Jain Society Houston TX 1995 11 Pratistha

Author(s): Jain Society Houston TX
Publisher: USA Jain Society Houston TX
Catalog link: https://jainqq.org/explore/528921/1

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Jann Bouco JAIN SOCIETY OF HOUSTON nternational PRATISHTHA MAHOTSAV SOUVENIR 18-26th NOVEMBER 1995 SAFEFEA

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North Houston's largest and most comprehensive facility for all of your family's health care * 24-hour Emergency Department * The Heart Center cardiac services and open heart surgery * Convenient Day Surgery Center * Complete diagnostic services * Psychiatric care * Orthopedics/Neurosurgery The Women's Atrium * Medical & surgical care * Obstetrics & gynecology * Breast Health Services Concerning Women(r) educational programs Peakwood Medical Center Entrance The Women's Atrium Entrance Satinwood The Houston Women's Northwest Atrium Medical Center I-45 Main Hospital Number ....... 440-1000 Physician Referral ................ 580-0000 Concerning Women(r)......... 440-7799 Emergency Department ....... 440-2146 Ella Boulevard Medical Malls Emergency Judiwood Red Oak Nanes FM 1960 MPE HOUSTON NORTHWEST MEDICAL CENTER 710 FM 1960 West (1 mile west of I-45) * Houston, TX 77090 10/95 in Education International tioned For Private & Personal use only

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Jain Education Internation www.jainelibrary.

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OMnamosiddhANa GAOR/8 jJAna darzana sarTamAnAya Szas 29 OUR yA4 cAritra sApaka maMtra Edi 24/2018 rANAya 18245692 10/11/17/23/4 FARPra Main 15288 hAH Sche namoarihaMtANaM namo rildaannii| namoAyariyANa namouvAjamAyANA namolIesavvasAhUNa, esopaMcaNamokAro, savvapAvappaNA snno| maMgalANacasavvesiM, pddh'mNhvimNglm|| Education International WWW.Bellery ore

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FORWARD The Temple is our Soul; The Jain Center is our Dream. The Temple is a monument of Peace, Harmony and Truth. Pratishtha is the first step towards promoting: Peace through Non-violence (Ahimsa); Utmost reverence to all forms of life; Harmony with the environment and compassionate interdependence with nature and all living beings, and Truth through the multiplicity of views (Anekant), as foundations of a civilized society. With the creation of an inspiring Jain Center we are fulfilling our Dream to pass our rich Jain Heritage to the able hands of our Youth. Out ultimate accomplishment will be the active involvement of our community for generations to come. Jain Education Intemational

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PRATISHTHA COMMITTEE Kishore Doshi (Chairman) Suresh Ghelani Udai Jain Virendra Kothari Vijay Sanghani Bharat Shah Kishore Shah SOUVENIR COMMITTEE Kishore Doshi Suketu Kapadia Virendra Kothari Parag Mehta Dhanesh Shah Ashok Shingavi A Publication by : PRATISHTHA MAHOTSAV VIR SAMVAT 2522, MAGSARSUD 5th 26th NOVEMBER 1995 BOARD OF TRUSTEES Udai Jain (Chief) Mukesh Gandhi Virendra Kothari Pallavi Mehta Dr. K.T. Shah Ramesh Shah Jain Society of Houston 3905 Arc Street Houston, Texas 77063 Souvenir Printed by: Virendra & Bharati Kothari and Rajiv Makkar KWIK KOPY 3330 Richmond Houston, Texas 77098 For Private u Personal Use Only EXECUTIVE COMMITTEE Bharat Shah (President) Navin Shah (V.P.) Vipin Vaidya (Sec.) Narendra Shah (Tres.) Vinod Bilakhia Snehlata Mehta Vikram Mehta Vijay Sanghani Hasmukh Shah Jagruti Shah Kirti Shah Kishore Shah ADVERTISING COMMITTEE Suresh Chokshi Sudhir Kapadia Sevanti Mehta Vipin Vaidya

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Message from the Pratishtha Committee Chairman Jai Jinendra, An humble beginning by a handful of devoted families has been transformed into a strong society with a membership of 275 families, a 10,000 sq. ft. facility to congregate, and now a temple. We all can be proud of our achievement. This Pratishtha Mahotsav brings great joy and happiness. As each idol of our Tirthankars in the temple is consecrated, the spirit of these great souls will inspire worship and devotion. It is believed that the Jineshwar Darshan eliminates our sins, worship fulfills our wishes, and Pooja brings happiness. The presence of Jineshwar Dev is like having a "Kalpa Vruksha" in our temple. This generation of Jains have tried to fulfill their obligations to provide a base for continuance of our heritage and promote and practice Lord Mahavir's message of peace and non-violence. We are confident that the next generation will spread and practice Bhgawan Mahavir's teachings even further. On behalf of the society, I congratulate and thank all those who donated funds, time and effort to make this event successful. It has been a very involved project with a lot of time spent, efforts undertaken, and hard decisions made. In the process of this Pratishtha Mahotsav, if we have unknowingly hurt anybody's feelings or anyone has found any inadequacy in any respect, I kindly request for your understanding. Michhami Dukkadam! Kishor Doshi Chairman, Pratishtha Committee iii

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Message from the President Jai Jinendra, November 26th, 1995, will be remembered as a very important day in the history of our Jain Society. On this auspicious day, we are celebrating the Pratishtha Mahotsav of the idols of our Tirthankars and other deities. On the eve of this joyous day, I would like to thank all the donors and the volunteers who have contributed their time, effort and wealth to make this big dream come true. Our seniors and youth have also participated very actively in the weeks leading up to the Pratishtha Mahotsav. On behalf of Jain Society of Houston, I appeal to everyone to get actively involved in all the activities of our center and help us make our center a very thriving center and a beautiful facility. Bharat Shah President Message from the Chief Trustee Jai Jinendra, With the Blessings of our Tirthankars and spiritual leaders, we are celebrating our Pratishtha Mahotsav on Sunday Nov. 26, 1995. This day is auspicious, and very important to the Jain Society of Houston. The dream we all had for years is now coming true, which brings joy and happiness to us. The Jain community of Houston is thankful to our holy Gurus, religious Scholars, dignitaries and all the well-wishers for their spiritual teachings of our Lords. We are also grateful for their inspiration, dedication and great efforts. The whole Jain Sangh has worked very hard with tremendous unity, which makes me very proud of our Sangh. I thank every member of the Jain Samaj. With this temple and Pratishtha of our Tirthankar Bhagwan's idols, I hope we and our future generations will continue the march towards attaining a higher level of spiritual knowledge. Udai Jain Chief Trustee i Jain Education Intemational

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TABLE of CONTENTS TOPIC Page 1 TOPIC Page 96 100 103 107 113 129 137 Universal Prayer Advertisers Directory Spiritual Guests/Leaders Dignitary Letters Thanks to Dignitaries/Scholars Volunteer List Committee Photos Message of Bhagawan Mahavir Construction of our Temple Pratima Sponsorship Bhagawan Parshvanath Tirthankar Murti Photos Bhagawan Mahavir Bhagawan Adinatha Dev/Devi Photos Bhagawan Adinatha Yaksha / Yakshinis Temple Worship Temple Photo Tapasya Lists Donors Lists Jain Center History Essay Competition Results Important Houston Information A Way of Thinking & Living Pratishtha Mahotsav Jain Code of Conduct Shatrunjaya Tirth Photo 141 Shatrunjaya Tirth Mahatva Anandji-Kalyanji Jain Literature Chaturvidh Sangh Atma - Permatma 108 Tirth Maps of Tirths in India Article by Muni Kastursagarji Program - Pratishtha Mahotsav Membership List Jain Rituals & Ceremonies 27 'Bhav' Dhirajlal Pandit Article Virchand Raghavji Gandhi Kyo Kare Maun Hindi Poetry Jain Teachings Gujarati Article Concept of God in Jainism 14 Gunasthan Principles of Jainism What Jainism Means to Me Jain Life in the Western World What is Jainism Elephant of Ego Blood Donors List Thank You from the Chairman 34 34a 34b 147 149 155 161 35 167 168 176 178 179 185 190 199 200 Jain Education Interational

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Celebrating Jain Center of Houston Pratishtha Mahotsav 1995 We would like to thank all the DONORS VOLUNTEERS PARTICIPANTS ADVERTISERS WELL-WISHERS SADHUS DIGNITARIES VIDHIKARS GUESTS all Jain Center Members For making both this Souvenir possible, and making the PRATISHTHA MAHOTSAV a very successful one Jain Society of Houston Jain Education Intemational VU

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 Namaskar Maha Mantra The Universal Prayer Namo Arhantanam - Obeisance to the Arihantas - perfect souls - Godmen I bow to those who have reached omniscience in the flesh and teach the road to everlasting life in the liberated state Namo Siddahanam - Obeisance to the Siddhas - liberated bodiless souls I bow down to those who have attained perfect knowledge and have liberated their souls of all Karma Namo Airiyanam - Obeisance to the masters - heads of congregations I bow down to those who have experienced self-realization of their souls through self-control and self-sacrifice Namo Uvajjhyanam - Obeisance to the teachers - ascetic teachers I bow down to those who understand the true nature of soul and teach the importance of the spiritual over the material Namo Loe Savva Sahunam - Obeisance to all ascetic aspirants in the universe I bow down to those who strictly follow the five great vows of conduct and inspire us to live a virtuous live Eso Pancha NamokaroThis five folds obeisance mantra To these five types of great souls I offer my praise Savva PavappanasnoDestroys all demerit Such praise will help diminish my sins Mangalanamca SavvesimAnd is the first and foremost of all Giving this praise is most auspicious Pudhaman Havai Mangalam - Auspicious recitations So auspicious as to bring happiness and bliss "It is easy to lose interest in the temple if you have never made an investment in it" (Author Unknown) Page 1 Jain Education Intemational

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ADVERTISEMENT Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 ADVERTISEMENT INDEX Aakash Chemicals ABC Travels Abraham Orient. Rugs Alma Diamonds AMYL Inc. Anand Bhavan APEX Ashik Shah Ashneel Travels Associated Testing Astra Merck ATEC Engineers Bellaire Cancer Center Bharat Shah Bhupendra Sheth Bridal Shringar Bright Textiles Cardiovascular Assoc. Chary Tamirisa Chinmaya Mission Col. Bellaire Med Ctr Columbia Health Days Inn (Coll. Sta.) Days Inn (Memorial) Deepak Jain Deepak Shah Dev Mahajan Diagnostic Systems Diam Link Diamond World Diamond World Dilip Kothari Dilip Mehta Distinctive Art Dr. Bhandari/Bhuchar Dr. D. S. Chokshi Dr. H.D. Patel Dr. Hema Chheda Dr. Jagat Kamdar Dr. Jay Chavda Dr. K, Peddamatham Dr. K.T. Shah Dr. Kokila Shah Dr. Manibhai Mehta Dr. Mrugesh Shah Dr. Navnit Mehta Dr. Pankaj Shah Dr. Pulin Pandya Dr. Raghutaman Dr. Ravi Kankaria Dr. Shirish Kothari Dr. Suresh Moonat PAGE 131 49 145 145 163 164 71 94 160 153 152 52 171 144 61 136 145 86 157 175 187 135 172 133 165 133 166 51 126 151 151 181 175 42 123 165 127 138 105 135 184 72 160 124 102 124 134 184 197 194 181 58 ADVERTISEMENT Dr. T. A. Thayu Dr. Chandrakar Dr. Gomberwala East-West Video Econolodge Epcom System Gem Trust Girish Patel Girish Shah H. C. Khera Harish Shah Hasmukh Shah House of Spices Hou. NW Med Center IMPEX Dia. (Doshi) IMPEX Dia. (Kothari) India Grocers India Jewelers Jagdish Shah Jain Center of S. Cal Jay Store Jewelry Exch. Center Jitendra Doshi Jitu Shah Joseph Sreshta KARAT 22 Kirti Doshi Kirti Jewelers Kishor Doshi KP Printing Lucky Motors M. B. Mehta Madad Contracting Mahendra Shah Mangini/Lakhia/Assoc Manoj Shah Manoj Vakil Mody & Assoc. Mont Granite Moon Jewelers Mukesh Gandhi Mukesh Jhaveri Mukesh Turakhia Mukund Gandhi PAGE Nalin Dalal Nikhil Mody Nirad Kothari Nitin Shah 158 134 173 25 166 50 62 24 Kemtron Technologies 184 Kendra Funeral 170 Khimji Chhedha 182 Kirkwood Auto 134 133 144 183 24 94 164 CVR 172 139 125 61 94 150 61 183 82 144 CVR 196 93 138 24 136 175 197 138 159 175 193 144 174 170 16 94 170 128 144 158 138 43 ADVERTISEMENT Page 2 Pankaj/Mukesh Shah Patel Brothers Pinnacle Mortgage 145 146 Piping Technology Premier Inn (Corsicana) 133 128 189 126 125 195 94 138 132 132 106 Prince Wholesale Quality Infusion R.N. Enterprise Raja Jewels Ram Patel Ramesh Shah Ramesh Shah Ramesh P. Shah Ratnala/Bahl Red Oak Reena Enterprise Regal Jewelers Regal Sari Palace Riddhi Desai Roger Jain Sangam Diamond Sara International Saralal Diamond Sari Sansar Sari Sapne Sevanti Mehta Shanti Dani Sharp Enginnering Shell Goel Sonnie's Beauty Srini Malini PAGE Stricklan Chevy-Geo Sulekh Jain Support-A-Child Suresh Ghelani Suresh Patel SW Appliances Taj Mahal TropicSun 126 150 48 173 195 140 52 158 175 86 144 62 138 165 124 158 188 Udai Jain/Rajeev Daga 101 Union Gems 183 195 47 193 122 188 94 17 16 134 198 Unique Digital Tech. United Air Cond. Vaishali Diamond Vasant Shah Venugopal Menon Vijay Sanghani Vinmar Virendra Kothari William Kubricht Wonder Travel/Tour 157 198 86 61 181 160 124 126 154 "Serving one's parents and elders with love, respect, and devotion is the utmost gift you can give them" (Lord Mahavira)

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 HONORABLE GUESTS of the Pratishtha Ceremony His Holiness Sahitya Bhushan Jyotish Martand Muni Shri KasturSagarji Muni Shri was born in the year 1932 to Makbai and Sojpalbhai in Samagoga, Kutchh, India. At the age of 20 Muni Shri too Diksha from Muni Shri Lakshmi Sagarji of the Yognishtha Acharya Shri Buddhi Sagarji Samudai.. Muni Shri has in-depth knowledge of Jainshashtra, Karmashashtra and Jyotishshashtra and is an expert in the Muharatshashtra and Muharat Vidhi-vidhan. He is well versed in Sanskrit, Gujarati, Kutchi, Hindi, Marathi and Rajasthani languages. He has authored many books and has published articles under the 'Jai Jinendra' column of very widely read Gujarati newspaper 'Mumbai Samachar'. Muni Shri has performed Bhoomi Pujan, Khanan Vidhi, and Pratishtha at various places in India, and he is the Thanapati of Shri ChandraPrabhu Shwetambar Jain Mandir, Jalana, Maharashtra, India. His life motto is "Hum sabhi ko jodenge, Hamne yah vrat dhara hai. Dharma samanvaya aur ekta yahi hamara nara hai." (It is my pledge to promote religious harmony and unite everybody.) His Holiness Shri Bhattarak Charukirtiji Shri Charukirthiji is a head of the Jain Math at Madbidri, Karnatak, India. He is a Bhattarak of the math (temple). Bhattarak is a long standing Digamber Jain tradition. Bhattarak Diksha requires to renounce the wordly possessions and practice celibacy. Bhattarakji has studied in Banaras in India and holds a master's degree in Hindi language and a Ph. D. in Jainism. He serves on the committees of various Jain organizations as a Member, President or Chairman. His holiness is an outstanding Jain Scholar. Bhattarakji has visited us several times in the past and we are very happy to have him for the Pratishtha Mahotsav. Babubhai Kadiwala Babubhai Kadiwala is a devout Jain and a spiritual man. He is a very knowledgeabe man in the matters of Poojas and religious rituals. Babubhai has performed a number of Poojas and Pratishtha ceremonies throuhout the world including Chicago and Dallas. Babubhai's life is synonymous with Poojas (worship) and Sadhana (meditaion). He practices meditation everyday for several hours. He is author of many books including Poojas, Sadhana and keys to success in life. Babubhai has devoted his life for the sake of religion. We are very happy to have him here with his group of musicians to conduct our Pratishtha Mahotsav. "Do not expect a thousand-dollar answer to a ten-cent prayer" Page 3 (Author Unknown)

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 SPIRITUAL LEADERS Of the Pratishtha Ceremony LATE ACHARYA SHREE SHUSHILKUMARJI GURUDEV SHREE CHITRABHANU MUNI SHREE ROOPCHANDJI ACHARYA SHREE CHANDNAJI SHREE KIRTICHANDRAJI MAHARAJ SHREE JINCHANDRAJI MAHARAJ AMRENDRA MUNIJI SAMANIJI MADHUR PRAGNAJI SAMANIJI CHARITRA PRAGNAJI "Ignorance needs no introduction; it always makes itself known" (Jawaharlal Nehru) Page 4 Jain Education Intemational

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Celebrating Jain Center of Houston Pratishtha Mahotsav 1995 STATE OF TEXAS OFFICE OF THE GOVERNOR GEORGE W. BUSH GOVERNOR November 7, 1995 Greetings to: The Jain Society of Houston, Inc. Congratulations on dedication of your new temple. The celebration of faith is central to the lives of many Texans. I know your congregation is blessed by the spiritual guidance that the Jain Society of Houston, Inc. offers. Best wishes on this special occasion. Sincerely, GEORGE W. BUSH e "More people get into trouble by covering up their ignorance rather than admitting it" (Author Unknown) Page 5

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Celebrating Jain Center of Houston Pratishtha Mahotsav 1995 KAY BAILEY HUTCHISON TEXAS COMMITTEES: ARMED SERVICES SMALL BUSINESS COMMERCE, SCIENCE, AND TRANSPORTATION United States Senate WASHINGTON, DC 20510-4304 November 8, 1995 The Jain Society of Houston, Inc. P. O. Box 772313 Houston, Texas 77215-2313 Dear Friends: I am pleased to send greetings on the occasion of the dedication of your new temple and extend a warm welcome to Muni Shri Kastur Sagarji Maharaj and Bhattarak Charukirthijee from India. I know the dedication of the temple will be a joyous occasion for Houston area Jain families and friends. The culture of our nation is enriched by the contributions the Jain religion has made to our country. It is a special honor to participate in your dedication through this message of goodwill. Sincerely, Kay Barley Hutchian Kay Bailey Hutchison KBH/had "Faith gives us the confidence to face the present with confidence, and the future with expectancy" (Author Unknown) Page 6 Jain Education Interational

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Celebrating Jain Center of Houston Pratishtha Mahotsav 1995 bhArata kA pradhAna asalAvAsa hyUsTana Swash pawan Singh Consul General CONSULATE GENERAL OF INDIA HOUSTON November 10. 1995 MESSAGE On behalf of the Consulate General of India. I extend warm felicitations to the Jain Society of Houston Inc. on the auspicious occasion of Pratishtha Mahotsav on November Pratishtha Mahotsav is a reminder of how fasth and devotion can bind a community to its roots and provide spiritual sustenance. The significant contribution of Jainism to Indian culture has been well-chronicled. and its fundamental tenet of non-violence continues to have great relevance in our troubled times Once again. I wish you a most happy and memorable Pratishtha Mahotsav Draalpawan Singh lowo Shrenik K Lalbhai September 27, 1995 Dear Kishor Doshi: I must thank you for your invitation to the Pratistha ceremony at Houston, but I am sincerely sorry that owing to previous commitments I am not in a position to accept your invitation. Indeed religion aims at enhancing spiritual knowledge and human virtues. I am sure that the temple being constructed over there will help achieve this ultimate objective. Jain religion is a great religion and Jain philosophy is very noble and elevating. It is a matter of pride and joy for us over here that you all are so deeply concerned and active about religion and cultire. So far away from here. I wish that the 'Pratistha' ceremony will have all the success and the centre for which you all are working will go a long way in providing inspiration and guidance to the younger generation about religion and culture. Yours sincerely, `lt nmnkh H myd (Shrenik Kasturbhai) Shri Kishor Doshi, Chairman, Pratishtha Committee, Jain Society of Houston Inc.. 3905, Arc Street. Houston, Texas 77063. U.S.A. SKL:htv 'Lalbag'. Shahibas, Ahmedabad-380 004-India Phongs: Office : 357406: Residence: 866376 Cable: 'Nila "Some people know how to live everyone else's life but their own" (Acharya Sushil Kumar Ji) Page 7 Jain Education Interational

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Celebrating Jain Center of Houston Pratishtha Mahotsav 1995 Acharya Padma Sagar Suri Mr. Udal Jain, Jain Society Of Houston Inc. 3905, Are St, Houston Tax-77063. U.S.A Sri. Udal Jain, 5905 Dharmal ebh ! 28 agasta, 1995 lADanUM / I am happy to receive your letter and learn that PratishthaMahotsav is taking place on 26th November, 1995 at Houston. Also, it gives me tome nes happiness to know that Bhagwan Mahavir's temple has been built there. I am Bure His messages and teachings should reach to the people of America through your different medias. I heartily wish and bless the Mahotsava grand success. Convey my dharmalabh to all the members and friends. 14th Aug 95. My blessings and best ad shes are always there with you. Let me know if there is anything I can do. with blessings, Padana sagakui JAIN TEMPLE. 11.A, HEY SHAM ROAD. BHAWAN PORE CALCUTTA 700020. PHONE NO. 4755150 dharma kA uddezya hai AdhyAtmika vikAsa / usake lie aMtarTa DiTa aura aMtarmukhI honA Avazyaka hai| bahuta bAra AlaMbana taka pahu~ca kara manukraya ruka jAtA hai / yaha dhArmika jagata ke lie zreyaskara nahIM hotA / Apa amerikA meM rahane vAle loga haiM isalie isa viSaya para gahare meM uttara kara vicAra kreN| maMdira Adi AlaMbanoM ko aisA rUpa deM, jisase adhyAtmamuktA baDhe / hama saMsthAgata dharma ko bahuta mUlya nahIM dete / hamArA AkarSaNa AdhyAtmika vikAsa ke prati hai / haga vAhate haiM- Apake dharmasthAna AdhyAtmika vikAsa ke kendra baneM bhI tikavAda kI ora jAne vAle logoM ke lie bhI ve jyotipuMja bane / hamArA vizvAsa hai Apake isa vikasita dharmasthala meM asaMkhya logoM ko - adhyAtma kI naI dRSTi aura naI jyoti milegI / gaNAdhipati zrI tulasI evaM AcArya mahApraca OM namaH siddham namo namaH zrIgurunemikhUnaye vizya sUryoda subhASa zrI kumArapAla hesAsa yogya dhafccine mUlyabaDI lonI hupA hai to joDada hazo bi. tamAro tA ko patra te dona sosAyaTI yuro 251 ko patra tA. 10syamA masyo hyusTana vinamahira 25,11,75re pratiSThA c/0 saMmohanA Z.32, makusema si fatuen a) sevA zulecchA pA sAthai suniyaMtramaMtrita Page 8 zrIsaMgha dharmapAla M 9310164 7x481 ELCOM. With blessings. AMRENDRA MUNI raMgapurA SIDDHACHALAM Founder II.H. Acharya Sahil Kumaji Maharaj 65 MUD POND RD., BLAIRSTOWN, N.J. 07825 (201)362-9793 20 October, 1995 I write to you to express my profound joy and to convey my blessings and good wishes on the historic occasion of Pratishtha Mahotsav being celebrated at the Jain Center of Houston. I find even greater joy and bliss in writing to you from Siddhachalar I am therefore writing to you on Siddhachalam stationery, knowing that the work which Acharya Sushil Kumarji Maharaj (Guruji) pioneered and carried out is continuing at Houston, and knowing that Guruji's blessings are with you. It is a matter of pride that the Jain Center in Houston has done so much work to find a dream come ture as it would be upon consecration of the Temple. I wish you every success in your spiritual endeavours. Muni Amrendra Kumar "The things in life that count most are the things that cannot be counted" TO: Shri Kishorbhai Doshi, Chairman, Pratishtha Mahotsav Committee AND TO: Houston Shree Sangh. TERNATIONAL MAHAVIR JAIN MISSION WORLD FELLOWSHIP OF RELIGIONS KUNDALINI SCIENCE CENTER (Author Unknown)

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Celebrating Jain Center of Houston Pratishtha Mahotsav 1995 691 11 4833823 Regd. No. 5/23691 Phone: 6821348 mAnava maMdira mizana MANAV MANDIR MISSION saMsthApaka gurudeva muni zrI rUpacandrajI mahArAja jaina Azrama, rUpa vihAra, riMga roDa, sarAya kAle khAM basa aDDA ke sAmane, naI dillI-110013 dinAMka....24- akTa-...1995 pariSTha zrAvaka zrI lizora bhAI dIpAvalI aura nava varSa zunna maMgala maya ho| Apase yaha jAnakara vahuta prasannatA huI ki pratiSThA -samAroha ke avasara para Apa dhI-vabA aura prabhAvabA ke lie eka smArikA kA prakAzana bhI kara rhe| maMdiroM, upatrayoM, sthAnakoM aura sAhitya prakAzana kA eka hI uddezya hotA haiki ibase preraNA lekara hama zAla, dIna, cAritra ko vizeSA para nA kreN| kyoMki yaha raha-trayI ho janma - zAnti aura mukti kA eka mAtra raja-mArga hai| hyaSTama - samAja meM aura samAla - sevA kI dizA meM niraMtara agrasara hai,yaha hI kA viSaya hai / paramI ke pathapara apar3he kadama Age -se-Age bar3hate rahe - yahI azIvAda hai| Go Celeng muji rupaddha mAnava mandira mizatA, naI dillI - 13 "Money is like knowledge...the more you have the less you need to brag" (Author Unknown) Page 9 Jain Education Interational For Private Personal Use Only

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*** >> 5# & Celebrating Jain Center of Houston Pratishtha Mahotsav 1995 vaMde doDA nAma gujarAta na kArataka mA1. 2011 tA 27-40-764-4 Dear Kumarpal buai. This is to acknowledge your letter of 7th ultimo received by me in the first week of September. I am very happy to know that the Jains at Houston have built Mandir and will be performing a Pratishthe Mahotsav on the 26th of November this year. I am particularly happy to note that one of the Mul Nayak Pratimas is of Bhagwan Rushabhedev. This is so because I have seen that many educated Jaine prefer to believe that # only the last 2 Tirthankare really existed and the previous one were more in imagination than reality. This has to be erased from the minds and the only way it can be done la by talking more of the first Tirthankar, Bhagwan Rishabhadev and hie great gift of the 88 Arts to people. 5th Bopmber, 1995 Param Patys Acharya Vidyanand Munishree has tried to bring els out tn hla toolkit called juo ena raMga pa It would give me great pleasure to be with all the people of Houston on this very auspicious day, and to share in their joys I can make commitment to make an attempt to attend, but I do not know how far I will sucosed. Please convey my best wishes to Shri Udal Jain, Shri Kishor Doshi and the Jain Society of Houston With personal regards to you, Yours #imely, San Shri Kumerpal Deal 13/B Chandranagar Society Jaybhikkhu Marg. Pak AHMEDABAD-380 007 . pAM na 3 Kishor Joshi ahiMsA para rthaH / Smt. Shoryu Doory hover on my own. Norman Ron Bombay 40000 CHHABILDAS MEHTA FORMER CHIEF MINISTER (Gujarat State) Tele. No. 6660244 3. Panchdev Apartment. Haar bahuhapu, rnbtwice, Ahmedabad-30015 Data-13.10,95 nehI !" kuba dRzya daLa (I, sAdhano tathA tene sorATI oNpha blusTana (amerikA)nI pata mo che. navembama hyusTanaC pratiSThA mahotsavanuM mAojana karyuM che te jANIne khUba ja mAnaMda o che. pazminA deza) bhAratanI saMskRtinuM darzana ane pradarzana tathA mAnanA to mane tArzano graMza mA sa~sthA mAraphata vaheto karavA mATe mAnA paDaLI mama bane che. grantha, havA ane mAnava sevAno dezo khaMDaLanA mAma mArIna pamanA gatama pusTana ane tenI jubAna phelAya tenI noMdha kAre jAvuM re madhada9 201ii darzane abhinaMdana jAvuM chuM ane mane jAmaNa mApavA badala cAbhAra mAnuM chuM. majAk and, pApI nehA lina, (1 t ( chabIladAsa mahena presIDenTa zrI tiA dostava mana jaina sosArI sAlAthI mAM korAI za namAM thamatA jaiakhAjanuM bhAgya che ke jenAvalanI dharmaputrIone che. patidA motsava ujavAI che che, sI sI dinI pratimAjInA pananA Asare mA nAma la pAra karaMtu sandhita dI zakAya tema nA torA dure, A sIma pramAsa varSa pahelA ke amerIkA jevA dezamAM buddhidhana laIne pAtA yuvAne vadhAve dharmanA kuMDa saMbhAe tera rana 51 4 padma che. 'makane mAdeshbhraa usna nArita varSa lAvyuM che. bhatA hatA tyAnA tAjI tattvaciMtaka thatA e maMda cho 12 - dakSe baLa vRdhdhi nA rahyuM che. AnI (jAmA ne pu paNa vanAnaMdIkha che. dharma ne 5 thAya. nAnI akho ta vArasAnA bI ropA tenA patra cAnonuM khana Baku che jaina samAjanA vartArA hanana deza vaDe cAkhanA ghauM te mATe saune alinaMdana koI se AvAsa vRddhi sosA pani sthAna phAsTsa kRkha Ave ane pratiSThA mahAsnA flac jhin GreyANI samaya thAyo saLa sunaMdAde tema ka 'rw Bharat Varshiya Digambar Jain Tirthkshetra Committee The Boss, 7, Bakadersbah Zafer Marg, New Delhi 110002. Tel: 323317617931903, 23316 Ashok Kumar Jain President August 27, 1995, Dear Shri Doshi, It is a matter of great joy that the Jain Society of Houston is celebrating Pratishtha Meet of July / on 36h of November, 1995, This is the happy culmination of your efforts over the last few years. The basic tenets of Jainism are of universal appeal and relevance as they aim at the wellbeing of mankind. Ahts and Tolerance are the need of the hour, and the Jain philosophy of Anek is the key to a peaceful co-existence and global harmony. Emergence of Jain Derasar of Houston will help spread the immortal message of the Teerthankars in the western hemisphere as well. I hope that your Pratishtha Mahotsav will be eminently successful and will lead to a happier environment. With bot wate Shri Kishor Doshi Chairman, Pratishtha Committee Jain Society of Houston Inc 305 Arc street Houston, Teces 7063 USA Page 10 Your sincerely, Joker Jame Ashok Kumar Jain) "There are two types of fools in this world...those who can't change their opinions, and those who won't" (Author Unknown) Hit Bad CP Trek, Bombay 400 00 Te: 399370226)

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Celebrating Jain Center of Houston Pratishtha Mahotsav 1995 -far No. nA3-18-2340 Kishor Doshi, Houston Date: 3{-10-45 U.S.A.. Total Page: Four zuge saMdeza - AsAyaTI air 2 I face) hAsana pAyokaNa Searsi yA pani se rld unsel vAna ch. 16) H ead On nili- and ant for a lapyamAne sA220 tarapA nanya atund. yA samaye to ati mahAsaya 72 maina ghanI unogo yazava 62) 24yA dho. ghargA sAta atro ki 22 and AS AN yA 14:2nd AIIAshad me 2001 MAR ALA kine 28142 ducinATe , ne 200 Unn 4 5 . lARAAL 28 62 hAya Coni same sa Mir! mahAdasA : DAR sayana ze kone kona mAya ALRE 21 lAye . na Ent Nasal20Mandi to manuja 114) 800 la Hinut &011 kinakar Marel ze ze and sIlAnI 2440! And Sani keunze. thyA prasaMgane huM saM salphaLatA IcchuM chuM MacL 1342. (AR ARTMENTSming) "Revenge is the sword that wounds the one who wields it" (Abraham Lincoln) Page 11

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Celebrating Jain Center of Houston Pratishtha Mahotsav 1995 zubhecchA-saMha bhAra mA chaina sosAyaTI khoI hyusTanamA pratiSThA mahotsava samaye pAThavatA DIDI zulacchAyo rAya sAhUne dudhya kI khAnaMha vyakta hunu chu svAyagA bina mehiro syAyarazI dharmabhAvanA, saMskRti bhane sthApatyanA mahAna svIDo cha rejane hobhA yA khakhenI snAyakAno viAsa base aniSThAlo mahimArthato maMgalamaya hivasa pemA kina zarta jonI saMtiSThA ase tyAre vyAyAne sahune yApalI lApanAyo sagara durakhAnu po saMlu yAMse snuni dukhAnu khAdyasaMbana DaDyu chor3a binabhUmUrtinA yathArtha darzanazI mAnakara sukha duHkha julI kAya che yAMne khAne zitanI nirmAjanA prApta thAya cha, vyAyAmaha zAstradvAra vAyAyA haribhadrasUrI bhA hathA ne jAnI sUryAnayogya irA satyavandanataH sabhyaGga sutlA tasmAt Sof size: act, a series !! sainya speTale Tu bina maMdira khathayA dharmazAstrAMce na d. lAva: prakayate / bihana suvibhAne yogya rIje vaMdana durasAthI utkRSTa zubha lApa bhage che vA zubha lAva thI durmajo atha dhAya che sAno durmanA anya bhI sarva ulyAyanI sAhita dhAya che" 1t yA dhabAroM BIO rAje hasurela maina sosAyaTI jA~I dhukTana dvArA pratiSThA saMbhAroha ka gyAtmAkholA hRdayamA dharmanA utkRSTa lAyonI pratiSThAnoM samAraMbha banI rAho khAnuM araga spe cha hu~ kinezvara idhanI bhUlida tamAma kavonuM dharmagraMtho naudhA chaM Tru chuTyAe haranArI cha svAyaramA mahAna bina pratimA yethe saMsAra isI samudrAne tarI kavA mAranI nauDA rAga kSeSa rUpa zatrusyo ktha pabhAvanArI cho khAdhi pyAdhi rakhane upAdhikA vividha tApazI bayAjucyA khAtyAne vizrAMti saMdhAnu uttama saMzriya sthAna cho dekhane bavAravibhA mArga sA~dhalI dIvA che. lUjhA paDalA musADU rone sAthI M2. cha th dharmabhAvanA usAsako vivazAsana maheta uttama 2011 prasaMge syAya sahanI sAbhAra dhane pananya utsAha baMdhane khaMtaralA yAnaMda sAnulA thAya che, tamAza sAhunA hRdhyamAM pratyenA ugya lAyanAne vasatA bhrai ta prago! 2 vyaM neSjr ( huAArayAja hasA "It's not the load that breaks you down, its the way you carry it" Page 12 (Percy Shelley)

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The to OM Celebrating Jain Center of Houston Pratishtha Mahotsav 1995 SHRIMAD RAJGHANDRA ADHYATMIK SADHANA KENDRA KOBA-382009 (Dist. Gandhinagar) INDIA MAHAVIRAYA chairman Pratishthe committee, Jai Jinendra. I mAsika mukhapraga divyadhvani am receive attending indeed the Ahme ava organized at th 18th and 26th Novemser 95. 1 As same here, 1 blessings function, NAMAH. very delighted invitation for Pratishtha Mahots. am unable physically due Send herewith. for grand 1-0 Phone (02712) 22958 Houston between to of the Sincerely Yours Aturananda ghA kendra zrIm rAjacaMdra AdhyAtmike zrI sazruta-sevA-sAdarA kendra saMcAzita bA-382009 (ji. gAMdhInagara) bhArata Dardha Tripati SHANTINIKETAN SADHA KENORA TW 34000 DET VIL MO 22301 EN jinadhamAMnurAgI zrI hyusTana jaina saMghanA remI kamiTI membaro tathA saMghanA sahu sabhyo jaMga, (siglioyal) attend the preoccupations heart felt Success you milial.. 14 tripunA dharma..... hama ya saMgha nUtana jinAnI pratikanI - javA taiyAra karI che te jANIne ane UMDI khatAnA nukhIe chIe ane aMtaHkaraNanI zubhecchAo pAThavIe chIe Houston. raina dharma e sAmAno dI che, AtmanA gujhonano vikAsa cheja nuM mukhya dhyeya che, jaina saMskRtinA dareka aMgonI racanA e daSTine karavAmAM Ave che, 10th Aug.gs rAvaNa ane temAM birAjIta ThaMDI jinezvara prabhuthI pa mUkuMdavaNI vinA pratimAo mana kI . koriyAnI patnI dara vadhyA uttara taMbananI khUba jarUra che. pharsTana zaheranA A AvuM thayuM ane tenA udghATana prasaMge tamArA sahunA bhaal AgrahI prathama meM mujaba avanuM baneluM ane tyArabAda be vakhata tamArA caudamAM paraparvanI ArAdhanA karAvavA paNa AvavAnuM thayuM, e dareka vakhate tamArA ru mAnA loTA kuMbhaNa barDomAM je darbhamAM, saraLa ho Graveer G hare A varSe tame na mAno vpoLa, suMdara ane jida kAmakarIne temanI anuvAdana karIe cho ane "hi- mahava IsuMdara rIte parapaDe tevI prabhune parsanA bhAsa ja mo mAM on mane ektA jaLavA rahe ane dAme huM jinezvara prabhunA dhare rUdanAma artho prabhAvanA kAryomAM sagA zA o tevI zubhecchA sAthe nivasandR dilyAlA B. dharmalAla FEDERATION OF JAIN ASSOCIATIONS IN NORTH www AMERICA bhu President Jain Society of Houston, "Praising yourself to the sky usually will not get you there" Page 13 October 18, 1995 My heartiest congratulations to your society on Prathistha Mahotsav to be performed on November 25th, 1995 Jain Center of Houston has made significant progress in few years and with the addition of the Temple it will have many more activities for the youth and all other members of the Jain community. Mahishai Mabita.. President JAINA On behalf of JAINA and myself, I wish you success for the upcoming event. I with my wife Savita are planning to attend this suspicious ceremony on November 25th, 1995. Sincerely yours, Manibhai Mould Jai Jinentse, JAINA H.O. 11403 Tortuga, 3 Cypress CASS Tol.] & Fax 714-08 Together Everybody Accomplishes More hA sAheba kALAnA bhAvanagara 354002 20/0164 ameriMga madhye syuTana sthAne kA kaina saMgha samassa yogya ADi khanAramA maMgalamaya gAvalInA dharmanAla bhAziSa. zrA samasya tamAge sustAe~ 26, 1etyako patra bhanyo barSAtamA khAra khAloDa pore vigata pAMco syAha thayo che, jaina saMghanAM lArthakhA, jonA jAeko sane jAtikAyo prAtu maksilA par3e suMdara hAryo lA 25. barobara patalA nA zula maMgalamaya hine zula samaye uro cho. tasarpa dharmamaya maMgalamaya ussAeeDIbarDa prasaMgo sArAmAM sAre rIle nirdiTane sAnaMda DagarI utsava si pUrNa chAto. zAsana heda he dIjo saMpUrNa mI dRSTi sAtha sahAya ure seba khamArI khataranA zubhAzIya saha ghabhInAma. subodha sAgara vijJA -dharmalAla sAzAryA subodha sAgara zUri -sAbhAryazrI manohara DIrtisAgara sUre sAhi lAlu sAyagA jAmaDole dharmanuM suMdaramo suMdara jhAla sAmazo. haeNyAdhihiya~ paramAtmA, tyAgI pavI gurumahArAja, sarpajJa kIrthaMkara bhagavaMte iraAcelA ghUrmalAca nA siddhasonI sAnI samartha prApta kare. jAkhaDonA kapana hitya cane se mAre prayatna puruzo aAstha (Author unknown)

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 PRATISHTHA MAHOTSAV Dignitary/Scholar Appreciation We express our sincere appreciation and highest regards to the following Jain Scholars and Munis for sharing their spiritual knowledge, great aspirations and forvisiting Jain Society of Houston within the last few years Shri Amrendra Muni Shri Anita Jain Bandhu Triputiji Shri Bhattarak Charukirtiji Shri Chandnaji Shri Chitrabhanuji Shri Dhirajlal Pandit Shri Dineshbhai Mody Dr. Hukamchand Bharill Shri JaiSmitaji Shri Kumarpal Desai Shri Madhu Smitaji Shri Manak Muni Dr. N. P. Jain Acharya Shri PushpaRaj Shri Rupchandji Dr. Suman Jain Shri Saman Samaniji Shri Shashikant Mehta Shri Subhamji Shri Sunandaben Vora Acharya Shri Sushil Muni Shri Vibhaji Shri Yogesh Muni and Many Other Respected Scholars "Our aim should be service, not success" Page 14 (S. R. Radhakrishnan)

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 PRATISHTHA MAHOTSAV Dignitary/Scholar Appreciation Our sincere thanks and appreciation to the following dignitaries for their blessings, guidance and well wishes on the occasion of Pratishtha Mahotsav His Holiness Acharya Shri Chandroday Suri His Holiness Acharya Shri JayantSen Suri His Holiness Acharya Shri Yasodev Suri His Holiness Muni Shri Kastursagarji His Holiness Shri Charukeerti Bhattarakji His Holiness Muni Shri Amrendra Kumar His Holiness Shri Chritrabhanuji His Holiness Shri Atmanandji Shri Arvind S. Sanghvi Shri C. N. Sanghavi Shri Damji L. Shah Anchorwala Shri Dhirajlal Pandit Shri Dineshbhai Mody Shri M. C. Shah Shri Pratap Bhogilal and Many Other Respected Dignitaries & Guests "You can give without loving, but you cannot love without giving" (Author Unknown) Page 15 Jain Education Intemational

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Celebrating Jain Center of Houston Pratishtha Mahotsav 1995 WITH BEST WISHES AND CONGRATULATIONS FROM Virendra, Bharati and Prashant Kothari zrImad rAjacandra With Best Compliments to the Jain Society of Houston from MUKESH, KIRAN NEIL & NIRAV GANDHI AND JASUMATIBEN, CHANDRAKANTBHAI E JINESH GANDHI "Be as kind as you can today; tomorrow you may not be here" (Gautam Buddha) Page 16 Jain Education Intemational

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Celebrating Jain Center of Houston Pratishtha Mahotsav 1995 Shree Mahaviray Namah NamoarihaMtANaM Namo siddhANaM NamoAiriyANaM NamouvakrAyANa UNIGHCORIBU to Wett a fa virgin With Best Wishes On The Auspicious Occasion Of Pratishtha Mahotsav Vinmar International, Ltd. Chemicals and Plastics 36 West Greens Road . Suite 300. Houston, Texas 77067, U.S.A. Tel: (713) 775-3100 * FAX (713) 775-1398 / 775-1399 . Telex 6270021 Vinmar Recipient of the President's "E" Award For Exports 1. "Happiness is only achieved with true knowledge, faith, and conduct" (Author Unknown) Jain Education Interational Page 17ersonal Use Only

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 VOLUNTEER LIST Budo Anting. Shah, Narendra, Chairperson Shah, Shashikant Vaidya, Vipin Building Khemsara, Virendra, Chairperson Shah, Manoj Advisory Board Shah, K.T., Chairperson Dalal, Ramola Desai, Parimal Lakhia, Dinesh Sethi, Virendra Shah, Dilip Shah, Naresh Shah, Navin Cattural Program: Mehta Jitu, Chairperson Dalal, Kiran Dharamshi, Rajesh Kapasi, Dilip Mehta, Lata Shah, Mohit Shah, Pratima Shah, Preyna Shah, Sandeep Audio Video Photography: Sheth, Lalit, Chief Co-ordinator Chokshi, Monesh Dedhia, Samji Dedhia, Sonia Jain, Kamlesh Lakdawala, Rahul Mehta, Harish Shah, Nitesh Shah, Rajendra Sutaria, Namita Vora, Rajen Ball: Shah, Vinod, Chief Co-ordinator Dalal, Ramola Kucheria, Manhar Mehta, A.L. Shah, Jagruti Shah, Lalit BolAppreciation Palloy Vaidya, Vipin, Chief Co-ordinator Mehta, Pallavi Shah, Jitu Shah, Rashmi Dooration: 35 Shah, Daksha, Chief Co-ordinator Daga, Nita Desai, Arti (B) Doshi, Kalpana Ghelani, Saroj Jain, Sushila Mehta, Arti Mehta, Aruna Mehta, Sheela Shah, Arti (B.) Shah, Chetna Shah, Panna Shah, Rashmi Shah, Vasantben Sutaria, Mradula Zaveri, Sefali Dignitaries Accomodation: Jain, Abhey, Chief Co-ordinator Doshi, Usha Kothari, Bharati Shah, Vasantben Facilities Management Bilakhia, Vinod, Chairperson Shah, Hasmukh, Chairperson Chheda, Khimji Parikh, Mrugesh Jain, Kamlesh Jain, Sushila Kamdar, Nila Kapadia, Bhavna Mehta, Harish Parekh, Pravin Parekh, Sudha Sanghani, Anil Sanghani, Kirti Sanghani, Lina Sanghani, Suhas Shah, Amita (K.) Shah, Arti (B) Shah, Dharmista Shah, Harsha Shah, Hasmukh Shah, Jagruti Shah, Mamta Shah, Meeta (M.) Shah, Mohit Shah, Navin Shah, Paresh Shah, Preyna Shah, Surekha (N.) Shah, Surekha (V.) Shah, Vina Sheth, Sheela Shroff, Anila Turakhia, Nimmi Vasa, Priti Fund Raising Moonat, Suresh, Chairperson Gandhi, Mukesh Jagruti. Shah Khemsara, Verendra Mehta, Pallavi Mehta, Pravin Mehta, Sevanti Mehta, Vikram Shah, K.T. Shah, Nitin Shah, Ramesh Shah, Vinod Turakhia, Mukesh Food Preparation & Serving Chokshi, Vandana, Chairperson Mehta, Harish, Chairperson Boradia, Bharati Desai, Pratima Jain, Ashok "Generosity always leaves a more pleasant memory than stinginess" (Author Unknown) Page 18

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Souvenir Computer Layout: Mehta Parag, Chief Co-ordinator Barai, Sanjay Dedhia, Sonia Lakdawala, Rahul Mehta, Minal Parikh, Vijay Sanghani, Samir Sanghani, Sonal Shah, Chetan Shah, Dhanesh Shah, Sushma Shah, Vasant Vora, Rajan (Art Pictures: Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 VOLUNTEER LIST Sutaria, Suresh Bilakhia, Hemansu Vaidya, Ashish) Tapasya: Mehta, Ansuya, Co-ordinator Travel Arrangement: Shah, Pragna, Co-ordinator Volunteer Pool: Kapasi, Dilip, Chief Co-ordinator Barai, Mona Barai, Sanjay Boradia, Shirish Doshi, Usha Kapadia, Ranjan Lakdawala, Bhavna Mehta, Dilip Mehta, Jyoti Mehta, Kirit Mehta, Nitesh Shah, Dhanesh Shah, Mahendra(S.) Shah, Vinod (Youth) Shah, Virendra Sheth, Bhupesh Varia, Shashi Vora, Nipa Vora, Rajan Youth Activities: Shinghavi, Ujwal, Chairperson Desai, Arti (D.) Dharmshi, Rajesh rocession & Band: Desai, Parimal, Chairperson Mehta, Subodh Sanghvi, Ajit Shah, Lalit Shah, Navin Shah, Neal Public Information: Ghelani, Saroj Mehta, Lata Patel, Asha Shah, Mala Shah, Rashmi Sheth, Priti Public Relations: Shah, Navin, Chairperson Shah, Mahendra(S.) Shah, Paresh Puja/Nived: Sheth, Priti, Chief Co-ordinator Doshi, Kalpana Ghelani, Saroj Jain, Latika Kapadia, Suketu Kapasi, Mina Kucheria, Hansa Mehta, Aruna Sethi, Nilima Shah, Aruna Shah, Daksha Shah, Kanak Shah, Mahendra Shah, Niru Shah, Pratibha Shah, Surekha(M) Shah, Surekha(N) Shah, Varsha Souvenir Management: Kothari, Virendra, Chairperson Kapadia, Suketu Souvenir Articles: Shinghavi, Ashok, Chief Co-ordinator Choksi, Vandana Kucheria, Manohar Souvenir Advertise: Chokshi, Suresh, Chief Co-ordinator Shah, Dhanesh Sudhir Kapadia Vaidya, Vipin Mehta, Aruna Mehta, Subodh Mehta, Vikram Parekh, Sharmi "A small house will hold as much happiness as a big one" Page 19 Gabara (Temple) Install.: Dalal, Kiran, Chairperson Desai, Ansuman Doshi, Kirti Khemsara, Virendra Shah, Manoj Guest Registration: Parekh, Sharmi, Chief Co-ordinator Chheda Alpa Dedhia, Sonia Mehta, Vikram Sanghani, Zarna Shah, Anish Sheth, Priti Shinghavi, Ujwal Invitation Card: Kothari, Virendra, Co-ordinator Sutaria, Suresh, Co-ordinator Madical/First Aid: Shah, Kokila, Chief Co-ordinator Gandhi, Kiran Lakhia, Ragini Moonat, Sunita Kothari, Usha Mailing List: Meisheri, Laxmichand, Co-ordinator Mehta, Prabodh, Co-ordinator Music & Singing: Shah, Preyna, Chief Co-ordinator Kapasi, Mina Kapasi, Dilip Shah, Aruna (H.) Shah, Daksha Shah, Himat Shah, Kirti Shah, Naresh Shah, Sunil Shah, Vasant Parking & Transportation: Velani, Ramniklal, Chief Co-ordinator Doshi, Jay Lakdawala, Rahul Meisheri, Nilesh Meisheri, Nilesh Shah, Gaurang Shah, Jitu Shah, Kaushik Shah, Kirti Shah, Suryakant Shah, Tusar (Author Unknown)

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 Board of Trustees & Pratishtha Committee (Left-Right, Front row - Dr. K.T. Shah, Kishor Doshi, Udai Jain, Virendra Kothari. Back row - Ramesh Shah, Suresh Ghelani, Mukesh Gandhi) Executive Committee CELES (Left-Right, Front row - Vipin Vaidya, Navin Shah, Snehlata Mehta, Bharat Shah, Jagruti Shah. Vijay Sanghani. Back row - Hasmukh Shah, Kishor Shah, kirti Shah, Vikram Mehta, Narendra Shah) "People who do most for the world's advancement usually demand the least" (Alfred Nobel) Page 20 Jain Education Interational

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 Jain Fellowship JAIN SOCIETY OF HOUSTON POSTHENOTSAV SH AWAMU You CELEBRI NOV Sankeshwar Mandal CELESAA (Left-Right, Front row - Meena Kapasi, Latika Jain, Preeti Sheth, Daxa Shah, Kalpana Doshi, Vandana Chokshi. Back row - Niru Shah, Lina Sanghani, Aruna Mehta, Dharmishta Shah, Saroj Ghelani, Sudha Parekh, Suhas Sanghanii) "The only time some people don't interrupt in when you're praising them" (Author Unknown) Page 21

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 Advisory & Fund Raising Committees JAIN SOCIETY OF HOUSTON PRAYISHTHA MAHOTSAV AWAN MULNAYAT MAY C BELAN BRAT ov 18 THRU (Left-Right, Front row - Nitin Shah, Dr. Suresh Moonat, Ramola Dalal, Naresh Shah, Sevanti Mehta. Back row - Mukesh Turakhia, Pravin Mehta, Dinesh Lakhia) Construction & Procession Committees MION CELE NOV THRU (Left-Right, Front row - Parimal Desai, Manoj Shah, Virendra Khemsara, Lalit Shah) "Strength in prayer is better than length in prayer" Page 22 (Percy Shelley)

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 Souvenir Committee CELESHATION THRU F (Left-Right, Front row - Sudhir Kapadia, Suresh Chokshi, Parag Mehta, Dhanesh Shah) Pathshala & Library Committee CELEBRATION NOY QUANTAKARAN VEN (Left-Right, Front row - Laxmichand Meishari, Rashmi Shah, Dr. A.L. Mehta, Riddhi Desai, Aruna Mehta.) "Arguing about religion is much easier than practicing it" Page 23-A (Gautam Buddha)

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 Audio/Video Committee GRATIO. CELEBRAT NOV (Left-Right, Front row - Shirish Boradia, Rajendra Shah, Lalit Sheth, Kamlesh Jain, Mahendra Shah) Cultural Program Committee AHOTSAV PERS MURAH LEBRATION CELEBA NOYUN (Left-Right, Front row - Dilip Kapasi, Sunil Shah, Jitu Mehta, Himat Shah, Preyna Shah, Mohit Shah) "Religion is not only a way of looking at certain things. It is a way of looking at all things" (Author Unknown) Page 23-B

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 Decoration Committee LEBRATION (Left-Right, Front row - Aarti Mehta, Aarti Shah, Sushma Shah, Nipa Vora, Shefali Jhaveri. Back row Panna Shah, Mita Shah, Vasant Shah, Nita Daga, Nimmi Turakhia, Mona Barai) Library Committee (Left-Right, Bharati Boradia, Rashmi Shah) "Reputation is a large bubble which bursts when you try to blow it up yourself" Page 23-C (Author Unknown)

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 Guest Relations Committee JAIN SOCIETY OF HOUSTON P 3TH MAHOTSAV BANGA * MULNAYAK MARY MY ELES (Left-Right, Front row - Shashikant Shah, Suryakant Shah, Khimji Chheda, Ramnik Velani, Ansuya Mehta. Back row - Mrugesh Parikh, Jitendra Shah, Mahendra Shah) ON Administrative Committee SHOE ELEBR NOV 157 (Left-Right, Front row - Hema Patel, Hema Mehta, Usha Doshi, Bharati Kothari, Chardrika Vaidya. Back row - Bhupesh Sheth, Jagat Shah, Ashish Vaidya) "A man may be able to trade his reputation for money, but he can't trade back" (Author Unknown) Page 23-D

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 Food Committee ESRA (Left-Right, Front row - Dharmishta Shah, Vandana Chokshi, Suhas Sanghani, Sudha Parekh, Bharati Boradia, Harsha Shah, Bhavna Kapadia, Lina Sanghani. Back row - Ashok Jain, Dinesh Lakhia, Harish Mehta) First Aid / Special Assitance Committee S ULAMAN WAMY SHIN AWAN RATION CELEBRA NOV (Left-Right, Front row - Surekha Shah, Pratibha Shah, Sheela Sheth, Dr. Usha Kothari, Dr. Kiran Gandhi. Back row - Nilima Sethi, Sushila Jain) "The greatest reward for serving others is the satisfaction found in your own heart (Satya Sai Baba) Page 23-E Jain Education Intemational

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Celebrating Jain Center of Houston Pratishtha Mahotsav 1995 Congratulations To The Jain Society of Houston from namo cArihattAe / Kumee Patel rAra namo siddhAna ERANTURRARO namAuvajjhAyA namoloesavvasAhaNe A parquet mAlAhAcasayAsa paTama vaha maMgala. KP PRINTING 7837 Hwy 6 South Houston. TX 77083 Tel: (713) 575-7729 WITH BEST WISHES With Best Wishes and Compliments to Jain Society of Houston on Pratishtha Mahotsav TO THE JAIN SOCIETY OF HOUSTON from from Girish & Lata Bhavesh Komal Patel Family Vinodaben Harishbhai & Roopam Gopi Neha Shah Family "People are generally about as happy as they want to be" (Swami Premenanda) Page 24 Jain Education Intemational

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Celebrating Jain Center of Houston Pratishtha Mahotsav 1995 Best Compliments From: IBINIBIT 110-220 V Appliances - Audio - Video - Electronics Tel : (713) 789-6619 Fax: (713) 789-6664 Authorized Dealer For Most Of Major Brands APPLEANCES & ELECTRONICS FOR OVERSEAS OR LOCAL VALOD IS PAL - SECAM - NTSC 110/220 V. 50/60 Hz. TVs - VCRS Camcorders Large Screen TVs Home Stereos Car Stereos Fax Machines Copiers Small Kitchen Appliances Watches Cameras Telephones Sun Glasses Pens Vacuum Cleaners Camcorders & Video Accessories Transformers (Converters; Step Up, Step Down) 220 V. Major Appliances Refrigerators Washers Dryers Airconditioners Ranges Microwaves Will Vivel Shab "Faith is something like electricity; you can't see it but you can see the light" (Author Unknown) Page 25

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 MESSAGE OF BHAGAWAN MAHAVIR After attaining 'Kaivalya' or omniscience through great penance and meditation, Bhagwan Mahavir,in His infinite compassion, relayed his vision of reality for all those who sought the path of enlightenment. It is a vision that encompasses all things living and nonliving and transcends the boundries of time and place. Bhagwan Mahavir revealed to us that our existence is much more beyond this mortal body. The force that powers this ephemeral body is ageless and eternal. He identified this force as 'Atman' or the soul. He showed us the way to unshackle the full potential of the 'Atman' from the bondage of mundane passions through the threefold path of right cognition, right knowledge and right conduct. At the pinnacle of enlightenment on this path, the 'Atman' achieves a state of ultimate bliss and freedom from the cycle of incarnation. He explored the realm of mind and matter in a most unique fashion. He propounded that reality is not singular but multifaceted; seemingly paradoxical but essentially unified. This unique vision is 'Anekant'. 'Anekant' guides us to the fact that all differences arise out of limitation of our perception.In accepting this limitation we learn to forgive rather than to fight, to synthesise rather than to segregate and thereby achieve understanding and harmony. He said that all things living aspired life and happiness just the way we did. Therefore, we should not inflict pain upon, or kill any living being. His guidance as to our relationship with our fellow living beings and the world at large shows that His vision envelops every aspect of human life. He said that our relationship with those better placed than us should be that of delight at their happiness, that with our colleagues should be that of friendlines, that with our inferiors and those in misery should be one of compassion, and with the cruel and incorrigible it should be one of indifference. In a world torn apart by war and strife, Bhagwan Mahavir's message of love, compassion and nonviolence has eternal and irreplaceable value. "A life in which we do no good, act no good, and think no good, is no good" (Dr. S.W. Johanson) Page 26 Jain Education Intemational

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 CONSTRUCTION OF OUR TEMPLE The members of Houston Jain Samaj, desirous to have their own place of worship to perform religious activities per Jain Traditions, bought a hall with land 1989. The plan began soon thereafter for renovating the hall. Due to our changing needs the final plan was completed and approved in 1994. Shri Ashok Mungara, a talented architect, prepared the final design and construction drawings. The Houston Jain Center, acting as the general contractor, managed the construction of the project with the assistance of the architect. The temple master plan was developed in keeping with the temple requirements and future expansion programs. The planning and design work was done to most satisfaction of the Jain Samaj. The design of the temple complex included the main temple, meditation room, dining hall, kitchen, assembly hall, class rooms and administrative areas, The total area of the complex is 10,000. square feet. The design involved the separation of the temple areas from the areas activity of the Samaj. This resulted in a grand Foyer entrance connecting these two areas. The main temple hall will have a marble Gabharo, designed and fabricated in India. The temple hall flooring is marble with intricate design pattern in the middle of the hall. The walls have gokhalas carved out of marble in India. The temple functions are supported with chandan room and shower area. The dining hall and kitchen facilities are designed to accommodate serving of 250 members. The assembly hall and class rooms were remodeled in the existing building. Due to the height restraints, the hall was cleverly designed to give the feel of a generous space with coffered ceiling of gyp board soffitts and suspended acoustical ceiling. Green rooms, storage, office space with restroom facility and a stage form the support facility of the hall. The class rooms, library and guest quarters form the rest of the facility. Bhoomi Pujan (ground breaking) was done on April 17, 1995. The construction process did not interrupt the use of the facility and was completed in November 1994. Future expansion plans for the temple include priest's quarters, library, additional classrooms and an exterior facade of Jain architectural expressions. The Murti Pratishta ceremony, which is underway is very auspicious for the Houston Jain Samaj. The dream of having a Jain Temple has become a reality. Finally Houston has become a pilgrim center where all Jains from north America can come and worship. Many Jain Society member dedicated significant time and effort during various phases of the project in realizing this dream come true. During final phase of building construction committee consisted of Virendra Khemsara (Chairperson), Manoj Shah and Kirti Doshi. Valuable support activity were provided by Vinod Bilakhia, Kiran Dalal, Parimal Desai, Kishor Doshi, Suresh Ghelani, Uday Jain, Dinesh Lakhia, C. V. Parikh, Bharat Shah and Mahesh Wadhawa. The completion of the temple Gabhoro is being managed by the committe headed by Kiran Dalal. Architect/Construction Manager Mr. Ashok Mungara "Living luxuriously leads to more desires, which ultimately cannot be fulfilled" (Acharya Sushil Kumar Ji) Page 27

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 PROPOSED NEW ELEVATION COLLO WOOD MURET FUTURE EXPANSION TEMPLE GARDEN INUS TUL "You cannot prove your religion by its noise" (Mahatma Gandhi) Page 28 Jain Education Intemational

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 FLOOR PLAN "Don't give till it hurty, give till it feels good" (Author Unknown) Page 29 Jain Education Interational

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 PRATIMA SPONORSHIP Donations PRATIMA NAME AMOUNT SPONSOR (1) Mahavir Swami $ 4500 Pallavi & Subodh Mehta Parag, Shraddha, and Samir Mehta (2) Rushabdev $ 1500 Neelima & Virendra Sethi (3) Simandar Swami $ 1400 Lt. Sarlaben R. Shah (India) (4) Gautam Swami $ 1000 Meena & Kirit Shah (5) Ghantakan Veer $ 1500 Pratibha & Kishor Shah Jagruti & Manoj Shah (6) Manibhadra Dev Kalpana & Kishor Doshi & Family $ 1000 $ 5000 (7) Padmavati Mata Ila & Dipak Shah (8) Chakreshwari Mata $ 1000 Chandulal Mulchand Shah c/o Pravin Jain & Mahendra Shah (9) Saraswati Devi $ 1101 Panna & Bharat Shah (10) Laxmiji Devi $ 1501 Saroj & Suresh Ghelani Pallavi & Subodh Mehta Shalini & Jatin Sheth "The reason many successful men are lonely is that they sacrificed too many friends on the way up" (Author Unknown) Page 30 Jain Education Intemational

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 BHAGAWAN HISTORY Parshvanath Tirthankara 23 : Parsvanatha Parsva was born of king Asvasena of Varanasi and queen Bamadevi on the 10th day in the first half of Pausha with a snake as his emblem. On the attainment of his youth, he was married to princess Prabhavati. So goes the story about his marriage : But Kamatha's passion would take no bridle when he saw his younger brother approaching. He hurled a heavy stone at him which killed Marubhuti on the spot. This was all in the previous birth but the undercurrent of animosity was not yet dead. Parsva came to see the monk Katha and challenged if he was really practising religion. He told him that one of the burning togs in front of him contained a pair of snakes which were getting roasted for want of an outlet and ordained that ahimsa was the real way. But Katha would not agree that the snakes were being roasted. Then at Parsva's order, his men took the log out and pierced it when the snakes already half-roasted were released from inside. Parsva uttered namokara to the dying serpents. The princess Prabhavati of Kusasthala had heard of the beauty and youth of the prince Parsva and in her mind she had courted him to be her husband. When the Yavana king of Kalinga heard of the princess' beauty, he sought her hand and laid seize of her father's city. Prasenajita, the ruler of the small state of Kusasthala, was no match for the ruler of Kalinga. So he sought the aid of the king of Varanasi. When the king was preparing to march in aid, Parsva induced his father to allow him to lead the army of liberation. The king reluctantly agreed. On reaching Kusasthala, Parsva demanded that the king of Kalinga should either withdraw or face the consequences. The encounter ended in an withdrawal by the Yavana king who was prevailed upon by his own counselors. The king then wanted to offer the princess to Parsva which he was not ready to accept. He had come to save the city and not to take a wife. Prasenajita then brought his daughter to Varanasi where the marriage was celebrated with due pomp. On the completion of his career as a prince, Parsva was initiated into monkhood in the Asramapada park and broke his fast by accepting offering from a lay man Dhanya. Thereafter he wandered for 84 days before he settled down again in the park of his initiation to attain later the knowledge of the free. During his penances he was disturbed by the soul of Kamatha who had now become a god in heaven and hurled a heavy downpour to drown him but Parsva was protected by the souls of the snakes who too were now lodged in heaven as gods. But it was all immaterial for a Jina. Parsva organised the orders, named 10 ganadharas and was claimed by Sammeta Sikhara at the time of his liberation. One day Parsva saw people carrying sweets to the outskirts of the city. On enquiry he came to know that a monk named Katha was practising hard penance there. Katha's body sheltered the same soul that was once known as Kamatha. Kamatha and Marubhuti (now Parsva) were then brothers. Marubhuti was pious but Kamatha was crafty and had carried away his brother's wife. When Marubhuti complained to the king, Kamatha who was the officer of high rank under him was dismissed and turned out of the city. But Marubhuti became penetent and went to the king to seek forgiveness for his brother but this was rightly refused. Then Marubhuti approached his brother to seek forgiveness of him. "Jainism's history is ancient, authentic, and rich in value and tradition. If I was to be born again, I would choose to be a Jain" (John Jeffers) Page 31 Jain Education Interational

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alt zeta zrI nAyaka neThA bhAI dinezabhAI mA.1.5 Shree Sankeshwar Parshvanath Bhagawan Ta Samayph fr Tay THE OCE Shree Adinath Bhagawang Shree Simandar Swami Shree Gautam Swamidcen

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 BHAGAWAN HISTORY Mahavira Tirthankara 24 : Mahavira Mahavira the last Tirthankara, is a fully historical person, the senior contemporary of the Buddha. As per records, he first entered the womb of a Brahmin lady Devananda, wife of Rishabhadatta who lived in Magadha. But a Tirthankara could not remain in the womb of an inferior being which a Brahmin was by dint of his being a professional seeker of gifts and donations. So Indra before long arranged the transfer of the embryo to the womb of a Kshatriya queen Trisala, wife of Siddhartha who was in the Ikshvaku line and who ruled at Kshatriyakunda. The embryo of a girl that Trisala was carrying was placed in the womb of the Brahmin lady. When in her sleep Devananda saw the fourteen dreamobjects moving out of her mouth, she cried out but was helpless. Mahavira was born of Trisala on the 15th day in the second half of Chaitra with the emblem of a lion and was named Vardhamana because of the growing affluence of the state treasury. He was married to princess Yasodhara and had a daughter by her named Priyadarsana. He lost his parents by 28 and renounced the world by 30 with the permission of his elder brother. He broke his fast by accepting offering from a Brahmin named Vahula. He wandered for 12 years, 6 months and 15 days and then settled on the bank of the Rajuvaluka where he attained the knowledge of the free. He lived a full life of 72 years visiting many a place all over the country initiating and enlightening the living beings. He organised the orders, named 11 ganadharas and predicted the disappearance of the knowledge of the free after Jambusvami who would be a disciple of Sudharmasvami, one of Mahavira's own ganadharas. The curtain of his life was at last drawn at Pawapuri (in Bihar) on the 15th day of the dark half of Kartika. On the occasion of passing out of the beaconlight, which was the light of knowledge, nine Malla and nine Lichchhavi kings who were present in the throng burnt earthen lamps to prevent total darkness from enveloping the world. The day is still commemorated by all the Indians irrespective of religion by the burning of lamps and is named Dipavali or the festival of lights. "upon reading the doctrines of Jainism, I wonder how I could ever have eaten meat (Dr. Wagnus Erons) Page 33

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 BHAGAWAN HISTORY Rushubdeva Tirthankara 1: Rishabhadeva (Adinatha) The first tirthankara of the Jainas, Rishabha, is not only the founder of the Jaina four-fold order, but is also the originator of the social organization, the first lord of the earth and also the first to renounce the world to embrace and indicate the spiritual path. In the Jaina view, the advent of the first tirthankara became necessary in that phase of the time-cycle when lapses had just started appearing on the part of human beings and when due to the growing barrenness of the subsistence trees (kalpabrikshas), food was becoming more difficult to get. So some leader of men was necessary to establish order and to impart training in the art of living. Most illustrious was the reign of the first monarch, who looked on his people as his children, He took ministers to assist him in the administration of the state-craft; he organised the police, the army, the cavalry and the elephant corps; he built chariots and appointed commanders; he introduced the art of raising good breed of camels, cows, buffaloes, bulls and mules. He taught men to cultivate food, to make fire and use it in cooking. He taught them how to make vessels and built houses for a comfortable living. He trained people as barbers to give hair-cut, as porters to produce utensils, as painters, masons and weavers. In fact, these were the first artisan classes of the human society. But above all, he raised a huge progeny of hundred boys and two girls in order to inculcate a love of procreation among human beings. He established seventy-two arts and crafts and evolved a script and transmitted them to posterity through his own children. Some of the early inscriptions of Indian history have made use of this script. He organised the society into fourfold order, viz., ugra who were city dads, bhoga who were ministers, rajanya who were members of the king's household and kshatri who comprised the rest. From him also the people learned private ownership of property- to call a thing to be one's own. We need not go into the details of the previous birth experiences of Rishabha nor into his ancestry which consisted of a line of twins who later lived as man and wife. His own parents were patriarch (kulakara) Nabhi and his consort Marudevi. His conception and birth were duly celebrated by the celestial beings. He was born on the eighth day of the dark half of Chaitra. As was the natural order of the time, along with him was born his sister and would be consort Sumangala. The boy was named Rishabha, since he bore the mark of a bull on his thigh and his mother too saw a bull in her first dream. When he was one year old, seated on the laps of his father, he received a piece of sugarcane (ikshu) as a homage from Indra, the leader of gods, by virtue of which the line took the name as Ikshvaku. At the ripe age he was married to his partner-at-birth Sumangala, and also another Sunanda who, so goes the story, had lost her partner-at-birth in an accident and was recovered weeping from the wilderness. In fact, the marriage between Rishabha and Sunanda was the first ceremonial marriage outside a partner-at-birth and, it appears, was so ordained in order to introduce the ceremonial. Prior to this, twins, initially brother and sister, used to live as man and wife on the attainment of youth without any social ceremony. Then Rishabha, in deference to the wishes of his people, ascended the throne as the first monarch, his ancestors being all patriarchs by consent, without full royal authority. At the divine order, a city was then constructed to be his capital. Initially called Vineeta because of the obeisance of the people to their first lord, the city later became famous as Ayodhya. With all these things accomplished, his mission as a monarch was now nearing its completion. At right moment he had realisation of this. He then decided to renounce the world and spend a year in making gifts out of riches provided by the gods. He renounced his kingdom in favor of his eldest son Bharata and gave suitable territories to others. Then started his mission as a spiritual man and spiritual leader. Needless to add, the moment of his renunciation was availed of by many others, kings as well a lay people, who followed in the footsteps of the great leader. Followed by a large retinue of monks, Rishabha now took to a wandering career, sleepless and without food and drink. The lay people did not know how to make an offer of food and drink to a monk. The monks that were following him were all exhausted. Utterly starved and breathless, they broke away from him, took fruits and roots from a forest and drank the nacterine water from the Ganga, But the lord was unpertubed and thus the year rolled off. "Truth comes only from being alone, without attachments and karmic matter of any kind" (Author Unknown) Page 34 Jain Education Intemational

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bh Shree Chakreshwari Devi Shree Sarasvati Devi Shree Manibhadra Dev W Shree Padmavati Devi Convert onl Shree Lakshmi Devi Shree Ghantakarna Veer to 4b Stom hol do

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 He was now at Hastinapura and he broke his fast here with cane juice offered by his own grandson Sreyansa Kumara who was resigning here. For, at the very sight of the Lord the prince could know what type of food was acceptable to a monk and the mode of offer and accordingly he made the offer which was accepted. This event took place on the third day in the second half of Vaisakha when the gods arranged a non-ending shower of gems to celebrate the occasion which henceforth became known as the akshaya-tritiya day. This day is held auspicious by all Indians- Jaina as well as Hindu. After the lord's departure, Sreyansa Kumara erected a holy altar at the place where the Lord had broken his fast and engaged himself to worship it. Bharata new took his seat in the congregation and listened to the Lord's discourses. Several hundred sons and grandsons of Bharata renounced the world to join the holy order. Brahmi along with many other ladies of the royal household was initiated into nunhood. But Sundari was prevented by her brother, the king; for, she was needed to accept the vow of a sravika, as the king himself accepted the vow of a sravaka. It was in this way that the four segments of the Jaina spiritual order, monks, nuns, lay disciples female, were provided at the first congregation held by the Lord. These four segments characterise the Jaina spiritual order to this day. Once, in the course of his wanderings, the Lord reached the kingdom of Bahuvali. He halted in the park outside the city of Taxila. The king having received the news of the Lord's arrival gave orders for a full decoration of the town and an elaborate reception. All this, however, took time and when at last the king reached the park, the Lord had already departed. This was highly distressing and the king was penitent. The ministers prevailed upon him to have a darsana of the Lord's holy footprints and to feel himself to be in the presence of the Lord. Bahuvali did accordingly. Even the order of ganadharas (spiritual stalwarts who were named leaders of different ganas or church-segments under the Lord) was named by the Lord. This order was headed by one of Bharata's sons. He gave the fundamentals of the Jaina religion - the sutras, sutrarthas, dravyas, gunas, paryayas and nayas. Thus, the Lord established the tirtha and equipped it with complete tenets, because of which he became the First Tirthankara. When Rishabha was at the height of spiritual power, Bharata, by dint of his world conquest, was at the acme of his temporal power. A chakra-ratna was born in his armoury. With the help of this he conquered the six segments of the land and became a chakravarti monarch. So goes the tradition, that the country took its name as Bharata-varsha. The Lord's wanderings continued. He passed speechless through the lands of the non-pure (mlechchlas and yavanas) and impressed him through his austerities. In this way, many years passed by and he reached the Sakatakmukha park which was to the north of Purimatala. In this park, he practiced various austerities, got rid of karmabondage that envelops right knowledge and right vision and that is obstructive of spiritual ascent, and thus reached a higher stature. At this stage, he attained the knowledge of the free and the occasion was duly celebrated by the gods. With his earthly mission nearing completion, the Lord gave up his mortal frame through fasting. His final moment was spent on the Ashtapada mountain (Mount Kailasa). This was an occasion of great sorrow for all the categories of beings, a great event for the universe, the exit of tirthankara. The Lord had left behind a huge family of spiritual stalwarts who were to uphold the Lord's path on the earth and propagate it to generations yet to be born. The life of Rishabha as recorded in the Jaina scriptures is corroborated by the Bhagavata wherein he has been acknowledged as an incarnation of Vishnu. Even the Rig Veda contains a high praise about him as follows: The news of the Lord attaining omniscience was conveyed to king Bharata who was at this moment on a visit to his grand-mother Marudevi, Rishabha's own mother, who had become blind through sorrow after her son's departure. The king in the company of his grand-ma, and the rest from the royal household, set out for the congregation park where preparations for one were in vision and witnesses the illustrious assemblage with its pomp and grandeur. By another miracle she herself acquired the knowledge of the free, discarded her mortal frame right on the elephant's back and became the first to enter the domain of the siddhas in the current decision. Her body was duly consecrated to the Ocean of Milk by the gods themselves. Rishabham masamananam sapatnanam bisasahim Hantaram satrunam kridhi biralam gopitam gabam. -Rig veda, X. 12.166 (Oh Divinity! Do thou produce amongst us, of high descent, a great god, like Rishabha, who by becoming an arhan, which is the epithet of the first World Teacher, may become the destroyer of enemies.) "The truth is out there somewhere; it is man's ultimate destiny to go look for it (Author Unknown) Page 348 Jain Education Intemational

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Celebrating Jain Center of Houston Pratishtha Mahotsav 1995 YAKSHAS & YAKSHINIES Chakreshware Devi She is the dedicated attendant deity of Lord Adinatha (Rishabhdev). She is also called by another name i.e. Apratichakra. The color of this goddess is golden. Her vehicle is the eagle. She has eight arms. In her four right hands she holds the blessing mudra, arrow, rope and wheel. In her four left hands she holds the rein, the bow, the protective weapon of Indra and the wheel. Padmavati Devi She is the dedicated deity of Lord Parshvanath, the 23rd Tirthankara. Her color is golden and her vehicle is the snake with a cock's head. She has four arms, and in her her two right hands, she holds a lotus and a rosary. The two left hands hold a fruit and a rein. Saraswati Devi Saraswati, the goddess of knowledge, is considered to be the source of all learning. This divine energy is the source of spiritual light, remover of all ignorance and promoter of all knowledge. She is respected and adored by all faiths, worldly persons and saints. She has four arms, one holding a book, the other a rosary and two hands holding a musical instrument Veena. Her seat is a lotus and the peacock is her vehicle, representing equanimity in prosperity. In some places it is mentioned that the swan is her vehicle. Lakshmi Devi Goddess Lakshmi represents wealth. People worship her as the goddess of wealth, power, money etc. In the upper two hands, she is holding a lotus with an elephant, in the lower right hand a rosary and in the lower left hand a pot. Manibhadra Dev Shri Manibhadra is a 'Vyantar Indra Dev' and has been worshipped by Indian masses since old times. He has six arms, and is holding a trident, tabor, drum, a snake in 5 arms, symbol of 'Siddhachal Temple' on his face, with Lord Adinatha in his eyesight, and an elephant as his vehicle. He is worshipped for protection from diseases, poverty, trouble and anxiety, and also for receiving good health and weatlth. Ghantakarna Veer This deity is worshipped for protection and for driving away the evil influence created by lower types of negative energy. His arrow indicates penetration of evil forces. The bow gives forceful momentum to the arrow. His symbol is the bell that resounds to create auspicious sounds in the atmosphere. Sometimes people who are not aware of the facts call him by mistake Ghantakarna Mahavira, which creates confusion between Lord Mahavira and Ghantakama Veer. He is not connected to Lord Mahavir in any way. "I like the doctrines of Jainism greatly. If I were to be reborn, I wish to be reborn as a Jain." (George Bernard Shaw Page 35

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 TEMPLE WORSHIP completion of the physical acts of worship before the abstract worship or chaitya vandan begins. Worship is of two kinds. It can be worship in the presence of an image or alternative worship of the God without any image. The latter is regarded as the higher form of worship, but for most people it is valuable to have a physical representation of the God before their eyes. The mind and spirit are immediately directed to the object of worship instead of wandering loosely around. Some deem this as mere idolatry, but that is to mistake the whole nature of worship of a holy image. The slump of stone is not itself God but is the sacred symbol of God. The Tirthankara or Siddha is far beyond our reach, but, in a way difficult to explain in words, the Tirthankara is present in the holy image for the worship of the faithful. The focal point of the temple is the image of God and the temple is a place for the worship of God. Second comes the triple circumambulation of the image from right to left. Third is the reverence to the image with folded hands and the words 'Namo Jainism,' with a deep bow and with complete obeisance. Then, as the fourth action, comes the three kinds of puja, anga puja with water, sandalwood paste, and flowers, agra puja with incense, lights, the swastika symbol in rice grains, with sweets and with fruit, and bhava puja, or chaitya vandan, worship with songs and prayer which follows the others. Then the fifth trio consists of contemplation during the puja on three stages of the Tirthankara's life : Childhood, Kingship, and the Ascetic life. Restraining the gaze from wandering in any of the three directions away from the Jina image, and gently brushing tiny creatures to safety in threefold action, constitute the sixth and seventh actions Many ancient writings, and the modern one, too, describe the rituals of worship. The rituals put order and structure into worship. again focusing the devotion of the faithful. The beauty of the words and music, along with the beauty of the image and its setting, inspire in the devotee the beauty of religious faith and worship. Hence, worship should be performed with due and proper ceremony, with proper preparation and full understanding. Eigthly, during the prayers and hymns of chaitya vandan, three things should be borne in mind, to enunciate them clearly rather than rushing over them, whilst following the meaning with understanding, and keeping gaze and contemplation on the image. Three mudras, positions of the hands, are appropriate during the chaitya vandan. Firstly, the ten fingers folded in lotus form, secondly, the hands hanging loosely while standing, and then the hands brought together, hollow, against the forehead. The tenth point for attention is that the chaitya vandan is followed with triple concentration of mind, voice, and action. The first requirement for devotion in the temples is purity. This is a rather vague word. What this means is that the actual physical body and its clothes must be clean. One should bathe before worship, and it is right to keep special clothes, simple and clean : a dhoti and scarf are ideal for a man, simple clothing for a woman. This is the exterior aspect of inner purity bad, coarse, irrelevant thoughts should be kept away. the surroundings of the image should be kept clean and swept. the objects used in worship and offered before the Gods should be pure, fresh, and good. purchased with money honestly earned. Lastly, the ceremonies of worship should not be distracted or interrupted by worldly affairs or cares. The process of formal worship may be summed up in ten groups of triple actions or considerations. First there is the triple utterance of the word nisihi. It symbolizes the putting aside of former activities. On entering the temple, one leaves former activities outside; upon approaching the inner shrine, even the activities associated with the outer temple are left behind. Thirdly, the word marks the It can be seen that the ordered tenfold sequence leads worshippers through from entrance to the temple to reverence of the image, then in to ritual acts and offerings, and lastly into the prayers and hymns and to the conclusion of worship. Jain rituals can be very beautiful and very moving. The words and actions become familiar to the devotees, so that the whole process flows gracefully from one stage to the next. It is necessary to keep the mind fixed on the object and purpose so that the familiar does not degenerate into the mindless repetition of sterile and token obeisance. Beyond a certain stage, the Jain will find that he needs fewer and fewer external aids to devotion, and worship will reach that higher level where God is present in abstraction, not in physical image. "It is better to keep a friend from falling rather than helping up him after he falls" (Author Unknown) Page 36 For Private Personal Use Only

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MERK Cheng Yuan Mian Fei Zhuan

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MAJOR TAPASYA (ADULT) VARSITAP GADIYA KOTHARI MEHTA SANGHANI SHAH SUTARIA THAKKAR 16 DAYS UPWAS SANGHANI 30 DAYS UPWAS (Mas Khaman) MEHTA ANASUYA 11 DAYS UPWAS MEHTA SANGHANI SHAH SHAH Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 TAPASYA LIST Adult Tapasya & Pratishtha Tapasya 8 DAYS UPWAS DALAL DALAL DESAI DESAI DOSHI DOSHI GADIYA GANDHI JAIN JAIN JAIN JAIN JAIN KANANI KAPADIA KOTHARI KOTHARI MEHTA MEHTA MEHTA MEHTA ANANDI BHARATI ANASUYA RANJAN BHARAT Jain Education Intemational MRUDULA SANDHYA RANJAN HARISH VIJAY KISHOR SUREKHA DHARINI ROMOLA ASHABEN PARIMAL KALPANA USHA ANANDI MUKESH BHAKTI BIMALA LATIKA SUREKHA SWATANTRA PATUBHAI RANJAN BHARATI USHA JAYSHREE JITU PARAG PRAVIN R MEHTA MEHTA MEHTA MEHTA MULANI PATEL PUROHIT SANDESARA SANGHANI SANGHANI SANGHANI SHAH SHAH SHAH SHAH SHAH SHAH SHAH SHAH SHAH SHAH SHAH SHETH SHETH SHINGAVI SUTARIA VORA ZAVERI 7 DAYS UPWAS SUTARIA SHEWANTIBHAI SHEWARITI SHRADDHA KHEMSARA KOTHARI MEHTA PAREKH SANGHANI SNEHALATA SARITABEN DEVENDRA SHAH SUTARIA BHAVAR SWATI ANIL KIRTI LINA BHARATI JITENDRA Page 38 For Private &ersonal Use Only KOKILA MEENA MOHIT NAYANA NIRA NIRMALA RAJASHREE SANDEEP VASHABEN PRITI SHEELA ASHOK SURESH BHANUBEN SHEFALI CONTINUOUS TAPASYA UNTIL PRATISHTHA MAHOTSAV MRUDULA We planned to have continuous TAPASYA from SHEELANYAS to PRATISHTHA MAHOTSAV. The following people have done more than 30 days of Tapasya to make the program successful. Dr. VIREN BHARATI ANASUYA SUDHA KIRTI KISHORE MRUDULA "The secret of happiness is to count your blessings while others are adding up their troubles" (Author Unknown)

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MAJOR TAPASYA (YOUTH) EKASANA VARSITAP MEHTA MEHTA SUTARIA Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 TAPASYA LIST Youth Tapasya BESANA VARSITAP SHINGAVI 16 DAYS UPWAS DOSHI SANGHANI 11 DAYS UPWAS DOSHI SANGHANI SANGHANI 8-10 DAYS UPWAS DEDHIA DESAI MEHTA MEHTA MEHTA PAREKH SHAH SHAH SHINGAVI SUTARIA PRITI SAPNA SANGEETA PREETAM SUDHA NIPA SEEMA PALU RUPAL NEHA PRITI SAPNA SHARMI SONAL ZARNA AVNI DIMPLE PREETAM SANGEETA S wholeness of all things. Aum is the seat of the five benedictions, salutations or supreme beings. The word is made up of five letters i.e. a+a+a+u+m = Aum in Sanskrit. AUM Aum or Om means completeness; it is really a symbolic word, meaning infinite, the perfect, the eternal. The very sound is complete, representing the The first letter 'a' is for Arihanta. The second letter 'a' is for Ashariri without body (Siddha). The third letter 'a' is for Acharya. The fourth letter 'u' is for Upadhyaya. The fifth letter 'm' is for Muni. In this way all the five letters put together constitute Aum or Om. The tradition has it that when the Arihanta (Jina) attains absolute knowledge or omniscience, all the parts of Arihanta emanates a loud sounda mega utterance of 'Aum'called the Divine Sound. It is an involuntary, spontaneous, melodious sound which emanates form the Tirthankar because of the catalystic presence of the positive vibrations of the people. Thus the power of purity and silence of heart is evident from the above phenomena. bi STUF HRIM It is a seed mantra. It is a mystical symbol-representing the invisible sound, infinity and divine energy of 24 Tirthankars. Meditating on Hrim, one experiences subli mating energy of Tirthankars. "It's difficult to inspire others to accomplish what you haven't been willing to try" (Stephen Covey) Page 39

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 PRATISHTHA MAHOTSAV Building Fund Donations (9/30/95) $ AMT LAST NAME FIRST NAME $ AMT LAST NAME FIRST NAME 1000 1203 1001 1103 1001 1001 3360 1001 6604 2652 1002 3203 1001 4001 5155 1100 4004 5504 7504 2365 1352 1001 1001 25337 1001 1003 2805 1001 2502 1052 1151 10003 2000 2234 7730 1503 1502 1152 1040 1532 1001 10005 1004 2003 3301 1002 2111 2000 1001 1756 1501 3002 2501 2000 Agrawal Bhandari Bilakhia Boradia Chheda Chokshi Dalal Dalal Dedhia Desai Desai Doshi Doshi Doshi Doshi Gada Gandhi Gandhi Ghelani Jain Jain Jain Jain Jain Jariala Kamdar Kapadia Kapasi Khemsara Kothari Kothari Kothari Lakhia Mehta Mehta Mehta Mehta Mehta Mehta Mehta Mehta Mehta Modi Moonat Parekh Parekh Parikh Sacheti Sangave Sanghani Sanghani Durga & Sheela Dev & Madhu Harilal (Vinod) Shirish & Bharti Dinesh & Prabha Suresh & Vandana Kiran & Ramola Nalin & Jyoti Samji & Rekha Pankaj & Riddhi Parimal & Pratima Arvind & Jyoti Jitendra & Dr. Sharda Kirti & Dharmishta Kishor & Kalpana Dr Prem Ashok & Venuka Mukesh & Dr. Kiran Suresh & Saroj Abhey & Indu Amrit & Urmila Kanakben (Abhey) Ny Jain Center Udai & Sushila Mukesh Kishor Venilal Ramesh & Rekha Sudhir & Ranjan Dilip & Meena Viren & Prem Dilip & Usha Shirish & Leena Virendra & Bharti Dinesh & Dr.Ragini Bhupat Dilip & Rangada Girish & Sudha Jitendra & Aruna Prabodh & Sheela Pravin & Snehlata Rasendu & Jayshree Sevanti & Hema Subodh & Pallavi Shankar & Pravina Suresh & Sunita Kamlesh & Aruna Sudhir & Jayshree Mrugesh & Pallavi Rahul Shailendra Ajit & Malti Anil Jagjivandas (Family) Sanghavi Narendra & Parul Shah Ashok & Indira Shah Bharat & Panna Shah Deepak & Sampurna Shah Dilip & Dharmishta Shah Dr.K.T. & Vasant Shah Girish & Pratima Shah Hasmukh & Meena Shah Himat & Kanak Shah Jethalal Nem.(Chokshi) Shah Jitendra & Chetana Shah Kaushik & Ameeta Shah Kirit & Meena Shah Kishor & Sohini Shah Manoj & Deena Shah Manoj & Jagruti Shah Meghji & Jyoti Shah Mohit & Meeta Shah Mrugesh & Purnima Shah N.R. & B.N. Shah Naresh & Daksha Shah Naresh & Niru Shah Navin & Dr. Kokila Shah Pankaj & Mala Shah Pradeep & Bina Shah Pradeep & Mrudula Shah Rajendra & Harsha Shah Ramesh & Rashmi Shah Satish & Kinna Shah Shashikant & Ranjan Shah Somchand (Lalit) Shah Vasaant & Surekha Shah Vinod & Pragna Shah Viren & Preyna Sheth Bhupesh & Priti Sheth Lalit & Sheeala Shethi Virendra & Neelima Shingavi Ashok & Ujawala Sutaria Suresh & Mrudula Turakhia Bipin & Daksha Turakhia Mukesh & Nimita Vaidya Vipin & Chandrika Vora Lalitaben (Mahendra) Vora Mahendra & Madhu Vora Ramniklal (Mahendra) Other/Anonymous Donations 4001 3501 10000 25011 4001 1001 1152 1001 5368 3000 10002 1001 13003 4526 2000 9077 2000 1127 1307 3102 1001 1001 5001 1001 4002 2000 1366 1001 1402 1201 1204 2001 2202 6001 2365 2352 1501 10002 1012 2001 2397 2001 37237 TOTAL: 353,288 "Discretion is the better part of valor" (Shakespeare) Page 40 For Private Personal Use Only Jain Education Intemational

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 PRATISHTHA MAHOTSAV Advance Donation Pledges ($) Donor (Amount) Donor (Amount Donor (Amount) 251 251 Ashok & Bharati Sheth 501 Lalitbhai & Sheelaben Sheth 1001 Praful & Anila Shroff 1001 Sunil & S&hya Thakkar 151 Manaji Thakor 1 01 Bipin & Daksha Turakhia 3001 Late Amritlal & Taraben Turakhia 1001 Vipin & Ch&rika Vaidya 251 Shashi & Dipika Varia 1001 Kamlesh & Preeti Vasa 1001 Ramnikbhai & Pushpaben Velani 251 Mahendra & Madhu Vora 1001 Rajan & Neepa Vora 201 Chetan & Shefali Zaveri 501 Annonymous 8203 51 51 Total Pledges 51 25 Naren & Jayshree Adenwala 151 Sushila & Durga Agraval 501 Madhavbhai Bhakta & Family 1001 Shirish & Bharati Boradia 1001 Dimple Chheda 1001 Sureshbhai & V&anaben Chokshi 1001 Kiran & Ramola Dalal 1001 Nalin & Jyoti Dalal 1001 Ramanbhai & Savitaben Das 251 Shamjibhai & Rekhaben Dedhia 1001 Aarti Desai Pankaj & Riddhi Desai 3001 Parimal & Pratima Desai 1001 Prakashbhai Desai 101 Priyanka Desai Hirva Doshi Kirtibhai & Ushaben Doshi 1052 Kumar & Sharmishta Doshi 121 Subhash & Sharda Gadiya 101 Ashokbhai & Venukaben G&hi 1001 Mukesh & Dr. Kiran Gandhi 3001 Sureshbhai & Sarojben Ghelani 1001 Darshana Goradia Dhiraj Gosar Abhey & Indu Jain Jitendra Jain Swatantra & Bimala Jain Udaybhai & Sushilaben Jain 5001 Bharatbhai & Neelaben Kamdar 501 Rameshbhai & Rekhaben Kamdar 101 Mahesh & Dr. Uma Kanoja 1001 Sudhir & Ranjan Kapadia 201 Dilip & Meena Kapasi 151 Virendra & Prem Khemsara 1001 Nirad & Roopa Kothari 1001 Virendra & Bharati Kothari 1001 Rahul & Shailesh Lakdawala 1001 Dinesh & Dr. Ragini Lakhia 5001 Navin Mediwala 101 Ashwin & Urvashi Mehta Dharmesh & Nish Mehta 2001 Dilip & Rangada Mehta 1001 Harish & Varsha Mehta 501 Jitubhai & Arunaben Mehta 1051 Kirit & Jyoti Mehta 501 Kirit & Seema Mehta 501 Kishor & Maya Mehta 1001 Nitesh & Minal Mehta 201 Sevanti & Hema Mehta 3001 Shalin Mehta 101 Joohi Moonat 101 Dr. Suresh & Dr. Sunita Moonat 5051 Sharmi Parekh Dinesh & Ila Parikh 1001 Parshwanath M&al Houston 1001 Bipin & Hema Patel 501 Kirti & Jyoti patel Pravin Pate! 51 Bavar & Geeta Purohit Sanghani Family 1001 Anil & Neela Shah 101 Ashok & Indira Shah 1001 Atul & Dipti Shah Bharat & Panna Shah 3001 Deepak & Sohini Shah 151 Dhanesh & Pinal Shah 101 Dilip & Dharmishta Shah 501 Dineshbhai & Bhanuben Shah 51 Dipal Shah 101 Dr. Arun & Vibhuti Shah 251 Dr. K.T. & Vasantben Shah 5001 Hasmukh & Aruna Shah 501 Himat & Kanak Shah 101 Jatin & Vasanti Shah 1001 Jayanti & Nirmala Shah 501 Jesal Shah Jitendra & Mamta Shah 101 Kantilal & Madhuben Shah 151 Kiran & Pranati Shah 101 Kirit & Meena Shah 1001 Kirti & Aruna Shah 501 Kishor & Pratibha Shah 1001 Lalit & Niru Shah 1001 Mahendra & Meeta Shah Manoj & Deena Shah 1001 Manoj & Jagruti Shah 1001 Meghji & Jyoti Shah Meghkumar & Neelaben Shah 101 Mohit & Meeta Shah Mukulesh & Upma Shah 151 Narendra & Surekha Shah 251 Naresh & Daksha Shah 751 Naresh & Nilu Shah 501 Navin & Dr. Kokila Shah 2001 Pankaj & Mala Shah 2501 Rajanibhai & Veerbala Shah 351 Rajendra & Harsha Shah 1001 Ramesh & Rashmi Shah 3251 Ravi & Rajani Shah 101 Rohit & Smita Shah 251 S&eep & Rajshree Shah 251 Shailesh & Malvika Shah Shantaben Shah Shashikant & Ranjan Shah Surekha & Nishma Shah 251 Tejal Shah 51 Vidyut & Maya Shah 1001 Vinay & Veena Shah 501 Vinod & Pragna Shah Vinod & Sushma Shah 251 251 Viren & Preyna Shah Vivek Shah 501 251 251 251 251 51 1001 1001 101 "AU humans have some sort of an ego, the difference is that some are big and some are small" (Sigmund Freud) Page 41

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Distinctive Art For Distinctive People Like You Celebrating Jain Center of Houston Pratishtha Mahotsav 1995 Mahavir Swami - Leaf Painting Now Available: "Masterpieces of Jain Painting" by Saryu Doshi Our Products & Services: * Custom Framing & Award Winning Designs * East Meets West Collection - Fine Arts, Greeting & Wedding Cards Graphic Designs & Awards & Trophies * Best Compliments from Sangeeta, Namita, Mrudula & Suresh Sutaria Distinctive Art, 5088 Richmond, Houston, TX 77056 713/960-0507 & 800/905-MARG Fax: 713/859-8336 "Men of genius are admired; Men of wealth are envied; Men of power are feared; but only men of character are trusted" (Warren Burger) Page 42

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Celebrating Jain Center of Houston Pratishtha Mahotsav 1995 OOoooooooooo Best Wishes for the grand success of the historic Pratishtha Mahotsav Oxe OO exe 00 from OO OOO OOO OOO OOO DOO Arunaben Nitin & Varsha Kavish, Purvi Shah and Family oo doo del Opelousas, Louisiana ooooooooooooooo "It is far better to forgive and forget than to hate and remember" (King Hussein) Page 43

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 JAIN SOCIETY HISTORY Jains in Houston...the beginning... No one really knows when a first Jain arrived in Houston. However, the significant inflow of Jains in Houston occurred in early 70's. It was during this time that the booming oil industry in Houston welcomed a lot of young Indian engineers. During the early influx period, the Jains quickly felt a need to satisfy spiritual fulfillment for themselves and to provide religious heritage to their offspring. A few young Jains started meeting at each others' houses to chant religious songs and do samvatsari pratikraman. The meetings were irregular, however. During all these years the society was renting different places to met. This rented places were not big enough for our needs. Often classes were taken in aisles. Often during dignitaries' lectures in Houston, the gathering to hear the sermons were so large that there was hardly any standing room. Everyone realized a need for a bigger and permanent place. A tidy sum of money was needed and the community accepted the challenge. The result of the hard work of many resulted in the purchase of the present JAIN Center on Arc Street. During the following year, the Society's activities kept growing. A notable sadhu/sadhvi or scholar was invited from India for every Paryushan Numerous guests were invited to give sermon every year. The first Samvatsari Pratikaman was performed in 1974 at Ramesh and Rashmi Shah's house. The first milestone occurred in January 1981 when the first monthly Bhavna was held at Krishna Gosavi's house. He started a tradition of meeting once every month, an unbroken tradition the Jain Society has continued until today. Several visits by Acharya Sushilkumarji during this time encouraged Jains to organize themselves into what is today the Jain Society of Houston. The Jain Society of Houston (JSH) was chartered in 1982. The list of Tapasvis was growing. There were more and more Athais(fasting for 8 days) every year. Fasting for sixteen days by Ms. Neepa Sanghani and Ms. Zarana Sanghani, two youngsters, provided encouragement to many. A month fasting (mas khaman) by Mrs. Ansuyaben Mehta was the enlightment for the community. Varsitap, a year long penance, was done by many adults as well as young adults. A Jain library was initiated by Mrs Pallavi Mehta, Mrs. Rashmi Shah, Mrs. Mala Shah, and Nilesh Meisheri. The library started with a modest collection of books is now a full scale library with 88 videos, 850 audio cassettes and 900 books. The members were meeting regularly every month. Many members, notably Ashok and Ujjawala Singhavi, Suresh Sutaria, Prabodh Mehta and Pradeep Shah felt a need for some program for younger generation. Their persistence resulted in the beginning of Jain Pathshala in May 1986. The first class was taught by Shri A.L. Mehta and a tradition of meeting and learning religion every Sunday started, has continued and still flourishing today. Only about eight young children and their parents attended the first class. It was customary for parents to sit in the class with their children and many learned the basics of religion with them. Soon adults felt a need for a separate class for them. Three more classes were added to the pathshala to meet the needs of the different age groups better. Shankheshar Parshvanath Pooja Mandal was formed in 1984. Leaders of the community felt a strong need for an expansion. The center was too small for the society's activities. Again the members donated with open hand (and check books). The result of the hard work of the leaders, the unsung heroes of the community, is what we all are seeing now. The Jain community is finally seeing the fulfillment of their long time desire, a temple and the pratistha. During 1988, a few young adults of the Jain community under the leadership of Sandhya Sanghani and Kalpesh Shah founded the 'Jain Fellowship Group' to better meet the need of young Jains. "There is no limit to the amount of good a man can do if he doesn't care who gety the credit" (Author Unknown) Page 44 Jain Education Intemational

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 ESSAY COMPETITION Topics are given by age groups: 12 and Below: a. What Jainism means to me b. Mahavir Swami 13 to 15 Yrs: a. History of Jainism b. Principles of Jainism 16 to 21 Yrs: a. Am I a true Jain in the USA? b. Western philosophical imact on Jainism c. Jain philosophy & modern science similarities in thought processes to arrive at relativities The Essays printed in this Souvenir include: Anjly Shah Vimal Chheda Snehal Shingavi 12 and Below: First Place: 13 to 15 Yrs: First Place: 16 to 21 Yrs: First Place: "The optimist views the glass as half full; the pessimist views it as half-empty" Page 45 (Author Unknown)

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 IMPORTANT INFORMATION Houston Area Code (713) City Secretary Civic Center Controller's Office Library 500 McKinney, Houston 77002 Central Library Mayor's Office 901 Bagby, Houston 77002 Parks & Recreation 2999 S. Wayside Dr., Houston 77023 Houston Zoo County Clerk (Fort Bend) 301 Jackson, Richmond 77469 County Clerk (Harris) 101 Preston, Houston 77002 Hobby Airport 7800 Airport Blvd Intercontinental Airport 2800 N. TERMINAL Road Health & Human Services Texas Tourist Information Driver's License Information Texas Employment Commission 2040 North Loop West, Houston 77098 Federal Job Information IRS 1-800-829-3676 International Trade Administration 500 Dallas, Houston 77002 Post Office General Information Employment Post Office 1002 Washington Ave., Houston 77002 Express Mail Information Special Delivery US Passport Agency 1919 Smith, Suite 1100, Houston 77002 US Small Business Administration 9301 Southwest Frwy # 550, Houston 77074 247-1840 853-8000 247-1841 247-2222 236-1313 247-2200 845-1000 523-5888 341-8685 755-6405 643-4597 247-2411 1-800-452-9292 681-6187 956-4170 210-805-2402 229-2578 227-1474 226-3872 226-3403 226-3830 653-3153 773-6500 "Humility makes a man feel smaller as he becomes greater" Page 46 (Author Unknown)

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Celebrating Jain Center of Houston Pratishtha Mahotsav 1995 WITH BEST WISHES AND COMPLIMENTS TO THE JAIN SOCIETY OF HOUSTON FROM United Airconditioning L Head Office 9920 Westpark Houston, TX 77063 Tel: (713) 952-5191 Fax: (713) 952-5193 roots Branch 9643 FM 1960 West Houston, TX 77070 Tel: (713) 890-2108 EVEN EW TAVOU "Supervising evil does not make it good" (Jesus Christ) Jain Education Interational Page 47

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Celebrating Jain Center of Houston Pratishtha Mahotsav 1995 WITH BEST WISHES AND COMPLIMENTS TO THE JAIN SOCIETY OF HOUSTON from Sari Sapne Tel: (713) 783-1480 Sapna Boutique Tel: (713) 783-1482 Balaji Bhuvan Tel: (713) 783-1126 5651 Hillcroft Houston, TX "Love is the glue that cements friendship; jealousy keeps it from sticking" (Author Unknown) Page 48 Jain Education Intemational

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Celebrating Jain Center of Houston Pratishtha Mahotsav 1995 Congratulations to all members of the Jain Society of Houston on the occasion of Pratishtha Mahtosay from EPCOM SYSTEM INC. 7745 1-45 SOUTH CONROE, TX 77385 Tel: (409) 321-2319 Fax: (409) 273-4600 "A person usually criticizes the person whom he secretly envies." (Author Unknown) Page 50 Jain Education Intemational

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Celebrating Jain Center of Houston Pratishtha Mahotsav 1995 With Loving Best Wishes and Heartiest Congratulations to the Jain Society of Houston from DIAGNOSTIC SYSTEMS INC. 445 Medical Ctr Blvd. Webster, Texas 77598 Tel: (713) 332-9678 Fax: (713) 338-1895 "Courage is not the absence of fear, but the conquest of it" (Thurgood Marshall) For Page 51 Use Only

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Celebrating Jain Center of Houston Pratishtha Mahotsav 1995 Best Wishes for the grand success of the historic Pratishtha Mahotsav from Shell, Nina Sabrina Goel CONGRATULATIONS TO THE JAIN SOCIETY OF HOUSTON on this auspicious occasion of PRATISHTHA MAHOTSAV from A-TEC ENGINEERS AND CONTRACTORS INC. Panna Amin & Rajni Amin "Some people think that religion, like aspirin, should only be used to relieve pain" (Author Unknown) Page 52 Jain Education Interational

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 A WAY OF THINKING & LIVING By Gurudev Shree Chitrabhanu This paper was presented at the Second Spiritual Conference in Geneva 1970 It is customary with us to commence our day and work with a brief prayer and I will do so now. The other two contradicted them, each with a different color and different authority, but with the same querulousness and the same conviction. The storm in the tea cup was queued by another patient who explained to them that the window panes were multi-colored, much to the amusement of everybody. A trivial quarrel, no doubt, and perhaps a trivial incident to be related here. But I ask you, "have not men of different religions argued with the same triviality, the same intolerance and the same vehemence, over the centuries?" You will all share my feelings when I say with the poet: The prayer just recited is a prayer offered by the Jains. I have prayed that our conduct in life be guided by four principles - maitri (amity) pramoda (appreciation), karunya (compassion) and madhyasthya (equanimity). 'And much it grieves my heart to think What man has made of man.' Jainism is neither a sect nor just one more conflicting ideology. It is a way of thinking and living. I shall endeavor to explain these at a later stage in my discourse. Today humanity lives in a world which is full of strife and frustration. Commercial values keep gaining precedence. People seem to be full of greed, envy and pride. Not only do we try to keep up with the Joneses, but we try to reach out for their throats. There is a sense of isolation within human beings and hate-spinning ideologies keep gaining more ground. Our different faiths have a common aim, "to make us realize the essential family which we are". In practice they make us more aware of the divisions among us. The beauty of Jain philosophy lies in the fact that its teachings assure the greatest happiness of the greatest number, not only of humans, but of all living beings, under all circumstances. Its philosophy is not essentially founded on any particular writing or external revelation, but on the unfolding of spiritual consciousness which is the birthright of every soul. Mere words cannot give full expression to the truths of Jainism which must be felt and realized within. Why have we all met here today from the four comers of the earth? Not to argue dogmatically over differences, but to break the barriers of racism and sectarianism - to learn something from each other, to see the same object from one another's point of view so that we can understand each other and help each other in solving our problems. The goal for each of us is the same, though the approach may be different. Argument will not take us any nearer the goal. I am here reminded of an incident which will bear out my point. The Jains are advocates of the development theory: hence, their ideal is the development of the individual in all aspects: physical, mental and spiritual. Through knowledge and endeavor, the individual develops and unfolds the potential within him. At an eye clinic where many patients were waiting for treatment, there were four men who were blind. One of them inadvertently touched a window pane and importantly announced to the others, 'This is a windowpane, it is red; my son told me so." The word Jain is derived from the generic term "Jina". A person who conquers his lower nature, i.e. passion, hatred and the like, and achieves the state of the supreme being is called a Jina. There have been several Jinas and there can be many more in the future. A Jina who is a guiding force to his followers, renews principles of religions and regenerates the community is called a "Tirthankara". Another cut him short, with the assertion that it was green and cited, with equal emphasis, the authority of a brother. "No one gives advice with more enthusiasm than an ignorant person" (Author Unknown) Page 53 For Privac & Personal Use Only

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 According to Jain tradition, Adinatha, who dates back to the beginning of the world, was the first Tirthankara, and founder of the Jain religion. Today, we live in the era of Bhagwan Vardhman Mahavir, the 24th and last Tirthankara. Bhagwan Mahavir was born in 599 BC in modem Bihar, lived to the age of 72 years and attained moksha, i.e. liberation, in 526 BC He revived the Jain philosophy 2500 years ago. Since that time Bhagwan Mahavir has been the spiritual guide of the Jains. The doctrine of ahimsa is both an individual and a collective virtue. The principle of ahimsa has great potential significance, because it is basic in concept and universal in its moral principles, which are full of depth. Karuna and Ahimsa are two sides of the coin of Reverence for Life. Karuna means tender mercy and understandings: Ahimsa means refraining from violence. This is love for all living beings. Even now about ten million Jains of India practice the teaching of Bhagwan Mahavir and it is the duty of their mentors to guide them in practicing it in its spirit in this rapidly changing world. "What then is the essence, the spirit of Jainism?" - you may ask. 'In happiness or suffering, in joy or grief, we should regard all creatures as we regard ourselves.. We should, therefore, refrain from inflicting upon others such injury as would appear undesirable to us, if inflicted upon ourselves." Jainism, viewed as a whole, rests on the four pillars which are ahimsa (non-violence), anekantwad (theory of relativity), aparigraha (non-acquisition) and karma (fruit of actions). Ahimsa in Jainism is not only physical non-violence, but it is also non-violence of speech and thought. One can harm others by harsh speech or even by uncharitable thoughts and this form of violence must also be abjured. The practice of non-violence does not stop with the devotee, himself following the principles of non-violence. It goes further, inasmuch as no violence shall be commissioned or consented to by an honest devotee of non-violence. NON-VIOLENCE, THEORY OF RELATIVITY, NON-ACQUISITION AND FRUIT OR ACTIONS The instinct of self-preservation is universal Every animate being clings to life and fears death. The universe is not for humanity alone; it is a field of evolution for all living beings. Live and help let live is the motto of Jainism. Life is sacred, irrespective of not only caste, color, creed or nationality, but also species - at all levels - right down to the tiny ant or the humble worm. We now turn to anekantwad (theory of relativity). Gunratna Suri, the commentator of a Jain work called Comparative Philosophy' says: "Although the various schools of philosophy, through sectarian bigotry, differ from and contradict one another, still there are certain aspects of truth in them which would harmonize if they were joined into an organic whole." The entire Universe is full of living beings. We cannot even sit quietly and breathe without killing and harming life around ourselves. Then the question will arise, "How can we live in this world without taking life and thereby committing violence? Life at this rate will become impossible." The age-old saying of a coin having two sides" is well known to this gathering. Jainism, however, makes this one of its basic principles. It requires that any object, situation or controversy be looked at from all aspects. An individual who allows his vision to be narrowed by turning a deaf ear to the opinions of others, or a community or nation that does this, is heading for selfdestruction. Perform all your activities, but with great care. It demands constant wakefulness. Where an action is done with due care not to hurt anyone, no violence is committed. The emphasis has been laid on the word "care". As long as we live as members of society, besides what we owe a to ourselves for our spiritual betterment, we owe great deal to the society in which we have to live. In our desire to continue our life so that we may do the highest good while living, we are obliged to destroy life, but the fewer and the lower the forms of life we destroy, the less harmful the karmas or deeds we generate. This leads to strict vegetarianism to minimize violence. Jainism promises to reconcile all the conflicting schools, not by inducing any of them necessarily to abandon their favorite standpoints but by proving to them that the standpoints of all others are tenable. They may be representative of some aspects of truth which can, with some modification, be represented. The integrity or truth consists in this very variety of all its aspects. This philosophy makes the Jains catholic in their outlook and ever ready to understand the nature of other systems of theology. "We are like beasty when we kill, like men when we judge; like God when we forgive" (Leonardo da Vinci) Page 54 Jain Education Intemational

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 This brings us to the third pillar of Jainism, aparigraha (non-acquisition). Did not man bleed mentally and spiritually to gratify his lust for acquisition, and would he not attain serenity if he renounced it? thought the Muni. It is only human desire, but our noblest desire should be to attain a state of "desirelessness" when he can accept things as they come to him, and can look on with equanimity when they leave him. Has it not been said: "It is easy to free oneself from iron chains but not from the attachments of the heart?" What are these "attachments of the heart?" Things that you desire so much that you spend all your energy in acquiring them and when you have acquired them, you get so attached to them that their loss would render your life most unhappy. The principle of nonacquisition teaches us not to give too much importance to acquiring worldly things a house, a car, comforts of various kinds, and not to value them so much that their loss would mean the end of the world for us. Everyone needs things to make fife comfortable. Jainism does encourage a layman to renounce everything; that is only for the Sadhu - the ascetic. But Jainism does enjoin that even a layperson should set a certain limit to his desires, his wants, so that he does not keep on acquiring and accumulating and in the process deny others what they need. The ideal is to cut his requirements to the bare minimum. This ancient principle of limited possession is extremely significant and valuable in the context of the economic conditions prevailing in the world today. A social order based upon this principle will certainly prevent unnecessary accumulation of wealth and its inseparable counterpart, poverty and wretchedness. It will lay the foundation of a welfare society - a modem term. The principle of aparigraha can guide every individual, society, or nation in its positive efforts to enhance the happiness of mankind in general. After having dealt with non-violence, the theory of relativity, and non-acquisition, we come to the last pillar on which Jainism rests, the law of karma (deeds or action). This non-acquisition or non-possession should extend even to attachments to human beings to our dear ones. It would be unnatural for a parent not to love his or her child, but there should be no possessiveness about this love. It is this possessiveness that is called attachment and one should try not to be bound by it. How strange the mind is! It does not appreciate what it has and hankers after what it has not. Neglecting the light of the soul that burns within it, how long will it grope in the darkness of the world without chasing shadows that ever elude it? Destiny is shaped by deeds done during the previous incarnation as well as deeds done during this life. We enjoy the fruits of those good deeds now, during our present life. But we should be careful not to fritter away or misuse these fruits - rather we should think of molding our destiny for the next incarnation, ever progressing in our spiritual evolution. It is easy to waste these fruits; much more difficult to utilize them in shaping our future destiny Let me cite here how a Muni, a monk, was given a practical lesson in this matter by a number of stray dogs. The Muni, engrossed in his philosophical thoughts of acquisition and renunciation, was passing through a street. Suddenly he was disturbed by the savage barking of dogs. He saw that a dozen dogs were chasing one dog who was running away with a bone in his mouth. Soon they caught up with him and mauled him. Bleeding from the wounds, the dog dropped the bone and was left in peace. No sooner had he dropped the bone than another picked it up and he too met with the same fate; and so the chase for the bone and the consequent punishment went on. Jainism explains joy and sorrow, prosperity and adversity, and differentiation in physical, mental and spiritual abilities through the theory of karma. It explains the problem of inequality and apparent injustice in the worlu. Karma denotes that substance which we continuously absorb as the result of our bodily and mental activity. We produce karma through all our daily activities. Different kinds of activity produce different kinds of karma which may ripen either immediately or after some time, or even in one or another of our subsequent existences. Reflecting on this ugly incident the Muni realized the truth. So long as the dog clung to the bone, he had to bleed for it; the moment he gave it up he was left in peace. And yet, Jain philosophy does not view the soul as hopelessly condemned to act and react upon the consequences of its earlier deeds, as if it were an automatic machine, and beyond all responsibility for its moral attitude and action. "Before a person sety out to test his faith by moving a mountain, he should try to move an anthill first" (Lord Mahavira) Page 55

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 On the contrary it clearly states that the individual is gifted with a certain amount of freedom of will. It emphatically declares that the soul is invested with the freedom to exercise its own resolution. Acting under its own free will, it can break the heaviest fetters of this karma. The lord of its own fate. A young Brahmin trudging along was startled by a scream of terror. A Harijan girl - an outcaste - had been bitten by a cobra. Failing to get anything to check the venom from spreading through the blood stream, he snapped his holy thread with his pen-knife. tied it tightly round the foot and saved her life. Good deeds that spring from love, compassion, charity, hospitality and selfless service secure the basis of happiness, whereas bad or undesirable deeds will sow the seeds of future sorrow. A cry of sacrilege was raised by the orthodox. Could anything be more sacrilegious than the holy thread being tied around the foot of an untouchable? The answer given by the youth was very brief, but to the point. What could be more humane than the saving of a human life with a holy thread? A humanitarian approach to life is holler than the mere wearing of a holy thread. Religion has to be practical and not theoretical. It should pulsate with life. Life existed before this birth and will continue to do so after death. It is here on this shore and will be there on the opposite shore, too. In between is the flow of birth and death. Because of karma and attachments, the soul has to revolve in the cycle of birth and death. Bhagwan Mahavir while explaining the true nature of the soul said: The aim of religion is to establish peace and harmony both at home and in society. Love and tolerance alone can promote concord at home and elsewhere. The spirit of amity if understood well can bridge the gulf between one religion and another as between one nation and another. "The nature of the soul is like that of a hollow gourd, i.e. it keeps afloat. But when this hollow gourd is given several coats of clay, then, even though its inherent capacity is to keep afloat. it will sink." Appreciation and compassion are in a way two other aspects of amity. Similarly, a soul coated with violence, falsehood, dishonesty, intemperance, anger, pride, hypocrisy and greed becomes heavy; despite afloat, it sinks to the its original virtue to keep afloat. But when the layers on the gourd peel off one after another, it will gradually recover its tendency to keep afloat. So, too the soul. Were it to get rid of the eight vices by acquiring eight corresponding virtues - non-violence, truth, honesty, temperance, forgiveness, modesty, simplicity and generosity - it could unburden itself and regain its natural virtues of lightness and volatility. Appreciation: In this world we come across those who are better than we are in many different ways. Too often we see the sad spectacle of men filled with envy for those who are more fortunate than themselves. Our prayer teaches us that we should learn to appreciate those who are better, admire them if they are worthier than we are, whether or not they are of the same religion, race or country If this is practiced, much of the envy and jealousy we find in this world will be removed. Having explained the four pillars of Jain philosophy, let me get back to the prayer in which I have asked our conduct to be guided by: amity, appreciation, compassion and equanimity. Compassion: Compassion should govern our attitude towards those who are less fortunate than we are. It should extend even to the erring and the criminal. After all, when Jainism believes that living beings often suffer because of their past misdeeds, does it not behoove a true Jain to extend compassion rather than criticism to one who pays for misdeeds of the past? By amity we mean the attainment of a mentality which would want to be friendly with and bare goodwill towards, one and all. Just as the dry bed of a lake is crisscrossed with a myriad of cracks because it is devoid of fresh water, similarly a religion that is not sweetened with the milk of human kindness is soon weakened by the cracks of internal dissensions. Equanimity: Equanimity is more of an introspectivo virtue. It governs our attitude towards ourselves, irrespective of the world around us. We achieve a certain balance of the mind that remains unruffled in spite of the vicissitudes of life. Whether the world treats us well or ill, whether we reap a reward for our good deeds or not, we should maintain that serenity of mind that brings contentment in its wake. Mere austerity may shrivel up our nature. Even as we do penance and practice renunciation, our heart must be full of love. What supports this on a wide-world basis? Surely not the much trumpeted deeds of the blustering heroes but the silent sacrifice of the humble servers of humanity: little deeds of amity such as the one you will hear presently. "Small deeds done are better than great deeds planned" (Author Unknown) Page 56 Jain Education Intemational

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 When a tiny pebble is dropped into the still waters of a pool, the pool is soon covered with ripples. It is in the very nature of water to break into ripples. But when the pool is frozen, even if you drop a stone in it there is hardly any disturbance in its smooth, hard surface. He has read in his history books lurid accounts of persecution and atrocities by religious fanatics in all parts of the world. He is fully conscious that it is might, and not right, that rules the world. He sees the truthful and the just belabored by the selfish and the unscrupulous, and no gods rush down to the rescue in their heavenly chariots as one is told in legends. How can he then believe that "God's in His heaven - All's right with the world?" He sees for himself that all's wrong with the world, and he doubts whether there is a God in heaven or anywhere, and if He exists, whether He is as omnipotent as they make Him out to be. The mind reacts to circumstances by breaking into ripples of disturbance. One would say that this is but natural. Perhaps, but is it inevitable? When the mind is trained to resist stoically all outward disturbances, it will acquire a calm that nothing can ruffle. I hope I have succeeded in making it clear that these four principles, when put into action, guarantee the highest amount of happiness and peace within the family of all living beings. I wish them to be universally adopted and followed for the benefit of all living beings. It is indeed very difficult to distill the elusive essence of religion so as to use it in one's daily life, but he alone is truly religious who carries out the precepts of his religion in all his dealings with the world. We have spoken at some length to explain to each other; the fundamental principles of our religions and how the essential elements in all are very similar. Jain philosophy, with its theory of karma can explain to him that sufferings - of an individual or a nation or a race - are the result of misdeeds of the past, that there is a causal relationship between the woes of this life and the evil done during an earlier incarnation, and so he cannot maintain that there is not justice in the world. As for religious persecutions that fill him with revulsion, the tolerance and broad-mindedness that Jain philosophy emphasizes might persuade him to modify his outlook on religion. Amity and appreciation would not be incomprehensible to him, for youth is not wicked. If approached with sympathy and understanding, he will respond. Think of the stress and strain of modern life. The speed, the noise, the hectic bustle of today has robbed the young man of the opportunity to move in life with measured strides. The machine has taken the place of hands. The bubbling creative energy of youth was formerly channeled into constructive crafts, be it spinning, weaving, pottery, metalwork, wood-work, carving or whatever. Today that energy is turned into destructive channels. Coming to the problems that face us, they, too, are essentially the same: the menace of destructive weapons of war, the malaise of racism, the problem of economic imbalance, the unrest among our youth. After having discussed ahimsa what is left for me to add about missile or bombs? If the killing of a worm is an act of cruelty to a Jain, it would be superfluous to talk about the atrocity of wiping out the human race! So, too, we have already covered the ground for the malaise of racism. If we recognize the fact that the soul is the same, whatever outward form it may be given, where then is the reason for racial prejudices? In aparigraha (non-acquisition) lies the solution for the unequal distribution of wealth. There need not be any "ism" about it. Jainism is not like any of the modern "isms". 2,500 years ago Bhagwan Mahavir gave us the antidote to unequal distribution of wealth in his doctrine of aparigraha. In what way can religion help to divert this flow of energy once again into constructive channels? The simplifying of religion may do it. Stripped of rituals, prejudices, superstitions, even separated from the noble but complicated philosophy, that is the bed-rock of religion, the simple essence of religion - friendliness, sympathy, tolerance, justice - this the youth will understand, and will not reject summarily as humbug or trickery, or as something beyond his mental powers. The last problem - youthful unrest - calls for a more detailed analysis. WHAT IS THE RELEVANCE OF RELIGION TO MODERN YOUTH? The aim of all religions and philosophies is to seek the freedom of man from the bonds of ignorance and blind faith, from the meshes of prejudice, superstition and ritual. Religion means freedom. Only when man rids himself of his mundane bonds does he free himself from the bonds of karma. Just as gold attains its pristine purity only when the dross is separated from it, so, too, the soul, only after it has shed all desire and karma will attain a state of blissful tranquillity and immortality. Is not modem youth justified in demanding why so many crimes have been committed in the name of religion? "The faulty of others are like headlights on a passing car. They seem more glaring than our own" (Author Unknown) Page 57 Jain Education Interational

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Celebrating Jain Center of Houston Pratishtha Mahotsav 1995 Eul. ON Best Wishes for the grand success of the historic Pratishtha Mahotsav of the Jain Society of Houston from v a Drs. Suresh & Sunita Joohee Saurabh Moonat EVO UN "Forgiveness saves the expense of anger, the high cost of hatred, and ultimately the waste of energy (Mahatma Gandhi) Page 58 Jain Education Intemational

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 PRATISHTHA MAHOTSAV The Great Occasion The Dashavaikalika Sutra is one of the few prominent Jain Scriptures. It was composed by Shayambhavaswami, who, according to Shwetambar tradition, was the 4th successor to Lord Mahavir and is considered 2nd Shrutkewali. He was born a Brahmin. After meeting Prabhavaswami, the first Shrutkewali, he adopted the Jain faith and became his pupil. At the time of his renunciation, his wife was pregnant. She gave birth to a son who they named Manak. Early in his life, the boy became his father's pupil. Being aware of Manak's short life, Shayambhavaswami decided to compose for his benefit this Sutra that covers the entire code of conduct for monks. Though it was meant for monks, its precepts are of equal importance to laymen as well. All other Tirthankaras also observed the same trio before they became Arihantas. We worship them as they have taught us the right way of gaining true and abiding happiness. Arihantas are worshipped so we can be imbibed with their ideal attributes. But they have been liberated, and are not available to us in physical form. They are unembodied souls and do not have any shape or form. They are therefore known as Niranjan and Nirakarar, meaning crystal like pure and shapeless. How can we possibly worship such formless, shapeless and intangible entities? The book mentions nonviolence, restraint, and austerity as the basis of religion. It was the time when people believed in existence of gods and thought that they could be propitiated by animal sacrifices etc. Jainism however considers nonviolence as the anchor of religion. In this verse, Shayambhavaswami therefore emphasizes how much the gods appreciate the attributes of nonviolence, restraint, and austerities. It is hard to conceive intangible aspects. We happen to have shape and form and are accustomed to visualize everything in some form. We therefore need some physical shape for worshipping too. Very few people can attain the state that would enable them to visualize intangibles. Such people do not need any physical image for worship and can rightfully claim to be non-idolators. Most of the people however need tangible objects for worship. Major sects of Hinduism, Jainism and Buddhism therefore endorse Idol worship. Thus, we build temples in which we install idols of higher beings. Such idols must be prepared of stone, metal, wood or any other lifeless material, materials that are intrinsically unsuitable to represent unembodied, liberated souls. In our Jain temples, we install idols that represent the embodied Arihanta state of Tirthankaras. Such installation is known as Pratishtha. It is a sacred ceremony and has to be undertaken in serenity, because we intend to incorporate in the idols, the attributes of Arihantas. These three aspects are the pillars of Jainism. The term 'Nonviolence' has negative derivation, but it has positive connotations. It denotes affection and compassionate feeling for every living being. It can be easily practiced, if one tries to understand true nature of soul. He can then realize that every living being has soul that has identical attributes. He would therefore respect the inviolability of all souls and would refrain from hurting any living being. Compassion would be automatically flowing from his heart. As such, he would not only be willing to forego his own pleasures and conveniences, but would also be ready to face hardships for the sake of others. This forbearance, which amounts to restraint and willingness to undergo hardships, is austerity. Thus restraint and austerity are essential components of nonviolence. This trio functions for the benefit of all. Its observance can therefore be considered essential and inevitable for every one. All of the Tirthankaras were born in respectable families and were blessed with all the material comforts and amenities. They realized that all worldly comforts and relations are ephemeral and unendurable. Such transitory aspects cannot provide everlasting happiness. The Lords therefore gave up all possessions for the sake of spiritual pursuit. By rigorously pursuing detachment, they got rid of all craving and aversion. Eventually they got shorn of all defiling Karmas that obscure or obstruct the manifestation of true qualities of soul. Thereby they could attain the state of omniscience and gained experience of infinite knowledge, perception, vigor, and happiness that are inherent within the soul. Thus detachment and possessionlessness are the main attributes of Arihantas. While preparing their idols we carve them unclad in token of their possessionless state. We should keep this trio in mind while undertaking any activity. Lord Mahavir had rigorously observed this during 12 years of spiritual pursuit, prior to the attainment of omniscience. "He, who himself hurty creatures, or gety them hurt by others, augmenty the world's hostility towards himself (Lord Mahavira) ForPage 59.nal Use Only

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 In India the Shwetambaras and Digambaras happen to have different traditions for their idols and temples. But in America, Jains of all denominations have been putting their heads together and organizing under one umbrella. This is not without reason. Despite the outward differences, Jains of all the sects subscribe to the same common principles in all major areas, whether they be in the realm of six Dravyas, nature of soul, its state under the bondage of Karma and its potentiality for liberation, eight types of Karmas, nine fundamentals, 12 categories of austerities and of restraint, Syadvad etc.. Similarly they hold identical beliefs about the nature of universe, four states of life, time cycle, names of 24 Tirthankaras five Kalyanakas etc. Differences that exist are at the surface and are more or less at the superficial level. Thus, it is time that all the Jains here cast aside outward differences and converge on the major issues. Ideally, this should cover the issue of worshipable idol as well. In our temple, we are therefore going to have separate idols as per Shwetambara and Digambara traditions. This reflects tolerance of sect views, and is in conformity with the theory of syadvad. The Idols have been prepared at Jaipur. Installing the Shwetambar and Digambar idols side by side also is a sign of progress towards unity. That will provide exposure of Shwetambar traditions to Digambara and Digambar traditions to Shwetambar and will give them opportunity to better understand each other. This, too, is not a small gain. Installation ceremony is a great occasion for all of us. The importance of this occasion cannot be overestimated. Our tradition considers such an installation as wholesome enough to lead to the state of Tirthankara, because it amounts to raising of Tirth. Installation here is specially important because we are raising a Tirth on foreign soil. In fact, people from far and wide have already started visiting our Center. There is therefore hardly any exaggeration to state that after the installation, our Center is going to be a place of pilgrimage. It is now incumbent upon all of us to celebrate this occasion appropriately and with utmost enthusiasm. We therefore implore all the Jains and other well wishers to treat this occasion as their own and contribute their physical, mental and economic capabilities to the extent befitting the ceremony. "A true friend is he who dispenses a dose of bitter advice solely to see our healthy success" (Swami Pradipananda) Page 60 Jain Education Intemational

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Jain Center of Houston Pratishtha Mahotsav Celebration 1995 With Best Wishes and Compliments to Jain Society of Houston GT Gem Trust Diamonds, Inc. Eli B. Aruh President 6222 Richmond Suite 750 Houston, Texas 77057 Tel: (713) 974-9084 Fax: (713) 784-9492 1-800-900-4090 uuuuuuuuuuuuuuuuuuuuuuuuuuuuuuu Support-A-Child For More Information Contact (In Houston) : Baru Goyal Ph. 561-5988 Would You Like to Make A Difference? Vishwa Hindu Parishad of America 5 supports almost 600 children in Bharat! You too can join the effort to make a difference One Child At A Time! For More Information Please Contact: Support-A-Child Program 21, Harris Circle, Newark, DE 19711 Phone: (302) 239-1110 nnnnnnnnnnnnnnnnnnnnnnnnnnnnnnn "The open hand usually holds more friends than the closed fist (Subash Chandra Bose) Page 62 Jain Education Intemational

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 JAIN CODE OF CONDUCT by Dr. L. M. Singhvi (Declaration of Nature) This declaration was presented to His Royal Highness Prince Philip, President of the World Wide Fund (WWF) for Nature International on 23rd October 1990, at Buckingham Palace. neither fish, meat, nor eggs. They confine themselves to vegetable and fish products. 4. Self-Restraint and the avoidance of waste 1. The five vratas (vows) The five vratas (vows) in the Jain code of conduct are: (1) Non-violence in thought, word, and deed; (2) To seek and speak the truth; (3) To behave honestly and take nothing by force or theft; (4) TO practice restraint and chastity in thought, word, and deed; (5) To practice non-acquisitiveness. By taking the basic vows, the Jain laity endeavor to live a life of moderation and restraint, and to practice a measure of abstinence and austerity. They must not procreate indiscriminately lest they overburden the universe and its resources. Regular periods of fasting for self-purification are encouraged. The vow of ahimsa is the first and pivotal vow. The other vows may be viewed as aspects of ahimsa, which together form an integrated code of conduct in the individual's quest for equanimity and the three jewels (ratna-traya) of right faith, right knowledge, and right conduct. In their use of the earth's resources, Jains take their cue from the 'bee that sucks honey in the blossoms of the tree without hurting the blossom, and strengthens itself.' Wants should be reduced, desires curbed, and consumption levels kept within reasonable limits. Using any resource beyond one's needs and misuse of any part of nature is considered a part of theft. The vows are undertaken at an austere and exacting 5. Charity level by monks and nuns and are called maha-vratas (great vows). They are undertaken at a more flexible Accumulation of materials and enjoyment for and moderate level by householders and are called personal ends should be minimized. Giving anu-vratas (atomic' or basic vows). charitable donations and one's time for community, religious, and social projects generously is a part of a Underlying the Jain code of conduct is the emphatic Jain householder's obligations. That explains why assertion of individual responsibility towards one and the Jain temples and Jain pilgrimage centers are all. Indeed, the entire universe is the forum of one's well-endowed and well-managed. It is this sense of own conscience. This code is profoundly ecological social obligation that has led Jains to found and in its secular thrust and its practical consequences. maintain innumerable schools, colleges, hospitals, clinics, hostels, orphanages, and relief & 2. Kindness to Animals rehabilitation camps for the old, handicapped, sick, poor, and disadvantaged. Wealthy individuals are The vow of non-violence include all forms of cruelty advised to recognize that beyond a certain point, to animals and human beings. Jains have their wealth is superfluous to their needs, and that condemned as evil the common practice of animal they should manage the surplus as trustees for sacrifice to the Gods. It is generally forbidden to social benefit. have animals in captivity, to whip, mutilate, or overload them, or to deprive them of adequate food The five fundamental teachings of Jainism and the and drink. The injunction is modified in the case of five-fold Jain code of conduct outlined above are domestic animals to the extent that they may be deeply rooted in ins living ethos in unbroken roped or even whipped ocassionally, but always continuity across the centuries. they offer the world mercifully with due consideration and without anger. today a time-tested anchor of moral imperatives and a viable route plan for humanity's common 3. Vegetarianism pilgrimage for holistic environmental protection, peace, and harmony in the universe. Except for allowing themselves a judicious use of one-sensed life in the form of vegetables, Jains would not take any life for food or sport. As a community they are strict vegetarians, consuming "The enemy you make now may be the only one to help you 25 years from now" (Author Unknown) Page 63

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Shree Shatrunjay Maha Tirth girakara darzana biralA paave| abat bhavanA karma khpaave||) bhyaan ekakuMgalU bhare hojA sAhamojohA RSabha kahe bhava) kiyaTanA kama khapAda teh|| * pAlItANA EATER

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Celebrating Jain Center of Houston Pratishtha Mahotsav 1995 jato dhamalA sAthe raheze. zaLa tIrthanuM A ba ge - zahera * * authI jALa parvata chatAM soTI mALa, vothI avirata prabhAva zAra, jannatane klA sarvaprathama saMdeza ApanAra lekhaka: zrI kumArapALa desAI amadAvAda tAre ne vArtha. tIrthane pravartAve te tIrtha kara. tIrtha eTale ghATa-kinAro. ghara saMsAra samudramAM khepa karatA nahAjone, khapa pUrI karAvI kAMThe pahoMcADe te tIrtha ! tAraNu sthaLa ! ahIM pahoMcyA pachI mAnavIne jhAjhAM je bama veThavAnAM hatAM nathI ! AvA tArane eTale ke tAM be prakAranA kApavAmAM AvyA che. ' eka bhAva tIrtha ! bIna dravya tIrtha ! baMnene uddeza AmAnI pavitratA jagADavAno che. rAga daMSanA baMdha DhIlA karIne Akhare nirmaLa karavAno che. bhAvanArtha eTale ahi te, siddho, AcAryo, upAdhyAye, sAdhuo ane saMjane. saMdhane paNa eka tIrtha levAmAM AvyuM che. dravyatIrtha eTale maMdire, derAsara. nRpa, guphAo ane sai. dareka dharmane jema tIrtho hoya che tema vizALa bhArata varSamAM jenonA Thera Thera nAnAM moTAM tIrtho patharAyelAM che. pAMca mukhya tIrtha janonA sakala tIthamAM paNa pAMca tArtho AMgaLIne veDhe gaNavAmAM Ave che : aTApada, sameta zikhara, Abu, giranAra ane zatru jaya. A pAMcamAM aSTApada tIrtha Aje luptaprAya : che, te bhaviSyanA koi vAho DI gAmAnI zodhano viSaya che. sametazikhara uttara bhAratamAM bihA mAM Avela bhavya pahADa che. ane enA parama pAvanatA eka be nahIM, paNa vIsa vIsa tIrthakaronI nirvANa bhUmi AbhArI che. bAkInA traNa tItho gujarAtamAM AvyAM che. Abu agiyAramI sadImAM zilpa sthApatyanI jagamazahura kIrtithI suviyAta che. giranAra mahAbhAratakaLathI paMkAyelo. bhagavAna ariSTanemi ane mahAsatI rAjulAno caraNarajathI pavitra thayele pahADa che. A cAra pahADomAM Abu sauthI UMcuM che. te pachI sametazibira Ave che, pachI giranAra ane tyArabAda sahuthI chalo Ave paNa haMmezA sakala tIrthamAM va tIrtha gAtA zatruMjaya nAnAmAM nAno che. zAzvatuM tIrtha AzraryAnI ghaTanA e che ke zatrujayane sarva tIyomAM rAjanuM tIrtha lavavAmAM Ave che. tIrthakonA jIvananA pAMca prasaMge jene dalA, kevaLajJAna ane nirvANa : A pAMca kalyANu-kArakamAMnuM eka paNa kalyANaka koI eka tIrtha karanuM paNa A zatruMjaya parvata para thayuM nathI ane chatAM zatruMjayanuM mahatva atyaMta kaphapavAmAM ane varNavavAmAM AvyuM che. "A tIrthanI ekavAranI yAtrA, 12 anya tIrthanI se matanI yAtrA barAbara che." pitAne jena kahevaDAvate koi paNa nAmadhArI sAdhu ke zrAvaka A pavitra tIrthanI yAtrA vagaranA pitAnA jIvanane hIna lekhe che. ane sAdhu, zrAvaka ke - it ? " paE "If men cannot forget hatred for their enemies, then they risk sowing the seeds of hatred among themselves" (Bill Clinton) Page 65 Jain Education Interational

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C >> anokhI mAhitI. //t.co/?&#Araka.."--- *.* Celebrating Jain Center of Houston Pratishtha Mahotsav 1995 dhULa-vRkSa ane zikhara pavitra banI gayA. vidvAna potAnI sarasvatI ke lakSmIne jagatane sarvaprathama sarva kalA, sarva alpAMza ke mahadAMza ahIM kharcavAmAM vidyA, bakSanAra AdirAja, Adi sAdhu jIvananI dhanyatA mAne che. ane Adi tIrthaMkara bhagavAna RSabhadevane zrI kArbasa pitAnA prasiddha maM5 pagale ane pavitra bole A pahADa, 'rAsamALA" mAM lakhe che, pANI ane havA pavitra thaI gayA. * zatruMjaya tIrtha para eka siMdhu nadIthI te gaMgAnA taTa sudhI ne himAcalathI kanyAkumArI sudhI bhArata A divase A tIrtha vikhyAta hajAra jeTalA jinamaMdira ane varSamAM eka paNuM evuM gAma nagara nahIM devakulikA che. dhAtu, pASANu vagere thayuM. hAya, jayAMthI eka yA bIjI veLAe A pAvanabhUmi para bhagavAna Adi badhI mUrtionI gaNatarI karIne te dhanabhavanI bhaTa A pahADa para nahIM zvaranI pavitra caraNarajane jagatanA AthI 11000 munie che. pahoMcI heAya." mahAna cakravatI ne bhagavAna RSabhadevanA zatruMjaya tIrthanI UMcAI putra bharatadeve mastaka para caDAvIne jAhera S 1900 phUTa che. taLeTIthA zikhara sadAnI raTaNa kayu* ke saMsAramAM tyAga vaDA che. sAcA sudhI pahoMcavAne raste savA be mAIlasAmAnya lokokita che ke koI paNa sanyAsIne-tyAgIne cakravatAM paNa vaMde ne che. cheka 1951 sudhI zatrujaya jana A tIrthanI yAtrA karyA vagara marI che. dharma mahAna che. tArtha upara javAne raste sugama naha. I. sa. 1950 mAM A mATe SI nA te, siddhAcalanI AjubAju ja e divase mahAne tAraNahAranI janma dhare che, kAraNa ke ene zvAsa- smRtimAM mahAna cakravatI bharatadeve ahIM pagathiyAM bAMdhavAnuM kAma zarU karyuM cAra varSa bAda cAra lAkha ane sATha || chavAsamAM A tIrthanI yAtrA karavAnI paheluM maMdira sajaryuM ane ratnamaya hajAra rUpiyAne varca karIne pagathiyAM || raNuM hoya che. biMba ghaDAvIne sthApana karyuM. yAra karAvyAM. pagathiyAMnI bAMdhaNI zatruMjayanI tIrthabhUmine eTaluM satata AkarSaNa evI che ke caDhatAM zvAsa na caDe. badhuM mahatva maLavAnuM kAraNa e che ke pagathiyAMnI saMkhyA kara16 che. e enI sAthe jaina dharmanA pahelA to yaMkara jayAM bhagavAna RSabhadevanI smRti ane jayAM cakravatI bharatadeva sthApa pachI gheTInI pAgathI upara caDavAnA AdinAthanI pavitra smRti joDAyelI che. nAra hoya e tartha vikhyAta kema na pagathiyA taiyAra karAvatAM eka lAkha koI bhUmi ja baDabhAgI hoya che. AdithAya? e divase punita banelI A ane aDhAra hajArano kharco thayo. cara lAgavAna jagyA uttara hiMdanA bhUmi mahAna banI. jana dharmanA aMtima Ama - jaya para pAMca lAkha ane ayodhyA nagaramAM, nirvANa pAmyA aSTA pada parvata para ane mahatva maLyuM zaNuMuddhAraka bhagavAna mahAvIra magadhamAM ane hajArane kharca pagathiyAM, jayane. ahIM teo potAnA sAdhukALa tayAra thayA. jagyA, tyAM vicaryA, tyAM upadeza Apyo Agamane tyAM janma thaye chatAM daramyAna rahyA ane ahIM AvelA rAyaNuM sava kALamAM sarakhuM AkarSaNa rahyuM ! vRkSa nIce loka kalyANakArI dhamaM dezanA magadhane e bhAgya na '! jaya ApI ane A parvatanA paththara-kaMkara, sarva tIrthomAM DuM bhagavAna RSabhadevanA pautra thI banI gayuM. puMDarike rAjaya ne letAM, dharmarAya lIdhuM ane sAdhu thayA. potAnA pitA, mahAzatruMjaya uparanI TaMkanI sthApanAnI gurU ane mahAjina bhadeve pavitra karela pahADa para jIvananI aMtima kSaNane vigato ujamALa karavA mATe AvI pahoMcyA. 1 narazI kezavajInI, vi. saM. 1901mAM. e mahAgaNadhara pAse pitAnuM vizALa - savA-samAnI athavA cAmubainI. vi. saM. 195mAM. ziyamaMDaLa hatuM. A sthaLanI pavitratA ? chIpAvalInA, vi. saM. 191mAM. emanA siddhipadanuM kAraNa banI. pitAnA 4 sAkarasI-sAkaracaMda premacaMdanI, vi. saM. 1896mAM. vizALa samudAya sAthe teoe artha " kuMbhakainI, vi. saM. 1893mAM.. dehotsarga karyo. : hamavatI- hamAbhAI zeThanI, vi. saM. 188mAM. sAdhanAno sthaMbha premavamIpremacaMda medanI, vi. saM. 1883mAM. 8 bolAvazI-- bAlAbhAInI, vi. saM. 1893mAM. eka samaye evI lekamAyatA - manIzAna, vi. saM. 1893mAM. pracalita hatI ke kAzImAM bharele kAgaDo paNa mese jya. jena AlamamAM A "Don't reach out with your hand unless you are prepared to extend your arm" (Elizabeth Fuller) Page 66 Jain Education Intemational

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Celebrating fain Center of Houston Pratishtha Mahotsav 1995 paThana thayela hajAro (1 ) jinabiMba paNa Ape che. vizeSa jAherajalAlI A tIrthanI vizeSa jAherajalAlInI zarUAta kalikAla savaMta zrI hemacaMdrAcArya tathA mahArAjA kumArapALanA samayamAM mahAmaMtrI udayanane putra bAhaDa maMtrIe vi. saM. 12 13 nI sAlamAM karAvela caudamA udhAthI thaI hatI. ane satta- ramI sadImAM A tIrthane vahIvaTa amadAvAdanA zrI saMdhanA hAthamAM ane samaya jatAM zrI saMdhanI zeTha ANaMdajI kalyANajInI peDhInA hAthamAM Avyo, tyAra pachI nava TUkanI racanA thavAne kAraNe A tIrtha vadhAre samRddha ane prabhAvazALI banyuM. aneka AtmAoe A mahAgiri upara AtmasAdhanA karIne siddhapada prApta kareluM hovAthI A mahAtIrtha siddhagiri nAme paNa ert. jana tIrthono vahIvaTa karanAra zeTha ANaMdajI kalyANajInI peDhI zuM che vaLI ? jana tIrtha kSetranA vahIvaTamAM zeTha ANaMdajI kalyANajInI peDhInuM nAma dhaNuM ujaLuM che. zrI zaMtrujaya tIrthano vahIvaTa eka jahAMgIranA zAsanakALathI gujarAtanA pATanagara amadAvAdane janasaMdha saMbhALa AvyuM che. jahAMgIranA samayamAM amadAvAdanA kunehazALI zrImaMta , zrI zAMtidAsa jhaverInA samayathI A vahIvaTa amadAvAdano zrI saMdha saMbhALa hate. vAta sarva vidita banI gaI ke zatruMjaya para je samAdhi le, puMDarika svAmInI jema dehatsaga sAdhe, ene siddhapada lAdhe. zatruMjayanuM nAma ja siddhagiri ke puMDarikagiri banI gayuM. jemAM zatruMjayanA ekane ATha jeTalA nAma saMbhaLAya che. enI pAchaLa zodhakane Avo koI itihAsa maLavAne pUrepUro saMbhava che! saMsAramAM mahimA mAnavInA mananI bhAvanAne ja che ! jema rAjakAraNane jIva tana, mana ne dhana choDI ya hema karIne emAM jhukAvI de che, ema dhama. kSetranI prabaLa puya havAmAM mANasa kAMcana ane kAminIne kAMkarAnI jema tajIne AtmAnI zodhamAM nikaMcana banIne nIkaLI paDatA. e vakhate ene AtmAne khapa raheta, noLiyuM jari paDe eTalI vAra badala ! mRtyu ene mATe AdhAta nahotuM ane jIvana ane mATe AziSa na hatuM. jIvana ane mRtyunI ghaTamALamAM e amara sukhanuM jaLa. zodha AdhyAtmika jagatanA A mahAna dhAma tarapha AtmAthI enuM AkapaMju vadhI gayuM. bhAratavarSanA khUNekhUNemAMthI nAnI, bAnI, ane munIvaranI vAra A parvata para avirata AvatI thaI. meM kaDe munivara sAdhanA mATe besI gayA. e divase AmAthAAthI A A pahADa saMkula banI gaye. guMjaya pahADanA hareka pAme, pathara, dhULa ke kAMkaro AvA AmajayI yAtrALuonA sparzathI svayaM nI banI rahyo. karAramAM Avela zrI zatruMjayagiri bhagavAna abhadevanA samavasaravAne lIdhe parama pavitra mahAtIrtha tarIkenuM gaurava meLavIne cheka prAcIna samayathI jana saMdhanI uMDI zraddhA ane bhaktinuM OAna banI gayela che. ane A tIrthadhirAja taranA zrI saMdhanI zraddhAbhaktimAM uttarottara keTale badhA vadhAro thata rahyo che e vAtanI sAhitI A girirAja uparanA nAnA-moTA seMkaDo (980) jinamaMdire ane emAM prati , aDhI varSa pahelAM A mahAtIrthane vahIvaTa zeTha ANaMdajI kathA chanI zrI saMdhanI peDhIne hastaka AvI gayA che. rUAtamAM zeTha ANuMdajI kalyANajInI peDhI mAtra zrI zatruMjaya mahAtIrthane ja vadhIvaTa saMbhALatI hatI paNa chellA aMzI varSa daramyAna ane temAM paNuM che zrI kasturabhAI lAlabhAInI AgevAnI haMDaLa A pIa suMdara vikAsa sAkhe. bIjA cha tIrthone vahIvaTa paNa A peDhIne soMpavAmAM AvyuM che. jemAM rANakapura, giranAra, tAraMgA, zerIsA, kuMbhAriyA ane makSIjI tIrthane samAveza thAya che. . vaLI zeTha ANaMdajI kalyANanI peDhI ApyuM ane evA anya saMkhyAbaMdha tIrthasthaLa ane jinamaMdiromAM chaNezvAra mATe Arthika sahAya ane salAhasUcano Ape che. zrI sametazikhara mahAtIrthanA pahADanA nasaMghe meLavI lIdhelA mAlikI hakkonI sAcavaNInI javAbadArI paNa peDhA ja saMbhALe che. (zrI siddhAcaLachanuM cityavaMdana ) zrI zatruMjaya siddha-kSetra, dIThe dugati vAre; bhAva dharIne je caDhe, tene bhava pAra utAre (1) anaMta siddhane eha ThAma, sakala tIthane rAya; pUrva navANuM rikhava deva, jyAM kaviA prabhu pAya (2). suraja kuMDa sahAmaNe, kavaDa jakSa abhirAma; nAbhirAyA-kla-maMDa, jinavara karUM praNAma (3). "Always have faith. Disaster is just one of those fate-enduring things that can only be relieved with faith" (Anwar el-Sadat) Page 67

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Celebrating Jain Center of Houston Pratishtha Mahotsav 1995 nAya che. tame siddhinA sthAne poMcavAnI nisaraNI kara sAthe Ane A A mahimAva'tu to sakala jagatamAM Atmika baLanA vijadhanI patAkA laherAvI rahyuM che. * * * tIrthonA udhdhArAnA A mahAna tInA apAra mahiMyA barAbarAvAI rahyo che. jenI prAcinatA ane pavitratAnuM sahu koie tana, mana ane dhanathI jatana karyu vakhato vakhata enA uddhArA rahyA che. ane pariNAme zetruMjaya tIrthaM nA prabhAvakatA ane bhavyatA vadhatI thatA caitraya para kula sALo uddhAra thayA che. AmAM bhAraudvArA prativAsa pahelAnA samayamAM thayA che, jyAre cAra itihAsakALamAM thayA che. bAramA udAra bAvIsamA nA kara. bhagavAna naiminApanA zAsanamAM pAMca pADavAe karAvyo hato. tene nakALanA pramANe pacAthI dAra bApu thayelo gavAmAM bhAve che. ItihAsakALamAM thayelA 13, 14, 15 ane 16mA ema cAra uddhArAnA mAhitI A pramANe che. keTalu prAcIna che A tItha ? pAraNanA bAra maMtrImo co che.ulhAra vi. saM. 1213mAM karAvyo hateA. pATaNanA zreSThI samAzAe pame udghAra vi.sa'.- 1371mAM karAvyA hatA. cittoDagaDhanA zreSThI karmAzAe meLA kAra si'. 1584mAM karAvyA hatA. ApaNA titha sthAno e ApaNo bhavya sAMskRtika vAraso che. enuM sarANa je ApaNI pharaja bane che. tI:dhirAja zrI zatru jama keTaluM prAcIna che ? cheka purAtanakALathI cAlyA AvatA enA mahA1 pramANe prAcInamAM prAcIna kALamAM keTalAya mAnava AtmAe A tItha mAM vanasAdhanA karIne dhanya banI gayA. je AgamamAM bhagavAna mahAvIrano upadeza aApe che temAM pazu khAtAnA lekha ItihAsa. A mahAtIrthanA teramA uhAra vi.sa. 108 mAM karAvyo. madhumatI nagarInA zreSphI vaDA akasara banI gayA A pachI girirAja para dAdAnI TUMkamAM pratiSThA thavAnA anere| avasara Azare sADA cArasA varSa' Ada 1976nI sAtamI phebruArI ane zanivAranA zubha divasanI savAre 9 - 36 miniTa thayA. A A samaye be bhArAnA nAme ALakhAnA vizALa megAnamAM mAM phuTa lAMbI ane dresA phUTa paheALI jamInamAM Avana jinAlayathI zelatA nUtana bhavya jinaprAsAnAM jaina bhatrAnI pratiSTA karavAmAM AvI. A pratiAne avasara ena IniDAsanA eka mahAna maLe . te pramANe AnI be bhavAna mahAvIra pahelAnA samamanu prAcIna ane pavitra tItha kahevAma tIya paranA zilAlekhAmAM sauthI prAcIna lekha vi. sa. 1064nA che. e lekhamAM zrI jaya pata para saMgamasidhdha nAmanA munivare aMtima salemanA (bhAjIvana anazana) gata svIkArIne phreDatyAga karyo tenI noMdha che. 175 phA. nA DALInA pherA girirAja para caDavA mATe azakata vyakita DALI kare che. DALInA bhAvamAM yAtrALuonA dhasArA pramANe vadhaghaTa thatI rahe che. sAmAnya rIte dasathI vIsa rUpiyA DebIvALA te che. nAnamAM prAi kAsava samaye enA kamo cArTara dipA thaI gayA hatA. ahIM vyakita bhAva nakkI karAya che. eka-mAtra giranAramAM vyakitanA vajana para DeLIvALA bhAva nakkI kare che. 42 dharmazALA Page68 na devAlayAthI bIgabaca A tItha' para zeka musalamAnanuM paNa sthAnaka che. je aMgArazA pIra tarIke ANItuM che. saMta sATe traNA enI mAnatA rAkhe che. AthI tyAM lAkaDAnA nAnA nAnA ghADiyAM ghaNAM evA maLe che. pAlitANAmAM kula 42 dhanazALA che ane 67 vadhune vadhu dhazALA vizeSa sagavaDavALI cAra thaI rahI che. sAba yuga sudhI ahI lAkaDAnuM derAsara hatuM. gujarAtanA mahAmatrI baMne ane sthAne "Always serve others before yourself, this is the meaning of true happiness" paththaranuM bhAvi banAvavAno vicAra . mananA putra bAdaDamabIe pASANunu bhavya maMdira baMdhAvyuM. trakAla saMjJa zrI tekhacAcAma ane rAjA kumArapALanA samayathI A tItha'nA je vikAsa thayo ke uttarAttara cAlu che. (Author Unknown)

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Celebrating Jain Center of Houston Pratishtha Mahotsav 1995 ANaMdajI-kalyANajIno saMkSipta paricaya amadAvAdanA nagara zeThane tyAM pAlitANuM paragaNuM gIre hatuM. ANaMdajI - kalyANajI koNa hatA ? lakhyAta "ANaMdajI kalyANa chanI peDhI" jena tIrthonI sAcavaNI ane jIrNoddhAra mATe khyAtanAma che. navAInI hakIkata e che ke A peDhInuM nAma koI vyaktinA nAma parathI pADavAmAM AvyuM nathI. AnaMda ane kalyANa e be bhAvanA upasthI AnuM nAma ApyuM che kalyANajInI peDhI paDayuM che. AvuM bhAvanAbharyuM nAma koNe jhADavuM te paNa nizcita rIte jANavA maLatu nathI. ema lAge che ke pahelA amadAvAdanI koi jainasaMdhanI peDhInuM A nAma hovuM joIe. ane purAvo e che ke vi. saM. 1787nA zrI zatruMjayanA copaDAmAM 'ANaMda kalyANajI rAjagaro " evuM bhAtuM maLe che. rAjanagara eTale amadAvAda. paraMtu A pachI trIseka varSe pAlitANAne vahIvaTa karanAra peDhInuM nAma "ANaMdajI kalyANajInI peDhI evuM thayuM. sidhdhAcalajInuM kArakhAnuM to A pahelAM pAlitANAnI peDhI kyA nAme oLakhAtI haze ? vi. saM. 1790, 1792 ane 1795nA cApaDAo tapAsatAM tenA para siddhAcalajInA kArakhAnAne copaDA, ema maLe che ane e pachI vakhata jatAM " ANaMdajI kalyANajI peDhI - be copaDA ema maLe che. rAjanI lAlaca A pavitra tIrthadhAmamAMthI paisA raLavAnI lAlaca rAja kartA kema ke zake ? vi. saM. 1821mAM yAtrIonI pAsethI chuTaka vera levAmAM AvatA hatA. vi. saM. 1707 mAM amadAvAdanA nagarazeTha zAMtidAsa zeTha ratanasura ane pAlitANAnA darabAra vacce pahele khepAne karAra thayo ane temAM pAlitANAnA darabArane uccaka cIjavastuo ApavAnuM nakakI thayuM. rAjayakartAne paisAnI jarUra paDatAM karI dakhala thai. I. sa. 1821mAM kAtiyAvADanA poliTIkala ejanTa kepTana banavalanI daramyAnagIrIthI pAlItA nA darabArane 450 03ii. ApavAnuM nakakI thayuM. amadAvAdanA nagarazeThane gIra pAlitANAnA rAjakuTuMbamAM kalaha hatA. bApa-dikarAnA kalahane kAraNe rAjanI tijorI sApha thaI gaI. amadAvAdanA nagarazeTha vakhatacaMda zeThane tyAM AkhuM pAlitANu paramANu gIro mukAyuM. vArSika 7000nuM gIrokhata thayuM. vakhatacaMda zeThe pAlitANA rAjane dara varSe 7000 rUA. ApavAnA ane rAjanuM tamAma mahesula zeThane maLe. be dAyakA sudhI pAlitANA paNuM amadAvAdanA gaLe tyAM gIra '. pAlitANAnI gAdIe pratApasiMha AvatAM eNe aMgrejo pAse mAMgaNI karI ane gIrabatamAMthI rAja chuTavuM. karI vyakitagata vero levAnuM zarU thayuM. savA rUpiyAthI mAMDIne cAra piyA sudhIno vero levAmAM Avato. i. sa. 1865mAM vara dasa hajAra ApavAMti karAra thayo. 1886mAM pharI vaLyuM paMdara hAra ApavAne karAra thayA. i. sa. 19ra mAM ' eka lAkha rUpiyA ApavAno karAra thayA. - yuganA janaka i. sa. 1928 mAM zeTha zrI kasturabhAI lAlabhAI AnA pramukhapade AvyA. e samaya va' sATha hajAra ApavAno pAMtrIsa varSanA karAra che. zeTha zrI kasturabhAInA samayane jIgodhArane samaya kahI zakAya. rANakapura. Abu, kuMbhAriyA, zatrujaya giranAra ane makSI, tIrthane jIrNodhdhAra karAvyuM. zipa sthApatyanI emanI ame sujhane lAbha thayo, zatruMjaya tIrtha para ziphaY. rADha ke AzAtanA kaLeya vicAra karyA vinA Thera Thera mato A banAvAtI hatI te pravRtti para ceya niyaMtraNa lAvyA. 19ramAM pAMca uparAMta mRnI AnuM uthApana karyuM. ane 1976mAM enI prati karI. zrI ANaMdajI kalyANajInI rahIne baMdhAraNamAM traNa tabakake sudhArA vadhArA thayA che. I. sa. 1889mAM premAbhAI zeThe sudhArAo karyA. I. sa. 1912mAM zeTha zrI kasturabhAra! maNIbhAIe sudhArA karyA. chellA sudhArA I. sa. 1966-67mAM zeH zrI kasturabhAinA samayamAM thayA. "The person who blows his horn the loudest is usually in the thickest fog" (Author Unknown) Page 69

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Celebrating Jain Center of Houston Pratishtha Mahotsav 1995 A para ka : - dine 2ma bharAI gaI. hajI paNa AvI jIvananI be ja - dhArmika ane cha gAunI yAtrA kare che. nithi lakhAvavA mATe bhAvikajanone doDha lAkhathI vadhu belI mahecchA-pratimA sabata dhasAro cAlu rahe che. tAjetaramAM thayelA pratiSThA 99nI yAtrA padharAvavI, bhAtuM mahatsava vakhate bolI elavAmAM. cAra tithie zatra jayanI AvI hatI ane temAM mULanAyaka khavaDAvavuM yAtrAnuM khUba mahatva gavAyuM che. e Adizvara bhagavAnanI bolI eka lAkha che kArtika pUnama, kAmaNuM suda pAMsaTha hajAra pAMcase ne paMcA vathI zatruMjaya tIrtha vize terasa, cautrI pUnama ane akSayatRtiyA. rUpiyAnI bolavAmAM AvI hatI. pragADha AsthA pravarte che. emAM paNa AmAM paNa sauthI vadhu mahatva be bAbata mATe dhArmikajane satata A tIrthanI pavitratA jALaakSayatRtiyAne divase yAtrA karavAnuM usuka rahe che. eka te A pavitra * vavA mATe sahu koI takedArI rAkhe che. tIrtha para pratimA padharAvavI ane parvata para koI paNa jAtanI hAjata bIju yAtrALune bhAtuM khavaDAvavuM. dhArmikajanomAM 99 yAtrAnuM ke khAvApIvAnuM rAkhatA nathI. keTalAka tIrthayAtrA karIne bhAtuM yAtrALuone baha41 vizeSa che. keTalAka te diva- te kaMi paNa khAdhA vinA A yAtrA ApavAmAM Ave che. pahelA dALiyA samAM be vakhata yAtrA kare che. jenA kare che. yAtrA daramyAna pANInuM ApavAmAM AvatA. zeTha zrI kastu prathama tIrthaMkara bhagavAna RSabhadeva TIMpu suddhA letA nathI. yAtrA pUrI rabAda lAlabhAInA dAdImA gaMgAbAe 99 vakhata ahIM AvelA tenI thayA pachI ja bhojana le che. je ka A pravRtti upADI lIdhI. Aje pAdadAstamAM A prakAranI yAtrA have keTalAka mojIlA mANaso lADavA ane gAMDiyA thI ApakaravAmAM Ave che. TrAjhisTara laIne yAtrA kare che. ene vAmAM Ave che. comAsAnA cAra A sivAya cha gAunI yAtrA kAraNe tIrthanA gAMbhIryane hAni paNa mahinA yAtrA baMdha rahetI hovAthI paNa jANItI che. AmAM judI judI pahoMce che. bane tyAM sudhI yAtrALa TekarIne ane cha gAunI pradabhAtA mATe ATha mahinAnI tithio jAte ja A parvata para caDavAnI lakhavAmAM AvI. pacAsa- sATha varSa kSiNa karavAmAM Ave che. phAgaNa vRtti dharAve che. pahelAM e tithi lakhavA mATenI suda terasanA divase khAsa karI tirthanuM gAMbhIrya jaLavAya te jovAnI zyala - che ApaNo sonI pharaja che. "If you would like to hear about all the troubles in the church, ask someone who has not been there in months" (Author Unknown) Page 70 Jain Education Intemational

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Celebrating Jain Center of Houston Pratishtha Mahotsav 1995 JAI JINENDRA With Best Complements From rom Anshuman Desai Pratibha Desai APEX MANUFACTURING SERVICES DIVISION OF APEX TECHNOLOGY, INC. Precision Machine Work Turnkey Manufacturing Projects International Joint Ventures Product Development QUODELIMITOCOL (713)499-8881 OR (713)499-6200 FAX: (713) 499-9276 1306 F.M. 1092, SUITE #407 , MISSOURI CITY, TEXAS 77459 "Most people spend half their time making promises and the other half making excuses" (Dr. William Hopkins) Page 71

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Celebrating Jain Center of Houston Pratishtha Mahotsav 1995 o With Best Wishes and Compliments to Jain Society of Houston from DOO OOO OOO OOO OOO Deco De OOO vom Vasantben Dr. K. T. Shah M.D. Saurabh Gopi Baiju Shah Sokho OOOOOOOOOOOko "Those who are the most successful at making excuses have no energy left for anything else" (Confucious) Page 72 Jain Education Intemational

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 JAIN LITERATURE By Paul Marret From very early times right up to the present century the scholarly language of India has been Sanskrit. As the language of serious communication, it has long occupied a position similar to that of Latin in Western Europe, indeed there was a serious proposal that Sanskrit should become the official language of the Republic of India, updated, doubtless, with modern technical and other vocabulary. Closely related to Sanskrit were the ancient languages spoken by the general populace of northern India: these are known as Prakrit languages. The early Buddhist writings are in one such Prakrit, called Pali. The early Jain scriptures are in the Prakrit which Mahavira is presumed to have spoken, Ardhamagadhi. in pious Jain belief Ardhamagadhi was the original language from which all others descended, and was understood by all the creatures to whom Mahavira preached. The earliest religious texts of Jainism, those which make up the accepted canon of the Svetambaras, were originally transmitted orally and were not written down until many centuries after their compilation. The Svetambara tradition is that the canonical works were preserved in the memory of the monks for many generations, being handed on by word of mouth in the Jain community. There came a time when there was danger that the holy scriptures would be forgotten. Accordingly a large council of monks was held at Pataliputra (Modern Patna, in Bihar) to collect all the scriptures and preserve the authentic text. The date of the council at Pataliputra cannot be determined with historical accuracy: if it was indeed, as tradition holds, some 160 years after Mahavira's nirvana, that would place it in the early fourth century BC. Modern critics, however, are fairly confident that at least parts of the ancient texts are of later date. At any rate, tradition holds that the 12 texts known as the Anga texts were set in order at this council. The Digambaras do not accept this tradition: they believe that the original 12 Anga texts have long been lost and they revere a different collection of sacred scriptures. Leaving these problems aside, there is no doubt that the texts as they exist today are of very ancient origin. Although oral transmission long remained the norm, it is probable that some texts at least were written down by the first century AD. Setting in order, and preserving the canon was not by any means a short simple process: two more councils were held, at Mathura and at Valabhi (in modern Saurashtra), before the final council, also at Valabhi, took on the task of producing a definitive written collection of the old texts, and it is believed that this collection was the same as the Svetambara canon as it exists today. The recension of the canon in the fifth century AD marked the end of the use of Ardhamagadhi as a language of literary composition and Jain writers thereafter turned to writing in Sanskrit or in the languages which were current by then. Much of the earlier non-canonical literature of the Jains is in the regional Prakrits: the relationship of these to Ardhamagadhi and to the later languages is too complicated for consideration here. Suffice it to mention Maharastri, a western form of Prakrit, which is used widely by the Svetambara writers in the version known by scholars as Jain Maharastri, and Jain Sauraseni, a dialect from the central regions, used by Digambara writers. From around the seventh century AD, a literary form of Prakrit developed, Apabhramsa, and Jain writers wrote extensively in this language. Apabhramsa came to connote the literary form of the speech of the provincial cultured classes. By the twelfth century AD it had become crystallized as a classical literary language, rather than a spoken vernacular as the various modern northern Indian languages, Hindi, Gujarati and others, developed out of Apabhramsa and began gradually to assume their modem forms. Once again, Jain writers are found writing in these languages, and, of course, the output of Jain writings in Hindi, Gujarati and other 'modern Indian languages is considerable at the present day. However, we must not get the impression that Jain literature was composed solely in the less learned Prakrits and vernacular tongues. The literary language, the language of scholarship par excellence in India, was Sanskrit, and Jain scholars wrote extensively in this language. Sanskrit writings by Jain authors are of great importance and by the eighth century AD Jain Sanskrit works were being written in both the north and south of India. "He who is careless is in danger from everywhere. He who is careful is not in danger" (Acharange Sutra) Page 73

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 3. STHANANGA is concerned not with the teachings of Mahavira but with a miscellaneous collection of matters arranged in categories. Collectively, the canonical works recognized by the Svetambaras are known as Agama. The number of these texts is not quite fixed, but is taken by most as 45 (though the Sthanakvasi, the non-image worshipping sect, recognizes only 32). The oldest texts are the Angas, believed to have been originally 12, but only 11 survive. The word Anga means a limb, that is a part of the canon. The remaining 34 texts are called Angbahya; they are regarded as subsidiary to the Anga collection. There are 12 Upanga texts which parallel the 12 Angas. Then there are 10 Prakirnas, six Chedasutras four Mulasutras, and two Chullkasutras. 4. SAMAVAYANGA (probably one of the latest), is similar. 5. VYAKHYAPRAJNAPTI The most important anga, this gives a wide-ranging survey of the teachings of Mahavira, largely in the form of answers to questions given by Mahavira to his close disciple Gautama Indrabhuti. There is a great deal of incidental information on society and political history near the time of Mahavira. The life of Gosala, leader of the Ajivikas, is given. (The Ajivikas were a rival religious group arising around the time of Mahavira and the Buddha, and surviving at least to the twelfth century AD.) 6. NAYADHAMMAKAHAO is more readable than many Jain scriptures as it contains a lot of improving stories. For example, Mahavira expounds the virtue of patience by telling how, as an elephant in a previous incarnation, he patiently protected a hare beneath his uplifted foot. Let us now look at the contents of the Angas. Needless to say, this is only a very sketchy summary, extensive commentaries have been written by later writers on these texts, described as curni, niljutti, bhasa, as well as various other explanatory writings. One difficulty is that the names of these scriptures take various different forms, as the title may be given in Sanskrit or Prakrit. Problems of Romanization of Indian languages add to the complications. Modem critical scholarship, Jain and non-Jain (including the work of European scholars), has done much to elucidate the process of compilation of these texts, without detracting from their religious importance, and has shown that they are generally made up of various sections brought into order, and put together in many cases a considerable time after they were originally produced. Here, then, are the eleven surviving angas. They are, of course, in the Ardhamagadhi Prakrit, and they were transmitted for many centuries in manuscripts written on palm leaf strips often held together by cords. When paper came into use, the same oblong shape was retained, and this continued in modern printed editions. Many of these have been translated into European languages, especially German and English, though the translated versions are not always easy to come by. 7. UPASAKADASA Ten (dasa) accounts of pious layman in Mahavira's time. 8. ANTAKRDDASA Various narratives, grouped partly in tens, and referring in many cases to the time of the twenty-second Tirthankara, Aristanemi, said to have been the contemporary of Krishna. 9. ANUTTAROPAPATIKADASA Also in ten parts: two only are of real interest and originality, these concern persons reborn in the highest heavens. 1. ACARANGA This is certainly one of the oldest texts, though it was not all composed at the same time. The contents are varied, dealing with, amongst other matters, ahlmsa, the life of Mahavira, and rules for the conduct of monks. Much incidental detail of life in early India may be found in the text. 10. PRASNAVYAKARANA The titles of the two parts of this work are Asvara (inflow of karma) and Samvara (cessation of inflow). The five great sins and the five great renunciations appear, together with much information on social life of ancient times, crime, and punishment and other topics. 2. SUTRAKRTANGA This anga contains much detail on non-Jain philosophical systems. Like other texts it contains a variety of material: the different forms of life are described in one section, the hells and their tortures in another. 11. VIPAKASRUTA Two groups of ten quite readable stories illustrating the consequences of karma, respectively evil and good. 12. The 12th Anga has been lost. "The finest path to salvation is gaining possession of the 3 Gems: Perfect Vision, Perfect Knowledge, and Perfect Character (Author Unknown) Page 74 Jain Education Intemational

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 references to historical events. The four remaining parts of this composite work, the last four Upangas, are as follows: The next section of the Svetambara canon comprises the texts know as Upangas. Although these, like the Angas are 12 in number, there is no correspondence between the two sets of texts. As with the Angas, numerous commentaries on the Upangas have been written by Jain scholars through the centuries. 9. KALPAVATAMSIKA 10. PUSPIKA 11. PUSPACULIKA 12. VRSNIDASA 1. AUPAPATIKA This is probably the most important work in this group. There is a description of the visit of Mahavira to the vicinity of the town of Campa where he delivered a sermon before the king Kunika Aiatasatru, ruler of Anga-Magadha. Various other topics are dealt with in the second part of the text, mainly in the form of replies by Mahavira to questions by his disciple Gautama on subjects such as reincarnation and Moksha. The number of the predominantly metrical, compositions comprising the Prakirnas is not exactly settled, but is generally taken as ten. The name signifies 'scattered pieces' or 'miscellaneous' and these works give the impression of hasty compilation. The subject matter is very varied. Apart from ritual hymns, much of this collection is devoted to the preparation for holy death and to various aspects of monastic life and discipline. 2. RAJAPRASNIYA Much of this work consists of a dialogue between a monk, Kesi, who is a follower of the twenty-third Tirthankara, Parshva, and a king, Paesi by name, and it includes a discussion on the nature of the soul. 3. JIVAJIVABHIGAMA gives a detailed classification, in the manner beloved of Jain scholars, of the different categories of animate beings, that is beings having a soul, jiva. 1. CATUHSARANA is concerned with seeking protection with the enlightened ones, the liberated souls, the mendicants, and the religious doctrine (dharma), four refuges in all. 2. ATURAPRATYAKHYANA Renunciation of evil by the sick in preparation of death. 3. BHAKTAPARIJNA Ritual on giving up food. 4. PRAJNAPANA The longest of the upangas, written by, or at least based on the work of, one Arya Syama. It is a methodical collection, in question and answer form, of definitions or categories relating to a wide variety of subjects, e.g. living and non-living things, speech, passions, karma, and many others. 4. SAMSTARA Regarding the rituals and preparation for the death bed. 5. SURYAPRAJNAPTI starts in questions and answer form (but does not continue in this style). Once again, Gautama and Mahavira are the speakers. It is a treatise on astronomy, dealing with the sun, moon, and stars. 5. TANDULAVAITALIKA A collection of varied material in prose and meter concerning, for example, the duration of life, a discussion on physiology between Mahavira and Gautama, measures of capacity and time. 6. CANDRAVEDHYAKA Various questions relating to monastic discipline and education, and to dying. 6. JAMBUDVIPAPRAJNAPTI A description of the geography of Jambudvipa, the inhabited central part of the universe. 7. DEVENDRASTAVA concerns heavenly kings and praise of Mahavira. 7. CANDRAPRAJNAPTI This Upanga repeats with minor variants from the latter part of the Suryaprajnapti (above), dealing with the moon and stars. 8. GANITAVIDYA Propitious dates and omens for monastic life. 9. MAHAPRATYAKHYANA The great renunciation at the time of death. 8. NIRAYAVALIKA forms, with the four following Upangas, a single work in five parts. These contain various accounts, sometimes repetitive, of the lives and reincarnations of various people. The hells and heavens of Jain belief are mentioned, and there are 10. VIRASATVA Praise of Mahavira. "Let me not pray to be sheltered from dangers, but be fearless in facing them" (Rabindranath Tagore) Page 75 Jain Education Intemational

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The six surviving Chedasutras (one other has been lost) are concerned with monastic life and rules. The Buddhists have a rather similar collection dealing, like the Jain collection, with the minutiae of the life of a monk, and making, it must be admitted, rather difficult reading. However, included in the of the Chedasutras are the rules for a monk's conduct in the rainy season. This section has been combined with a set of biographies of the Tirthankaras, and lists of religious leaders, to form a separate work, probably the best-known and loved religious text of the Svetambara, the Kalpa Sutra. Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 1. NISITHA Deals with monastic transgressions and Punishments. Contains much incidental information on the social and cultural life of early India. The longest of the Chedasutras. 2. MAHANISITHA Related to the Nisitha: this text contains some interesting stories, making it more readable. 3. VYAVAHARA This also contains rules for monks and nuns and it is similar to the Brihatkalpa (below). It is ascribed to Badrabahu. 4. DASASRUTASKANDHA (or ACARADASAH) contains lists of monastic transgressions as well as the required qualities of a monastic leader and other matters of monastic life. The Kalpa Sutra forms part of this Chedasutra. BRIHATKALPA Another work detailing rules for monks and nuns. One interesting point is that the geographical limits beyond which monks should not travel are mentioned: these exclude the further western and southern parts of India, suggesting that the work was composed at a time before Jainism had spread that far beyond its original homelands. PANCAKALPA This work does not survive in its original form and the present text under this name is apparently a much younger work. Details of the original Pancakalpa may be deduced from references in other works. 6. JITAKALPASUTRA This text, compiled by Jinabhadra, is often regarded as a Chedasutra, making the number up to six (if the missing Pancakalpa is excluded). it deals with ten kinds of punishment. The Angabahya texts (those outside the Angas) are frequently arranged according to the decreasing number of texts in the various groups (though this order is not inflexible). Hence, after six Chedasutras we pass on to four Mulasutras. Actually only three survice today though sometimes another text is brought in to make up the number to four. 1. UTTARADHYANA This is traditionally described as the last sermon of Mahavira before he achieved moksha. However in its present form modern scholars believe it to be a composite work containing subject matter of various dates. Nevertheless it is a very important and well-known text. The contents are concerned with various topics. Matters discussed include temptations, chastity, daily duties, austerities, and nature of karma, and other subjects. 2. DASAVAIKALIKA The meaning of the title is 'Ten (lectures going) beyond (prescribed study hours)'. The chapters deal alternately with monastic life in detail, and monastic life in general, the former being the odd-numbered lectures, and the latter the evennumbered. 3. AVASYAKA Another very important work, loosely constructed around the six essential daily formulae of recitation, with a lengthy introduction which appears to have been intended to introduce a longer work of which the present text is the earlier part. 4. The fourth Mulasutra has been lost. There are two other texts, not always regarded as canonical. These are sometimes called the Chulikasutra (meaning 'Appendix'), but commonly they are listed separately without any collective title. 1. NANDISUTRA In this text there is a study of cognition and a survey of the other texts of the Svetambara canon, together with other miscellaneous material. 2. ANUYOGADVARA ('Investigations'). Like the Nandisutra this work contains summaries of the other canonical works and other matters of Jain belief. Finally, before leaving the Svetambara canonical works, mention may be made of the 14 Purvas. These are now lost, though references in other works give us an idea of the contents which included much early Jain belief on the nature of the universe and of the soul. They are believed to have formed the twelfth Anga (now lost). "Jainism...is more simple, more rich, and varied than Brahmanical systems and not negative like Buddhism" (Dr. A. Guiernot) Page 76

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 THE SAMAYASARA OF KUNDA-KUNDA The author of the SAMAYASARA, attributed to one Kunda-Kunda, is an obscure figure. This work is one of a number of texts written in a Prakrit language known as Jain Sauraseni and said to be written by the same author. (The Prakrits were based on the popular speech of their time are contrasted with the more formal Sanskrit.) However it is nowadays accepted that they cannot all be by the same writer. Even the date of Kunda-kunda is a matter for dispute by scholars: there are some biographical details available but they are so late as to be unreliable. Probably he lived and wrote in south India around the first century BC or the first century AD. His works, and perhaps particularly the Samayasara, have been widely read and studied. They have been translated into several Indian languages, and some of them (including the Samayasara) into English. They have attracted many traditional commentators of whom one very important was Amritacandra around 1000 AD, who wrote in Sanskrit. A commentary in Kannada (a major south Indian language) was written by Balacandra about the thirteenth century AD. An edition of the Samayasara with English translation and with an English commentary (largely based on Amritacandra) and introduction by the late Professor A. Chakravarti, of Madras, was published by Bharatiya Jnanapith, Delhi (second edition 1971). Samaya means "self" and is used in the same sense as "atman" in Hindu philosophy. it can be very loosely rendered "soul". Professor Chakravarti in his lengthy introduction deals with the concept of the Self in many Western and Indian schools of thought. After a sentence of homage to the Siddhas, the liberated souls, the Samayasara commences by pointing the difference between that jiva (or individual soul) which rests on the "three jewels" of Right Conduct, Faith and Knowledge, which pure soul is the real Self, in contrast to that which is contaminated by the material of karma. (Jains see karma as a sort of cloud of dust which clouds over the blissful all-knowing qualities of the pure soul). This is the basic message of the Samayasara and in the subsequent chapters it is fully developed. The true Self is pure. However emotional states such as attachment to things, lead to the bondage of karma, The realization of one's true nature leads to repentance and renunciation and eventually to liberation and moksha. The Samayasara is easy to read, at least in the English translation, and the reasons for its success are clear. It describes simply and basically the processes by which we are bound by the effects of Jain Education Intemational our actions and attitudes, and the path of understanding and self-control which can lead us to our full potentiality, unfettered by the things of the world. (Reprinted from The Jain, July 1983) THE LOST PURVA TEXTS The sacred scriptures of the Jains are of great antiquity. Inevitably, with writings of great age there is a lot of dispute amongst scholars about their age, their authorship and of course their authenticity. With books which may have been originally compiled over two thousand years ago, it can be very difficult to know whether the text which we have today is a faithful copy of the ancient version. Even if we have a very early manuscript, say a thousand years old, that is still many centuries after the compilation of the original work. In that time all sorts of changes could have been made, pieces added or taken out, mistakes made in copying and so on. Indeed these difficulties have led some Jain scholars to be very cautious about the authenticity of writings which are accepted by others: by and large the Digambara are not happy about the scriptures of the Svetambara as they exist today. Some people are afraid to apply scholarly research and criticism to their sacred writings: it is quite natural to be upset at the possibility that scholars will come to conclusions which are different from the traditional views. This is true of other religions as well as Jainism. When scholarly research began to be applied to the Christian Bible, large numbers of more conservative Christians were upset by the results. But in fact, now that the fuss has died down and the conclusions of the experts have been shown to be generally right the fact that Christians know the way in which their sacred writings were compiled, which parts were added later, which are interdependent on each other or come from a common source, which can be regarded as genuine history and which are only edifying stories (but not necessarily less valuable for that). After this the value of the Bible has been strengthened not weakened. We must believe that there is no conflict between modern scientific research methods and true religion. This is a fact which should be particularly evident to Jains, whose religion is particularly well able to fit in with modem scientific world. "Man's life is a mine of precious stones: Vision, Knowledge, and Character are the three most important gems" (Author Unknown) Page 77

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 Some Jain sources place him as early as the first century of the Vikrama Samvat" (in European terms around the beginning of the Christian era): Guerinot suggests 44-85 AD. P.S. Jaini dates him without comment to the second century AD in agreement with many Digambara sources, On the other hand, the fourth or fifth century AD is accepted as probable by von Glasenapp. One of the fascinating problems of Jain writing relates to the collection known as the PURVAS (also spelled PUWAS). These were fourteen works which were believed to go back to the time of Parshva 250 years before Mahavira. They were passed down by word of mouth (none of the Jain 'writings' was actually written down until very many centuries later) until the middle of the fourth century BC. It is generally agreed by ancient writers that the great Jain leader Bhadrabahu was the last man to know all fourteen of the Purvas. After his time there were some people who knew parts of them but they too died without passing on the texts to their successors. A few parts only seems to have been preserved in the memory of some monks and were passed on in the Digambara tradition until they were finally put in the written form around 200 AD. Of course quite a lot of material in the Purvas has probably been incorporated in other writings. The twelfth work in the group or Jain writings known as the ANGAS is believed to have included much of the Purvas, but unfortunately the twelfth Anga have been largely lost (though the other eleven have survived). Scholars of the future will have a difficult but fascinating job unraveling it. From other references, however, it is possible to get some idea of what the Purvas contained. There seems to have been some material about the nature of the universe as understood by Jain thinkers in antiquity and with this, of course, astronomy (and its sister science-less acceptable nowadays astrology). The nature of Karma seems to have been discussed as well as the practice of yoga. indeed it seems possible that the Purvas were related to the wider body of very early Indian religious literature. it has been argued that the Purvas preserved an important body of ancient ascetic literature which is referred to in many other Indian writings. Not only his date, but other information about Umasvati's life is uncertain. Digambara tradition would put him as a student, or at least in the line of succession of, the famous South Indian scholar Kunda-Kunda (whose dates and life are equally uncertain) whilst Svetambara and the Digambara claim Umasvati, or Umasvami, as their own: there are naturally some differences between the Svetambara and Digambara versions of the Tattvartha Sutra. Modern scholars have been unable to resolve this question: it may well be, as suggested by von Glasenapp (1925, p 106), that the division between the two sects had not yet hardened by Umasvati's time. According to early commentators the Tattvartha Sutra was written at Pataliputra, modern Patna in Bihar in northern India. Umasvati has been credited with the authorship of five hundred works: only a few of those ascribed to him are still extant. One day, perhaps researchers will have managed to reconstruct the probable text of the Purvas. Perhaps in the great Jain libraries of India there are manuscripts which have not yet been fully studied but which will help in this world. The scientific study of the ancient Jain literature is a very valuable work, difficult it is true, but ultimately very rewarding. Despite the uncertainty about its origin, one thing is certain, the Tattvartha Sutra is one of the most important religious texts of the Jains, respected and widely read by Svetambara and Digambara alike. Indeed it has (with some exaggeration) been compared with the Koran of the Muslims or the Christian Bible. It is read and studied both privately and in temple worship: among the Digambara it occupies the same central place in the religious observances during Paryushana that the Kalpa Sutra does for the Svetembara. It is probably the most important work which is accepted by both major branches of Jainism. Although it falls outside the collection of most ancient texts accepted as the sacred canon by the Svetambara, yet it is regarded by them as a most authoritative exposition of Jain belief. As a short terse text, it has needed further explanation and has been supplemented by a very large number of commentaries, the oldest of which has been ascribed in Svetambara circles (though improbably) to the author of the main text himself. The Tattvartha Sutra is also known as the Tattvarthadhigama Sutra (though it has been argued that this name referred originally to the oldest commentary on the Sutra). (Reprinted from THE JAIN. December 1982) THE TATTVARTHA SUTRA (DATE, AUTHORSHIP AND IMPORTANCE) Like so many early Jain tests, the Tattvartha Sutra is difficult to date. The author, Umasvati, or Umaswami, is a shadowy figure and scholars have suggested various dates for his life "As soon as I know the truth in vegetarianism, and I continue to eat meat, I am not more innocent & ignorant of my mistake" (Benzion Liber) Page 78 Jain Education Intemational

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 A sutra is a religious text, generally a manual of short aphorisms. The title 'Tattvarthadhigama' is made up of three Sanskrit words tattva, true nature, artha, thing, and adhigama, knowledge. it may then be translated 'a manual for the knowledge of the true nature of things'. These first four verses, then, sum up the basic fundamentals of Jainism. The remaining thirty-one verses of Chapter 1 discuss the process of cognition, the different types of knowledge, and their acquisition being analyzed and classified in some detail. In other words, the mechanism of right faith and knowledge is discussed (right conduct being deferred to, Chapters VII and IX). After this, the subsequent chapters taken up the seven fundamentals truths in order: these are inn effect the objects of right faith and knowledge. SOUL, NON-SOUL AND NATURE OF THE UNIVERSE The most ancient sacred books of the Jains, those which are recognized as the canon, at least by the Svetambara, were compiled in Ardha-Magadhi, a Prakrit or popular spoken language as distinct from the Sanskrit of the scholarly stream among Jain thinkers (Succeeding centuries were to see, of course, a vast output of Jain literature in Sanskrit.) The Tattvartha Sutra is short: it consists of 357 terse aphorisms of a few words each, the whole divided into ten chapters of uneven length. Taken together these chapters present an epitome of Jainism. The ideas are not new, they are to be found in the Agama canonical texts in scattered form, but here they brought together for the first time in a structured system. So short and pithy is the text in some places that it has more the characteristics of an aidememoire easily committed to memory than a full and detailed manual, to be filled out by the commentators whether in writing or orally. Three chapters, Il to IV, are concerned with the soul, jiva, in all its manifestations. The characteristic which define a soul is upayoga. Thinkers refer to three qualities of the soul, consciousness, and energy. Umasvati here takes the application of consciousness, that is cognition, upayoga, as the defining characteristic. Souls fall into two major categories, those which are still subject to the cycle of birth and death (samsara) and those which have achieved final liberation (moksha). Chapter 11 then continues in detail with an analysis of the different kinds of soul in samsara. FUNDAMENTALS OF JAINISM AND THE NATURE OF COGNITION The first verse of the first chapter expresses the three jewels', ratna traya, of Jainism: samyag darsana jnane charitrani moksa margah Chapter III is a short chapter of eighteen verses, describing very tersely the lower and middle portions of the loka, or inhabited universe, and their inhabitants, according to Jain tradition. In the lower portion the seven hells and the beings suffering there. The middle portion is the abode of humans and animals and consists of a series of concentric continents and oceans. Like Chapter III, Chapter IV is rather cryptic without the aid of a commentary: it lists the four species of gods or heavenly beings who reside in the upper regions of the inhabited universe. 'Right faith, knowledge and conduct are the means to moksha'. 'Right faith' is a rather simplistic translation of samyag darsana, though it is commonly encountered. Right faith, in this context, means rather "the inclination towards validly determining the nature of thing' as Pandit Sukhlalji puts it, or the holding of the truth as true' in Jacobi's words. This right faith originates either spontaneously by nature or through instruction. The seven fundamental truths are listed in verse 4: jiva, soul, and ajiva, non-soul, asvara, inflow of karma to the soul bandha, binding to the soul, samvara, cessation of inflow, nirjara, shedding of accumulated karma. and the goal of the preceding four, moksha or final liberation This list of seven tattva omits two which are added in many other texts, punya and papa, merit and demerit or good and bad results in karma: these may be regarded as subsumed in asrava and bandha. From a consideration of jiva or soul, the Tattvartha Sutra moves on in Chapter V to discuss aliva, or nonsoul. The categories of non-soul, according to the Jains, are matter (pudgala), space (akasa), time (kala), and the principles of motion and rest (dharma and adharma). The last two are concepts apparently unique to Jain philosophy, There is some dispute as to whether time is to included in the 'substances described as non-soul: the Tattvartha Sutra is ambivalent on this point. In verse I kala is omitted from the list of ajiva substances but its results are mentioned in verse 22, whilst verse 38 states that certain authorities regard it as a 'substance'. "AU religions teach non-violence; urging us to meet one another with love, not violence" (Author Unknown) Page 79

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 THE KARMIC PROCESS It will be seen that the first five chapters of the Tattvartha Sutra outline the nature of cognition and the Jain view of the universe. The remaining five chapters expJain the karmic process, wrong and right behavior in their relation to this process, and hence the path to final liberation. In Chapters VI and VIII, the inflow and binding of karma to the soul are discussed, Chapter IX takes up the reverse process, the stoppage of inflow and the shedding of karma. Chapter VII interposes a consideration of ethical behavior, and the other facet of the disciplined Jain life, austerity, links naturally with the subject matter in Chapter IX. Inflow of karma to the soul is called asrava. It is the activity or vibration of body, speech and senses which brings about this inflow. This activity or vibration, as it affects the soul is called yoga (here given a specialized meaning). Chapter VI analyses the various types of karma and the several actions and emotions which cause their inflow into the soul. The analysis is interesting, for it brings an explanation of the complicated effects which previous actions have in the life of the individual. This discussion continues in Chapter VII where the causes of bandha, binding of karma to the soul are given. They are the absence of right faith, the failure to abstain from vicious acts, carelessness as to right and wrong behavior, passion, and activity. This leads on to complicated listing of the subtypes of karma. RELIGIOUS DISCIPLINE IN THE TATTVARTHA SUTRA While Chapters VI and VIII deal with the negative side of the karmic processes, giving detailed analysis at a fairly abstract level, Chapter VII and IX are largely concerned with the moral and disciplinary life of the individual which can lead to the halting and reversal of the karmic inflow. There are five vrata, translated 'vows' or 'restraints': when kept partially (by the lay person) they are known as anuvrata, or when they involve total renunciation they are mahavrata. These are the five main ethical principles of Jainism. They are listed in the first verse of Chapter VII, nonviolence, truthfulness nonstealing, chastity and nonacquisitiveness. They are briefly defined in subsequent verses and elaborated in verses 19 to 32. Verses 4 to 7 are a guide to mental attitudes: one should regard violence, stealing and so on as detestable and nothing but misery; one should cultivate friendship to all beings, pleasure for those whose merits are superior to one's own, compassion for those who are suffering and neutral feeling towards the dull and unreachable. One should reflect on the nature of the world and the body and view them with detachment. The householder, like the homeless monk, may observe the five restraints, albeit in a reduced fashion. Certain supplementary restraints for a fixed time, fasting on certain days, foregoing bodily adornment or sleep, restraint on use of food, drink and other articles of daily use, and donation of food and the like to worthy recipients. Lastly there is sallekhana, or the fast to death. The cessation of the inflow of karma is called samvara: it is achieved through seven forms of religious discipline detailed in Chapter IX, restraint, watchfulness, rules of righteousness, deep reflection, endurance of afflictions, right conduct, and austerities. The process of shedding the accumulated karma is nirjara: austerities are also the means to nirjara. Each of these disciplines is defined and subdivided. Restraint (gupti) means restricting the activities (yoga) of body, speech and senses, avoiding what is not necessary. Watchfulness (samiti) is its complement, involving positive caution in movement, speech, procurement of necessaries, handling and disposing of things, to avoid harm. The rules (dharma) of righteousness are ten in number: they involve the qualities of forbearance, humility, sincerity, absence of greed, truthfulness selfrestraint, austerity, renunciation, absence of feelings of ownership. Deep reflection (anupreksa) on the true nature of things as a means of stopping the karmic inflow involves reflection on the transient nature of life, the solitariness of the individual in the cycle of birth and death, the nature of karmic inflow and cessation ... Charitra, translated as right conduct, in this context describes the endeavor to remain steady in a state of spiritual purity. Its main characteristic is samayika or equanimity, a term often used for a period of quiet reflection for the cultivation of equanimity practiced daily by the pious Jain. A monk's initiation, with the promise of continued spiritual purity, is a form of charitra as here defined. Parisaha, discomforts to be overcome, tapa, penances deliberately undertaken, are instrumental in teaching restraint of the passions. Twenty-two afflictions are listed which the monk has to learn to endure, these are less applicable to the lay person. However the twelve penances or austerities, six external or bodily and six internal or mental, apply both to the monk or nun and to the lay man or woman. It is made clear (IX.3) that austerities not only halt the fit is made clear that the flow of karma to the soul but also are instrumental in the actual shedding of already accumulated karma. "The trouble with most people is that everytime they think, they think only of themselves" (Author Unknown) Page 80

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 jaina dharma ne jANo. jANo jANo jANo Aje jaina dharma ne jANo, jIna sidhdhAMto jANI jANo jaina dharma no pAyo.... The Sanskrit word dhyana is usually translated 'meditation': 'mental concentration' is another possible translation. It involves fixing the mind on one subject of thought for a space of time up to one muhurta (one thirtieth of a day, forty-eight minutes). It is possible only for someone with the right bodily power. Meditation can take various forms, some of which lead to moksha whilst others are harmful. Thus. concentration on acquisition of an agreeable thing or getting rid of something unpleasant is harmful, so is constant reflection on violence, untruthfulness, theft, protection of possessions. Persons in the lower stages of spiritual life are susceptible to these. In the higher gunasthana. stages of spiritual development, the valuable forms of meditation are possible. Dharma-dhyana concentration on the sacred teachings, the elimination of defilements, the consequences of karma and the nature of the universe. Sukla-dhyana is possible only for a person highly spiritually advanced and versed in the sacred texts, indeed the highest levels of sukla-dhyana can be approached only by a kevalin, a person who has achieved omniscience. AtmA ja paramAtmA ema jaina darzana mAne, karma apAvI AtmAo sidhdha zilA para jAye, pharI nahI kadI janama le e AtmA kadI TANe.. jANo jANo jANo Aje jaina dharma ne jANo. | AtmA nA guNo jANI guNa-sthAnaka paNa jANo, gaNAvyo che coda sthAna, AtmA nA pariNAmo, e coda nI jyAre sIDI pakaDe sidhdha ziyA para jAo.... jANo jANo jANo Aje jaina dharma ne jANo karma nA prakAro kevA, e paNa jANI juo, ATha karma nA bheda ghaNA paNa, ATha ne pahelAM jANo, ghAtI-adhAtI bheda jANI, mohanIya moTuM mAno... jANo jANo jANo Aje jaina dharma ne jANo Ten stages of the process of nirjara, shedding of karma, are listed in verse 47, from the finding of right faith to complete enlightenment, whilst another listing on different principles of five stages of spiritual progress is found in the next two verses. THE FINAL GOAL nava tatvo thI jagata A che, jenA darzana mAne, jIva ne ajIva mukhya, bIjA sAte jANo, jyAre jANo A tatvo ne, jIva nI gati jANo... jANo jANo jANo Aje jaina dharma ne jANo jaina dharma nA ghaNA sidhdhAMto, svAda vAda che moTo, ragaDa jhagaDA maTI jAya kyAre svAda vAda ne jANo, huM e sAco, e paNa sAco, judI judI che duSTi.. jANo jANo jANo Aje jaina dharma ne jANo All this leads up to the final goal of the spiritual path. moksha or complete liberation of the soul. This is the subject matter of the tenth and final chapter of the Tattvartha Sutra. It is very short chapter, just seven verses, but it marks the culmination of the work. Indeed the Tattvartha Sutra. is sometimes called the Moksasastra, the Moksha scripture. The true nature of the soul includes, it must be remembered, total knowledge but until the final elimination of all karma this total knowledge is obscured and dimmed. The last and most powerful forms of karma ultimately succumb to nirjara, shedding off, and kevala. omniscience, appears. The complete destruction of all karma is called moksha: the liberated soul. by its natural unhindered motion, now rises upwards to the uppermost part of the universe. With verse 6 the Tattvartha Sutra reaches its culminating point. However the author cannot resist adding a further note (verse 7) listing twelve ways in which the souls achieving liberation may be classified. navakAra maMtra no mahimA moTo paMca parameSThi jANo, e mALA nA maNakA mAM jANo, ekaso AThe guNo, paMca mahAvata guNo jANI aphavata uccAro.... jANo jANo jANo Aje jaina dharma ne jANo | | darzana, jJAna, cAritra jANI, yiA karo zudhdha bhAve, mithyA draSTi cheDI daI ne jIne vacana mAM mAno A kSamApanA no dharma meLavIsaMta pAme lhAvo.... jANo jANo jANo Aje jaina dharma ne jANo cayitA vasaMta zAha, hyusTana, TekSAsa 5 navembara 1995 "It is easier to point a finger than to offer a helping hand" (Author Unknown) Jain Education Interational Page 81

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Celebrating Jain Center of Houston Pratishtha Mahotsav 1995 'Love all, Serve all' BEST WISHES to JAIN SOCIETY OF HOUSTON from JITENDRA B. DOSHI MS, MBA Certified Financial Planner Tax Reduction Risk Managment Estate Planning Business Planning Qualified Plans Pension Plans Life & Health Insurance Income Protection Insurance College Education Funding Complete Financial Planning Representing Sun Life of Canada Financial Company and Others 1-800-43DOSHI (409) 892-0986 P.O. Box 20338 Beaumont, Texas 77720-0338 "A good way to forget your troubles is to help others out of theirs" Page 82 1-800-433-6744 (409) 892-3325 For Private Personal Use Only (Author Unknown)

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 CHATURVIDH SANGHA Monky & Nuns in Jainism The monastic order plays a very important part in Jainism. Whilst society is divided into four groups, forming the Chaturvidh Sangha, laymen, (ay) women, monks and nuns, the lay life is seen as a lower stage, in a way preparatory for the monastic life. Whilst the laity have religious duties enjoined upon them, and the pious layman or woman will, at best, lead a life of devotion and religious observance, it is only when the interests and distractions of the world are set aside that the individual can pursue his or her spiritual development to the fullest extent. The monastic life is hard, demanding the utmost dedication from those who follow it. Whilst, indeed, the ideal of monastic renunciation is found in many religions, most notably in Christianity and in Buddhism, there is probably no harder religious discipline than that of the Jain monk or nun. Hence monks and nuns are accorded a very high degree of respect by the Jain laity. A layman (or woman) will greet members of the religious order with the very greatest deference, and ministering to their knees, is regarded as highly meritorious. The Five Greatly respected Beings, Panch Paramesthin, saluted in the most widely-used religious invocation, the Namaskara Mantra, include, after the enlightened and the liberated souls (arihant and siddha), the monastic leaders (acharya), the monastic teachers (upadhyaya), and fifthly all monks (sadhu) of the world. D1-14 Throughout the centuries monks have been the scholars and teachers of the Jain faith. Nuns have been much less involved in scholarship but have also taken a prominent part in expounding the faith to the Jain laity. Not only work of a religious nature but also scholarship of great importance in science, medicine, mathematics, logic, language and other fields was, and is, produced by the monks. The tradition continues today, certainly in the area of religious writing, though lay scholarship in Jain religion has developed considerably in recent times. In Buddhist countries, the orange-robed monk is a familiar sight. Jain monachism differs from Buddhist in many aspects. Whilst a Buddhist will often enter the order for a short period, even as a sort of religious finishing school, the career of a Jain monk or nun begins with the ceremony of renunciation and the acceptance of the obligations of the five great vows, and continues unbroken to the end of life. The Jain monastic state is a permanent commitment and those who leave are few. "There is nothing unusual in my saying that Jainism was in existence long before the Vedas were composed" (Dr. S. Radhakrishan) Page 83

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Celebrating Jain Center of Houston Pratishtha Mahotsav 1995 Christian contemplative orders like the Carthusian monks or the Carmelite nuns rather than to that of the active Christian orders the members of which devote their lives to running schools or hospitals or to social work for the needy and distressed. Charitable service humanity is a virtue and duty of the Jain laity, but the mendicant is seen as a highly deserving object of charity, not as the author of charity himself. The discipline of the Jain monastic life is in most ways harder and stricter than that of the Buddhist. Frequent fasting is enjoined, as well as other mortifications involving indifference to all bodily pains and discomfort. The practice of ahimsa, non-violence or harmlessness, is governed for the Jain monk or nun by meticulous regulations to reduce to the minimum the possibility of harm to the least of living creatures. The monk or nun must be ever-vigilant in walking, sitting, and indeed in every movement or action, to see that no minute creature will suffer. Whilst nonpossession is a normal rule of monasticism in all religions, the monks of the Digambara sect of Jainism practice this to the extreme, renouncing even the use of clothing (whence the word 'Digambara', meaning 'clothed in the sky'). A Svetambara (white-clothed") monk will dress in three pieces of white cloth and will have the minimum of changes of clothing. In addition he will possess a couple of pots for food and other uses, a walking staff and a soft brush (more like a small mop) to dislodge insects gently from his path. He may have a few other necessities such as books, writing materials, spectacles and the like. One other difference from the Buddhist monastic order is the far greater proportion and importance of Jain nuns. Although the writings on the discipline of the mendicants tend to be very largely male-oriented, nuns have always made up a high proportion of the mendicant order and take an active part in the religious instruction of the laity. In this, indeed, they may be compared with Christian nuns. The daily routine of the monks and nuns is meticulously regulated. The first daily duty of the mendicant around sunrise is to examine his clothing and necessaries carefully to make sure that no small living beings are trapped or harmed. Afterwards he (or she) will go to the temple and, bowing before the holy images, perform an act of mental worship. (The elaborate rituals of bathing the images and making offerings to them are performed by the laity but not by monks or nuns). Frequently this will be followed by a lecture to the laity, for monks and nuns are the instructors and teachers in matters of religious doctrine. The word 'mendicant' means one who begs, and there are detailed rules regarding the daily tour to beg food. The Svetambara mendicant accepts food in a bowl, brings it back to the monastic hall (upasraya) or monastery, and eats after a ritual act of confession to his or her senior. A Digambara monk takes food in his hand and eats it on the spot, standing. It is, of course, regarded as a meritorious act for a householder to provide food for the mendicants. The afternoon will be filled with a rest, a further examination of clothing and necessaries, a period of study, or perhaps lecturing to the laity. (There is no equivalent in Jain monasticism to those Christian orders of monks who support themselves by manual labor, indeed it very difficult to make comparisons between Jain and Christian Monasticism. Jain monks partake of some of the characteristics of those learned orders like the Dominicans, whilst resembling in other ways the hermit orders such as the Carthusians whose life is devoted to prayer and meditation. In their emphasis on the strictest poverty, and in their lack of permanent settlement in a fixed monastery they resemble, perhaps, the Franciscans.) Although the mendicant order is seen as unitary, it has for very many centuries been divided into many stems or groups (gaccha, gana), traditionally 84 in number. These may take their names from original geographical location, from association with a particular caste, from their founders or from particular points of doctrine or ritual. The gaccha may be subdivided in different ways, most commonly into groups studying under particular teachers. References to these divisions of the mendicant order are found around the eighth and ninth, centuries AD and some of those existing today are undoubtedly very ancient. For example the Kharatara Gaccha, widespread in Gujarat and Rajasthan, is mentioned in an inscription of the late eleventh century AD. Some gaccha can trace the line of succession of their leaders back through quite a long history. The practice of solitary religious retreat is known in Jainism, but the Jain monk (or nun) is to be seen as a member of a group, attached to his or her) spiritual director or guru. Although study, scholarship and preaching are important activities in the mendicant order, the primary aim of the monk or nun is the purification of his or her own soul. To this end, all the austerities and monastic discipline are directed. In this, the Jain monastic life is closer to that of the great In a country like India, where insect life proliferates, lights can be a danger to small living beings: for the avoidance of ahimsa(harm), monks and nuns use no lights, so they will retire to sleep early, taking care first to examine the resting place for any tiny creature which may suffer harm. These meticulous rules emphasize the fact that, whilst a certain amount of ahimsa is unavoidable for the lay person in ordinary daily life (though it will be avoided as far as possible), the monk or nun should take precautions far beyond those "He who desires to see the living God face to face should not seek Him in the empty firmament of his mind, but in human love" (Fyodor Dostoevsky) Page 84 Jain Education Intemational

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Celebrating Jain Center of Houston Pratishtha Mahotsav 1995 Nowadays, of course, with much greater opportunities for education for the laity, there are many distinguished lay scholars of Jain religion and practices, but the tradition of monastic scholarship is still strong. The ceremony of diksa, or initiation as a monk or nun is a great step in the life of a religious Jain. The rituals are carried out with the greatest solemnity and frequently with much ceremony. The aspirant solemnly takes the five great vows of: possible to the laity. This constant watchfulness does not only result in the protection of life but also has its effects in the spiritual development of the individual mendicant. During the rainy season (chaturmas) the mendicant will stay in one place so that the harm to the burgeoning life of this time, which might be occasioned by the monk or nun traveling around, is minimized. Towns and villages seek mendicants who are particularly respected for their piety and teaching to stay with them during chaturmas and give religious instruction. At other times of the year the monks and nuns travel in groups from one place to another (SO that they do not get attached to a particular location) always on foot, for the use of any form of transport is forbidden. (For this reason Jain monks, unlike the Buddhists have not been able to spread their faith overseas). The greater danger of harm to small creatures resulting from the use of wheeled vehicles is the main reason for this prohibition. Non-violence Truthfulness Non-Stealing Celibacy Renunciation of possessions. The hair of the head is plucked out (as it is recorded was done by Mahavira). It is a lifetime commitment to a life which needs the greatest determination and strength of will but brings, it is certain, great rewards. The rigors of the mendicant life means that relatively few people enter it. This is particularly true of the Digambaras: the total number of Digambara monks had fallen a few years ago to around 150. Hence some of the religious functions which in the Svetambara sect are carried out by monks, are undertaken among the Digambaras by religious 'ministers' (the word 'priests' would not be accurate) called bhattarakas. S:43: 4 "Even the Gods bow down to he whose mind is always centered in religion" (Das Vaikalika Sutra) Page 85

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Celebrating Jain Center of Houston Pratishtha Mahotsav 1995 With Best Wishes and Compliments from Reena Enterprise P. O. Box 459 Spring, TX 77383 Congratulations to all members of the Jain Society of Houston from STRIKLAND CHEVROLET-GEO INC. 6035 West Broadway Pearland, TX 77581 Phone: 713/997-5100 Good Wishes from the bottom of the heart from "Heart Specialists"on Pratishtha Mahotsav Mahdi Al-Bassam, M.D. Kirit Desai, M.D. Glover Johnson Jr., M.D. CARDIOVASCULAR MEDICINE ASSOCIATES 7500 Beechnut, Suite 308, Houston, TX 77074 Phone: (713) 774-0191 "Some people remember a lie for 10 years, but forget the truth in 10 minutes" Page 86 (Swami Satchidananda)

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Celebrating Jain Center of Houston Pratishtha Mahotsav 1995 AtmA aura paramAtmA "saMpikkhae appagamappaeM" - AtmA se AtmA ko dekho, paramAtmA bana jAoge / nAma rAjarSi pravrajita ho rahe the| eka bUr3hA brAhmaNa Akara bolA'rAjarSi ! tuma pravrajita ho rahe ho, rAjya ko chor3a saMnyAsI bana rahe ho ? kyA dekha nahIM rahe ho ki tumhArI mithilA, tumhArA antaHpura, tumhArA rAjabhavana - ye sAre ke sAre dhAMya dhAMya jala rahe haiN| inako Aga lagI hai / jarA AMkha uThAkara dekho to sahI ki yaha kyA ho rahA hai ?" rAjarSi ne zAntabhAva se kahA - 'brAhmaNa ! maiM dekha rahA hUM / merI mithilA nahIM jala rahI haiM / merA antaHpura aura merA rAjabhavana bhI nahIM jala rahA hai / maiM jahAM hUM vahAM kucha bhI nahIM jala rahA hai| jahAM koI Aga nahIM hai, koI cinagArI nahIM hai aura koI cinagArI DAlane vAlA bhI nahIM hai, jahAM koI jalane vAlA bhI nahIM hai aura jalAne vAlA bhI nahIM hai, maiM vahAM huuN| maiM sukha se jI rahA hUM, sukha se raha rahA hUM / merI rAjadhAnI jala nahIM sakatI / merA prAsAda jala nahIM sakatA / merI sampadA ko koI nahIM jalA sakatA / mithilA jala rahI hai, jale usameM merA kyA ?' rAjarSi ke uttara ne brAhmaNa ko vismaya meM DAla diyA / mithilA jala rahI thI yA nahIM jala rahI thI, yaha koI mahattva kI bAta nahIM thI aura vaha sacamuca nahIM jala rahI thI / yaha eka kasoTI thI / kasauTI karane vAlA thA brAhmaNa aura vaha kasoTI kara rahA thA usa rAjarSi kI jo ghara chor3akara jA rahA thA / saba kucha chor3akara jA rahA thA / brAhmaNa jAnanA cAhanA thA ki rAjarSi vAstava meM saba kucha chor3a rahA hai yA bhAvAveza meM chor3ane kA bahAnA kara rahA hai / bahuta bAra aisA hotA hai ki hama chor3ane kA bahAnA karate haiN| aura chUTatA kucha bhI nahIM / smRti kA bhAra aura adhika sira para lada jAtA hai / chor3ane kI smRti satAne lagatI hai / to kyA nami rAjarSi sacamuca chor3akara calA jA rahA hai yA smRti kA bhAra Dhone jA rahA hai ? vAsanA nahIM chUTatI, ahaM nahIM chUTatA to chor3ane kA bahAnA mAtra hotA hai, vAstava meM kucha bhI nahIM chUTatA / kintu rAjarSi sacamuca chor3akara cale jA rahe the / ve apanI cetanA meM lIna ho gaye the / unhone saMkalanAtmaka mana kA visarjana kara diyA thA / ve cetanA se bAhara kisI padArtha para dhyAna de sakeM, vaisA mana unake pAsa nahIM rahA thA / hama soca sakate haiM ki mithilA jala rahI ho aura rAjarSi "Be sincere with your compliments, most people can tell the difference between sugar and saccharine" (Acharya Sushil Kumar Ji) Page 87

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Celebrating Jain Center of Houston Pratishtha Mahotsav 1995 use AMkha uThAkara dekhane ke lie bhI taiyAra na hoM, yaha avyAvahArika bAta hai vyavahAra una logoM ke lie hai jo vyavahAra ke dharAtala para jIte haiN| cetanA ke dharAtala para jIne vAle loga usakI gaharAI ko dekhate haiM aura usI ke AdhAra apanA nirNaya lete haiN| vyavahAra ke nirNaya unheM mAnya nahI hote / vyavahAra para jIne vAle logoM ko cetanA kI gaharAI para hone vAle nirNaya mAnya nahIM hote| donoM kI mAnyatAeM bhinna hotI haiM / isameM koI saMdeha nahIM ki cetanA kI gaharAI meM jAne para jalane kI bAta samApta ho jAtI hai / samasyA hai cetanA kI gaharAI meM jAne kii| jo cetanA kI gaharAI meM calA jAtA hai vaha sacamuca paramAtmA bana jAtA hai| cetanA ke do chora haiM-eka AtmA aura dUsarA prmaatmaa| eka bIja aura dUsarA vistAra / Apane dekhA hogA ki baragada kA bIja kitanA choTA hotA hai aura Apane baragada ke vistAra ko bhI dekhA hogA, vaha kitanA bar3A hotA hai / nanhA-sA bIja utanA phaila jAtA hai, usakI kalpanA honA bhI kaThina hai / AtmA baragada kA bIja hai aura paramAtmA usakA vikaas| AtmA kA lakSya hai paramAtmA honaa| yaha lakSya Aropita nahIM hai, kintu sahaja hai / usakI siddhi meM bahuta vighna haiN| isalie yaha dUrI eka sAtha hI nahIM paTa jAtI / usake lie AtmA ko eka lambI yAtrA karanI hotI hai| isa yAtrA ke pahale caraNa meM apane astitva kA bodha hotA hai| AtmA kyA hai ? vaha kahAM se AI hai ? vaha kaise utpanna huI hai ? ye ulajhe hue prazna hai / ye sudUra atIta meM le jAte haiM-itane sudUra atIta meM ki usakA Adi-bindu khojanA kaThina hai| AtmAoM kA eka akSaya-koSa hai jisameM se ve nikalatI rahatI haiM / vaha hai vanaspati / isameM ananta-anannata AtmAeM hotI haiN| vanaspati kI eka zreNI hai| usakA nAma hai 'avyavahAra rAzi / ' usameM aimI annata-annata AtmAeM haiM jinakA kabhI vikAsa nahI huaa| ve anAdikAla se umI yoni meM raha rahI haiN| kAla-maryAdA, niyati aura karma kA samucita yoga hone para koI AtmA usa rAzi se nikalakara 'vyavahAra rAzi' meM AtI hai| yahAM usakA vikAsa prArambha ho jAtA hai| vaha ekedrinya se vikasita hote-hote paMcendriya aura manuSya kI avasthA meM pahuMca jAtI hai| 'avyavahAra rAzi' kI AtmAeM avikasita aura 'vyavahAra rAzi' kI AtmAeM vikasita hotI haiN| 'vyavahAra rAzi' eka nanhI-sI-bUMda hai aura 'avyavahArarAzi' eka mahAn samudra hai, athAha samudra jisakA koI Ara-pAra nahIM hai| vahAM koI bhASA "Death is not a period, but a comma in the story of life" (Author Unknown) Page 88

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Celebrating Jain Center of Houston Pratishtha Mahotsav 1995 nahIM, cintana nahIM, smRti nahIM, kalpanA nahIM, abhivyakti kA koI sAghana nahIM / ' vyavahAra rAzi meM bhASA hai, cintana hai, smRti hai, kalpanA hai, abhivyakti ke sAdhana haiM / AtmA kI zakti samAna hai / 'avyavahAra rAzi kI AtmA meM jo zakti hai vahI ' vyavahAra rAzi' kI AtmAoM meM hai| donoM meM zakti kA koI antara nahIM hai / antara hai kevala abhivyakti kA / 'atryavahAra rAzi' kI AtmAoM meM cetanA kI kevala eka razmi prakaTa hotI hai| vaha hai sparza-bodha | hamAre jAgarita vyavahAra kA prArambha vANI se hotA hai / vANI nahIM to vyavahAra nahIM, vANI hai to vyavahAra hai / hamane jaise hI 'avyavahAra rAzi' ko pAra kara 'vyavahAra rAzi' meM praveza kiya vaise hI hameM sarvaprathama bhASA kI upalabdhi huI, rasanendriya kA vikAsa huA / usa rasanendriya se svAdAnubhUti aura bhASA donoM kA kArya sambhAlA / cetanA kI dUsarI razmi, dUsarI kiraNa phUTa pdd'ii| hamane bolanA Arambha kiyA aura svAda kA anubhava kiyA hama vyavahAra ke jagat meM A gae / hama apanI cetanA ko prakaTa karane kI sthiti meM A gae / 'avyavahAra rAzi' meM hama cetanA ko prakaTa nahIM kara pA rahe the / jaise hI hama 'vyavahAra rAzi' ke jagat meM Ae vaise hI hamane yaha jAnanA zurU kara diyA ki hamArA bhI astitva hai / hama bhI haiM / `apane astitva ko prakaTa karane ke lie vANI mukhara ho gaI / hama do indriya vAle ho gae / aba hamAre lie vikAsa kA srota khula gayA / hamane sAmAjika jagat ko nikaTa se jAnanA prArambha kiyA / hameM cetanA ki eka kiraNa aura milI / usase hamane gandha kA anubhava kiyaa| hama tIna indriya vAle ho gae / hamane sUMghakara bAhya jagat se sambandha sthApita karanA sIkha liyA / hamane anubhava kiyA ki phUloM meM gandha hotI haiM kevala phUloM meM hI nahIM, manuSya meM bhI gaMdha hotI hai / isa jagat kI koI vastu aisI nahIM, jisameM gaMdha na ho / hama aura Age cale / cetanA kI cauthI kiraNa prasphuTita huI usake dvArA hamane apane jagat ko dekhA / raMga ko dekhA, rUpa ko dekhA / hama cakita raha ge| kitanI vastueM ! kitane rUpa ! kitane AkAra aura kitane prakAra ! hama cAra indriya vAle ho gae / hamArA vikAsa krama aura Age bar3hA / hameM zrota kI upalabdhi huI / hamane sunanA prArambha kiyaa| vyavahAra jagat ke pahale caraNa meM hamane bolanA arthAt sunAnA zurU kiyA aura cauthe caraNa meM sunanA zurU kara diyaa| isa caraNa meM hamane zabda kA dAna aura AdAna- donoM prArambha kara die / aba hamArA vyavahAra-jagat ke sAtha pUrNa samparka sthApita ho gayA hama pAMca "One of the hardest secrets for a man to keep is his opinion of himself' Page 89 (Author Unknown)

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Celebrating Jain Center of Houston Pratishtha Mahotsav 1995 indriya vAle ho ge| hamArI cetanA kI khir3akiyAM khula gaI, pAMcoM razmiyAM prasphuTita ho gii| cetanA ke sUrya kI ananta razmiyAM haiN| unameM se pAMca razmiyAM hameM upalabdha ho gaI / hamAre kendra meM prakAza hI prakAza hai usa para eka AvaraNa par3A hai jo prakAza ko bAhara kI ora jAne se roka rahA hai / jaise-jaise usa lohAvaraNa ko haTAkara hama Age bar3hate haiM, vaise-vaise hamArI cetanA kI razmiyAM prakAza dene laga jAtI haiM eka bAra vikAsa kA krama prArambha hotA hai, vaha rukatA nhiiN| vaha Age se Age bar3hatA calA jAtA hai| hamAre vikAsa kA krama Age bar3hA, hamane eka daravAjA khola liyaa| pahale khir3akiyAM khulI thIM aura aba eka daravAjA khula galA / hama manavAle prANI ho ge| mana bahuta bar3A daravAjA hai / indriya choTI khir3akiyAM haiM / maiM dekhatA huuN| mere sAmane eka AdamI baiThA hai| AMkha ne dekhaa| usakA kAma pUrA ho gyaa| yaha pahale kyA thA? AMkha nahIM jaantii| bAda meM kyA hogA-yaha bhI nahIM jAnatI / mana kA kAma pahale-pIche ko jAnanA bhI hai / vaha bhUta aura bhaviSya ko bhI jAnatA hai / indriyAM kevala vartamAna ko jAnatI haiM / mana, bhUta bhaviSya aura vartamAna-tInoM ko jAnanA hai| indriyoM ke dvArA prApta jAnakArI kA saMkalana karanA mana kA kAma hai / usake binA pRthak-pRthak jAne hue jJAna kA saMkalana nahIM ho sktaa| 1, 1, 1-pratyeka aMka ke argha-virAma lagAte cale jAiye, pratyeka aMka alaga rhegaa| ardha-virAma ke na hone para hI ve gyAraha yA eka sau gyAraha bana sakate haiM / yaha jor3a mana kA kAma hai / vaha atIta kI ghaTanA se niSkarSa nikAlatA hai, vartamAna ko badalatA hai aura bhaviSya ko apane anukUla DhAlane kA prayatna karatA hai| vaha atIta kI smRti aura bhaviSya kI, kalpanA karatA hai| yadi smRti aura kalpanA nahIM hotI to hamArI duniyAM bahuta choTI hotii| hamArI duniyAM kA vistAra smRti aura kalpanA ke AdhAra para huA hai| mana aura buddhi kA vikAsa hone para manuSya ne socA-maiM kauna hUM? mere sAmane hai vaha kauna hai?' astitva kI khoja zurU ho gii| usa khoja ne hameM AtmA aura paramAtmA kI carcA taka pahuMcA diyaa| jaba mana aura buddhi hamAre sAtha nahIM the taba AtmA aura paramAtmA kI koI carcA nahIM thii| vaha carcAhIna jagat thA / carcA ke jagat meM hamane prazna pUche apane se kama dUsaroM se adhika / unake uttara mile, apane se kama aura dUsaroM se adhika / hamArI cetanA itanI vikasita nahIM huI ki hama adhyAtma kI gaharAI meM jAkara apane Apa se pUche aura apane Apa usakA samAdhAna pA jAe / samAdhAna kA sahI upAya hai apane Apa se pUchanA / jo manuSya apane Apa meM samAdhAna khojatA hai, "The nearer the time for our death comes, the more we regret our wasting most of our life (Author Unknown) Page 90 Jain Education Intemational

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Celebrating Jain Center of Houston Pratishtha Mahotsav 1995 use vaha mila jAtA hai| jo dUsare se samAdhAna lenA cAhatA hai, usakA mArga bahuta jaTila hai| eka yuvaka bodhidharma ke pAsa gyaa| ve bahuta bar3e sAdhaka the yuvaka ne pUchA-bhate ! maiM kauna hU~ ?' bodhidharma ne eka cAMTA mArA aura bhartsanA ke svara meM kahA- 'cale jAo, mUrkha !' yuvaka vismaya meM DUba gyaa| itanA bar3A sAdhaka, itanA bar3A jJAnI aura maiMne choTA-sA prazna pUchA aura usakA uttara milA cAMTA / vaha dUsare sAdhaka ke pAsa jAkara bolA-'maMte ! maiMne bodhidharma se pUchA ki maiM kauna hUM ? unhoMne uttara nahIM diyA, mujhe cAMTA maaraa|' sAdhaka ne kahA-'bodhidharma ne tumheM cAMTA mArA aura yadi vahI prazna mujhase pUchate to maiM DaMDA maartaa|' vaha kucha samajha nahIM pAyA, parezAna hokara calA gyaa| dUsare dina yuvaka phira bodhidharma ke pAsa gyaa| usane kahA- bhaMte ! maiMne Apase prazna pUchA thA / Apane usakA koI uttara nahIM diyA aura cAMTA mArA / kyA uttara dene kA yaha bhI koI tarIkA hai ? maMte ! Apane yaha kyA kiyA ?' bodhidharma ne kahA-'isa prazna ko mata cher3o / yadi cher3oge to kala cAMTA par3A thA aura Aja kucha aura par3a sakatA hai|' yuvaka ghabarA gyaa| vaha bharrAe svara meM bolA-bhaMte ! to maiM kyA karUM?' bodhidharma bole- 'tuma mUrkha ho / ' 'maiM mUrkha kaise ?' yuvaka ne pUchA / bodhidharma ne kahA-'jo bAta apane se pUchanI cAhie vaha bAta tuma dUsare se pUcha rahe ho / isalie tuma mUrkha ho / jAo, yaha prazna apane Apa se pUcho ki maiM kauna hUM ?' bAta samApta ho gaI / yuvaka kA samAdhAna ho gyaa| hamArI duniyA bar3I vicitra hai / jo bAta apane se pUchanI cAhie vaha dUsaroM se pUchate haiM aura jo dUsaroM se pUchanI cAhie vaha apane se pUchate haiN| dUsaroM se pUchanA cAhie 'tuma kauna ho ?' vaha hama apane Apa se pUchate haiM / apane Apa se pUchanA cAhie ki 'maiM kauna hUM' use hama dUsaroM se pUchate haiN| 'maiM kauna hUM?'-isakA uttara maiM dUsaroM se cAhatA hUM, isalie usakA uttara nahIM milatA aura taba taka nahIM mila sakatA jaba taka usake uttara kI khoja bAharI jagat meM clegii| 'maiM kauna hUM ?'-isakA uttara pAne ke lie hamane eka caraNa Age bar3hAyA aura hama cetanA ko bAhara se bhItara kI ora le ge| vahAM hameM apane astitva kA anubhava ho gayA / hamArI indriyAM, vANI aura mana-ye cetanA ko bAhara kI ora le jA rahe the| hameM bAhya-darzana ho rahA thA / prajJA ne cetanA ko bhItara kI ora mor3A to hameM Atma-darzana hone lgaa| hamArI bahiAtmA kI yAtrA samApta ho gaI aura antara AtmA kI yAtrA prArambha ho gii| cetanA kI razmiyoM ko mUla cetanA ke sAtha jor3ane kA prasthAna zurU ho gyaa| AtmA aura paramAtmA ke bIca kA eka setu nirmita "The strange thing is that man is satisfied with so little in himself but demands so much from others" (The Dalai Lama) Page 91

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Celebrating Jain Center of Houston Pratishtha Mahotsav 1995 ho gyaa| isa pAra AtmA aura usa pAra prmaatmaa| donoM ke bIca kA setu ho gayA antar aatmaa| 'jo manuSya paramAtmA honA cAhatA hai use paramAtmA ko jAnanA dekhanA hotA hai jo arhat ko jAnatA hai vaha apanI AtmA ko jAnatA hai / jo arhat ko nahIM jAnatA vaha apanI AtmA ko bhI nahIM jaantaa|' AcArya kundakunda kA sAdhanA-sUtra paramAtmA hone kA mUlyavAn sUtra hai / sAdhAraNatayA kahA jAtA hai ki pahale AtmA ko jAno, phira paramAtmA ko jaano| vAstavikatA yaha hai ki pahale paramAtmA ko jAno, phira AtmA ko jaano| paramAtmA ko jAne binA AtmA ko nahIM jAnA jA sktaa| paramAtmA kI upAsanA kie binA AtmA paramAtmA nahIM ho sktii| paramAtmA kI upAsanA meM lambA samaya lagatA hai, paramAtmA hone meM lambA samaya nahIM lgtaa| jo paramAtmA ko nahIM dekhatA, vaha kabhI paramAtmA nahIM bana sakatA AtmA ke vikAsa kI eka sImA hai / cetanA ke sUrya kI ananta razmiyoM meM se kucheka razmiyAM usameM prakaTa hotI haiN| zeSa sArI parade ke pIche rahatI haiM / dUsarI sImA yaha hai ki zakti ke ananta srotoM meM se kucheka srota usameM pravAhita hote haiN| tIsarI sImA yaha hai ki usakA Ananda vikRta rahatA hai / vaha Ananda ko khojatI hai-vastuoM meM, zabdoM meM aura vAtAvaraNa meM bhItara meM Ananda kA akSaya koSa hotA hai| usakI ora bhI dhyAna nahIM jaataa| kyA khAnA koI Ananda hai| Apake zarIra para koI phor3A ho rahA hai| usa para marahamapaTTI kI jA rahI hai| kyA phor3e para marahamapaTTI karanA koI Ananda hai| phor3e para marahamapaTTI karane meM thor3e Ananda kA anubhava hotA hai| kucha ArAma milatA hai / ye peTa ke phor3e kulabulAne lagate haiM, yaha jaTharAgni kaSTa dene lagatI hai, taba AdamI thor3A-sA bhItara DAla detA hai| ve zAnta ho jAte haiN| AdamI socatA hai, bahuta Ananda milaa| yaha Ananda hai yA phor3e kA ilAja ? zarIra ko khujalAne meM Ananda kA anubhava hotA hai| bhalA zarIra ko khujalAnA bhI koI Ananda hai ? hamArI sImA bana gaI / jisameM Ananda nahIM hai usameM Ananda khojate haiM / jisameM Ananda nahIM hai usase Ananda pAne kA prayatna karate haiM / AtmA kI tIna sImAeM haiM0 jJAna kA AvaraNa / 0 zakti kA skhalana / 0 Ananda kI vikRti / jaise-jaise hama paramAtmA kI ora bar3hate haiM, usa dizA meM hamArA prayANa hotA hai, vaise-vaise ye sImAeM TUTatI calI jAtI haiM / AvaraNa samApta hotA "Happiness will never come to those who fail to appreciate what they already have" (Gautam Buddha) Page 92 Jain Education Intemational

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Celebrating Jain Center of Houston Pratishtha Mahotsav 1995 calA jAtA hai / bAdaloM se DhaMkA huA sUrya prakaTa hone laga jAtA hai aura eka dina vaha pUrA kA pUrA prakaTa ho jAtA hai| yaha hai paramAtmA kI sthiti / jaise-jaise hama paramAtmA kI ora bar3hate haiM, vaise-vaise zakti ke avarodha samApta hote cale jAte haiM / ve Ubar3a-khAbar3a bhUmi meM hote haiM / samatala meM koI avarodha nahIM hotA / samatA ke carama bindu para pahuMcate hI sAre gar3he bhara jAte haiM aura zakti ke sAre srota pravAhita ho jAte haiM / yaha hai paramAtmA kI sthiti / jaise-jaise hama paramAtmA kI ora baDhate haiM vaise-vaise Ananda kA sAgara laharA uThatA hai / Aveza aura eSaNA ke samApta hote hI vikRti ke tUphAna zAMta ho jAte haiM / Ananda ke sindhu kI UrmiyAM AtmA ke caraNa pakhArane laga jAtI haiM / yaha hai paramAtmA kI sthiti / ziSya ne pUchA - 'gurudeva ! maiM paramAtmA kaise bana sakatA hUM / ' guru ne uttara diyA - 'tuma paramAtmA bananA cAhate ho to usakA dhyAna karo / use dekhate raho / paramAtmA kA dhyAna nahIM karane vAlA kabhI paramAtmA nahIM bana sakatA / paramAtmA vahI bana sakatA hai jo paramAtmA ko dekhatA hai, usakA manana karatA hai, usakA cintana karatA hai ora usameM tanmaya rahatA hai / paramAtmA ke prati hone vAlI tanmayatA AtmA meM chipe hue paramAtmA ke bIja ko aMkurita karatI hai aura ve aMkura bar3hate-bar3hate svayaM paramAtmA bana jAte haiM / Kirti Jewelers We Wish Our Patrons A Very Happy Diwali! "Thinkeright, act right, it is what you think and do that makes you what yoware" (Author unknown) Page 93 Visit Us For An Entire Range Of Gold Jewelry In Exotic Designs At Unbeatable Prices For Private (713) 789-GOLD (4653) 5805 Hillcroft, Houston, Texas 77036. Personal Use Only

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Celebrating Jain Center of Houston Pratishtha Mahotsav 1995 CONGRATULATIONS TO THE Best Wishes for the grand success JAIN SOCIETY OF HOUSTON of the historic on the auspicious occasion of Pratishtha Mahotsav PRATISHTHA MAHOTSAV from from Mukesh, Darshana, Maulish, & Kintan Jhaveri Ramesh, Daxa, Kaushal & Milap Shah WITH BEST WISHES Best Wishes for the grand success TO THE of the historic JAIN SOCIETY OF HOUSTON Pratishtha Mahotsav from from Vijay, Lina, Nipa, Rachana, Akada, & Gaurav Sanghani Jagdish, Varsha, & Parin Shah Best Wishes for the grand success of the historic Pratishtha Mahotsav Best wishes for the grand success of the historic Pratishtha Mahotsav from from Ashik, Gira, Nupur Shah Hasmukh, Meena, Jheel & Amy Shah "More people get into trouble by covering up their ignorance rather than admitting it (Author Unknown) Page 94 Jain Education Interational

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 108 Tirth (Holy Places) GUJARAT 73. Shree Schore Tirth Raniwada Rail Station 74. Shree Osia Tirth 65 Kilometer from Jodhpur 75. Shree lodrava Tirth Nr. Jesalmer 76. Shree Jesalmer Tirth Jesalmer. 37. Shree Lipariyala Tirth Nr. Shanksheshvar-Amdavad 38. Shree Bhoyani Tirth Nr. Kalol-Bahucharajt 39. Shree Serisa Tinh Nr. Kalol. 40. Shree Idar Tirth Nr. Abu - Ambaji. 41. Shree Bhorol Tirth Nr. Dessa 2. Shree Kalikunda linh Nr. Dholka-Amdavad. 43. Shree Sarkhej Tirth Nr. Amdavad H. Shree Kamavati Tirth Amdavad 45. Shree Matar Tirth ist. Kheda 46. Shree Paroli Tirth Nr. Ciodhra 47. Shree Khambhai Tinh Khambhat 18. Shree Kari Tirth Nr. Varoda 49. Shree Gandhara Tirth Bharuch. 30. Shree Bharuch Tirth Bharuch 51. Shree Jhagadiva Tirth Nr. Bharuch 52. Shree Amaroli Tirth North. Surat 53. Shree Agamandir-Surat Tirth Surat 54. Shree 108 Jaina-Tinhdarshan Surat Surat RAJASTHAN 1. Shree Shatrunjay Maha Tinh Palitana 2. Shroe I laslapini Tirth Palitana 3. Shree Shatrunjay Dam Tirth Palitana 4 Shree Kadambugin Tirth Palitana. 5. Shree Taldhvajgiri Tirth Talaja, Bhavnagar 6. Shree Mahuva Tirth Mahuva. Bhavnagar 7. Shree Datha Tirth Tatha. Nr. Mahuva, Bhavnagar 8. Ghogha Tirth Ghogha. Bhavnagar 9. Shree Vallabhipur Tirth Vallabhipur. Nr. Palitana. 10. Shree Shivani Tirth Shivani. Nr. Limbdi. Surendranagar. 11. Shree Ajahara Tinh Ajarn Nr. Una. Saurashtra. 12. Shree Prabhaspatan Tirth Nr. Somnath. Saurasthra. 13. Shree Gimar Tirth Junagadh. Saurasthra 14. Shree Vanthali Tirth Vanthai. Nr. Junaundh. saurashtra 15. Shree Jamngar Tirth Jamngar. Saurashtra 16. Shree Bhadrchsvar Tirth Bhadrehsvar.Kachchha 17. Shree Suthari Tirth Ruthari. Kuchchha-13huj 18. Shree Kuchchha-Bhuj Tirth Bhuj. Kuchchha. 19. Shree Mandavi Tirth Mandavi. Kuchchha. 20. Shree Kothara Tirth Nr. Bhuj, Kuchchha. 21. Shree Jakhau Tirth Nr. Bhuj. Kuchchha 22. Shree Nalia Tirth Nr. Bhuj-Kuchchha 23. Shree Tera Tirth Nr. Bhuj-Kuchchha. 24. Shree Bhiladivaji Tirth Bhiladiya. Dessa Banaskantha. 25. Shree Prahladanapura Tirth Shree Prahlavia Parshvanath.Palanpur, Gujarat 26. Shree Shankhalapur Tirth Nr. Becharaji Station. 27. Shree Taranga Tirth Nr. Mehsana. 28. Shree Shankheshvara Tirth Nr. Amdavad 29. Shree Kamboi Tinh Nr Mehsana. 30. Shree Chanasma Tirth Nr. Mehsana. 31. Shree Patan Tinh Pulan. 32. Shree Charoopa Tirth Nr. Palan 33. Shree Panasara Tirth Pansar. Nr. Amdavad 34. Shree Vamaj Tirth Nr. Amdavad 35. Shree Mehsana Tirth Mehsana 36. Shree Gambhu Tirth Nr. Mehsana 55. Shree Delvada (Abu) Tirth Abu 56. Shree Achalgadh Tirth Abu 57. Shree Kumbhariaji Nr. Abu 58. Shree Jirawala Tirth Nr. Abu 59. Shree Baman vad Tirth Sihori Road 60. Shree Diyana Tirth Saru pagunj.Nr. Abu. 61. Shree Lolana Tirth Nr. Sihori Roud. 62. Shree Nadvia Tirth Nr. Sihori Road 63. Shree Nana Tirth Nr. Sihori Road. 64. Shree Korata Tirth Korata. Nr. Sihori. 65. Shree Varkana Tirth Nr. Ranakpur 66. Shree Muchhala Mahavir Tirth Nr. Ranakpur 67. Shree Ranakpur Tirth Rankpur 68. Shrce 1 lathundi Tirth Nr. Rankpur. 69. Shree Falaudhi Tirth Nr. Medata Rd. Station 70. Shree Svamagiri Tirth Nr. Jalor Fort. 71. Shree Kuparda Tirth Nr. Siladi Rail station. 72. Shree Nakoda Tirth Mew adnagar. 77. Shree Jammu Tirth Jammu City. KASIMIR. 78. Shree llastinapur Tirth lastinapur. UTTAR PRADESIL 79. Shree Sauripur Tirth Nr. Aura. UTTAR PRADESH 80. Shree Kangada Tinh Nr. Hoshiarpur. PANJAB 81 Shree Svamamandir linth lloshiarpur. PUNJAB 82. Shree Sametshikhar Tirth Parasnath Station. 130LLAR. 83. Shree Parapuri Tinh Pavapuri BIHAR 84. Shree Rajgruhi Tirth Rajgruhi. BIHAR 85. Shree Ayodhya Tirth Ayodhya, UTTAR PRADESHI. 86. Shree Patliputra Tirth Patna. BIAR. 87. Shree Champapuri Tinth Bhagalpur. BIHAR 88. Shree Kshatriy Kund Tirth Kshatriy Kund. BIHAR 89. Shree Calcutta Tirth Calcutta, 90. Shree Kampilyapur Tinh Kavamganj Rail Station 91. Shree Banaras Tirth Banaras. 92. Shree Chittodyadh Tirth Chittodyadh. RAJASTHAN 93. Shree Udaypur Tirth Udaypur. RAJASTHAN 94. Shree Kesarvaji Tirth Kesarvaji. Nr. Udaypur. 95. Shree Kareda Tirth Bhopalsagar. Nr. Chittodgadh. 96. Shree Unhel Tirth Unhel. Nr. Ratlam. MADHYA PRADESH 97. Shree Makshi Tinh Makshi, Nr. Ujjain. MADHYA PRADESIL 98. Shree Ujjain Tirth Ujjain, MADIYA PRADESH 09. Shree Bhopavar Tirth Bhopavar. 80 Kms from Indore. M.P. 100. Shree Mandavgadh Tirth Mandasgadh, 88 kms from Indore. MP 101. Shree Bhanduk Tirth Bhadravati Village. 102. Shree Shirpur Tirth Shirpur.Nr. Akola, MAHARASHTRA. 03 Shree Kulakji Tinh 89 Kms. From I laidrabad 104. Shree Kumbhojgiri Tirth Kumbhoj. Nr Kolhapur. MAHARASHTRA 105. Shree Thana Tirth Thana. Bombay 106. Shree Godiji Tirth Bombay 107. Shree Mombasa Tirth Mombasa, Kenya. AFRICA 108. Shree Kobe Tirth Koba City, JAPAN "An honest man alters his ideas to fit the truth; the dishonest man alters the truth to fit his ideas" (Swami Satchidananda) Page 95

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lakhapata che . (phaTavera navA panna | 4RIL IR q' 6 umAtAjIne mada raMgA pu jamIna 8 A sama0ArI. vi SI, che ! | - ne nay Aii e kzvara che - harirA kapa 35 3 sAMdhANa 16 SumarA * / talavAra... eka bIDa &Aja jas:/e Parol /0AvatA navI, nakha ni khaka be. "No one will ever know of your honesty unless you give out some samples" (Author Unknown) Page 96 mAMDI 7 vAca vane (5 / sapanA makara Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 Tirth Map (Gujarat) XbAmAnI kiMi ke che ensia paranA 24 che . zanina 6 / araja / kaooAe 4 - Tanner mo ja panAnA kabUjaya tI ) Azvara bhagavAne parpaNa ela. zrI vinA to bhI aiminAtha bhagavAna -nirvANa pUjyA che. bhaviSyavAlamAM - mA tIya' dhakkA tIrthakaronI thAsaMkabhUmi rahe. ' yuvA gujarAtanA baM nakazA che. vma. pA nA. . (mana)

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"Folks who don't know anything should keep it to themselves" Page 97 (Author Unknown) lIvA U amara tha devIjhITa maramAM lagabhaga 600 nimAjI tava sAta kabhaMDAra che. gava G12222 varAha, sugrAmara jaisalamera 3335 zvetI. pula- 00 (navAnagara) (bhAI)ve) bhIla sAMgI2 (sa buka,maMA sIDI sAMva sADI pIvaDA kemIka A legamAM paNa mAgina sIrapura archani Juncken 2. satapura) CIRMIN (0) banA tA cIcI lIDAnera umarapura sAMDarAya Dara lIrA u '* kR izalAla Nav (c) kheDatA roDa navara jayapura na. DA AMta para sIjatA thavI 0505 15enis cara najIka zIvadAsapurA gAma zrIkhA tIrtha ii, gaMgAjIne tavA tIkona vAyarI mahAvIrajI tIya jdegdegdegg jamaiyata gomatI caka Tr |, T Tirth Map (Rajasthan) Celebrating Jain Society of Houston Pratishtha Mahotsav 1995

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Jain Education Intemational jilapura hube pkga yo bao probeert meya side of #AratIThuM ObI ane saMDA kAjabarAja. pAvApura /sIMdarA , maM rahI mIrA "The kindness planned for tommorrow doesn't count today" jUmakA che 'jamau16 i0' athAgajatara va46mai4 ) jaisma bucale FsurI gayA ke anya dhavAra nI kabarIthage 55 Page 98 LiD 0mAM 'ciMtana ikatA tarapha Tirth Map (Bihar) Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 dIlaThThI tarapha JonI Oii sastImAM che [ 2 diranI mana cATI che , amara * f te NH2 CASE 2 bAhya nImI ' zovara bAi bat narAnala hAIve naM 2. ulatA tarapha naizanala haIvaina. 2 miDAda kaMsadanI mAsIka \0AmA sIma kAnapraka rAMcI NM23 amapradezae mA (Author Unknown) zrI satIy. zrI pArzvanAtha pahADa A 8 vartamAna samayanA vIsa tIrtha nI .mIjI pAkata a mA ani. amadapu2 mahAna maMgalakArI phalyANaka bhUmi che. bI pAvalI tI" bTATAnagara zrI mahAvIrasvAminuM aika DakyA, zrI pApurI tIrtha nI vA-muzkaya svAminuM mauna dhANaka thayela che. zrI kSayakuDa tI* zrI mahAvIra svAmIno janma tathA zrI javalikA tI* zrI mahAvIrasvAmi ullajJAna pAmela che. vaili tathA jagnatI mAgina mahutvanA kAme namIo huto. paNAnuM junuM nAma pATalipura . gaNa-gdhatrayA buddha. hiMdu 4rmanA mahAma, che. pUrvamAM mImunibuvratasvAminA cara + Da 1

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"Kindness pays the most when you don't do it for pay" Page 99 ersonal Use Only (Author Unknown) mitIgaDha ove bAMsavADA mAlasa GY 75 am. (in ) dhuA, hu-IS bArA R), (200) vaDodarA 145km, 155 nImukhya che 52 25 35 sviTaDa pratalAma bharUca - kAla taraphathI co Dola (210-225) 50 . 28 CMO maNI 31mI 13 20 29 sand girio vanarAja 42 eti 52 04 naya javAna. parAsalI tAlu mAra agn inTela 62 TATA av WAR anty (B) suratamAM grAmadullA nAgara mAlITa (janmyAna) pa nathI. auchanti 41 " 70 rI CASCH maMDalezvara 85 jhAlAvAra 35 Jo TITa 54 Ba(zIma na juvAnIyA (khaMDona) 108 /110 gamI 26 vAsa Qyys vara khaMDavA 20 gulA 97 46vA dIllI mApha gvAliyara zivapurI 196 khA sInagiri 94 sAM vadhanuSa ke vizi 76 bIpAla 74 40 pAvA 30 peTAniyA re ... -nA-lalitapura jhAMsI) NH26 165 je.raMgAbAda NH2 TImagaDha UMca 82 GUEL 103 satra. 195 92 Barnage ginI hIrA 105 hA J rUpanI 10 byura dAmoku jalapura. khajurAho 46 You'l 73 vanA Tirth Map (Madhya Pradesh) Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 madhyapradezamAM mahatvapUrNa khabara nahI hai. 192 dakSINa bhAgamAM nAnI bajAjI mAtapurA parvanI khuzImAMthI baraDAnA jI tIza ane zrI vira bhamayAnanA sarga mudrAmAM 84 phUTa UMcA pratijI che. uttama za... AM vAlIyAmAM eka kIllAnI vAvamAM pakSAsana muddA nI murrAnI bhagavAnanI 35 phUTa UMcA ane 30 Ti paTToLA vizALa pratimAjI che. A pratimAkhI bhAratavarSamAM kula nathI vizALa pratimAnI levAnI saMbhava che, gvAli2mAM 1500 pratimAnI saMAhu che, sInagIrI sthAne 100 rana, yuvAnajI tIrtha sthAne kara, pappAjI tIrthasthAne 102 DogInI vAne gA, khajurAhImAM 19 mA jinAmAM sAthe che. tutunuM sthApatya,DalA vizvavikhyAta che. ujjaina, indora,ka MDuM, nAra (rajA) jevA prAcina tIrthayAnI che. lalItapura-jhAMsI (0.2)mAM devagaDha nA mahattvanA 12 gama tIsthAnI .

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Celebratur Jain Center of Houston Pratishtha Mahotsav 1995 ARin52 sAlamA jAma zalAkArAvAdhAra mAra jAti mA te guna jA ke 2 sAra, jo kalu to khara je te dera, jA tanA 31 ne mAtaM nuM ni ma Na karI maMdiramAM pratiSThA 3rAvatA pahelA mUrtimAM prANa Aroue 3ravAnI e vi dhi karavAmAM Ave che. jene aMjanazalA # ke prati TanA nAme o khAtA mA je che. Aja }}ta thatI ajana zalA + vi zcima) esae ane te ni biM khone rabara sTempanI + sa ) tA che. temAra karI devAya che te keTale aMze sosa che ? te vicAravA nuM che ajana at Pi vidhimAM je parama tmAnA nAmI ka kunikaravAnI proga, te paramAtma) nA khAya tyAna ko vidhipUrva ujavALa oya che. jyAM mukhyatve paramAtmAnA mAtA pitA nAma sAthe baLA ja lo paDe che. ane cyavana rAkha+nA kAraM nathI ja mUrtimAM maMtrI kAronA aAdhA re kai pUrti karavAmAM Ave che khAkhare kebala tananA 69traNa + pachI madhyara sIe mutinI AMkhamAM suvarNa rUpalA nI maMsAranA sAmaNe aMjana karavAmAM Ave che. aDiyAmAM ja lagabhaga salA thaI jAya che. dara ke kriyA cAritrasaMpanna AcArya ha ta pa AnA sva stararU4, aMjana za la nA prANa pUranI mukhya vidhi che. ve e+sAeN RAre ane 5 pratitAne tesAra karavA choTA to kevI rIte saMta 8 2 + eTalA ja + bidhAna1che - mUla nAsa+ paramAtmAnI pratiSThA ari na jinezvara daMn, 3D +ravAnI temaja mukti pi rikara banAvavAnI , je barAbara mA lakhAM nI + mulanAma mA nAtanA pratimA 2 che. mUla nAma +nI tAnu baMne tarapha birAjattAna sidama paramA tyA che ema samajavAnuM arihaMtana) n) karIne siddhapada prApta karavAnuM che. zarIrano saMga eka pachI arihaMtane paNa da ya che ke che eTale dara jhalAtmAno A kharI samAna siddha laya che jine vara paramAtmAnI mUrti maMdiramAM prati diThata sApachI te di2nA (rUkhara upara dhvajA ropaNa karavAnI mAM che, tevAnA mAjhama samajha ma9 + vacce birAjAAna ari heta parata ). milanA ja svarUpe che ane baMne bAjumAM birAjawAna ane kanimAjha siddha svarUpaHche. jaa kalarapha sapheda ane banne sAIDa lA che. temaja 2 ta para << no laI sa che sAro saddha ja A lAla lagAche.je jagyad Yra daivajA rohaNe ja lache tenA (bara na raheta ane samagale ta che nAlA na nI pUba aratI - Li caDAvI mUlana + nA nAmane u daphatare ja FralaiAM A ve che. ane prathama pujAratA ja tejajinera khAjAnanI ja sa che have ba mUrtione jinera khAtAnA nAmathI saMbodhana +o zuM to ati pratye no anAdara jAva sAlI jaze ane tArA taLAva, jo bAre mu lagAsana nI pUjA AratI phi ( hi pUve+ karasake mAre khubabuna vALa mATe te lo dUra bhA ta ra che tonI bahumAna nA kAne upekSA thaI che. A vi birAdunaratra Tasa, eTaleja - 2 saMta ane sidhdhane alama samA pUrI patra prazno nantpara ta ya mAM ja rahe ja 14ma che. ane strI-mArUne taddha ive ta che, e + aAM taLa sanama tane ja siddha jAya che avatanuM ratana svataMtra rUpe nikA kAma che tira nAma enA kAraNe koI ne rAmana dana alanLanI prApti chI caqbaMdha-saMdhanI + mano sareche tyAra41 te ja jivara karatA nAjha sana : che mA ka ra e ja che. ( 22 ka2hir tana yAhu che. ane te kaLA 68 +Ana kure sA2, kAla nI ma rASTra na mAM sattAnI kadho nA che. ahinAmAM ja 1203 "Never chase a lie. Let alone and it will run itself to death" (Author Unknown) Page 100

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Celebrating Jain Center of Houston Pratishtha Mahotsav 1995 NON-VIOLENCE IS SUPREME COMPLIMENTS & BEST WISHES FROM JAIN (DAGA) FAMILY JAIPUR * BOMBAY * BANGKOK Los Angeles * Houston * New York * Dayton Real Gems Corporation Sushila & Udai Jain Nita & Rajeev Daga Nitesh, Akash, Chandni "If you cannot be happy with what you have now, how can you be happy with more ?" (Rabindranath Tagore) Page 101

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Q Celebrating Jain Center of Houston Pratishtha Mahotsav 1995 M00 WWWWWWWWWWWWWWWW0 With best Compliments from Dr. Mrugesh K. Shah, MD Purna Shah Margi Shah Puneet Shah Shivani Shah QULLUMO "Life is like a bank. You can't take out what you haven't put in" (Author Unknown) Page 102

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Day-Date Time Program Description Pratima Pravesh Saturday: Nov. 18th Morning Sunday: Nov. 19th Morning Bhaktamber Poojan Monday: Nov. 20th Morning Panch Kalyan Pooja Tuesday: Nov. 21st Afternoon Padmavati Poojan Wednesday: Nov. 22nd Thursday: Nov. 23rd Afternoon Evening Afternoon Evening Navakar Mantra Jaap Bhavna-Kadiwala Siddhchakra Poojan Bhavna-Kadiwala Friday: Nov. 24th Morning Afternoon Evening Saturday: Nov. 25th Morning Afternoon Evening Adhar Abhishek Pooja Bhagwan Mahavir's Life Events Bhavna-Kadiwala Procession Bhagwan Mahavir's Life Events Cultural Program Pratima Pratishtha Sunday: Nov. 26th Morning Monday: Nov. 27th Morning Derasar Opening

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Celebrating Jain Center of Houston Pratishtha Mahotsav 1995 MANGAL PATH LCOI CHATTARI MANGALAM ARIHANTA MANGALM SIDDHA MANGALM SADHU MANGALAM KEVALI PANNATUM DHAMMUM MANGALAM CHATTARI LOGUTTAMA ARIHANTA LOGUTTAMA SIDDHA LOGUTTAMA SADHU LOGUTTAMA KEVALI PANNATUM DHAMMUM LOGUTTAMA CHATTARI SARANAM PAVVAJJAMI ARIHANTA SARANAM PAVVAJJAMI SIDDHA SARANAM PAVVAJJAMI SADHU SARANAM PAVVAJJAMI KEVALI PANNATUM DHAMMUM SARANAM PAVVAJJAMI "It is not important thge quantity of friends you have; it is the quality that is more important" (Author Unknown) Page 104 Jain Education Interational

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Celebrating Jain Center of Houston Pratishtha Mahotsav 1995 Best Wishes and Compliments from Shobhana Kamdar MD., Pediatrics and Jagat Kamdar "What the church needs is more people who work more and talk less" (Author Unknown) Jain Education Intemational For Page 105Use Only

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Celebrating Jain Center of Houston Pratishtha Mahotsav 1995 SESSA WA X Red Oak Cardiovascular Center COMPREHENSIVE CARDIAC CARE DIAGNOSTIC TESTING CHEST PAIN CLINIC PREVENTIVE CARDIOLOGY PROGRAMS H.I.T. (Hearts in Training Wellness Program) CLINICAL LABORATORY ARRYTHMIA CENTER OUTPATIENT CENTER CARDIOPULMONARY REHABILITATION *AFFILIATED WITH OVER 35 MANAGED CARE PLANS* RED OAK CARDIOVASCULAR CENTER DR. JUAN AMELL DR. METRAM RAO DR. GUSTAVO GRIECO 17200 RED OAK DR. #107 (713) 893-8640 "Some men have the idea that they can show how great they are by showing how small someone else is" (Author Unknown) Page 106 For Private Personal Use Only

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 | JAIN SOCIETY OF HOUSTON MEMBERSHIP LIST Banthia, Samarth N. 15027 Stoney View Houston, TX 77083 (713)530-2813 Chleda, Khimji Hirji 5639 Greenhill Forest Houston, TX 77088 (713)847-3900 Dalal, Hiten 14415 Wynfield Dr. Cypress, TX 77429 (713)373-9816 Desai, Pratibha/Ansuman 8318 Debbie Gay Houston, TX 77040 (713)896-1414 Barai, Sanjay/Mona 13111 Venice Stafford, TX 77477 (713)499-5997 Chheda, Nemchand Hema 3511 Hardwood Forest Dr Houston, TX 77088 (713)820-3746 Dalal, Kiran/Ramola 15542 Camino Del Sol Dr. Houston, TX 77083 (713)933-9181 Dharamshi, Rajesh P. 4417 Jefferson Houston, TX 77023 (713)923-5437 Bhakta, Ishvar 4746 Stoney Point CL. Sugarland, TX 77479 (713)265-7226 Chokshi, Hansa/Umesh 6233 Gulfton Dr. # 302 Houston, TX 77081 (713)771-4931 Dalal, Nitin Kiran 5810 Autuma Dogwood Way Humble, Tx 77345-1923 (713)361-3634 Doshi, Arvind Jyoti 1619 Mission Spring Dr. Katy, Tx 77450 (713)578-8231 Bhakta, Madhav/Dahi 6500 Sands Point # 609 Houston, TX 77074-3752 (713)779-7526 Chokshi, MoneshMeghana 7519 Harpers Glen Houston, TX 77072 (713)879-9432 Dalal, Nalin/Jyoti 4922 Rockspring Sr Kingwood, Tx 77345 (713)360-4045 Doshi, Anil/Usha 9423 Bollingbrook Houston, TX 77083 (713,495-4740 Bhakta, Pravin Sharmishta 7930 Ritz Street Houston, TX 77028 (713)635-1522 Chokshi, Shailesh/Aparna 9727 New Kent Dr Sugarland, Tx 77478-1041 (713)498-1144 Dalal, Pankaj/Sadhana 3017 Jarrard St. Houston, TX 77005-3011 (713940-1000 Doshi, Hasmukh 2019 Shadow Park Dr Katy, Tx 77494-2135 (713)395-4142 Blandari, Dev/Madu 4615 Springfield Lake St. Houston, TX 77479-0000 (713)331-9883 Chokshi, Suresh/Vandana 7519 Harpers Glen Houston, TX 77072 (713)879-9432 Dani, Shantilal/Jyotsana 9907 Autumn Harvest Houston, TX 77064 (713)469-7234 Doshi, Kishor/Kalpana 14806 Via Del Norte Houston, TX 77083 (713)561-9887 Bhavsaar, Jiendra/Mrudula 8418 Sparkling Spg Dr Houston, TX 77095 (713)235-5425 Choksi, Nitin/Geeta 4626 Donegal Das, Raman/Savita 1111 Maranon Ln. Houston, TX 77090 (713)440-6640 Doli, Kirti/Usha Sugarland, TX 77478 (713498-1818 Bhavsar, Harshad Pallavi 3606 Briar Garden Houston, TX 77082 (713)496-2022 Chowdhary, Dipak &Ritu 14926 Camino Rancho Dr Houston, TX 77083 (713)879-8554 Dedhia, Samji/Rekha 6914 Escondido Dr. Houston, TX 77083 (713)933-9144 Doshi, Ramesh Bharti 1 Burdock Close Newark, De 19711 Bilakhia, Vinod/Indumati 9511 Danforth Way Houston, TX 77083 (713)498-8510 Daftary, Binal/Nita 7927 Huddersfield Ct. Spring. Tx 77379 (713)320-2033 Desai, Dhiren/Arti 13523 Sharpbill Houston, TX 77083 (713)568-7750 Doshi, Ramesh Bharti I Burdock Close Newark, De 19711 Boradia, ShirishBharati 14810 Via Del Norte Houston, TX 77083 (713)568-1999 Daga, Rajeev/Nita 3902 Senna Place Sugarland, Tx 77479 (713)980-0741 Desai, Darshi Darshana 4075 Laurel Apt #31 Beaumont, Tx 77707 (409)832-1179 Doshi, Sharmista 5800 Hollidter #1307 Houston, TX 77040 (713)460-2819 Chawala, Mukesh Smita 9110 Ketchwood Houston, TX 77099 (713)575-0456 Daga, Sudhir/Monica 11300 Regency Green #1804 Houston, Tx 77429 (713)894-4570 Desai, Harenda/Aruna 9311 Rollingbrook Houston, TX 77083 (713)530-5384 Dugar, Umed/Munni 2085 Bicentennial P. Beaumont, Tx 77706 (409)898-1457 Chheda, Dinesl/Prabha 9 Johnson Avenue West Caldwell, NJ 07006 (201)808-2661 Dalal, Ajay/Chayya 17515 Mill Springs Dr. Spring. Tx 77379 (713)379-2957 Desai, Madhu/Asha 5503 Edgebrook Forest Dr. Houston, TX 77088 (713)820-4613 Gada, Dr. Prem/Bhagvati 4410 50th St. Lubbock, Tx 79414 (806)847-0429 Chheda, Dilip/Arti 5639 Greenhill Forest Dr Tlouston, TX 77088-2653 (713)847-3900 Dalal, Dharini 2734 Sherwood Hollow Lane Kingwood, Tx 77339 Desai, Pankaj/Riddhi 10802 Bracs Bayou Houston, TX 77071 (713)995-3433 Gadiya, Subhaslv/Sharda 11043 Spring Song Dr. Houston, TX 77064 (713)890-3396 Chheda, Dinkar/Bharti 15502 Winding Moss Dr. Houston, TX 77068-1402 (713)537-9308 Dalal, Dhimant 4922 Rocksprint Dr Kingwood, Tx 77345 (713)360-4045 Desai, Parimal Pratima 14602 W.Rutledge CI. Houston, Tx 77084 (713)859-3661 Gajarawala, Hemant Purnima 12226 Cliffgate Dr Houston, TX 77072 (713)575-8589 Page 107 Jain Education Interational

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JAIN SOCIETY OF HOUSTON MEMBERSHIP LIST Gala, Dinesh/Rajul 12063 Wagner St. Jain, A. K./Bela 7414 San Ito Houston, Tx 77083 (713)879-6887 Culver City, Ca 90230-5841 Gala, Gangji/Prabha 17023 Bougainvilla Friendswood, Tx 77546 (713)482-0397 Gandhi, Ashok/Venuka 3714 Elkins Road Sugarland, TX 77479-3259 (713)265-6875 Gandhi, Atul 7544 Maycrest Cr Lasvegas, Nv 89128 (702)255-8741 Gandhi, Mukesh/Kiran 23 Hollinfare Ct Sugarland, Tx 77479 (713)980-4960 Ghatalia, Raman/Rekha 39 Flower Road #1 Hopewell Jct, Ny 12533 Ghelani, Suresh/Saroj Missouri City, Tx (713)438-6197 Ghia, Dinesh 8002 Devlin Drive Humble, Tx 77346 (713)852-7172 Gosar, Dhiraj/Indu 15326 Mira Vista Dr. Houston, Tx 77083 (713)530-1931 Gosar, Naren/Nilam 3223 Boxelder Houston, Tx 77082 (713)556-8773 Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 Jain, Anudeep/Aarthi 2701 A Holly Hall Drive Houston, Tx 77054 (713)748-1862 Jain, Ajay/Madhu 7758 Chantily Circle Galvaston, Tx 77551 (409)744-1830 Jain, Ashok/Latika 12202 New Brunswick Houston, Tx 77089 (713)481-9782 Jain, Abhey/Indu 2806 Canfield Dr. Sugarland, TX 77479 (713)980-5174 Jain, Gheverchand/Kamal 5010 Castel Creek Houston, Tx 77053 (713)437-4700 Jain, Kamesh Mohan/Sheela 12023 Bissonnet # 608 Houston, Tx 77099 Jain, Kamal C. Jain, Pravin/Kokila 11703 Flushing Meadow Houston, Tx 77089 (713)481-5784 Jain, Pravin/Urvashi 8500 Nairan St. # 603 Houston, Tx 77074-3820 Jain, Swatantra V./Bimla 3507 Lost Lake Dr. Kingwood, Tx 77339 (713)358-9755 Jain, Sanjay/Renu 4119 Rockey D Dr. Sugarland, TX 77479 713 Jain, Udai/Sushila 3902 Senna Place Sugarland, Tx 77479 (713)980-0741 Jhaveri, Chetan/Shefali 16435 Hidden Gate Ct. Sugarland, TX 77478-7125 (713)265-6617 Jhaveri, Dilip/Jayshree 11918 S. Fairhollow Lane Houston, Tx 77043 (713)462-1132 Kamdar, Bharat/Neela 4830 Whitby Cir Sugarland, TX 77479 (713)265-5299 Kamdar, Jagat/Shobhna 14314 Verde Mar Houston, Tx 77095 Kamdar, Manoj/Jyostna 2422 Regalwood Houston, Tx 77038 (713)445-0182 Kamdar, Ramesh/Rekha 4510 Edenderry Ct. Missouri City, Tx 77459-2749 Kankaria, Ravi/Jyoti 9734 Casa Loma Dr # A Houston, Tx 77041-9006 (713)460-9949 Kapadia, Sudhir/Ranjan 3410 HIllsbrook Ct. Sugarland, Tx 77478 (713)265-4412 Kapadia, Suketu/Bhavna 7520 Cook Road #908 Houston, Tx 77072 (713)561-7157 Kapasi, Dilip/Meena 3311 Kempwood Dr Sugarland, TX 77479-1837 (713)980-4567 Karani, Hans/Puspa 13323 Verbeana Houston, Tx 77083 (713)879-8705 Khandheria, J/Anjli 4318 Indian Sunrise Ct. Houston, Tx 77059 (713)480-3936 Khemsara, Virendra/Prem 14301 Misty Meadow Houston, Tx 77079 (713)870-0580 Kothari, Dilip/Usha 715 Johnson Lane Sugarland, TX 77479 (713)565-7115 Kothari, Nirad/Rupa 1203 Meadowlark Ln Sugarland, TX 77478-3480 (713)499-9462 Kothari, Paresh/Pratima 22/A W Stillforest Houston, Tx 77024 (713)784-2141 Kothari, Shirish/Leena 402 Green Cove Houston, Tx 77024 (713)465-1827 Kothari, Virendra/Bharati 1118 Fleetwood Pl Houston, Tx 77079 (713)556-9585 Kucheria, Manohar/Hansa 6822 Stonewater Houston, Tx 77084 (713)463-0903 Page 108 Kumar, Dilip/Hemangini 15803 Timber Rock Drive Houston, Tx 77082 (713)496-3850 Lakadawala, Rahul Lakhia, Dinesh/Dr. Ragini 2711 Sugarwood Dr. Sugarland, Tx 77478 (713)980-3409 Lodha, Sanjay/Sangita 3130 Rogerdale #110 Houston, Tx 77042 (713)266-4581 Mediwala, Navin/Rita 16006 Autumn Falls Ln. Houston, Tx 77095 (713)855-6334 Mehta, Dr. A. L. 7806 Galvaston Rd. Houston, Tx 77034 (713)947-7348 Mehta, Ashwin/Urvashi 11675 West Bellfort Houston, Tx 77099 (713)498-1023 Mehta, Anant/Anusuya 7500 Cook Rd. # 196 Houston, Tx 77072 (713)561-7990 Mehta, Dilip/Dr. Rangda 523 Scarlet Maple Dr Sugar Land, Tx 77479-5005 (713)565-0623 Mehta, Harish/Varsha 7822 Old Galvaston Rd. Houston, Tx 77034 (713)944-4647 Mehta, Jayant/Maya 560 Lexington Ave. New York, Ny 10022-6828 Mehta, Jitu/Aruna 13702 San Martin Lane Houston, Tx 77083 (713)561-5580 Mehta, Kamlesh/Bhakti 1807 Emerald Lake Ct. Houston, Tx 77062-8008 (713)286-4733 Mehta, Kirit/Jyoti 8230 Worthington Dr. Houston, Tx 77083-5206 (713)277-7501

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 | JAIN SOCIETY OF HOUSTON MEMBERSHIP LIST | Mehta, Kirti/Seema 222 Needle Leaf Sugarland, TX 77479 (713)565-0305 Mehta, Yogendra Urmila 12230 Ravenmoor Dr. Houston, TX 77077 Parikh, Sanat K 1800 Fm 1092, # 106 Missouri City, Tx 77459 (713)499-9762 Sacheti, Amit/Varsha 16010 Garden Hill La Houston, TX 77095 (713)550-7679 Mehta, Nites/Minal 8222 Chelsa D Ct. Houston, TX 77083 (713)277-5299 Mehta, Yogesh Nayana 7915 Corrales Dr Houston, TX 77083 Parikh, Vijay/Daksha 10123 Red Wolf Ln Houston, TX 77064 (713)894-4986 Sacheti, Shalendra PO Box 370417 Houston, Tx 77257-0417 (713)550-7679 Mehta, Nitesh/Minal 8222 Chelsea D CL Houston, TX 77083 (713)277-3299 Meisheri, Laxmichand/Jaya 5606 Fairview Forest Dr. Houston, TX 77088 (713)820-2659 Parshwanath, Sumar Bharat Raj 10049 Westpark Dr #182 Houston, Tx 77042 (713)932-8408 Sandesara, Swati/Yogendra 7318 Sky Bright Lane Houston, TX 77095 (713463-7221 Mehta, Pravin/Snehlata 6006 Samual Bluff Ct Sugarland, Tx 77479 (713)565-0626 Meisheri, Nilesh/Chhaya 5606 Fairview Forest Dr. Houston, TX 77088 (713)820-2659 Patel, Ashish Roshni 11 Suretford Ct. Sugarland, Tx 77479 (713)980-4197 Sangave, Ajit 4444 Cullen Blvd. # 1114 Houston, Tx 77004 (713)784-5319 Mehta, Prabodh Sheila 6623 Inwood West Dr. Houston, Tx 77088 (713)820-9325 Mody, Kirit/Indira 3314 Big Hom CL Sugarland, Tx 77478 (713)980-4692 Patel, Devendra/Anjana 2903 Greenfield Dr. Sugarland, Tx 77479 (713)980-9747 Sanghani, Anil/Ranjan 149 N. Hall Dr. Sugarland, Tx 77478 (713)242-0446 Patel, Ghanshyam Mehta, Bharal/Pinku 16150 Keith Harrow Apt# 1808 Houston, TX 77084 (713)550-5743 Mody, Sbankar/Pravina 12931 Knotty Glen Houston, TX 77072 (713495-4138 Sanghani, Kirti/Suhas 7127 Lagranada Houston, TX 77083 (713)530-0535 Mehta, Parag/Shraddha 15135 Memorial Dr. # 5105 Houston, TX 77079 (713)556-5323 Montano, Linda 113 E. 31st St. Austin, TX 78722 (713)322-0915 Patel, Harshad 7106 Westbranch Houston, TX 77072 (713)780-1770 Sanghani, Vijay J./Lina 1250 Berrystone Trail Missouri City, Tx 77459 (713)499-2594 Mehta, Pramod Meena 12015 Osage Park Houston, TX 77065 (713)890-8668 Moonat, Dr. Suresh/Sunita 3602 Wind Briar Houston, Tx 77068 (713)893-1371 Patel, Hema/Bipin 13502 Carruth La Houston, TX 77083 713 Sanghavi, Bhavyen/Chetna 13037 Silver Creek Dr Austintt, Ny 78727 (512)388-0353 Mehta, Rasendu/Jayshri 21306 Parkmill Dr. Katy, TX 77450 (713)978-1671 Parekh, Pravin/Sudha 7102 La Granada Dr. Houston, TX 77083 (713)879-1183 Patel, Mahesh/Deepa 6403 Sierra Blanca # 2405 Houston, TX 77083 (713)568-7728 Sanghvi, Narendra Parul 13910 Towne Way Sugarland, Tx 77478 (713)242-4753 Mehta, Rahul 15906 Redwood Place Dr Houston, TX 77079-5064 (713)270-5408 Parikh, Bharat/Nikki 6415 Dellsern Houston, TX 77035 (713)723-6633 Patel, Raj/Asha 11 Stretford Court Sugarland, Tx 77479 (713)980-4197 Sethi, Virendra/Neelima 12123 Waldenir Houston, Tx 77077 (713)493-3476 Mehta, Sevanti/Herna 10831 Villa Lee Houston, TX 77071 (713)772-1281 Parikh, C.VJAssoc. 4000 Westheimer, # 209 Houston, TX 77027 (713)993-9912 Patel, Rita/Pramukh 2327 Merion Drive League City, Tx 77573-4445 (713)332-7036 Shah, AKIRA 1418 Ashbury Ln. Deer Park, Tx 77536 (713)476-4938 Mehta, SubodlPatricia 4914 Randall Oak Dr. Sugarland, Tx 77478 Parikh, Dineshilla 20419 Chadbury Park Dr Katy, Tx 77450-6626 (713)579-0083 Patel, Vijay C. 7106 Eichler Houston, TX 77036 (713)981-0318 Shah, Akalank/Krupa 5100 Fm 1960 W. #306 Houston, TX 77069 (713)537-1221 Mehta, Subodh/Pallavi Parikh, Girish/Kokila 10703 Watchful Fox Dr Austin, TX 78748 (512)282-4140 Patni, Navin Rama 3423 Honey Creek Houston, TX 77032 (713)531-8095 Sugarland, TX 77478 (713974-2600 Shah, Amrish/Nita 4431 Plantation creek Dr. Missouri City, Tx 77459 (713)261-0720 Mehta, Vikram/Arti 11220 West Road# 627 Houston, Tx 77065-4707 (713)894-9797 Parikh, Mrugesh/Pallavi 13407 Criket Wood Circle Houston, TX 77082 (713)556-0065 Purohit, Bhavar/Geeta 3322 Scott Street Houston, TX 77004 (713)659-3727 Shali, Atul And Dipti 4503 S.Kirkwood # 56 Houston, TX 77072 (713)879-7183 Page 109 Jain Education Interational

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JAIN SOCIETY OF HOUSTON MEMBERSHIP LIST Shah, Arun/Vibhuti 10810 Briarbranch Lane Houston, Tx 77024 (713)467-1504 Shah, Ashok/Surekha 12646 Westmere Houston, Tx 77077 (713)497-3014 Shah, Ashik/Gira 15770 Bellaire Blvd. #2502 Houston, Tx 77083 (713)530-1310 Shahi, Anop/Rekha 1418 Asbury Ln. Deer Park, Tx 77536 (713)476-4938 Shah, Anil/Sangeeta 114 Island Point Lafayette, La 70508 (409)744-1830 Shah, Ashok/Maithily 3103 Timberview CL. Sugarland, Tx 77479 (713)980-7467 Shah, Ashok/Indira 12002 Creekhurst Houston, Tx 77099 (713)933-2772 Shah, Bharat/Panna 4039 Brener Ct. Sugarland, TX 77478 (713)265-0507 Shah, Bharat/Nirmala 3911 Ivy Green Dr. Houston, Tx 77082 (713)556-5612 Shah, Bharat/Aarti 4535 Bermuda Dr. Sugarland, TX 77479 (713)980-0559 Shah, Bipin/Minoo 8031 Oceanside Drive Houston, Tx 77095-2964 (713)550-3166 Shah, Chetan/Hetal 6102 Winsome Lane #82b Houston, Tx 77057 (713)789-6510 Shah, Dhanesh/Pinal 2502 Westerland Dr #557 Houston, Tx 77063 (713)952-7616 Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 Shah, Dipak/Illakumari 17406 Bunard Circle Spring, TX 77379 (713)320-8646 Shah, Deepak/Sohini 6211 Whitter Forest Dr Houston, Tx 77088 (713)448-7395 Shah, Dipak/Tushar 17406 Bonnard Clr Spring, Tx 77379-6283 (713)320-8646 Shah, Dipak/Sampurna 215 Tynebrae Place Roswell, Ga 30075-3262 Shah, Dr. K. T./Vasant 10710 Memorial Cove Houston, Tx 77024-6839 (713)984-0499 Shah, Dilip/Meera 2606 Loggers Depot Sugarland, TX 77478 (713)980-5187 Shah, Dilip/Dharmista 6819 San Remo Dr. Houston, Tx 77083 (713)933-0133 Shah, Dinesh/Gita 12903 Droxford Street Cerritos, Ca 90701-6067 (310)924-1507 Shah, Girish/Pratima 1143 Gloria Court Sugarland, Tx 77478 (713)242-0217 Shah, Hasmukh/Aruna 12919 Fox Arrow Ln Houston, Tx 77041-4255 (713)937-1936 Shah, Hasmukly/Meena 6 Sunbeam Woodland, Tx 77381 (713)292-2971 Shah, Himat/Kanak 1350 Edenberry Missouri City, Tx 77459-2759 (713)261-8223 Shah, Jagdish/Varsha 15770 Bellaire Blvd. # 309 Houston, Tx 77083 (713)564-3410 Shah, Jitendra/Nayna 1237 Willowbrook Dr.Se Apt # 2 Huntsville, Al 35802-3848 Shah, Jitendra A./Mamta 6161 Reims, # 1009 Houston, Tx 77036 (713)271-5708 Shah, Jitendra/Chetana 15102 Quail Rock Clr Houston, Tx 77095-3226 (713)550-3155 Shah, Jitendra Shah, Jatin/Vasanti 3711 Meadow Spring Dr Sugarland, TX 77479 (713)265-2079 Shah, Jashwant/Kanan 15402 Sierra Valle Houston, Tx 77083 (713)530-6693 Shah, Kantilal/Madhu 9411 Lynchester Dr. Houston, Tx 77083 (713)568-9670 Shah, Kaushik/Ameeta 1803 Grassland Court Sugarland, TX 77478 (713)980-4573 Shah, Kirit/Meena 107 Scarlet Oak Lake Jackson, Tx 77566 (409)297-4871 Shah, Kiran/Pranati Shah, Kirti/Aruna 12318 Spring Grove Dr. Houston, Tx 77099 (713)530-3019 Shah, Kishor/Sohini 17206 Crestline Rd. Humble, Tx 77396 (713)454-4415 Shah, Kishor/Pratibha 12807 Braewood Glen Ln. Houston, Tx 77072-4603 (713)568-8099 Shah, Kirit/Bhavika 9714 Broadley Drive Sugarland, TX 77478 (713)495-5347 Shah, Lalit/Niru 3919 St. Michaels Court Sugarland, Tx 77479 (713)265-6944 Shah, Mahesh C. 139 Irvin St. Lake Charles, La 70605 (318)478-0210 Page 110 Shah, Manish/Bharati 5518 Briarwood Forest Dr. Houston, Tx 77088 (713)445-1482 Shah, Mukulesh/Upma 6507 Timber Ct. Sugarland, Tx 77479-5905 (713)265-4955 Shah, Mahendra/Surekha 11831 N. Fair Hollow Houston, Tx 77043 (713)690-0999 Shah, Manoj/Dina 3242 West Wick Dr. Houston, Tx 77082 (713)496-2789 Shah, Mahendra/Meeta 4507 Village Corner Dr Houston, Tx 77059 (713)486-6125 Shah, Meghkumar/Lina 7103 Oakwood Glen #53 Spring, TX 77379 (713)379-3384 Shah, Mukesh/Nita 19606 Park Row # 1313 Houston, Tx 77084 (713)578-1713 Shah, Mohit/Meeta 2511 Trailside Court Sugarland, Tx 77478 (713)980-3740 Shah, Megji/Jyoti 1107 Ken Place Sugarland, TX 77478 (713)242-2575 Shah, Manoj/Jagruti 22 Pembroke Sugarland, TX 77479 (713)980-1680 Shah, Narendra/Surekha 11106 Rippling Meadows Houston, Tx 77064 (713)894-4352 Shah, Naresh/Daksha 4311 Brights D Missouri City, Tx 77459 (713)438-8775 Shali, Neha Shah, Navin/Anu 12022 Pecan Meadow Houston, Tx 77071 /270-0590

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 | JAIN SOCIETY OF HOUSTON MEMBERSHIP LIST Shah, Navi Kokila 13223 Vera Houston, TX 77083 (713)530-2121 Shah, Rajni/Veerabala 3119 Ashlock Dr Houston, TX 77082 (713)870-8472 Shah, Suryakant 13503 Oakledge Dr Houston, TX 77065 (713)469-7953 Sheth, Dilip/Daksha 9023 Westheimer Houston, TX 77063 (713)561-5244 Shah, Nirad/ Asha 120 Denberry Dr. Lake Jackson, Tx 77566 (409)299-3105 Shah, Ramesh/Indu 4635 N Bracswood Blvd. W 110-Wc Houston, TX 77096-2835 (713)668-6150 Shah, Shreyans/Manisha 10901 Meadowglen # 294 Houston, TX 77042 (713)266-8377 Sheth, Dinesh/Nalini 7100 Westview # 1627 Houston, TX 77055 (713)668-6440 Shah, Nitin/Varsha 1432 Beverly Blvd. Opelousas, La 70570 (318)942-1044 Shah, Ramesh/Daxa 15770 Bellaire Blvd. # 407 Houston, TX 77083 (713)364-2851 Shah, Shardul/Pratibha 1303 Gears Road #208 Houston, TX 77067 (713)873-2873 Sheth, Jatin/Shalini 3535 Hill Spring Kingwood, Tx 77345 (713)360-0360 Shah, Nitin/Suhasini 4208 Cumbria Lane Austin, TX 78727 (512)835-4816 Shah, Ramesh/Rashmi 7111 El Sereno Houston, TX 77083 (713498-5662 Shah, Shrenik/Asha 1318 Chippenham Ci. Missouri City, Tx 77459-2747 713 Sheth, Kiran/I'rupti 1743 Berkoff Drive Sugarland, Tx 77479 Shah, Naresh/Niru 3122 Timber View Dr Sugarland, Tx 77479 Shah, Ronak V. 6601 Dunlap # 3051 Houston, TX 77074 (713)779-6102 Shah, Tushar/Bharti 4535 Acacia St. Bellaire, Tx 77401-3701 (713)660-6752 Sheth, LalitSheela 16715 Gaelic Ln. Houston, TX 77084 (713)859-8395 Shah, Pradeep/Mrudula Shah, Rajendra/Harsa 3811 Elkins Road, Sugarland, Tx 77479 (713)265-4495 Shah, Vinod Pragna 13207 Gaby Varbo Houston, TX 77083 (713)498-7320 Shingavi, Ashok/Ujwala 6822 Stone Water Houston, TX 77084 (713)463-0903 Shah, Paresiv Amita 16414 Ginger Run Way Sugar Land, TX 77478-7126 (713)277-5170 Shah, RameshKokila 15455 Empanada Dr. Houston, TX 77083 (713)933-6169 Shah, Vinay/Veena 2806 Great Lake Ave. Sugarland, Tx 77479 (713)265-7132 Shroff, Praful Anila 2831 Peperwood Dr. Sugarland, TX 77479 (713)265-5684 and Text Way (713) Shah, Pradeep/Bina 18803 Fortson Ave Dallas, TX 75252-2554 (214)867-6255 Shah, Ravindra/Sonal 1237 Willowbrook Dr., Apt #2 Huntsville, AL 35802-3848 Shah, Vasant P./Surekha 2819 Canefield Dr Sugarland, Tx 77479 (713)980-3820 Solanki, Dr. Danu/Rasik 400 Audubon Rd. League City, Tx 77573 (713)992-1669 Shah, Praful Kastur 16222 Pasodobble Houston, TX 77083 (713)933-0528 Shah, Suresh Nita 4510 Backenberry Dr. Freindswood, Tx 77546-8110 (713)482-7560 Shah, Viren/Preyna 6246 Spencer's Glen Way Sugar Land, Tx 77479 (713)565-0736 Sutaria, Bharat/Bharti 8623 Causway Dr Houston, TX 77083 (713)933-0233 Shah, Pradeep/Meena 6710 Stoney River Spring, Tx 77379 (713)3 70-1710 Shah, Sharad/Rekha 122 Westgreen Blvd. Katy, Tx 77450 (713)492-1077 Shah, Vinod Shushma 13207 Creek view Park Dr. Houston, TX 77082 (713)531-5068 Sutaria, SuresivMrudula 7438 Tunbury Houston, TX 77095 (713)859-7242 Shah, Pankaj/Mala 6727 Marsol Dr. Houston, TX 77083 (713)879-1026 Shah, Shashikant/Ranjan 16906 Jenikay Houston, Tx 77084 (7131463-8736 Shah, Vinod/Nirmala 4023 Quiet Knolla Houston, Tx 77059 (7137486-6748 Thakkar, Sunil Sandhya 6303 Gulfton #206 Houston, TX 77081 (713)988-1331 Shah, Pankaj/Ketaki 4602 Meadow Green Drive Sugarland, Tx 77479 (713)265-2956 Shah, Sanjay/Varsha 3950 Ashburnham Dr. # 134 Houston, TX 77082 713 Shah, Vidyut/Maya 723 Avery Drive Sugarland, Tx 77479 (713)565-5399 Turakhia, Mukesh/Veena 5406 Whisper Ridge Dr. Sugarland, Tx 77479 (713)365-1549 Shah, Rajiv/Trupti 12931 Knotty Glen Houston, Tx 77072 (713)495-4138 Shah, Shailes Malvika 4700 S.Kirkwood,# 910 Houston, TX 77072 (713)498-3865 Shah, Yogesh/Jayshree 4114 Eagle Dr. Corpus Christi, Tx 78413 (512)853-8977 Turakhia, Mukesh/Veena 5406 Whisper Ridge Drive Sugarland, TX 77479 (713)365-1549 Shah, Rohit Smila 13414 Ascot Glen Houston, TX 77082 (713)589-9569 Shah, Sandeep/Rajshree 16414 Flint Run Way Sugarland, Tx 77478-7127 (713)277-6172 Sheth, Bhupesh/Priti 2343 River Valley Dr. Missouri City, Tx 77489 (713)499-6894 Turakhia, Mukesh Nimmi 1307 Meadow Lark Dr. Sugarland, Tx 77478 (713)242-8099 Page 111 Jain Education Intemational

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 | JAIN SOCIETY OF HOUSTON MEMBERSHIP LIST Turakhia, Rajesh/Smita 222 Wedgewood Lake Jackson, Tx 77566 (409)297-6679 Varia, Shashi/Dipika 14326 Templar Ln. Sugarland, TX 77478 (713)491-8096 Vora, Mahendra Madhu 12814 Longvine Ct. Ilouston, TX 77072 (713)498-6020 Vora, Sanjay/Dipal 687 Presque Isle Drive Pittsburg, Pa 15239 (412)325-4978 Vagadia, Rasik/Kalpana 30 Young Road Foxboro, Ma 02035 (508)543-0097 Vasa, Kamleslv Priti 3003 Silent Spring Dr Sugarland, Tx 77479 (713)265-4331 Vora, Navin Sudha 4007 Rush Croft Tlouston, TX 77082 (713)589-8771 Zaveri, Mukesh Darshana 15770 Bellaire Blvd. # 1914 Ilouston, TX 77083 (713)933-2210 Vaidya, Ashislv Palak 8306 Leamont Houston, TX 77072 (713)498-8416 Velani, Ramanik/Pushpa 7500 Cook Rd. Alief Sq. Apls. #62 Houston, TX 77072 (713)568-0263 Vora, Rajan/Neepa 9851 Meadowglen Ln. #246 Ilouston, TX 77042 (713)781-8745 Vaidya, Vipin Chandrika 8306 Leamont Houston, TX 77072 (713)498-8416 Vhora, Mansukh/Hansa 9003 Chesney Downs Houston, TX 77083 (713)879-1159 Vora, Sanjeev/Bina 15802 Heritage Fall Dr. Friendswood, TX 77546 (713482-4855 RA S4) ave Page 112

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 JAIN RITUALS & CEREMONIES By Padmanabh S. Jaini The Six Obligatory Duties Worship of the Tirthankars (Devapuja) The canonical texts set forth six so-called obligatory duties (avasyakas) for members of the mendicant order. These are recommended to the laity as well, and although no actual obligation applies in the case of a nonascetic, the avasyakas in modified form are performed regularly in many Jain households. These are, in brief: (1) saamayika, the practice of equanimity (meditation); (2) caturvimsatistava, praise of the twenty-four Tirthankars; (3) vandana, veneration (of the mendicant teachers); (4) pratikamana, expiation (for transgressions); (5) kayotsarga, abandonment of the body (standing or sitting motionless for various length of time); (6) pratyakhyana, renunciation (of certain foods, indulgences, or activities, for a specified period). Foremost among the six lay rituals is devapuja - worship of the Tirthankars. This normally takes place before an image of one of the omniscient teachers (any of the twenty-four is considered suitable); such images are most often (but not always) located within a temple. Since the most ancient Jain texts seem to make no reference to Jina-images (or to the temple, for that matter), we must assume that the practice of erecting these icons dates from the post canonical period. (Indeed one Jain sect, the Sthanakvasi, condemns imageworship altogether on the basis that it is extra canonical and thus heterodox). In medieval times, the concepts of saamaayika seems to have broadened to include worship of Jina images at various shrines. This sort of "meditation by worship (puja)" led to similar notions - meditation by fasting, meditation by expiation, and so on -until at last saamaayika became, for many Jains, a cover term for all types of spiritual activity. Construction of images and active veneration on the omniscient teachers whom they represented may well have begun during the Mauryan period (circa 300 BC) some time after Mahavira had been elevated by many of his followers to the status of a quasi-divine cult figure. But the oldest known Jain stone inscriptions suggests that images of the Jinas may have been worshipped at an earlier date. This inscription, commissioned by one King Kharvela of Kalinga (modern Orissa) around 150 BC tells how that king engaged in warfare to regain a famous image of Ananta Jina (the fourteenth Tirthankara), which had been carried off by agents of the Nanda dynasty. The Nandas are known to have ruled in Bihar around 400 BC; crediting the veracity of Kharavela's inscription, therefore, would mean that a full-blown cult of image-worship existed among Jains even in Mahavira's time. Digambars developed a list of practices quite similar to those of the canonical avasyaka scheme, but moved towards a greater emphasis upon the popular or secular aspects of ritual. Mainly responsible for this trend were the great teachers Jinasena (circa AD 840) and Somadeva (tenth century), both of whom laid down sixfold sets of practices which laymen were to perform as regularly as possible. Somadeva's list became the standard one, including: (1) devapuja, worship of the Tirthankars; (2) guruupasti, venerating and listening to the teachers; (3) svadhyaya study (of the scriptures); (4) samyama, restraint (including observance of the mulagunas. the anuvratas, the gunavratas, and the first siksavrata, saamaayika); (5) tapas, austerities (especially fasting on the holy days, as in the second siksvrata); (6) dana, charity (giving alms to mendicants). Further evidence concerning the history of devapuja in Jainism is provided by various stone remains unearthed at Mathura. These cover perhaps a thousand years of Jain history; a few may date back to the second century BC. The most significant items in the Mathura collection are certain votive slabs (ayaga-pata) of the type usually donated to a temple by a group of several lay-devotees. Some of these depict Jinas seated in meditation, surrounded by various auspicious signs - Swastikas, fish trees - as well as by gods, men, and animals. This scene, of course, is the samavasarana so often described in Jain literature. It is especially noteworthy for the lotus (meditative) posture of its It can be seen that the ritual practices recommended here come very close to those in canonical sources, particularly when the saamaayika of the avasyaka list is understood to include puja, and so on, as noted above. These practices therefore constitute the fundamental modes of religious expression for the Jain laity and must be examined in greater detail. "One who desires to increase his own meat by consuming meat of others will never be able to live in peace wherever he is born" (Mahabharata) Jain Education Intemational Page 113 al Use Only

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 Even Jains, however, have not been totally immune to the lure of "divine powers." Under the influence of Hindu devotionals, there appeared certain god central figure, which conforms strictly to the Jain doctrine that an omniscient being no longer sleeps (as Buddha, for example, is often shown doing), and certainly does not engage in passionate worldly activities. (Compare the dancing, warring, or sportive poses used by Hindus in depicting their various gods). Even the well-known statues of Jain saints standing erect, arm and hands pointed downwards, illustrate a form of deepest meditation in this case conjoined with the practice of kayolsarga). Indeed no Jina-image has ever been found which shows the great being in any but one of these two "orthodox" positions, suggesting omniscient awareness and complete non-violence. images in Jain temples during the medieval period. The divinities chosen were those associated in a benevolent manner with the careers of various Jinas, for example, the snake god Dharanendra and his consort Padmavati, who protected Parshva from several extraordinary calamities which threatened him. Such beings, referred to as sasanadevata, guardian Spirits, are considered able to fulfill mundane wishes; they may often be appealed to on this level by "weaker" segments of the Jain community. Even so, they have never been allowed to usurp the primary position occupied by the Jina himself, despite the fact that Jina-worship promises no reward whatsoever save the turning of one's mind towards the goal of Moksha. Another group of slabs taken from Mathura depicts what appear to be Jain stupas (reliquary mounds): this is particularly interesting since neither the sravakacaras nor the current practices of Jainism give any indication that a cult of relic-worship once flourished within the tradition. No stupas housing the remains of Jain teachers have yet been discovered; those shown on slabs, however, are very similar in design to the Buddhist ones which survive at Sanchi and elsewhere. In any case, we know that Jains never carried the stupa cult to a great extreme; their efforts seemed to have been directed more towards the straightforward construction and veneration of images (or some variation thereof); for a time it seems to have been popular to commemorate the great teachers by placing footprints (paduka) in stone and paying homage to these artifacts. The "unreachable" nature of a Jina renders the presence of any priest or other intermediary virtually unnecessary in a Jain temple. Hence the Jain community has for the most part never developed a special priestly caste analogous to that of the Brahmans in Hinduism. Laymen are encouraged to carry out ritual services on their own, either individually or in a group. Whatever the particulars of the development of these practices, building, consecrating, and regularly venerating images of the Tirthankars today constitute the primary religious activities of lay Jains. The popularity of these practices should not, however, be construed to mean that Jains expect worldly help of any sort from the Jinas thus worshipped; they know full well that these perfected beings are forever beyond the pale of human affairs. In other words, there is basically no "deity" present in a Jain temple; a one-way relation obtained between the devotee and the object of his devotion. Hence we must understand Jain image-worship as being of a meditational nature; the Jina is seen merely as an ideal, a certain mode of the soul, a state attainable by all embodied beings. Through personification of that ideal state in stone, the Jain creates a meditative support, as it were, a remainder of his lofty goal and the possibility of its attainment. Shvetambars in particular have been loath to give over the performance of ceremonial functions to a caste of specialists; they may delegate to certain individuals the regular responsibility for cleaning the temples and washing and decorating the images, but such people are by no means priests. Among Digambars in the north, a similar situation has prevailed. But those in the south have developed a class of so-called "Jain-Brahmans"; members of this group were permanently attached to temples or temple lands, and were usually entrusted with the actual performance of rituals held within their domain. The presence of Jain-Brahmans was of course intimately connected with worship of the "guardian spirits" and various yaksas (demigods) who could be "reached" by means of complex religious procedures. But even where such ceremonial specialists did exist within. Jainism, they never assured the sacred status or exclusive sway over religious functions accorded Brahmans in the Hindu community. An ordinary lay person was always free, provided he had taken the mulagunas and sanctified himself with a ritual bath, to perform puja in any Jain temple; this held true even if a JainBrahman was "in charge" there. "Atrocities are not less atrocities when they occur in laboratories and are called medical research" (George Bernard Shaw) Page 114 Jain Education Intemational For Private Personal Use Only

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 The Jain temple is perhaps most accurately viewed as a replica of the samavarasana (holy assembly of the Tirthankars). The laymen comes near as though he were actually approaching the spot where a living Jina sits immobile, bathed in omniscient glory, "preaching" by means of the miraculous sound emanating from his body. The Jina-image itself is. used as a tangible aid to visualization of such a sacred being; there by one can hope to awaken his soul's potential for samayak-darsana, as so often supposedly happened to those fortunate enough to have encountered a real Jina in ancient times. the Gods from the various oceans described in Jain Cosmology; the 'baby Jina" is sprinkled with the holy liquid. The sequence of the actions in this and certain other stages of the ritual is fairly complex; thus a person of advanced religious standing (a Jain-Brahman, a ksullaka, or a layman who has reached at least the seventh pratima) "officiates, instructing the participants in their roles as the ceremony proceeds. The Great ceremony of the Five Auspicious occasions A panca-kalyana-mahotsav continues for a few days. Its third phase begins when the Jina-image, now seen as a full-grown "prince", is adorned with jewelry and silken clothing. Various "kings" come to pay him tribute, and the laukantika-devas (played by certain young people of the community) remind him that the time for his renunciation is at hand. The image is The visualization rationale discussed above is carried still further by the important temple ritual which, using an image as its "central character", reenacts the five auspicious events (panca-kalyana) in the life of a Tirthankar (conception, birth, renunciation, attainment of omniscience, and nirvana). This ceremony is not a daily or regularly scheduled one; it is ordinarily performed only when a new image or set of images is to be installed. Thus it-not only provides a "vision of the Jina" (the kind of symbolic "encounter" discussed above) for the lay participants, but it also serves to sanctify the new icons. Jains believe that erecting a Jina-image is the noblest of worldly activities; one who commissions the building of such an image, as well as its proper consecration by performance of the "great ceremony of the five auspicious occasions" (panch-kalyanmahotsav), is considered very likely to be born in a world blessed with a living Tirthankar. then decorated still further and carried in grand procession to a park outside the town. If the image, or images, being sanctified is too large to be moved easily, a smaller one represents it in this procession. In the park the ornaments are removed and further consecration procedures (sprinkling with more holy water and sandalwood paste, for example) are carried out. Soon thereafter, the renunciant is considered to attain omniscience; this event is celebrated with great pomp, for it marks the point at which a Jina-image becomes worthy of worship. The fifth kalyana, attainment of nirvana, is of course duly celebrated, but not until after the image has been formally installed. As noted above, the Jina within a temple is considered to be still alive, seated in the samavasarana; hence, the marking of his departure from the worldly realm has little relevance to the religious practice of the layperson. The ceremony itself strikes the outsider as a sort of stylized dramatic production. The person who has requested (and financed) this event takes the part of Sakra (Indra), king of Gods; he is accompanied by his wife in the role of Indrani, Sakra's consort, who is thought to come to earth to greet the birth of each Jina-to-be. Certain members of his family play the parents of the illustrious baby. The "mother" witnesses the sixteen auspicious dream images which portend so extraordinary a conception; artistic representations of these images (see Chapter 1) are displayed within the temple. During the "birth" phase (janam-kalyana), "Sakra" places the Jina-image atop a five-tiered pedestal, silver in color, which symbolizes Mount Meru, the center of the Jain universe. Local women close to the family that commissioned the ceremony then gather water from four different wells, signifying the waters drawn by The ritual actions of the panca-kalyanamahotsav are accompanied by great festivity and merrymaking, especially at the time of birth ceremony. Music, temple dancing, and feasts are provided by the person installing the image; thus only a rich man can hope to undertake this meritorious activity. If he carries out the entire event in a grand fashion, such a man will receive the title of samgha-pati (leader of the community) and will command great respect from his fellows. When the new image is finally placed upon its pedestal, perhaps flanked by various guardian deities, it obtains the very exalted status of a real Tirthankar. In a Digambar temple it will of course be devoid of all clothing and decoration. Shvetambars, on the other hand, will have carved it in such a way "Violence in thought, indulging in violence, abetting violence by others, and to contemplate violence, is a sin" (Lord Mahavir) Jain Education Intemational Page 115 l Use Only

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 as to suggest certain garments and will provide ornamentation by, for example, using crystal for the eyes. In either case, the image now becomes the object of regular worship by members of the community. These three provide the means of escape from the cycle of bondage represented by the swastika. Finally, at the very top, he makes a small crescent with a dot mounted upon it; thus is suggested the uppermost portion of the universe, with the liberated soul resting just within its edge. The completed figures appears below. The importance of the occasional panca-kalyanamahotsav, and of the temple images consecrated thereby, should not blind us to the fact that much of Jain lay practice occurs beyond the confines of the temple. Many homes have their own shrines, complete with small Jain images; so it is within the household that the daily rituals of the devout layperson are often carried out. A Jain is advised to awaken before dawn and immediately recite the five solutions of the Namokara-mantra. He should then ponder his religious duties, reminding himself to adhere closely to whatever vratas he has taken and to strive towards the eventual taking of those which he has not. Having bathed and donned newly washed clothing, he is likely to sit in his household shrine and begin the day in a holy manner by performing devapuja. Other rituals may also be regularly carried out at home; hence the role of the temple in the religious life of a Jain community, while very important, is by no means exclusive. By forming these symbols prior to actual worship of the Tirthankar, one shows that his puja has as its ultimate purpose the attainment of liberation. Such preliminaries completed, he performs the sthapana or abhisheka ceremony, in which holy water is sprinkled over a small image placed near the foot of the main one for this purpose. The water thus used for "bathing" the Jina must first have been strained and made pure, either by boiling or by the use of a "sterilizing" substance such as cloves. (It is thought The Devapuja Ritual Specific customs pertaining to devapuja, especially when it is practiced within a temple, vary among Jain sects. This is especially true for the Digambars, whose southern majority has developed a relatively elaborate form of the ritual. Such elaboration is to be expected in view of the role played by the JainBrahmans within this group, since increased complexity of any ceremony can only render their presence more essential. that nonsterile water still harbors water bodies; its use would therefore entail violence, making it unfit for a sacred act). While engaging in abhisheka, the devotee visualizes himself as Sakra (a sandalwood paste mark on his forehead signifies this role); thus his action becomes, as, in the panca-kalyana ceremony, a re-enactment of the baby Jina's ritual bath atop Mount Meru. After the holy water, he pours sandalwood paste and milk over the image; the latter substance reminds him of the pure, milky-white color which suffuses the Jina's body as he sits in the samavarasana. The abhisheka is concluded with purified water and a shower of blossoms. But certain fundamental features characterize the performance of devpuja for all sects. As a Jain enters the temple, he typically wears only three simple pieces of clothing and carries a plate filled with flowers, fruit, camphor, uncooked rice, and incense. Having approached the main shrine, he will bow down, utter the Namokar litany, and circumambulate the image three times (keeping the Tirthankar always to his right). He then sits on a mat before the image and, using rice grains, forms a Swastika on a plate or a wooden plank. (This ancient symbol, as we have seen, signifies the four possible samsaric destinies). Above it he places three dots, standing for the "three jewels" (ratnatraya): true insight (samyak-darsana), right knowledge (samyakgnana), and proper conduct (samyak-charitra). Thereafter, the worshipper wipes the image dry and begins the second phase of devapuja, a ritual called arcana. Invoking the name of a particular Tirthankar represented, he pays homage by offering up eight substances: (1) water (jala), for the attainment of cleanliness; (2) sandalwood paste (chandana), for the-attainment of purity; (3) uncooked rice (aksata), for the attainment of immortality; (4) flowers (pushpa), for the attainment of freedom from passion; (5) sweets (charu), for the attainment of contentment; (6) lamp or camphor light (dipa), for the attainment of omniscience; (7) incense (dhupa), for the attainment of great fame; (8) fruits (phala), for the attainment of the fruit of liberation, Moksha. Next, small amounts of all eight substances are offered together on a single plate; this gesture, called arghya, completes the second portion of the puja. "Peace cannot be kept by force. True peace can only be achieved by understanding" (Author Unknown) Page 116 Jain Education Intemational

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 The third involves a recitation known as jayamala, the garland of victory. Here, one repeats the names of all twenty-four Tirthankars, sits in silence for a few moments, and then chants the Namokara litany as he did prior to beginning the entire ceremony. At last the worshipper moves to the fourth and final portion of devapuja, a waving of lamps before the image; this process is designated by the term arati (Sanskrit aratrika). Having thus completed his worship, the lay devotee returns home and takes his first food of the day. important role which guardian spirits and demigods often play in Digambar religious life. Lavish expenditure on their beautification therefore has a dual function, symbolically honoring the Jina whose teachings they "protect", and placing the donor in the good graces of the deities. Jain Holy Days Services similar to those just described are sometimes repeated just before the evening meal, but on a much smaller scale; they are normally restricted to an arati ceremony performed to the tune of temple music. This combination of regular morning and occasional evening worship comprises the usual pattern of devapuja for the Jain layperson. Worship of the omniscient beings sometimes assumes a scale much larger than that of the services so far described. On the third day of the waxing moon of Vaisakha (May/June) (called Aksaya-trtiya, the immortal third), for example, Jains everywhere engage in extensive puja, commemorating the first giving of alms to medicant in the current avasarpani. The medicant in question was of course Rishabha, founder of asceticism for our age. It is said that he went totally without food for six months following his renunciation. Members of the community, lacking any precedent, were not aware either of their proper role as donors or of the ritually acceptable means by which alms could be given. At last a prince by the name of Sreyamsa had a dream in which he witnessed himself, during a previous lifetime, offering food to a Jain monk. Inspired by this example, he later presented a small quantity of sugar cane juice to Rishabha; thus was initiated the relation between layman and medicant which is still so fundamental to Jain life. Observance of the Aksaya-trtiya, then, It should be noted that for women the overall procedure is greatly simplified. They seldom touch the Jina-image, engaging in abhisheka only on such special occasions like the pancakalyanas. In general, female devotees express their veneration mainly through the offering of the eight substances. does not simply memorialize a single event; it also celebrates the great spiritual benefits which the laity can gain through free and proper donation of alms to members of the ascetic order. In performing devapuja, both Shvetambars and Digambars add certain characteristic practices to the basic ones discussed above. For Shvetambars, the most important of these involves showing respect by covering the mouth with a piece of cloth when approaching the image. They may also ask a temple attendant to adorn the Jina with various ornaments (gold or jeweled necklaces or a crown, for example) normally kept in storage; this will be done for a small fee which is then applied to upkeep of the temple. The act of thus decorating a Tirthankar is called angapuja, veneration of the limbs (of the Lord). The omniscient being is of course not considered to have any attachment to such ornaments Shvetambars may thus have begun angapuja in imitation of rituals popular among the Gujarati Krishna cults, with which they have had extensive contact since the seventh century. In any case, they consider this practice to be a form of prabhavana (illumination).. Other annual holy days marked widely by puja are the anniversaries of Mahavira's birth (MahaviraJayanti) and death (Vira-nirvana), observed during April/May and October November, respectively. Digambars additionally set apart the fifth day of the waxing moon of Jyestha (June), thus commemorating the day in AD 150 when, it is said, Bhutabali and Pushpadanta first put the scriptures of their sect into written form. On that date (called Srutapancami, the scripture fifth), image worship is supplemented by the donation of ancient manuscripts and other forms of scriptural material to the temples. These texts become objects of veneration, symbolizing as they do the sacred teaching of the Jinas. Digambars have no such practice; it would violate the ascetic nudity of their images. They do, however, complement their worship of the Tirthankar by ornamenting the various guardian deities which surround him; these figures, being "laity". are considered proper recipients of such gifts. We have already seen, moreover, the "If man wanty freedom, then why try to keep birds and animals in cages?" (Leonardo Da Vinci) Page 117 For Pre & Personal Use Only

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 Mastakabhisheka The Head-Annointing Ceremony Perhaps the most famous example of puja performed on a grand scale in Jainism is the Mastakabhisheka (head-anointing) ceremony held every twelfth year in Shravanbelgola. This honors the spiritual hero Bahubali, who is represented by a colossal fifty-seven foot image carved from the living rock nearly a thousand years ago. Digambars claim that Bahubali, the son of Rishabha, was the first individual to attain Siddhahood in the present time cycle. Shvetambars deny this, suggesting that Bahubali's paternal grandmother, Marudevi, actually attained the exalted state before he did; hence the veneration of his image is less important to them than to their Digambar counterparts. Even so, thousands of Jains of both traditions come to pay homage during the several weeks that the ceremony goes on; Bahubali thus receives the kind of adoration otherwise reserved exclusively for Tirthankars. The image depicts Bahubali as standing erect, free of clothing and immersed in deepest meditation. For the period of the Mastakabhisheka, a temporary scaffolding is built behind the huge statue, terminating in a platform just atop the head; thus the faithful can anoint Bahubali in the proper manner, pouring various sacred substances (such as purified water and sandalwood paste) over him from above. The festivities associated with this ceremony can continue for several weeks; participation in them is felt to engender great merit and perhaps to make possible the experience of samyak-darsana itself. Pilgrimage to Holy Places It should be noted that numerous devotees worship at the site of Bahubali's image, and at other famous holy places, even when no ceremony is being held there. Jain place great value upon pilgrimage to such shrines; indeed, the layman considers it an important goal of his life to make at least one visit, with his family if possible, to one or more of the several areas that his faith holds sacred. Such exalted sites fall into three categories- nirvana-bhumi (where certain Tirthankars leave the embodied state forever), tirthaksetra (where countless arhatsliberated and non-Tirthankars-attained a similar glorious end), and atisaya-ksetra (where miraculous events associated with the lives of great monks are said to have occurred). Most famous of the nirvanabhumi is Samme-dasikhara, the Parasnath Hills region of Bihar, where Parshva and nineteen other Jinas passed away. Four other such bhumis are recognized; Mt. Kailasa in the Himalayas, Campapuri in Bihar, Girnar in Saurashtra and Pavapuri near modern Patna. These sites saw the attainment of nirvana by Rishabha, Vasupujya (the twelfth Tirthankar), Nemi (the twenty-second) and Mahavira, respectively. Important tirtha-ksetras are Satrunjaya in Gujarat and Mount Abu in Rajasthan, while the best-known atisaya-ksetra is at Shravanabelgola in Karnataka State. The fame of the latter derives from its having been, according to the legend, the place where the Digambar pontiff Bhadrabahu reached a holy death in sallekhana; perhaps even more significant, from the pilgrim's point of view, is the fact that the great image of Bahubali is located there. For Jinas living at great distances from such sacred areas, the cost of traveling to one of them may well be prohibitive. Thus the is the institution of yatra, a large-scale pilgrimage organized and paid for by some wealthy member of a community. In ancient times this took the form of a caravan; today, several specially commissioned trains may carry the lay devotees to their destination. (Monks and nuns of course, can not employ such modern conveyances; they ordinarily undertake extended walks to the holy sites, stopping to perform puja at various minor shrines along the way). The individual who finances a yatra is accorded great reverence by other Jain laypeople; he earns the extensive merit attached to large-scale acts of illumination (prabhavana) and is therefore considered a samgha-pati by all who know him. His status may be enhanced still further if he erects an image upon the sacred spot, thereby making a vision of the Jina" possible for many more people than could benefit from an icon in a local temple. This account of devapuja in Jainism has thus far focused upon the external aspects of the practice, emphasizing public activities and the expenditure of large amounts of goods and money. To take this as a comprehensive picture of Jain worship would be misleading. The Jain, teachers have stressed time and again that such puja with external objects (dravyapuja) is not efficacious unless accompanied by great peace of mind and devotion to the virtues of the Jina-ideal; these internal states, referred to as bhava-puja must obtain if other devotional practices are to be meaningful. The various forms of ostentation sometimes displayed in the panca-kalyana and other ceremonies. moreover, are tolerated only on the grounds that they contribute to prabhavana. "Until he extends his circle of compassion to all living things, man will not himself find peace" (Albert Schweitzer) Page 118

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 Their lack of significance to the ritual per se is wellrecognized. We have already seen the social benefits which follow from making offerings, erecting Jina-images, and the like; but such practices are fundamentally intended as a means whereby the layperson can withdraw from worldly occupations and dwell for a time in the peaceful presence of the holies. Bhavapuja, therefore, is the real devotional activity of the Jain laity, while for the ascetic it is the only acceptable form of worship. Veneration of the Teachers The second important ritual duty of a Jain layperson is guru-upasti, visiting and venerating the medicant teachers. An usually close relation has always been obtained between, ascetic and householder in the Jain tradition; monks and nuns have acted as the spiritual teachers of the lay followers and have in turn been revered, often to the point of adoration, as the only "true propagators" of the Jina's message. This honored status has carried with it the expectation of a very high standard of conduct; every layman is well-informed on the sorts of behavior appropriate to a medicant, and constant vigilance by the lay community has usually enforced strict adherence to this code. Unlike their counterparts in certain other religious groups, moreover, Jain clerics have scrupulously avoided involvement in the social activities of the laity; the image of the "nagging preacher", questioning his parishioners about the conduct of their daily lives, is totally foreign to Jainism. The monks' involvement has been of a non manipulative sort, concerning itself only with the spiritual wellbeing of the people. Hence the relation between the two groups has contrary, a very real feeling of mutual respect and affection has prevailed. It should be noted that the members of the Digambar laity have had far less exposure to bona fide "ascetic" teachers than have those of the Shvetambar. The extreme severity of restraints incumbent, upon a Digambar monk, especially as regard to clothing, has tended to keep the number of individuals who undertake this path to a select miminum. Hence the teaching function has fallen mainly upon the shoulders of eleventh-pratimalaymen-ksullakas, ailakas, and the female aryikas; in terms of guruupasti such preceptors typically receive the same treatment accorded an actual (naked) monk. The ritual of teacher veneration shows some sectarian variation. For Digambars it involves bowing, and beseeching the teacher to utter the formula blessing "may your righteousness increase". The layman may also take this opportunity to confess any vrata-infractions of which he is guilty, or perhaps to assume still further restraints. Shvetambars have restrained a very ancient and rather more complex procedure. Called vandana (reverent salutation), this ceremony begins when a lay man or woman approaches a medicant (preferably of the same sex) and greets him or her as ksamasramana, ascetic who suffers with equanimity. There follows a ritual exchange in ancient Prakrit, with both individuals reciting their parts from memory. The content of this exchange gives a clear picture of the sort of relation obtained between a Jain monk and layperson: I desire to worship you, ksamasramana, with very intense concentration. (The guru: so be it). You will have spent the whole day, fortunately little disturbed. (The guru: yes). You are making spiritual progress. (The guru: yes, and so are you). You are unperturbed by your sense organs? (The guru: yes). I ask pardon, ksamasramana, for my daily transgressions. (The guru: I too ask pardon). I must engage in Pratikramana (confession) to you, ksamasramana, for any day-by-day lack of respect. Anything done amiss through mind, speech or body through anger, pride, deceit, or greed, through false behavior and neglect of the sacred doctrine at any time; what offense may have been committed by me, forbearing monk, I confess and reprehend and repent of it and cast aside my past self. The Annual Rite of Confession The vandanaka also includes certain forms of further confession (pratikramana) and renunciation (pratyakhyana), as we have seen in the case of Digambars. The confessional aspect of guru-upasti is very important to the conscientious layman who has taken or more of the pratimas; he is likely to approach the teacher nearly every day in order to ritually clear his conscience and strengthen his spiritual resolve. In addition to the twenty or more formulas used for this regular practice, there are others to be employed on a fortnightly (paksika) basis and some intended especially for the great annual rite known as samvatsari. The latter ceremony is observed on a large scale by Jains of all sects. It takes place during the rainy season, since monks are at that time required to maintain a fixed abode for several months; thus an extended ritual involving their continuous presence is possible during that time. "Those who eat meat or drink alcohol are animals in human form and a burden on earth" (Chanakya) Page 119 For Plate & Personal Use Only

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 For an eight to ten day period. known as Parvusana Parva, the laypeople take various temporary restraints from food, fasting altogether, eating only one -meal a day, and so on; towards the end of this period they go through confession. The admissions of sins, and accompanying pleas for forgiveness (kshama), are directed not only to a teacher but to all of one's family and friends, irrespective of age or sex. Letters are written to those relatives and acquaintances not in attendance, repeating the same acknowledgments of wrongdoing and solicitations of pardon. Finally the participant in a samvatsari extends his own forgiveness to all beings and asks that they grant the same favor to him; this is done by repetition of a famous verse which points up the real spirit of pratikramana-the establishment of universal friendship and goodwill: some thirty-five to fifty hours. During this interval he remains in strict seclusion from his family. Sleeping very little at night, he may chant the Namokara litany or read the scriptures; for the most part, however, he will observe silence and meditate upon the virtues of the Jina. Bathing, or even washing of the mouth, is not allowed, unless one plans to perform dravyapuja. (Bhava-puja is more strongly recommended while fasting, but the external ceremony, requiring prior purification by bathing, is not proscribed). He returns home on the morning of the ninth, does devapuja at his home shrine, gives alms to begging mendicants, and then breaks his fast. ksamemi sawajive sawe jiva khamantu me, metti me sawvabhuesu veram majjha na kenavi I ask pardon of all living creatures; may all of them pardon me. May I have a friendly relationship with all beings and unfriendly with none. The pratyakhyana aspect of visiting one's teacher never developed into any rituals so elaborate as the samvatsari. In accordance with the great Jain emphasis on fasting, the layman typically performs pratyakhyana by renouncing certain kinds of food. This usually involves only temporary abstention, but in some cases it can be undertaken for life. It is accomplished by utterance of a formula similar to the following: Voluntary abstinence from food and water contributes to a person's spiritual progress by reducing his attachment to the body. Less direct but equally important benefits result from the widespread practice of sharing one's food with others. This activity closely connected to the dana siksavrata, is called atithi-samvibhaga, sharing with guests. The term atithi literally means "no date"; such a "guest", therefore, is one who arrives without invitation, who is simply passing by the door in search of alms. In Indian society only those who are brahmacarins (celibate students) or who have renounced the world altogether are allowed to beg food. A normal householder must never do this; his position is to give, not take. In those cases where extreme poverty drives ordinary people into a beggar's role despite this cultural restriction, it is understood that alms will be offered them only out of compassion on the part of the donor; no great spiritual merit accrues to such charity, since householders are not considered "worthy recipients". Presenting alms to an ascetic, on the other hand, is thought to bring one closer to salvation. Thus can be understood the fact that, while most beggars thank the person who gives them food, in the case of feeding holy men it is the donor who expresses his gratitude. For a Jain, the inherent benefits of charity to a monk are increased by the holy man's conferring a blessing upon him each time a gift is received. (This blessing involves the same "may your righteousness increase" formula noted earlier with regard to guru-upasti). When the sun is risen / renounce for the duration of a day (or certain portion thereof, as the case may be) the fourfold aliments (cooked food, water, snacks, and pastes) and except for cases of unawareness or of force majeure..... Or of instructions from a monk or except in order to attain full tranquility of mind, I abandon them. Fasting and Presentation of Alms Ritual fasting is also associated with lay observance of the parvan days, referred to earlier in connection with the posadhavrata. The virtue of going without food or drink on these days has long been stressed by Jain teachers; even the early Buddhist texts refer to it as a characteristic practice of the Niganthas. Fasting actually begins after a single meal. on the day prior to the parvan period. The layman takes breakfast on the morning of the seventh, for example, then retires to a temple or fasting hall for Hence the act of sharing food with a worthy "guest" has assumed the form of an important ritual among Jain laity. Only those who observe at least the mulagunas are "qualified" to engage in this ritual. The Jain medicant must therefore avoid begging at any household, whether Jain or Hindu, not confirmed in the basic practices of the Jina's path (not observing strict vegetarianism). "A lie has no legs, it must be supported by other lies" (Author Unknown) Page 120 Jain Education Intemational

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 Although arithi can refer to any medicant, it is ordinarily understood by the Jain laity to indicate only those of their own faith, who are held to be the holiest of ascetic and therefore most worthy to receive gifts. Whereas non-Jain medicants may accept invitations, ask for specific foods, or eat that which has been prepared especially for them, the Jain monk or nun must eschew all such "lax" practices, arriving only "by surprise" and taking only "Surplus" food. Jains claim superior status for their ascetic partly on the basis of these differences; even So, there is no doubt that many Jain households do in fact set food aside to be given as alms. This is justified by saying that the laymen can not know in advance which monk or nun will come to his door; hence the food has not been made for anyone in particular, and the medicant's vows are not violated. This is called suddhi, purity, and entails the declaration that the layman's mind, speech and body are pure in other words, that he is a proper donor) and that the food being offered is similarly "faultless". The medicant is then invited into the house, where he is reverenced by a ritual footbathing (pada-udaka) and by having flowers placed before him (arcana). Ksullakas or ailakas may next be seated on a low wooden stool and given food on a plate belonging to the householder. A monk, however must remain standing and take the offering in his palms, fingers interlaced. Upon finishing, he will be given additional water with which to wash his hands; thereafter, he may sit for a few moments before departing in order to deliver a short religious discourse and to confer a blessing upon the family. (Prior to this time he has uttered no sound whatsoever). The actual presentation of alms is a rather simple matter. Shvetambar medicants, as we have seen in an earlier chapter, carry begging bowls and may not eat in the home of the donor. They are received at the door with respect, brought into the house (but not the kitchen), and offered suitable food and water by the householder and his wife together. The couple makes obseisance both before and after the actual offering is given. Finally the monks, who invariably go on their begging rounds in pairs, are escorted to the door. They proceed to other houses until their bowls are filled, then return to the monastery to eat. Digambar monks, ksullakas, and the ailakas, on the other hand, carry no bowls and visit only a single house each day. As one of them approaches, the householder (who knows that the medicant in his neighborhood will pass by his residence) stands outside his door, takes a few steps in the holy man's direction, bows, and says: "Salutations to you, sir. Please stop." This offer may or may not be accepted, since Jain monks make it a point to avoid visiting the same house too often (which would deprive other families of the great privilege of alms-giving). It is also common for them to make some arbitrary decision, prior to setting out on begging rounds, that aims not only to ensure impartiality but also to maintain the "surprise" or "uninvited" element in their appearance at a particularly man's door. This involves such resolutions (abhigraha) as "I will stop only at the fifth house pass" or "I will stop only for a householder dressed in red"; hence it is not at all unusual for one or more invitations to be refused. In any case, when a Digambar medicant does respond affirmatively to someone's performance of While atithi-samvibhaga is the most important form of dana, members of the laity are encouraged to perform other acts of charity as well. These should involve the "proper items, proper time, proper recipient(s), and proper cause... in other words, contributions should go towards one of the seven punya-kshetras (field of merit) designated by Jain teachers. These fields, some of which we have seen earlier, are: (1) Jina-bimba, setting up Jina images; (2) Jina-bhavana, building a temple or hall to house an image; (3) Jain-agama, causing the Jain scriptures to be copied and circulated; (4) giving alms to monks; (5) giving alms to nuns: (6) providing spiritual assistance to male members of the lay community-for example, offering alms to those advanced on the pratima ladder, encouraging various religious activities, building schools and fasting halls, distributing clothes to the poor; (7) identical to the sixth, but with reference to women. By donating his wealth and energy to as many of these meritorious pursuits as possible, the Jain layman may hope to gain rebirth in a heaven or a bhoga-bhumi. As for charity to non-Jains, such practice is considered somewhat beneficial but not really conducive to meaningful spiritual progress. Saamaayika: The Attainment of Equanimity The actions associated with guru-upasti and dana bring the layman into continuous contact with a teacher, who serves as both example and counselor. But performance of what is perhaps the most highly regarded as Jain rituals is by nature rather more solitary. This is Saamaayika (seen earlier as the first sthapana (the ritual greeting quoted above), indicating his assent by silence, that person proceeds to the second phase of the foodsharing ceremony. siksavrata and the fourth pratima), a practice of great antiquity wherein the layman's religious activities are integrated with the yogic methods of the ascetic path. "Think not once, not twice, but three times before you speak, it is hard to take spoken words back" (Anwar el-Sadat) Page 121

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 The term saamaayika was first used in canonical texts with reference to a restraint (samyama) undertaken by Mahavira when he renounced the world; there it involved nothing less than the life time abandonment of all evil acts. For ordinary layman, however, it indicates a restraint of short duration and functions mainly as a meditational exercise. The derivation of the term is not completely clear. Proceeding from the root, aya to go, it has been understood both as "attaining equanimity" and as "fusion with the true self' (becoming fixed in Gnanachetana, pure self-awareness). Both of these definitions render saamaayika equivalent to the progressive detachment of one's subconsciousness from all external objects. The famous Digambar Acharya Jatsimhanandi supports this interpretation with the following verse: Equanimity towards all beings; self-control and pure aspirations; abandonment of every thought pratiSThA no prasaMga... AvI gayo che hyusTana mAM, Aje pratiSThA no bhavya prasaMga... ujavI laIe so sAthe, Aje hRdaye bharI umaMga... harSa ullAsa vyApI rahe. Aje saune aMge-aMga... ati AnaMdathI uDI rahe. Aje uMce saunA mana-pataMga...! vasaMta, surekhA, Dimpala, dipaka.... 1/ Page 122 T "Life is not a bed of roses...it contains relatively few flowers among many thorns" (Author Unknown) 2741;

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Celebrating Jain Center of Houston Pratishtha Mahotsav 1995 Best Wishes and Congratulations to Jain Society of Houston on the occasion of Pratishtha Mahotsav from A. BHANDARI, M.D. V. K. BHUCHAR, M.D. INTERNAL MEDICINE, ONCOLOGY AND HEMATOLOGY 8200 WEDNESBURY # 290 HOUSTON, TEXAS 77074 (713) 776-3663 4501 AIRLINE DRIVE, SUITE A HOUSTON, TEXAS 77022 (713) 697-2299 "Revenge might be sweet, but not when you are on the other side" (Socrates) Page 123

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Celebrating Jain Center of Houston Pratishtha Mahotsav 1995 With Best Wishes and Compliments Congratulations 1021 | to all members of the Jain Society of Houston from from R. N. Enterprise 576 5th Ave. New York N. Y. 10036 SANGAM DIAMONDS 576 5th Ave. New York N.Y. 10036 WITH BEST WISHES TO Best Wishes for the grand success of the historic Pratishtha Mahotsav JAIN SOCIETY OF HOUSTON from from Saralal Diamond 576 5th Ave. New York N.Y. 11036 Diam Link 576 5th Ave. New York N.Y. 11036 "Faith is the effort to believe what your common sense tells you not to." (Author Unknown) Page 126 Jain Education Intemational

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Celebrating Jain Center of Houston Pratishtha Mahotsav 1995 Best Wishes and Congratulations to Jain Society of Houston on the occasion of Pratishtha Mahotsava H. D. Patel M.D. Dharmishta, Sejal, Lisa Ripal Patel "Popularity is a form of success that's seldom worth the things we have to do in order to attain it (Author Unknown) Page 127 al Use Only Jain Education Interational 127

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 carama tIrthaMkara zrI bhagavAna mahAvIra viziSTa mAhitI zrI kumArapAla desAI 1. bhagavAna mahAvIranA 27 bhava nayasAra grAmamukhI saugharma devalokamAM deva marIci rAjakumAra pAMcamAM brAhAlokamAM deva kauzika brAhmaNa puSpamitra brAhmaNa sauIma devalokamAM deva agnighota brAhmaNa IzAna devalokamAM deva 46 2 29 4 4 4 񂦠 Em5% che je S (19) TET 7 agnibhUti brAhmaNa sanatakumAra devalokamAM deva bhAradvAja brAhmaNa mAhendra devalokamAM deva sthAvara brAhmaNa brahmadevalokamAM deva vizvabhUti rAjakumAra ane saMyamanI ArAdhanA temaja niyANuM kurravakma deva pitAnuM nAma: mAtAnuM nAma: lAMchana: tripRSTha vAsudeva sAtamI naraka prANata nAmanAM dasamAM devalokamAM zramaNa bhagavAna mahAvIra 2. zramaNa bhagavAna mahAvIranA pAMca kalyANako siMha cothI naraka manuSyabhava ane saMyama grahaNa priyamitra cakravartI sayaMma grahaNa mahAka nAmanAM devalokamAM deva naMdana rAjakumAra cAritra grahaNa ane tIrthaMkara nAmakamano nikAcita baMdha cyavanakalyANaka aSADha suda 6 bAhmamaNakuMDagrAma nagara janmakalyANaka caitra suda 13 kSatriyakuMDAma nagara dIkSAkalyANaka kArtika vada 10 kSatriyakuMgrAma nagara kevalajJAnakalyANaka vaizAkha suda' 10 RRjuvAlIkA nadInA kinAre zAlavRjJa nirvANakalyANaka Aso vadI 0)) pAvApurI 3. bhagavAna mahAvIranA jIvananI jhalaka siddhArtha rAjA trizalA rANI siMha janmasthaLaH janmadeza yajJa yajJiNaNI zarIranI uMcAI: varNa: kSatriyakuMDa mAtaMga (brahmazAMti) siddhayikA vana kalyANaka: kayA devalokamAM cyavana prANata bhava saMkhyA: 7 rtIthaMkara nAmakarmanI nikAcanAno bhavaH naMdana pUrvabhava nagarI ahichatrA pUrvadevabhavanuM AyuSya: 20 sAgaropama garbhavAsa: janmakalyANaka: 9 dIvasa 7aaaa mAsa caitra suda 13 dIkSAnakSatra janmajJatra: kevaLajJAna najJatra (cyavana pramANe): uttarA phAlgunI rAzi: gaNa vaMza gotra: yonI: 75 hAya suvarNa aSADha suda 6 kanyA keidi iku kAzyapa mahiSa kumAra avastha rAjya avasthAH 30 varSa rAjyakALa nathI mAtAnI gati mAheM devaloka pitAnI gati mAa; devaloka vivAhita (avivAhita): vivAhita patnInuM nAma: dIkSAkalyANaka: yazoghA (yazomatI) kArtika vada 10 dIkSAnagarI: " dIkSAbhUmi: kSAtakhaMDavana dIkSA vakhate bethelo te zibikAnuM nAma: caMdraprabhA dIkSAno samaya: bapora "It is better to disagree than to agree and all be wrong" Page 129 dIkSA samayanuM tapa 2 dIvasa dIkSA pachI prathama tapanA pAraNAnuM dravya: prathama pariNAnI nagarI: kollAka prathama bhijJAdAtA: bahuladdhija chadmastha kALa (kevalajJAna paramAna khIra sughIno dajJAparyAya): bAra varasa sADA cha mAsa kevaLajJAna kalyANaka: vaizAkha suda 10 kevaLajJAna nagarI: jaMbhikA nagarI bahAra kevaLajJAna bhUmi: juvAlIkA nadI taTe kevalajJAna samayanuM tapaH 2 dIvasa utkRSTa tapaH cha mAsa jJAnavRkSa (jenI nIce kevaLajJAna thayuM): jJAnavRkSanI UMcAi 21 dhanuSya prathama dezanAno viSaya: yati dharma gRhastha dharma gaNadharavA gaNadhara saMkhyA: 11 zAla (Author Unknown)

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 | | | 15o 360 | 360 1Zo 8||8| aDhI mAsI be mAsI doDha mAsI mAsakSamaNa. paMdara divasano pratimA ama tapa * tapa bhaddha pratimA mahAddha pratimA sarvate pratimA R 35 |% 58 | | als | 1 || prathama ziSya: indrabhUmi gautama prathama ziSyA candanabALA mukhya bhakta rAjA zreNika kevaLajJAnI chaoo mana:paryavajJAnI paoo avadhijJAnI 13oo cauda parvadharaH 300 vaikica laghiraH Goo sAinI saMkhyA 14000 sAthvInI saMkhyA 36000 vAdI manI 40 zrAvakanI saMkhyaH zrAvakAnI saMkhyA 318000 rnivANa lyANaka: Aso vada amAsa rnivaNa nakSatra svAtI rnivaNa rAzI la nivAsa Asana parcakAsanA rnivaNa samaya tA: 2 dIvasa kula dIkSA paryAya 4ra varSa ra rSa viNa bhumI ekAkI neivALa (samaya rAtrI- pachala bho AMtarase rnivaNa pachI aMtima rtIthakara vIra saMvata 415 | che. 7. parivArano paricaya nAma 1 triAla sthaLa vizva janapada kSatriyakuMDa gAma, variSTha siddhArtha saMbaMdha mAtA pita kA moTabhAi bhAbhI trAva supara maMdivardhana jayeSTha sita kazyapa vaziSTha cidAna | velI katricakuMDa gAma tricakuMDa gAma cikuMDa gAma bicakuMDa gAmA rkAiDa gAma kapi kAya vI 4. TUlakAla nirNaya mai triI | joSavatI SARAN 8. prazna mahAvIrano parivAra : 1. kumAra kAlA 2. tapa kALa 3. dezanA kAla mahAvIne janma mahAvIrano gRhatyAga jJAnapaNa nivarNa 30 varSa 12 varSa 30 varSa iSa. pa9 (vikama pUrva para) i. pa66 (vikama pUrva pa1ra) i. papa7 (vikama pUrva pa00) i.pU. pa0 (vikrama pUrva 470) 5. sukSyakAla rniNaya (1) idrati vagere 11 gaNadharo (ra) idati vagere 8 hajAra sAo () caMdanabALA vagere mIsa hajAra sALIe (4) nakha bataka vagere eka lakha ogaNasATha hajAra jajane (5) tulasA revatI re traNa lakSa a avikAo (6) sADA traNase yauda pUrvara sao (7) terase avazikSAnI sao 8) sAtase kevalanI saio . (9) caudaso kevalajAnI sAdhvIo (10) sAtaso vaici labdhidhArI sAio (11) pAMcaso vipulamati mana:paryavakSAnI sAdhuo (12) vAraso vAlabdhimAM nipuNa vAdI sAdhuo (13) sAtaso te ja bhavamAM mukitagAmI saio (14) caudaso te ja bhavamAM pratigAmI sArdIo (15) AThaso anutara vimAnamAM ekAvatArI tarIke uzvana sAdhuo | 1. kumAra kAla | 4 varSa 7 mAsa 12 visa 2. tapa kAla T12 varSa | 5 mAsa T15 visa 3. dezanA kAla T9 varSa 5 mAsa ] 20 dIvasa 4. yoga niroghaT71 varSa 13 mAsa | 2 dIvasa ra5 dIvasa 12 klAka 6. sADAbAra varSanI ugra tapasyA. [ tapanuM nAma | keTalI vAra | dinasaMkhyA 1 pAraNAM ] | cha mAsI 180 pAMca mahInA upara | 175 25 dIvasa comAsI traNa mAsI | 1080 | 1co. | "Nothing worthwhile is achieved without labor, patience, and disappointment" (Yizthak Rabin) Page 130 Jain Education Interational

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Celebrating Jain Center of Houston Pratishtha Mahotsav 1995 Best Wishes and many, many congratulations to the Jain Society Of Metropolitan Houston on this auspicious occasion of PRATISHTHA MAHOTSAV from Ramesh & Rashmi Shah AAKASH CHEMICALS & DYESTUFFS INC. 9894 BISSONNET ST. SUITE # 100 HOUSTON TX 77036 Tel. 713-271-0000 Fax. 713-271-3400 Main Office: 561 MITCHELL ROAD GLENDALE HEIGHTS IL 60139 Tel. 800-255-4855 Fax 708-469-2255 Satish Shah Ashwin Shah President Vice-President North Carolina Office (Charlotte) Kartik Shah Tel. 704-543-4321 India Office (Ahmedabad) Kirtikumar Shah & Bharat Shah Tel. 361320, 360529 "When we do what we cans God will do what we cannot (Dr. Hermann Wagner) Page 131

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Celebrating Jain Center of Houston Pratishtha Mahotsav 1995 CONGRATULATIONS AND BEST WISHES TO THE JAIN SOCIETY OF HOUSTON ON THE SPECIAL OCCASION OF PRATISHTHA MAHOTSAV FROM RATNALA & BAHL, INC. ENGINEERS - ARCHITECTS - SURVEYORS 908 TOWN & COUNTRY BLVD., SUITE 350 HOUSTON, TEXAS 77024 (713) 464-4765 We are pleased to announce that XXXX With Loving Best Wishes C and Heartiest Congratulations RAMESH P. SHAH Account Executive has joined Dean Witter, one of the largest and most respected financial services firms. THE JAIN SOCIETY OF DEAN WITTER REYNOLDS INC. Two Alent Center. Sure 820 1200 Smith Street Houston, TX 77002 Phone (713)652-3400 (713)652-3417 WATS (800)652-0881 >> DEAN WITTER HOUSTON "Belief in God will help you the most if you first believe in yourself (Author Unknown) Page 132 Jain Education Intemational

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Celebrating Jain Center of Houston Pratishtha Mahotsav 1995 CONGRATULATIONS TO THE JAIN SOCIETY OF HOUSTON WITH BEST WISHES TO THE JAIN SOCIETY OF HOUSTON on the auspicious occasion of from PRATISHTHA MAHOTSAV from Kirti, Usha and Hirwa Doshi Deepak, Panna, Saagar, and Kush Shah With Loving Best Wishes and Heartiest Congratulations With Loving Best Wishes and Heartiest Congratulations from from Corsicana Hospitality Corp. Memorial Hospitality Corp. (Premier Inn) (Days Inn) | 2929 Southwest Freeway 9799 Katy Freeway 6 Houston, TX 77098 Houston, TX 77024 "True religion is the life we live, not the creeds we profess" (Anonymous) Page 133 Jain Education Intemational

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Celebrating Jain Center of Houston Pratishtha Mahotsav 1995 With Best Wishes from Congratulations to all members of the Jain Society of Houston from KIRKWOOD AUTO CENTER We Do * State Inspections * Tune Ups * Front Suspensions * Brakes * Front End Alignmt. * A/C Work * Shocks & Struts * Elt. Repair * Fuel Injection * Tires * Transmission Service & Repair William Kubricht Family (Bellaire Cancer Center) 7525 S. Kirkwood (Between Bellaire & Beechnut) Houston, TX 77072 Tel: (713) 530-9519 Bobby We appreciate the opportunity to share this auspicious occasion WITH BEST WISHES With Best Wishes and Compliments to Jain Socity of Houston TO THE JAIN SOCIETY OF HOUSTON from from Dr. K. Chandrakar M.D. General Surgery DR.PANKAJ K. SHAH M.D. Internal Medicine & Pulmonary Diseases Dr. C. Chandrakar M.D. Obstetrics-Gynecology 8200 Wednesbury # 300 Houston, TX 77074 7737 SW Freeway, # 505 Two Memorial - SW Professional Bldg. Houston, TX 77074 Tel: (713) 270-5192 "The biggest punya any person can achieve is serving his or her parenty ('seva')" (Lord Mahavir) Page 134

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Celebrating Jain Center of Houston Pratishtha Mahotsav 1995 B OKODASOKOOS With Best Wishes from Ear, Nose, & Throat Associates Jay Chavda M.D. Usha Chavda Bhakti Chavda 7737 SW Frwy. HOUSTON, Texas 77074 OOOO020 OKOOKOS If it hurts to you, it matters to us. No matter what your ailment, you can be sure that if it hurts to you, it matters to us. That's why we offer comprehensive healthcare from emergency services and labor & delivery to physical rehabilitation and mental health. We hope that you never need us, but if you do we're here, ready to care for you. COLUMBIA ROSEWOOD MEDICAL CENTER 9200 Westheimer Houston, TX 77063 . Main # 780-7900 PHYSICIAN REFERRAL 789-9000 OKOOKOOKOO "Religion doesn't fait, it's the people who fail religion" (Friedrich Nietzche) Page 135

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Celebrating Jain Center of Houston Pratishtha Mahotsav 1995 ******* BEST WISHES FROM ******* LUCKY MOTOR COMPANY 1601 NORTH SHEPHERD HOUSTON, TX 77008 (JUST NORTH OF 1-10, N.SHEPHERD @ 16TH STREET) JITU MEHTA DANNY MEHTA 880-9011 ARUNA MEHTA RISHI MEHTA * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * BRIDAL SHRINGAR & HAIRSTYLE HAIRCUT & STYLE BRIDAL SHRINGAR PREMISE VISITS EYEBROW ARCH HERBAL FACIAL WAXING * * * * ARUNA MEHTA LICENCED COSMETOLOGIST / BEAUTICIAN 561-5580 * * * * * * CALL ABOUT SPECIAL DEALS!!! ****** "Never put a question mark where God has put a period" (Author Unknown) Page 136

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 pratiSThA maho sava prabhu pratimAno pratiSThA paMData dhIrajalAla DAhlAla mehatA anaMta kALamAM thayelA zrI anaMta rtIthaMkara bhagavantono ApaNA upara saMsAra taravAno mAMga batAvavA rUpa anaMta upakAra che. pAMca bharata kSetromAM ane pAMca airAvata kSetromAM ekeka utsarpiNI ane eka avasarpiNI kALamAM covIsa rtIthaMkara bhagavanto thAya che. hAlanI vaMtamAna avapaNI kALamAM zrI RSabhadeva prabhu thI zrI mahAvIrasvAmI prabhu sudhInA kula 24 rtIthaMkara bhagavanto thayA che. sarva rtIthaMkara bhagavantoe kevalajJAna yA pachI pratidina satata je dharmadezanA ApI tenA pratApe aneka mahA mA jIvo svaHparanuM A mAka lyANa karanArA banyA che. saMsAra tarI sarvakarmono kSaya karI zudhdha budhdha sarvathA nivAraNa thai zAtravata A masukhane pAmyA che. A jyAre bhUmi upara prabhu vicaratA hoya tyAre teo sAkSAta upakArI che. tene bhAvanikSepa kahevAya che. teonI gerahAjarImAM teonA guNone yAda karavAmAM ni itabhUta teonI pratimA upakArI che. tene sthApanA nikSepa kahevAya che. prabhunI gerahAjarImAM prabhunI pratimA darzanIya pUjanIya ane guNonI smRtano hetu manAya che. mAtA pitA Adi upakArI vaDIlo darzanIya che. rAjya ane lokonA saMsArika sukha mATe jIvanano bhoga apapanAra rAjanetAo nA phoTA ane mUrti darzanIya che. te ja rIte AtmAno saMsAramAMthI udhdhAra karI sAcI taravAnI dizA batAvanAra parama mAnI mUrti paNa darzanIya vaMdanIya ane pUjanIya che. A kaliyugamAM to prabhujInI pratimA ja upakArI hovAthI prabhusarakhI che. tenI jALavaNI mATe tathA tenI surakSA mATe 'maMdira' banAvavuM paNa a yAvazyaka che. ghaNA lokone ema lAge che ke mUrtinI pujA karavAmAM ane maMdira banAvavAmAM hiMsA thAya che. to te kema AvakArya kahevAya? teno uttara e che ke A svarUpahiMsA che tenAthI anubaMdhahiMsA TaLe che. jyAre anubaMdhahisA dUra thatI hoya yAre svarUpahiMsA akonTe yAjaya banatI nathI. A mAmAMthI rAga dveza moha kaSAya Adi durguNo ochA thavA ane saddaguNo prApta thavA e anubaMdhahiMsAno . tyAga kahevAya che. jema gurUmahArAjazrInuM vyAkhyAna sAMbhaLavA jaie ane AvIe temAM svarUpahiMsA che to paNa anubaMdhahiMsA dura thAya mATe AvakArya che tema ahIM paNa samajavuM tathA muni mahA mAo cha kAcanA rakSaka che koi paNa jAtanI hiMsA na karanArA che. to paNa eka vadhu gAmamAM rahevAthI rAga dveza thAya ta anubaMdhahiMsA che, te na thAya teTalA mATe vihAra kare rastAmAM nahIM Ave to utare te svarUpahiMsA che. anubaMdhahiMsA tyajavAmAM svarUpahiMsA gauNa che. tema mUrti maMdiramAM paNa anubaMdhahiMsA yajAya che. mATe svarUpahiMsA gauNa bane che. tathA vaLI maMdira mUrti zrAvako ja banAve che ke jeo mAtra nirapadhArI prasakAyanI hiMsAnA ja yAgI che sthAvarakAyanI hiMsAnA da yAgI nI ghaNA loko evo prazna paNa kare che ke prabhu vItarAgI che. tyAgI che temanI mUrtine mugaTa kuMDala aMgaracanA AbhUSaNa Adi kema? paraMtu A mugaTa kuMDala i yAdi prabhunI rAjya avasthA che. AvA mugaTabadhdha nathI chatAM tene asAra samajI prabhu yAgI banyA. huM evo mugaTabadhdha nathI chatAM yAgI banI zakto nathI. evI upamA samajavA A aMgaracanA che. ApaNI karAyelI aMgaracanAthI prabhu vItarAgIne badale rArgI banI jatA nathI. A kevalI pUvanI avasthAvizeSa che. jo mUrti maMdira hoya to ja nAnA moTA bALako yuvAno bhaktimAM joDAya mAre paNa saMsAra tajI prabhu thavAnuM che. evo Adarza samaje saMsArane asAra samaje, dharmamAM joDAvAno ane dharmanAM bIja ropavAno A eka mArga bane sajajanamANasono saMparka vadhe. sa saMganI prApti thAya svAdhyAyanI vRdhdhi thAya durguNo ane kuTevo ochI thAya ApaNanA upara mahAna upakAra che ema samaje. i yAdi dhaNA lAbho mUrti maMdiranI sthApanAmAM chupAyelo che. prabhunI mUrti banAvyo. pachI temAM prabhutva AropavA mATe janazalAkA vidhi karavAmAM Ave che. utama sonAnI saLI dvArA prabhupaNAnuM vidhi karavAmAM Ave che. u tama sonAnI saLI dvArA prabhupaNAnuM vidhipUrvaka maMtroccAra yukta aMjana AMjavAmAM Ave che. yArathI prabhunI A mUrti gaNAtI nathI paraMtu prabhuja che ema kahevAya che. abhedopacAra thAya che. tayArathI te mUrti prabhu ja hovAthI darzanIya vaMdanIya ane pUjanIya bane che. snAna vastra ane zarIrAdinI zudhdhi vinA spRzya gaNAtI nathI. zarIrAdinI zudhdhi hoya to ja spRzya gaNAya che. anyathA AzAtanA thAya che. tenI dRSTimAM AhAra nihAra zayana karAtAM nathI. AvA prakAranI AzAtanAthI bacavA mATe ja AvI prabhunI mUrtine maMdiramAM bIrAjayamAna karAya che. gabhArA AdinA bhAgamAM prasthApita karAya che tene pratiSThAvidhi kahevAya che. prabhujIne yogya ucA Asane AzAtanA na thAya te rIte bIrAjamAna karavA te ja pratiSThA kahevAya che. A pratiSThAvidhi prasaMge saMghano anero ut sAha hoya che. sau pota potAnI zakita anusAre prabhunI bhakita pUjAmAM joDAya che. bALako strIo ane navajIvano dharma pAme che. dharma na samajatA hoya teo paNa dharma pAme che. jainetara loko paNa AvA prakAranI prabhAvanA joine jainadharma pAme che ane tenI bhUri sUri anumodanA kare che. rathayAtrA sAdharmikavA sabhya ane gAma jamaNa Adi kAryo dvArA salaloko haSadhelA thAya che. jema rAjA rAjayagAdI upara bIrAjamAna thatA hoya yAre gAmanA samasta loko harSanA hIloLe caDe che tema prabhu jyAre bIrAjamAna thatA hoya arthAta prabhunI pratiSThAvidhi hoya tyAre gAmanAM aMtarArA karyo dUra thAya che. ane dina pratidina saMsArika sukha saMpa itathI paNa gAmanI vRdhdhi thAya che. "A lie is a coward's way of getting out of trouble" Page 137 (Author Unknown)

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Jain Center of Houston Pratishtha Mahotsav Celebration 1995 CONGRATULATIONS TO THE JAIN SOCIETY OF HOUSTON on the auspicious occasion of PRATISHTHA MAHOTSAV CONGRATULATIONS TO THE JAIN SOCIETY OF HOUSTON on the auspicious occasion of PRATISHTHA MAHOTSAV from from Ramesh & Rashmi Shah Neha, Sanket & Gotu Champaba With Best Wishes and Compliments from Mahendra, Hansa, Deven & Hemen Shah & Family With Best Wishes and Compliments from Suresh, Saroj & Dipak Ghelani Missouri City, Texas Tel: 713-438-6197 AND Jitu, Daksha, Sonia & Priya Ghelani Richardson, Texas Tel: 214-783-9931 Nirad, Rupa, Sonal, & Purvi Kothari With Best Wishes and Compliments from Dr. Hema Chheda The Smile Store Dental Organisation 2315 SW Fwy at Kirby # 206 Houston, TX 77098 Phone: (713) 523-2328 Congratulations to all members of the Jain Society of Houston from Kishor, Kalpana, Sangita & Jay Doshi of Houston, TX Tel: 713-561-9887 Dr. Ramesh & Bharati, Maulik, Raj Doshi of Newark, DE Tel: 302-234-1915 Doshi Family of Botad, India "Those at war with others are seldom at peace with themselves" Page 138 (Author Unknown)

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 Best Wishes and many many congratulations to the Jain Society Of Houston on this auspicious occasion of PRATISHTHA MAHOTSAU from PRITI KOTHARI ATUL KOTHARI IMPEX DIAMOND CORP. NEW YORK, NY. li "We should forgive and then forget what we have forgiven" Page 139 For Private Personal Use Only (Lord Mahavir)

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Celebrating Jain Center of Houston Pratishtha Mahotsav 1995 WITH BEST WISHES AND COMPLIMENTS TO THE JAIN SOCIETY OF HOUSTON FROM SHARP ENGINEERING, INC. CONSULTING ENGINEERS 3934 FM 1260 WEST HOUSTON TX 77068 (713) 893-8932 Pradeep & Meena Shah Parag & Nirav Shah Houston, Texas Jyotindva & Rashmi Doshi Nishi & Nirish Doshi Chicago, Illinois Harin & Indira Bhayani Gira & Kalyani Bhayani Fremont, California Bipin & Archana Kapadia Bianca Kapadia New York, New York "A true friend says nasty things to your face instead of behind your back" (Author Unknown) Page 140 Jain Education Intemational

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 VIRCHAND RAGHAVJI GANDHI By Kumarpal Desai Certain personalities leave indelible footprints on the sands of time, their legacy is not affected by the constantly revolving wheel of time. At the World Religions Conference held in Chicago, USA, almost a century ago, America, and the West, for the first time, heard the determined, spirited, resonant voice of ancient India, and the message of Indian philosophy and culture. Two Indian delegates participating at this conference awakened the Western world to the spiritual heritage of India. One of these was Swami Vivekanand, whose success in the World Religions Conference of Chicago is fresh in everyone's memory today. But the contribution of another Indian delegate to the same Conference, Shri Virchand Raghavji Gandhi, the representative of the Jain religion, has a claim to equal attention by virtue of the success he achieved at the Conference and also by his work as a religious thinker. AT In 1893, over 100 years ago, more than three thousand delegates of different nations and religions had assembled at the conference. The conference was inaugurated on the 11th of September, and Virchand Gandhi, Swami Vivekanand, P. C. Majumdar, and other eminent scholars from India were present as distinguished participants. The aim of this religious conference was to impart to the world the knowledge of different religions, and to promote a feeling of fraternity between followers of diverse religious persuasion, and thus pave the way for world peace. Virchand Gandhi talked about the doctrines of Jainism in such a coherent manner that some newspapers published the text of his lecture in full. He had a most effective way of handling the otherwise abstruse terminology of Jainism. He had an extraordinary ability to clarify his statements in a consistent and logical manner. As he expounded his views, he would give his own interpretations of some of the most difficult points. His lectures demonstrated the fact that the study of Sanskrit and Prakrit alone was not enough for a proper understanding and exposition of Indian philosophy; it was also necessary to assimilate and to realize India's past culture in its proper context. Virchand Gandhi had realized the cultural context and that is why he was never dogmatic; he spoke as a Jain and yet he often took sides with the Hindus, but above all, he always spoke as an Indian. Virchand Gandhi, a young man of twenty-nine, impressed the delegates not only by his eloquence, but also by the sheer weight of his scholarship. He wore a long and loose kurta, a white shawl on his shoulder, a golden-bordered Kathiwadi turban on his head, and country shoes. This external appearance bore the mprint of India. The scholarship, the impartiality outlook, and the oratorical skill of this man fascinated the delegates at the conference of World Religions. A newspaper wrote, "of all Eastern scholars it was this youth whose lecture on Jain faith and conduct was listened to with the interest engaging the greatest attention." At the conference, Virchand Gandhi made a brief but striking presentation on the fundamentals of the Jain religion. He expounded the Jain religion in two of its main apects, namely Jain philosophy and the Jain way of life. He elucidated the nine elements, the six types of Jivas, the subtle strands of thought in Jain philosophy regarding DRAVYARTHIK and PARYAYARTHIKANAYA, the Syadvad and other philosophical aspects, which fascinated all. "15 minutes spent in anger will produce toxins which will last for 6 months in the body" (Acharya Sushil Kumar Ji) Page 141 Jain Education Intemational

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 He illustrated the specific Jain code of conduct, the the Jain way of life, and explained the cardinal principles of cosmology, comparing it with Buddhism and other religions. He also established the fact that Jainism is older than Buddhism. His discourses convinced the elite of America of the fact that the Jain religion has an authentic and rational religious tradition. Expressing his joy about his new knowledge, an American gentleman gave his opinion about Virchand Gandhi in these words: 'In this religious gathering, a number of philosophers, preachers, and scholars came from India and delivered lectures, and each one of them presented a new perspective and presented an new element so as to convince that their religion ranks with the great religions of the world. Moreover, their oratory and devotion presented distinct types, and were full of wisdom and contemplation. Among them was an outstanding young man of Jain religion who gave new ideas about morality and philosophy. Though he is only a householder, and not a monk or religious preacher, he can expound so well. Who must then be his gurus? His simple but striking philosophy of life is worth knowing, worth understanding.' 'In this religious gathering, a number of philosophers, preachers, and scholars came from India and delivered lectures, and each one of them presented a new perspective and presented an new element so as to convince that their religion ranks with the great religions of the world. Moreover, their oratory and devotion presented distinct types, and were full of wisdom and contemplation. Among them was an outstanding young man of Jain religion who gave new ideas about morality and philosophy. Though he is only a householder, and not a monk or religious preacher, he can expound so well. Who must then be his gurus ? His simple but striking philosophy of life is worth knowing, worth understanding.' Another special characteristic of Virchand Raghavji Gandhi's lectures on the Jain religion was that they did not deal in criticism of other religions. Free from sectarian preferences and prejudices, his impartial ideology is an apt expression of the Jain who practices Ahimsa in life and Anekanta in thoughts. His lectures were marked by a fusion of natural sentiments, profound study, and genuine enthusiasm. The lectures served to educate the American society regarding the salient features of Indian culture. Virchand Raghavji Gandhi is the author of The Yoga Philosophy, The Jain Philosophy and other books of which The Karma Philosophy may be regarded as his best contribution. In discussing the Jain doctrine of Karma in the book, the author reveals his profound devotion to studies and his awakened and discerning religious sentiments. Virchand Gandhi was not only a philosophical thinker but he also had the welfare of the nation at heart. There prevailed in America the belief that India was a country of tigers, serpents, magicians and Kings. Christian missionaries also presented to foreign countries a distorted picture of the people in India. Virchand Gandhi made as great an effort as Vivekanand did, to give to the people abroad, the true perspective on India. Explaining the importance of Indian culture to foreigners, he said, 'It is an astonishing fact that foreigners have been constantly attacking India and in the face of all those aggressions, the soul of India has stood vital and watchful. Her conduct and religion are safe and the whole world looks at India with a steady gaze. "Cultural distinctions, agriculture, art, artistic skill, literature, good conduct, means of knowledge and science, hospitality, feminism, love and respect - all these are found in India in quite a different form. It that culture was purchasable, England could have purchased it, adopted it. But it has not happened, it cannot happen." As early as in the year 1893 Virchand Gandhi talked of the economic and political freedom of India. He said to the American people : 'India is at present under the foreign heel. She is independent in the field of religion but when India will be free, she will not invade any country in a violent manner.' Virchand Gandhi had a rare ability to see beyond the immediately visible world. He could see beyond this world, he could know the future. Even before the dawn of political independence, Virchand Gandhi had foreseen the proper role of India. "If India becomes free, she will live in political cooperation with all countries." Five decades before the independence of India, Virchand Gandhi had the prophetic sense; he said in this lecture on 'The Jain Philosophy: 'You know, my brothers and sisters, that we are not an independent nation. We are subjects of Her Gracious Majesty Queen Victoria the 'defender of the faith', but if we are a nation in all that name implies with our own government and our own rulers, "If your religion leaves your life unchanged, you'd better change your religion" (Author Unknown) Page 142

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 with our laws and institutions controlled by us free and independent, I affirm that we should seek to establish and for ever maintain peaceful relations with all the nations of this world.' Virchand Gandhi made such a great impact, that the conveners and scholars of the conference of world religions awarded a silver medal to him. Subsequently, on the 8th of August, 1894, the citizens of Kasadova awarded a gold medal to him. In this city, he delivered a lecture on 'Some mistakes corrected'. In America, Virchand Gandhi founded two institutions, namely 'The Gandhi Philosophical Society' and 'The School of Oriental Philosophy'. In Chicago he founded the institution 'Society for the Education of Women of India.' The secretary of this institution was Mrs. Howard who, had adopted pure vegetarianism and other codes of conduct of Jainism under the influence of Virchand Gandhi. As sister Nivedita became Swami Vivekananda's disciple, so Mrs. Howard became Virchand Gandhi's disciple and like Jains, she practised Samayika. Later, Virchand Gandhi went to England, where he fulfilled his desire to be a barrister but he did not use this training for monetary gain. Considering the curiosity for Jainism in England, he started a coaching class. Later he founded the 'Jain Literature Society' in London. He took notes of Virchand Gandhi's lectures and wrote in English a book on the Jain religion. Moreover, Charles C. Bonny, the President of the Conference of world religions, was impressed by him. At the time of the famine of 189697 in India, Mr. Bonny was the president of the Famine Relief Committee founded in America by Virchand Gandhi. This committee irilmediately sent to India forty thousand Rupees and a steamer full of corn. During this travel Virchand Gandhi delivered as many as 535 lectures. He had the command,of fourteen languages including Gujarati. Hindi, Bengali, English, Sanskrit, and French. Thus a young man of twenty-nine, he preached religion in foreign countries in the face of opposition from his own community who objected to travel abroad. He toured abroad trice to spread the message of Jain Philosophy and he was equally a spokesman of Indian Philosophy. The short life span of Virchand Raghavji Gandhi is full of multifarious achievements. He was the first graduate of the Jain society to get his BA with Hons. in 1884. When his father died in 1890, he did not allow the primitive practices of wailing and breastbeating during mourning. At the age of twenty one, as the secretary of 'Shri Jain Association of India,' he worked for the abolition of poll-tax levied on pilgrims to Palitana. Annoyed by poll-tax and other forms of harassment, the Anandji Kalyanji firm had filed a suit against the rule of Palitana. But Sursinghji, the ruler (Thakor) of Palitana, was a right-hand man of the Political Agent. The Political Agent did not give fair justice. Virchand Gandhi took up the problem. In those days to protest against the dictates of the ruler was to invite severe punishment and even death. He often went up from Mahuva to Palitana and prepared the ground for compromise. He met Lord Ray, the Governor of Bombay, and Colonel Watson, the Political Agent and made a strong representation and eventually forced the abolition of the poll-tax. An English man set up at Mt. Sametshikhar, a place of pilgrimage in Bihar, a factory for extracting pig's fat on order. Virchand Gandhi went all the way of Calcutta to have the work on the project stopped. He stayed in Calcutta for six months studying the papers regarding the case and learnt the Bengali language and ultimately got this verdict issued: 'Sametshikhar is a place of Jain pilgrimage and nobody else has any right to interfere there.' He did not give up his fight until he achieved his objectives, and got the factory closed down. He brought the dispute regarding the temple at Kavi to a happy resolution. He attended the international Commerce Conference as an all-Asia delegate. As a delegate from Bombay, he attended the Indian National Congress held at Pune in 1895. He was a strong advocate of Rashtriya Mahasabha or the congress. He seems to have come in intimate contact with Mahatma Gandhi. In a letter written to Virchand Gandhi's son, Gandhiji sends his blessing and asks: 'Have you adopted any ideals of your father?" Virchand Gandhi passed away in 1901 when he was only thirty-seven. He rendered yeoman service to India and Jainism by interpreting Indian culture and religion in its true spirit to the western worlds. In this respect he enjoys the pride of place in the galaxy of Indian thinkers and philosophers and his name will continue to be remembered as a great champion of Jain religion. "The person who argues the most about religion usually has the least of it" Page 143 (Author Unknown)

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Celebrating Jain Center of Houston Pratishtha Mahotsav 1995 Congratulations to all members of the Jain Society of Houston from Jain Family Sulekh & Ravi (Cincinnati, OH) Anudeep, Aarthi (Houston, TX) Vandana (Waterloo, IA) WITH BEST WISHES TO THE JAIN SOCIETY OF HOUSTON from Nalin & Jyoti, Dhimant, Dharini & Hiten Dalal With Best Wishes and Compliments to Jain Socity of Houston from Jitu & Mamta, Priya, Kevan, Shardaben Shah and family CONGRATULATIONS TO THE JAIN SOCIETY of HOUSTON FROM Mody and Associates Diamond Importer & Wholesaler 6222 Richmond Ave., Suite 760 Houston, Texas 77057 Tel: (713) 784 4411 Fax: (713) 784 1140 Best Wishes for the grand success of the historic Pratishtha Mahotsav from Bharat & Panna, Arati & Anjly Shah Congratulations to all members of the Jain Society of Houston from Girish, Pravina & Maulin Shah Diamond Bar, California "Man should be big enough to admit his mistakes, smart enough to profit from them, and strong enough to correct them" (Martin Luther King, Jr.) Page 144

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 Best Wishes for the Pratishtha Mahotsav from PINNACLE MORTGAGE Residential & Commercial Loan 3% Down First time Home Buyer Call for Best Interest Rates 2825 Wilcrest, Suite # 750 Houston, TX 77042 Tel: (713) 781-5810 Fax: (713) 781-6614 Pager: 653-0656 Best Wishes to the Jain Society of Houston for the Pratishtha Mahotsav from Omana Abraham Sam Abraham Abraham Oriental Rug Co. WITH BEST WISHES TO THE JAIN SOCIETY OF HOUSTON FROM BRIGHT TEXTILES Paper Products Linen Suppliers Hotel & Motel Supplies MAHEN SHAH 14122 Hempstead HWY Houston, TX 77040 Tel: (713) 460-9998 Fax: (713) 460-9998 Pager: 938-1967 With Loving Best Wishes and Heartiest Congratulations to Jain Society of Houston from DEVYANI KOTHARI ARUN KOTHARI ALMA DIAMONDS New York, N.Y. "Never part without loving words, they may be your last" For PPage 145 Use Only (Author Unknown)

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[::] OND (PTP Ceb Celebrating Jain Center of Houston Pratishtha Mahotsav 1995 With the Compliments of PIPING TECHNOLOGY & PRODUCTS, INC. PLANT LOCATION Phone (713) 731-0030 FAX: (713) 731-8640 Toil Free (outside Texas) 1-800-PTP-5914 E-MAIL: pipetech@phoenix.net WWW: http://www.pheonix.net/~pipetech MAILING ADDRESS P.O. BOX 34506 HOUSTON, TEXAS 77234-4506 Variable Spring Hangers Constant Supports & Snubbers Hot & Cold Shoes Guides, Anchors, Shoes, etc. Pipe Support Hardware *Embed Plates Miscellaneous Steel Fabrication Bellmouth Reducers *Anchor Bolts Expansion Joints, Metal & Non-Metal ENGINEERING * COMPLETE INVENTORY. 3701 HOLMES ROAD HOUSTON, TEXAS 77051 Slide Bearing Pads *Pipeline Pigs, Launchers & Receivers Hold Down Clamps Instrument Supports *Orfice Plate Flanges Spectacle & Line Blinds *Spacers & Drip Rings Tanks & Heat Exchangers Vessels-A.S.M.E. Code (30,000 #Max) DESIGN MANUFACTURE "True religion is keeping your heart clean and your hands dirty in human service" (Satya Sai Baba) Page 146

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 kyoM kareM mauna ? kisI vyakti ne eka ghaMTe kA mauna kiyA aura eka sAdhvI zrutayazA ghaMTe ke daurAna OM OM kI avyakta vANI meM usane eka prAcIna rUpaka hai / eka AbhUSaNa peTikA sArA kArya jArI rakhA, to kyA vaha mauna usake meM naikalesa evaM napuroM kA vArtAlApa huA / napuroM ne lie vizeSa phaladAyaka hogA ? kyA usa pauna se apanI vyathA ko uMDelate hue kahA -bhaiyA! hama donoM zakti kA apavyaya nahIM hogA, kyA vaha mauna eka hI ghara meM janame haiM, eka sAtha rahate haiN| donoM usako vAsaMvara kI dizA meM Age baDhAegA ? kA prayojana bhI eka hI hai - manuSya ke zarIra ko ye aise aham prazna haiM jo hameM mauna ke artha ko vibhUSita karanA / para manuSya hamAre sAtha bhedabhAva samajhane ke lie prerita karate haiM / kA vyavahAra karatA hai / vaha mujhe kabhI gale nahIM zarIrazAstrIya dRSTi se mauna kA artha lagAtA / naikalesa ne kahA- bhaiyA ! isameM manuSya hai svarayaMtra kA kAyotsarga / eka zabda ke uccAraNa kA doSa nahIM hai| meM manuSya ke zarIra kI saiMkaDoM mAMsapeziyoM ko ___ yadi tuma bhI merI taraha mauna rahanA sIkha jAo kArya karanA paDatA hai / usa saMcAlana praNAlI kA to hara vyakti tumheM gale lgaaegaa| tumha kisI ke mukhya dAyitva nirvahana karanA paDatA hai svarayaMtra caraNoM kA dAsa nahIM bananA paDegA / vastutaH ko / manuSya kA svarayaMtra nirantara spandana karatA mUlyAMkana kA eka AdhAra hai- vANI / alpabhASitA rahatA hai, kAryarata rahatA hai / use eka kSaNa bhI vyakti kI mahattA ko zataguNita karatI hai| vizrAma kA avakAza nahIM / hara dina varkiga De jIvana ko kalAtmaka banAne ke aneka AyAma hai / svarayaMtra ko yadi zithila karanA hai to vyakti hai, unameM eka hai- vANI aura mauna kA saMtulana / ko mauna kA abhyAsa karanA hogA / yadi vyakti mauna kevala AdhyAtmikatA kA hI sUtra hai, pratidina eka ghaMTA bhI svarayaMtra ko zithila karane vyAvahArika jIvana meM bhI usakA bahuta mahattva hai| kA prayAsa karane meM saphala ho jAe to vaha apanI jo samaya para cupa rahanA nahIM jAnatA, vaha jIvana meM bahuta sI zakti kA apavyaya hone se roka sakatA saphalatA ko hAsila nahIM kara sakatA / pragati kI hai| daur3a meM satat gatimAna rahane ke lie vividha prakAra jaina darzana kI bhASA meM mauna kA abhiprAya hai ke prabandhana kI zikSA se vidhiyoM kA vikAsa -vAk gupti / prANI kI pratyeka pravRtti cAhe vaha kiyA jA rahA hai para jo yaha nahIM jAnatA ki kyA zArIrika ho, vAcika yA mAnasika ho, boleM, kaise boleM, kaba boleM aura kyoM boleM,vaha karmaparamANuoM ko AkRSTa karatI hai / mauna karane Izvara pradatta isa vAk varadAna se lAbhAnvita nahIM ho vAlA vyakti vAcika pravRtti se Ane vAle karmapAtA evaM jIvana sukha evaM zAnti kI anubhUti se mala se AtmA ko bacA letA hai, karma vargaNA ke vaMcita raha jAtA hai| Agamana ko rokatA hai / gupti jaina sAdhanA paddhati ___mauna kA sAmAnya artha hai-na bolanA yA bolane kA mUla hai,kyoMki jaina saMskRti nirvRtti pradhAna kA tyAga karanA / sthUla dRSTi se yaha ThIka hai para saMskRti hai / yadi vyakti saMvara kI sAdhanA meM jaba taka hama mauna kI arthAtmA taka nahIM pahuMcate, agrasara nahIM hotA to usakI tapaH sAdhanA bhI usakI sArthakatA bhI sAbita nahI ho paatii| yadi hastisnAnavat raha jAtI hai| "Blessed are our enemies, for they tell us the truth when our friends tell us lies" (Author Unknown) Page 147

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 ataH mokSamArga kA mukhya tattva hai- samyak prakAra se buddhi evaM zraddhA pUrvaka mana, vacana aura kAyA ko unmArga se rokanA aura sanmArga para prasthita karanA / bhautika viSayoM evaM kaSAya Adi kI sAvadha pravRtti se vacana kA nirodha, vANI kA niyamana / AdhyAtmika dRSTi se mauna kA prayojana hai - antardRSTi kA vikaas| bahirmukhatA sAdhanA kA sabase baDA vighna hai, kyoMki usake kAraNa vyakti apane andara satat pravahamAna sat, citta aura Ananda kI triveNI kA anubhava nahIM kara pAtA / mauna karane vAlA vyakti nirvicAritA kI dizA meM agrasara hotA hai, kyoMki vANI hI vikalpoM evaM vicAroM kI jananI hai / bhagavAn mahAvIra se indrabhUti gautama ne pUchA- bhaMte! vacana-niyamana se kyA lAbha hotA hai ? bhagavAn ne uttara diyA - gautama ! jo vANI kA nigraha karatA hai vaha nirvicAritA ko utpanna karatA hai / aura nirvicAritA hI adhyAtmayoga evaM sAdhanA kA mUla hai / Atmastha vahI ho sakatA hai jo antarmukhI ho nirvikalpa evaM nirvicAra ho / isa dRSTi se adhyAtma kI ahama apekSA hai mauna / prazna ho sakatA hai ki manuSya eka sAmAjika prANI hai / usakA jIvana dvividha-AyAmI hai / vaha kevala vaiyaktika yA AdhyAtmika stara para nahIM jI sktaa| usake lie saMbaMdha, samAja aura vyavahAra bhI utane hI apekSita haiM / vyavahAra vANI para AdhArita hai to kyA mauna usake sAmAjika jIvana meM bAdhaka nahIM ? bolanA vyAvahArika kSetra kI AvazyakatA hai - yaha jitanA satya hai usase kahIM adhika satya haisamaya para mauna rahanA sAmAjikatA kA bhUSaNa hai / Agraha evaM vigraha kI abhivyakti kA prathama sAdhana hai vANI, jhagaDe kI jaDa hai vANI, kodha kI agni kA pramukha IMdhana hai - vANI / yadi eka samAja ke adhikAMza vyakti vANI ke duSprayoga se bacate raheM to sAmAjika jIvana meM kaDavAhaTa ke adhikatara prasaMga svataH miTa jAeM / yadi eka vyakti roSAruNa hokara bakavAsa kare, usa samaya dUsarA mauna rahakara apane viveka kA paricaya de sake to pratipakSa ke abhAva meM kodha svayaM samApta ho jAtA hai / isIlie vigraha - zamana ke tIna upAya batAe jAte hai 1. mauna 2. zvAsa-nirodha 3. sthAna- parivartana | dUsare evaM tIsare upAya kI upayujyatA tabhI hotI hai jaba vyakti mauna na kara pAe / mauna sAdhanA ke aneka prakAra ho sakate haiM - 1. eka nizcita samayAvadhi taka bilkula na bolanA, bolane kA tyAga karanA / 2. anAvazyaka na bolanA / 3. Avazyaka hone para alpa, madhura evaM soca - samajha kara bolanA / 4. asatya evaM saMvegapradhAna ( kaSAya- yukta) vANI na bolanA / - paryuSaNa parva adhyAtma sAdhanA kA punIta parva hai / isa avasara para manuSya yadi ina vividha mauna vidhiyoM kA yathocita prayoga karane ke lie saMkalpabaddha ho, samaya-samaya para unakA prayoga karatA rahe to usakA jIvana kalApUrNa bana sakatA hai / mAnava-mAnava meM isa kalA ke prati abhiruci jAgRta ho, aisI maMgalakAmanA hai| maMgalakAmanA hamanahIvigambara, zvetAmabara, terahapaMthI, sthAnakavAsI "It is possible to learn things from an enemy that you cannot learn from a friend" (Mahatma Gandhi) Page 148 saba eka paMtha ke anuyAyI, saba oka deva ke vizvAsI hama jainI, apanA dharma jaina, itanA hI paricaya kevala ho hama yahI kAmanA karate hai, Ane vAlA aisA kala ho

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 (taraMga - sAraMgA terI yAda meM ) (sthApI) prabhu tumhAre nAma ko, gAU~ nita nita roja ss ho sss madhura tumhAre S gIta binA SS jIvana kA nahIM chora 5 ho 5 ho s (antarA) tama hamAre saata hai 5 rAha hai tiracho dhAra 5 lobha moha, ke bahAva meM ss giratI naiyyA bAra ss lau tumhArI jalI rahe SS 2 '' timira pAsa na Ape ss ho ho 5 prabhu tumhAre nAma ko rahU~, sadA parigraha binA SS ahiMsA ke patha pAla ss satya sadA mana meM rahe ss acArya AcAra ke sAta SS / ho ' ho 5 paMca mahApra saMga rahe SS 2 SS moha karma miTa jAya ss ho ho 5 prabhu tumhAre nAma ko ..... (tarja * naina nAhI milAo ) (sthApI) jJAna o dhyAna kI jyoti jalAo 52 ss manuja janama pAyA hai Aja ' A' A' jJAna dhyAna kI jyoti jalAo nirmala dosI (attarA ) nisarga, adhigaM, ko lAo ye sAtha 52ss upazama kSayo s - pazama kSaya moha s2ss jJAna dhyAna kI jyoti jalAo "Few burdens are heavy when everyone lifts" sAtoM taloM ke rupa jAno Ssss tatvArtha, dharama, zukla dhyAna SS 2 ss jJAna o dhyAna kI jyoti jatAo.... manuja janama pAyA hai Aja ..... jJAna o dhyAna kI jyoti jalAo / - nirmala dosI For Page 149al Use Only (Shakespeare)

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Celebrating Jain Center of Houston Pratishtha Mahotsav 1995 Jain Center of Southern California Congratulates and Extends Best Wishes to THE JAIN SOCIETY OF HOUSTON Jain Center of Southern California's participation in this joyous, historica! event is of great significance. Jain Center of Southern California was instrumental in the founding of the Federation of Jain Associations in North America (JAINA) and hosted its first convention in Los Angeles in 1981. Jain Center of Southern California will celebrate the 7th anniversary of the Jain Bhavan and Derasar inauguration on July 8, 1995. Jain Bhavan is an outstanding facility which was custom designed to serve the reigious, cultural, and social needs of the Jain community The Ghabhara shown above houses the muntis of three Tirthankars -Lord Mahavir in the center, Lord Rushabhdev on the left, and Lord Parshvanath on the right respectively. The idols of Ghantakarna Mahavir (Yaksha) and Padmavati Devi (Yakshini) are housed in two Gokhs. Jain Center of Southern California 8072 Commonwealth Avenue Buena Park, California 90621 Tel: 714 739 9161 SARI SANSAR 6830 HARWIN DRIVE HOUSTON, TEXAS 77036 (ONE BLOCK FROM HILLCROFT) (713) 266-1551 OPEN -------- WED. - MON. 11:00 AM - 8:00 PM ...COME VISIT US AND SEE THE DIFFERENCE *** The largest Sari Store in Texas carrying the largest selection of latest Indian / Japanese saris, Indian silk/embroidered suits, 110V/220V appliances, watches, perfumes, luggage, gift items and much much more!! SPECIAL OFFER!! 10% OFF WITH THIS COUPON. "The person who claims to have no religious prejudices often has no religion" Page 150 (Author Unknown)

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Celebrating Jain Center of Houston Pratishtha Mahotsav 1995 oorberetelele With Compliments from MID-POINT MOTEL 2020 N. Sheridan Zion. Illinois, 60099 Telephone (708) 872 3366 Kamlaben C. Shah Kishor C. Shah Rashmi K. Shah Hemali - Heena - Parshv Champaklal N. Shah Upesh C. Shah Nimisha U. Shah Ravi - Vir Iberlerlerle olerolelerle DIAMOND WORLD, INC. WWZ Importers & Wholesalers Diamonds & Estate Jewelry Wholesale To The Public Direct Diamond Imports from Belgium (no middleman) Diamond Solitaires Round, marquise, pear, princess, heart, brilliant and radiant Diamond Solitaires By Appointment Only 1.00 Carat From $1,275 We pay cash for estate jew6222 Richmond Ave., Suite 390 elry, pre-owned Houston, Texas (713)780-1676 Rolexes & vintage watches Houston. Antwerp Con009/09/09/00000 "Self Control is not possible without patience; without self-control there is no sacrifice, without sacrifice self-confidence is impossible" (Author Unknown) Page 151

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Celebrating Jain Center of Houston Pratishtha Mahotsav 1995 a apopolagoda popopoopa Best Wishes and Congratulations To The Jain Society Of Houston on this auspicious occasion of Pratishtha Mahotsav From Astra Merck Pharmaceuticals MAKERS OF PRILOSEC & (OMEPRAZOLE) PLENDIL (FELODIPINE 17001 NORTHCHASE DR. #210 HouSTON, TX 77060 TEL : (713) 875 9677 FAX : (713) 875 3756 ak "Kindness is the ability to love people more than they deserve" logoa Page 152 opochana (Author Unknown)

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Celebrating Jain Center of Houston Pratishtha Mahotsav 1995 ASSOCIATED TESTING LABORATORIES, INC. ATL PROVIDES ENGINEERING/CONSULTING SERVICES IN THE FOLLOWING AREAS: Jiao Jiao Jiao 135 IST BEST WISHES from IS (ATL) ATLIs a Multi-discipline Environmental, Geotechnical, And Material Engineering Consulting Company HOUSTON OFFICE ENVIRONMENTAL SITE ASSESSMENTS, PHASE I,II & III GEOTECHNICAL AND FOUNDATION ENGINEERING SOILS AND MATERIAL TESTING ASBESTOS INSPECTION, O AND M PLANS LEAD TESTING AND INSPECTION ASPHALT AND ROOFING INSPECTION 3143 YELLOWSTONE BOULEVARD HOUSTON, TEXAS 77054 B (713) 748 3717 FAX: (713) 748 3748 CORPUS CHRISTI OFFICE 730-D DIAMOND CUT ROAD COPRPUS CHRISTI, TEXAS 78409 (512) 289 1494 FAX: (512) 289 1495 B TOLL FREE: 1-800-497-3823 missio "Having friends and money is easy. Having friends and no money is quite an accomplishment" Page 153 (Author Unknown)

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Celebrating sain Center of Houston Pratishtha Mahotsav 1995 With Best Compliments from 1 KENWOOD * BOSE * JBL PIONEER TECHNICS AIWA AKAL SONY SOS SARA INTERNATIONAL 5890 Point West Dr., Houston, Texas 77036. [TH]: (713) 988-1522 Fax : (713) 988-1524 DEDICATED TO MUSIC Music 2 JVC. TOSHIBA * SHARP VIDEONICS A SIMA Magic72 Movies 2 Tere Sound Effects WHITE WESTINGHOUSE AMANA - WHIRLPOOL - GE - JENNAIR * MAGIC CHEF - SUB-ZERO LUCASFILM THX AUDIO THX Concol Amplifierner YASHICA QUASAR SONY PANASONIC KR-V8060 Audio/Video Receiver Dolby Pro Logic DSP Foyer with the Spectrum 1030AV Audio/Video System YOUR ONE STOP ELECTRONIC SOURCE !! GRUNDIG HITACHI SHIVAKI GOLDSTAR TDK RECOTON TOSHIBA SNR INTERNATIONAL, INC. (Overseas Moving) INTE ONAY CRNA 5890 Point West -Houston, TX 77036 Tel.: (713) 988-5930 Fax: (713) 981-2395 Pager: (713) 289-2500 Toll Free 1-800-285-8185 VATIO Casey Singh "Every man who expect; to receive happiness is obligated to give happiness. You have no right to consume it without producing it (Plato) Page 154 Jain Education Intemational For Private Personal Use Only

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 JAIN TEACHINGS by Dr. L. M. Singhvi (Declaration of Nature) This declaration was presented to His Royal Highness Prince Philip, President of the Wolrd Wide Fund (WWF) for Nature International on 23rd October 1990, at Buckingham Palace. This was to mark the formal entry of the Jain faith into the Network on Conservation and Religion. but to the violence in the hearts and minds of human beings; their lack of concern and compassion for their fellow humans and for the natural world. Ancient Jain texts explain that violence (himsa) is not defined by actual harm, for this may be unintentional. It is the intention to harm, the absence of compassion, that makes action violent. Without violent thought there could be no violent actions. When violence enters our thoughts, we remember Tirthankar Mahavira's words: 1. Ahimsa (non-violence) The Jain ecological philosophy is virtually synonymous with the principle of Ahmisa, (nonviolence), which runs through the Jain tradition like a golden thread. 'You are that which you intend to hit, injure, insult, torment, persecute, torture, enslave, or kill.' 2. Parasparopagraho Jivanam (Interdependence) Ahimsa parmo dharmah' (Non-violence is the supreme religion). Mahavira proclaimed a profound truth for all times to come when he said: Mahavira, the 24th Tirthankar (Path-Finder) of this era, who lived 2500 years ago in North India consolidated the basic Jain teachings of peace, harmony, and renunciation taught two centuries earlier by the Tirthankar Parshva, and for thousands of years previously by the other Tirthankars of this era, beginning with Adinatha Rishaba. Mahavira threw new light on the perennial quest of the soul with the truth and discipline of Ahimsa. He said: 'One who neglects or disregards the existence of earth, air, fire, water, and vegetation disregards his own existence which is entwined with them.' 'There is nothing so small and subtle as the atom nor any element so vast as space. Similarly, there is no quality of soul more subtle than non-violence and no virtue of spirit greater than reverence for life.' Jain cosmology recognizes the fundamental natural phenomenon of symbiosis or mutual dependence, which forms the basis of the modern-day science of ecology. It is relevant to recall the term 'ecology was coined in the latter half of the 19th century from the Greek word 'oikos' meaning 'home,' a place to which one returns. Ecology is the branch of biology which deals with he relationships of organisms to their surroundings and to other organisms. Ahimsa is a principle that Jain's teach and practice not only towards human beings but towards all of nature. The scriptures tell us : All the Arhats (Venerable Ones) of the past, present, and future discourse, counsel, proclaim, propound, and prescribe thus in unison : Do not injure, abuse, oppress, enslave, insult, torment, torture, or kill any creature or living being.' The ancient Jain Scriptural aphorism Parasparopagraho jivanam (All life is bound together by mutual support and interdependence) is refreshingly contemporary in its premise and perspective. It defines the scope of modern ecology while defining it further to a more spacious 'home. It means that all aspects of nature belong together and are bound in a physical as well as in a metaphysical relationship. Life is viewed as a gift of togetherness, accommodation, and assistance in a universe teeming with interdependent constituents. In this strife-torn world of hatred and hostilities, aggression and aggrandizement, and of unscrupulous and unbridled exploitation and consumerism, the Jain perspective finds evil of violence writ large. The teaching of Ahimsa refers not only to wars and visible physical acts of violence, "Whosoever eaty the flesh of an animal is actually eating his own flesh himself (Jesus Christ) Jain Education Intemational F Page 155 For Prve & Personal Use Only

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 (the doctrine of manifold 3. Anekantavada aspects) 5. Jiva-Daya (compassion, empathy, and charity) Although the term ahimsa is stated in the negative (a-Non, Himsa = violence), it is rooted in a host of positive aims and actions which have great relevance to contemporary environmental concerns. The concept of universal interdependence underpins the Jain theory of knowledge, known as Anekantavada, or the doctrine of manifold aspects. Anekantavada describes the world as a multifaceted, ever-changing reality with an infinity of viewpoints depending on the time, place, nature, and state of the one who is the viewer and that which is viewed Ahimsa is an aspect of daya (compassion, empathy. and charity), described by a great Jain teacher as "the beneficent mother of all beings" and the "elixir for those who wander around suffering through the ocean of excessive re-births." This leads to the doctrine of syadvada, or relativity, which states that the truth is relative to different viewpoints (nayas). What is true from one point of view it open to question from another. Absolute truth cannot be grasped from any one particular viewpoint alone because absolute truth is the sum total of all the different viewpoints that make up the universe. Jiva-Daya means caring for and sharing with all living beings, tending, protecting, and serving them. It entails universal friendliness (maitri), universal forgiveness (kshama), and universal fearlessness (abhaya). Because it is rooted in the doctrines of Anekantavada and Syadvada, Jainism does not look upon the universe from an anthropocentric, ethnocentric, or egocentric point of view. It takes into account the viewpoints of other species, other communities, and nations and other human beings. Jains, whether monks, nuns, or householders, therefore affirm prayerfully and sincerely, that their heart is filled with forgiveness for all living beings, and that they have sought and received the forgiveness of all beings, that they crave the friendship of all beings, that all beings give them their friendship, and that there is not the slightest feeling 4. Samyaktva (equanimity) of alienation or enmity in their heart for anyone or anything. They also pray the forgiveness and friendliness may reign throughout the world and that all living beings may cherish each other. The discipline of non-violence, the recognition of universal interdependence, and the logic of the doctrine of manifold aspects leads inexorably to the avoidance of dogmatic, intolerant, inflexible, aggressive, harmful, and unilateral attitudes towards to world around. It inspires the personal quest of every Jain for Samyaktva (equanimity) towards both jiva (animate beings) and ajiva (inanimate substances and objects). It encourages and attitude of give and take and of live and let live. It offers a pragmatic peace plan based, not only on the domination of nature, nations, or other people, but on an equanimity of mind devoted to the preservation of the balance of the universe. THE ABODE OF DE OF SERVICE AND ND SPIRITUALITY "Meat eatery are like walking gravey of slaughtered animals" (George Bernard Shaw) Page 156 Jain Education Intemational

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Celebrating Jain Center of Houston Pratishtha Mahotsav 1995 POD P P CONGRATULATIONS AND BEST WISHES TO THE JAIN SOCIETY OF HOUSTON ON THE SPECIAL OCCASION OF PRATISHTHA MAHOTSAV FROM Pankaj, Mala Anish, & Aalap Shah & Mukesh, Amita Uramil, & Jainik Shah CONGRATULATIONS AND BEST WISHES TO THE JAIN SOCIETY OF HOUSTON ON THE SPECIAL OCCASION OF PRATISHTHA MAHOTSAV FROM Chary, Renu, Aparna, Nina, & Anand Tamirisa *** PPPPP P "Success is hitching your wagon to a star while keeping your feet on the ground" For Page 157 Use Only -- (Author Unknown)

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Celebrating Jain Center of Houston Pratishtha Mahotsav 1995 First Indian Restaurant to win BLUE RIBBON Award from Marvin Zindler Action 13 The Oldest Restaurant with the same management celebrating 15th Anniversary SONNIE'S BEAUTY EXPRESS 12566 BELLAIRE BLVD. @ S. DAIRY ASHFORD HOUSTON, TX 77072 TAJ MAHAL Cuisine of India 8328 Gulf Freeway Houston, Texas 77017 * HAIR CUT & STYLE * HIGHLIGHT & LOWLIGHT * SHAMPOO & SET * DEEP CONDITIONER * PERM (DESIGN & SPIRAL) * COLOR * EYEBROW ARCH * BRIDAL MAKE-UP * FACIAL (PLAIN & EUROPEAN * SKIN CARE * WAXING & THREADING (713) 649-2818 DINNER LUNCH BUFFET Tues. Friday (11 am. .2 p.) Sat & Sunday (12 noon - 2 pm) ) Tues. Thurs & Sunday (6 p.m. 10 p. Friday & Saturday 16 pm - 11 pm For Appointments, Call: SUGNYA GOHEL (713) 561-5593 WE SPECIALZE IN OUTSIDE CATERING & BANQUETS AT A VERY REASONABLE PRICES With Best Wishes and Compliments Best wishes and compliments from from T.A. Thayu, M.D. F.A.C.S. NIKHIL MODI Personal Financial Planner GENERAL SURGERY DIPLOMATE OF AMERICAN BOARD OF SURGERY FELLOW OF THE AMERICAN COLLEGE OF SURGERY American Express Financial Advisors, Inc. 8323 S.W. Frwy, Suite 990 Houston, Texas 77074 Work (713) 988-3106 Home (713) 499-5997 7777 SOUTHWEST FWY. SUITE 600 HOUSTON, TEXAS 77074 For all your Financial needs, including: (713) 776-9493 Retirement College Education Life Insurance Health Insurance Mutual Funds Annuities "Do unto others as you would have them do to you" (The Golden Rule) Page 158 Use Only Jain Education Intemational

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Celebrating Jain Center of Houston Pratishtha Mahotsav 1995 Congratulations to the JAIN SOCIETY OF HOUSTON on Oscar R. Mangini, M.D. PRATISHTHA MAHOTSAV from Mangini, Lakhia, and Associates, P.A. Clinical and Anatomical Patholgy Services Ragini D. Lakhia, M.D. 10161 Harwin, Suite 106 Houston, Texas 77036 (713) 271-6881 "The trouble with people forgiving and forgetting is that they keep reminding us that they're doing it" (Author Unknown) Peggy Delahoussaye, M.D. Page 159

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Celebrating Jain Center of Houston Pratishtha Mahotsav 1995 KOKILA SHAH, M.D. RIDDHI DESAI Attorney at Law * GENERAL MEDICAL CARE FOR THE ENTTRE FAMILY * NEWBORN AND CHILDREN CARE INCLUDING IMMUNIZATIONS * FAMILY PLANNING AND GYNOCOLOGICAL CARE * ANNUAL AND SPORTS PHYSICALS General Practice Including: Personal Injury * Criminal Law * Immigration Corporate, Business & Tax Law * Bankruptcy Real Estate * Wills, Trusts & Probate CONVENIENT EVENING & SATURDAY HOURS MON-FRI 5 TO 7 (EVES) 6200 Savoy Drive, Suite 625 Houston, Texas 77036 Phone : (713) 974 - 1584 FAX : (713) 974 - 1641 ALIEF FAMILY CLINIC 7474 S. Kirkwood, Suite 207 (Between Bellaire and Beechnut) In Alief Health Center Building Houston, Texas 77072 TEL: 530-2121 * Free 30 minutes Consultation (Tuesdays) By Appointment Only Licenaod to Practice in Texas and Foderal Courte Not Cortified by Toxas Board of Legal Specialization ASHNEEL TRAVEL DECLARES PRICE WAR ASHNEEL TRAVEL MAKES THE DIFFERENCE We Are Authorized Bonded Agents and Wholesalers for AIR INDIA, GULF AIR, AIRLANKA, PIA, ALITALIA, ROYAL JORDANIAN, LUFTHANSA, KUWAIT AIRWAYS, PAN AM, MALAYSIAN AIRWAYS, EMIRATES AIRLINES, SINGAPORE AIRLINES, KLM, TWA, THAI, SAUDIA Please Check and Compare Our Prices to Any Place with Any Airline We Never Forget You Do Have A Choice We Guarantee Lowest Fares and Convenient Flights to: India Pakistan * Bangladesh * Sri Lanka .Middle East . South America Europe. Mexico. Far East/Pacific Instant Reservations/Ticketing by Direct-Access Computer Mon-Fri 9 a.m. to 6 p.m. 6121 Hillcroft, Suite K1, Texas 77081 Sat. 10 a.m. to 3 p.m. Evenings and Weekends (713) 981 -6166 Call 980-0574 Ashneel Travel N' Tours "Be kind to unkind people - they are the ones who need it the most (Swami Premananda) Page 160 Jain Education Intemational For Private Personal Use Only

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 jaina darzanamAM karmanuM lekhikA : tatvaciMtaka sunAbahena vasa sahyoga dAbahena mahenA rahasya samasta vizvamAM aneka vicitratAo jANavA ane jovA maLe che. je deza, kALa, janma ane AyuSya jevA kAraNothI samajAya che ke temAM keTakeTalI ziva che. deza dezanI viSamatAo ekadezamAM mAnava vanana aneka nI bhautika sukhanI ane saMpattinI vAta che, to bIjA dezomAM mAnavajIvanamAM ghaNA prakAranI vipattio hoya che. kAmanI viSamatAo : dareka yuge mAnava jIvananI padhdhatio badalAtI rahe che. yugalika kALanA jIvana ane AjanA sAmAnya mAnava jIvananI padhdhatio mAM ghaNuM aMtara hoya che. AyuSyanI viSamatA to ajabanI che ke koI garbhathI bahAra nIkaLavA ja na pAme, koI pAMca paMdara, pacIsa ke pacAsa varSe cira vidAya le, atyaMta aniyata AyuSya che. janmanI viSamatAo : cAre gatimAM aneka prakAranA janmanA sthAno ane te pramANe sukhadukhanI viSamatA che. ApaNe joIe chIe ke eka eka jIvane khAvA suMdara padArtho maLe che to bIjA jIvane sukA oTalAnA paNa phAMphA hroya che. eka jIva janme tyAre khamA khamA thAya che to bIjA jIvane janmatAnI sAthe ja dukha viTaLAyeluM hoya che. eka jIva janme segI to bIjo nirogI hoya che. A kAMI koI mAnave karelI vyavasthA nathI, paNa jIve ajJAnavaza karelA duSTa pariNAma ke nRtyanA phaLa che. te rUpe jIvane duHkhanI prApti thAya che. jIve karelA sukRtyathI ke zubha pariNAmathI sukhanI prApti thAya che. jo jIvane sukha ja joIe to teNe bIjAne duHkhI karavAnuM kRtya tyajI devuM koI che. A sarva viSamatAonI pAchaLa eka gUDha sUkSma rahasya tene darzanakAroe karmanA nAme prasiddhi ApI che. A karmonuM jIva potAnA zubhAzubha bhAva ke pariNAma pramANe sarjana kare che, manuSya mAtrane mana, vacana ane kAyAnA yoga ( sAdhano maLyA che. A yogo pariNAma dvArA zubhamAM pravarte to zubha karma baMdhAya che ane azubha mAM pravarte to azubha karma baMdhAya che. zubha karma dvArA ke azubha karma dvArA jIva dehAdInA anukrame sukha ke duHkha bhogave che. mATe eka bhavanA thoDA sukha khAtara ghaNA bhavonu duHkha bhogavavuM paDe tevuM zA mATe karavuM? A pramANe jIva pariNAma dvArA niraMtara zubhAzubha karmonuM sarjana karato rahe che. jo jIvanA pariNAma zubhAzubha yogane badale zudhdha upayogamAM pravarte to karmo no nAza thaI jIva mukita pAme che. A mATe prathama tAramAM jatI mAMganI azuddha pravRttithI mukta thavA zubha kAryo ane zubha bhAva dvArA zubhamAM pravRtta thavuM. gRhasthajIvana zubhAzubha bhAvanuM gunnasthAnaka che. vaLI zubha bhAvamAM aTakI na javuM, kAraNa ke zubha bhAva paNa baMdhanuM kAraNa che. paraMtu AvA upayogane mAmA joDavo je zuddha upayoga vaDe karmanI nirjarA thatAM AtmA paramAtmA svarUpe pragaTa thAya. karmanA pharsTanuM kAma nirUpaNa A pramANe che. AtmA sAthe kAma vavAno sabaMdha ne karma che. arthAna A tmAnA pradezo sAthe kArpaNa vargaNAnuM kSIranIra sama ekameka thaI karmarUpe pariNamavAnI prakriyAne jaina darzanamAM Azrava tarIke oLakhavAmAM Ave che. Amava eTale jenA vaDe karmono pravAha Ave. jagatanA jIvo anaMtA anaMta che. tethI karmanI prakRti paNa anaMta che. abhyAsanI daSTie teno mukhyatve ATha prakAranA karmomAM samAveza karavAmAM Avyo che. A ATha prakAranA karmomAM cAra prakAranA karmo dhAtI che, ane cAra prakAranA karmo adhAtI che. ghAtI karmo eTale je karmo AtmAnA guNo para AvaraNa kare arthAta AtmAnI anaMta darzana, anaMta cAritra ane anaMta zakitane dabAve. A karmo darzanAvara jJAnAvaraNIya,mohanIya ane aMtarAya karma tarIke oLakhavAmAM Ave che. apAtI karmo bhAnurUpa kArya che. je nAma, gotra, AyuSya ane vedanIya karma tarIke oLakhavAmAM Ave che. A karmono pradhAna saMbaMdha zarIra sAthe che. Ama aghAtI karmo kAyayoga pradhAna che. jayAre dhAtI karmo manoyoga pradhAna che. AtmAnA upayoga para azuddhi dhAtI karmonI che, jayAre AtmAnA pradeza para azuddhi aghAtI karmonI che. Ama dhAtI karmo asat puruSArthane kAraNe AtmA parara AvaNa kare che. jayAre aghAtI karmo bhavitavyatA ke prabdha pramANe che. Ama aghAtI karmanuM mULa dhAtI karma che, ane dhAtI karmanuM mULa moThu ane ajJAna che. moDhu ane ajJAnano nAza thatAM thAtI karmono sarvathA nAza thAya che. pachI adhAtI karmono kALakrame AyuSya karma pUrNa thatAM tenI sAthe nAza pAme che, dhAtI karmanI badhI prakRtio pAya prakRtio che jayAre aghAtI karmanI prakRtio pApa-puNya bhaya prakRtinA che. A AThe karmo atmAnI sAthe cAra prakAre saMbaMdhamAM Ave che. ( 1 ) prakRti ( 2 ) sthiti ( 3 ) rasa ( anubhAga ) ( 4 ) pradeza ( 1 ) prakRti - kramano svabhAva karma anjAne kevaLa Apaze. jemake jJAnAvaraNiya karma atmAnA jJAnaguNane roke te tenI kRti ( 2 ) sthiti H karyuM karma atmAnI sAthe keTalo samaya raheze. (3) rasa arthAta anubhAga : karmanA rasa pramANe te karmanI zubhA zubha phaLa ApavAnI tIvratA ane maMdatA keTalI che, jIve jo amAvAnuM ke tIra re bApu hoya to te cha azAtA naMdanInuM ke jIvAthI bhogavavuM paDe. te pramANe dareka ka mATe samajavuM. ( 4 ) deza mANaono jaththo ve je karmanI sthiti lAkho bAdhI hoya tenA paramANono jo vadhu grahasa karyo hoya tethI te pramANe kAryasaskonuM AtmA sAthe joDAvAnuM hInAyaka ja che. "Always hold your head up, but keep your nose at a friendly level" Page 161 (Author Unknown)

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 Atmapadezone coTa che. jenA cAra prakAra nIce pramANe che. (1) sRSTa (2) baLa (3) nidhatva ane (4) nikAcita A karma uparAMta atmA sAthe cAra prakAre je saMbaMdhamAM Ave che tene (1) baMdha (ra) udaya (3) uddaNa: ane (4) sattA kavAmAM Ave che. (1) baMdha: jIvanA pariNAmanuM nimitta pAmI bIjarUpe karmanuM baMdhAvuM tene karmabaMdha karyuM che ati AtmAnA pradezo sAthe kAmaNa vargaNAnuM dUdha pANInI jema ekameka thaI javAno svabhAva tene baMdha kahe che. (ra) udaya: baMdhAyelA karmonuM phaLa besavuM athavA te karmo pariNAma Ape te pramANe jIvane sukhadu:khano anubhava thAya tene karmano udaya kaDuM che. (3) sattA : baMdhAyelA karmono teno kaLa ApavAno samaya na thAya tyAM sudhI Atmapradezo para paDI rahevuM ati sattAmAM rahevuM. karmanA AvA AtmA sAthe paDI rahevAnA samayane abAdhAkALa kahe che. (4) uNA : kamane udayamAM lAvI zIghatAthI apAvI devAnI prakriyAne udIraNa kachuM che. jema kAcI kerIne sIdhatAthI pakavavA mATe ghAsa vagere nAMkhIne rAkhavAmAM aAve che tevI rIte tapa - koma jevA prakAro dvArA ati dubhAvanuM damana karavAnA prakArathI kamane zItha bhogavI tenI nirjarA karavAnI prakriyAne udIraNA kaTTe che. A karma 5galo kapAyarasanuM nimitta pAmIne (1) spaSTa karma (zithila - sarayuM) soyanA DhagalAmAMthI soyane chUTI pADatA ke DhIlA dorAnI gAMThane cheDatA vAra lAgatI nathI tema A prakAranuM zithila karma sAco pahAtApa thatAM AvuM zithila karma savhelAIthI chUTe tevuM baMdhAya che. (2) baddha karma (kaMIka zithila kaMIka gADha ) dorAmAM parovelI soyo ne jema chUTI pADatAM vAra lAge tema A karma kAMI prAyazcita karavAthI ghaTI zake che. (3) nidhatta karma (alya nikAcita) jUnA gharamAM kATavALI soyonA saMbaMdhane dUrI pADatA ghaNo parizrama paDe - samaya kharcAya tema tema A karma ugra tapa dvArA hu pADI zakAya jemAM samaya ane Ama vadhu thAya. (4) nikAcita (atigADha) karma : akhinA tApathI soyo ekarasa thaI jAya tyAre tene soyacche chUTI pADatAM ghaNo samaya jAya tema A nikAcita karmo phaLa ApyA sivAya kSaya pAmatA nathI. samatApUrvaka bhogavye ja teno kSaya thAya. A prakAro azubha karmonA che. tevIja rIte zubhakarma baMdhamAM samajavuM. tIrthaMkara nAmakarma zubhanAmakarma nikAcita che. # ## ########### ## # AtmAnA ATha akSayaguNone rokanAra ATha prakAranA karmo karmanuM nAma kyA prakAranA gagane roke draSTAMta AtmAnA jJAna guNane roke AMkhe pATA jevuM (1) jJAnAvaraNIya karma (2) darzanAvasmIya karma rAjAno dvArapALa eke tevuM Idrayo dvArA thatA AtmAnA darzanaguNa ane jAgRtine seke. AtmAnA madhdhA ane vitarAga bhAvane roke (3) mohanIya karma (1) aMtaraya karma AtmAnI anaMta zaktine roke madirApAnathI thatI bebhAna avasthA jevuM jAno bhaMDArI hatI vastu aApe nahIM madhanI aDAyelI chIthI madha khAvA jevuM citAro jevuM citra prere tevuM (5) vedanIya karma AtmAnA azarIrI avyAbAdha guNane roke AtmAnA arUpI guNane roke (6) nAma karma (7) gotra karma atmAnA guru laghu guNane roke kuMbhAra ghaDA banAve teno sadupayoga ke durupayoga thAya tevuM. jelanI sajA jevuM [(8) AyuSya karma AtmAnA amaratvane roke prathamanA cAra karmo ghAtI che je atmAnA guNono ghAta karanArA che jayAre bIjA cAra aghAtI che je zubhAzubha phaLane ApanArA che. A A AThe karmo baMdhAvavAnA kAraNo nIce pramANe mUlavI zakAya.. (1) jJAnAvaraNIya karmabaMdhanA kAraNo : jIva jJAnasvarU dAvA chatAM jJAnanuM AvaraNa du:kha dAyaka che ane te nIce mujaba karelAM pAponI nipaja che. jemake jJAnanA dhAraka cAra ghAtI karma to kevaLa pApane kAraNe ja baMdhAya che ane aghAtI karmo zubhAzubhabhAva hovAthI puNya - pAparUpe baMdhAya che. "Reputation is precious, but character is priceless" (Sir John White) Page 162 For Private Personal Use Only Jain Education Intemational

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 deva guruno anAdara, avajJA athavA jJAnanA sAdhanonI azAtanA. taduparAMta upakaraNonI zuddhi na jALavavAthI paNa jJAnAvaraNIya karma baMdhAya che, (2) darzanAvIya karmabaMdhanA kAraNo : AtmA svayaM upayogalakSaNa sahita che, te upayogamAM pramAda sevavAthI tathA jJAnAvaraNIya karmanA jevA kAraNothI darzanAvaraNIya karma baMdhAya che, ( 3 ) mohanIza kabaMdhanA kAmo jJAnI bhagavaMtoe vastunuM je svarUpa batAvyu che tethI viparIta kahevuM utsUtra prarUpaNA karavI, sarvajJa paramAtmAe darzAvelo ratnatraya sanmArgano niSedha tathA devagurUdharma tatvanI virUdhdha bolavAthI darzana mohanIya karma baMdhAya che jayAre krodha, mAna, mAyA,jabanI vRttio sevavAthI tA nava noDAvavA pAma InDo saktithI cAritra mohanIya karma baMdhAya che. ( 4 ) anAra kebaMdhanA kAsso anyanA dharmakAryamAM aMtarAya karavAthI tathA jinapUjAdi, vratattapAdI ke dAnAdi jevA sukRtyamAM anyane avarodha karavAthI ane hiMsAdi pravRtti karavAthI jIvane aMtarAya karma baMdhAya che. ( 2 ) nAgabaMdhanA kAraNo : zubha nAmaka samA, namratAbAda re keLAthI guNIjanono pramoda tathA duSkRtyanI nidA karavAthI baMdhAya che jayAre azubha nAmakarma,mana,vacana, kAyAnI vakratA, paraniMdA, svaprasaMzA, chaLa, prapaMca, asatya, corI vigerethI nAmakarma baMdhAya che. (6) gotra kamabaMdhanA kAraNo : Inga gotra nAra, sukSma ThatA, nIta, gurUvAsanA, zAstra pratye rUcI vigerethI baMdhAya che jayAre nIca gotra ahaMkAra, mada, matsara, jevI vRttio tathA paraniMdA, svaprasaMzAthI maLe che.. ( 7 ) vedanIya karmabaMdhanA kAraNo : tAvAdanI 7, niketa, surakanonI vaijanma, jarmanI zradhdhA, yatidharmanuM pAlana, supAtrane dAna, kaSAya ane viSayonI madatA vigerethI baMdhAya che jayAre uparanA kAraNothI vi AthI, zoka satApa karavAthI nAna karavA aha jevA padArthonA sevana, addapuranI niTara karavAthI azAtA vedanIya karma baMdhAya che.. ( 8 ) AyuSya kapinA kAraNo : paMcama gatinI apekSAe cAre prakAranA AyuSya sahita cAre gatimAM duHkha che chatAM manuSya ane devanuM Ayu zubha gaNAya che.. narakAyu mahA AraMbha parigraha karavo, pApamukata vyApAra tathA tIvra krura pariNAmonuM sevana tathA vairabhAva, raudradhyAna, rAtribhojana vigere.. nirjaA , vizvasAna vigere baMdhAya che. manujAju saraLatA, doSa, vinaya, paraMpAra, vija -kAcanI hatA. jaba Ama kara vigere 464nA sevanathI prApta thAya che. devAyu. sarAga saMyama, bALatapa, dezavirati jevA niyamonuM pAlana karavAthI baMdhAya che. ai AMYL INCORPORATED AND ITS INTERNATIONAL AFFILIATES (PROCESSORS AND SUPPLIERS OF INDUSTRIAL CHEMICALS) CONGRATULATES JAIN SOCIETY OF HOUSTON ON THE HOLY OCCASION OF PRATISHTA MAHOTSAY AND WISHES WELL TO THE ENTIRE JAIN COMMUNITY IN NORTH AMERICA FROM B.N. PATEL/J. B. PATEL AND FAMILIES P. 0. BOX 420086, HOUSTON, TX 77242-0086 TEL: (713)780-2695: FAX: (713) 780-2696 "The person who knows everything has a lot to learn" FPage 163al Use Only (Author Unknown)

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Celebrating Jain Center of Houston Pratishtha Mahotsav 1995 wwwwwwwww Best Wishes Best Wishes from HOUSE OF SPICES (INDIA) INC. Home of Laxmi Brand Products 5600 Hartsdale Dr. Houston, Texas 77036 Phone : (713) 266 5224 AND que000000000000 ANAND BHAVAN Houston's Choice for Vegetarian Food 6662 S.W. Freeway Houston, Texas 77074 Phone : (713) 977-0150 "Never kill the goose who lay the golden egg" (Aesop) Page 164

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 With Best Wishes and Compliments to Jain Society of Houston from Ila Patel Suresh Patel Congratulations to all members of the Jain Society of Houston from Bharati Chokshi & Dr. D.S.Chokshi M.D. Best Wishes and Congratulations to the Jain Society of Houston on the auspicious occasion of Pratishtha Mahotsav from Renuka & Deepak Jain "Money alone will not bring happiness; but it will attract some interesting companions" (Author Unknown) For Private Personal Use Only Page 165.

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 Congratulations to all members of the Jain Society of Houston from Jay Patel & Madhuben Patel ECONOLODGE Clean Nice Room with Reasonable Rate 7905 S. Main St Near Medical Center (Shuttle Service Available) Houston TX 77025 Tel: (713) 667-8200 WITH BEST WISHES AND CONGRATULATIONS TO THE JAIN SOCIETY OF HOUSTON FROM Dr. Sushma Mahajan, M.D. Dev Mahajan "Prayer should not be a gadget that we use when nothing else works" (Confucious) Jain Education Intemational For Page 166 Use Only

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 CONCEPT OF GOD IN JAINISM By Dr. Pravin Kamdar The religion world is characterized by a variety of questions and quests: some of them are basic to human existence, as such some of them are of particular importance of communities of faith in the world. To be human is to question, and in response to engage in a variety of questions: for survival, for liberty, for truth, for happiness, and in many cases, for some kind of meaning of life. supervision? If fire burns and water cools, it's not due to the will of God; it is due to their inherent qualities. These qualities were not bestowed on those substances by God. Can we imagine these substances bereft of these qualities at any time? Therefore, this physical world is ruled by physical law and not by the divine law. British philosopher Bertrand Russell perceived that philosophy basically deals with three little questions: (1) Where do we come from? (2) Where do we go from here? and (3) What do we do in the meanwhile? Questions regarding the meaning of life have always been an integral part of the humanities. Along the way, people have asked questions about the meaning of individual life as such: Is there a God? Why are we here? Is there personal existence after death? This, however, does not mean that there is no God. God is only the highest, noblest, and fullest manifestation of the powers which lie latent in souls of men. Human souls themselves attain Godhood or Siddhahood by shedding away all impurities, and are possessed with infinite knowledge, perception and bliss. There is an interesting connection between asking fundamental questions finding the correct answers. The answers are not simple, and not every one agrees as to which answers are the correct ones. Nevertheless, there are important questions about life. These questions sometimes steam from the intellect, other times arise from emotional experiences that confront each of us, and they are addressed by religions of the world. These Siddhas are far more above Gods or deities. They can neither be created nor destroyed at anytime. They have conquered once and for all. Their passions cannot be subdued by them again. These Siddhas do not and cannot return our prayers. They do not take the laws in their hands, so they cannot show their devotees any grace or forgiveness; for this grace and forgiveness has no place in the strict law of Karma. How can they, who have completely conquered attachment and aversion, and are equanimous to all, be complacent or angry with anybody? Jainism is a religion of nonviolence (compassion) and asceticism. Scholars believe that the religion appeared in the present form in India about 2500 years ago. Mahavir (600BC) systematized the Jain Philosophy and established ethical principles based on nonviolence that are being followed by Jains ascetics and laity to this day. This does not mean that prayer has no place in the Jain scheme of life. By meditating upon the attributes of Siddhas, and by showing respect to them, we simply try to awaken in us the latent potentialities of Godhood. The Siddhas awaken a constant mental association with the realization of Godhood and its qualities. Therefore, it is insisted that even though one may be inclined towards the devotion of Tirthankaras, and may have interest in the scriptures, and may observe self control and penance, Nirvana is far away from Him without selfrealization. Many popular religions'assert that there is an eternal Lord of the universe, who creates, sustains and destroys it. It is He who sends us misery and happiness. But Jainism does not believe that there is an Eternal God ruling over the universe. If God could be eternal & self-sufficient, we can assume that the universe with all its spiritual and material forces is also eternal and self-sufficient. Substances that are endowed with certain qualities can produce new sets of qualities by the process of permutations and combinations. These substances are independent of any external agency in their functioning and do not obey any superior power. Of what use is the inherent quality of a substance if it works only under God's Among some contemporary philosophers, the question of life's meaning is itself questioned. To ask "What is the meaning of life?" is sometimes regarded as nonsensical as to ask " What is bigger than the largest thing in the world?" The result will undoubtedly be new questions about and quests for meaning, and possibly the emergence of significant new perspective on what religious meaning is ....! "Be pure and full of love. Help those who are in worse conditions and serve all those who need your help (Satya Sai Baba) Page 167 Jain Education Intemational

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 auda guNa sthAnI nItina mahetA AtmavikAsanA cauda sopAna evA cauda guNasthAnanI vAta e jaina darzananuM eka ananya pradAna che. jinadarzana, pUjA, tapa, svAdhyAya, gharmazravaNa ane anya samagra vyavahAradharmano ekamAtra nmotyAna che. e apekSAe, layanI spaSTa samaja hoya to vyavahAragharma vadhu dhyeyalakSI ane pariNAmadAyI banI zake. jyAre AtmavikAsanI vAta karIe tyAre ApaNe be aMtimo prati ddaSTipAta karIe chIe.nIcenI tarapha AdhyAtmika vikAsano sadaMtara abhAva che to sauthI upa2 pUrNa, AtyaMtika AtmavikAsa che. vikAsanI A AkhI prakiyA e AtmAnA svabhAvane AvarIne rahelA cAra ghAtI karmo. jJAnAvaraNIya, darzanAvaraNIya, mohanIya ane aMtarAyanA kSayopakAmanI prakriyA che, athavA to ema paNa kahI zakAya ke krodha, mAna, mAyA ane lobharUpI cAra kaSAyone satata sIla karatA javAnI prakriyA che. kaSAyonI tIvratAne zAstrakAroe anaMtAnubaMdhI, apratyAkhyAnIya, pratyAkhyAnIya ane saMjavalanIyanA utaratA kramamAM darzAvI che. A tIvratAnA ghaTavA sAthe AtmA vaghArene vaghAre zuddhino anubhava kare che. eTale ke kaSAyonI tIvratAno Utarato kama e Atmazuddhino caDhato dama che. ahiM eTaluM samajI laIe ke kSaya eTale karmanI teTalI nirA-karma dali konuM AtmAnA pramothI alaga thai javuM, upakAma eTale karmadali konuM zAMta thai javuM ke kAma jema pANImAM mATI besI javAthI pANI uparathI vADha thai jAya paNa vastutaH mATI hajI pANInI aMdara ja che. temAM kyAM thoDo bhaya ane thoDo upakAma hoya ene suyopazama kahevAya.. anaMta kALa bahA2 sukha zodhyA pachI jyAre jIva aMdara tarapha vaLe che, potAnI aMdara sakhanI zodha kare che tyArathI A yAtrAnI zarUAta thAya che. A yAtrAmAM ghaNA = Ave che. parvatArohakanI jema caDatA paDatA dhIme dhIme jIva upara tarapha gati karato jAya che. jyAre guNasthAnanI vAta karIe tyAre e svIkAravuM 2hayuM ke dareka AtmAmAM alpArI paNa guNa che. bhale bahu thoDI paNa sAcI samaja che. cauda guNasthAna nIce pramANe che. () mithyAdaSTi gaNasthAna jenI tatvatA viparIta hoya, ayathArtha hoya te mithyAdaSTi jIva che. AvA javanuM A guNasthAna che. nigodanA anaMtA jIvo A guNasthAnamAM hoya che. A gaNasthAna pa2 AtmA anaMta kALa sudhI rahI zake che. (2) sAsvAdana samyagdaSTi guNasthAnaH A guNasthAnane paDatI dazAnA jIvo spa che. je jIvo kSayane badale upazamathI samyakatva pAmyA hoya che eTale ke kyAM daphanamohanIyanA karmadalikonI nirjarA thavAne badale upazamana thayuM hoya che e jIvo samyakatvano thoDo svAda bAkI hoya evI A madhyavartI sthiti anubhave che. ahiM pahelA guNasthAnanI apekSAe jIvono mayopazama thoDo adhika hoya che. (3) mizradaSTi guNasthAna A guNasthAnamAM jIvanuM darzana aspaSTa hoya che. amuka apekSAe e samyakatvano ane anyathA mithyAtvano anubhava karato hoya che. "Listen and you will hear, look and you will see, think and you will speak: These are the fundamental tenety of any religion" (Author Unknown) Page 168 Jain Education Intemational

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 A guNasthAnanI sthiti phakata aMtarmuhUrtanI hoya che. A sthitimAM AyuSyano baMdha paDato nathI. ' (4) avirata samyagdaSTi guNasthAna A guNasthAnamAM rahela jIvone dana mohanIyanA layopazamane lIdhe zraddhA avicalita hoya che.paraMtu cAritramohanIyanA udayane laIne tathA prakAre AcaraNa karavAnI kSamatA nathI hotI. AnI sthiti teMtrIsa sAgaropamathI thoDI vaghArenI hoya (5) dezavirati guNasthAna ahiM samyakatvanA hovAnI sAthe cAritramohanIyano paNa AMzika saMyopazama thavAthI thoDuM paNa sadAcaraNa karavAnI kSamatA prApta thAya che. AnI sthiti karoDo pUrva sudhInI hoya che. () pramatta saMyata gaNasthAnaH A sthAnamAM cAritrano udaya thavA chatA thoDo pramAda vatayi che. AnI sthiti thoDA karoDa pUrvanI hoya che. ahiM pratyAkhyAnIya kaSAyono kSayopAma hoya che. (7) apramatta saMyata guNasthAnaH ahiM AtmA pramAdamukata hoya che. ane samyak darzananI sAthe samyapha cAritrano paNa pUrNataH udaya hoya che. paNa A sthiti bahu lAMbo samaya TakatI nathI. ane jyAM sudhI jIva AnAthI UparanA guNasthAnane na sparze tyAM sudhI chaThThA ane sAtamAM vacce caDaUtara thatI rahe che. (8) nivRtti bAda2 guNasthAna Ane apUrvakaraNa guNasthAna paNa kahe che. sthaLa kaSAyono kSayopazama thavAthI ahiM AtmA pahelA kayAreya na anubhavI hoya evI Atmazuddhino anubhava kare che. (9) anivRtti bAda guNasthAnaH ahiM cAritramohanIyano vizeSa kSayopazama thAya che. A gaNamyAnanI prAraMbhika avasthAmAM phakata saMjavalanIya kaSAyo bAkI rahe che. ane aMtima avasthAmAM koi, mAna ane mAyAno saMpUrNa kSaya ke upAma thatA phakata lobha kaSAya avaroSa rahe che. (10) sukSma saMparAya guNasthAnaH ahiM mohanIya karmano vizeSarUpe kSaya thavAthI sukSma lobha kaSAya ja bAkI rahe che. anya kaSAyono saMpUrNa abhAva hoya che. (11) uparAMta moha guNasthAnaH A sthitine phakata upazama zreNIthI caDatA javo ja sparzI che. sapaka zreNIthI caDatAM jIvo 10mAM thI sIdhA 12mAM guNasthAna para pahoMce che. ahiM kaSAyo. saMpUrNapaNe upAMta thai javAthI vItarAga dazAno anubhava thAya che. paNa upazamana hovAne lIdhe A sthiti bahu lAMbuM TakatI nathI. ane jIva pAcho nIcenI sthitimAM jaI paDe che. (12) kSINamoha guNasthAnaH ahiM mohanIya karmano saMpUrNa kSaya thavAthI AtmA apratipAtI vItarAga dazAno anubhava kare che. (13) ayogI kevalI guNasthAnaH A guNasthAnamAM bAkInA traNa ghAtI karma, jJAnAvaraNIya, darzanAvaraNIya ane aMtarAyano pUrNa kSaya thatAM kevalya prakaTa thAya che. tIrthakaro ane kevalIo A guNasthAnamAM hoya che. (14) ayogI kevalI guNasthAna ahiM AtmA mana, vacana ane kAyAnA traNe yogano nirogha karIne pUrNarUpe niSpakapa banI jAya che. ane tatkAla janma maraNanI zaMkhalAmAMthI mukta banI jAya che. A uparathI eTaluM samajI zakAya ke AvonA kamika niroghathI guNasthAnomAM pragati thAya che. mithyAtva, avrata, pramAda, kaSAya ane yoga e pAca Azrava che. AnA uttarottara ghaTavA sAthe AtmA caDatA kame zuddhino anubhava kare che. eTale mumukSuoe satata AAvo ochA karavA jAgRta banavuM joIe. "The reason people have enemies is that they do not treat them like friends" (Mahatma Gandhi) Pe169 Jain Education Intemational

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 Best Wishes and Congratulations to all members of the Jain Society of Houston on the auspicious occasion of Pratishtha Mahotsav Mukesh, Nimmi, Nidhi & Puja Turakhia Dr. Bipin, Dr. Daksha, Palak & Alok Turakhia Shreveport, LA (A Non-Profit Religious Organization) Jayendra, Nalini, Gaurav & Pranav Vora SouthBew, IL With Best Wishes Sanatan to Jain Society of Houston Sanskar Kendra Moon Jewelers | Hindu Cremation Services 24 KT. Gold Coins One call does it all !!! 22 KT. Gold & Studed Jewelry Always ready to take the burden of final rites off of 9671 Southwest Frwy your shoulder when you @Bissonnet need to be with your family. Houston, Texas 77074 Teave your worries to us. Tel: (713) 988-6750 Remove Deceased from Hospital * Death Certificates * Electric Crematorium Caskets Cold Storage * Embalming Police Escort Priests. Hindu Vidhis . Economic Plan Virat Mehta Day or Pushpa Desai 498-6515 Night 499-6332 Open 7 Days "If success made the heart swell as much as it does the head, the world would be a much better place to live" (Author Unknown) Page 170

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Celebrating Jain Center of Houston Pratishtha Mahotsav 1995 OR D OKODS Best Wishes and many many congratulations to the Jain Society Of Houston on this auspicious occasion of PRATISHTHA MAHOTSAV SOKOOKOOK Bellaire Cancer Center is pleased to announce its association with SOKOOKOSO WIN Dr. Shailesh Gupta M.D. Radiation Oncologist OKOOSOKO "The heart is happiest when it beats for others" (Author Unknown) Page 171

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 Best Wishes for the grand success of the historic Pratishtha Mahotsav 1995 from Days Inn 25th Texas Ave. South College Station, TX 77840 Phone: (409) 696-6988 Fax: (409) 693-1174 CONGRATULATIONS AND BEST WISHES TO THE JAIN SOCIETY OF HOUSTON on this auspicious occasion of PRATISHTHA MAHOTSAV from NANDINI DOSHI SHRENIK DOSHI IMPEX DIAMOND CORP. NewYork, N.Y. "Human nature is harder to change than a $1000 bill" (Sigmund Freud) Jain Education Intemational Page 172 For Private Personal Use Only

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Celebrating Jain Center of Houston Pratishtha Mahotsaw 1995 Yu Best Wishes from Harshada Gomberwala M.D., Pediatrics & Mustafa Gomberwala M.D, Radiology 6550 Mapleridge #215 Houston. Texas 77081 Tel (713) 661 6968 Fax (713) 664 5448 With Best Wishes and Thoughts from Shi Sevanti, Hema, Mit, & Uma Mehta En meon "Everyone is ready to lend a helping hand to the one who has trouble opening his pocketbook" (Author Unknown) Page 173 For Private Personal Use Only

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Celebrating Jain Center of Houston Pratishtha Mahotsav 1995 With Best Compliments From Congratulations to all members of the Jain Society of Houston from Manoj & Jagruti, Neal, Alok Shah WITH BEST COMPLIMENTS TO THE JAIN SOCIETY OF HOUSTON || HARI OM || CHINMAYA MISSION CHINMAYA MISSION BEST WISHES FOR THE GRAND SUCCESS of THE HISTORIC PRATISHTHA MAHOTSAV FROM M. B. MEHTA SRINI MALINI M.D., P.A Diagnostic Ultrasound And Mammography DIPLOMATE, AMERICAN BOARD OF RADIOLOGY MEDICAL TOWERS BUILDING 6608 FANNIN, SUITE 809 HOUSTON, TEXAS 77030-2376 TEL: (713) 795-5672 CONGRATULATIONS TO THE JAIN SOCIETY OF HOUSTON on this auspicious occasion of PRATISHTHA MAHOTSAV from Dilip & Dr. Rangda Tejal and Veeral Mehta "God wants spiritual fruit, not religious nuts" Page 175 523 Scarlet Maple Dr. Sugarland, TX 77479-5005 Tel: 713-565-0623 (Author Unknown)

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 PRINCIPLES OF JAINISM By Vimal Chheda (1st Place Essay 13-15 Yrs.) What is Jainism? Jainism is nature in the purest and truest form. Jainism is as old as nature, which has neither beginning nor any end. The purpose of Jainism is the purpose of nature which is to work for the welfare of one and all, to rise from the trap of ignorance and inaction to the spiritual climax of infinite bliss and perfect knowledge, i.e. absolute freedom. "The energy of intelligence not through mind alone, nor through heart alone but through the whole of your totality is the highest wisdom." says Jainism. You should distinctly distinguish between what you are and what you are not. Jainism starts with the Holy curiosity to know the marvelous structure of reality and ends in the flawless perfection which is the combination of joy, knowledge, and energy. Jainism is a religion based on vast, eternal principles on which this huge system runs without any mistake or even a single momentary halt. The principles of modern science are true and temporary in the particular context of space and time only, but principles of Jainism are true for all time, for all space, for everybody, and everything. Jainism throws light on the vast structure of the universe. Its shape, size, origin, purpose, and mechanism deals in perfect details with six reals out of which the universe is made. Everything that happens in the universe is according to the fixed pattern of eternal laws which are unshakable and infallible. The Fundamentals of Jain Philosophy are that the whole universe is self-created, self-ruled, selfregulated, and self-administered, according to powerful and eternal vast laws. Every possible subject is so well explained, that one would realize that if the Jain Doctrines are well understood and practiced, it is certain that the world will enjoy lasting peace and prosperity instead of the present day world of hatred and violence. Practically all religions have individuals as the Supreme God. Jain religion believes that all worldly souls possess intrinsic characteristics (principle qualities), the 4 originals-Infinite Knowledge, Infinite Cognizance, Infinite Bliss, Infinite Power, but worldly souls are obscured by the veil of Karma and when liberated they can reach the highest state. Jainism does not belong to any particular sector fixed dogmas. Jainism does not say to give some particular class freedom, while other should remain in bondage; it is a perfect form of democracy. It emphasizes equality of opportunities to achieve perfect freedom and spiritual perfection, be it a highborn or any backward class member, or even the lowest form of life. Each soul has the potential of reaching the highest state. It believes that every soul has immense power, which can be released like nuclear energy. There are no Commandments; Omniscient Spiritual Teachers (Arhats) show the right path traveled by them, and right conduct practiced by them in their journey to salvation. Their guidance, advice, and teachings are considered and accepted as Commands. The spiritual leaders and mentors never issue Commands. Commands are sacred and any violation results in a sin. Jainism believes there are two kinds of energies: one is the energy of mechanism and the other is the energy of intelligence. In technical term they are called matter and life (Jada and Chetana). The energies of gravitation, magnetism, and electricity are believed to be three scientific forces which sustain the universe. But the rare forces of silence and solitude, of surrender and prayer, of love and sympathy, of dedication and determination, these rare forces, etc., are a demonstration of the energies of intelligence. It is a rule in nature that these are rare forces of Yoga - the activities of mind, speech, and body are more powerful than the gross forces of material science. For spiritual advancement, one has to know three points: (1) Heya: worth discarding, (2) Jneya : worth knowing, and (3) Upadeya: worth achieving. These are explained in great detail in the Jain Sculptures. To understand and appreciate from a religious view point, one has to acquire three jewels : Samyak - Jnana, Darshana, and Charitra which leads to the path of Moksha (i.e. Right / True Knowledge, Right / True Faith, and Right / True Conduct). The theory of Syadvada is the remarkable feature of the Jain Philosophy. It is an important subject because the doctrine is found only in the Jain Philosophy "He who does a good deed should be silent, he who has received one should shout it from the rooftop" (Author Unknown) Page 176 Jain Education Intemational

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 Every principle of the Jain Philosophy is considered in the light of Syadvada. Syad means, in a sense, to form a certain standpoint, and Vada implies principle or school. It points out relatively or true nature of a thing which cannot be explained in definite terms. Jains maintain that a thing is possessed of many characteristics and we express the thing only in one or more of these characteristics. The relationships between the things and those characteristics cannot be fully stated in a pure statement. The same thing appears to be of a different type from different standpoints. To comprehend the aspect, one must take into account, several standpoints or views. Syadvada is also known as Anekantvada, or the Doctrine of Manifold Aspects. Anekantvada describes the world as diverse, ever-changing reality, and infinite view points depending on the time, place, nature, and state of the one who is the viewer and that which is viewed. T. What is true from one point of view is open to question from another. Absolute truth cannot be grasped from any particular view point alone. Absolute truth is the total of all the different view points. The Syadvada, with its Sapta Bhang or seven prepositions of modes of expressions each dealing with a particular aspect of a thing under consideration, yields complete truth regarding that thing. These modes are related and each presupposes the other (each implies the other). 2 . For an illustration, a man is a son from his father's point of view, a father from his son's point of view, a brother from his sister's point of view, and a husband from his wife's point of view. Relativity is the deception of creative thinking. It is an honest effort to look at truth in its proper perspective. The art of choosing right time and right place and while doing so a Jain does not neglect other angles, but accepts them passively in their due importance. Jainism says that relativity is mental non-violence. Syadvada, if properly understood, reveals the true nature of a thing. The Syadvada is a unique gift of the Jain Religion to the world. It can play the ultimate role of bringing harmony among conflicting beliefs and thereby universal fellowship will shine. "Our own faulty are not minimized by magnifying the faulty of others" (Jawaharlal Nehru) Page 177

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 WHAT JAINISM MEANS TO ME By Anjly Shah (1st place Essay Under-12 Yrs.) To me, the first step to the religion as a Jain is to become a better human, to be noble, and also to be polite, and to keep in mind the five main principles. In a true sense the religion should be conducted by mind (mana), word (vachan), and physical (kaya) acts. We should have a friendly attitude toward every creature great and small. On account of this attitude, our behavior and conduct will be non-violent and also full of love. Kindness is the basis for dharma. Pride is the root of all sins. Pride and attachment are the two chief minister of moha (desire) or greed. Where there is pride there is destruction and ruins. Bahubali preformed a sever penance, yet in his own mind there was still pride. Hence he could not obtain omniscience or perfect knowledge. His sisters Brahmi and Sundari gave him an advice to make him realize about his pride. Jainism is not only a way of life, but a way of living. To practice the religion means conducting elaborate ways of worshipping, such as poojas. To me this is not the real part of Jainism. The word Jain is derived from sanskrit word "Jin" which means a victor. The person who conquered his passions such as the anger, pride, intrigue, and greed. It is that we have to bring the religion into our everyday life by also practicing the five main principles of jainism, like non-violence, truth, non-stealing. celibacy, and non- possession. Just because we are born in a Jain family does not mean we are true Jains. If we don't follow the principles of the religion, we are not considered to be loyal Jains. As Jains, I believe that we are expected to study these basic concepts and understand the basic concepts of our souls, matter and other entities of the universe. The Jain religion teaches us all life is sacred through the priniciple of non-violence - every living thing has its own unique place. Non-violence is the foundation of the outlook on life. Violence also is defined as obstruction of the life process of our self and also others. The higher the life form, the higher or the great the violence involved. We also have to remember that we should not commit any violence physically, mentally or verbally. Truth and honesty are also important virtues. We should always speak the truth and take only our fair share and not indulge in any kind of unfair of illegal business. By practicing vows of truth and nonstealing, we will earn the trust of our fellow men. These vows promote good neighborliness and enables us to become a Jain in the true sense of that word. All men and women get acquisitions of all kinds of material things. However, it is a common experience that occurs and causes unhappiness in to our lives. We can as Jains, and should practice celibacy. The Jain monks practice celibacy, total celibacy while householder abstain from pre-marital and extra-marital lives, and observe practical celibacy. Thus, minimizing our needs and also the gradual elimination of desires are important goals of life. In the same manner attachment prevented omniscience knowledge to Gautam Swami. He did not have pride, but he did have a great attachment to Mahavir Bhagavan, when he attained self realization then he conquered keval jhan or what is known as perfect knowledge. In the theory of karma, according to our Jainism the soul gets involved in karma and falls into the cycle of birth and death. In the theory of karma our sins will fallow us into our next life until we reach kevalgnan. Good deeds and feelings bring good karma while feeling of violence, anger and greed lead to the bad karma. The kind or quality of karma are determined by the combined activity of body speech and mind. According to Jainism God does not help us, but we can help our selves. By keeping good attitude toward life and by having pure thoughts and feelings, even when things go against our our will, we can lessen the impact of karma. In modern time, we are altering our ethnical values. Man's greatness is measured by his/her wealth and worldly possession, but not by their humanity and nobility as Jains. Most of the time men and women are doing rituals and other activities to show off and impress others that they are religious The true happiness of life depends on right knowledge, right vision and also the right conduct. If we put these three things into practical life, also not criticizing others, and understanding things from different view points, there will be less bad feelings towards each other. Thus, that is what jainism means to me. We can also live peacefully and friendly in the jain religion. It is said that if wealth is lost, nothing is lost: if health is lost something is lost, but if character is lost everything is lost. "Forgiveness saves the expense of anger, the high cost of hatred, and the waste of energy (Dr. S. K. Bose) Page 178 Jain Education Intemational

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 JAIN LIFE IN THE WESTERN WORLD By Snehal Shingavi (1st place Essay 16-22 Yrs.) A fish cannot survive very long outside of water, and similarly a Jain cannot be religious outside of his or her homeland. This misconception is primarily what prevented the emigration of many of the brightest and more talented, as well as more religious. professionals from India. Now, however, that the influx of Indians, and more importantly Jains, into America has reached a critical mass, it becomes very important to consider, carefully, the ramification on religious growth. The new age has opened the minds of many western religious. Focusing on positive aspects of these religious, western toleration and acceptance also provides an environment conductive to the growth of Jainism within the confines of a predominantly non-Jain community. But, then it becomes very important to consider how Jains can function in this world - away from India - during the transaction from Judo - Christian society. This is most easily understood by examining the three basic tenets of Jain belief: ahimsa (nonviolence), vegetarianism, and theory of karma. "Ahimsa parmodharma": these words herald the most important facet of Jain dogma - that above all else, Jain respect all others as their equals. The majority of religious across the world have undergone their various religious crusades, but the majority of Jain perceive that their religion is free from the war fighting that plagues the rest. While this appears to be true prima facie, Jains are pressing a conquest of worse genocide - the murderous violence against brethren. Unable to resolve differences between fractions, Jains have fought amongst themselves for control over various shrines and holy temples. The dilemma resurfaces here in America primarily because of the introduction of the immigrants. Taught from birth that one sect was right and the other ignorant and naive, the majority of Jain still harbor deep-rooted resentment. That, primarily, is a reason of the lack of cooperation between the various Jain communities. Jains need to drop the labels that they have stigmatized each other with, and begin to realize that first and far most, that they are all Jains. Even looking to modern day nationalistic conflicts between Serbians and Muslims, Armenians and Azerias, Israelis and Palestinians, one can see the outcome of prolonged ethnic rivalries. After all, how can we hope for the preservation of our religion if we continue to condemn it from the inside? Before Jains can hope to deal with the world outside the Jain realm, they must be sure that the Jain community is strong and stable. Without a stable foundation, even the most stable edifices crumble. We must start from the basics of our religion, and understand what it means to be a Jain person. Ahimsa becomes the easiest place to start that journey. When we control our emotions and our actions, not even the non-Jain community will be able to acquiesce us. The second and perhaps the most discussed facet is maintaining a Jain diet. Vegetarianism is the easiest of Jainism to follow and renege upon.. The western society, although moving towards a vegetarian diet, in which we reside still provides many nonvegetarian options. But we must undertake every pain to make sure that we follow our specified dietary restrictions. The reasons are twofold: First of all, vegetarianism is healthier and better for the body and mind. Removing many of the harmones and chemicals from our diet, vegetarianism provides our body the opportunity to cleanse itself. The second reason is the fact that once we are able to control our most basic cravings, hunger, we can begin to sojourn down the path toward a higher discipline. Because Jainism is primarily founded on the regroups of discipline and the austerity of selfcontrol, Jains must be unswerving in their dedication to this aspect of Jainism. Vegetarianism, however, is not a difficult way of life. Even special trends seem to pointing to it as the latest health fad. Therefore, we can not allow ourselves on opportunity to make excuses. "Some people change jobs, change friends, and even change mates, but they never bother to change themselves" (Lord Mahavir) Page 179

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 The karmic theory is very predominant in the majority of eastern-based religions. The raison d'etre of this phenomenon is mired in the premise that eastern religions were concerned with educating the masses rather than subjecting them to Marxist-style mind control. Understanding karmic theory is also one of the most important parts of Jain theory. Without the comprehension of metaphysical theories behind our religion, we become no better than those who chauvinistically and blindly follow their faiths. The karmic theory, however, also insures an understanding of morality and moral principles, and hence becomes an ordering value of any society aiming to maximize spiritual growth. And, other of any belief in any omnipotent and omnipresent being, it provides some logical and scientific reasoning for the teaching. Once we are versed in the teachings of our religion, it seems impossible that Jains should ever become a dying breed, even in America. Because many of us were taught that it would be very difficult to pursue a strict Jain life in America, we have come to believe it. Admittedly, some concessions have made and should continue to be made, but, for the most part, it is not very difficult to respect the traditions and beliefs of our religion. We do not have to become the first generation of Jains in our Western world. Rather than shunning Jainism, if we come to embrace it, as well as teach others to do the same, the obstacles should be easily overcome and we should be easily overcome and we should rise to the occasion. Abode of the Liberated Souls Four Destinies Heaven Human Animal Hell Non Violence Mutual Assistance O! All Beings W Page 180 Right Faith Right Conduct Right Knowledge parasparopagraho jIvAnAm "There are always enough excuses available if you are weak enough to use them" (Author Unknown) Three Paths Mutual Assistance Of All Beings

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Celebrating Jain Center of Houston Pratishtha Mahotsav 1995 With Best Wishes and Congratulations To The Jain Society of Houston From DR. SHRISH KOTHARI LEENA KOTHARI BAPUJI SUNIL & PULIN KOTHARI I With Best Wishes Compliments Best Wishes for the grand success of the historic Pratishtha Mahotsav from REGAL SARI PALACE For the Best Selection of Sarees, Suitings, Shritings Spcialists in Wedding Pure Silk Sarees & Rondymade SND DR. USHA, DILIP, ASHISH, DEVANG, 5602 HILLCROFT HOUSTON, TX 77036 Tel: (713) 977-7274 VIRAL KOTHARI Other Location: REGAL'S 2616 W.DEVON AVE CHICAGO, ILL 60659 Tel: 312-973-1368 "The best way to escape evil is to pursue good" (Dr. Wilhelm Tomas) Jain Education Intemational For Page 181 Use Only

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Celebrating Jain Center of Houston Pratishtha Mahotsav 1995 Best Wishes and Congratulations To The Jain Society Of Houston on this auspicious occasion of Pratishtha Mahotsav From Devka & Khimji Chheda Prabha & Dinesh Chheda Bharati & Dinkar Chheda Aarti & Dilip Chheda "The highest knowledge is the knowledge of God" Page 182 (Gautam Buddha)

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Celebrating Jain Center of Houston Pratishtha Mahotsav 1995 Best Wishes for the grand success Pratishtha Mahotsav from JEWELRY EXCHANGE CENTER Diamond, Gold, Custom Wedding Rings, Raymond Weil, Swiss Army, Rado, Movado, Longin, Tag Heuer, Cartier, Rolex, Piaget, Tissote, etc. SAMI DHARIA President 7500 Bellaire at Sharpstown Center Houston, Texas 77036 Tel. (713) 772-2600 * Fax (713) 772-4120 WITH BEST WISHES Best Wishes for the TO THE grand success of JAIN SOCIETY OF HOUSTON Pratishtha Mahotsav from from Hans Raj, Bharati, Gaurav & Anuj Khandelwal H. C. Khera M.D. P.A. General Surgeon Union Gems, Inc. 7500 Beechnut, # 375 Houston, TX Houston, TX 77074 (713) 977-0300 (713) 270-5082 Houston, disco v er "Happiness is acheived, not inherited" (Author Unknown) For Page 183. Use Only

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Celebrating Jain Center of Houston Pratishtha Mahotsav 1995 With Best Wishes and Congratulations To The Jain Society of Houston From Dr. Pulin K. Pandya M.D. P. A. WITH BEST WISHES With Best Wishes and Compliments to Jain Socity of Houston from TO THE JAIN SOCIETY OF HOUSTON from Dr. Kumar S. Peddamatham M.D. Gastroenterology & Internal Medicine KEMTRON TECHNOLOGIES, INC. 3050 Post Oak Blvd Suite 699 Houston, TX 77056 Tel: (713) 621-0075 1601 Main, # 106 Richmond, TX 77469 "God wants spiritual fruit, not religious nuts" (Author Unknown) Page 184

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 WHAT IS JAINISM? By Subodh R. Mehta Jainism is a religion. It originated in India in the sixth century B. C. It is practiced today by about 1/3 of 1% of people in India and by the people of the Jain faith who have migrated to various parts of the world, including the United states. Currently there are about three hundred Jain families practicing Jainism in Houston. The Jain Society of Houston sponsors many Jain activities around the year, including organized education programs, and also offers a place of worship for people to practice Jainism. While Jainism is practiced by only a few million people in the world, its beliefs are quite unique, and it offers philosophical concepts that are anything but common in the realm of religions. Jainism holds that the Universe is finite in space and infinite in time. According to Jainism, the entire universe and all life forms in it have always been there and will always be there. Thus, the Jain concept of the universe precludes not only the Creator, but the whole idea of creation as well. Further, Jainism says that all things that happen to all living beings are consequences of previous actions - karma - by each individual soul. The entire Universe runs on this karma principle. In Jainism, there is no grand scheme of things. Each individual writes his own future. There is no intervention by any divine power for any reason. In Jainism, there is no almighty, and there is no one to forgive you of your sins. It is all up to you. Period. The starting point for describing what is Jainism would be the Jain concept of Soul. Each life form is made up of two distinct components. The material part is made up of particles or atoms called pudgal in Jain literature and it is the same as the inanimate objects in the Universe. Residing in the body of a living being is another entity called the Soul (atma). The soul is the living part of the living beings. All souls are the same in all respects but each soul is unique. The defining characteristic of a soul is the property of awareness (chetan). It is the soul that is responsible for its actions and it is the soul that will experience the pleasures and pains as results of those actions. The soul is eternal and after death, it is reincarnated as some other life form depending on the past actions (karma). Since all souls are essentially the same, Jainism respects all forms of life equally. Jains believe in nonviolence (ahimsa), and seek to exercise it to the ultimate. They are also strict vegetarians. They are taught to do everything possible to avoid causing harm to all creatures, including insects. Jains pay particular attention to protecting micro-organisms in air and water. Incidentally, the Jain scholars have always preached that air and water contain living beings that are too small to be seen or felt by any senses. One should wonder what their source of this knowledge may have been. Jainism teaches that every soul inherently possesses complete knowledge of all aspects of the entire universe and has perpetual unblemished happiness. The reason these properties are not evident is that they are obscured by Karmas - our past actions. The association of these karmas which obscure the soul's inherent knowledge and happiness, is infinite in the past. However, Jainism holds that it is possible to free the soul of all karmas and uncover the true and everlasting happiness that is the nature of the soul - every soul. In the Jain concept, souls go round and round in the four life forms of Human, Animal, Heaven, and Hell, and as they do, they experience some pleasures and many many intense pains that are inevitable to body-bearing souls. So, the object of the game for the Jain is to rid his or her soul of all the karmas and achieve the state of moksha - liberation where souls without association with matter exist in complete and everlasting happiness. In the Jain system, a soul once free of all karmas is free forever. - There are some significant concepts implied in the preceding summation. If you are good, you go to heaven and experience pleasures there. If you are bad, you go to hell and experience intense pains there. But, what is unique to Jainism is the concept that heaven and hell are not for forever. Your time there is very long. but finite. Indeed, Jainism holds that all of us have been to heavens and hells many times in the past and will probably do so again in times to come. Every once in a while, an individual is able to completely rid himself or herself of all the knowledge obscuring karmas and is able to know everything "Religion reveals the meaning of life and science only applies this meaning to the course of circumstances" (Leo Tolstoy) For Page 185 Use Only

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 everywhere in the entire universe and this knowledge extends to all the past and all the future. This person with the complete knowledge - kevalgnan - then tells us how the whole system functions and what we can do to achieve true happiness. Occasionally a kevalgnani, because of specific karmas he has committed in the past, sets up an organization that passes on the teachings of this karma system to future generations. He or she is called a Tirthankar. Eventually, the religious organization dissipates and another Tirthankar comes along and starts the whole thing over again. ARHUM This mantra is pregnant with the vowels and consonants used in Sanskrit alphabets. The first vowel in Sanskrit alphabet is 'a' and the last consonant is 'h'. In this mantra all the sounds of vowels and consonants are mystically present. So meditating on Arhum one meditates on all the vowels and consonants. That is the importance of this mantra. The last Tirthankar was Lord Mahavir. A Tirthankar is also called an Arihant - killer of enemies - or a Jina, meaning a victor. The followers of a Jina are called Jains and the religion they follow is called Jainism. The enemies that the Jinas have conquered are likes, dislikes, anger, conceit, deceit, and greed. They discovered through their complete knowledge that actions you engage in determine what kinds of karmas you get. But what determines how much karma you get and how strongly they bind to your is determined by how intensely you felt the feelings and emotions while you were committing those karmas. Further, the Jinas have told us that self-denial gets rid of karmas. The Jain culture is full of glorious tales of how their heros fasted for months. The Jain monks live an exceedingly austere life and are revered by Jain faithful for the many sacrifices they make. AUM HRIM ARHUM It is an ancient miraculous supreme mantra among all the mystical seed mantras. Even the Kundalini (hidden serpent-like dormant energy) can be raised by meditating on this mantra. Ultimately, with the help of this mantra, its vibrations and its experiences, one can liberate oneself from the cycle of birth and death. In the Jain school of thought, your salvation is up to you. The way to salvation is through proper knowledge and proper actions. Proper knowledge is defined as the knowledge of a person with proper attitude. So in the Jain philosophy, truth is truth only at level of an individual and therefore it can not be given in a single holy book. You have to gain it through your actions to burn up your knowledge obscuring karmas. The Jain philosophy is always at the level of the individual. Jainism further holds that it is possible to have contradictory aspects to the same reality. We can disagree and still both of us can be right. Truth is not absolute. SWASTIKA Swastika is considered to be an auspicious and a good luck symbol for Jains as well as Hindus and Buddhists. It is a tradition to design the swas tika at the beginning of many religious and social ceremonies. It is a symbol of prosperity and good fortune. To the Jains the four arms of the swastika represents the four possible places of rebirth -- heaven, human, animal and hell. Many use the swastika to mark the thresholds, doors and for opening of the account books on the New Year's day. To be a Jain, is aspire to rise above all your loves and hates, burn up all the karmas by intense self denial like the Jinas did and to become a Jina yourself. That is what Jainism is. "Love all, Serve all" (Satya Sai Baba) Page 186 Jain Education Intemational

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Celebrating Jain Center of Houston Pratishtha Mahotsav 1995 WITH BEST WISHES TO THE JAIN SOCIETY OF HOUSTON FOR PRATISHTHA MAHOTSAV FROM Columbia Bellaire Medical Center 5314 Dashwood Houston, Texas 77081 TEL: 713 669 4000 FAX: 713 668 0259 BELLAIRE HOSPITAL CARING FOR OUR COMMUNITY "Jealousy is to the soul what sickness is to the body" Page 187 (Dr. John Measder)

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Celebrating Jain Center of Houston Pratishtha Mahotsav 1995 With Prayers & Best Wishes for a successful PRATISHTHA MAHOTSAV from manavA tu karI le thoDo vicAra......... Venugopal K. Menon, M.D. manavA tu karI le thoDo vicAra, ke tArU mAnava tana dhULa thAya he jI tArU mAnava tana dhULa thAya, manavA tu karI le thoDo vicAra McGovern Allergy Clinic, PA 6969 Brompton Houston, Texas 77025-1698 moha mAyA nI bhara nidrA mAM sUto jAgI jAne ekavAra... kAma krodha ne lobhanI vAto bhUlI jA re palavAra... zuM re meLavavA tuM bhAna bhUlIne ghaDI rahayo dinarAta. manavA tu karI thoDo vicAra. Phone: : HOGHiiu ajJAnanA aMdhArA tyajIne, pAmI jA Atama jJAna.... Atama jJAnanI pUMjI pakaDI tarI jA re bhavapAra... jANI lene tArA nijasvarUpa ne dharI aMtara thI dhyAna... manavA tu karI le thoDe vicAra. WITH BEST COMPLIMENTS FROM jUThI mAyA jUThI mamatA, jUThAM svapano tArA.. tyajI dene tArA mana nI kAmanA, jUThA tananI chAyA... jagADI dene tAro aMtara AtmA, "saMta" kare pokAra.... manavA tu karIle thoDe vicAra. manavA tu dharIle Atama dhyAna TROPIK SUN FRUIT & NUT vasaMta pI zAha hyusTana, TekSAsa SHRIMATI. DHARMISHTHA P. PATEL SHREE PROMAD M. PATEL & S - 8800 W. SAM HOUSTON PKY. HOUSTON, TEXAS. 77099 (IN AUCHAN HYPER MARKET) Nove is - Our "The world has givery and takers. The takers may eat better, bu the takery sleep better" (Author Unknown) Page 188 Jain Education Intemational

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Celebrating Jain Center of Houston Pratishtha Mahotsav 1995 BEST WISHES AND CONGRATULATIONS TO THE JAIN SOCIETY OF HOUSTON ON THIS AUSPICIOUS OCCASION OF PRATISHTHA MAHOTSAV FROM Mark Peterson R Ph. - & Sylvia Peterson R Ph. Quality Infusion Care Inc. A Comprehensive Full Service Health Care Provider 24 GREENWAY PLAZA, SUITE * 915 HOUSTON TEXAS 77046 TEL: (713) 621-4464 FAX: (713) 621-7775 "Happiness is achieved always by giving, never by taking" (Author Unknown) Jain Education Intemational Page 189

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 THE 'ELEPHANT OF EGO' By Shanti Monnot & Ashok Shingavi (beauty), strength (bal), attainment of materialistic pleasure (laabh), intelligence (buddhi), and knowledge, austerities (tapasyaa), status, and respect in the society (aishvarya). The Ego is one of the four passions (Kashaay). Passions are main causes of Karma bondage which, is turn, cause the soul to remain in the endless cycle of birth and death. The degree of karmas depend upon the intensity of passions. Passions are anger (krodh), ego (maan), deceit (maaya) and greed (lobh). It is said that anger resides in the head , ego resides in the neck, deceit resides in the stomach and greed resides in every pore in the skin. These passions are also remembered as an acronym "AGED". Pride with respect to any of the abilities above in this life results in karma, which disallows these abilities in our future lives. In other words, pride of good qualities in this life means we are reborn without or a with lower form of those qualities, depending upon intensity of the passion. There is double-loss by having pride. By having pride now, these qualities are further decreased or nullified in the next life. Behaviors resulting from Ego Four levels of intensity of Ego Greed and attachment for status, power, honor, wealth, and fame (prestige) are the root causes for anger, ego and deceit. Furthermore, ego is the root for anger. The negative behaviors related to ego are pride (abhimaan), arrogance (ahankaar), contempt (upekshaa), insult (udhhat). obduracy (stubborn and hard-headed), shamelessness, insolent and indiscreet, etc. The four levels are called Anantaanubandhi, Apratyakhaani, Pratyakhaani and Sanjvalan. The most intense level (Anantaanubandhi) causes infinitely long term bondage, so that one remains in the cycle of birth and death for a very long time. A person with such ego is like a pillar made of stone, which has no flexibility and can never bend. This most intense passion lasts a life-time and disallows the person to attain samyakva or right perception. The person dying with such passion goes to hell. Ego is considered to reside in the neck since ego ("Maano vinayaasano", from Dasavalkalika Sutra) destroys the quality of courtesy and humbleness (vinay) and vinay is symbolized by the leaning of neck. Ego also makes the nature inflexible (hard). The chain-effect from ego is presented below, which results in the hurdle of trying to liberate the soul. Ego is the absence of vinay, absence of knowledge, absence of non-violence, absence of religion, absence of nirjara (destruction of karma), absence of moksha, and the ego is not able to discern between living and non-living things. The next milder level of ego, Apratyakhyani. is like a wooden pillar which may be slightly bent with a lot of effort. Yet this level is so intense, that one can not take any vows of self-control. The span of this state is one year. This state does not allow one to rise above the fourth stage of spiritual development. If one dies in this state, one is reborn as an animal (tiryanch gati) or a one-sensed being (akindriya). Under the influence of ego, one may hide major sins (even those people with a lot of knowledge, penance and austerities), or one may behave indiscreetly and destroy or harm one's family, own body or wealth. A power with ego engages oneself in the search of faults of others (aarta dhyaan, raudra dhyaan). Anger is easily found in person with ego. The next milder level of ego, Pratyakhanl, is like a pillar made of a very slender piece of wood. Thus, such a person is quite flexible and bend (be polite), with very slight efforts. The span of this state is only four months. This state nullifies the austerities and self control but a person dying in this state is reborn as a human. Eight kinds of Pride: Achaarya Umaaswaati described in "Prashamarti," the genesis of ego. These are caste (mother's lineage), community (father's lineage or kul), body The mildest of passions is called Sanjvalan. Such ego becomes a hindrance to the finest forms of conduct (athakhyat chaaritra) and obstructs reaching the state of kevali (reaching thirteenth of "Divine grace planty the seeds of Faith in Man: when it blossoms, it liberates him from Greed, Hate, and Fear" (Satya Sai Baba) Page 190 Jain Education Intemational

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 fourteen stages of spiritual development). This state is symbolized by splinter-thin wood which bends easily and spontaneously. One is reborn a celestial being after death in this state of passion. The span of this passion is one month. We get karma because of our ego. What happens is that the body has ten praan; five senses, mind, speech, body, inhale-exhale and life span (aayushya). Every one is doing its own actions (kriya). Our ego reacts to this action (kriyaa) called reaction or pratikriya; this results into anger, deceit etc. This can be stated with one example: A wife makes tea for her husband with no sugar (action or kriya); the husband tastes it and responds, "Oh! there is no sugar, how come you forgot that I take two spoons of sugar" (reactionpratikriya). The wife replies, "Why you are getting so mad? You could have told me to give you sugar or got yourself more sugar." (reaction). The husband gets up angrily and walks out without tea. Scriptural Examples of Ego: Pride of Bahuball: The story of the second son of Bhagwan Rishabhdev is quite well cited. This pride became an obstruction to attaining kevalgnaan. Bahubali's ninety-eight younger brothers took monkhood (diksha) before him. Later, Bahubali also renounced the world, but did not go to Bhagwan Rishabhdev. Bahubali thought, "I will have to bow to my ninety-eight younger brothers. I am their elder brother. How can I pay obeisance (respect) to them? They have already attained kevalgnaan. I will go to them after I attain kevalgnaan myself so I won't have to bow to them. There was clearly pride due to his superiority feeling and assuming higher status for himself on account of his age only. Bahubali renounced kingdom with wealth and pleasures, but did not give up his pride. Bahubali had been a mendicant for one place, standing in one place in kayotsarga posture for one year without eating, drinking, speaking or allowing evil thoughts. Yet the thought did not occur to him "I cannot attain kevalgnaan on account of my pride on my inner enemies." Bahubali's sisters Brahmi & Sundari (Sadhavees) found about him from Bhagwan, and told Bahubali "Alight from the elephant. Kevalgnaan can not occur to those seated on the back of an elephant." Soon, it dawned on Bahubali that his sisters were referring to "Elephant of Ego" and that they were right. He thought, "proud and arrogant people "Science without religion is lame" can not attain Kevalgnaan, and I will go to Bhagwaan and bow to my younger brothers (monks) in deference. As soon as Bahubali started on his way to meet Bhagwaan, he attained Kevalgnaan. Vishwabuti: Pride to Anger : Bhagwaan Mahavir's Jiva was born as prince Vishwabhuti in the sixteenth prior life (out of known twenty seven). His younger cousin Vishakhanandi had an issue of rivalry and jealousy about enjoyment of a garden. By a deceitful plot, Vishwabhuti was sent away so Vishakhanandi could enjoy the garden. Upon discovering the plot, Vishwabhuti got very angry and struck a branch of tree with his fist so hard that many fruits fell. Pointing to those fallen fruits, Vishabhuti indicated to Vishakhanandi's guards that he could have knocked off the heads of the associates of Vishakhandi but he won't. This incident got Vishwabhuti thinking about the deceit and insult of others due to worldly pleasures. He renounced the world and did a lot of penances. As a result of his penances, Vishwabhuti became quite feeble. Many years later, Vishakhanandi and his servants witnessed that a cow made Vishwabhuti Muni fall down. The cow was weak, as she had recently given birth to a calf. Vishkhanandi and his servants made fun of Vishwabhuti's strength, who had earlier felled so many fruits by strike of his fist once. This was an insult to Vishwabhuti due to the pride of strength. It caused tremendous anger in Vishwabhuti, who lifted the cow from the horns and circled it twice in the air. During this incident, Vishwabhuti made a wish that he would like to have unlimited strength in a future life as a result of the austerities and penances he did; he was determined to take severe revenge with Vishkanandi with that strength in the future. In this incident, pride resulted in anger, which resulted in long-term enmity and sale of Vishwabhuti's valuable penances for physical strength. Indrabhuti : Arrogance which easily disappeared: When Bhagwaan Mahavir attained kevalgnaan, the Gods and Indras were going to samovasaran, a path where Indrabhuti and others were engaged in yagna. When Indrabhuti found that the Indras were going to Bhagwan Mahavir and not coming to his yagna, he felt jealous, but made such commands of arrogance, "I am unique and of unequaled abilities. How can it be that Indras are leaving me and going somewhere else. Page 191 (Albert Einstein)

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 There must be some deceit and plot. I will go and win Mahavir and show that he is not truly having Kevalgnaan. "Upon reaching Bhagwaan Mahavir, Indrabhuti's jealousy and arrogance vanished, and he was appalled by the calm voice and sweet expression of Mahavir Bhagwaan. The thoughts of "mine" and "he should carry out my orders" strengthen one's honor and pride. When a son, wife, daughter, servant or someone close does not pay attention in carrying out orders or wishes, there is an offense, or blow to the ego. This results in anger. In many Jain activities such as building temples, forming societies and conducting meetings and conventions, the sense of pride and attachment towards the efforts of collecting money is so strong that many undesirable behaviors result between individuals and groups. In spite of performance of samvatsari, the true sense of forgivers is not exchanged. Pointing out the faults of others, praising one's own actions and displaying anger are seen very commonly. According to the Dasvaikalik Sutra, "Maanum Maddavaya Jine," meaning victory for humbleness, politeness and sweetness, the correction of egotistical behavior can be facilitated by the study of knowledge of the ego, analyzing of situations consigning view-points of both sides, taking a very long-term view (multiple births), and finally a realization that politeness and absence of anguish would help both parties now and in the future lives - bodily as well as spiritually. l namo arihaMtANaM TH namo siddhANaM namo AyariyANaM namo uvajjhAyANaM namo loe sabasAhUNaM 'eso paMcanamukkAro, sabapAvappaNAsaNo maMgalANaM ca savorsa, paDhama havai maMgalaM' kA References 1. Bhadraguptavijay, Dhaman Pavajjami" volumes and III, Vishwa kalyan Prakshan trust, Meshana (Gujrat) 1986. 2. Amolakrishi, "Jain Tatva Prakash, Amol Jain Gnaanalaya, Dhulia (Maharashtra), 1982. UUSAFIR "Some give according to their means, others give according to their meanness" (Author Unknown) Page 192 Jain Education Intemational

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Celebrating Jain Center of Houston Pratishtha Mahotsav 1995 Best Wishes To The Jain Society Of Houston for the grand success of the Pratishtha Mahotsav from Vaishali Diamond Corp. 759, Fifth Avenue, # 1080 NewYork, NY 10017 Tel. 212-308-6033 Rajni & Vaishali Shah Best Wishes and Compliments To The Jain Society of Houston From NILIMA M. VAKIL AND MANOJ B. VAKIL "Some people pray for a bushel, but carry a cup" Page 193 (Author Unknown)

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Celebrating Jain Center of Houston Pratishtha Mahotsav 1995 Best Wishes and congratulations to the Jain Society Of Houston From THE VISION SOURCE-ALDINE Formerly ALDINE EYE CLINIC Dr. Ravi S. Kankaria Therapeutic Optometrist * Eye Examinations * Contact Lenses & Eyewear Treatment of Eye Diseases 5164 Aldine Mail Rt. Houston, TX 77039 Tel: (713) 449-7400 Monday-Friday: 9 am to 6 pm Staurday: 9am to 1pm MEDICAID-MEDICARE ACCEPTED "It is not by a man's purse, but by his character that he is rich or poor" Page 194 (Swami Atmananda)

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Celebrating Jain Center of Houston Pratishtha Mahotsav 1995 With Best Compliments From UNIQUE DIGITAL TECHNOLOGY, INC. Your Reliable Source For Complete Solutions K. C. MEHTA Executive Vice-President ANDY PRATT Best Wishes for the grand success of the historic Pratishtha Mahotsav 6100 Corporate Drive, Suite 260 Houston, Texas 77036 USA Tel: (713) 777-0749 Fax: (713) 777-0749 from Manjulaben Rambhai PRAFUL & JAYSHri RACHNA & REENA PATEL Family VICKY PRATT CONGRATULATIONS TO THE JAIN SOCIETY OF HOUSTON on this auspicious occasion of PRATISHTHA MAHOTSAV from Shantibhai & Jyotsna Prashant & Roopa Dani Family "There must be a lot of good in some people, but so little of it comes out" Page 195 (Author Unknown)

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Celebrating Jain Center of Houston Pratishtha Mahotsav 1995 WARMEST CONGRATULATIONS TO JAIN SAMAJ FROM AKU AND SUNIL PATEL.......OF..... NOC Karat 22 Jewelers HOUSTON AND JACKSON HEIGHTS 144444444444444444444 FOR THE BEST IN * 22 Karat GOLD * KUNDAN * REAL DIAMOND & * PRECIOUS STONE ..... JEWELERY jaya zrI svAminArAyaNa jaya janaida jaya zrIkRSNa R A DO SWITZERLAND C00000000000OOOO C00000000000OOoo Q AUTHORIZED DEALER 7 BEST PRICES & SERVICE 8xOXOCXOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOooo 5623 HILLCROFT, HOUSTON, TEXAS 77036 37-50 A 74TH ST., JACKSON HEIGHTS, NY. 11372 "People should have the same regard for other life as they do their own" (Acharya Sushil Kumarji) Page 196 Jain Education Intemational

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Celebrating Jain Center of Houston Pratishtha Mahotsav 1995 Best Wishes and Compliments To The Jain Society of Houston From Dr. Raghutaman Gastroenterology Houston Best Wishes and Compliments From MADAD CONTRACTING CO.. INC. 419 PARK AVENUE SOUTH, SUITE 1105 (corner 29th Street) Devendra Shah President NEW YORK, NY 10016 TEL NO: (212) 696-1710 (212) 696-1711 FAX: (212) 779-9456 "Every man has 3 characters: that which he exhibits, that which he has, and that which he thinks he has" (Author Unknown) Page 197

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Celebrating Jain Center of Houston Pratishtha Mahotsav 1995 SWAD TOW Best Compliments From PATEL BROTHERS 5815 HILLCROFT, HOUSTON, TX-77036 Ph# 713-784-8332, Fx# 713-784-8341 FULL SERVICE TRAVEL AGENCY FOR INTERNATIONAL & DOMESTIC TRAVEL PACKAGES TO LAS VEGAS, DISNEY WORLD, CANCUN, MEXICO, EUROPE, INDIA, ETC. CAR & HOTEL RESERVATIONS CHEAPEST FARES FOR ANYWHERE IN THE WORLD SPECIAL LOW FARES COMING FROM INDIA LAST MINUTE BOOKING AVAILABLE 24 HAS SERVICE AVAILABLE BEST SERVICE & SATISFACTION GUARANTEED COME VISIT US AND SEE THE DIFFERENCE 3838 HILLCROFT, SUITE #115, HOUSTON, TEXAS 77057 TEL: (713) 782-2090 FAX: (713) 782-1760 AFTER HOURS CALL: (713) 285-7171 * * * * For Private * wonder TRAVEL TOUR Congratulations to all members of THE JAIN SOCIETY OF HOUSTON FROM Kishor, Kalpana, Sangita & Jay Doshi of Houston, TX Tel: 713-561-9887 Dr. Ramesh & Bharati, Maulik, Raj Doshi of Newark, DE Tel: 302-234-1915 Doshi Family of Botad, India "Look to the quality of the giver, not the amount of the gift" Page 198 Personal Use Only (Author Unknown)

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Celebrating Jain Society of Houston Pratishtha Mahotsav 1995 BLOOD DONORS LIST The following people will be glad to donate their blood if you or any one in your family needs it. Their name, blood type and contact numbers are provided below. NAME BLOOD TYPE CONTACT NUMBER 1. Jagruti Shah 2. Kishor V Shah 3. Vijaybhai Sanghani 4. Kiran Dalal 5. Suresh Chokshi 6. Nalin Dalal 7. Pankaj Shah 8. Anish Shah 9. Parimal Desai 10. Mukesh Turakhia 11. Hema Chheda 12. Dinesh Lakhia 13. Bhavarbhai Purohit 14. Abhay Jain 15. Naresh Shah 16. Harsha Shah 17. Nemchand Cheda 18. Pravin Mehta 19. Mala Shah 20. Harish Mehta 21. Jitu Shah 22. Dinesh Parikh 23. Nilesh Maheshwari 24. Shashi Varia 25. Dhimant Dalal 26. Hiten Dalal 27. Hemanshu Bilakhia 28. Rajni Shah Positive o Positive o Positive o Positive o Positive o Positive o Positive o Positive O Positive o Negative ORH Positive A Positive AB Positive B Positive B Positive B Positive B Positive B Positive B Positive B Positive B Unavailable Unavailable Unavailable Unavailable Unavailable Unavailable Unavailable Unavailable 713-980-1680 713-568-8099 713-859-3661 713-933-9181 713-879-9432 713-360-4045 713-879-1026 713-879-1026 713-859-3661 713-242-8099 713-820-3746 713-980-3409 713-664-3481 713-980-5174 713-438-8775 713-265-4495 713-820-3746 713-565-0626 713-879-1026 713-944-4647 713-271-5708 713-579-0083 713-820-2659 713-491-8096 713-360-4045 713-360-4045 713-498-8510 713-870-8472 "Strength in mind is a thousand times better than strength in body" (A. C. Chaplain) Page 199 Jain Education Intemational

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A Message of Thanks and Appreciation OUR SINCERE THANKS TO: * * * * * * * Trustees of the Dharanidhar Jain Derasar, Ahmedabad for donating various Pooja articles for our temple. Shri Shantibhai Shah (Trustee, Dharanidhar Derasar) for their support and guidance Shri Vidutbhai Dalal of Ahmedabad for helping to procure various derasar items and guidance Mrs. Pratimaben Desai of Ahmedabad for coordinating Pratishtha matters and purchases. Narendrabhai U.Mehta of Ahmedabad for allowing to use their warehouse facility. Mr. Rajanikantbhai Shah of Ahmedabad for their efforts in packing and shipping the GABHARO. Mr. Vipinbhai Mathia for helping to supervise the packing and expediting. Mr. Chandrakantbhai Sompura to make a special trip from India to help us construct the GABHARO in time for Pratishtha Mahotsav. We are very grateful to Sheth Jivandas Godidas Shankheshwar Parswanathji Jain Derasar Trust for donating GABHARO for our temple and help continue to spread the message of Bhagwan Mahavir out of India. We are also thankful to Sheth Anandji Kalyanji Pedhi and Shri Shrenikbhai Sheth, Chief Trustee for donating funds towards the cost of the marble flooring. We are very thankful to Sheth Arvindbhai Pannalal Sheth for his guidance and counsel during last one year while constructing temple and in preparation of this Mahotsav. We are also very grateful to Dr. Kumarpal Desai for the enormous of time, effort and dedication given in every aspect of our Pratishtha Mahotsav. We are also thankful to Mr. Vinaybhai Dhandhiya of Jaipur, India for coordinating all the efforts of carving the Pratimas and packing and shipping. Kishor Doshi Chairman, Pratishtha Committee

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om Repogo SOCIETY OF HOUSTON E cation International Fary.org