is stress, there is uneasiness. Actions are for a short time. But reactions go on for hours and hours, days and days, months and months, and sometimes years and years. In your daily life, be observant of what goes on in your mind and you will soon find that only reactions exist, and those reactions are meaningless. One person came to a city. The time was midnight. He didn't know anyone in town and was wondering where to spend the night. After walking, he saw a hotel, went inside, and told the manager, "I need one room." The manager said, "Sorry, the hotel is fully booked, there is no vacancy." The person continued to say, "Where will I go at this time of night, it is very dark and cold. I am new to this city, and I don't know anyone?" The man persisted with his request to the manager to arrange for a room. The manager said, "We have one spare room, but we don't give that room to anyone." The person was surprised and asked, "Why don't you give that room to anyone?" The manager said, "Because below that room lives the owner of the hotel, and he has a very big problem. If any type of sound comes from the upper room, he becomes very upset, and disturbed. He is very sensitive and crazy so we keep the room vacant. If you don't make any sound or any noise, I can give you that room." The person said, "Why will I have any reason to make noise? I will go to bed, keep silent, and vacate the room early in the morning." The manager finally agreed to give him the room. The person became very happy. He went to the room, opened the door, entered the room, and took off one shoe. Out of habit, he threw the shoe on the ground, making a loud noise. This action was a result of his habit. Our habits work unconsciously. He thought for a brief moment, and said "I will not make any more noise." He became aware of his actions, then very consciously took off his other shoe, and placed it on the ground quietly, and proceeded to go to bed. After 2 hours, the owner of the hotel came upstairs and knocked on the person's door. The person opened the door and asked, "What's the matter?" The owner said "The matter is this...2 hours ago you took off one shoe, and I heard that sound. But what happened to the other shoe? I was wondering and waiting for 2 hours and did not hear the sound of the other shoe hitting the ground. Do you only have one shoe or did you not take off your other shoe...I have been thinking and waiting for 2 hours, what is the matter?" This is the reaction - the person who made the noise was able to fall into deep sleep without any problem; however, the person who heard the noise was disturbed and upset. How was he disturbed? On account of meaningless reaction, otherwise he could also sleep peacefully. Where there is reaction, there is no peace, no sleep, and no relaxation. Avoid meaningless and useless reactions. Don't waste your energy and time in reactions. Live in action and live in the present. Your mind will be still, quiet, and calm. Then you can fully concentrate your mind. Second, the nature of our mind is to make up stories that are baseless, and meaningless. Sometimes you sit quietly alone, and watch your mind. If you honestly watch, you will be sur 128 Jain Education Interational 2010_03

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prised, that what you think is totally senseless and unnecessary. Every moment our mind daydreams. One young person was traveling in the train. He asked the gentleman who was sitting next to him, "What is the time?" That man began to look at him with a blank stare. After some time, the young person enquired, "Sir, I asked you the time, why are you looking at me in this way?" The gentleman said, "You are asking me for the time, when I will answer you, you will ask me where are you going? Then I will reply that I am going to Bombay. Then you will ask me where do you live in Bombay I will give you my address. After some time you will come to my house. I have a young daughter. You will talk to my daughter; you may like her and decide to marry her. But listen to me... I will never have my daughter marry a man without a watch!" Our mind constantly creates such stories and makes judgments. The young person just asked about the time; however, the other gentleman made a big story in his mind, which was totally meaningless and senseless. We are all making up stories, engaging in reactions, and loosing our time and energy. These are some of the main causes by which our mind starts to waver. These are the main obstacles in the concentration of mind. If you want to develop concentration of mind and increase your memory, create a deep, burning desire, be careful, and practice seriously. Avoid causes and obstacles, which disturb the present thoughts of the mind. Control and balance your mind. You will see your mind has become still, calm, and quiet. Concentration will easily develop through these practices. This is the only way you can live in peace and happiness. By living this way, you will feel more energetic and more active, free from all stress and tension. a H. H. Shri Manak Mini Maharaj is a great orator, writer, and thinker. He has a rare gift of Shatavadhani and the founder of Shri Padmavatishakti Peeth in Pune, India. JAIN CENTER OF GREATER BOSTON CONGRATULATES And EXTENDS BEST WISHES To JAINA AND JAIN CENTER OF CINCINNATI AND DAYTON ON THIS AUSPICIOUS OCCASION OF THE 12TH BIENNIAL JAINA CONVENTION JULY 3-6, 2003 Blessed are those who, in their hearts, feel compassionate love and Intimacy with all beings Jain Center of Greater Boston 15 Cedar Street, Norwood, MA 02062 129 Jain Education Interational 2010_03 2010_03

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LORD MAHAVIRA - OBSTACLES OF HIS LIFE Edited for children by Mrs. Bharati T. Salgia tsalgia@att.net Lord Mahavira, the 24th and last of the Jain Tirthankaras, was the son of King Siddharatha and Queen Trishla of Kundalgram in Bihar (India). At the age of 30, he abandoned his princely pleasures and comforts to become an ascetic (sadhu). The life of a sadhu is a path of spiritual discipline, which is full of pain and obstacles. As an ascetic, Lord Mahavira had to face many upsaragas (obstacles), but his firm faith in meditation gave him the strength to bear all physical pain without anger and enmity. With his inner peace, he forgave all those who tortured him. He believed each person is tied to his previous karmas (deeds). In order to cleanse himself of his vices and bad deeds, a man must accept all pain. Avoiding pain would only mean reserving it for the future life. The harsh winds, the severe summer heat, and bitter biting cold did not spare him. But he withstood all pain without complaint. To purify his soul, he accepted and invited every pain as a challenge to his power of tolerance. His boundless forgiving nature changed the heart of the wicked. Jain literature has many examples of the sufferings of Lord Mahavira. Following are some wellknown incidents of obstacles in his life. (1) The Cowherd's Cruelty Towards the Lord It was a beautiful evening when Lord Mahavira was in deep meditation, completely unaware of his surroundings. A cowherd told Mahavira to watch his oxen, for he had to go home to milk the cows. Without waiting for a reply from the Lord, he left. When he returned and did not see the oxen, he began to curse the Lord in great anger. Later, after searching all over, he returned and found the oxen sitting by the side of the Lord. He got angry and suspicious and started beating the Lord with a thick rope. Suddenly, a hand stopped the cowherd. He looked back and saw a heavenly person who said, "Stop! You do not know that this ascetic is the crownprince Mahavira, son of King Siddharatha!" When he heard this he was very ashamed of his misdeed and fell at the feet of the Lord and begged for forgiveness. After some time, the Lord's meditation was over. He opened his eyes and saw the cowherd at his feet. He forgave him with a smile. He also saw God Indra standing with folded hands and requesting humbly, "O Lord, the people on this earth are ignorant of your asceticism and renunciation. Therefore, kindly permit me to be your humble bodyguard and protect you from all the pain in your path of accomplishment." Lord Mahavira did not accept the help of God Indra and said with a smile, "Knowledge and Moksha (emancipation) is possible only by self-courage, exertion and labor. It is not possible to achieve knowledge with the help of others. Only self-help could be the helper of a person." (2) Yaksha's Obstruction and Subtugation Once Lord Mahavira reached the village of Asthika, nearby there was an old temple, which looked very desolate and dreary. He decided to meditate there. It was the abode of a fierce Yaksha (demon). The villagers warned him of the danger and requested him to select another safe place. Mahavira insisted he wanted to meditate there, and said he was not afraid of the Yaksha. It was evening and the villagers left. Lord Mahavira stood there in deep meditation. After some time in the dense darkness, the Yaksha made a loud roar. The whole temple was echoing with his loud cry. Lord Mahavira did not move, and stood there like a statue. The Yaksha was very angry to see his defeat. He took frightening shapes of a monster, an elephant, a fearful lion, a hideous snake, and many others. Once he took the shape of poisonous insects and bit Lord Mahavira's whole body, but the Lord did not move. Finally, the Yaksha was ashamed of his defeat. He thought, "This man is a super-human being, and I must bow down to him." He gave up his criminal nature. The next morning the villagers came to see Lord Mahavira. They were all worried about his condition. To their surprise, they found him in deep meditation! Then the village astrologer told the villagers, "This monk is not an ordinary saint. He is the omnipotent Charkravrti of the Dharma. By the mere stepping of his foot in this village, the problem of the evil yaksha is removed. The Yaksha has now become the follower of Lord Mahavira. Now our village is free from the fear of the yaksha." 130 Jain Education Interational 2010_03

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(3) Chanda-Kaushika Gets a Blessed Life Sangama created a pitiable scene where Yashoda, the Lord's wife when he was a prince, begged of the Wherever Lord Mahavira went, he changed Lord, "Oh Lord, did you marry me to ruin my life? vicious people into good-natured people. Once Lord Kindly take pity on me. Your brother has thrown me Mahavira arrived at a village. The people of the vil out of the palace with humiliating words. Your dear lage used the longer route to visit the hermitage. daughter has also ruined herself by her deep sorrow They avoided the shorter route through the dense for caused by her father's desertion." The picturesque est where a poisonous serpent lived. Lord Mahavira drama did not vibrate the mind of the Lord because chose the shorter route on purpose. Some cowherd he was completely detached from the world. boys warned him of the serpent. They said, "Chandakaushika," the serpent is also known as a Drishti God Sngama changed the scene. A very beautiful Visha sarpa, a serpent who has poison in his very eyes. young damsel with her five maidens began to spread a Just by his mere sight, he burns up the vegetation of net of charm on the Lord. But this had no effect on the jungle and can kill anyone." him. Lord Mahavira had made up his mind to reform Now there was another change in the scene, a the snake and changed his poison to nectar. He came starving and hungry traveler wanted to cook his food. near the hole of the snake and stood in meditation. He wanted to make a hearth to build a fire. He used The snake came out and hissed poison at the Lord, the Lord's feet hearthstones and built the fire, but the but it did not affect him. He rained many poisonous Lord did not move. stings at the Lord, but the Lord did not move. The Then Sangama was so mad with anger, that he snake was ashamed and lost faith in his power to kill. released hundreds of birds that started eating the flesh Finally, the Lord said, "Oh snake! Think and under of the Lord. There was still no effect on the Lord! stand for a moment! Allow your anger to die! In your past life you were a teacher who had a great passion Sangama inflicted another upsarga on the Lord. for anger. Because of your evil deeds in your past life, In this incident the police were trying to catch some you are a snake in this life." thieves. When the thieves were caught, they pointed at the Lord and said, "He is our Guru. He has taught Through the mercy of Lord Mahavira he gained us to rob." The policemen started beating up the knowledge of his previous misdeeds and repented Lord, but there was no sign of pain visible on the deeply. This changed his mind, and he gave up Lord's face. vicious deeds. In the future, even if someone harassed him, he bore it with peace and suffered all pains until Each upsarga inflicted by Sangama lasted for six he breathed his last. After his death, he took birth in months at a stretch! Now Sangama was confused, surthe eighth heaven. It was all by the mere association prised, and also frightened. He fell at the feet of Lord with Lord Mahavira. Mahavira and asked for pardon. Suddenly, he saw tears in the eyes of Lord Mahavira and asked humbly, (4) A Volley of Upsargas by God Sangama "Oh Lord, are you suffering from inner pain? Why do The gods who live in heaven cannot attain mok- I see tears in your eyes now?" Then Lord answered, sha (salvation), but a man who becomes an ascetic "These tears are not due to my bodily pain; but those through his penance and meditation can attain mok- are the tears of pity for your future. All those who sha. The Lord of Gods Indra praised the unique came in contact with me have conquered their vices. virtues of Lord Mahavira. Hearing this one, God In your case, the scene of your future life is in front of Sangama was burning with jealousy. He thought, me. Because of your misdeeds (karma) you have made "How can a man, a mere statue of bones and skin be a whole mountain of suffering for yourself." worshipped by the Gods of the heaven?" Mrs. Bharati Salgia received her B.A. and B.Ed in English literature Once, Lord Mahavir was meditating in a garden from the University Of Bombay, India and is a teacher by profession. outside the village of Perala. It was a pleasant evening She is former first lady of JAINA, very active in Jain community and when suddenly the wicked Sangama spread his net of has edited, compiled, and translated many articles including children's tortures. There was a fierce storm followed by strong stories. She is a coauthor of a chapter on Jainism published in "Religion in Ohio: Over 200 Years of Experience" a publication of winds and heavy rain. On the happy face of Lord Ohio Bicentennial commission, Religious Experience Advisory Mahavira there was not a sign of despair. Sangama Council transformed his body into different fierce animals, but Lord did not move. 131 Jain Education Intemational 2010_03

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JAINISM & ECOLOGY C. N. Sanghavi cnsanghavi@hotmail.com" "The realities of nature surpass our most ambitious dreams," says Francois-Auguste-Rene Rodin, French sculptor. How true are these words, for although we claim to know our planet so well, we know so little about its behaviour. The basic principles and philosophy of Jainism that promote the preservation of nature, ecological harmony, and environmental protection have been discussed in great detail. Jainism considers that all living creatures of the Universe, right from tiny molecules to large animals, have a right to live. Its knowledge can help scientists to understand and act on saving the environment and balance the ecology. The broader perspective of ecology encompasses not only living creatures, such as mankind, animals, birds, insects, and vegetation, but also the entire planet earth, including the mountains, oceans and lakes, rivers and springs, woods and forests, trees, plants and flowers, and Jainism has taken into consideration all these aspects of ecology. The devastation and destruction brought on this beautiful planet by human interference with nature has polluted the air, water, and soil with toxic substances. The forests have been destroyed. The entire ecological system has been upset. The ozone layer that shields us from cosmic rays is weakened. Indiscriminate industrialisation has inflicted abuse, torture, and himsa on nature and its ecology. Jainism has classified creatures as being from one-sensed to five-sensed. One-sensed creatures include bacteria and five-sensed creatures include large animals and humans. Each creature has a motive and a reason to be on this planet. That's exactly what Jainism talks about. Ahimsa, reverence for life and the principle of interdependence, can help maintain the ecological balance. With the increase in population, natural resources are being destroyed on a large scale. Man is destroying the only habitable planet in the 2010_03 Universe for the purpose of his own survival. Man is damaging the ecology because he has decided for himself that human sustainability is far more important than that of the other living beings, not realizing the simple fact that Earth has the capability of housing innumerable living creatures in their own right. Jainism teaches us to be patient and to understand the real reason for their existence. If the rules are known, then there will be far better understanding and tolerance of one and all. This is the core of Jainism - self-realization, not just of your own self, but also that of the surrounding environment. Samyaktva and Samyak Darshan are what are needed. Vested interests and false propaganda related to environment and ecology can never hide the truth for too long. The changes that affect the very fabric of nature will always outshine the ugly cover-ups that people and government encourage. After all, we all share the same planet and the climate hovering above will sooner or later affect one and all. Sustainable growth and finding solu tions that benefit all is what Jainism advises. No long-term solutions can be found if destruction of anything is involved, except the destruction of one's own desires and greed. Scientists have also proved what Jainism has been pointing all along, that all living souls have their own work and reason for existence. Then why destroy them and call for the dooms-day in advance. 'Parasparopagraho Jivanam', or the principle of interdependence, interrelationship, and mutual integration, is the hallmark of Jainism. These are no fancy words or fancy principles but the essential truth about balancing life in the Universe. Because of the inevitable bond of interdependence, it is necessary that we develop intimate relationship with the entire ecology. We must establish an acquaintance with all living beings and also an intimate rapport, and develop a sense 132

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of gratitude and courtesy. Because just as all the species depend on us, we equally depend on them. Any abuse or violence of the ecology is bound to react, sooner or later, with vengeance against the human being. The principle of interdependence, therefore, is not only a command but also a warning to the humanity. This principle of 'Parasparopagraho Jivanam' teaches us not only to "live and let live" but also to "let live so that we can live." Albert Schweitzer and a number of philosophers, ecologists, and thinkers have said that Man, due to his selfish activities, will meet his end by destroying himself and destroying the earth. It is, therefore, necessary that we consider the entire ecological system with love and regard, compassion and reverence, tolerance and sympathy, freedom and equality, and grace and harmony. The United Nations World Charter of Nature has given this message. The Jain Declaration of Nature, which was presented to HRH Prince Philips, has given the message of Ahimsa (non-violence) and the principle of interdependence. Jain philosophy regards non-violence and ecological harmony as two sides of the same coin. Bhagawan Mahavira proclaimed a profound truth for all times to come when he said, "One who neglects or disregards the existence of earth, air, fire, water, and vegetation disregards his own existence which is entwined with them." In other words, all aspects of nature are bound in physical as well as metaphysical relationship. Ahimsa or non-violence is one other very unique and important facet of Jainism. It aims at the welfare of all living beings, and not of humans alone. It maintains that living beings are infinite in number; the apparent empty space in the universe is filled with minute living beings. According to it, there are countless single-sense organisms that take the subtlest possible units of material elements - earth, water, fire, and air -- as their bodies. Fresh water from a well is alive but when it is polluted or influenced by mixing some other substance it becomes dead. All plants do have life but when they are dried, cut, or cooked they die. To avoid injury to them as far as possi 2010_03 ble, humans are advised to use them discreetly. We should resist from polluting water, air, vegetation, etc., and thereby perpetrating violence on worms, insects, animals, vegetation, etc. because they all help in keeping the ecological balance. Let us see some facts that scientists have compiled related to the present situation of life. According to The World Conservation Union, published in October 2002, 11,167 species of plants and animals are known to be endangered or threatened and face a high risk of extinction in the near future. Over 7,000 experts throughout the world assembled the study. Among their findings 811 species have disappeared since the 1500s, many entirely, and some survive only int artificial habitats such as zoos. There is no known estimate of how many species of living things have become extinct today or since animals first begin to appear on Earth. According to the World Resources Institute, more than 100 species become extinct every day due to tropical defor estation. It is the rain forests that contain more than half of all living things, and there are many species that we never discovered that have succumbed to extinction. By the year 2025, Earth could lose as many as one-fifth of all species known to exist today, always as a result of human activities. Jain ecological consciousness is grounded in a judicious blend of divine holism and vision of non-exploitative science and technology. This scientific approach, reasoning, and practices prescribed by the Jain religion are thus highly relevant today when environmental concerns are on the top of human agenda. The survival of Earth, along with that of all the species on it, is reliant upon the harmony of its existence among billions of other space objects. We must remember that we human beings too are a species among millions. We are all insignificant members of an insignificant species on an insignificant planet in an infinite Universe of infinite time and space. Realization of this Jain theory of cosmology will make us humble in all spheres of life. Satish Kumar, the Editor of Resurgence 133

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JAIN CENTER of CINCINNATI & DAYTON RECEIVES HISTORICAL MARKER Ohio Historical Society & Ohio Bicentennial Commission I OHIO HISTORICA MARKER FIRST JAIN TEMPLE IN OHIO Souls render service to one another Obverse side FIRST JAIN TEMPLE IN OHIO "Souls render service to one another" The Jain Center of Cincinnati and Dayton was established on April 22, 1979 as a non-profit tax-exempt organization under the laws of the United States and the State of Ohio. The foundation stone of the Jain temple, the first of its kind in Ohio, was laid down on August 21 - 22, 1994. The temple was dedicated on September 2-4, 1995 when more than one thousand people from all over Ohio and many other states participated in holy rituals to install three idols of Jinas (Gods). The Jain Center is a place for the teaching of non-violence, reverence for life, and compassion for all beings. The center was the home of the twelfth biennial convention for the Federation of Jain Associations in North America, which was held on July 3 - 6, 2003. (Continued on the other side) JAIN CENTER OF CINCINNATI AND DAYTON THE OHIO HISTORICAL SOCIETY S OHIO HISTORICAL MARKER Reverse side HISTORY OF JAINISM IN OHIO "Ahimsa Parmodharma--Non injury to all living beings" Shri Virchand Raghavji Gandhi, a disciple of Acharya Vijayanandsuriji (Atmaramji) Maharaj, introduced the Jain religion to North America during the Parliament of the World's Religions, which was held in Chicago on September 11-27, 1893. A year later, on September 18, 1894, he introduced Jainism to Ohio during a visit to Cleveland. The Jain religion and its teachings of universal love are eternal and the faith recognizes twenty-four Tirthankaras (prophets) during the present era. The twenty-fourth and the last Tirthankara was Lord Mahavira (599 - 527 BCE). Lord Mahavira once said, "In happiness and suffering, in joy and grief, we should regard all creatures as we regard our own." Ahimsa (non-violence), Satya (truthfulness), Asteya (non-stealing), Brahmacharya (chastity), and Aparigraha (non-materialism) are the basic principles of Jainism. Its motto is "live and let live and help others to live." JAIN CENTER OF CINCINNATI AND DAYTON THE OHIO HISTORICAL SOCIETY BY OF JAINISM IN 134 Jain Education Interational 2010_03

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Magazine, has said, "The Earth has an abundance of everything, but our share in it is only what we really need. Evolution has shown us that nothing ever stays the same; continents drift across the oceans, jungles turn into deserts, and dinosaurs make way for silky anteaters. At one time in nature the wind and the sun dictated the course of evolution. Now the future of this planet resides in the mind and action of man." According to nature artist Charles Lynn Bragg, "The struggle between greed, compassion, fear, and intelligence will now determine the destiny of all life on Earth." According to the declaration of global ethics by the Parliament of World Religion in 1993, "we declare that we are independent. Each of us depend on the well being of the whole, and so we have respect for the community of living beings, for people, for animals, plants and for the preservation of Earth, the air, water and soil. We take individual responsibility for all we do. All our decisions, actions, and failures to act have consequences on the environment and ecology." Let me end by quoting a poem composed by an American Jain. "The trees were dancing gaily in the breeze, Why do you so dance, O tree I asked? Nodding their foliage merrily, they replied, We bear the searing heat of the sun, Giving shade to the weary traveller and the dropping bird, We readily offer our fruit to the hungry, Should we not dance now? Happy in the fulfilment of fortitude and compassion? Mr. C. N. Sanghavi is the recipient of the Presidential Award of Federation of Jain Associations in North America (JAINA) for his exceptional contribution to promote Jainism around the world. He has also received a number of awards such as Jain Rama Award by the Prime Minister of India Shri Atal Bihari Vajpayee in the year 2002. He is founder of World Jain Confederation and of Jain Social Groups International Federation. Congratulations and Best Wishes to the Jain Center of Cincinnati & Dayton for hosting the 12th Jaina Convention Guinea Toledo, Ohio 1980 Gunwant & Ila Mehta Jaimini & Uma Vora Kaushik & Minal Shah Madhukar & Divya Shah Prakash & Rita Ajmera Rasesh & Shilpa Shah Rashmikant & Vinoda Shah Sanjay & Hema Shah Saumin & Sangeeta Mehta Sharad & Pushpa Shah Shirish & Rekha Shah Sunil & Kekina Shah Jain Center of Toledo, OH 135 Jain Education Intemational 2010_03

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BENEFITS OF MEDITATION Anonymous Meditation is the natural process of with- or any other pleasant word that is agreeable to drawing attention from environmental, physical, you. When you exhale, feel happy and peaceful. and mental processes and consciously directing it Feel the sound of the mantra spontaneously inward to a chosen focus of attention. But not emerging into your mind and awareness. many people know how to practice meditation Continue this procedure without any anxiety for personal benefit and spiritual growth. about the results of practice. When a state of The primary purpose of meditation is to mental calmness is experienced, disregard your bring forth clear states of awareness that will breathing, listening only to the mantra. make authentic spiritual growth easier to experi- Eventually, allow even the mantra to fade away ence. Cultivation of inner contentment prevents and rest in a state of mental peace and clarity of us from getting swept away by circumstances. awareness for a while, until you feel inclined to Engaging in self-examination and self-discipline conclude the session. is important in order to clear away any of the psy For optimum results, meditate once or twice chological conflicts that might pose a problem. a day. Do this for at least 30 days before trying to Study of lower' or secular knowledge helps us evaluate the results. When you are proficient in function effectively in the world. Many ger edu- the practice of meditation, you could extend the cated so that they can live more effectively. But session by calmly contemplating the essence of also important is the acquisition of higher knowl- your being - your true Self - and your relationedge or metaphysics to inquire about God, cos- ship with the Infinite. Or you may just sit longer mic mind, manifestation of universes, our rela- in that calm state until you feel fulfilled. tionship with God - why are we here, and for When engaged in daily activities and relawhat purpose? Then the formal practice of med tionships endeavor to maintain a state of mental itation begins. calmness and self-awareness. Cultivate cheerfulFirst, decide to practice meditation for at ness and optimism. Maintain your emotional balleast 30 minutes a day. Sit upright in a comfort- ance. Adhere to wholesome routines of activity able chair or assume a cross-legged posture on the and rest. Maintain a healthy lifestyle; choose a floor. Hold your head erect, with attention flow- nutritious diet and exercise regularly. Let all of ing into the area situated in the front region of your thoughts, feelings, and actions be wholethe brain, which is related to creativity, will some and constructive. You will then be empowpower, and discernment. ered to live enjoyably, effectively, and successfully. Next, inhale and exhale deeply once or twice to elicit physical relaxation. Remain still for a few Benefits of Meditation minutes until you feel a calm poised. If you have Meditation is an ocean and its benefits will a devotional temperament, invoke the presence depend on the regularity and continuity you and blessings of God or your favorite deity or maintain, and on the depths to which you plumb object of worship. If you have a guru, reveren- in each practical session. The power of meditatially acknowledge him or her. Make a conscious tion is in its experience. effort to be aware of your natural breathing Meditation is not to be considered as an rhythm. When inhalation occurs, mentally recite option in life. Whatever your age, vocation, or a chosen word or mantra such as God, peace, joy, role in life, meditation must become a mandato 136 Jain Education Interational 2010_03

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ry practice in your daily routine. Just as you brush your teeth and bathe each day, take time out to think of God. You owe your Creator a gift; that gift can be willing meditation. Try it and take to it! But meditation is better done without an attitude of expectancy. In loving devotion, surrender and offer all you do at the feet of the Divine. When the time is ripe, in more ways than one, He will make His presence felt. The receiving will be limited only by your ability to receive; and then you will say, "It matters not my Lord, if Thou dost not reveal Thyself to me; I shall keep loving You all the same." The science of meditation empowers one to be strong, to take charge of one's life and future, instead of simply leaving it in the hands of nature. Meditation brings us in direct contact with the inner core of our being and of our mind, and with the pith of our very existence. We realize that we are not our bodies, or our feelings and thoughts, but individualized sparks of consciousness, actually made in the image of the one Supreme consciousness. Through self-realization, meditation initiates you into realizing yourself as a luminous being of light and color. In meditation we touch the yarn of the fabric of the Creator and awaken to the glory of His creation. We understand that our minds are but part of His mind, our breath is but a manifestation of His life, and our thoughts are but His power flowing through us. We comprehend that our voice was given to hum His glory, our hands to do His work, and our hearts to feel Him through the glow of His love. As we sail further over the eternal sea of meditation, through His grace and our humble receptivity, we learn to understand the limitlessness of existence. The mystery of the little pollen nurturing into a flower and of the tiny bit of protoplasm flowering into a child mingles into our understanding with amazing simplicity. All that seemed out of reach and beyond comprehension. 2010_03 now becomes incredibly plausible. The inner mysteries of the chakras (astral centers), the ethereal nerves, and energy patterns enthuse us with their wonders. The subtleties of the energy world open their windows to our panoramic view, and the principles of the macrocosm in the microcosm (the reflection of the Universe in our little bodies) welcome us in the softness of their luxury. Different techniques in meditation yield proportionately different levels of benefits and at relatively different speeds. There are bullock-cart techniques and the airplane methods. The more scientific the technique, the more profound is the impact. Scientific techniques in meditation spiritualize our consciousness, and little by little we begin to manifest qualities of spirit. Deeply embedded grooves of past negative karma get decimated, our innate goodness surfaces, and the positive benefi cence of good karma begins to manifest. We do not just learn to, but automatically also become more compassionate; our powers of feeling, reason, and of the sense organs develop; concentration improves; restlessness and nervousness lessen; sleep becomes increasingly unnecessary; there is improved coordination of the subtle bodies (etheric, emotional, mental); and alignment of chakras becomes more the norm than the exception, all together resulting in overall improved. health (in body, mind, and soul). Meditation is Panacea to almost all our health problems. Yogis do not need medicines and surgeries to heal themselves. Surgical cases are mostly endured by them according to karmic and Divine laws, and through discipline and deep. journeys into their inner cave of meditation, they really do succeed in nipping in the bud the root of most illnesses and diseases. Contemporary medicinal practices primarily work through the outer composition of the bodily cells and do not penetrate. 137

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JAINA PRESIDENTIAL HISTORY: PROGRESS AND ACHIEVEMENTS Compiled and edited by Bipin Parikh, Ph. D dmdmrch@core.com Introduction JAINA started an ever-ascending path to excellence in North America with the blessing from Gurudev Chitrabhanuji and Acharya Sushil Kumarji. I would like to present a compilation of activities and achievements during each JAINA presidency. With my presidency coming to an end, I will provide the achievements in last two years as well as those of each past president, and I will also reflect what each president wants to see as JAINA's targets for future progress. This article is setup in various categories. The achievements are reported sequentially. Typically a nonprofit organization moves very slowly, because with such vast land and variety of habits, it is required that every issue be thoroughly reviewed before making a decision. However, JAINA has progressed at supersonic speed to become a world-class organization only in 22 years. Birth of JAINA First Jain (not JAINA) conference was held on May 23-25, 1981 in Los Angeles, California. Gurudev Shree Chitrabhanu and Acharya Shree Sushil Kumarji and Dr. Padmanabh Jaini graced the occasion. Dr. Lalit Shah & Dr. Tansukh Salgia was successful in bringing Gurudev Chitrabhanuji and Acharya Sushil Kumarji together. A meeting of delegates from Jain centers of Washington (DC), Cleveland, Northern California, and Southern California was held during the conference. During the meeting, it was unanimously resolved to establish an Umbrella organization/federation for all Jain organizations of USA and Canada The ad-hoc committee formed at the first convention announced a second Jain convention to be hosted by Jain Center of New York on May 28 - 29, 1983. A draft constitution was mailed out to all member organ AINA Presidents, Membership (No. Of Centers), and Conventions President Years Members At the end No. - Biennial JAINA Conventions Year City Attendees (approx.) 1981 300 12 2nd 1983 200 Dr. Lalit Shah (LS) Dr. Manoj Dharamsi (MD) Dr. Tansukh Salgia (TS) 1981 to 1983 1983 to 1985 1985 to 1989 3rd 1985 250 4th 5th 1987 1989 700 2000 Dr. Sulekh Jain (SJ) 1989 to 1993 50 6th 1991 3500 Los Angeles New York Detroit Chicago Toronto San Francisco Pittsburgh Chicago Toronto Philadelphia Chicago Cincinnati 7th 1993 4000 8th 1995 9000 9th 1997 Dr. Jagat Jain (JJ) Dr. Manibhai Mehta (MM) Dr. Dhiraj Shah (DS) Dr. Mahendra Pandya (MP) Dr. Bipin Parikh (BP) 1993 to 1995 1995 to 1997 1997 to 1999 1999 to 2001 2001 to 2003 6700 8000 10th 11th 12th 1999 2001 2003 4150 61" 3000 estimated 138 Jain Education Intemational 2010_03

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izations and a meeting of delegates was called on May 28, 1983 to finalize and adopt the constitution and elect the Executive committee. At the delegates' meeting on May 28, 1983 the members proposed the name of the organization to be "Federation of Jain Associations in North America (JAINA)", which was unanimously approved. Gurudev Shree Chitrabhanu graced this convention. Dr. Manoj Dharamsi and other Presidents worked hard in laying a good foundation for activities of JAINA as an umbrella organization to help all Jain Centers in North America and foster close relationship with each other. The followings described activities that followed to develop JAINA and bring it to where it is today. After each development, a parenthesis denotes the initials of the Presidents mainly responsible during his tenure. Establishment and Awareness of JAINA Received a non-profit status from IRS with ID # 54-1280028 . . Applies and received tax-exempt status from the Internal Revenue Service under IRS code 501 C(3) (TS). Started Director-at-large appointment program (TS). JAINA "Logo" was designed and placed on Jaina stationary in 1987 (TS). To accommodate individual donations JAINA set up JAINA Charitable Trust (SJ +JJ+MM). Launched JAINA Patrons program in August 1997 aimed at establishing financial stability of JAINA, raised over $56000 from 200 Patrons and made it an annual program, there by establishing the permanent financial stability of JAINA (DS). To make JAINA to fulfill its objectives in a very professional manner, a part-time Executive Director was appointed at the JAINA Headquarters and equipped the HQ with all the necessary office equipments (DS). An attempt to Trademark JAIN by one of the giant software company was disputed with favorable outcome (MP). JAINA currently operates through 32 Sub-committees, with their respective Chairpersons appointed by the Executive Committee. These chairpersons are very capable and hardworking North American volunteers. This approach allows 2010_03 having a large group of talented Jain practitioners (BP). Activities Supporting Jain Centers Nationwide * Sent to all Jain centers a "How to apply for NonProfit status" kit containing IRS forms and instructions on how to complete them to receive nonprofit status (MD, TS). Dr. Bharil visited for the first time in 1984 to USA, and visited many Jain Centers. Since then he has been coming to North America every year and preaching Jainism (MD). Mailed to Jain Centers a sample letter for their members to support members' conscientious objection to killing and participation in war (MD). Promoting and helping formation of new Jain centers (MD). JAINA sponsored the historical visits of Acharya Chandanaji and in 1988 and Triputi Maharaj in 1989 (TS). Many Presidents visited many Jain societies during their term as President to create better relationship between JAINA and Jain Centers. Conventions and Camps Support Regional Jain summer camps were sponsored in Washington and in California in 1984 (MD). We started finalizing the sites for two to three conventions, e.g. 2005, 2007 and 2009 (BP). Started forming national level convention operational committees to make future conventions fully portable for any city regardless of the size of the Jain community (BP). 11th Convention was the first one with complete financial responsibility by JAINA (MP). In 2003 convention, the expense control was greatly achieved by strict budget control (BP). Constitution * The first constitution was established 1983 (MD). In 1993 the constitution was amended to facilitate increasing scope of JAINA (SJ, JJ). The differences due to constitutional amendments had caused some ill feelings amongst the members. Many such issues were resolved and there was much harmony among all Jain societies (MM). 139

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News Media Publication and distribution of Jain Digest (MD, TS). Raised about $11,000.00 for PBS documentary film "Ahimsa-Non-violence (TS). * * . A committee has been formed to evaluate current state of JAINA's world-class organization and introduce an amendment (2003) (BP). . Dr. Sulekh Jain' worked hard for the continuous publication of "Jain Digest" quarterly. This is necessary to keep a contact with Jains and JAINA became well known in the community (TS, SJ). Regular quarterly publication style of Jain Digest was improved (DS). Started bimonthly publication of JAINA-Focus (DS). . JAINA focus regularly appears on jaina.org web site with news of current Jain activities (BP). Every issue of Jain Digest begins with a message from the president, thereby increased communication to the Jain community (BP). Publications * To increase Jainism awareness JAINA Library was established at Lubbock, Texas, starting with large number of books (SJ). Prior to mailing Jain Digest, the mailing list is updated by each member Jain Sangh (BP). Following books were printed and distributed all Jains of North America, "Jain Pratikaman in English," "Aloyana in English," and "Jain. Declaration on Nature" by Dr. L. M. Sanghvi (SJ). JAINA announced DCD publication in 2002 (BP). Matrimonial Matrimonial service started in 1984. Jain Digest has continued this service (MD). ON-Line JAINA-JNF started in 2001 convention and continued on the website www.jaina.org (BP). Education Distributed to all Jain centers the book "Outline of Jainism" by Ramanlal C. Shah (MD). Sent to all Jain Centers Pathshala material (MD). Inviting Jain Scholars and arranging their tour to various centers (MD, TS). 2010_03 * Publication and distribution of books on Jainism (MD). Organized the Jain Pathshala teacher's workshop in Boston, MA and many other cities (SJ). JAINA sponsors first Pathshahala Teacher's convention with the help of Jain Center of Greater Boston, in May 1998. Since then, this convention is held every four years (DS). Planned and produced JAINA 1999 Calendar and distributed 10,000 copies free to all Jain household in North America and to some around the world (MP). The response was overwhelming enabling Calendar Committee to proceed with JAINA Mini-Library, a three book set consisting of "Jainism, A Pictorial Guide to the Religion of Non-Violence, Jaina Religion and Philosophy and Aspects of Jain Religion". Over 2,200 sets of these books have been distributed to date (MP). The revised and expanded Pathshala curriculum was available in 2002 at 2nd teachers convention (BP). Youth YJA Started Youth activities in 1984 (MD). Initiated draft of YJA by-laws (TS). The draft By-laws for YJA was finalized. Branches of YJA were established at many local Jain centers in North America. Efforts were started to hold YJA convention every even years (SJ). International youth exchange and visitation program was initiated to increase interaction with Jain youths in other parts of the world (SJ). First JAINA-YJA convention was held in Chicago in 1994 (JJ). JAINA sponsors a regional YJA convention at Raleigh, NC, and YJA convention in Houston, TX (DS). JAINA restarts Essay Competition for youth (DS). JAINA YJA convention is organized tremendously well, achieving a net gain in 2002 (BP). With such an experience JAINA YJA provides support for JAINA convention in 2003 (BP). Youth YJP JAINA establishes a new committee to help Young Jain Professionals-YJP (DS). 140

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the U.K. invited JAINA leaders at Embassy for discussion on common issues of concern. JAINA leaders hold the press conference at the Chelmsford Club, New Delhi, lasting for two hours and briefs Indian Media about the activities of JAINA. More then 100 newspapers published the activities of JAINA. The leaders met US ambassador to India, Hon. Richard Celeste and briefed him about the activities of JAINA (DS). JAINA leaders attended annual gathering of Terapanthi and had fruitful dialogue with Acharya Maha Pragya, head of Terapanthi (DS). JAINA became founding member of World Jain Conference (DS). JAINA established a new committee to interact with government and international organizations (DS). JAINA established and maintains an account for World Jain Conference (BP). First ever YJP regional convention was possible at Montreal in 2002 (BP). Interfaith JAINA took a lead participation in planning of 1993 Parliament of World Religions at Chicago (SJ). JAINA leaders met His Holiness Dalai Lama in Mumbai and plan interfaith conferences. Jaina leaders also met Dr. Shanker Dayal Sharma and Dr. R. Venkataraman, both past presidents of India (DS). JAINA Became an Official sponsor of the World Parliament of Religions to be Held in Cape town, South Africa and participated very actively (DS). JAINA also participated in many regional interfaith gatherings (DS). First ever Jain Prayer was recited by Gurudev Shri Chitrabhanuji at the Year 2000 opening session of the US Congress at Capital Hill, Washington, DC, under the spiritual guidance of our sadhus and gracious presence of all the past President of JAINA and other noted community members (MP). Internet & Website JAINA launches a new website, www.jaina.org (DS). JAINA maximized the use of Internet for all communications via e-mail (with a minimal number of exceptions). Many executive decisions are made using discussions and votes from members of executive committee. As a result our mailing expense has been reduced to minimal (BP). The www.jaina.org has been expanded to include JAINA Focus, Jain network Forum (JNF) and linkage to many relevant websites. These websites include JAINA Bookstore, the education website, upcoming convention website and many Jain Center websites (BP). "JAINA at a Glance" is on the website and it provides the JAINA message, structure and committee operations (BP). Interface to Jains of World Dr Sulekh Jain traveled to India and many other countries of the world to energize Jain unity (SJ). In order to achieve this goal, Jaina Leaders met 29 European Jain organizations in London, met the leaders of JAIN Samaj of Europe at Leister, U.K. Dr. L. M. Singvi, India's High Commissioner to Pilgrimage First Ever in 1998 Jain Pilgrimage to Samet Sikhar was organized to fulfill the lifelong dream of many Jains. Sixty-four pilgrims from North America joined this historical pilgrimage. It was so successful that JAINA appointed a permanent committee and has become one of the Major Annual activity of Jaina (DS). Bhagwan Mahavir's 2600th Janma Kalyanak JAINA along with Jain leaders in India submitted memorandum to Hon. Prime minister Vajpayee requesting Rs1 Billion from Indian Government to celebrate this major event. JAINA leaders also met with many other parliament leaders to brief them about planning for Lord Mahavir's 26th Centenary celebration in 2001. JAINA appointed a Mahavir Memorial Committee to carry out all these projects (DS). First ever Jain Prayer was recited by Gurudev Shri Chitrabhanuji in the opening session of the US Congress at Capital Hill, Washington, DC, in May 2001 under the spiritual guidance of our Sadhus and gracious presence of all the past Presidents of JAINA and other noted community members (MP). Jain Prayers were held at state congress assemblies of Ohio, Maryland and Virginia to cities to commemorate 2600th birth anniversary of Lord Mahavir (MP). 141 Jain Education Interational 2010_03

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Celebrated Mahavir Janma Kalyanak at the United Nations Chapel in New York (MP). Prepared and mailed in 2001 a color brochure on Lord Mahavir and Jainism to all Jain centers and libraries in various cities to commemorate 2600th birth anniversary of Lord Mahavir (MP). Celebrated 2601st Janma Kalyanak of Lord Mahavir in New Jersey in 2002 (BP). Celebrated 2601st of Lord Mahavir at the Indian Embassy in Washington in 2002 (BP). * Humanitarian Activities World Community service committee for humanitarian projects around the world was established (SJ). JAINA achieved the distinct honor of USAID reg. istration and registration with Indian Government (MM+DS). JAINA through its world community service builds two new villages-Ragha and Shekhadia, destroyed by Kandla Cyclone (DS). JAINA sends medical equipments, used clothes, milk powder and Woolen blankets to help needy jain of India (DS). Doctors and volunteers continue to provide medical service to tens of thousands of needy and indigent patients in many parts of India (DS). JAINA helps Refugees of Rwanda through American Red Cross and to the refugees of Kosovo through UNICEF (DS). JAINA established North American Family Assistance Committee to help Jain Families in distress in North America (DS). JAINA was very active in helping Gujarat Earthquake victims and rebuilding many villages & schools (MP). A new Medical Camp was started at Bhagyodaya Teerth Hospital, Sagar, MP (MP). JAINA Constructed from ground up a village named "Vardhman Nagar" near Bhuj, Kuchh (BP). Added Medical camp in Rajkot, Saurashtra and Disa, Gujarat for first time in 2003 (BP). Approximately $4 million worth of medicine, medical equipment and wheel chairs were sent to seven hospitals in India during 2001 to 2003 (BP). Sent in 2003 computers to a school in Maharashtra, India (BP). Help build from ground up the (only) school building in Lachhwad (kshatriyakund) (BP). Recommendations for JAINA's Future Path Following recommendations are made by JAINA Presidents. We are one Jain and let us insure that we remain that way. Do not let outside forces sway our minds and create signs of breakdown. With JAINA, the North American Jains have become benchmark of Jain unity around the world. Please do not let that down. United we can stand strong. Jain education is important for our youth and the whole community. We have many local scholars and we should create a development program educate our young. We must invite these scholars on our auspicious occasions. Market our religious practices by many techniques such as printing flyers for non-Jains, promoting interfaith participation, etc.) Create an environment for development of leaders to enhance JAINA's activities and propagation of Jainism. Do not alienate bright and talented individuals. Work on fewer things, but bring them to a proper conclusion. * Propagate the idea that Jainism is not part of Hinduism, even though there are many similarities. Define the boundaries between JAINA and its Member Jain Sangh's activities and responsibilities clearly. Develop concepts for sadhermic Bhavans for our aging Jain practicing community. Assure that USA and Canadian sanghs are treated equally. No one is preferred over the others. Bring more youths into JAINA's operational committees Formalize sub-committees and scrutinize current structure to avoid any overlap of activities. 142 Jain Education Interational 2010_03

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jaina tIrtha tIrtha kyA hai aura tIthoM ke prati hamArA vyavahAra kaisA hai Dr. Manohar Bhandari, M.D., Indore, India manoharbhandari@rediffmail.com tIrtha zabda bhAratIya ciMtana paramparA meM bahuta pavitra aura bahuarthI zabda hai| sAmAnyatayA tIrtha eka aise pavitra kSetra ko kahate haiM jahAM nadI-taTa para yA parvata para kisI puNya purUSa kA nivAsa, samAdhi-sthala Adi ho yA devI-devatAoM kA maMdira ho / kahA gayA hai tIrthanusaraNaM zubham arthAt tIrtha yAtrA sadaiva zubha phaladAyaka hotI hai| yahI kAraNa hai ki sabhI saMskRtiyoM, dharmoM aura dezoM meM pratidina aneka loga tIrtha yAtrA kA puNya lAbha lete haiN| jaina paramparA meM kahA gayA hai tAre so tIrtha arthAta jahAM AtmA bhavasAgara se tara jAtI hai, vaha sthAna tIrtha hai| hindU dharma koza ke anusAra tIrtha kA eka artha vidyA bhI batAyA gayA hai| jahA~ para vicAradhArA kA gahana ciMtana-manana kiyA jAtA hai vaha sthAna tIrtha hai| adhyayana aura anusaMdhAna meM tatpara loga jisa jagaha bhI rahate haiM vaha sthAna tIrtha kahalAtA hai| isI taraha gurU ko bhI tIrtha kahA gayA hai| mathurA, kAzI, haridvAra, zrIraMgama, kAMcI, ayodhyA, sAMdIpani Adi tIrtha aise sthAna haiM jahA~ baiThakara RSi, vidvAna gRhastha tathA sanyAsI jijJAsuoM ko par3hAyA karate the| padma purANa meM kahA gayA hai jo saMsAra - baMdhana se chUTanA cAhate haiM unheM pavitra jala vAle tIrtho meM, jahA~ sAdhu mahAtmA loga rahate haiM, avazya jAnA caahie| 2010_03 jaina saMdarbha meM tIrtha aise sthAna haiM jahA~ kevala jJAna ke pUrva tIrthakaroM tathA sAdhu-sAdhviyoM ne dharma sAdhanA kI ho| ina sthAnoM kI pavitratA aura sakArAtmaka UrjA kI pracuratA (adhikatA ) ke kAraNa bAda meM bhI hajAroM-lAkhoM sAdhakoM ne nirvANa kI sthiti ko prApta kiyA hai| zAzvata - tIrtha zrIzatrujaMrya, zrIzikharajI evaM zrIgiranArajI aise hI saghana UrjA ke mahAkendra haiN| ye aise sthAna haiM jahA~ mana sAMsArikatA se svataH alaga ho apanI svabhAvagata yAnI naisagirkatA kI tarapha unmukha hone kI sthiti meM A jAtA hai aura AtmA bhI kalUSoM se nirlipta hone ko Akula-vyAkula ho jAtI hai| kyA nirjIva sthAna sajIva ko prabhAvita karatA hai kisI bhI taraha ke kAma ko saphalatApUrvaka karane ke lie eka vizeSa taraha kA vAtAvaraNa (spezala aiTamaoNsphiyara) kA honA Avazyaka hai| udAharaNa ke lie zAnta vAtAvaraNa par3hAI ke lie anukUla hotA hai parantu zmazAna ke zAnta evaM zorarahita vAtAvaraNa meM par3hAI karanA muzkila hai| jabaki lAyabrerI ke vAtAvaraNa meM maujUda vAibrezana preraNA kA kAma karate haiM aura vidyArthI kA mana zIghra ekAgra ho jAtA hai| jaina maMdiroM meM ghI Adi kI bolI ke samaya ninyAnaveM ke phera meM par3e vyakti ke mana meM bhI bolI lene kI preraNA kAma karane lagatI hai| prasiddha sAhityakAra, kavi aura racanAkAra prAkRtika sthAnoM para jAkara apanI racanAzIlatA ko enarjeTika mahasUsa karate haiN| nizcita taura para yaha vAtAvaraNa kA hI prabhAva hai| 143

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tIrthoM kI vaijJAnikatA jijJAsa vaijJAnikoM ne tIrtha ke marma ko samajhane ke lie kAphI lambA saphara taya kiyA hai| nimnAMkita vaijJAnika anusaMdhAnoM aura kathanoM se ise samajhA jA sakatA hai| phrAMsa kI sTrAsavarga yUnivarsiTI ke prophesara DaoN. phreDa bleja ne apanI pustaka "da bAyolaoNjikala kaMDIzaMsa krieTeDa bAya da ilekTrikala prAparTIja oNpha da eTamaoNsphicara" meM 75 hajAra araba kozikAoM (selsa) se bane mAnava-zarIra meM maujUda vidyuta ke AdhAra para ise calatA-phiratA bijalIghara batAyA hai / yela vizvavidyAlaya ke zarIra vijJAnI DaoN. herAlDa barTa ne mAnava-zarIra meM maujUda vidyuta ko "lAipha phIlDa" nAma diyA hai| bhAratIya zAstroM ne ise prANamaya-koSa kahA hai| jarmana vidyuta vijJAnI rIkena beka ne ise aurA nAma diyaa| laMdana ke seMTa thAmasa aspatAla ke phijIziyana DaoN. vAlTara jAna kilanara ne jarmana vaijJAnika bairana kArlavAna kI AbhAmaNDala (aurA) para likhI pustaka par3hakara rogiyoM ke aurA par3hane kA abhyAsa kiyaa| aurA ko dekhakara unhoMne hajAroM rogiyoM kA saphalatApUrvaka upacAra kiyA / san 1869 meM unhoMne aurA para "da hyUmana eTamaoNsphiyara" nAmaka pustaka bhI likhii| rUsI vaijJAnika ema.DI. kiraliyana ne sajIva tathA nirjIva vastuoM ke aurA kI phoTogrAphI kara vijJAna-jagata meM dhUma macA dii| aurA sAyakieTrI iMsTITyUTa kI ceyaraparasana DaoN. thailmAmausa ne "oNrgAna phoTogrAphI " kA AviSkAra kara pAyA ki jIvita vastuoM kA aurA bar3A aura nirjIva tathA mRta vastuoM kA aurA patalA, maMda aura sUkSma hotA hai| ___ cennaI ke nyUrosarjarI ke DaoN. pI. narendrana ne prANa-pratiSThA aura mahAbhiSeka ke pUrva evaM pazcAta mUrtiyoM ke aurA kI phoTogrAphI meM pAyA ki prANa-pratiSThA ke bAda patthara kI mUrtiyoM kA aurA kAphI vikasita huA hai| prasiddha vaijJAnika mArakonI ne kahA thA ki UrjA rUpAntarita bhale hI ho jAe parantu kabhI naSTa nahIM hotI hai| isI tathya ko dRSTigata rakhate hue yaha kahanA pUrI taraha vaijJAnika hai ki divya purUSa yA saMta ke eka lambe samaya taka kisI sthAna vizeSa para rahane yA sAdhanA karane ke pariNAmasvarUpa vahA~ ke vAtAvaraNa meM pracaNDa (paoNvaraphUla) ___sAtvika prANa UrjA kA sthAyI pravAha (paramAneMTa phlo) banA rahatA hai jo usa saMta ke nirvANa ke pazcAt bhI banA rahatA hai| UrjA kA yaha pravAha vahA~ Ane vAle vyakti ko nizcita rUpa se sakArAtmaka rUpa (pAjITiva ve) se prabhAvita karatA hai| aise pavitra (pAyasa) sthAna tIrtha kahalAte haiM / aura yahI tIrtha kI vaijJAnika pRSThabhUmi bhI hai| tIrtha sthAna kI taraha hI mahApurUSoM dvArA upayoga kI gaI vastuoM meM bhI jaiva-UrjA (lAipha-inarjI) lambe samaya taka banI rahatI hai| zrIlaMkA meM bhagavAna gautama buddha kA dAMta, hajaratabala meM paigambara mohammadasAhaba kA bAla aura iMglaiNDa ke eka girajAghara meM rakhA IsAmasIha kA kaphana Aja bhI karor3oM logoM ke lie preraNA aura zraddhA ke kendra haiN| isI taraha mahApurUSoM dvArA bheMTa dI gaI vastueM bhI zraddhAluoM ko kAphI lAbha pahu~cAtI haiM aura ve use saMbhAlakara rakhate haiN| mahAna saMtoM ne sAdhanA-sthala kaise cuneM saMtoM ne apane sAdhanA kSetra pUrI vaijJAnikatA se cuneN| saMtoM ne aise sthAnoM meM tapasyA kI hai jahA~ prAkRtika sampadA apane samyaka rUpa meM maujUda thI aura use asaMtulita karane vAle tatva dUra-dUra taka nahIM the| isIlie adhikAMza tIrtha rahavAsI sthAnoM se dUra tathA durgama jagahoM para rahe haiN| nadI kA kinArA, U~ce pahAr3a yA nirjana vanoM ko saMtoM ne apanI 144 Jain Education Interational 2010_03

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tapasthalI banAyA hai| durgama hone se mAnava-janita mAnasika, zArIrika aura bhautika pradUSaNoM ke AghAtoM (aTeksa) se tapasthAna ko bacAne ke pUre prayAsa saMtoM ne kie the tAki yahA~ taka pahu~cane vAlA vyakti sAtvika UrjA kA pUrA lAbha pA skeN| unheM yaha acchI taraha se jJAta thA ki duniyAdArI meM phaMse logoM ke vAibrezansa yahAeN ke vAtAvaraNa ko DisaTArTa aura DisTarba kreNge| yahI kAraNa hai ki pavitra nadI ke kinAre, U~cI pahAr3I para zrIzatruMjayatIrtha meM lAkhoM logoM ne nirvANa prApta kara ise zAzvata tIrtha banA diyaa| zrIsammedazikharajI evaM zrIgiranArajI jaise mahAtIrtha meM bhI prakRti kA samyaka - gIta mokSadAyinI Ananda - laharI ke sAtha guMjatA hai / tIrtho ke prati hamArA vyavahAra vaizya hone ke nAte hameM apanI virAsata ko bar3hAnA thaa| bar3hA nahIM sakate the to banAe rakhanA thaa| parantu hamane tIthoM meM prAkRtika rUpa se pravAhita ho rahI AdhyAtmika UrjA kI rakSA ke nAma para usake cAroM tarapha bhautika zakti (manI pAvara) kA pradarzana karate hue kAMkrITa kI nakArAtmaka (nigeTiva) UrjA kI kAla koThariyAM khar3I kara dii| aTecDa baoNtha, siveja, bhojanazAlAoM vAlI dhamazAlAoM kI saghanatA ne 2010_03 tIrtha ke AsapAsa sAMsArikatA kA aisA sadhana jAla bichA DAlA hai ki vahA~ kI "tArane vAlI UrjA" simaTane lagI hai| suvidhA kI Ar3a meM dharma ke nAma para banAI jA rahI dharmazAlAeM tIrtha kI pavitratA ko banAe rakha sakatI hai yaha socanA hI galata hai| Age AeM tIrtho ko bacAeM yadi hama vAstava meM tIrthaMkaroM aura tapasviyoM ke dvArA virAsata meM dI gaI sAtvika UrjA kI sampadA ko bacAnA cAhateM haiM to tatkAla sabhI taraha ke nirmANa kAryoM para roka lagAnA hogii| lohe aura sImeMTa ke nirmANa sAtvika UrjA ko pUrI taraha visthApita kara deM isake pahale hI hameM jAganA hogaa| tulasI, pIpala, Ama, baragada, nIma jaise pAjITiva aurA vAle, kAphI mAtrAM meM oNksIjana dene vAle vRkSoM kA sadhana jaMgala nirmita karanA hogaa| nadiyoM, tAlAboM aura kuoM kI niyamita saphAI karavA kara prakRti kI samyaka laya ko vApasa lAnA hogaa| yadi aisA nahIM kiyA gayA to jaina tIrtha bhI pikanika spaoNTa bana kara raha jaayeNgeN| prasiddha kavayitrI mahAdevI varmA ne likhA thA ki "Aja tIrthasthala mAtra pikanika spaoNTa banakara raha gae haiM aura loga vahaoN hanImUna manAne jAte haiN| " 145

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evuM to ghaNAM lokacana hadaya aneka dezonI timukhI draSTi Concept of Soul in Jainism jaina rzanamAM Atma vicAra guNavaMta baravALiyA gunjanbarvalia@yahoo.com zramaNa saMskRti sahita bhAratIya saMskRtinI tamAma paraMparAne ghaDanArA paribaLomAM darzana sAhityanuM yogadAna mUlyavAna rahyuM che. | darzana eTale jovuM , darzana tatvajJAnane eka viziSTa draSTikoNathI samajavAno prayatna kare che. vyavahArika satyanuM darzana to ghaNAM loko karI zake che paraMtu pAramArthika satyanuM darzana bahuM thoDA loko ja karI zake che. AtmA, darzana sAhityanuM hadaya che mATe vizvanI tamAma dArzanika paraMparA e AtmaciMtananuM nirUpaNa karyuM che. pAzcAtya darzanamAM aneka dezonI vicAradhArAono saMgama thayo che.grIka dArzanikoe sarva prathama jaDa jagatanuM vivecana karyuM che.pachI aMtarmukhI draSTi apanAvI cetana , AtmAnuM vibhiSaNa karyuM ane A banneno samanvaya tatvamAM karyo . yuropane dhArmika aMdhavizvAsathI mukta karavAmAM vizeSa phALo grIka darzanano che. yuropanI dArzanika paraMparAmAM sokreTIsa, pleTo ane madhyayuganI ciMtanadhArA para erisToTalano ghaNo prabhAva paDelo che. pUrvanuM tatvajJAna AtmajJAnane pradhAnatA Ape che. pazcimanuM tatvajJAna tArkika temaja baudhdhika bAbatane vadhu mahatva Ape che, tenI draSTi bahirmukhI che. AdhyAtmika rahasyonI zodhane badale jagatanA vyavahArika praznonI carcAmAM tene vizeSa rasa che. bhAratIya dArzanika paraMparAnA vedo, kRtio, smRtio, upaniSado, purANo bhagavad gItA jevA graMtho ane rAmAyaNa tathA mahAbhArata jevA mahAkAvyomAM Thera Thera Atma ciMtananuM nirUpaNa thayuM che. bhAratamAM vedanuM pramANa svIkAranArA cha darzanone vaidika darzano kahe che jyAre cArvAka baudhdha ane jaina darzano vedanirapekSa vicArasaraNI dharAvatA hoya tene, avaidika darzano kahe che. | "nyAya darzananA" praNetA gautama munie AtmA dehathI bhinna che , jagatano kartA Izvara che.vigere bAbato anumAna pramANa dvArA sidhdha karavAno prayatna karyo che. - IcchA , dveSa , prayatna , duHkha , jJAna vigere AtmAnA lakSaNo kahyAM che . vaizeSika darzananA praNetA kaNAda munie dravya , guNa karma vigerenuM nirUpaNa karI kahyuM ke prakRti svayaM vikAsa pAmI jagata rUpe pariName che. "sAMkhya darzananA" kapila munie upaniSadanI mAnasa - zAstrIya vicAradhArAne dArzanika pratiSThA ApI che. "yoga darzanamAM " pAtaMjali munie yoga citta vRttino nirodha kahI jIvAtmAne paramAtmA sAthe joDavAnI vAta karI . "pUrva mImAMsA" sUtromAM karmane ja vedonI madhyavartI vicAradhArA gaNI che . bhagavad gItAmAM zrI kRSNa AtmA vize kahyuM che ke, "jhana dili zANi,naina dahati pAvaka, na cenalsa kamenTanatyapa: na zoSayati mAtaH " AtmAne zastra chedi zakatuM nathI ,agni bALI zake nahi , pANI DUbADI zake nahi ane pavana zoSI zake nahi. dehAtmavAdI "cArvAka darzanamAM" AtmA aMge nakArAtmaka abhigama jaNAya che.sukha duHkha jevA saMvedanone AtmAnA guNa rUpe svIkAranAra "baudhdha darzana" parivartanazIla draSTa dharmo sivAya koi adraSTa sthAyI dravya ke Atmatatvane svIkAratuM nathI . jIvAtmAne te niraMtara cAlatI prakriyAno pravAha gaNI jalatI dIpaka jyota sAthe sarakhAve che. bhautika kalevara rUpa AtmAnI tRSNAo bujhAI javAthI nirvANa tarapha jaI zakAya che. anAtmavAda ke narAtmavAda e baudhdha darzananuM viziSTa AtmaciMtana che. vividha vicAradhArAovALA A darzano jANavAthI bhAratIya darzanonuM AdhyAtmika 146 Jain Education Intemational 2010_03

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svarUpa jIvananI keTaluM najIka che te jANI zakAze.vaLI vizvanA anya darzanonI AbhA saMbaMdhI mAnyatA jANavAthI jaina dharmanAM AbhA saMbaMdhI, vicAro spaSTa samajI zakIzuM . jaina darzane karmavAda ane mokSanA saMdarbhe pAradarzaka Atma ciMtana raju karyuM che. jaina dharma Atma svarUpanI vizada carcA karI che. AtmA sata, cit AnaMda rUpa che. sat - je traNe kALe Take te sat , sat no kadI nAza na thAya jenuM astitva kAyama rahe te sata. "yAdayadhaNatarata " jemAM samaye samaye navIna paryAyanI utpatti thAya che , junI paryAyano nAza thAya che ane mULa dravya kAyama rUpe TakI rahe tene sat kahe che . AtmA paNa AvuM eka sat dravya che. AtmAno kadI nAza thato nathI tenI avasthAo badalAyA kare che.kyAreka deva ,tiryaMca ke manuSyanI paryAyo dhAraNa karanAra AtmA to , te no te ja rahe che, te nitya che ,temAM kAMI pheraphAra thato nathI. cita eTale jJAna, e jJAna mAtra jIvamAM ja che.nigodanA jIvomAM akSaranA anaMtamAM bhAga jeTaluM alpajJAna che to kevaLajJAnInA jJAnamAM te saMpUrNapaNe pragaTe che. AnaMda - AnaMda e AtmAno potAno guNa che .AtmAnI anubhUti che .AnaMda karmajanya nathI, sahaja zudhdha paramAtmAnI AnaMdaghana avasthA che. "Anada uMda che AtmA ,Anada emAMeI mane anya na valakhA mArato , e mAravArI che ne ?" zarIra saMbaMdhI zAtA ane azAtA , mana saMbaMdhI sukha ane duHkha A badhA karma vipAkanA phaLa che. uttarAdhyayana sUtramAM ,chaThThA adhyayananI prathama gAthAmAM bhagavAna mahAvIre batAvyuM che, " avanatinA parisA sane te khabhava" - sarva duHkhanuM kAraNa AtmAnuM ajJAna che. A ja vAtane zrImad rAjacaMdrajI Atmasidhdhi zAstranI prathama gAthAmAM , samajAvatAM kahe che ke, "je savarapa samajyA vinA pAmyo dukha anata , samajavyuM te pada name zrI sadarzara bhagavata " AtmAnuM mULabhUta svarUpa sat, cit AnaMda rUpa che .A svarUpane na samajavAnA kAraNe ja jIvanuM anaMta duHkha dAyaka saMsAra paribhramaNa che. jJAnIoe AtmAnA traNa prakAra kahyAM che. bahirAbha, aMtarAtmA ane trIjo prakAra paramAtmA che . je AtmAnA svarUpane jANato nathI zarIrane ja huM mAne che para padArthomAM mAlikI ane mamatva hoya che tevA mithyAdraSTI AtmAne balirAtma kahevAya.AtmAnA zubhapariNAma vALI pravRttithI aMtarAtmA thavAya che. A sthiti jIvane samaya darzana karAve che. pachI AgaLa vadhato AtmA jyAre sarvakarma kSaya karI sidhdhabudhdha bane tene paramAtmA kahevAya che. samyakradarzana e adhyAtmanI kharI zaruAta che ane tenI pUrNatA e sidha dazA che. paramAtma zA che. deha ane AtmA eka ja che evo bhAsa tene dehAdhyAsa kahe che. jJAnIo deha ane AtmA alaga che te samajAvavA khyAna mAM rahelI talavAra nuM draSTAMta ApatA kahe che ke jyAre talavAra myAna mAM hoya tyAre khyAna ja talavAra rUpa bhAse che. paraMtu jyAre khyAnamAMthI talavAra bahAra kADhIe tyAre khyAna ane talavAra banne alaga che tema pratIti thayA vinA rahe nahI. jyAM sudhI dehAdhyAsa che tyAM sudhI AtmA ane zarIra ekaja lAgaze paraMtu AtmasAdhanA dvArA dehAdhyAsa chuTatA AtmabhinnatAnI pratIti thaze. "dharmabhi" prakaraNamAM AcArya haribhadrasurI e AtmAne cha pada dvArA samajAvyo che. * AtmA che : huM AtmA chuM evI ni:zaMka pratIti thatA mithyA bhrAmaka mAnyatA TaLI jAya, mAlikI bhAvanI mamatA tuTI jAya, kramanA udayathI, aNAnubaMdhathI maLelI vyakti ane prArabdhathI prApta vastuo parano 147. 2010_03

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mAlikI bhAva naSTa thai jAya. | AtmA tatva che : AtmAnI nityatA samajAtA pratIti thAya ke AtmAno kyAreya nAza thato nathI. Atmadravya sadA nitya che, AtmA ane tenA guNo kAyama TakanAra zAzvata che. AtmAnI nityatAnuM ciMtana jIvane nirbhaya banAve che, tene mRtyuno paNa bhaya raheto nathI. AtmA kmano kta che : AtmA ane pudgala sivAyanA cAra dravyo potapotAnA svabhAvamAM pariNamI rahyA che. jIva ane pugala be ja dravyamAM vibhAva che. je kaMi thai rahyu che te mArA thI ja thAya che, koIno doSa nathI. A samajaNa AvatA nimita ne doSa na detA, je bane che te mArAja karmodayane kAraNe bane che. tema svIkAravuM saraLa banaze. saMyogothI draSTi svabhAva tarapha jaze, to ja karmabaMdhana aTakaze. AtmA ja rmano bhoktA che : karmanA traNa sutro AgamamAM batAvyA che. fdha pamokho tuja Ajawva : tAro baMdha ane tAro mokSa tArAthI ja ,ane tArA pariNAmathI thAya che. nijakarmano baMdha hetu tArA potAnA adhyavasAya ja che .karmanA udayathI thatAM bhAvane adhyavasAya kahevAya che. eka paNa samaya jIva adhyavasAya vagarano hoto nathI . jIva karmano bhoktA svayaM bane che mATe ja jIve karelA karma bhogavyA vinA chuTako nathI. ja mokSa che : saMpUrNa karmano kSaya tenuM nAma mokSa che . sAdhakanuM dhyeya eka mAtra mokSa ja hoya. game tevo pApI, adhama jIva paNa jAge ane samyaga puruSArtha tene lAdhI jAya to te paNa saMsArathI sarvathA mukta thayI sidha svarUpI banI zake che. jaina ArAdhanAnI carama pariNati paramAtma tatva mAM thAya che. ahiM eka vAra mokSa prApta thayA pachI punaH janma - maraNa nathI ane AtmA anaMta sukhano svAmI banI jAya che. - monano upAya che : mokSa pAmavAno upAya te dharma che.dharma eTale saMvara nirjarA navA karmane AvatA aTakAvavA te saMvara ane junA karmone Atma pradezathI alaga karavA te nirjarA tevA jIvanA pariNAma te bhAva saMvara nirjarA. dharma eTale samabhAva ane samabhAva eTale pariNAmanI zAMti rAkhavI.samabhAva ane samabhAvamAM rahevuM te ja mokSano upAya che. jIvane AtmAnA A cha pada samajAI jAya to huM AtmA chuM zarIra nathI nI pratitI thAya che huM pitA , putra ,bhAI ke mAmA chuM ,e sAMsArika saMbaMdho thayA . huM DAyarekTara , pArTanara proparAITara , bosa (zeTha) ke nokara chuM te dhaMdhA ne vyavasAyanA saMbaMdho ke hodAo thayA . huM DokTara ke enajInIyara chuM te padavI thaI huM pramukha draSTI ke maMtrI chuM te sAmAjIka, zaikSaNika ke dhArmika saMsthAnA hodA thayA . huM AtmA chuM nuM jJAna thatAM samajAze ke A saMbaMdho ke pada sthAyI ke nitya nathI. mArAmAM rahela Atmatatva ja nitya che. A samajaNa ja ahe ane mama mAMthI jIvane mukta thavA madadarUpa thaze. jaina dArzanikoe prarUpelA AtmasaMbaMdhI AvA spaSTa ane pAradarzaka vicAronuM ciMtana karatA samajAya che ke : AtmajJAna vinA badhuM ja jJAna, jJAnInI daSTie ajJAna che. Atma ciMtA vinAnI badhI ciMtA ,karmabaMdha karAvanArI vyartha che. AtmAnA anurAga vinAnA badhA rAga ,saMsAra vadhAranArA che. AtmAnA sukha sivAyanA bIjA sukha bhogavavAM te du:kha ne AmaMtraNa ApavA barAbara che. kahevAnuM tAtparya e ke , jJAna , ciMtA anurAga nI sAthe kendra sthAne AtmA hoya 148 Jain Education Interational 2010_03

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to ja te kalyANakArI pariNAma lAvI zake . "AcArAMga sUtramAM " AtmArthInA cAra lakSaNo batAvyA che. draSTAbhAva : sArA narasApaNAnA bhAva na uThe te rIte jovuM. mukti, "AtmaguNoMmAMja ramaNatA ", bAhyAbhyAMtara parIgrahathI mukta ane cothu lakSaNa vIrakti, eTale padArthanA rAga pratye udAsInatA. ahIM anAsaktabhAva abhipreta che. AtmAne malina koNa banAve che? avakAza mAM rahelA karmanA kaNone AtmA tarapha lAvavA koNa prere che? A kaNone karma vargaNAnA pudagalo kahe che. AtmA kaMika bhAva kare tyAre e bhAvonA taraMgo bahAra Ave che ane avakAzamAM viharatA karma kaNomAM khaLabhaLATa pedA kare che. te to sAhajika sthitithI vAtAvaraNamAM viharatA hoya che. zarIrane sparzI sparzIne cAlyA jatA hoya chezarIra, mana ke AtmAne kaMipaNa asara na karatAM hoya paraMtu, jIvanA rAga dveSa vALA bhAvonA taraMgo zarIrathI bahAra AvI A karmakaNone AtmA sAthe joDavA prerIta kare che. evI ja rIte zubha bhAvavALA spaMdano evA karmakaNone AtmA pratI AkarzIta kare che. A zubhAzubha karmabaMdhanI prakriyA satata cAlatI hoya che. AtmA karmothI lepAyane malIna bane che.jJAnIoe AtmAne karmabaMdhathI baMdhAto aTakAvavA ane karma mUkti mATe karma nirjarA karavA anuprekSA eTale bhAvanAnI prarUpaNA karI che. huM eka zAzvata AtmA chuM jJAna darzanathI yukta chuM. zarIra ane saMbaMdho saMyogathI prApta thayela che jeno saMyoga che teno avaca viyoga che.A ekatva anuprekSA che. jagatanA tamAma padArtho ane sarva saMbaMdho parivartanazIla ane kSaNika che.Atma guNo ane dharma ja nitya zAzvata che ,te thaI anitya anuprekSA . A vizvamAM zaraNabhUta koNa bane je bIjAne zaraNa ApI zake evA traNa tatvo che deva gurU ane dharma ,A azaraNa anuprekSA. kSaNe kSaNe sarakI rahyo che , je satata parivartanazIla che te saMsAra che. je vicitra che, jemAM ISTa -aniSTano saMyoga viyoga che ,A che saMsAra anuprekSA .AvI anuprekSA karatA AtmAnubhUtino daravAjo khulI jAya che. AtmA para karmonA AvatA pravAha rokavo te saMvara bhAvanA che ane tapa dvArA nI nirjarA karavI te nirjarA bhAvanA che. Ama anuprekSA e karmone samajavA, karmabaMdhathI rokavA ane karmonI nirjarA karavAmAM sahAyaka bane che. - mithyAtvamAMthI mokSanA mArge javA mATe AtmAe pracaMDa puruzArtha karavo paDe. che.AtmAnA kramika vikAsanA tabakkA ke sopAnane jaina darzana guNaThANAM ke guNasthAnaka nAma Ape che.pahelA guNasthAnakamAM mithyAtva che. pahelA traNa guNasthAnaka bahirAbhAnA che. cArathI bAra guNasthAnaka aMtarAtmAnA che. teramuM , caudamuM guNasthAnaka paramAtmAnuM che. jJAnIoe kahyuM che ke AtmA ja sukha ane duHkha utpanna kare che ane teno kSaya paNa AbhA ja kare che. sanmArga para cAlanAra AtmA sva no mitra ane unmArga para cAlanAra AbhA ja ApaNo zatru rUpe che . anaMta tIrthakaro kahetA AvyA che ke rAga dveSa choDavAthI karma AvaraNa TUTatA Atma guNonuM pragaTIkaraNa thatAM AtmA vItarAgI bane che, jaina darzana dareka bhavi AtmAne mokSano adhikArI gaNe che. ApaNe paNa sahu pUrvAcAryoe batAvela mArge Atma sAdhanA karIzuM to karma mukti dvArA digaMtanA mArge prasthAna karI zakIzuM. Mr. Gunvantray Madhavlal. Barvalia is C.A. from Mumbai. Gunvantbhai has written/ edited and brought out over 30 books on Philosophy and religions. He is the editor of four periodicals. He is connected with SKPG Jain Research Centres, AIS JAIN conference etc. 149 2010_03

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O222222222222222222222222222222222222222222222222222222222226 Jai Jinendra llllllllllllll llll llll l Best Wishes from The JAIN SANGH Inc. of Cherry Hill, NJ OleddJJJJJ22222222222222222222222222220 Visit our newly renovated Temple 3401 Cooper Ave., Pennsauken, NJ 08109 (856) 662-1076 O222222222222222222222222222222222222222222222222222222222220 In Loving Memory of Congratulations and | Priya Agarwal Best Wishes to (Age 12 years) daughter of Pradeep Agrawal and Anju Usman, Chicago, IL JAINA May your soul be at peace... always. From SUNIL & KALPANA JAIN With Fondest Memories, Sunit , Seema, Sarina, Sahil, Sanjana Jain And Family 150 2010_03

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List of 2003 Convention Donors Sanghpati Mr. & Mrs. Shailesh & Urvashi Patel, Cincinnati, OH Mr. & Mrs. Anop & Renuka Vora, Rochester, NY International Jain Sangh, NJ $15,000 & up Dr. Shah Family, Southern Maryland Youth Group 10,000 & up Mr. & Mrs. Chandra & Kumud Shah, Cincinnati, OH $1000 & up Mr. & Mrs. Anil & Ashima Jain, Dayton, OH Shah Family, Piqua, OH Dr. Jaswant Jain, East Rochester, NY Jain Society of Metropolitan Chicago Dr. & Mrs. Sushil & Asha Jain, Gaithersburg, MD $5000 & up Mr. & Mrs. Haresh & Gita Hemani, Cincinnati, OH Mr. & Mrs. Gunvantrai & Illa Mehta, Maumee, OH Dr. & Mrs. Manibhai & Savita Mehta, Cypress, CA Mr. & Mrs. Prem & Lata Jain, Dayton, OH Mr. & Mrs. Dilip & Ranjan Punatar, Dayton, OH Mr. & Mrs. Prem & Sandhya Jain, Freemont, CA Mr. & Mrs. Hemant and Kamini Jain, Cincinnati, OH Mr. & Mrs. Navin & Leena Rambhia, Dayton, OH Dr. & Mrs. Kamlesh & Surekha Sanghvi, Dayton, OH Jain Sangh of Cherry Hill, NJ Mr. & Mrs. Harshad and Manisha Shah, Cincinnati, OH Dr. & Mrs. Surendra & Sushila Singhvi, Dayton, OH Drs. Hemant & Anjana Shah, Dayton, OH $2000 & up Dr.& Mrs. Mahendra & Jyoti Nanavati, Rochester, NY Mr. & Mrs. Rajnikant & Vina Shah, Cincinnati, OH Mr. & Mrs. Udai & Sushila Jain, Sugarland, TX Mr. & Mrs. Jit & Manda Turkia, Liverpool, NY Mr. & Mrs. Mahendra & Akal Daga, Los Angeles, CA Dr. & Mrs. Ramnik & illa Vora, Pittsford, NY Dr. & Mrs. Jwala & Aruna Prasad, Cincinnati, OH Mr. & Mrs. Ashwin & Kusum Zaveri, Honeoye Falls, NY Dr. & Mrs. Mahesh & Chandrika Shah, Dayton, OH Mr. & Mrs. Kirit & Pramila Daftary, Waco, TX Mr. & Mrs. Girish & Devmani Shah, Campbell, CA Dr. & Mrs. Bipin & Kalpana Shah, Rochester, NY $500 & up Mr. & Mrs. Dinesh & Illa Punatar, Dayton, OH Drs. Mahendra & Chandra Varia, Martin, KY Mr. & Mrs. Ramesh & Jaya Shah, Cleveland, OH Mr. & Mrs. Mahendra and Sangita Vora, Cincinnati, OH 151 Jain Education Interational 2010_03

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Advertisers' Index .......111 .114 US Anil Marfatia .......... APX Travel ............ Bafna & Daga Families ..... .112 Bank of India ........... Bharati and Anil Kamdar. Bipin Shah ............. Charter Mortgage Co. Inc. Chicago Merchants .. Cumbey & Fair Inc. ....... Dada Bhagwan Vignan Inst... Dayton Dental and Ortho ..... Dayton Outpatient Center ..... Diamond Concepts Inc. ....... Diamond Dealers of Chicago Diamond Dealers of Chicago Dingus and Daga, Inc... Doshi Diagnostics... Elizabeth Diamond Co... Ethicon ............ Fifth-Third Bank ....... Gita Pancholy ....... Hidy Honda.......... Hilton Garden Inn ...... Homing Inn ...... lla and Dalsukh Madia .... J.T. Systems, Inc... Jai Hind Hotel and Motel .. Jain (Daga) Family ......... Jain Association of Montreal .. Jain Assoc. of Palm Beach .. Jain Center of America, NY ..... Jain Center of Cinci/ Dayton .... Jain Center of Connecticut .... Jain Center of Greater Boston. Jain Center of Greater Hartford Jain Center of Greater Memphis .. Jain Center of Greater St. Louis .. Jain Center of New Jersey ....... Jain Center of Northern California Jain Center of South Florida .... Jain Center of Southern California Jain Center of Toledo.. Jain Community of Buffalo ...... Jain Diamond Dealers of Chicago . Jain Foods (IJS) ............... Jain Meditation Intl. Center ............111 Jain Religion Center of Wisconsin ....... Jain Samaj of Houston ..... Jain Sangh Inc. of Cherry Hill, NJ ...... Jain Society of Fort Myers ....... Jain Society of Greater Cleveland Jain Society of Greater Detroit ..... Jain Society of Met. Chicago .. Jain Society of Met. Washington .. Jain Society of Middle TN ..... Jain Society of North TX... Jain Society of Pittsburgh .... Jain Society of Rochester .. Jain Society of Toronto ....... Jain Spirit Magazine ... Jain Study Center of N.C. (Raleigh).... Jasvant Modi (Dr.) Jaya Travel & Tours. Jayna Inc.............. Jigna Shah ......... Jungle Jim ......... Jyoti Parekh ....... K. Girdharlal Inc. .......... K.T. Shah (Dr.) ............ LA Diamond Merchants .. M.S. International, Inc.. Madad Contracting Co., Inc. .... Members of JSMC......... Merrill Lynch ......... Mixing Systems Inc. ........ MOAI Technologies ........ Newyork Diamond Dealers .74-75 Praful & Kokila Doshi. R. R. and Sons ..... Rosy Blue .. Royal Gems & Jewelry Saroj & Mahendra Shah. Scholarship ...... Shah Brothers.. ...84 Soin International ... .76-77 Sunil & Kalpana Jain Sunit & Seema Jain ... ..150 Sunita Travel ........ Suresh Moonat .. Sunrise Psychiatric services .68 Tache USA Inc. ......... .60 Tulsa Jain Sangh, Inc. ....... UES Inc. ....... Zaveri Brothers ..... ...114 O ....82 ....84 ...110 ...48 ..118 .90 106 ..150 111 .71 .86 152 Jain Education Interational 2010_03

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JAYNSISC ARTH Jayna, Inc. (Established in 1988) Troy, Ohio Major Worldwide First -Tier Supplier of machined & assembled components to Fortune 500 automotive and A/C & Refrigeration OEMs Phone: 937-335-8922 Putting the pieces together< Jayna HMT Machine Tools, Inc. (U.S. Distributor of HMT (India) Machine Tools & Accessories) Troy, Ohio Sales, Technical Support, and Service Phone: 937-339-4680 2010 03 best wishes!!! Jayantilal K. & Deviben J. Shah Damaroo & Jyoti Soha, Ruchi, Beej website: www.jaynahmt.com Mayank & Alka Pari, Paras Piqua, OH Jainism...the Art of Living 2003 Biennial JAINA Convention

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Jaya Travel & Tours Jaunauce & tours "Celebrating over 25 years" Le8 tawrs DOMESTIC INTERNATIONAL CRUISES TOURS HOTELS CAR RENTALS GROUPS AV NORTHWEST K M AIRLINES Royal Dutch Airlines ( Lufthansa Ben (c) NORTHWEST KLM SINGAPORE AIRLINES AIR FRANCE swiss SINGAPORE AIRLINES AIR FRANCE Alitalia tttttttttt 26500 NORTHWESTERN HIGHWAY SUITE 261 SOUTHFIELD, MI 48076 PHONE : 1877-FLY-JAYA FAX: 248-372-4810 DETROIT NEW YORK CHICAGO WASHINGTON DC LOS ANGELES OUR INDIA OFFICES VAASA VAVAVAVAVAVAVAVA Mumbai Phone:022-651-0400 Fax:022-643-3440 Chennai 044-851-4219 044-855-5778 2010_03