Jain Digest 2006 07 Vol 24 No 3

Author(s): Federation of JAINA
Publisher: USA Federation of JAINA
Catalog link: https://jainqq.org/explore/527101/1

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2010_03 A Publication by the Federation of Jain Associations in North America Winter 2006 Volume 24. No. 3 www.jaina.org 2006 JAINA Calendar

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JAIN TEMPLE, WASHINGTON, DC OXO DE Cardiology Vinod K. Shah, MD, FACC A. A Patil MD, FACC Mahesh P. Shah MD, FACC Anil K. Shah, MD, FACC Anantha Rao, MD, FACC Gastroenterology Umed K. Shah, MD, FAOG Atal R. Shah, MD, FACG Nayan R. Shah, MD, FACG Sreenivas Mannam MD Pulmonology Kiran D. Mehta, MD, FOCP Neurology Beena A. Shah, MD Internal Medicine Bhasker A. Thaveri, MD David M. Federle, MD Mary Kramer, MD Avani D. Shah, MD Dhiren Shah, MD Chandra B. Sajja, MD Manoj Panwala, MD Hematology/Oncology Gurdeep Chhabra, MD Harminder S. Sethi, MD Gerontology Anwar T. Munshi, MD, FACP Rita B. Jhaveri, MD Pediatrics lla V. Shah, MD, FAAP M.FO. Lafeer. MD, FAAP Dawn Bertram-Stewart, MD Beena Khetpal, MD Fahmi H Fahmi MD Pediatrics/Internal Medicine James L. Harring, MD, FAAP, FACP Family Practice John E Fenwick, MD J. Patrick Jarbor, MD Robert J. Bauer, MD John L Bennett, MD J. Scott Tidball, MD Roy H. Bunales, MD Radiology Halappa G. Hakkal, MD Harris E. Orzach, MD Psychiatry Aruna A. Patil, MD Endocrinology John Tourtelot, MD JAI JINENDRA Dialogue Between Master And Student kahaM care kahaM ciTThe kahamAse kahaM sae / kahaM bhujaMto bhAsaMto pAvaM kammaM na baMdhaI // What should be the mode of movements? Of standing, sitting, lying, eating or talking So that there is no bondage and karma Emanating from our daily activities? jayaM care jayaM ciTaThe jayamAse jayaM sae / jayaM bhujato bhAsaMto pAvaM kamma na baMdhaI // When you walk, walk with awareness. When you stand, be mindful. When you sit, be aware. When you sleep, be peaceful. When you eat and speak, be watchful. Commit no harm, to any living being, Which may invite painful karmic consequences. Hollywood Office Philip]. Bean Medical Center PO Box 640 24035 Three Norch Road Hollywood, MD 20636 301-373-7900 Leonardtown Offices Shanti Medical Center PO Box 664 26840 Point Lookout Road, Suite 101 Leonardtown, MD 20650 301-475-5577_301-475-5524 St. Mary's Medical Arts Building PO Box 106 22650 Cedar Lane Court Leonardtown, MD 20650 310-475-5021 301-475-5023 Prince Frederick Office Calvert Medical Office Building 110 Hospital Road, Suite 303 Prince Frederick, MD 20678 410-535-1333 Lexington Park Oflice 22335 Exploration II Suite 1030 & 1035 Lexington Park, MD 20653 301-863-7041 301-863-9000 California Office PO Box 540 23263 By the Mill Road California, MD 20619 301-863-5835 Charlotte Hall Office Charlotte Hall Medical Centre PO Box 507 29795 Three Notch Road Charlotte Hall, MD 20622 301-884-7322 301-884-7330 Mechanicsville Office Village Medical Annex 28160 Old Village Road, Suite A Mechanicsville, MD 20659 301-8844666 Washington Area 831 University Blvd.. #32 Silver Spring MD 20903 301-445-4430 - Dasavaikalika 429 BC We dedicate ourselves to ceaseless efforts of Acharya Sushil Kumarji and Gurudev Chitrabhanuji, in spreading the principles of Jainism among all the Jains settled in North America. We congratulate the Executive Committee for their devoted service to JAINA. SHAH ASSOCIATES, M.D., L.L.C. Shanti Medical Center, P.O. Box 664, Leonardtown, MD 20650 Phone: 301-475-5579 Metro 301-870-2049 Fax 301-884-7419 Iain Education International 2010_03

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JAIN DIGEST Winter 2005 Vol.24 No.3 circulation: 11000 In this issue Headquarter News............. Jain centre of America......4 From the Edito..................7 Committee News................8 Seniors Housing survey.....9 Paushadh................... Atithisanvibhag........... 10 12 Gandhian Conference.......14 Boston Directory..............15 Regional New..................16.. Jain Calendar....................2.1. MIS Registration Form....26 Matrimonials.....................28 Time of Liberation.............30 Jainnism & Enviornment.30 Convention update........32 Moving? Receiving duplicate copies? Send your address corrections to: JAIN DIGEST CIRCULATION Federation of JAINA P. O. Box 700 Getzville, NY 14068-0700 JAIN DIGEST Spring 2005/1 2010_03 From the President..... Jai Jinendra I want to take this opportunity to thank hundreds of volunteers who unselfishly promotes Jainism and Jain way of life in western world. As you know this is one of JAINA's principal objectives. Due to your efforts a lot has been accomplished while other objectives are in progress. First, I am happy to report that JAINA Convention 2005 resulted in savings of nearly $100,000. Thanks to all the dedicated volunteers of JAINA, Jain Center of Northern California (JCNC) and numerous generous donors who made it possible. Majority of these funds will be dedicated towards operating expenses, provide seed money for 2007 convention and have some revenue in reserve for future unforeseen expenses. The JCNC will receive portions of savings per contractual agreement. This was also the first time ever that JAINA Convention was video taped. Full set of 15 DVD's were produced and marketed by JAINA. We have received many complements for this joint effort. While we are talking about expenses, let me point out about our regular income and expenses. Our major expenses of about $75,000/year are from the Jain Digest and JAINA office administration expenses. Income sources are very few, membership dues, advertising revenues from Jain Digest and committee surcharges. We have shortfall of revenue from our operations. It is puzzling to recognize that the richest community in US does not have funds for its own religious organization! Thanks to our Patron Committee lead by Mr. Uday Jain who collects funds for the administrative expenses, etc. Please support them generously by signing up for the various Patron Programs. We are fortunate to have dedicated people like Mrs. Lata Champseei, who does the major work for bringing out these issues at no charge to JAINA. We are happy that Mr. Chetan Sanghvi has agreed to join Jain Digest Editorial Board. Together they will explore new ideas to reduce publication cost, generate revenues and give a more appealing look to attract more readership and advertising revenues. If we want JAINA to benchmark with other religious organizations having political power, then we will have to support it with resources. Many religious organizations have paid political lobby groups to monitor their interest, we are fortunate to have our very own Dr. Sushil Jain, insider of DC politics, who is going to bring us good news soon. We can accomplish a lot more in a shorter time, if we had reserve funds to go around by creating positive and result-oriented programs. I would request all of you to donate to JAINA so JAINA can bring you more positive programs. JAINA has created Media Productions Committee under the leadership of past JAINA director, Dr. Mamta Shaha. She is working very closely with TV Asia to bring you JAINA program on weekly basis. We have lined up sponsors for next six months. Our goal is to have enough sponsors to last us for a year on weekly basis. We believe that these programs will bring awareness of Jain Values such as, Ahimsa, Anekantvad and nonattachment and Jain way of life to mainstream Americans. This will also give chance for (continued on the next page)

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JAIN DIGEST Federation of Jain Associations in North America (JAINA) JAINA HEADQUARTERS PO Box 700, Getzville, NY 14068-0700 Phone/Fax: 716/636-5342 jainahq @jaina.org A publication of the Federation of Jain Associations in North America (JAINA JAINA EXECUTIVE COMMITTEE JAINA COMMITTEES EDITOR IN CHIEF Lata Champsee 21 Swiftdale Place Don Mills, ONT, Canada M3B 1M3 Phone: 416/441-2200 email: latachampsee@usa.net President Kirit C. Daftary Phone: 254/776-4209, Fax: 254/753-1411 Academic Liaison Committee Girish P. Shah 408-378-8765 Long Term Planning Yogendra Jain 781-856-0769 Calendar Committee Rajeev Pandya 718-816-0083 Media and Public Relations Committee: Mr. Nitin Talasania 908-306-1406 First Vice President Dilip V. Shah Phone: 215-561-0581 Fax: 215-567-3146 COVER DESIGN Dhrumil Purohit email: dhrumil@dharmaboost.com Constitution Review Committee Manibhai Mehta 714-898-3156 Membership Kamlesh Shah 301-838-9778 Regional Vice Presidents Jashvant Mehta, Canada Phone: 780-435-9070 Marriage Information Service Hasmukh M Shah 727-934-6141 Govt.&Int'l Organizations Relations Dhiraj H. Shah 716-773-1314 REGIONAL EDITORS Ila G Shah, Midwest US Phone: 419-865-2727 Fax: 419-868-7476 Interfaith Activies/World Council of Jains Arvind Vora 631-269.1167 N. American Jain Families Assist Program Ila G. Mehta 419-865-2727 Canada Dr. Mahendra Mehta email: mhmehta@sympatico.ca Phone/Fax 416/241-2044 Gunvant Shah. Northeast, US Phone: 732-246-4030 Jain Center Resource Nitin Shah 562-902-0277 North American Jains History Jasvant Mehta 780-435-9070 Deepika Dalal, Southeast US Phone: 954-431-5957 Fax: 305-585-3798 Patron Program Udai Jain 281-980-0741 Midwest, US Manubhai Doshi email: mansukhdoshiyahoo.com Phone: 847/735-0120 Jain Digest Membership Keerti Shah 630-837-8716 Bipin Shah, West US Phone: 408-973-1004 Fax: 408-262-0180 Pilgrimage Committee Dilip V. Shah 215-561-0581 Jain Network Forum (JNF) Sunil Jain 630-705-1884 Northeast, US Dineshbhai Chheda email: dchheda@pica.anny.mil Phone: 973/394-1701 Udai Jain. Southwest US Phone: 281-980-0741, Fax: 281/980-2924 Planned Giving Committee Yogesh Kamdar 203-288-2350 Jain Rituals Naresh Shah 516-741-9269 Secretary Lata Champsee Phone: 416/441-2200, Fax: 416/441-2211 Scholar Visitation Nirmal Dosi 732-390-0296 Jaina Book Stores Rohit H. Doshi 607-754-6010 Southeast, US Pravin K. Shah Phone: 919-859-4994 Senior's Housing Gunvant Shah 732-246-4030 Treasurer Pravin Mehta Phone: 931-648-9535, Fax:931-648-9539 Jaina Charitable Trust Mahendra K. Pandya 718-816-0083 Technology Committee Girish P. Shah 408-378-8765 Southwest, US Jadavji Kenia email: jkenia@netzero.com Phone: 972/690-3593 Jaina Convention Board Kirit Daftary 254-776-4209 Immediate Past President Anop R. Vora Phone: 585/473-9290, Fax: 585/473-9450 Tirthodhdhar Committee Kirit Daftary 254-776-4209 Jaina Education Pravin K. Shah 919.859.4994 V. R. Gandhi Scholarship Fund Pravin C. Shah 516-248-8265 West, US Chandrakant Parekh email:cparekh1@yahoo.com Phone: 562-926-5663 SPECIAL OFFICE BEARER Executive Director of JAINA Kamalesh Amin Ph: 716-636-5342 Jaina Exhibition Sudhir Shah 203-397-5086 Website Committee Dilip V. Shah 215-561-0581 ASSOCIATE EDITORS Wheel Of Hope Ramesh P. Shah 440-442-4596 World Community Service Bachubhai S. Ajmera 301-924-8070 YJA and YJP Coordinator Girish P. Shah 408-378-8765 Young Minds Hanul Bhandari 210-842-4825, hanul.bhundaria yja.org Chirag K. Shah 262-880-6918, chirag shah@yja.org Matrimonials Hasmukh Shah 304 Tall Oak Trail Tarpon Springs, FL 34688-7711 Phone: 727-934-6141/3255 hasmukh33@yahoo.com Young Jains of America (YJA) Chintan Shah 212-682-5246 Young Jain Professionals (YJP) Mayur Shah 415-462-8030 MANAGING BOARD Lata Champsee, Managing Director Dilip V Shah, Marketing Director Keerti Shah, Circulation Director BOARD OF DIRECTORS Jaina Library Names of all Board of Directors are listed on http:// Ramesh Doshi 714-995-8914 www.jaina ory JAINA CHARITABLE TRUST Jaina Public Affairs Committee Names of all Trustees are listed on http:// Sushil Jain 301-670-0519 www.jaina.org Jaina Publication AFFILIATES Prem Gada 806-794-4777 Brahmi Jain Society. US and Canada Jivdaya I. A A. of Mahavir Jain Vidyalaya, Rochester, NY Pramodaben Chitrabhanu 212-534-6090 International Mahavir Jain Mission, US and Canada Jain Adhymic Academy of N. America.Plano TX Legal Advisory Jain Meditation International Center, US & Canada Prakash Parekh 914-478-1075 Neel Shah 908-769-7000 Jain Social Group, LA and Toronto Kutchhi Gurjar Jain Society. Grand Island, NY Kutchhi Oswal Jain Association of North SOUTHEAST MIDWEST Americal KOJAIN) Regulur Regular Shri Mahavir Jain Foundation, Santa Ana, CA Atlanta Chicago Jain Academic Foundation of N. America. Tx Miami Cinncinati/ Associate Dayton Augusta NORTHEAST Pittsburgh Charlotte Cleveland Regular Rochester Fl. Meyers Columbus Atlantic Washington Jacksonville Detroit Boston Associate Memphis Buffalo Lansing Albany Middle Tennessee Cherry Hill St. Louis Allentown Morgantown Essex Fells Associate Binghamton New Orleans Hudson alley Kansas City Delaware Orlando New York Elmira Panama City Beach Minneapolis Ocen Harrisburgh Palm Beach Milwaukee Hartford Raleigh Toledo Philadelphia Syracuse Tampa The Managing Editorial Board will endeavor to publish all material submitted but reserves the right to edit and/or reformat for clarity and space restrictions. The views expressed in the articles are those of the authors and do not necessarily represent the views of the Managing Editorial Board of JAIN DIGEST SOUTHWEST CANADA Regular Regular Dallas Toronto Houston Associate Phoenix Edmonton Associate Montreal Tulsa Ottawa Lubbock Vancouver Colorado WEST Regular Los Angles San Francisco Associate Las Vegas Portland Sacramento San Diego 2/JAIN DIGEST. Spring 2005 Orange Jain Education Interational 2010_03

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Jain centers to show case their progress or tell their unique achievements to the world. We are also working with the other national media in other countries to repeat the same content for the wide spread message of JAINA. I am also happy to report that, for the first time ever, JAINA is taking pilgrimage to south India to participate in Mahamastka Abhishek of Bahubaliji in Sharvan Belgola. We expect this to be a well-attended yatra under the leadership of Mr. Dilip Shah, the first Vice President and Chairman of the Pilgrimage Committee. On our website, you will notice that we now have over 40 committees. To make these committees more productive JAINA President and EC should have an ongoing dialogue on a regular basis. Mr. Bipin Shah, Mrs. Ila Mehta and Mr. Yogendra Jain came up with the idea of grouping these committees in six functional groups. All six regional vice presidents have been assigned this functional group of committee for them to liaison with. Committees have given us their short and long term goals of what they like to accomplish. All of this information has been put up on the web for everyone to see. With this information in the public domain, I am hoping to see more JAINA directors getting actively involved with each committee. I am proud to announce that Executive Committee has appointed seven new directors at large for 2005-2007. They are: Mrs. Pramodaben Chitrabhanu; Dr. Dilip Bobra, Tempe, AZ; Dr. Parveen Jain, Milpitas, CA; Mr. Arvin Shah, Detroit, MI; Mr. Kamlesh Shah, Orlando, FL; Mr. Shan Jain, Canada, and Mr. Keerti Shah, Chicago, IL. With best wishes, International Interfaith conference with presence of President Dr. A. P. J. Abdul Kalam Kirit C Daftary President, JAINA "The Inner Voice of Peace" - an International Interfaith conference was organized by Bramha Kumaris at New Delhi and Mount Abu during October 10 -16. Forty-nine participants from four continents and sixteen countries attended the conference. Arvind Vora, Chair person of JAINA Interfaith Committee was the Jain delegate invited to the conference. On the first day of the Conference Dr. L. M. Singhavi, the invited guest speaker spoke eloquently emphasizing the need for a dialogue between different faiths. As a part of the conference a ninety minute meeting was organized at the Rashtrapati Bhavan with the President of India, Dr. A.P.J. Abdul Kalam. Arvind Vora was the first speaker and he spoke of the core values of Jainism - Non violence in thoughts, action and deeds. The President in his speech spoke of the steps necessary to promote Peace and non violence. Paying homage to his mentor Dr. Vikram Sarabhai, Dr. Kalam accentuated the need for better understanding between science and spirituality. He narrated a story of how Dr. Sarabhai acquired 300 acres of land in Thumba, Kerala through the Bishop of Thiruvananthapuram. Rev Father Peter Bernard Pereira had invited Dr. Sarabhai to a Sunday mass, where the priest told the congregation that both science and spirituality seek truth that prospers human life. The President said thanks to Dr. Sarabhai's presentation and priest's cooperation, scientific progress was made in spite of the indifferent attitude of the bureaucracy. The next three days of the conference was held at Mt. Abu. The delegates had the chance to visit the famous Delwara Temples. The conference was concluded by a Jain prayer recited by Arvind Vora. JAIN DIGEST. Spring 2005/3 2010_03

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PRATISHTHA MAHOTSAV AT JAIN CENTER OF AMERICA-NY PRATISHTHA MAHOTSAV The Jain Center Of America, New York celebrated America in 1976. Gurudev Shri Chitrabhanuji envisioned its Pratishtha Mahotsav (Consecration Ceremony) in June the Temple not only as a place of worship, but also a center 2005. The event stretched over a ten day period starting of communication with other faiths. With that inspiration in with Bhakti Bhavana on the evening of June 10th and ending 1974, families of Mr. Dinesh Chheda and Mr. Bhavanji on June 19. with the formal - Post Pratishtha - Dwar open- Lodaya brought the Pratimaji of Shri Mahavir Swami from ing (Inauguration) of the Temple. Thousands of people par- Palitana and installed the murti at the Jain Meditation Center. ticipated in the events and thousands more watched the In 1981, visionaries like Dr. Mahendra Pandya, Mr. functions and Pratishthas on the Anand Nahar and Mr. Kamal worldwide web created specially for Surana purchased a building on this event. Ithaca Street in the Elmhurst The Jain Center of America, section of Queens. The New York was the first Jain center Pratimaji of Mahavir Swami organized and registered in America was installed in the spring of in 1976. The center bought its first 1982. The center started contemple building in 1981. Today, a state ducting regular events such as, of the art temple complex has re weekly bhavnas, poojans, placed the old temple building at 43 Paryushan Parva, Das Laxana 11 Ithaca Street Elmhurst, Queens Parva, Samvatsari Pratikaman NY. The unique design of the temple etc. The center has been is a shining example of unity within blessed by the visits of spiritual the Jain Community of New York. scholars like Gurudev This temple building has won Chitrabhanuji, Acharya Shri the prestigious "BEST RELIGIOUS Sushil Kumarji, Shri BUILDING" award of 2005 in Triputibandhu, Acharya Shri Queens, New York. An anonymous Chandanaji, Shri Roopchandji, member with the support and uncon Shri Manakmuniji, Shri ditional help from his community, and Jinchandra Suriji, Shri members of the Jain Center of America, accomplished the Atmanandji, Padmashri Dr. Atmanandji, Padmashri Dr. Kumarpal Desai, Shri Bhattarakji, construction of this magnificent 16,623 Sq, feet facility in Pandit Shri Dhirajbhai Mehta, Shri Kiranbhai Parekh, Smt. a record time, at a cost of six million dollars. The building Sunandaben Vora, and Shri Chandrakant Mehta. In 1975 meets all local and state legal standards and requirements. the Center hosted the International Jain Conference and the The keys to the Temple were ceremoniously handed over second "JAINA Convention", where JAINA adopted its by the members of the Jain Community to the Chairman of constitution. JCA, Dr. Dilip Mukhtyar on November of 2004. Soon af The New Temple Complex has Shri Mahavir Swami ter, preparations for Pratishtha Mahotsav began with enor- temple in Swetambar tradition and a large Upashraya/Sthanak mous joy and vigor. Hall on the second floor. Shri Adinathji Temple in Digamber The origins of Jain Center of America dates back Tradition, Shrimad Hall (Dhyan Mandir) and Library (Gyan to 1965 when a few Jains started meeting at homes of Mandir) are located on the third floor. Gurudev Jin Kushal different families for Bhakti Bhavana under the leadership leadership Suri Ji Dadawadi, Shri Ashtapadji and Bhojanshala (Dining Surii of Dr. Narendra Shethi. At this point the center was known Hall) are on the fourth floor. The cellar has an "Art Gallery" as Jain Center of New York. It was renamed Jain Center of showcasing Jain art. Shri Bhomiyaji's murti blesses a tem 4/JAIN DIGEST. Spring 2005 an cation International 2010_03

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ple visitor at the entrance of the Temple on the first floor. apartment for the care taker and a room for visiting scholar. There are a total of thirty-four Pran Pratishtha The first floor will also accommodate a Senior Citizen Center. The murtis in the Temple The Swetambar tradition temple has Celebration began with the Nagar Pravesh Yatra Shri Mahavir Swami as its Mul-Nayak with Shri Neminathji starting from the temporary temple and culminating at the and Shri Sambhavnathji on either side. The Bhamati new temple on Ithaca Street on May 15, 2005. All Idols Parikrama is graced by an 81" Jaisalmer light brown Shri were brought to the new temple. The yatra procession itAdinathji Choumukhi. The rear of the temple also has a 31" self was a sight to behold with over a thousand people parPanch Dhatu Pratimaji of Shri Shantinathji, and a 31" black ticipating and marching from the old to the new temple. It marble was complete with City Pratimaji Officials and dignitaries of Shri from all over the world, Paswanathji with several decorated Shri floats, a complete police Simandhar escort and unparalleled Swami, enthusiasm of the particiShri Gautam Swami and eight other idols of 'Dev and Devi', also adorn the temple on the second floor. Pratimajis had Anjanshalaka (Pran Pratishtha) performed in Surat-India by Acharya Shri Rajyash Suriswarji. The Vidhikar for the Pratishtha of the Temple idols was Shri Narendra Bhai Nandu. The Digambar tradition temple on the third floor has Shri Adinathji in the center with Shri Chandra Prabhu Swamiji and Shri Padma Prabhu Swamiji on the either side. The two magnificent standing murtis of Shri Parasnathji and Shri Bahubaliji, on either side of the Gambara embellish the Adinathji Temple. The Pratimajis had Panch Kalyanak (Pran Pratishtha) performed in Agra by Shri Gyan Sagarji, pan with Pandit Jaykumar Upadyay as the vidhikar. June 10 to June 19, 2005, were the glorious ten The third floor also has a Dhyan Mandir of Shrimad days of Pratishtha Mahotsav for the Jains of the New York Rajchandra with a Chitrapat, Aum, idol of Shri Mahavir area. It brought together Sadhus, Sadhvis and scholars of Swami on the top, and a Charan Paduka, all under a beauti all traditions to install an abode of peace and tranquility. The fully carved marble arch. program of Pratishtha Mahotsav was packed. There were events like Bhakti Sangeet, Indra Mahotsav and Nritya The Dadawadi on fourth floor is the first of its Natika, Ballets - 14 Swapnas by Narendrabhai Nandu and kind in Americas. A 15" Pratimaji of Shri Jin Kushal Suri Ji group from Bombay. Every day various poojans and vidhis and a 7" Charan are installed in a white marble shrine open took place on all three floors, these included: Manek Stambh on all four sides. Shri Ashtapadji will also be located on the Ropan, Kumbh Sthapan and Jawara Ropan followed by Das fourth floor in 2007. The Anjan of Shri Jin Kushal Suri Ji Digpal Poojan, Navgrah Poojan, Gautamswami poojan, was performed in New York by Shri Pujya Acharya Jin Saraswati Aradhna, and Bruhat Shanti Sanatra Poojan in Chandra Ji Maharajsab of Bikaner. The vidhikar for the Swetamber tradition; Kalash Sthapan and Indra Pratistha - Dadawadi was Sashan Ratan Manoj Ji Haran. Saklikaran, Shanti Jaap and Nitya Niyam Pooja in Digamber The intricately carved marble columns, Ghabharas, Gokhlas tradition; Dwar Pooja, Manek Stambh ropan, Akhand Deep and Arches were specially made in Ahemdabad by Trivedi Sthapan and Jawara Ropan in Dadawadi tradition. Crafts. The marble and granite floors of the temple areas Digamber Pratistha events were on June 15th & have engraved designs and are heated to allow bare feet 16 16. Bhattarakji performed the Bedi Shuddhi, Yaagh Mandal worshipping. The building also houses an office space, an Jain EdUAIN DIGEST: Spring 2005/5 03 www.jain PRATISHTHA MAHOTSAV

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PRATISHTHA MAHOTSAV Vidhan, Kalasharohan and Dhwjarohan on Bedi, Bhandal and Chhatra Adoration on Murtis, Abhishek and Shantidhara of all Pratistith murtis on June 15th. Upadhyay Jaykumarji performed the Vishwa Shanti Maha Yagna and Shantipath the same afternoon. On June 16th there was a Jal Yatra in the morning followed by Upashraya/Sthanak Pat Sthapan vidhi, in presence of Acharya Chandnaji, Shri Atmanandji, Samaniji Charitya Pragnaji, Samaniji Shukul Pragnaji, Shri Nalinbhai Kothari, Shri Roopchandji and other scholars. Swetambar Pratistha days were June 17th & 18th. On the afternoon of June 17th, Abhisheks of all murtis was performed. On Saturday the 18th Pratistha of all the murtis was carried out by Shri Narendrabhai Nandu and Naresh S. Shah with the blessings of Gurudev Chitrabhanuji, Muni Jin Chandraji (Triputi Bandhu), Shri Amrendra Muniji, Pandit Dhirajbhai Mehta, Shri Rajendra Dalal, Padma Shri Kumarpal Desai, and many other distinguished guests. JAINA President Anop Vora and Vice President Kirit Daftary were also present. The Dwar Udghatan of the Swetambar Temple followed by the Sattar Bhedi Poojan was performed on Sunday the 19th Earlier on June 17th, at the Dadawadi, Adhar Abhishek celebration of Shri Jin Kushal Suri Maharaj and Shri Gurudev Charan was performed by Acharya Shri Jinchandra Suriji (Bikaner). Pratistha was celebrated on June 18th, with Shri Manoj Haran. In the Dhyan Mandir on June 17th, Shri Atmanandji presided over sthapna of Shri Mahavirswami Pratima and Chitrapat of Shrimad Rajchandra, in the presence of Gurudev Rakeshbhai Zaveri, Shri Shantibhai Kothari, Shri Nalinbhai Kothari and other scholars. Smt. Pikola and Shri Nimish Shah recited Atmasiddhi Shastra and Vachanamrut. vatsalya with sumptuous meals were served twice everyday. More than 250 volunteers ensured the smooth and timely execution of the events. Visitors from many parts of the country had come to participate and shared the enthusiasm of this once-in-a-life-time event. Every evening there were scholarly discourses, cultural programs and Bhakti Sangeet programs. A colorful and very informative Souvenir was published on this occasion with congratulatory messages from the President Bush, Mayor Bloomberg, Governor Pataki, Senators Charles Schumer and Hillary Clinton, Chief Minister of Gujarat: Narendra Modi, Congressman Gary Ackerman and many Jain Scholars. duction International 2010_03 The management backed by a committed team of volunteers effectively managed the challenges of June 18th, The Temple was completely filled by the ghee boli families, various office holders, leaders of all the Traditions and dignitaries. Another thousand people were accommodated at the St. John's University where the Mahotsav events were displayed through a live web-cast. Throughout the Mahotsav, ample parking and transportation between the Temple and the University was provided. The success of the event was possible because of many months of meticulous planning, where the details were articulated, and tasks delegated to volunteers. The team had done detailed planning for guest accommodation, transportation, security, food, and medical assistance. The dedicated volunteers worked around the clock to ensure smooth flow of events. The management had planned the events respecting the different traditions and the sensitivities of the members. The evening cultural programs and the dinners were held at St. John's University. The local talent put a tremendous display of cultural programs to entertain the audience; clearly the countless hours of practice had paid off. The Jain Center of America New York is very proud to have not only build a unique temple, but a House that inspires the messages of Jins, supporting the various Jain traditions. There is true unity in diversity at the New York Jain Center. This temple is truly a "A Teerth", yes, a "Teerth" outside India fulfilling the religious needs of all Jains. If you are ever in New York City, JCA - Jain Center of America, cordially invites you to visit this Temple. Please visit our web site: www.nyjaincenter.org All the ceremonies were carried out very dutifully and in a timely fashion, with hundreds of devotees present Jain Center of America, New York. at each event. Many events were broadcasted live on internet and relayed to a remote site on a large screen. Shahadharmik 6/JAIN DIGEST Spring 2005

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FROM THE EDITOR Jai Jinendra The cover of this issue recognizes the ardent efforts made by JAINA Calendar Committee under the leadership of Rajiv Pandya. Lately I see that there are lots of Jains in North America who have been getting public recognition for their achievements in different fields. They are recognized by local and national authorities, media and community organizations. Jain Digest is creating a section "PEOPLE IN NEWS" to recognize those Jains or the ones who follow Jain values. Please submit the names along with small write up and a digital photo on the person and about the award to the Regional Editors or to me. We would like to hear from you, share your insights through letters to Editor. Feel free to send in any articles, information you may wish to share it with community at large. I take this opportunity to wish everyone a very Happy, Healthy and Peaceful New Year. Lata Champsee CORRECTIONS committee or program or Jain Center, that particular leader It takes a great deal of time and money to produce and distribute JAIN DIGEST to over 10,000 families. You can help by becoming JAINA Patron and or Jain Digest has to focus only on their designated issue while you as an Editor In Chief is dealing with ALL the committees, programs, events and Jain Centers, etc. Not only you are Life member. Please inform us about any change of address collecting information, but also you are putting that all at jainahq@jaina.org information in a brief and precise manner, and in a timely fashion in the Jain Digest. In the souvenir of Convention 2005 the names of Dr. and Mrs. Mahendra and Jyoti Nanavati were inadvertently missed. We regret the omission. Our sincere appreciation for their generous donation of $2,500 In the fall 2005 issue of Jain Digest, the Executive Committee members the names of Pravin Mehta and Jashvant Mehta were listed as Pravin Shah and Jashvant Shah respectively. Jain Digest regrets the error and apologizes to both of them. LETTER TO THE EDITOR JAIN DIGEST Spring 2005/7 2010_03 To: Editor In Chief of Jain Digest Jai Jinendra. I am writing this note to express my sincere appreciations and congratulations for the excellent volunteer work you are performing as an Editor In Chief of Jain Digest. I am always looking forward to receive Jain Digest because it gives lots of useful information. JAINA itself has lots of committees and lots of programs and events. Also, JAINA is involved with so many Jain Centers throughout USA. For leaders of each In short, you are doing appreciable excellent volunteer work. Keep up the good work. Sincerely, Sevantilal Shah 13816 North 28th Place Phoenix, AZ 85032 log on www.jaina.org for information on JAINA Executive members President of Jain Centers Directors of Jain Centers JAINA Committees Upcoming Convention Link to YJA & YJP sites JAINA Spectrum 1 2 3 4 5 6 7

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JAINA Senior Housing Committee JAINA has recognized the growing need for a retirement facility for our community and as a result has formed a Senior Housing Committee to facilitate this important transition. Our task began by asking our fellow Jain retirees what they desired in their ideal retirement community. Before sharing results of our survey, I'd like to preface by letting you know that unfortunately, due to a virus that hit the JAINA HQ computer, all E-mail survey responses were lost. We were, however, able to salvage and incorporate all responses received via traditional mail. We have decided to re-survey with lot more choices in the Survey Form. We are requesting you to fill out the new Survey Form and mail it to the address shown. Our next step was to begin finding an ideal location for this new community. Given the overwhelming preference from respondents for housing within Florida, our search began by contacting developers between Tampa and Orlando. As you all know real estate prices are soaring to all time highs across the country, and the areas we are exploring are no exceptions. This situation has made our task somewhat harder. As a result, we are also considering prefabricated single family homes and duplexes which may be more reasonably priced. Other options include working jointly with other Indian religious communities (such as Hindus and Swaminarayans), and/or identifying investors or donors within our community to help fund this undertaking. One of the potential donor willing to donate close to $100,000 has also suggested that he may come in and lend us $500,000 to buy the land provided there is equal matching of this fund with $500,000 from potential residents through JAINA. This would create a private partnership backed by land. This partnership would buy about 10+ acres of land and develop to provide about 40 duplex lots, including room for Kitchen, dining Hall, Derasar, Swadhyay Hall and JAINA Head Quarter. The partnership would have extra land, which could be sold off or kept for further expansion. The extra profit from this sale would be paid off to all investors. (Total investment will be of $900,000 and $100,000 would be given as donation to support the facility) At this point, all options are being explored and evaluated. As we continue to move forward this very important project, we would also welcome your ideas, suggestions and comments. In addition, if you would like to invest/ donate, please contact Gunvant Shah at 732-246-4030 or via email at profgaryshah@yahoo.com STUDY PhD PhD MA MA PhD MA MA MA MA PhD Appanna Narasadda Hanje PhD Eleven non-refundable Scholarships were awarded for 2005-06 to the following students for their advance studies (Ph.D.,Post Graduate, M.A., M.Phil.etc.) in Jainism in India. NAME Shreyansh Jain Rashmikumar J Zaveri Ajaykumar Jain Bohra Ajeet Pratap Singh Deepika Jain Aarthi Singhvi Monika Jain Lodha Sarla Hinger Sushma Malini Pandit Nalini Shah Gunvant Shah, Chairman JAINA Senior Housing Committee V. R. GANDHI SCHOLARSHIP AWARD FOR 2005-06 2010_03 SUBJECT Sahityame Acharya Kundkundka Yogdan Value added Meditation Jain Perspective of Anupreksa Jainology & Prakrit Archaeology Jainism Research in Jain Darshan Study of Old Manuscripts Jainology & Prakrit Jainology & Prakrit Jainology & Prakrit Archaeology Jain Relics For further information about VRG Scholarships, please visit JAINA website www.jaina.org click VRG Committee. You can also contact any of the Committee members. Your suggestions are welcome. Ph. 516-248-8265 Email: ravineshah2k@yahoo.com Pravin C.Shah,Chair person Amount of Rs 5,000.00 5,000.00 4,000.00 10,000.00 5,000.00 4,000.00 4,000.00 4,000.00 4,000.00 10,000.00 10,000.00 8/JAIN DIGEST Spring 2005

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Last name JAINA Senior Citizen Housing Survey Form 2006 Spouse's last name Address Phone (H) E-mail (1) Circle or write in your answer for the following questions: 1. When would you like to move in a retirement community? Cell 2. Which state would you like to retire in select: Mail to: Gunvant (Gary) Shah JAIN DIGEST Spring 2005/9 2010_03 First name spouse's first name City (2) Studio No. of years: 1 2 3 4 5 6 7 8 9 10 11-15 or AL AZ CA FL GA IL NV NJ NY NC PA SC TX VA WV Choices: 1st 2nd 3rd 3. What kind of dwelling you would prefer (Please Circle One)? Condo Single Family Home Duplex 4. Number of Bedrooms you would prefer: 5. Sq. Ft. living space would you desire: 1000 1200 Cash_ Get Mortgage 6. Amount you would be willing to invest (thousands): $125 7. How would you be paying for this? 8. Would you be willing to pay Monthly Maintenance Fee of $150 $200 $250 $300 9. Community Hall: Yes No. Community Kitchen: Yes No. Health/Sport Club: Yes 10. Number of meals you would be willing to pay and receive per day to support the kitchen facilities? 1 11. Your preference from Hospital/Shopping: in miles: 5 10 15 20 25 30 35 Not important 13. Share community with Hindu/Swaminarayan to make price affordable Yes No 14. On premise: Jain temple_ Share Hindu/Jain temple Or miles from Jain temple 15. What is your level of interest? Somewhat interested None 12. Importance of having 24-Hour Nurse on premise: Very Somewhat Highly interested_ 16. Would you be willing to pre-book unit with a deposit of 20% of the price? Yes No 17. May we share these demographics with builders, developers or potential investors? Yes No 18. Other needs 19. Comments: Chairman, Senior Housing Committee, JAINA 12 Ascot Place, North Brunswick NJ 08902 Phone: 732-246-4030. profgaryshah@yahoo.com Work IBR St Prefab/Modular Home 1500 $150 $175 2BR Zip 1800 3BR $200 $250 years 2000 No 2 3 Senior Housing Survey 2006

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PAUSHADH PAUSHADH Practicing The Life Of Monk Chatushparvya Chaturthadi Kuvyaparanishedhanam Brahmacharyakriyasnanadi Tyagah Poshadham --- Yogshastra (Observance of fast and celibacy, avoidance of undesirable activities, and bath etc. on eighth and fourteenth or fifteenth day of the fortnight constitute the restraint of Paushadh.) So far we have covered ten restraints. We have now to consider two more. The eleventh restraint and the third discipline is known as Paushadh. The term is derived from the Sanskrit verb 'Push' meaning nourish or support. What nourishes the spiritual life is therefore Paushadh, and that is popularly known as Posah. It is observed by refraining from the activities that are not conducive to spiritual pursuit. Observance of this restraint is also supposed to be accompanied by staying close to the true nature of the soul. Staying as such is 'Upvas' in the real sense of the term. This restraint is therefore also known as Paushadhopvas, which is a compound word made of Paushadh and Upvas. For the present discussion, however, we shall use the term Paushadh Depending upon the emphasis on activity to be restrained, there are following four types of Paushadh. 1) The first is Ahar Paushadh, which means observing fast. 2) The second is Sharir Satkar Paushadh that stipulates avoidance of bath, oiling, dyeing etc. which are resorted to for rendering the body more attractive. Paushadh is a discipline for practicing the monastic life for a specific period. The intention is to get training so as to adopt that life when possible. Mostly, the males observe the Paushadh in the presence of monks and the females in the presence of nuns in their respective Upashrayas. They usually observe it from morning to evening on the eighth and fourteenth or fifteenth day of a lunar fortnight, while some of them observe it for the day as well as the night. During Paryusana some people observe it for all the eight days consecutively. Eight days consist of 64 (Chosath) 3) The third is Brahmacharya Paushadh that stipulates Prahars of 3 hours each. It is therefore known as Chosath avoidance of sensuous pleasure. Prahari Posah. 4) The fourth is Avyapar Paushadh that requires refraining from the routine worldly activities. 2010_03 Manubhai Doshi, Chicago, Il This four fold classification is hardly taken note of by the observers. In fact, most of the people are not even aware of these four categories, though they are specified in Posah Sutra, which is invariably recited by the observers of this restraint. The people are also not aware that the said Sutra also provides for the option of observing this restraint partly or in entirety as may be suitable to the observers. In actual practice, however, the people observing this restraint, abide by all the four aspects simultaneously. Those, who cannot fast for the whole day, avail of the option of taking one meal; while the others stay without food altogether. The remaining three aspects are practiced in entirety. In what follows, we are therefore going to dis cuss this restraint the way it is generally observed at present. During Paushadh much emphasis is laid on the ritual known as Pratilekhan. let us therefore first explain it. This ritual calls for carefully examining the clothes and other articles that are used during Paushadh. The purpose is to remove the insects and other bugs that might have crept in and to put them in a safe place. This has to be done without causing any violence and in a way that does not hurt even the minute insects. That is popularly known as Padilehan, which is the Prakrut term of Pratilekhan. The observer of Paushadh is supposed to perform that ritual three times. The formalities for undertaking Paushadh are laid in great details. We shall, however, deal here with the major first decides to make use of only the bare minimum articles aspects only. The person desiring to observe this restraint required during Paushadh. Such requirements are usually restricted to two pieces of clothes, a woolen seat known as Katasan, a folded white kerchief to be held against the threads known as Charavala, which is used to lightly remouth, which is known as Muhapatti, a whisk of woolen move the insects etc. and a cotton waist bend known as Kandora. For undertaking Paushadh, the aspirant first performs the Rai Pratikraman during the early morning. Then he carries out Pratilekhan of the articles that he intends to make use of. Then he undertakes the formalities similar to those 10/JAIN DIGEST Spring 2005

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for undertaking Samayik. While taking the oath, however, he utters the word 'Paushadh' instead of 'Samayik'. After completing that prerequisite, he starts the morning prayer to the omniscient Lords. That is known as Devvandan. Thereafter he undertakes the study of Self that is known as Sajzay. That is usually done by reciting the Sajzay known as 'Mannah Jinanamanam' which states, 'Let me observe the following 36 commandments of the omniscient Lords'. 1-2: Give up wrong faith and adopt right perception. 3-8: Diligently perform six essentials every day. 9: Observe Paushadh on holidays. 14-17: Undertake study of the Self, recite Navkar-Man tra, be benevolent and have utmost care for avoiding all violence. 10-13: Adopt charity, good conduct, austerities and good has mentioned them as under in Yogshastra. volition. 18-19: Pray and adore the omniscient Lords. 20-21: Adore the preceptors and love the co-religionists. 22-24: Maintain honesty and integrity in routine life, par ticipate in religious ceremonies and processions and resort to pilgrimages. 25-32: Calm down the defilement, maintain discernment, prevent influx of Karma, regulate the utterances, have compassion for six categories of living be ings, stay in contact with religious people, restrain the sense organs and contemplate about renounc ing the worldly life. 33-36: Respect the leaders of faith, undertake publication of religious books, spread the influence of religious order and keep faith in preceptor's words. About two and a half hours (actually six Ghadies of 24 minutes each) after the sunrise, the observer should offer obeisance to the preceptor. That is known as Guruvandan. Then he would go to the temple for worshipping Lord Tirthankars. By that time it would be noon. If the person does not want to observe fast, that would be the time to take food. For that purpose, he has the option to go home or have it at the place of Paushadh. But he should take only one meal during the whole day, observe silence while eating and avoid sweets and fatty foods. The rest of the afternoon he should devote in meditating and concentrating on the nature of soul on the lines of Kamdev. He was a devotee of Lord Mahavir. Upasakdashang Sutra describes how he maintained perfect concentration during Paushadh in spite of acute adversities caused by a heavenly being in order to test his firmness. His name occurs in the Sutra for terminating Paushadh. Before evening he should again undertake Guruvandan as well as Devvandan and then perform the evening Pratikraman. After that he can either terminate the Paushadh or continue the same for the night. Some time back many people used to observe this restraint. Nowadays it seems to have fallen in disrepute, because its emphasis is mostly on mechanically following the lifeless rituals of the monastic life. This restraint as well as the renounced life are actually more purposeful. Their purpose is to ponder over and concentrate about the true nature of soul so that one can gain Self realization. In a way, this restraint is Samayik of a higher level. Its importance can therefore be hardly exaggerated. JAIN DIGEST Spring 2005/11 Jain Education Intemational 2010_03 Like other restraints, the tradition has stipulated five transgressions of this restraint too. These five happen to be described slightly differently. Shri Hemchandracharya 1) Anavekshitapramarjit Utsarga: Resorting to the dis posal activity without appropriately inspecting and cleaning the area, 2) Anavekshitapramarjit Adan: Taking anything with out appropriately inspecting and cleaning the same, 3) Anavekshitapramarjit Sanstar: Spreading the bed with out appropriately inspecting and cleaning the site and bedding, 4) Anadar: Disrespectfully undertaking Paushadh, and 5) Smrityanusthapan: Oversight and absence of concen tration. Every person undertaking Paushadh should scrupulously avoid such transgressions and if he happens to get involved in any of them, he should quickly atone for the same. (continued from page 13) unintentionally covers the articles of food to be offered with some live things. In either of these cases, the monk would not accept the alms. 3) Par Vyapadesh or Disowning the material: This arises, if the giver deliberately disowns what really belongs to him with the intention of not giving the same. 4) Matsarita or Jealousy in giving: This arises, if the giver is actuated with the motive of jealousy by noticing that a monk gets what he needs without making any effort. This may also arise, if the giver notices some other person giving generously and cannot appreciate that generosity. 5) Kalatikram or Transgressing the time factor: This may arise, when a person deliberately remains out of sight, when the monk arrives or if he makes the offer at a time when the monk cannot accept it. Observance of all the restraints or disciplines has to be done without any fault or transgression. If, however, the observer happens to get involved in any transgression, he should atone for the same as early as possible. PAUSHADH

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ATITHISAMVIBHAG VRAT ATITHISAMVIBHAG VRAT The Discipline Of Share And Care Annainam Suddhanam Kappanijjanam Desakaljuttam Danam Jainamuvchiyam Gihinam Sikkhavaytam Bhaniyam Atithisamvibhag Vrat is the last of the 12 restraints and also of four disciplines. Though it is the last, it is not the least. Normally, this restraint is taken as giving alms to monks and others, who have renounced worldly life. But its real connotation is wider. Atithi normally means guest. The Sanskrit definition of the term states that Na Vidyate Tithihi Yasya Sah Atithi. It means that one, whose arrival is not fixed, is called Atithi. Samvibhag means sharing. As such, Atithi Samvibhag literally means sharing with someone who does not have prior appointment. Thus, guests arriving as per planned schedule do not strictly fall within the purview of this discipline. But the monks and nuns, who arrive for alms without prior intimation, are real Atithi. Similarly, the poor, destitute and other afflicted persons, who come for help at any time without appointment, are covered within the purview of this discipline. 2010_03 Manubhai Doshi, Chicago, Il (Offering acceptable pure foods etc. to the monks at the appropriate time and place is called the disciplinary restraint for the laymen.) At present, house-holders normally bring the monks home for offering alms before taking their own meals. This is appropriate on the part of the house-holders. The monks have renounced everything for the sake of spiritual pursuit. But they do need food, shelter and bare minimum clothing for their survival. In absence of such minimum facilities, Samansuttam they would not be in a position to pursue the spiritual objective, which ultimately happens to be beneficial to the society as well. It is therefore incumbent upon the house-holders to welcome the monks, when they arrive for alms and offer them food etc. Since books are also necessary for spiritual study, the house-holders should arrange for offering the same. Sharing involves giving what one has. If what one offers does not belong to him, it is not sharing. So sharing amounts to parting away something of our own. Such part We are getting increasingly used to undertake our activities according to planned schedule. The arrival of a monk without appointment may therefore appear rather strange at first sight, and we may wonder why that practice stands sanctified. It should, however, be remembered that the purpose of advance intimation of the arrival is to enable using or giving away is charity or donation and is known as to make proper arrangements for food and other require- Dan. All the religions extol the virtue of Dan, but Jainism ments of the guests. That is exactly what is forbidden to lays special emphasis on that by giving it the first place the monks. If they accept anything specially made for them, among the four foremost attributes of the house-holders. It they become subject to the violation of vows taken at the is also considered highly rewarding in the present and the time of renunciation. The scriptures therefore specifically subsequent life. There are various types of Dan. For inrestrain them from doing that. The chapter 26 of stance, giving food is Ahardan, giving clothes is Vastradan, Uttaradhyayan Sutra states that monks have to go for alms giving books is Jnandan, giving eyes for replanting is during the third quarter of the day, when the house-holders Chakshudan and extending fearlessness is Abhaydan. All of might have finished their meals. It is so laid because the them can be broadly classified in following four categories. monks were supposed to get food out of what remained after laymen's lunch. In our tradition, the concept of Vaiyavrutya, also known as Veyavachcha, is closely associated with this discipline. By Vaiyavrutya we generally mean rendering service to the monks and nuns. Such servicing is usually extended also to the persons observing austerities. The concept of Vaiyavrutya is, however, not confined to such cases. It extends to caring for everyone who needs to be taken care of. Such care should be compassionate and be extended, irrespective of the age, sex, caste, color or creed. This discipline can therefore be more accurately translated as sharing with and caring for all, who are in need of help. 1) Ahardan: Literally it means offering of food. But by implications it includes offering of drinks, clothes etc, which are vital for survival. There are numerous examples in religious books showing that by offering food to monks with the sense of sincerity, ordinary people gained immense happiness in the subsequent lives. Most of the scholars cover the offer of shelter also in this category, while some others consider it a part of the fourth category. 12/JAIN DIGEST Spring 2005

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2) Aushadhdan: Literally it means offer of medication. But by implications it covers giving anything that helps an afflicted person in mitigating his disease or is otherwise conducive to health. Since religious pursuit becomes difficult when the person is afflicted with disease, offering what is helpful in maintaining health is considered very vital. 3) Jnandan: Literally it means providing knowledge. Actual teaching, giving books, financial aid or anything else that directly or indirectly helps a person in gaining knowl edge is covered in this category. But knowledge, for spiritual purposes, is internal enlightenment. Therefore anything that helps a person in realizing the soul is true Jnandan and that is considered the highest type of Dan. 4) Abhaydan: Literally it means extending fearlessness. Getting adequate protection helps in gaining the sense of fearlessness. Shelter being protective, some authors treat the offer of shelter as Abhaydan. The basic concept is the removal of any fear that may emanate from our activities or behavior. As such, Abhaydan is a constituent of nonviolence. Jainism views every concept from the stand points of a) Dravya meaning the substance, b) Kshetra meaning place, c) Kal meaning time and d) Bhav meaning the internal attitude. For purposes of Dan, these aspects cover the thing to be given, the place where it is given, the time when it is given and the mood in which it is given. The first three factors are common for the purposes of giving as well as for taking. But the mood of the person giving may be different from that of the recipient. That factor thus involves the perspectives of the giver as well as of the receiver. Therefore there happen to be five different aspects for evaluating Dan. Let us deal with them in the order of their importance. wants to give or wants to gain something in return; he is not the right giver. The sense of sacrifice, the reverence for deserving recipient etc. are other vital factors for determining the quality of a giver. despise virtues and cherish the vicious life, are not worthy of getting Dan. They are, however, placed in the fourth category, because people can offer them out of sheer compassion. 2) The receiver is the second most important aspect. Monks and nuns, who have renounced all their possessions and lead life solely for the sake of spiritual pursuit, are the most deserving persons to get. The religious persons, who lead virtuous life, who understand the importance of spiritual pursuit but are somehow handicapped in pursuing the same, constitute the second best category of the recipients. The persons, who are unable to lead the religious life on account of unfavorable circumstances, constitute the third category of the recipients. Those, who JAIN DIGEST Spring 2005/13 Jain Education Intemational 2010_03 3) The thing to be given is the third important aspect. Suppose there is an appropriate person to offer food and there is a monk who is the most deserving recipient. But if the giver offers the food that the monk cannot accept, the offer would be useless. For instance, during the first year of the renounced life Lord Rushabhdev used to go for alms and there were persons willing to offer, but they did not know what to offer. Their willingness to give was thus useless. 4) The time of giving is the fourth important aspect. It is possible that there may be appropriate person to give something, which is acceptable to a deserving recipient; but if the act does not take place when required, the offer would lose its purpose. Suppose, a deserving person, who gets ill, urgently needs some medical aid and there is a person who usually offers help in such circumstances. But if before he gets the medical aid, the offer would be of no somehow the giver waits too long and the poor patient dies avail. Thus giving at the right time is of vital importance. 1) The giver is the foremost aspect. Who is he? What is his mood? Is he entitled to give? What is his purpose in giving? These are the major factors to be considered. If he is pure at heart and is sincere in offering; if he rightfully owns what he intends to give; and if he has no ulterior motive in giving; he can be considered the most appropriate person to give. If, however, he is vicious and is not sincere in giving; or if he does not own the thing that he life are examples of perfect Dan. 5) The place of offering is the fifth important aspect. For instance, if a giver goes to Upashray for giving food to a monk, that would not be acceptable to the monk. Similarly, a recipient would not accept the food etc. if the offer does not conform to his stipulations. For instance, Lord Mahavir used to go for alms in Kaushambi after stipulating very rigorous terms for acceptance. One of the terms was relating to the place of receiving the food. Almost every one in the city was willing to offer him food. But the offers could not materialize, because they did not fulfill his stipulations. The offering, where all these five aspects are appropriate, is termed as the perfect Dan. That type of Dan results in very wholesome Karma that gives the best fruits in due course. Giving food to the monk by Lord Mahavir's soul in the life of Naysar, Shrenik's soul giving Dan in the life of the aborigine and Shalibhadra's giving in his earlier Our tradition gives utmost importance to the offer of food to monks and nuns. As such, it lays the following five factors as the main transgressions of this discipline. 1) Sachitta Nikshep or Depositing the articles of alms on sentient things: This arises, if the giver puts such articles over something live with the intention of withholding Dan or he may do it through oversight. In either of the cases, irrespective of the giver's intention, the monk would not accept it. sentient things: This occurs when the giver intentionally or 2) Sachitta Pidhan or Covering the articles of alms with (continued on page 11) ATITHISAMVIBHAG VRAT

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GANDHIAN CONFERENCE ON NONVIOLENCE GANDHIAN CONFERENCE ON NONVIOLENCE MEMPHIS, Tenn. - The second annual Gandhian Nonviolence Conference, sponsored by the M.K. Gandhi Institute, the National Civil Rights Museum and the National Conference for Community and Justice, and hosted by Christian Brothers University and Rhodes College was held in Memphis, Oct. 14-15, 2005 The conference brought together hundreds of academicians, activists and the general public to participate in wide-ranging discussions about applying the principles of Gandhi's nonviolence to contemporary issues. This year's conference theme, "Gandhian Nonviolence: Personal Transformation, Political Revolution and Social Justice," explored how Gandhi's methods can bring about personal, political and social change. "This conference provided an opportunity to learn more about the principles of nonviolence and how these principles can be applied in people's everyday lives," said Dr. Manoj Jain, conference chairman. "Last year's conference drew almost 300 people and this year we had over 400 people who discussed issues on how to use a nonviolent approach when faced with a violent situation." The conference featured talks, workshops, academic papers and presentations from notable speakers based on Gandhi's principles, ideas and practices, including Mahatma Gandhi's grandson, Arun Gandhi. Arun Gandhi, founder of the M.K. Gandhi Institute for Nonviolence, kicked off the conference on Friday, Oct. 14, at 1:30 p.m. Gandhi - an author and public speaker, regularly travels around the world teaching his grandfather's philosophy of nonviolence. Other guest speakers included Dr. Luther Ivory, a professor in the religion department at Rhodes University and noted author on the theological legacy of Dr. Martin Luther King: Mark Juergensmeyer, director of Global and International Studies at the University of California, Santa Barbara, and an expert on religious violence and conflict resolution; and Dr. Ken Butigan, a long-time activist for social justice and developer of the From Violence to Wholeness process, a program that invites individuals, groups, and organizations to explore, experiment with, and practice nonviolence in their daily lives. Dr. Butigan is also the development director for Pace e Bene, an international organization that offers training and resources in spirituality and the practice of active nonviolence. Keynote speaker Kathy Kelly wrapped up the conference on Saturday, Oct. 15, at the evening banquet. Kelly, peace activist and three-time nominee for the Nobel Peace prize, has helped organize nonviolent direct action teams in Haiti, Bosnia and Iraq. She currently is helping coordinate the Voices in the Wilderness campaign, which is seeking an end the United Nations/United States sanctions against Iraq. "The National Civil Rights Museum is proud to be a co-sponsor of the conference here in Memphis," said Bev Robertson, Executive Director at the National Civil Rights Museum. "This city has a rich history with the civil rights movement and the influence of Dr. King. He was a practitioner of Gandhian nonviolence, and so it only seems appropriate for the National Civil Rights Museum to help with this conference" Detail program of the conference available on the website www.gandhiinstitute.org on "conference details".. The M.K. Gandhi Institute for Nonviolence was founded in 1991 in Memphis by the grandson of Mahatma Gandhi, Arun Gandhi, and his wife, Sunanda, to promote and teach the philosophy and practice of nonviolence. The institute offers year-round programs in conflict resolution and nonviolence studies. Founder Gandhi regularly travels around the world to promote his grandfather's nonviolent methods and to promote the work of the Gandhi Institute for Nonviolence. In 2004, the Gandhi Institute joined forces with the National Civil Rights Museum, the National Conference for Community and Justice and the Assisi Foundation to present the first Gandhian Nonviolence Conference in Memphis. Conference participants are drawn from around the globe to discuss Gandhian nonviolence and how Gandhi's teaching can be applied to solutions for conflicts at the personal, local and global levels. For more information on the Gandhi Institute, visit www.gandhiinstitute.org. 2010_03 Contact: Manoj Jain MD M.K. Gandhi Institute for Nonviolence (901) 240-2602 14/JAIN DIGEST Spring 2005

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Jain Directory of North America SOUTH EAST A Publication of The Jain Center of Greater Boston The Jain Center of Greater Boston (JCGB), is pleased to publish 5th edition of the Directory containing brief profiles of Jain families living in N. America & Canada. The directory also includes separate sections of Jain Youth, Jain organizations and a cross referencing by names and by city of Indian origin. The directory has been mailed to all members listed in this directory at no cost. JAIN DIRECTORY OF NORTH AMERICA The success of this monumental project is attributed to the sincere and dedicated work of volunteers of our Jain Center, who have spent over 5000 man-hours on this project. The team started work in Dec 04. We consolidated our existing database after merging JAINA and membership data from 62 Jain Centers. We mailed over 14,000 letters and 10,000 post cards as reminders. We requested members to register on our user friendly and secure website. The directory site remained open for 70 days and received approximately 8,000 registrations including youth. As the Jain community is very small, percentagewise, in India as well as in America, it is crucial to remain organized and unified. We hope that this directory will serve that objective and will be useful in many ways: Locating friends and fellow Jains Locating Jain organizations in the USA & Abroad * Promoting unity & networking among fellow Jains Matrimonial purposes We have shipped a number of additional directories to all Jain Centers. If you did not have a chance to register in this Directory and/or did not receive the Directory in the mail, please contact the responsible person at your Jain Center to request a copy. The Directory distribution is planned for one per each family. If you have any questions or comments, please send an e-mail jcgb_directory_2005@yahoo.com. We have received very positive response and encouragement from businesses and community members. As a result, we were able to collect many advertisements and donations which largely funded this ambitious project. to Jitendra Vora Secretary, Jain Center of Greater Boston Chair, Directory Committee JAIN DIGEST. Spring 2005/15 2010_03 Pravin K Shah, Regional Editor ATLANTA, GA Jain Society of Greater Atlanta celebrated_Paryushan parva in presence of Dr. Vinodbhai, Sudhaben Kapashi (London, UK) and Mr. Pravinbhai Dagli with record breaking attendance of more than 500 people on Mahavir Jayanti. Our fundraising committee led by Deepak Shah and Anil Shah did an excellent job and collected more than $350,000. The program was highlighted by Bhavna and Raas Garba on Jain Stavan. More than 20 members did atthai. On October 16, 2005 the society held first ever health fair for our community and was a great success. More than 15 doctors supported this event by providing their services. We celebrated Diwali program on October 29. The center was beautifully decorated inside and outside. The colorful rangoli and traditional diva brought the festive mood in the crowd. The highlights of the Diwali program were: Sangh of more than 50 members from Raleigh, NC visited our society for Chaitra Paripati, Mahavir Nirvan Pooja, Panchkalyanak Pooja, Entertainment program, Samooh aarti and Chaityavandan. The JSGA scholarship awards were also given to three outstanding students Payal Kenia, Vijay Palavia and Vinita Palavia. The election for the 2006 JSGA Executive Committee was held on December 11, 2005. The elected members of the new committee for the year 2006 are: Madhu Sheth, President, Deepak Shah, Vice President Manish Shah, Treasurer, Anil Shah, General Secretary Siddharth Shah, Youth Co-Coordinator Niranjana Shah, EC Member Rajan Shah, EC Member Temple Update All background work i.e. architectural, structural, mechanical, electrical, plumbing drawings etc. are completed. As soon as the building permit is obtained we will proceed with the bidding and construction process. The highlights of the temple are: Floor Space Approximately 4200 Sq. feet on each level Three main Pratimas surrounded by 24 Tirthankaras to be placed in semi circle Sitting capacity of more than 200 persons Ghabhara 15 ft X 12 ft and Rangmandap 30 ft X 30 ft Main Sikhar to be made of marble. Access to Sikhar from the main floor Outside wall to be made of marble and granite Entrances from the front as well as from the center *Sprinkler system and handicap access REGIONAL NEWS

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REGIONAL NEWS TAMPA, FL Jain Center of Tampa Bay is very proud to inform one and all that even though we are very small Jain Community in Tampa Bay Area, our unity in diversity is finally showing good results. A seed, that was planted in the year 1988 and we shall enjoy its fruits in 2006.. We started this organization with five to six Jain families, getting together once a month for Swadhyay, Satsang, and Prayers. Gradually the community grew and so did our activities. We are now community of about 100 plus families. We have Samanji's religious lectures every month. Besides this, we have Bhavnas, Picnic, Yoga and meditation camps, shibir, celebration of Mahavir Jayanti, Paryusan We will be completing our very important goal in year 2006, when we will finally have our own "Shikhabandhi" Jain Temple in Tampa, a dream that our community had seen will be a reality. For this we are grateful to Munishree Jinchandraji (Triputi Bandhu) for valuable guidance. We have already received all 36 pratimajis and are able to do Dev Darshan everyday. We have Parshwanath as our Mool-Nayak, and Mahavir Swami and Aadinath all together on the main pedestal, and 24 Tirthankars, Navkar Mantra, 2 devs, 3 devis on all sides. MIAMI, FL Paryushana: JCSF celebrated Payurshana in Aug 2005. Shamanijis were invited to grace the Paryushana Purva. There were daily activities like Jaap, Prayer, lecture in the morning and Pratikaman-lectures in the evenings. We were lucky to secure few celebration, inviting different scholars days of activities at our new Jain for spiritual lecture series etc., center. President and Executive Committee of Jain Society of Tampa Bay. THE JAIN CENTER reached an important milestone this year. Jain Center of South Florida has closed on the property at 1960 N. Commerce Parkway, Weston, FL 33326. This property is ideal for South florida locale. We whole heartedly thank our Jain Community, who rose up to the occasion in supporting this historic purchase for the Jain Center of South Florida Also JSCF observed Paryushan Parva, Das Laxna in its Temple/ Upashray in September. Mr. Chandrakantbhai Mehta, a well known scholar from N.J. attended the Parva. Every morning we conducted Asthaprakari Puja and mini Siddhchakra Poojan. Every evening the pratikraman was done and a lec ture by Mr. Mehta. On September 4th, Mahavir Jayanti was observed. 14 Supan Ceremony was held and the lectures by Mr. Mehta and Samnijis were held. More than 220 people from all over Florida participated in it. Mrs. Darshana Shah of Tallahassee did 30 upvas and 16 upvas were done by our youngest member Bhavya Sheth, age 11, from South Daytona Beach. This is the first time Bhavya did 16 upvas. Last year he did 8 upvas. To encourage him, his mother Mrs. Urvy Sheth also did 16 upvas. This is the first youngster in Florida who has done 16 Upvas. Also there were twoWith good-wishes, blessings, 9 upvas, seven or more - 8 upvas, one support from all our entire Temple English pratikraman during paryushan. Sharmilaben Mehta from Daytona four upvas and one Varshitap by Mrs. project should be accomplished by summer of 2006, when we shall have Pratistha. We invite all in advance to participate in this auspicious event and help us make it a big success. When coming closer to the event, we will announce the dates of celebration. Pathshala: 15-25 children attended Beach and other. Parnas were held in on Sept. 9th at South Daytona Beach. 30 Upvas Parna was held at the JSOCF temple property on Sept. 18th. About 150 members attended the event. Dr. Tarlaben Doshi recited 30 upvas alochana to Mrs. Darshana Shah. During the year we had scholars like Shri Dhirajbhai Pandit, Dr. Hukamchand Bharil, and Dr. Tarlaben Doshi. 2010_03 JCSF had Pooja, Swapan Dahrshan and Vatsalya Bhojan celebration on Sept 11 in the presence of Shree Dhirajbhai Pandit. Scholars: JCSF received many Jain Scholars during 2005, Pdt. Hukamchandra Bharill, Abhaykumar Shashtri, Narottam Vakil, Dhirajbhai Pandit, Shamanijis, Ujjawalaben & Dinesh Shah. Diwali: During hurricane Wilma depression, Dhanateras and Diwali was celebrated with puja and a lecture on why we celebrate Diwali.? Other small centers in Florida like Ponte vedra, Frt. Myers, Panama city performed pratikraman during paryushan. ORLANDO, FL On the eve of the first anniversary of the Temple/Upashray, Jain Society of Central Florida celebrated the event by performing 108 Parshvanath Bhagvan Poojan. The poojan was conducted by the renowned Mr. Narendrabhai Nandu and Company from Bombay, India on August 6th, 2005. About 54 families took part in the poojan and about 175 attended the event. 16/JAIN DIGEST Spring 2005

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NORTH EAST Dinesh Chheda, Regional Editor CHERRY HILL, NJ Under the umbrella of the Cherry Hill Jain Sangh Pathshala, seventy children learn about Jainism with the guidance of fourteen teachers. Pathshala classes run twice a month. Different aspects of Jainism are taught as well as Sutra and Gujarati language. Teachers use various techniques or methods of Jain: Hill. Sangh Pathshal This year Cherry Hill Jain Sangh Pathshala had organized a Logo competition for children ages 8 and up. The competition entailed preparation of Logo designs at home within four weeks and participants were instructed to submit their designs on the day of Diwali Celebration. B) Color(s) used in the design must be ness of our Jain religion. Jain Center limited to three colors only. had another great Paryushana because there were more than 58 Tapasvis who did 8 or more Upvas. Tapasvis were felicitated at the Derasar. Snatra Pooja was performed everyday during Paryushana. More than 50 young members participated and joined for Chaitya Paripati trip to Washington D. C. and Baltimore. C) "Cherry Hill Jain Sangh Pathshala" must be incorporated in the design. D) Design concept must relate to Jainism. teaching such as story telling, arts and crafts, and games to CALDWELL, NJ encourage children to participate with a hands-on approach and to provide a better understanding of Jain Philosophy. Every year we organize an annual function, giving an opportunity to all children to perform on stage (skit/ dance/play musical instruments/sing prarthanas) and make arts and crafts projects. In the past children have enjoyed making 24 Tirthankar Bhagwans' Aangi on poster boards, 3D models of 14 Dreams of Trishala Mata, Panch Parmeshthi, and descriptions of Jain temples. JAIN DIGEST Spring 2005/17 2010_03 On the day of Diwali Celebration, they were given a surprise element, which was to answer the following question: "Please explain your Logo with relation to the message you want to give us and why should we select it?" Judges selected the winner's design based on the size, color(s), Jain concept, incorporation of Sangh's name, and Logo explanation. The winning design will be printed on T-shirts for all Pathshala children. All the participants worked very hard to prepare the Logo designs as per guidelines given to them. They all deserved to be called winners. Pathshala classes have started af ter the Summer break. Students of Pathshala were awarded certificates for completing / graduating a year. More than 300 students at three different locations attend Pathshala classes on a regular basis. Graduating class of 2005 celebrated their graduation by having Puja at Dehrasar. Pujya Shri Rajendrabhai Dalal from Hyderabad performed Vasupujya swami Bhumi Suddhikarni Pujan at Franklin Township site. Also Narendrabhai Nandu and his group performed Padmavatidevi Pujan. Both Pujans were well received by the members who participated. Center's members were fortunate to hear swadhayay conducted by Dhirajlal Pandit, Smt. Tarlaben Doshi. Paryushana parva was celebrated Specific guidelines were given to with enthusiasm under the auspicious the participants such as: A) Size of the Logo design must be smaller than 2 x 3 inches and not exceed 4 x 5 inches. presence of Shri Narendrabhai Nandu and his group. Narendrabhai gave lectures on various topics relating to Jain philosophy that showed the great Diwali and New Year were celebrated at Dehrasar. 12 hour Navkar Jaap were held at Dehrasar from Wednesday evening to Thursday morning followed by Manglik and Snatra Puja on Thursday. More than 500 people participated in the celebration. Gyan Panchmi was also celebrated. Pathshala Students were explained the importance of Gyan Panchami and the benefits of going to Pathshala. Monthly Pooja and Samuh Samayiks have continued through the year. Dedicated members keep Dehrasar open every Sunday afternoon. This year the Dehrasar was also kept open for darshan on Saturday afternoons starting from April till end of October with the help of very supportive members. If you are visiting New Jersey / New York City area and would like to visit or attend a program, please call Shri Virendra Shah at 732-329-3236. CANADA Mahendra Mehta, Regional Editor TORONTO, ON The Paryushan Parva was celebrated in beginning of September. The number of members is steadily increasing every year with influx of new immigrants and this has increased the variety and intensity of various programs at the Jain Centre. REGIONAL NEWS

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REGIONAL NEWS This year, Hiteshbhai Shah and resentative on the EC organized a Jain locally 2 in India by JSNT members Kokilaben Shah from Baroda were in- Thai Cooking session at the Centre on Kiritbhai (current JAINA president) & vited by our Society to help us cel- Sun.Oct.30h. Over 30 ladies and their Pramila Daftary. Arpit Shah did 9 ebrate Paryushan Parva. The dis- spouses took part in this food extrava- Upwas and Viral Vora did 11 continucourses were well attended and their ganza. ous Upwas. Over 350 people particiefforts gave a new dimension to our The annual Jain Society Diwali pated in the Swapana ceremony and celebrations. There were many Dinner on Sunday 13th Nov. was well Pratikraman. Annual Samvatsari Tapasvis fasting from one to eleven attended. The evening was begun with Pratikraman in English was also condays. There were eight tapasvis who a Cultural Show, followed by an ad- ducted. fasted for eight days, of which three dress by an Member of Parliament Among the dignitaries since young members included Shreya Hon. Jean Augustine. Dr. Harish Jain Mahavir Jayanti we had Subhamji, Dr. P.Shah(13), Palak N.Shah(13) and and Dr.Chandrakant Shah, recipients H. Bharill, Tarlaben Doshi, Vimal and Vaishakhi Doshi(16). Pushpaba H. Patel of Orders of Canada and Ontario were Nirav Sanghvi (grandsons of late Shri fasted eleven days. recognized and honored by the Soci- Babubhai Kadiwala) for our Pratishtha The 215 Chaitya Pariparti orety. The evening was concluded with anniversary on July 9-10. We had Dadawadi Tirth Yatra took place on sumptuous meal and music by Ranbir SidhaChakra Maha Puja on Saturday Sunday Oct.2nd, 2005. Chauhan and Raina Sen. followed by 18 Abhisek Pujan on SunThe October month Aymbel Ori day. After the Das Laxan, Pandit was commenced by about 45 mem Dineshbhai and Dr. Ujjwalaben Shah bers participated in 'Samuh Aymbel EDMONTON, AL visited for a week Bhojan'. JSNT celebrated Diwali with Barbel Yak Reichman of Savantsari Pratikraman was ob Mahavir Nirvan Pooja at the Jain CenColdwater, ON sponsored Akhand nu served both in Edmonton and Calgary. served both in Edmon ter followed by children's program in Namokar Mantra Jap at our Centre for Following the end of Paryushan, the theater and lunch in the school 24 hours on 15-16 October. Many Swamivatsalva was celebrated at cafeteria. Program began with a few members participated and a continu- tinu- Jinendra Shah's residence where the Jinendra Shah's residence where the stav Stavans than by the youngest group ous Mantra Jap was achieved for more family has a Ghar Derasar. recited Namokaar Mantra and the next than 24 hours. Mahavir Nirvana was celebrated at groups presented the Jain alphabets, Madhu Sampatia traditional Reiki the main temple on November 06. Divo dance, Wheel of Jainism game. Master) of Mumbai presented an intro Followed by a wonderful drama about duction to Reiki on Sunday Oct. 16 at Shripal/Maina Sundari. Smaran Pada. Shri Jain Mandir. On an Diwali day there was Bhavna at There was a momentous day SOUTHWEST the Jain Center. Next evening a few in Toronto when the Mayor David Jadavji Kenia, Regional Editor people did a Jaap of Mahavir Swami Miller proclaimed "NOW THERE and a Jaap of Ganadhar Gautam Swami FORE, I, Mayor David Miller, on be until early next morning, staying overhalf of Toronto City Council, do hereby night at the Jain Center. proclaim October 21, 2005 as "UMOVE Non-stop Namokaar Mantra Jaap Day of Non-Violence" (United Moth- DALLAS, TX had been planned for the day of Thanksers Opposing Violence Everywhere) in giving hoping to spread some peaceful the City of Toronto and encourage This year we were honored to This year we were honored to vibr vibrations to offset the major violence everyone to establish a day of non- have Pandit Dhirajbhai Mehta for of the day. JSNT contact is our current violence in our homes and our commu- Paryushan Parva. Daily activities in- president Ashok Daftary at 972-596nities." It was a practical affirmation of cluded Puja, Kalpa Sutra Vanchan and 5555, email: acdaftary@yahoo.com. Ahimsa' and all Torontonians are proud Pratikraman in the evening, followed JSNT website is www.dfwjains.org to be on the leading edge of our evolv- by a discourse by Dhirajbhai. On Sating civilization. urday several people participated in a The Atmasiddhishastra 12-hour Paushadh with the help from Rachnadivas and Krupaludev's Dhirajbhai. Group Ekasanas were also Janmajayanti was celebrated at the Jain done daily at the Jain Center. Das Log on to www.jaina.org Centre on October 22nd with Bhakti Laxan Parva was celebrated with Puja to know about JAINA followed by Alpaahar. in the morning and a Swadhyay in the Shadhnaben Sheth, our ladies rep- evening. There were several Atthais 18/JAIN DIGEST. Spring 2005 Jain Education Interational 2010_03

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PHOENIX, AZ our Derasar for the first time. We had several Tapasvis this year from the ages of 5 to 88 years. Swami Vatsalya was held for Tapsvi's Bahuman and young Tapasvis were specially recognized. Over 150 people attended this event. This is the first year we celebrated Diwali with Snatra Pooja, Mahavir Nirvan Pooja and a great lunch. On the evening of Diwali all Jains in the valley did a Jaap of Namokar Mantra; nearly 60,000 Jaap created positive vibrations in the Derasar. On the fifth day after Diwali, Gnan Pancham was celebrated with Vakshep Pooja of scriptures. All the pathshala children participated in this event. The Jain Center of Greater Phoenix (JCGP) has been very busy for the past few months. The Jain community in the Greater Phoenix area has a lot to celebrate this year. A parcel of 4.0 acre of land parcel was purchased and will be donated to JCGP by a group of Investors. The land is fully paid for (it's free and clear). The JCGP has formed a Deraser Committee and this committee has established a project plan to build Deraser with an estimated Pratishtha date of November 2007. Bhumi Pujan on this future Deraser land was conducted on July 9, 2005 by Shree Rakeshbhai Zaveri from India. Nearly 400 people including guests from India and around the country participated in this celebration. There is approx.2200 sq. ft. house on the property, which is currently being used as temporary Deraser and Pathshala. We have one of the longest running Pathshalas in the country as we have been meeting once a week for more than 22 years. We conduct classes for children as well as adults. We now have Yoga classes every Sunday and TULSA, OK are planning to start language classes soon. JAIN DIGEST. Spring 2005/19 2010_03 In addition Shram Yagna was held on Nov. 5th where several Jains got together at the Derasar property for cleanup. Guru Jayanti was celebrated on November 20, 2005. For further details, please contact Usha Shah, President & Chair of the Board of Directors of JCGP Email: ushashah@qwest.net Tel: (480) 813-1200 or Dr Kirit Gosalia BOD member, DIGJAIN@aol.com Tel: (602) 863-1073. or For information about The Tulsa The Jains of Greater Phoenix area Jain Sangh, please contact Sangh Presiare very excited as it is a step closer to dent Chandrakant Shah at (918) 258realizing our dream of having our own 4400 email Deraser. Deraser committee has al- chandrakantshahtjs@hotmail.com. ready bench marked other Derasers in the country and has tried to capture lessons learned by others to make this project successful. We will soon be submitting a proposed plan to the city of Phoenix for approval. During the month of September 2005 we celebrated Paryushan Parva for 18 days. Everyday during Paryushan various lectures, Pooja and Pratikraman were conducted. Pandit Dineshbhai and Dr. Ujjawalaben Shah visited Phoenix during Paryushan. We celebrated Mahavir Jayanti with traditional Swapna Vidhi Pooja and Stavans at CHICAGO, IL Dr Rakesh Zaveri of Dharampur Rajchandra Ashram visited Chicago from 15th to 17th July and gave talks on various subjects. Many people enthusiastically assembled to listen to him. Mahavir Senior Center organized a tour to Toronto and Niagara, Canada from 5th to 7th August and a picnic at Morton Alboratum on August 20. 48 people participated in the former and 30 in the latter. Paryushan Parva was celebrated in September. Shrutprajnaji, who was invited on that occasion, gave talks on different subjects during those days. Lords' bathing ceremony, Pooja, Arati and Mangal Divo were also conducted during those days. On September 3 Manubhai Doshi was felicitated for getting Jaina Ratna award at the Jaina biennial convention held in California. More than 1500 people participated in Swapan Darshan ceremony. There was a Gheeboli of $52000 on that occasion. It was followed by Swamivatsalya and Bhavana. One merit scholarship of $ 1000 and four need-based scholarships of S 500 each were given from JSMC Heritage Fund on that day. Samvatsari Pratikraman was performed in English and Gujarati. About 2000 people took advantage. MIDWEST Manubhai Doshi, Regional Editor DETROIT, MI 58 persons observed eight days' or longer fasts during the Parva. A procession was organized at Jain Center on September 11 in order to felicitate these tapasvis. It was followed by lunch and talk by Bhattarak Charukeertiji. Dashlaxana Parva was celebrated in the presence of Bhattarak Shri Charukeerti of Moodbidri Gurupeeth. The Jain Society of Greater Detroit observed Paryushana Parva, concluding with the Parna event attended by over 600 community members. We had 28 adults and 6 youth members who completed Athai, 10 adult tapasvis who completed 9 fasts or more, including two who completed 16 fasts, one person performed Varshitapa, and one who observed REGIONAL NEWS

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REGIONAL NEWS both, Athai and 22 days of Maunvrata Veerayatan. Daily activities included on a warm August weekend. Mahavir (introspective silence) Smt. Deeptiben lectures in English for the youths. With Nirvana celebrations on Nov 5 also Shah, who provided twice daily lec- the inspiration of the visiting spiritual included a first health fair. Over 125 tures and detailed explanations of the leaders, a record number of 40 young patients took advantage of various serscriptures. Inspirational lectures were and adult tapasvis observed 8 or more vices offered at the fair. A new online also delivered daily by Smt. Tarlaben upvas including one mas khaman. eVoting system was successfully inDoshi during August. Two of the A musical charity event organized troduced to conduct the election of Society's founding members, at the Jain Center on Sept 23 raised new members for the Executive ComArvindbhai Shah and Ashokbhai over $30,000 for the victims of Katrina mittee and the Board of Directors. In Choksi, were felicitated on the Swapna hurricane and flooding in Mumbai. support of JCNC's outreach program, Darshan Day (attended by nearly 1000 Diwali was celebrated on Nov 1 and Chetan Sanghvi gave a presentation on persons) for Adult Recognition Awards the New Year on Nov 2 with manglik Jainism at Foothill High School, at the 2005 JAINA Convention - both and puja. Election of new members for Pleasanton and Panditji Jayesh Khona have provided strong, dedicated lead- the Executive Committee and the Board addressed the students of Religious ership, intellectual guidance and sup- of Directors was concluded during the Studies at University of California, port ever since our Society was Kartiki Poonam program on Nov 19. Santa Cruz. Students from Santa Clara founded thirty years ago. Following the inauguration of University visited the Jain Bhawan. In The Paryushana week was espe- Phase 1 of the new Jain Bhavan in support of the tsunami relief efforts, cially beneficial to the campaign to end March, JCSC is now focusing its ef- JCNC will fund three construction our Society's Temple construction debt, forts on the design of Phase II - a projects - a library in Sri Lanka, two and has resulted in new pledges of over religious complex with the Derasar and schools in Tamil Nadu, and 10 homes $60,000, raised from Gheebolis and an Aradhana Hall. Construction is in Sri Lanka. sponsorships. With this latest progress, scheduled to begin in early 2006. A Information about all forthcoming our Society's bank loan is reduced to chalitsthapan vidhi directed by Vidhikar activities are published in the "JCNC $119,000. Narendrabhai Nandu was performed Darpan" newsletter and are posted at The new academic year for the on July 8-9 to relocate the existing idols www.jenc.org. For additional inforJain Study Class (for 125 children ages to the new building until the construc- mation or to request a copy of the 3 thru' adults) began in early Septem- tion of the new Derasar is completed. newsletter, please contact pr@jcnc.org. ber. The classes are held twice a month Information about the forthcomin 9 age-appropriate sections, super- ing programs and regular activities are vised by our beloved Mahendrabhai posted at www.jaincenter.net. or con- ALLENTOWN,PA (Guruji) J. Shah. Six new teachers tact Ramesh Doshi, President, at 714/ have volunteered in conducting the 995-8914 or rcdoshi@yahoo.com. The Jain group of Allentown Pa classes. Another milestone was re celebrated Paryushan parva in the cently reached, with the 50th Lifetime divine presence of Lord Parshvnath Sponsor of the Class - Lifetime spon- SAN FRANCISCO, CA temple. The major highlight of the sors have each contributed $1000 to program was very scientific and enlightening lectures on each day by support the Class. Jain Center of Northern California Dr. Pravinbhai L. Shah (from Reading) (JCNC) celebrated Paryushan Parva who provided interactive discourses on with the guidance of Shri Shantibhai the fourteen stages of spiritual WEST Kothari from Indore. and the main development in correlation with the Chandra Parekh. Regional Editor theme of his Swadhyay was nichaya- eight Yoga-Drashti of Yasovijayji nirnaya. Das Lakshan Mahaparva was Upadhyay. A great deal of detailed celebrated with the guidance of Dr. discussion was presented on how to LOS ANGELES, CA Sudeepji Jain who explained the es- break away from the self ignorance sence of rituals including puja. Dev and to attain the right perception Darshan, Ashta Dravya, and others. (Samyak-Darshan) using the well Jain Center of Southern California Shwetambar Tradition Paryushan parva developed Adhyatma-Yog system of (JCSC) celebrated Paryushan Parva Acharya Haribhadra and Yasovijayji. was celebrated Sept 1-8 with the guidwith the guidance of Shri Lalitbhai The group Sanvatsari Pratikraman ance of Panditji Jayeshbhai Khona and Dhami and Shri Yogeshbhai Shah. Das attended by more than seventy people Sadhviji Shubhamji. Lakshan Parva was celebrated under There were two athais and several Over 400 members enjoyed the the guidance of Sadhvi Shilapiji from others did the fasting of more than mela organized at Lake Elizabeth Park one and two days. 20/JAIN DIGEST. Spring 2005 Jain Education Interational 2010_03

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Historical Perspective of Samvatsari Day and Jain Calendar Pravin K. Shah, Raleigh, NC HISTORICAL PERSPECTIVE INTRODUCTION: and the month indicates the approximate season of the solar year. The discussion on the Samvatsari Day and Jain Calendar is always a very sensitive issue. It requires careful The lunisolar calendar has the following arrangement: research and interpretation. The article presented here is An year has 12 months, a leap year has 13 months. not to hurt any Jain sect or its practices but to explore the *An year has 353, 354, or 355 days; a leap year has subject objectively. 383, 384, or 385 days. As we celebrated Paryushan and Samvatsari this year The average number of days in a month is 30 but the (2005), there was confusion and disagreements on what average number of days in a lunisolar ordinary year is 354 day to observe Samvatsari day and annual forgiveness and not 360 (12 months in a year) because it takes the Pratikraman among Shvetambar Murtipujaks. The Moon about 29.5 days (not 30 days) to complete the circle Murtipujak Jain community was divided into two groups around the Earth. Hence one Tithi is eliminated in about and celebrated Samvatsari on two separate days in India, two month's duration USA, and other places. The past 110 years of history indicates that about 12 times the Shvetambar Murtipujak The Jewish (Hebrew), Hindu lunar, Buddhist, and Jain community was divided on the authenticity of the he Tibetan calendars are all lunisolar, and so were the Japanese Samvatsari Tithi. This has created confusion and concern on and concern calendar until 1873 and the Chinese calendar until 1912. calendar unt among the youth in North America who are very sensitive The Islamic calendar is a pure Lunar Calendar to the issue of open mindedness and of Jain Unity because its date (Tithi) indicates the moon phase but not In order to understand the issue better, many years are the time of the solar year or the season. It does not adjust ago we started looking up into the history of the Jain its calendar to coincide with the SUN or the season. Hence calendar and how the Tithis or Days are defined in the Jain no extra month is added every two to three years. calendar. We have discussed this topic with many Jain The Gregorian calendar (English CE) is a pure Solar scholars and ascetics and researched various articles on Calendar and its date indicates the time of the solar season this subject over this time period. but not the moon phase. As we learned more about the creations of the various Jain calendars and the differences that exist among TITHI (DAY OR DATE) themselves, we realized that this reserch should be In a Lunisolar calendar the day or date is recognized as documented to help North American Jain community understand the limitations that exist in and among various Tithi. The angular distance (measured anticlockwise) Jain calendars and hence in calculation of religious pious between the Sun and Moon as measured from the Earth can vary between 0deg and 360deg. This is divided into 30 days. parts (normally 30 days in a month). Each part ends at The article summarizes our research of the history of 190 240 the history of 12deg, 24o and so on. The circle ends at 360o. The time Jain calendars, various pious days (Parva Tithis), SP spent by the Moon in each of these parts (i.e. the time Samvatsari, Deevali, and New Year day as defined in the taken for the angular distance to change by 12deg) is called present Jain calendar one Tithi (This is a very simple explanation. In reality the calculation is very complex because the Earth and the Sun JAIN CALENDAR: have moved their position during this time). The Jain calendar (Panchang) is a "Lunisolar" calendar. Each month has two Paksha-s or fortnights (15 Tithis It is based on the position of the Moon with respect to the or days in a fortnight). The first 15 Tithi-s constitute the Earth and it is adjusted by adding an extra month every bright fortnight or Shukla or Sud Paksha and the next 15 two to three years, to coincide with the SUN or the season. Tithi-s constitute the dark fortnight or Krishna or Vad Its day or date known as Tithi, indicates the moon phase Paksha. The Tithi-s are indicated by their Paksha and ordinal number within the Paksha. The days are not labeled JAIN DIGEST. Spring 2005 / 21 Jain Education Intemational 2010_03

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HISTORICAL PERSPECTIVE. separately from number one to thirty as in the solar calendar, Ashadh Vad 1; the same day in Rajasthani calendar is called but the Tithi is their only label and each Tithi has a unique as Shravan Vad 1 and so on. Hence Sud months are the name. The 15th Tithi of the bright fortnight or Sud (Full same in both calendars but during Vad months, the Moon) is called Purnima and the 15th Tithi of the dark Rajasthani calendar names the month one month ahead. fortnight or Vad (Dark Moon or New Moon) is called Amavasya. EXTINCTION OF JAIN The duration of a day (between the two consecutive AGAMIC CALENDAR Sunrise) is about 24 hours. However the duration of each The description of the Agamic Jain calendar exists only Tithi varies between 22 hours and 26 hours because the in the Jain Agam literature and Jains may have used it orally Moon rotates around the Earth in a slightly titled position probably during the first five hundred to 1000 years after and hence the angular velocity is not constant with respect Tirthankar Mahavir 's Nirvana. Jain Agams were written to the particular location of the Earth. 1000 years after Lord Mahavir's nirvana and since then there is no record available that some one had used or printed STRUCTURE OF JAIN CALENDAR Jain Agamic calendar. AS PER AGAMLITERATURE: The following may be the probable causes of extinction of Jain Agamic Calendar: The Jain Agam literature (ref - Chandra Prajnapti and Surya Prajnapti) defines a five year cycle of a Jain calendar. * The Agamic Jain calendar was not in line with In the Jain Agamic calendar one "Tithi" is eliminated after Hindu (Laukik or popular) calendar because Diwali and every 61 days and a month is added after every 30 months. New Year days in Jain calendar were different than in During a five year cycle, the month of Posha (34 month of the Hindu calendar. the current Jain calendar) is added after 30 months and the * The social activities like birth, marriage, and death month of Ashadh (94 month) is added after 60 months. ceremonies of Jain community were performed by Hindu This description indicates that the current Jain calendar priests and the Jain business community needed to published by various Jain sects is not an Agamic calendar. perform business operations as per the local Hindu Also there is a strong indication in the Agamic calendar, calendar that the year ended on Ashadha Sud 15 and the New Year * The usage of Jain Agamic calendar was very begins on Shravan Vad 1 as per Rajasthani calendar naming limited to religious activities like Samvatsari (Paryushan) convention or Ashadha Vad 1 as per Gujarati calendar naming and so on. convention (see-note below). * Jain lay people may have lost the knowledge of the calculation of Tithis using Moon and Sun position as DIFFERENCES IN RAJASTHANI AND described in Jain Agams (many famines occurred during GUJARATI CALENDAR this time) In Rajasthani calendar, the duration of the Month is the time between two Full Moon. When a Full Moon occurs ADOPTION OF A HINDU CALENDAR before sunrise, then the day that begins at Sunrise is said to be the first day of the lunisolar month. Hence the month AS AJAIN CALENDAR starts with Vad "Tithi" - declining moon phase - and ends Every religion needs its own calendar for its operation with Sud "Tithi" - Rising Moon phase. This convention is and celebration of its pious days as well as the celebration followed in major part of India. of social events. In the absence of an authentic Jain In Gujarati calendar, the duration of Month is the time calendar, the Jain Acharyas adopted a Hindu Lunisolar between two New Moon or Dark Moon. When a New calendar as a basis to create a new Jain calendar. Moon occurs before sunrise, then the day that begins at The Hindu Lunisolar calendar is based on the position Sunrise is said to be the first day of the lunisolar month in of the Moon (Moon phase) at the time of Sunrise. The Gujarati calendar. Hence the month starts with Sud "Tithi" cities on different latitudes will have different Sunrise time - Rising Moon phase - and ends with Vad "Tithi" - declining and hence different Moon phases. So the Hindus do not moon phase During the Sud Tithi period the names of have one unique lunisolar calendar among all Hindus through Rajasthani and Gujarati calendar months are the same but out India or through out the world but different cities have during Vad Tithi period the names of the Rajasthani months different Hindu Lunisolar calendar. This was not practical are one month ahead of the Gujarati month for Jains to have different Jain calendars for different cities Example - During Ashadha Sud period both calendars of India. Hence, probably around 1500 years ago, the Jain will have the same name of the month, in this case Ashadha Acharyas decided to use the Hindu calendar of the city of month. But during Vad period, Gujarati calendar will indicate Jodhapur (Candasucand calendar), Rajasthan (India), as a basis to create a new Jain calendar. 22/JAIN DIGEST. Spring 2005 2010_03

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HISTORICAL PERSPECTIVE. Shri Veer Jina Nirvanam, Karyma Lokanugairih:" To convert the Hindu calendar into a Jain calendar, certain changes were made to the Jodhapur Hindu calendar to accommodate Jain religious days and was printed as a If a Kshaya or Vriddhi Tithi occurs on a Parva Tithi (pious day) in the Hindu calendar, follow the rules below Jain calendar. Presently it is done the same way. Those for Aradhana: changes are defined later in this article. * In case of Kshaya (loss) Tithi, previous Tithi should be considered as Parva Tithi STRUCTURE OF HINDU CALENDAR * In case of Vriddhi (double) Tithi, the 2nd Tithi should be considered as Parva Tithi Definition of Tithi (Day) in Hindu Calendar * Do not change Veer Nirvan Day (Deevali day). In the Hindu calendar, the day starts with the local Keep it same as indicated in the Hindu Panchang. Also this sunrise and the position of the Moon (Moon phase) at rule directed that do not change the leap month of the Hindu that time decides the Tithi (known as Udaya Tithi). This calendar. Tithi is applied for the entire day even if the Moon phase To practically implement the above rules into the Jain may change to the next Tithi a few minutes after Sunrise. calendar, the tradition indicates that in the old times the This concept of Tithi is different from the Jain Agamic Jodhapur Hindu calendar was changed as follows and calendar. The Tithi is not connected with Sunrise (Udaya was called the Jain calendar or Jain Panchang and all Jain Tithi) in the Agamic calendar. sects have accepted it. Kshaya (loss and Vriddhi (double or extra) Tithi In case of Kshaya (loss) of Parva Tithi: 2, 5, 8, 11, 14, In the Hindu calendar the day begins at Sunrise. Several and 15. make Kshaya of Tithi: 1, 4, 7, 10, 13, and also 13 times in a year a condition occurs that the same Tithi (Moon respectively. phase did not change more than 12 degree) may exist In case of Vriddhi (double) of Parva Tithi: 2, 5, 8, 11, 14, between two consecutive Sunrises. This is called Vriddhi and 15; make Vriddhi (double) of Tithi: 1, 4, 7, 10, 13. (double or extra) Tithi. Similarly a situation occurs that and also 13 respectively. one Tithi does not touch any Sunrise at all. This is known as Kshaya (loss) Tithi. This happens because the duration One can see that in case of Parva Kshaya or Vriddhi of each Tithi varies between 22 hours and 26 hours and Tithi, the Jain calendar has simply changed the previous the duration between the two consecutive Sunrises is about Tithi as a Kshaya or Vriddhi Tithi. Also when Tithi 15 was 24 hours. Please note that only Kshaya Tithi occurred in either Kshaya or Vriddhi, the rule defined in the Gatha was the Agamic Jain calendar but the Hindu calendar has both applied twice and made 13 as a Kshaya or Vriddhi Tithi. Kshaya (loss) and Vriddhi (extra) Tithi. This way the printed Jain calendar will not have any Kshaya or Vriddhi Parva (pious) Tithis. The common people will not have any confusion about Parva Tithis to carry out LEAP YEAR(13 MONTHS) their Aradhana of religious vows and penances. Even though both Hindu and Agamic Jain calendars Also in the adjusted Jain calendar, the last day of the are Lunisolar calendars, they used different leap year year is Aso Vad 15 as per Gujarati naming convention or calculation method. In Hindu calendar, any of the 12 months Kartik Vad 15 as per Rajasthani naming convention (Mahavircan be a leap month while the Agamic Jain calendar defines swami's nirvana day) remained same as per Hindu calendar. five year time cycle (Yuga) in which Posha (middle of the This way the Jain community can celebrate their social year month) and Ashadha (year ending month) are only and religious Parva days (which are compromised), using two leap months. only this new Jain calendar. Changes made to the Hindu Calendar: Paryushan Parva and Samvatsari Day Parva Tithis (Pious Days) According to Jain Agam literature, the history of Jain Acharvas have defined Tithis: 2, 5, 8, 11, 14, and Paryushan Parva is more than 2000 years old. However 15 as pious or Parva Tithis (days) in both Sud and Vad part there is no clear indication of the actual number of of the Moon cycles of every month. People take special Paryushan Parva days and the exact Tithi of Samvatsari vows and perform various penances (Aradhana) on these day. According to Kalpa sutra only a day of Samvatsari is days. To fulfill their Aradhana without any interruptions called Paryushan. of Kshaya or Vriddhi Tithi, the ancient Jain literature has The Jain tradition indicates that monks can not stay at indicated some special rules to apply to the Hindu calendar calendar one place for more than 30 days. However during four one defined in the following Gatha or Sutra: months of rainy season, from Ashadha Sud 15 to Kartik Sud 15, they must stay at one place to minimize violence "Kshaye Purva Tithi Karya, Vridhhau Karya Tathottara; that would occur in traveling during rainy season. JAIN DIGEST. Spring 2005 / 23 Jain Education Interational 2010_03

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HISTORICAL PERSPECTIVE, The monks are required to find a suitable place to stay Samvatsari Pratikraman Tithi to Bhadarva Sud 4 (one day at one place for the rainy season by Ashadh Sud 15 (which earlier) for that year and the King agreed. is the last day of the Jain Agamic calendar year and also We do not have any knowledge of what happened in before the beginning of the rainy season), perform annual the following year, whether Acharya Kalak continued to Samvatsari Pratikraman (ref - Nishitha Bhasya Sutra) and do Samvatsari on 4 or earlier or on 5. But we do know that start the New Year on the next day which is Shravan Vad 1 later on the Shvetambar Murtipujak Jain community (mostly as per Rajasthan naming convention or Ashadh Vad 1 as Tapa-gachchha sect) started doing Samvatsari Pratikraman per Gujarati naming convention. on Bhadarva Sud 4 (one reason - since we have done If the monks can not find the suitable place by Ashadh Pratikraman one day earlier, we need to continue that way Sud 15 then they may continue to travel to find the suitable and can not go back because Samvatsari Pratikraman must place for and up to 50 days (grace period). They must be done within a year but not one year + one day). find a place and settle during this time period and then do Samvatsari Pratikraman. Even if they do not find the suitable place during these 50 days, then also they must do New Problem Surfaced due to the Change of Samvatsari Pratikraman even under the tree on the 50th day Samvatsari Day but not to violate the 50 day limit for Samvatsari Pratikraman The original Samvatsari Tithi of Bhadarva Sud 5 is a (ref - Jain Agams - Samavayanga and Nishitha Sutras). Parva Tithi (pious day). Now the new Tithi - Bhadarva The 50th day from Ashadh Sud 15 falls on Bhadarva Sud 5. Sud 4 - which was not a Parva Tithi before became an Since Bhadarva Sud 5 was the last day for Samvatsari additional Parva Tithi only for the month of Bhadarva. For Pratikraman, it seems that to keep Jain community united all other months, 4 remain ordinary Tithi. Hence the and properly organized, probably around the 7th to 10th following situations have a potential to occur in some future century time period Jain Acharyas may have decided to do Jain calendar. Samvatsari Pratikraman only on Bhadarva Sud 5. Before * If in a particular year, Bhadarva Sud 5 becomes a that one may conclude from the ancient literature that monks Vriddhi (double) Tithi in the Jodhapur Hindu calendar, may be doing Samvatsari Pratikraman any time between then in the Jain calendar Bhadarva Sud 4 can not become Ashadh Sud 15 and Bhadarva Sud 5 and common people a Vriddhi Tithi because it is now a Parva Tithi (Samvatsari joined with the monks for the Samvatsari Pratikraman. day). We need to make Bhadarva Sud 3 as a Vriddhi Tithi (the rule defined in above Gatha is applied twice as is done in case of 15). By doing this we have delayed Change of Samvatsari Day fr Bhadarva Sud 5 to 4: the Samvatsari day by one day. Ancient Jain literature (ref - Nishitha Bhasya Churni * If in a particular year, Bhadarva Sud 5 becomes and Kalpa Sutra Tika) indicates the following story as the Kshaya (loss) Tithi, then again Bhadarva Sud 4 can not primary reason for changing the Samvatsari day from be a Kshaya Tithi but we need to make Bhadarva Sud 3 Bhadarva Sud 5 to 4 by Shvetambar Jain Murtipujak Tapa as a Kshaya Tithi. This will bring the actual Samvatsari gachchha sect. day one day earlier. As the king of Ujjayini was against Jain religion, Jain In both the situations, we disturb the Samvatsari dayAcharya Kalak had to migrate immediately from the town Bhadarva Sud 4 - which was not disturbed by Kshaya or of Ujjayin after his arrival to stay for rainy season. The Vriddhi Tithi of Bhadarva Sud 5, originally in the Hindu Acharya left the town and traveled during the rainy season calendar. The clear solution is not defined in the Jain which is after Ashadh Shud 15. He may have arrived at the literature. Also this type of the problems were not visible town of Pratisthanpur near the end of 50 days which is in old times because people at various towns may be doing close to Bhadarva Shud 5. Samvatsari Pratikraman anytime between Ashadh Sud 15 After reaching Pratisthanpur, he decided to do and Bhadarva Sud 4 or 5 (when monks decides to stay Samvatsari Pratikraman on Bhadarva Sud 5. The king during rainy season). Satavahan of Pratisthanpur, who was a Jain king, informed However the first time the problem surfaced was in the Acharya that the whole town will be celebrating Indra the year 1896 (Hindu year 1952). A kshaya Tithi of Bhadarva Mahotsav (a major social event) on Bhadarva Sud 5 and he Sud 5 occurred in Jodhapur Hindu calendar. Some can not join for Samvatsari Pratikraman. He requested the Acharya to do Samvatsari Pratikraman on the next day Acharyas suggested that we should not disturb Bhadarva Sud 4 and solve the problem by accepting another Hindu which was Bhadarva Sud 6. The Acharya indicated that calendar in which Kshaya of Bhadarva Sud 6 found. Other the monks must do annual Pratikraman by Bhadarva Sud Acharyas did not agree with the change of Jodhapur Hindu 5. So to accommodate the king's request he changed the calendar base. They insisted that we continue to use the same calendar with Bhadarva Shud 3 as a Kshaya Tithi. 24/ JAIN DIGEST. Spring 2005 2010_03

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HISTORICAL PERSPECTIVE... Hence, Shvetambar Murtipujak Jain community observed 1. They decided to do Samvatsari on the 50th day Samvatsari on two separate days. from Ashadha Sud 15 as defined in the Jain Agam For past 110 years, since 1896 (Hindu year 1952) to literature. Hence in normal year (no Vriddhi months of 2005 (Hindu year 2061), twelve times Bhadarva Sud 5 was Shravan or Bhadarva) they celebrate Samvatsari on either Kshaya Tithi or Vriddhi Tithi in the Hindu calendar. Bhadarva Sud 5 which is one day later than Murtipujak sect and hence start Paryushan one day later. In all twelve instances Shvetambar Jain Murtipujak community was divided in India. To resolve this problem, 2.If a particular leap year has either Shravan or Jain Acharyas, other learned monks and/or laypeople had Bhadarva month as a Vriddhi month then Samvatsari is celebrated one month earlier because they decided not about 9 major conferences from 1920 to 1988 (Hindu year 1976 to 2044). to violate the 50 day limit from Ashadh Sud 15 as defined in the scriptures. In the year 1958 (Hindu 2014), the Hindu calendar had Bhadarva Sud 5 Kshaya. Shvetambar Murtipujak Tapa 3.If Bhadarva Sud 5 is a Vriddhi Tithi then they will gachchha Jain Sangh had left Jodhapur Hindu calendar and celebrate Samvatsari on the first Sud 5 day because it adopted Janma-Bhumi calendar of Mumbai as a base because meets 50th day limit. In the year - 2005 - they did it had Bhadarva Sud 6 Kshaya Tithi. Since then they use Samvatsari on the same day with the majority of Janma-Bhumi calendar as their base. The other Jain sects Murtipujak sect - Bhadarva Sud 4 to meet the 50 day continually use Jodhapur Hindu calendar as their base. limit. In last conference (year 1986) majority of the Jain KSHAMAVANI (FORGIVENESS) DAY IN Shvetambar Murtipujak Acharyas agreed to do Samvatsari DIGAMBAR JAIN SECT: as follows: Digambar Jains celebrate Paryushan/Das Laxan Parva * If Bhadarva Sud 5 is a Kshaya Tithi then make for 10 days starting from Bhadarva Sud 5. They celebrate Bhadarva Sud 6 as a Kshaya Tithi. one virtue on each day. The first day is dedicated to forgiveness (Kshamavani) and it is the most important day * If Bhadarva Sud 5 is a Vriddhi Tithi then make of their religious ceremony. Bhadarva Sud 3 as a Vriddhi Tithi. The above agreement compromises the differences that existed among the Jain Acharyas. In case of Bhadarva SUMMARY Sud 5 as a Kshaya Tithi, making Bhadarva Sud 6 as a Kshaya One can conclude from Jain literature survey that in Tithi, the original Samvatsari day is not disturbed (Acharya the ancient time - Bhadarva Sud 5, the last day for Samvatsari Shri Ramchandra-suri's view) but the rule defined in the Pratikraman was the most pious day for both Shvetambar Gatha is in violation. In case of Bhadarva Sud 5 as a Vriddhi as well as Digambar sects. The Jains of all sects were Tithi, making Bhadarva Sud 3 as a Vriddhi Tithi, it followed celebrating as a Kshamavani (forgiveness) day and was the rule defined in the Gatha as per ancient tradition (Acharya dedicated as a day of Ahimsa (Nonviolence). Later the Shri Sagaranandji's view) but the original Samvatsari day Shvetambar Murtipujak (Tapa-gachchha) sect changed this is delayed by one day. day after Acharya Kalak time. In the year (2005), the Janma-Bhumi (Mumbai) Hindu The various Jain sects publish their own Jain calendar calendar had Bhadarva Sud 5 as a Vriddhi (double) Tithi. converting the Jodhapur, Mumbai, or other equivalent Hindu About 80% or more Shvetambar Murtipujak Jains followed calendar. They use the above or other equivalent guideline the Jain calendar as per the last agreement as defined above to convert the Hindu calendar and call it Jain calendar of while the remaining Jains did Pratikraman one day earlier their sect. (on Wednesday instead of Thursday) All Jain calendar Tithis are calculated using Hindu Lunisolar way (Sunrise time of a particular location) as SAMVATSARI DAY IN STHANAKAVASI AND opposed to Jain Lunisolar method indicated in the Jain Agam TERAPANTHI JAIN SECTS: literature. The place where we live may have a different Moon phase and hence the actual Tithi will be different The Sthanakavasi Jain sect was established around 14th (error rate could be up to two days). century and the Terapanthi sect was separated from Sthanakavasi sect around 16th century. Both the sects Hence we can safely conclude that the Tithis defined probably follow the same process for their Jain calendar as in all Jain calendars are meant for uniform religious activities used by Shvetambar Murtipujak. They have continued to (Aradhana) and to create social harmony among Jains of use Jodhapur Hindu calendar as their base. However with each Jain sect located in the various cities of India and of regards to Paryushan and Samvatsari day celebration, they the world. follow the following rules. Hence they print their calendar as follows: JAIN DIGEST. Spring 2005 / 25 Jain Education Intemational 2010_03

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MIS REGISTRATION FORM - MIS REGISTRATION FORM - PAGE 1 Name (please print): Address: STREET Send this completed form, a check in the amount of $25 and a recent, full-length photograph of yourself with your name printed on the back to: Hasmukh M. Shah, 304 Tall Oak Trail Tarpon Springs, FL 34688-7711 Phone: 727-934-6141 / 3255 hasmukh33@yahoo.com LAST Candidate's signature: Fax: () 2010_03 FIRST Phone: () Date of Birth: Are you a vegetarian? YES NO Have you been married before? YES NO If yes, indicate the name of your divorced spouse. Your visa status in the USA/Canada? YEAR What languages do you speak? What languages do you read? What languages do you write? Education: DEGREE YEAR RECEIVED MAJOR NAME OF UNIVERSITY/COLLEGE Work experience: Height: CITY Weight: Do you smoke? YES NO COMPANY'S NAME POSITION DURATION Father's Name: Mother's Name: Brother(s) and/or Sister(s) NAME(S) AGE(S) EDUCATION OCCUPATION Do you have other relatives living in the North America? NAME RELATIONSHIP OCCUPATION ADDRESS Other relevant information (use additional paper if necessary): MIDDLE STATE Occupation: Occupation: When did you enter the USA/Canada? Email: Do you drink? YES NO What is your religion? Date: ZIP Important Considerations: It is important to remember that the MIS is a non-for-profit, voluntary community service. The MIS and JAINA assume no respon-sibility or liability for the accuracy or authenticity of the information furnished in the ads or any consequences resulting thereof. The entire responsibility rests with the candidates themselves. All information furnished to the MIS is confidential. Only those who are sincerely interested in looking for a Jain life partner should send a Registration Form. While matching, photographs will not be passed on to the candidates by the MIS. Parents/guardians should communicate with the candidate before placing ad and assist them in making a final decision. MONTH/ 26/JAIN DIGEST Spring 2005

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MIS REGISTRATION FORM - PAGE 2 1. Two references who are members of the Jain Community or other Indian organizations. A. Name: Address: Phone: Member of: B. Name: Address: Phone: Member of: ORGANIZATION'S NAME ORGANIZATION'S NAME 2. Indicate your personal preference of these criteria for the match. Age: Between the ages of Height: Between the height of Weight: Between the weight of Education: O Bachelor Major: Vegetarian: YES NO Residence: (state) and and and O Masters Degree Visa Status: Length of time in North America: Language. English: YES NO Other (specify): or open. or open. or open. Oother Work experience: YES NO JAIN DIGEST Spring 2005/27 2010_03 years. Congratulations! Female: 175, Male: 160 (Married / Engaged) JAINA would like to congratulate all couples who have come together with the help of the services of the MIS. JAINA wishes to thank them for their generous donation. More and more Jains around the world are not only appreciating this much needed service, but are also taking advantage of it. Simultaneously, the flow of ads in JAIN DIGEST is gradually increasing. Guideline to all perspective participants Be positive, constructive, creative and friendly! No match is going to be "perfect." Complement and support each other practicing re-spect, sharing, acquire knowledge and maintaining your uniqueness while keeping an open mind. These are the qualities that make for human perfection. MIS INFORMATION: THIS IS HOW IT WORKS Our world is shrinking and we are a global village and life is not always easy. However, we can carry our philosophy and our value system that is very worth while, with us. Accept the challenge and make your choice be a worth while one. Placing an Ad and Registration with MIS Anyone wishing to place an ad and register with the MIS must follow these instructions care-fully: 1. Fill out the attached Registration FormPage 1 and Page 2,. The registrant must fill out this form. Do not leave anything blank.. You may draft an ad yourself in 30 words or less. MIS reserve the right to edit all such ads. 2. Mail the the completed form + a check in the amount of $25 payable to Hasmukh M. Shah. Leave the Memo or For column blank. 3. A recent photo of yourself with your name printed on the back. 4. Upon receipt of this information the MIS will arrange to publish your ad in the JAIN DIGEST - but only once. You may repeat it in the subsequent issues by mailing $25. JAIN DIGEST is a quarterly publication. Placing an Ad Only If you do not wish to send photo and wish to draft an ad yourself, you may do so in 30 words or less. Remember that the MIS reserve the right to edit all such ads. Fill out MIS Registration Form pagel only (without leaving anything blank), or you may provide the entire information as asked for in this Form. Follow step 2 above. It is very necessary for MIS to complete its database with the information available in Form pagel, without which MIS will not be able to process your ad for publication. Please note, your ad will be published once, but you can repeat it by mailing check of $25. Responding to an Ad (only if contact info isn't available) If the phone number or address is not given in the ad, then you must contact the candidate through MIS. Follow these stepby-step instructions. Place your bio-data and a recent photograph of yourself in a sealed, stamped envelope with your return address in the upper left-hand corner and the MIS ad reference number in the lower left-hand corner of the envelope. Leave space on the envelope for an address. Place this envelope in another envelope with your return address in the upper left-hand corner and mail it to Hasmukh M. Shah. Upon receipt of these responses the MIS will place the ad holders address on the inner envelope and mail it. Remember, MIS is not responsible for responses that do not conform to these instructions. Please notify the MIS Please notify the MIS when an engagement or marriage has been announced. This helps us to know if this community service is working to help maintain our traditions. Please note that if a successful alliance has taken place, both parties will agree to donate what ever amount they wish to JAINA to help defray the cost of publication. MIS REGISTRATION FORM -

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MATRIMONIALS - FEMALE F1067: Gujarati parents invite alliance w/ photo, bio-data for very beautiful fair charming slim accomplished vegetarian daughter, born 1979, 5'6", completed degree course in Psychology from South Colorado Uni. (USA).Email: gujsg@hotmail.com F1082: Gujarati parents invite responses for beautiful slim vegetarian daughter, born June 79, 5'0", 99 lb, BE, MS, (eng management) pursuing PhD, from well educated professional cultured vegetarian boys. Call: 734/ 262-9853. arunbshah@yahoo.com F1094: Gujarati parents invite correspondence for their beautiful very-fair charming talented vegetarian US born daughter, April 78, 5'0", BS (MIS), from cultured well-educated professional boys. Call: 304/255-0045. Email: ilashah1223@yahoo.com F1105: Gujarati parents invite proposals w/bio-data, photo from well -educated vegetarian non-smoking professionals for their charming beautiful Canadian citizen daughter, Jan 82, 5'7", BS (Fin), well positioned with multinational co., Call: 416/497-6478. Email: ktg10@hotmail.com F1111: Gujarati parents invite proposals for beautiful charming US citizen daughter, Dec 79, 5'5", 108 lb, MBA, Financial advisor, NASD series 7 licensed, from highly educated vegetarian Jain professionals. Ph: 440/ 846-1403 bharatandusha@yahoo.com F1139: Alliance invited for beautiful fair attractive slim vegetarian Gujarati girl, born Oct 77, 5'10", 119 lb, BS, well employed with IT industry. Innocently divorced (brief marriage), from cultured, educated suitable match. Ph: 201/936-6066. Email: sweta1077@yahoo.com F1140: Alliance invited by Gujarati parents for pretty accomplished professional vegetarian US born daughter, Aug 79, 5'5", well positioned as financial analyst in a multinational co., from well-educated US raised boys call:847/340-0725 jaingirl@hotmail. .com 2010_03 F1138: Gujarati industrialist family at Bombay invite proposals from welleducated cultured vegetarian boys, for beautiful charming accomplished daughter, born June 77, 5'4", 120 lb, MCom (B'bay) MBA (USA), well positioned with reputed Fin. Management co in Bombay and willing to settle in USA. Call: 813/319-5889. Email: rksfamily@rediffmail.com F1141: Proposals invited for Gujarati pretty cultured vegetarian girl, born Oct 77, 5'3", 110 lb, BS, well employed with reputed co., from cultured educated boys. Call: 416/289-3670. Email: pragati89@yahoo.com F1142: Alliance invited for attractive intelligent cultured vegetarian US born daughter, Oct 75, 5'5", BA, MBA, well employed as director, from well educated cultured vegetarian nonsmoker boys. Call: 718/454-4069. Email: priyajain@yahoo.com AF307: Seeking suitable match for attractive fair accomplished vegetarian girl, born 76, 5'5", MBA, working in a senior position in Fortune 500 Co., She is great blend of west and Indian values. Call: 610/317-8027. Email: drgandhi@verizon.net AF407: Gujarati parents invite alliance for beautiful fair slim vegetarian daughter, born July 77, 5'4", MS (management) employed with large MNC, from cultured educated Gujarati Jain boys. shubham48@hotmail.com AF423: Gujarati parents invite alliance for beautiful family oriented cultured vegetarian daughter, born Sept 76, 5'4", 120 lb, BE (ME - India), MBA (Fin/MIS-USA), well positioned as Project Manager, from professional well-educated boys. Call: 410/3216245. parekh_vaibhav@comcast.net AF435: Gujarati parents invite proposals w/ bio-data, photo from well educated professionals for their pretty vegetarian US born daughter, June 79, 5'5", MD, resident. Call: 516/3027431. Email: MS1698@yahoo.com AF440: Gujarati parents invite alliance for beautiful fair slim vegetarian US born daughter, Aug 78, 5'6", Doctor of Pharmacy, employed as clinical pharmacist, from cultured educated preferably MD/ Dentist / MBA / Engineer Jain vegetarian boys. Email: jain01234@hotmail.com AF449: Gujarati parents invite alliance for beautiful charming vegetarian US born daughter, June 80, 5'0", 105 lb, Doctor of Pharmacy (PharmD), from well educated professional boys. Email: Dkoth10011@yahoo.com AF454: Gujarati parents invite proposals for slim talented successful vegetarian US citizen daughter, Aug 77, 5'5", 112 lb, MS (finance) well positioned with reputed bank as Fin Manager, from cultured educated vegetarian boys. Call: 973/257-0031. Email: kirit 108@optonline.net AF475: Jain parents invite responses w/ bio-data, photo from well educated cultured vegetarian Jain boys born & raised in USA, for their beautiful charming vegetarian US born daughter, 79, 5'6", 110 lb, DDS, working with well-known dental office. Call: 972/ 867-6535 or Email: insty@verizon.net AF476: Inviting suitable US born welleducated well-read and athletic match for attractive US born Jain girl, 1976, 5'6", pursuing MS in NY City. Email: sapnasparikh@yahoo.com AF477: Gujarati parents invite proposals w/ bio-data, photo from welleducated professionals for their pretty vegetarian US born daughter, May 1981, 5'9", Email: ss0581@gmail.com or Call: 516/302-7429. AF478: Proposals invited w/ photo, bio-data for attractive talented US citizen daughter, June 76, 5'3", pursuing MBA, from handsome professional vegetarian boys. Call: 734/ 421-3005. mehtamj@hotmail.com 28/JAIN DIGEST Spring 2005

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AF482: Jain parents invite proposals for M1037: Gujarati parents invite their attractive intelligent vegetarian dtr, proposals from educated vegetarian born June 82, 5'5", completing last year cultured girls, for handsome outgoing of honors in BA with political science, accomplished US born son, June 78, from cultured professional boys. Call: 6'4", 165 lb, MD, 3rd yr resident. Call: 609/505-3229.ssheth_74@yahoo.com 602/697-9132. ajitshah@qwest.net F1144: Gujarati parents invite responses w/ bio-data, photo from US raised professionals. for beautiful accomplished outgoing US raised daughter, March 78, 5' 5", MD, 4th year radiology resident. Email: shs2810@yahoo.com MALE M1118: Gujarati parents invite proposals from educated vegetarian cultured girls, for handsome outgoing US born son, Aug 79, 5'11", Fourth Yr MD/MBA. Call: 606/571-2145. Email: shah7580@yahoo.com M864: Gujarati parents invite alliance for very handsome fair brilliant successful vegetarian US born son, Oct 76, 5'11", 140 lb, BS (civil eng), well positioned as project manager in a reputed co., from cultured educated pretty girls. Call: 334/283-5340 gosaliajay@hotmail.com M1052: Gujarati parents invite proposals w/ photo, bio-data for handsome vegetarian US citizen son, Oct 75, 5'8", MA, MBA, MD (4th Year), from cultured well-educated vegetarian girls. Call: 603/598-6576. M1107: Gujarati parents invite responses for good-looking athletic talented vegetarian US born son, March 77, 6'0", 170 lb, BA, BSN (RN), well employed with hospital, from cultured educated veg Gujarati girls. Ph: 630/ 372-6329 mcshahrci@hotmail.com JAIN DIGEST. Spring 2005/29 2010_03 M1143: Jain family of Bombay invite proposals for USA based vegetarian handsome teetotaler son, born Nov 78, 5'11", 170 lb, MBA, well employed, from cultured educated vegetarian girls. Call: 732/371-6530. Email: pbaldota@gmail.com AM438: Jain parents invite proposals for their vegetarian Canada born son, Jan 80, 5'10", Cornell & Stanford graduate engineer, in international family-owned consulting business, from Jain professional family-oriented girls.905/278-9658. cjain@jainassoc com AM447: Gujarati parents invite responses for honest intellectual vegetarian straightforward US born son, Aug 79, 5'9", 165 lb, MIT graduate, working as software engineer for 4 Yrs, from educated cultured girls. Email: ticcac@yahoo.com AM479: Gujarati parents invite proposals for handsome vegetarian son, born Aug 79, 5'8", 150 lb, BS (IE) well employed in IL from educated vegetarian girls. Email: kdesai829@yahoo.com AM480: Jain parents invite proposals for vegetarian talented US citizen son, born June 79, 5'5", 140 lb, BS, BA, well employed, from cultured educated girls. Call: 574/675-0622. Email: shalinj@gmail.com AM481: Alliance invited for a vegetarian Jain hardworking handsome boy, born July 79, 5'4", 130 lb, Bcom (B'bay), employed in a NY based wholesale diamond jewelry co., from India born educated vegetarian girls. Email: KS62WEST@YAHOO.COM Jain Adhyatma Academy of North America (JAANA) announces the 6th Annual Shibir in Hartford, CT Walking the Path of Adhyatma To Get Rid of Mithyatva continues... Friday, June 30 to Tuesday, July 4, 2006 Experience 4 days of total internal peace while learning about Jain Adhyatma Lectures Tatva Charcha Puja Bhakti Social M1123: Alliance invited by Gujarati parents for handsome talented vegetarian US born -son, Dec 78, 5'9", MA (public policy), professionally employed in DC, from US born/raised educated girls. Call: 856/983-9612. Email: kashmirag@hotmail.com Don't Miss this opportunity! Spaces are limited. First come first served basis. We will have Dr. Hukamchandji Bharill, Pandit Dhirajbhai Mehta, Pandit Abhaykumar Shastri and Prakash Jain's discources on various topics to get rid of Mithyatva. If you are interested in attending the Shibir, please email your name, phone number and number of people attending to: jainadhyatma@gmail.com or call Atul Khara at 972-424-4902 or Mahendra Shah at 305-595-3833. MATRIMONIALS - MALE

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TIME OF LIBERATION Time of Liberation In Jain literature, it is stated that a soul can attain liberation only during the 3rd and 4th ara of any half time cycle. In other four aras, a soul can prepare but cannot attain liberation. It is implicitly assumed here that the concept of a single time be applied to all souls in a linear, universal and absolute fashion. Jains also assert that there is no Supreme God. A soul attains the liberation purely by its self-efforts by working out its karma and there is no external agency that can prevent it. This raises a serious question: if a soul has exhausted/worked out all it karmas, let's say in the 5th ara in the Bharat-kshetra, then why is it not allowed to attain Moksha and, more importantly, who prevents it? This seems to put at odds the concepts of selfeffort (purushartha) and a single absolute time. Both of them cannot be true simultaneously. One way to resolve this apparent contradiction is by understanding time from a slightly different point of view. Time denotes change or movement either on a physical or mental level. If the world were to freeze at this very moment in its every aspect, time would lose its meaning. For a liberated soul (siddha), there is no time because there is no change in its state. While we are experiencing the passage of time in terms of flow of thoughts or motion of objects, the siddhas do not experience the passage of time since they are in a state that experiences no change, i.e., a siddha soul is a perfect soul. Therefore, the time that we experience is different then the time a liberated soul experiences even at this very moment. That means there is more than one kind of time. At the beginning of 20th century, in the western culture, time was considered a single, absolute and linear quantity. However, we have already come to accept that the flow of time is not absolute but relative, as described by Einstein's theory of relativity. This, of course, relates to the external time that applies to everyone uniformly and can be measured by external means such as motion of stars and planets. The external time can be made to change differently for different persons if they can travel with different speeds that are close to the speed of light. However, at this point, we do not have the technology to do that. On the other hand, in Indian thoughts, time has always been considered as relative and nonlinear (e.g., see Yoga Vasistha). A very good example to explain this aspect of time is the dream state. In a dream lasting a few minutes, a person can have a lifetime of experiences. How much time has really passed 2010_03 Mukesh Chhajer, Raleigh, NC for him? From the point of view of physical aging, he is only a few minutes older but from the point of view of change in his understanding, he has gained the experience of a lifetime. Furthermore, if we have a particularly painful or joyous experience, we tend to relive it over-and-over. The number of repetitions and their intensities depends upon the intensity of the original experience. Even though the incident that caused the experience physically occurred only once, mentally we revisit it many times before it completely vanishes from our consciousness; we are reliving the same time again-and again. If the time can be equated to a straight thread in the western thought then in the Indian thought it is like a thread with curves and loops. For each jiva we can define two different time: at the physical level an external/ universal time and at the mental level an internal/personal time. The internal time relates to the state of mind of the jiva and we may say that fluctuation in the state of mind of a jiva is its internal time. The more a mind is agitated and restless, the slower the jiva is evolving towards liberation. So, if the mind can be made to evolve at a rate that is different than the passage of external time, then one can evolve at a rate slower or faster than the external time. In this context, the external time can be defined as the collective fluctuations in the minds of all jivas in the universe. As long as there is even one jiva experiencing these fluctuations, the external time will exist. In general, the 3rd and 4th aras may correspond to an external time when a critical mass of people, conditions and/ or ideas come together to make liberation more probable. Even on the material level, this is true. Industrial revolution of 19th century in Europe and the recent electronics revolution are just two examples of such events. However, the following example may be more illustrative of our dilemma. Traditionally, mangos have been available only during the months of May-June. If a thousand years ago someone in India said that mango trees give fruits only during the months of May-June, then before coming to any broader conclusions we have to keep in mind that it was said within certain context. First, we need to remember that it was said in the context of India where May and June are the months of summer that is harvesting season for mangoes. If we go to Australia, that is the time of winter there and we will not get a harvest of mangoes there. Second, it must have proper soil. Mango trees do not grow in every type of soil. If the either even if it is summer months of May-June. Third, it soil contains a lot of sand then mango cannot grow there 30/JAIN DIGEST. Spring 2005

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TIME OF LIBERATION takes a few years after planting the seeds and giving proper usually far from the mind. Such unalloyed and long lasting care to the plant that one can obtain the fruits. That means joy can generally be had only in haven. Therefore, these two trees that are only a year or two old will not bear fruits. time periods may also correspond to a jiva's stay in various Similarly, one can list all other requirements. However, with havens. Similarly, during the last two aras of dukham and the advent of technology, now-a-days mangos are available dukham-dukham, a jiva is full of sorrow and hardship and throughout the year. In future, we may be able to grow mostly dealing with immediate needs. Such extreme mango throughout the year and even in cold climates if, e.g., conditions of prolonged suffering generally exist only in we can build big enough greenhouses. We may, probably, various hells. At that time again, the thoughts of Moksha are be able to build only a few greenhouses big enough to grow far from the mind. When the jiva is going through a life mangoes in cold climates but it would then atleast be where happiness and sorrow come like a wave (the middle possible to do so. We already get mangoes that are grown two aras of sukham-dukham and dukham-sukham, a genin Mexico and other South American countries. It means eral state of jiva in human and tiriyanch life forms), the jiva with proper resources and efforts it is possible to create is beset by conflicting thoughts. He is perplexed by the appropriate conditions to grow mangoes even where those constantly changing circumstances of life and unable to find conditions did not exist previously. a reason in its immediate environment and actions, starts Therefore, to attain liberation one needs the right kind wondering about the purpose of life. We explore these issues when we are unable to explain the circumstances of of conditions, efforts and resources. For this purpose, all our life by simplistic arguments and immediate events. At the necessary resources exist within one-self; however, this point, we are forced to distance ourselves a little bit efforts are needed to prepare the conditions and use them in a proper fashion. It is not necessary for a person to wait to from our circumstance and that is when the questions about life and death, and reason for such events arise. During a bring about a revolution in his life until the society as a whole human life, almost every individual goes through these has evolved to a similar level. A person may hasten his own periods of happiness and sorrow; however, each person evolution by various means such as prayer, worship, charity, fasting, meditation etc. In that case, he can progress goes through these periods at different times. Even if two faster than the universal time, i.e., the rest of the world, and persons have exactly the same material conditions, their mental attitude towards it may be quite different. For arrive at his own liberation at anytime. Whether he is born example, two persons win a lottery and share the prize in the lara or 6 ara of the external time, by his own effort, he can be in his personal 34 or 4h ara and thus attain equally. First person is happy that he has won a good sum liberation. It does not depend so much what the universal of money. However, the other person is unhappy that he did not win the whole prize and had to share the prize with time is but the qualities that are characteristic of these aras another person. The same external condition did not prothat make it possible for people to attain liberation. It's not duce the same effect on two different persons, i.e., they are easy in any period to attain Moksha. The amount of effort at different personal time even though being at the same needed will depend upon the current state of the jiva. The external time. Therefore, while the universal time cycle, in necessary qualities by themselves are always present but a general, is applicable to the entire universe as a whole, a person has to uncover and expand them. For example, the capacity for affection is ever present in all jiva but how and similar individual cycle applies to each jiva. Again, the individual cycle may or may not match with the universal where one allows it to be manifested depends on the individual. Even a very cruel person is filled with affection for his own child though he may fail to extend that same Another question that needs answer is, if liberation feeling to another child. On the other hand, a saint extends were to be attained only in the 3 and 4"hara of the universal his sense of affection to all equally. No quality that is needed time then who sits at the gates of Moksha to prevent the for liberation can be destroyed or created. Perfection and entry of a perfect and completely purified soul in the Purity are intrinsic qualities of a soul. These qualities are siddhaloka? If the passage of time were to be so absolute and only temporarily hidden untilajiva is ready to uncover them if the Moksha can be attained only during the 3rd and 4 ara, either by the process of natural evolution or by its concerted then there has to be some entity which keeps track of the efforts. Even in 3rd and 4th ara not everyone attained passage of time and allows a soul to enter Moksha during liberation because even though the conditions were right, that period only and keeps the gates closed at all other times not all of them put the necessary efforts or had the even if a qualified soul reaches its gates. If it is by design that opportunity to do so due to being at various stages in their one can attain Moksha only during a certain period of eternal journey. universal time, then there has to be a designer who works In this respect, even the names of various aras are beyond the confines of self-effort, a concept that certainly also very instructive. The first two aras, sukham-sukham is anathematic to the very principles of Jainism. In Jainism, we believe that liberation is attained purely by self-effort; and sukham, are period of only pleasure and happiness. there is no Supreme Lord and his grace to hasten the entry When a jiva is enjoying life, the thoughts of Moksha are JAIN DIGEST. Spring 2005/31 2010_03

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TIME OF LIBERATION of a soul in the Moksha or his displeasure to prevent it. We may assign this role to universal time itself, but it is an ajiva and, therefore, cannot initiate an action without the help of a jiva. Even if it could, then external time itself will become the external controlling authority that can influence the process of liberation of a jiva and, thus, undermine the supremacy of the self-effort. It is like going from here to New York. One can reach there by plane, car, train, foot or any other means. Each journey will take different amount of time but when you reach New York, it is there and there is no one to stop you from entering the city. All one needs to get there is the will and the necessary resources and effort. One may, of course, decide not to take a direct route but follow a more scenic but convoluted path. In that case, he may arrive in New York at still another time yet enter the city at will. The only way a person would not be able to enter the city is if some external authority decides to forbid the person's entry into the city. Therefore, the concept of absolute and single time for everyone with the availability of the Moksha only during a certain period, and the idea that liberation is attained purely by self-efforts (purushartha) are contradictory to each other. One way to reconcile this apparent contradiction, as outlined here, is to accept that time is not absolute and single but relative and plural. Each individual is subjected to two different times, one is external and the other is internal. He can follow his own time and progress at his own pace with his own time or he can follow the universal time and progress with the rest of the world. For liberation, we need certain qualities that one may uncover at any time irrespective of universal time. And when those qualities are fully uncovered in a person, that is the right time for him to try to attain liberation, he has reached his personal 3rd or 4th ara and can proceed with atmost efforts to succeed. The external/universal time governs our dayto-day life in our interaction with the rest of the world. We do not have any control over the passage of external time and it is the same for all. The internal/personal time can move faster, slower or at pace with the external time with one fundamental difference that we have the ability to control its passage if we can learn how to do it and put in the necessary efforts. Attaining Moksha is not an easy task by any means at any time; however, it is not forbidden either at any time. She always goes for JAIN food. He eats any thing. That way they get best of both! Whatever he likes, he grabs from her plate and whatever she wants, takes from his! 32/JAIN DIGEST. Spring 2005 Gain Education International 2010_03

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2007 JAINA CONVENTION PLANS Before sweet memories of 2005 JAINA Convention fade into history, JAINA has begun planning for 2007 Convention. The next convention will most likely be held on the east coast. In the years past, all the conventions were sponsored by a single host Jain Center. At the Board of Directors meeting in July 1999, a resolution was passed that the future conventions should be conducted by JAINA. JAINA has been moving towards that goal. The 2001, 2003 and 2005 conventions were managed by a JAINA Convention Board formed specifically to organize and manage a particular convention. These Convention Boards had representatives both from JAINA and the host center. The First Vice President of JAINA was appointed as the Convener of the Convention and a representative of the host center was nominated to be the co-convener. Now JAINA has decided that the 2007 Convention and possibly all the other future conventions to follow, will be organized by JAINA with help of many member centers. Jointly with JAINA these centers will work towards the successful implementation of the convention. Each center would be asked to take responsibility of one or two of the management committees such as scholar invitation, souvenir publication, registration, and publicity, etc. By moving from a single Jain center sponsoring the convention to multi center format, JAINA believes that the active participation of more centers will produce better results. The strain on any one center will also reduce as the management functions are distributed among different centers and this set-up will attract larger number of volunteers. The direct involvement of the different centers in the 2007 convention will energize them to commit for the 2009 convention and beyond. The new arrangement allows us to reuse the talent pool available at the different JAINA member centers. The glorious experience of the past 25 years, JAINA conventions are also getting larger, making the task of organizing such big events overwhelming. If such conventions have to be managed primarily by a single center, only centers with fairly large membership can handle such events, leaving little room for participation of the small and medium size centers. The new JAINA format will make the involvement of centers with just a few members possible. With the available networking technology it is now possible for multiple remotely located groups to cohesively communicate and effectively plan and organize the convention. The JAINA Convention Board will continue to Co-ordinate works of all the centers and the committees to create a seamless structure capable of producing a JAINA Convention that we can all be proud of. This year JAINA will introduce a group registration concept. Centers will be requested to coordinate registration efforts for their members as a group. By involving multiple centers and also proposing group registration at centers, we will be creating an environment where centers take the ownership of the convention. By partnering with multiple centers, we will be making them all a part of an integral JAINA convention management team. In the months of March and April, JAINA Convention Board members will get in touch with you to discuss how we in JAINA can work with your center jointly with other centers to plan the 2007 Convention. In the meanwhile if you have any constructive suggestion or if your center would like to participate please write to Convener; 2007 JAINA convention at dilipvshah@gmail.com JAIN DIGEST Spring 2005 / 33 2010_03

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This cover is sponsored by Jaya Travel and Tours Girnar Hills Jain Temples, Gujrat Visit our North American office at: Visit our Indian office at: 26500 Northwestern Highway TELEPHONE Suite 260 248/358-9100 Southfield, MI 48076 USA FAX: 248/372/4806 Rizvi House TELEPHONE 34 Hill Road 6423031 Bandra (West), Bombay 400050 6420402 INDIA 6425222 FAX: 6436421 Also visit us at www.jayatravel.com Jain DIGEST Circulation Federation of JAINA PO Box 700 Getzville, NY 14068-0700 NON-PROFIT ORG. U.S. POSTAGE PAID NIAGARA FALLS, NY PERMIT NO. 142 Address Service Requested 5698* 5698*******************AUTO** 3-DIGIT 276 Pravin & Arti Shah 302 509 CARRIAGE WOODS CIR RALEIGH NC 27607-3969 Moving? Receiving duplicate copies? Send your address corrections to: JAIN DIGEST Circulation Federation of JAINA P.O. Box 700 Getzville, NY 14068-0700 2010_03