Jain Spirit 2000 03 No 03

Author(s): Jain Spirit UK
Publisher: UK Young Jains
Catalog link: https://jainqq.org/explore/528983/1

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Issue 3 March-May 2000 International Quarterly Publication JAIN SPIRIT ADVANCING JAINISM INTO THE FUTURE Let Nature Inspire www.jainspirit.org 2010_03

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EDITORIAL CHANDU SHAH Kaushik Khajuria, Rajvee and Ajay Punatar praying for the success of Jain Spirit at the launch in London on 13th November 1999. Dear Readers, We are happy to produce the third issue of our new international magazine. In gathering the information and articles, we have tried to collect a diverse range of topics and news from all over the world, and presented them in a format which is both simple and informative at the same time. For our art and graphics, we have tried to select the best photographs, paintings and pictures. Whilst doing our research, we have found that there is very little new material on practical implications of Jainism in existing books. We have therefore had to generate our own material, which we hope will prove a valuable resource in the future. We are also building up a network of writers, artists and photographers, encouraging them to write and paint modern Jainism in all its colours. Our subscriber list is constantly expanding, and we are getting regular complimentary feedback from our readers all over the world. Due to space restrictions, we have only printed a few of these in our mailbox, but are grateful to all for their generosity. We have also done some promotional road shows to different parts of the United Kingdom and North America, obtaining valuable comments and ideas for future issues. So far, no one has criticized the need for such a magazine. We live in a world of information overload, and as printing costs have come down, there is a tremendous amount of literature. However, we are also starved of quality ancient wisdom which has stood the test of time. The Jain Samaikis a 48 minute meditation, a period which Jains should ideally set aside daily for their own spiritual development. I was recently surprised to hear from one of our readers Mrs. Kanta Shah of London, who said that she spent two samaiks reading Jain Spirit. For her, the exercise was a silent act of reflection and meditation. We would like you to savour the articles in this issue, and very much hope that they inspire you to live the Jain spirit in your day to day life. Many of you have given gift subscriptions to your relatives and friends, who have really appreciated them as something unique. May we request more of you to do the same, so that we can spread the light of Jainism all over the world, helping Jains to get excited about Jainism. Please pay special to attention to get the magazine to young people, as they are the torchbearers of our future. Many people have helped us come this far. There is a whole team involved in the production, marketing and administration of this project, whose names are in the box attached. Our financial supporters and advertisers have been most generous. Many of our team members work voluntarily and enjoy this act of self-sacrifice. Please pray for our team and encourage us to work even harder and involve more and more people to spread the light of Jainism. We know that the Jain Spirit is here to stay, and are confident that in the years to come, it will act as an important catalyst for a whole new renaissance in Jainism. Together, we can do it. Jai Jinendra, Atul K. Shah Executive Editor We invite our readers to send excellent photos, letters, clippings and reports on events, and encourage others to subscribe. Financial support. to enable this magazine to reach every corner of the world, and every educational library is most welcome. By supporting Jain Spirit, you will be taking a pro-active step to inform everyone about this ancient and visionary culture. Please contact our Head Office for more information. Board of Directors: Sulekh Jain (USA); Surinder Jain (USA): Yogendra Jain (USA); Satish Kumar (Chairman): Tansukh Salgia (USA): Surendra Sethi (USA): Atul Shah (UK):lla Shah (UK); Manish Shah (UK); Pankaj Shah (UK); Vipool Shah (UK) International Advisory Board: Prof. John Cort: Prof. Padmanabh Jaini; Mr. Shashikant Mehta; Dr. Laxmi Mal Singhvi: Mr. Benjamin Zephaniah Executive Editor Atul Keshavji Shah Consulting Editor: Satish Kumar Subscription Manager: Dina Shah (UK) Cover Design: Preeti Jain Illustration: Ravi Paranjape; Bina Shah Youth: Narendra Shah Photo Editor: Chandu Shah News: Richard Walley: Prakash Mody Proofreader: Eszter Zaborszky Printers: Caprin Printers Limited, London Distribution: Kenya, India, UK, North America International Distributors/Correspondents: AUSTRALIA: Sunil Jain jsunil@au1.ibm.com FRANCE: Pierre Amiel: Lalit Bhandari (Paris) INDIA: Narendra Kumar Sethi: Lalit Shah csi@ad1.vsl.net.in IRELAND: Ciaran Reilly ciaran_reilly@hotmail.com KENYA: Bharat Doshi, Nairobi bdoshi@treadsetters.com: Vinay Shah, Mombasa vish10@calva.com MALAYSIA: Dipak Shah bhavdip@pd.jaring.my UGANDA: Abhay Shah ashah@afsat.com Publishers: Young Jains (UK), Mahavir World Vision (USA) Headquarters and Editorial Office: 14 Cowdray Centre House, Cowdray Avenue, Colchester. C01 1QB, United Kingdom Tel: 01206-500037Fax: 01206-500279 E-mail: atul@jainspirit.org WEBSITE: www.jainspirit.org Full credit card subscription facility is available on the website. Jain Education Intemational 2010_03

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2 JAIN SPIRIT CONT March-May 2000 RE-TREAT YOURSELF Ravi Khanna Spiritual retreats are great ways to rediscover the joy of living ... 28 GLOBAL NEWS GLOBAL NEWS Jain Spirit Global Launch Jains Prominent in World Parliament of Religions ..... Call for Global Unity ........ . ................8 Australia: History Repeats Itself ..................9 Campaign for a Caring Millennium ..............10 Lord Mahavir's Birthday Celebrations ............11 Southern Baptists Target Jainism ................12 Papal Visit to India Ends in Controversy ..........13 In Brief GOOD PARENTING T.J. Salgia Parents often want to do the best for their children, but what is the best? ..........30 ART SELF-DECEPTION K.V. Mardia A parable about the importance of avoiding greed .......... .16 FORTHCOMING EVENTS MAILBOX... QUOTES & QUIPS ....... FEATURES JAINS HAVE A LOT TO OFFER Cromwell Crawford Jain culture and values can truly enrich American society ..... VILLAGE LIFE Atul Shah Villages imply harmony, community and simplicity .. ART IS LIFE IS ART An interview with Nalini Cook ...... ..18 HUMILITY ENRICHES LIFE An interview with Kusum Vinod Shah MBE....22 HAPPINESS IS WITHIN REACH Gurudev and Pramoda Chitrabhanu Jain values need to be lived to be enjoyed LIFESTYLE ...... DAIRY INVOLVES CRUELTY Ingrid Newkirk Modern milk production is not a non-violent process ....... in Education Inte

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YOUTH & KIDS ENVIRONMENT MEAT WILL DIE Ed Ayres In the 21st Century, the world will have no choice but to become predominantly vegetarian .........46 SLOW DOWN Donella Meadows Slowing down could be the single most effective action to save the world GIVING POWER TO YOUNG PEOPLE Maureen Goodman Young people can raise the quality of their lives if they tap into their inner spirit ... AN ECOLOGY OF BEING Matt Maxwell Do we need to move to a more holistic way of life? ..49 INTER-FAITH TO LIVE IS TO LOVE Swami Chidananda A bold inter-faith message.. HISTORY ANUVRAT: A JAIN ATOM BOMB? S.L. Gandhi Acharya Tulsi's movement of self-discipline .......52 TEENAGE REVOLUTION Bhavin Shah and Avinash Doshi A famous English public high school starts a regular Jain assembly 50 ......38 JAIN SPIRIT FELLOWSHIPS.. .39 KID'S KORNER Narendra Shah ... ...41 WORSHIP EMBRACING DEATH Bradley Kerchensteiner The Jain ritual of sallekhana provides a positive method of embracing death ...... WORKPLACE SPIRITUAL ECONOMICS Satish Kumar Mahatma Gandhi showed us a new economics which is both spiritual and non-violent ...........44 KANJI SWAMI - A REFORMER Narendra Shah ........ ..... PHILOSOPHY WAR & PEACE Ciaran Reilly Peace can only arise through a commitment to forgiveness and non-violence ....................56 BOOK REVIEWS BOOK REVIEWS ......................58 FINANCIAL SUPPORTERS ..............59 VIEWPOINT IT'S OK TO BELIEVE Kajal Sanghrajka Jain principles can be a path to real success....64 jainelibrary.org

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GLOBAL NEWS A SPECIAL MESSAGE WAS DELIVERED BY DR. L.M. Singhvi at the Global Launch on 13th November 1999 at Brent Town Hall, London. Dr. L. M. Singhvi was the Indian High Commissioner to UK between 1991 and 1998. He is a world renowned expert on religion and inter-faith matters, and author of several books and articles on Jainism. He lives in New Delhi, India. "It is a great privilege for me to join you this evening to celebrate the arrival of Jain Spirit. To celebrate the arrival of what could be the harbinger of a renaissance, a resurgence. The Jain spirit requires reinforcement and self-renewal, of the kind we often find happening within ourselves when we visit a temple, and Jain Spirit is very much a temple. A temple is not brick and mortar; it is not stone and sculpture. A temple is an edifice of ideas and culture, and Jain Spirit, in that sense, could be likened to a temple, one which enshrines a tradition, and offers the opportunity for self-renewal. That is what the Jain Spirit can do for one and all. That is what Jain Spirit can bring through our doors, to our hearts and our souls. 4 When I received the first copy of Jain Spirit I felt my spirit uplifted, for this new enterprise is creating and sharing a message. Our life is ennobled in the sharing of that message. We need this initiative to celebrate that ennobling of our lives, through the vehicle of thought, culture and ethics, and through the vehicle of identity and self-discovery. Each issue of Jain Spirit I'm sure will be a voyage of self-discovery Here is an enterprise with which I am very proud to be the community." Jain Spirit March May 2000 JAIN SPIRIT GLOBAL LAUNCH 2010_03 associated, for it will renew us and take us places, and it is this self-renewal which is spiritual. This spirituality is dynamism, self-renewal and self-discovery. This spirituality takes an enormous amount of maturity, both in the outside world, and in the inside world. To travel from the outside to the inner space, and to travel from the inner space to the outer space is what this Jain Spirit, as a vehicle of thought, is all about. I am very happy that we have here some vehicle to provide us what I might call, in a very pedestrian way, 'food for thought'. It is not as if eaten once, it is enough. It is not something that we must leave to the parasites, but something which we must internalise. It is something with which we must come face to face in this new awakening of Jainism. Jain Spirit is a vehicle for that awakening In 1893 at the parliament of world religions in Chicago, Mr. Virchand Gandhi brought the Jain message to the representatives of all the world's religions. Swami Vivekananda brought an electrifying impact on the audience and said that 'I represent a civilisation of tolerance. I am proud to belong to a civilisation which provides shelter to people in despair. I am proud to belong to a civilisation where humanity has been enthroned in the hearts of one and all. And when he spoke of tolerance, he spoke in a sense of Anekant, in a reverence for all life. When he spoke of the traditions of India, he spoke of Ahimsa. He spoke of humanity's pilgrimage on this earth. This is the tradition of Jainism: one of tolerance and nonviolence. I am sure Jain Spirit will share this tradition, not only with those who are born as Jains, but with all humanity, irrespective of faith, to build a community of affirmative, assertive non-violence. Jain Spirit will build a community of peace, of ethical principles, and it is through this that it will find a tremendous fulfilment. Jain Spirit stands at the threshold of a new century. May God give Jain Spirit many years to serve the cause of non-violence and spread peace to all of humanity. Thank you very much for inviting me to come here to see so many friends and to have the pleasure of receiving the collective blessings of

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GLOBAL NEWS JOIN PIKIT www jinsi ALL PIX: CHANDU SHAH JAIN BRENT TOWN HALL, LONDON 13 NOVEMBER 1999 1. Tina Shah performing a welcome dance. 2. Dr. Singhvi with Jain Spirit Directors (from left to right) Ila Shah, Surendra .Sethi, Atul Shah, Dr. Singhvi, Sulekh Jain, Satish Kumar, Pankaj Shab and Tansukh Salgia (missing Yogendra Jain and Surinder Jain). 3. Delicious vegetarian food served to guests 4. Founder Patron Mr. Kesbarji Rupshi Shab lighting a candle. 5. Founder Patron Deepak Haria explaining why he is excited about supporting Jain Spirit. 6. Mr. Nilesh and Mrs. Varsha Dodbia from Brussels and Pierre Amiel from France lighting candles. 7. Jain Leaders singing along in prayer for the success of Jain Spirit. 8. A welcome rangoli by the Haria family 6 March - May 2000 * Jain Spirit 5 Jain Education Interational 2010_03

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GLOBAL NEWS Mr. Manibhai Mehta of Los Angeles, Mr. Pravin Shah from Raleigh and other dignitaries planting a tree of peace at the parliament. JAINS PROMINENT IN PARLIAMENT OF WORLD RELIGIONS THE THIRD COUNCIL OF THE Parliament of World Religions took place in Cape Town, South Africa between 1st December & 8th December 1999. Representatives from all the major (and minor!) world religions met, in the words of the council organisers, "to experience astonishing spiritual and cultural variety, to exchange insights, to share wisdom, and to celebrate their unique religious identities". The first council for the Parliament, held in 1893, was an historical occasion, as this was the first time Jainism had really been introduced to the outside world. Virchand Raghavji Gandhi gave an inspiring address explaining the principles of Ahimsa which was received with great enthusiasm by those delegates attending. This tradition of placing Jainism on the world map at the parliament has continued, both at the 1993 revival of the council, and at the recent 1999 meeting. Organisers estimated that the final attendance at the council was somewhere in the region of 7,500 delegates, including over 350 journalists from all over the world. As well as discussing opportunities for achieving harmony between the world's religions, delegates discussed some of the most pressing issues facing humanity at the present time, including the AIDS epidemic, the impending environmental crisis and issues of world aid and taxation. Amongst the representatives present was a delegation of 30 Jains coordinated by the Institute of Jainology. Some of the world's most prominent Jain leaders were present as speakers, including Acharya Chandaniji, Dr. L.M. Singhvi, Dr. N.P. Jain, Satish Kumar and Sadhvishri Shilapiji. Shri Chitrabhanu was unable to attend, but had a lecture read on his behalf by Dr. N.P. Jain. Over three thousand delegates attended the opening ceremony on 1st December, held in the Good Hope Centre. Acharya Chandanaji was one of many religious leaders who gave a many religious leaders whe blessing to this event. The first day of the council also saw the lighting of the International Peace Flame in Cape Town's infamous District 6, the site of appalling violence against black South Africans in the 1960s. Many diverse and exciting issues relating to Jainism both directly and indirectly were raised at the event. December 2nd saw Dr. Singhvi give one of his several addresses, "The Future of Faith Traditions and the State of the Future". Speaking about the decline of 6 Jain Spirit . March - May 2000 Jain Education Interational 2010_03

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GLOBAL NEWS "Changes only take place through action - not through prayer, not through inter-faith relations" THE DALAI LAMA "Non-violence is a culture to be used as an effective weapon in the challenging task of not only protecting the environment, but upgrading it" DR. N.P. JAIN "JI congratulate the millions of unsung men and women who courageously refuse to bow to humanity's baser instincts" NELSON MANDELA Acharya Chandanaji, Dr. Singhvi, Sadhvi Shilapi, Mr. Nemu Chandaria and other dignitaries. "... there is a ray of hope in the resurgence of spirituality and global ethics, which joins us all through our common humanity..." DR. L.M. SINGHVI faith traditions, Dr. Singhvi commented that "Humankind may have become less religious in the traditional sense, but we cannot allow ourselves to become less ethical or less spiritual". The same day saw Dr. N.P. Jain give an address on global commitment to the culture of non-violence. Dr. Jain spoke about the Supreme Religion of Ahimsa, and encouraged its practise as an effective weapon in the protection of the environment, Sunday 5th December saw Judy Sole, founder and leader of the South Africa Green Party, give an inspiring address on non-violence, and the need to re-address our attitudes to the animal kingdom as well as fellow humans. Her speech, emotively entitled "Auschwitz for Animals", talked of the suffering of animals who are the victims of factory and battery farming. She ended her presentation with a call to all the world's religions to firmly advocate the proper treatment of the environment. "A climate of non-violence to animals", she explained, "will automatically extend to non-violence towards human beings". Delegates were also addressed by Satish Kumar, who participated in the assembly of 300 selected religious leaders where he contributed ideas on the relevance of Jainism in solving the environmental problems of the world. Satish was also on the stage together with the Dalai Lama, Vinod Kapashi, Bava Jain and Natubhai Shah (as part of a gathering of 40 religious leaders from around the world) for a blessing of the Parliament. Later the same day, Nelson Mandela addressed the parliament on the subject of religions, saying of the coming century, "religion will have a crucial role to play in guiding humanity to meet the tremendous challenges we face" Mandela also received awards from the Temple of Understanding and the World Movement for Non-Violence, which he dedicated to "the millions of unsung men and women who courageously refuse to bow to humanity's baser instincts". The closing plenary on December gth was given by the Dalai Lama, known world-wide for his non-violent philosophies. His short address took the form of a call to positive action to combat religion-related conflicts, poverty corruption and other worldly "A climate of non-violence to animals will automatically extend to non-violence towards human beings" JUDY SOLE, SOUTH AFRICA GREEN PARTY ills; "Changes only take place through action - not through prayer, not through inter-faith actions". He also commended the parliament, however, complimenting the "genuine respect for each other's traditions seen in this gathering". His sentiments were echoed by South Africa's Deputy President Jacob Zuma, who challenged members of the parliament to raise their ideals from the level of private morality" to "values of common good". VINOD KAPASHI March - May 2000. Jain Spirit 7 Jain Education Intemational 2010_03

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GLOBAL NEWS CALL FOR GLOBAL UNITY MR. C.N. SANGHAVI, THE FOUNDER OF THE Jain Social Groups' International Federation, recently delivered a radical call for unity and active co-operation at the 7th Biennial Conference of the federation, held in Jaipur. Sanghavi, speaking at the inaugural session of the conference on 30th December 1999, spoke of the fragmentation of the international Jain community, referring to the increasing tendency as Firstly the future of Jainism, like the future of any country depends upon young people. Young generation is not dogmatic and is ready to adapt to new ideas. If proper motivation and guidelines are given to them they will follow the same. Secondly, unlike other religions, Jainism gives equal status to women. They have to be involved at all levels. It is aptly said that for Indian women, the sky is not the limit. 'suicide for Jains'. The conference "We should be averse There is no doubt that the reacted positively to this call, and resolved to become a catalyst for the organisation of a global organisation of Jains, under the leadership of Dr. L.M.Singhvi. Below are excerpts from Sanghavi's speech. "We are now on the threshold of the new Millennium. What will Jainism look like as we wade through the 21st Century? I have heard Boys and Girls born and brought up in U.S.A., when asked about Mahavir raise a counter question "Who is Mahavir?" Are we going to land in this situation in India also by the end of 21st Century? respect we have to be slow but steady, cautious but enlightened, liberal and progressive but at the same time idealistic and positive. What is the position of Jainism today? We are about 10 | propagating social, cultural and religious values. In this million of Deravasis, Sthanakvasis, Digambars or Terapanthi in the world. But there are very few Jains. We are fragmented beyond recognition. It is said that there are 4 sects of Jains. Broadly speaking it may be so but otherwise there are hundreds of sub-sects - Dashashrimali, Oswal, Khartarguchh, Gondal Sampraday and what not. Each sect has their own Sadhus and own Sadhvis, own beliefs, own rituals and own projects. This is further spreading like an epidemic. These parochial and divisive tendencies are never ending. Parochial loyalties, fundamentalism and fanaticism will be suicidal for us Jains if we remain silent spectators to these tendencies. It is said that the inaction of good people is worse than the action of bad people. We Jains do not believe in any superstitions and our attempt should be to free the society from superstitious beliefs. We should be averse to purposeless rituals, particularly when it is accompanied by extravagance, showmanship and exhibitionism or when it is performed without understanding, because this does not fit in with our philosophy of cultivating a broad mind, broad vision and broad outlook. The forces of divisiveness are at work. If there is nothing to divide, our crooked mind will invent something, which can possibly feed our divisiveness. I have an action plan for the future. We should set up a global federation of Jains, under the guidance and able leadership of Dr. L. M. Singhvi. 8 Jain Spirit March May 2000 2010_03 - to purposeless rituals, particularly when it is accompanied by extravagance, showmanship and exhibitionism information revolution will totally transform the environment for women if opportunity is given to them. One of the main objects of the organisation should be to promote fellowship and fraternity among Jains, to strive for their progress and prosperity, to foster unity of all Jains and generally to propagate the fundamental principles of Jainism. In doing so, we have to take care that we do not enter into sectarian controversies. We have a great role to play not only in spreading the message of Lord Mahavir but also in I have therefore a very long-term plan. Confucius wrote that "if you plan for a year, plant a seed. If for 10 years, plant a tree. If for 100 years, educate the people. It is not only literacy that I am talking about, but it is knowledge and wisdom that is necessary. It is said "Where is the Life we have lost in living? Where is the wisdom we have lost in knowledge? Where is the knowledge we have lost in information?""

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EL Jain pioneers Mrs. Neeta and Mr. Amu Vaghji Shah in Perth, Western Australia AUSTRALIA: HISTORY REPEATS ITSELF A FASCINATING EPISODE IN the history of the Jain community happened in East Africa. At the turn of this century Jains from Gujarat emigrated first to Kenya, and then later on to Uganda and Tanzania. To this day we will find Jain schools, Jain hospitals and Jain community centres in major cities throughout East Africa. It was the pioneering efforts of the early Jains, their tremendous spirit and co-operation, which enabled such a tremendous success of the community both materially and spiritually. It is often said that we rarely learn from the lessons of history or that, as time moves on, we forget the virtues of our forefathers. We are therefore excited to report on an interesting development in our history. The efforts of the pioneers in East Africa have not only been sustained, but that history has been transported to a new continent, this time to Australia. 2010_03 Ever since Asians were kicked out of Uganda in 1972, there has been concern in East Africa that the future for Asians living in these countries is risky. As a result, there has been a steady flow of migration away from East Africa. Some of the early pioneers of this migration were Mr. Kanti Shah, Mr. Ramesh Shah and Aniket Shah, who tried to attract people to go to Australia. Among the people who decided to migrate to Australia were Mr Amu and Mrs. Neeta Vaghji Nangpar Shah, who went to Perth in 1994. Mr Vaghji Nangpar Shah is a great pioneer of Jain heritage. He single-handedly established the Aradhna Dham near Jamanagar, Gujarat. Amu set up in business in Perth and at the same time began to help other Kenyans and Jains who were emigrating to Perth. He would help them with setting up in business, finding jobs, homes and schools for the children GLOBAL NEWS there. Very soon a community was created out of scratch. Perth is a beautiful coastal city with warm weather throughout the year, plenty of beaches and greenery - a paradise in many ways. In 1994 some 10 families had settled in Perth, and by 1995 this number had gone up to 30 families. Dr. Paresh Mehta was instrumental in setting up regular satsangs at a community centre, and at the end of each meeting, the Jain women provide a delicious vegetarian dinner for the whole community. There were initial difficulties, but these were tackled by the mutual support and community spirit. In fact, many Jains living in Perth today say that their transition was very smooth, and they do not feel that it has been a struggle. The children have settled very well in the schools. Mr. Amu Shah predicts that another 15 families will migrate there this year and Perth is destined to become an important Jain city. In addition, there are 20 overseas Jain students in Perth and more coming each year, who are also in close touch with the local community. The Jains from East Africa were able to migrate to a new continent and settle down very comfortably without losing much of their community spirit. Instead, they enhanced this spirit once in Australia. History repeated itself as both Amu and Neeta were the second generation East Africans who were born and raised in East Africa. They learnt from the values of their parents and reinvigorated these values in a new environment. This suggests there is great hope for the future of Jainism-its ancient history can be transported in the future through our efforts. It is good to see Jains rise to the challenge. Amu Shah can be contacted via email on amu@wantree.com.au March May 2000 Jain Spirit

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GLOBAL NEWS UR A BETTER AND | INDER WO GO VEGETARIAN Pix: ATUL SHAH ARIAN RA an Vegetaria 2K PEP TA Janaki Mehta at the London Rally. The event was attended by vegetarians of all ages. Nemish Mehta and Nitin Mehta speak at the London Rally JAINS CAMPAIGN FOR A CARING MILLENNIUM TO MARK THE BEGINNING OF THE NEWrecited the Worldwide Millennium Vegetarian Pledge (see millennium, two mass rallies have taken place, both of which below). A similar prayer was also propagated by Narendra attempted to highlight the world's growing environmental Sheth of the Jiv Daya resource centre in San Diego, California. crisis and promote awareness of the vegetarian lifestyle and the The following day, January 1st 2000, saw a large Ahimsa current plight of farm animals. Mahakumbb held outside the Red Fort in New Delhi, India. On December 31st 1999, animal rights campaigners and Attended by over 10,000 people, the main aim of the rally was vegetarians met in Hyde Park, London at a rally organised by to petition the Indian government to ban exports of meat the Young Indian Vegetarians. Amongst those present were from India. The event was jointly organised by Ramesh writer Carla Lane, psychic and spiritualist Uri Geller and Chandra Jain, managing editor of the Times of India, and the Darren Johnson, Green Party mayoral candidate for London. respected Jain muni Tarun Sagar. Representing the UK Jain community were Nilesh Doshi, "It is ironic that the government runs animal welfare Prakash Patalia, Nemish Mehta and Navin Sanghrajka of boards, and yet provides subsidies for setting up Veerayatan UK. Also present were Sharad Bakhai of Jain Samaj slaughterhouses" commented Sagar. "The two actions are Europe, Raju Shah of Young Jains of America and Gulab Shah completely contradictory". The muni is not without his critics, of the Oshwal Association. however, mainly in the Indian press. In response to the Mahavir awards were presented to various organisations in criticism that the aims of the event were idealistic and recognition of their services towards the cause of non- unachievable, Sagar commented: "if Mahatma Gandhi could violence. Amongst those awarded were Compassion in World single-handedly organise the people of this land for the Farming, PETA (People for the Ethical Treatment of freedom struggle, the success of a far easier task should not be Animals), the Green Party and VIVA. All those present then in doubt. What is needed is determination". 10 Jain Spirit * March - May 2000 2010_03

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GLOBAL NEWS LORD MAHAVIR'S BIRTHDAY TO BE CELEBRATED IN THE MILLENNIUM DOME NMEC A Dance-drama depicting the life of Lord Mahavir The Faith Zone of the Millennium Dome Large Celebrations Planned in India for Mahavir's 2,600 Birth Anniversary SUNDAY 16th APRIL 2000 WILL SEE A SPECIAL performance of a play depicting the life story of Bhagwan Mahavira in the Millennium Dome in Greenwich, London. The play, timed to coincide with celebrations of Mahavir Jayanti, will highlight the central tenets of Jain philosophy, whilst vividly narrating the life story of Lord Mahavir. The 20-minute performance which will occur four times during the day will be exciting and colourful, and will incorporate elements of dance, drama and music. The newly opened Millennium Dome has been designed as a celebration of the United Kingdom, its society and its future. Onc aspect of this enterprise is the 'Faith Zone', in which nine major world religions, including Jainism, have been asked to contribute a series of photographs and captions which are displayed on one of nine internally lit columns. It is hoped that approximately 12 million visitors will see the Jain display during the year 2000. Any Jains planning to visit the Millennium Dome are encouraged to do so on the 16th Performances of the play will take place in the McDonald's Our Town Story Theatre, and there will be no separate entrance fee for the performance. Tickets can be purchased by calling the Millennium Dome ticket information line on 0870 6062000, or through any national lottery retailer. Some local rail and coach operators are also offering special discounted packages. Entrance is free to under-5s, and tickets cost PS16.50 for a child (5-15) and PS20 for an adult. There are also special discounts available for groups and senior citizens, please contact the Dome for more information. Further information can be found at www.dome2000.co.uk Preparations are currently underway for large celebrations of the 2,600th anniversary of the birth of Bhagwan Mahavir in 2001. Several Indian Jain associations have collaborated in proposing a wide variety of different events to mark the anniversary to the Indian government, who are providing money and resources to aid this celebration. Mr. Sunderlal Patwa, a Jain cabinet minister, is also keen to involve Jain leaders from all over the world. At a recent meeting of the celebration committee in New Delhi it was decided that 2001 should be declared 'Ahimsa Year, and that national awards should be instituted to recognise the efforts of leading proponents of Lord Mahavir's teaching, Amongst other ideas mooted for the celebration year are the issue of commemorative stamps and coins, the cessation of meat exports and the hosting of an inter-religious conference in India. Also planned are mobile exhibitions on Ahimsa and vegetarianism, special pilgrimage trains, a flurry of books and publications, and perhaps most ambitious, the founding of a University which carries Mahavir's name. Many of the individuals involved in planning the celebrations are keen to emphasise the environmental aspects of Mahavir's teaching. Education projects in schools and prisons are planned to help spread vegetarianism and an ethos of environmental conservation. March - May 2000 * Jain Spirit 11 Jain Education Intemational 2010_03

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GLOBAL NEWS SHOULD JAINS PREACH THEIR religion? This is a question which has been recently brought into the foreground of debate due to the activities of certain American Southern Baptist Christian organisations. Having already attracted great international controversy for their distribution of the anti-Hindu pamphlet Diwali; Festival of Light, Circle of Darkness', for which they were eventually forced to issue a public apology (but, it is interesting to note, not a retraction), Southern Baptists are now beginning a similar campaign against Jainism. Students from the Southern Baptist Theological Seminary in Louisville, Kentucky recently travelled to India to conduct research into Jainism for the purpose of converting Jains to Christianity. Converting adherents of other religions to Christianity, or 'evangelism', is considered by the vast majority of Christians to be a central tenet of their faith- it is allied closely to an idea that Christianity is the only true religion, and non-adherents are punished by God. The seminary's magazine, The Tie, discusses the trip in an article that has provoked a large amount of comment from the Jain community. The article is mainly concerned with two topics: criticism of Jainism, and tactics for converting Jains to TO Christianity. Missy Woodward, Student Co-ordinator of the trip, speaks about the 'hopelessness' of Jainism, while Chris Smith, another student present on the trip, curiously criticises Ahimsa for 'affecting the food Jains eat and the way they live. Presumably referring to Anckantvada, George Martin, the leader of the trip, talks about Jains' willingness to accept new people, and advocates using this openness as an aid to conversion. Woodward starkly summarises the goals and attitude of the missionaries, saying "It's really different when you're talking to somebody and you know that this person will spend eternity in hell if somebody does not 12 Jain Spirit March May 2000 2010_03 Divali: Festival of Lights Prayer for Hindus SOUTHERN BAPTISTS TARGET JAINISM come and work with these people". Many Jains are more concerned about the misrepresentation of the religion than the activities of missionaries. Amar Salgia, former Jain youth leader, remarks that "while it seems fairly certain they won't manage to 'convert' anyone within the Shravak Jain Sangha, Jains should become more aware of how their way of life is being misrepresented". 'Nick', writing to the Jain Friends notice board (jain friends@onelist.com, visit see WWW for details) comments that "Jainism is too non-violent, too open minded, and too The controversial Diwali pamphlet intelligent [to be affected]. Baptist philosophy is completely intolerant, very violent, and poorly thought out. Why would Indians leave a well respected religion in India for one that is not respected?". This article is the latest event in a long line of Christian activities which are generating increasing concern in India. The proselytising activities of Christian missionaries, particularly amongst Hindus in communities in relatively. undeveloped areas of India such as Orissa and Madhya Pradesh have been the subject of a great deal of discussion,

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iG ic as it is the poorest and least developed areas which generally attract the attentions of Christian proselytisers. The sinister term 'ripe for the harvest' is often used to describe these communities in Christian literature. The success of these activities is limited, however. Due to the exclusive nature of the Christian faith as preached by fundamentalist missionaries, many Hindus see these activities as attacks on their culture and react accordingly. Writing in The Organiser, M.V. Kamath comments that "Attempts at conversion should be considered a mortal assault on local cultures and should be totally banned". A level of violence is not unknown in the local reactions to missionaries; the world media has extensively (and indeed almost exclusively) reported the burning to death of missionary Graham Stewart Staines along with his two sons, and the recent murder of Father Arun Doss. The issue of preaching has historically been quite problematic for Jains, due to the philosophy of Anekantwada. However, preaching should not be confused with proselytising, or converting. In the face of individuals and organisations indirectly concerned with the destruction of Jainism, many believe that spreading awareness of the religion should become a priority of the community. Indeed, much work in this direction is already underway. A report in the Indian Express early last year suggested that vegetarian and alcoholism projects run by Svetambar Jains in the Vadodara and Panchmahals districts of Gujarat are attracting Jain 'converts': over 200,000 in the last six years. Apparently impressed by the non-violent message of Jainism, many tribal Indians in these areas are embracing the religion to the extent that three young Jains from a particular village were recently ordained into the priesthood, and there are now more than 60 temples in the area. 2010_03 EANGELO CARDINAL SOUND PUGU Tdi DE NC GLOBAL NEWS The Pope with Acharya Mahapragya PAPAL VISIT TO INDIA ENDS IN CONTROVERSY THE POPE'S RECENT VISIT TO INDIA HAS ENDED IN ANOTHER flurry of controversy concerning the attitude of Christians towards Indian religious practices (see Southern Baptists Target Jainism). The Pope attended an Assembly of the Heads of Religions, and officially closed the three-year Asian Synod of Bishops over the course of the three-day visit, which took place from 5th-8th November 1999. The first full day of the Catholic leader's visit saw him conduct a 30-minute meeting with President Narayanan, which was described as 'very cordial and warm'. The Pope also noted that there was 'more religious freedom' in India than in many other countries. Sunday November 7th saw the pontiff attend the Assembly of the Heads of Religions at the Vigyan Bhawan in New Delhi alongside several prominent religious leaders, including His Holiness Acharya Mahapragya. His Holiness spoke on the importance of tolerance, co-operation and dialogue between faiths, a sentiment seemingly echoed by the Pope, who had expressed appreciation at the 'religious freedom and tolerance' found in India. It was the final day of the visit which attracted most controversy, however. The Pope released the 'Post-Synoptic Apostolic Exhortation Ecclesia in Asia', a document highlighting the plans for the new millennium for the Catholic Christian church in Asia, prepared throughout the three-year Synod of Asian Bishops. Containing such inflammatory statements as "Jesus Christ is the fulfilment of the yearnings expressed in the mythologies and folklore of the Asian peoples", many Hindu and Buddhist groups responded with outrage and disgust at the openly 'conversionist' tone of the document. At a meeting between Buddhists and Hindus held at Lumbini, Nepal soon after the papal visit, almost all of the speakers united in their attack of what was described as "a war against Hindus and Buddhists" and "a spiritual crime". March May 2000 Jain Spirit 13

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NEWS IN BRIEF NEWS IN BRIEF AHMEDABAD: JAIN AND BUDDHIST PHILOSOPHY CONFERENCE. Ahmedabad was the venue for a national conference entitled 'The Contribution of Jain and Buddhist Philosophy in Culture which took place from 4th-5th August 1999. Organised jointly by Sanskrit Sahitya Akademi and International Jain Vidya Adhayan Kendra. In attendance were Shri Govindbhai Rawal, Dr. Gautum Patel and Shri Ramlal Parekh. founding a hospital in the Dominican | Republic, sending ambulances and aid equipment to Honduras and upgrading a house for the physically disabled in Pune, all as part of his active role in both the Toronto and international facets of the Rotary Club. House of Lords, London on 1st November 1999. AQL will initially be involved with several projects, including three aid projects in India; rural development in Eastern Bihar, rehabilitation of the physically disabled in partnership with the Jaipur Artificial Limb Centre in Rajasthan, and assistance to the VD Indian Society for the Mentally Retarded in Mumbai. NEW YORK: PREMIERE OF NON-VIOLENCE DOCUMENTARY A feature-length documentary entitled 'A Force More Powerful was premiered in New York on 18th November 1999. Produced, directed and written by Peabody award winner Steven York, the film deals with the emergence of non- violence as a socio-political force in the 20th century. The documentary is part of a four-year project on non-violence, which will also include a four-hour television series to be screened in America later this year. ROME: JAINS ATTEND VATICAN ASSEMBLY October 1999 saw five Jain delegates from the international Jain community attend an interreligious assembly at the Vatican, Rome, Italy. Amongst the 200 delegates from many different faith traditions were Shaileen and Harshna Shah of Young Jains UK, Nemu and Meena Chandaria from the Institute of Jainology (UK), and Dr. Virendra K Jain from Jain Milan (India). The delegates attended several events during the assembly, including the concluding ceremony alongside the Dalai Lama and Pope John Paul II. The final declaration from the assembly spoke about encouraging spirituality regardless of personal faith, and concentrating on and encouraging family and community life, education and inter-faith dialogue. HOUSTON: MISDITATION SHIBIR HELD A Preksha Dhyana meditation workshop was held over the course of three days from October 7-10 1999 at the Arya Samaj Temple in Houston, Texas. The event was organised jointly by the Preksha Meditation Ashram and the Arya Samaj of Houston. Covering such aspects of Preksha Dhayna as cleansing of mind and body and the need of meditation for physical health, the Shibir was considered highly successful by all who attended. MADHYA PRADESH: NEW DHARMA DONKEY SANCTUARY Mrs. Maneka Gandhi, a cabinet minister in the government of India, opened a new donkey sanctuary on 15 acres of land in Madhya Pradesh, India. The project, managed by her charity People for Animals', is funded by Jains living in North America, led by Bonny and Rati Shah. The sanctuary will provide full care and facilities for the donkeys, including a play area. NORTH AMERICA: INDIAN EDUCATIONAL FOUNDATION OFFERS SCHOLARSHIPS The Supporting Excellence in Education Foundation (SEED Foundation) is offering several scholarships totalling US$12,000 to Indian-American high school students. The scholarships are variously awarded on the basis of need or exceptionally high achievement. More information can be found at www.seed foundation.org. THIKA: YOUNG JAINS CARRY OUT SCHOOL. IMPROVEMENTS Young Jains in Nairobi, Kenya, have continued raising funds and providing improvements for Gatunyu Primary School, Thika. Over the past two years Young Jains Nairobi have provided scholarships for 21 students, a library, and a new block with electricity for KCPE students. It is hoped that this work will continue in the future. Funds are currently being raised to re-roof several of the classrooms, and provide electricity for two more class blocks. TORONTO: JAIN BUSINESSMAN WINS ORDER OF ONTARIO Mr. Keshav Chandaria was recently awarded Ontario's highest civilian honour, the Order of Ontario, in recognition of his humanitarian work over the course of more than two decades. His recent work has included GLOBAL. AHIMSA DAY OBSERVED JAINA and United Religious Initiatives combined to promote celebration of Global Ahimsa Day between 31st December 1999 and 2nd January 2000. Meditation, Bhavana, fasting and a ringing of peace bells occurred world-wide as part of the initiative, endorsed by, amongst others, Bill Clinton. LONDON: AHIMSA INITIATIVE LAUNCHED A new initiative to spread "Ahimsa for Quality of Life was launched at the 14 Jain Spirit * March - May 2000 2010_03

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FORTHCOMING EVENTS A workshop from a previous Young Jains International Convention. FORTHCOMING EVENTS YOUNG JAIN PROFESSIONALS CONVENTION ARIZONA. APRIL, 21ST - APRIL 24TH 2000 The Mission Palms Resort in Tempe, Arizona, will be the venue for this year's YJP conference. The event will centre around interactive discussions and workshops focussing on the application of Jain principles in daily life, and the difficulties of retaining these principles in a professional and commercial workplace. There will also be dinner-dances and opportunities to make contact with other like-minded professionals. The carly registration deadline is 5th February, but late registrations will be accepted until 15th March. There will be no on-site registration available. Further information is available from Saurubh Dalal (301 577-5215, e-mail sdalal@erols.com) or Shilpa Shah (404 321-4637, e-mail shilpashah@attglobal.net). Information about the resort can be found at www.missionpalms.com. YOUNG JAINS OF AMERICA CONVENTION LOS ANGELES, 30TH JUNE - 3RD JULY 2000 The 2000 conference of the Young Jains of America will be held in Los Angeles. This is the fourth biennial conference, entitled 'Four Days' Journey into the Self". The emphasis is being placed very much on making the conference 'fun for everyone, meaning all ages and both genders'. Registration for the conference opens on 1st February (any applications received before that date will be returned), and places are expected to be in very high demand, especially considering the success of the previous conventions. Prices for the conference are $200 if registration takes place before 7th March 2000, $225 before 12th April, and $250 before 1st June. Information is available from the YJA web site (www.YJA.org/conv2000), or via e-mail on uregister@mail.com. Alternatively, details can be obtained from Sameer Shah (714 572-2304). YOUNG JAINS INTERNATIONAL CONVENTION LONDON 28TH-30TH JULY 2000 This event will be the fourth such gathering in the UK of Jains from all over the world. The event always attracts speakers from many diverse global backgrounds, but with one thing in common; how to achieve spirituality and a deep caring for everything around us through all disciplines of life. The convention will provide opportunities to take part in workshops designed to give delegates with a deeper appreciation of the teachings of the Tirthankaras. Delegates will be able to meet and exchange ideas with like-minded people, and also participate in the post-convention trip touring some of the most beautiful and interesting places in the UK. Prices for the conference are as follows: registration before 25th July 2000 is PS25 to YJ members, PS35 for non-members and PS25 for students, the student category including a free membership to Young Jains until December 2000. After this date all registrations are PS40. Those registering before 7th April 2000 will also receive a free gift. All conference fees include registration, convention literature, entry to the evening entertainment programme and all meals. Registration forms are available at www.youngjains.org.uk, or via e-mail at youngjains@yahoo.com. Alternatively, information is available from Shaileen Shah on +44 (0)20 8959 5563. Mareh - May 2000. Jain Spirit 15 2010_03

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MAILBOX BY AIRMAIL PAR AVION editors@jainspirit.org JAINS SHOULD STAND UP FOR CONGRATULATIONS THEIR BELIEFS Thank you very much for I read Ingrid Newkirk's call to Jains to the first issue of Jain Spirit. stand up for their beliefs. I couldn't agree Mailbox The whole magazine is so more. We have a profound ancient value Jain Spirit vibrant and packed full system which the world desperately needs from cover to cover with today. It is important that each and every the kind of features that one of us Jains learn and promote the are not only of interest to awareness of this culture in our workplace Jains, but also to a nonand our social lives. I also think that we Jain readership. The have been too shy and introspective as a features give so much community. As a young Jain, I feel very proud of this heritage information on the way in which Jain thought and would like to commit myself to standing up for my permeates all aspects of life that I found I was being beliefs. "allowed in, as it were. Shaileen Shah, London, UK I particularly enjoyed reading the articles 'Non Violence' and 'Less Is More'. It is heartening to TEMPLES ARE FOR LIFE realise that there are more and more people worldJain temples are beautiful, peaceful and serene. The modern wide who are living by these ideals. world is rarely beautiful, nor is it peaceful. Cromwell Jasmine Koller, Ruislip, UK Crawford's article reminded me of the importance of this sacred space, which is preciously needed in today's world. To I thoroughly enjoyed reading your beautiful and build a sacred temple requires sacred spirits, mutuality and inspiration giving magazine; it is enlightening and commitment. It is not enough that a few rich people lavish spiritual. All my respects go to you and your editorial their money on temples as a bribe to God. I feel that temples team for starting this unique magazine, and to all should be built where there is some pre-existing community those who will be involved in maintaining it. spirit and respect for the religion, especially amongst the I do not have words to praise the work done by young. We know that there are many Jain temples in India Jain Spirit. On behalf of Jain Samaj Europe, please which are lying unworshipped and decaying as a result. We allow me to take the opportunity to offer my must avoid that mistake in the future. The Swaminarayan congratulations to you all for doing a great job world temple in Neasden, London, is a great example of a venture wide. which was built by the community, including children and Thank you for your hard work and unceasing young people. Jains would do well to follow this example in efforts for Jain Spirit magazine. the future. Sharad Bakhai, Leicester, UK Saurabh Dalal, Maryland, USA As it is rightly said that the 'Children of today will be WHOSE DIS-ABILITY? the Citizens of Tomorrow', I seriously feel that this Thank you for covering the issue of disability in your magazine is an excellent way to make the young magazine. A number of people have contacted me after the generation of today aware of our scientific Jain article to say that this is one of the first times that the principles and values using a modern approach. We community is acknowledging the positive qualities of so- extend our best wishes to you all called disabled people. I find that there is a lot of ignorance Reshma Bhansali, Cochin, India about this issue amongst the Jains, even to the extent that many parents are afraid to bring their disabled children out or Jain spirit is excellent. Well written, informative and encourage them to pursue independent lives. most importantly, diverse. The combination of all Living in the West, there are many opportunities for these factors and the emphasis on educating the disabled people to live independent, fulfilled lives. All that is youth and encouraging their participation together required is that the community recognises this potential and with Jain Spirit's thoroughly modern outlook and looks on disabled people not with pity or contempt, but as approach will ensure that this magazine is a human beings of equal worth and ability. resounding success. Jatin Shah, London, UK Vishal Sumarria, aged 17 years, London, UK. 16 Jain Spirit * March - May 2000 Jain Education Interational 2010_03

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QUOTES & QUIPS FAMILY VALUES. BY MIKE TURNER ..You MUST EAT || .. DEFINITELY .. REMEMBER TO SOMETIMES HEALTHY FOOD, I NO CHOCOLATES! || PRAY EVERY DAY! II I WISH MUM PRACTISED MAUNA/* YES I DO MUM. MUM. MUM. OK * Vow OF SILENCE. QUOTES & QUIPS All traditions need to change to stay the same. Ninian Smart, Professor of World Religions No religion of the world has explained the principle of ahimsa so deeply and systematically with its applicability in life as Jainism. Mahatma Gandhi views, and distribute our joy freely, whether to friends or strangers. Reuben Thuku, Theosophical Society of Kenya Every living being has a zest for life, and we must respect this in all our thoughts and actions. Lord Mahavir Whereas religion usually looks for an opening to the eternal and infinite science hopes for closure and places its faith in the capacity of the mind to sew things up. It prefers finity over infinity. The result is a world where the ego is at home and consciousness a supreme goal. Thomas Moore, Professor of Consciousness A true professional does not look up but looks down. Looking up there is only competition and aggression, but looking down, there is an opportunity to serve and help others. Shashikant Mehta, Rajkot, India The Jains maintain a balance between giving and taking. Throughout the community. I see a constant inclination to giving, a selflessness that is unique. The world needs such individuals and communities more urgently than ever before. Michael Tobias, Author of Life Force: The World of Jainism Jainism is the most powerful and profound philosophy in the world. Jains have to feel proud of their beliefs and practice them in a positive manner which eliminates suffering Maneka Gandhi, Cabinet Minister, India I think it is a central misconception of the Jain tradition to say that it is concerned with the salvation of the individual in a selfish manner. Every Jain must strive for the highest code of conduct, the highest code of restraint and the highest contribution he or she can make for the preservation of others. There is hardly any tradition which is more selfless. L.M.Singhvi, Global ambassador of Jainism Thinking or doing harm to another living being is to harm oneself. There is no separation between us and them in Jainism. Padmanabh Jaini, Professor of Religion, University of California, Berkeley Every being in the universe is important, unique and useful. Thus we should be tolerant and adaptable to other people's MEDITATION 2 BY MIKE TURNER Index FTSE 100 FTSE AI-Share FTSE 250 FTSE AIM Dow Jones CAC 40 (France) Dax (Germany) Nikkel (Tokyo) Hang Seng HK Jainism is a religion waiting to be reborn. The likelihood though is that its rebirth will take place in the West rather than the East. Jainism has always been ahead of itself. Cromwell Crawford, University of Hawaii THE MARKETS Close Change thg 52- 52 on week owock High low 6,74220 5740 0.88 6.772 5,377 3.154.15 35.08 1.13 3,162 2481 6,326.00 144,00 233 6,326 4,669 1,731.80 123.40 123.40 267 267 1,732 792 11,286.18 297.27 2.71 11,366 8,676 5,468.05 71.06 1.325,472 3,584 6,119.17 161.10 2.70 6.127 4451 18,368.14 546.36 2.89 19,036 13,123 15,84041 565.88 3.71 15,876 9,000, oooo March - May 2000 * Jain Spirit 17 2010_03

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FEATURES Jains are keeping their identity in the melting pot. Young Jains from Philadelphia who participated in the cultural programme at the JAINA Convention in July 1999 18 JAINS HAVE A LOT TO OFFER Jain culture and values can truly enrich American society writes Cromwell Crawford. n order to view the American melting pot, we must first | background, this was the image in which you were made, and ask: "What is America?" By one definition: "America is a the justification was a pragmatic one: success. Nothing country that doesn't know where it is going, but is succeeds like success, especially in America. determined to set a speed record getting there". More seriously, America is more than a country, more than a geographical reality. It is also a political reality, a moral reality, and a cultural reality. It is the first country in which people deliberately planned in principle to institutionalise the values of freedom, responsible government, and human equality. The earliest metaphor to capture America's cultural diversity was the creation of Israel Zangwill, who called America "God's crucible, the great melting pot". A crucible is a vessel in which hard metals are fused. The vision is that of different people, pouring their differences into a pot that melts them down, and what comes out is some solid form, made in America. The motto was: ex pluribus unum, "one out of many". Historically, the 'one' took on the form of the White, Anglo-Saxon Protestant, WASP in short. No matter what your Jain Spirit March May 2000 2010_03 It would be unpatriotic to hold on to the vestiges of the old world, especially if they appeared strange and funny, including your own name. So my Telugu-speaking friend, Devadutt, became David. Quite a fall for a god (deva)! After the Second World War, the WASP identity of America began to erode, as America encountered people from Asia and was forced to alter her Immigration laws, which previously had forbidden them citizenship. The new immigrants were much more educated and more wealthy than their predecessors, and were not so willing to renounce their cultural lineage. Whereas the Caucasian mind thinks in terms of "either/or", the Asian mind thinks in terms of "both/and". Asians felt there was no logic to your having to sacrifice the old for the new when you could have the best of both worlds. Personally, I am of the view that while there is strength in

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"I believe that out of all the diverse groups in America, Jain Americans are among the best equipped to achieve genuine diversity." unity, there is more strength in diversity, provided diversity is directed toward the common good. Unfortunately today, in the climate of political correctness, diversity gets defined by the squeaky wheel; some minority group that screams bloody murder that their rights are being violated. Minority rights must be respected. But the cries we have been hearing are for the most part pleas for special treatment, for favours of the welfare kind. However, that is not in the interests of the common good. I believe America must develop her diversity to confront national and world problems. I also believe that out of all the diverse groups in America, Jain Americans are among the best equipped to achieve this task. Why? How? When? Where? Before we answer these questions which affect your daily lives, there are some housekeeping matters we must put in order. First there is the matter of name-recognition. Americans have heard of the Hindus, Sikhs and Buddhists, but they do not know who the Jains are. Sometimes they are confused as a branch of Buddhism. My students often do a guessing game: "Aren't they the people who go around, wrapped in white bed sheets, wearing surgical masks?" Or, more excitedly: "Aren't they all nudists?" We need to set up a commission for bringing media attention to the community. Secondly, there is the matter of transmitting aspects of our religion to Christians and Jews in terms which are not open to misunderstanding. For example when we refer to a holy object on the altar as an idol, we employ a conventional translation which fails to do justice to the spiritual reality on the one hand, and on the other hand we invite its denigration. After all, to members of the JudeoChristian tradition an idol is something false, degrading and superstitious. They will wonder how your piety could be rational when it is made up of such idolatrous nonsense. Along the same lines, we need to rescue some of our key concepts from negative connotations. For example, out of the five vratas, a householder must observe, three are formulated in the scriptures in negative form ahimsa, asteya and aparigraha. Outside the community mention of these values often draws a weak response. It all sounds less than resolute, even wishy-washy. That is a matter of regret, because a value such as ahimsa is more than a compendium of 'don'ts'; it also mandates positive behaviour characterised by love - a value 2010_03 JAINS HAVE A LOT TO OFFER | which Christians can readily recognize and appreciate. At that point your religion begins to make sense to your friend, because the American mind is attuned to positive thinking. A third matter of house cleaning touches on gender sensitivities. All religions face this problem because they were shaped in patriarchal societies, which viewed women in sexually belittling terms. Therefore scriptural passages, which reflect the social conditioning of their times better than the humane and non-discriminatory principles of the religion should be reappraised with the consciousness of gender equality. Jainism, at heart, is an egalitarian religion even though some of its writings on women appear demeaning. However, it is not sufficient to acknowledge this disparity; western standards of law and morality demand its immediate rectification. In the same vein, Jain speakers from India should be advised, when addressing American audiences, to use inclusive language in speech and writings. Christians have American Jains, Dr. Surendra and Mrs. Hira Sethi, lighting a candle for Jain Spirit. March May 2000 Jain Spirit 19 PICCREDIT:: NARENDRA SHAH

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FEATURES 165 had to walk down this path of rectification already, and Jains should not be left far behind. Having drawn attention to some house cleaning matters, let us now mention areas in which we can proudly affirm our Americanism, and do it with the verve of a Jina. First is the area of education. Since most of you are students, some of whom have just graduated from school or college, and others have climbed to the next rung of the educational ladder, I start with congratulating you. You bring honour to your teachers and parents, and help maintain the Jain community as the best-educated group in all of these United States! I hasten to add there is an ancient Indian tradition that 'what you receive you must pass on to others'. You must not lock up the knowledge you have acquired in your brain; you are obligated to share it. This is the concept of rnam, which in Sanskrit means 'debt'. You are a debtor! In addition, Jainism places a high | hatreds are on the rise in almost all countries of the world, including our own, often in the form of religious fanaticism that bombs abortion clinics, burns Black churches, and desecrates synagogues. One source of all religious fanaticism is the tendency to claim God as ally for one's partisan values and ends. A fanatic is usually a person who does what he thinks the Lord would do if the Lord knew all of the facts of the case. premium on knowledge. Right knowledge (samyak gnana) serves as a connecting link between right faith and right conduct, on moksa-marga or the path to salvation. Related to education, a second area in which Jains can make a special contribution is civility. By civility I mean, being prepared to sacrifice one's own private impulses in the interests of the common good. The Jain emphasis on the control of passions is highly appropriate for a nation that has been brought to its knees by the Civil Rights movement. Civility, and its impulse to oblige, is at the heart of tolerance - an essential virtue in a pluralistic society. By the opposite token, incivility makes for fanaticism. Fanaticism is the enemy of culture, especially when it is the culture of someone who talks with a peculiar accent. The fanatic opposes culture, because culture is born of imagination, and the fanatic is always afraid of the imagination of others. Thus the fanatic, who uses fear, is karmically doomed to live and die in fear. Fanaticism wears three masks: racism, religious bigotry, and ethnic hatred. These three hatreds are held together by violence. These 20 Jain Spirit March May 2000 2010_03 This country has to come around to a Jain type of ethic of relativity (anekantavada). It teaches, like no western religion does, that things are not always as they seem, that contradictions abound in our everyday perceptions, that we all occupy subject worlds, that sincerity is no guarantee for truth and certainty, and that in order to claim a knowledge of the truth, the whole truth, and nothing but the truth, you must first pay your dues by becoming a perfected soul, a siddha - but don't bet on it in one life-time! Jains should feel politically at home in America because,. philosophically and historically, their religion is based on democratic aspirations and principles. Essentially, Jainism is a system of quiet contemplation and asceticism, in which CREDIT: HINDUISM TODAY

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JAINS HAVE A LOT TO OFFER "The Jain community is the best-educated group in all of the United States! However, by tradition, what you receive you are obliged to pass on to others." effort to overcome the bondage of the world. He was not a social reformer, but his teachings are rich with implications for personal and social living. He believed in the worth of all individuals, he advocated a casteless society; he rebelled against the establishment represented by the priestly caste; and was emphatically democratic. In our century, Mahatma Gandhi came under the influence of Jainism, and he made non-violence (abimsa) the main plank of the freedom movement in India gaining her independence from the British in 1947, and thereby becoming the world's most populous democracy. Thus Jainism's emphasis on the worth of the individual; the right to call one's soul one's own; its magnificent assertion of personal autonomy; its universal scepticism; its doctrine of the relativity of all ideas and values, and its insistence on compromise, have all contributed incalculably toward the development of the democratic spirit. This spirit should first be expressed on the level of the family. The family is the fundamental unit of the nation. With a fifty per-cent divorce rate, domestic violence, teenage pregnancies, drugs, to mention only a few of our social maladies, it is clear that the American family is in trouble. Jainism has a tradition of making and keeping vows, which function as social cement. This stabilizing factor is all the more augmented in the Indian ideal of the extended family. Even if you should choose not to become politically engaged, the health of your family will contribute to the health of the nation. The displacement of the model of the melting pot by the onset of multiculturalism has left the identity of what it means to be an American highly ambiguous. The most common feature one can discern, as characterizing most Americans, is that we are all consumers, and that we are all members of the greatest consumer society in the whole world. Notwithstanding our 50 years of warfare with Communism, materialism abides as the driving engine of the American Dream. The message of Jainism is that a nation sows the seeds of its own demise when it confuses spirit with matter, the jiva with the ajiva. America has a soul which must be recovered; but not in the old way when the first immigrants came to these shores, seeking religious freedom, and then wound up by establishing orthodoxy of their own, complete with persecution of dissenters. Jainism is unalterably opposed to all orthodoxy, Eastern or Western. It insists that in a pluralistic society, all religious claims must be tempered by reciprocal respect and by reason. persons are to free themselves from attachments to the world. Its ideal is the monk-one who withdraws from the world and seeks not its salvation, but his own. As such, there is little in the way of a blueprint for an ideal society. Even so, Jainism soon developed a form of community known as the sangha; the oldest voluntary religious organization in the world. Roughly, the sangha parallels the Church in Christianity. In addition, historically and philosophically, Jainism developed principles that have implications for democracy. Jainism and Buddhism are classified as heterodox, or heretical movements because they revolted against particular features of the prevailing orthodoxy, namely, Hinduism. Thus both movements became independent religions. In time, Buddhism was absorbed by Hinduism and survived only in other parts of Asia; but Jainism stood its ground and did not leave India. Parshva and Mahavira, the last two of twenty-four Tirthankaras, are of historical significance. At the end of the ninth century BC, Parshva opposed the priestly dominance of Brahmanic culture by railing against the caste system, and by campaigning for the egalitarian inclusion of all people, regardless of caste, creed or gender. His concern for life and liberty extended to the welfare of animals, and opposed to their killing in ritual sacrifices. He preached the adoption of vows for common persons, thereby making religion universally accessible. Two hundred and fifty years later Mahavira appeared, continuing the tradition of a highly individualized Cromwell Crawford is Professor at the University of Hawaii in Honolulu. He recently completed a major lecture tour of India and a book on Indian Medical Ethics. The above paper was first presented at the Young Jains of America Convention in Houston, July 1998. March - May 2000 * Jain Spirit 21 2010_03 www jainelibrary.org

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FEATURES JAYU SHAH Children can be encouraged and supported such that they radiate joy wherever they go. HUMILITY ENRICHES LIFE An interview with Mrs. Kusum Vinod Shah, MBE L rare leader in the UK Jain community and winner of a Queens Award, Mrs. Kusum Shah talks to Atul Shah a bout her experience, suggesting ways in which women could be encouraged to take an active role in the promotion of Jain values. Where were you born? I was born in a small town in Kenya called Kitui in 1948. I lived there until the age of twelve and it was a wonderful childhood. The majority local African population were very warm, and there was a tremendous spirit of peace and community. We then moved to Mombasa where I did the rest of my schooling. I went to India for four years to do a BSc degree, and returned to Kenya where I got married, finally settling in England in 1974. On what grounds were you awarded the MBE from the Queen in 1998 Ever since I arrived here, I have been working in the civil service for the Department of Health and Social Security, where I am currently an Executive Officer in the Finance Department of the Benefits Agency. There are ten people who report directly to me. My Award nomination was sent by my employers, based on the quality of my work, and any other community service. I have been involved with the Gujarati School in South London since 1983, where I am the Headteacher. About 200 children have so far graduated with GCSE O levels in Gujarati. We also teach about Indian culture, festivals, art, music and stories and literature. Students also perform plays and write their own songs. There are about ten teachers who work closely with me. I feel teamwork is vital to anything. We cannot clap with one hand - both are necessary. To create a team spirit in community work is not an easy task, as often there are a lot of frictions. You clearly have been very successful. What is your secret? With any new tasks, there will be problems at the beginning. I also think it is very important to listen to others and hear their viewpoints. In this way, everyone feels respected and a part of the team. I feel through unity, a lot can be achieved. How has Jainism influenced your life and success? Ahimsa and Anekantvada, love and tolerance, are principles at the core of my life. There is a respect for the views of others and a sense of peacefulness and friendship. Jainism gives us very positive practical guidance to happy living. My parents were never dogmatic, and they had respect for all religions. My late mother was always teaching us how best to live life with a respect for God. Jainism is in essence a non-discriminatory tradition. However in practice, there is discrimination, especially in community activities, where it is usually men who are in charge. Also in Jain homes, women still often serve quite tradition roles. You are a rare exception, in that you have been both a professional employee and a community leader. 22 Jain Spirit . March - May 2000 Jain Education Interational 2010_03

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HUMILITY ENRICHES LIFE ATUL SHAH Partners in community service - Mr. Vinod Shab and Mrs. Kusum Shah Was it difficult for you to do this? I am not a feminist. I do think that there is merit in both men and women. Men tend to be more firm, and women more emotional. I think God created this variety that we may complement each other. I don't think there is anything wrong in women being behind men, in fact I sometimes prefer not to be in the limelight. It is of course not right if women are inhibited from being the best of themselves. A woman plays several roles, as a sister, a wife and later a mother. These are very noble roles, and if they fulfil these to the best of their abilities, I think that they have achieved a lot. For example, a wife and a mother are often teachers, a role which has great value in society. I think women should also come in front to equate and balance the family and community roles. Most women can afford to give some time to the community, and I believe should try to do so. What should men do to encourage women to come forward, such that the whole community can benefit from their virtues? Firstly, their ego should be suppressed. If a woman comes forward and does some good work, men should not feel offended or belittled by this. There should be no jealousy, but instead, a shared joy. This joy will encourage women. Men should also appreciate the major responsibilities that women have in the home and at work too, and try to accommodate these when they involve women. What do you feel about the traditional perceptions of women? I think there are a lot of changes already happening. For example, my husband always encourages and supports me, and the same applies to many of my women colleagues at the Gujarati School. If we look at history, the support of legendary women such as Sita for Rama or Kasturba for Gandhiji has enabled them to achieve great things. If it weren't for this support, they would not have come so far. I am therefore quite optimistic about the changes taking place in the West, and this is good news for women. One of the secrets of your success is your humility. Lord Mahavir was very humble, and Jainism is a very humbling tradition. Humility can win us a lot of friends. Sometimes it can be a problem to stay humble when everyone around us is very egoistic. I have always been taught humility in my family and my neighbourhood. How can young people be positively attracted to our culture? I think art is quite important, and children should be involved and supported. Also giving them responsibility at an early age is very important if we want to get them involved. They should feel that their contribution is important, and not ordered around, as often happens. Also the more they are exposed to our culture, the greater the chance that they will be drawn to it and be excited about it. I think the mother tongue is critical to all this, and if they appreciate their language, they will really stand up for their culture too. Between the ages of eighteen and twenty-five, there is a big void in terms of community involvement and service by young people. I think this is a serious problem, and it leads them astray. They can also lose their earlier momentum and excitement about the community, We must do something about this, and the National Hindu Students Forum is a rare exception and success. How should we teach religion to kids? Stories are very powerful in teaching morality. Art and drawing will also attract children. Teenagers love argument, debate and dialogue. Through this, they can learn religion. Hence they should be given a platform for dialogue and debate, and the topics could be connected with Jainism. I do think however, that it is difficult to teach religion. There is a great shortage of good teachers of Jainism. We need to have a balanced approach which includes rituals, philosophy, stories, practical relevance, and history. I feel that your own work has had an important influence on the approach to Jain education and understanding in the UK and internationally. I feel these projects should be encouraged and supported by all. In many ways, the western approach to Jain education is more positive then the patshala/rote learning style of Jain education in India. However, there is still a lot that needs to be done. In particular, we need to move against the tide of sectarianism and disunity. We should all come together as Jains and learn together as if we are all students of Lord Mahavir. What is your understanding of moksha (liberation), which some people argue to be the ultimate goal of Jainism? I personally thing moksha is too remote an ideal, and feel it is important to live Jain values in the here and now rather than to worry about whether or not we would achieve liberation. Hence I live my life trying to do my best in the here and now and not to worry too much about the future. March - May 2000 * Jain Spirit 2010_03

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FEATURES Poor people should not be pitied or ignored. Through our charity, they can become the source of our happiness. HAPPINESS IS WITHIN REACH Jain values need to be lived to be enjoyed, argue Gurudev and Pramoda Chitrabhanu SICARRIE mohanapura (nAlandA yahA~ saptama varga taka zikSA T Today mankind is living in an | taking their place. The old is being interesting time, when the science replaced by the new with tremendous of information technology is speed. rapidly taking over and practically governing his life. The cave man has become a castle man. The days of cartwheels and carriages are being replaced by Cadillacs and convertibles. The period of stone grinding and grating has become obsolete and the modern electric grinders and graters are Jain Spirit March May 2000 2010_03 24 As the machine is used for instant work, in the same way man works for instant happiness, fame and riches. He does not care whether it is at the cost of environmental pollution, depletion of the natural resources or animal abuse and suffering. He is under the powerful grip of greed and acts under the intoxication of modernization, leading him to self-destruction. Motivated by grand sensuality, he uses all of his dalls in the acquisition of worldly pleasures. In this way technology and information make the rich richer and the poor poorer. When we look around us, all we see is that man has become a burden and an enemy to himself and the mother earth, rather than a friend to all. Engaging himself in anger, lust, selfishness, deceit and competition he ultimately paves the way to violence and war. As Thomas Merton has rightly said, "Violence can begin only where thought and rational communication have broken down." Living with this pace and in this space, man has become a robot. He now has no mind of his own and works like a machine. Society thinks for him and he obeys its orders. His herd mentality blinds his vision and goads him to move about without any direction. One wonders whether he has the same element which is potentially capable of becoming Mahavir, Buddha, Ram or Jesus-epitomes of love, compassion and simplicity. How can he attain anything, if he does not take charge of his own life and discern the difference between right and wrong in the light of the truth? History tells us that no amount of wealth and fame has made mankind happy. For material happiness is fleeting and temporary. It's definition changes with man's desires and dreams. Happiness does not lie in accumulation of things, but in the art of equal distribution, simplicity and contentment. In this New Year let us decide not to become a machine in the mechanical world, acting without thought, but instead thinking before each action. For every positive or negative action has an equal and opposite reaction. A loving thought cast in the universe has a loving response and an evil thought has an evil one. It is the law of nature that what is thrown out in the universe comes about like a boomerang. So why not prioritize

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DINA SHAH law of reverence for all life (Ahimsa), relativity in thinking (Syadavada), law of cause and effect (theory of Karmas), law of non-acquisition (Aparigraha), and law of compassion (Karuna) through non-violence in thoughts, words and action. It has also emphasized the idea of tolerance and non-interference as its teachings. These perennial principles of Lord Mahavir are the avenues to health, healing, harmony, peace and love. They were useful thousands of years ago and will be useful for many millennia to come. In this way, putting the teachings of Jainism into practice one can renew Gurudev and Pramoda Chitrabhanu with President Moi of Kenya some twenty years ago. one's connectivity to that ancient source of teaching and live in harmony with oneself and in harmony with the rest of the world. Let us therefore work collectively for the betterment of the whole universe by changing our focus from 'I' to 'We'. The message of the new dawn is for all of us but for youth in particular, who are the hope of tomorrow. They will shape the way society thinks and feels. For, tomorrow belongs to the youth, youth that holds the promise of the future. They are the symbol of energy and zeal, openness and compassion, creativity and innovation. They have time and vigor to carry on and give life to the ancient heritage of reverence for life, understand and practice the wisdom of the seers and use the insights of the enlightened masters. They are the torch bearers and trend setters of peace, progress and prosperity for the present and future generation. So let us all think globally and act locally, making a difference in every moment of the millennium and be aware of our glorious spiritual wealth by arising, awaking and not stopping until the goal is reached. our life on the basis of our needs and comfort and not on our greed and luxury? In this way we can eliminate the possibility of acquiring negative vibrations and unwanted karmas and channelize our thoughts, words and actions in the positive direction, starting the millennium with a new beginning. There are two classes of people who think in two different ways. There is one class that asks every morning "what should I do to become hungry? and there is another class that asks "what should I do when I become hungry? In Jayu Shah gave up his lucrative professional job in London to work for children in India alongside his wife Dina Shah. 2010_03 HAPPINESS IS WITHIN REACH any given situation neither one seems to be happy. So where is the happiness? More than 80% of mankind toils for food, shelter and protection and yet many of them go to bed hungry. There is another small percent that is affluent and simply wallows in luxury. What a disparity in the lives of the two! One has plenty and the other is empty. To get a fresh outlook to life, one must turn towards the philosophy of Jainism as practiced and propounded by Lord Mahavir. It has profound answers to our questions. It is founded on the Gurudev Chitrabhanu is a renowned speaker, writer and promoter of Jainism worldwide. Pramoda Chitrabbanu is President of the Jain International Meditation Centre New York and India March May 2000 Jain Spirit 25

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LIFESTYLE For centuries, cows have been treated with love and respect in India Then I was a child growing up, I had one regret: not to have been born a Jain. Other children wished they had been born movie stars or astronauts - I just wished to be a Jain. No matter what high ideals politicians may talk about the true foundations and tenets of Jainism are the world's keys to peaceful coexistence and respect, and the practice of ahimsa is perhaps the most amazing and simple moral view. So, when I hear bad news: Jains forgetting why there is anything wrong with eating meat, or - most recently - finding Jains involved in running export slaughterhouses in India, I can only think: if Jains can't get it right, what hope is there for the rest of us! In my early years in India, the images of happy cows were everywhere. The cows who wandered the dusty streets sometimes wore garlands, symbols of respect placed about their necks by Hindus or Jains. Despite their tremendous size, they are as gentle and tame as family dogs. One day, as I walked down a filthy alley, I saw a huge bull who had walked up two steps and was standing at the entrance of the house watching the family do its daily chores. Twenty minutes later, when I returned down the same street, he was still there, blocking the entire entrance, enjoying the company of his people. Modern milk production involves a lot of cruelty. There are Not that life was easy for them. plenty of healthier and compassionate alternatives which Overworked bullocks pulled carts through the Jains would do well to embrace, argues Ingrid Newkirk clamour of city streets, breathing in the stinking fumes and sweating. Sometimes they collapsed under they all happen for one reason: people eat flesh and drink milk. their burdens. When cows cease to be useful, off they go to Milk is not a vegetarian food: there is a piece of a veal calf or auction. We visited the weekly cattle sales in India. Several bull calf in every glass of milk. I say milk is not vegetarian thousand bullocks and cows stood confused and uncertain in a because the calves are taken from their mothers so that we can dusty field. The temperature soared to 100 degrees but there drink the milk they need, and we want. The females are made was no water and no shade. The cows, tense with fear, did not into milk slaves, like their poor mothers, unless they die of understand why they had been taken from their homes. diarrheal diseases, like scours. The boys are put in small crates Such things happen where most of us never see them. But in dark sheds, chained by the neck, to be made into veal JAYU SHAH DAIRY INVOLVES CRUELTY 26 Jain Spirit * March - May 2000 2010_03

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DAIRY INVOLVES CRUELTY RAVI PARANJAPE. Cow as an extension of our greed and violence. THINGS CAN CHANGE. I ASK THIS: PLEASE, DON'T TURN YOUR BACKS ON THE VIOLENCE OF COW SUFFERING AND SLAUGHTER. MAKE AHIMSA COME ALIVE. HERE ARE SOME SUGGESTIONS OF WHAT CAN BE DONE BY EACH AND EVERY ONE OF US: parmigiana and veal cordon blue at 14 weeks. That is the age at which they walk for the first time in their lives! Or should I say, 'wobble', for their little legs are swollen from standing and balancing on wooden slats. There is nothing more joyful than a baby calf - jumping and waggling his long tail and enjoying life. But because of factory farms, no baby calves know their mother's love, feel the sunshine, or smell the grass ever. Our greed has condemned them to imprisonment and then to death. All of their mothers have their only joy, their calves, taken away - so that we can have cheese and milk and ice-cream. On a recent trip to India, we watched a man with a dull knife saw into an old cow's throat. Her eyes were wide as saucers. She knew what was happening, and she could not believe it was true. After all these years of providing milk, this was her reward. And it is invariably the case - there are few retirement homes for cows and the few there are almost all run by wonderful Jains) cannot begin to manage even a tiny fraction of the number of cows bred and exploited by the enormous demand of our species for the milk they produce. Milk, by nature, is meant to feed their own young. If we have one ounce of compassion in our bodies, one grain of religious or ethical thought in our minds, we will not wish to play any part in this cruelty-almost-beyond-words. We will refuse meat and -be brave! - milk. We will be vegans. The mother cow-a dear, docile, gentle vegetarian animal - has been reduced to a meat and milk machine. In the US she is put on what farmers actually call a rape rack to be brutally violated via artificial insemination. She is hyper-ovulated, to make her body work to the breaking point and beyond. She is given injections of hormones to overload her udders - hormones that are passed on in her milk. In India a broom is thrust into her body to force milk production or she is injected with a drug that causes painful contractions. Sometimes she is so malnourished, that all the prodding and poking in the world won't bring milk. Then everyone turns a blind eye as she is sold to slaughter. Ralph Waldo Emerson said, "No matter how scrupulously the slaughterhouse is concealed, no matter how many miles away, if you eat the flesh of the animals from it there is complicity." If we buy meat and cows' milk we must face the facts: we are subsidizing the violence and misery. The cows' and calves' miserable skins are, of course, made into leather handbags and shoes. To me, leather stinks of dead, suffering cows. 1. We can switch to soyamilk and soy cheese, and Tofutti instead of ice-cream-there are dozens of varieties. Find one you like. It is far better for your family's health than mucous-forming, high cholesterol-inducing milk. 2. We can stay away from caveman fashion. We don't have to wear the skins of tortured beasts. Every company, from Todd Oldham to Neimans and Payless to Bata, have shoes, handbags and belts of manmade materials, as well as cotton, corduroy, satin, and so on. 3. We can cook vegan food for our friends and at the same time educate everyone we meet. Jains are leaders and can be the more so in practising good nutrition, and in conserving the water table, forestation and all the Earth's resources through veganism. Meat production is the most environmentally devastating process. 4. Please visit our Web site at: www.peta-online.org, where you will find tons of information on veganism and animal rights. Click on the "Kids" button for information on avoiding dissection in school. 5. For specific information on vegan nutrition and recipes visit the Vegetarian Resource Group at: www.vrg.org Don't forget to play their vegetarian game! 6. To find non-leather shoes, boots, jackets and belts point your browser at: www.vegetarian-shoes.co.uk You can check their list of worldwide stockists for a store near you, or order directly from their site Ingrid Newkirk is founder of People for the Ethical Treatment of Animals (PETA), one of the largest animal rights organisations in North America. She is author of 'You can save the Animals, Prima Publishing, 1999. March - May 2000. Jain Spirit 27 Jain Education Interational 2010_03

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LIFESTYLE BKWSU Delegates sharing their thoughts in the relaxed outdoors. RE-TREAT YOURSELF Spiritual Retreats are great ways to recharge our energy and re-invigorate the joy of living. Ravi Khanna explains the importance of re-treating ourselves on a regular basis. his weekend I have felt love for the very first time." So read an excerpt from a misplaced diary I was given some years ago. You might be thinking that these could have been the words of someone that had just been given an expensive gift, or perhaps had just met their ideal partner. In actual fact the diary belonged to Mayur Shah, a 12 year-old boy who had just returned from a two-day spiritual retreat for young men aged between 10 and 25. The retreat in question had brought together around 25 young people from different parts of the UK, and they had spent their time meditating together and in discussions and workshops involving inner reflection and goal-setting. Retreats give us the opportunity to break from routine and spend time in a more relaxed and peaceful environment. Away from the places that have become associated with anxiety and concern, it is remarkable how fresh and light one's mind can feel in a neutral setting. However rather than just going on another holiday which often brings stresses of its own, I have seen how retreats offer something different. Instead of being a temporary escape from one's normal existence, retreats can actually help a participant to prepare to go back into the world with greater skills and resources with which to live life. I was lucky enough to take part in my first retreat at the ripe old age of 16. My mother had pushed me as she thought it would be "good for the soul". I found myself by far the youngest attendant in a group of around 40 people, most of whom I thought (initially anyway) liked the sound of their own voices a little too much! Nonetheless as the four days continued I was very surprised by how comfortable I felt amongst these "old" people. My age and lack of experience did not seem to matter to them. Indeed for some reason that I couldn't fathom), they paid just as much respect to my opinions as they did to their own ideas. This rather peculiar yet endearing 28 Jain Spirit . March - May 2000 2010_03

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RE-TREAT YOURSELF Young Jains Retreats also involve everyone in the preparation of the food. doing, and look at it objectively in order to see whether the lifestyle we are following is taking us in the direction we want to go. I have had the good fortune to attend 15 or 20 retreats in my time, and can honestly say that I have yet to be part of a group consisting of people whose company I have not thoroughly enjoyed. I do not think that this is because I generally meet like-minded people there, nor do I think that they are especially lovely people whom I could not help but enjoy being with. Rather I think this feeling has more to do with the atmosphere at such retreats. Instead of facing the relentless pressures and demands that it has become accustomed to, when exposed to a more relaxed environment, one's mind is able to enjoy the space and time required to operate more freely. As a result I have observed that people naturally start to find themselves behaving with gentleness and consideration towards each other. Alongside experiencing such friendly relations, another benefit of taking part in retreats is the clarity people observe in their own thoughts and ideas. When the mind is cleansed of the usual baggage of unnecessary fears and trivial worries that it normally wastes its energy upon, it is able to see and think much more clearly than usual. As a result at the end of retreats I often hear people talk of having found breakthroughs to long-term problems. Participants have often had profound and beautiful realisations about themselves and how to make a difference to their lives. I believe retreats are a necessity in modern life. Try one and see for your self. experience instilled a good impression of "retreats" within me, and paved the way for participation in a good number over the next four or five years. In 1995, I decided to start organising similar events specifically for young people, and the joy that these gatherings have brought to me has been quite incredible. My father is due to retire this summer, and I recently asked him how he thought he would spend the years to come. He replied by explaining to me how up to this point his life had been somewhat "automatic". As a child he was sent to school to study, and then to college and university. Having qualified he then found work and had been working in a similar fashion for the last 45 years. It was only now that this "automatic" life pattern had come to an end, and for the first time he was having to find his own way. Whilst listening to him, I began to think how much of our existence in the 21st century has become "automatic or routine. Our society is so fast and so demanding that sometimes it can seem an achievement just to get through the day! In an increasingly automated world, even human beings can appear like machines with so many tasks to perform, forever fighting against the clock. We never seem to have enough time to stop and reflect, nor to do those things we would really love to do. Ordinary things become known as urgent, often with the result that the really important things in life don't get a look in. It is no wonder that people in later life can look back and feel that although their lives were full, they were not necessarily fulfilling. I also believe that it is not just our actions and our time that have become automated, but also our minds have been affected too. Imagine buying a new suit: you might really appreciate wearing it for the first few days, but then within a week, wearing it becomes part of your routine and you no longer notice it anymore. In the same way it is easy for us to lose that sense of appreciation for ourselves and for those people around us, as we do not have the time, space and energy to see things as they truly are. We have lost touch with the ability to step back from what we are Ravi Khanna is an IT consultant based in London. He has led several sessions on self-reflections with Young Jains in the UK and North America. Jain Spirit is planning on starting its own retreat programme, so if interested, please write to retreats@jainspirit.org March - May 2000. Jain Spirit 29 2010_03

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LIFESTYLE ATUL SHAH GOOD PARENTING viewpoint. Any idea or statement should be considered from different points of view. Ideally, this should result in a non-dogmatic approach to the doctrines of other faiths. Therefore a person should not denounce the view of others, Accept what is good, regardless of where it comes from. If the people of the world would accept this principle of Jainism, many world problems could easily be solved. The external environment also influences a child's upbringing. As parents we may feel that we cannot influence this directly, yet it affects our child. This is where I believe Three generations parents should also teach the importance of community, by actively getting involved in community activities, whether they be at school, or among Jains. Parents should not draw a boundary for their caring in the Parents often want to do the best for their children. But home. The caring should extend to the wider what is 'best' in a Jain context?, asks T.J. Salgia community. In this way, children will not only benefit from a larger circle of friends, Then a child is born, he or she does not know right but they will also learn through example the importance of from wrong. It is the duty and responsibility of the serving the community. In fact, children actually love serving parents to teach and provide all that is needed to and helping, if they are guided and encouraged. help in the moral and spiritual growth of a child, so that he or The founding teachers of Jainism prescribed Maha-vratas she becomes a true citizen of the world. Without true parents (ethical doctrines or vows) for us, householders, to help us there cannot be a true family, a true country or peaceful world. keep in line with the religious beliefs. These principles are also When we talk about true parents, I consider there is more the foundation of good parenting. It is essential for a true Jain than one type. There are those who brought us into this to follow these vows. The vows are: world, and there are others who give us knowledge and * Abimsa (non-violence) - not to cause pain, anguish or the wisdom, so that we can become good citizens of the world. destruction of any living being (man, beast, bird, etc.) through We may get valid knowledge from various sources, and we mind, speech or body. Be kind and compassionate with others. should consider that there is an element of truth in all of them. * Satya (truth) - truth in thought, speech and deed. Always Yet we have to have a standard of true parents. Who is qualified seek the truth. Never speak an untruth or do not associate with to set the standard? According to Jain tradition, an omniscient persons who speak untruth. teacher has the power and moral authority to set such rules for * Asteya (non-stealing)- do not commit any kind of theft nor the community. As the saying goes: "charity begins at home", take anything without being given. therefore first and foremost, parents have got to make a good .Brahmacharya - Restraint in sexual behaviour. home for their children, and to children they are the * Aparigraha - Simple lifestyle through necessary possessions immediate parents. When they fail in this endeavour, we all and active avoidance of excess. Charitable giving of what is in know the outcome. Therefore, true parenting is vital for the excess of our needs. survival and the salvation of human beings. Once again it is the duty and responsibility of true parents Jain omniscience teachers, whom we call Jinas or to teach what is right and wrong. As the saying goes: "strike conquerors of the inner enemics (anger, greed, ego and when the iron is hot". This means to me that from the deceit), have taught a concept called anekantavada (multiple moment a child is born, true parents should provide good and points of view). Apart from ahimsa (non-violence), this is the meaningful education and culture so that their child could biggest gift of Jainism to the world. We must all understand become a good citizen of this world. that we should not be one-sided. The views of others may be as valid as our own. This philosophy states that no single Dr. Salgia is a past president of JAINA and Director of Jain perspective on an issue contains the whole truth. Substance, Spirit. This is an extract from a paper presented on Saturday time, place and conditions of the observer, all affect the October 30th 1999, in Washington DC. 30 Jain Spirit * March - May 2000 2010_03

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A 1940 print of the story O nce upon a time there was a man. He was travelling with a party which happened to pass through a thick forest full of wild beasts and robbers. In the middle of the forest, they were attacked by a band of robbers. The party fled for their lives in all directions; the man became separated from the group, and lost his way. When he looked back to see where he was, he saw a mad elephant running furiously towards him. He realized that if he did not find shelter, he would be killed instantly by the elephant. Noticing a well, he thought: "This elephant is sure to kill me, but I may perhaps save myself by jumping into this well." So he jumped into the well, grasping one of the branches of a banyan tree overhanging the well. At the bottom of the well, the man saw a huge python ready to swallow him, should he fall, and at the bottom, on the four sides of the well, he could see four cobras hissing at him. Two rats, one white and one black, were eating away the branch of the banyan tree which supported him. At the top of this branch there was a beehive full of bees circling around him. The elephant was standing on the brink of the well, and as it tried to capture the man with its mighty trunk, it made the branch move 2010_03 SELF-DECEPTION SCA SELF-DECEPTION K.V. Mardia presents a parable illustrating how important it is for us to distinguish between truth and illusion. to and fro, while causing some drops of | Deceit (the four main Passions). The honey to fall on the man's lips. At that branch of the banyan tree represents the moment, a monk happened to arrive at short duration of this earthly life. The the side of the well opposite to the two rats, white and black, represent elephant, and offered to help rescue the Time, day and night, which exhaust his man from the well. However, he seemed earthly span. The bees in the hive are to be momentarily satisfied with the organs of the Senses and the honey situation whilst he had the sweet taste of drops represent sensuous Pleasures. The honey on his lips. He did not realize that monk represents the True Religion. So the branch of the tree would be eaten the whole drama comes down to this: away by the rats and then he would have the common man, ignoring the fact that no support at all, or the whole tree his life may be cut off at any time by would be uprooted by the elephant and death, satisfies himself by enjoying he would fall down only to be sensuous pleasures and is oblivious to swallowed by the python. the truths offered by philosophy: he is being influenced by anger, greed, ego and deceit. This whole drama is a symbol of the delusional state of man. The forest is the cycle of Birth and Death, and the man in the forest is the ordinary, worldly Man. The mad elephant that ran after him is Death; the well his earthly Life; the python the symbol of the lowest state of existence (Hell). The four cobras are the symbols of Anger, Greed, Ego and Kanti Mardia is Professor of Statistics at the University of Leeds. He is author of The Scientific Foundation of Jainism' (Motilal Banarsidas, 2nd Edition, 1998) and founder of the Yorkshire Jain Foundation in Leeds, England. March May 2000 Jain Spirit 31

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ARTES PAINTING BY CHHAGAN PATEL VILLAGE LIFE Jain villages used to embody harmony, community and simplicity. Can we recreate them in modern western life? people who lived with nature, embracing it, and adapting to it. Rarely did he hear people complaining about the hot weather. He found an extremely " ndia lives in its villages," Gandhiji would say, and he went to the villages to find the real India. Even today, when we introduce ourselves to elders, one of the first questions they ask is which village do we come from. Not long ago, villages were our homes. They were our sources of food, clothing, shelter and education. They were our community centres, our places of worship, our playgrounds, our animal sanctuaries. Artist Chhagan Patel spent three months in a remote desert village in Rajasthan and observed the lives of the local people (adivasis). He tried to capture what he saw on canvas, in the paintings you see overleaf. He found a with one another and revelling in the simplicity of life. All festivals were celebrated with colour and music. The weddings, or the holi (harvest) were filled with deep joy, sharing and unity. In the modern day, such a village may be described as poor, illiterate or even backward. However, Mr. Patel found it to be very much the opposite. It was rich, happy and peaceful - a haven which many in the West try to aspire to. The villagers did not give any lectures about the secrets of happiness and peace of mind - they just lived it, quietly, simply. Perhaps our elders, instead of enquiring about the village we come from, should ask us which village are we building today? A village of technology and power, a village of wealth and greed, or a village of simplicity, co-operation and harmony. In the twentieth century, we have generally done very nicely as a community, especially in material terms. Per capita, we are one of the wealthiest communities in the world, if not the wealthiest. But material wealth is the modern measure of success and happiness, not the authentic Jain measure. One of the most important steps we can take to embrace Jainism is therefore selfless charity of our material wealth. That will remind us of our higher goals in life. We also need to move swiftly from the I to the WE. This was not at all difficult in village India, but it certainly is a big problem in the modern global village. We must not 32 Jain Spirit . March - May 2000 2010_03

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VILLAGE LIFE PAINTING BY CHHAGAN PATEL PAINTING BY CHHAGAN PATEL (and left) A traditional Indian village setting in Rajasthan. become local bigheads and global nobodies. Community and connectivity have always been our defining characteristics as Jains. A number of Jains today are aspiring to re-create village life, through their community activities, dinner parties or charitable work. They are seeking a sense of belonging, a connection with nature, and a unity in spirit. Jains are aspiring for peace. It may be that the source of the wisdom lies in our past heritage, which was not only elaborated in our scriptures, but lived daily through our lifestyles. We need not go back into history to embrace village life - as we have already seen, there are many positive attributes of villages. Hence it is in our communities (at home and at work) that we have the opportunities for creating the villages of tomorrow. If we take on this challenge we will learn about humility, duty and selflessness. We will also learn about patience and perseverance, about harmony and tolerance. We may in the process invent a new village, which is both modern and ancient at the same time. S2 Artist Chhagan Patel lives in Romford, London. He recently exhibited bis paintings at the Meghraj Art Gallery. He can be contacted on 01708-750128. A modern English village in Devon. March - May 2000 * Jain Spirit 33 2010_03

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ART Caught in the Act (painted with a credit card) PHOTO: CHANDU SHAH ART IS LIFE LIFE IS ART How do you choose the subjects for your paintings? The inspiration comes from what I see in my travels. I travel around the world a lot: I've been to India, Italy, Australia and many other places. The inspiration comes from the landscapes and the peoples of different countries and different cultures. I take photographs and sketches when I'm abroad, and then when I'm back home, I re-create some of those images which have a universal feel. For example, the painting with the horse's head is almost an icon in itself. Many things that come from what I see in landscapes are almost universal images; Celtic stones, rocks that are very solid and stable in what is an unstable society - this is the stability of nature picked out in the work. Would you say that your work is a bridge between East and West? Yes, but the fusion is almost unconscious, because I don't aim to be either. What I create is what is me and what is inside me. I think the West is very strong, from the way I've been brought up, lived here and worked in this country, but the East is also very strongly in me, and this filters through the work unconsciously. It is not a conscious 'I will be an Eastern Painter'- it comes through from the works I see in the East. For example, the frescoes in Sri Lanka, the Ajanta caves, even the miniature paintings - all those things are pulling through, In November 1999 Nalini Shanthi Cook had a but not consciously. They're there in the work, for example, in the strong decorative borders in many of the paintings. major exhibition of her art at the Meghraj Art How has your art improved the quality of your life? Gallery in London. She talks to Jain Spirit I couldn't live without art. I have a very difficult job, and the about the inspiration for her work, which art is my release, my way of being in the world, and being embodies the Jain spirit of love for all creation. happy in the world. It reflects love and inner warmth, and that comes out in the paintings. So art is where you express yourself? I express myself, but I'm also very at one with myself when I'm How did you become interested in art? painting. It's a very vigorous and very difficult process, and I was a teacher of art for many years in schools and colleges, can be quite frustrating at times. It's also a very intellectual and then I became a manager of art, and now I'm inspector-I process - there are a lot of technicalities in a painting, which go around schools and colleges and look at the art there have to be right for it to gel into something that can be That's one side of my life-the other side is being a practising inspiring for other people to look at. A painting is as much for artist, which I've always been for as long as I can remember. I other people as it is for me, for them to be able to react and was a sculptor for a while, using all sorts of materials. In the last respond to it, and find that warmth and tranquillity. There's a five years I've come back to painting, but I think a lot of the lot of ugliness in the world, and I don't want to express sculptural influence has come through in the painting because ugliness in my art; I want to express beauty and tranquillity, of the materials I use. I don't use traditional oil, or traditional warmth and love, and I want people to look at the paintings watercolour - I mix all sorts of materials and work them into a and be absorbed by them and feel happy. lot of layers to create a texture. For example, you'll find I notice your style is slightly abstract. paintings which have oil paint, stains, ochre from the earth, The recent paintings have become more surreal, I would say, found materials, photographs, remnants, collage - all sorts of than abstract, because they are images that are recognisable, elements go into the painting to give it layers and depth. that are set in an unreal context. They are not immediately 34 Jain Spirit . March - May 2000 Jain Education Interational 2010_03

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Temple view recognisable as a landscape you would see in a photograph, for example. The colours are very much influenced by Matisse and Howard Hodgkin, both very strong colourists. The colours I used are earthy colours - ochres from the ground, which are actually mined from the ground. That produces the very warm glow of the paintings. I do tend to use very warm, evocative colours. A lot of our readers are interested in art, have painted as a child, but stopped doing it when they became adults. What would you say to them to help them reconnect with their own creativity? I think it's very difficult to reconnect, and I have moments like that when I'm working very hard on other things. What I would say to them is: believe in yourself, don't be put off by the competition, and if you want to create, then create. Go and look at other pictures in galleries, look at other artist's work, if you can, talk to other artists, but be confident in yourself and the confidence will show through in the work as you grow as a person. It takes time, and you get a lot of knockbacks. You can feel very sad and unhappy if things don't work out, but you've got to stick with it and it'll come. Always try to reconnect, because art is life. Without it, the world is dead. What would you say to parents whose children are interested in art and showing potential, but who are experiencing the pressure to conform to the school curriculum? Well, that is a problem. There is always the pressure to go into business, make money - it's very difficult to make a lot of money with art. If your child is creative, and they want to create art, but you stifle that, there could be problems later on. Let them work alongside, keep it there, don't let them lose iteven if it has to take second place, and is not necessarily a priority, allow them space to do it. I have to do that myselfput a bit of time aside, and have that space for myself, when I can do what I love to do. You have to be practical about it - it's very difficult to make a lot of money out of art, and to be successful. However, there's no reason why you still couldn't do it and get a lot of pleasure out of it, and give other people a lot of pleasure. What kind of values do you express through your art? I express love, humanity and spirituality, not of a particular faith, but a universal spirituality. Nalini Cook lives and works near Liverpool. She can be contacted at 76, Ashton Road, Newton-le-Willows, Merseyside, WA12 OAJ, UK. Tel: 01925 224243. E-mail: nalini.cook@fefc.ac.uk 2010_03 Art is Life Life is Art Of orange light March May 2000 Jain Spirit 35

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YOUTH All Pix: BRAHMA KUMARIS WORLD SPIRITUAL UNIVERSITY, LONDON Maxi Jaze, lead singer of the world famous band Faith-Less', emphasising the importance of self-belief for achieving happiness. GIVING POWER TO YOUNG PEOPLE Young Jains could raise the quality of their lives if they tap into the great reservoir of wisdom that is in their inner spirit. With a clear sense of self-identity, they would live a very happy and prosperous life for themselves and positively influence all around them, writes Maureen Goodman Te live in a time when young people are being pulled in all directions, and end up becoming confused and disorientated. They often have great difficulty in choosing their education or career. They lack an awareness of who they are and what they believe. Rarely do they appreciate that their own inner conscience carries many of the answers. Adults often do not support their efforts to be themselves. The future of our communities depends on the future of young people. Their future depends on their family, environment, education, socio-economic situation, i.e. upon the influences they are exposed to as they grow up during the most formative years of their lives. All of these factors have a profound effect on the development of the sense of identity, personality, belief systems and values. However, perhaps the most crucial factor is the ability of young people to respond appropriately to all these influences. Is the response a conscious choice that has been made, or an unconscious reaction to the situation they are in? We must ask ourselves two key questions: 1)How can we help young people develop a strong and secure sense of identity? 2) How can we empower young people to make conscious choices in life? In other words, how can we communicate and encourage the development of a sound value system that will create personal integrity and a better future for everyone? These are questions to ask in the context of family life, education system, media, the business, health, service and community life. It is important to consider how all elements of society can contribute to the development of young people. However, human beings are at the heart of all these institutions, and it is individuals who must be empowered for change. Often there are good reasons why a young person may respond in a particular way. This may be for self-protection against bullying, racism or abuse, or to preserve a fragile sense of identity. A report published by 'Young Voice' examines the opinions of 1,400 young lads of what they think about life in Britain today. The views reveal the search for identity. As a 17year-old explains: "I think what is contributing to lad culture is a kind of identity crisis...there is no position in society for us to grow into." The search for self-identity has to take us beyond what we 36 Jain Spirit . March - May 2000 Jain Education Interational 2010_03

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Giving Power To Young People do to what we are. Too often young innate goodness, profoundly changes our people and indeed adults, too) base perception of young people. From being a their sense of identity on the values of problem waiting to be solved, a young the society in which they live; the way person, as an individual, becomes a they would like to be seen by others, potentially rich and vital source of or the way they think others see creativity and goodness for our society. As them. Identity becomes centred on is our vision, so is our world. factors such as gender, race, culture, Reflection and the generation of fashion or wealth. Much energy goes positive thoughts about the self, into defending this identity, and any relationships and the community is the threat can lead to anger and primary method of empowering the self eventually violent behaviour. In a for personal change. Thoughts lead to study in Boston, USA, young attitudes, feelings, words and behaviour. offenders were asked what made The power of thought is extremely them commit crime. The most under-estimated, yet it is at the root of all common answer was that they were that we do in life. A five minute dis-respected by someone, i.e. their expression of anger or violence can be the identity was threatened. This answer Rajiv Mehta from Mombasa, Kenya, result of maybe an hour, a day, a week or was so common that it was simply speaking about his own understanding of even months of negative and angry abbreviated to "he dis me? the word success thinking. In the process of releasing A stronger sense of identity, anger, a massive amount of energy is which cannot be so easily eroded or wasted. By contrast, a positive and threatened by others or by circumstances, has its foundation in inspired thought can take a lifetime of good work to express, the positive qualities inherent in each and every individual. generating energy as it goes. Such is the power of thought. The innate goodness and the natural capacity to love and to Reflection and silence therefore remain the starting point serve are part of our spiritual identity. Qualities such as love, in transforming attitudes and behaviour, through which we peace, wisdom, strength and joy are at the core of our inner are able to access our inner qualities and values, and our selves. Using guided reflection, we have helped many young spiritual identity. people to release these qualities and consciously allow them to Young people learn by witnessing, not by what is said to become part of their personality, thereby empowering them to them. Children are acutely sensitive to dishonesty or double make positive choices. The outer expressions of these qualities standards. For parents, teachers, youth leaders and all who are the spiritual values such as compassion, care, tolerance, work with young people in different contexts, the first respect, honesty, humility and co-operation. The absence of a requirement is to model the values they wish to encourage. real sense of self leads to material values, in which things such This involves us to look deeply and carefully at our own values, as status, position and wealth are more valuable than human and live them in our everyday life. We live our values when we use them in every interaction. A role model is always on show. That our inherent goodness is so much denied by society is This is the biggest responsibility we have towards our young a form of violence towards the individual. It is at the root of so people: to provide role models they so urgently need. Living many of our social problems. This denial of our true worth our values creates personal integrity, and integrity is leads to a lack of self-esteem and self-respect, the seed of which contagious. is the thoughts that denigrate the self, e.g. thoughts of failure In the words of one local head teacher: "You are like a or self-hate. Violent behaviour is used either as an expression stone thrown into a pond, and the ripples can be enormous, of self-hate, or as defence against further threats to self-esteem. and you never know whose heart you are going to When inherent qualities guide behaviour, a young person touch.". is much more resilient to peer pressure, as he or she now has a source of good feeling about the self. The self-esteem and self- Maureen Goodman is the programme co-ordinator for the reliance that resulted enable the young person to make their Brahma Kumaris World Spiritual University in London. This own choices based on sound moral values, such as those paper was delivered at a national conference on 'Empowering mentioned above. Research has shown that these values are Young People in the 21st Century' held in London in November universally desired by humanity, and are universally acceptable 1999. For more information, visit www.bkwsu.com. The as basic tenets of a just and peaceful society. Brahma Kumaris have a major book and educational This change of vision of the individual to someone with programme for young people called 'Living Values life. March - May 2000. Jain Spirit 37 Jain Education Interational 2010_03

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YOUTH TEENAGE REVOLUTION of Jains that are in the first year of Alevels. Even though our schedules are already busy doing A-levels it is a great challenge preparing for each week's assembly. On the committee we have a co-ordinator, secretary, public relations officer, notice board officer and two cultural events organisers. To make sure the committee is run democratically, a system of rotation has been implemented so that all members have a chance at each role. We have discovered that in giving our time and energy to this, we have learnt a lot and enhanced our personal skills at the same time. The committee members include Bhavin Shah, Kunal Shah, Mayur Shah, Nikhil Jain, Saggar Malde and myself. Our Headmaster, Chaplain and Mrs. K. Shah have all supported us to start our own assembly. The content of our assemblies varies from musical plays emphasising the essence of the Navkar Mantra to upbeat ethical A famous English public high school starts a regular Jain debates on euthanasia and abortion. Assembly. Bhavin Shah and Avinash Doshi report on the events. These debates arouse heart-felt comments and interesting listening. Tt was a typical Thursday morning at Haberdasher's Aske's Everyone really becomes deeply involved in assemblies and Boys School for 16 year old Bhavin Shah. There was one has time to have their input in each session. Each person's L difference. This time, the Jains were going to have their view is taken with respect and may be followed up by a own school assembly. There was excitement all around, and contrary argument. This enables everyone to decide for some nervousness too! How can we make the assembly themselves what they believe. There are one hundred regular interesting for teenagers? From where can we get relevant attendees of whom eighty are Jain and twenty non-Jain. Each information on Jainism in English? What different methods person no matter what faith is given the same respect that should we use to make it varied and fun too? A group of us they deserve, this is a quality that our assembly is proud to decided that we wanted to have an assembly, and were going possess. The fact that we have so many non-Jains coming to to do our best to get there. We would like to share our each assembly means to us that we are reaching out to our experience with you. fellow pupils. The age ranges from newcomers of age 11 to For many of us, our discussions and interest in Jainism those who are 18 years old. This is a broad and challenging ended the moment we entered the school grounds: it was a audience. world of fierce academic competition, not an easy place for any Our information comes from a wide range of places, from teenager. Our school is lucky enough to have great cultural our teachers at Chandana Vidyapeeth to the Jain books we diversity with an already well established Christian, Hindu, have. It is sometimes a challenge finding the relevant material. Islam and Jewish assembly. However even though there was a Our research helps us to discover so many interesting facts large Jain population of some 100 students, there had yet to about Jainism. We hope that schools where there are large be an assembly for Jains. For many years Jains had the pleasure concentrations of Jains are also encouraged from our example of attending the Hindu assembly, but we felt ready to embark to start on their own. We would be happy to advise. on our own. The assembly is organised by a committee, which consists Bhavin or Avinash can be contacted at bhasac@dircon.co.uk 38 Jain Spirit . March - May 2000 Jain Education Interational 2010_03

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JAIN SPIRIT FELLOWSHIPS "It is better to light a candle then to curse the darkness'. Young Jains committee members Shaileen and Priti Shah lighting candles for Jain Spirit Jain Spirit magazine has already had a significant impact in the awareness of Jainism, especially among young people. Its content variety, openness and professionalism are becoming the talk of the town. At present the magazine is staffed by two full-time people based in offices in Colchester, 60 miles NorthEast of London. We are looking to expand the team by adding TWO DYNAMIC YOUNG PEOPLE who are keen to take a year out from their University studies. Time Period Ist September 2000 to 30th June 2001 WORK EXPERIENCE & SKILLSWE WILL PROVIDE Website Development Organising A Jain Spirit Seminar series Administration Public speaking Managing a web cafe Photography/Photo Library Event Management Marketing Essentially, we will offer a broad range of experience and training in a short span of time, an opportunity which you will not easily get elsewhere. Work Location will be London and Colchester, so Jains from anywhere in the world can apply to broaden their international experience.A stipend will be payable. If you are interested, please email atul@jainspirit.org right away, and send your CV or phoneAtul on UK 01 206-500037. WEARE LOOKING FOR Self-motivated college students Good IT skills interest and ability in writing Enthusiasm for community service Jain Education Intemational 2010_03

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CHANDU SHAH SIGMA PHARMACEUTICALS PLC Chemists, Wholesalers & Distribution P.O.Box 233,Watford, Herts. WD2 4EW Tel:(01923) 444999 Fax:(01923) 444998 Email: info@sigpharm.co.uk * Generic Preparations * Packed Goods * Galenicals * Packed Tablets * Surgical Dressings * Dispensing Containers * Parallel Imports * Counterbags "Labels mean little...it is the heart that really feels" Father Valles Jain Spirit October 1999 Associate Company OPD Laboratories Ltd. Parallel Importers & Assembler of Pharmaceutical Products Unit 5 & 7, Colonial Way, Off Radlett Road, North Watford, Hertfordshire WD2 4PR Jain Education Intemational 2010_03

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KIDS The story of a little girl named Vyaadhi I don't know when or how it happened but one morning when I got out of my bed there it was! A blue bag with a shiny zipper and long floppy handles. I opened it and it was full of little worries. After a day.. I noticed that I was always worried about something or other. While playing in the school playground I was always worried that I might tear my dress. While riding my bicycle I worried that I might fall down and hurt myself. On the way to school I would worry that I might miss the bus. Even when swimming I would worry that I might drown! In school I worried that I might fail my exams. Even when with friends I worried that they might gear. laugh at me because I did not have the right The little worries started to grow big and the started to fill up. I tried hiding it in the I sat down to I told my mum it would find a way out and follow me. Even when watch the TV, it would jump up onto the sofa next to me. but she and the other adults could not even see the bag. It got so bad that I would lie in bed worrying. I decided to throw the bag into the rubbish bin outside but somehow it through the winproblems, if I went 00000 climbed up the drainpipe and got into my room dow. Then I remembered that whenever I had got solved. I think to see my grandma, Vidyaa, the problems. Grandmas are the cleverest! She could outside into the park. It even see the bag and we took it was a lovely sunny day. She opened the zipper and with great care and love she took each worry out of the bag one by one. As soon as she did that, some of the worries just ran away because of the cheerful and sunny park. They belonged to the miserable type. Sometimes being cheerful gets rid of the worries. Then she arranged the remaining worries into different piles. There was a pile of worries flying away worries to be removed by studying and working hard. She put one pile into a basket labelled "Other People's Worries", they were not my worries. the last pile and they all there were no worries left,. away! 2010_03 KID'S KORNER Then she blew a kiss to flew away. Now that even the blue bag ran blue bag wardrobe but KORNER March May 2000 Jain Spirit 41

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WORSHIP EMBRACING DEATH Death needs to be understood and not feared. The Jain ritual of sallekhana provides a positive method of embracing death, writes Bradley Kerschensteiner D eath. We'd rather not talk about it, except that it is inevitable for all of us. We may all be different in many ways, but one thing is certain - one day we shall die. Although we cannot predict the exact timing of death, we cannot say that it will not occur. This is an undisputed truth. Just as Jainism has given us a unique science of life, it has also given us a unique science of death. Knowing this science can be an enlightening experience, helping us to prepare for death, and even embrace it when it comes. We call it sallekhana, the conscious act of embracing death. The first step one often takes is to take vows and ask for forgiveness from family and friends that one may have harmed in the past. Next, one is expected to abandon all worldly, external and materialistic attachments, which includes food. Food is one of man's passions, and in Jain philosophy it is believed that passions are the source of man's suffering and therefore, an obstacle to his spiritual freedom. Hence fasting is a crucial step, and sallekhana is often referred to as 'fasting unto death'. The observer of sallekhana, in accordance with his individual capacity, then undergoes a gradual process of fasting to the point where he/she even abstains from 42 This is the entrance to a cave in Shravana Belgola, which is a well known Jain pilgrimage site in southern India. In this cave, many monks have observed Sallekhana. Jain Spirit March May 2000 2010_03 To po water. By giving up bodily attachments such as food, one's energy can be re-channeled into the purification and nature of their soul (jiva). During sallekhana, one empties his mind of all fear, prejudice, desire, hatred and regret, and focuses entirely on the soul. The purpose of sallekhana is not only to purify the soul, but by observing the ritual, one also helps prevent the entrance of new karmas. Karmas restrain the soul from purity and ultimate spiritual liberation (moksha). Meditation and prayers from families and friends often accompany sallekhana, helping to enforce introspection into the nature, elevation and understanding of the soul. In many ways, it is a very open and public act of dying. The time it takes to die is unpredictable at the start of the ritual. For some people death can come very quickly, and for others, it can take up to a month or even longer. There was a recent case of a Jain woman visiting Kenya who decided immediately after her husband's death to stop eating and drinking until her own death came. Fortunately for her, she died within twentyfour hours! One thing we can say though, is that through sallekhana, the likelihood of death is certain, and its timing also becomes broadly predictable. When death under this ritual strikes, it will not be a surprise or a shock for the family. In this way, it becomes BRAD KERSCHENSTED easier for everyone to accept it. It is critical to distinguish sallekhana from suicide. One's intentions and mentality when undergoing sallekhana is different than those who

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commit suicide. One who commits suicide has a mind full of impure feelings such as greed, anxiety, depression, guilt and hatred. Suicide is approached violently and often clandestinely by means of cutting, hanging, poisoning or shooting. In other words, suicide is a cowardly way of escaping life while sallekhana is an act of purifying the soul, embracing life and facing death courageously. An observer of sallekhana is free of any passions, often has the consent of a guru or the Jain community, and seeks forgiveness from family and friends. The practice of sallekhana is not restricted to ascetics. However, most Jains who observe sallekhana tend to be monks, scholars or those who are educated about the ritual. Old age and terminal disease are the two major circumstances under which one decides to observe sallekhana. According to Jainism, life and time develop in a cyclical manner rather than unfolding in a linear one as Western philosophy suggests. One does not simply move from birth through life to death, but as Niraj Jain, a noted Jain scholar said, "because we are born we die, because we die we are born." Since life is cyclical and sallekhana is a way of perfecting Jain principles, the fear of death is minimized. It is not that death does not occur, but through it, only the body dies. Furthermore, death is embraced because the soul is given a chance to be entirely purified through sallekhana. Denial of death cannot occur Death needs to be understood, but not feared. It is as natural and inevitable as life itself. 2010_03 EMBRACING DEATH JODEN because in a cyclical view of life, there is no death except for a bodily death. However, one is not guaranteed a better rebirth or moksha by observing sallekhana. The observer empties himself of expectation and desire for the quality of the next life, so if one does not practice sallekhana their chances of being reborn into a better life are not reduced. According to Jain philosophy, one of the five transgressions to be avoided during the observance of sallekhana is that one wish for a particular kind of fruit (i.e. a better rebirth or moksha) as a result of his penance. Similar to many other world religions, it is usually the monks and scholars who have the knowledge of sallekhana and thus the opportunity to practice a ritual like sallekhana. Undoubtedly, it should be the individual's choice whether or not to practice sallekhana, or pursue any religious aspect that suits them. Perfection and liberation of the soul should be a choice granted to all Jains. However, it appears that some Jains are not given an opportunity to make this choice because they do not have the knowledge about sallekhana. Bradley Kerschensteiner wrote a postgraduate research paper on this subject after a visit to South India. He lives in Gahanna, Ohio. March May 2000 Jain Spirit 43 JAYU SHAH

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WORKPLACE W live in a world with a great divide between rich and poor, the unemployed and the over-employed. While the rich suffer from stress and insecurity, the poor suffer from hunger and destitution. Mahatma Gandhi showed us a great way of solving this problem, a new economics of work and life. He felt that good Indians should recognize their own genius, and not try to copy Western culture, which was simply a tool of colonization. Spiritual values should not be separated from politics, economics, agriculture, education and all other activities of daily life. In this integral design, there is no conflict between spiritual and material. It is no good for some people closing themselves in a monastic order to practice religion, and for others to say that a spiritual life is only for saints and celibates. Such a separation of religion from society will breed corruption, greed, competition, power mania and the exploitation of the weak and poor. In India, people have lived for thousands of years in relative harmony with their surroundings: living in their homesteads, weaving homespun clothes, eating homegrown food, using homemade goods; caring for their animals, forests and lands; celebrating the fertility of the soil with feasts; performing the stories of great epics and building temples. Every region of India has developed its own distinctive culture, to which travelling story-tellers, wandering sadhus, and constantly flowing streams of pilgrims have traditionally made their contribution. According to the principle of swadeshi, whatever is made or produced in the village, first and foremost, must be used by the members of the village. Trading among villages, and between villages and towns should be minimal, like icing on the cake. Goods and services that cannot be generated within 44 Jain Spirit March May 2000 2010_03 SPIRITUAL ECONOMICS The values by which we work and run our businesses have a direct impact on the economy. Mahatma Gandhi showed us a unique new way of economy which was at heart spiritual and nonviolent, explains Satish Kumar the community can be brought from elsewhere. Swadeshi avoids economic dependence on external market forces, which could make the village community vulnerable. It also avoids unnecessary, unhealthy, wasteful, and therefore environmentally destructive transportation. The village must build a strong economic base to satisfy most of its needs, and all members of the village community should give priority to local goods and services. Every village community of free India should have its own carpenters, shoemakers, potters, builders, mechanics, farmers, engineers, weavers, teachers, bankers, merchants, traders, musicians, artists and priests. In other words, each village should be a microcosm of India- a web of loosely interconnected communities. Gandhi considered these communities so important that he thought they should be given the status of "village republics". The village community should embody the spirit of the home- an extension of the family rather than a collection of competing individuals. Gandhi's dream was not a personal self-sufficiency, not even a family self-sufficiency, but the self-sufficiency of the village community. By adopting the principle of production by the masses, village communities would be able to restore dignity to the work done by human hands. There is an intrinsic value in anything we do with our hands, and in handing over work to machines we lose not only the material benefits, but also the spiritual benefits: for work by hand brings with it a meditative mind and self-fulfilment. Why do children have to work in the modern world?

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Gandhi wrote: "It is a tragedy of the first magnitude that millions of people have ceased to use their hands as hands. Nature has bestowed upon us this great gift, which is our hand. If the craze for machinery methods continues, it is highly likely that a time will come when we shall be so incapacitated and weak that we shall begin to curse ourselves for having forgotten the use of living machines given to us by God. Millions cannot keep fit by games and athletics, and why should they exchange the useful, productive, hardy occupations for the useless, unproductive and expensive sports and games?" Mass production is only concerned with the product, whereas production by the masses is concerned with the product, the producers and the process. The driving force behind mass production is a cult of the individual. What motive can there be for the expansion of the economy on a global scale other than the desire for personal and corporate profit? In contrast, a locally based economy enhances community spirit, community relationships and community well-being. Such an economy encourages mutual aid. Members of the village take care of themselves, their families, their neighbours, their animals, lands, forestry and all the natural resources for the benefit of the present and future generations. Mass production leads people to leave their villages, their land, their craft and their homestead, and go to work in factories. Instead of dignified human beings and members of a self-respecting village community, people become cogs in the machines, standing at the conveyor belt, living in shantytowns, and depending on the mercy of the bosses. Fewer and fewer people are then needed for work, because the industrialists want greater productivity. The masters of the money economy want more and more efficient machines to work faster and faster, and the result could be that men and women will be thrown on the scrapheap of unemployment. Such a society generates rootless and jobless millions living as dependents of the state or begging in the streets. In swadeshi, the machine would be subordinated to the worker; it would not be allowed to become the master, dictating the pace of human activity. Similarly, market forces would serve the community rather than forcing the people to fit the market. GANDHI'S SEVEN SOCIAL SINS POLITICS.... WEALTH.. COMMERCE.... Without Principles Without Work Without Morality Without Character EDUCATION PLEASURE... SCIENCE... Without Conscience Without Humanity Without Sacrifice WORSHIP... Someone asked Gandhi, "What do you think of Western civilization?" He simply replied, "It would be a good idea." For Gandhi, a machine civilization is no civilization. A society in which workers have to labour at conveyor belts; in which 2010_03 SPIRITUAL ECONOMICS animals are treated cruelly on factory farms; and in which economic activity necessarily leads to ecological devastation could not be conceived as a civilization. Its citizens could only end up as neurotics, the natural world would inevitably be transformed into a desert, and its cities into concrete jungles. In other words, global industrial society, as opposed to society made up of largely autonomous communities committed to the principle of swadeshi, is unsustainable. Swadeshi for Gandhi was a sacred principle - as sacred for him as the principle of truth and nonviolence. Every morning and every evening, Gandhi repeated his commitment to swadeshi in his prayers. Satish Kumar is Chairman and Consulting Editor of Jain Spirit The temple stands for caring and sharing, not just for self-fulfilment. March May 2000 Jain Spirit 45 JAYU SHAH

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CREDITS: JAYU SHAH ENVIRONMENTA Vegetables are tasty, healthy and nourishing. In the next millenium, they will become a major part of global food. MEAT WILL DIE The scientific evidence of the adverse impact of nonvegetarianism on our health, environment and society is staggering. The world will have no choice but to become predominantly vegetarian, argues Ed Ayres. W Then Julius Caesar made his triumphal entrance into Rome in 45 BC, he celebrated by giving a feast, at which thousands of guests gorged on poultry, seafood and game. Similar celebrations featuring exorbitant consumption of animal flesh have marked human victories - in war, sport, politics and commerce - since our 46 Jain Spirit March-May 2000 2010_03 species learned to control fire. Throughout the developing world today, one of the first things people do as they climb out of poverty is to shift from their peasant diet of mainly grains and beans to one that is rich in pork and beef. Since 1950, consumption of meat per capita has more than doubled around the globe. Meat, it seems, is not just food but reward as well. However, in the coming century that will change. Much as we have awakened to the full economic and social costs of cigarettes, we will find we can no longer subsidize or ignore the costs of mass-producing cattle, poultry, pigs, sheep and fish to feed our growing population. These costs include the hugely inefficient use of freshwater and land, heavy pollution of livestock faeces, rising rates of heart disease and other degenerative illnesses, and the spreading destruction of forests on which much of our planet's life depends. First, consider the impact on supplies of freshwater. To produce llb of feedlot beef requires 7lb of feed grain, which takes 7,000 lb of water to grow. Pass up one hamburger, and you will save as much water as you save by taking 40 showers with a low-flow nozzle. Yet in the US, 70 per cent of all the wheat, corn and other grain produced goes to feeding herds of livestock. Around the world, as more water is diverted to raising pigs and chickens instead of producing crops for direct consumption, millions of wells are going dry. India, China, North Africa and the US are all running freshwater deficits, pumping more from their aquifers than rain can replenish. As populations in water-scarce regions continue to expand, governments will inevitably act to cut these deficits by shifting water to grow food, not feed. The new policies will raise the price of meat to levels unaffordable for any but the rich. That prospect will doubtlessly provoke protests that the direct consumption of grain cannot provide the same protein as meat. Indeed it cannot. But nutritionists will attest that most people in the richest countries do not need nearly as much protein as they are currently getting from meat. There are plenty of vegetable sources including the grains now squandered on feed - that can provide the protein we need.

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MEAT WILL DIE Unfortunately, this is wildland hunting and not just a matter of gathering to systematic productive capacity. Mass herding and farmingwe production of meat has also changed the natural balances become a staggering source irrevocably. The shift enabled of pollution. Maybe cow us to produce food surpluses, pies once were just a but these surpluses also pastoral joke, but in recent allowed us to reproduce years livestock waste has prodigiously. When we did, it been implicated in massive became only a matter of time fish kills, and outbreaks of before we could no longer such diseases as pfiesteria, have the large area of wildland which causes memory loss, per individual, which is confusion and acute skin necessary to sustain a topburn in people exposed to predator species. contaminated water. In the By covering more and US, livestock now produce more of the planet with our 140 times as much waste as cities, farms and waste, we people do. Just one hog have jeopardized other topfarm in Utah, for example, predators that need space as produces more sewege than well. Tigers and panthers are the city of Los Angeles. being squeezed out and may These megafarms are not last the coming century. proliferating, and in We, at least, have the flexibility populous areas their waste is - the omnivorous stomach and tainting drinking water. In creative brain - to adapt. We more pristine regions, from can do it by moving down the Indonesia to the Amazon, food chain: eating foods that tropical rain forest is being use less water and land, and burned down to make that pollute far less, than cows room for more and more and pigs do. In the long run, cattle. Agriculture is the we can lose our memory of world's biggets cause of eating animals, and we will deforestation, and the discover the intrinsic increasing demand for meat satisfaction of a diverse, plantis the biggest force in the based diet as millions of people expansion of agriculture. A meat diet has a direct and dramatic adverse impact on our already have. What has proved an food, water, land and air. Such natural beauty is rare and at I am not predicting the unsustainable burden to the times even deceiving as the pollution and damage to land and end of all meat eating. But the life of the planet, is also water systems is not visible to the naked eye. era of mass-produced animal proving unsustainable for flesh, and its unsustainable the planet's dominant species. In China modified organisms, hormones and costs to human and environmental a recent shift to meat-heavy diet has antibiotics. health should be over before the next been linked to increase in obesity, These concerns may seem counter- century is out. cardiovascular disease, breast cancer and intuitive. We evolved as huntercolorectal cancer. American and World gatherers, and ate meat for a hundred Ed Ayres is editorial director of the Health Organization researchers have millennium before modern times. It is Worldwatch Institute, and author of announced similar findings for other natural for us to eat meat, one might say. God's Last Offer: Negotiating for a parts of the world. There is growing But today's factory-raised, transgenic, Sustainable Future? This article is concern about what happens to people chemical-laden livestock are a far cry reprinted from the 8th November 1999 who eat the flesh of animals that have from the wild animals our ancestors issue of Time magazine. been pumped full of genetically hunted. When we cleverly shifted from March - May 2000 * Jain Spirit 47 2010_03

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GERARD CLOT, PARIS ENVIRONMENT The Jain temple at Ranakpur in Rajasthan, India is a remarkable example of tranquility created with the greatest patience. SLOW DOWN Patience has always been a central tenet of Jainism. Donella Meadows reminds us of the importance of slowing down 48 T Those of us who think the world needs saving from environmental destruction, rapacious greed, decaying morals, drugs, crime, racism, whatever-keep very busy crusading for our favourite remedies. School vouchers. Carbon taxes. Campaign reform. The Endangered Species Act. A lower capital gains tax. Strong regulation. No regulation. You know. That long list of mutually inconsistent Holy Grails with which we like to hit each other over the head. There's one solution to the world's problems, however, that I never hear frenzied activists suggest : slowing down. Jain Spirit March May 2000 2010_03 Slowing down could be the single, most effective solution to the particular save-the-world struggle I immerse myself in - the struggle for sustainability, for living harmoniously and well within the limits and laws of the Earth. Suppose we weren't in such a hurry. We could take time to walk instead of drive, to sail instead of fly. To clean up our messes. To discuss our plans throughout the whole community before we send in bulldozers to make irreversible changes. We could cut our energy and material use drastically, because we would get the full good out of what we use. We wouldn't have to buy so many things to save time. Have you ever wondered, with all our time-saving paraphernalia, what happens to the time we save? We wouldn't make so many mistakes. We could listen more, and hurt each other less. Maybe we could even take time to reason through our favourite solutions, test them, and learn what their actual effects are. Suppose we went at a slow enough pace not only to smell the flowers, but to feel our bodies, play with children, look openly without agenda or timetable - into the faces of our loved ones. Suppose we stopped gulping fast food and started savouring slow food, grown, cooked, served and eaten with care. Suppose we took time each day to sit in silence. I think, if we did those things, the world wouldn't need much saving. A friend in India tells me that the onslaught of Western advertising in his country is a cultural blow, not so much because of the messages of the ads, but because of their pace. The stun-the-senses barrage of all TV programming, especially ads, is antiethical to a thousand-year-old tradition of contemplation. I can imagine that. I have been driven crazy by the slow pace at which things get done in India. Don't these people know that time is money? What they know, actually, is that time is life, and to go zooming through it is to miss living. Slow... do wn. Do that first. Then quietly, carefully, think about what else might need to be done. Donella Meadows is a Professor of Environmetal Studies at Dartmouth College, USA.

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AN ECOLOGY OF BEING In recent years, life has become much more sedentary and compartmentalized. To practice Jain values we need to move to more a holistic life writes Matt Maxwell. T To say that we live in a box is not a metaphor, but the truth. Let us follow the course of a day of the typical modern male. In the morning he wakes up in his heavily mortgaged house (box 1), catches the latest report about the crashing stock-market in the Far East on the TV (box 2) while gulping down instant cereal (which is poured from box 3) with a cup of milk (which comes from factory-farmed cows in box 4). He steps into the garage (box 5) and into his car (box 6). He passes by a thousand box-like factories and warehouses, and arrives at the underground parking lot of his office building (box 7). He gets into the elevator (box 8), arrives at the office (box 9) and stares at a computer terminal (box 10) for the better part of the day. In the evening when he returns home he puts his pre-packed dinner (box 11), made with factory-farmed food (box 12), in the microwave (box 13). Finally, before retiring to bed, he flips on his personal computer (box 14) and surfs the net. It is only logical that this would lead to an urban culture where the large bulk of residents live in structures known as "apart-ments". It is just as logical that - if our prime mode of competition is to see how much we can each consume with minimal regard for the others that these patterns of behaviour will result in profound ecosystem destruction around the Earth, as well as in a plethora of economic and social injustices. So how do we "unbox" our lives? It doesn't really come with a set of instructions, but we must be rooted in an understanding that I like to refer to as an ecology of being. By this I do not simply mean being ecological in our SLOW DOWN/AN ECOLOGY OF BEING 2010_03 | actions, although this is a critically important element, but rather that we understand intellectually, emotionally and spiritually the dynamics of ecology, typified by such qualities as interrelatedness, complexity, diversity, co-evolution and balance. Such an integrated perspective is essential to make one's actions, words and thoughts part of a cohesive whole. Moreover, the recognition by different parties within the environmental movement of the need for a holistic perspective would create common ground along the Nature knows no boundaries. We create them. "blue-green", "green-green", and "redgreen" continuum. In this view, ecology is not a separate discipline but a way of living one's life, thinking one's thoughts, and being present to the world. Such an calls for philosophers to become activists; activists to become philosophers; and engineers, scientists, teachers and everyone else to become both. It calls for groups and organisations to focus on relatedness and commonality, rather than on dissimilarities. We must see that all of our lives are of one fabric - living bioregionally, drinking fair-trade coffee, supporting organic agriculture, walking in the wild, working in the garden, using sustainable transportation or investing in green mutual funds. Just generally using less space and consuming less stuff, and directly or financially supporting activist organisations, will all naturally flow from this deeper understanding. This is all well and good, you might say, but how does one go about shaping such an understanding? It begins with those of us concerned with issues of an ecological nature stepping back a bit from our particular areas of interest and seeing the whole within the parts. It requires of the scientists, who "just want to get on with the job" of designing a more sustainable infrastructure, to explore their inner territory. It calls on academics to bridge the gap between the theoretical and the practical, and to make their work as accessible as possible. And it asks for each of us to take off our blinders, and to see what Bateson referred to as the metapatterns which speak of the dynamism and interrelatedness underlying all things. The boxes that define our physical existence were created in our minds and hearts. This is where they must first be disassembled! Matt Maxwell is a PhD student at the experimental/conceptual framework University of Toronto. March May 2000 Jain Spirit 49

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HINDUISM TODAY INTERFAITH TO LIVE IS TO LOVE A bold inter-faith message from Hindu saint Swami Chidananda, A t the time I write this, the whole world is waiting and looking forward to the dawn of the 21st century, the Ladvent of the third millennium. What do they have in store for mankind? What will they bring to this world where the common man is wearied of war and violence, and longs to see an era of peace, friendship and goodwill prevail upon earth? This has been the dear dream and the fond hope of all human beings throughout the world over many centuries. The law of jungle must cease to be. A humane humanity all people wish to see. If a major world-catastrophe is to be prevented in time, the foremost philosophers, saints and men of goodwill of the world must come forward. Theirs is this sacred duty. For the light of divine knowledge, the radiance of the universal power - that Jain Spirit March May 2000 50 2010_03 Swami Chidananda man OD I A holds all beings together, supports the whole universe and sustains it - expresses itself through them. Their personalities are the manifestations of the great cosmic law. In ages past, whenever there was need to prevent the decline of righteousness, there have appeared on the scene great prophets and messengers of God. Lord Krishna, Lord Buddha, Lord Jesus, Lord Mahavira, Lord Zoroaster and such beings-so many of them appeared, when and where divine intervention was needed in the affairs of mankind. There is such a need now. But times have changed. The world has shrunk considerably. The pace of life has been greatly accelerated. Even benevolent autocracy and monarchy have had to yield to democracy. Not a king or any such individuals rule anymore. People themselves rule the nations, through an elected representative body. It is no wonder that divine intervention too, might take a similar form. Not an individual prophet, but the united body of world philosophers and mystics can solve the present-day problems of the world, and give the proper lead to those who govern the nations, their businesses, their social life etc. Today, it is not enough if His message is delivered on a battlefield (Gita), or on a mount (New Testament), or in a holy place (Sarnath), and is allowed to take its own time to spread far and wide. Simultaneously, everybody should hear the word of god all over the world, and take to the right path. This is possible only through the agency of a united body of world philosophers and leaders and therefore, divine intervention might well take that form. The philosophers, saints and men of goodwill of the world must come now to the rescue with their spiritual insight. For they have the impartial eye of rational intellectual discrimination, and dispassionate guidance of human society for the good of all. They discern what is right and what is wrong. To them the laws of God are living realities. They know that love is divine and hatred is undivine. They know that God has created the world in order that men might love one another and not kill one another. Their word alone, endowed with the authority of their inner communion with God, can save the world from the worst calamity. The problem is serious and urgent. Philosophers must act at once. The first thing is to set the house in order. The foremost philosophers, belonging to the various major religions of the world, must organise and conduct research into the

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TO LIVES TO LOVE NARENDRA SHAH Sharing and enabling is an expression of selfless Love. It is also a way to learn humility. fundamental tenets of their own religions. Interpolations and accretions that tilt the scale of values the wrong way - have to be removed. The spirit must be rescued from the mere form, reality must be re-discovered and the appearances negated. Secondly, the philosophers of all religions must confer and exchange their ideas. This conference might well prove to be the Collective Descent of Divinity to save the world from ruin and destruction. They will not only discover the common thread that links all the religions of the world, but also the spiritual needs of the different nations and religions, and the ways and means of supplying them. Such a conference will enable each individual philosopher to view his or her own religion in a new light. Without altering the fundamentals of the religion in any way, they will be able to bring about a synthesis of all the religions, each religion taking what is best from the others. Thus, through a new unity of religions a new world order will emerge. Thirdly, this world philosophical congress will provide the correct philosophical basis for the scientists, economists and politicians to build their systems. Thus guided by the philosophers, scientists will work for the happiness and welfare of humanity, economists will plan for the commonwealth, politicians will discover ways and means of living at peace, and maintaining the peace of the world. This is the need of the hour. I pray to all the people of the world to urge and persuade the philosophers to bring about this event on the above lines, and serve the cause of world-peace and brotherhood. May God bless the whole mankind with peace and prosperity! Now I bring my holy master, Swami Sivanandaji's words to you; "Love is the law of life. To love is to fulfil the law. And to fulfil the law means universal welfare, peace and happiness. This world has come out of love. It exists in love. It finally merges in to the Great Love. Love is life. Love is joy. Love is warmth. Love is the golden tie which binds heart to heart, soul to soul. Love is constructive and creative. Love binds and builds. Love is the principle of regeneration. Love is an actual spiritual force you can use with confidence. Love is a positive, concrete thing. He who applies the law of love with scientific precision can work wonders. The law oflove is far greater a science than any modern science. The law of love prevails among saints, mystics and men of good heart. To live is to love. To love is to live. You live so that you may learn to love. You love so that you may learn to live in the eternal. Life without faith, love and devotion is a dreary waste. It is real death. There is no virtue higher than love; there is no religion higher than love; because love is truth; love is God. God is an embodiment of love. In every inch of His creation, you can verily understand His love. Love is the immediate way to truth or the kingdom of God. It is the life-principle of creation. It is the highest expression of soul-force. It is the sum total of all the duties of religion. It is the magic wand in the hand of a devotee by which he conquers the whole world. It was the driving force behind Mira, Radha, Tukaram, Tulasidas, Gouranga, Jesus and the God-intoxicated Sufis, Mansoor and Shams Tabriez. Love one, love all." Swami Chidananda is the Head of the Divine Life Society based at Rishikesh in India. He was given the prestigious award of Hindu of the Year 1999 by Hinduism Today magazine. www.sivanandadishq.org March - May 2000. Jain Spirit 51 2010_03

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HISTORY Jain Terapanthi Shramanis with young delegates at the JAINA Convention in Philadelphia, July 1999. ANUVRAT: A JAIN ATOM BOMB? Acharya Tulsi started a radical movement based on selfcommitment and self-discipline. All change must begin with ourselves, writes S. L. Gandhi n the 1950's, many western celebrities, like Bertrand Russell and Martin Luther King, were organizing huge peace rallies exhorting the people to raise their voice against the senseless genocide caused by the nuclear holocaust in Hiroshima and Nagasaki. At the same time, by a strange coincidence, a relatively unknown religious saint of the East, heading a Jain sect, seated far away in a remote town of the Thar Desert of Rajasthan, was engaged in an identical mission. He was Acharya Tulsi. He heard the inner call that commanded him to throw off the yoke of sectarian dogmatism, and launched a crusade against caste, untouchability, subjugation of women and religious intolerance. This inner voice directed the Acharya to launch a 52 Jain Spirit March May 2000 2010_03 movement for liberating the individual from a bigoted sectarian outlook, fanaticism. The Acharya realized that society couldn't be purged without an inner transformation of man. Instinctively he was motivated by the maxim "In small proportions we just beauties see, And in short measures, life may perfect be." Acharya Tulsi began his mission by carefully drawing up a code of conduct for all individuals in society. This code consisted of atomic or small vows (anuvrats). He launched what came to be known as the Anuvrat Movement urging the individuals to pledge themselves willingly to observe the anuvrats. The movement embodied a vision of a harmonious society free from exploitation and conflict. It strives for the middle path, steering clear of the two extremes of absolute asceticism (mahavrats) and unbridled materialism. The Acharya carried his message far and wide covering thousands of miles on foot, encouraging the people to practice the anuvrats. There is a critical difference between trying to live by Jain principles and taking a vow to observe them. A vow is a promise, an act of commitment made before a God or a Saint. This prevents the commitment from wavering in the future. Acharya Tulsi encouraged people to take vows, not just agree with the principles. A lot of people today say that they live an ethical life but when questioned further, we find that their principles are very fluid and pragmatic. The importance of a vow is a unique aspect of Jainism. 'Like some men at various other places, here is an Indian, lean, thin, short-statured but with shining eyes,

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ANUVRAT: A JAIN ATOM BOMB? * WHAT ARE THE ANUVRATS? THESE who is very much worried about the (small or atomic vows) pledging ARE BASIC VOWS TAKEN IN THE present state of the world. He is Tulsi, themselves never to resort to black PRESENCE OF SAINTS. aged 36, the preceptor of the Jain marketing, bribery, exploitation, Terapanth, which is a religious communalism, adulteration and organization having faith in violence. 1. I will not willfully kill any nonviolence. Acharya Tulsi founded the The Anuvrat Movement has Anuvrati Sangh in 1949... When he has since grown into a mighty banyan innocent creature. succeeded in making all Indians tree with its branches spreading in 2. I will not attack anybody. undertake the vows, he will try to all directions. It has shown light to 3. I will not take part in violence or convert the rest of the world to the life thousands of people all over the of a prati", wrote Time Magazine country. We have hosted four any destructive activities. published from New York in its issue on international conferences on Peace 4. I will believe in human unity and 15 May 1950 under the caption "Atom and Non-Violent Action. More not discriminate. Bomb'. and more people are looking upon The editorial comment was the Acharya as a beacon to light 5. I will practice religious tolerance. prompted by an unusual event that had their path to a bright tomorrow, 6. I will observe care in business and taken place on the last day of April with peace and love reigning the workplace. within the sprawling precincts of the everywhere. The Acharya realized Municipal Corporation in Chandani in the wake of his experiment to 7. I will set limits to my possessions Chowk - the busiest centre of Old encourage the people to practice and acquisitions. Delhi. The occasion was the first All anuvrats that a radical attitudinal 8. I will not encourage evil customs. India Conference of the Anuvratis change in man was not possible 9. I will lead a life free from addictions. organized after one year of its inception. merely through the advocacy of Seated on the dais was the Acharya, the anuvrat code of conduct. It 10. I will always be alert to keeping the young and extremely handsome. His must be accompanied by another environment pollution-free. disciples, wearing their traditional effective tool that can gradually dresses characteristic of their profession, induce him to introspect. had gathered to listen to his special After the death of Acharya Tulsi his responsible citizens, free from the message on this historic occasion. The successor, Acharya Mahapragya, is the narrow prejudices of caste, colour and young Acharya declared that he had new spiritual patron of the Movement sect. He pins his hope on this young resolved to launch a crusade against Acharya Mahapragya came up with a generation to transform mankind into immorality in social life, and dedicate his bright idea of a unique technique of one family. As head of a religious sect he entire life to the cause of nonviolence meditation, called Preksha Dhyan, as a has set the pace for other religious and unity of all human beings. He means to bring about a mass leaders. If they take their cue from him, exhorted his disciples to volunteer for psychological transformation. Acharya the world that lies steeped in communal the disciplined life of an anuvrati. Shree added Preksha Meditation to his and ethnic violence today is certain to Acharya Tulsi said: "If an atom has programme of reconstruction of moral awake into a 'heaven of freedom'. in it the monstrous power to destroy the and spiritual values. Fortified with this In conclusion, we might remember world, amply demonstrated in the potent means of an attitudinal change in Neil Armstrong's spontaneous unprecedented holocaust at Hiroshima man, the Anuvrat Movement has added utterance on first stepping on the soil of and Nagasaki, I want to tell the world a new and important dimension. A the moon, 'One small step for a man that we have its counterparts in follower of the anuvrats code has to but a giant leap for mankind'. Who anuvrats - a small or atomic vow - practice Preksha Meditation every day, knows, Acharya Tulsi's small steps which alone has the power to ward off which inclines him naturally to imbibe (anuvrats or basic vows) may eventually and counter the threat of an atom the anavrats discipline. It ultimately turn out to be a giant leap for bomb." becomes an integral part of his mankind. The appeal had a magical effect on character. the audience. It was astounding that Acharya Mahapragya has launched a Dr. S.L. Gandhi has travelled all over the more than six hundred of his disciples, new scheme of Jivan Vigyan for world to promote Jainism. He has written mostly businessmen, stood up, as if they educating youngsters in the doctrine of a number of articles on Jainism and is had all been propelled by the force of a anuvrats so that they may grow up as the Secretary General of the Anuprat divine power, and accepted anavrats disciplined, broad-minded and Global organisation, based in Jaipur March - May 2000. Jain Spirit 53 Jain Education Intemational 2010_03

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KAMI SWAMI - A REFORMER KANJI SWAMI - A REFORMER Narendra Shah reviews the life and message of a monk who has had a major impact on the twentieth century Jain history of Gujarat. T anji Swami was born to a Sthanakvaasi family in Umrala, a small village in the Kathiawar region of Gujarat in India in 1889. He showed a great capacity for learning and was usually at the top of the class at school. Eventually he took renunciation as a Sthanakvaasi monk in 1914 at the hands of Shri Hirachandji Maharaj. Swamiji embarked upon a rigorous study of the Shwetamber scriptures and finished a detailed study of the 45 Agams (Jain Scriptures) including a deep analysis of several hundred verses. Being a believer in purushaarth (personal effort) for achieving emancipation, he quickly became a learned and famous monk and, backed by his seventeen renditions of the Bhagvati Sutra with its 100,000 verses, came to be known as the Jewel of Kathiawar. But all this time he could never completely engage with the scriptures he was studying and continued his search for the still evasive Truth. Then, around 1921, he came upon Acharya KundKund's Samaysaar- 'Essence of the Doctrine' - the study of which was like "drinking the nectar of Truth" for him. He followed on by studying the writings of other Digambars such as Todermaal and Shrimad Rajchandra. During his discourses he began to incorporate the ideas picked from these studies and began to lead a kind of double life, nominally a Sthanakvasi monk but referring to the Digambar literature. His assertions that "vows, giving and fasting were ultimately worthless if performed without any understanding of the soul" did not endear him to the Sthanakvasi community. This led to a great turmoil in his life and in the lives of his followers. He began experiencing distress about his own self and about his behaviour as a Sthanakvasi monk. This came to a head at the small town of Songadh on Mahavir Jayanti day in 1934, when he formally removed his Muhapatti, left the Sthanakvasi monk-hood and proclaimed himself to be a Digambar layman. He started discourses, many of which are recorded on tapes in the form of running commentaries on Acharya Kund Kund's writings. He never wrote any books and did not claim to say anything new but merely reiterating the words of Mahavir Swami and Kund Kund Acharya. In an interview in 1977 he denied being hostile to the traditional Jain monk-hood and regarded them as personifying the fundamental principles of Jainism. However, he also pointed out that taking up formal initiation and behavioural practices, like the abandonment of clothes (common for Digambar monks) and other possessions, could not make an individual a true monk unless he had abandoned internal possessions as well. By now the following had grown quite large and the small house became inadequate so his devotees started a building project at Songadh in 1937, which culminated in the 'Digambar Swadhyay Mandir'. In honour of his favourite scripture, one of his devotees, who was later to become the leader of his following, Bahenshri Champaben, installed the Samaysaar in the main temple and the words of Acharya KundKund's five main treatises have been engraved on its walls. A temple dedicated to Shrimandhar Swami was consecrated in 1941. Kanji Swami travelled on pilgrimage throughout India where he gave discourses and consecrated many temples. In 1980 he visited Kenya and installed many images of Tirthankars at temples in various towns. He had a profound impact on one particular family in Mombasa, the Bhagwanji Kachra family, who have continued their support to-date and even in London take a very active role at the Digambar Jain Mandir in Harrow. After a very dynamic and undoubtedly a revolutionary life, Kanji Swami died in a state of Samadhi on 28th November 1980. Narendra Sbab is a Youth Editor of Jain Spirit and an IT consultant living in London. SAVE UP TO 40% ON CALLS FROM INDIA TO USA INSTALL AT&T CALLBACK TODAY (Ideal for individuals and companies in India) For more information contact, JUSTICE COMMUNICATIONS 6200 Savoy Dr., Suite 1115, Houston TX, 77036 Tel: 713 977 9802 Fax: 713 977 6553 *Email: travel@abctravels.com March - May 2000 Jain Spirit 55 2010_03

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PHILOSOPHY Jains start their day with a peaceful pooja. War is far removed from their thoughts. CHANDU SHAH ny Irish person who is drawn towards Jainism must sooner or I later wonder about how its principles might be applied to the Northern Ireland situation. Jain philosophy, with its many-pointed (anekanta) view of the world, would not find the Irish problems so intractable since it recognises that the way we regard any issue is a function of our own innate attachments and prejudices. Western religion is, by contrast, too often hamstrung by its insistence upon absolute statements that are demonstrably true. This applies, to a lesser extent, to Western philosophy with its millennia-long search for axiomatic truths, upon which a sound interpretation of the world can be built. Such a black and white view of the world is not one that encourages openness and debate, since 'absolute? truths or principles are there simply to be accepted without question. The current peace process in Northern Ireland is, in effect, the painfully slow easing of both communities away from their absolutist positions towards the middle ground where accommodation is possible. However, in the zero-sum game of Northern Irish politics, where what is regarded as good for one community must be bad for the other, the moderates of both traditions are always in a precarious position, and can be shoved to one side by the hard-liners at any time. But as Jainism teaches us, the world is prone to continuous change. So points of view that held sway yesterday may be obsolete tomorrow. In a province where the words 'compromise WAR & PEACE Where there is deep distrust between people, there needs to be a positive commitment to peace through forgiveness and nonviolence. In such situations, Jainism offers excellent practical solutions, argues Ciaran Reilly and 'surrender are regarded as almost synonymous, the leaders of both communities need to be brave enough to explain how the process of moving forward is not some shoddy betrayal, but an acceptance of new realities. No discussion of Northern Ireland would be complete without a mention of violence. Its eradication is the ultimate challenge facing the province, because normalization of the relation between the two communities is impossible while violence continues to poison society. The debate on violence in Northern Ireland tends to split depressingly along the usual sectarian lines. One side claims that the violence is merely a symptom of the historic social 56 Jain Spirit * March - May 2000 2010_03

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WAR & PEACE JAYU SHAH injustices, and insists that while these Muslims. The participants of these injustices persist, engaging in the countless wars have all had one thing in politics of condemnation is futile. common - a fierce belief that they were Those on the other side, responding carrying out the will of God in the battle that no progress is possible while against heresy. Part of the process in violence or the threat of violence reaching such a firm conviction involves remains, often ignore the violence of the projection of human attributes, such their own community-or dismiss it as as anger and jealousy onto God. being merely reactive to the violence of All religions present their followers the 'real' terrorists. with a set of high-minded yet simple Jainism, in its absolute rules they are urged to follow. I mean no condemnation of all forms of bimsa disrespect to theistic religions whose (violence) gives short shrift to both contribution to the world has been points of view. The deliberate infliction immense. Yet in the case of these of injury and pain on another being (be (especially monotheistic) religions, it human or insect) is always gravely where God is regarded as an allwrong. No religion or philosophy is as powerful entity watching over human rigorous as Jainism in its analysis and society, these rules have often been condemnation of the act of murder. obscured by a fear of God, and a Jainism teaches us that only human consequent desire to please and placate beings are capable of obtaining this Supreme Being. This secondenlightenment (moksha). To be reborn guessing of the will of God has led to as a human is a great privilege. Hence to many serious deviations from the take the life of any human is not only an original beliefs, which would have act of extreme and horrible violence, but deeply shocked those who first revealed also means cutting short the very rare them to the world. opportunity of a soul to break out of the Jainism, by contrast, rejects the cycle of rebirth. The Jain view on existence of either a creator or violence is also broadened to include interventionist God. Nowhere in Jain violence of thought and scriptures is there word. Such a definition any speculation on provides little comfort "No religion or the 'will of God' or for those politicians whether God is whose puritanical refusal philosophy is as angry or pleased to have any contact with with his people. former terrorists rests rigorous as Hence no holy wars uneasily with their fiery have ever been speeches and continuous Jainism in its declared in the exploitation of inter name of Jainism, no communal tensions. analysis and minorities Ultimately, at the persecuted, no heart of the problems of condemnation promises of paradise Northern Ireland lies the made for the age-old sectarianism of the act of murder of a nonbetween the two major Jain. The Christian sects in the murder" attainment of province. The history of moksha ultimately Ireland and indeed lies with the actions much of Europe is littered with religious of the individual by adherence to the wars - be it between Protestants and five vows and principles, such as ahimsa. Equally, the anekanta principle against Orthodox or Christians against described above reminds us all how our There is no way to peace. Peace is the way.' Mahatma Gandhi worldly attachments limit our ability to see this ever-changing universe clearly, thereby denying any of us the right to claim a monopoly on absolute truth. Non-absolutism, nonviolence and nonsectarianism - these are all principles from which any polarised society could greatly benefit. While they can create the environment that permits them to flourish, monarchs, governments or Gods cannot impose these ideals. The starting point must be at the level of each individual in that society. In Northern Ireland where the conquests of the 17th century are commemorated or relived as if they happened a few months ago, this calls for a new, far more gentle battle - as each one of us fights to free ourselves from the bitterness of history. Ciaran Reilly lives and works in Dublin. He is a committed vegetarian and keen to promote Jainism in the western world. March - May 2000 * Jain Spirit 57 Jain Education Intemational 2010_03

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CHANDU SHAH BOOK REVIEWS TEXTBOOK ON JAINISM some of the most complex concepts in Jainism. The book is divided into seven sections. It has a bibliography running into ten pages, numerous illustrations and photographs. The reader is taken patiently through the history of Jainism, and the book then moves on to a comprehensive discussion of the canonical and non-canonical literature of Svetambars and Digambars. Almost 200 pages are devoted to explaining the Jain doctrine. From time to time, Glasenapp has played the role of a scientist in explaining cosmology and ethics, but his respect for the fundamental principles of Jainism shines through. He has painstakingly drawn distinction between Hinduism/Buddhism and Jainism, and rejected the early scholar's conclusion that Jainism is nothing more than an offshoot of Hinduism. In explaining the concept of God in Jainism, he brings up the different belief systems of Hindus, Buddhists, and even Christians, and shows with admiration how logical the Jain thoughts are. Worshippers at the Jain temple in Nairobi, Kenya. JAINISM: AN INDIAN RELIGION OF SALVATION An English Translation of Der Jainismus Eine Indische Erlosungsreligion By Helmuth von Glasenapp Translated by Shridhar B. Shrotri 549 pp. Delhi 595Rs. Motilal Banarsidas Publishers www.mlbd.com In an age when many Jains have accepted the faulty notion that Jainism was established by Lord Mahavir, the western world can benefit from this work by one of the early German scholars. Mr Glasenapp had made it his mission to make German people acquaint with Indian culture and philosophy. To that end, the study of Jainism is essential, and this book first published in 1925 on the occasion of 75th birthday of Herman Jacobi - does a masterful job in explaining to the uninitiated JAINISM: GIVE LIFE, TAKE NOT By Sri Chinmoy 110 pp. Available from: Agni Press, 8487 Parsons Blvd., Jamaica, New York 11432 Considering Sri Chinmoy's remarkable catalogue of achievements, it is not surprising to find that he is an accomplished writer. This book forms part of an astonishingly prolific catalogue- this is the 1,249th Chinmoy has penned since his first was published in 1970. 'Give Life, Take Not' deals mainly, but not exclusively, with different facets 2010_03 As one of the western pioneers of Jain studies, and one of the few who visited India, we are struck by the amount of research Glasenapp must have done for his multifaceted study. He has acknowledged help of many Jain Acharyas, Munis and Scholars, but he could not have produced this work without studying Prakrit and Sanskrit. He has meticulously detailed world history enumerated by Jainism. He has done a superb job of reciting the lives of 24 Tirthankars of the present era and given glimpse of other eras. This book is an excellent working tool for readers whose first and sometimes only avenue is a written work in English. In translating this book into readable English, Shridhar Shrotri has done an excellent service to the students of Jainism. DILIP V. SHAH of Ahimsa; its concepts, history, practice and current application. Sri Chinmoy explores these different facets through the diverse media of poetry, prose, music and images. This gives the book an engaging amount of variety; one feels that it would not be best appreciated by being read cover to cover, but rather dipped into and reflected on at leisure. 58 Jain Spirit March May 2000 The prose sections include stories from Mahavir's life, comments on Ahimsa and a fascinating chapter on the relationship between Buddhism and Jainism. Chinmoy does not only limit the writings to his own; also included are articles by Dr. Singhvi and a chapter of quotes about Jainism. Perhaps most interesting is the conclusion of the book, which is a chapter of Chinmoy's songs. These are mostly in a simple, monodic style; anyone with a small knowledge of western notation could gain a great deal of pleasure from singing some of the prayers Chinmoy sets. They are also eminently suitable for group singing. These songs added to the poetry, images, quotes and comments which Chinmoy provides make this publication a wonderful means for reflection and consideration of the concepts central to Jainism. RICHARD WALLEY

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BOOK REVIEWS/FINANCIAL SUPPORTERS JAIN SPIRIT VALUED FINANCIAL SUPPORTERS WE HAVE SUPPORTED JAIN SPIRIT BECAUSE WE BELIEVE IN ITS OBJECTIVES 1. To inform and inspire Jains world-wide and people interested in Jainism; 2. To dispel myths, illusions and misinformation about the Jain tradition; 3. To help protect, preserve and promote the sacred texts, art, stories and rituals; To nurture a Jain renaissance; 5. To foster a Jain solidarity, through a non-sectarian outlook; To place Jainism onto the world map as a distinct religion with a deep history and philosophy; 7. To relate Jain tradition to modern concerns and lifestyle; 8. To convert Jains to Jainism. 6. WHY NOT JOIN US AND HELP THIS VERY WORTHWHILE, URGENT AND VISIONARY PROJECT. FINANCIAL INVESTMENT IS NECESSARY FOR SUCH PROJECTS TO BRING ONE OF THE OLDEST RELIGIOUS TRADITIONS OF THE WORLD THE AWARENESS IT RICHLY DESERVES. FOUNDER PATRONS (Pledges of PS10,000/$15,000) Mr. Arvind & Mrs. Jaya Shah, Detroit, Michigan Chandaria Family, London, UK Mrs. Hira & Dr. Surendra Sethi, Pittsburgh, USA Mr. Kanji Gangji Shah & Family, London, UK Mr. Keshavji Rupshi Shah & Family, London, UK The late Mrs. Lalitaben Hansraj Shah Mr. Meghji Karman Shah & Family, London, UK Dr. Prem & Mrs. Sandhaya Jain, San Francisco, California Dr. Sulekh & Mrs. Ravi Jain, Houston, USA Mr. Vajabhai Kanji Haria & Family, London, UK NEW LIFE SUPPORTERS (PS1000/$1500) Mr. Ajay & Rajvee Punatar, London, UK Arihant Charitable Trust, Manchester, UK Dr. Chandra Kumar Khasgiwala, Massachusetts, USA Dr. Dilip & Mrs. Suman Bobra, Arizona, USA Mr. & Mrs. Madhu Mehta, London, UK Mr. & Mrs. Nilesh Dodhia, Brussels, Belgium Institute of Jainology Mr. Jagdish Tolia, London, UK Jain Samaj Europe Mr. Juthalal Raishi Haria, London, UK Mr. Ketan Kiran Shah, London, UK Dr. Madhusudan Shah, Wellingborough, UK Mr. Mahendra Jain, California, USA Mr. Mahesh & Mrs. Malti Mehta, California, USA Mr. Mansukh Somchand Shah, London, UK Mr. Manu & Mrs. Niru Shah, Maryland, USA Mr. Milan & Mrs. Ananti Shah, London, UK Mr. Milan K. Shah, London, UK Mr. Natubhai Mehta, London, UK Dr. Natubhai Shah, London, UK Mr. Pankaj & Mrs Shila Doshi, Vermont, USA Mr. Pankaj Shah, London, UK Mr. Premchand & Miren Shah, London, UK Mr. Premchand Rupshi Shah, Nairobi, Kenya Dr. Purnima M. Kothari, New York, USA Mr. Raj Shah, London, UK Mrs. Rasila Shah, London, UK Mr. Rashmi Shah, Illinois Mrs. Rita Bakul Shah, London, UK Mrs. Sheilla J. Tolia, London, UK Mr. Sobhag, P. Shah, London UK Mr. Suresh & Mrs. Santosh Jain, West Virginia, USA The above is based on information available at time of going to press. NEW LIFE MEMBERS (PS300/$450) Mrs. A.D. Mehta, London, UK Mr. Anup Manilal Shah, London, UK Mr. Anurag & Mrs. Vandana Mehta, Pennsylvania, USA Mr. Dhiraj D. Shah, Birmingham, UK Mr. Dinesh Shah, London, UK Mrs. Dipti Jitesh Shah, London, UK Mr. Harshad & Mrs. Rekha Mehta, Pennsylvania, USA March - May 2000 * Jain Spirit 59 2010_03

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"Insure Your Tomorrow Today" Your Children's Future is in Your Hands NEW YORK LIFE THE COMPANY YOU KEEP Chamberlains & Co CHARTERED ACCOUNTANTS 16 Upper Monatagu Street Monatagu Square LONDON WIH 2AN Telephone: 020 7402 2556 Fax: 020 7402 1454 2010_03 ARISH K. SAHANI Agent 718-271-0453 Fax: 718-271-1906 1-800-543-SHIV VIJAY NANDA Agent 516-368-5358 Fax: 516-368-5045 "We Take The If Out Of Life" Member NALU, Life Member MDRT, Member NQA, Member NSAA SERVING SINCE 1972 March May 2000 Jain Spirit 63

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VIEWPOIN ATUL SHAH IT'S OK TO BELIEVE The Jain tradition provides young people with valuable principles to help us deal with practical day-to-day problems. It can be a path to real success, argues kajal Sanghrajka Children performing an aarti at a Young Jains event in London, October 1999. nother thrilling morning of double physics and here I am once again in the cafeteria, happily munching on my eggless muffins and minding my own business when I am approached by the school terror himself... Hey! You're in my seat...move NOW!" followed by a quick shove and there I lie on the floor, bewildered and left to contemplate how to tackle the situation in hand...should I retaliate to salvage my pride or walk away in peace? A hundred and one thoughts ran through my mind but finally I picked myself up, stared at my tormentor and walked away. My actions were then proceeded by taunts of coward' and 'wuss' by the halfwitted students whose preferred source of amusement is watching fights. As I passed them in the corridors, I ignored their comments and realised that I had achieved something I never thought possible: control over my emotions. Today's youth are confronted with conflicts every day whether it be at school at university or at home. Our education will teach us the laws of science, literary criticism, and algebra but who or what can help us deal with such practical conflicts effectively? I find some good answers in Jainism. Students are under the impression that religion merely amounts to tiresome rituals and stringent rules which impose restrictions on their daily lives. However, if Jainism is examined more closely a whole new perspective comes to light. Principles such as Ahimsa (non-violence) allow us to exercise self-discipline so that our reactions to conflicts are conditioned positively. Restraint of human emotions, especially in provocative situations, is one of the most difficult responses. By applying Ahimsa, we can learn to think first and then channel our energy away from anger and hate so that regrettable consequences are avoided. As a student, I realise that today's generation find it difficult to understand how philosophies dating back to 2500 BC can be of any value in modern day society. On the contrary those very philosophies could not be more relevant. The concept of Anekantvada (pluralism) allows us to observe situations from the other party's viewpoint so that a compromise can be established. This concept may go a long way to resolve those conflicts that arise at home. When the relationship between parent and child becomes strained, the blame is all too often directed towards the 'generation gap'. Although this factor is significant, disagreements with parents must not always be attributed to differences in background but also to differences in attitude. The outcome of a situation depends on how we see things rather than how they are. A common conflict for young people arises when they are denied their freedom. For example, by the age of 18, most students are keen to stay out late and explore nightlife, especially in London. Inevitably, parents are concerned about their childrens' welfare and the harmful influences they may encounter. When parents impose restrictions, we must respect their concern in protecting us from detrimental influences. However, where possible, parents must also allow their children the freedom to make their own mistakes so that their learning and judgements attain a new level of maturity. At university, I witness conflicts everyday. However, young people rarely know how to deal with them and progress. Many students are too concerned with their mobile phones, what looks impressive on their CV and ways in which they can get into the blue chip companies and climb the corporate ladder after graduation. However, I do not think they will achieve lasting success and happiness by behaving this way. What many people disregard is that employers consider personal characteristics such as problem-solving and teamwork as critical. Our values are as important as our intelligence, if not more. Kajal Sanghrajka is a first year student at the University of London. 64 Jain Spirit . March - May 2000 2010_03

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WWW According to some of the latest statistics, the internet is doubling in size every 100 days, and from the look of things Jains world wide are keeping apace with this development. Here are some sites and services which you may find useful and interesting. 2016 GHANAP GN M ADO This seves veg VSQUECCA Friendly support 25 hours a day, 8 days W week for your healthy vegetarian lifestyle Enter the Millennium Limerick Contest VEL NASZ Do The Pub Wees what HLON SON V Cabo | | | | LOVE Taiwa wwwww - ry HEDA do VPP Ves - ViYouth LORAL We wete Ver JY re Vege rew . TIM hat O on w the Pre 1500 da Saintische were Le che ClipArt http://www.cs.colostate.edu/-malaiya/jainclip.html Ahimsa Web Site Have you ever wondered how to make your documents or http://www.wizard.net/-ethan/ahimsa.htm newsletters more visually exciting, or give your presentations This is a fascinating and interesting site, covering a wide variety that crucial Jain' feel? This site, part of the large Jain site based of faiths and traditions. Concerned principally with the idea of at Colorado State University, has a wide range of Jain clip art for non-violence, the site downloading, including images of temples, Tirthankaras and details not only Jain various Jain symbols. involvement with this principle, but also the Vegetarian Information precedents for it in http://www.vegsource.org Christian, Jewish and Islam If you or anybody you know traditions. Here you can is even slightly interested in find out about its history, its vegetarianism, this is a application and its place in wonderful site to visit. It modern society and politics. contains information on A hugely diverse and widepractically every aspect of ranging site, there is sure to the vegetarian lifestyle, from be something to interest over 5,000 vegetarian and fascinate most visitors recipes to chat rooms and here. 12 JAIN SPIRIT discussion forums. The site also has more interesting Jain Spirit Site Expands and obscure sections; did http://www.ja inspirit.org you know, for example, that the Roman army, which conquered The Jain Spirit site has almost all of western Europe and Asia minor, was almost entirely ope and Asia minor, was almost entirely recently undergone a major vegetarian? Or that there are links between vegetarianism and overhaul, and is fast other world religions, such as Mormonism? This is a fascinating becoming an enormous and useful site from any perspective. reference source for all things Jain. Included on the site are all the articles from back-issues of the magazine plus a lot of Jain Mailing List exciting content, including some free desktop wallpaper to jain-friends@onelist.com download! We have big plans for the site in the future, so keep Mailing lists are becoming a more common way of visiting... communicating with different people across the internet. FAMILY VALUES. BY MIKE TURNER E-mails are sent to a central source, and then NOW, SON 1 WANT NO PROBLEM DAD . 11'5 CALLED THE YOU TO SIT UP INTERNET! distributed to all those participating in the list. Z ALREADY DO STRAIGHT BEFORE THAT FOR 5 This particular list is a wide-ranging forum for AN INSPIRING HOURS A DAY.. discussion on all sorts of topics, ranging from OBJECT FOR 20 MINUTES... IT'S current affairs to interpretation of scripture. To CALLED subscribe to this list and start receiving mail, MEDITATION. send an E-mail to jain-friendssubscribe@onelist.com with 'SUBSCRIBE' in the subject line and no text in the message. F orm ISE NOVA JAI SPIRIT Jain Spirit Launch the follobal Brunch NS Tot London duyente for the New YRIC thew Jain Spirit 237 Preston Road Wembley Middlesex HA9 8PE Jain Spirit 1884 Dorsetshire Road Columbus OHIO OH43229 USA 2010_03 www.jainelibrary