Book Title: Jain Digest 2007 11 1
Author(s): Federation of JAINA
Publisher: USA Federation of JAINA
Catalog link:

Page #1 -------------------------------------------------------------------------- ________________ JAIN DIGE Enlightened Education: That which Helps us know the truth, Control the restless mind, And Purify the soul. -Mahavira (Mulachara, 5/70) Jain Education Interfatperblication by the Federation if faitez4:530iliations in North America Page #2 -------------------------------------------------------------------------- ________________ Jain Center of America - JCA- New York Jain Unity with Diversity in Practice ILL Established in 1976, the Jain Center of America (New York) (JCA) was one of the first Jain centers to be established in North America. The center purchased it's first Temple building in 1981. The JCA celebrated its Pratishta Mahotsav in June 2005, whereby a newly constructed four-storey complex with cellar on the original site established a unique example of Unity in Diversity within the Jain community. The new 4 story complex with cellar represents all of the various traditions of our faith: Shri Adinath Temple (Digamber), Shri Mahavir Temple (Swetamber), Sthanak Hall (Sthanakvasi), Dadawadi Temple, Srimad Raichandra Meditation Hall and the soon-to-be-inaugurated Asthapad Teerth Mountain, with Seventy Two Murtis of our past, present and future Tirthankars, all made of Precious Gemstones (diamond, ruby, sapphire, emerald, etc.). The basement of the JCA complex contains an exhibition hall where artwork and other material related to Jainism are exhibited on rotation basis. A well-furnished library with an expanding collection of Jain books and shastras is situated beside the Meditation Hall on the third floor. On the fourth floor there is a spacious Bhojanshala, fully equipped with modern cooking facilities, capable of seating 200 people at a time. Daily, and especially on weekends, visitors can participate in the activities and rituals of one or all Jain traditions and discover the extent to which the basic precepts of all of our traditions are alike and finish off by enjoying a Samoohik Swamivatsalya. Since the inauguration of this complex in June 2005, there has been increasing participation of our younger generation, both youths and well as professionals, in ritual, educational and cultural activities. The JCA complex is fast becoming an example for Jains throughout the world as a model of Jain Unity despite Diversity of our Traditions, following the central Jain principle of Anekantvad. The JCA complex is situated in Queens, New York and easily reachable by subway or bus from all the boroughs of New York. Location: 43-11 Ithaca Street, Elmhurst, Queens, NY 11373 * Easily Accessible by Plane, Train & Roads. Tel. 718.478.9141 Open Daily 8:00 AM to 10:00 PM - Email: DRMK Page #3 -------------------------------------------------------------------------- ________________ YOUNG JAINS IN ACTION Live Lot Live S ENTRAL Page #4 -------------------------------------------------------------------------- ________________ KNOWLEDGE JITO CONOMIC WERMENT Second International Conference Of Jain Businessmen & Industrialists 6&7 Jan 2007 JAINA IN ACTION For Private Personal Use Only aire Page #5 -------------------------------------------------------------------------- ________________ JAIN DIGEST Winter 2007 From the President..... Jai Jinendra: JAINA has made tremendous stride over the past six months on humanitarian, political and educational fronts, at home and in India. This was possible because of your generous support and encouragement. The following are just a few of our activities to promote our vision of "To Live and Promote a Jain Way of Life": 24 Computer systems to Katrina impacted school - JAINA provided 24 Dell laptops and printers to Katrina affected Fischer elementary school in Algiers, Louisiana. This school received the least of the federal funding and has historically had a high number of students from needy families. Mr. Santosh Shah, the President of Jain Society of Southern Louisiana had selected the project when he was given a check of $25,000 from Katrina disaster fund. In addition to the computers, the school received 400 backpacks for students, a JAINA plaque as well as books on Jainism and the Essences of World Religion. Santosh Shab impressed students with Jain Values; non-violence and tolerance to show compassion and accept others viewpoint in his speech. We were quite content to see the look of excitement and happiness in students' eyes as they began to work on their new laptops. Unlike most of their friends at other schools, these children now had access to some of the best laptops on the market today. JAINA Donates $ 89,000 to Indian Tsunami Victims - During the ceremonial function held by JAINA at the Indian Merchant Chambers office in Mumbai, World Community Services handed over $89.000 from the Tsunami fund to build a rehab center in Guntur (Tsunami affected Andhra Pradesh area). Ratananiddhi trust, an active member of JAINA will work with them on mobility camps. Medical Services Committee Formed - Vijaybhai Chedda from Jain Center of Southern California, who is also a trustee of the Bidada Sarvodaya Trust, has been appointed Chairperson of the newly formed Medical Services Committee of IAINA. Mahendrabhai Mehta, the chairman of Ratananiddhi Trust in Mumbai, who has also been very active in the Mobility camps, is also a member of this committee. JAINA will now be able to offer more medical services camps in Gujarat and Kutch area and also take an active part in Mobility Camps for the handicapped. JAINA also participated in 33" Bidada Medical camp. Gujarat 30 Bill: JAINA took a delegation from the US and India to meet with Mr. Amit Shah, Mayor of Ahmedabad, Mr. Narendra Modi, Chief Minister of Gujarat and Mr. Naval Kumar Sharma, the Governor of Gujarat. We had a warm welcome from all of these government officials and meaningful discussion on Gujarat 30 bill of 2006 and other matters. We will update you on its outcome when we hear more on this. New Jain Center in North East PA: With its 67 members, the Jain Sangh of North East PA of Shavertown is now the newest addition to JAINA family. If you know of any other Jain Communities that have more than 10 families but are not yet part of JAINA, please encourage them to join the organization. JAINA Recognition: JAINA EC has officially recognized Hira Ratan Manek for spreading Jain values through the non traditional method of HRM phenomenon, otherwise known as Sun Gazing. HRM has been to most every center and his workshops/sessions at all our past convention have been well attended. He is very popular among lains and Non-Jains. Read more on him in this issue. Training Jain Leaders: JAINA had the first of its JAINA 2020 Leadership Training conducted in Edison, NJ. Several directors and executive members from various Jain Sanghs of North East participated to exchange ideas and create stronger working relationship among these Sanghs. This was led by Yogendra Jain and Chintan Shah and assisted by Dr. Sushil Jain, Nitin Talsania, Jaymik Shah, Minina Dalal and others. It was such a success that that this Leadership program will be conducted at Detroit, Atlanta, Houston and LA/SF area. Read more about this in this issue. Young Jains of India Convention in New Delhi - Prem Jain and Parveen Jain from Jain Center of Northern California joined me in representing JAINA at the YJI convention in Delhi in November 2006. We spoke about Jain Values, career counseling and other important topics. Two things worth noting were that 300 attendees vowed not to take dowries for their marriage and not be part of any abortion. This was Jain Values in action, compassion and respect for all souls. JITO: JAINA participated in JITO (Jain International Trade Organization) exhibition and Conference from January 4oh-7, at National Exhibit center in Mumbai. Over 250,000 people attended JITO exhibition. The highlight of the exhibition was Ashtapad, where they displayed over 72 idols made of precious and semi-precious stones. A selection of these idols will soon be on display at the Jain Center of America in New York). At JITO, JAINA also displayed and sold over 150 sets of Pathshala books and freely distributed Jain Education Interational Page #6 -------------------------------------------------------------------------- ________________ SITES AIR JAIN DIGEST Winter 2007 SPA Federation of Jain Associations in North America (JAINA) JAINA HEADQUARTERS PO Box 700, Getzville, NY 14068-0700 Phone/Fax: 716/636-5342 jainahq JAINA EXECUTIVE COMMITTEE JAINA COMMITTEES Academic Liaison Committee Girish P. Shah 408-378-8765 Adhyatmic Committee Hasmukh Shah 727-934-6141 Calendar Committee Rajeev Pandya 718-816 0083 Constitution Review Committee Manibhai Mehta 714 898 3156 Govt.& Int'll Organizations Relations Fansukh ). Salgia 740-965-2627 JAIN DIGEST A publication of the Federation of Jain Association in North America (JAINA) GUEST EDITORIAL TEAM Chetan V Sanghvi Heena Nandu Harendra Shah Chandu Desai, Viren Shah Lina.Turakhia Anu Hungund Veeresh S. (India) Email: Phone: 510-770-2277 The Guest Editorial team is fully responsible for the contents of this issue, including the Cover Page Design, unless an author's name is specifically mentioned in the article. EDITOR IN CHIEP Lata Champsee Phone: 416/441-2200 email: OTHER EDITORS AND DESIGNERS OF THE JAIN DIGEST Dhrumil Purohit email: Dr. Mahendra Mehta email: mhmehta Manubhai Doshi email: Dineshbhai Chheda email: Pravin K. Shah Jadavji Keni email: Chandrakant Parekh ASSOCIATE EDITORS Hanul Bhandari Chirag K. Shah President Kirit C. Dallary Phone: 2547776-4209. Fax: 2547753-1411 First Vice President Dilip V. Shah Phone: 215-561-0581 Fax: 215-567-3146 Regional Vice Presidents Jashvant Mehta, Canada Phone: 780-435-9070 lla G. Shah, Midwest US Phone: 419.865-2727 Fax: 419.868-7476 Gunvant Shah. Northeast, US Phone: 732-246-40:30 Deepika Dalal, Southeast US Phone: 954-431-5957 Fax: 305-585-3798 Bipin Shah, West US Phone: 408-973-1004 Fax: 108-262.0180 Udai lain. Southwest US Phone: 281-980-6741. bax: 281/980-2924 Secretary Lata Champset Phone: 416/441-2200. Fax: 416/441-2211 Treasurer Pravin Mehta Phone: 931-648-9535, Fax:931-648-9539 immediate Past President Anop R Vera Phone: 585/473-4290, Fax: 585/473-1450) Interfaith Activics/Workl Council of lains Arvind Vora 631-269.1167 Jain Center Resource Nitin Shah 562-902-0277 Long Term Planning Yogendra Jain 781-856-0769 Media Production Mamara Shaha 516-487-1852 Media and Public Relations Committee: Mr. Nitin Talasania 1908-306-1406 Membership Kamlesh Shah 301-838-9778 Marriage Information Service Hasmukh M. Shah 727.934-6141 N. American lain Families Assist Program Ta G. Mehta 419-865-2727 North American Jains History Jasvant Mehra 780-435-9070 Patron l'rogram Udai lain 281-980-0741 Pilgrimage Committee Dilip V. Shah 215-561-0581 Planned Giving Committee Yogesh Kamdar 203-288-2350 Scholar Visitation Nirmal Dosi 732-320-0206 Senior's Housing Gunvant Shah 732-2-16-10,30 Technology Committee Girish P. Shah 408-378-8765 Tirthodhdhar Committee Kint Datary 254.776-4209 V. R. Gandhi Scholarship lund Pravin C. Shah 516-248-8265 Website Committee Dilip V. Shah 215-561-058) World Community Service Bachubhai S. Ajmera 301-924-8070 YJA and YJP Coordinator Girish : Shah 408-578-8765 Young Jains of America (YJA) Dhrunail Purohit 302-832-036! Rajiv Jain 703-207-2323 Young Jain Professionals (YJI"} Mayur Shah 475-223-2468 Sachin Shah 650.9%-5560 Jain Digest Membership Keerti Shah 630-837-8716 Jain Network l'orum (UNE) Sunil Jain 630-705-1884 Jain Rituals Naresh Shah 516-741-9269 Jaina Book Stores Rohit H. Doshi 607.754-6010 Jaina Charitable Trust Mahendra K. Pandya 718-416-0083 Jaina Convention Board Dilip V. Shah 215-5610581 Jaina Education Pravin K. Shah 919-859-4994 Jaina Exhibition Sudhir Shah 20.3-397-5086 Jaina Library Ramesh Doshi 214-995-8914 Laina Public Affairs Committee Sushil Jain 301-670-0519 Jaina Publication Prem Gada 806-794-4777 Jivdaya Prandaben Chitrabhanu 212-534-6090 Legal Advisory Prakash Parekh 914-478-1075 Neel Shah 908-769-7000 SPECIAL OFFICE BEARER Executive Director of JAINA Kamalesh Amin Ph: 716-636-5342 BOARD OF DIRECTORS Names of all Board of Directors are listed on JAINA CHARITABLE TRUST Names of all Trustees are listed on MATRIMONIALS Hasmukh Shah 304 Tall Oak Trail Tarpon Springs, FL 34688-7711 Phone: 727-934-6141/3255 AFFILIATES Braluni Jain Sxctery. US and Canada LA A. of Mahavir Jaan Vidyalata, Rexhester, NY Internacional Mahavir Jain Mission, US and Canada Jain Achytenie Academy of N America. Ifano TX Jain Meditation International Center, US & Canada Jain S al Group. LA aed Toronto Katchi Gurjar Jain Skiery, Cirand Island, NY Kuchhi Oswal Jan Association of Nonh America KOJAIN Shri Mahavir Bain Fuxia Santa Ana, CA lain Academi Foundation of Americ.. IX MIDWEST Regular CANADA Reyndar Chicago Tronto MANAGING BOARD Lata Champsee, Managing Director Dilip V Shah, Marketing Director Keerti Shah, Circulation Director The Guest Editorial Team working with the Managing Board will endeavor to publish all material submitted but reserves the right to edit and/or reformat for darity and space restrictions. The views pressed in the articles are those of the authors and do not necessarily represent the views of the Managing Editorial Board of JAIN DIGEST SOUTHWEST weearar Dallas I louston Phoenix isoriale Tulsa Lubbock Colorado Asoriale Edmonton Montreal Otta whi . Vancouver NORTHEAST Regulay Atlantic Boston Buffalo Cherry II Lssex els Hudson aliex New York Ocen Orange Philadelphia SOUTHEAST Regular Aclanca Miami Associate Augusta Charlotte Fr. Meyers Jacksonville Memphis Miidle Tennessee Morgantown New Orleans Orlando Panama City Beach Paint Beach Raleigh Pittsburgh Rochester Washington ile Albany Allentown Bingham con Delaware Elmira Harrisburgh Hartford Syracuse Cinncinari/ Dayton Clevcland Columbus Detroit Lansing St. Louis Associate Kansas City Minneapolis Milwaukee Toledo WIST Regular Los Angles San francisco Asciare Las Vegas Ponland Sacramento San Diego bkrla Jain Education Intemational Page #7 -------------------------------------------------------------------------- ________________ JAIN DIGEST Winter 2007 Vol.25 No.3 circulation: 11000 In this Issue: From the President....... Guest Editorial Team's Notes Dharma Gnan Prerana Shiksha Young Voices.. Global Jains & JAINA Matrimonials Moving? Receiving duplicate copies? Send your address corrections to: JAIN DIGEST CIRCULATION Federation of JAINA P. O. Box 700 Getzville, NY 14068-0700 Jain Education Intemational 4 6 14 23 .47 50 53 JAIN DIGESTWinter 2007 books on Jainism and The Essence of World Religions. These books were donated by several of our members. JAAP Meeting: JAINA was represented at the JAAP Jain Administrators And Professionals, meeting hosted by the Bharat Jain Mahamandal at Pavapuri, Rajasthan Over 100 Jain AIS officers and senior administrators from all over India attended the meeting. Dr. Manoj Jain presented the Vision 2020 of the Long Range Planning Committee and the Jain Leadership sessions Dilipbhai V. Shah, the Convener of the next JAINA convention and the convention board is working very hard to bring to you the JAINA Convention 2007 in Edison, NJ. Please register ASAP for this convention as it has limited capacity. You will find more of his report in this issue. I would also like to extend personal thanks to the Guest Editorial team headed by Chetanbhai Sanghvi for brining out this and the last issue of Jain Digest. The next issue will be under the guidance of Guest Editor Sudhirbhai Shah, Chairman of JAINA Exhibit Committee. Please give us your feedback on what other improvements would you like to see from the future issues of Jain Digest. JAINA Executive Committee is very eager to hear from you on how we can continue improving our communication with you. You can reach me by e-mail at Artist's narration: Both religion and science are seeking truth through "Knowledge." The editorial team requested me to create a visual image of Knowledge. Several ideas crossed my mind, starting with teacher-student, scriptures, universities, computer, brain etc. Suddenly, it struck me that at the core level, within our brain, neurons communicate knowledge. So, images of neurons started floating in my mind and this artwork was created. In order to foster Jain philosophy, the editorial team integrated the image of SIDDHA Bhagwan and enhanced the color scheme to generate this unique cover design. Sincerely. Kirit C. Daftary President, JAINA Cover Design: Graphic Artist's interpretation (joint effort of the Guest Editorial Team): The cover page of this issue of Jain Digest is inspired by Chandu Desai's painting "Knowledge" as described below. The word JAIN (from JAIN DIGEST) represents the followers of the teaching of Jina. The silhouette of the Tirthankar represents a) Faith b) Inspiration and c) a Teacher or Guru. Knowledge (the painting) as the background represents the path shown by Jina to achieve the ultimate Truth or Moksha. The correct path leads to Moksha - at the top and out of the page represented by the white color; out of the cycle of birth and death represented by the background of black color. At the center of the painting is a vibrant, multi-hued neuron, which serves both as a transmitter and memory bank for the full spectrum of knowledge. There are eight divisions of knowledge (Gnan). Every human being has intrinsic faculty to harvest them. A precise color is chosen for each class of knowledge. Green implies scriptural knowledge (Shrut gnan). Blue expresses sensory (ordinary cognition) knowledge (Mati Gnan). Red depicts clairvoyance (Avadhi Gnan).Orange indicates telepathy (Manah-paryaya Gann). The creamy white conveys perfect knowledge (Keval Gnan). It comprehends all substances and their modifications. Black indicates fallacious knowledge (Agnan), which consists of three types, Kumati, Kusrut and Vibhag, this pervades the human kind leading to infinite cycles of birth and death. The light luminous background reflects the aura that surrounds a person having perfect knowledge. Conceivably, "It all begins with Faith Based Knowledge." Media: Acrylic & Pastel. Size: 24"x30" For original artwork: Contact: or visit Page #8 -------------------------------------------------------------------------- ________________ JAIN DIGEST Winter 2007 hotorial Jai. Jinendra Guest Editor will bring about more positive changes. Over time, this function will be taken over by our youth. When we read some of the comments sent to us by our youth, we feel proud and confident that the future of Jain Heritage in North America From The Guest Editorial Team is in the good hands of our bright and capable youth with deep "We are drowning in information and starving for knowledge." a and well thought out Jain values. quote by Rutherford D. Roger appropriately defines the theme We would like to express our gratitude to JAINA president and of this issue of Jain Digest. Modern Education teaches us how the Executive committee for giving us this great privilege of to convert the flood of information into useful knowledge. publishing the two issues of Jain Digest. We appreciate the time Further, this knowledge becomes more effective if we can get many of you have spent during our interviews, each of you had valuable insight through it. In this issue we have discussed a story to tell and a message to give, you have inspired us to look various topics related to education and knowledge in the broad deep within, and for that we are indebted to you. We would also context of Jainism. We have included some topics that discuss like to thank all individuals who have gracefully provided us Enlightened Education and Enlightened Knowledge, both of material to publish, we regret and apologize for mistakes which allude to getting valuable insight into our inner-self. committed during editing or not including portions of the Jainism has given a lot of importance to Anupreksha or deep material due to space or other reasons. Finally, to all, including contemplation. We hope some of the topics discussed here will the dear readers of this magazine if we have offended you in any inspire you to dwell on them further and lead you to the path of respect, we sincerely say: "Michchha Mi Dukkadam". empowerment. With Warm Regards, We are very thankful to all of you who have emailed or given us Chetan V. Sanghvi, Heena Nandu, Harendra Shah, Chandu in-person feedback on the last issue of Jain Digest. We have Desai, Anu Hungund, Lina Turakhia, Viren Shah, & Mayur tried to include some of these comments in the Letters to the Shah Editor section and have made certain changes to the format based on your feedback. LETTERS TO THE GUEST EDITORS When we started putting together the materials for this issue in Jai Jinendra, Congratulations to all the guest editors and to December, we were a little disappointed as we had received very little input from the community. However, most of the JAINA for publishing an outstanding issue of Jain Digest. The information started coming in during the first two weeks of new format is impressive and transforms the magazine into a January. Finally, we had so much information that we had to world-class publication. Once again, thanks to the guest editors spend a great deal of time condensing the data. We would like for their significant cfforts in getting the magazine published in this new format. - Chandrakant Parekh, Cerritos, CA to specially acknowledge contribution of the Jain scholar Dr. Vimal Prakash Jain, we received a very detailed and interesting Chetanbhai, I have gone through the pdf file of above issue. It article on Jain Literature from him. Unfortunately, due to the is superb. timing of the arrival of this information - as we were ready to go I wonder, why MIS Registration Forms and other information to press - we could not include the full article in the are not published along with MIS ads as usual. This is necessary hardcopy version of the Jain Digest. We have included some for the new applicant/candidate / parents in as much as through salient portions of the information in other articles. You can the medium of this Guide lines. I thought I should bring this to request the complete article by sending an email to your notice. Hasmukh Shah, Chairperson: MIS While Guest Editors may bring in new ideas, they may miss out on This magazine is split into following seven parts, with the theme few good old ones. It was a slip on our part. Hopefully, we have of education emphasized in practically every section: taken care of it this time. Appreciate your support - Guest Editorial a) Education from a spiritual stand point. Team b) Profiles of five persons in different fields who have made an impact to the community and, in particular Wow very impressive/informative/lots of coverage/many many to education efforts. things to mention. Excellent work. Lalit Vora, Montreal, c) A series of articles, discussions, and stories from Canada different centers related to Education Dear Guest Editor Team, Congratulations for a very different d) Youths responding to their Jain upbringing Jain Digest. The report about the centers in a different format is e) JAINA and International news items good! Thank you for including the note with a picture about f) Family Corner Shrimad Rajchandra. Just a typo in the heading of the Parliament g) Matrimonials of World Religion! (2009 not 2004!). I think instead of printing This is the second issue being published by this Guest Editorial the full order-letter for 100 copies of the book a small note could team. It is time for us to pass the baton over to Sudhirbhai Shah, have spared 1/4 page! Reading about the Centers side ways and the next Guest Editor. While, we have attempted to bring a few even after printing hard copy is inconvenient for an old person. new concepts and ideas to the community, Sudhirbhai, the next "This is all for the present. More after I get the hard copy. With Jain Education Intemational Page #9 -------------------------------------------------------------------------- ________________ best wishes for the second issue and till then with kind regards. magazine should be newsworthy for the entire society and not just Prakash Mody - P one center. This is our personal view, but ultimately it is the readers who should have the final say, and Editors should conform to the wishes of the community at large. - Guest Editorial Team. Dear Chetanbhai, Sorry for the late congratulations. I received the Jain Digest few weeks back and it looked great. The layout, printing and the articles were fantastic. I know it is a lot of work to put this together and execute at this level, but you and your team did a great job and I am sure the JAINA Members must have all reacted as positively as I did. -Rajeev Pandya Jai Jinendra, Prints are too small. It is hard to read. I do not think older generation can read it. Too many articles and too little news. Digest should come on time. MIS does not have any meaning if it comes this late. May be MIS section should be removed. Rajendra Jai Jinendra Chetanbhai, As regards the last issue, I am forwarding some criticisms from our Toronto readers. 1) Many people got the issue rather late, some did not get it all. The head of Pathshala, Ramesh Varia did not receive last but one issue of Jain Digest. I hope he got the last one. 2) Many people go for the page of local news when they open Jain Digest. That is understandable because they can relate to people and events in the news. Now that the format is changed, they were disappointed. Moreover, the information in tabulated format was too much for 'average' reader and they tended to skip those pages. 3) Most of them enjoyed articles on varied topics and the layout. Keep up the good work. - Mahendra Mehta, Toronto. Very good feedback. We have made a few modifications to the format to make this issue more readable. We believe Jain Digest is meant to bring the entire Jain Society of NA closer. The information in this Beavers go to school On side of a stream lived a family of Beavers in a nice dome like wooden structure. The family consisted of the Papa Beaver, Mama Beaver, two sons and baby of the family was cute black nosed daughter. The sons were always up to some mischief stealing twigs from their neighbors and trying to make some house of their own, or troubling their little sister. In order to avoid her naughty brothers, the little beaver girl will accompany her father and patiently watch him construction various wooden structures along the stream. As time passed all the three children had grown quite old and it was time for them to attend the Beaver School. The sons were quite excited about the adventure, but little daughter was uncomfortable about leaving the comfort and protection of her parents home. Finally after some convincing all the three children left for their advance education in some distant mountain. In the first week the Beavers are taught how to use their sharp teeth and the front claws to build different classes of structures. The eldest son, who had lot of practice cutting twigs and connecting them, had not problem in putting the structures together. At the end of the week he told his teacher that he was wasting his time, as he knew all the stuff that was being taught. He left the class and went back to his village at the end of the week. The week turned out to be more interesting. They were taught the use of their long tail. Using the tail and the downstream water force they learn how to use water as a force multiplier to build various structures. At the end of the second week the teacher told them that the lectures were over but they could stay back for few more weeks if they so desire. The second son saw no purpose of wasting his time and left for the village. However, the daughter remained back observing and helping her teacher. After a couple of week the teacher told her that he was proud of her and asked her to return as streams would get flooded very soon as the rainy season was about to begin. All the three Beaver were busy building a new home for themselves. The eldest was the first to finish his structure; it was a nice wooden dome at the edge of the stream. The second son decided to build his home at a little elevation also on the edge of the stream. His dome was a little smaller but the walls were quite thick. The third Beaver Girl was spending most time swimming up and down the stream building a dam. After finishing her JAIN DIGEST Winter 2007 Jai Jinendra, We truly appreciate your efforts and dedication towards your contribution to Jain Digest. We really enjoyed the last issue (Fall 2006). It is very informative and inspiring. Articles on Tapasyas, Paryushan, messages from Samaniji, Pandits and several, scholars were truly inspiring to all of us. Pradip and Darshana Shah, Teachers, Jain Pathshala, Jain Society of Chicago "FAMILY CORNER " dam she built her home on an island in the middle of the stream. It was a nice size dome, but did not look very elegant as the stones covered most of the view. While, the boys would proudly show-off their domes to rest of the village, nobody bothered to see the daughter's home. Soon the rains began, the water level in the stream began to rise. On one stormy evening the rapids in the stream swept the eldest brothers house. He was forced to move to his brother's house which was at a higher elevation and thus safe from the floods. Few days later, on one night when the brothers were resting three foxes encircled their house. By the time they realized the danger it was too late to escape as they were fully surrounded. The foxes were banging their dome and even the powerful thick wall would not last for long. The noises woke their sister up and she realized the danger to her brothers. She immediately swam upstream toward her dam, flapping her tail to warn all the other beavers of the imminent danger. She immediately pulled the lever of the dam and the whole dam came crumbling down and with that come a huge gush of water. The force of the water was so strong that it swept all the foxes with her brother's house. Her brothers' lives were saved. Finally, their full family realized the smartness of this little daughter and they all moved into her house. In our story the beaver girl went through three stages of education. The first stage was by observation and fine-tuning the skills that were in-born in a beaver. The second stage involved learning new skill from her teacher. The final stage was the most critical, the little beaver not only practiced under the watchful eyes of her teacher, she had also leant to improvise new techniques. This was the point went the teacher ask her to leave. According to our Jain teaching, Samyag Darshan (Right Belief or Perception), Samyag-Inan (Right Knowledge) and Samyag Charitra (Right Conduct) together constitute the path to liberation. These three basic components are called Ratna-Trayi, or the three jewels, in Jain works. Of the three Samyag Charitra is the most difficult; it involves the actual practice of the religion. It is in this stage when one frees from attachment (Raga), infatuation (Moha), and aversion (Dvesha). The last stage may require a careful guidance of a guru, or one may reach a stage where one own soul would direct itself toward the ultimate Moksha. editorial notes Page #10 -------------------------------------------------------------------------- ________________ JAIN DIGEST.Winter 2007 Dharma Gnan Step towards Enligheted Education -Samani Sanmati Pragya One of the key characteristics of every living organism is its ability to learn and/or adapt in some form or another. Humans can not only learn but they have the ability to be educated. As per the dictionary meaning "education" is the act or process of imparting or acquiring general knowledge, developing the powers of reasoning and judgment, and generally of preparing oneself or others intellectually for mature life. While most of us are educated in some form or another, the question we need to ask is, are we ready, prepared, or even capable of Enlightened Education? To answer this question we need to first understand the basic concept of Enlightened Education and Enlightened Knowledge, and how it differs from what we generally understand as education and knowledge. Why should one pay attention to education? The link between education and individual economical success has been well documented. Studies have also shown that societies that have laid emphasis on education have prospered. Yet, history has also shown that even these very successful societies have stumbled and managed to self-destruct. Even after having the wisdom to realize the impending dangers, human greed and ego has many times clouded the wisdom leading the society towards its ultimate self-destruction. For example, today we have sufficient scientific data to know the potential dangers and the calamity that can result from global warming. Nevertheless, having tasted the luxuries of excessive consumption, we are not prepared to sacrifice even a little to reduce the production of carbon dioxide. Instead, our society is more consumed in maintaining its economic and military might, and willing to spend trillions to maintain its dominant position. Modern education has helped us to realize some of our potential, it has also warned us of the impending dangers, but has failed to restrain us from misusing the knowledge. The example of American theoretical physicist J. Robert Oppenheimer best depicts the dilemma of modern education. Oppenheimer is best known for his role as the scientific director of the Manhattan Project, the World War II effort to develop the first nuclear weapon, at the secret Los Alamos laboratory in New Mexico. On July 16 1945, when Oppenheimer observed the 22 kiloton fireball, he could not help but quote the Bhagavad Gita "If the radiance of a thousand suns were to burst at once into the sky, that would be like the splendor of the Mighty One..." and continuing "Now I am become death, the destroyer of worlds." After the war, he was a chief advisor to the newly created United States Atomic Energy Commission and used that position to lobby for international control of atomic energy and vehemently opposed the development of the Hydrogen bomb. Today, Oppenheimer is known colloquially as "the father of the atomic bomb", even though he deeply lamented the weapon's killing power and did whatever was in his control to restrain the use of nuclear power, the damage was done. Knowledge has been given lot of importance in the Jain Tradition, and the disciples of Mahavir took a lot of care in passing the knowledge from one generation of monks to the next. However, about two centuries after Mahavira's salvation, a dreadful famine that lasted for twelve years took a heavy toll on the Jain monks and effectively the knowledge perpetuated by them. Finally, after the conditions improved, the monks gathered in Patliputra (present day Patna) and tried to compile the scriptures still retained in their memories. As per the tradition in those days the scriptural knowledge was not written but was passed orally generation to generation. Unable to compose all the Jain scriptural knowledge, the congregation decided to send a group of five hundred monks to Acharya Bhadrabahu - the only saint who at that time had the full knowledge of all the Agamas. Of these five hundred monks, Muni Sthulibhadra was the only monk in the group who could sustain the intensity of the learning imparted by the Master Acharya. While staying with the Acharya in Nepal, Muni Sthulibhadra had completed the studies of almost ten Purvas. After this point, Acharya Bhadrabahu went to Patliputra along with Muni Sthulibhadra with the intent of teaching the remaining four Purvas in Patliputra. In Patliputra Muni Sthulibhadra's seven sisters, who were also initiated in Jain asceticism, decided to pay their respects to the Acharya and visit their learned brother. Instead of seeing Muni Schulibhadra at the spot where they expected to see him, they spotted a lion. Scared of the lion the seven sadhvies rushed to the Acharya and narrated what they had seen. Acharya sent them back to the same place saying it was an illusion created by Muni Sthulibhadra. When Muni Sthulibhadra approached Acharya for his next lesson, he was refused as the Acharya felt Muni Sthulibhadra was not capable of internalizing and properly utilizing such vast and deep knowledge. Muni Sthulibhadra pledged to keep himself away from futile exhibitions and experimentation by not repeating the mistake again. The master was convinced by Muni Sthulibhadra's earnestness but he was worried that the future generation may not exhibit the same restraint. Acharya agreed to complete the remaining training with the firm condition that Sthulibhadra would not teach or transmit certain aspects of knowledge to any one else. The difference between the two above examples is that in the first case, the intellect (Oppenheimer), in his zcal towards achieving his scientific goal, was blinded, and could not foresee the after-effects of his pursuits. In the case of Acharya Bhadrabahu and Sthulibhadra, the spiritual master was fully aware of the potential of the knowledge and could foresee the danger of certain knowledge in the hands of a wrong person. The knowledge being provided by Acharya Bhadrabahu was not simple intellectual knowledge but the knowledge that went hand-in-hand with sadhana (spiritual endeavor). This is one hans of tenets of Enlightened Education. Students of Enlightened Jain Education Intemational Page #11 -------------------------------------------------------------------------- ________________ JAIN DIGEST Winter 2007 Education while gaining knowledge also taught to stay vigilant agaggacitto bhavimmAmi tti ajjhAiyavvaM bhvdd| towards the effect or impact of their actions and intentions. appANaM ThAvaissAmi tti ajjhAiyavvaM bhvi| Restrain and discipline are part and parcel of Enlightened Tio paraM ThAvaismAmi tti ajjhAiyavvaM bhavai / Education. Proper conduct too goes hand-in-hand with it, as c himas (31 9 - 5) highlighted in the Agama slokh below: Enlightened education is a solution of ecstasy / Moksha. It has the nANamsa mAramAyAge following purposes. Right conduct is the essence of Right Knowledge. 1. To gain knowledge, to seek the truth To better understand the concept of Enlightened Knowledge 2. To focus the wavering mind let us review a scene that occurred in a place called Madhyam 3. To steady and look within one-self Pawa. A Brahmin named Saumil had organized a large yagna 4. Upon achieving own state of stability to guide others towards (sacrificial rite). Eleven of the most knowledgeable and equilibrium renowned pundits were invited to perform the yagna. Close Enlightened Education, when pursued with these true by an acetic of the Shraman tradition was staying in Mahasena purposes, brings out the very best within us. Keeping the gardens spreading the message of non-violence. A huge crowd purposes in clear focus helps us in gaining control over had gathered to listen to this ascetic. The eleven learned arrogance, anger, negligence, ill will, and laziness. These Brahmins who had come to perform yagna decided to visit negative emotions are the biggest obstacles to Enlightened and question the ascetic. Indrabhuti, who was renowned for Knowledge. As one develops control over mind and internal his wide knowledge, was amongst these eleven pundits. He stability, one is able visualize things the way they are, instead was confident of being able to confure the ascetic's shramanic of the way we wish to see them through the filters of our beliefs and convert him to Vedic ritualistic faith. When this internal emotions. A person who has developed these key Brahmin approached the ascetic, the ascetic glanced at him strengths can then guide others to follow a similar path of with compassion and greeted him by his name. The Brahmin self-improvement. To begin the process of this education we was taken back and could not figure out as to how the ascetic need to have faith in the omniscient and in his message that he had never met before knew his name. But soon the Brahmin's will guide our individual soul to its highest potential. Such ego took over; proud of his popularity that everybody knew faith will invariably lead one to an Enlightened Guru who his name he was more determined then ever to undermine the can then guide the student towards the various steps of ascetic. But ascetic spoke in a reconciliatory voice "You have empowerment. While regular education prepares us to live doubts in the existence of jiva (individual soul), is it not so?" our current life, primarily from the materialist and the possibly The ascetic was Mahavira, the Brahmin was Gautam moralistic points of view, Enlightened Education is meant to Indrabhuti, and thus began the lesson of Enlightened Education develop the complete being and bring out the very best within from the omniscient teacher to a true student. us, and to constantly use the Enlightened Knowledge only for This story brings out several important aspects: Firstly, what is the endeavor of seeking truth and internal purification. the purpose of having full scriptural knowledge if the knowledge To summarize, Enlightened Education is the act or process of itself breeds pride in you, beating the very purpose for which imparting or acquiring Enlightened knowledge. During this one pursues the education? If the education is not complete, practice one constantly improves one's conduct by developing the very knowledge that is supposed to be beneficial can itself control over the wavering mind, gaining stability, and become an indirect sources of drawbacks. Secondly, in every developing powers of reasoning and judgment to comprehend education process there is teacher(s), student(s), and goal(s). the reality (ability to see from multiple angles). The knowledge In a regular education process the goals of the teacher and gained is used to seek the truth, stay within and constantly student will most likely have common elements but may not maintain the effort of purifying one's soul. Finally, a person be fully aligned. Different students may use same knowledge with Enlightened Knowledge will guide others to achieve the for different applications. In the case of Enlightened Education same goals, uplift people around and bring lasting benefits to the ultimate goal of both the teacher and the student is to the society. move towards the purification of one's soul. Lastly, in regular education and especially modern education based on scientific Samyag Gnan methods, the concept of "faith" is not taken into consideration. - Compiled by Guest Editorial Team On the other hand, having faith is fundamental to Enlightened Education. Gautam Indrabhuti was very knowledgeable, in In our practical lives, attachment of karmic matter defiles the other words, fully educated but his lack of faith prevented him purity of the soul .When all Karmic matter is completely annihilated; the soul vibrates at its natural rhythm and exercises from using this knowledge to decipher the ultimate truth. its function of unlimited knowledge. Intelligence is one of the The following quote outlines the purpose of gaining Spiritual characteristics of the soul, but each one is different due to the Education: variations in the degree of its purity. cauvvihA khalu muyAsamAhI bhavai, taM jahA Knowledge (Gnan) is the soul's intrinsic, inherent, inseparable muyaM meM bhavismai ti ajjhAiyavvaM bhvi| and inalienable attribute, it IS the soul. Knowledge plays an Jain Education Interational Page #12 -------------------------------------------------------------------------- ________________ ANUS JAIN DIGEST. Winter 2007 i important part in the conception of soul and its emancipation. and Siddhas can attain this supreme and unlimited knowledge. Both consciousness and power of understanding are the most Comments prominent inherent qualities of the soul. Kunda Kundacharya observes that Upyoga or understanding is Jain thinkers were able to discover that there are two kinds of of two modes, Cognition and Sensation. UmaSvati describes knowledge. Wrong (fallacious) knowledge and valid that Understanding is the distinguishing characteristic of the Knowledge. The fallacious knowledge consists of Kumati, soul. Kusruta and Kuavadhi or Vibhang Gnan and there are five Of the five types of knowledge, the first two Mati & Sruta are categories of valid knowledge. knowledge through senses, symbols and signs, and therefore, tattha paMcavihaM nANaM, suyaM AbhiNivohiyaM, are indirect or paroksha knowledge. The other three Avadhi, AhinANaM taiyaM, maNanANaM ca kevalaM // Manah paryaya and keval are the direct or Pratyaksha knowledge. STTE 28/4 Sense based or Paroksh knowledge are liable to error, while the Sensuous (Mati or Abhinibodhika), Authoritative (Sruta), Pratyaksh knowledge can only be acquired by purified souls and therefore, there is no scope of error in them. Erroneous knowledge Clairvoyant (Avadhi), Telepathic and Perfect or supreme (Keval) is characterized by doubt (samasya) and mistake (Viprayaya) knowledge. caused by carelessness or indifference. Since the destruction of karmic veils and a higher degree of purity In Jain theory of knowledge, Jains have asserted the existence of of the soul is possible through the valid knowledge, it is important an objective reality beyond and beside consciousness, to learn more about it. apprehended by perception and understood by intelligence. The Mati Gnan or Sensuous knowledge; is ordinary cognition, is analysis of types of knowledge reveals the fact that in Jain theory based on sensuous perception. According to the ancient texts, of knowledge the attributes and relations of things are directly Mati Gnan is described as synonymous with intelligence and it experienced and are not the product of imagination. According includes remembrance, recognition and inductive as well as to Jain theory of knowledge, the relations between Praman deductive reasoning. Mati Gnan is further distinguished into (knowledge) and Prameya (object of knowledge), in case of a three kinds : perception (upalabdhi), memory(Bhavna) and physical object, is an external one. But it is different in case of understanding (upyoga). self-consciousness. The object of knowledge (Gneya) includes Sruta Gnan or Authoritative knowledge is derived through both self and not self, just as light reveals itself and others. symbols, signs or words. All verbal knowledge is Sruta Gnan. It Keval Gnan is not only the culmination of our cognitive faculties, includes all canonical, scriptural or both knowledge. Sruta Gnan it is also the final consummation of our moral, religious and is of four kinds, namely, association (labdhi), memory (bhavana), spiritual life. In Jainism, we find an intimate relation between understanding (upayoga) and aspects (naya) the meaning of the state of salvation and omniscience. The perfect being is also things. Sruta Gnan is invariably preceded by mati Gnan cognizes the possessor of perfect knowledge. Like almost all the systems only what is present, the Sruta Gnan comprehends, all the three of Indian philosophy, Jainism also tries to link the concept of time dimensions relating to the object. While Mati Gnan gives omniscience with the highest of religious and spiritual life. us knowledge by acquaintance, sruta gives us knowledge by Omniscience in Jainism is not only the perfection of the cognitive description. Both are considered as indirect or Paroksh faculty of the self but also its ultimate end. It is the spiritual knowledge. state of eternal bliss and the culmination of religious aspiration. Avadhi Gnan or Clairvoyant is a sort of clairvoyant knowledge This state is comparable to the Turiyavastha of Brahmananda and Jivan mukti of Sankhya and Vedanta, In case of selfor direct visual intuition, which enables a person to know things consciousness the subject of knowledge (Gnani), the object of or objects even at a distance of time or space, without their knowledge (Gneya) and knowledge itself are different aspects of coming into contact with sense organs. a single concrete unity. In perfect condition, the soul is pure Manah paryaya or Telepathic knowledge is a direct knowledge Gnan and Darshan. of the thoughts of the minds of others. It is without the help of The Jain theory of knowledge is quite consistent with its any medium or agency. Both Avadhi Gnan, Manah paryaya Gnan metaphysics, ethics and philosophy of soul. The modes of are due to an extra sensory perception. Only a soul in its higher understanding and the types of knowledge discussed in Jainism progression stage or at its higher Guna Sthana may acquire this foster a rational outlook and an appropriate attitude in type of knowledge. understanding the scope and limitations of soul's capacity to Keval Gnan or perfect knowledge comprehends all substances know. The classification and descriptions of knowledge is and their modifications. It is the pure, absolute, complete, whole convincing, minute, highly scientific and throughout consistent and total knowledge unlimited by space, time or object. It is the with the doctrine of karma. It is due to karma that the soul highest category of extra sensory perception. It is the perception migrates from one life cycle to another and suffers as it seeks of the cognizing faculty of self. It is possible only when all the pleasure in materialistic possessions. It is due to ignorance that Gnan obscuring karmas have been completely annihilated. It is the soul continuously accumulates new karma as it feeds the independent of senses, can be experienced and one cannot passions such as anger, ego, deceit, greed, lust, hatred, and describe it. Only purified souls free from bondage like Arihants self-centered violent thoughts. Page #13 -------------------------------------------------------------------------- ________________ samyagdarzanajJAnacAritrANi mokSamArgANi tattvArthazradhdhAnaM samyagdarzanam 1-2 tattvArthadhigam sUtra 1-1 The human race has been blessed with the unique gift of escaping from the rebirth cycles and attaining liberation (Moksha). The union of Right Faith (Samyak Darshan), Right Conduct (Samyak Charitra) and Right Knowledge (Samyak Gnan) leads to Moksha. An Introduction To Tattvarthasutra Belief in the fundamental truths is Right Faith. An inclination towards valid discrimination between what is worthy of rejection and what is worthy of acceptance is Right Faith. Right Knowledge is described in scriptures as that knowledge which reveals the nature of things neither insufficiently, nor with exaggeration or falsely, but exactly as it is and with absolute certainty. It has also been stated that Right Knowledge consists in having full comprehension of the real nature of soul and non soul (matter) and that such knowledge should be free from doubt, perversity and vagueness. The spiritual path is determined by this integrated trinity. Not one, not two but all three are required to attain Moksha. The order of attainment is first Right Faith, second Right Knowledge and last Right Conduct. Right Faith and Right Knowledge are like light and heat of sun, both grow together. Right Faith is given precedence over Right Knowledge and Right Conduct, because it acts as a pilot in guiding the soul towards Moksha,. Without right faith, spiritual growth of knowledge and character is impossible. Right Faith precedes Right Knowledge, and from this point of view, Right Faith is called the cause and Right Knowledge, the effect. Jain scriptures always assert that knowledge is perfect when it does not suffer from Mithyarva, i.c., wrong Faith. Mithyatva is the enemy of Right Knowledge as it perverts both the understanding and the attitude. Therefore, one must eliminate wrong faith. Right Knowledge can be acquired by pursuit with devotion, by reading scriptures, understanding their full meaning in proper time, imbued with zeal, proper behavior, and an open mind. The soul is a conscious being, and as such, is always in possession of some knowledge. However, all knowledge is not Right Knowledge. The knowledge realized by a soul with Right Faith; the knowledge revealing with certainty the exact nature of things and the knowledge leading to the spiritual development of the soul constitutes Right Knowledge. The soul is never without knowledge, as the soul's essential quality is consciousness. However, as soon as the soul acquires Right Faith, the knowledge becomes Right Knowledge. The progress of the soul to realize these powers is possible by separating the shadow cast by Karma on the soul, just as a mirror covered with dust, starts shining when the dust is removed. From the practical point of view, Right Knowledge means the proper knowledge of the six universal substances and nine tattvas. With Right Knowledge, passions such as anger, ego, deceit, greed, attachment and hatred are abolished. Simultaneously, Right Conduct is developed which includes nonviolence, self-purification, compassion, austerity, penance, non-possessiveness, non-absolutism and meditation. The types of knowledge discussed here does not cover the entire realm but simply offers preliminary background. For further details, visit the following websites. JAIN DIGEST Winter 2007 100 a - By Manu Doshi Among all the Jain religious books, Tattvartha Sutra occupies unique position. It is possible that a Jain might not have heard the names of our sacred Agams. Acharang Sutra, for instance, is the first and the foremost Agam, but very few Jains know its name or what it is about. Most of them might have, however, heard about Tattvartha Sutra. There are several reasons for that. The most important is that it is the only composition that is acceptable to all the Jains. Shwetambar people regard it with high a degree of sanctity, while Digambar Jains treat it as a sacred Agam and call it Mokshashastra (The scripture for liberation). or Another reason for its importance is that Tattvartha Sutra deals with almost every aspect of Jainism. Nothing is virtually left out. As such, one can get a fairly good concept of Jainism by studying it. One can keep aside all other works, if he likes. Moreover, if one wants to study Jainism at depth, there are many commentaries of Tattvartha Sutra prepared by great Acharyas and the learned laymen belonging to both the major denominations. Some of those commentaries discuss every Sutra of Tattvartha at length so as to bring out all the implications. If one goes through that, he would not miss anything pertaining to Jainism. Being acceptable to all Jain sects, Tattvartha Sutra finds a place on the academic curricula. Hardly any other Jain scripture finds a place on curriculum for the lay students. Aside from the overall popularity, its place in the academic curricula may be due to its being composed in handy phrases and short sentences, which are relatively easy to understand. Moreover, it is a short composition containing 344 (357 as per Digambar version) Sutras equivalent to less than 200 verses, which can be covered within 25 pages. It is therefore possible to memorize the entire text and quite a few people commit it to memory. One more factor in its favor is that while most Jain scriptures are in Ardhamagadhi, Tattvartha Sutra is in Sanskrit. Several Indian languages have been derived from Sanskrit; as such, they contain many Sanskrit words. The people are therefore more or less familiar with Sanskrit terms, and it is easier for them to comprehend Sanskrit texts rather than Ardhamagathi ones. Tattvartha is the first Jain text in Sanskrit. The author's title of being a Vachak is considered by Shwetambars as indicative of being a Poorvavid, meaning that he knew all the original scriptures. In Digambar tradition he is known as Shrutkevalideshiya, which means that he knew as RELATE dharma gnan Page #14 -------------------------------------------------------------------------- ________________ JAIN DIGEST Winter 2007 much as Shrutkevalis, who were the masters of the entire canonical literature. Both these epithets are appropriate in his case. This is evident from the fact that he has included in this small treatise almost everything that Jainism has to convey. His handling of the subject is superb and he has presented the Sutras as if they had naturally occurred to him. That shows his command over Sanskrit. Two slightly differing names occur for the authorship of Tattvartha. Shwetambar Jains term it as Umaswati, while Digambar Jains mostly term it as Umaswami. Shwetambar Jains consider him as belonging to their tradition mainly on the ground of Tattvarthabhashya, a commentary of Tattvartha, which is supposed to be a work of the original author. At its end it is stated that the book was written at Kusumpur (present Patna) by Vachak Umaswati, the pupil of Ghoshnandi belonging to Uchchairnagar branch. Since Uchchairnagar branch was a part of Shwetambar fold, it can be surmised that the author belonged to the Shwetambar sect. Digambar Jains, however, do not accept Tattvarthabhashya as written by the original author. They insist that the author was a Digambar monk. Their contention is that Tattvartha Sutra was written by Umaswami before Bhasya, which could have been written by someone known as Umaswati. As such, they generally ignore Bhashya and rely on Sarvarthasiddhi and other commentaries written by Digambar scholars. The contention of the author belonging to Digambar sect seems plausible in light of the following considerations. i) The book specifies seven Tattvas (fundamentals) as per Digambar tradition instead of nine as per Shwetambar one. ii) While dealing with laymen's restraints, it treats Deshviarti as seventh restraint immediately after Digvirati and treats Upbhogparibhog as eleventh after Paushadhopvas. That is a Digambar tradition. In Shwetambar tradition, Bhogopabhog is treated as seventh restraint and Deshvirati as tenth after Samayik. That is justifiable, because Jain tradition treats the last four restraints as disciplinary; Deshvirati is a disciplinary restraint, while Bhogopabhog is not. No date of composing Tattvartha Sutra has been mentioned in the text or in the commentaries. From the language, style and presentation of the composition, however, it is believed that the author prepared it in first or second century CE. That is close to the time of Kundkundacharya, Moreover, the contents of Tattvartha are in line with those of Panchastikay and other writings of Kunkundacharya. It is therefore possible that Tattvartha might have been written with the purpose of presenting in Sanskrit the essence of Prakrit writings of Kundkundacharya. In view of that resemblance and closeness of their time, Digambar scholars have been prompted to treat the author of Tattvartha as a pupil of Kundkundacharya. There are reasons to believe that the division between Shwetambar and Digambar was not rigid until the time, when Tattvartha Sutra was written. Those labels also did not exist at that time. The history of Jainism indicates that while Lord Mahaveer mostly remained unclad, there were clad as well as unclad monks in his order and they amicably stayed together. 10 national. Neither of them had an edge over the other. As such, Agams, composed on the basis of Lord's teaching, acknowledge the prevalence of clad as well as unclad order. That amicability could have continued until the time of Jambuswami, who was the last omniscient of the present time cycle. The discontent could have started thereafter. As Lord Mahaveer had mostly remained unclad after his renunciation, the unclad group might have contended that they were true followers of the Lord and considered the clad ones as slack in observing Lord's code. They might have developed disregard for the scriptural precepts pertaining to the clad order and disputed the authenticity of the relevant texts. Since Agams composed by Ganadhars were not put to writing, there came about different views about their versions. The first conference was convened about 170 years after passing away of Lord Mahaveer to decide about the true version. It seems that the version so brought out gave justice to both the groups and was considered generally acceptable. The radical section of the unclad group was perhaps dissatisfied with that outcome, but there was no cleavage at that time. That uneasy situation seems to have continued till the time, when Tattvartha Sutra was written. The book therefore does not refer to the difference between clad and unclad order. That has made it acceptable to Shwetambar as well as Digambar Jains. The division between the two groups could have begun after the second century, when the unclad group formally disowned the traditional scriptures on the ground that they no longer represented the original teaching of the Lord and started composing their own books that justified only the unclad order. The difference became acute by the time of Sarvarthasiddhi, which presents the unclad order as the only way that can lead to liberation. With that end in view, the author might have altered the Sutras that were not in conformity with Digambar views, added a few on his own and given new interpretations to several others. This accounts for the difference in number of Sutras and for the slightly differing versions of the text. The differences between the Shwetambar and the Digambar texts mainly occur at four places. The first occurs in chapter 3, where Sarvarthasiddhi has 21 additional Sutras after Sutra number 11. That does not alter the overall texture, because the additional Sutras relate to the colors and other details of mountains, lakes, rivers, and such other geographical aspects of Jamboodweep, which is the center of middle world. The second occurs in chapter 4, where Shwetambar version specifies 12 heavenly abodes, while Digambar version mentions 16. The third occurs in chapter 5, where Shwetambar version mentions Time as being considered as a separate substance, while Digambar version specifically states it as a separate substance. The fourth occurs in chapter 8, where Shwetambar version mentions favorable situations, right perception, merriment, affection, male instinct, comfortable life style, good physique and noble family as resulting from wholesome bondage, whereas Digambar version does not refer to these as resulting from that category of bondage. At two other places, while the texts remain identical, differences Private & Personal Use Only Page #15 -------------------------------------------------------------------------- ________________ AM S W JAIN DIGEST * Winter 2007 AIN DIGE occur in interpretations. One pertains to the possibilities for Gujarat, Karnataka, Kerala, Madhya Pradesh, Maharastra, binding together of Pudgal (lifeless particles) described in Sutra Rajasthan, Uttar Pradesh and west Bengal. The details can be 36 of chapter 5. The other occurs in chapter 9, while discussing found at the hardships to be borne by the omniscient Lords. Both the texts specify eleven such hardships. Digambar interpretation, India's oldest manuscript libraries have been preserved in however, emphasizes that though such physical hardships may Jaisalmer, Patan and Koba. occur, the omniscient Lords stay beyond the bodily sense and * Patan: Sri Hemchandra Jain Gnan Mandir hence they do not experience the same. Bearing of the hardships * Jaiselemer: Jain Gnan Bhandar Library should therefore be deemed as formal rather than real. * Koba, Gandhinagar: Sri Mahavir Jain, aradhana Kendra, It would be seen from the above details that there are no major Acharya Shri. Kailas Sagar, Shri Gnan Mandir differences between the two texts and the purpose of the Lalbhai Dalpatbhai Institute of Indology was established by composition remains intact. There also happen to be some Muni Shri Punyavijavii and Shri Kasturbhai Lalbhai in 1962. verbal variations in the text occurring here and there, but they The Library, started by the generous contribution of the do not make substantial difference in the meaning and can founders oradually became a priceless repository of therefore be ignored. The differences are thus few and far manuscripts, books and other reference material. It has a between, and the overall text remains common. reputation as the one of the largest treasure houses of The spiritual compositions start on the basis that the worldly manuscripts relating to Jainism. The L.D. Institute has a library life is unhappy and miserable, and the way to be free from that consisting of nearly 45,000 printed books nearly 75,000 is to gain liberation. As such, liberation happens to be the manuscripts including 500 illustrated manuscripts, covering a common objective of all such compositions belonging to wide range of subjects, like the Vedas, agamas, Buddhist Jainism, Hinduism and Buddhism. Tattvartha is not the religion, tantra, Jain darshana, systems of Indian philosophy exception. The text starts with 'Samyagdarshanjnancharitrani and Jaina philosophy, grammar, poetics etc. The institution Mokshamargah' (Right perception, right faith and right practice has published seven volumes of tabular catalogues, representing constitute the path of liberation), and then proceeds to explain several languages like Sanskrit, Prakrit, Apabhramsa, Old the various aspects pertaining to that path. Gujarati, Hindi and Rajasthani. For making out the path of liberation, one needs to know the L. D. Institute, Ahmedabad has been collaborating with the existing position and then consider what needs to be done for National Mission as an MRC since September 2003. It has, so going ahead. The former aspect is termed as Jneya Mimansa, far documented 50,000 manuscripts in the different Jaina meaning the discussion about what is to be known. The latter Bhandars of Gujarat State and catalogued 19,462 electronic aspect is known as Charitra Mimansa meaning the discussion data in the e-granthavali database. It has covered eleven about the practice or conduct. The spiritual books are supposed institutions covering eight districts during the survey and has to deal with these two aspects. Some of them lay emphasis on held many publicity programs in the print and electronic media one and keep the other subsidiary. Tattvartha Sutra gives equal for sensitizing the people on the preservation of manuscripts. importance to both of them. A two-week workshop on manuscriptology and paleography Tattvartha Sutra should therefore be included in the higher- was held in August 2004 with forty-five participants and twenty level courses of Pathshalas. In this connection it is worth resource persons. pointing out what Pundit Sukhlalji has said. He emphasizes Parshwanath Vidyapeeth (at Varanasi adjoining Banaras that merely studying the text cannot give comprehensive Hindu University, India) is an institution, well known for its concept of the subject. Tattvarthabhashya as well as engagement and involvement in higher education, research and Sarvarthasiddhi need be studied. If one exclusively resorts to publication work based on Jain Canonical works, ancient any one of them, he would miss the true significance of the Indian languages - Apbhransh, Prakrit and Sanskrit, and composition. After studying the text, one should therefore translations of the ancient texts in modern languages. translations of the undertake the study of Tattvarthabhashya or of Sarvarthasiddhi and that should be followed by a comparative study of the It has so far produced 60 Ph.D. and D. Lit. scholars. There are other. If one wants to go still deeper, he can then study Rajvartik about 30-40 students studying at the institute for their Ph.D. and Shlokvartik, two other learned commentaries of Tattvartha degrees and research theses. The institute at present employs 7 Sutra. permanent faculty members besides other visiting faculty, supervised by an empowered Academic Council that monitors HAHAN Jain Gnan Bhandar the quality of work and sets the standards and direction of Compiled by Guest Editorial Team future research. The institute publishes a quarterly research journal named - "Shraman". Located on a 4 acre, self owned Jainism puts great stress on learning. Jains have been prolific land, in the vicinity of BHU Varanasi, the Institute has a campus authors and avid readers. According to the 2001 census, the e of offering facilities of a highly specialized library with 32,000 Jains are the most literate community in India. books; over 1000 original manuscripts and reference books of There are over 100 Jain Gnan (Grantha) Bhandar all over India Jain and comparative studies, a conference hall, offices, where Jain Manuscripts can be found. They are in Bihar, Delhi, computers, an art gallery, lecture rooms. S HES DR Page #16 -------------------------------------------------------------------------- ________________ JAIN DIGEST-Winter 2007 There are several Agam Mandirs including the popular ones in assembled to established order to it. In the first recension Mehsana, Surat, Shankheshwar and Pune. documentation was lacking but in the second and third recensions, most of the scriptures were revised and documented. First Vachana in Pataliputra (First Recension) The Order of the Jain monks assembled in Patliputra after a terrible and long famine, approximately 160 years after Lord Mahavir's Nirvan. At that time, the middle region of the country (Madhyadesh) which was under the sway of this severe famine, caused dispersion of the Jain monks in various directions. Naturally, the Agams fell into a bad state. After the famine, the monks collected and arranged eleven of the twelve Angas. The Jain community requested Acharya Schulibhadral to go to Bhadrabahu to learn the text of the missing twelfth Anga Agam (Drashtivada), which contained fourteen PurvaSutras. After his death, the knowledge of eleven Angas and only ten Purvas remained during the first revision. Second Vachana in Vallabhipur and Mathura (Second Recension) A National committee for celebration of 2600 years of Tirthankar Mahavir Janam Kalayanak headed by the Prime Minister of India in its meeting held on 9th December 2000 had taken a decision to prepare a National Register of Jain Manuscripts. It was decided in the meeting to focus at the following three activities: 1. Holdings of Jain Manuscripts. 2. Preparation of National register of Jain Manuscripts. 3. Promotion of Jain and Prakrit Studies Libraries outside India The Welcome Library in London preserves some 2,000 Jain manuscripts, the largest collection outside India. The British Library owns a collection of about 700 Jain manuscripts. Represented here are a choice of works in Sanskrit, Old Gujarati and Prakrit. There are also an abundance of hymns and prayers. Jain Literature Compiled by Guest Editorial Team "Having climbed the tree of perfect knowledge, an omniscient Lord Tirthankar offers enlightenment to the principal disciples (Ganadhars)," says a Jain scripture. Jains have scriptures called Agams (Jain Shruta). The Gandhars are said to have first composed fourteen Purvas and later on compiled them into Dwadashangi (twelve Anga-Pravishtha-Agams). Other canonical literature (Anga-Bahya-Agams) that were composed by Sthavirs or elder monks are also included as part of the Jain Agams. The Agams serve the specific purpose of showing the reader the path of everlasting happiness and liberation. The Agams teach the eternal truth about conduct, equanimity, friendship, the principle of relativity and many spiritual matters including having great reverence for all forms of life, soul, Karma, universe, codes of asceticism, rules for householders, compassion, nonviolence, and non-possessiveness. The Jain Agams consist of 14 Purvas, 12 Anga-Pravishtha-Agams and Anga-Bahya-Agams (34 for Shvetambar Murtipujak, 21 for Shvetambar Sthanakavasi and 14 for Digambar). Consistent with Shvetambar Murtipujak beliefs, 45 Agams are found in three Agam temples in Palitana, Surat and Shankheswar. There are several Gnan-Mandirs in Amdavad, Patan, Surat, Khambhat, Jesalmer, Pindvada, Mehsana, Ratalam, Ahor, Tharad, Guda, and Surendranagar where all Agams are also available. Jains believe Agams existed in the past, still exist are in the present time, and will always exist in the future. They are eternal, firm, non-destructible and everlasting. Vachana (Recensions) With a view to establish order in the preaching of Lord Mahavir, Jain Acharyas assembled on three occasions and prepared three recensions (revisions) of the preaching. When the Acharyas saw that the Shruta was waning and there was chaos, they Tabakale Approximately 827 to 840 years after Mahavir Nirvan and after twelve-year long famine, the monks assembled in Mathura under the leadership of Arya Skandil to collect and arrange the Kalik Shruta based on what they could recall and recite. revised the Agams, also known as the Nagarjun Vachan. Concurrently, Acharya Nagarjun at Vallabhi (Saurashtra) Third Vachana in Vallabhipur (Third Recension) - Penning Down of Agams by Devardhi-gani Kshama-Shraman Devardhi-gani lead the third revision at Vallabhipur to document all available Prakirna Sutras, preserve the Anga, to bring uniformity in Sutras and to resolve the differences. The most important differences were documented in Churnis and Tikas. This task was accomplished 980 years after Mahavir's Nirvan. This was the last revision that is currently available.' Commentaries on the Agams The commentaries on the Agams have been written in Prakrut and Sanskrit. Those written in Prakrut are known as Niryukti and Bhasya (verse format), and Churni in prose format. Bhadrabahu II had composed all the present Niryuktis. He flourished in the fifth or sixth century V.S. In his Niryuktis, he has conducted philosophical discussions in an attractive style. He laid a firm foundation of the Jain philosophy by writing on the subjects of Pramana, Naya, and Nikshepa. One should study the Bhasyas, written during the seventh century by Samghadas-gani and Jinabhadra for a full discussion on any particular subject. The Churnis were written by Jindas Mahattar during seventh or the eighth century. Acharya Haribhadra wrote between 757 V.S and 857 V.S. Sanskrit versions of the Prakrut Churnis. In the tenth century, Shilank-Suri and SantyaAcharya wrote Sanskrit version. Well known commentator Abhaydev, wrote Sanskrit commentaries on nine Angas, during 1072 to 1134 V.S. (The era in the Indian calendar called the Vikram Era, or the Vikram Samvat, began in 57 BCE. The Vikram Era is ascribed to King Vikram, also known as Page #17 -------------------------------------------------------------------------- ________________ Vikramaditya.. Maladhari Hemchandra was also a Sanskrit commentator during the twelfth century. Among the authors of Sanskrit commentaries on the Agams, Malayagiri holds the supreme position. He was a contemporary of Acharya Hemchandra. Other scholars started writing Balavabodha commentaries in contemporary Apabhramsha, which is an Old Gujarati language. Dharmasimha-Muni of 18th century rejected the interpretation given in the old commentaries and gave his interpretation. His interpretation fits in well with the tenets of his own sect (Loka-Gachchha), which had arisen in opposition to idol-worship.. Digambar Literature The Digambar sect believes that there were 26 Agam-sutras (12 Anga-Pravishtha-Agams 14 Anga-Bahya-Agams). However, they were gradually forgotten, partially starting from one hundred fifty years after Lord Mahavir's Nirvan. Hence, they do not recognize the existing Agam-sutras recognized by the Shvetambar sects. In the absence of authentic scriptures, Digambars follow two main texts, three commentaries on main texts, and four Anuyogas consisting of more than 20 texts as the basis for their religious philosophy and practices. These scriptures were written by great Acharyas (scholars) from 100 to 1000 AD. They have used the original Agam Sutras as the basis for their work. 2 Non-Agam Literature Jains have tens of thousands of non-Agam books, which consist of commentaries and explanations of Agam literature, and independent works, compiled by ascetics and scholars. They are written in many languages such as Prakrut, Sanskrit, Gujarati, old Marathi, Rajasthani, old Gujarati, Hindi, Kannad, Tamil, German, and English. Some Sacred Books All Jain sects consider Shri Tattvartha-sutra as the main Jain textbook today. In this section, we will give glimpses of Shri Tattvartha-sutra, Shri Uttaradhyayan Sutra (Shvetambar scripture), and Shri Samaysar (Digambar sacred book). These are the three main textbooks used today. Tattvartha-Sutra Tattvartha Sutra is the first Jain text written in Sanskrit, probably written during 200-400AD. (This very important scripture has been discussed in lot more detail in the article above by Manu Doshi). Uttaradhyayan Sutra Uttaradhyayan Sutra is another important scriptural text. Traditionally, it is said to contain the last sermons of Lord Mahavir. This text has various ways of narrating the Jain principles. They have been illustrated through the parables, the anecdotes, the episodes and the historical stories. It contains 36 chapters. Nearly, a third of them have the historical stories and the episodes. Some early chapters contain the parables and the concepts of Jainism. The variety of methods applied in the JAIN DIGEST Winter 2007 text makes the book highly illustrative and interesting. The text is now available with translations in many languages: German, English, Hindi, Gujarati, etc. Its first English translation was published as early as 1895. Uttaradhyayan Sutra teaches us many points of ascetic life through the stories of Kapila, Nami, Mrugaputra, Sanjay, Rathanemi, Jay-vijay-ghosha and many more. They suggest that ascetic life accrues from the previous good Karma. A good number of chapters describe the basic tenets of the Jain system. The practice of these tenets is the milestone of the inner and outer purification. The Karma theory is the essence of the Jain system. The practice of equanimity (Samayika) or meditation has been described. The theory of Leshya (state of mind and karmic stains) is one of the most important psychological principles that reflect one's thought process. The last chapter gives us the details about the living and the non-living world. It deals with the physics, chemistry, botany and zoology. Shri Samaysar Acharya Shri Kunda-kunda Swami wrote Shri Samaysar around 100 AD. About 1100 years later, in the 10th century, Shri Amruta Chandra Acharya Dev wrote critique on Samaysar. It is called Atmakhyati. Shri Jaysen Acharya also wrote critiques in Sanskrit language. In this century, Shri Kanji Swami gave detailed analysis on Samaysar in a lecture series in Gujarati, which is an easily understandable language for many laypeople. Samaysar has been translated into many languages including Sanskrit, Gujarati, Hindi, Kannad, English, etc. This text mainly explains the Jain philosophical doctrine of the soul. It explains all the nine 'reals' (Tattvas) from an absolute point of view. It insists that the soul's bondages are not due to Karma but to one's own weaknesses in effort making (Purushartha). Liberation of soul will occur once he makes his own efforts. The scriptures and the enlightened preceptors are only to guide the soul in the right direction. Atmasiddhi-shastra Shrimad Rajchandra (1867-1901 A.D.) wrote some eight hundred letters, which chronicle his spiritual development. A collection of these letters is the one sacred text for the follower of Shrimad Rajchandra. For him the spiritual goal was the experience of the self, and once this was achieved, then so was the spiritual deliverance. In 1896, he wrote in one night a short verse (142 stanzas) treatise on his view of Jainism to his friend Sobhagbhai. This Atmasiddhi-shastra, 'Attainment of the Soul,' defined six principles central to true religion: the soul exists, the soul is eternal, the soul is the doer of its actions, the soul is the experiencer of its actions, the state of liberation exists, and the means of gaining liberation exists. Many Jains see Shrimad Rajchandra as a great saint. His spiritual influence on Gandhi, and consequently on India and the world, through the dissemination of Ahimsa (non-violence) and other Jain principles, is incalculable. He died young but his work survives in a number of religious centers established by his followers. During seal 25 spotschaemat dharma gnan Page #18 -------------------------------------------------------------------------- ________________ 11 JAIN DIGEST.Winter 2007 Prerana Scholar of Distinction in Jainism and Buddhism - Compiled by Guest Editorial Team What does Savirakambada Basadi, a thousand pillar Jain temple built in 1462 AD in Moodbidre, a costal town near Mangalore in the Indian state of Karnataka have in common with the confusing corridors of the University of California Berkeley campus? Even though the Jain population in southern India has significantly declined over the last 800 years, the pillars of the temple are symbols of the strong inherent strength of the Jain values and tradition and how this Jain tradition has withstood the onslaught from other traditions. Nellikar, a small town near Moodbidre, has produced an another Pillar, a pillar whose detailed and rigorous academic investigation and research eloquent description Prof. Jaini's background and academic has produced a body of information that is not only inspiring, achievements written by the Jain philosophy and Sanskrit informative and stimulating for the next generation of religious scholar Mr. Paul Dundas, of the University of Edinburgh. scholars, but it has also helped in presenting the Jain tradition Instead of rewriting the description we have included a in its proper perspective to the world at large. This Pillar is condensed version of this foreword. In addition to his Prof. Padmanabh S. Jaini; a Professor Emeritus who continues educational attainment, Prof Jaini has played an important to work and inspire from his scripture filled room in Dwinelle role of an ambassador of Jain values, traditions and culture in Hall at University of California Berkeley. This issue of Jain various forums, conferences and meeting. His scholarly and Digest that is dedicated to education would be incomplete to-the-point lectures or presentations leave a deep impact on without Honoring Professor Padmanabh S. Jaini, whose the audience. He has offered these services to JAINA and academic accomplishments and research in Jainism has brought various other Jain organizations through out the world. Prof. Jaini has met with Dalai Lama to discuss Buddhism. During his meeting at the Vatican organized by the Vatican and the Institute of Jinology in London, Prof Jaini had the opportunity to present his book "The Jaina Path of Purification" to Pope John Paul II. The Pope gracefully referred to Jains by telling Prof. Jaini "So you are the pure ones". Honoring a scholar would not be complete without giving some idea about his intriguing work and rescarch. For this purpose we have included a brief introduction of one of the papers written by Prof. Jaini. Finally, behind every successful man, especially an intellect that is fully absorbed in his work, there is always a person in the background whose name we rarely hear but is equally responsible for the man's success. This person is none other than his wife Sashiprabha also of Moodbidre. Scholarly Journey of Professor Padmanabh S. Jaini to the forefront the religious, philosophical and literary Abstracted from the original Foreword written by Mr. Paul achievements of the ancient Jain and Buddhist tradition to the Dundas-University of Edinburgh. western world. (Please send an email to for the While, interviewing Prof. Jaini, we had the opportunity to see entire copy of the foreword) many books, papers, and publications of Prof. Jaini. In his book Padmanabh Shrivarma Jaini was born into a devout Digambara titled "Collected Papers of Jaina Studies" we found a very lain family residing in Nellikar, a small town near the famous Jain Education Intemational For Private & Personal use only Page #19 -------------------------------------------------------------------------- ________________ JAIN DIGEST. Winter 2007 prerana Jain centre at Moodbidre in Tulunadu. Although the local later to become one of his main areas of scholarly expertise. languages of Nellikar were Tulu and Kannada, Jaini's parents During his stay in Sri Lanka Jaini met Dr. B. R Ambedkar, also encouraged the study of Hindi, and the household who visited Sri Lanka prior to his momentous decision to contained a large number of regularly consulted books from convert to Buddhism. North India on Jain and other subjects. Jaini's first publication, Silonman Be Varsa ("Two Years in At a young age of ten Padmanabh Jaini's parents sent him far Ceylon), provides in Gujarati information about the from home to the north to board at a Digambara lain gurukula practicalities of Theravada Buddhism and a discussion of the at Karania in Vidarbha (Maharashtra) in order to continue his potential for a genuine Buddhist revival in India. After being schooling at Secondary level. This establishment was founded awarded the degree of Tripitakacarya in 1951 at a special by Brahmachari Devchand, who was later to become the ceremony held at Prime Minister Senanayake's residence, Jaini celebrated monk Acarya Samantabhadra. It was here during a returned to Ahmedabad to take up a lecturer's position. period of eight years that the young Jaini gained his first However, he was soon to be on the move again, being appointed familiarity with many basic Jain texts and encountered some in 1952 to a newly created lectureship in Pali at Banaras Hindu of the great Digambara lay scholars of the period. University, Banaras and its many educational institutions were home to a large number of distinguished Jain scholars who Jaini got his B.A. Hons. degree in Sanskrit with subsidiary carried on a lively intercourse on various aspects of Buddhism Prakrit from the University of Bombay. During this time he and Jainism. and Jainism. supported himself by superintending a boarding house for Shvetambara Jain students. The duties of this post obliged Jaini While engaged in the editing of Abhidharmadipa, an important to travel to various Shvetambara centres to collect donations, Buddhist manuscript Jaini was visited in 1956 by John Brough, as a result of which he became aware for the first time of the then Professor of Sanskrit at the School of Oriental and African social diversity of Jainism and the fact that there were other Studies at the University of London. Brough was Jain sectarian groups, such as the Sthanakavasis, virtually unquestionably impressed by Jaini's philological acumen, for unknown to the Digambaras of Tulunadu. the meeting quickly led to the offer and the subsequent acceptance of a lectureship at SOAS. This familiarity with Shvetambara Jainism was to stand in good stead when, on graduation in 1947, he was invited by the great Jaini remained at SOAS from 1956 until 1967 as Lecturer in Sthanakavasi scholar Pandit Sukhlal Sanghavi to study with Pali and, subsequently, Reader in Pali and Buddhist Sanskrit. him in Ahmedabad. Sanghavi himself had been blind from Under Brough's supervision, Jaini quickly finished his edition the age of eleven (a victim of smallpox) but nonetheless became of the Abhidharmadipa, for which he was awarded the degree profoundly versed in Jain logic, rising to be professor at Banaras of Ph.D. by the University of London. Hindu University. Jaini's near-daily meetings with this scholar Jaini moved to the University of Michigan, Ann Arbor as over this period involved not just formal instruction in nyaya, Professor of Indic Languages and Literature and finally in 1972, carried out in rigorous fashion through the medium of a close the culmination of a long journey for the small-town Jain boy analysis of a portion of Hemacandra's Pramanamimamsa, but from Tulunadu, to California where he served until 1994 as also exposed the young Digambara to Sanghavi's views about Professor of Buddhist Studies in the Department of South and the many controversies that had arisen in the Jain community Southeast Asian Studies at the University of California, Berkeley at this time. Jaini's intellectual formation within this traditional and afterwards as Professor in the Graduate school at the same brand of Jain learning was a crucial factor in his scholarly institution.. development. It must also be regarded as virtually unique up to this time, because no one of Jaini's generation (nor, one The structuring feature of his writings can be easily defined. suspects, anyone before it) could claim to have his familiarity All his energies throughout his career have been devoted to the with the culture and practice of the two main sects, of Jainism. elucidation of the manifold facets of what Indian scholars call However, his interests were by no means confined to Jainism. sramanasamskrti, "the culture of the strivers", that is to say, Sanghavi had always insisted on the importance of the Pali the religious, philosophical and literary achievements of the canon for understanding the Jain scriptures, and Jaini was Buddhists and the Jains. Jaini's intellectual control over this encouraged by him to utilise the library, housed at the Gujarat area has meant that he has been able to adopt various styles of Vidyapith, of Dharmananda Kosambi, India's most investigation. Sometimes Buddhism and Jainism are distinguished scholar of Theravada Buddhism. Eventually, Jaini approached by him as independent phenomena, or, as with resolved to continue his postgraduate work in Sri Lanka at the the case of the Jaina Puranas, with reference to their engagement Vidyodaya Pirivena, a monastic training centre headed by the with the encircling Hindu world. More often, however, Jaini Venerable Baddegama Piyaratana Mahathero, a one-time fellow has been preoccupied with the interaction and overlapping of student of Kosambi. During his two years there, Jaini the two great renouncer religions, with evidence from the one thoroughly familiarised himself with the Abhidharma Pitaka, tradition being deployed so as to throw light on the other. Page #20 -------------------------------------------------------------------------- ________________ . JAIN DIGEST. Winter 2007 Introduction to the paper Jaina Monks From Mathura: Literary Evidence for Their Identification On Kushana Sculptures By Padmanabh S. Jaini, University of California at Berkeley. Among the thousands of Jaina images found throughout India, those from Mathura produced during the Kushana period are unique, for they alone contain representations of unclothed Jaina ascetics holding a single small piece of cloth in such a way as to cover their nudity. These curious figures cannot be identified with monks of the present-day Jaina sects of the Digambaras, who practice total nudity, or of the Shvetambaras, who wear two long pieces of unstitched white cloth wrapped around their bodies and occasionally a white blanket over their left shoulders. To exemplify briefly the fruitfulness of this latter methodology - it is difficult to read far in Jain literature without encountering the terms bhavya and abhavya, expressions designating respectively those innately capable of advancing along the path of spiritual release and those innately destined to make no progress at all in this respect. This dichotomy, which implies acceptance of something akin to predestination, is highly problematic for a religion which argues for the supposedly essential equality of souls and their common ability to transform their status through effort, although Jaini seems to have been the first to draw serious attention to this. Jaini's explanation in his paper "Bhavyatva and Abhavyatva: A Jaina Doctrine of "Predestination of the two categories by reference to the Buddhist Vasubandhu's Abhdharmakosabhasya and what can be reconstructed of the teachings of the Ajivika leader Makkhali Gosala is a masterly demonstration of the sectarian modifications of an old sramana doctrine of predestination. Many scholars in this time of enforced specialization would have been content to rest on their laurels purely on the basis of these Buddhological publications. Jain studies, however, had never been far from Jaini's thoughts even at the beginning of his career, Having begun productive rescarch on Jainism during the 1970s, most notably with his edition and translation of a unique Digambara philosophical stotra, the Laghutattvasphota of Amrtacandrasuri, for which he used photographs and a handwritten copy of the only manuscript given to him by Muni Punyavijaya, Jaini eventually came to realise thar Jain studies had to be given a higher profile within undergraduate teaching of Indian religions and, specifically, to be more fully integrated into the South Asian Studies program at Berkeley. Not finding any suitable textbook with which to effect this, he resolved to write one himself and so produced in 1979 the work for which he is probably best known, The Jaina Path of Purification. This book can be regarded, with only slight exaggeration, as having attained the authority of virtual primary source and its value in promoting and providing an entree to its subject in the English-speaking world in recent years is inestimable, to the extent that the late Kendall Folkert felt able to talk of pre-and post-Jaini cras in recent Jain studies. In his most recent book, Gender and Salvation: Jaina Debates on the Spiritual Liberation of Women, Jaini translates and analyses a range of Shvetambara, Digambara and Yapaniya sources to provide a broad and yet detailed conspectus on what is, for South Asia, a unique debate on female religiosity, a subject growing in importance in Indian studies. The collected works of Prof. Jaini enables seasoned aficionados working exclusively in either Buddhism or Jainism with a sense of the mutual illumination these two traditions can cast upon each other, and, lastly reveal to a younger generation of scholars a corpus of writing at once inspiring, informative and provocative. Seated Jaina Tirthankara, headless. Mathura, red sandstone, 3rd century A.D. These figures are referred by some scholars as Ardhaphdlakas (monks with partial covering) and some speculate that these figures might be those Yapaniya monks, another Jain sect that is now extinct. Certain texts would indicate that they were the forerunners of the current Shvetambara order following Mahavira's example where he kept a cloth during his initial period of renunciation. The style of research and investigation performed by Prof Jaini is fairly well demonstrated in this paper. Using literary evidences form various Digambara, Shvetambar, Buddhist, and other texts, Jaini has tried to trace the history and practices of Jain monks and tried to correlate the relationship between the Page #21 -------------------------------------------------------------------------- ________________ t ly n Pedestal of Jaina image. Mathura, red sandstone, 2nd century A.D. Kushana sculptures and clothing of Jain monks as described in scriptures and texts of different traditions. The paper shows the systematic, rigorous and unbiased approach followed by Jaini to analyze the problem of true nature of the Jain monks. We hope this will inspire you to read the entire paper. Please send us an email to with your request and we will send you a PDF copy of the entire paper. Relief fragment showing a Kinnara and a Jaina monk. Mathura (Kunkali Tila), red sandstone, 1st century B.C. Empowerment based on Jain Values - Compiled by Guest Editorial Team "Don't give up learning. Learning is not only what you get at school it is also at work. So let learning be your guide as you move forward. Keep creating new opportunities for yourself and the people who work for you. Make sure that your decisions are driven by the right values and don't give up on ethical behavior." "If you take the 'L' from 'learning, the 'O' from 'opportunity, the V from 'values' and the 'E' from ethics, you know what it means. Feel the love, love your work and spread the love around." JAIN DIGEST Winter 2007 The words above are those of person who grew up in Tezpur (Assam) and got his master's degree in mathematical statistics from Guwahati University in 1978. The path that led this bright young man to go from being a lecturer in Guwahati University to becoming the Dean of one of the top-rated Business Management School in the world is truly amazing. In this Jain Digest issue dedicated to education we honor a distinguished teacher and scholar, Dipak C. Jain - Dean of the Kellogg School of Management since July 2001. Incidentally, the above quote was from Dipakji's first speech as Dean to students on Sep 12, 2001, after the program on Sep 11, 2001 was interrupted. Dipakji was brought up in a religious Digambara Jain Family. The Jain values were ingrained in him. While studying and teaching at Guwahati University, he would regularly go the Jain temple located in central Guwahati about 20kms from the campus. Dipakji carried with him the values of peace, departed India on Jan 6, 1983 for his further studies at the patience, forgiveness, etc., all ingredients of Ahimsa; when he University of Texas, Dallas. Dipakji's intellect, analytical skills and teaching abilities were aptly demonstrated right from his college days in India. He was the recipient of the Jawaharlal Nehru Merit Award, Government of India, Gold Medalist for both his graduate and post-graduate studies in Guwahati, and was awarded the Outstanding Educator Award by the State of Assam in 1982. The quality of his work in UT-Dallas could be noticed by quality of his early papers and the awards he received. While Dipakji credits having the right kind of knowledge at the right time for his selection as Assistant Professor of Marketing at the Kellogg School of Management, Northwestern University, we should look at a slightly larger picture behind his modesty. The technological innovation of the barcode reader backed by the growing computing industry was generating enormous amount of Scanned Panel data. However, this raw data needed to be appropriately analyzed and processed to generate useful information and knowledge of customer behavior. The marketing professional of the next generation would have to develop insight of the customer behavior patterns from the information and knowledge gained. The award-worthy research papers1 based on Dipakji's original research work demonstrated his strong statistical, mathematical and analytical ability. However, we believe that during the numerous interviews and lectures that he must have given at the Kellogg School, Dipakji must have effectively presented the vision of a management school of the future. Once in Kellogg, Dipakji has been consistently awarded for his outstanding teaching and research. In a relatively short span of 15 years Dipakji grew from an Assistant Professor of Marketing to the Dean of Kellogg School of Management, Northwestern University. Now at the helm of a highly recognized management school for 6 years, he is converting Page #22 -------------------------------------------------------------------------- ________________ FS JAIN DIGEST. Winter 2007 Tradition) new framework of four As - acceptability, affordability, accessibility and awareness. Dipakji points to the need of a fifth P (People). In his view, business is about people the trust and confidence that a customer has is what makes a business, Companies need to create value for their customers, capture that value, and present the value to the customers. Once the customer understands the value offered that goes beyond the product they will appropriately pay for the product. As the guest editors of a Jain magazine, we are also tempted to analyze the relationship of Dipakji with his customers; may it be students, peers or colleagues, companies, other persons he deals with. It seems he has followed a three-prong formula of: a) Faith (Value System & Proper Perception) b) Knowledge (Analysis, Information, Insight and Research) c) Conduct (Following the values system and impressing other of the value system). International Summer School for Jain Studies (ISSJS) credit for converting Dean Jacobs into a vegetarian, he definitely - Compiled by Guest Editorial Team had a lot of influence on him. Since taking over as Dean, he has driven Kellogg to create leaders that can not only effectively We just presented to you an academic profile of Prof. manage and foster a team but ensure and make people in the Padmanabh Jaini. His journey to the west began when he came team believe they are growing. This, in his view, is the single in contact with John Brough, then Professor of Sanskrit at the largest attribute that generates employee loyalty, and employee School of Oriental and African Studies at the University of loyalty is one of the biggest assets a corporation can have. In London. Would Professor John Brough have invited Jaini to his view, fear, intimidation, or short-term incentives do not London if his only expertise was in Jain studies? It seems work in the long-term. The partner-centric organization of unlikely, as Jainism; its philosophy, its rich literature and its Kellogg, where all students and instructors work as partners heritage are barely known outside the shores of India. It is the imparts this training. This technique of training not only builds responsibility of all Jains and specially those living in the western strong analytical and communication skills needed by a strong society to create awareness about Jain Heritage to the world at leader but also makes the individual a socially responsible leader. large. In this article we would like to introduce an organization Dipakji places values at the center of a framework for personal striving to change this status-quo. They are working to create growth, which he sees as supported by three main forces: 10 many more Padmanabh Jainis in universities all across the world (mental intelligence), EQ (emotional intelligence) and MO and especially in USA and Canada. (moral intelligence). While the first of these may be recognized as a traditional marker of intelligence, it is the second two - Dr. Sulekh Chand Jain and his colleagues initiated the which Dipakji describes as emotional intelligence and moral International Summer School for Jain Studies (ISSJS) program intelligence - that interest him most. Without these two to specifically increase the level of awareness of Jain heritage clements, your values can't be fully lived and don't have an across the world. The main objective of ISSJS is to support a impact on those around you. As he is fond of saying: "To comprehensive and scholarly academic studies and research in forgive is good, to forget is better and to move forward is the Jain heritage at the universities around the world and North best." America in particular. ISSJS implements the program by a The marketing pundits have their different ways of process of careful screening of potential scholars, and taking the selected group to India for two months of intensive understanding the marketing framework, such as Dr Kotler's long-standing theory of four Ps - product, price, promotion, academic studies, with social and ritual, aspects along with and place, or Dr. Jagdish N. Sheth's (also follower of Jain pilgrimage and interactions with monks: in other words, "Effect of Price on the Demand for Durables: Modeling, Estimation and Findings." (with Ram C. Rao), Journal of Business and Economic Statistics, 8, (April 1990), 163-170. (A review of this paper was published in the International Journal of Forecasting.) "Modeling Purchase Timing and Brand Switching Behavior Incorporating Explanatory Variables and Unobserved Heterogeneity," (with Naufel J. Vilcassim), Journal of Marketing Research, 28, (February 1991), 29-41. (A finalist for the O'Dell Award) Jain Education Intemational Page #23 -------------------------------------------------------------------------- ________________ JAIN DIGEST. Winter 2007 prerana providing a total Jain immersion experience. On return from workings of JAINA by establishing nearly 30 sub committees. India, ISSJS supports these scholars to carry out further research This allowed JAINA to become a broad-based organization in Jainism. In this issue of Jain Digest we wish to honor all and the membership of JAINA increased from 8 Jain Centers active volunteers of ISSJS and Dr. Sulekh Chand Jain in to nearly 50. particular for making this insightful program a success. Sulekhji . "Effect of Price on the Demand for Durables: Modeling, serves as the Program Director, of the ISSJS and Prof. Cromwell Estimation and Findings," (with Ram C. Rao), Journal of Crawford, of University of Hawaii, Honolulu, Hawaii, serves Business and Economic Statistics, 8, (April 1990), 163-170. as the Academic Director. The Indian director of ISSJS is Dr. (A review of this paper was published in the International Shugan Chand Jain. Journal of Forecasting.) A Brief Introduction to Dr. Sulekh Chand Jain "Modeling Purchase Timing and Brand Switching Behavior Dr. Sulekh Chand Jain was born in a religious family in Delhi. Incorporating Explanatory Variables and Unobserved Heterogeneity," (with Naufel J. Vilcassim), Journal of After recciving his M.Tech in mechanical engineering from Marketing Research, 28, (February 1991), 29-41. (A finalist TIT Kharagpur, he went to England in 1965 where he got his for the O'Dell Award) Ph.D. In 1969, he moved to United States of America and has lived in several places including Berkley, California, Worcester, On the academic front, Sulekhji has authored several papers Massachusetts, Cincinnati, Ohio and Houston, Texas. He has on Jainism and has provided help and guidance in the taught Mechanical Engineering at Punjab Engineering College, publications of at least 4 books on Jainism. In 1996 and 1997, Chandigarh, Massachusetts Institute of Technology (M.I.T), he along with Dr. Surendra Singhvi taught a regular credit Worcester Polytechnic Institute and Laval University, Quebec, hour course in Jainism at University of Dayton in Dayton, Canada. Ohio and in 2006 at Rice University in Houston. Most recently, he has been involved with improving education, teaching and During the last 40 years, Sulekhji has always been active in research programs in Jainology at PV Research Institute in many religious and social activities. Dr. Jain has served as Varanasi. In 1993, he presented a paper in the Parliament of Worlds Religions in Chicago. He also presented a paper at the Inter-Religious Federation for World Peace Conference which was held in Washington, D.C. In July 1998, Dr. Jain organized a World Conference on Jainism and Ecology at Harvard University, which was attended by many Jain Scholars from USA, Canada, India and U.K including Dr. L. M. Singhvi and late Dr. Nathmal Tatia. Sulekhji has believed, practiced, preached, propagated and supported whole heartedly the concept and creation of a one unified, non-sectarian, cohesive, dynamic, responsive, forwardlooking and visionary Jain Sangha in North America. His vision behind starting ISSJS is to create a large body of academicians that can create momentum to bring the awareness level of Jain Heritage at par with that of Buddhism and Hinduism. President of many Jain centers, Jain Academic organizations, and other similar forward-looking Jain and non-Jain organizations. Sulekhji's association with JAINA started in 1981, and he held the position of President from 1989 to 1993. During his tenure as JAINA President many new activities were started. These included the establishment of Jain Digest, JAINA Matrimonial Information Service, Scholar Visitation program, YJA, and JAINA Library. He was also instrumental in creating the concept of JAINA Charitable Trust, decentralizing the Wisdom is meaningless until your own experience has given it meaning. Though a man is learned, if he does not apply his knowledge, be resembles the blind man who, lamp in hand, cannot see the road...... - Tibetan Saying Jain Education Intemational Page #24 -------------------------------------------------------------------------- ________________ JAIN DIGEST Winter 2007 About International Summer School for Jain will have a lasting effect on my future research and teaching, Studies Prof. Jeff Kripal and I have decided to teach Asian Religions l e s in America in the spring; thus, I'll be teaching a section on ISSJS is a sponsored concept by the Academic Studies of the Jain Diaspora" Jainism in North America ASJNA', World Council of Jain Pankaj Jain: of the University of Iowa taught a course in Academies WCJA, Jain Academic Foundation of North Jainism at lowa Community College in Iowa City. Currently, America (JAFNA) and Mahavir Vision INC 'MVT' from after returning from India, Pankaj is busy with his PhD the USA. dissertation. Its initial goal is to facilitate the creation of a body of faculty * The hard work of Prof. Cromwell Crawford, Dr. Shugan and students in the universities of the United States and Jain, Prof. Hope Fitz, Prof. Anne Vallely and many other United Kingdom. The program goes about carefully selecting volunteers is seen by the progress and preparation made individuals deeply interested in South Asian religions, eager b y ISSJS 2007 as indicated below: to learn Jain philosophy and Jain way of life, and then be Number of participants is expected to be 30 almost double willing to promote Jain studies in their universities and other of last year academic institutions. * A two day Indian teachers/Scholars workshop on "how The ISSJS makes India a "classroom for carefully selected to teach" was organized in Delhi Dec 10 and 11, 2006 by graduate students and professors from universities, and Dr. Shugan Jain and Prof. Christopher Chapple of Loyola enables them to get an insider's view of Jainism, which never M arymount Univ. of California. This was attended by could be replicated in North America or in any country about 25 leading Jain Scholars in India. outside India. What they learn, how they learn, and where they learn makes the Indian experience unforgettable for At least four past scholars are returning to India at their students and professors alike. The program involves an own expense to continue further studies and research on intensive 8-week summer school for these individuals. Jainism. Highly qualified recognized experts, scholars and This time, ISSJS we will have the participation of a Jain academicians in Jain Studies in India teach in this program. Scholar from Moscow. Natalya has already written books While the lectures deal with the Jain philosophy, the rest on Acharya Kunda Kunda. include an immersion in Jain way of life by visits to Jain Several Professors from North American Universities are temples, monks, nuns, festivals, celebrations, worship and planning to go to ISSJS to see its work first hand and also also meetings with and lectures by practicing Jain deliver lectures in the process. professionals such as medical doctors, engineers, scientists, educationists, businessmen and administrators. A The Dean, George Lang and Prof. Anne Vallely of the Dept. participant will become familiar with the principal issues in of Religion at the University of Ottawa in Canada Jain research, and be able to identify the philosophy, rituals announced to send a class of 18 undergraduate and PhD and organizational features of the main Jain sects, and the students to the next International Summer School for Jain Academic Studies( ISSJS) in India This Class will be role of syncretic imports from other religious and cultural coming to India to Study Jainism. Fourteen undergraduate traditions. Students and four PhD students have chosen Jainism as the Recent Progress/Update of ISSJS subject of their study and research. For this, the students will earn 3 or 6 credits from U of Ottawa. In the two years since the beginning ISSJS, a total of 21 Scholars have been exposed to ISSJS. This includes five university Professors from 5 universities and 14 graduate A Reasearcher of a Different Type Students from 12 Universities; thus a total from 17 Universities. - Compiled by Guest Editorial Team After her return from ISSJS Prof. Andrea Jain of Rice JAINA is very proud to recognize the accomplishments and University, Houston, Texas wrote: contributions of Sri Hira Ratan Manek, HRM, in the area "I'm now home in Houston. Wow, what a trip. I am forever of Sun gazing. In this issue of Jain Digest that is dedicated to changed. Please allow me to offer my greatest thanks to you Education, JAINA applauds the efforts of HRM to do for introducing me to the ISSJS. This was one of the most research, experimentation and bring this ancient Jain practice fulfilling experiences of my life, both professionally and of Bhagwan Mahavir's atap and atapna principles to light personally. The people were amazing, and the curriculum and teach others. He is one of the most reported Jains in the world, by his own claims. Jain Education Intemational Page #25 -------------------------------------------------------------------------- ________________ TE RSS JAIN DIGEST * Winter 2007 prerana Roma Ahar of HRM positive results. He felt progressively energized and his hunger started to diminish. There was no strong will power required There seems to be some mystery about food habits before to fast, just a lessened desire for food, and an increase in energy. Tirthankar Rishabdev's times. Did human beings sustain their After 3 years of experimentation, he was able to put his finger bodies primarily by Roma Ahar during the third Aara of on the secret of sun-gazing, a practice believed to have been Kalchakara? Did the habit of taking Kawala Ahar start gradually widely used by the Indians, Egyptians, Greeks and Native during the 4th Aara, the Aara when the remaining 23 Americans in ancient times. It is believed that even today, many Tirthankars lived? Roma Ahar is a means of getting energy ascetics in India and Native American tribes in South America directly form an energy source such as the sun or the earth, have been regularly practicing sun-gazing. while Kawala Ahar means consuming normal solid food that What differentiates HRM is his willingness to withstand in effect generates the energy required by the body. Such a scientific scrutiny, and his eagerness to support scientific belief would have been discarded as a myth based on the current state of scientific knowledge about the Human body. Strangely, research. we do have one living example of a person who since June Details on Sun Gazing by HRM can be found on http:// 18th, 1995, continues to live directly on sun's energy and water. The following is an abstract. The practice listed below is that of Mr. Hira Ratan Manak and JAINA does not offer any specific opinion on the sun-gazing practice. ER His living and food habits have been scrutinized and observed by the scientific community. This person is Hira Ratan Manek. Hira Ratan Manek, or HRM as he is popularly called, has observed long periods of strict Jain fast under medical observation. The first of these fasts lasted for 211 days during 1995-96. This was followed by a 411 day fast in Amdavad in 2000-01, under medical supervision. The third one was for 130 days in USA in 2002. While not on strict Jain fast, HRM partakes occasional tea, coffee and buttermilk for hospitality and social purposes. He has not consumed any solid food since June 18th, 1995. Born in Bodhavad, India, raised in Calicut, Kerala, India, he received his Mechanical Engineering degree from the University of Kerala. In 1962, he stumbled upon Sri Aurobindo's ashram in Pondicherry. There he mer The Mother. The Mother looked at HRM and said "You must bring down the sun's energy to the earth, in order to help the Supermind to descend upon humanity". Many years later, after his retirement, he remembered the words of The Mother, and began his study of and experimentation with sun-gazing. Inspired by the teachings of Lord Mahavir who, according to HRM also practiced similar method twenty six hundred years ago, he started to see some Learn Sun Gazing as taught by Hira Ratan ManakWe have a super computer in our bodies, given to us by nature, which is our brain. HRM calls it the "brainutor". Unluckily, we hardly use 5-7% of this enormous capability. If we can activate the human brain and awaken these infinite powers inherent in ourselves using sun's energy, then we can raise ourselves to higher levels. Eye can receive the entire spectrum of the sunlight and act as the path for the Sun's Energy to enter the human brain. Perform this practice only within the first hour after sunrise or hour before sunset, when UV and IR levels of sunlight are considered safe for the human eye. Sun gazing is a one-time practice of your lifetime. Look at rising or setting sun, only once per day in the manner described below. Stand on bare earth with bare feet. Eyes can blink and/or flicker. Stillness or steadiness of the eyes is not required. You can continue eating while applying this practice. As a precaution, have your eyes examined periodically by a doctor. This is to err on the side of caution from a scientific standpoint. Additionally, you can buy photo sun-cards to monitor UV and IR radiation. 1. Look at the rising or setting sun - only once per day in increments of 10 seconds, starting with 10 seconds the first day, 20 the second day and so on. When you reach three months you will be gazing at the sun 15 minutes at a stretch. What is happening: The sun's energy or the sunrays are now passing through the human eye and charging the hypothalamus tract, which is the pathway behind the retina leading to the human brain. What you will observe: You will begin to realize the changes; relief from mental tension or worries, increase in your self-confidence, developing a positive mindset, and become fearless. 2. Continue this for another 3 months until you reach 30 minutes of sun-gazing at a stretch. Jain Education Intemational Page #26 -------------------------------------------------------------------------- ________________ JAIN DIGEST Winter 2007 What is happening: all the colors of the sun will be reaching the brain through the eye. Brain regulates the flow of color prana appropriately to the respective organs. What to expect: physical diseases will start being cured, tensions decrease and the need for food intake will go down. 3. Continue this for another 3 months until you reach 44 minutes of sun-gazing at a stretch. What to expect: You should see hunger almost gone. All mechanisms associated with hunger like aroma, cravings, and hunger pangs also disappear. 4. After nine months or when you reach to a 44 minutes level, you should give up sun-gazing since solar science prohibits further gazing for the sake of eye care. 5. Now to recharge your body, you have to start walking on bare feet on bare earth for 45 minutes daily for a total of 6 days. Any convenient time of the day is all right, however it is preferred you walk when the earth is warm and the sunlight is falling on your body. Walking bare feet activates the pineal gland (or the third eye) in the center of the brain. After one year of recharging, if you are satisfied with your progress you can give up barefoot walking. Few minutes of sun's energy falling on you once in 3-4 days will be enough from then on. But if you want the immune system to strengthen, or memory power or intelligence to increase then keep on the bare foot walking. Saluting the Contributions of The Jain Educators Jainism probably is one of the oldest religious practices of India and perhaps the world. It is based on the principles and practice of non violence, non possession, and self-control, to help in the spiritual effort to realize and seek the truth. While the principles have remained the same time, location, surrounding culture, and society, and political environment, have had an impact on the ritualistic and other aspects of Jain practices. It is absolutely amazing to see the core philosophy kept intact. Thirthankaras presented their message in a multifaceted way explaining the truth from different angles so that even if the followers get diverted in areas of practice, they will still converge on the core message. Credit also goes to various munis, religious scholars and even the layman followers who have strived to preserve the Jain Heritage under trying or changing conditions. The early Jain migrants to North America were also faced with a similar challenge of maintaining the Jain Heritage under a different culture and language surrounding. The small community of Jains spread across west had to come up with new initiatives and ideas to preserve and nurture this ancient religious tradition. We salute this committed effort put by various individuals who have made it possible for the Jain tradition and it core values to be practiced in the west. One such individual who deserves special mention is Dr. Premchand Gada of Lubbock, Texas. In 1987 Premji came up with the Jain library idea. His family brought two suitcases full of books from India and a small library was started. Over a span of 3 years he had collected close of 8000 books, which he housed in his medical practice office. To facilitate the checking-out of books, he had also provided a toll free number for people to call and his support staff would mail the book to the caller. This library was subsequently transferred to JAINA and the books are now housed in the library maintained by Jain Society of Southern California. The second project that Premji initiated was to write books in simple English that could be useful to educate children about Jainism. To achieve this goal he had invited two Jain scholars; Malookchand Shah from Ahmedabad and R. K. Jain from New Delhi, who stayed with him for six moths to complete this project. They produced 10 sets of books to be used at different age levels. This project is now taken over by JAINA Education Chairman, Pravin K. Shah of Raleigh, North Carolina. The third project initiated by Premji, was to start a website that would contain the repository of a large amount of Jain information, from Agamic literature to children's education material, and that too expressed in different languages of the world. The growth of this is truly phenomenal as appropriately displayed on its from page: "From a small dream 10 years back, Jain World is now a 'Global' movement being participated from 145 nations. The vision, the wisdom and achievements are inviting you." The website, a result of 605 Man Years of work, has a massive information base of 115 GB, with 115,000 web pages, 9,500 images, 700 hours of Audio and Video, 22 languages, and 206 complete books in several languages. It gets 76,000+ hits per day from 145 different countries. Now, Premji is working on an interesting website for children's education. Further he has a vision of creating a Jain Movement specifically targeted for the Young Jain Families. Jain Educators of North America - Compiled by Guest Editorial Team As members of the Jain community we appreciate the contributions towards Education in North America made by monks of different traditions, Jain scholars from all over the world, parents, teachers, volunteers, coordinators, students, generous donors and community leaders. The short list of names included here for their contribution towards JAINA education is by no means exhaustive. We regret and say "Michchha Mi Dukkadam" to all other contributors whose name we have missed or not been able to include. The list of people is as follows: Pravin K. Shah (JAINA Education, Chairperson), Kavita Bafana, Rekha Banker, Dilip Bobra, Mukesh Chhajar, Pramodaben Chitrabhanuji, Dipika Dalal, Mukesh Doshi, Dr. Premchand Gada, Dr. Vimal Prakash Jain, Jadavji Kenia, Rajendra Mehta, Hemant Parikh, Alap Shah, Anita Shah, Darshana Shah, Harendra Shah, Kusumben Shah, Lalit Shah, Parinda Shah, Pradip Shah, Shibani Shah, Sudhir Shah, Virendra Shah, Kaminiben Vora., Sam Wallace, and continuous guidance from Gurudev Shri Chitrabhanuji, Muni Panyas Shri Nandighosh Vijayji M.S., Muni Shri Ajaya Sagarji M.S. of Koba, Dr. Sagalmal Jain, Pandit Dhirajlal Mehta, Smt Sundaben Vohra, Dr. Vimal Prakash Jain, Dr. Jitendra Shah, Mahavir Aradhana Kendra Koba - Ahmedabad and Shri Ketan Shah-Computer department. Page #27 -------------------------------------------------------------------------- ________________ JAIN DIGEST Winter 2007 . Shiksha lrsha JAINA Education Committee (JEC) Activity Report prices are subsidized due to donations from different donors Din K ShahINA E -Pravin K. Shah (JAINA Education, Chairperson) Chen and Shri Hemantbhai Parikh's efforts. Teachers Convention In order to make Jain principles known to the world at large, Jain literature must be widely made available in English. It is JEC has organized Jain Teachers Conventions to discuss the also necessary to publish it in a variety of mediums (multi- education material, curriculum, and a long term planning for media) for the English-speaking people harboring interest in Pathshala. About 75-80 teachers from various Jain Centers the Jain religion and its scriptures. The JAINA Education attended and participated during each of the 6 JAINA Committee has taken up this task. conferences. In 1995 and 1997, the Jaina Education Committee under the Jain Education Workshop leadership of Dr. Premchand Gada of Lubbock, Texas published Pravin Shah through Jaina Education Committee and Jain the first two editions of Jain Pathshala books. It took several Study Center of NC offers a 2-3 day workshop to educate years of dedicated hard work and enthusiasm to compile and vouth, adult, pathshala teachers and any one interested in publish these books. learning Jainism. Since 2000 the mission of JAINA Education is chaired by The workshop has been conducted in Chicago, New York, Pravin K. Shah of Raleigh, North Carolina. As the demand New Jersey, Houston, Atlanta, Washington DC, Phoenix, for books increased in the Pathashalas of North America, the Columbus, Connecticut, Raleigh, Charlotte and several Jaina current JAINA Education Committee started publishing the YIA and YIP 3rd edition of JAINA Education Series books. A great deal of effort has been put to prepare the revised material. Suggestions Request for Financial Support received from various Pathshala teachers, educators, and Jaina education committee has built a strong team of Jain students from many Jain centers have been incorporated. Most Pathshala educators, editors, and distributors. It has produced of the books have been rewritten with many additional topics. good quality Pathshala education material, which is now Much care has also been taken to present Jainism in a non- recognized worldwide. We continue to improve our current sectarian way and incorporate the uniqueness of every Jain sect. material and produce additional material. We hope to provide JEC has tried to standardize the spelling of all Jain/Indian words. every Pathshala of North America with appropriate education This was done with the input from several members. The task material needed to teach Jainism from elementary level to was rather challenging, but JEC has tried its best to make the college level. North American Jains have a great reputation for spelling consistent in all books. As the main objective of these supporting humanitarian relief activities, Jivadaya activities, books is to teach Jain principles to youth and lay people, the and temple construction. Now we need your support to build transliteration used here is neither authentic nor consistent the Temple of Knowledge (Jain Gnan Mandir). We request but a simplified diacritical mark scheme has been adopted. It generous contribution from both you individuals and your also serves the purpose of electronic portability. society. We had sent out letter requesting contribution to all These books have benefited more than 3500 lain youth who centers and this year we collected $9000 of $25000 from one regularly attend Jain Pathshala in about 30 lain centers of North center, Jain Society of Central Florida, Orlando, FL. We are America. JEC provides support to all the Pathshalas of North awaiting donations from other centers also. Please send in America and a few Pathshalas outside North America. The your tax deductible (for USA) contributions to: Jain Pathshalas at Los Angeles, Bay Area (Northern California), Federation of Jaina - Education Committee, Chicago, Detroit, Houston, New Jersey, Toronto, Washington Aun: Pravin K Shah Chairperson. 509 Carriage Woods DC, and Boston centers have 100 to 400 students. There are Circle, Raleigh, NC 27607 USA other centers like Pittsburgh, Minneapolis, Milwaukee, New "Tele 919-859-4994, e-mail - York, New Jersey, San Diego, and Connecticut to name a few, where 25 to 75 students learn about Jain religion. The JAINA JEC thanks all members who have helped in this education education material is not copyrighted material. You are free to project. JEC requests Jain community at large who are make copies and we request you to distribute it on a cost / interested in helping in editing, web design, web-support, and non-profit basis. book distribution to contact at If you have any comments or suggestions or wish to become an active JAINA Education Books - India Project committee member of JCE, please contact us. All Pathshala books have been reprinted in India for the English For the list of JAINA Education Books and for all Pathshala speaking young Jains living in India. Shri Hemantbhai Parikh Education Information and purchasing of books please go to of Ahmedabad has assumed the responsibility of the printing, inventory control, and distribution of the books. The book material $$$Pathashala Books/ Jain Education Intemational www.jainelibrary Page #28 -------------------------------------------------------------------------- ________________ - learnt. SALAS AN JAIN DIGEST * Winter 2007 Swadhyay (Study of Self) Paravartana: Repeating the texts and its meanings. - Compiled by Guest Editorial Team Anupreksha: Contemplating on the meaning of the sacred books. The word Swadhyay consists of two words, Sva and Adhyaya. Dharma-katha: Listening and engaging in spiritual Sva means self, and soul is the self. Adhyaya means to study; discussions, inquiries, teaching, etc. therefore, Swadhyay means a study of one's own self. Reading, Every day, one should find some time to carry out Swadhyay listening to and reflecting on the teachings inspires one to peep or study the scriptures. We must study, learn and reflect deeply into the innermost recesses of the self for spiritual quest. upon those books, which can help us be virtuous. When the Study of self involves looking into one's own nature to discover guidance of a Guru is not available, consider some of the any weaknesses like anger, ego, greed, attachments, jealousy important points to do Swadhyay. etc. He puts in great deal of effort and gradually eliminares them from his nature. He remains vigilant so that no new * Get guidance from a learned person and set up structure weaknesses enter in his nature. He also observes his strengths and frequency. like nonviolence, detachment, forgiveness, equanimity etc. He * Select topics and books in advance. Develop fundamental tries to acquire the qualities he lacks and strengthen the qualities concepts of Jainism he possesses. * Set up objectives and rules. No criticism, keep an open The knowledge that brings these changes is Samyag Gnan (right mind and maintain active listening. knowledge). Man's journey on the path of progress and * Avoid simply reading books. Encourage practicing what is enlightenment becomes easy with Samyag Gnan. Swadhyay is a form of austerity. Looking from an absolute point of view, Include current issues and topics like Jainism & ecology, the fruit of engaging in self-studying is self-realization. To obtain comparative study with other religions. the benefits of self-study, association with another self-realized soul, or following of his or her spiritual teachings, is necessary. Every participant should have the feeling of learning, Wherever possible, one should obtain the guidance of a true involvement and contribution. Guru or read the scriptures dealing with the existence of soul . Encourage everyone to read, write, think, memorize, ponder etc. in absence of a true guru. and discuss. Spiritual vigilance, i.e. awakening of the consciousness and its A group Swadhyay fosters healthy debate and discussion. It constant alertness is an essential constituent of Swadhyay. Only encourages the group to study carefully in advance the proposed he who is alert can be vigilant, can concentrate and practice topics and share the knowledge amongst each other. One Swadhyay. The great Jain saint Amitagati once said that one should make continuous and zealous effort with the mind, could not be free of the inner darkness of ignorance without body and speech to study spiritual scriptures, ponder over them, the bright light of Swadhyay. Jainism considers it as one of contemplate on Soul and then discuss and teach others. It is the six daily essentials. Swadhyay, like humility and impossible to rid oneself of the darkness of ignorance without meditation, is one of the internal Tapas (austerities) to shed the light of Swadhyay karmas and purify the consciousness. Swadhyay is one of the least painful and the most rewarding Tapa. Swadhyay is for Educating the Educators ... all human beings regardless of their level of knowledge, - Compiled by Guest Editorial Team spiritual progress, intelligence, grasping power or memory power. It is incomparable and indispensable. It yields The self-less and dedicated Pathshala teachers and Swadhyay immediate rewards. leaders have taken on the responsibility of imparting the Ego, anger, ignorance, laziness and an unhealthy body are the principles and philosophy of Jainism to us, the Shravaks and five obstacles in the process of acquiring knowledge (Vidhya) Shravikas and our children. Just like most everything in life, there is training and practice that goes on behind the scenes through Swadhyay. Determination, making self-improvement for them to be able to teach; some of it formal, and some of it a top priority, an open mind, a strong desire to learn, to ser informal, with years of self-driven discipline. JAINA organized aside time on a regular basis, strong desire to practice after formal education for the Pathshala teachers is a commendable knowledge is acquired, and firm faith in Tirthankar's teachings example of educating the educators of Jainism. can be considered essential elements to start Swadhyay. Swadhyay and meditation are necessary to keep our mind and The education of the spiritual leaders - the Sadhus, Sadhvis emotions healthy. and the Saman, Samanis - is an even more interesting aspect, mainly because it happens outside our line of vision and Traditionally, there are five aspects of Swadhyay. knowledge. But the tradition that started with Mahavir passing Vachana: Studying and explaining the sacred texts and its the baton of knowledge to his Gandhars, then to the Shrut the baton meanings. Kevalis, to the Acharyas that followed, continues to this day. Pruchchhana : Asking questions to clarify doubts. Contd. in Page 33 Jain Education Intemational Page #29 -------------------------------------------------------------------------- ________________ REAS PEACE PEACE PEACE THROUGH DIALOGUE convention ajaina 2 OO7 Peace Through Dialogue 14th Biennial JAINA Convention New Jersey Convention & Expo Center Edison, New Jersey July 5-8, 2007 Page #30 -------------------------------------------------------------------------- ________________ oraina A LOIVCLIO II 2007 14th Biennial JAINA Convention New Jersey Convention & Expo Center Edison, New Jersey July 5 - 8, 2007 Peace oyue Convention Board January 1, 2007 Jai Jinendra! Dilip V. Shah Convener (215) 561-0581 Dilip Punatar Co-Convener (937) 848-3228 JAINA cordially invites you and your family to the 14th Biennial JAINA Convention. The Convention will be held at the New Jersey Conference and Expo Center in Edison, NJ from July 5th to Sunday, July 8th, 2007. It will be an exhilarating journey for your mind, body and soul. The Theme for the Convention is "Peace Through Dialogue". We hope to highlight the Jain principle of Anekant, taught to us by our Teerthankars. We plan to invite many religious leaders & scholars and have a dialogue on peace, harmony and unity by promoting communication, mutual understanding and respect. Keerti Shah Finance (630) 837-8716 The 14th Biennial JAINA Convention promises to be different. This is the first convention that will be organized by JAINA with help from many Jain Centers. Jointly with JAINA, these Jain Centers will collaborate to produce a vibrant convention that meets the needs of the Jain community of North America. Nitin Talsania Programming (908) 306-1406 Naresh Jain Souvenir (201) 933-8963 There will be a variety of speakers, seminar and panel discussions to explore means of achieving Peace Through Dialogue. We want our youth to rediscover Jain values in the new millennium. To this end, we are planning to invite well known scholars like Sri Sri Ravishankar, Dipak Chopra, Father Valles and Dr Rakeshbhai Jhaveri. Our youth leaders are working hand in hand with us to bring out the best in programming for all age groups. We will not only teach what we are good at, we will learn from others as well. We plan to show you different dance forms including the well known Sufi techniques of bhakti. Our Exhibits will be innovative and insightful. For health and meditation, we will focus more on the techniques of dhyan in addition to yoga. The four-day event will also be filled with entertainment for all ages - from garba to internationally recognized entertainment groups. Special bus tours to Siddhachalam, New York City Temple (JCA) and Franklin Township - "Temple in the making" will be arranged. This year's youth activities will include INF, separate youth programming and discussion groups to explore Peace Through Dialogue. Ashok Domadia Registration (510) 979-9312 Dr. Nitin Shah Fundraising (714) 506-6699 Alka Dalal Exhibition (908) 725-7638 Mark your calendar and register early to save on registration fees. Our secure online registration is available at For those who prefer paper, the attached hard-copy form may be used to register. Early bird registration will end on January 31, 2007 and therefore, we encourage you and your family to register soon. Please email registration with any questions you may have when completing your registration. You may also call (866) 826-6048, a toll free number in USA and Canada, if you have any questions. More details and updates on the convention are also available at Dr. Sushil Jain Scholar Invitations (301) 670-0519 Once again, we look forward to welcoming you and your family to Edison, New Jersey on Thursday, July 5th, 2007! Dr. Mahendra Mehta Marketing (416) 241-2044 With regards, Dhrumil Purohit Youth Activities (302) 559-8082 Dilip V. Shah Convener, JAINA Convention Board Dr. Navin Mehta Chairman, Host Committee Federation of Jain Associations in North America (JAINA) A Non-Profit Tax Exempt Religious Organization, IRS Section 501 (c)(3) EI #54-1280028 PO Box 700 Getzville, NY 14068 Phone/Fax (716) 636-5342 Jain Education Intemational Page #31 -------------------------------------------------------------------------- ________________ HIGHLIGHTS OF THE CONVENTION * Programs for all ages in English, Professional entertainment program Gujarati and Hindi. Youth programs including Jaina & Bhavana by professional artists Academic Bowl (JAB), seminars, Sadhus, Sadhvis, highly acclaimed from India. scholars and dignitaries to speak in discussions, and evening fun Marriage Information Service (MIS) activities. general session, panel discussion and Jain Network Forum (JNF). Bus tours to Siddhachalam, New and break out sessions. Reunions: Mahavir Jain Vidyalya York and New Jersey temples. * Interfaith participation. students, COJAINA, Patan Mitra * Interaction with the tourist groups * Debates, discussions, seminars and Mandal and many others. from India. workshops. Contact Alka Dalal: Elegant and short opening ceremony. * Raas/Garba night. or Spiritual musical Drama ":Bhagwan Surveys and drawings each day. (908) 304-3278. Rishabhanath" Presented by Tasteful evening dinners by sponsors . Jain Art and Exhibition. Pathshala - Jain Center of Greater . Professional Development Series, . Daily Pratikraman, Yoga and Career Fair and Personal Boston. Meditation classes. Development workshops Cultural program (Group dances, Opportunities for businesses and Formal dinner for youth members group songs, Solo/Duet songs, contacts. Skits) with Jain Centers of North * Variety of Exhibition booths for * Workshops on Women's Issues. America participating learning and shopping. SOUVENIR BOOK/ CONVENTION JOURNAL | Convention INVITATION FOR ARTICLES: INVITATION FOR AN ADVERTISEMENT IN Authors are cordially invited to send articles for THE SOUVENIR BOOK: publication in the souvenir book. Preference will be The Souvenir book is read by about 20,000 Jains and given to the articles that enhance the convention others during the convention year. We request you theme 'Peace through Dialogue'; are innovative, to submit an advertisement for the souvenir book as creative, or substantive; include pictures, cartoons or early as possible. Due to the expected high attendance graphics, and have clarity in presentation, in the popular Northeast Tristate area, many Last date for articles is March 15, 2007. individuals and businesses have already requested for For guidelines, topics and mailing address, contact certain sections of the 2007 Convention souvenir Naresh Jain at book. Last Date for Advertisement is March 15, 2007., (201) 933-8963; or Please send your Camera Ready copy of the Hemant Shah at Advertisement along with check payable to hemant, (856) 489-0273 or Jaina Convention 2007 before March 15, 2007. visit Contact: Hemant Shah at, (856) 489-0273 ADVERTISEMENT RATES Back Cover- $10,000 Inside Cover- $7,500 Full Page (4 Color) - $ 1,500 Full Page (1 color)- $1,250 Half Page - $800 Quarter Page - $500 Business Card $300 INVITATION TO RENT AN EXHIBITION BOOTH 10' X 10' Commercial Booth $ 1.000 (With two complimentary registrations) 10' X 10' Non-Profit Booth $ 500 (With one complimentary registration) Contact: Alka Dalal at or (908) 304-3278. Join E arth tonal Page #32 -------------------------------------------------------------------------- ________________ Ting Jau Peace Through Dialogue aina convention 2007 Thursday, July 5: 9:00 AM to 5:00 PM 1:00PM to 11:00PM 1:00PM to 4:00PM 4:30PM to 6:00PM 6:00PM to 8:30PM 8:30PM to 9:30PM 8:00PM to 11:00PM Friday, July 6: 6:00 AM to 8:00AM 7:30AM to 9:30 AM 8:30AM to 11:30AM 11:30AM to 1:30 PM 1:30PM to 3:30PM 3:00PM to 5:00PM 2:30PM to 4:30PM 4:30PM to 6:30PM 6:00PM to 8:30PM 8:00PM to 11:00PM FEDERATION OF JAIN ASSOCIATIONS IN NORTH AMERICA (JAINA) JAINA CONVENTION 2007 PEACE THROUGH DIALOGUE PRELIMINARY GENERAL PROGRAM The Preliminary General Program is shown below and is subject to revision: Pathshala Teachers Conference Registration, Meet the Guests, Youth Icebreakers Youth Programs Convention Inauguration by religious leaders and blessings by Sadhus and Sadhvis SOCIAL DINNER JAIN Center leader's rception Raas-Garba Jirth Education Intimonal Meditation, Yoga, Aerobics, Pratikraman, Bhaktamar BREAKFAST Procession, Opening Ceremony. Key Note Addresses LUNCH Breakout Sessions, JNF Activity (Second Floor, Meeting Level) JAINA Directors meeting Refreshments Breakout Sessions, Panel/Group Discussions, Workshops WELCOME RECEPTION DINNER Entertainment, Youth entertainment Jain Center of Connecticut Delaware Jain Sangh Jain Society of Metro Washington Jain Center of Greater Boston Saturday, July 7: 6:00AM to 8:00AM 7:30AM to 9:30 AM 9:00AM to 12:00 PM Note 11:30AM to 1:30 PM 1:00PM to 5:00PM 1:30PM to 3:30PM 2:30PM to 4:30PM 4:30PM to 6:30PM 6:00PM to 8:30PM 8:00PM to 11:00PM Sunday, July 8: 6:00AM to 8:00AM 8:00AM to 1:00 PM 9:00AM to 12:00 PM 12:30PM Meditation, Yoga, Aerobics, Pratikraman, Bhaktamar BREAKFAST Jain Society of Greater Detroit The Jain Sangh of Cherry Hill - NJ Jain Center of N.J. - Essex Fells International Jain Sangh Major Presentations and Key speeches LUNCH Youth Program Breakout Sessions, JNF, Bhakti Sangeet Refreshments Breakout Sessions, Panel Discussions, Workshops, Associations/Alumni gatherings EXHIBITORS' RECEPTION DINNER Cultural Program- Jain Centers JAINA is organizing this convention with the help of so many member centers. Below is only a partial list of Sanghs that are actively involved at this time in preparing for the convention. As preparations go forward, more Jain Centers are expected to join in this noble effort. Meditation, Yoga, Aerobics, Pratikraman, Bhaktamar BRUNCH Closing Ceremony, "Benediction, Reflections and Guest speeches, JAB Final, JNF (MIS) Finals Convention Adjourns Atlantic Jain Sangh Jain Center of America - NY Jain Society of Toronto If your center would like to volunteer for helping in this Herculean task, please contact Dilip V. Shah at or call (215) 561 0581. Page #33 -------------------------------------------------------------------------- ________________ PREMIERE OPPORTUNITIES AT JAINA CONVENTION 2007 * Ashtapad Mountain Replica: Convention guests will have a rare opportunity to see a replica of 12 high Ashtapad Mountain carved out of rock crystal and idols carved out of precious and semi precious stones like Aqua Marine, Aventurine, Amethyst, Blue Topaz, Crystal, Emerald, Malachite, Ruby, smoky quartz, Tiger Eye, Tourmaline etc. Some of the idols may be of special interest to color stone enthusiasts for color, clarity and size of the single rough stone from which talented artists from Jaipur have carved. Unveiling of Scholarly Book on Tatvarth Sutra: Shri Manubhai Doshi's new book will be included in every registration package. Symposium on " Communicating Jainism": A two and one half hour Symposium on 'Communicating Jainism' will be held in response to a heavy demand for preparing the Jain community and youth for representing Jainism in this multicultural society. It will include three sessions with a 15 minute stretch break: Overview of Jain Philosophy- a refresher course; the JAINA Experience-examples of representations and communications; and an Open Forum for questions from participants. Mr. Anop Vora, former JAINA President and Barcelona Parliament Speaker will conduct the symposium in association with Mr. Pravin K. Shah of JAINA Education, Naresh Jain of JAINA Interfaith, and a panel of five members who have significantly represented in interfaith panels and programs. Contact Anop Vora: or (585) 473-9290. Long Range Planning : The Long Range Planning Committee will hold symposiums and seminars covering following subjects. Contact Yogendra Jain at or at (781) 856 0769. Unveiling of a new Jain Handbook (Printed and Wiki format): A two page handbook for practical day to day guide for Jain and Non-Jain spouses. Showcase of 24 New Projects Promoting our Vision 2020 of "To Live a Jain Way of Life. 24 creative projects on how to move Jainism and Jain organizations forward over the next 15 years! 30 seconds pitch on Jainism "tell me about your faith - what would you say?" Learn what a good way to introduce Jainism is! Temple Plates - A must for all Jain Temples In addition to praying before murtis in the temples, we should also be able to get a glimpse of our scriptures - through large graphically rich plates that can be placed in the temple area. "Women's representation in interfaith forums - social and cultural differences." Seminar on women's role, potentials and possibilities organized by Dr. Mamta Shaha. Contact: or (516) 487 1852. Pathshala Teachers Conference all day on July 5: The focus will be to Review Pathshala Education Material and experiences for all levels. Contact Pravin K Shah at or (919) 859 4994 for details. Jainism and Science: Dr. Sudhir V. Shah of Ahmadabad, a Neurologist and Chairman of the All India Jain Doctors' Federation will lead this seminar. 8th JAIN ACADEMIC BOWL at JAINA Convention 2007 JAINA Education committee and JAINA Convention 2007 are hope is to encourage an even greater interest in the study of excited to host the event of 8th Jain Academic Bowl at the Jainism. The JAINA Education Committee will coordinate 14th Biennial JAINA Convention at Edison, New Jersey from the test materials and pre-determined answers for smooth Friday, July 5th through Monday, July 8th 2007. All Jain tournament operation. centers are invited to participate in this friendly contest. Team Visit for entry will consist of no more than 5 youth (age limit 21). form, complete details of the tournament format, rules, and The JAB is an academic competition, modeled after the high sample test packet. Contact Darshana and Pradip Shah for school "It's Academic" and college-level "College Bowl" further information. Phone: 815-935-1499 or 815-263-1498 or activities of today's educational institutions. It is based on an email to appreciation of knowledge of Jainism, the ability for quick response, and a friendly yet competitive spirit. The overall www.jamelibrary. Page #34 -------------------------------------------------------------------------- ________________ FUND RAISING JAINA seeks each and every person's help in making 2007 JAINA Convention more successful, educative and rewarding. We are anticipating record attendance in the Convention. Many opportunities for sponsorships/ donations are outlined below. Please come forward and be a part of the next convention. This is the time again for everyone to support the JAINA Convention with their generosity. Show Your Generosity and Love for Jainism. Your generosity subsidizes the registration fee and helps more adults and youth Jains to participate. Help us to keep cultivating the tradition of Jainism through generations. Sponsorship Opportunities SANGHPATI This may be one family for $ 50K donation or two families for $ 25K donation each. Photograph of the couple in souvenir (Must be in by May 1) & Jain Digest after the convention, Full page advertisement in the souvenir, 6 free registrations, Front section seating, Invitation to two special dinners with dignitaries and Special ribbon. JAINA AMBASSADOR Platinum $ 15,000 Donation Diamond $11,000 Donation Gold $5,000 Donation Photograph of the couple in souvenir, Full page acknowledgment/ message in souvenir, 6 free registrations, Front section seating, Invitation to two special Dinners with dignitaries, and Special ribbon. Photograph of the couple in souvenir, Full page acknowledgment/ message in souvenir, 4 free registrations, Front section seating, Invitation to one special dinner with dignitaries, and Special ribbon. Half page acknowledgement in souvenir, 2 free registration, Front section seating, Invitation to one special dinner with dignitaries, and Special ribbon. Silver $2,500 Donation 2 free registrations, Front section seating, Invitation to one special dinner with dignitaries, and Special ribbon Grand Patron $ 1,500 Donation 2 free registrations, Front section seating, and Special ribbon. SWAMIVATSALYA & EVENTS Breakfast - $2,500 each Lunch- $5,000 each Dinner - $7,500 each Cultural Event $ 10,000 each Aarti /Mangal Deep (each) -$1,000 Contact Dr. Nitin Shah for further details at: or pager 714-506-6699. All Swamivatsalya donors will be recognized in souvenir and banner in the dining hall. HOTEL ACCOMDATION INFORMATION Stay at any of the three hotels exclusively reserved for JAINA Convention guests. All three hotels are at the same intersection and are about 1.5 miles from the NJ Convention and Expo Center. Free Shuttle buses will be available between the convention center and the Hotels. The special rate is for registered JAINA convention guests only. The rates charged to the guests are based on negotiated discounted rates and additional services provided to JAINA guests. You must mention JAINA Convention 2007 to receive the special rate. Limited free shuttle service between the Newark Liberty International Airport and the convention hotels will also be made available. sin Education International SHERATON Edison Hotel 125 Raritan Center Parkway Edison, NJ 08837 $90.00 + Tax, Phone (732) 225-8300 Hilton Garden Inn Edison 50 Raritan Center Parkway, Edison, NJ 08837 $85.00+ Tax, Phone (732) 225 0900 Holiday Inn, 3050 Woodbridge Avenue, Edison NJ 08837 $ 80.00+ Tax, Phone (732) 661- 1100 Temple Yatra Additionally, free shuttle buses will be available for visits to the following Temples: Siddhachalam The Jain Teerth of America. Jain Center of NY - Newly constructed temple that exhibits the theme of 'Unity in Diversity in Practice". Franklin Township - America's newest Temple in the making! The free temple trips are required to be booked at the special desk next to the Convention Registration Counter. First come first served. For up-dated convention information, please visit Page #35 -------------------------------------------------------------------------- ________________ Peace through Dialogue 14th Biennial JAINA Convention o Taina New Jersey Convention & Expo Center J2007 Edison, New Jersey USA July 5-8, 2007 REGISTRATION FORM: Register online at STEP 1: CONTACT INFORMATION: This information must be completed in order to receive your registration confirmation Primary Registrant Name: Name of your Jain Center: Address: Street/ Apt# State/Province Postal Zip Code City Home Phone Fax Email Country/Region Emergency Contact: STEP 2: CONVENTION REGISTRATION Phone: Please list all attendees including infants. Individual Jain Network Registration Fee Forum (NF) Sex from chart in Age 21-40 from M/F Age Step 3 chart in Step 3 Evening Social Activities Age 14 - 35 from chart in Step 3 TOTAL FEES (US$ / person) Last Name First Name Total Registration Fees (US$) Day Care needed Yes No No.of attendees requesting VEGAN food: STEP 3: INDIVIDUAL REGISTRATION FEES: FEB 1 to APR 16 to APR 15 JUN 15 FROM JUN 16 TOTAL REGISTRATION FEES FROM STEP 2 Donation towards inter-faith or needy attendee ($ 100 suggested) GRAND TOTAL (US$) ADULTS (AGE 18 & UP) $149 $169 $189 $79 $99 CHILD/YOUTH (AGE 6 UP TO AGE 17) JNF (AGE 21-40) Social Activities (Age 14-35) $80 $89 $90 $70 $100 $60 $80 PAYMENT MUST BE MADE IN U.S. $ ONLY Note: Children up to age 5 are FREE. Charge my CREDIT CARD below. I accept all the Terms & Conditions on this form. Please make your check (USS) payable to: GRAND TOTAL AMOUNT ENCLOSED FROM STEP 3: $ JAINA CONVENTION Charge my: O Master Card Visa O Discover Mail registration form and check to: Card #: LUUUUUUUUUUUUUUU JAINA CONVENTION Name of Cardholder: "CVV Code:L_LU P.O. Box 700 Getzville, NY 14068 U.S.A Cardholder Signature:_ __Exp. Date: EMAIL: registration CVV Code is the last three numbers on back of credit card. PHONE: 1-716-636-5342 Credit card transactions will be entered on-line by JAINA. STEP 4: SIGNATURE: Primary registrant must sign and date below. I have read and accept the Terms and Conditions on the reverse side of this registration form. SIGNATURE OF PRIMARY REGISTRANT: Date: antematonal For Privata & Panel Use Only Page #36 -------------------------------------------------------------------------- ________________ TERMS AND CONDITIONS $ 35 * JAINA, its affiliated Jain Centers and their directors, officers, coordinators, and volunteers shall not be responsible for any loss, injury or damage to registrants and/or to any of their guests. On line registration will close on June 30 2007. After June 30th you will be able to register on site only On site registration begins at 12:30 pm on Thursday, July 5 2007. Cash, Checks and Credit cards will be accepted during on-site registration. Until June 1, 2007, cancellation charges will be as follows: Convention Individual Registration: $ 50 JNF per person: Social Activities (per person): $20 No refunds for cancellation(s) shall be given after June 1, 2007 for any reason(s). * All cancellation requests must be in writing, sent by e-mail to cancellation or by a letter sent to JAINA Convention, P.O. Box 700, Getzville, NY 14068, USA * Cancellation refunds will be sent by check or credit to credit card based on payment method. Allow 30 days for refund to be processed. * JAINA reserves the right to change convention plans (programs, activities, sessions, speakers, food menu etc.). No refund requests will be entertained due to any such changes. * Parent or legal guardian must sign liability waiver if participant is under 18 years of age. * Registration confirmation will be mailed or e-mailed to you. Registrant must bring confirmation letter/e-mail and picture ID to registration desk to collect registration material. * Bounced checks will incur a US $25 return check fee. Postmark of registration form will determine applicable registration fees * Visit for up to date Hotel information including online hotel reservation, hotel rates and direction. Official Use Only: Post Mark Date: Amount: Check No: Registration ID: Updated DB: Checked By: anaina 2007 Convention Peace through Dialogue Jain Education Intemational Page #37 -------------------------------------------------------------------------- ________________ SAN UNI TOS E JAIN DIGEST - Winter 2007 kAka Contd. from Page 24 debates and exploration of ideas. Similar discussions with lay people also aid learning and clarifying their thinking. ...Spiritual Leaders Terapanth tradition has established a more formal training Like any other field, to be a Jain Sadhu or Sadhvi, an aspirant process by paying attention to the need of the global Jain has to undergo training to learn about the Jain philosophy, the community and the modes of modern day instruction, using Jain scriptures, and the special code of conduct for monks and the internet, scientific exploration and the collaboration of the nuns. They need to learn to detach themselves from all their ancient with the modern. In the Terapanth tradition, one who worldly ties, give up their families, businesses and social aspects. aspires initiation in this sect first joins, Parmarthik Shikshan They must also learn to live without any money. Once they Sanstha (a spiritual training center). After completing the get used to this life of detachment, only then can they decide training here, that person (mumukshu) is initiated by Acharya. to become Sadhu or Sadhvi. They should not be and are not For nuns there are two wings of initiation: samani and sadhvi. under any pressure to make this decision. They have to listen First the mumukshu is initiated as samani and then from samani to their self. This decision gives them the inner strength they to sadhvi. Sometimes mumukshu can become sadhvi without need to be initiated as a true Sadhu or Sadhvi. being a samani, depending on the Acharya's discretion. The Jain order of Sadhus and Sadhvis is migratory in nature. The person who wishes to be initiated in Terapanth and joins They do not stay in the same place, hence they have devised Parmarthik Shikshan Sanstha (PSS) is entitled as Mumukshu. special mechanisms of educating the spiritual leaders of By permission of parents and Acharya one comes here. After tomorrow. joining this center, for one year, mumukshu is given special The learning of an aspirant typically starts with a Pathshala. spiritual training pertaining to austerity, meditation, yoga, There are several Pathshalas throughout the country -- like Shri fundamental knowledge of Jainism and the like. From second Yashovijayji Jain Sanskrit Pathshala in Mehsana Gujarat, Shri year their education continues according to their choice up to Hemchandracharya Jain Sanskrit Pathshala in Amdavad, ones graduation, post graduation or Ph.D. in Karnataka, which train young aspirants as well as Jain scholars They study in Jain Vishwa Bharati Institute (JVBI), Ladnunof tomorrow. There are special pandits who teach the Sadhus the first Jain University of the world. For advance specific and Sadhvis at these schools - e.g. Pandit Dhirubhai Mehta. subject education they may enroll and attend classes in other Beyond that, the aspirant starts spending time with Sadhus Universities. Here they study Sanskrit, Prakrit, English, Science, and Sadhvis, at times following their migration in order to Computer Science, Indian and Western Philosophy. Along with learn from the learned. Once an Acharya decides to accept these studies they acquire knowledge of meditation, yoga, and them as a Sadhu or Sadhvi, the ceremonial initiation (Diksha) pranayam. They have a balanced and restrained life style. takes place. This is the time when they renounce their worldly Mumukshus are trained not only in informative knowledge life, and break their social and economic ties forever. but in various forms of arts as well, like singing, drawing, After Diksha too, the learning continues even during migration, painting, speech, writing etc. typically from more learned Sadhu/Sadhvis of the group. The Saman/Samani order is the innovation of Acharya Tulsi, the Acharyas form smaller groups of Sadhu/Sadhvis with a senior ninth successor of Terapanth, invented in 1980. The chief aim member which migrate together, and the junior members learn of this order is intensive comparative study of Jain and other from the senior members. Once they reach a certain stage in philosophies and to spread the light of knowledge. This mission their training, they get assigned to different group. During the is moving ahead with studies and teaching in India and abroad 4 months (chaumasi) when they stay in a single location, the as well. Taking the education of Jainism outside the country, local sanghs at times arrange for organized studies with Jain JVB centers have been established in Orlando, Houston, New scholars that are trained in formal institutions or have learnt Jersey and London where Samanis organize camps and on their own. workshops on health, Yoga, Meditation etc. They are also involved in translating books, writing literature, and paring A very good example of this training is the one followed by Digambar Acharya Vidyasagar Maharaj. He has a very large Jain Dictionary (in Sanskrit and English). group of Sadhu Sadhvis. He has divided them in 30 to 50 The third wing is known as Sadhvi. Besides of having several smaller groups which travel as a unit and the junior members differences regarding life style there is apparent difference of the unit learn from the seniors. In addition, sometime they between samani and sadhvi (Jain nun): sadhvis move on foot gather together in one place to study together and learn from i.e. they do not use vehicle whereas a samani can. A samani is each other. promoted to sadhvi. Sadhvis travel in India and Nepal. They Jain tradition also encourages discussion based learning. are also well educated in Jain scriptures and other philosophy. They play an important role in translating ancient Jain scriptures Founded on the principle of anekantwad, discussion provides written in Sanskrit and Prakrit. an excellent forum to exchange ideas and learnings via healthy Jain Education Intemational Page #38 -------------------------------------------------------------------------- ________________ JAIN DIGEST* Winter 2007 ... Pathshala teachers: faith programs, thus staying in touch with the core principles that they have learnt and spreading them to the greater In countries like USA, Canada, UK, and Africa where many populace. We, the Guest Editorial team hope that this becomes Jains have settled permanently, children and young adults do the catalyst in the assimilation process of the Indians in the not have access to Jain literature in English. In order to make greater North American context and that it positively influence Jain principles known to the world at large, Jain literature must coming generations to a peaceful coexistence. W uusi 174 be widely made available in English. It is also necessary to publish it in varieties of mediums for the English-speaking lain Society of Greater Atlanta people harboring interest in the Jain religion and its scriprures. The JAINA Education Committee has taken up this task. In 2006 was another very active for the Jain Society of greater addition, JAINA Education Committee organizes Jain Teachers Atlanta. The two-story, 15,000 Sq. ft. Jain Center built in 2000 Conventions during JAINA conventions, and occasionally at on a 3.75 acres land was buzzing with activities throughout other times to discuss the education material, curriculum, and the year. The yoga and meditation classes, children's Pathshala a long term planning for Pathashala. 75-80 teachers from 5-60 teachers from as well as classes for youth and adults followed by Aarti and various Jain Centers attend and participate and get trained Mangal-divo and lunch have now become a regular Sunday during each conference. In large center many time the Pathshala routine for the Jain Community. teachers are also trained by a local scholar. All Pathshala children were beautifully dressed in their shiny crowns, Indra-Indrani, ladies were in the chunddi and gharPathshalas and Swadhyays Across chola, chanting mantras and distributing chandan, flowers and rice, while all the members took turns in the groundbreaking North America ceremony. - Compiled by Guest Editorial Team and Contributed by various Jain Centres Jain Samaj of Greater Portland & SW Washington With a vision to impart Jain education to youths growing up Pathshala: 12 students, ages 4-9; Swadhyay: 8 adults, ages 25in this country, the pioneering work done by Jain Center of 70. Greater Boston has blossomed in to Pathshalas across all major metropolitan areas of the country, irrespective of the size of the The Pathshala students meet twice a month, and are taught Jain population, or the existence of a temple. This is evident using the JAINA books. They are very eager to learn about from the size of the Pathshalas - from half a dozen to a dozen Jainism and applying Jain principles in their daily lives. students at smaller Centers to a whopping 350+ students at The Swadhyay group has been meeting weekly, on and off for this the Chicago center and everything in between. Similarly, past 20 years, very regularly for the last 5 years. People from all starting with the photo-copied booklets of the initial shala days traditions come together to discuss topics using specific books, to the fully organized and evolving Pathshala books (being now being now DVD DVD or Video tapes. Discussion is followed by recap and review adopted by Pathshalas even outside the US) to the innovative of the day's topic. Once a month, half an hour of the 2 hour ways of teaching and interactively presenting the principles of Swadhyay session is devoted to Bhakti & Bhavna. Jainism and practicing them in the day-to-day context, the method of teaching has come a long way too. The Guest Jain Center of South Louisiana Editorial team feels that a lot of further and quicker progress can be made by learning from each of these Centers valuable Pathshala: 4 - 10 students; Swadhyay: 3-6 adults, ages 35-60; experiences by JAINA Education Committee actively soliciting Bhakti: 25-30 adults and incorporating some of these teaching methods and Students meet monthly to do brainstorming, and learn using materials. JAINA materials in a very hands-on format. This provides If the formal Pathshala education is filling the pail of the incentive for everyone to participate actively. Receiving feedback students with the knowledge of Jain principles, the Swadhyavs from the participants helps maintain interest of the group. conducted across the nation are the lighting of the fire of The Swadhyay group meets weekly to discuss chapters / topics spirituality. The first generation immigrants from India wanting from books as well as personal experiences and discusses selfto not only impart the knowledge of Jainism but practice it by improvement ideas. The Bhakti / Bhavna group meets monthly, discussions and scholar or peer-learning via Swadhyay is and includes Swadhyay in the activity, using JAINA material. understandable. But the college students and young professionals have taken this to the next level, using technology Jain Center of Minnesota like audio-visual presentations, conference calls, starting groups Pathshala: 7 students, ages 4-9; Swadhyay: 40 adults, ages 0of like-minded people at Universities, participating in Inter- 70 vears Jain Education Intemational Page #39 -------------------------------------------------------------------------- ________________ JAIN DIGEST Winter 2007 Jain Society of North Texas kArAva Pathshala: 78 students, Swadhyay: 8 adults We have 6 age-based levels. Basic principles of Jainism are taught in an interactive and very interesting way; this promotes a lot of curiosity and awareness. There are 2 Swadhyay groups - Hindi and Gujarati, with the Hindi group drawing participants from all sects. We have a single-level classes that meets monthly. JAINA materials including Jain Skits, Stutis, lessons, first step of Jainism. coloring & dot-to-dor books, puzzles. lain games etc. are used for the classes. Interactive mode of teaching is used, with two hours of time equally divided in different categories such as Recital, Hands on activity, Story time, Puzzles & Games etc. The classes are having good impact on children, and there is great interest in increasing the frequency of the classes. After one of the lessons about "Jiv and Ajiv", a 4-year old boy was talking about not killing a small spider and not wanting to do "Hinsa". Swadhyay group holds religious discourses and discussions 8 - 10 times a year. In addition, Mr. Ram Gada, a Jain Scholar conducts monthly Swadhyay /Jain Satsang meetings and gives lectures related to Jain philosophy and religion by taking random topic with Jain traditions/festivals in mind. Bhakti- Bhavna is a part of Swadhyay Jain Satsang meetings and includes Snatra Pooja, Panch Kalayanak Pooja, Stavans etc. Jain Center of Greater Phoenix Jain Center of New Jersey Pathshala: 60 students, ages 5-18, Swadhyay: 50 adults We have 4 age-based class levels. Curriculum is set up according to cach level with emphasis on knowledge and practice. It includes sutras, meanings, their application in samayik, introduction to Jain Agams and other scriptures. Besides classes, activities include Jain plays, dances, practice of darshan, chaitya vandan, samayik, chaitya paripati, community service, etc. The emphasis is on Jain Way of Life, which the students can apply throughout their life. In the future, some of the students will volunteer to teach or help in some other way. The center has a Swadhyay class for parents, which is held simultaneously, various topics are discussed. Regular Swadhyay has changed lives of many attendees as they have learned how to live more pious life. Jain Center of North Carolina, Raleigh Pathshala: 75 students, ages 2-16 There are 4 age-based classes, (one for adults) that meet weekly. A book compiled by Dr. Kirit Gosalia is used in the 3 children's classes. We use various teaching styles depending on the age of the participants. For example, for children aged 2-6 we use more playful activities/ drawings/story book/plays etc. For students aged 7 and above we use interactive style with examples and instructions along with written and verbal tests. For the class of age 14 and above we use teaching session, interactions, presentations, live examples through newspaper articles, debate session on Jainism topics e.g.' War in Iraq', 'How to survive being vegetarian when I go to college', site visits etc. We also have a Jain camp once a year where we study Jainism in a group setting through various fun activities, debate sessions, drama or play, hiking and essay competition. Even after graduation, and when away at college, former students regularly visit Pathshala and participate in other temple activities when visiting JCGP does not have a formal Swadhyay group. However there are several individuals who regularly conduct Swadhyay in a group format once a week. Several families conduct Swadhyay on their own on a daily basis. In addition, whenever we have any of the Acharya, Guruji or Religious figure visiting, we have regular morning, afternoon and evening Swadhyay session, Bhajan-Kirtan, and lectures followed by Q & A. Once a month (Sunday) we conduct Dev-Shastra Guru Puja and once a month (different Sunday) we conduct Snatra Puja at our temple followed by Bhakti & Pravachan. It would be helpful if JAINA can form a committee to benchmark Jain centers in North America (ar a minimum) to see 'best in class' centers for Pathshala and then share the knowledge and methods of teaching with other centers. I would be more than happy to serve on this team and assist.(Usha Shah - President of JCGP 480-235-6523) Jain Society of Tampa Bay, Florida Pathshala: 13 students, ages 7-14; Swadhyay: 22 adults, ages 38-82. With few families and no Jain Temple in the area, weekly classes are held at homes of various host families. Keeping different Pathshala: 15 students, ages 4-13, Swadhyay: 40 - 50 adults, ages 20-80 The Center uses books developed by JAINA and kids love the books. An interactive approach is used. Something unique we have tried is have the kids create a spreadsheet to stick on their refrigerator, with activities listed with the points. Examples of the activities are bowing down to parents (10), recite a minimum of 7 Namokar mantras (10), attending pathshala (50), visiting the temple (10), etc. This has been very effective. This center is lucky to have several Jain scholars who lead the Swadhyay. Topics and materials are selected by the speaker. Bhakti-Bhavna is incorporated into the Swadhyay by singing 5-7 stavans at the beginning. Social activities following the Swadhyay keep folks coming back. Jain Education Intemational Page #40 -------------------------------------------------------------------------- ________________ JAIN DIGESTWinter 2007 traditions in mind syllabus has been complied from various texts of different traditions. Lessons are written on board with relevant charts and illustrations. The students are very keen to study Jainism and they actively participate in each and every class. They have voluntarily given up eating Kandmul. The Swadhyay group too meets weekly, and follows the scripture without any specific course work. The Swadhyay helps the participants in their daily life tremendously. Out of 6 participant Physicians two are now doing daily Swadhyay at home after they joined study group. They have advanced their knowledge by independent study. They might turn out as Scholars in future. All have given up eating root produce and doing chovihar. The Center has an extensive library consisting about 1500 books on scriptures (Gujarati, English, Hindi) on Jainism. Hamukh Shah is the coordinator and the main motivator behind the Swadhyay program. "JAINA is helpful [with Pathshala education], but not to great extent. JAINA literature by Dr. Prem Gada is helpful as it gives balanced information." Jain Society of Toronto Pathshala: 115 students, ages 3-14+; Swadhyay: 15-20 families We have age based 5 levels of classes. Curriculum is based on age and student's knowledge .Non sectarian approach is adopted, with material, practice, and teachers selected from all traditions. We greatly appreciate the work done by JAINA Education Committee. All Pathshala students are provided with appropriate Jain Education series books upon registration. JAINA should continue updating the JAINA series books by adding lesson plans, sample home work plan etc. At Level 4 and 5 students are also given individual projects to work on. Multiple adult activities are carried out there is an adult monthly study group, a Bhakti group meeting twice a week and a Samayik group that also incorporates discussions, Tattvarth Sutra and Kalpa Sutra vanchan that meets 3 times a month. On first Sundays we study Samayasar, second Sunday Vachnamrut, with discussion on Shrimad's letters, fourth Sunday Bhakti followed by Shrimad's letter related discussion, as well as Samayik followed by open discussion on a given topic in a home environment. English and Gujarati languages are used. Bhakti Bhavna is also conducted in Hindi. The Swadhyay definitely helps in achieving one's spiritual goal. It is at a different level for everyone and although not measurable by any external means, one can observe 'Evolution' in thinking, behavior and relationships of the attendees. The regular Mumukshus have happier family lives, contribute more in running the Jain Center, are more generous in giving to the Sangh in both time and money and most important of all, their children follow parents' example and become professionally and spiritually educated to be worthy citizens of this world. Jain Education Intemational Some innovative ideas include: presenting Jain themes in the form of plays and musicals, arranging yatras of tirths in North America and India, going to Bidada and Dharmpur to do seva in human and animal welfare, essay writing on Jain topics in various competitions and going to local schools and TV stations to present Jain dharma, taking part in inter-faith movement, working with provincial and federal governments to recognize Jains as a distinct group resulting in Jain holidays on the calendar, Jain food in school cafeteria and similar benefits. Tulsa Jain Sangh Pathshala: 5 students, ages 7-15; Swadhyay: 6-10 adults JAINA books are followed for instructions. Working with visual objects helps students understand better. Outside of Pathshala, the students attend other ceremonies as time permits. discussion. Bhakti Bhavna is not part of the regular Swadhyay. The Swadhyay group uses books, tapes, videos for their The participants have seen definite benefit by this exercise. JAINA can provide material that is grade based 1-12 Boston Jain Center Pathshala - A Cradle of Jain Youth Education in N. America Pathshala: 130 students, ages 4-30; Swadhyay: 10-15 adults All of the members of the Jain Center of Greater Boston (JCGB) take deep pride in being part of the first Jain Center in the United States. Many of the current Pathshala traditions originated in Boston and were soon practiced in many other Jain Centers, both here and abroad.. JCGB Pathshala started in the late 1970s with 15-20 students. By 2005, it had grown to more than 130 students. Pathshala sessions are conducted on the first Sunday of every month. However, more frequent meetings are held outside of the first Sunday in order to prepare for JAINA/YJA Conventions, as well as the Paryushan and Diwali programs. In addition, we hold Swadhyay classes for adults which run at the same time as Pathshala. The adult class is not a formal part of the Pathshala organization. However, the Pathshala staff views the class as a motivational tool for the parents so that they may learn alongside their children. The JCGB Pathshala staff has also assisted several new centers in starting their own Pathshala programs. Study of Jainism JCGB Pathshala has seven levels and a recent Rookies addition for preschoolers - along with their parents. Level 1 is generally for children in kindergarten and first grade. Levels two through four are tailored towards children from second through eighth grade. Level 5 is primarily for high school students and Level 6 is for college students and young professionals. JCGB Pathshala students from Levels 5 and 6 generally present major items at Page #41 -------------------------------------------------------------------------- ________________ JAINA and YJA Conventions. The curriculum for these two levels generally revolves around preparation for the presentation of these projects. This approach brings a new light to the material presented in earlier levels, and also gives an opportunity for the youth to come up with innovative methods to present the material to others. Level 1 through 4 students study prayers, stories, and other basics of Jain philosophy. Students also present dramas, skits, and musicals during cultural programs. Summer camps are held generally every other year at Siddhachalam. The project-based curriculum for the upper-level youth and numerous cultural programs for all students have helped to foster long-term bonds between Pathshala students and also their parents. The landmark contribution by the Level 6 students was a multimedia presentation of the Tattvartha Sutra entitled, "The Ancient Scripture Comes Alive," during the 1997 JAINA Convention in Toronto. Other major projects presented by the JCGB youth at JAINA and YJA conventions include, "Jain Rituals," "Comparative Religions," and a game show, "TicTac-Toe: Three Jewels in a Row." Over the years, the Pathshala staff has compiled the scripts for numerous dramas and skits, many of which are available on CDs and DVDs. We hope to put these materials on our website sometime in the near future. Contribution of JCGB's Pathshala To Jain Youth Education The first set of Pathshala books (Level 1, Level 2, and Level3) was published in the 1980s by JCGB and was basically a collection of Xerox copies from different sources. Considering a shortage of Jain educational material, these books become popular during that time and many Pathshalas used these books. A few years later, Dr. Ratilal Dodhia of the JCGB published another set of three books. His books also become very popular. One of the highlights of JCGB Pathshala program is the organization and hosting of the first Pathshala Teacher's Conference in North America in May 1998. The goals of this conference were to standardize the Pathshala curriculum, develop a plan for the publication of new high quality books, and to prepare plans for Pathshala teachers regarding how to effectively teach Jainism. This three day brainstorming conference was a groundbreaking event that achieved great success. Along with the JAINA president Dr. Dhirajbhai Mehta, 81 teachers attended the conference from different areas around the continent. For the conference, JCGB compiled and published six new books and reprinted five books for all of the age groups of Jain youth. The improved materials have been now complied and published by the present JAINA Education Committee under the direction of Pravin Shah. During the last few years, the JCGB Pathshala has published a number of booklets and audio CDs that have become very popular in North America. 4 415 4 1. Jain Prarthanas for Youth (with transliteration and translation) 2. Shri Samayik Sutra for Youth (with transliteration and translation) Level 1 Pathshala Lessons Audio CD of Jain Prarthanas and Samayik compiled by the youth for the youth 3. 4. JAIN DIGEST Winter 2007 5. A Play Audio CD of the five auspicious events in Lord Mahavir's life compiled by the youth A Play - Audio CD of Lord Mahavir's past lives A Play DVD on Lord Adinath's life story Strengths of JCGB Pathshala 6. 7. The JCGB Pathshala youth and staff have produced prominent and thought provoking programs at JAINA and YJA conventions throughout the past fourteen years. The 2006 YJA convention was successfully hosted by recent alumni of the JCGB Pathshala. The Pathshala staff consists of members from all sects of Jainism. Mutual cooperation and respect for one another has resulted in excellent teamwork. The JCGB Pathshala has no drop-out rate. Teaching Jainism to youth has become a rewarding and gratifying experience for the staff. the next generation of Jain youth. Our Pathshala has created lifelong bonds of friendship among Swadhyay The swadhyay group meets monthly and discusses topics based on study material from JAINA. Topics like Samayik, Pratikraman, and Tattvartha Sutra.are discussed. Jain Society of Metropolitan Chicago Pathshala: 375 students, ages 3 1/2 to 65; Swadhyay: 60 adults ages 25 - 65 There are 9 age based classes meeting monthly. The criteria for curriculum selection is: Proper understanding of Philosophy, Jain rituals, Jain Holy Days, Application of Jainism in day-today life, How to live a Jain life in western culture, Jain prayers, and importance and incorporation of community service in curriculum. Progressively deeper and detailed discussions of the course material are addressed at upper levels, keeping in mind traditions from different sects. We see our students participate in other activities outside of Pathshala too. As a matter of fact four of our Pathshala graduates are now Pathshala teachers. Our mode of teaching is interactive lectures, discussions, open forums, guest lectures, occasional student led teaching, homework, games, field trips, summer camps. We extensively use audio video and power point presentations for teaching. Some of our innovative ideas include field trips, open forums, active participation of parents, annual declamation contest, very active recruitment efforts. shiksha Page #42 -------------------------------------------------------------------------- ________________ JAIN DIGESTWinter 2007 A new curriculum for each year is developed at the beginning of cach Pathshala school year and is published at the end of previous school year during the annual open house. Three of our teachers are active members of JAINA education committee. We believe Education is very critical for the development of the Jain society and JAINA must make education its top priority and provide needed funds. Procuring funds should not be a responsibility of Education committee only. Swadhyay Our 'Swadhyay' class is our adult class and it is a part of Pathshala. The curriculum includes Jain philosophy and practice, meaning behind rituals, Jain history, Jain way of life and practice in daily life. It is a common group inclusive of all traditions. Open communication about practices of different traditions and its understanding are followed. Class is held along with all other Pathshala classes. We provide material and all JAINA Education Series books to most of the centers on behalf of JAINA Education Committee, as we are working with Pravin Shah, Chair of JAINA Education. We started with a group of 8 participants and now we have almost 60 attending regularly. We have observed that it has affected our personal life in terms of spirituality and improved daily life, brought an awareness of non-violence at deeper level, vegetarianism, veganism, nonconsumption of animal based products (fur, leather, silk, cheese, milk) in daily life. Most of the presentations are computer based Power Point. This class is in English language so young adults can participate too. Detroit Jain Center Pathshala: 110 students, ages 3 and up; Swadhyay: 67 adults At present total 10 groups of students based on school grades, meet on biweekly basis. The curriculum for the 26 year old Pathshala program at Detroit Center is based on our own goals, understanding of students, and available knowledgeable teachers. We do not get bogged down by sect based teaching - we keep our minds open for any suggestions from the members. We are very satisfied and thankful to JAINA Education committee's support. It has also given us the exposure to other centers - in linking up with other centers' activities, as well as helps us in providing a structured curriculum based on various books it has published for Pathshala, teachers training, and access to the JAINA library. We are in constant dialogue with JAINA Education Team to tackle the issues with new generation and how to motivate them. Most of our students go to well reputed colleges in Michigan in surrounding areas of Detroit - so it is easy for them to attend Jain Centers' programs. We see the past students during Paryushan, Diwali program, Thanksgiving program etc. We J36 Education International are working on ways to encourage the involvement of past students and share their experiences. Our mode of teaching is in continuous improvement. We use flip charts, overhead projector, LCD projector based power point presentations, charts from India etc. We encourage activities where senior students give short presentations to junior students, and make topic based presentations to 300 plus members during society events. Some of our innovative programs include Study Class Sponsorship(s), Jain Buck Program (student reward system), Shibirs conducted by visiting Scholars, Annual Essay - story - Coloring Competition, Birth Day of the Month Pictures, JOY (Jain Organization of Youth) group activities, Snatra Pujas by students, Thanksgiving Day Navakar Jaap, Students' Annual Day Program, Stage Recital Program for Stutis - Sutras - Stavans, Youngsters' Tapascharyas Recognition, Inter-faith Programs, Bhagwan's School Enrollment Celebration. We are blessed with tons of volunteers for all the above mentioned tasks. We have 23 active teachers to cover 10 group classes plus 10 to 12 other volunteers to coordinate various programs. Swadhyay We have three Swadhyay groups, some meeting twice a month on Sundays, others meeting once a week on Wednesdays or Saturdays. Emphasis is paid to through understandings of Stanzas' we generally recite during everyday activities leading to Logass Sutra and 63 Silaka Purush Charitra stories, or 9 Tatva and 6 Dravya based upon Tatvarthdhigam Sutra by Umaswatiji. We talk about what different Jain traditions do and their purpose as we know the best, focus on internal intentions rather than external Kriya. At present we use 4 volume set of 63 Silaka Purush Charitra by Shree Hemchandracharyaji, Gujarati translation by Pandit Kunvarjibhai. The Bhakti Bhavna is a separate activity even though most of attendees' are common with the Swadhyay group. The whole purpose is to change internal thought process and that's where the focus is during Swadhyay. In 2005 about 40 people accepted some form of 12 Vrats of Shravak in public and there can not be any better example than this about changes occurring in people's lives. Jain Society of Houston Pathshala: 70 students, ages 3-16; Swadhyay: We are proud to be involved in the Cherry Hill Jain Sangh Pathshala. Fortunately, we've had talented volunteers, those who have immense knowledge on Jainism and others who are creative with finding easy techniques to teach kids. Pathshala was initiated with approximately 35 kids and today the number has doubled. As we know, age is an important factor when it Private & Personal Use Only Page #43 -------------------------------------------------------------------------- ________________ JAIN DIGEST. Winter 2007 shiksha comes to comprehending any type of information. Therefore From the very start of Jain Milan in the bay area, the core it became critical that we divide the students into age groups. founders of JCNC, placed educating children as one of its main Our Pathshala comprises kids of ages 3 to 16 years. visions. Originally started with the object of imparting religious Each class syllabus is extended for a period of 2 to 3 yrs and education to students at home on a small scale, the endeavor compared with one another to make sure that we minimize has progressed into a large scale project with 300+ students repetition of topics. So every time a child progresses to the registered for classes here in the Bay Area. Have you ever visited next class, he or she has new information to learn. In total, we our Jain Bhawan on a Sunday morning? You will find a lot of children walking to their classrooms with their backpacks, have (5) classes. As we teach, teachers have felt that their class syllabus has needed modifications or addition of creative parents dropping their little ones to the class room, some talking teaching techniques. to the teachers about assignments or their child's progress, and teachers settling in their classroom with enthusiasm. This trend Our curriculum includes Jain philosophy and Sutras. We have is visible all over North America, where local Jain centers are a separate sutra class for ages 9 and up. For younger kids sutras conveying the message of Lord Mahavir through the Pathshala are incorporated in their curriculum. We have found that just concept, conducted during the weekends. speaking about Jain philosophy without any day-to-day examples or other means of teaching has disinterested students. JCNC's main objective has been to teach Jain philosophy, Therefore, we use different methods like games, arts and crafts, prayers and sutras to youth born outside India, which simply songs, and hands on Derasar activities like Kesar Puja, Ashta put, is not an easy task. JCNC shala's objective is to impart Prakari Puja, making Ghawli and Saathiyo. One of the teachers education that can appeal to our common sense and create a positive environment around students, teachers and volunteers. has found it helpful to conduct 5 minutes Dhyan (meditation) before beginning the class. Most classes leave about 15 minutes Shala helps to instill spiritual development, self-awareness and at the end to play games on Jain philosophy. Another teacher Jain identity in children being brought up in this country. This has found that doing (1) Navkarvali before teaching Sutras successful effort is headed by the JCNC Education Committee has helped little kids to concentrate and be attentive while and run by a team of volunteers, consisting of coordinators for learning Sutras. Also one of the classes (5 to 6 yrs) uses a reading Jain & Language shala and over 50 teachers, co-teachers and book that has been compiled by the class teachers which include coordinators, managing all aspects of each shala. Jain topics and Jain images that have been very helpful for the Parents Outlook kids to understand the philosophy of Jainism. Certain classes have bi-weekly logs "Practice of Jainism in real life" on First-generation parents suffer from the fear that their children Navkarvali, stop wasting food, bowing to parents, helping will lose their culture, heritage, religion, and language. Their parents with Each class makes end of the year project on Jainism fear is very real and understandable. Parents feel that children that we display in our Annual Cultural program - for example will find many challenging situations when they are in school/ we did 3-dimensional models of Trishla Mata's 14 Swapnas. outside world, particularly with their non Indian friends, and Every year we celebrate Diwali when all the kids get a chance wish that they make critical decisions that support Jain to do kesar pooja and decorate their diva ni thali" for Samuh principles. Such challenges could encompass everything from Aarti. During one of these celebrations, We had a "Cherry dating and marrying outside the Jain (or Indian) community, Hill Jain Pathshala" Logo competition and the winner's logo to drug use, social, political, moral or religious views that was printed on T-shirts that our kids wear to Pathshala. To confuse many parents and their offspring. Parents constantly reward the hard work that kids do with enthusiasm, we have ask themselves, are their children gaining knowledge through annual picnics including Chaitra paripathy to any nearby Pathshala? Can their offspring make the right choices when temple. One of the successful events we have had in the past faced with challenges? Will they be able to carry forward the for kids is the PETA day. A PETA speaker presented information Jain Way of Life and pass it down to their children? And the Pathshala is constantly striving to answer these questions and on cruelty to animals and what we can do to help rescue them or be aware of all the food ingredients and clothing materials address these issues. that are non-vegetarian or contain animal bi-products. Students Perspective We would like to conclude by mentioning that our Pathshalas Learning the basic principles of Jainism is like learning science. have had many achievements and is at present very successful Students do it because they have to; they are expected to; by but always open to new ideas and feedback from parents. It is memorizing facts and storing them away. However, because due to the support of the parents and kids that we have achieved they are not tested on them, they tend to forget them even so much and strive for more. sooner than they forget science. This does not mean the tests Jain Center of Northern California or exams held in the Shala do not have a broader meaning, Just as the science principles that are learned in a classroom are Pathshala: 300+ students, ages 5 and up; Swadhyay: 120 adults applied in the laboratory, there needs to be ways and methods Jain Education Intemational Page #44 -------------------------------------------------------------------------- ________________ JAIN DIGEST Winter 2007 to apply Jainism in the laboratory of life. Things make more sense when learners see that a real world application is possible. This is the direction JCNC's Pathshala plans to progress as innovative ideas on educating and putting the education to practice come to fruition. Swadhyay a JCNC has several Swadhyay groups that meet weekly, biweekly or monthly. The focus of each group is a little different in terms of the scriptures studied, language used, and the age groups they attract. Overall 80 to 100 people participate in the various Swadhyay groups. This unity in diversity is one of the most unique feature of JCNC, it is not uncommon for the same person attending or contributing to different Swadhyays. Sunday Swadhyay: The main objective of the Adult Swadhyay is to make Jain principles known to the Jain communities at large. It is a great resource for everyone interested in Jain philosophy. This class runs concurrent with Sunday Pathshala (2-3 times a month) to make "Pathshala" a "Family Event", as the youths go to Jain Shala, the adults have an option to attend the Swadhyay. This has also helped in developing teachers for Jain Shala. The mission of this class is: "Instill spiritual development, self-awareness, moral consciousness, social well-being, and Jain identity in individuals, based on the principles of Jainism and unite all Jains as was the case during the time of Lord Mahavir." Jain Professionals). There are 15-25 participants meeting biweekly. The group has created a unique Learning Binder with a 15-lesson syllabus and 15 learning chapters, which are compilations of content from within, Internet research, JAINA resources, non-Jain resources, and various other books. The discussion is conducted in English, and a designated moderator leads a 15-minute introduction on the day's topic and then facilitates an hour-long interactive discussion using five questions prepared by the team, on that topic. From received feedback, attendees have been appreciative of having highly-organized forum where young professionals can meet regularly to have stimulating discussions on issues that are pertinent to daily life and that they may not be able to discuss anywhere else. Ultimately, the immeasurable component is how/whether each individual better applies Jain dharma in his/her daily life and, in turn, how s/he affects people around them. This group through Swadhyay and larger PBAJ group. wants to create a sense of community among young Jain professionals and help continue to make Jainism and Jain dharma relevant today, in our evolving world. For more information on the PBAJ Swadhyay, please contact: For more information please visit jainism.html. Terapanth Swadhyay: There are 12-15 participants in Thursday Swadhyay which takes place between 8:00 pm to 10:00 pm since last 12 years, inspired by Samans & Samanijis from Ladnun, Rajasthan, India. The main activity as the name implies is to study of Jainism/ Jain topics in depth. A predetermined topic based on Jain books/scripture is assigned to several participants, and is presented and discussed. Each participant gets a chance to prepare and Panditji (Jayeshbhai) helps to clarify the meanings. The Swadhyay is conducted in Gujarati, presentation from assigned reference or references by a teacher participant. Discussion follows when necessary. Generally a topic is continued for a year. (Example-Nav Tattava) Digambar Swadhyay: This group meets on Thursdays, Saturdays and Sundays. The topics discussed are different each week-day, and the same topic is continued on the same week day of the following week. The number of participants varies from 4 to 10. They are studying Chaha Dhaala, Ratnakarand Shraavakaachaar, and other topics. The Swadhyay is conducted in Hindi. YJP Swadhyay (ages 21-40): This Swadhyay at JCNC is conducted by PBAJ (Professional Bay Area Jains), which is a youth arm of JCNC and an affiliate group to YJP (Young 40 Mumukshu - Youth Swadhyaya: This group of 15 to 20 meets bi-weekly and also has a session on a conference call. Emphasis is placed on Shrimad Rajchandra Vachnamrut and Mokshamala. The discussion is conduced in English, and normally moderated by the facilitator Pramod Patel. Jain Center of Southern California, Buena Park (Los Angeles), California Pathshala: 315 students, ages 3-18; Swadhyay: 365 adults More than a quarter century ago, in 1979, thirty Jain families living in Southern California established JCSC with an important mandate to practice, promote and teach Jainism with no sectarian bias. A Pathshala program was initiated almost immediately with an enrollment of 25 children. With the inauguration of the Jain Bhawan in 1988, the Pathshala activities shifted to the new facility. The classes were led by Mahendrabhai Khandhar and Girishbhai Shah and the enrollment jumped to almost 70 students. The curriculum was expanded to offer language classes; Gujarati taught by Sailes Jain, Hindi taught by Surendra Jain, and Jain Sootras taught by Savitaben Mehta. The enrollment continued to grow every year with the classrooms occupying practically every sq-ft of the Jain Bhawan. Sailes Jain has served as the Director of the Pathshala and the children's activities since 1995. The size of the Jain community in Southern California and the scope of its activities have expanded significantly since 1988. The Pathshala with an enrollment of 70 students and a staff of three teachers in 1988 now caters to nearly 300 students and is managed by a staff of 70 teachers (several whom are ABC Page #45 -------------------------------------------------------------------------- ________________ . JAIN DIGEST. Winter 2007 professionally qualified teachers) and volunteers. The Pathshala vegetarianism have been outstanding. Several of the former is now operated as a regular school with a structured registration graduates now serve as Pathshala teachers at JCSC-completing process, attendance discipline, and graduation ceremonies. The the full cycle. new 60,000 sq-ft facility effectively serves the need of the Swadhyay growing Pathshala. What began as a marginal activity for parents who used to There are a total of 13 levels of Pathshala, starting with bring their kids for the Pathshala program, has now evolved 'Mommy-and-Me' class for toddlers, to an advanced class for into a highly organized and structured study program. JCSC student above 16, in addition to Gujarati and Hindi classes. is blessed with the presence of Girishbhai Shah, a highly spiritual Every class has a unique goal and a separate curriculum. For and learned scholar, who leads very well attended Swadhyay example the class at the 2A level has the goal of "To learn Jain classes. The attendees are expected to complete periodic tests way of thinking and be a better human being", the 4B class in order to gauge their understanding of the topic being studied. has a goal of "Getting a deep understanding of Navtatva", and the level 7 class has a goal of "To help solidify Jain identity by There is a Swadhyay scheduled every day of the week, catering reviewing the Jain practices and values; and by facilitating an to slightly different interests. Close to 300 people attend these open dialogue amongst students about the application of Jain sessions. In addition the Swadhyays led by Girishbhai, there principles and values in everyday life." While, discussion is are Swadhyay for young adults, Swadhyays based Shrimadji's encouraged at all levels, it becomes more formal and involved writing, Swadhyays based on Sunandaben Vohora's writing, as the level increases. and regular video presentation of Pujya Rakeshbhai Jhavari. All the children who attend the Pathshala are members of the A host of Jain dignitaries and scholars visiting ICSC have Jain Center Youth Council (JCYC), an umbrella organization motivated and inspired JCSC members to study the Jain of JCSC. JCYC provides the children lessons in democracy granths and embark on the path of spirituality. and leadership as they elect their own committee, and plan In addition to the regular Swadhyay classes, special one or two and manage the affairs of JCYC. In addition to the structured day Shibirs are organized to address and learn a specific topic Pathshala classes, JCYC members also participate in: in detail. A first adult Swadhyay camp led by Girishbhai Shah 1. Youth/Parent Forums - to address the challenges of growing was organized 12-14 May, 2006 at Cedar Camp in Yucaipa, up in dual culture environment and to bridge the CA and was attended by approximately 60 adults. Plans are communication gap. being formulated to arrange a similar camp in 2007. Interfaith Dialogs -to foster an understanding and respect Ouotes from School students S ERIE for different religions by visiting places of worship (Church, Synagogue, Gurudwara, Buddhist Temple, Hindu Temple) "Pathshala is important because it teaches us the rules that we and engaging in discussion with their counterparts. should follow to be a good Jain. It also teaches us the meanings of Students and visitors are also invited to visit JCSC. our Jain prayers so that we know what we are saying when we pray. I would like to study Jainism so much so that when I grow Career Counseling Seminars - to learn about the multitude up, I can teach other students about Jainism"-Aarushi H. Shah of career opportunities; an eye-opener for the youths and (age 6 1/2), JCMC, Chicago more particularly for the parents. "Pathshala classes are very meaningful for their ability to spread 4. Informative seminars -- to understand and learn about life knowledge of Jainism to the Jain community, especially the youth. skills. They explain the purpose and concept behind the Jain practices 5. Annual Winter Camp - to learn and have fun while and rituals, and explain Jain philosophy to all ages. From all the spending time in the mountains with teachers and past years I've attended, I've learned a lot about Jain philosophy volunteers. The next camp scheduled for 27-30 December and it has dispelled a lot of misconceptions I had. The teachers 2006 will focus on Jain festivals. really put a lot of effort into bringing this to our community, and 6. Annual picnic, fun-and-game day, and presenting skits and everyone should be encouraged to attend Pathshala." - Khushbu plays during Paryushan and other important Jain festivals Shah- 17, JCMC, Chicago 7. Outreach activities - to serve as volunteers at the annual medical camp, JCSC functions, and temple cleanup day Quotes from Adults It is encouraging to note that the graduates of the Pathshala program have done exceptionally well in their educational "In my opinion, the importance of Pathshala is extremely crucial pursuits, career paths, and involvement in local and in life. Pathshala is the base and foundation in our life because it international humanitarian projects. Their contributions in provides us with knowledge about Jainism. More importantly, not promoting the Jain principles of compassion, non-violence and only does it allow us to gain knowledge, but gives us the option Jain Education Intemational Page #46 -------------------------------------------------------------------------- ________________ JAIN DIGEST Winter 2007 and path to practically follow Jain principles in our daily life. In life, and for our future generation, we need to learn the value of Jainism and properly execute our knowledge in life to the best of our ability. This can be accomplished through Pathshala, which is the balance in our life that can unite and connect each and every person towards Jainism"-Shital Shah, Current Pathshala Teacher, JCMC, Chicago, Ex-Pathshala Graduate "Pathshala serves many immediate and long-term needs for enabling Jain youths to comprehend, cope and make an impact within this world we share with others - its moral and spiritual relevance is greater today than ever before. A healthy, well-rounded program on our Jain Way of Life would go a long way in raising the next generation of productive citizens. I encourage Jain parents and youth all over to rush to the next Class being held near you!" - Pathshala Teacher, Jain Center of Detroit Poem by Student Close With You Help set me free from this misery So my soul can escape and be with you Pure joy I shall become, no troubles to surround me O Bhagwan! Guide me and help me be free My savior, my one and only Your teachings have shaped me for who I am Without you, I would be lost...hopeless Love, Kindness, Hope, Forgiveness... would be unknown words to me O Bhagwan! Guide me and help me be free Let me fly with you beyond the heavens Where my soul can be liberated I am not perfect...I have sinned With your guidance, someday I shall be pure O Bhagwan! Guide me and help me be free So one day hopefully, I will be with you...close with you -Shebani Shah (Age: 14) Written during Jain Camp, JCGP Pathshala or a University?! Shri Labdhi Suri Jain Dharmik Pathshala, Shri Adinath Jain temple, Chickpet, Bangalore. Started in 1975 has a current student strength 1250 sutdents. The shala is housed in a stand-alone 5 story building, which contains a Upasray, and a residence for the Pathshala Gurujis. The classes start at and continue till 9 pm. Contributed by Pandit Jayesh Khona, JCNC, a former student and teacher of this Pathshala. Research in Jainism -Compiled by Guest Editorial Team A conference hall was filled with youngsters asking questions and listening eagerly to the speaker. The scene was repeated at yet another session: same speaker, different topic, more youngsters. Where did this deep and genuine interest and curiosity spring from? What were these youngsters interested in? And who was the soft-spoken speaker with deep knowledge who had their rapt attention? The date was July 2005, the occasion: JAINA Convention, Venue: Santa Clara Convention Center in Santa Clara, California. The topics of discussion were Historicity of Jainism and Contributions of Jainism to Art and Culture. The questions being asked were how does one know of these topics, what is the evidence? Where? How? Who? Why? The speaker, Dr. Yogendra Malaiya, answered the questions and elaborated on various points. He had answers to some of the questions, for others he talked about the research being done in the field. Yes, Jainism has vast amounts of literature, written at least 500 years after Mahavir's Nirvan, spanning 2000+ years. But the religion is much more ancient than that, as per current Jain belief. How does one prove that? What tools are needed, what skills are required? Yes, Jainism is attributed with ancient knowledge about many of the modern day scientific fields, including mathematics, logic, physics, biology etc. How can one study and correlate with modern day sciences? How well do they match? Is our current understanding at par with what this ancient religion has theorized? The current research is Jainism spans multiple areas. First there is on-going work on the religious aspects, understanding. interpretation and translation of the vast amount of literature in modern languages and contexts. Secondly, some scientists and mathematicians are poring over the Jain versions and correlating, theorizing and perhaps even extending the current understandings of various subjects. The third area is looking at the social and cultural aspects of Jainism and its contribution to today's society, and its influence at various times in history. And then there is the cataloging and preservation effort of all the currently known and available literature, in various forms for posterity. Below is a list of some of the research institutions: Jaina Vishwa Bharati Instituite, Ladnun, Rajasthan Acharya Vidhyasagar Research Institute, Jabalpur Agam Ahimsa Samata Prakrit, Udaipur Arhat-Vachan Kundkund Jnanapeeth, Indore Bhopal University, Department of Prakrit Comparative Linguistic Studies, Bopal Jabalpur University, Department of Sanskrit, Pali and Page #47 -------------------------------------------------------------------------- ________________ Prakrit, Jabalpur Jain Kendra, Rewa (M.P.) University of Rajasthan Centre for Jain Studies, JaipurKundkund Bharati, New Delhi Mahaveer Granth Academy, Tonkphatak, Jaipur (Rajasthan) Prakrit Research Institute, Vaishali, (Bihar) Prakrit Vidya Shodh Sanstahn, VARANASI Rajasthan Prakrit Bharati, Jaipur-3 Research Foundation for Jainology, Madras Shukhadia University, Department of Jainology and Prakrit. Udaipur (Rajasthan) University of Mysore, Department of Jainlolgy and Prakrits, Mysore Seva Mandir, Jodhpur (Rajasthan) Sanskrit University, Jain Agam and Prakrit Dept., Varanasi (U.P.) Rajaram College. Department of Ardhamagadgi, Kolhapur (Maharashtra) University of Madras, Department of Jainology, MADRAS Jodhpur University, Department of Prakrit, JODHPUR Karnataka University, Department of Jainology, Dharwad Jainism & Related topics at Higher Education Institutions -Compiled by Guest Editorial Team It is ironic that even as the western world is facing the aftermath of 9/11 and waging war in Iraq and other nations claimed to be a threat to the western world, the interest in peace and nonviolence too has peaked. This is evident from the fact that a number of institutes of higher education are attracting students interested in such topics. Florida International University offered a course in Jainism for the first time in the Fall 2006 Quarter, and decided to offer it for yet another quarter. Samani Charitra Pragya continues her course in the current Winter Quarter. Elsewhere, other universities are incorporating Jainism as part of Asian Religions coursework. ISSJS is playing a leading role in bringing Jainism in the field of view of various individuals at nation's well known universities, and gaining momentum, as evident by the increased enrollment in its summer programs, and its after-effects by the university course work incorporating Jainism. In addition, activities in relation to non-violence and using Jain way in anger management among interfaith engagements continue across the nation, aided by the efforts of various volunteers at various Jain Centers. As Lissa, a student in Samani Charitra Pragya's class put it: "The philosophical ideals of the ancient Indian religion, Jainism, if taught to the entire population, irrespective of religion, can help us to live harmoniously with other living beings and to establish a healthy planet." As the saying goes 'Strike the iron while it is hot', the time to Educate the people looking for a ray of hope for a peaceful society about the message of Ahimsa and Jainism is NOW! Jain Education Intemational Samani Charitra Pragya on her course in Jainism at FIU, Florida JAIN DIGEST Winter 2007 Teaching in America: Teaching in an American institution was a new experience. The staff members were very helpful and they helped us get acquainted with the system. The chair of the department Pro.Gudorff and all the other professors were friendly and made us feel at home. The professors not only invited us as guest lecturer but also exposed us and the subject to the students. Their approach was very inclusive, and supportive of increasing awareness of Jainism. The students were quite inquisitive and were imbibing (absorbing) the subject material very well. They participated in different class activities with great enthusiasm. Students: Students were mainly inquisitive about the life of a nun. This was not unnatural, as a professor who is dressed in a white robe and is introduced as a Jain nun would create curiosity. The next important topics of interest were nonviolence, women in Jainism and more. Here are a few frequently asked questions which depicts their inquisitiveness and their depth of understanding 1. Why do you use a white cloth when you speak? What is your life style, why do nuns not marry? 2. 3. What is the status of women in Jainism? 4. 5. 6. 7. Having such a profound philosophy of non-violence, what are Jains doing in the present scenario [of war and aggression]? Do two tirthankaras speak the same reality? How does meditation help and how do we practice it? What is the dividing line between necessary and unnecessary violence? 8. Is playing soccer necessary violence or unnecessary violence? Is defending oneself violence? 9. 10. Why can one not achieve liberation now? 11. According to Jainism, how did the world start off? 12. With the theory of limited possession, why are many Jain followers rich? 13. What gives better result, hard work or karma? Student Quotes: "From the first day of the course I understood that this class would be different from all of my other classes of the semester.... Learning about a religion from an academic and objective perspective is great but it can't provide some of the intuition and comprehension that the experiential and subjective perspective can provide. Being taught by a professor who is personally involved in the religion allows the teacher to not only express an academic focus but a focus on personal well being and spirituality as well. A student can walk out of a class like this with an air of better life quality." -Anthony Gonzalez shiksha Page #48 -------------------------------------------------------------------------- ________________ JAIN DIGEST. Winter 2007 Ahimsa Center, California State Polytechnic and make the main stream America aware of how Jainism can University, Pomona, CA contribute to solving their problems at all levels. After 9/11, there is a marked shift in the attitude of Americans. Many of them are The Ahimsa Center in the College of Lerters, Arts, and Social more receptive to the ideas and concepts offered by cultures and Sciences at California State Polytechnic University, Pomona is religions other than their own. Timing is just perfect. focused on interdisciplinary teaching and learning about nonviolence and its practical applications at various levels: An important point worth noting is that we could become a very personal, familial, communal, national and international. visible community in North America and show.. a way to resolve Educational and outreach initiatives of the Center facilitate conflicts through Jain teachings. an understanding of ahimsa as a positive force informing the - Anop R. Vora ways of thinking as well as living. Jainism is a beautiful religion originating in India over two The Center's perspective on nonviolence encompasses both millennia ago, built on the principles of nonviolence, working on the domain of "thought"-drawing upon philosophical, the self, and realization of multiplicity of truth through our varying religious and cultural traditions from around the world, and perspectives of life. Lord Mahavir worked tirelessly all his life the domain of "action"-drawing upon the history of political until he reached Nirvana, and then embarked barefoot to spread and social movements spearheaded by leaders such as Mahatma his message of truth across the great nation of India. Gandhi, Badshah Khan, Martin Luther King, Jr., Cesar Lord Mahavir practiced and preached environmental protection Chavez, the Dalai Lama, and Aung San Suu Kyi. to safeguard trees, plants and animals for the living. The The Center holds Biannual Conferences on nonviolence, Public observation of the nonviolent practices of the Jains was a major Lectures and dialogues, Workshops, Symposiums etc. influence on the philosophy of the great Indian leader Mahatma Nonviolence Curriculum at Cal Poly Pomona Gandhi. The same principles of nonviolence and respect for life were practiced more recently by Dr. Martin Luther King, Jr., in Two New Courses Launched. Nonviolence in the Modern the United States, as he led the struggle for civil rights for all World (HST 433) and War and Peace in Literature (ENG Americans. 235) Mahavir's principles are extremely important today as well. Minor in Nonviolence Studies. Proposal for this Mahavir or the great soul taught us liberation of soul by right interdisciplinary minor developed collaboratively by faculty knowledge, right faith and right conduct. We must all bring this members from several departments is currently under into our lives to make this world a better place for our children review by the University and grand children." New initiatives to be launched in the near future Honorable Congressman Frank Pallone, Jr. addressing the include: 107th congress, First session on the commemorate the 2600th Birth Anniversary of Lord Mahavir in April 2001. Undergraduate Scholarships to encourage and enable college students to pursue serious work on nonviolence and its practical applications. Educating Jainism - Main Street, USA Workshops for faculty from universities and junior colleges -Naresh Jain to promote the inclusion of Ahimsa related themes in college curricula. If there is a village of 1,000 people representing the world Interdisciplinary applied research projects to explore the population in proportion to the religions practiced, there would effectiveness of nonviolent approaches and strategies in be only one Jain. No wonder that most of the people are not addressing the roots of violence in contemporary life. even aware of the existence of Jainism as a religion. In the post 911 era, people are eager to learn about other religions in a Study Circles to engage interested individuals from campus hope for a better future. Message of Ahimsa is very relevant and the community to read, reflect upon, and discuss works and Jains must catch this opportunity. of, or about, leading exemplars of Ahimsa. Educating others is a challenge and to be noticed, approaches will have to be smarter, creative and demonstrable. On many InterFaith occasions Jains have discussed principles and rituals with - Compiled by Guest Editorial Team participants of other faiths. Jainism described at first in simple language was well received, but over time more meaningful Jain community should take pro-active steps to spread the message of Lord Mahavir in this part of the world. Each Jain Center in exchange is required. This kind of interaction requires training North America should participate in the local interfaith activities of willing people, experience, confidence and motivation to 1 91.LANT Jain Education Intemational Page #49 -------------------------------------------------------------------------- ________________ JAIN DIGEST* Winter 2007 kauesha avail every opportunity. I am suggesting a four step approach media. JAINA had well attended exhibition booth in Barcelona below. Parliament; and a booth and Dharma Music Concert in Montreal Global Congress. Developing connections and inThe first step is to educate ourselves with a goal to make Jainism person approach is essential to get attention of religious leaders. synonymous with Ahimsa something like Enlightenment is to The International summer School for Jain Studies sponsored Buddhism. Ahimsa is the key strength of Jain philosophy as by the Mahavir Mission is a great effort for developing this attitude does not justify violence in any circumstances. educators. As a result, tolerance is our binding spirit. The human values that promote mutual respect, forgiveness, compassion, justice. The fourth step is training. Our initial goal should be to peace, liberation and freedom will help us become credibly organize/streamline interfaith activities already taking place at visible. We should also review other websites with Jain material, many Jain centers and then build upon it. With this objective, for example, You JAINA has organized a two and one half hour Symposium on may be surprised by the simplicity and the flow of material. Communicating Jainism on the main floor of the upcoming 2007 July JAINA convention for preparing the Jain community The second step is to prepare the presentation material with a and vouth for representing Jainism in this multicultural society. goal to present Jain philosophy in simple language giving It will include three sessions: Overview of Jain Philosophy a examples and relevance in modern life. For example, I explain refresher course: the IAINA Experience examples of Ahimsa as Avoidance of Harm Intended by Mind, Speech and representations and communications; and an Open Forum for Action. Similarly, I explain a Jain's conduct in daily life as Just, questions and answers by a panel of members with significant Amiable, Inclusive and Nonviolent. JAINA has prepared a interfaith involvement. Flyers and booklets will also be made series of posters with such messages as well as flyers and booklets available in the Exhibition. that have been distributed in the international forums. The material should also avoid certain undesirable words such as (Naresh Jain is JAINA Interfaith Co-chair. He also serves as Vice-President in International Jain Sangh and on the Board of Trustees of the Council for a Parliament of World's Religions, Chicago. E-mail: njain Interfaith programs at Various Jain Centers: Jain Center of Greater Phoenix: bi Naresh Jain presenting JAINA book, 'Essence of World's Religions' to Patriarch Bartholomeos Interfaith organization of AZ. We attend their major events throughout the year by invitation. We also invites their representatives to attend our major events such as Mahavir Jayanti celebration etc. Piyush Shah is JOGP lead and rep to Interfaith org in AZ. Jain Society of Rochester, NY A 42 slide power point presentation on JAINISM was made by Anop Vora at the Baha'i Center in Rochester. The attendees were delighted with the information they received. After the presentation to the Baha'i community their leaders approached and asked if the Jain Society of Rochester (JSR) would be willing to join hands with them to develop a course on Anger and Forgiveness for the local community. They felt that this course was needed badly especially for the people living in downtown Rochester where crime rate is very high. JSR is in the process of establishing such a program. promote Jainism as it has missionary connotation. Conclusive words such as only, best, singled out, etc., also do not support the teaching of Anckaant or inclusiveness. The third step is to deliver the message. The collective behavior gets built upon the individual attitudes. At individual and local levels, one-to-one dialogues, share-a meal, be a good neighbor and local volunteering are quite effective. Ishtaar dinners are becoming popular. So can be Diwali dinners to share Jainism. Beyond local level, participation can be in the form of an exhibition, artistic performance, participation in nce, participation in interfaith programs, lectures and communication with the ERLARA (The slide presentation is available to any one upon request.) Jain Education Intemational Page #50 -------------------------------------------------------------------------- ________________ SW JAIN DIGEST.Winter 2007 Anop and Ashwan, Thank you so much for your presentation and presence last night at the Baha'i Center. Please be assured that you are always welcome there, and it was our pleasure. Your teachings are important and true. Baha'is' believe that the world is in the midst of twin processes: the disintegration of long-held devisive practices and beliefs, and their replacement by the realization of the oneness of humanity. The Jain teachings contribute positively to both processes, which Baha'is believe will result in the creation of lasting world peace, the aim of all true religion. In this way, I believe that the Baha'i and Jain teachings are harmonious. You can learn more about our Faith if you wish at Again, please accept my sincere gratitude for taking the time to share with us. I look forward to our working together more in the future. With gratitude, Carl Jain Center of Northern California Interfaith meet to counter hate crime THE Jain Center of Northern California's (JCNC) second Interfaith conference on November 4 was a success, attracting about 150 people of diverse faiths. Coming in the wake of some recent hate crimes in the SF bay area including one where a Hijab wearing Muslim woman was shot dead in Fremont, this attempt at bringing diverse faiths to reconciliation was much appreciated. "The most interesting was that everyone seemed to have learned from each other and the commonality of thought process was laid out clearly and succinctly, which was the idea in the first place," said Karuna Jain, a member of the Jain Temple. The program began with singing of hymns by Jain and Sikh groups. The panel discussion "Seeking Truth-Perspectives from different religions" was the main offering of the day. The panelists included JCNC member Harendra Shah," representatives from Buddhism, Christianity, Hinduism, Islam, Judaism, and Sikhism." Chetan Sanghvi moderated the discussion." Advancement of Professional Education in Jain Community - Ramesh Fofaria, Current President IAAMJV, Anop R. Vora, Founder President IAAMJV. "Light is good in whatever lamp it may burn; even as a rose is beautiful in whatever garden it may bloom. Rose gives fragrance; lamp gives light. Modern education like a rose will spread the fragrance of good ideas and good thoughts; it will illumine the individuals and society like a lamp. Education brings transfiguration. A sculptor cuts away here, he smoothens there, and he makes this line lighter, this other purer, until a lovely face has grown upon his work. Similarly education transforms man and society. The cuckoo of progress will only sing with full-throated ease when modern education thrives in society." These were the visionary thoughts of a great Jain AcharyaVijay Vallabhsurishvaraji who founded Mahavir Jain Vidyalaya in 1914, an era when higher education was either discouraged or not available to many Jain students living in rural areas. The initiative of the Acharyaji culminated in the establishment of the first hostel for Jain Boys in Bombay in Feb. of 1914 which provided not only a shelter and financial help but also a platform - at the insistence of Acharyaji - for promoting Jain values and shaping their character. The International Alumni Association of Shri Mahavir Jain Vidyalaya (IAAMJV), a non profit, tax exempt association, is US based and was founded in July of 1991 at the time of JAINA Convention at Stanford, California. Its primary goal is to promote the cause of Professional Education in the Jain community irrespective of sect. Further information on IAAMJV can be obtained by going to At present, IAAMJV has joined hands with a local Vidyalaya Alumni Association and is in the process of establishing a Girls' Hostel in Surat. The goal is to have this hostel operational by April of 2008. Mr. Kanti Mepani, Past President of IAAMJV and Mr. Mahendra C. Shah, Current Vice President of IAAMJV are spearheading the project from the US side and Suhas Shah from Surat. Today, TAAMJV is probably the only organization outside of India that is exclusively devoted to helping bright and needy Jain students come to North America. We would like to propagate this noble concept and are very interested in helping any group of individuals in any country to establish an organization such as ours. For additional information, please contact Ramesh Fofaria, the Current President or Anop R. Vora, Founder President of IAAM]V. (For a copy of the complete article, please email The program was extensively covered in Nov 17,06 issue of Indian Express (North American Edition). Jain Education Intemational Page #51 -------------------------------------------------------------------------- ________________ SHARE S WORD JAIN DIGEST* Winter 2007 Young Voices young Voiceg So you send your children to the Pathshala, teach them the basics have a desire to give back to the Jain community in various of Jainism, celebrate the various religious occasions, with the ways. I am among five young adults that I know of who have hope that the children will carry forward the tradition of the grown up attending classes at the temple, and have now returned religion along with the spiritual aspect of it. And then they go to help teach. This is now my third year of being an assistant off to college, and the detachment from that umbilical cord teacher, and I still attend Pathshala classes afterwards every other begins. And you wonder, how will they fare, out in the real world, Sunday. I have also started a Jain Club at UC Irvine this year away from the influence of home, and pathshala and the things (with over 20 members), with two of my friends from the temple. Since it is such a big part of my life, people around me have that ground them. expressed curiosity in the religion as well. Almost all of my friends Well, we asked some of these youngsters about the impact of from high school and college (both non-Indian and Indian) have Jainism in their daily life, its influence on their outlook and asked about Jainism, and why I do certain things like maintain decisions they have to make, and the message they pass to others a strict vegetarian dict, or avoid walking on grass. I usually reply in deeds or words. Some of them are past pathshala students, to them with only the basics (since I myself am not an authority and others who did not attend the pathshala, but they all practice on the religion), but direct them to sources of more information Jainism in their own way. Here is what they have to say: by inviting them to the temple. (In fact, a friend of mine is actually planning to make a trip to the temple during one of the Shanehi Shah, University of California, Irvine. classes). Many times, they research Jainism on the internet and 3rd year JCSC ask me questions about it. And a close friend of mine actually became vegetarian after learning about cruelty to animals, which We have been taught, numerous times, that Jainism is a way of is extremely rare, coming from a Filipino background. Their life, and I could not agree more. The values that we genuinely interest in Jainism causes me to research it as well, and it becomes gain from this religion, that we exhibit through our lives as part a win-win situation. The benefits of Jainism and the Jain of our character; and the way we truly practice it, is through our community are tremendous, and I must have acquired a great day-to-day activities, rather than our bi-weekly trips to the local deal of punya, because I am truly lucky to have had so much temple. This is not to say that I personally consider myself an exposure to it. exceedingly virtuous person - I try to do what I can, and will never stop learning. I would like to think however, that I have Ahimsa on the Lab Bench by: Jayodita Sanghvi, matured a lot -made quite a bit of progress in my own, individual MIT Senior Year, JCNC growth; and most of the credit for this goes to my parents, my learning about Jainism, and my participation in the jain temple. As a college student, I have often been asked, "Is it hard to be It has taught me a lot about the importance of patience, respect, Jain?" And my answer to the question is a definite "no." My truthfulness, responsibility, understanding, and control of belief system is a part of who I am, it is not something I am passions. Principles like Anekantvada (multiplicity of viewpoints) forced to uphold or even something I have to struggle to and the karma theory, along with many other virtues, are qualities maintain. Having never knowingly eaten meat, I am never that I try to acquire, and work hard to integrate into my thought tempted to try. I have even convinced the cooks at my dorm to process. I feel like they have made me a much more amiable use separate pans and spoons when they stir-fry my food. While person as a result. Even in simple, everyday activities, such as my roommates squeal at the sight of spiders, for me its second living and studying with roommates, these qualities have proven nature to grab a piece of toilet paper and take the spider outside. to be useful - especially patience, anger control, and considering Being Jain is not something we try to do, but is what we are. Yet cach others' perspectives, and have helped to reduce conflict, there are times when the beliefs have a significant impact on the and increase peace of mind. decisions we make. Rather than worrying about how easy or hard it is to be Jain, I think that it is important to realize the I am incredibly grateful to the temple as well, because thanks to influence that our values have on our daily lives. My name is the well-organized Pathshala system, as well as the vast amount Jayodita Sanghvi, and I am a senior at MIT. Below is an example of time and dedication put forth by the amazing teachers and volunteers, so many of us children and young adults are given of how Jain ideals have played a role in my career decisions. the rare opportunity to learn about our religion and our heritage. An estimated three million animals are used in biological and Along with this, many of us have made many lasting bonds and medical rescarch cach year. This includes a wide spectrum of friendships with peers - other young people just like ourselves, species including mammals such as dogs, cats, sheep, rabbits, who experience the same obstacles we do, as we are all among and primates. Due to the high cost of maintaining animals as the first generation to grow up Jain in America. These well as the high severity of the procedures performed, just about relationships have helped us build a unique support system, all the experimental animals are sacrificed or die due to the which for me, consists of a majority of my closest friends, and procedure. This means that over eight thousand animals are killed which I personally rely on quite heavily. All together, we grow each day by researchers in the field of biology. As an up to become more confident and conscientious people who undergraduate, studying in the field of Biomedical Engineering, Jain Education Intemational WAW ACANA Page #52 -------------------------------------------------------------------------- ________________ W WW. NEW JAIN DIGEST- Winter 2007 I have worked in multiple laboratories that use animal models animals, and the lab has to pay a high price for each day they and I question my choice of career path each time I use such keep the animal in their facilities, as well as pay for the samples. Since I was a kid, I have been taught to practice ahimsa development and maintenance of their sterile animal rooms. The I have been taught to respect all life forms, from microorganisms technicians have to be specifically trained to use the animal, to our peers. I have grown up believing that all living beings certain procedures are very difficult to perform on various species, have the right to a peaceful life. I don't eat meat and I don't use and such procedures take a very long time. In addition to this, bug sprays or mouse traps. Yet, as a biology student in college, I the assumption is made that the results obtained in this animal have worked on numerous research projects that deal with animal will be similar to those in humans, but this is not always the models. In talking to my parents and grandparents about the case. Therefore, if other options are available, researchers will be subject, I was told to think of the greater good that the research likely to adopt them. projects aimed at achieving, and to say one Navkar before using As a college student, I have worked at developing one in vitro animal samples. However, to me, this did not justify the use of method in particular, but as my career in the field progresses, the animals; I still felt as if I was entering a field in which I hope to encourage others to do the same. If each year such would often be required to take actions that contradicted my advances are able to reduce the number of animal models used beliefs. I would tell the people I was working with that I did not by a few, over time a significant difference will be made in the directly want to handle the animals, and they would field. I encourage all other Jain students who may be facing this understandingly do the tests on the animals and sacrifices for same dilemma in the lab to consider this as a line of research to me, such that I would only have to work with the samples that pursue. they harvested from the animals. But this was not much of a consolation either. Regardless of whose hands were doing the Parinda Shah Graduated this December from animal treatments, the harm was being done, and I was a part of Illinois Institute of Technology, JSMC the project. Jainism has played an important role in my life, especially in I found a lab that was doing cancer research on human samples college. My strong beliefs in Jainism have ensured that I stay discarded from surgery, instead of using mouse and rat samples on the right path and not be influenced by the decisions of my like other cancer research labs. Working at this lab, I found that friends and classmates. I enjoyed my work much more, not having to struggle with my ethical concerns. I was also able to see just how hard it was to As a common saying goes, "Jainism is a way of life," Jain values obtain human samples due to government regulations and are strongly embedded in my daily life and interaction with privacy issues. Further, not all experiments can be done using others. One of the main principles of Jainism is Ahimsa (nonscraps of tissues. Human samples were a solution for this violence), and I try to practice it to the utmost. I am a vegan particular lab, but not necessarily the whole field. It was at this and encourage others to become so as well. My family even point that I decided to try to make a change in the field. I found prepared a vegan dinner for approximately 1500 people at the a project with the focus of developing ways to do in vitro (outside temple recently, complete with vegan fruit salad for dessert. I the animal) experiments that would yield similar results as in also am a member of PETA (People for the ethical treatment of vivo (in the animal) experiments do. animals) and write countless letters to companies, organizations, etc. in regards to their inhumane treatment of animals. In The notion of change is easy to maintain, but inflicting change addition to my diet, I also practice non-violence in that I watch is challenging. There are strong activist groups in the United a where I walk so I do not step on any small insects and I avoid States that fight for the abolishment of all animal testing, but in grass as much as possible. I have also incorporated the principles my eyes these groups will never be successful in bringing out a of Anekantavad (non-absolutism) in my life in that I attempt to change. The nature of biotech research is such that it requires be more tolerant of others and understanding of their animal testing. For example, new drugs and devices cannot be perspectives. Rather than arguing with others, I try to put myself tested for the first time on humans, steps have to be taken to in their shoes and see where they are coming from. verify the safety of products from in vitro to higher and higher organism systems before they can be tried in humans. Researchers Pathshala is one of the primary ways in which I share my will not listen to someone telling them to immediately stop using knowledge of Jainism with others. I teach 11 and 12 ycar olds animals because research, the way it is currently done, cannot be about the fundamentals and intricacies of Jainism. My sister done without such models. I think that any change to be made and I have also arranged a workshop for kids 12 and under during in this field will have to be slow but progressive. In working at Paryushan for the last two years where the kids participate in trying to increase the capabilities of in vitro technology, my idea various activities such as singing stavans, playing games, and is that if more information can be provided by techniques that learning about new aspects of Jainism. Besides that, we also do not require animals then fewer animals will have to be used. presented at YJA 2006 a session on Jain tirths in India. If the technology exists, scientists will switch to new ways. Avani Shah, Cornell University, Researchers who use animal models face a lot of difficulties. Animals have to be raised for the purpose of biological research, Jain Society of Rochester and the purchase of these organisms from animal facilities is College is very different from high school in that there are very expensive. There are very strict rules about the care of the thousands more people, and therefore a wider exposure to Jain Education Intemational Page #53 -------------------------------------------------------------------------- ________________ - t JAIN DIGEST. Winter 2007 young VOICER things like alcohol and drugs. Having learned about Jainism Hemang Srikishan, University of Illinois in has helped me avoid getting coerced by people to get involved in these types of activities. Jainism has also taught me that Urbana-Champaign JSMC violence never solves anything, so if any of my friends (especially Learning about Jainism has impacted me in all aspects of my boys) get involved in arguments and feel tempted to start a life because it has given me the framework with which I perceive physical fight, I make sure to strongly advise them not to do so everything. In college especially, I think the values that I have and I try to provide better alternatives. taken from Jainism help me to focus well and accomplish my I am practicing Jainism everyday in college because every time goals, despite the many distracting things around me. Aside, I go to eat, I uphold my vegetarianism. Many kids enter college from practicing non-violence by being vegetarian and not being vegetarian, but sometimes they weaken and start eating killing things purposely, I try to be non-violent in speech and meat due to suggestions of friends or because of a lack of thought. My Jain values compel me to interact with others vegetarian options and home cooked food. None of these are with an open mind and a calm attitude. The most significant reasons to deviate from your values though, and I have made way that I share Jain wisdom is through student run sure to stay vegetarian all throughout school. If I see that any organizations at college. I am a very active member of the Jain of my friends, Jain or not, are considering converting to eating Students Association at the University of Illinois, which helps meat, I try to talk them out of it. me interact with like-minded people. I am also part of the I try not to preach, but instead, just provide my input and opinion Interfaith Club, which has discussions and meetings. I share in situations where it seems like my friends are on the verge of my input as a Jain on whatever topic we talk about at such discussions. making a potentially harmful choice. I don't want to force my beliefs on anyone, but if I can provide them with insight that might enlighten and help them, then it is worth it. Ruchi Nandu, Senior at UC San Diego, JCNC Shital Shah, Midwestern Pharmacy University Learning about Jainism has impacted my life in college in the sense that I try and practice it regardless of where I am. Even (1st Year Student), JSMC though I am away from home and therefore have to work a Jainism has greatly impacted my life and has guided me towards little harder to maintain some of the core values, I still carry it the right direction. As a college student, I rely greatly on my through even at college. It has also impacted me in the way values and beliefs in Jainism and see it as a guide and a shining that I can carry out an intelligent conversation about some of path that I can follow. Learning principles of Jainism has allowed these core values with some of my friends who may not be as me to deal with different situations in college. but most familiar with Jainism. importantly, it has given me the ability to make decisions about 1 incorporate Jain values in all aspects of my daily life, from what is right and what is wrong. It has also given me the strength being vegetarian to being tolerant and accepting a multiplicity to stand up for my principles and beliefs and justify issues of views of others. To me, being Jain is really just a matter of regarding non-violence, truth, etc. Overall, I truly consider being the very best person you can be in all aspects of your life, Jainism to be the rock in my life because it has shaped the whether it means telling the truth or showing nonperson I am today and has encouraged me to strive hard and possessiveness. The latter being a lot easier as a college student make further improvements in my life. who doesn't have much to be possessive over. In college, I see a very high correlation between my daily lifestyle I have found that the easiest way to share the knowledge of and the practice of Jainism. For example, the best way I cope Jainism with others is to have a simple conversation with them. with exams or stress is by the practice of meditation. I have Being in an academic and intellectual setting it seems that the learned how beneficial meditation is because it has brought an occasion to have conversations about different religions comes immense amount of equanimity and peace in my life. I also up quite often. This in addition to being asked questions like incorporate Jain values in my life by the practice of non- "Why are you vegetarian?" ofren spur discussions of Jainism violence. Not only does this include eating only vegetarian and its basic tenets. foods, but also, looking at ingredients and minimizing root vegetables. I also incorporate non-violence through not Drew Nagda, University of Indiana, Bloomington, purchasing any silk and leather products as well as simple things IN, JVB, Orlando such as avoiding stepping on grass. The practice of non-violence to one's utmost capability helps bring a sense of compassion in Jainism has helped me minimize my stress, and it is a great way life. Furthermore, when shopping, I try to practice non- to pick up the Jain chhokris! possessiveness and think about this Jain value and how I can Learning the Jain morals and following them are two different practice it more in my lifestyle. Overall, by reading Jain books things. Trying to follow the 5 main vows is an everyday test or just setting aside some time during the day to think about that I aim to achieve. The best way to share knowledge is to Jainism has greatly brought me closer to my soul and has set good examples for others to emulate. encouraged me to be a better person. Jain Education Intemational Page #54 -------------------------------------------------------------------------- ________________ JAIN DIGEST Winter 2007 Global Jains & JAINA 2006 Annual YJP Convention Young Jain Professionals gathered in the setting of West Hollywood, Los Angeles from Oct. 13-16, for a weekend of education and networking. The theme of this year's conference was 'Balancing the Scales of Life.' As the next generations of Jains in the US, we are constantly faced with the need to balance our lives in many ways, while 'keeping true' to Jainism. Through discussions on marriage, on various contemporary issues on Jainism, Living in the Now, and more, attendees engaged in stimulating dialogue on how to make Jainism relevant today. To balance the discussions, attendees practiced meditation and yoga, and gained a sense of appreciation of the need to tend to one's spiritual health. Some highlights of the convention included a visit to the Jain Center of Southern California where the Jain Center graciously provided a tour, a video presentation on Farm Sanctuary, and lunch. A professionally run team-building activity at the Jain Center brought everyone together in a fun and interactive way, by creating friendly competition among teams in large human board game. Young Jain Professionals puts on the annual conferences as a way for young Jains in the working world to meet in an intimate environment, where most attendees are able to meet each other. This recent convention succeeded in bringing together both old and new faces to share a forum for Jain dialogue and networking. JVB participation in MLK silent march and rally throughout. She spoke of India being the land of non-violence and how the philosophy of non-violence was linked from Mohandas Gandhi and his work in India directly to Dr. King and his work throughout the South, him being a serious student of the work of Gandhiji. Samani Sanmati Pragya also spoke about the importance of the practice of yoga and meditation in developing the clarity of thought that can bring one to a nonviolent sensibility. "The daily practice of yoga and meditation are central to bringing a person to a sense of awareness that can bring inner peace to daily life," she said. Afterwards, Councilmember Edwards met briefly with both Samanijis and other members of JVB, including Raemon Patel and JVB President Hasmukh Patel. JVB Committee member Gordon Anderson, who worked as a volunteer towards the first election of Councilmember Edwards, was enthusiastic in recommending the participation of Jain Vishwa Bharati in the march, saying, "The religion and philosophy of Jainism is basically unknown to all but a very few non-Indian Americans. I believe that Jainism has a lot to offer this culture, where truth, non-violence and nonattachment are not qualities that are held in high regard. For JVB to participate in the We Are the Dream march indicates a willingness by this organization to step outside of its "cultural comfort zone" to express solidarity with others as well as spread the message of non-violence, which is at the foundation of what Jainism can offer to everyone." This event received reporting coverage in the Sunday, January 14th, 2007, edition of the city's newspaper, the Houston Chronicle - Section City and State page B3. S. M. S Medico, Jaipur Donates Rs.45 Lakhs On Saturday morning, January 13th, 2007, under overcast skies, thousands of Houstonians representing various organizations and religions came together to honor the memory and the work of Dr. Martin Luther King, Jr. This event was aptly named the "We Are the Dream" march, initiated and organized by the office of Houston City Council District D Representative Ada Edwards, and it is certain to become an annual occurrence. Among the participants in the march were notable local, state, and national politicians representative of Jain Leadership Conferences in 6 US Cities the Houston area, including the popular mayor, Bill White. The most notable moment for JVB was the introduction of the Samanijis to the stage by local television news personality Jerome Gray. Samani Sanmati Pragya was the only nonpolitician afforded the opportunity to bring a message on the program. She delivered a message of non-violence and peace to the audience, receiving vocal affirmations and applause Dr.M.L.Bafna, a Cardiac Physician from Cleveland (born in Sadri, Marwar), donates Rs.45.0 lakhs in the memory of his late wife Smt. Kamla Bafna to Bhagwan Mahavir Cancer Society at Malvia Nagar, Jaipur. - Yogendra Shah Jains in North America have built many temples and organizations. Now as we move into the future, we as Jains must embrace a common vision. JAINA Long Range Planning in collaboration with local Jain Centers has developed a common vision for our future (Vision2020). Together with local teams, we are holding regional one day conferences. Page #55 -------------------------------------------------------------------------- ________________ NH35 JAIN DIGEST* Winter 2007 Highlights of the First Conference: JAINA Katrina Project The first of the six conferences was held in Edison NJ on November 11th 2006 with over 60 attendees. After the JAINA raised over $50,000 nationwide for the Katrina victims. welcome message by Kirit Daftary various presentations were they donated $25,000 in Houston last year and recently made : donated a $25,000 mobile computer lab to the Fischer JAINA Vision 2020: Yogendra Jain, Prem Jain, JAINA Long Elementary school in Algiers, Louisiana. Jains presented this Range Planning Committee lab to the school along with 500 school back-packs for the * Bad Practices to Avoid Among Jain Centers: Nitin Talsania, students. Mr. Santosh Shah, the project coordinator, who also Chairman of Media, Public Relations represents Louisiana's 50 Jain families, gave a message of non violence, tolerance and success at the ceremony. The Jains Best Practices: Prem Jain, Shrey Shah of Boston, Jaymik selected this project from several other community projects Shah of NY, Sushil Jain of DC they identified because most of the students are from needy Current status and vision: Dilip Shah. JAINA's First Vice families, who were affected by Katrina and this school did not President and Convention Chairman receive as much funding as other schools did. Jain Leadership: Dr. Sushil Jain The 24 laptops were selected as a symbol for 24 Jinas (Teachers) Minina Dalal: Essence of Jainism Video (Elevator Pitch) (check it on YouTube, search for Non-violence) in the ancient Jain Religion. Shah explained to students the Showcase of Leaders: Recognizing contributions of Sudhir link between Dr. Martin Luther King's non-violence movement Shah of JAINA Exhibition Committee, Rajeev Pandya of for civil liberty and their ancient non-violence philosophy. JAINA Calendar project, Jitendra Vora of JCGB Directory Mr. Kirit Daftary, JAINA president told a story of non-violence project, and Yogesh Kamdar of JAINA Planned Giving and explained Jain way of Life - Not to cause pain to any living Committee. beings in words, in thoughts, and in actions. The attendees embraced and agreed to undertake the following New Temple Upcoming at Tampa, Florida nine projects: 1. Disseminate Non Violence Books - Pramod Shah, Raj The new lain Temple at Tampa, Florida is expected to be Kumar completed by June 2007 or earlier. The Pratistha Mahotsava 2. Jain Web Presence (Architecture and implementation) - dates will soon be announced.. The temple will have three main Prakash Teli, Mitesh Bohra, Mayur Shah pratimas: Bhagwan Parswanath, Adinath and Mahavir Swami. 3. New Fund Raising Techniques - Yogesh Kamdar, Vinay Beside this, pratimas of 24 Tirthankars will be installed Vakani, Chetan Lathia surrounding the main sanctum (Gabhara). 4. Jain Mix Marriage -- Dilip Jain 5. "TV Asia - Raj Kumar, Preeti Jain, Mamta Shah Kesh Lonch ceremony for Kshullika 6. Talks on Jainism in High Schools - Rajeev Jain, Preeti Jain Subhmati Mataji on Oct. 22 7. Jain Business Yellow Pages It is unusual to see a Kesh Lonch ceremony in USA, an 8. Membership Database Format opportunity availed on Oct 22 Jain Center of Northern 9. Jain Scriptures for Temples - Rakhi Jain, Sonali Khot California (JCNC) was blessed to see for the first time ever in Upcoming JAINA Leadership Conferences: the US, an auspicious event of kesh Lonch ceremony for Kshullika Subhmati Mataji was conducted The event was web Registration is on-line and cost is minimal - for registration casted live for everyone to participate and see this unique Jain; Tradition first hand. 1. Detroit - Feb. 24th, (contact: Manish Mehta, Hemant Shah -, JAINA Media Production Committee 2. San Jose - Feb. 17th, (contact: Nitin Shah, Prem Jain -, JAINA has recognized the need and opportunity to spread the Jain Way of Life through Television Medium. 3. Washington DC - April 7th, (contact: Dr. Sushil Jain - With this idea in mind The Media Production Committee has ) been established and in collaboration with TV Asia are going 4. Atlanta - April 21st, (contact: Dr. Manoj Jain - to start regular monthly programs on TV Asia. The core objectives of this committee are as follows: 5. Houston - April 28th. (contact: Kirit Dafrary 1. Produce and Broadcast Quality Television Programs ) based on Jain Religion. Jain Education Interational Page #56 -------------------------------------------------------------------------- ________________ WERP ARI JAIN DIGEST. Winter 2007 2. Utilize broadcast media to provide a wide range of This special rate is given only to JAINA members. The exposure to Jain philosophy and Jain way of life advertisements will reach nationwide to over 80,000 viewers. through lectures by respectable spiritual leaders. Please make your checks payable to, Media production 3. Create a platform for young Jains to get involved and Committee/JAINA and mail them tocreatively express their views. JAINA Media Production Committee, 12, Split Rock Drive, 4. Bring JAINA closer by getting participation from Great Neck, NY11024 centers around the nation and involving smaller centers to be recognized through their programs. Jain Digest Life Members 5. Produce workshops on Jain way of life including meditation, yoga, Jain cooking etc. We are very please to announce the following new Jain Digest At present the format of the half an hour program is as follows: Life Members, whose dues have been received: Welcome, followed by Bhakti Sangeet. Then a lecture by a Arun and lavasubha Swarnabadran-Omaha-NE, Ruby Mehtascholar will be presented, ending with Youth Corner/JAINA Brooklyn-NY, Niranjan and Asha Madia-Clive-IA, Mahendraupdate/Jain art etc. Brendonton-FL, Nitin and Shilpa Shah-Morris Plaine-NJ, The program will air starting in January 2007 and will be on Pravin and Kokila Sheth-Morris Plaine-NJ. Amit and Arpita Sunday mornings. I personally request all Jains to support this Bhandari-Fairfax-VA. venture. We are seeking donation form individuals and In addition we have received commitment form the following corporation by becoming a benefactor in the following generous individuals: categories: Gold benefactor $5000.00 (This includes ten 30 second Girish/Shashi Bapna, Anand/Mona Bora, Shashikant/Devyani advertisement spots over the year), Dani, Rajeev/Mamata Maheshwari, Jayesh/Bhavana Mehta, Manish/Varsha Mehta, Hemant/Veena Shah, Pradeep/Madhu Silver Benefactor$3000.00 (This will include 6 advertisement Modi, Chandrakant/Ramila Ravani, Dilip/Kalpana Shah, Rajiv/ spots over the year) Reepal Shah, Pratik/Sangeen Shah, Pritish/Shreya Shah, Nalin/ Regular Benefactor $1000.00 Gita Shah, Nilesh/Rinku Shah, Vastupal/Varsha Shah, Niranjan/ Donations can also be in the form of sponsorship of the Vibha Shah, Niral/Peenal Shah, Snehal/Payal Shah. Atul/ program in its entirety. The cost of one program is $3000.00. Hemangini Shah, Pravin/Jyoti Sheth, Bhupat/Aruna Sheth and You may also advertise on the program. The advertisements Manish/Sunita Zaveri. We thank Mr Manish Mehta JAINA can be given for 30 seconds at $200 or 60 seconds at $400.00. Co-Director and Pathshala Teacher for spearheading this effort. CROSSWORD PUZZLE a b c d e f g h i 118 j k l m n o p q r s t 7B The teaching of Jina (English) 7L Cousin of the 22nd Thirthankar 9E Artha, Kam, Dharma & Moksha constitute four types of 11G Important Jain Sutra recognized as authoritative by al Jain traditions 131 Title given to Head of the Order of Saints (Shadhus) 14A One who has eradicated four Ghati (soul-defiling) Karma 15K Pilgrimage 171 Attachment 18K Practice of which is known as Ahimsa of thoughts and speech 20F Karma that prevents samyak darshan (right faith) Down A14 Compassion for the afflicted B1 Non-Living, Non-Soul B7 One who has conquered attachment and aversion C13 Every Jina conquers it; anger and ego are part of it E9 In Jain philosophy, Karma is characterized as this G4 Language that the original Tattvartha Sutra is written in 19 Aphoristic mode of presentation, the canonical scriptures K11 Movement, capacity of moving in space L7 A living being can get out of the endless cycle of birth and death by eradicating - M18 One, unitary 07 Study - internal austerity: Self study of the Scriptures Q12 Unconditional faith in the teachings of Jina R1 He initially followed Mahavir, but subsequently preached against Mahavir's teachings S11 Which is a definite characteristic of a soul? Across 3K Form of Meditation using deep comtemplation 4G That which is capable of eradicating Karma 5B Central of theme of Jainism 5K Mother of Mahavir Bhagwan Jain Education Intemational Page #57 -------------------------------------------------------------------------- ________________ MATRIMONIALS MIS Ads for Jain Digest, February 2007 Please note that the forms and other information is provided after the Ads. FEMALE F: 904: Gujarati parents in California invite responses from cultured educated boys for their pretty attractive vegetarian daughter, March 76, 5'1", 100 lb, Bcom, Comp graphic. She is in India and willing to settle in USA. Ph: 626/912-3020. Email: F923: Gujarati parents invite responses for beautiful slim successful vegetarian US born daughter, June 77, 5'4", PharmD, very well employed, from well-educated cultured professional boys (MD preferred). Ph: 970/225-0632. 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Ph: 718/ AM494: Alliance invited for fair talented handsome vegetarian 343-0566. mehul divorcee US citizen Gujarati male, Feb 68, 5'11", 180 lb, BE, well settled, from educated vegetarian girls with family values. M1010: Gujarati parents invite proposals w/ photo bio-data Email: for son: MBA, handsome vegetarian well employed US citizen, Aug 76, 5'7", 160 lb, from family oriented pretty vegetarian AM495: Jain parents invite proposals for handsome educated girls. Ph: 708/287-4566. shah accomplished vegetarian US born son, May 77.5'5", 125 lb, MBA, BS (chem.. eng), well employed, from cultured educated M1187: Alliance invited w/photo bio-data for handsome smart pretty vegetarian girls. Ph: 4057447-4362. vegetarian athletic US citizen son, Oct 76, 5'9", MBA from top Ivy league Uni. well accomplished as executive manager, from well educated slim pretty cultured girls. 312/650-5505. M1095: Gujarati parents invite proposals w/photo bio-daca for handsome talented vegetarian US citizen son, Sept 76,5'7", 130 lb, MS (EE & CS) from reputed school, working as MU189: Gujarati parents invite responses for vegetarian hardware design engineer in silicon Valley, CA, from cultured cducated athletic amiable US born son, Mat 77,5'6", 130 lb, well-educated professional pretty girls. Ph: 408/272-6833. "Top-tier MBA, Finance Manager, Southern CA, from educated vegetarian girls on US West Coast. Email: M354: Gujarati parents invite proposals w/photo bio-data for talented US born son, July 75, 6'0", 145 lb, ME, System Eng., well positioned in New Jersey (very brief annulled marriage), CROSS WORD PUZZLE ANSWERS NY Holw MOZ A WA LINI VIA VIA 3 V HO YIN 1 V Al 1 al WE Inl ul VIH slnl ul nl dl VE NHS W SINI NI VH SI IY 1 V SW Ols u dan TONE HOL 8 2 EL 19 Finally they found the boy they were looking for. Of course, he is non-veg, drinks, and keeps a ponytail, tattoo, but at least he's Jain! Isido UW X46 TOPqe Jain Education Intemational Page #59 -------------------------------------------------------------------------- ________________ MIS REGISTRATION FORM -PAGE 1 MIS REGISTRATION FORM - PAGE 1 Name (please print): Address: 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 STREET LAST YEAR What languages do you speak? What languages do you read? What languages do you write? 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? Fax: () Height: Candidate's signature: FIRST CITY Weight: Do you smoke? YES NO MIDDLE 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): STATE Email: When did you enter the USA/Canada? Do you drink? YES NO Education: DEGREE YEAR RECEIVED MAJOR NAME OF UNIVERSITY/COLLEGE Work experience: Occupation: Occupation: What is your religion? Date: ZIP MONTH/ 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. . Page #60 -------------------------------------------------------------------------- ________________ 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 or open. or open. or open. O Other Work experience: YES NO Visa Status: Length of time in North America: Language. English: YES NO Other (specify): years. Congratulations! Female: 210, Male: 198 (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 page1. 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 -PAGE 2 . Page #61 -------------------------------------------------------------------------- ________________ In Action .... Swadhayay / Inter-faith 969 slan Jainism du Sikhism Bam an Center of Northern Apria "TER-AITH CONFIENDE Jain Education Inter Jain Center of Northern California INTER-FAITH CONFERENCE We trust the two Page #62 -------------------------------------------------------------------------- ________________ PATHSHALA IN ACTION Page #63 -------------------------------------------------------------------------- ________________ MSD M S International, Inc. 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Groups Fares available on all Major Carriers: Air India, Continental, Northwest, KLM, Air France, United Airlines, Swiss, Alitalia, Singapore Airlines, etce Detroit / Chicago, New York / Washington / Los Angeles / San Francisco / Houston / Mumbai / Chennai JAIN DIGEST CIRCULATION Federation of JAINA PO Box 700 Getzville, NY 14068-0700 Address Service Requested NON-PROFIT ORG. U.S. POSTAGE PAID NIAGARA FALLS, NY PERMIT NO. 142 lll 6170**********************AUTO* *3-DIGIT 276 Pravin K. & Arti Shah 471 509 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