Jainism in a Global Perspective - Collection of Jain papers of 1993 Parliament of World Religions, Chicago

Author(s): Sagarmal Jain, Shreeprakash Pandey
Publisher: Parshwanath Vidyapith
Catalog link: https://jainqq.org/explore/014010/1

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Parsvanatha Vidyapith Series No. 113 JAINISM INA GLOBAL PERSPECTIVE 'Foreword' by Ambassador Dr. N.P. Jain Editors Prof. Sagarmal Jain Dr. Shriprakash Pandey Publisher Parsvanatha Vidyapitha Varanasi (India).

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Parsvanatha Vidyapith Series No. 113 JAINISM IN A GLOBAL PERSPECTIVE (A Compilation of the papers presented at the Parliament of World's Religions, CHICAGO (U.S.A.), 1993) 'Foreword' by Ambassador Dr. N.P. Jain Editors Prof. Sagarmal Jain & Dr. Shriprakash Pandey Publisher Parsvanatha Vidyapitha Varanasi (India).

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Parsvanatha Vidyapitha Series No. 113 General Editor Prof. Sagarmal Jain JAINISM IN A GLOBAL PERSPECTIVE (A compilation of the papers prsented at the Parlimant of World's Religions, Chicago (U.S.A.) 1993). Published by PARSVANATHA VIDYAPITHA, I.T.I. Road, Karundi, Varanasi, (India) 221005. Phone : 0542 - 316521, 318046 Fax : 0542-318046 First Indian Edition : Varanasi, 1998 I.S.B.N. : 81-86715-37-1 Price: Rs. 400.00 $ 9.00 Composed at Sarita Computers, Aurangabad, Varanasi-221010. Phone No.: 359521, Printed in India By Vardhaman Mudranalalya, Varanasi-10.

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he Parliament of the Ordions Acharya Shushil Muni, Shri Chitrabhanuji and others addressing the Parliament.

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02122 forna serwer INGYEN 0964C. Shri Virchand Gandhi

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East Indian Representatives at EAST INDIAN GROUP The World Parliament of Religions Chicago, Ilonois * 1893 Narasima Chaire. Lakeshnie Narain Swami Vivekananda H. Dharmapala Virchand Gandhi

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THE JAINS Some dignitaries (next to extreme right Dr. L. M. Singhvi, the then High Commissioner of India to U.K.) standing at the office of the JAINS.

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Publisher's Note Present title 'Jainism in a Global Perspective' is a compilation of the papers presented by Jaina Scholars, Swamins, Gurus, Nuns, Diplomates, Jurists and Social reformers of India as well as abroad, at the historic Parliament of World's Religions held at Chicago from August 28 to September 4,1993. It was historic in a sense that after the First Parliament of World's Religions convened exactly a century ago in 1893, it was reconvened to promote the Unity amid diversity. In these 100 years elapsed, the world has become more complex and problematic. Keeping it in view the objectives of Second Parliament of World's Religions were extended to promote harmony, interfaith dialogues and universal brotherhood to make the world better and happier. It is evident from the papers presented at the Parliament of World's Religions that scholars have shared their views on different aspects of Jaina philosophy and religion and have establish that Jaina religion is not a religion of a sect within the confines of its retuals or traditions, but a religion of humanity. It has a global relevance in the contemporary world with its comprehensive perspective and vision of spreading world-wide the culture and practice of non-violence integrated with the concept of non-attachment and non-absolutist view. We express our sincere thanks to Shri Pravin K. Shah, President, Jaina Study Centre of North Carolina, USA, who entrusted this important work to us for publication. We are very thankful to Dr. N.P. Jain, Former Ambassador to UN, who not only compiled the papers but wrote a scholarly 'Foreword' for this volume also. Our thanks are also due to Mr. Nemubhai Chandaria, Institute of Jainology, London who has been the main spirit behind this publication. We are very thankful to Prof. Sagarmal Jain, Director Emeritus and Dr. Shriprakash Pandey, Lecturer in Jainology at Vidyapeeth, the Editors for editing the book thoroughly. Dr. Pandey deserves for special thanks as he has not only edited the book but has seen it through the press also. Our thanks are also to M/s. Sarita Computers and Vardhaman Mudranalay for its composing and excellent printing. B.N. Jain Secretary

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CONTENTS Foreword DR. N.P. JAIN I-XIII 1-3 Jainism as a Religion of Non-Violence (Ahimsa Dharma) GURUDEVA CHITRABHANUJI Jaina Meditation GURUDEVA CHITRABHANUJI - The Jaina approach to Self-Realization H.H. ATMANANDJ MAHARAJ 4-6 7-17 Prayer and its Power H.H. ATMANANDJ MAHARAJ 18-25 Ahimsa Dharma (The Religion of Non-Violence) 26-33 SADHVI SHILAPIJI The Practice of Non-Violence in Multicultural 34-42 Perspective David M. BROOKMAN Western Perceptions of Jainism : Misconception, Achievements and current Expectations NOEL Q. KING 43-59 60-68 Practice of Compassion in Modern Life BR. DR. SNEH RANI JAIN 69-75 A Coalition of the World Religions for Ecology, Distress-relief and Peace Dr. L.M. SINGHVI A Multi-Cultural Vision of the 21st Century Dr. L.M. SINGHVI 76-85 86-99 Jaina Religion -- Universal Relevance in the Contemporary World Dr. N.P. JAIN Spiritual Resurgence - The Crying need of our Times Dr. N.P. JAIN Jainism as a World Religion DR. RAMJI SINGH 100-112 113-119

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120-141 142-153 Religious Harmony and Fellowship of Faiths : A Jaina Perspective Prof. SAGARMAL JAIN The Solution of World probms from Jaina Perspective PROF. SAGARMAL JAIN Jaina Concept of Peace PROF. SAGARMAL JAIN The Concept of Non-Violence in Jainism PROF. SAGARMAL JAIN 154-171 172-183 184-191 192-201 Role of Women in Jaina Religion DR. KUMARPAL. DESAI Jainism : The Oldest Religion Dr. Vilas SANGAVE Jainism and World Peace SHANTILAL V. SHETH Concept of God in Jainism DR. JITENDRA B. Shah Legacy of Virchand Gandhi and Jaina Philosophy RATNES T. SOLANKI 202-217 218-229 230-233 Jaina Agamic Literature PRAVIN K. SHAH 234-274 275-280 Jainism and Freedom of Mankind VINOD KAPASHI Anuvrata -- The Jaina Path to self-Transformation and world Peace S.L. GANDHI 281-292 Evolution of Jainism in North America, Achievements and Challenges Dr. SULEKH C. JAIN 293-300 301-315 Can Jainism Survive in the 21st Century MEERA SHAH 316-323 Jainism and Religious Tolerance DR. JAGDISH N. SHAH & CHARLES KELLSTADT 324-331 Jainism and Business Ethnics DR. JAGDISH N. SHAH & CHARLES KELLSTADT

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332-343 Past and Present of a Jaina Festival Ms. Nalini BALBIR Practising Non-Violence through our Daily food 344-349 Ms. IRENA UPENIEKS Transformation of Consciousness of a lay person 350-353 Ms. IRENA UPENIEKS Appendix - A Parliament of World's Religions, Chicago, 93 Contributons of Jains DR. AMBAR JAIN 354-363 Goodwill Message from the then Prime Minister of India Goodwill Message from the then Prime Minister of U.K. Statement

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Foreword Introduction The Parliament of World's Religions which met in Chicago from August 28 to September 4, 1993 was a unique event of this century. It brought together over 7000 representatives of a wide variety of world's faiths and religions. Cardinals, Bishops and Christian Fathers, Hindu Saints and Swamis, Jaina Gurus, Nuns, Buddhist monks, Zoarastrian and other priests of many faiths, mingled with one another, interacted intensively and endeavoured to explore unity of purpose in the midst of tremendous and often mindboggling diversity of interpretations and emphasis, practices, traditions and beliefs. They were joined by scholars, philosophers, philanthropists, professors, leading personalities with long experience in diplomacy, public administration and social affairs, writers, poets and journalists from every nook and corner of the world There were the highly inspirational early morning meditation gatherings of refreshing variety ranging from Jaina to Hindu, Christian to Buddhist and others. Major presentations and other thematic speeches at plenary and other sessions of the Parliament were wide ranging in their coverage and drew much interest. There were the colourful folk dances and cultural presentations from different groups, art exhibitions, films, audiovisual programmes and fascinating display booths distributing literature and disseminating information on different religions and faiths. "The Jains" at the World Parliament The first Parliament of World's Religions convened exactly a century ago had been by contract a gathering of 400 participants representing around 41 faiths & religions. On that occasion Jaina religion was repre

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Jainism in a Global Perspective sented by only one person viz. Shri Virchand Raghavji Gandhi, who had created a great impact. At that time Jaina monks had not yet taken to travelling overseas and the 27 years old barrister emerged as the sole but very able, articulate and energetic spokesman of the Jaina philosophy. A hundred years later at the recent Chicago Conference, Jaina contingent was 200 - strong, made nine major presentations and thirty-three other lectures and organised Jaina meditation gatherings, set up an impressive publicity booth and distributed thousands of beautifully brought out books, brochures and pamphlets on different aspects of Jaina philosophy. Jains got elected as President, Trustee and members of the Spiritual Assembly. It is relevant to point out here that in the second half of this century Jaina community has steadily grown in size abroad particularly in USA, UK and Canada in addition to Africa where it had a presence fron period. However, it is only in the last twenty years or so that the overseas Jaina community has activelyorganised itself, set up Jaina temples at many places and in keeping with Jaina philosophy identified itself with environment conservation, animal protection and humanitarian social service projects. It was an interesting coincidence that hardly two months preceding the opening of the Parliament, in Chicago area a beautiful Jaina temple was inaugurated as part of a Jaina Center occupying nearly 80 acres of land. The rapidly greening campus promises to become environmentally and spiritually a holy and highly inspirational place. Over 65,000 Jains live in USA and Canada and to cater to their needs big and small temples have come up and are coming up steadily. More than that, community life stressing commonality of religious faith and the need to pass it on to the younger generation has become active. Momentum has also built up to ensure that the principles of Jainism - at once humanitarian and compassionate are also shared with others as they have a universal relevance. In the foregoing backdrop, it was an impressive show of unity at the global level among different sects of Jaina religion. The Jaina host committee had in it the constituent elements represented from various leading associations of Jains in India and abroad. 'Bhagavana Mahavira,

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Preface Memorial Samiti and other Digambara, Svetambara, Sthanakavasi Jaina associations from India, OswalJaina Associations and Institute of Jainology from U.K., J.A.I.N.A. from U.S.A. and Canada, International Mahavira Jaina Mission, New York, Jaina Visva Bharati and Anuvibha, Ladnun, 'Rajasthan'; Virayatana, Rajgir (Bihar); Srimad Rajcandra Adhyatmika Sadhana Kendra, Koba, Ahmedabad; Parsvanatha Vidyapitha, Varanasi and All India Digambara Jaina Mahasabha, Lucknow (India) joined hands to project the Jaina philosophy in a purposive, effective and scholarly manner under the banner of one name "The Jains" at this unique assembly of religious and spiritual leaders and thinkers. The overall impact created was that Jaina religion was not a religion of a sect within the confines of its rituals or traditions, but a religion of humanity. It had a global relevance in the contemporary world with its comprehensive perspective and vision of spreading world-wide the culture and practice of non-violence integrated with the concept of non-attachment and non-absolutist view of events, situations and view points. Its uniqueness lay in the historical fact that no other religion had emphasised as much and in such a wide-ranging manner the need to pursue non-violence not merely as a religious practice at the level of an individual, but to transform collective behaviour and conduct of society at national and global level to it so that the human beings could forge a relationship of mutually supportive interdependence not only among themselves, but also in relation to all living beings as well as elements of nature. Jaina scholars elaborated on the principles and practices of Jaina religion relating them to arousal of spiritual dimension on the global scale, to ecology and environmental upgradation, to scientific reasoning and logic, to moral and ethical transformation, to cultural orientation in art architecture, myths, rituals, ceremonies and festivals, to business and behavioural ethics and above all to self-transformation and world peace. Spokespersons of Jaina religion at this historic Parliament were all distinguished persons from diverse backgrounds ranging from monks, swamins, gurus and nuns to diplomats, jurists, Vice Chancellors, Professors, educationists, scholars, industrialists, engineers, doctors and social reformers. While the majority came from India, there was a very rich input provided from UK, USA, Canada and Africa as well. Digambaras

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Jainism in a Global Perspective Svetambaras, Sthanakavasis, Terapanthis and others worked together in remarkable unison and unity of purpose to propagate the Jaina philosophy at this truly global platform. The Jaina representatives actively contributed to the success of the Parliament and to the maintenance of harmonious atmosphere at all stages of deliberations. When the representatives of so called Khalistan and independent Kashmir attempted to embroil the Parliament into a polemical debate, it was Dr. N.P. Jain, former Ambassador to UN who stood up first to raise a point of order. He was spontaneously supported by Hindu, Buddhist and Zoarastrian leaders from India. This made for a very sober impact on the entire assembly. In the discussions on a Declaration of Global Ethics, Dr. L.M. Singhvi, eminent jurist and High Commissioner of India to UK and Ambassador Dr. N.P. Jain played a key role in putting forward a timely proposal on behalf of global Jainacommunity recommending continuation of interfaith dialogue, co-operation and co-ordination through a machinery to be established for this purpose. Their proposals were adopted by consensus at the 150 strong Assembly of Religious and Spiritual leaders within its three day session discussed and adopted the declaration on Global Ethics and signed it. Among those who signed included the representatives of Jaina religion Late Acharya Shushil Kumarji, Gurudeva Chitrabhanuji, Swami Atmanandji, Dr. L.M. Singhvi, Dr. N.P. Jain, and Mr. Deepchand Bhai Gardi are the prominent figures. At the colourful closing ceremony held at the Grant Park in the heart of Chicago city attended by over 50,000 persons, Jaina Prayer (Namokara Mantra) was recited by Late Acharya Sushil Kumarji, Swami Atmanandji, Prof. Dr.(Ms.) Sneh Jain and others. It was a beautiful rendering which captivated the audience with its eloquent serenity, depth and dignity of expression. The delegates were also honoured at a meeting of the Jaina Commu e newly established Jaina Centre in Chicago set in beautiful green surroundings a magnificent temple and library and conference rooms. On this occasion the statue of Virchand Raghavji Gandhi was also unveiled in the presence among others of Gurudeva Chitrabhanu, Dr. L.M. Singhvi, nity at

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Preface Dr. N.P.Jain, Acharya Chandanaji from Virayatan, Dr. Ramji Singh, ViceChancellor of the Jaina Vshva Bharati, Ladnun, Rajasthan, India and Dr. Sagarmal Jain, eminent Jaina Scholar and Director, Parsvanatha Vidyapitha, Varanasi, India. Institute of Jainology, London, Jaina Society of Chicago, Metropolitan, leaders of the Federation of Jaina Associations in North America, put in many months of organised effort to ensure sound preparations for successful Jaina participation. Many Jaina families acted as host families to Jaina delegates. The hospitality suite kept by Jaina Host Committee at the conference premises in the historic Palmer house, Hilton Hotel was transformed into a delightful meeting place with lunch and snacks offered by Jaina families and Jaina serving as volunteers. The overseas Jaina Community extended a lot of warmth, a lot of earnestness of purpose and tremendous sense of Commitment. The moving spirit behind it all was the co-ordinating committee consisting of Mr. Nemu Chandaria from U.K., Dr. Tansukh Salgia and Dr. Rashmi Gardi from U.S.A., Dr. Kumarpal Desai and Shri C.N. Sanghavi from. India, and Shri Samchand Shah from Kenya (Africa). The publicity section was well organised by Mr. R.P. Jain of Delhi, India. II Few Words about this book This book is a collection of the papers presented by Jaina saints anu scholars at the Parliament of World Religions, 1993. Taken in their entirety they present a truly comprehensive and global view of the principles of Jaina Religion. Undoubtedly they would be of great reference value for future reflecting as they do the scholarly effort and indepth understanding of Jaina phiiosophy by well-known persons who have attempted to project Jaina principles in the wider universal perspective. Since copies of some presentations have not been available, salient points made in them have been included in this preface. Presentations covered the themes of religion and spirituality, science and religion, ethics and values, non-violence, dynamics of prayer and meditation, religion and women, religion and the next generation and religion and environment. In addition to projecting the compassionate

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Jainism in a Global Perspective principles of Jainism and relating them to contemporary limes, speakers spoke of the need to further inter-faith/harmony, tolerance and understanding In his presentation on "A coalition of the World's Religions for Ecology, Distress-relief and Peace", Dr. L.M. Singhvi stressed the major role religions should play in establishing the ethical foundations in a humanitarian spirit. World religions must bring their underlying philosophy and inspiring ethos to the threshold of contemporary relevance. The inter-religion coalition should manifest inself in action-oriented work which would foster a new mission for the survival of the planet Earth. In his other presentation of "A multi-cultural vision of the 21st century", Dr. Singhvi articulated for a charter of multi-cultural values delineating the 21st century vision so that for the next hundred years humankind could build defences in mind and spirit against intolerance, prejudice and discrimination. Late H.H. Acharya Sushil Kumarjiorganised an inspiring meditation workshop stressing "The Universal message of non-violence" as the key to global survival. In this age of science, the world is drifting away from the spiritual moorings. Humans are becoming more and more materialistic in their outlook. Forgetting that there exists an intrinsic treasure of tranquillity and happiness within him. Man tries to find it in the external world perceived by his senses, which is only a mirage. Through meditation one can acquire spiritual moorings and strengthen one's soul power. H.H. Atmanandji presented very lucidly "The Jaina approach to Self-realisations through a synergetic and balanced combination of enlig htened faith, knowledge and conduct which would develop humility forgiveness, forbearance, truthfulness and contentment. The modus vivendi of "Sadhana" is through holy association (satsanga), scriptural studies (svadhyaya), virtuosity (spiritual growth) and meditation. In his lucid address on "Jainism as a religion of non-violence", Gurudeva Chitrabhanuji described violence as nothing but projection of ignorance of self-resulting in hatred and greed, dogmatism and prejudice. Jainism teaches how to develop self-worth and self-awareness and at the same time a feeling of compasssion and non-violence towards all other

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Preface vii living creatures. He stressed reverence for all life as a mirror for "right to live" for all living creatures - big and small. The practice of Ksama (foregiveness) in terms of Jaina teachings also helps in enhancing universal feeling of love and fraternity. Speaking on 'Jaina Meditation' which is designed to experience the most profound feeling of spiritual bliss and consciousness, he recommended twenty four minutes meditation every day to bring about a twenty four hours awareness. Speaking on "The Religion of non-violence", H.H. Sadhvi Shilapiji dealt with the comprehensive philosophy of non-violence inherent in every religion and the need, therefore, to acclaim Ahimsa as a global religion and to propogate it through education". In his thoughtful paper on "The practice of non-violence in multicultural perspective", David Brookman proposed that ahoisa (nonviolence), though based on metaphysical assumptions that are culturally and historically distinct from European ideologies, is the key to transforming the violence, materialism and obsessive consumption that mark Western industrialized societies. The values of differentiation, subjectivity and communion, which may be realized through the practice of ahimsa, enfold the potential to alter the relationship between humanity and other life forms on the planet. Five hundred years after the Columbian Encounter, it is the particular opportunity of the Jaina community in North America and of others who embrace ahimsa as a way of life to party the effects of violence with these alternative values. Presenting "The Western perceptions of Jainism", Mr. Noel King observed that Jaina religion basically develops respect for others in every way and stands for elimination of injustice, discrimination, inequality and waste. Jaina teachings have been projected into a whole new and larger context by the pioneering efforts of Virchand Raghavji Gandhi, but there remains considerable scope for work of philologists and textual scholars for opening the religious and intellectual treasures to the wider world. The distinctive self-being, beauty and subtlety of the style and depth of Jaina thought and practice can find an increasingly universal appeal. Dr. Sneh Rani Jain speaking on "Practice of compassion in modern

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viii Jainism in a Global Perspective life" lucidly traced the scientific basis of basic Jaina tenets, and their link with a divine spiritual feeling and experience both through thought-process as well as behavioural action. Technological advancement should not be allowed to dilute basic human values of love and compassion inherent in Jaina teachings. Not merely by speaking or observing religion, but living in Dharma and humanity towards all, can one serve the cry of the present times. Speaking on "Universal relevance of Jainism in the contemporary world", Dr. N.P. Jain said that there was inherent in Jaina principles and practices an integrated view of universe, a spirit of Universality, a deeply compassionate outlook, an all-pervasive belief in 'Live and let live' and above all a down-to-earth stress on ethical integrity of thought, purpose and conduct. Its teachings flowing from non-violence as the supreme religion far from being sectarian, dogmatic or mystical have a universal relevance in the contemporary world. Its global perspective is ajudicious blend of the scientific as well as the spiritual. In his other presentation on "Spiritual Resurgence - the crying need of our times", Dr. Jain called for putting spiritual resurgence and rejuvenation on global human agenda in order to reform and rationalise our religious attitudes, habits and perceptions which have tended to grow in a climate of ritual, dogma, blind belief, conservative orthodoxy, bigotory and parasitic fanaticism. Spirituality arouses human consciousness on a higher, wider and ever-enduring perspective of continuity in the midst of on-going materialistic changes. Science and spirituality can go together and should go together. Vice Chancellor of Jaina Vishva Bharati, Dr. Ramji Singh in his scholarly presentation on "Jainism as a World Religion" observed that Jaina religion has a historical identity in as much as it is the sublimest gift of Indian culture not only to India but to the whole of humanity. Evangelical spirit and missionary ambitions have been unknown to the Jainas because to them religion is self-realisation and moving up to the status of a perfect soul. The principle of reverence for life encompasses all forms of life and living creatures and is at the foundation of the principles of non-violence, love, truth and compassion. He argued that the denial of

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Preface non-violence and violation of the rhythm of nature are equivalent to the violation of truth. Non-violence is not limited to the stoppage of war and bloodshed; it must also stop the arrogance of man towards nature. The twentieth century has been the century of science, the 21st century will be acentury of the synthesis of science and spirituality. In Jainism science and spirituality as well as non-violence and religion mcet together. Prof. Sagarmal Jain speaking on "Religious harmony and fellowship of faiths : A Jaina perspective" identified religious fundamentalism and intolerance as the burning problems of today and stressed the need for inter-faith harmony and fellowship of faiths. The prime duty is to be a human in its real sense and this is what Jaina religion propounds as the true nature of a thing. Ile analysed the Jaina perspective in terms of Ahimsa, Aparigraha and Anekanta, and showed how Jaina religion has always preached tolerance in thought, words and action and contributed to stable peace and harmony, universal fraternity and coexistence. He also stressed the vital link between Jaina philosophy and ecology In his other two papers 'The Solution of World problems : a Jaina Perspective' and 'Concept of Non-violence in Jainism' Prof. Jain identified some of the world's burning problems as -- problem of mental tensions, survival of human race and disarmament, problem of war and violence, problem of disintegration of human society, economic inequality and consumer culture, problem of conflicts in ideologies and faith and problem of the preservation of ecological equillibrium and finally suggested the theory of non-violence as the solution of these world problems. Prof. Jain also advocated the positive aspects of non-violence i.e. compassion and service to all living beings in order to eliminate war and violence from the world. Dr. Kumarpal Desai touched upon the important subject of progressive and ennobling "Role of women in Jaina religion". Jaina religion has provided a place of pride to women since a religion devoted to the equality of all, naturally sees men and women on equal footing. According to the Svetambara tradition Jaina Tirthankara Mallinatha attained 'Kevalajnana' and liberation in "Stri Yoni" itself. A significant aspect about the role of women in Jaina religion is that since prehistoric times Jaina sadhus are

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X Jainism in a Global Perspective outnumbered by Jaina sadhvis and among them many leading figures have emerged who have contributed to the advancement of Jaina philosophy through practice, preaching and writing. Dr. Vilas Sangave in his paper on "Jainism-the oldest religion", pointed out that notwithstanding limited number of followers of Jaina religion has retained its independent identity as a distinct religion and not an offshoot of Hinduism or Buddhism. It is not only an ancient religion, but has got an unbroken continuity despite it not being a proselytising religion. Its distinctiveness lies in not being a religion propounded by a non-human being or based on a sacred book of non-human origin. Twenty four Jaina Tirthankaras have first practiced and then preached. Dr. Sangave traced the contribution of Lord Rsabhanatha, the founder; Lord Mahavira - the last Tirthankara along with those of Lord Parsvanatha, and Lord Neminatha in the context of their historic origins. He presented impact of Jaina tradition on Hinduism & Buddhism, and held forth on the archaelogical evidence tracing back to the bronze age of the Indus Valley civilisation concluding the Jaina religion originated atleast 5000 years ago in India. Shri Shantilal V. Sheth speaking on "Jainism and world peace" stressed the Jaina teaching "Thou are their own master" the doctrine of supreme potentiality and consolation - and flowing firm that the ethical principles of non-violence in its deepest perspective and implication. Establishing the organic link of non-violence with Anekantvada, Aparigraha and Equanimity, Mr. Sheth presented Jaina religion as showing a practical approach towards world peace based on love and friendship and spirit of service and equated science plus spirituality as sarvodaya i.e., welfare of everyone in the Jaina ethos. In his paper on "Concept of God in Jainism", Dr. Jitendra B. Shah pointed out that Jaina religion does not believe in the concept of one infinite, absolute, omnipotent, omni-present and omniscient entity as God. In the sense of extra cosmic personal creator, there is no any such concept of God in Jaina religion. Jaina religion believes in the eternity of existence of the very substance and universality of life and not in any one eternal God. Reaching the highest state of existence of the soul is the divine spiritual concept when the soul gets rid of all karmic bondage. He explains at length

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Preface the Jaina perceptions in this regard comparing them to those of Hindu philosophy. Mr. Ramesh Solanki in his paper "Legacy of Virchand Gandhi" recalled how at the 1893 Parliament of World Religions, Virchand Gandhi presented Jaina religion as an authentic and rational religious tradition. Ile recalled how Virchand Gandhi won the legal case preventing an English man from putting up a factory for slaughtering pigs and making tallow on the sacred hill of Sammet Shikhar - the renowned Jaina pilgrimage centre from where twenty Thirthankaras attained their Nirvana. Mr. Pravin Shah did a splendid job by putting together highly enlightening available information on "Jaina literature" - Agamas, their commentaries on Agamas, important Jaina authors both in Diganbara and Svetambaras sects work and available in different languages. It is a comprehensive collection of valuable information on which further work should be done to facilitate clearer understanding of Jaina scriptures, their historic origins, and their authenticity. He clarifies available literature under philosophy, ethics and politics, meditation and Yoga, metaphysics, history, geography, logic, poetry, prose and drama, grammer, music, astronomy, astrology, polity, mathematics, science of matter, stories and tales. Shri Vinod Kapashi presented an interesting paper on "Jainism and freedom of Mankind". Jainism sets the goal towards true freedom through non-attachment and non-aversion. Escaping from the bondage of material attachments is the key to real freedom and happiness. Jainism is relevant to the solution of many of our problems related to ourselves and our environment because its principles are inextricably intertwined with nature and advocate balance between our behaviour and the environment -- as that alone can lead to perfect harmony. All species are interdependent and hence we should follow the principle of 'live and help others to live' so that we can live. This is the inspiration behind nonviolence which is neither negative nor passive, but a positive and active concept. Shri S.L. Gandhi in his paper on "Anuvrata" -- The Jaina path to self-transformation and World Peace", highlighted the momentum and

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khii Jainism in a Global Perspective stature provided to the movement by Late H.H. Acharya Shri Tulsi. Flowing from the basic teachings of Lord Mahavira laying down a code of conduct for houosholders, the movement has emerged as a global movement, non-sectarian in nature, seeking reconciliation and promoting interfaith harmony. Its basic nucleus is practice of non-violence through non attachment self-restraint and abstinence. In his paper on "Evolution of Jainism in North America", Dr. Sulekh C. Jain has given a very interesting historic account of Jainas reaching North America from the time Virchand Gandhi came there in 1893 to attend the first Parliament of World Religions at Chicago. Since 1965 Jaina community in USA and Canada started getting organised with the setting up of first Jaina Centre in New York. Coming of Gurudeva Chitrabhanu and Acharya Sushil Kumarji in early 70s provided a catalytic impulse. Now there are about 50,000 Jains living in USA and Canada and the Federation of Jaina Associations in North America has provided a dynamic and imaginative leadership. Challenges lie ahead as the younger generation growing up is exposed to local culture and way of life. Ms. Meera Shah in her paper on "Can Jainism Survive in the 21st century", alerted the Jaina community not to take it for granted that Jaina religion could survive in the midst of tremendous changes, because it prescribes lofty principles as well as a code of conduct to follow them. Jainas settled abroad are exposed to such a different environment that may have even little knowledge of Jainism. It is only dedicated youths who could take Jainism into the 21st century. It is our duty to teach them, remove their misconceptions and mould them persuasively into Jaina way of life. Jaina religion can emerge in the 21st century as a hope of mankind. Let us therefore put the Jaina philosophy into practice in day to day life and not merely claim to be Jains, but become true Jains. Dr. Jagdish Sheth in his slide presentation on "Jainism and Religious tolerance" took changing global political and economic scenario as a backdrop. He maintained that there was the inevitability of North-South integration because inputs for further global economic growth could in 21st century mostly come from developing countries like India, China and Mexico and a interdependent and non-colonial approach to economic

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Preface xiii growth may emerge. With resultant greater mobility, religious and cultural diversity would increase. This will require greater tolerance and understanding among people in the spirit of respect of diversity, tolerance, coexistence and non-violence. In his paper on "Jainism and Business Ethics", Dr. Sheth has said that Jaina teaching of Samyak Caritra (Right conduct) as very relevant for business ethics as well as the increasing need of tolerance in the context of diversity of work force and markets, increasing violence, institutional aleination and vigilance needed for law and order. Jainism can provide input in the sphere of increasing need for empowerment through sefety and security, love and affection, self-esteem and independence as well as effort at continuous self-improvement. All this benefits business and develops the right ethics with distinct benefits in terms of better productivity, harmony and better shareholder value. Mr. Nalini Balbir took the subject of "Past and present of a Jain festivals and read a paper on Aksay Trtiya celebrations connected with the fast-breaking of Lord Rsabhadeva as the centre piece. She traced how the festival has been celebrated since the 10th century until today and its motivating significance as recorded in Jaina literature. She has done a lot of valuable research work in this field as was clear from the detailed presentation. Ms. Irena Upanicks spoke on "Non-violence and our daily food", with great feeling, senstivity, argument and emotion on the need of practising vegetarianism as a way of practising non-violence. She maintained that cruelty and violence begins with the plate on our table. First we should become vegetarians before we begin to talk or preach about love, peace and non-violence. Mofalu E-50, Saket Indore (M.P.) (India) (Dr. N.P. Jain)

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Jainism as a Religion of Non-violence (Ahimsa Dharma) GURUDEVA CHITRABHANUJI The violence we see in the world today is nothing but the projection of minds suffering mostly from ignorance of the self, thus resulting in selfhatred, greed and competitiveness. These dark emotions and negative thoughts in our mental closet do not allow us to experience the nectar of love. Where the philosophy of Jainism helps the mind to develop selfworth and self-awareness which leads us away from hatred and greed. This teaching originated thousands of years ago in pre-historic India and was transmitted by twenty-four exemplary individuals who left the well-worn ruts of thinking to discover the causes and cures of violence, greed, dogmatism and war in the human psyche and thus in the world. Beginning with Adinatha (Rsabhadeva) and ending with Mahavira (Vardhamana), who lived from 599-527 B.C. each enlightened master (Jina), rediscovered the immortal laws of life, placing Ahimsa (non violence) and Karuna (loving Compassion) first and foremost among them. Mahavira matured his consciousness during twelve and a half years \by purifying the senses with fasting, purifying speech with silence, and purifying mind with meditation. The insights he shared during the next thirty years were gathered into Agamas (scriptures), where the heart of Jainism has been preserved. In one of the passages, he spoke of Ahimsa in this way: "Unless we live with non-violence and reverence for all living beings in our hearts, all our humaneness and acts of goodness, all our vows, virtues and knowledge, all our practices to give up greed and acquisitiveness are fruitless."

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Jainism in a Global Perspective Jaina come from all faiths and all ethnic groups. What they have in common as a guiding principle in their lives is Respect for all Life, which includes pacifism and vegetarianism. Jainas have been unique in the history of mankind in never having condoned war, the caste system, animal sacrifice and the killing of animals for food, clothing or for any reason. Attesting to this rare heritage, American scientist Carl Sagan said in an interview in the October 20, 1980 issue of Time Magazine : "There is no right to life in any society on earth today, nor has there been at any former time with a few rare exceptions, such as among the Jainas of India. We raise farm animals for slaughter, destroy forests, pollute rivers and lakes until no fish can live there, hunt deer and elk for sport...." For generations, Jaina teaching of Ahimsa has been handed over from master to disciple. For the sake of our younger generation and all planetary life, we seek to create a new dawn in human consciousness, for consciousness exists in everything which grows, regardless of the size or the form. The life force is equally worthy in all. Consciousness is an unfolding of our divine potential through loving kindness and awareness, experiencing an ascension to reach the pinnacle of universality which permeates the entire cosmos everlastingly. We want to bequeath to all not only a planet free from man-made suffering, bloodshed and war, but also the positive legacy of Reverence for All life. Many of us are alarmed and disturbed at the sight of so much violence in the world. What should we do? Do we have to accept it? Do we have to feel helpless and give in to hopelessness? Sadhaka is the Sanskrit word for spiritual aspirant. It carries the meaning "not complacent'. We need not feel helpless if we know how not to be complacent. Instead of looking outside of ourselves for the causes of violence in the world, we have to look within. We can change the destructive trend into constructiveness if we make changes first in our own inner world. Unless we create peace inside, we won't be able to create peace outside. The first step, therefore, is self-knowledge which helps to replace violence. Whosoever is nesting violence in his heart will one day, sooner or later, cause it to explode into her/his consciousness and then into worldly

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Jainism as a Religion of Non-Violence (Ahimsa Dharma) activities. It is like a matchstick; before it ignites anything outside of itself, it bums its own mouth. That is why Mahavira said 2500 years ago that to accumulate any weapon of violence is not healthy for the accumulator. This applies, to the whole range of our living, from what we choose to put into our mouths to what we choose to think about in our minds. That is why the spiritual aspirant does not want to carry the vibrations of violence in his body or mind. Meditation is a way to cool down accumulated negatives, 10. ir intensity and transmute them into positive constructive energy to make life healthy, vibrant and meaningful. To get rid of harmful emotions, the Jaina Agamas (scriptures) have given very powerful and meaningful remedies in the statement: "Ksama virasya Bhusanam."-- "Forgiveness is an ornament of the brave." The practice of forgiveness leads a person to get rid of resentment, hatred and violence from heart and from mind. When one has reached that state, one does not like the feelings of these harmful emotions, knowing that these emotions are like cankers in our consciousness which destroy the healthy, positive cells of life. Forgiveness (ksama) and meditation help us to create a mental and spiritual balance. This balance prevents destrucctive tendencies, tendencies with negative consequences for the Self and for the external world. Thus, ecology is also an integral part of Ahimsa. So, nourish this body and mind with the best nutrients of health and fresh positive thinking, shape your own destiny with loving hands, and invest in your life for the sake of ever-living life. You will realize that "I am Ahimsa. I am love."

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Jaina Meditation GURUDEVA CHITRABHANUJI Meditation is not, as some people believe, a word with some far-away esoteric meaning irrelevant to our practical, daily existence. Meditation is a process by which we can transform our whole lifestyle. Through it we reveal to ourselves our inner weaknesses and convert them into positive strengths, gradually resolving disputes and opening up a space for friendship and understanding. Our practice will bring the fruit of our meditation into our environment and into all our relationships. Love will permeat our very being. This is the way to build the world around us, vibrant in love. Jaina meditation does not involve merely mechanical repetition of meaningless sounds. It does not promise students occult or psychic powers. The aim of Jaina meditation is not solely relaxation, although relaxation is one of the obvious benefits which flow from its practice, Jaina Meditation works on far deeper levels. Modern psychology springs from ancient wisdom which encourage us to overcome negativity, to erase and replace conditioning and influences which have not allowed us to fulfill our potential. It stresses gradual development of the recommended twenty-four minutes period each day to a twenty-four-hour awareness. Also, Jaina meditation is designed for us to experience ourselves in the deepest spiritual sense. The aim is to go beyond words and concepts in order to realize what is permanent in ourselves and to approach the world from that eentral reality. Jaina is derived from the word 'JINA,' a person who conquers his inner enemies and brings out his highest qualities. According to Jaina philosophy, Adinatha (Rsabhadeva) was the founder of Jainism. But

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Jaina Meditation modern Jainism is based upon the teachings of Bhagavana Mahavira, borned in 599 B.C., who is the twenty-fourth and last Tirthankara or prophet of Jainism. Jainism resting on four main teachings -- 1. Non-violence, (ahimsa) in its broadest sense, includes not only non violence in action to oneself and other beings, but also in speech and thoughts. 2. Non-absolutism (anekantavada) - the understanding that there is no single truth, but rather than truth has many facets which are represented by different viewpoints. 3. Non-Possession (aparigraha,) - the principle of limiting possessions and requirements, including avoiding the possessive attachment to people as well as to material goods. 4. The law of deeds or action (karma.) - which states that we are all responsible for our own past words, thoughts and deeds and that we each may shape our own futures with positive thought and action. The World of the Higher Self, the Level of Pure Awareness The journey to our hidden essence (powers) has many roads but one thing is common to all philosophies, faiths and teachings, and that is meditation. Meditation is at the heart of all religions : Hinduism, Jainism, Buddhism, Judaism, Christianity, Taoism or Zorastrianism. This universality of meditation points toward the great potentiality and power it can tap. The first step is to sit in a place where you can be alone (physically or mentally) and where the air moves about freely. Secondly, begin by practicing pranayama-breathing : 1. breathe in, 2. retain the breath, and 3. exhale. ?This exercise can be repeated twelve times, depending upon each person's capacity The third step is to follow this breathing exercise with vocalizing the mantra Him. The sound of Him, your own inner power, evokes the universal energy. The universe responds to your vibration. The fourth step is to allow your gaze to rest on a pleasant image right in front of you, or have your eyes half-closed or closed completely, as it

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Jainism in a Global Perspective suits you. There is no force or tension: you are simply sitting in a relaxed mood and resting your gaze on anything which creates a peaceful, loving feeling. Now, for the fifth step : slowly lift your gaze to middle point somewhere between where you are seated and the horizon. You may fix your eyes on some object or simply on a line of direction. If your eyes are closed, follow the procedure within you, with your imagination. Rest at this point of focus 30 to 40 seconds. Then, the sixth step is gradually to raise your gaze to the horizon itself, or, if you are practicing with closed eyes, gaze to the horizon imaginatively. The seventh step is to repeat steps one to six, turning your attention inward, with your eyes closed. This whole procedure may take seven to eight minutes. There is no haste, no time pressure. Mantras are used for various purposes : whether for calming down; forone-pointedness; for emptying and focusing; for understanding the ego; for growth in happiness and achievements; for eliminating negative traits; for improving communication; for experiencing harmony and pure awareness, that is, realization of the Self. Meditation is used to reach our higher Self - that is its main purpose. We raise our mind to the higher Self wizere we enjoy a state of bliss. This is the Jaina way of thinking, living and being, in order to reach the height of consciousness which is beyond all the previous levels of consciousness. This is the supreme moment of consummation with one's Self.

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The Jaina approach to Self-Realization H.H. ATMANANDJI MAHARAJ Introduction Self-realization may be defined as the direct, immediate, first hand communication of the devotee with the Divine, whence the conscious connection of the soul is suspended from the activities of the body, sense, speech, breathing and mind. It is always associated with immense, supersensuous, supra-normal, ineffable, experiential bliss, usually resulting in total inner sublime transformation of the perosn concerned. It heralds an era of unprecedental clarity of a new enlightened vision bestowing immediate, medium term and long term beatitude on the individual. It has been considered the most important, unparalleled and sublime achievement of the soul; granting him an ineffaceable guarantee for the complete emancipation from the transmigratory mundane existence--, as is stated in Yogasara' : Je Siddha je sijjhihihi je sijjhahi jina-uttu. appa-damsani te vi phudu ehau jani nibhamtu. General Considerations Self-Realization is the common aim of the spiritual aspirants all over the world. The path to Self-realization has been depicted more or less on similar lines among all the Indo-Aryan religious traditions. The Yogic school of Philosophy propounded by Maharsi Patanjali, systematically describes, eight steps to Self-realization which are well known in the form of Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana and Samadhi. In the 6th chapter of Srimad Bhagavad-Gita's, Atmasamyamayoga, we find a brief and lucid exposition of the control of the mind and

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Jainism in a Global Perspective senses with acquisition of self-control leading to equanimity. In the Upanisadic literature, we find the famous trio of Sravana, Manana and Nididhyasana. In Buddhism also, we find the trio of Prajna, sila and Samadhi. The Christian and Sufi saints who climbed to the top of the ladder of mystic experience", reached the transcendental state of meditation in which Self-realization is accomplished. THE JAINOLOGICAL APPROACH In the Jaina tradition, the path of Self-realization is accomplished by a synergistic and balanced combination of enlightened faith, enlightened knowledge and enlightened conduct (three jewels) which leads to inner purification and unfolds inherent potentialities like humility, forgiveness, forebearance, truthfulness, contentment and so forth. The prime means to accomplish this noblest task will be considered under the following four main headings: I. Satsanga (Holy Association) II. Svadhyaya (Scriptural Studies) III. Virtuosity (Spiritual Growth) IV. Meditation 1. Satsanga (Holy Association) Appropriate, intentional and planned association is one such activity of life that always produces its impact on the participants; hence the saying "Man is influenced by the company he keeps". The association with holy saints and enlightened scholars with visionary knowledge and pious conduct is the main source of drawing sublime inspiration for purifying the aspirant and to enhance the piety of his overall personality. He learns not only from their sermons but from their day to day activities which are surcharged with divinity. The unique and extraordinary benefits which Satsanga bestows upon the aspirant have been very aptly, clearly and authentically depicted in modern Jaina literature by Srimad Rajacandra', the spiritual guide of Mahatma Gandhi.

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The Jaina approach to Self-Realization The great saint-philosopher, Sri Samkaracarya describes the fruits of Satsanga as follows: satsangatve nihsargatvan/ nihsargatve nirmohatvam// nirmohatve niscalacittam/ niscalacitte jivanamuktih.* // During the practice of this holy association, the following points should be observed scrupulously for a successful outcome: i. Timings: The aspirant must regularly attend Satsanga, say initially twice a week, and then gradually increasing it to daily sessions. Furthermore, he should also periodically spend a few days in a pilgrimage centre or a monastery (Asrama) as a preparatory state for the forthcoming period of intensive spiritual discipline (Sadhana). ii. Alertness : The aspirant should visit the Satsanga with due devotion and attention, give up the dogmas and be really humble with the highest degree of reverence for the teacher. He should carry out the teacher's instructions unreservedly for progressive self-improvement. During these sessions, he should preferably take notes so that the grasp of the subject becomes firm and clear. iii. Patience and perseverance : In the initial stages of Satsanga, the mind does not take interest in such gatherings, but with gradual training it concentrates on the sermon. iv. Priority : In early stages, involvement in routine worldly activities apparently prevents aspirant from devoting enough time for Sadhana. When priority is given to this holy association and ordinary worldly affairs are subordinated to it, enough time becomes available. v. Zealous search : During the pursuit of this holy association, the aspirant should make a genuine and zealous search for a truly enlightened preceptor. If he is fortunate enough to get such a great master with true vision, and is able to act scrupulously in consonance with his instructions, he will not only grasp the basic tenets of spiritual truth within a few months, but will also be able to achieve an aggressive and unprecedental progress in the path of salvation6.7.8

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10 Jainism in a Global Perspective In addition to the direct company of the masters as mentioned above, other sources of holy association include idol-sight, idol-prayer, idolworship, and scripture-worship. Among various forms of such devotional practices, the ritual known as Puja is very inspiring, joyful and popular. It has been rightly acclaimed as a very useful, interesting and purifying daily routine by many aspirants in most parts of the world. It has also been enjoined as a daily ritual for the householder by the great spiritual masters'. It has scores of varieties and is enthusiastically performed in the temples by all sections of the society alike - the young, the old, the men and the women. It may take the form of listening, performing, offering, reciting, bowing, decorating the idols, lighting of the lamps, etc. II. Svadhyaya (Scriptural Studies) This includes acquisition of true knowledge of Godhood through appropriate scriptural studies. The Jaina method of Sadhana gives supreme importance to acquisition of knowledge. It has been recommended for both the householders as well as ascetics as a part and parcel of their daily religious practice. For the householders, the study is accomplished by daily and regular listening of the sermons, as well as by undertaking methodical study at individual level, usually under the guidance of spiritual preceptor. Although all the four main groups of scriptures" are recommended for studies, the learning of the seven main metaphysical principles??, namely the soul, the matter, influx of karma, bondage, stoppage, gradual shedding and liberation should be undertaken with special scrutiny as this encompasses the fundamental tenets of Jainism. The perfect meaning of the above principles should also be well grasped so that the knowledge acquired can be put in day to day practice in the form of : 1. Elements to know (neya) 2. Elements to discard (Heya) 3. Elements to acquire (Upadeya) By implementing this practice scrupulously, enlightened vision dawns, the three jewels are achieved and spiritual progress is enhanced. For ascetics, the scriptural study is of paramount importance both qualitatively and quantitatively leading to the state of perfect enlighten

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The Jaina approach to Self-Realization ment (omniscience)13.14, Kundakundacarya, indicates in Gatha 232 of Pravacanasara as follows: yeyaggagado samano yeyaggar nichidassa atthesu. nichitti agamado agamcettha tado jettha. -- Prvacanasara, 23. Five main categories of scriptural studies have been enjoined in Tattvarthasutra 12/25 as follows: vacanaprcchananupreksamnayadharmopadesah. i. Reading includes studying the scriptures individually or in a group, with a view to enhance the horizon of our spiritual learning. ii. Questioning is meant for clearing concepts as well as to reinforce our faith in the knowledge acquired. iii. Reflection includes contemplation regarding the nature of basic elements of universe with a view to enhance dispassion. iv. Recitation includes clearly pronouncing the scriptural texts with a view to enhance our devotion for the divinity. v. Preaching is a practice to narrate the acquired knowledge before the audience for the benefits of all concerned. With the systematic, well guided and patient practice of the above forms of scriptural studies under an enlightened preceptor, the right knowledge grows profusely, faith increases in divine sermons, and one becomes firmly established on the path to spiritual progress. III. Virtuosity (Spiritual Growth) A sound footing of a truly spiritual life is not possible without a fair degree of virtuosity. Just as a tall building requires a firm foundation and admission to the medical school requires a high ranking, so also optimum virtuosity bestows upon us the required worthiness for advanced spiritual growth. Even though we know that certain virtues like selflessness and humility do develop in the life of aspirant with the above practices, acquisition of a still higher degree of virtuousity is required for the dawning of true spiritual wisdom. With a view to achieve this, a dual synergistic

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Jainism in a Global Perspective combination of negation as well as affirmation with appropriate "Don'ts" and "Do's" is implemented as described below. One has to make a firm resolve to eradicate anger, greed, arrogance, deceit, passion, envy, slander, and so forth with a concurrent effort to develop such virtues as forgiveness, contentment, straight forwardness, dispasssion, patience etc. Oneof the easier ways to developsuch affirmative virtues is to undertake an intensive practice of each virtue in turn for a specific period of time and to maintain a regular record of one's day to day activities in the form of aspiritual diary. Such record will reflect immediately any flaws which may creep in the aspirant's life and are remedied accordingly. Depending upon the age, stage, inclination and enthusiasm of the aspirant, an exhaustive, scientific and subtle programme of advanced virtue promotion and virtue imbibation in its appropriate, logical and chronological order has been described in the Jaina ethical code as follows i. Renouncing the seven major addictions like gambling, hunting, stealing and so forth, has been enjoined in Samayasara Nataka, 12/26 as follows": ii. iii. juva amis madira dari akhetaka cori paranari / ei sata vyasana duhkhadai duratimala duragati ke jai// Acquiring eight basic requisites in the form of Mula Gunas encompassing practice of small vows and a vegetarian way of life's. Thirty five virtues of the follower of the righteous path such as honestly earned wealth, eulogy for the virtuous etc. should be adopted by the aspirant'. The twelve partial household vows to consoliuale and protect the virtues mentioned above with a view to have a good control over the eighteen sinful activities and wantonness of the senses and the mind"), are recommended in Ratnakaranda Sravakacara" as follows: iv. glhinam tredha tisthatyanu-guna siksavrtatmakam caranam/ pasca-tri - caturbhedam trayam yathasamkhymakhyatam // -- Ratankaranda Sravakacara 3/5.

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V. The Jaina approach to Self-Realization vi. The eleven stages of increasing renunciation by the enlightened aspirants. Twenty-seven or twenty-eight fundamental virtues of ascetics19 With the implementation of the above methods, the virtuosity and the resultant worthiness of the aspirant is considerably enhanced leading to the following beneficial sequence of maturity of learning in the process of Selfrealization. 13 Information - Knowledge - Wisdom - Self-realization What we learn by initial reading of religious books is information. Understanding the meaning of the same, makes it knowledge. When we practice the acquired knowledge through proper discrimination, by accepting the truthful and rejecting the falsehood, it becomes wisdom. When the wisdom becomes profound and condensed, a state of magnanimous equanimity develops, gradually leading to Self-realization. IV. Meditation In the Jainological method of spiritual betterment, meditation has been accepted universally as a supreme instrument to attain salvation. Consequently, among the twelve types of austerity20, it has been considered of the highest value for the aspirant's progress. The last Tirthankara of the Jaina tradition, Lord Mahavira, practiced the states of advanced meditation for a period of twelve and a half years with unique self-control and attained omniscience and consequently, has been accepted by all the world historians, as one of the greatest champions of meditation. When properly practiced, this is the most important step leading to rapid attainment of self-control and quietude of mind. If one is able to purify his mind and concentrate it intensely on the true and absolute nature of one's own Self, real equanimity dawns resulting in Self-realization. With increasing worthiness acquired by the above practices, the aspirant should also bear the following important points in his mind during the practice of meditation. i. Place and Posture: These should preferably be such that they are conducive to quietude and steadiness of the mind. Such places may .

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14 Jainism in a Global Perspective be worship-room, temple, monastery, pilgrimage centre or more secluded places. The posture should be steady and such as not to produce any tension in any part of the body. In addition to the classical postures like Padmasana, Ardhapadmasana, Sukhasana and Siddhasana, the Jaina, tradition has developed a unique technique of meditating even in an upright posture (Kayotsarga)". ii. Work and Food : Both of these should be moderate. Too much eating or too much physical exertion has a detrimental effect on meditational success-223. iii. Regularity and Continuity : As success in the path of meditation is a long-drawn process, ups and downs are often experienced, and hence, regularity in practice and continuity in efforts will minimize such ups and downs and infuse enthusiasm in the aspirant for acquiring sercnity and quietude of the mind during the periods of the meditation. Repeated remembrances of Godhood, other worshipful personalities, objects, and one's true self during the daily routine is very helpful. Recitation of the Namaskara Mantrawith remembrance of five worshipful personalities is quitapopular in Jaina tradition and has found a wide application among most aspirants24. An incessant attitude of advanced non-attachment round the clock has been recommended in Pujyapada's Samadhi Sataka (50) -- iv. atmajnata param karyam na buddhau dharayet ciram. / kuryadarthavasat kimcit vakkayabhyamtatparah. // Transcendental Meditation : By regularly performing the above practices with an enlightened vision and arduous devotion, the aspirant has now overcome almost all the eight types of sorrowful and cruel thoughts?s. He now undertakes the following three special types of contemplations to reach the peak of his worthiness26. a. He deeply reflects over the twelve types of contemplations namely transitoriness, helplessness, loneliness, distinctness, impurity, influx, stoppage, dissociation, the universe, rarity of enlightenment and truth proclaimed by religion b. He also inculcates the four special attitudes as depicted in the first stanza of Amitgati-Samayik a Patha which reads as

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The Jaina approach to Self-Realization 15 satvesu maitri gunisu pramodam, klistesu jivesu krpaparatvam/ madhyasthabhavar viparitavritau, sada mamatma vidadhatu dev // "Oh Lord! grant me ever and an non attection towards all living beings, joyful respect towards the virtuous ones; compassion and sympathy for the afflicted ones, and tolerance towards the perverted and the ill-behaved." c. Meditation of the five worshipful personalities?? with deep reflection on their divine and superhuman virtues, has found a wide and justifiable popularity among the aspirants. As one scrupulously follows the glorious and divine virtues of the supreme personalities, his consciousness becomes highly sharpened so as to comprehend the subtlest virtues of the absolute Self28 V. The Final Deep Dip : The aspirant has now acquired full worthiness for a final dip into the absolute Self. In his pursuit of advanced meditation, he is henceforth alert, and with a sharp discriminative understanding concentrates further on his absolute Self. In the process of this deep concentration, the body, the senses, the respirations and the thought process, all are gradually discarded as non-Self. With utmost absorption in "Pure Knower" / "True I", everything disappears at the conscious level except pure, ineffable bliss, and the supra-normal wisdom dawns as the knots of the delusion are destroyed and Self-realization is accomplished. The relative plane of existence is felt like a dream, the unknown takes over the upper hand in all life-activities, which become surcharged with inner peace, constant awakening and spontaneous dispassion for all worldly objects. Nirvikalpa Samadhi prevails. If such a state continues for some time? even the subtlest defilements of the soul are completely annihilated with attainment of omniscience, infinite bliss and immortality; heralding the fulfillment of the highest in the universe, the Self-realization 30,31. As Srimad Rajacandrastates on page 565 (Letter 738): cara karma ghanghati te vyavaccheda jyan. bhavana bijatano atyantika nasa jo.

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16 Jainism in a Global Perspective sarva bhava jnata drasta saha suddhata. krtakrtya prabhu virya ananta, prakasa jo. (Apurva.) Summary The process of Self-realization can be depicted diagramatically as shown below: Holy Association 1. 2. 3. 4. 5. 6. 7. 8. 9. * Enlightened knowledge Steady, Pure * Advanced Virtuousity & Concentrated * Meditation ---- Mind Self-Realization In conclusion, we can say therefore that Self-realization is the supreme spiritual experience of life. It cannot be fully expressed through the medium of words, but can be successfully accomplished through a synergistic and balanced combination of holy association, enlightened knowledge, advanced virtuousity and true meditation. References Vivekacudamani/15 Guru Mahatmya/30 Yogasara, 107. Hindu Culture/The Communion of the Christians with God Srimad Rajcandra/page 75 (Lesson24) Atma Siddhi - 37. Atma Siddhi - 119. ibid, 119 Padmanandi Pancavimsati, VI/7 Mulacara. 78,79 Ratnakaranda Sravakacara/43-46 10. 11. 12. Tattvarthasutra, 1/4 13. Tattvanusasana/81 14. Dasavaikalika IV/10 15. Ratnakaranda Sravakacara/66 Equanimity &

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The Jaina approach to Self-Realization 17 16. Yogasastra, I]/47-56 17. Moksmala, 45/ ii 18. Ratnakaranda Sravakacara. 1.36 19. Pravacansara/208 20. Tattvarthasutra, IX/19,20 21. Modem Review, Aug. 1932/ "Seals" 22. Srimad Rajcandra/Page 210 (Letter 105 IX) 23. Moksapahuda/63 24. Brihad Alocana/6,26 25. Tattvarthasutra, IX/30-35 26. Ibid, IX26 27. Pravacanasara/5 28. Niyamasara/71-75 29. Tatrvarthasutra, IX/37,38 30. Jnanarnava, XXXI/42 31. ibid, XXXII/42

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Prayer and its Power H.H. ATMANANDJI MAHARAJ Introduction The prayer may be defined as the universally accepted mode of communication between the devotee and the Divine, practiced in all religious traditions of our planet. The four main categories of the devotees, who approach the Divine for their beatitude, have been classically and aptly described in Srimad Bhagavad-Gita (VII/16) as follows: i. The distressed (Arta) ii. The inquisitive (Jijnasu) iii. The desirer (Artharthi) iv. The enlightened (Jnani) Regarding its prevalence, we find it to be universal and international because no elaborate preparations, either in the form of materials or in the form of method of its implementation, is required. The almighty will always listen to me even if I were illiterate or a pauper or ugly or otherwise downtrodden. He has no distinction among. His devotees regarding race, religion, nationality or any other external criteria the only real instrument required to approach Him is Divine love, untained by selfish motive or falsehood. In its pure spiritual form, it is the pouring out of our heart before God. An important point to note here, is that all great men of the world pray God. Even those saints who have attained a very high spiritual state also pray to Him and pass decades of their lives in the eulogy of the Divine, as in the case of the great sage Maharsi Vyasa in Hindu tradition who wrote Srimad Bhagavata and Acarya Jinasena-I and Acarya Hemacandra who wrote Mahapurana and Vitaraga-Stava, respectively in Jaina tradition.

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Prayer and its Power 19. Forms of Prayers The three main ways to approach the Divine are physical, vocal and mental prayers. 1. Physical Prayer This is in the form of adoration, bowing before the image and performing the ritual called pujawith various materials like water, flowers, sandalwood, incense burning, waving of lights before the deity and so on. Other non-speech forms of prayers include dance, food-offering, etc. II. Vocal Prayer This is the main form of prayer which concerns us here. It may be in the form of prose or poetry; very short in the aphoristic form of Mantra, medium in the form of Stotra (psalm or hymn) or quite elaborate as in various forms of puja. In all these forms, the devotee invokes purer thoughts in his mind through the medium of sound, which have a close cause and effect relationship with some of the most sublime emotional feelings which can ever be produced in the human mind. There are other forms also which we will discuss later. III. Mental Prayer This is the highest form of prayer from the spiritual point of view; and is usually carried out silently along with various froms of meditations and contemplations. The practice of this form is possible for an advanced aspirant who is well versed in right scriptural tenets and has good control over his mind and senses. Normally, when the prayer starts, it is vocal in nature and later on, when the mind of the aspirant becomes more steady, the vocal prayer ends and the silent prayer takes over. Types and Contents of Prayer There are many types of prayers with variegated contents. The four main types are praise dominated, dedicating, confession, and community prayers. I. Praise dominated Prayers Here, the purpose is to glorify God's superhuman virtues and belittle oneself. This practice helps in eliminating one's ego, the main barrier to ernational

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20 Jainism in a Global Perspective God-realization. It also intensifies one's devotion for the Divine by repeatedly singing, eulogizing and remembering the supreme qualifications of God, higher than anything else in the whole universe. The devotee may praise the external form or inner virtues of God. As an example of praising God in external form, Tulasidasji describes Lord Rama as follows: sri Ramacandra krpalu bhajamana harana bhava bhaya darunam navakanja locana, kanjamukha karakanja pada kanjarunam. kandarpa aganita amitachavi navanila niraja sundaram patapita manahu tadita ruci suci naumi janakasutavaram iti vadati Tulasidasa, Samkara, sesa muni mana ranjanam mama hrdaya kunja nivasa kuru kamadi khala dala ganjanam. The devotee may glorify and concentrate on the inner virtues of God like infinite knowledge and bliss. For example, Jnanavimalsuri describes the internal glory of Lord Adinatha as follows: aprabhu parangata parama mahodaya avinasi Akalanka namo. ajara, amara, adbhuta, atisayanidhi, pravacana jaladhi mayanka namo. jagacintamani, jagaguru, jagahitakaraka jagajananatha namo. ghora apara mahodadhitarana tum Sivapurano satha namo Arihanta namo, Bhagavanta namo, Paramesvara sri Jinaraja namo. In accordance with one's spiritual development, the approach to the Divine may be monotheistic or polytheistic and the external object may be in the form of a photograph, painting, carving, idol or scripture and is only a means of support and inspiration. Intense love for Divine virtues burns away the shortcomings and worldly passions of the devotee. It makes him pure so that the Divine grace descends more readily on him. These are considered as positive prayers and are usually joyous, uplifting and moodelevating. With advanced spiritual experience, all the differences of personal and impersonal or formless and incarnate disappear, and at last, the worship, the worshiper and the worshipped all merge in one Divine, ineffable, mystic experience which represents the summum bonum of achievements in spiritual life. II. Dedicating and Petition Prayers The path of God realization is a long one with several stumbling

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Prayer and its Power blocks. Many time the devotee finds himself helpless in making any advancement. He realizes that his efforts are insufficient to overcome the various forms of obstacles and worldly passions. It is at this juncture that he feels the intense need for the Divine Grace, which he prays in the form of petitions, while depicting his innermost feeling of complete dedication. Here, he expresses that none else but God alone can be his true savior. He frankly admits before God that in absence of His guide, help, merciful blessings and grace, he will lose the battle. It is here that a true devotee makes an open minded revelation of his total unilateral and unconditional surrender at the lotus feet of the Master and become free from all worries like a child in the lap of his mother. Such dedicated and emotionallysurcharged prayers are well documented by devotees of great repute all over the world. The author of this paper himself has passed through such a stage and had the occasions of the spiritual survival by the Divine Grace. Therefore, this is neither a conjecture nor a proposed theory but a hard fact of realism and experience in spiritual life. One of the inspiring and historically recorded famous prayers Bhaktamara by Mantunga Suri, a contemporary of Emperor Harsavardhna reads as follows. bhaktamara pranatamauli mani prabhanam udyotakam dalitapapatamo vitanam. samyaka pranamya jinapadayugam yugadavalambanam bhavajale patatam Jananam. III. Confession Prayers 21 - Bhaktamarstotra -1 -7 . This type of prayers are quite popular and the devotee open-heartedly takes refuge at the lotus feet of God and with immense inner sense of repentance, narrates all the negative qualities of his personality like faults, vices, shortcomings, defects and sins. He even states, "O Lord! all sins which I may have committing knowingly or unknowingly may be forgiven. I abide my vow of not committing them again." In the real repentance with total dedication, the sins are burnt in the same way as the dry wood in the fire. Srimad Rajacandra, the spiritual guide of Mahatma Gandhi, states in 56 lesson of his Moksamala as follows:

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Jainism in a Global Perspective hun bhulyo, athadayo ane rakhadayo bhari, a samsare vibhu vitambana thai bhari. hum papi madonmatta malina karmana rajathi vina tautva moksa menavaya nahi, prabhu, mujathi. he Paramatma hum prapancamahim padyo chur hum mudha, nirasrita, mahakhuvara thayo chun. Oh God! I forgot, wandered aimlessly, rambled here & there & I am caught in the snare of transmigratory worldly life. I am sinful, intoxicated with pride and my soul is defiled with dust of my karmas. I am always engrossed in the machinations of worldly life, I have been blinded by ignorance I have no discriminative power, and so I am blockhead or foolish. The internationally acclaimed confession prayer of Suradasa is very popular & reads as follows: mo sama kaun kutilakhala kami. jina tanu dio tahi bisarayo aiso nimaka harami. bharibhari udara visaya ko dhavo jaiso sukara grami papi kaun bado hai motain sabapatitana men nami Sura patitako thora kahan hai suniye Sripati svami. Sri Joharilal, the mid nineteenth century poet in his famous confession poem Alocana Patha states : samarambha samarambha arambha, mana-vaca-tanakine prarambha krtakarita - modana karikai, krodhadi catustaya dharikai sata atha ju im bhedantai, aghakine parachedantain tinaki kahum koloun kahani, tuma janata kevalajnani.

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Prayer and its Power 23 There are 108 ways in which we commit sins, as stated in the above prayer and shown diagrammatically below : Sins Mediated Through T Actuated through Desire or wish to commit sin * Body Doing for one self . Gathering material for it *Speech | Getting it done by others Anger Pride . Actually acting up to it .Mind Giving consent or approval. Deceit Greed to others who are doing it. x3 x4 = 108 x3 In the path of devotion, these are expressed as poems of hymns containing self-confession. In Jaina religion, it is accepted as type of innerpenance named Prayascitta (repentance). It is a well known phenomenon that many great men were disgraceful in their past life but, by resorting to real repentance, they purified their life and became great spiritual masters. The well known examples are those of Maharsi Valmiki, Tulasidasji and others. IV Community or Mass Prayers Like many religious practices, mass prayers are also conducted in several traditions. Sunday, Saturday and Friday are the usual days fixed for mass prayer by the followers of Christian, Jewish and Muslim religions respectively. The main significance of these prayers is social, ritual and cultural, they are conducted in appropriate dress, at proper timings, with directional orientation, and a sequential bodily actions like standing, prostration, bowing in particular posture and so forth. In order to have true spiritual value added to it, it is essential that the participants, at times, also perform individual prayers. Any prayer which does not evoke inward awareness, that is awareness of God's presence in one's own heart, can't be regarded as truly spiritual. Thus community prayers and individual prayers should be regarded as complementary to each other for spiritual progress. Great Champions of Prayer Prayer is one of the oldest known spiritual practice of man; and hence, every religious tradition has produced well known people at all times. Here are some examples:

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24 Dhruva, Prahlada, Draupadi, Socrates, Samantabhadracarya, Mantungacarya, et al. Medieval Times Guru Nanaka, Santa Kabira, Suradasa, Mirabai, (9th to 17th century AD) Tukarama, Caitanya Mahaprabhu, Anandaghanji, St. John of the Cross, et al. Ancient Times (up to 8th century AD) Modern times 1. 2. 3. 4. Resultant immense benefits With true and regular practice of prayer, several beneficial virtues dawn on us as enumerated below: 5. 6. 7. Jainism in a Global Perspective 8. 9. Mahatma Gandhi, Ramkrisna Pramahamsa, Evangelist Billy Graham, Punit Maharaj, Nancandrajii Maharaj, et al. Purification of mind as well as of entire personality Fearlessness Universal love and brotherhood Repose and peace of mind Aptitude for serving fellowmen Faith in the Divine Complete self-surrender and annihilation of "I-ness" and "Mineness" with rise of real humility Development of virtues like patience, compassionate attitude and firm determination to renounce sinful tendencies Attainment of special powers Summary The purpose of prayer may be summarized as the most universally accepted form of worship for one's own spiritual benefit, as well as a vehicle for goodwill, harmony, peace and universal well-being in the history of mankind. It contributes towards peaceful co-existence among nations and between peoples, It was, it is, and it will remain one of the most prevalent instrument for self-improvement and for the betterment of the society.

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Prayer and its Power 25 In conclusion, let us all try sincerely to practice this form of sublime spiritual tradition for the multiple benefits it bestows upon the individual as well as the society. Consequently, the highest good of the society and of the individual will ensue which is the main purpose of this Parliament of the World Religions. While uplifting spiritually, the power of prayer spreads peace of earth and goodwill towards all. I would like to end with a universal prayer wishing overall benevolence for entire humanity and all living beings of the universe -- santih santikarah sriman, santi disatu me guru, santireva sada tesam, yesam santih grhe grhe. sri srmanasamghasya santirbhavatu sri janapadanam santirbhavatu sri rajadhipanam santirbhavatu sri rajasanivesanam santirbhavatu Sri gosthikanam santirbhavatu Sri pauramukhyanam santirbhavatu sri paurajananam santirbhavatu sri brhmalokasya santirbhavatu om svaha, om svaha om Sri Parsvanathasya svaha.

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Ahimsa Dharma (The Religion of Non-Violence) SADHVI SHILAPIJI The Role and Relevance of Religion The hope, that scientific and technological development will make human life happier has already been belied. Science has certainly given man more power over nature and greater comfort in day-to-day life but these have failed to ensure beatitude for mankind. The reason is that science explains only a part of reality and has nothing satisfactory to say about the domain of the inner world characterized by mind, consciousness and soul. For realizing a complete growth of a human being, the great scientific knowledge must be supplemented by strengthening and refining of the living spirit, which can be achieved only through the discipline of religion. The history of mankind is ornamented, with the lives and preachings of great prophets and visionaries. However, the world is still full of misery and darkness. This clearly indicates that something is radically wrong with the state of mankind. We should aim at diagnosing the basic malady and suggest pragmatic solutions for betterment of the world. Religion has definitely a capacity to mould human behaviour in such a way that it can bring peace, harmony and equanimity in the society, But which religion? Does religion simply mean following certain codes or creeds? Does it consist in chanting ceratin verses from sacrcd books and performing rituals? Religion is deep insight into reality, an autonomous form of experience which must not be confused with anything else. Religions is essentially a concern of the inner life which makes us examine whether we have been kind to others and honest and sincere to ourselves and in our kinship with others. Different paths advocated by different prophets are different ways of reaching religion in the true sense of term.

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Ahimsa Dharma (The Religion of Non-Violence) 27 Unfortunately, we have considered these different paths as different religions and wasted our energies in proving that one path is superior to another. As a result, the main aim of these different paths to harmonize the society and to promote a healthy relationship between man and man has been ignored. The principal purpose of all religious preaching is not to persuade others to one's own way of thinking and living and not to substitute one form of belief for another. We should rather concern ourselves with what is universally accepted by all religions as the basis of life. In other words, we should not be interested in highlighting points of difference which distinguish one religion from another but our preoccupation should be to discover the 'common core' by all religions. Though different religions hold divergent views about the nature of God, soul and the world, all of them essentially agree on certain principles to be followed in life - we should love our fellow human beings and strive for their happiness, we should refrain ourselves from committing any sin, we should be prepared to make sacrifices for the sake of others. These are some basic tenets which serve as the foundation of every religion. Att these cardinal ideas are encapsuled in a single word 'Ahimsa' i.e. Non-violence. Non-violence -- the foundation of every religion Ahimsa (Non-violence) in its truest sense does not only mean not to injure others but also embraces the universal law of love and compassion for all which is an indispensable feature for the existence of family, society, nation and the entire creation. A willingness to sacrifice our own interest for the sake of others makes the existence of society possible and Ahimsa is nothing but a call to give up our own self and to merge our own will into the wills of others. Ahimsais a true and unconditional surrender of our own identity for the welfare of others. Ahimsa is not a mere principle of a particular religion. It is in consonance with the true nature of all living beings. No religion has ever preached Himsa i.e. violence. The basic aim of each religion is to promote fellowship, co-operation, happiness and mutual understanding in the society which can naver be achieved by treading the path of Hissa. That is why all religions have unanimously accepted Ahimsa as an ideal way of life.

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28 Jainism in a Global Perspective An important dimension of modern scientific and technological advancement has been the power that man has got to annihilate the entire human race many times over. In the past a war was fought on the battlefield but now it has reached the doorstep of a common man. It is obvious that if want to ensure a happy future for mankind, we have to exterminate all possibilities of war: An analysis of the present state of the world reveals that Hissa is the root cause of all the evils prevailing in the society. We are aware of the degradation that physical violence brings about. But most people are unaware of disastrous effects of the numerous subtle forms of Himsa which we commit in our day to day life. Inherent in the word violence is violation, an invasion of someone's aura, space and territory. Whenever we invade others sphere with an intention to prove that we are superior to others, we commit Himsa hatred, anger, jealousy, pride, avarice, chauvinism and even gestures like an ironical smile or a mocking glance are different forms of Himsa which we are not able to perceive very easily in our lives. We must also realise that our callousness and indifference to environmental balance is nothing but the manifestation of our cruelty and our unkindness with which we treat the nature and that is returned to us in a redoubled form. We understand that Himsa is being committed only by perfoming evil acts through body, speech and mind but we must not forget that we become a part of Hissa even by motivating others to perform evil acts or by giving our implicit consent to such acts. Having evil intentions, imposing our thoughts on others and uttering unkind words are equally abominable form of Himsaand are as harmful as physical violence. In a nutshell, it may be said that Himsa consists in even the slightest deviation from the basic attributes of soul, i.e. love and compassion. The world is plagued today be enormous amounts of tension and fear. If we want to save humanity from this universal suicide, it is imperative for all of us to strictly follow Ahimsa as a way of life at the individual level. And this can be achieved only through being awakened and alert at every moment of life in our attitudes and behaviour.

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Ahimsa Dharma (The Religion of Non-Violence) Non-violence -- A positive concept Etymologically the word Ahimsa means absence of Himsa. But this view of Ahimsa is incomplete. Ahimsa is to be adopted in its entirety with its positive approach also. Abstention from all kinds of injury to anyone is the negative approach of Ahimsa which can stop wars, agitations and social conflicts and can restore peace and harmony in the world. But peace is not mere absence of war, it is the development of strong fellow feeling and fraternal appreciation of others' ideas and values, which can be achieved by adopting Ahimsa in its positive sense also. 29 In today's world of chaos and anarchy where the very survival of humanity is at stake, the only source of survival and happiness is adherence to Ahimsa as a way of life because in the survival of others lies the survival of oneself. The great lesson of modern science is that today the world is a closely inter-related and inter-dependent system. Therfore, the happiness of an individual can only be ensured by working for the happiness of others. Lord Mahavira the Apostle of Non-Violence Though the concept of Ahimsa is preached by almost all the prophets of the world, the way Bhagavana Mahavira looked at it was astonishingly different. He himself was an incarnation of Ahimsa and his each act was inspired by it. He discovered the indispensability of following Ahimsa in every walk of life as an essential feature for sustaining the society. According to him if we commit Himsa even in the smallest activities of life, our minds are vitiated by it. So we should train our minds to cultivate Ahimsa and for this we should even treat inanimate objects with a certain amount of consideration, if not compassion as if they were endowed with a kind of life or feeling. Thus, for example, we would much rather pick up a thing it may be a piece of waste paper or a clod of earth-with our hands rather than give it an unceremonious kick. According to Bhagavana Mahavira, it is indeed the internal state of mankind which is reflected in one's personality. Once Ahimsa is assimilated, it manifests itself in our treatment of fellow human beings, animal kingdom and even inanimate objects. -- Bhagavana Mahavira was filled with immense love, compassion and kindnesss for every living being of the world. He could not even think

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30 Jainism in a Global Perspective of injuring a small plant or insect, leave alone a human being or animal kingdom. According to him, life in whatever form it may be, should be respected. We have no right to take others' life because "savve Jiva vi icchamti, jivium na marijjium" ' /-- nobody wants to die, everyone wants to live as we do. But treating all life as sacred, Bhagavana Mahavira gave an entirely new vision of Ahimsa. His protest against violence to all living beings was a magnificent human gesture and it made people aware of the innate dignity of all forms of life. The comprehensive orientation of the Concept of Non-Violence Sometimes it is believed that the concept of Ahimsa is impracticable and unrealistic. Because it is impossible to carry on with the activities of life without injuring someone at some time. The activities of eating, drinking and even the process of inhaling and exhaling involve some Himsa. But according to Bhagavana Mahavira Ahimsa is an attribute of mental state. It is the inner motive with which one does a particular act that determines whether it is Himsa or Ahimsa. Sometimes through the sheer love of the individual or through a desire to do him good, a mother has to utter harsh words which pierce te heart of the child. But this is not Himsa, as the mother's intention is the child's welfare. Jainism defines Himsa as pramattyogat pranavyapropanam himsa(c) - -doing injury to life through pramatta yoga, i.e. determination to hurt or injure someone with a specific motive by mind, body and speech. A mere intention to hurt someone is Himsa, irrespective of whether Himsa occurs externally or not. For example, a person who intends to murder someone but fails in his attempt still commits Himsa. But a doctor who takes an incision during an operation does not commit Himsa despite the external act of cutting of one's body. It is the inner self, the source of all evil and good and before one does any harm to anybody, one harms himself by his passions and evil motives. Therefore, to avoid Himsaexternally, one ought to be cautious about one's own self. When man commits Himsa, first he harms himself, kills the essence of his own soul and becomes violent within himself, which hinders his entire spiritual progress. So Himsa should be avoided not only

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Ahimsa Dharma (The Religion of Non-Violence) 31 for the sake of the betterment of society but also for one's own spiritual enhancement. A person who indulges in Himsa can never be spiritually developed. It is love that sustains the earth. Life without love is death. And Ahimsa is nothing but love to all, even for the meanest. Ahimsa teaches that we have to behave with others as we would like to be treated by others and this is the essence of Bhagavana Mahavira's teachings- "jam ichhasi appanto, jam ca na ichhasi appanato, tam iccha parassa vi, ettiyagam jinasasanayan."} The whole human race is one and if we have to cosider the world as a family, the idea of Ahimsa should be taught to everybody. Anekantavada is the best help in resolving the mutual conflicts and in minimizing the Himsa emerging from one's prejudices which is essential to understand others' ideologies and faiths. Non-violence and Environment Environment has been one of the greatest victims of man's recklessness and indiscretion. The sufferings of environment can only be alleviated through this divine way of life as it insists on affectionate protection of not only human life and animal kingdom but also of plants and trees. You may be surprised to know that 2500 years ago Bhagavana Mahavira emphasised the absolute necessity of being tender and considerate to our surroundings. Vegetarianism -- an instrument of Non-violence Vegetarianism is the foremost manifestation of Ahimsa Vrata. It is simply a logical extension of the habit of looking upon others with tendemess and compassion. The basic reason is that once we are cruel to animals, it is not difficult for us to be cruel to fellow human beings also. A major objection to vegetarianism is that there is a life of soul in every kind of food that we consume, and eating any kind of food is clearly an interference with the course of life. Therefore, according to this point of view, there is no difference between interfering with the vegetable kingdom and the animal kingdom for the sake of obtaining food. However, the proponents of this view fail to see that here is a world of difference between the two cases. The difference relates to the sensitivity to pain, the possibility of compensation and the degree of interference. When an innocent animal is slaughtered, man definitely causes pain and agony by :

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32 Jainism in a Global Perspective putting and end to life. But in case of plants and trees we survive by nature's surpluses without causing any noticeable pain and without putting and end to the life of a plant or a tree. Plants are less sensitive than animals and since we cannot cease to live, we should cause a minimum amount of pain for our survival. Moreover, the tree again starts growing up so that man can further be profited by its yield. Using animals for food has to be discouraged because we have no right to take away that which we cannot give. World Peace and Non-violence In the whole range of world history there has never been a time when the need for peace has been so acute as it is today. The reason is that there has been such a dangerous increase in the means of destruction during recent times. War first starts in the human mind and not elsewhere. If the human mind is turned to Ahimsa all the world over, there would be no cruelty and war. But the mind cannot be changed merely by chanting the word Ahimsa. Ahmisa has to be practised in word, thought and deed by each individual with a conviction that it is a law of nature, breach of which will be avenged by nature itself. Sometimes Ahimsa is misunderstood as cowardice. It does not at all mean submission to the will of the evil-doer. Rather it entails willingness and courage to fight the evil for the sake of the welfare of society. However, while fighting the evil one should have a feeling of love and sympathy for the evil-doer. Ahimsa also does not mean refraining from self defence. But at the same time one should ensure that the means of self defence do not degenerate in to the means of aggression, Inspite of a concerted effort to realize our dream of world peace through organizations like the UNO, violence continues to threaten the very existence of man at the turn of the century. The political effort must be supplemented by an attempt to revolutionize the human mind and religion has a treamendous capacity to elevate man into a divine being. Ahimsa is the highest form of religion. Rolland rightly remarked, "The Rsis who discovered the law of Ahimsa were greater geniuses than Newton, greater warriors than Wellington as it has converted the brutal life of mankind into cultured one." It is the greatest force at the disposal of mankind, mightier than the weapon of destruction. Mahatma Gandhi's life is a supreme example of the tremendous power that Ahimsacan wieldover

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Ahimsa Dharma (The Religion of Non-Violence) 33 people's minds. So, if we want to make further progress, Ahimsa should be a dynamic foundation of our life and the concept of Ahimsa should permeate through all the spheres of life including social, commercial and political because world peace can only be achieved through Ahimsa. We must also realise that violence, cruelty, destruction and the great amount of suffering that we cause are the symptoms of a deep rooted malady at the core. The remedy, therefore, consists in effecting a radical inner change through introspection and meditation. Education for Non-Violence Education can play a vital role in spreading the message of Ahimsa to the most impressionable young minds that are going to shape the destiny of mankind. Right now a lot of violence is taught through history books, the media and even through toys and children are being trained in wrong ideas of prowess and heroism. The purpose of education is to train the human mind to strive for a life based on equanimity, modesty and respect for every one. The existing education system concentrates all its resources on bringing about external development and there is very little effort to train the mind and the spirit. If we give mental and spiritual progress its due place in education, Ahimsawill almost be a form of reflex behaviour which will ensure the emergence of a new man and a new world. Ahimsa has the potential to transform the present world into a beneficent world and therefore if certainly deserves to be acclaimed as a global religion of the future. Let us all pray that the Almighty blesses us with the capacity to follow this supreme religion so that the dream of a new world may be realized. References 1. Dasavaikalika Sutra, Editor Shri Amarchandra Ji Maharaj, Rajabahadur Lala Sukhdeo Sahai Jwala Prasad Jain Jauhari, Mahendra Garh, Patiyala, V.S. 1989, 1/6. Tattvartha sutra, Editor Pt. SukhalalSanghavi, P.V. Research Institute, Varanasi, 1985, 1/8. 3. Byhatkalpabhasya (part III) Editor, Chatur Vijaya / Punyavijaya, Shri Atmanand Jaina Sabha, Bhavanagar, 1933, 4584.

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The Practice of Non-violence in Multicultural Perspective DAVID M. BROOKMAN Most Americans do not associate the non-violent civil disobedience of Martin Luther King, Jr. during the 1960s with Mahatma Gandhi. Still less do they know of the linkage between Dr. King and Ahimsa mediated through the Mahatma. Yet the strong Jaina influence which operated in Gandhi's life, especially through his mother, has amply documented. The traditional values of Vaisnavite religion and Jaina culture which surrounded Gandhi included :... "vegetarianism and periodical fasting; cleanliness and purification; the making of confessions and the taking of vows; and above all ahimsa, avoiding harm to living beings."' Gandhi apparently recognized ahimsa, the equivalent of the Christian concept of agape or disinterested love. Eventually, King integrated Gandhian satyagraha into his Christian theology so that it was compatible with agape. His wife, Coretta, noted that her husband practiced Gandhian non-violence for the first time during the Montgomery, Alabamabus campaign. King himself referred of Montgomery as "the chronicle of 50,000 Negroes who took to heart the principles of non-violence, who learned to fight for their rights with the weapon of love, and who, in the process, acquired a new estimate of their own human worth."3 I have mentioned this "Mahatma connection" to illustrate two points. First, it is possible for persons of good will to take up the teachings of another religious tradition and incorporate them into their own spiritual growth process. It must be said that Martin Luther King, Jr. was probably already searching for non-violent methodology when he heard an address by Dr. Mordecai Johnson, president of Howard University, who hadvisited Gandhi in India. King's personal quest, in other words, prepared him to integrate in his own person the wisdom of ahimsa, mediated through Gandhi, with the wisdom of agape transmitted through the Christian

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The Practice of Non-violence in Muticultural Perspective 35. tradition. Second, when these teachings are grounded in practice--- that is, when they become not merely "head trips" but "foot trips" as well individuals are empowered and society is transformed. The legacy of Dr. King's leadership in challenging the evils of racism and intolerance in the United State is incalculable. Had he lived beyond 1968 one can only guess at the ways in which his vision and courage might have continued to benefit persons of all racial and ethnic backgrounds. For present-day Jains living in North America and for others sympathetic to the principles of non-violencethis should give pause for reflection, Ahimsa, though based on metaphysical assumptions that are culturally and historically distinct from European ideologies, may well be the key required to transform a violent, meterialistic, obsessively consumptive society. A society transformed according to the intention of Ahimsa would affirm life and balance competition with cooperation. Its members would find fulfillment through empowering the development of all peoples and through conserving the riches of the biosphere. What follows is a brief exploration of the nature of this challenge within the context of North America and some reflections on the resources that will be required to begin this task. Inasmuch as the quincentenary of Christopher Columbus'"discovery" of the New World was observed last October 12, it is appropriate to consider the significance of this European presence for American civilization that would follow. Wecan only speculate about what Columbus and his men might have envisioned for their relationship with the local Arawak people when they disembarked upon either Samana cay or San Salvador. What we do know is that in the first few hours of their arrival a process began which we now regard as as incursion. Under the entrancement of an avaricious quest for material wealth, the spanish appropriated the people as well as whatever goods they could carry. In his brief but insightful series of lectures entitled The Rediscovery of North America, Barry Lopez writes : "What followed for decades upon this discovery were the acts of criminals murder, rape, theft, kidnapping, vandalism, child molestation, acts of cruelty, torture, and humiliation."4 Bartolome de las Casas, having arrived in Hispaniola in 1502, later recorded his eyewitness account of the inhumanities and barbarisms which were the result of " continuous recreational slaughter."

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36 Jainism in a Global Perspective Although the physical traces of this incursion have long since disappeared, the greed it engendered and the violence it wrought have become encoded upon the American psyche with continuing deleterious effects. Lopez comments as follows: This incursion, this harmful road into the 'New World, quickly became a ruthless, angry search for wealth, It set a tone in the Americas. The quest for personal possessions was...to be, from the outset, a series of raids, irresponsible and criminal, a spree, in which an end to it--- the slaves, the timber, the pearls, the fur, the precious ores, and later, arable land, coal, oil, and iron ore--- was never visible, in which an end to it had no meaning. The assumption of an imperial right conferred by God, Sanctioned by the state, and enforced by a militia; the assumption of unquestioned superiority over a resident people, based not on morality but on race and cultural comparison--- or, let me say it plainly, on ignorance, on a fundamental illiteracy --- the assumption that one is due wealth in North America, reverberates in the journals of people on the Oregon Trail, in the public speeches of nineteenth-century industrialists, and in twentieth-century politics. You can hear it today in the rhetric of timber barons in my home state of Oregon, standing before the last of the old-growth forest, irritated that anyone is saying 'enough...... it is enough." It is difficult to imagine the unfoldment of a history more completely at variance with ahimsa either in principle or in practice. As Dr. L.M. Singhvi states in The Jaina Declaration of Nature, "All the Arhatas (Venerable Ones) of the past, present and future discourse, counsel, proclaim, propound and prescribe thus in unison : Do not injure, abuse, oppress, enslave, insult, torment, torture or kill any creature of living being." The contemporary routinization or violence in the United states, including riots in Los Angeles, murder and addiction in environments both urban and rural, economic powerlessness suffered by some ethnic groups and crimes perpetrated against women, men and children, is the cumulative result of centuries of conditioning to the idea that a certain level of violence is not only acceptable but inevitable. Add to this the

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The Practice of Non-violence in Muticultural Perspective 37 conceptual matrix and sustains the profound dualism of the modern, Western mind-between humanity and nature, between self and other, between experience and reality --- and it is not difficult to understand why the condition of alienation has become virtually pandemic in the West. At its most poignant this condition may be described as"... that pervading sense of a separate cgo irrevocably divided from the encompassing world." In the midst of this cultural milieu there is an almost palpable yearning for a place in which one may feel secure, a place from which strength of character may be drawn, a place from which it is possible to speak one's deepest beliefs, Ironically, the spanish noun la querencia refers to such a place. Derived from the verb querer, to desire, it also carries the sense of being challenged by something lethal which one may want to avoid.? Lopez expands the meaning of querencia in order to suggest that it applies to the challenge that confronts us in the postmodern world. "Our search for a querencia is both a response to threat and desire to find out who we are. And the discovery of querencia... hinges on the perfection of a sense of place." What I am suggesting here is that the practice of Ahimsacan evoke, perhaps more powerfully than anything else, the intensification of human consciousness required for the creation of this special sense of place. From there it may be possible to begin to ameliorate the devastation inflicted upon the North America continent by wanton abuse that has contributed to what is now called the environmental crisis. It is commonly thought that issues of spirituality have little to do with the practical concerns of life in a economy based upon consumerism. But Jainism, certainly one of the world's wisdom traditions, and ahinsa, one of its core teachings and practices, "are thoroughly subversive to the monstrous reduction of the fullness of being that the earth community currently faces through the dynamics of an increasingly manipulative, globalized, consumption--oriented political economy basedon rapacious growth and the supposedly pragmatic destruction of being-in-relation." As practitioners of non-violence members of the Jaina community can aid and abet the development of this intensification of consciousness by highlighting the value of the enormously differentiated expressions of

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38 Jainism in a Global Perspective life forms on this planet. When considered as a whole, our home planet is the most highly differentiated reality that we know about in the entire universe. From humanity alone have arisen multiple modes of expression that change over time. One need only recall that, when Mahavira delivered his first sermon, his congregation was called Samavasarana; that is, "...an equality of religious opportunity for all creatures, great and small, animal and human-animal."10 within this equality of religious opportunity, the differentiation of reality may be fully celebrated. The practice of ahimsa deepens awareness that Reality is not some infinitely extended homogeneous smudge. Each articulation is unrepeatable and irreplaceable at whatever level, from the subatomic to the galactic, from the iron core of the earth of the flower, from the eagle in flight to the human persons who walk over the land. Each of these is a unique expression of the total earth presence." In human form differentiation is expressed in terms of self-reflexive awareness of one's own uniqueness as part of the life of the Earth. Conversely, the story of the Earth's being is also the truth of one's own being. This awareness of relationship, even kinship, with all of Earth's creatures strengthens the intention to attend to Earth's unfolding story and to care for its ways.12 At the most elemental level, then, the truth of ahimsa is realized if one commits violence toward the Earth or any of its creatures, one commits violence against oneself. Seen in this light, a narrowly anthropocentric orientation toward life is little more than a denial of the reciprocity that obtains between humanity and the highly interconnected, subtly interactive lattice that makes the biosphere habitable. A life committed to non-violence is a life committed to creating that place a querencia within which the panoply of all life forms is respected and within which all liberated creatures attest to the truth of their being. A second value realized through the practice of non-violence is subjectivity. Since, for Jains, soul (Jiva) is virtually synonymous with life, subjectivity is manifested as the inner feeling that accompanies the Jaina vision of nature. In other words to practice non-violence is to ensoul all beings with interiority, depth, spontaneity, and creativity. Following the seventeenth century revolution in Western science, however, souls were "withdrawn" from animals, plants and from the human body. All that

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The Practice of Non-violence in Muticultural Perspective was left was a kind of rational human soul while everything else became mechanical. Nevertheless, mechanists keep reinventing the soul in a miniaturized form replacing it either inside the germ plasm, or more recently inside the 'selfish' genes which are endowed with all the properties of life and mind."13 Only when plan and purpose are included it is possible to consider nature's enormous complexity. PI The subjectivity of a galaxy ...is that which organizes and sustains the galaxy. Subjectivity includes spontaneity, in a wriggling amoeba as well as in a human being, and sentience, in the self-regulating dynamics of a coral reef as well as in mammal. Through subjectivity, manifestations of the universe present the creative unfolding and ultimate mystery of the 14 cosmos. Therefore, to create a querencia is to invest life and the world with mystery, with the numinous quality that traditionally imbued every aspect of reality. It short, it means to reenchant the world by resolving the Western imposition of duality between objective nature and subjective reality. This resacralized space is a place in which communion is valued because" ...every reality of the universe is intimately present to every other reality of the universe and finds its fulfillment in this mutual presence." "15 Communion, a third value, finds expression in the law of gravitation: physical beings both attract and are attracted by every other physical being. In the words of physicist Brian Swimme- 'The Sun and the Earth awake in a profound embrace of a bonded relationship we call gravitational interaction. With each passing instant this bond deepens so that in time Earth shapes itself into a form that can sing of the sun's energy. The chlorophyll molecules have the essence of the Sun in their very architecture; the vertebrate eye was shaped using the photonic patterns emanating from the Sun's fusion energetics.... 39 In the human mode Ahimsa becomes the instrument by which communion is realized. To practice non-violence is to shape one's relatedness to the world so that experessions of love and understanding become the primary defining moments in the lives of all other beings. Just

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40 Jainism in a Global Perspective as Mahavira welcomed Earth with all of its multifarious obstacles and temptations, so also the intention to commune with all life forms makes explicit the particular responsibility with which humanity is endowed."? Five hundred years after the Columbian Encounter it is perhaps the particular opportunity of the Jaina community in North America to party the actual enactment of pain (Dravya-himsa) with the values of differentiation, subjectivity and communion realized through ahimsa. There is no little irony in the fact that the Indians whom Columbus thought he had discovered have indeed arrived centuries later bearing a way of thinking and living that has the potential to reclaim the entire continent from his legacy of exploitation and greed. Of course, members of the Jaina community cannot accomplish this alone. But their willingness to resacralize the place in which they find themselves is utterly indispensable if this is to occur. For it will be within this querencia, this sacred space that the encounter with Columbus' European "descendants" can continue to take place. And there it may be possible to yoke, within the minds and hearts of these "descendants," the Christian teaching on unconditional love (agape) with the unwavering instrumentality of co-creation that is ahimsa. The difficulty of this challenge should not be underestimated nor should the potential fruitfulness of this ongoing encounter be denied. What is required is nothing less than replicating a hundredfold, a thousandfold, a hundred thousandfold--- Jaina linkage between Gandhi and King that so altered the conceptual landscape occupied by the peoples of Narth America. In this lies great hopefulness. For when transformations of the conceptual landscape occure, rastoration of the physical landscape becomes a more distinct possibility. As all of us search for a querencia, let us take heart. Increasing numbers of seekers, embodying diversity in the form of ethnic origin or religious tradition, are providing new coherence for the human adventure. As they engage one another according to a common vision, their path into the future will also be marked by a common quest for that state of mutuality according to which Earth's wisdom and human self-knowledge will be revealed together.

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The Practice of Non-violence in Muticultural Perspective 4 Bibliography Berry, Thomas. The Dream of the Earth. San Francisco: Sierra Club, 1990. Erikson, Erik H. Gandhi's Truth : On the Origins of Militant Non violence. New York: W.W. Norton, 1969. Lopez, Barry. The Rediscovery of North America. Lexington : The University Press o Kentucky, 1990. Sheldrake, Rupert. "Casue and Effect in Science: A Fresh Look. "Noetic Sciences Collection 1980 to 1990 : Ten Years of Consciousness Research. Edited by Barbara McNeil and Carol Guion. Sausalito, 1 California : Institute of Noetic Sciences, 1991. Spreinak, Charlene. States of Grace : The Recovery of Meaning in the Postmodern Age. San Francisco : Harper Collins, 1991. Tarnas, Richard. The Passion of the Western Mind. New York: Harmony Books, 1991. 7 Teixeira, Bryan. "Comments on Ahimsa(Non-violence)." The Journal of Transpersonal Psychology, XIX (1987), 1-17. Tobias, Michael. Life Force: The World of Jainism. Berkely, California : Asian Humanities Press, 1991. References : 1. Erik H. Erikson. Gandhi's Truth : On the Origins of Militant Non violence (New York: W.W. Norton, 1969), p. 111. 2.. Bryan Teixeira, "Comments on Ahimsa (Non-violence)," The Jour nal of Transpersonal Psychology, XIX (1987), 7. Ibid. p. 7. 4. Barry Lopez, The Rediscovery of North America (Lexington: The University Press of Kentucky, 1990), pp. 3-4. Ibid., pp. 7-8. 6. Richard Tarnas, The Passion of the Western Mind (New York : Harmony Books, 1991), p. 430. 7. Lopex, Rediscovery, p. 38-39. 8. Ibid, p. 38.

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Jainism in a Global Perspective 9. Charlene Spretnak, States of Grace : The Recovery of Meaning in the Postmodern Age (San Francisco : Harpercollins, 1991), p. 9. 10. Michael Tobias, Life Force : The World of Jainism (Berkeley, California : Asian Humanities Press, 1991), p. 22. 11. Thomas Berry, The Dream of the Earth (San Francisco: SierraClub, 1990), p. 106. Berry discusses what he identifies as "governing principles of the universe," including differentiation, subjectivity and communion on pages 45-46 and on pages 106-107. 12. Spretnak, States of Grace, p. 228. 13. Rupert Sheldrake, "Cause and effect in Science: A Fresh Look," in Noetic Sciences Collection 1980 to 1990: Ten Years of Consciousness Research, ed. by Barbara McNeil and Carol Guion (Sausalito, California : Institute of Noetic Sciences, 1991), p. 78. 14. Spretnak, States of Grace, p. 29. 15. Berry, Dream of th Earth, p. 106. 16. Spretnak, States of Grace, p. 30. 17. Tobias, Life Force, p. 67.

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Western Perceptions of Jainism : Misconceptions, Achievements and Current Expectations NOEL Q. KING Jainism is the religion and way of life of those who follow the Jina, "those who have overcome", "conquered." Whom or what have they overcome? Themselves. According to Jainism in every part of the universe there is life capable of perfection, seckup for perfection, trying to attain to fullness of being, held back by karmic particles which it is attempting to shed. We should not do anything to hinder that process. From these simple basic principles by the use of rational means, the Jains work out an entire way of life. It means positive harmlessness. "Do not kill," not only because divine commandments forbid killing but because killing is not a loving, rational and appropriate approach. The Jaina thought-system does not need the hypothesis of a personal God who created the world. Yet Jains are not atheists, they recognize divinity in every part of the Universe. They insist there may be differing ways of approach, so they do not quarrel with believers of other kinds. Their basic principles mean that they have to respect others in every way and eliminate injustice, discrimination, inequality and waste. A person must not give in to the lust of possession and use coercion or exploitation. One is permitted to use or consume that which is strictly necessary. Everything has a right to be fully developed itself and live its own life appropriately. It is not for us to take it over. One must not get unreasonably attached to anything and when our time is accomplished, we must be prepared to give up and renounce the life in which we are. A timely and triumphant death is part of the perfection of a conqueror. Clearly this is a holistic system, "totalitarian," in the best sense of the word everything

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44 Jainism in a Global Perspective is involved. The healing, joyfulness, harmony and wholeness of the whole cosmos is fostered and brought into play. When one tries, however badly and haltingly, to explain this Jaina faith and way of life to a western audience, again and again good people will exclaim: "Why have we not been told of this before?" "What a neat religion, how can I learn more?" Actually much has already been told, but until recently only a very few have been in a position of life and heart to respond. The World's Parliament of Religion of 1893 when alone Jaina delegate, Mr. Virchand Raghavaji Gandhi, declared Jainism to the West, can be taken as a convenient center point before and after which our description runs.2 Recently, the media and publicity people have made our heads buzz with centenaries, bicentennials, quinquecentennials and millennia. My own head is buzzing with the centennial of the Parliament, with seven decades since the Indus Vally Civilization was discovered, the half century of Indian Independence and Partition coming up in 1997, the half millennium since Vasco da Gama reached Calicut in 1498 and west and east began a face-to-face encounter, and 1097 when Mahmud of Ghazni launched centuries of Muslim invasions of Hindustan. Of course, the year 2000 is coming up, but let us avoid the temptation of expatiating on that. The gist of meditations on the deeper meaning of the Parliament including the use of some of the methods of my colleagues in the invention of tradition and debunking school of revisionist historians, cross-fertilized by Apocalyptic insights ranging from the Maccabean Jews to Cargocultists in New Guinea, would take long to tell. There were not only subalternic resurgences of old hegemonies; for those who had eyes to see and ears to hear, behind Mr. Virchand Raghavaji Gandhi stands Mahatma Mohandas K. Gandhi. In its own way the Parliament gave the same message as the naval victory of Japan in 1905 or the massacre of the Indians at Jallianwala Bagh in 1919. Had western man listened we might have been spared the War of 1914-18 and its continuance in 1939-45 and the Cold War. Without doubt the significance of the Parliament is greater than at first appears and the personality and message of the Jaina delegate far from being debunkable, increases in stature and importance as the years pass. Let us turn to say more about that delegate. Virchand Raghavaji Gandhi was born in 1864 near Bhavnagar in Gujarat. His family was from

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Western Perceptions of Jainism : Misconceptions. Achievements and Current Expectations 45 Cutch. He graduated from Elphinstone College, Bombay and became secretary to the Jaina Association of India. He involved himself in law suits and negotiations on behalf of the community and got himself highly qualified in Anglo-Indian Law. He was a householder whose wife and son were later able to accompany him on his travels. He kept closely in touch with the renunciants of his communion, especially His Holiness Muni Sri Atmaramaji whose base was in the western Punjab.* At the same time he was able to maintain a man-to-man friendship and respect for and with certain kinds of western colonial officials and educationalists.. After the Parliament he promoted a Jaina outreach to the western world in both the U.S.A. and Britain which even after his demise was continued and has maintained his integrity and power of creative imagination. The brilliance, self-possessed reserve and solid achievement of Mr. Gandhi in what must have been very difficult circumstances, strikes the researcher. The message he brought still speaks out loud and clear. It is possible from the internal evidence to piece together an idea of what most educated westerners knew of Jainism as Mr. Gandhi spoke. Most would know very little, those who knew even a little would be confused and sometimes downright mistaken. If known at all people thought of it as a heterodoxy or reform of Hinduism or as a sect of Buddhism. Scholars and missionaries specialising in India would be aware of the impressive saga of western "discovery" (like Columbus discovering a continent already there) of Jaina religion, practice and culture. In the century before Chicago 1893, say from 1793 onwards, westerners knew very little about Jainism. Again, most knew nothing. The main source of knowledge among the educated elite had been the confused stories brought back by Alexander's armies, by medieval travelers like Ibn Battuta and Marco Polo, then by the Portuguese, Dutch, French and English voyagers, from 1498 to the latest returning East Indian fleet. In these accounts we can with latter-day wisdom pick out unmistakably Jaina features. Alexander met possessionless, naked, wise persons (Gymnosophists); sramanas (Garmanes, Pramnae, etc.) who could not be coerced by him and who tried to show him the vacuousness of his harmful way of life. But even in the first part of the nineteenth century when H.T. Colebrook was doing his pioneer work, the Jainas were confused with Hindus and Buddhists and -

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46 Jainism in a Global Perspective looked upon as "heretical" of "reformed" or "Younger" in relationship with them. In an epic of academic adventure a group of German philologists assisted by able Indian, British and French scholars proved the independence, antiquity and importance of Jainism. A world-wide witness to these discoveries which went on until two World Wars ended the efflorescence of the European University is provided by Dr. Herman Jacobi's two volumes of Jaina scriptures published in Max Mueller's Sacred Books of the East series in 1884 and 1895. It is also probable that western perceptions of Jainism were at this time influenced by studies and reports sent home by missionaries, mainly British and American, who were working in Gujarat and Bombay. In addition travelers continued to tell of white-robed pilgrims, soul-inspiring temples and bird hospitals. Having briefly looked back from 1893 to 1993, let us look onwards from there towards the present to select some work illustrative of the development of western perceptions of Jainism during the ensuing century. In the world of scholarship the epic of Jaina language and philological studies was continued. The riddle of the relationship of the various Indian languages and the languages used by Jaina writers in each era of Indian civilization was solved. Manuscript after manuscript was rediscovered, edited, collated and translated. Brilliant histories of the literatures were produced and due place given again and again to Jaina pioneering and leadership. By the late 1970s the world's most outstanding and successful scholar in the field was himself a Jaina who had made himself fully cognizant and adept with western as well as traditional method and thought.' Important as were developments inside Jainology, especially in language, literature, philosophy, logic and historical thought, there were a number of new factors which brought Jaina teachings into a whole new and larger context. The consequences have not yet been properly worked out and Jainism academically still remains a happy hunting ground for philologists and textual scholars. The first of these is acomplete reorientation for the study of the History of Indian religions. The paradigms in academic use here to fore were laid down in the early nineteenth century by missionaries, East India Company officials and the Pandits who were working with them. The subject matter of their discourse and narratology

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Western Perceptions of Jainism : Misconceptions, Achievements and Current Expectations 47 were inevitably, colonialists and Hindu. We must admire their work and use it appropriately, taking into account new and revisionist factors. The discoveries in archaeology alone demand a recognition of the sheer antiquity of Jainism and its achievement in each stage of a history of at least three millennia. In the seven decades since 1922 the discovery of the Indus Vally Civilization stretching from the Himalayas to Gujarat and reaching back from the second millennium before the Common Era into the past, that is, long before the appearance of so-called Aryans and "IndoGermanic" languages, has revolutionized the history of Indic religions. A number of art motifs associated with two thousand years of Jaina iconography such as naked ascetics meditating standing, sacred trees, the bringing together of opposites, figures of animals such as bulls, elephants and snakes, and other emblems especially associated with the twenty-four Tirtharkaras, "ford-makers," of Jaina tradition, are found in very old strata of the Indus Vally civilization. Then during the early first millennium before the Common Era, perhaps earlier, as literature in the "IndoGermanic" languages in Indiaemerges, we meet naked, wandering homeless ones coming into the story. Then we find various epic, narratives and characters appearing in both "Hindu" and Jaina sources. All these things make one think of a continuity of Jainism with the remotest Indic past as well as an independent and two-way interdependent heritage with both "Hinduism" and later with "Buddhism." Furthermore, our best scientific guides tell us that humans originated in Africa and they draw attention to a continuity of human pigmentation between parts of Africa, South India and onwards to Melanesia. They also indicate a relationship between the languages of the Indus Vally civilization people and the people of the south India. We must not get lost in a mist and morass of speculation because important links in the evidence are missing, so such things are impossible to prove, but it is feasible to contend that Jainism is a living witness to the primordial religion of humanity or at least retains reminders of it. It is not like a fossil fish, a coelocanth, found swimming in today's waters, Jainism retains fundamental vestiges of "humanity's primeval youth" but at each stage has adapted itself superbly to new conditions. Another feature of Jaina studies has been the immense amount of epigraphical, inscriptional material available from over a period of some Jain Education International

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48 Jainism in a Global Perspective twenty-fourcenturies. Inscriptions from third century B.C.tellus of people we would not call Hindus, Jainas and Buddhists living together sharing a common Indic culture and way of life but each with its own distinctive characteristics. Then as we come on into the centuries of our era we find inscriptions from Jaina sources in many parts of the North and East and from Central and South India. There is continuity with the past and with one another. They are joining in the life of those around them and giving intellectual and cultural leadership as the centuries wear by. Suddenly Jaina inscriptions cease all at once in some areas where there formerly were many. We may suppose one cause may have been genocide and persecution at the hands of the politically dominant community. The inscriptions begin to be supplemented and collaborated by texts and after some centuries even by contemporary manuscripts, in a breathtaking abundance. A westerner must wonder whether even the Jews exceeded this small community in brilliance of innovative thinking, intellectual productivity and loyalty to their basic tradition in every age. But let us turn back to yet another millennial year, 1097. Mahmud of Ghazni, a person of Turkic background, who called himself a muslim, launched a series of invasions of India which went on for some seven hundred years. Very many Jainas perished and even more suffered loss of home and goods. Great centers of Jaina life and learnings were destroyed. One does not need to be an archaeologist to recognize Jaina materials in many a North Indian mosque. Many migrated, seeking security in inconspicuousness, some took refuge in desert parts of the land. It is a tribute to the Qur'anic teaching on other religions that some survived and prospered in the very eye of the tornado to our day. (Multan & Lahore till 1947, Delhi to the present) They survived, joined in the general life of the people, served in various ways of life and somehow managed to achieve great things. For example, under Khilji & Tugluq Sultans, who in some of their aspects were bloodthirsty, capricious mad-men, a Jaina had a key post in the Imperial Treasury and wrote scientific treatises. Again Jainas were among the architects of the prosperity and culture of Mughal India. That jewel, the Lal Mandira, was built in the same era as the Taj Mahal. No doubt it gave Aurangzeb something to think about every Friday morning when in residence in the Lal Qila he processed to the Juma Masjid.

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Western Perceptions of Jainism : Misconceptions, Achievements and Current Expectations 49 Probably some Jainas conformed and in due time enriched Islam even as Theresa of Avila and John of the Cross, grandchildren of Jews, enriched Christianity. The strange feature is that we get no sign of armed or violent resistance, of protests or even of a theology of vicarious suffering. The upshot of this study which I am trying to summarize is to show that in every age for over 3,000 years, no matter what the challenge has been the Jainas have maintained their self-being, integrity and constancy in their own distinctive stance and message. At the same time they have been willing to reach out and co-operate with the incoming or surrounding traditions however alien or indeed hostile those were. They have been willing to use the language and thought-forms of the day so as to play their part. Despite smallness in numbers and disadvantages of status, they have been able to bring benefit to all. They continued this achievement even under British imperial rule to which we now turn. As one leafs through the pages of the Census of India, or the leading Indian English language newspapers of the day or some cases involving religion in the records of the High Courts, it is possible to gain some idea of the evolution of the self-perception as well as the western concept of various groups. In some cases it is fairly easy to grasp an outline of Western views concerning for example, the Sikhs of the Punjab or the Khojas of Bombay, but the distinctive self-being, beauty and subtlety of style of the Jainas has been harder to pick out. The Jaina way in twentieth century British Indian politics is already hinted at by Mr. Virchand Gandhi during his stay in America. He does not bring up a direct confrontation with British policy in India but makes it clear that the British are enforcing economic policies and raising taxes in India without representation. The point would not be lost on the heirs of the revolution of 1777. The Jaina community took a full and "Loyal" part in the best of the educational humanitarian, philanthropic and development side of the British Empire, yet did not become sychophants, or compromise or betray its Indianness. Their relationship to the movement led by Mahatma Gandhi excellently illustrates some other points about them and their way of working. The Mahatma was born in an area and into a family thoroughly permeated by Jaina thought. His great principle ahimsa (positive nonviolence) and his practice of poverty and vegetarianism were intrinsic to

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SO Jainism in a Global Perspective Jainism and made their way thence into Hinduism and general Indian life. Jaina thought influenced his family, his education. Jaina support was with him throughout and contributed wholeheartedly to his achievement. Srimad Rajcandra, a Jaina, was his constant adviser and mentor, but the Jaina do not make any proprietary claims, their purpose is that humanity live the good life not to claim anything. Thus, to say the American Civil Rights and Anti-War movements owe a great deal through Mahatma Gandhi to Jainism is valuable for our American Education, but the Jainas are not prove to say such things for themselves. But one wonders how much else there is which we will never be able to pin down. For example, Mahatma Gandhi's spinning wheel is a monument to an appropriate technology movement which is sometimes internationally traced in part to the work of the Stevenson family in Gujarat. But if we scrutinize the sources of the Stevenson's thinking we find they were deeply influenced by the Jainas amongst whom they lived and studied. As one struggles with old Jaina works on Mathematics, one wonders and the brain reels and begins to ask if it were not they who first thought of India's greatest gift to "Western" science the concept of myriads of numbers based on the symbol for nothing! Jainism is an independent self-determining comprehensive system of civilization of high antiquity and attainment, to be compared in its own right with the Chinese, Islamic or Jewish achievements. Its intrinsic selfeffacement should the more excite one's admiration, study and curiosity. The British and American newspapers which I have tried to follow for half a century have done little to inform us about developments among Jainas. The same can be said in due course of cinema and television. This is not surprising since the general western media coverage of India is obsessed with its billions of people and "newsworthy" items like riots, bombs and curious customs. So we hear repetitions of the chestnut of immensely rich merchants hiring someone to sleep in their beds to keep the bugs alive and of course the bird hospital. That Jainas who had lived there since time began had to leave Pakistan in 1947 and start a new life, that Jainas tried to impart distinctive features to politics, industry, economics and the law in the New India, or that a self-conscious, self-supporting allIndia community emerged, would hardly get known. The lively academic give-and-take between scholars fared better but one feels that somehow the west continued until towards the end of this last hundred years to miss the

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Western Perceptions of Jainism : Misconceptions. Achievements and Current Expectations 51 heart and universal significance of Jainism. It remained an objective phenomenon of no great own-life significance. It might be that we have taken to heart and mind the Enlightenment dichotomy of religious belief and the rest of life, a kind of divorce between religion and ethics, politics, philosophy, economics, personal behavior. There is an inability to perceive the all-permeation of life by belief and spirituality. Let us look briefly at three notable cases of westerners writing about Jainism. Professor Herman Jacobi (1850-1937) gave a life time's dedicated labour to work on Indian astrology, philosophy and religion. His best work was on Jainism. In 1873 he spent a year in India and visited ancient Jaina renunciant communities in Rajasthan. In 1913 he came to India again and was highly honoured by the Jaina community. In his writings and his speeches he showed warm admiration for Jainism. Yet he reluctant to touch on the effect of Jaina belief on a person's life or on the presence and effect of a Jaina community on a country or nation. That sort of reflection did not enter his head or to write about it was considered contrary to academic protocol. He was born in Koeln, he studied at Bonn, he taught at Muenster, Kiel and Koeln : his active career as a thinker and writer went on from the 1870s to 1930 when Germany (and especially the towns where he lived), as the epitome of western culture, learning, technology and science was hurtling on its way to the apocalyptic of Nazism. The Nazis claimed to be Aryans, while the expert on what true Aryanism meant did not feel impelled to tell his compatriots they had got things wrong way around, not only the swastika. It is not for us to sit in judgment on the great ones of the past, there is something in our system and ways of thought that needs to be put right. The other most influential former and shaper of western views of Jainism stopped to consider the cosmic and universal significance of Jainism and then put it in the wrong place. Dr. (Mrs.) Margaret Sinclair Stevenson had covered herself with honours at Oxford before women could be given degrees there. She also had an earned Doctorate in Civil Law from Trinity College, Dublin. One of the most brilliant women of her day, she gave her career as a devotional offering to Gujarat. Her Heart of Jainism was remarkable for its field-work, especially among women, and its grasp of the beauty of Jaina spirituality.' It remained the standard and main

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52 Jainism in a Global Perspective source for around seven decades. But it was published in a missionary series and had to have remarks coming from the author's "fundamentalistic" background.'Jainism did not have at itscenter a loving creator God willing to at one everything, ergo it had no heart. It reminds one of friendly advice on a certain fine internationally respected New England newspaper. "It makes wonderful sense as long as you do not read the religion section." This brilliant woman scholar who served with practical love through the hardships even of the great Gujarat famine of 1900, was prevented by her form of faith from seeing what her Master would have seen. Some Christian leaders like the main organizers of the Parliament had already in 1893 moved on from that position. Today "the main line Churches" have also to some extent moved on, but there are still powerful and wellorganized groups who can do much to delay understanding and cooperation. Much work of education remains to be done. For the coming together of west and east, whatever Kipling may have meant in Gunga Din, both west and east had to do some things. The west needed a wholesale change of attitude. The average American, Britisher, or European had fundamentally to question the adequacy and fulfillment of western ways of life and thought. Actually, the millennial and eschatological scenario in our background suggests things are not only inadequate but hopeless without outside help. The city, the family, sexs and gender relations, health and medical arrangements, the city, political, scientific and economic paradigms and structures are falling apart and we seem hellbent on destroying ourselves in pollution and in a dying ecology we have sorely wounded. All our traditions, including our religions, need a vigorous infusion of new thought and structure if we are going to survive. From three decades ago and earlier we can trace a trail of westerners going to India and taking on the life of local devotees in an Indian religious community and then either writing books or coming back and starting Indic-type communities in the west. The Beatles and the Rishikesh schools took the limelight but there are notable other instances including some in the Jaina tradition. For example, a French Catholic woman who is most self-effacing has immersed herself for years in the life of the Jaina women's renunciant orders. Her book Laa Voie Jaina indicates what she was looking for and what she found--the world's most senior women's order in which

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Western Perceptions of Jainism: Misconceptions, Achievements and Current Expectations 53 women's spirituality comes into its own." 13 This work is being met and reciprocated by highly educated Jaina women in both western and eastern traditions who are inside the Jaina women's orders. Another example is work by a former Dartmouth Professor of Ecology and Humanities which sums up most strikingly the significance of Jainism for the west especially in ecology. It is important to note the contemporaneity in the issue of a Declaration on Nature which was produced by an Indian and diaspora group and presented to H.R.H. Prince Phillip, Duke of Edinburgh as President of the World Wide Fund for Nature International in 1990.15 14 In our survey of western perspectives on Jainism we have considered some of the factors involved in the meeting and understanding of western and eastern thought. There remains time to mention but two more major items. In the homeland of Jainism the mainspring of the teaching is with the renunciants, the homeless women and men who go around possessionless, begging their livelihood and teaching and ministering. They cannot cause harm to life by using a cart, a car, a ship or aircraft. It would be a failure not to uphold the principles embodied here. In former times Jainas dealt with such difficulties as best they could, sometimes by splitting the community. This is not a way they wish to take today. Gurudev Chitrabhanu came to America in 1971 and has established an International Meditation Center. Acharya Sushil Muni came in 1975 and has established Siddhachalam, a community of renunciants and householders. For some years Ganadhipati Acarya Tulasi of Ladnun in Rajastan has been working to authorize orders of monks and nuns who are dispensed from the vow of traveling only by foot. These samanas and samanis have been visiting and teaching in Europe and America. In addition much has been and will be done by the use of the printed work, by cassettes, videos and films and by short visits to and fro. But the most important new factor of all has been the silent manifestation of the Jaina diaspora, "the seed scattered abroad," the people who have settled outside India. Between the 1960s and the 1990s a Jaina diaspora appeared in Britain and English-speaking North America with a 'presence" in Kenya, Malaysia, Singapore, Hong Kong and outliers in such places as Australia and New Zealand.16 Some of these had come from Uganda as a result of Amin's madness, others had come as Ethiopia and Tanzania indigenized, nationalized and socialized their economies.

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54 Jainism in a Global Perspective Most came as highly trained and needed professionals or entrepreneurs or men and women of means who could provide employment and create prosperity. The Jainas have come in peace and dwelt here in non-violence seeking to serve and prosper the life of the communities they have joined. Dr. Sulekh Jain, President of the Federation of Jaina Associations of North America which was founded in 1981 to coordinate and promote knowledge of and service by Jainism in this continent, in considering what the newspapers have said of the effect of the westerners' activities in the first thirtyiyears after Columbus' landing in Santa Domingo, he contrasted what had happened in Jaina history in the west during the thirty years just gone by." The serendipity of their coming is that at the time when we westerners realize we are desperately in need of help in our attitude to the divine, to science, to our fellow men and women, to life together in community, and in all forms of violence and poverty, to death, to the environment, here there has appeared among us a group whose long history proves they have ideas, answers and methods which will be of help.18 Given time and space it would not be difficult to expatiate usefully on each one of these items where Jaina thought and example could greatly assist us. Here four sideglances must suffice. Their contribution on ecology has been briefly noted already. On death, just as we are at last giving deeper attention to euthanasia, research is telling us to be aware of Jaina thought and action on this." On the divine, if I may judge from my students'essays, it is a great weight lifted off young shoulders if those who resent the "guilt trips" hung on them by the way in which God has been presented to them, learn of a concept of divinity which is not conveyed in terms of an angry God meeting out punishments. As to Religion and Science, Jainism can help put the sad tragi-comedy of what happened over Galileo and Darwin into its historical context of mistakes made by certain groups of Churchmen in a particular context. In the latter case for example, for what it is worth, if a jocular anecdote be permitted and if one can trust oral tradition, apparently an Oxford Union undergraduate debate did much to set the alternatives for man's descent as being either from the angels or from the apes.20 But to return to the Jainas, it is by no means inevitable either that they should continue their intellectual brilliance and contribution or that they

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Western Perceptions of Jainism: Misconceptions, Achievements and Current Expectations 55 will open it up to others. They are not the kind of people who will come and push things at us. They have not yet fully emerged from 3000 years of vulnerable minority status, surviving by their integrity but also by striving to be inconspicuous. They are facing life in a new situation and their greatest concern must be to see their own children in a strange and perilous environment get a proper chance to choose on their own behalf to be Jainas with full knowledge and singleness of purpose. The modern world is a great wiper out of genius and tradition. But if the Jaina community in the west can survive and in an appropriate and understandable way open their religious and intellectual treasures to the people around them, it would make all the difference in the world to outsiders whose only recourse is trying to learn about it from books. As the books give it, it is to many of us apparently stern, cold, and frighteningly demanding of intellect and years of sustained self-discipline. Learning of it from living and practicing people would convey some of the love, delight, and comprehensibility, warmth and fellowship which are its keynotes. Jainas very sincerely will say: "But we do not want to proselytize and make converts." Outside their intellectual obsession with vast numbers in metaphysics and mathematics Jainas do not give a hoot for numbers. They have suffered so much by attacks from other religions they would eschew any kind of sheep-stealing. But there are many among us of no adherence who would like to join them. Besides this, learning from them could do much to produce better Christians, better Muslims, better Jews, better non-believers, better humans, better science, better ecology, a better cosmos. The Parliament of 2093 will tell those who come after what success or failure is achieved. As a conclusion let us add an invocation. Year after year at the degree-giving we call "Commencement" it is usual to deliver an invocation. Until recently it was fairly usual, despite the wall of partition and the separation of Church and State, to mention God. Supreme Court rulings now make this dubious. The great Jaina Namaskara Mantra more than meets the legalities and is full of dignity, antiquity and power. Without trespassing on anyone's beliefs we may thus conclude:

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56 Jainism in a Global Perspective namo arihamtanan/namo siddhanam namo ayariyanam/namo Uvajjhayanan namo loe savva-sahunam ejso panca namukkaro, savva pavappanasano mamgalanam ca savvesim, padhamam havai mangalam. -- (Avasyaka sutra) - 1.2 I bow to the Victors I bow to those Liberated Souls. I bow to the Preceptors I bow to the Spiritual Teachers I bow to all Saints This five-fold obeisance Wipes out all evils, Amidst that which is auspicious, This is the most auspicious. Notes & References 1. The writer wishes to acknowledge the help and inspiration of Mr. R.P. Jain, Drs. S. Sulekh Jaina and Surinder S. Singhvi, Tansukh Salgia and L.M.Singhvi . He is also grateful to Mr. John A. Grinnell, McHenry Library, the Academic Senate and Joni Tannheimer of the Word Processing Staff of the University of California at Santa Cruz for their help and encouragement. In collaboration with Dr. Surinder S. Singhvi he has compiled an article entitled "Jaina Radiance in the West" which is being published by the Jaina Association in commemoration of Mr. V.R. Gandhi's appearance at Chicago in 1893. That article gives fuller research and bibliographic details to much of the material used in this paper. Two contemporary collections of documents describing the Parliament are John Henry Barrows: The World's Parliament of Religions. Chicago: The Parliament Publishing Company, 1893. two volumes and walter R.Houghton : Neelry's History of the Parliament of Religions. Chicago, 1993. Besides the text both have illustrations which repay study. A vigorous and spirited portrait of Mr. V.R. Gandhi at Barrows 1225 is especially notable.

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Western Perceptions of Jainism : Misconceptions, Achievements and Current Expectations 57 3. 4. 5. The sketch is culled from Bhagu F. Karbhari's Speeches and Writings of Virchand R. Gandhi. Bombay: N.M. Tripathi, 1911. See Muni Atmaramji : The Chicago-prashnottara. Agra : Pustak Pracharah Mandal, 1918 (Hindi first edition 1905). For instance Herbert Warren who was Honorary Secretary of the Jaina Literature Society published Jainism in western garb as a solution to lite's great problems. London, 1912. It has a commendation from Dr. Herman Jacobi. It is most easily accessible in a reissue by Muni Chitrabanu, Bombay, 1966. Mr. Warren's book has been used as a basic source by the present writer since it is, as its sub-title says, "chiefly from the notes and talks of Mr. V.R. Gandhi." The story of this Jaina outreach in both North America and Britain has not received the kind of research and publication as that given to the follow-up of the work for example of Swami Vivekananda, but it is to be hoped this omission will be rectified before too long. The material probably goes back through for instance Plutarch and Strabo and others to Megasthenes lost book (E.A. Schwanbeck's very reliable reconstruction Megastheni Indica (Bonn 1846, Amsterdam, 1966) assembles scattered fragments in works accessible to most western scholars in the eighteenth century. Most of them were translated into English by J.W. McCrindle in five volumes published from 1877 to 1901 and reproduced by R.C. Majumdar The Classical Accounts of India, Calcutta : Firma K.L. Mukhopadhyay, 1960. Asiatic Researches volume 9, 1807, pages 287-322, and other articles. Republished in the three volume collected works by his son, T.E. Colebrooke in the 1870's. By the 1840s books like Rev.). Stevenson's translations of The Kalpa-sutra and Nava Tattva and the beautiful publications of the American Mission Press at Bombay were reaching the west and dispelling some of the misunderstandings. Jaina Sutras Part I: The Acararga- and Kalpa-sutras and Part II The Uttaradhyayana and Sutrakstanga-sutra. Oxford: Clarendon Press. Reissued by Motilal Banarsidass for UNESCO at Delhi, 1964. The series got into every self-respecting library of College or City in the English-speaking world. Professor Padmanabh S. Jaini's The Jaina Path of Purification. 9.

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58 10. In an article published in the Bostor periodical Arena, IX, 1895, pages 157-166. 12. 11. Oxford University Press, London, 1915, reissued New Delhi by Munshiram Manoharlal in 1984. In fairness to Christianity as a whole it must be pointed out that the fundamentalists approach as we know it in this century is something modern and is not typical of the Christian approach to other religions. In Dr. (Mrs.) Stevenson's day and time in her kind of circles, despite their best efforts, it included the idea that things western came as the zenith of an evolutionary process. 13. 14. 15. Jainism in a Global Perspective Berkeley: University of California Press and Delhi: Motilal Banarasidass 1979 is a brilliant book not only regarding every aspect of Jainism but exemplary as a paradigm of the genre. He has studied and taught in India, Sri Lanka, Britain and North America, as well as elsewhere. 16. She signs herself N. Shanta. The subtitle is "Histoire, spiritualite, vie des ascetes pelerines de l'Inde. "It was published by a distinguished but small publisher, O.E.I.L. in Paris in 1985. It grasps firmly that we westerners read Indic ideas through Hindu Sanskritized eyes so it carefully explains the subtlety of and nuances of Jaina use of the same words. It so brilliantly conveys the meaning in French it is very difficult to transpose into English. Professor Padmanabh Jaini's Gender and Salvation. Berkeley: University of California Press, 1991, provides most valuable background in the ancient Jaina debates on woman's spirituality. Michael Tobias: Life Force, the World of Jainism. Berkeley: Asian Humanities Press, 1991. The film he made, Ahimsa, is a companion to the book. He is following up with more writing and film work. The Jaina declaration On Nature by Dr. Laxmi Mall Singhvi, published by the Federation of Jaina Associations in North America, Cincinnati, 1990. Useful information on the growth and organization of the Jaina diaspora will be found in Michael Carrithers and Caroline Humphrey: The Assembly of Listeners. Cambridge: Cambridge University Press, 1991 and Marcus Banks: Organizing Jainism in India and

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Western Perceptions of Jainism: Misconceptions, Achievements and Current Expectations England. Oxford: Clarendon Press, 1992. 17. Paraphrased from notes made at a Jaina meeting in the Fremont (California) Hindu Temple, 17 October 1992. 18. 59 See for example S. Settar's Inviting Death. Leiden & New York: Brill, 1988 and Pursuing Death. Dharwad : Institute of Art History, Karnatak University, 1990. 19. It has not been possible in this paper to refer to Jainism's contribution to scientific thought. But anyone wishing to follow up that important and highly relevant topic would find Professor K.V. Mardia's The Scientific Foundations of Jainism. New Delhi: Motilal Banarasidass 1990, full of valuable insights and guidance. 20. Collaborated by a conversation with Dr. Gregory Bateson in September 1972 at Kresge College, U.C.S.C. this oral tradition was first heard by me in October 1946 on being shown the Oxford University Union debating hall. Apparently "the members of the house" voted as much as anything on the brilliance of the oratorical presentation. In the debate on the origin of our species to the disgust of the defeated Huxley people the Wilberforce group used the words of Psalm 8 to clinch their argument, descent from monkeys or from beings "but a little lower than the angels."

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Practice of Compassion in Modern Life BR. DR. SNEH RANI JAIN Compassion is the backbone of humanity, and is given the highest place in every religion. But it is often ignored and forgotten by many individuals. As defined in the English language, compassion means sorrow for the distress of misfortunes of another, with the desire to help. To put it in other words, compassion is disposition to render assistance to those, afflicted by various types of calamities, hardships, discomforts, and misfortunes. Creatures, naturally including Humans of all Religions and Faiths, Race, Colour, Creed, Regions, Breed, status and needs, deserve compassionate assistance being Patra or subjects. Compassion carries its root in mind expression in speech and practicality in actions. Mind is unseen and influences the psychology of individuals. Hence, it is very much necessary to safeguard compassion, from its very roots, in Humans. How compassion may be practiced in modern life which appears at its peack of advancement through the progress of science and technology. The knowledge of basic sciences such as of Physies, Chemistry and Biology based on the observations of basic facts in one's day-to-day life do not leave any margin for relying on mythes and superstition, is very much accepted in Jainism; too alike Modern Science. The laws of Thermodynamics, the Genetic approach, the advancement of past few centuries in the fields of 'Medicine and chemotherapy etc. have opened up new fields of vision under the torch of Modern Biotechnology. These all were declared by the ancient Jaina Sages and Monks through knowledge

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Practice of Compassion in Modern Life . 61 of Astrology, Maths, Science and Philosophy centuries ahead befor Christ (B.C.) The two schools of thoughts with regards to formation of Earth and evolution of life on it lead a long controversy whether some creator created this all spontaneously or was it autonomous, evolving slowly? If life came spontaneously then there was no reason for slow evolution. But Anthropologists believe that life came first as Microbes and slowly evolved to higher forms presently existing; which means evolution must be in continuity even now and will end to something unknown, what not? Geneticists however fully believe upon the miracles of genes though they also feel helpless in reviving the lost species of this planet. Jainism does not believe in any creator but takes this Universe as autonomic and automatic like an atom; and lives on it since ever in their various forms following the genetic theory. The six components not created by any one are eternal and umperishable. 1. The Equipotent Souls (as energy and as Organisimal Units with Matter) in different body forms. (Jiva) 2. The medium of Motion (dharma) 3. The Medium of Rest (adharma) 4. The Space (akasa) 5. The Matter (of Organic and Inorganic types-- Pudgala) 6. The Time. (kala) In fact all different forms of Life appear through the restrained combinations of Matter and Soul under the influence of Karma, where evolution has occured for each soul from its most tensive life form of Microbe through the cycles of rebirths through 8400,000 Life forms (yonis)which can be shown by the two crossing Zigzags. Atone arm of the Zigzag stands the Human life alone while on the rest three, the remaining 83,99,999 life forms hanging show as to how difficult it is for any soul to get this (Fig.-1) most cepable Human form of life/Birth!, and how can any soul achieve it through monitoringones own deeds or the influence of eight types of Karma.

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Jainism in a Global Perspective Celestial Beings Hell Beings Figure - 1 Regarding the human existence on this globe, Bhandara caves in Maharashtra and caves of Bhimpethika near Bhopal, Madhya Pradesh, India, traces of human civilizations of ten thousand to one Million years ago have been found, just alike the existence of Bacteria of one Million years back from Ice and Soil from Toondra (North Pole). Fundamentally, all matters are made of Energy. Jainism also declared this universe as full of matter in the space which is infact Energy of one type "say" E. The other type of energy E' of soul is totally a different type and is compelled to exist trapped along with E of Matter and leads to formation of any Living being of five categories on basis of the number of sense organs the forms have -- the Unisensed (ekendriya), the Bisensed (dvindriya), the Tri-sensed (trindriya), the Tetra-sensed (caturendriya) and the Penta-sensed (Pancendriya) forms. The Vertebrates have penta senses and are just like Humans in their feeling and thinking. Some which possess Mind do think but are incapable of doing the things in the way human does, as the best placed creature. Majority of such vertebrates carry a herbivorous supporting Bio-system like humans while others are carnivorous like Cats, Tigers, Dogs etc. But each of them follows the rule of Nature. So far, not the modern science but Jainism explains the criteria of

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Practice of Compassion in Modern Life classification based on the basis of'number of perceptive-organs for higher or lower lives ranging from Elephants to Microbes; where choice of parents, sex, personality and span of life (replaced by Hindrance) are not in any ones hands to choose but are under the directing forces of pre-earned Karmas or deeds, prior to ones present birth. The rest four Karmas cover the Vision, the Knowledge and force Possessive attachment and cause hindrance all the life, if not efforted by self for removal. All living forms which possess mind have identical reasoning and longings for life like humans and Dogs, Cats, Dolphines, Birds, Horses Monkies, Cows, Goats, Snakes, Pigs, Elephents etc. and all other temed animals & pets, all show this very clearly in their behaviours. Though great efforts are being made by modern scientists to understand the integrity of brain, the complexity of mind, the psychogenic problems and the Placebo Therapy besides Psychotherapy. Modern Science cannot explain the exactness of Mind and its location in the body alik Soul and thoughts though the whole complexity of human survival is through these three only. Jainism however, since the sermon of the first and earliest Jaina Tirthankara Rsabhadeva has long back declared not only thoughts as a form of matter but also explained the function and location of mind and soul in th body, the autonomicity of karmato drive the soul and matter to take form of life and the automaticity of this Universe where earth and other planets are hanging unsupported. The super most life of any human being apparently exists in its physical form with its five senses high active and capable (See fig. 2) but that too infact consists of three things in one body unit. A-the Body, A'-the Soul and the Mind-the External Mind-A" and the Internal Mind-A. Body Body 11 . ! Body ! ! Body i ody A AP AD i Figure - 2: The Soul Body, Mind & Perception

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64 Jainism in a Global Perspective At the death when Body A lies dead all have left it alone hense death came. The five perceptions remain intact but cannot work while if donated eye can work, skin, kidney, heart all can work in the other body if transplanted. This confirms that senses did not die or live. It was something else which perceived through this left over machine or medium. That knower is considered as the Soul the equipotent supreme in all the living beings of Vegetation, Animal and Protist worlds. That knower is spreaded throughout the formor body of the living being and perceives, neither body nor mind can perceive. Whole of the life while awake, the body feels the demands through desires which direct the senses to feel the external world. But no desires appear when sleep over takes, though body keeps alive. This clearly shows that the originator of desires has taken rest who commands the senses. That is called as Mind- the external Mind, because it commands the senses towards the external world. Its location is considered by the Jaina Sages in the upper part of body (Heart and Head). When the external mind rests either in sleep or in Meditation and Yoga, the internal mind keeps awake and contacts with the soul. If through Meditation its union with Soul is enhanced it appears strong as an eight petal lotus in heart. An inward journey begins & the Soul awekens. Memory sharpens and spiritual elavation starts. Body slowly looses its demands & even telepathy & the sixth sense" as they call it, develops. Jinas achieved Kevaljnana through such journey in utter purification and showed the world path for salvation. It is now that the equipotent soul unites. Love prevails. Compassion springs out as a fountain from hearts and harmony prevails. Since the mind disappears with death, hence its formation should start from the very beginning of life. To shape mind therefore, it is very much necessary, to care for it, at the very pre-natal stage as advised under the ancient Indian Culture. All the living entities in nature, who possess responsiveness and moods, along with memory, do carry mind. They all perceive pain through their limited sense organs, and desire for ease and happiness.

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Practice of Compassion in Modern Life They all feel compassionate towards each other, and take care especially of their young ones and group fellows. They all oblige humans in their best capabilities. Humans with their improved capabilities of speech, language and higher complexity of brain, managing well-pronounced reasoning and organized skills, stand most superior amongst the Hominids and rule the world. Our life style seems to be advanced in this modern age, but looking at the ancient monuments and traces of the ancient culture, found all over the globe, besides the deep philosophical vision given by the ancient Eastern thinkers, one is compelled to realize that we stand much behind the achievement of those human communities of past, which are lost perhaps due to self-neglect. 65 Modern achievements have explored the complexity of nature in part, to manage a better and a bit apparently secured conditions of human survival, with amenities, for which one may boast, but the human values are badly ignored and mistery of Mind, Soul thoughts, death and of choosing one's own parents as the root cause of unhappiness, are left unexplored and unmanaged. action. Lost in ones own selfish ego, compassion may be mistaken as rendering help to humans alone, neglecting the other creatures of Nature, but in its real meaning Karuna (Compassion) cannot be acquired in Mind without the feelings, for the type and severity of pain, by one own self. Depending upon that feeling, it comes into practice as expression and Compassionate individuals can only be called real humans, for, they only can understand the sufferings of Hunger/starvation and death. Death comes only once in life and cannot be expressed or experienced while living. To tell the severity of its sufferings, one is not available after death. What is evident then, is the fear and the-pain through physical hurt and injury, circumstantially inflicted on self, that makes one realize it, in fractions.

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66 Jainism in a Global Perspective As smallexperience as a cut in the finger, one can casually reason and realize, the sufferings of forceful killings imposed on the other innocent fellow humans and living creatures, through violence. Reasoning thus the importance of humanity, every religion paid utmost importance to compassion in its messages. The holy Bible says: Thou Shal't not kill. Even Some Muslim groups refrain from consumption of all non-vegetarian diets during Ramzan. The Indus Valley Religions of pre-Christian Era mention, Live and Let Live Others, and that those, who are religious, always perceive the pains of sufferings of others. Not accepting the basic Religious messages, calling them mere orthodox, the consequences cannot be avoided, since nature maintains her own balance, by the rule "As you sow, so shall you reap." Theexisting state of affairs, all around us on globe, as the environmental hazards, Natural calamities, psychogenic social and health problems, ecological problems, disturbed climatic conditions, violence of varioustypes like wars, revolutions, terrorism, bloodshed for fun and even in the name of religion (?) social insecurity to the born and unborn humans, hatred, betrayal, broken homes, and dreaded diseases like Aids, etc., all indicate the sick Psychology of Humans. An old Indian proverb says : "The food influences the Mind and thoughts." and Also "A healthy mind resides in a healthy body." So to preserve compassion, one should consume the vegetarian foods only, not involving violence, hurting or killing of creature; so as to protect human psychology, right from its pre-natal stage through mothers, until to the total life span. The old most religion of the Globe, since pre-Vedic and preChristian millenniums, through series of preachers called Tirthankaras, guides humans to effort, doing Srama for non-violence and to cultivate human virtues in self, practicing the methods, on lines indicated in Sravakacara and Mulacara. Compassion being the basic quality of every sensible human being,

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Practice of Compassion in Modern Life 67 is supposed to be acquired for building a healthy society, with basic moral and social values as ethics, preserving the philosophical awareness as truth of nature by every individual. Three jewels of preserving humanity : Right vision, Right knowledge and Right conduct, practicing them through the ten holy commands, for observation under strict vegetarianism and refraining from consumption of all types of drugs of abuse including honey and alcohol, were advised by the ancient Jaina Saints in their scriptures C.500 B.C., to awaken the human beings. Any one, aspiring for spiritual elevation, had to have the above basic attainments, as Sravaka, who could either be, the intender, or the efforter, to be virtuous, through self-imposed reservations on one's own desires, within one's own limits. The observance of the virtues, thus made any one, a Sravaka and the code of conduct for him, was Sravacacara which is divided into seven parts. The first two parts concern improvement of true vision and true knowledge respectively, while the later five parts improve and concern true behaviour of the Sravaka who observes for the self-imposed vratas (austerities). Starting with the simple observance of eleven Pratimas or vows, one enters into five Anuvratas, three Guna Vratas and four Siksa Vratas, the last of which is Vaiyyavrtti, the most important for a Sravaka or a Jaina to observe. As one of the 12 tapas, Vaiyyavitticoncerns help and service to those affiliated by various types of calamities. The equipotent soul in all the living creatures is visioned, and help is rendered to them, for better and longer, purposeful survival, without making any discriminations, to enable them to live in ease, and to utilize their lives, to help each other since 'parasparopagraho Jivanam' is the fundamental principle of survival. A five point approach of assistance is suggested by Acarya Samanta Bhadra in his work Ratnakarandakasravakacarafor the observer (Sravaka)

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68 Jainism in a Global Perspective offering his/her services, seeing the rank and needs of the needy while protecting ones own vratas. The needy subjects alike the disabled, the young one and those, struggling for life, are ranked at the top. The first four points, direct for the various types of Danasorcharities, without any expectations of returns, rewards or gains. The charities concerned of foods as aharadana, of safety for life as abhayadana, of offering shelter as avasadana, of offering media for virtuous living like eduation, meditation, pious living, and worshipping as upakaranadana and personal services of educating, nursing as sevadana. Each of the stated is highly elaborated in practice, which the limitations of the article explain. Having lived one's whole life, as a real, compassionate human-being, one realizes the basic scientific truth of karmic theory of" As you sow, so shall you reap;" Uncompassionate selfishness has totally mis-shaped and destroyed the survival of lives, all over this world. Under the influence of blind materialistic gains and cravings, all the human progress and advancements, get marred. By following Dharma and observing humanity only one can preserve nature, harmony and peace to save this world. Not merely by speaking or observing religion, but living in Dharma and humanity towards all, can one serve the cry of the present times. So, live and let others live.

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A Coalition of the world's Religions for Ecology, Distress-relief and Peace DR. LM.SINGHVI The theme that we today have been addressing throughout the parliament of the world's religions is the theme of the quest of the spirit. The quest of the spirit is what gives us hope. The quest of the spirit is what makes our endeavours glow in the joumey of life. And the question is what is the spirit of that quest? The spirit of that quest is the spirit of togetherness. The spirit of that quest is the spirit of harmony. The spirit of that quest is to have a living relationship with human kind everywhere. When I speak today of a coalition of the world's religions for ecology, distress relief and peace, you may well ask -- why a coalition? Why should religion be involved in matters such as ecology, distress relief and peace ? And what can religion do? What can we as individuals, who may have a spirit of religion in us do to contribute to ecology, distress relief and peace ? The issue is so vital that we cannot any longer leave it only to the governments of the world. It is so vital that we cannot leave it to take its own course. It is so vital that we must address these issues together. What is a coalition ? When I speak of coalition of the world's religions. I speak of a new blue-print, a new charter of the togetherness of religions of the world. That true charter of the togetherness of the religions of the world, must have goals, must have norms, must have a path chartered for it. A coalition is a combination. It represents coming together, working together. It represents a synthesis of perception and endeavours. Where is that ancient Vedic invocation which reminds us to walk together, to talk together and to forge a unity and a solidarity of our minds and spirits-- Sargachadhvam samvadadhvam samvomanansi janatam.

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Jainism in a Global Perspective To walk together, to talk together and to forge the essential solidarity of the spirit of mankind, therefore, is what is meant by a coalition of the world's religions. There is also the aspect in this coalition, of unity in diversity.The diversities of religions, the diversities to the extent even of values, the diversities of the paths we all follow for self realisation. But there is one fundamental unity in all the diversities defined by the essential fundamental goals of the quest of the spirit. It is defined by the diversity of inputs for a unity of a particular goal. It means that idealism and pragmatism must have a point of confluence. And when I plead for a coalition of the religions of the world in these causes, I plead for a combination of idealism and pragmatism. I plead for unity in diversities. I plead for a revival and re-selection of the fundamental spirituality of human kind everywhere. And if we consecrate these common goals, if we can consecrate the togetherness of human kind for particular goals and objectives in the world in which we live, we would have made this parliament a meaningful occasion, an occasion which will be the legacy that this parliament will give to the world when we embark on a new millennium. This legacy will give a new momentum, anew sense of direction, a new blue-print, a new programme of action, a new agenda for the togetherness of religions. Religions speak for themselves. Religions sometime speak to each other. We need to see that religions speak together and in that togethernessthere must be the voice that thrills our souls. The voice that thrills our souls is the voice of humanity. The voice that thrills our souls is the voice that relates us to every human being in sorrow and suffering to the pointers whose bounties make and sustain life. This is what we need today in this parliament. At the end of the day this huge gathering in the parliament of world religions, this spirit of togetherness, is what should define this parliament. How do we do this ? Not by mere proclamation of good intentions. We want to show the way to a new heaven of freedom for mankind, a new consciousness, a new livingness not only with good intention but with a commitment to a programme of action. Let us venture for togetherness. This venture for togetherness is what I think, should be on the agenda of this parliament. What is to be done? This togetherness is defined by the vision that we all share. This togethemess is defined by the legacy of the past. This togetherness is

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A Coalition of the world's Religions for Ecology, Distress-relief and Peace 71 defined by our hopes and aspirations also. That is why I speak to you of a coalition of hopes and aspirations, of gleams which have been fulfilled by a common endeavour. That is what is meant by a coalition. In parliaments of politics-- my friend, Mr. Homi Taleyarkhan, who introduced me is not only a distinguished statesman but also a man of the spirit of the quests of which I spoke -- shares my somewhat cynical attitude to politics. We are not cynical about anything except politics, because a coalition sometimes only becomes a marriage of convenience, a coalition can sometimes becomes the only thing for obtaining benefits of a kind which is not principled. I am pleading for a sublime coalition of principles, of objectives, of programmes which would enable us to remain togather. In my view as long as religion remains a source of conflict and disharmony, and continue to divide us all, as long as the narrow walls of dead habits continue to defile our souls, we cannot realise the meaning of religion. Religion, after all, has a nobler purpose, a noble contribution to man. In Mr. Pandya's presence here, I will recall the message of the founder of the mission Pt. Shriram Sharma, who said that the voice of mankind on earth is the voice of the fulfilment of god's mandate to man. That mandate to man is to realise the fulfilment of the spirit's noble endeavour for specific purposes. What are those purposes of which I speak? I speak not of the coalition of politics. I speak not of the coalition of military and defence strategies, I speak of the coalition of human ideals. I speak of the coalition of our endeavours which are consecrated for the purpose of making religion more relevant to the spirit of the age. Religion has a relevance which is not given to it by us but which is given to it because of a long tradition of human culture. But we sometime stay away from its relevance and religion is sometime left to be an empty shell. We must pour into it the content of humanity. We must pour into religion the content, the meaning of service of sharing and caring and this we can do if we have an agenda for action and if we have an institutional vehicle. This we can do if we forge a coalition for some of the basic concerns of human kind today. What are the basic concerns of a man today? I have chosen three concerns to be underlined. There are many others. But a minimum agenda, a modest agenda may be the beginning of a mighty movement. As you know some of the mightiest rivers may have most modest origins. I suggest and not

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72 Jainism in a Global Perspective propose this coalition which can grow to be a mighty movement of human kind in the 21th century. This might be the legacy of the 20th century to the 21st century, to have a purposeful programme of action. It is not enough for us to quote the scriptures, to subscribe to dogma, or go to temple and offer prayer for our worship. This is what Swami Vivekanand said a hundred years ago. In fact he made history not by invoking the traditional dogmatic spirit of religion but the larger spirit of religion. This is what makes it quintessential in human civilization for 21st century. I propose a coalition for ecology, distress-relief and peace. What can be a more important question, ladies & gentlemen, than peace? What can be more important than relief of distress and amelioration of the human condition? What is more important than the saving of our planet, earth, which is threatened and impelled? Why do we need a coalition? Because there is a common peril, there is common danger, which is threatning all of us today. We believe in a coalition because there is a common future, that we must construct together. We believe in a coalition because together we may overcome all the impediments of our age. I think it is necessary for us to realise that there is an important dimension to be gained by the togetherness of religions. I am not proposing a substitution for what religion on tradition does within its own system but to underline and give priority within each religious system to ecology distress relief and peace. But it is not enough that we continue to occupy ourself only with ecology, distress relief and peace within our own system. The religious system and tradition can no longer be stranger to each other. They cannot talk to each other without involving themselves in common action programmes. In fact, I think we need a renewal of the spirit of religion in the 21st century. We need a resurgence of the spiritual quality which makes religion relevant for our age and time. And in order to mobilise the spiritual resources which are the gift of all religions, we must put together, an agenda, a world agenda, a global agenda for global action. It is important for us to think globaly and act both globally and locally. At the global level, we must forge an alliance of religions, a coalition of religions which will carry forward the spirit of religion for our age and time. What is the moral rationale of this coalition that I am advocating? The first and

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A Coalition of the world's Religions for Ecology, Distress-relief and Peace 73 foremost is the principle of compassion. Lord Buddha and Lord Mahavira both put compassion, as a very vital part of their prospective in life, i.e., not exclusive only to these two traditions, but is shared in all the traditions in the world. Compassion is what makes religion human. It makes religion for human beings relevant to their lives. This is what enables them to raise the quality of their lives. It is a sense of reciprocity in society, the sense of inter-dependence, the response to the cry of the heart, cry of the soul and cry of the body. This is what makes religion and the spirit of religion relevant to us. Compassion must lead to concern, concern must lead to consideration, consideration must lead to a commitment and that commitment must lead to a concurrence. It is in that concurrence finaly that religion will fulfil its moral rationale on earth. In this way we would be able to offer, a common legacy of mankind everywhere. I recall the wonderful initiative, of the WWF under the aegis of your highness. Duke of Edinburg to whom almost all the religious traditions presented their statements on nature. This was one of the finest gatherings of religions spiritual prospective on ecology. I had a privilege of presenting one of the declarations on nature. But I find that Saint Francis of assisi and-- these are called the assisi declaration-- and all the saints and savants of human history from the time of Tirtharkarasof Jains, and the Vedas of the Hindus and Buddhist scriptures, and the Christian writings and the Sikh have contributed to the whole cause of preserving nature. It is a contribution to harmony. I still remember a question that His Highness Duke of Edinburg asked me when I discussed with him this declaration on nature. He said that it is strange that so many centuries ago, people were asking these questions. At that time they did not face the threats and the perils of the ozone hole. They did not know about the greenhouse effects. They did know the earth was in immediate danger of destruction. And yet they thought of the principle of a harmonions relationship with nature. Today we are in a situation where it has become a common peril, which threatens our common future, as I have said on many occasions, the killing of environment, the violence we commit on environment, is eco side. Eco side is collective suicide. Religions cannot be mere spectators to the collective suicide of civilization through eco side. Religion must rise to the occasion, and must mobilise the moral resources of human kind everywhere to provide a response to the perils that we are facing today.

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Jainism in a Global Perspective There is a basic question of reverence for life. There is a basic question of non-violence. There is a basic question of harmony. There is a basic question of making optimum use of the resources of the earth. There is a Jaina text which says-- Khamemi savve Jiva, Savve Jiva khamntume. mitti me savvabhuesu, veram majjham na kenai -- (Ava. Su. 4.5) I have a friendly relatioinship with the cntire universe. The same is expressed in Vedic tradition. 'Atmavat sarva bhutesu'. That is the sense of empathy with nature, which establishes harmony. That is why the universality of the spirit of religion must be invoked in order to organise the religions of the world forecology and its protection. Equally, we must organise the religions of the world, within their own system, and work togther for the release of distress. The cry of the heart, the cry of the soul and the distress of human bodies call for a supreme proirity to be given to the cause of the coalition which I advocated. That is why Mahatma Gandhi used to sing one song at every prayer meeting. The song is the quintessence of the spirit of the spirit. As I said, please release the quest of the spirit. The spirit of quest is what is expressed in this beautiful Gujarati song by Narsi Mehta "Vaisnava jana to tene kahiye, je pira paras jane re". A devotee, a man of religion must be defined as one who is able to commensurate with the other, who is able to share grief, sorrow, and sufferings of others, who is able to empathise in full measures with those who are suffering. And that is how the spirit of religion is defined in every tradition of religion. The time has come when the religions of the world must give a response which we lawyers call jointly and severally. We must meet together and we must do it in each one of their system. In the soul of mankind the greatest story, the greatest sense of responsibility has to be with regard to this principle of compassion. I remember Swami Vivekanand's words, he said "What is the watch word of all ethical codes". And the answer is not 'I' but die. And it is in that relationship to others that you experience the most wonderful truth. In a memorial meeting Father B. Grifith, an Englishman, who made India his home, said "I came here to find the other half of my soul". He was a

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A Coalition of the world's Religions for Ecology, Distress-relief and Peace 75 catholic priest, a priest who belonged to a very ancient order but who fulfilled the meaning of religion by a quest. I would like to remind you of a beautiful episode. At the end of the Mahabharata war, many thousands of years ago, the Pandavas went to Bhisma Pitamaha and asked him what is the religion of all religions, what is the quintessence of all religion, and the great warrior Bhisma Pitamaha who was awaiting the end of his life, lying on a bed of arrows says, "nahi manusyat srestataram kimcit". (Santipavan, 299/20). There is nothing, no religion higher than the religion of humanity. We must develop a greater togetherness. We must renew and realise the togetherness. We must overcome, exclusivism chauvinism and sadism. We must learn to work towards togetherness. And in the learning to work together we will find solutions to the problems of disharmony and tensions. There are positive aspects of religion. Religion has contributed to the uplifting of the soul of mankind. There are negative aspects of religion. Religion has contributed to many conflicts and many times it is the source of hatred among human beings. We must decide the coalition of the positives necessary to overcome the negatives in this world. This is where there is a need for us to proclaim fundamentalism, the fundamentalism of tolerance, and the fundamentalism of togetherness. This fundamentalism of tolerance and togetherness mandate we must learn together in harmony so that when we enter the 21st century-- which is only a seven years ahead when we stand on the threshold of a new millennium-- we would have a worthy legacy to give to human kind, and if this does not happen one would be disappointed. The Parliament of Religions which is a worthy successor to a great and momentous event which happened hundred years ago should now telescope destiny, our tryst with destiny for greater equality, for greater justice, for greater concerns, for greater compassion, for greater togetherness. We must create a spiritual crucible for tryst of that quest spirit of the quests togetherness of human kind, in which religion will fulfil itself. I hope that it will happen if we create a coalition of religions of world dedicated to the cause of ecological preservation, to the cause of distressrelief throughout the world and to the cause of establishing peace and vanishing war from our planet.

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A Multi-Cultural Vision of the 21st Century DR. L.M. SINGVI I have chosen a subject this morning which is of importance to the future of mankind and to the legacy that we can bequeath from this parliament to the future years of this century and the next. When the last parliament was held the Chairman of Parliament in 1893 made a statement which was the opening address of the parliament of religions on 11th of September, 1893. And I think it is important for us to recall the voices of 1893 in 1993 so that in the remaining years of this century and in the decades, the first few decades of 21st century, we must carry forward the legacy of 1893 in the context of our time and age. I read this in order to underline the points that we have moved from mutual respect to a sense of greater reciprocity and communication. I quote from that address of 11th of September 1893. We meet mountain height of absolute respect for the religious convictions of each other and an earnest desire for better knowledge of the consolations which other form of the faith offer to their devotees. The very basis of our convocation, the idea that the representatives of each religion sincerely believe it is the truest and best of all than that they will, therefore, hear with perfect tender and without fear the convictions of other sincere souls on the great question of immortal life issue. There is one phrase with which I join. The phrase is the very basis of this convocation. The idea the representatives of each religion sincerely believe it is the truest and the best of all, I think there is some difficulty. These difficulties have unfolded themselves and have become increasingly evident in the last hundred years. It starts with the proposition that my point of view is the truest and best of all. You start with the corollary that other points of view are somewhat lacking in that excellence, in that degree of truth, which you claim that your point of view possess. The

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A Multi-Cultural Vision of the 21st Century answer to this is, of course, found in ancient Rgvedic wisdom "ekam sat viprabahudha vadanti." The truth is one but it is expounded and propounded in different ways and has many facets. The Jaina tradition was represented in 1893's Parliment of World Religions by a young lawyer Virchand Raghavji Gandhi. That point of view has what is called the logic of seven facets of the truth. The logic of seven facets of truth is very metaphorical way in which the different facets, the wide variety of aspects of truth, and a harmonions opportunity to reconcile them or atleast to concide in all tender that what we do not know but is not necessarly untruth. To provide for the sanctity for other points of view that corollary is very important for us. Therefore, the opening address of 1893 would have to be readdressed by the present generation. When we say that we meet on the heights of mutual respect we must not necessarly say that we cannot claim that ours is the only religion of truth, that ours is the truest and best of all. Because comparative religious studies must lead to an acknowledgement and not to the cult of the exclusive point of view. The universality of the absolute and the relativity of the many different facets of the absolute, have to be reconciled for each religious tradition. Each religious tradition has to address this in term not of abandoning what is the perceptional truth in that tradition. The root to the truth is tradition but it must also start by conceding that many of the roots and many of the paths which lead to that understanding of truth are important. Not only in 1893 but in the great assembly of the religions of the world which was held in Calcutta to celebrate the centenary of the great Ram Krishna Paramhans, they discussed the subject of religion and culture which forms the basis for my presentation this morning. I shall come to it in a moment but I would like to recall to you the address on that occasion by the great Indian poet Dr. Rabindra Nath Tagore who said 'he does not belong to the prison house of any particular tradition. Now he called it a prison house not because he regarded faith tradition as a prison house, but because he regarded every dogma a prision house. A dogma which refuses to interact, which refuses to communicate, which refuses to coincide the truth of other's points of view. This is very beautifully put in the conclusion that Dr. Rabindra Nath Tagore, Gurudeva Rabindra Nath Tagore as we call him in India, said "I am only a poet, I am only a philosopher, I am not an exponent or a leader of any particular faith or

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Jainism in a Global Perspective tradition." But precisely, he was able to create a comingling of the faith traditions of the world and he went back to a mystic poet who is revered very much, Kabir, and he translated for Hindus. What Kabir has said, and this is Gurudeva Rabindra Nath Tagore's translation of Kabir, with which he concluded his inspiring address on that occasion. I quote "the jewel is lost in the mud and all are seeking for it. Some look for it in the east and some in the west. Some in water and some among stones. But the savant Kabir has appraised it, at its true value and wrapped it with care in the corner of the mantle of his own heart. But, this is what is culture. That which is wrapped up in the mantle of your hearts. 'Sanskara'is 'Sanskrti' or culture. This culture will pave the way for interfaith harmony in our age. 78 I would like to quote another beautiful saying by one of the most enlighten Indian prince His Highness Maharaja Shayaji Rao Gaekwad was a man of great vision. He was truely the prototype of Plato's 'Philosopher King' and he put it in beautiful words and he said "Let us amply and in spirit of partnership combine against the common enemies of ignorance, selfishness and materialism. Religions may differ but religion is one". Now this is very important, unity in dversity of Religions. The unity of religion is in the spirit of religion the diversity of religions contribute a tributary to the main stream. The unity of religions contribute to the mainstream. This is important for us to remember, that in the world's faith encounter which this parliament represents today, we must recognise that my own truth is not the only truth. That is why Jainism offers a logical and philosophical prospective of what they call 'Anekantavada', the logic of the many facets of truth. If an elephant has four legs and you can see only three from a particular stand point you will not proceed to proclaim that the elephant has only three legs. What you do not see is not untruth and what you see is not necessarily truth, the whole truth. Therefore, it is important for us to see what culture can do and what removal of ignorance and creation of understanding can do for inter-faith harmony, for the co-existence of religions not merely in terms of suffering each other but in term of celebrating each other. I think we must move from the particular proposition which I wrote to you for 1893 to a somewhat revised formulation not merely a mutual

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A Multi-Cultural Vision of the 21st Century 79 respect based on the declaration that my faith religion is the truest, the best and the only one but on the basis that I belong to a tradition which believes in a positive understanding in the faith traditions of other communities. Jainism preaches tolerance. Untill we establish this, it would be very difficult for us to overcome intolerane, to overcome indiscrimination and to create what Icall the culture of inter-faith harmony. Religions grow and have an impact because of their tenets, not because of there teachings, not merely because there are establishments but it goes beyond the establishment, beyond teachings, beyond scriptures. There is a culture and ethics of religion which is a part of a precious treasure house of the world. I think this is important to recognise multi-culture harmony through inter-faith dialogue. Culture is important. Culture is a large concept. Culture is, as my friend, Dr. Jain said the other day, with regard to Jainism the way of life. Religion is a very integral part of culture. But culture includes and religion influences and impacts the astheties of our day to day living. What we eat, how we dress, how we speak, how we behave, how we conduct our business, bow we deal with each other is all a part of culture. And that is influenced very deeply and profoundly by faith tradition by religion and that is where we find the unity of the civilizational impacts of Religion. All religions tell you of a basic ethical code and that is why we want to create today, through this parliament, a global ethics. It is possible for us to create a global ethics only because there are unities which contribute to the mainstream of global ethics. We must look for commonality of faith tradition. Fortunately, for human kind there is an enormous amount of commonality of faith tradition in cultural terms but there are also diversities, Diversities are asthetics for us. In ancient Indian philosophy we have a concept of 'Satyam Sivam Sundaram'. The truth, the good and the beautiful. There has to be a combination in culture of the true, the good and the beautiful. Religions influence, the understanding of what is true religion, they also influence our judgement of what is good, of what is beautiful. On the other hand, religions which equally influence faith traditions, are influenced by concepts of truth which are found in the heart, the mind, and souls of the individuals. They are influenced by concept of beauty, ideas of beauty. Good and bad are relative terms. That which is old is not necessarily good and that which is new, is not necessarily bad. It must be understood on

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Jainism in a Global Perspective the basis of its rationality, on the basis of how it is conceived. I think it is important for us to celebrate these cultures of different religious traditions of the world. I am not only speaking of the tenets, the dogmas, the ways of worship. I am speaking of the culture of religions. A culture of religions is extremely important. That is what I call residues of what remain after all that we have gone through and this is where I think the tributaries will make up the mainstream. The tributories of the culture of religion will contribute understanding not only of ourselves but of others. The first precept of culture is consideration for others. In fact, civilization cannot be without a concern and consideration for others for it is founded on the principle of inter-dependence and reciprocity. We have the concept of culture which determine how we dress, what we eat, how we live, how we talk, how we conduct ourselves in relation to others. Every single institution in the history of human-kind is influenced by the concept of culture and some of these concepts of culture are eternal as well as relative to time and place. In a tropical country, you would not like to dress as you would in an alpine climate. These are relativity to the situation but on the other hand, there is a certain fundamental fasciculus of norms and forms which are important. This fasciculus of norms and forms is something which interact constantly with each other. It is not so if we discovered the globe and that we have invented it in 20th century. The world has been for a very long time whether the indigenous Americans living here knew about the world, or not whether the west knew about the east or not. What is important is that there is a quest of reaching out to our universe. There is an inner space and an outer space. They must corelate and that co-relation is established by the building role of culture and education. I came across a description of what education and culture can do for inter-faith harmony. My wife would be pleased to hear it because it refers to an experiment conducted in her college in Calcutta. There in a book by Barren Eric Pamstier, 'World's Crisis and Faiths', in which a very beautiful example is given. I will read this to you in his own words. He says "in this connection it is of some interest to note and experiment which has taken place in non-sectarial Gokhale Memorial Girls School in Calcutta. The School included in its ranks orthodox Hindus, Muslims, and Christians Unitarian ministers, a Jain was also invited. They were invited to organise religious instructions to the pupils, 80

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A Multi-Cultural Vision of the 21st Century a line which entirly corresponds to the aim of the world's congress of faiths. She selected choice texts from all religions of the world to inspire the young ones to profound love and reverence for the world's great spiritual masters and to gender a thirst for truth and a willingness and ability to recognise it wherever they find it and above all she tried to evoke a real understanding of religious experience like the pilgrimage in Hardy's poem. They must themselves come back with magic in their eyes. This is what is inter-faith education and inter-faith culture. Religion and culture comingling and communicating with each other, can bring magic in the eyes of the young. It is important, therefore, for us to think what we can do to dissimilate the quintessence of the culture of religions in all communities; the fantasy of the culture of all religions is based on concern, based on manifestations in the forms of art, sculpture tradition, folk lore and philosophy. That is why I referred to you, Anekantavada'(non-absolutism) logic of the Jains which recognises that there are many facets of reality. As we know global reality has many different facets and those facets must be seen by us. These facets are to be celebrated by us nevertheless we must recognise that we have diversities in the world. When I speak of the unity of those diversities I must tell you the unity of norms and diversities of forms must be systemitised in the single interacting frame work of unity of norms. And this is something which must be addressed by us in this parliament and hereafter. Well, some basic rules will have to be established. When I speak of the multi-cultural vision and values for the 21th century, I think a particular programme wouldhave to be drawn up, a practical programme of the basic norms what I call the ground rules on the basis of which multicultural interaction and togetherness will be promoted. There is a great movement of population but it is not for the first time, it has happened, it is happening for the centuries past. When I go to north-west, I am told how their language has its roots in India. When I go to Lithvenia unieversity in the Boltics, I am told Sanskrta is the root of their language. Now Sanskrta is not the only root of language. There are different roots for different languages, but the point to remember is that mankind has travelled without the facilities that we enjoy today and they have travelled far and wide and they have carried with them memories of their faith tradition and of their culture appreciation, what is beautiful what is

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82 Jainism in a Global Perspective functional and how human beings must behave with each other. We must, therefore, first of all affirm this diversity without losing sight of the fundamental unity which runs like a thread in all this diversity. The affirmation of diversity is necessary to dispel doubts with regard to the creation of a single monolithic religion of mankind, that is not our dream, that is not our manifesto of the Parliament of World's Religions, that is not what is practical and proper. Therefore, we must affirm diversities while at the sametime affirming with equal vigour, the underlying unity which runs like a common thread a golden thread in all these diversities. We must then, create an inter-faith dialogue. The dialogue through cultural interaction the strangeness of the other's something which must be overcome. The other is you-- yourself is what must be emphasised. In fact, Lord Mahavira and Upanisadic tradition constantly emphasises this oneness in many. If you harm someone else and think he is some one else, you are insulting yourself, opressing yourself, exploiting yourself. This is the larger unity of human kind. The perception of total empathy are what is called in Upanisadic tradition-- atmavatsarvabhutesu. It is beautifully expressed in different faith tradition of the world. Christianity tells us not do unto others what you would have not done to yourself, as depicted in our religious treatise-- atmanah pratikulani paresam na samacareta. Do not do to others what you do not appreciate being done to you. This is a kind of empathy, this is a kind of terms of relationship. This is a kind of treaty of mankind. All this is based on two primordial conceptions of human nature. In the multicultural vision of humankind in the 21st century we should be aware of these two competing interpretations of human nature. Both of these are partially true as well as untrue. The conception of human nature is that it is savage. Hobbes, the great English philosopher said in Latin-- Homo hominie Lucus i.e. that the essential nature of man is such that one man is like a wolf to another. Even the wolves do not attack each other. The brutal nature of man is one aspect of the truth. Another aspect of human nature is its essential nobility. This go as back to thousands of years in India. I will refer to many of my western friends the other western philosopher who expresses that thought and

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A Multi-Cultural Vision of the 21st Century 83 expressions of the noble and the savage. Many use the word savage as very natural human beings, not unlettered, uncivilized, barbaric. That philosopher was Russo who had said "Man was born free but every where he is in chains." Why is he in chains. He is in chains every where because he has brought and created this chain by himself around him by not overcoming the nature which makes him brutal, which makes him unkind or violent. It is, therefore, the nobility of nature which achieves its highest perception in the concept of dedication to truth and non-violence, compassion and love and brotherhood of man. Take this element from every religion which emphasises one or the other, from Vedic and Zorastrian tradition of faith to Islamic, the Sikh and more modern traditions. For instance, re-presentation of Brahmakumaris is here. The Jaina emphasises non-violence. It is a very ancient tradition. It goes back to thousands of years, may be ten thousand years, may be eight thousand years. In other traditions compassion and love is emphasised. Jesus Christ taught love as the creed of all creeds, as the religion of all the religions. Lord Buddha before him had compassion as the religion of all the religions. Zorastrian taught ethical norms of the universe as the guiding principle of living togather. Islam taught brotherhood of man, Sikkhism taught the ethics of indivisible advaita in its own time. Guru Nanak and Kabir taught the same. The western tradition embraces all these various traditions. All these religions live side by side. Some at a great distance and some very close togather. India is the primordial crade of religions. A cradle of religions where Christianity had arrived in 1st century A.D. Zorastrian tradition also arrived in India a long ago. We have Islam and other traditions. Sikkhism arose from the soil of India alone. But these traditions have co-mingled. In comingling there is no insecurity of loss or identity. The preservation of identity consists of the unity underlying all those diversities. Therefore, we must go on establishing what I call Pancasila, the cultural vision of values for 21st century. (i) The first principle is affirmation of diversities and equal affirmation of unity underlying those diversities. (ii) Second is the promotion of interfaith dialogue through cultural and educational interaction. (iii) Third we must confer the concord, and hopefully evolve a

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Jainism in a Global Perspective consensus for a multicultural dialogue. There has to be a methodology at arriving consensus. Different ways have different traditions. The indigenous Americans decided that where there is a point of difference, they will not proceed to a decision immediately, they would immediately go to meditate. The same tradition is found in Khasis recorded by an English man who was a civil servant in India in 1814. The same tradition happens to be the tradition of Jains, Buddhists and Hindus. (iv) Fourth is that we must eliminate intolerance, discrimination and xenofobia. We have witnessed in the recent past some ugly manifestations of xenofobia. What happend in Germany during and before the II world war. Xenofobia did not come to an end in the minds of men and women throughout the world. Some times they feel uneasy with people who do not look orspeak like them. But we have to recognise that we are living in an age where different people live together. New ways of migration will take place in the world. It is inevitable we must therefore create a constitution of civilization in which the rights of migrants, the rights of so called other people are recognised and respected. This can be done through different ways. In United Nations I took an initiative back in 1978-79 in the human right commission when we proceeded to create a universal declaration against intolerance. Then we followed it up with the universal declaration against discrimination. Intolerance and discriminations are the two greatest enemies of interfaith harmony and multicultural vision. But the United Nations is helpless, the nations of the world and Governments are helpless unless they are able to create a culture of harmony, a culture of peace, a culture of spirit of religions permeating our lives our approaches and our outlook. It is the way to procced to global society. These five principles which I have delineated must form the basic norms of the constitution of human civilization for the 21st century. Norms based on Mahatma Gandhi's conceptions, norms based on Martin Luther King's struggles, norms based on humanity striving throughout the two world wars, norms which are based on the striving of the two parliaments of world religion: the one in 1893, and one now, and many other parliaments of religions which took place in between, as I said pioneered by Sir Francis Young husband

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A Multi-Cultural Vision of the 21st Century 85 and pioneered by the Ramkrishna Mission, more recently in Benglore and Madras. Therefore, we have now here the ground work, the constitutional framework. We have to evolve a cultural framework which would be concomitant with the constitutional framework. No law, no constitution, no declaration, no treaty, no government can do all these unless it is in the hearts, in the minds, in the souls of men and women. And that is where we must create defences of peace. That is where we must create defences of multicultural vision and values, which alone can make civilization possible. It will not only make it possible for us to survive together but also to convert the challenges of today into the opportunity for tomorrow.

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Jaina Religon - Universal Relevance in the Contemporary World DR. N.P. JAIN Once again after a century the Parliament of World Religions is providing a common platform to a rich diversity of religions and faiths. Spiritual and religious leaders and thinkers from all over the world are assembled here as world citizens to carry forward the 1893 vision of inter-faith fundamental unity of purpose in the quest for universal inner and outer peace and tranquility. It is apt to recall what Margaret Mead has said : "Never doubt that a small group of thoughtful and committed citizens can change the world. Indeed it is the only thing that ever has." At the pinnacle of unparalleled material advancement and tremendous strides in knowledge, the humanity faces an unprecedented crisis. Integrity of thought, ethics of purpose and morality of action has come under considerable strain. Dogmas, rituals and rigid beliefs hold sway and have come to be mistaken as religion. A fragmented planet and a world divided by religions cannot survive in harmony with nature and the environment, and indeed with itself. The challenge facing the global community makes it imperative to evolve a common agenda of action. A Poet has put it apuy: "So many sects so many creeds so many paths that wind and wind while just the art of being kind is all this world needs."

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Jaina Religon Universal Relevance in the Contemporary World 87 This is basically the message of Jaina religion. There is inherent in Jaina principles and practices and integrated view of universe, a spirit of universality, a deeply compassionate outlook, an all pervasive belief in LIVE AND LET LIVE and above all a down-to-earth stress on ethical integrity of thought, purpose and conduct. Its teachings - far from being sectarian, dogmatic or mystical - have a universal relevance in the contemporary world. Its global perspective is a judicious blend of the scientific as well as the spiritual. -- Jaina religion is amongst India's and World's oldest religions dating back in its origin to over 2500 B.C. Twenty-four "Tirthankaras" (The ford makers) beginning with Lord Rsabhanatha and ending with Lord Mahavira (599-527 B.C.) have guided its evolution and elaboration. It was under the inspiration and guidance of Lord Parsvanatha, the twenty third and Lord Mahavira the tewenty foruth Tithankara that their senior disciples put the accumulated religious wisdom, experience, tenets and parctices in a codified form. The followers of Jaina religion number over ten million, mostly residing in India. What may, however, appear statistically as a minority religion has throughout India's history made a refreshingly -distinct and abiding contribution to India's philosophy, culture and way of life. It has achieved this through its predominant emphasis both in thought and practice on non-violence, reverence for life in all forms, ecological harmony and balance, recognition of vniversal mutual support and interdependence, non-attachment to illusory materialism, propagation of vegetarianism and a non-egocentric out-look. The three-- Ahimsa (non-violence), Aparigraha (Non-possessiveness) and Anekanta (Relativity in thinking or non-absolutism) constitute the basic core of the deeply compassionate Jaina philosophy. Out of these basic tenets are inspired concepts like amity (maitri), compassion (karuna), equanimity (madhyastha) and appreciation (pramoda). With such a comprehensive compassionate approach, Jaina philosophy can meaningfully contribute to the attainment of universal duable peace and tranquility. Ahimsa (Non-Violence) Jaina religion is unique in as much as in its long existence, it has

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Jainism in a Global Perspective never compromised on the principle and practice of non-violence. In the words of the famous American scientist Carl Sagan: 88 "There is no right to life in any society on earth today nor has there been at any time with a few rare exceptions such as the JAINS of India." Jainism regards non-violence as the "Supreme Religion". It insists upon its observance in thought, expression and action both at the level of the individual as well as the society. It envisages its observance not only among humans, but on the wider plane among all life on the planet and the elements of nature that nurture and sustain it. It maintains that both scientifically as well as spiritually all life on earth is closely interdependent. There is a common organic chemistry, a shared evolutionary heritage and a common destiny passing through the cycle of birth and death towards eventual emancipation. The divine and yet pragmatic philosophy of non-violence in dayto-day life has been beautifully eleborated by Lord Mahavira: thus: "I cannot take what I cannot give back. No one can give back life. So no one should take it. In happiness and suffering, in joy or grief, we should regard all creatures as we regard our own self. We should, therefore, refrain from inflicting upon others such injury, suffering or pain as would be undesirable or unbearable if inflicted upon ourselves. We must endeavour to develop equanimity towords all living beings and element of nature in this uni verse." Jaina Yogasastra gives a comprehensive definition of Non-violence 'Reverence for life is the supreme religious teaching. Noninjury to life is the supreme moral guidance. Giving freedom from fear to life is the supreme act of giving Non-violence to life is the supreme renunciation." This is not a narrow religious thought or creed. It is a universal truth. In his famous classic 'Les Miserables' Victor Hugo maintains: "Life is to give and not to take"

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Jaina Religon -- Universal Relevance in the Contemporary World 89 Mahatma Gandhi was from his childhood deeply influenced by the Jaina culture of Non-violence, India's non-violent struggle for independence from British colonial rule stands out as a striking example of the successful and effective application of the instrument of non-violence in the political arena. Likewise Mahatma Gandhi's disciple Vinoba Bhave tried it out in the field of land reforms through his Bhudana (Land gift) movement. He persuaded hundreds and thousands of landlords to voluntarily and freely distribute lands to the landless and give up the path of violent and vicious exploitation. The first half of the twentieth century has been witnessed two world wars. The second half has been witnessed to Hiroshima, to the phenomenal increase in nuclear arsenal of unimaginable destructive potential, and to a large number of local and regional wars and conflits. In the last decade frightening growth of terrorism and the intensity of the cult of violence all over the world has been very disturbing and bodes ill for the future. It is wrong to expect that the answer to violence is more violence. Far from solving a problem, it creates increasingly unnerving situation, In this dismal scenario, Gandhi's successful experiment of truth and nonviolent passive resistance against the then mighty british empire stands out comprehensive perspective on non-violence as propogated by Jaina philosophy has an abiding relevance in the furthering of the civilising values and traditions of the humanity. Non-violence must be recognised and used as a potent instrument to safegurad political morality and social transformation, promote both human rights as well as animal rights and to ensure equality and justice through persuasive methods. without non-violent behaviour, all these modern concepts would bocome devoid of any meaning and content. Exploitation-mental and physical, political and economic, social and racial would continue. Violence as an easy option would sharpen its cutting edges ever more. Non-violent conduct alone can prevent in a durable manner the current universal drift towards crisis, confusion and chaos. Teachings and practices of Jainism have a lot of relevance in persuading individuals and groups to shed "the violent egocomplex', and the temptation to assert authority or suppress or oppress others through sheer violence and brutal force.

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90 Jainism in a Global Perspective What the world of today needs is a widespread grass root education and training in non-violence in thought and practice. It must become part of school and University education. It must find a mention in the Charter and Covenants of the United Nations. Search for durable peace has to be on the formulations of the compassionate concept of non-violence. Nonviolence along can be stable and convincing deterrant. United Nations has so for undertaken many peace keeping operations but they have always been through armed forces. It is about time an international brigade of multinational volunteer force is raised which would seek to bring peace in troubled regions through non-violent methods. There are institutions like the UN University for Peace at Costa Rica providing education in peace. Education in peace is incomplete unless reinforced by a well thought out, co-ordinated and planned programme of education in the virtues and strength of non-violent thought and behaviour pattern in day-to-day life for tackling crisis points and situation as they begin to emerge in a society. Such education can more persuasively strengthen environmental awareness and responsibility. Jaina religion may on the face of it appear austere in terms of inculcating mental and physical discipline and restraint, it has a clear potential of universally creating a healthy climate by spreading the philosophy of "Live and let Live" and "Live by need and not greed." Jaina concept of non-violence is not a theoritical, ritual or doctrinaire concept. For from being a religious dogma or dispensation, it is a dynamic instrument. A case in point is Martin Luther King's non-violent struggle for assertion of racial equality and protection of the legitimate human rights of the coloured population in USA. It created a deep impact on the minds and hearts of not only the Americans but indeed people all over the world. Drug addiction, child abuse, cruelty to animals and a host of such world-wide problems can be more satisfactorily tackled through nonviolent methods. Last year while visiting Rio for the UN Earth Summit in my discussions with leading social workers I discerned that they were veering round to persuasive education to correct such social malaises and were eager to find out how the culture of non-violent approach be used as

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Jaina Religon -- Universal Relevance in the Contemporary World 91 an instrument of social transformation, cultural reformation and moral rearmament. The courage of non-violence is the most outstanding contribution of Jaina philosophy to the world. Non-violence has often been looked upon as cowardice or escapism largely because the habit or culture of violence has spread in the social fabric like a contagious disease. Ecological Consciousness The concept of ecology is enshrined in the Jaina motto of parasparopagraho jivanam which means that all living organisms, howsoever big or small, irrespective of the degree of their sensory perceptions, are bound together by mutual support and interdependance. They are and should remain in a harmonious and judicious balance with nature. The world is in peril today because humans have mercilessly exploited the environment devasted and depleted it, disturbed the nature's balance and brought Mother earth to the brink of disaster. Jaina philosophy regards non-violence and ecological harmony as two sides of the same coin. 2500 years ago Lord Mahavira preached : "One who disregards the existence of the earth, water, fire, air and vegetation, disregards one's own existence which is entwined with them." Jaina ecological perception views evolution and growth of life in all its splendour and variety on this planet of ours. It is a democratic concept pinning its faith in the equality of souls irrespective of differing forms of living creatures ranging from humans to animals, insects, plants andeven the miniscule living organisms. Jaina religion prohibits destruction of earth's life support system which provides for balanced and mutually supportive relationship between all life forms and nature. Over a century ago, the great thinker T.H.Huxley echoed this very approach when he wrote: "The question of all questions for humanity is the determination of man's place in nature and his relation to the cosmos. Whence our race come, what sort of limits are set to our power over nature and nature's power, over us to what goals are we striving, are the problems which present themselves

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92 Jainism in a Global Perspective afresh with undiminished interest to every human being born on earth." Jainism answers the eternal question for today and tomorrow by clearly indentifying the responsibility of humans - the most superior and advanced among living creatures. The identification of the obligation has both spiritual connotation as well as realistic and practical implication in day-to-day life. Further more Jainism has ingrained in it a continuous search of fulfilment of this responsibility taking into account that nature and other living beings also in their turn fulfil their responsibilities and do a lot of good to humans - be it the sun and the moon, the soil and the vegetation, the forests, rivers and oceans, animals and other living creatures. It is indeed the reason why Hindus regardcow as a "Sacred Animals and many Jaina temples have in their precincts bird clinics. To quote an American Jaina from his delightfully reflective poem: "The trees were dancing gaily in the breeze, Why do you so dance, O Tree? I asked" Nodding their foliage merrily they replied : "We bore the searing heat of the sun, Giving shade to the weary traveller and the dropping bird, We readily offred our fruit to the hungry; should we not dance now, Happy in the fulfillment of fortitude and compassion" In the contemporary world, humans have grossly neglected their responsibility towards nature and other living beings. Despite prohibition by United Nations and wideranging national laws and international conventions global trade in vanishing exotic species like apes, sea turtles, giant pandas, cheetahs and elephants in running at almost US$ ten billion a year next only to illicit trade in drugs and arms, Cynide is being sprayed in coral waters to scoop up tropical fish. Fur farms breed confine, strangle or asphyxiate foxes, minks and rabbits, Cosmetic industries squeeze or scrape openings near the reproductive

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Jaina Religon -- Universal Relevance in the Contemporary World 93 organs for perfumes, which harpoon whales for lipstics, rouge and other products, which kill musk dear for scent. This involves enormus cruelty, violence and environmental devastation and to what end? - For use in fancy restaurants as rare menu items, for use as pets or for use in zoos and circuses or for luxurious cosmetic consumption! We talk of human rights day in and day out but choose to turn a blind eye to the rights of the mute animals !! Mexican conservationist Homes Ardjes says: "We are killing the masterpieces of life on the planet and destroying life support system." Conservation ethics is being grossly neglected and violated. It is only the spread of the culture of non-violence that can bring a lasting change in this cruel and violent habit and addiction. Consumers need to be convinced with love and reasoning that they need to give up such "tastes" which, in the ultimate analysis, go against the interest of humanity and the universe. UN Earth Summit held at Rio-de-Janeiro in Brazil in June 1992 eloquently focussed on "the rape of our planet". World's forest are being wrecklessly destroyed, rivers, lakes, oceans being pollutted, wild life is becoming extinct, land is become barren, march of desert is getting accelerated an depleting ozon layaer threatens global warming and climate change. Jaina philosophy emphasises that if the plane's life support system does not survive, it would threaten the very survival of humanity. The Rio declaration adopted by the Sacred Earth Gathering of over sixty leading spiritual and religious leaders of the world very significantly incorporates the Jaina thought : "We believe that the universe is sacred because allis one. We believe in the sanctity and the integrity of all life forms. We affirm the principles of peace and non-violence in governing human behaviour towards one another and all life. "We view ecological disruption as a violent intervention into the web of life. Genetic engineering threatens the very fabric of life. Weurge governments, scientist and industry to refrain from rushing into genetic manipulation."

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94 Jainism in a Global Perspective Jaina ecological consciousness is grounded in a judicious blend of divine holism and vision of non-exploitative science and technology. Instead ofignoring orside tracking one another, religion and science must go hand in hand and chart a single path to guide humans spirituality in the direction of preservation of our planet and consevation of its resources. The scientific approach, reasoning and practices prescribed by Jaina religion are, thus highly relevant today when environmental concerns are on the top of human agenda. Jaina philosophy exhorts and inspires human beings to become the spiritual agents for preserving the grace and dignity of Mother Earth and enhancing the productivity and vitality of the natural phenomenon. After all, all human, nature and other living being are a part of an organic whole - a oneness in the vast eternity of time and space. Jaina as well as other religions have preached this from times immemorial. Spirit of Renunciation Spirit of renunciation is basic to Indian philosophy in general and Jaina philosophy in particular. The approach is not to endorse it as a desirable principle, but to put it to practice as practicable to one's station in life and strength of one's own will power through a process of selfcontrol both physical as well as mental. The psychology is not one of feeling of being forced to do it as a religious ritual with a kind of suffering imposed, but of a task undertaken with enthusiasm, willingness, delight and positive orientation. The concept of "Aparigraha"Non-possessiveness can be practised in varying degrees. Simply stated it is the practice of self-restraint and voluntary control of wants, abstinence from over-indulgence and elimination of aggressive urge. Jaina religion prescribes more strict and rigorous practices (Mahavrata) for monks and relatively less so Anuvrata for ordinary followers. Spreading widely the basic culture of self-restraint is highly relevant in the contemporary world. In the wake of tremendous materialistic progress, humankind has been caught up with never-ending multiplication of wants. This has increased human greed, wasteful consumption and waste of earth's precious resources.

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Jaina Religon -- Universal Relevance in the Contemporary World In his book "Vedanta Treatise", Mr. A Parthasarathy has beautifully explained the meaning and relevance of renunciation: "Renunciation is not measured by, the quantum of possessions. It is determined by the attitude of dispossession towards your possession. The concept of renunciation has been gravely misconstrued with the result that wealth and riches have been condemned in the name of religion. If the nations of the world today wish to claim real civilisation and progress, they ought to inculcate the sense of dispossession in the mids of their citizens. The spirit of true renunciation alone cand pave the way to salvation for nations as well as individuals.' 13 Thus "Aparigraha "does not envisage dispensation of normal life of a householder. It is not running away from normal life or escaping from its challenges and responsibilities. It is not necessary to become a hermit and retire to Himalayan mountain areas for meditation and penance. Asceticism is for the monks to practice. For people in the society. "Aparigraha" is a way to gain more and more objectivity in life and rationality of approach. 95 Implicit in the Jaina concept of "Aparigraha" is the phiolosophy of conservation of natural environment and avoidance of its over exploitation or abusive and wasteful consumption. For instance, it has now become clear that the rupture in the protective ozone layer is the result of man's own mischief with nature due to his acts of unrestrained violence and wreckless possessiveness. Jaina ethics regards misuse of any part of nature as a kind of theft as it deprives life of its inherent autonomy and independence. "Take from the earth only what you need; the mother earth will then be able to serve and support living creatures longer." Ahimsa (Non-violence) ad Aparigraha (Non-possessiveness complement and supplemet one another. in the world of today if these virtues are practised together in practical life, it would help in reducing social tensions, national greed, international rivalries over boundaries, control over natural resources, or fruits of development, legal or technical,

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96 Jainism in a Global Perspective : political or juridical agreements concluded have, by and large, transitory significance. It is the strength and force of a philosophical tradition of "give more and take less" that can sustain a nation or a community of nations on a more durable and contented basis. Vegetarianism Vegetarianism is an integral part of Jaina ethos, drawing its fountain inspiration from the principles of non-violence as well as self-restraint. It has become a way of life and basic culture for a Jaina. Indeed it is to the credit of many Jaina centres in USA and Canada that the cult of vegetarianism is spreading widely in the western world. In the ecologically conscious world of today, vegetarianism is being regarded more and more widely as a desirable and health conducive habit. The movement inspired by Jaina philosophy is becoming popular and acceptable. Vegetarianism represents non-violent thought culture based on the concept of kindness to living creatures. Not only Lord Mahavira but Jesus has also said : "For I tell you, he who kills, kills himself and who eats the flesh of slain beasts cats the body of death." As the practice of vegetarianism spreads around the world in slow but steady measure, one recalls what the famous playwright George Bernard Shaw, himself a devout vegetarian said : "I am a human being and not a graveyard for dead animals." The contemporary world brought up in an atmosphere fo violence and killing needs to realise how one would feell if it were to happpen to him/her. After all other living creatures have also the ability and sensitivity to feel paid and get not only physically but also emotionally hurt. Poet Coleridge almost echoed Jaina thought on Non-violence in his poem : "He prayeth best who loveth best Both man and bird and beast He prayeth well who loveth well All things great and small"

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Jaina Religon -- Universal Relevance in the Contemporary World 97 llumanity has come to abhore wars because so many human lives have been lost. And yet we go on killing millions of animals, birds and fishes in slaughter houses mercilessly everyday -simply to fill our dinner plates. Are killings at these slaughter houses in any way less criminal than the merciless killing of human beings at the Nazi concentration caps during world war - II? Compassion must be universally applied and not selectively only towards fellow human beings. The benevolence should extend to the humblest living creature. The daily war of humans on animals must stop. Vegetarianism provides a viable hcalthy and sober answer which world citizens can practice by simply controlling and curbing the "animal instinct" in them. At the surface, Jaina religion may appear rather austere, strict and rigid in the definition and practice of non-violence. However, it provides a rational, ethical and judicious approach considering how the violentego in humans has brought the entire universe to the brink of environmental disaster. Jaina philosophy appeals to human beings to give a lead in building a non-violent fabric of life. After all to quote Aristotle "of all animals, man has the largest brain in proporation to his size." What human kind needs to grasp in the orverall perspective for life. Clare Rosenfield - a scholarly American Jaina says in a very thoughtful observation: "The vegetarian way of life is riot only a way of removing ourselves from supporting the machines of violence and the mentality of callousness towards helpless creature, but it has also been able to give us a new and fresh outlook on life. I feel one with creation, I feel a deep kinship with the beings with whom I share the planet. I see them as energies - conscious, living, growing, evolving energies in a myraid of different forms." Non-Egocentric approach to life In the ego-centric world of today, situation and problems are quite often preceived, viewed and assessed with a one track approach. It is however important to grasp the fact that there is nothing like an absolute

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Jainism in a Global Perspective truth as such. Truth and reality, to be clearly understood has to be seen in a relative context in all its manifold aspects and from multiple angles. An absolutist approach tends to ignore overall reality in its comprehensive perspective. It is said that many roads lead to Rome. 98 Aekantavada - this Jaina doctrine is based on scientific reasoning and logic and is imbued at the same time with the approach of accommodation and respect for differing points of view, it is not enough how an individual perceives a problem, situation or relationship. It is equally important to know what is means to others concerned and how they view it. That will give a truly total picture of given reality. Anekantvada, the doctrine of manifold aspects makes for a greater degree of tolerance and give and take in the society, removes rigidity of approach, facilitates rational objective analysis and helps in eliminating subjective approach. This is what the contemporary world needs for tackling complex global and national problems. This Jaina approach is conductive to strengthening co-operative, co-existence, harmony, equanimity and understanding in social interaction and dealings. The doctrine of relativity syadvada in thinking is not a Jaina religious prescription, but a significant scientific contribution of Jainism to sociology in the field of logic and reasoning. Ahekantavada helps to promote an integrated and wholesome perspective with considerable openness for the consideration of the merits of an issue of a problem. It makes for democratisation in thinking, analysis and solution-search. It curbs ego-centric tendency which more often than not complicates solution of intricate, social, national or international problems. In the rapidly changing world of today, relativity of thinking can provide a very dynamic and vibrant approach for harmonising apparently conflicting view points, maximising agreement at highest common denominator levels, and discovering fundamental unity of purpose in the usefully applied to bilateral as well as multinational issues in a wide variety of situations and circumstances.

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Jaina Religon - Universal Relevance in the Contemporary World 99 Conclusion With its scientific temper, logical perception and ethical approach Jaina Philosophy is of universal relevance in the contemporary world. Jaina principles of non-violence, non-egocentric outlook, ecological perspective, reverence for life in all its forms and vegetarian culture can provide a healing touch to the manifold problems facing human society today in its relation with other living beings and elements of nature. The principles are not only of continuing validity, but are of particular timely relevance in the world of today when humanity is going on the worng track of unbridled violence and may well end up destroying the entire fabric of rich and advanced civilisation and culture built up through human ingenuity, inspiration and a sense of faith and commitment. The deeply compassionate principles of Jaina religion and their practice can meaningfully help search for sustained peace, safe environment and sustainable development, curbing violence and terrorism, fear and suspicion, hatred and hostility, inculcating the practice of restraint over the indiscriminate pursuit of materialism and above all serving more whole heartedly the underprivileged, handicapped and the utterly deprived living beings. There is a refreshingly welcome impact of Jaina philosophy beginning to make itself felt on the world community -on whosoever come in thuch with it, be they followers of Jaina religion or not. The realisation is growing that its principles make Jaina religion a religion of humanity. Human life is but a small passing phenomenon in the vast eternity of space and time and the grand complexion of the entire cosmos. It has been rightly said: "I expect to pass through this world but once; any good, therefore, that I can do, any kindness that I can show to any fellow creatures, let me do it now - for I may not pass this way again."

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Spiritual Resurgence The Crying need of our Times DR. N.P. JAIN L Introduction The world today needs underpinning of faith to the thoughts and activities of human beings. Noble Laureate Poet Rabindranath Tagore described faith as: "a bird that feels the light and sings while the dawn is still dark." The eyes of the world are upon us. Inter-faith unity of purpose and action forged here at Chicago could help to bring the light of Spiritual consciousness while humanity might still be groping in the darkness of despair, ignorance and confusion. Let us rekindle the torch that was lit in 1893 and put spiritual resurgence on the top of the global human agenda in order to tackle in a purposive manner the crisis points in several fields of human endeavour. Vincent Van Gogh, the renowned artist once remarked: "I have a terrible need-(shall I say the word?) of religion. Then I go our at night and paint the stars.' Global crisis of Spirit There is a world-wide crisis of spirit. Materialism has proliferated extensively. We are about to step into the 21st century with advanced and sophisticated technology servicing vast and varied comforts for the humanity. And yet standing at the summit of material prosperity, human beings are lost and confused, rootless and rudderless. Is this, what life is all about? The body is flourishing, but the soul in barren. There is

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Spiritual Resurgence - The Crying need of our Times something missing. It is the spiritual orientation in its wholesome dimension. The materially prosperous world is in danger of becoming a spiritual slum. The late Swamy Chinmayananda observed once : "Happiness dwells not in the outward charms of materialism. Real happiness abides in the core of your spiritual personality One ought to discern the bliss within ..... The key to inner happiness is in spiritual upsurge." World religions command large following. However, spiritual rejuvenation is the crying need of our times to reform our religious attitudes, habits and perceptions which have grown in a climate to ritual, dogma, blind belief, conservative orthodoxy, bigotry and parasitic fanaticism. Lulled by materialistic comforts, humans have let ritual be mistaken for religion and bigotry for faith. Non-essentials of religion are highlighted at the vital expense of essentials. Religious fundamentalism devoid of the basic virtue of tolerance and compassion has given a wrong direction to the very nobility and sublimity of religious instinct and faith. A saint-scholar has observed: "In many ways we have gone a long way already towards committing spiritual suicide, while we may revel in our intellectual and scientific achievements." 101 Away from mumbo-jumbo, we need to restore the rational approach to religion for spiritual resurgence. Jaina religion espouses that our actions, thoughts and expressions should flow and be inspired from the three principles of: Samyak Darsana (Enlightened Perception) Samyak Jnana (Enlightened knowledge) and Samyak Caritra (Enlightened conduct) Message of Indian Philosophy - The Cosmic Perspective From times immemorial Indian philosophy has sought happiness in looking beyond the earthly mundane existence towards the life giving, sustaining and destroying cosmic phenomenon -which in itself has been evolving in the vastness of space and the immensity of time. God has been

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102 Jainism in a Global Perspective visualised as a trinity - the creator, the preserver and the destroyer. In the creation, earth is but a tiny place drifting in the cosmic ocean of billions of galaxies and trillions of stars. Spirituality arouses human consciousness on a higher, wider and ever-enduring perspective of continuity in the midst of ongoing change. It links human effort, achievement and aspirations to the eventual purpose of the transitory passage of human being in this universe. The Discovery of the Self Indian philosophy regards happiness as not mere sensual pleasures, emotional joys or intellectual delight. All these are transient joys. Enduring happiness reveals itself in the discovery of the self. In essence, the goal of all religions is the same-to unveil your real self and to draw out the divinity in you. The message of Upanisads is not to get lost in the glamour and splendour of material comforts but to search for the attainment of enduring bliss : asto ma sadgamaya "From the unreal Lead me to the real tamaso ma jyotirgamaya From darkness Lead me to light mrtyormamamstam gamaya. From death Lead me to immortality." -- Brahadarmayakopanisad 1/3/28 Jaina scriptures say that there is no external agency to guide you in your life and life beyond this life. Your soul is your guide and the example to follow is of those human beings who achieved enlightenment through self effort and control. The enlightened ones have removed from their minds all afflicting emotions and mental barriers, acquired all the qualities of wisdom and compassion, grasped the nature of the whole universe, and who have become pure, all accomplished and perfect beyond all differences and dualities, beyond all pleasure and pain.

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Spiritual Resurgence - The Crying need of our Times 103 The need of our times is to rehabilitate our impoverished soul; to rejuvenate it with divine inspiration and to make it recover its strength and power. Bhagavadgita (2/23) reminds humanity of the power of the self : The self is indivisible It is extremely subtle without parts, and imfinite. That is why no sword can cut it no fire can burn it, water cannot make it wet and wind cannot dry it. Fountain Source of Nourishment for the Human Soul The universe is so ancient and so vast that incontrast human affairs may seem of little consequence. Absorbed in day-to-day bread and butter existence, human are lulled into thinking that what seems remote is irrelevant to every day concerns, Carl Sagan, the famous American scientist observes : "Science has found not only that universe has a reeling and ecstatic grandeur, but also that we are, in a very real and profound sense, a part of that cosmos, born from it, our fate deeply connected with it. The most basic human events and the most trivial trace back to the universe and its origins. In the last few millenia, we have made the most astonishing and unexpected discoveries about the universe and our place in it. They remind us that humans have evolved to wonder, that understanding is a joy, that knowledge is prerequisite to survival. This knowledge has to be backed by faith to strengthen the indivisible self. Knowledge educates and enlightens human beings. But knowledge is a treasure house to be drawn upon not merely to put science and

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Jainism in a Global Perspective ingenuity for more and more creature comforts, but also to grasp the divine spirit within us and circulating in the cosmic universe - what all religions call 'godliness'. 104 "We do not ask for what useful purpose the birds do sing, for song is their pleasure since they were created for singing. Similarly, we ought not to ask why the human mind troubles to fathom the secrets of the heavens - The diversity of the phenomenon of nature is so great, and the treasures hidden in the havens so rich, precisely in order that the human mind shall never be lacking in fresh nourishment.' Scientists have established that when human beings first evolved on Earth, it was already 4.6 billion years old. But humans came as a very vital element. Our intelligence and technological prowess enabled us to harness the nature in a wide variety of ingenious and successful ways. With such power at our command, why should the humankind become ignorant or complascent in the realm of the spiritual and the cosmic phenomenon - with which it has incessantly struggled with tremendous success and elan. If humans can reach the moon - it is not to be seen only as a material achievement of an earthly being. Rather it is the achievement of humans in the wonderland of cosmic universe which lands constant strength, power and inspiration to their souls. Spiritual prosperity is in the backdrop of the total cosmic scenario and not in the backyard of your house, corner of your street or the doors of a temple or a church. Indian religions particularly Jainism believe in reincarnation and the ongoing cycle of birth and death on this Earth. That provides a measure of continuous existence in which the binding factor is the 'soul' which the body in varying forms of existence such as an insect, animal or human perishes. Immortality of the soul is the spiritual inspiration for any given existence on earth at any point of time or form, in any condition of material prosperity or poverty. That is why one finds a tremendous serenity on the faces of the poorest of the poor, and tension lives on the faces of the riches of the rich.

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Spiritual Resurgence - The Crying need of our Times 105 Ovid has pointed out in his immortal work "Metamorphoses'that God has given an uplifted face only to Man and bade him stand erect and turn his eyes to heven, while all other animals were prone to fix their gaze upon the Earth. The Plus and the Minus Aspects of Materialism It will he wrong and misleading to run down material progress. It has been a epoch-making achievement of humanity with the aid of science, reason and logic. Beginning with primitive tool and foing onto the birth of the whell, humans have not looked back. Industrial revolution has made continuous strides reinforced by revolution in communications. Humans have conquered distances and the world is fast becoming a global village. The creature comforts created by material progress have made life progressively more and more comfortable and enjoyable. Resurgence of spirituality does not call for cancellation of material pleasures, but only the excess and abuses of them which distract the human beings from the rational and righteous path. The virtue of simplicity will be wrongly defined if it condemns material progress, if it advocates denial of the use of benefits of sciencewhich make for better and more comfortable living, greater mobility and access, economy in use of time and conservation of human energy. It is the weakness of human beings that while materialism has ushered in unparalleld prosperity it has not been evenly distributed.. 25% of world population living in highly developed countries of North enjoys 83% of world income, 70% of world's energy resources, 85% of wood, 75% of metals and 60% of fuel. North and South divide is reflected in the rate of growth in the North being 2.7 times greater than in the South. Man's lust of power and blind capricious ambition has diverted science for producing weapons of mass annihilation. Today the turnover of military and drug industries alone of about US$ 1.8 trillion per year is three times the money spent on controlling of population and eradicating poverty. In a world where the science of health and medicine has made remarkable progress. 35000 children under the age of five die everyday due to malnutrition in India. In a world where millions can't go to schools and are deprived of paper and stationery, 50% of paper in USA is used solely for packing purposes.

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106 Jainism in a Global Perspective One can go on with innumerable such examples that arise from ill or abusive use of science and materialism, of the absence of equity in human dealings, of exploitation. All these point out to the weekened ethical fibre and spiritual void. Even a celebrated scientist like Albert Einstein persuaded through his famous letter to President Franklin Rooserelt that United States should take the idea of producing nuclear bomb seriously-as a counter to the fear that German Scientists under Nazi rule might build a nuclear bomb. And then it was Einstein who engaged in post war efforts to prevent nuclear war. Thus sometimes leading men and women can get distracted and it is arousal of spiritual consciousness that brings them back to the right equation. Communism heralded socialist ideology promising equity and equality to all, elimination of exploitation and emergency of a classless society. And yet it vanished with in half century because it did not have an underpinning of spiritual dimension. It became a god-less society which made it inspirationally barren and dry though on the face of it just and fair. The ends and means bore no equation with one another and communism took the form of totalitarianism because of wrong means. The ends and means are best reconciled in the spiritual and philosophical backdrop and not within the confined of any materialistic ideology - even if it is socialistic. Ferdinand Lasalle has been quoted pertinently by Arthur Koestler in the famous world classicon communism "Darkness at Noon": "Show us not the aim without the way, For ends and means on earth are so entangled That changing one, you change the other too; Each different path brings other ends in view" Colonialism : The one way of exploitation of far away territories and people has also given way to global interdependence between nations of North and South. Weary of wars and conflicts and ideological divides, humanity is looking for durable peace and understanding. Human kind has been caught up in the illusory web of materialistic patternof life. Human beings feel rich or poor almost entirely by monetary

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Spiritual Resurgence - The Crying need of our Times standards. Money has entered our soul and has crushed it; money has entered our thoughts and has corrupted them. Life has been reduced to a comic tragedy. Unending struggle for satisfaction of limitless and ever multiplying wants has made humans the most discontended species inhabiting the Earth. Humankind has taken to living by breed instead of by need. The irony of it all is that even in oasis environment of opulence and plenty, there is the undercurrent of pain and suffering. It is necessary to break and rise above the vicious circle of mutually exploitative life benefit of not only justice, equity and equality but basically of morality and ethics. Our values of life stand vitiated and ethos of culture devalued. In this dismal scenario, the message of Jesus Christ is worth recalling: "Get thee behind me, Satan, I will have nothing from thy hands. " 107 Science and Spirituality Should go Together: Science and spirituality need to go together, while materialism surges ahead and nothing wrong with that, it will be a vastly richer human being if it is accompanied by spiritual resurgence which strengthen the moral and ethical fibre in our thought and conduct and give to our intellect the underpinning of rationality. It needs to be realised that religion and spirituality are not antematerial prosperity. In fact every religion expounds laws of practical living to maximise efficiency, productivity and prosperity! Both Jaina and Vedanta philosophies maintain that religion makes a human internally more self-sufficient, strong and blissful and this does not run counter to simultaneous greater material well being, so long as the culture of non-attachment and non-possessiveness guides the life style. The debilitating weakness of our scientific and technological progress has been that the spiritual dimension has been mercilessly drained out of it, and that is how we have ended up with stockpiles of nuclear weapons, mountains of chemical weapons and weapons of mass destruction. The twentieth century - the century of great achievements has also witnessed

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108 Jainism in a Global Perspective two great world wars and innumerable number of local and regional wars and conflicts. Violence and terrorism is taking a heavy toll of human life and property and has created a climate of fear and apprehension, hostility and hatred. No Inconsistency between Action and Spiritual seeking There is a common impression that action has no place in the life of spiritual seeking. Lord Krsna tells Arjuna in Gita: "Activity in life, intelligently undertaken is a means to reach the highest spiritual consummation." "Thy business is with action only, never with reward or merit accruing from it. Let not the fruit of action entangle thee nor be thou the slave of inaction." Spirituality can not be pursued through inaction. Action is the symbol of life. As long as a man lives, he acts. It has been aptly put : "Men of mere ideas and no leges are no more than intellectual centipeds." By doing one's duties and performing tasks, one is not disconnected from the journey towards spiritual realisation. Spiritual awakening does not require one to become a hermit and retire to Himalayan mountain regions. Swami Vivekananda's first lesson of spirituality was, "Go play football. "The moral is that even the maintenance of your body would be impaired by inaction. Both material and spiritual well being come to an active and not a lazy person. Spiritualism and materialism, thus go hard in hand in judicious balance and adjustment. In fact with this combination, one get achieved fulfilment in life on a deeply satisfying note. Vigorous activity helps to get rid of inertia and to acquire dynamic momentum towards self develop ment. This thought has a message for spiritual thinkers assembled at this historic parliament of world religion. If they wish to actively lead the

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Spiritual Resurgence - The Crying need of our Times humanity to wards spiritual resurgence, they should enter the field of social reforms and transformation, moral rearmament and environmental conservation. The monks and saints of the world must come out of seclusion in churches, temples, mosques and Gurudwaras to the people to remove their suffering, rehabilitate the needy and make religion a tonic to the society. 109 We have seen the World Red Cross functioning for many years. Last year at the UN Earth Summit June, 1992, a World Green Grass War was established to save the environment. At this Parliament, we should establish a World Saint Brigade which through active field service awaken among people the spirit of compassion in action, equanimity in behavior and friendliness in dealing with fellow living creatures. Mahatma Gandhi showed the way in India by serving the untouchables and call them "Children of God" (Harijana). Albert Schweitzer did yeomen service to the needy in Africa. Late Mother Teresa's monumental service to humanity has made her a legend in her own life time. There is so much spiritually inspired work to be done in conflict areas, riot hit localities, flooded or drought stricken villages and towns, disease-prone areas and many similar service areas where lead taken by saint and monks would be widely emulated. Mahatma Gandhi used to recite the following Vedic prayer at his daily prayer meetings: "Not for any kingdom do I long Not even for the kingdom of heaven Not even for freedom from the endless cycle of birth and death For one and only one thing do I long To free living beings Fom their agony and pain To wipe away their tears." Spiritual Resurgence on Global Human Agenda Bringing spiritual resurgence on global human agenda is a very

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110 Jainism in a Global Perspective challenging task. Nothing short of collective efforts of all religions of the world can give it the required momentum. Inter-faith co-ordination must put this task on topofits action agenda. Spiritual rejuvenation will provide the added dynamism and durable vitality to our efforts to tackle global crisis in environmental, developmental, cultural, social and political arenas. Erosion of spirit has made humanity immeasurably deprived and disillusioned. Let religion, true to its word meaning, bind us again and relate us to the true and the ultimate purpose of our life. Discovery of one's true divine self, abandoning of the egocentric attitudes, eliminating irrational beliefs and restoring the spiritual health at the level of the individual, society and the universe. It is time to focus on the most common denominator of all religions to promote tolerance and compassion, kindness and co-operation, amity and understanding, peace and harmony. The starting point of the spiritual resurgence is the translation of the Jaina principle of "live and let live" in our thoughts, actions and expression. Change from the habit of violence to a commitment to Non-violence is the key to spiritual prosperity. Non-violence is an important spiritual discipline as well as a rational way of behaviour. Jaina Tirthankara Mahavira said 2500 years ago in his discourse on Jaina philosophy: "There is nothing so small and subtle as the atom nor any element so vast as space. Similarly, there is no quality of soul more subtle than non-violence and no virtue of spirit greater than reverence for life." Need for spiritual Education In order to bring about spiritual resurgence, widespread spiritual education is necessary as it will strengthen intellects, reasoning and rationality. The course of spiritual education is similar to the process of making curd out of milk. The aim of spiritual education is to grow multifold from physical to emotional personality, from emotional to intellectual and ultimately absorb the core of spirituality

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Spiritual Resurgence - The Crying need of our Times Spiritual education is not mere reading of religious texts, reciting from holy scriptures or participating in discourses. It is in active day to day life while performing one's earthly duties that one should achieve spiritual awareness and rise above the mundane existence to the higher plateau of self-realisation regarding the ultimate purpose of life. It is acquiring this higher and deeper spiritual perspective that is part of one's steady growth in spiritual education. It comes through not conviction alone, but also practice reflected in day-to-day thoughts and actions. Self education in this realm is the best education. The process of spiritual education will be accelerated if we understand the true meaning and coverage of religion in our lives. The learned Swami Ramatirtha says in a very profound observation : "Religion is which is found in the streets, which is written upon the leaves, which is murmered in the brooks, which is whispered in the winds, which is throbbing in your veins and arteries, a religion which concerns your business and bosom, a religion which you have not to practice by going to a particular church, mosque or temple only, a religion which you have to practice and live in your everyday life. 111 Inspiration should be drawn for spiritual education from the life and teachings of great human personalities like Jesus, Moses, Buddha, Mahavira, Rama, Krsna. They were all human beings of flesh and blood like us. They had access to material comforts. And yet they renounced earthly pleasures attained spiritual enlightenment and became 'pathleaders' and 'torchbearers' for the entire humanity. Albert Einstein has rightly observed: "What humanity owes to personalties like Buddha, Moses and Jesus ranks for me higher than all the achievements of the enquiring and constructive mind." Conclusion Spiritual prosperity unlike material prosperity can be far more universally spread as it does not recognise or encourage artificial barriers created by greed, deceipt, exploitation and injustice. The vastly varying

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Jainism in a Global Perspective level of material prosperity has, as we have seen divided the world into rich and poor, affluent and the deprived, luxury-ridden and the downtrodden. Spiritual prosperity is not a substitute for material prosperity. With fine pruning, prudence and restraint material prosperity can continue to be enjoyed while progressing towards spiritual awakening. 112 Spiritual resurgence will get the desired momentum if we combine the catalytic forces of the timeless wisdom of the East with the glorious scientific and technological clout of the West to make this planet of our a much happier, safer place to live with stable peace for all of us irrespective of our geographical divide, varying cultural backgrounds, differing historical conditioning, variety of the colour of our skin and acquired creed or community affiliations over a wide spectrum. We need a universal outlook, a comprehensive multi-dimensional vision and a fundamental spirit of tolerance and compassion both at the level of the individual as well as of the community - be it at the national, regional or international levels. Co-operative peaceful coexistence sans hostility, fiction, tension or war alone would help humanity initiated a world wide movement for spiritual resurgence which to recall a Vedic prayer will bring blessings and enduring happiness to one and all : "O Light divine May everyone attain awareness of the self May everyone enjoy all pervading peace May everyone experience the perfection of pure consciousness May blessings be showered upon all."

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Jainism as a World Religion . DR. RAMJI SINGH Preface Thought myself a Hindu, I have the great pleasure and privilege in presenting my paper on 'Jainism as a Global Religion'. To speak of the beauty and grace of one's religion is good but to talk of the splendour and grandeur of other religion is the need of the hour. My second reason for presenting such a paper is because Jainism has been a victim of a misunderstanding both in the West and East that it has either been derived from Buddhism or is part of Hinduism. Even good and well-intentional people in the West think that the whole of India is Hindu. No doubt, the Vedic and Hindu thought and culture has been the most dominant feature in India's religious life, it is true that India has been the mother of Buddhism, Jainism, Sikhism and Hindusim with its numerous sects. Jainism is the sublimest gift of Indian culture not only to India but to the whole of humanity. From the point of its historicity and antiquity, Jianism is one of the oldest religions of the earth and atleast as old as Hinduism if not older. We find numerous references about Jaina Prophets in the most authenitic scriptures of the Hinduism. The relation between Hinduism and Jainism is the same as between children with different identities but clinging to their common parentage i.e. the Indian Culture. Hinduism has been abundantly influenced by Jaina ethics and style of life and so Jainism has also assimilated many important things of the Hindus in their day to day life. Even in future, one cannot flourish and blossom without the other. However, like every religion, Jainism has its own mission to the world i.e., non-violence, which is more relevant today than before. Ofcourse, non-violence is no monopoly of Jainism. Even the Hindu scripture is full of the idea about non-violence. Buddhism emphasises nal

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Jainism in a Global Perspective compassion, so Lord Christ lays stress upon peace. But it was left to the Jainas to formulate the ideological foundation of non-violence in all its aspect - word, deed and thought. According to the Jaina Scripture. "All our miseries arise from violence.' Therefore the best way to look upon all living beings is as our own. and in accordance with this vision arises the idea of "universal friendliness" -- mitti bhuehikappaye1. This universalism in behaviour is the result of a faith that all life is bound together 'parsparopagraho Jivanam'and when it speaks of life, it speaks not only the human, animal but also the vegetable kingdom, and even the material kingdom. The great glory of the Jainas lay in the fact that unlike some major religions like Buddhism, Islam and Christianity, it never had any interest in missionarizing into practice or conceive the idea of proselytising. To the Jainas, religion is realisation, it is the inner nature that has reached in each man a certain stage of development and unfolding that can raise him to the status of a perfect soul having four fold infinites (anantacatustaya) Therefore evangelical spirit and missionary ambitions have been unknown to the Jainas. 114 Much has been said of the common good of religious unity but so long we maintain even a lingering hope that this unity will be achieved by the triumph of any one of the religions and the condemnation and destruction of others, to them, I gently but firmly say; "My dear brother and sister, this is worse than day-dreaming." Do I wish that the whole of the world should become Hindu God for bid. Like the seed of the earth gets sustenance from water, light and assimilats from all, so also to develop into a healthy plant. Holiness, purity and charity are not the exclusive possessions of any church in the word, and that every system has produced men and women of most exalted character. If anybody dreams of exclusive survival of his only religion and the destruction of others, we should simply pity him from the bottom of our heart. Absolutistic thinking is everywhere bad but it is acceptable in the field of religion and spirituality. No body can claim to have the monopoly of truth hence to impose our own ideology and faith upon others is anti-religious and anti-spiritual. It is also negation of love and non-violence. It is why the Jainas, true to their non-absolutistic heritage have never come in conflict with other religious communities,

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Jainism as a World Religion 115 although it has enriched both materially and spiritually the common heritage, not less than any one else. Universalism is, therefore, ingrained in its outlook, action and even in its nomenclature and primal key verse of prayer. The term Jaina implies a 'Victor'. One who conquers his lust, anger, greed, pride etc. can safely call himself a Jain. Its basic prayer is also Universal and non-denominational. The Jaina, prayer requires us to salute and bow before the Ablest, the Perfect, the Preceptor, the Teacher and all the souls of the world. There is no mention of Jaina or non-Jaina. What to speak of distinguishing between Jaina and non-Jaina, they do not like to distinguish between the human beings, sub-human species, vegetable kingdom and the material world. Every thing is filled with life. As our life is most dear to us, so life of others are dear to them. Hence taking away life of others or even injure them is an act of negation. True Jainsim does not believe in a creater God. It is a religion of self help and wants to raise the status of divinity. In other words though it denies the existence of God, but it believes that every individual is divine, endowed with infinite faith, knowledge, power and bliss. The Earth Summit held at Rio (3-12th September, 1992) and holding of this Parliament of the World's Religion this year (August 28 to 4th September, 1993) signify that the days of national chuvinism and religious fundanmentalism are over. We have not only to think globally but also act in a global :spirit not for any altruistic motive but for the sake of our very existence. Threat of a thermo-nuclear war has not been over, though somewhat receeded. On the other hand, terrorism has assumed the form of an undeclared world war against humanity, perhaps more henious and more cowardly. Religious fundamentalism has proved to be the greatest danger for human rights and creativity of man. Population explosion, especially in the Third World countries and the rape of the earth under the leadershipof the developed nations, necessiated by aconsumerist style of life, have posed an unprcedented ecological disaster. Today, what is needed is not only a Parliament of Religions but a Parliament of the Man. Religion is for man, not man for religion. If religions fail to bind us together and liberate mankind from sectarianism

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116 Jainism in a Global Perspective and superistition, hatred and violence, it is better to be irreligious and heretic. When we talk of religion today, it is 9/10th of rites and rituals, sacraments and ceremonies, Churches and evangilical missions and only 1/10th of universal ethics and spirituality. In fact religion should be the inner nature of man that should reach a certain stage of development and unfolding plus the law of the growth of the higher evolution. Religion should be the spirit of man and not his fetters. It is a blashphemy to regard Jesus, Buddha, Nohammad etc. to be the exclusive copy right patents of the Christians, Buddhists or the Muslims respectively. What is the harm if the people of the whole world call themselves as Christians, if Christanity stands for crucification and purification of the spirit? But when Christianity is equated with Churchanity, we have a bloody Bosnia or the Middle East and then we need such an excercise of inter-faith dialogue or a Ministry of Reconciliation under the Vatican or a Parliament of World's Religions at Chicago, Religious seperatism is as bad as Facism or Nazism. Personal religion is like tribalism, if not more. Hence, either we have a "Universal Religion" or no religion. If God cannot be Hindu, Muslim or Christian, how His own children become different? If the human soul has no creed, caste, colour, race or sex, who we are to divide man on the basis of creed, caste, colour, race or sex, why should we indulge in the rival bigotteries, fanatic cries, and bitter hostilities? There is only one Rligion, though religions are many. Religion is, no doubt, necessary to man but no particular church or sacrament is indispensable. There are two alternatives open to us-either we reject all religions or accept all religions. But both are impracticable. Hence, the only alternative is to inculcate in ourselves a spirit of Universal Religion or Religion of man. To think that my religion alone is right and the rest are in the clutches of the devil, is not only imperialism of thought and fanaticism but it is also the source of hatred, animosity and violence. It is quite possible that there is truth in each of these religions. There might be different dimensions. Hence, the best way to avoid confrontation is to accept that the truth is manifold. Reality is complex and our knowledge is limited. Hence, it is safe to subscribe to the non-absolutistic frame of mind. Only such a non

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Jainism as a World Religion 117 absolutistic attitude in thinking can provide a strong ideological foundation for non-violence. Compassion is the moral basis of non-violence. Unity and existence of soul is its metaphysical basis but the Doctrine of Manifoldness of Turth and non-absolutism (Anekantavada)is the unfailing ideological foundation of non-violence. All dogmatism and fanaticism owe its genesis to this partiality of outlook and fondness for a particular line of thinking. The conflict becomes not only inevitable but also irreconciliable when the advocate of a particular religion develops a fanatic zeal and refuses to view it from other angles of vision. The Jainas, in accordance with their philosophy of life, refuse to take an exclusivistic standpoint and thus try to overcome ideological and religious conflict. This catholicism of outlook is the natural outcome and extension of absolutistic attitude may be regarded as a very strong foundation of a world religion. There is no quarrel and conflict with the assertions and truth-claims of the other, we have to appreciate their unique visions and assign their proper value in an impartial estimation, in the light of its interconnection with the entire reality. As a corrolary to this principle of non-absolutism in thought, we need a synthetic principle in life. It cannot be anything other than nonviolence and peace. This is also the demand of our survival. This doctrine of non-violence seems to have arisen out of a strong sence of the unity of the universe. At the same time, there is a firm desire to escape from the material world, attitude which would be negated by harm done to a fellow creature. This is 'reverence for life. 'It follows that equal regard be paid to the welfare of every single man, woman and child, and equal, effective and maximum opportunities of self-realisation be placed within each of all. In international affairs, the only alternative to non-inviolence is non-existence. In the social context, war, armament and Machiavellian diplomacy are not isolable phenomena. If disputes are settled on the plane of force, it is because our social life has been moving on the corresponding planes of hatred, frustration and exploitation. Non-violence is not utopian but most relevant to us. However, non-violence to be practical must aim at a wholesale tansformation in the internal government of state as well as their mutual contacts to revision of social and economic arrangements. All institutional reorganisations require a virtue, a morality in harmony with it. Even science that violates the rhythm of nature are

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118 Jainism in a Global Perspective satanic. It needs universal human values like love, truth, non-violence compassion, etc. The denial of non-violence (Ahimsa)and violation of the rhythm of nature are equivalent to violation of truth. Society that seeks truth and is governed by the principle of Ahimsa to enable men to comprehend reality is its greatest richness. We must understand the power as well as limits of science. Science will suffer greviously and in the end reduce itself to a mockery if all its powers are not yoked to alleviate human suffering. But unless we learn to overcome and liquidate violence, the future is dark for all. Oncertain occasions, violence indeed appears useful. One can solve a problem quickly with force. But violence has a tendency to lead to counter-violence and counter-violence never ends. In the case of cold war the principle of nuclear deterrence had helped to promote stability, it did not created genuine peace. The last four and half decades in Europe have been merely the absence of war, which has not been real peace but a fascimile founded on fear. Non-violence is not negative but positive. Itis not only absenceof war of bloolshed. It points to a wholesale transformation in the socio-economic structure as well as in their psyche. It is not something an abstraction or an ideal. Is is a necessity. It is the very law of our life. It is the positive cosmic Love. It arises from development of the mental attitude in which hatred is replaced by love. We cannot create so much as one particle of dust, therefore, what right have we to destroy the very least form? True non-resistance is the one true resistance to evil. Good is all that serves life, evil is all that stifles. Good is reverence for life, evil is reverence for death. It narrows, it down and cuts it into pieces. Hence, the best ethics consist is reverence for life. There is one religion --the religion of love. There is one message, the message of nonviolence or Ahimsa, the message of holding one's own self in all beings. Militarism is not only anti-civilization, it is also very expensive. Pursing peace through military power places a tremendously wasteful burden on society. Hence, total disarmament is the only way out both for human survival and welfare. Non-violence is not limited to the stoppage of war and bloodshed, it must also stop the arrogance of man towards nature.The materialistic civilization has provided a life of luxury, consumerism and extravagance. We are faced with the cruel exploitation of natural resources meant for the coming generations. Hence, our luxurious life is at the cost of the rape of

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Jainism as a World Religion 119 the earth. Hence either we adopt a life of plain living and high thinking or face ecological disaster, which will be more dreadful than the nuclear winter. Non-violence is incomplete without voluntary curb on our extravagance. In fact non-violence and simple living and limited possession go together. Jainism finds a pattern, a rhythm and purpose in history. The progress of civilization can not be deined in terms of material progress but in terms of moral progress "Rome suffered a moral fall when it attained high material affluence. So did egypt and so perhaps most countries of which we have any historical record. The descendants and kinsmen of the royal and divine Krsna too felt when they were rolling in riches". The Jainas had foreseen these dangers and therefore, had emphasised the ideal of non-possession and the practice of voluntary limitation of wants. The twentieth century has been the century of Science, the 21st century will be a century of the synthesis of science and spirituality. In Jainism, science and spirituality as well as non-violence and religion meet together. References 1. himsappa sutaim duhai masta. Sutrakrtanga sutra, Editor Madhukar Muni, APS. Vyavara. 1.10.21. Ibid, 1.11.3. Ibid, 1.15.3. 3.

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Religious Harmony and Fellowship of Faiths : A Jaina Perspective PROF. SAGARMAL JAIN Among the most burning problems, the world is facing today, religious fundamentalism and intolerance is the most crucial. The miraculous advancement in science and technology, provided us lightlegged means of transportation and communication. As a result physical distances have no bars to meet the peoples of different nations, cultures and religions. Our world is shrinking, but unluckily and disdainfully the distances of our hearts are widening day by day. Instead of developing mutual love, co-operation and faith, we are spreading hatred and hostility and thus ignoring the values of harmonious living and co-existence. The blind and mad race of nuclear weapons is a clear indication that the human race is proceeding towards its formidable funeral procession. Rabindranath Tagore rightly observed "For man to come near to one another and yet to ignore the claims of humanity is the sure process of suicide." In the present circumstances, the only wayout left for the survival of mankind is to develop a firm belief in mutual co-operation and co-existence. Religious harmony and fellowship of faiths is the first and foremost need of our age. Humanity as a Binding Force Undoubtedly, we belong to different faiths, religions and cultures. Our modes of worship as well as way of living also differ to some extent. There is also no denying the fact that our philosophical approaches and viewpoints are divergent, but among these diversities there-is a common thread of unity which binds all of us, and it is nothing except humanity. We all belong to the same human race. Unfortunately, at present, humanity as such is largely shoved into the background and differences of caste, colour and creed have become more important for us. We have

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Religious Harmony and Fellowship of Faiths : A Jaina Perspective 121 forgotten our essential unity and are conflicting on the basis of these apparent diversities. But we must bear in our mind that it is only humanity, which can conjoin the people of different faiths, cultures and nationalities, Jaina acaryas declared the human race as one (ego manussa jait'. The difference of caste, culture and creed are not only superficial but mostly the creation of man. What is True Religion The ultimate end in view of all religions is to ensure peace and happiness for the individual and to establish harmony within human society. However, as is known from history, countless wars have been fought in the name of the religion. The religion thus remains accused for the inestimable amount of bloodshed of mankind. Of course, it is not of the so-colled men of religion responsible for this horrible consequences. At present religion as suchis largely shoved into the background or at best used in the service of political ideologies. If one belives that only his faith, his mode of worship and his political ideologies are the right means for securing peace and happiness for mankind, he cannot be tolerant to the view-points of his opponents. The immediacy, therefore, is to develop tolerance to and friendship for others. It is the only approach by which we can generate peace and harmony inside human society. Can religion as a category, of which Jainism is a part, meet with this challenge of our times? Before this question can be answered we must make a distinction between a true and a false religion. Because a true religion never supports violence, intolerance and fanatical outlook and is cannot per se be made responsible for the ignominious acts committed in the name of religion by such religious leaders who want to serve their vested interest. The barbarity committed in the past and perpetrated in the present in the name of religion is due very largely to the intolerance and fanaticism of the so-called religious leaders and their ignorant followers. The only way of freeing oneself from this sordid situation is to comprehend to the true nature, indeed, to grasp the "essence" of religion and to develop tolerance toward and respect for other's ideologies and faiths. For the Jainas, a true religion consists in the practice of equanimity

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122 Jainism in a Global Perspective and its foundation is the observance of non-violence. In the Acarargasutra, the earlies Jaina text (c. late 4th cent. B.C.) we come across these two definitions of religion : Equanimity is the essence of religion, while the observance of non-violence is its external exposition or a social aspect of religion. The Acaranga mentions that practising of non-violence is the true and eternal religion. Jainism, since its inception, believes in and preaches for peace, harmony and tolerance. It has been tolerant and respectful toward, other faiths and religious ideologies throughout its history of existence. In Jainism one hardly comes across instances of religiousconflicts involving violence and bloodshed. At most one meets with instance; of disputations and strongly worded debates concerning ideological disagreements. The Jaina men of learning while opposing the different ideologies and religious standpoints, fully paid regard to them and accepted that the opponents' convictions may be valid from a certain standpoint. Huminity as a true form of religion First of all we are human being and then any thing else i.e. Hindus, Buddhists, Christians, Muslimes, Sikkhas Jainas and the like. To be a real human being, is a pre-condition for being a real Hindu etc. Our prime duty is to be a human in its real sense. This spirit is echoed in one of the earlier Jaina text Uttaradhyayana wherein Lord Mahavira has laid down four conditions for a true religious being, viz-1. Humanity 2. true faith 3. control over senses and 4. efforts for self-purification'. Thus we see that among these four conditions of a religious being, humanity occupies the first and the foremost position. In Jainism religion is defined as a true nature of a thing (Vatthu Sahavo Dhammo") and in the light of the above definition it can be said that humanity is the true religion of mankind. For, it is its essential nature. As a human being if we fail to behave like a human being, we have no right to call ourselves a religious being or even a human being. Bertrand Russell, the eminent philosopher and scientist of our age, suggests "I appeal as a human being to the human beings that remember your humanity and forget the rest. If you can do so the way lies open to a new paradise. If you cannot, nothing lies before you but universal death"S. And

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Religious Harmony and Fellowship of Faiths : A Jaina Perspective 123 thus, I want to emphasize that humanity is our first and the foremost religion. What is Humanity ? The question may be raised what we mean by the term humanity? The simple answer is, humanity is nothing but the presence oi self awareness, reasonableness and self-control. These three qualities are accepted as distinguishing features between a human being and animal being by all the humanist thinkers of our age. These three basic qualities are comprehended in Jaina concept of three jewels, i.e. Samyak-Darsana (right vision) Samyak Jnana(right knowledge) and Samyak caritra(right conduct) respectively, which also constitute the path of liberation. The presence of these three makes a being a perfect human being. Fellowship means Unity in Diversity Jaina thinkers assert that unity implies diversity. For them unity and diversity are the two facets of the same reality. Reality itself is unity in diversity. Absolute unity i.e. monism and absolute diversity i.e. pluralism, both of the theories are not agreeable to Jainas. According to them from the generic view point reality is one, but when viewed from modal view-point, it is many. Once a question was asked to Lord Mahavira, O' Lord! whether you are one or many. To this, Mahavira replied," From substantial view point I am one, but if viewed from changing conditions of mind and body I am different each moment and thus many. This view is further elaborated by Acarya Mallisena. He says "what soever is one, is also many?." Really, unity in diversity is the law of nature. Nature every where is one, but there is diversity in it, as the natural phenomena differ from each other, so is the case with human beings also. Though all the human beings have some common characteristics and features, yet every individual-being differd from others has some specific qualities, It is also true about religions. All the religions have some common characteristics sharing with others as well as specific qualities of their own. Universal virtues such as non-violence, friendliness , service to the needy, truthfulness, honesty, control over senses, etc. are commonly shared by all the religions of the world. Unfortunately, at present, these common universal virtues, which are the essence of religious practices have been shoved into the background and -

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124 Jainism in a Global Perspective external rituals, which are divergent in their nature, have become more important. Thus we have forgotten the essential unity of all the religions and are stressing their diversities. Though I am emphasizing the essential unity of all the religions, this does not mean that I am the supporter of one world religion or undermining the specialities and diversities of them. What I intend to say is that the absolute unity and absolute diversity, both are illusory concepts and fellowship of faith means unity in diversity. Co-operation as Essential Nature of Living Beings For Jainas co-operation and co-existence are the essential nature of living beings. Darwin's dictum- 'struggle for existence and the Indian saying- Jivojivasya bhojanam, that is 'life thrives on life' are not acceptable to them. They maintain that it is not the struggle but the mutual co-operation is the law of life. Umasvati (4th century A.D.) in his work Tattvarthasutra clearly maintains that mutual co-operation is the nature of living beings (parasparopagraho Jivanam). Living beings originate, develop and exist with the co-operation of other living beings. So is the case with the human society also, its existence also depends on mutual co-operation, sacrifice of one's own interest in the interest of other fellow beings and regard for other's life, ideology, faith and necessities. If we think that other's services are essential for our existence and living, then we should also co-operate to others living If we consider taking the help of others in our living as our right, then on the same ground it is our honest duty to help others in their living. The principle of equality of all beings means that every one has a right to live just as myself and therefore one should not have any right to take other's life. Thus for Jainas the directive principle of living is not 'living on other's or 'living by killing', but 'living with others' or 'living for others'. They proclaim that co-operation and co-existence are the essential nature of living beings. If it is so, then we must accept that religious tolerance and fellowship of faiths are such principles to be followed at the bottom of our hearts.

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Religious Harmony and Fellowship of Faiths : A Jaina Perspective 125 One World-Religion : A Myth Though in order to eradicate the conficts and stop violence in the name of religion from the world some may give a slogan of one world religion but it is neither feasible nor practicable. So far as the diversities in thoughts and habits, in cultural background and intellenctual levels of the human beings are in existence, the varieties in religious ideologies and practices are essential. Jaina pontiff Haribhadra rightly maintains that the diversity in the teachings of the Sages is due to diversity in the levels of their disciples or the diversity in the standpoints adopted by the Sages themselves or the diversities in place and time i.e. ethinic circumstances, in which they preached or it is only apparent diversity. Just as a physician prescribes different medicines according to the condition of patients, his illness and the climatic conditions, so is the case with the diversity in religious preachings also'. Therefore, unity, as well as diversity both are equally essential for the fellowship of faiths and we should not undermine any one of them. Just as the beauty of a garden consists in the variety of flowers, fruits and plants, in the same way the beauty of the garden of religions depends on the variety of thoughts, ideals and modes of worship. Equal Regard to all Religions According to Jainas equal regard to different faiths and religions should be the base of religious harmony and fellowship of faiths. Jaina Acarya Siddhasena Divakara remarks "just as emerald and other jewels of rare quality and of excellent kind do not acquire the disignation of necklace of jewels and find their position on the chest of human beings so is the case with different religions and faiths. What ever excellent qualities and virtues they possess unless they are catenated in the common thread of fellowship and have equal regard for others, they can not find their due place in human hearts and can be changed for spreading hostility and hatred in mankind'." Therefore, one thing we must bear in our mind that if we consider other religions or faiths as inferior to ours or false, real harmony will not be possible. We have to give equal regard to all the faiths and religions. Every religion or mode of worship has its origination in a particular social and cultural background and has its utility and truth value accordingly. As the different parts of body have their own position and utility in their

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126 Jainism in a Global Perspective organic whole and work for its common good, so is the case with different religions. Their common goal is to resolve the tensions and conflicts and make life on earth peaceful. For this common goal each an every one has to proceed in his own way according to his own position. livery faith, if working for that particular common goal has equal rightto exist and work, and should be given equal regard. According to Jainacarya Siddhasena Divakara (5th Century A.D.) the divergent view points/faiths may be charged as false only when they negate the truth value of others and claim themselves exclusively true. But if they accept the truth value of thers also, they attain reghteousness. He further says, 'Every view-point or faith in its own sphere is right but if all of them arrogate to themselves the whole truth and disregard the views of their rivals, they do not attain right-view, for all the viewpoints are right in their own respective spheres. Similarly if they encroach upon the province of other view points and try to refute them, they are wrong". For Jainas rightness of particular faith or viewpoint depends on the acceptance of rightness of other. Siddhasena further maintains that one who advocates the view of synoptic character of truth never discriminates the different faith as right or wrong and thus, pays all of them equal regardlo. Today when fundamentalism is posing a serious threat to communal harmony and equilibrium, unity of world religions is not only essential b the only way out to protect the human race. Jainas do believe in the unity of world religions but unity according to them does not imply omnivorous unity in which all lose their entity and identity. They believe in that type of unity where in all the alien faiths will conjoin each other to form an organic whole without losing their own independentexistence and given equal regard. In other words they believe in a harmonious existence and work for a common goal i.e. the welfare of mankind. The only way to remove the religious conflicts and violence from the earth is to develop a tolerant out look and to establish harmony among various religions. Now we shall discuss the causes of intolerance and devices suggested for the development of a tolerant out look and religious harmony by the Jainas. I have discussed these points in one of the my papers, "The Philosophical Foundation of Religious Tolerance in Jainism. "Here, I am

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Religious Harmony and Fellowship of Faiths : A Jaina Perspective 127 dealing those points accordingly. True Meaning of Religion So for as the leading causes responsible for the growth of fundamentalism and intolerant outlook are concerned, in my humble opinion, the lack of the true knowledge and understanding of the real nature and purpose of religion is prime. By religion generally we mean to have some uncritical beliefs in supernatural powers and performance of certain rituals as prescribed in our religious texts, but it is not the true and whole purpose of religion. Haribhadra in his work 'Sambodha Prakarana' (1/1) clearly remarks that the people talk about the path i.e. religion but they do not know that what is the path or religion in its true sense. In the famous Jaina text, Kartikeyanupreksa(478), dharma(religion) is defined as the real nature of the things. If it is so, then question arises what is the real nature of human being? In a Jaina text known as Bhagavati Sutra (1/ 9), it is clearly mentioned that the nature and ultimate end of the soul is equanimity. Lord Mahavira has given two definitions of religion. In Acaranga Sutra(1/8/4) he says "worthy people preach that the religion is mental equanimity" Equanimity is considered as the core or essence of religion, because it is the real nature or essence of all the living beings, including human beings also. Equanimity is the state in wihich consciousness is completely free from constant flickering, excitements and emotional disorders and mind becomes pacific. It is the core of religion. Haribhadra says whether a person is a Svetambara or a Digambara or a Bauddha or belongs to any other religion, whosoever attains equanimity of mind, will attain the liberation (Sambodha Prakarana, 1/2). Thus, the attainment as equanimity or relaxation from tensions is the essence of religions. Secondly, when we talk of social or behavioural aspect of religion, it is nothing but the observance of non-violence. In Acaranga, (1/4/1) Lord Mahavira propounds, "The worthy man of the past, present and the future will say thus, speak thus, declare thus, explain thus, all breathing, existing, living and sentient creatures should not be slain, nor treated with violence, nor abused, nor tormented" This is the pure, eternal and unchangeable law or the tenet of religion. Acarya Haribhadra maintains that performance of rituals is only the

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128 Jainism in a Global Perspective external form of religion. In its real sense religion means the eradication of passions and lust for material enjoyments as well as the realization of one's own real nature. Thus, for Jainas the true nature and purpose of religion is to attain equanimity and peace in individual as well as in social life. Whatsoever disturbs equanimity and social peace and spreads hostility and violence is not a true form of religion, instead it is Saitana in the cloak of religion. But now-a-days, the essence of religion have been shoved into the background and dogmatism, uncritical faith and performance of certain retuals have got precedence. Thus, we have forgotten the end or essence of religion and stuck to the means only. For us it has become more crucial point that while performing prayer, our face should be in the east or in the west, but we have forgotten the purpose of prayer itself. The religion aims at having control over our passions, but unfortunately we are nourishing our passions in the name of religion. Actually, we are fighting for the decoration of the corpse of religion and not caring for its soul. If we want to maintain relgious harmony and ensure peace on the earth, we must always remain aware of the end and essence of the religion, instead of external practices and rituals. The English word religion is derived from the root 'religio' wihch means 'to unite'. On the basis of its etymological meaning we can say that whatsoever, divides the mankind, instead of uniting it, cannot be a true form of religion. We must be aware of the fact that a religion in its true sense never supports violence, intolerance and fanatical outlook. A true form of religion is one which establishes harmony instead of hostility, affection and kindness instead of hatred. Blind Faith - the Root of Intolerance Among the causes that generate fanaticism and intolerance, blind faith is the principal; it results from passionate attachment and hence uncritical or "unexamining" outlook. Attachment (Murcha) according to the Jainas is the cause of bondage. It causes perverse attitude. In Jainism various types of attachments are enumerated. Among them darsana-moha/ drstiraga (blind faith), due to its very nature has been reckoned "paramount". In point of fact, it is considerad as a central element in religious intolerance. It leads one's attitued towards a strong bias for on's own and against other's religion. Non-attachment is therefore considered as pre

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Religious Harmony and Fellowship of Faiths : A Jaina Perspective 129 condition for the right attitude or perception. A perverse and hence defiled attitude renders it impossible to view the thing rightly just as a person wearing coloured glasses or suffering from jaundice is unable to see the true colour of objects as they are. Attachment and aversion are the two great enemies of philosophical thinking. Truth can reveal itself to an impartial thinker"13. Non-attachment, as Jainas hold, is not only essential it is imperative in the search of truth. One who is unbiased and impartial, can perceive the truth of his opponents's ideologies and faiths and thus can possess deference to them. Intense attachment unfailingly generates blind faith in religious leaders, dogmas, doctrines and rituals and consequently religious intolerance and fanaticism come into existence. The religions which lay more emphasis on faith than reason are narrower and fundamentalist. While the religions according to due importance to reason also are more conciliatory and harmonious. It is the reason or critical outlook which acts as check-post in religious faiths and rituals. Jainism holds that the uncritical outlook and even pious attachment, towards the prophet, the path and the scripture is also an hindrance to a seeker of truth and aspirantof perfection. Attachment results in blind faith and superstition and repulsion consequences into intolerant conduct. The real bondage, as Jainas confirm, is the bondage due to attachment. A person who is in the grip of attachment cannot get rid of imperfection. Gautam, a chief disciple of Lord Mahavira, failed to attain omniscience in the life time of Mahavira on account of his pious attachment towards Mahavira. Same was the case with Ananda, the chief disciple of Lord Buddha, who could not attain arhathood in the life-time of his "Sasta" Once Gautam asked Mahavira : "Why am I not able to attain the perfect knowledge, while my pupils have reached the goal. "Lord answered: "Oh, Gautam, it is your pious attachment towards me which obstructs you in getting perfect knowledge and emancipation "14. The Jainas therefore laid stress on the elimination of attachment, the root cause of bias and intolerance. Reason - the Check-Post of Blind Faith In Jainism right faith, one of its three 'Jewels' plays an important role in emancipation of the soul. On the contrary the blind faith, causes intolerance. Jainism therefore, does not support blind faith. Jaina thinkers

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130 Jainism in a Global Perspective maintain that the right faith should be followed by right knowledge. The faith followed by right knowledge or truthful reason cannot be blind one. According to Jaina thinkers, reason and faith are complementary and actually there is no contention between the two. Faith without reason, as the Jaina thinkers aver, is blind and reason without faith is unsteady or vacillating. They hold that the religious codes and rituals should be critically analysed's. In the Uttaradhyayana-Sutra, Gautam, the chief disciple of Mahavira, strongly supports this view before Kesi, the pontiff of the church of Jina Parsva. He said : "the difference in the Law must be critically evaluated through the faculty of reasoning. It is the reason which can ascertain the truth of Law"16. If one maintains that religion has to be solely based on faith and there is no place for reason in it, then he will unfailingly develop an outlook that only his prophet, religion and scripturs are true and other's prophets, religions and scriptures are false. He will also firmly believe that his prophet is only savior of mankind; his mode of worship is the only way of experiencing the bliss and the laws or commands of his scripture are the only rightones and thus he remains unable to make critical estimate of his religious prescriptions. While one who maintains that reason also plays an important role in the religious life, will critically evaluate the pros and cons of religious prescriptions, rituals and dogmas. An "attached" or biased person believes in the dictum 'Mine is true', while the "detached" or unbiased person believes in the dictum 'Truth is mine. Gunaratnasari (early 15th cent. A.D.) in his commentary on the $addarsanasamuccaya of Haribhadrasuri (c. 3rd quarter of the 8th cent. A.D.) has quoted a verse, which explains: "a biased person tries to justify whatever he has already accepted, while unprejudiced person accepts what he feels logically justified". Jainism supports 'rational thinking'. Supporting the rational outlook in religious matters Acarya Haribhadra syas : "I possess no bias for Lord Mahavira and no prejudice against Kapila and other saints and thinkers. Whosoever is rational and logical vught to be accepted!?". While describing the right faith Amrtacandra (c. early 10th cent. A.D.) condemns three types of idols namely superstitions relating deities, path and scriptures. Thus when religion tends to be rational there will hardly by any room for intolerance. One who is thoroughly rational in religious matters, certainly would not be rigid and

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Religious Harmony and Fellowship of Faiths : A Jaina Perspective 131 intolerant. Non-Absolutism the Philosophical Basis of Tolerance Dogmatism and fanaticism are the born children of absolutism. An extremist or absolutist holds that whatsoever he propounds is correct and what others say is false, while a relativist is of the view that he and his opponent both may be correct, if viewed from two different angles and thus a relativist adopts a tolerant outlook towards other faiths and ideologies. It is the doctrine of 'Anekantavada' or non-absolutism of the Jainas on which the concept of religious tolerance is based. For the Jainas non-violence is the essence of religion from which the concept of nonabsolutism emanates. Absolutism represents 'violence of thought', for, it negates the truth-value of its opponent's view and thus hurts the feeling of others. A non-violent search for truth finds non-absolutism. Jaina thinkers are of the view that reality is a complex one!'. It has many facets, various attributes and various modes. It can be viewed and understood from different angles and thus various judgments may be made about it. Even two contradictory statements about an object may hold true. Since we are finite beings, we can know or experience only a few facets of reality at one time. The reality in its completeness cannot be grasped by us. Only a universal-observer-Sarvajna can comprehend it completely. Yet even for an Ommiscient it is impossible to know and explain it without a standpoint or viewpoint'. This premise can be understood form the following example. -- Take it for granted that every one of us has a camera to clic a snap of a tree. We can have hundreds of photographs but still we find most portion of the tree photographically remains uncovered, and what is more, the photographs differ from each other unless they are taken from the same angle. So is also the case with diversified human understanding and knowledge. We only can have a partial and relative view of reality. It is impossible for us to know and describe reality without an angle or viewpoint. While every angle or viewpointcan claim that it gives a true picture of reality but each one only gives a partial and relative picture of reality. On the basis of partial and relative knowledge of reality one can claim no right to discard the views of his opponents as totally false. Acoording to Jaina thinkers the truth-value of opponents must be accepted and respected.

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132 Jainism in a Global Perspective Non-absolutism of the Jainas forbids to allow the individual to be dogmatic and one-sided in approach. It pleads for a broader outlook and openmindedness, which alone can resolve the conflicts that emerge from differences in ideologies and faiths. Satkari Mookerjee rightly observes that Jainas do not believe in the extremist a priori logic of the absolutists. Pragmatically considered, this logical attitude breeds dogmatism and if carried a step further, engenders fanaticism, the worst and the vilest passion of human heart?!. For non-absolutism the views of the opponent are also true. As Siddhasena Divakara (5th Cent. A.D.) remarks" All schools of thought are valid when they are understood from their own standpoint and so far as they do not discard the truth-value of others.22 Hemcandra was a Jaina saint he composed his works in the praise of Siva. This liberalism is also maintained by later saints, who composed their works in Hindi or Gujarati like Anandaghana and many other, till these days. In a Hindi couplet J.K. Mukhtar says: buddha Vira Jina Harihara Brahma ya usako svadhina kaho/ bhakti bhava se prerita ho, yaha cirt usi me lina raho // Door of Liberation Open to all Jainism holds that the followers of other sects can also achieve emancipation or perfection, if they are able to destroy attachment and aversion. The gateway of salvation is open to all. They do not believe in the narrow outlook that "only the follower of Jainism can achieve emancipation, others will not". In Uttaradhyayana there is a reference to anyalinga-siddhas i.e. the emancipated soul of other sect23. The only reason for the attainment of perfection or emancipation, according to Jainas, is to shun the vectors of attachment and aversion. Haribhadra, a staunch advocate of religious tolerance remarks : "One, who maintains equanimity of mind will certainly get emancipation whether he may be a Svetambara or Digambara or Buddhist or any one else.24 It is this broad outlook of the Jainas which makes them tolerant to the non-violence of thought About the means of liberation, the Jainas are also broad minded. They do not believe that their mode of worship or their religious practice only represents the way to reach the goal of emancipation. For them, not

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Religious Harmony and Fellowship of Faiths : A Jaina Perspective 133 external modes of worship, but the right attitude and mentality are the things that makes religious practices fruitful. The Acaranga-sutra mention that the practices which are considered to be the cause of bondage may be the cause of liberation also.25 It is the intrinsic purity not the external practices, which makes the person religious, Haribhadra propounds that neither one who remains without clothes nor one who is white clad, neither a logician not a metaphysician, not a devotee of personal cult will get liberation unless he overcomes his passions26. If we accept the existence of the diversity of modes of worship according to the time, place and level of aspirants and lay stress on the intrinsic purity in religious matters then certainly we cannot condemn religious practices of a non-absolutist does not divide them into the catergory of true and false. They becomes false only when they reject the truth-value of others27. It was this broader outlook of non-absolutism which made Jainas tolerant. While expounding this tolerant outlook of the Jainas, Upadhyaya Yasovijaya (17th cent. A.D.) maintains a true non-absolutist does not disdain any faith but treats all the faiths equally as a father does to his sons, for, a non-absolutist does not have any prejudiced and biased outlook. A true believer of Syadvada' (non-absolutism) is one who pays equal regard to all the faiths. To remain impartial to the various faiths is the essence of being religious. A little knowledge which induces a person to be impartial is more worth while than the unilateral vast knowledge of scriptures28. Non-personalism, A Keystone for Tolerance Jainism opposes the person-cult (person-worship) for it makes the mind biased and intolerant. For the Jainas, the object of veneration and worship is not a person but perfectness i.e. the eradication of attachment and aversion. The Jainas worship the quality or merit of the person not the person. In the sacred namaskara-mantra of the Jainas, veneration is paid to the spiritual-posts such as arhat, siddha, acarya and not the individuals like Mahavira, Rsabha or anybody else. In the fifth pada we find that the veneration is paid to all the saints of the world. The words 'loye' and Savva'demonstrate the generosity and broader outlook of the Jainas 29. It is not person but his spiritual attitude which is to be worshipped. Difference in name, is immaterial since every name at its best conotes the

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134 Jainism in a Global Perspective same spiritual perfection, Haribhadra in the Yogadrsti-samuccaya remarks that 'the ultimate truth transcends all states of worldly existence, called nirvana and is essentially and necessarily 'single" even then it is designated by different names like Sadasiva, Parabrahman, Siddhatma, Tathagata, etc.30 Not only in the general sense but etymologically also they convey the same meaning. In the Lokatattva-nimnaya he says, "I venerate all those who are free from all vices and filled with all virtues, be they Brahma, Visnu, Siva of Jina". This is further supported by various Jaina thinkers of medieval period as Akalanka, Yogindu, Manatunga, Hemcandra and many others. While worshiping Lord Siva the Jaina pontiff Hemcandra says: "I worship those who have destroyed attachment and aversion, the seeds of birth and death, be they Bramha, Visnu, Siva or Jina"32. It is important that though other as false. This liberalism of the Jainas on the methods of worship can be supported by the legends of the previous lives of Mahavira. It is said that Mahavira in his previous existences, was many times ordinated as a monk of other sects, where he practiced austerities and attained heaven. As for scriptures, the Jainas outlook is like wise liberal. They firmly believe that a false scripture (Mithya-Sruta) may be a true scripture (Samyak-Sruta) for a person of right attitude; and true scripture may turn false for a person of perverse attitude. It is not the scripture but the attitude of the follower which makes it true or false. It is the vision of the interpreter and practitioners that counts. In the Nandisutra this standpoint is clearly explained33. Thus we can say that the Jainas are neither rigid nor narrowminded in this regard. References of Religious Tolerance in Jaina Works References to religious tolerance are abundant in Jainas history. Jaina thinkers have consistently shown deference to other ideologies and faiths. In the Sutrakrtanga the second earliest Jaina work (c. 2nd cent. B.C.), it is observed that those who praise their own faith and views and discard those of their opponents, possess malice against them and hence ramain confined to the cycle of birth ant death. In another famous Jaina work of the same period, the Isibhasiyaim, the teaching of the forty five renowned saints of Sramanical and Brahmanical schools of thought such as Narada, Bharadvaja, Mankhali-Gosala and many others have been

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Religious Harmony and Fellowship of Faiths: A Jaina Perspective 135 presented with due regards". They are remembered as arhatrsi and their teachings are regarded as an agama. In the history of world religions there is hardly any example in which the teachings of the religious teachers of the opponent sects were included in one's own scriptures with due esteem and honour. Evidently, it indicates the latitudinarian and unprejudiced outlook of the earliest Jaina thinkers. We also have a reference to religious tolerance in the Vyakhyaprajnapti, one of the early works of the Jainas, When an old friend of Gautama, who was initiated in some other religious sect, came to visit him, Mahavira commanded Gautama to welcome him and Gautama did so. Accroding to Uttaradhyayana, when Gautama, the chief disciple of Mahavira and Kesi, a prominent pontiff of Parsvanatha's sect met at Kosambi, both paid due regard to each other and discussed the various problems dispassionately and in gentle and friendly manner about the differences of both the sects37. Haribhadra has not only maintained this latitudinarian outlook of earlier Jainacaryas, but lent new dimension to it. He was born in the age when the intellectuals of the India were engaged in hair-splitting philosophical discussions and in relentless criticism of one other. Though he also critically evaluated the other philosophical and religious systems, his outlook was fully liberal and attempted to see the truth of his opponent's logic also. In the Sastravarta-samuccaya, which is one of the foremost works illustrating Haribhadra's liberal outlook, it is mentioned that the great saint, venerable Lord Buddha preached the doctrine of momentariness (ksanikavada), non-existence of soul (anatmavada), idealism (vijnanavada) and nihilism (Sunyavada) with a particular intention to vanish the mineness and desire for worldly objects and keeping in view the different levels of mental development of his followers, like a good physician who prescribes the medicine according to the disease and nature of the patient 38. He has the same liberal and regardful attitude toward Samkhya and Nyaya schools of Bhrahmanical philosophy. He maintains that naturalism (Prakrtivada) of Samkhya and Isvara kartrttvavada of the Nyaya school is also true and justified, if viewed from certain standpoint39. Further, the epithets such as the great saint (mahamuni), the venerable (arhat), the good physician (Suvaidya) used by him for Buddha

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136 Jainism in a Global Perspective and for Kapila shows his generosity and deference to other religious leaders. Haribhadra's crusade against sectarianism is unique and admirable in the history of world-religions. Alongwith these literary evidences there are some epigraphical evidences of religious tolerance of the Jainas also. Some Jaina acaryas such as Ramkirti and Jaymangalasuri wrote the hymns in the praise of Tokalji and goddess Camunda.40 Jaina kings such as Kumarpala, Visnuvardhana and others constructed the temples of Siva and Visnu alsong with the temple of Jina11. Finally, I would like to mention that Jainism has a sound philosophical foundation for religious tolerance and throughout the age, it practically never indulged in aggressive wars in the name of religion nor did they invoke divine sanction for cruelities against the people of alien faiths. They have always believed in religious harmony and fellowship of faiths. Though generally Jainas do classify religions in the heretic view (mithya-drsti) and non-heretic view (samyak-drsti) yet, mithya-drsti, according to them, is one who possesses one-sided view and considers others as totally false, while samyak-drsti is the one who is unprejudiced and sees the truth in his opponents views also. It is interesting to note here that Jainism calls itself a union of heretic views, (micchadamsanasamuha). Siddhasena (5th cent. A.D.) mentions "Be glorious the teachings of Jina which are the union of all the heretic views i.e. the organic synthesis of one sided and partial views, essence of spiritual nectar and easily graspable to the aspirants of emancipation." Anandaghana, a mystic Jaina saint of the 17th cent. A.D. remarks that just as ocean includes all the rivers so does Jainism all other faiths. Further, he beautifully expounds that all the six heretic schools are the organs of Jina and one who worships Jina also worships them.43 Historically we also find that various deities of other sects are adopted in Jainism and wrshipped by the Jainas. Acarya Somadeva in his work Yasastilak-campu remarks that where there is no distortion from right faith and accepted vows, one follow the tradition prevailing in the country." 44 As we have already said that Jainas believe in the unity of world religions, but unity, according to them, does not imply omnivorous unity

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Religious Harmony and Fellowship of Faiths : A Jaina Perspective 137 in which all the alien faiths willconjoin each other to form a organic whole without loosing their own independent existence. In other words it believes in a harmonious co-existence or a liberal synthesis in which all the organs have their individual existence, but work for a common goal i.e. the peace of mankind. To eradicate the religious conflicts and violence from the world, some may give a slogan of "one world religion" but it is neither possible nor practicable so fas as the diversities in human thoughts are in existence. In the Niyamasara it is said that there are different persons, their different activities or karmas and different levels or capacities, so one should not engage himself in hot discussions neither with other sects nor one's own sect.45 Haribhadra remarks that the diversity in the teachings of the Sages is due to the diversity in the levels of their disciples or the diversity in standpoints adopted by the Sages or the diversity in the period of time when they preached, or it is only an apparent diversity. Just as a physician prescribes medicine according to the nature of patient, its illness and the climate, so the case of diversity of religious teachings. So far as diversity in time, place, levels and understanding of disciples is inevitable, variety in religious conflicts is to develop a tolerant outlook and to establish harmony among them. At last I would like to conclude my paper by quoting a beautiful verse of religious tolerance of Acarya Amitagati -- Sattvesu maitri gunisu pramodam Klistesu jivesu krpaparatvam/ Madhyasthyabhavm viparita vittau Sada mamatma vidadhatudeva."7// Oh Lord! I should be friendly to all the creatures of world and feel delight in meeting the virtuous people. I should always be helpful to those who are in miserable conditions and tolerant to my opponents. References : 1. David C.V. The Voice of Humanity, (Manikachand Depot. Ujjain) p.1. 2. ekka manussa Jai-Gatha (compiled by Yuvacaraya MahaPrajana, Jaina Vishwa Bharati Sansthan, Ladnun, 1993, 1/26.

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138 Jainism in a Global Perspective 3. Uttaradhyayana Sutra, (Translated by Sadhvi Chandana, Sanmati Jnanpeeth, Agra, 3/1. 4. Kartikeyanupreksa, Edited by A.N. Upadhye, Shrimad Rajchandra Ashram, Agas 1960, - 478. 5. David C.V. The Voice of Humanity. Tattrvarthasutra, Umasvati, Translated by Pt. Sukhlalji, P.V. Research Institute, Varanasi-5, 1/1/1. Bhagavatisutra, 18/10. Tattvarthasutra, 5/21. 9. Yogadrstisamuccaya, Haribhadra, L.D. Institute of Indology, Ahmedabad, 1970, 133. Sanmtitarka, Siddhasena Divakara, edited by Pt. Sukhlalji Sanghavi, Jaina Shvetambara Education Board, Bombay, 1939, 38. 11. Ibid. 1/28. 12. Ibid. 1/28. 13. N.M. Tatia, Studies in Jaina Philosophy, P.V. Research Institute, Varanasi-5, 1958, p.22. (a) Bhagavati-Abhayadeva's Vrtti, Rishabhadeva Kesarimal, Ratlam, 1937, 14/7. p. 1188. mukkhamagga pavannanam sineho vajjasimkhala vire jivastae jao Goyamam jam na kevali -Quoted in Abhidhanana Rajendra, vol. II p. 959 and Kalpasutra Tika Edited by Vinayavijay, 127, p. 120. 15. panna samikkhae dhammam/ tattam tatta vinicchayam // -- Uttaradhyayana, Sammati Jnanapitha, Agra, 1972, 23/25. 16. Ibid-23/25 17. agrahivata ninisati yuktim yatra tatra matirasya nivista / paksapatarahitasya tu yuktiryatra tatra matireti nivesam // --Quoted in Saddarsanasamuccaya'-Gunaratna krta tika, Edited by Mahendra Kumar Jain, BhartiyaJnanapitha, Delhi, 2nd edition, 1981, p. 461. paksapato na me vire, na dvesah Kapiladisu // Yuktimadvacanamyasya, tasyakarya parigrahah-Lokatattvanimaya (b) 18.

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Religious Harmony and Fellowship of Faiths : A Jaina Perspective 139 --Haribhadra, Jain Granth Prakasaka Sabha, Ahmedabad, Vikram, 1964, verse 38. 19. loke sastrabhase samayabhase ca devatabhase / nityamap tattvarucina kaitavya-mamudhadrstitvam/26 -- Purusartha Siddhyupaya - Amartacandra, The Central Jaina Publishing House, Ajitasram, Lucknow, 1933. anantadharmatmakameva tattvam.. Anyayogavyavacchedadvatrimsika, Hemacandra. //22 (i) natthinayehivihunam suttam attho ya Jinamayekimci --Avasyaka Niryukti, Editor, Sh. Vijay Jinesuri shvara, Harshapuspamrit granthmala Lakhabavak, Shantpuri Saurastra, 76. (ii) Visesavasyaka Bhasya, L.D. Institute of Indology, Ahmedabad, 1968, 2748. Prof. Satkari Mookerjee, Foundation of World Peace, Ahimsa and Anekanta, Vaishali Institute Research Bulletin No. 1, p. 229. 23. itthi purisiddha ya taheva ya napumsaga/salimge annalimge gihilimge taheva ya/ - Uttaradhyayana, 36/49. 24. seyambaro va asambaro va buddho va taheva annova / samabhavabhaviyappa lahai mukkhan na samedeho // -- Haribhadra, Quoted in Jaina, Bauddha aur Gita ke Acaradarsano ka Tulanatmaka Adhyayan, by. Dr. Sagarmal Jaina. p. 5, Vol. II, 1st Ed. 25. je asava te parissava. je parisava te asava -- Acarargasutra, 1/4/2. 26. nasambaratve na sitambaratve, na tarkavade na ca tattvavade / na paksasevasrayena mukti Kasaya mukti kila muktireva // -- Upadesatarangini, Haribhadra, Bhurabhi Harsacandra, Varanasi, V.S. 2437. 178, p. 98. 27. niyayavayanijjasacca, savvanaya paraviyalane moha/ te una na ditthasamao vibhayai sacce va aliye va // --Sanmati Prakarana, 28. Siddhasena, Jnanodaya Trust, Ahmedabad, 1963. 28. yasya sarvatra samata nayesu tanayesviva/ tasyanekantavadasya kva nyunadhikasemusi //

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140 Jainism in a Global Perspective tena syadvadamalambya sarvadarsanatulyatam/ moksoddesavi (dvi) sesena yah pasyati sa sastravit //70/1 madhyasthyameva sastrartho yena taccaru siddhyati / sa eva dharmavadah syadanyadbalisavalganam //71/1 madhyasthyasahitam hyekapadajnanamapi prama/ astrakotih vithaivanya tatha coktam mahatamana //73/1 --Adhyatmopanisat-Yosovijaya, Sri Jaina harmarprasaraka Sabha Bhavanagar, 1st Ed., Vikram, 1965. 29. namo Arahantanam/namo siddhanam /namo Ayariyanam / nomo Uvajjhayanas/namo loye savva sahunas/ -- Vyakhyaprajnapti, Mahavira Jaina Vidyalaya, Bombay, 1/1. 30. sadasivah param brahma siddhatma tathateti ca/ sabdaistad ucyate' navarthad ekam evaiyamadibhih // -- Yogdrstisamuccaya-Haribhadra, Lalbhai Dalapatbhai Bharatiya Sanskriti Mandir, Ahmedabad, 1st Ed. 1970, 130. 31. yasyanikhilasca dosa na santi sarve gunasca vidyante / brahma va visnurva haro jino va namastasmai // --Lokatattvanirnaya, Haribhdra, Sri Jainagrantha Prakasaka Sabha, Ahmedabad, Vikram 1994, 40. 32. bhavabijankurajanana ragadyah ksayamupagatayasya/ brahma va visnurva haro jino va namastasmai // -- Mahadeva stotra, 44 (Published in Paramarsa Svadhyaya Granth Samgraha). 33. eyaim micchaditthissa micchattapariggahiyais micchasuyam, eyani ceva sammadditthissa sammattapariggahiyaim, Sammasuyam, ahava micchaditthissavi sammasuyam, Kamha ? sammattaheuttanno, Jamha te micchaditthiya, tehim ceva amachim coiya samana kei sapakkhaditthio vamenti, settam micchasuyam. vrti-etani bharatadini sastrani mithyadrsteh mithyatvaparigrhitani bhavanti, tato viparitabhinivesaveddhihetutvam mithyasrutam etanyeva

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Religious Harmony and Fellowship of Faiths : A Jaina Perspective 141 ca bharatadini sastrani samyagdrsteh samyakivaparigrhitani bhavanti-- Nandisutra, Sri. Mahavira Jaina Vidhyalaya, Bombay, 1st ed. 1968, 72, p. 30. 34. sayam sayam passamsamta garahamta param vayam) je utattha visussamti, samsaram te viussiya // -- Sutrakitarga 1/1/2/23. 35. devandradena Arahata isina buiyam/ --Isibhasiyaim, 1/1, See also the names of its various chapters, edited by Dr. Walther Schubring, L.D. Instt. of Indology, Ahmedabad 9, 1974. 36. he khamdaya! sagayam, Khamdaya! Susagayam - Bhagavati, 2/1. 37. kesikumara samane goyamam dissama gayam/ padiravam padivattis sammam sampadivajjai // -- Uttaradhyayana sutra, Sanmati Jnanpitha, Agra, 1st Ed. 23/16. 38. Sastravartasamuccya, L.D. Instt. Ahmedabad, 1st ed., 1969.6/464, 65, 67. . Ibid. 3/207 and 3/237. 40. Jaina Silalekha Samgraha, vol. III, Introduction by G.C.Chaudhari. See also epigraphs of above mentioned book vol. I, II and III, No. 181, 249, 315, 332, 333, 356, 507,649, 710. Jaina Silalekha Samgraha, vol. III,'Introduction' by G.C.Chaudhari. See also epigraphs of above mentioned book vol. I, II and III, No. 181,249, 315, 332, 333, 356, 507,649, 710. 42. Sanmatitarka-Prakarana,Jnanodaya Trust, Ahmedabad, 1963.3769 43. Namijinastavan - Anandaghana Granthavali, Sri Jaina Sreyaskara Mandal, Mehesana (1957). 44. Yasastilaka-campu, Somadevasuri, Nirnay Sagar, Press, Bombay, p. 373. 45. Niyamasara, Kundakunda, 155, The Central Jaina Publishing House, Lucknow, 1931. 46. Yogadrstisamuccaya, Haribhadra, L.D. Instt. Ahmedabad, 1970. 47. Samayika Patha l-Amitagati, Published in Samayikasutra, Sanmati Jnanapitha, Agra.

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The Solutions of world problems from Jaina Perspective PROF. SAGARMAL JAIN We all are human beings first and as human beings the problems, humanity is facing today, are our own. As a matter of fact, we ourselves are responsible for their creation and it is us who have to bear their consequences also. Therefore we, the men of religion, cannot escape from our responsibility. It is our earnest duty to ponder over their roots and causes, to suggest their solutions and to make honest efforts for their eradication. Problem of Mental Tension and its Solution The growth of scientific knowledge and outlook has destroyed our superstitions and false dogmas. But unfortunately it has shaken our faith in spirtitual and human values also. Today, we have more knowledge of and faith in the atom and atomic power than the values needed for meaningful and peaceful life. We rely more on atomic weapons as our true rescuer than on our fellow beings. It is also true that the advancement in science and technology has supplied us amenities for a pleasant living. Now a days the life on earth is so luxurious and pleasant as it was never before, yet because of the selfish and materialistic outlook, nobody is happy and satisfied. This advancement in all walks of life and knowledge could not sublimate our animal and selfish nature. The animal instinct lying within us is still forceful and is dominating our individual and social behaviour. What unfortunately happened is that the intoxication of ambition and success made us more greedy and egoistic. Our ambition and desires have no limits. They always remain unfulfilled and these unfulfilled desires create frustration. Frustration and resentments give birth to mental tensions. These days, our life is full of excitements, emotional disorders and mental tensions. The peoples and nations,

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The Solutions of world problems from Jaina Perspective 143 materially more affluent having all the amenities of life, are more in the grip of tensions. Medical as well as psychological, reports of advanced nations confirm this fact. This shows that the cause of our tensions is not scarcity of the objects of necessities, but the endless desires and the lust for worldly enjoyment. Among the most burning problems the world is facing these days, the problem of mental tension is prime. We are living in tension all the time and are deprived of, even a pleasant sound sleep. The single and most specific feature by whichourage may be characterised is that of tensions. As a matter of fact all the problems which we are facing today are generated by us and therefore, their consequences are also to be born by us. The main object of Jianism is to emancipate man from his sufferings i.e. mental tensions and thus to attain equanimity or tranquillity. First of all, we must know the cause of these mental tensions. For Jainism the basic human sufferings are not physical, but mental. These mental sufferings or tensions are due to our attachment towards worldly objects. It is the attachment, which is fully responsible for them. The famous Jaina text Uttaradhyayana-sutra mentions: "The root of all sufferings physical as well as mental, of every body including gods, is attachment, which is the root cause of mental tension'. Only a detached attitude towards the objects of worldly enjoyment can free mankind from mental tension. According to Lord Mahavira, to remain attached to sensuous objects is to remain in the whirl. Says he: "Misery is gone in the case of a man who has no delusion, while delusion is gone, in the case of a man who has no desire; desire is gone in the case of a man who has no greed while greed is gone in the case of a man who has no attachment."2 The efforts made to satisfy the human desires through material objects can be likened to the chopping off of the branches while watering the roots. He further remarks that uncountable mountains of gold and silver like Kailasa can not satisfy the desires of human beings because desires are endless like sky>>. Thus the lust for and the attachment towards the objects of worldly pleasure is the sole cause of human tensions. If mankind is to be freed from mental tensions, it is necessary to grow a detached outlook in life. Jainism believes that the lesser the

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144 Jainism in a Globle Perspective attachment, the greater will be the mental peace. It is only when attachment vanishes, the human mind becomes free from mental tensions and emotional disorders and attains equanimity which is the ultimate goal of all our religious practices and pursuits". The problem of Survival of Human Race and Disarmament The second important problem, the world is facing today is the problem of the survival of human race itself. Due to the tremendous advancement in war technology and nuclear weapons, the whole human race is standing on the verge of annihilation. Now it is not the question of survival of any one religion, culture or nation, but of the whole humanity. Today we have guided missiles but unfortunately unguided men. The madness of one nation or even an individual may lead to the destrucion of whole humanity. Because of the advancement in scientific knowledge and out look our faculty of faith has been destroyed. When mutual faith and faith in higher values of co-operation and co-existence is destroyed, doubts take place. Doubts cause fear, fear produces the sense of insecurity, which results in accumulation of weapons. This mad race for accumulation of weapons is to lead to the total annihilation of human race from this planet. Thus, the problem of survival of mankind is related to the question of disarmament. To meet this aim first of all we will have to develop mutual faith or trust and thus remove the sense of fear and insecurity, which is the sole cause of armament-race, and then to check the mad race for weapons. Let us think what means have been suggested by the Jainas to solve the problem of human survival and to check the mad race for weapons. For Jainas, it is the sense of insecurity which causes fear and vice a versa. Insecurity results in the accumulation of weapons. So it is our me duty to develop the sense of security among fellow beings. In Sutrakstanga, it is clearly mentioned that there is nothing higher than the sense of security, which a human being can give to others'. The virtue of fearlessness is supreme. It is two-fold (1) one should not fear from others and (2) one should not cause fear to others. A real Jaina saint is one who is free from fear andenmity. When the fear vanishes and enmity dissolves there is no need for armaments. Thus the sense of security and accumulation of arm and weapons are related to each other. Though arms and

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The Solutions of world problems from Jaina Perspective weapons are considered as means of security, yet these, instead of giving security, generate fear and a sense of insecurity in the opposite party and hence a mad race for accumulation of superior weapons starts. Lord Mahavira had seen this truth centuries before that there is no end to this mad race for weapons. In Acaranga (4th cent B.C.) he proclaimed "atthi sattham parenaparam natthi asattham parenaparam "i.e. there are weapons superior to each other, but nothing is superior to asastrai.e. disarmament or non-violence'. It is the selfish and aggressive outlook of an individual or a society that gives birth to war and violence. They are the expression and outcome of our sick mentality. It is through firm faith in mutual credibility and non-violence that humanity can get rid of this mad race for nuclear weapons and thus can solve the problem of its survival. 145 The Problem of War and Violence At the root of all types of wars and violence there lies, the feelling of discontentment as well as the will for power and possession. According to Sutrakrtanga, the root of violence is attachment or will for possession. A book namely "Tension that causes war" tells us that economic inequalities, insecurities and frustrations create group conflicts. It is true that in the old days the cause of war was only will for power and possession, whether it was the possession of women or land or money. Butnow-a-days economic inequality, over population, sense of insecurity and unequal treatment on the basis of caste, creed and colour may be added to the causes of war. Jaina thinkers have all the time, condemned war and violence. In Uttaradhyayana, it is said "If you want to fight, fight against your passions. It is much better to fight with one's own passionate self than to fight with others, If some one is to be conquered, it is no other than your own self. One who has got victory over one's own self is greater then the one who conquers thousand and thousand of warriors". Though Jainas aim at complete eradication of war and violence from the earth, it is not possible as long as we are attached to and have possession for any thing-living or non-living, small or great. There are persons and nations who believe in the dictum 'might is right'. Though aggressive and unjust, war and violence is not acceptable to Jainas, they agree to the point that all those who are attached to physical world and have a social obligation to protect others life and property are unable to

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146 Jainism in a Globle Perspective dispense with defensive war and violence. Jainas accept that perfect nonviolence is possible only on spiritual plane by a spiritual being who is completely free from attachment and aversion and has full faith in the immortality of soul and thus remains undisturbed by the fear of death and sense of insecurity. The problem of war and violence is mainly concerned with worldly beings. They cannot dispense with defensive and occupational violence. But what is expected of them is to minimize the violence at its lowest. Ignorant and innocent persons should not be killed in wars at any cost. Jaina thinkers have suggested various methods and means for non-violent wars and for reducing violence even in just and defensive wars. They suggested two measures. First the war should be fought without weapons and in the refereeship of some one. The war fought between Bharat and Bahubali is an example of such a non-violent war. In our times Gandhiji also planed a non-violent method of opposition and applied it successfully. But it is not possible for all to oppose nonviolently. Only a man, who is detached even to his body and has heart free from malice can protect his right non-violently. In addition to this, such efforts can bear fruits only when raised against one who has human heart. Its success becomes dubitable when it has to deal with some one, who has no faith in human values and wants to serve his selfish motives. Jainism permits only a householder and not a monk to protect his rights through violent means in exceptional cases. But the fact remains that violence for Jainas is an evil and it cannot be justified as a virtue in any case. 10 Problem of Disintegration of Human Society The disintegration of human race is also one of the basic problems, humanity is facing today, Really, the human race is one and it is we who have erected the barriers of caste, creed, colour, nationalities etc. and thus disintegrated the human race. We must be aware of the fact that our unity is natural while these divisions are artificial and man made. Due to these artificial man made divisions, we all are standing in opposition to one another. Instead of establishing harmony and mutual love, we are spreading hatred and hostility in the name of these man-made artificial divisions of caste, creed and colour. The pity is that we have become thirsty of the blood of our own fellow beings. It is a well known fact that countless wars have been fought on account of these man-made artificial divisions.

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The Solutions of world problems from Jaina Perspective 147 Not only this, we are claiming the superiority of our own caste, creed and culture over others and thus throwing one class against the other. Now, not only in India but all over the world class-conflicts are becoming furious day by day and thus disturbing the peace and harmony of human society. Jainism, from its inception, accepts the oneness of human race and oppose these man made divisions of caste and creed. Lord Mahavira declared that' human race is one!'. He further says that there is nothing like inferiority and superiority among them. All men are equal in their potentiality. None is superior and inferior as such. It is not the class but the purification of self or a good conduct that makes one superior!2. It is only through the concept of equality and unity of mankind, which Jainism preached from the very beginning, that we can eradicate the problem of disintergration and class-conflict. It is mutual faith and cooperation which can help us in theis regard. Jaina acaryas hold that it is not the mutual conflict but mutual co-operation, which is the law of living. In his work Tattvartha sutra, Umasvati maintains that mutual cooperation is the essential nature of human beings. It is only through mutual faith, co-operation and unity that we can pave the way to prosperity and peace of mankind. Jainas believe in the unity of mankind, but unity, for them doesn't mean absolute unity. By unity they mean an organic-whole, in which every organ has its individual existence but works for a common goal. i.e. human good. For them unity means,'unity in diversity'. They maintain that every race, every religion and every culture has full right to exist, with all its peculiarities, but at the same time, it is its pious duty to work for the welfare of the whole humanity and be prepared to sacrifice its own interest in the larger interest of humanity. In the Jaina text Sthanangasutra we have the mention of Gramadharma, Nagaradharma, Rastradharma etc. 14 refering to one's duty towards one's viliage, city and nation that has to be fulfilled. Problem of Economic inequality and Consumer Culture Economic inequality and vast differences in the mode of consumption are the two curses of our age. These disturb our social harmony and cause class-conflicts and wars. Among the causes of economic inequality, the will for possession, occupation or hoarding are the prime. Accumulation

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Jainism in a Globle Perspective of wealth on the one side and the lust of worldly enjoyment of the other, are jointly responsible for the emergence of present-day materialistic consumer culture. A tremendous advancement of the means of worldly enjoyment and the amenities of life has made us crazy for them. Even at the cost of health and wealth, we are madly chasing them. The vast differences in material possession as well as in the modes of consumption have divided the human race into two categories of 'Haves' and 'Have nots'. At the dawn of human history also, undoubtedly, these classes were existant but never before, the vices of jealousy and hatred were as alarming as these are today. In the past; generally these classes were cooperative to each other while at present they are in conflicting mood. Not only disproportionate distribution of wealth, but luxurious life whcih rich people are leading these days, is the main cause for jealousy and hatred in the hearts of the poor. 148 Though wealth plays an important role in our life and it is considered as one of the four purusarthas i.e. the pursuits of life, yet it cannot be maintained as the sole end of life. Jainas, all the time, consider wealth as a means to lead a life and not a destination. In Uttaradhyayana sutrait has been rightly observed "that no one who is unaware of treasurer of one's own protect one-self by wealth's. But it does not mean that Jaina acaryas do not realise the importance of wealth in life. Acarya Amrtacandra maintains that the property or wealth is an external vitality of man. One who deprives a person of his wealth commits violence. Jainas accept the utility of wealth, the only thing which they want to say is that wealth is always a means and it should not be considered as an end. No doubt wealth is considered as a means by materialist and spiritualist as well, the only difference is that for materialist it is a means to lead a luxurious life while for spiritualist, as well as Jainas, it is a means to the welfare of human society and not for one's own enjoyment. The accumulation of wealth in itself is not an evil but it is the attachment towards its hording and lust for its enjoyment, which makes it an evil. If we want to save the humanity from class-conflicts, we will have to accept self imposed limitation of our possessions and modes of consumption. That is why Lord Mahavira has propounded the vow of complete non-possession for monks and nuns and vow of limitation of possession for laities. Secondly, to have a check on our luxurious life and modes of consumption. He

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The Solutions of world problems from Jaina Perspective prescribed the vow of limitation in consumption. The property and wealth should be used for the welfare of humanity and to serve the needy, he prescribed the vow of charity named as Atithi samvibhaga. It shows that charity is not an obligation towords the monks and weaker sections of society but through charity we give them what is their right. In Jainism it is the pious duty of a house-holder to fix a limit to his possessions as well as for his consumption and to use his extra money for the service of mankind. It is through the observation of these vows that we can restore peace and harmony in human society and eradicate economic inequality and class conflicts. 149 Problem of Conflicts in Ideologies and Faiths Jainism holds that reality is complex. It can be looked at and understood from various view-points or angles. For example, we can have hundreds of photographs of tree from different angles. Though all of them give a true picture of it from a certain angle, yet they differ from each other. Not only this but neither each of them, nor the whole of them can give us a complete picture of that tree. They, individually as well as jointly, will give only a partial picture of it. So is the case with human knowledge and understanding also, we can have only a partial and relative picture of reality. We can know and describe the reality only from a certain angle or viewpoint. Though every angle or viewpoint can claim that it gives a true picture of reality, yet it gives only a partial and relative picture of reality. In fact, we cannot challenge its validity or truth-value, but at the same time we must not forget that it is only a partial truth or one-sided view. One who knows only partial truth or has a one-sided picture of reality, has no right to discard the views of his opponents as totally false. We must accept that the views of our opponents may also be true from some other angles. The Jaina-theory of Anekantavada emphasises that all the approaches to understand the reality give partial but true picture of reality, and due to their truth-value from a certain angle we should have regard for other's ideologies and faiths. The Anekantavada forbids to be dogmatic and one-sided in our approach. It preaches us a broader outlook and open mindedness, which is more essential to solve the conflicts taking place due to the differences in ideologies and faiths. Prof. T.G. Kalghatgi rightly observes: "The spirit of Anekanta is very much necessary in society, specially in the present days, when conflicting ideologies are

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150 Jainism in a Globle Perspective trying to assert supermacy aggressively. Anekanta bring the spirit of intellectual and social tolerance. For the present-day society what is awfully needed, is the virtue of tolerance. This virtue of tolerance i.e. regard for others ideologies and faiths has been maintained in Jainism form the very beginning. Mahavira mentions in the Sutrakrtanga, 'those who praise their own faiths and ideologies and blame those of their opponents and thus distort the truth will remain confined to the cycle of birth and death17. Jaina philosophers have always maintained that all the judgments are true by their own viewpoints, but they are false so far as they refute totally other's view-points. Here I would like to quote verses from works of Haribhadra (8th century A.D.) and Hemacandra (12th century A.D.), which are the best examples of religious tolerance in Jainism. In Lokatattvanirnaya Haribhadra says: "I bear no bias towards Lord Mahavira and no disregard to the Kapila and other saints and thinkers, whatsoever is rational and logical ought to be acceptedi. Hemcandra in his Mahadeostotra says" "I bow to all those who have overcome attachment and hatred, which are the cause of worldly existence, be they Brahma, Visnu, Siva or Jina''. Thus, Jaina saints have tried all the times to maintain the harmony in different religious-faiths and tried to avoid religious conflicts. The basic problems of present society are mental tensions, violence and conflicts of ideologies and faiths. Jainism had tried to solve these problems of mankind through the three basic tenets of non-attachment or non-possessiveness (Aparigraha), non-violence (Ahimsa) and non-absolutism (Anekanta). If mankind observes these three principles, peace and harmony can certainly be established in the world. Problem of the Preservation of Ecological Equilibrium The world has been facing a number of problems such as mental tensions, war and violence, ideological conflicts, economic inequality, political subjugation and class conflicts not only today but from its remote past. Though some of these have assumed and alarming proportion today, yet no doubt the most crucial problem of our age is, or for coming generation would be, that of ecological disbalance. Only a half century back we could not even think of it. But today every one is aware of the fact that ecological disbalance is directly related to the very survival of huamn

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The Solutions of world problems from Jaina Perspective 151 race. It indicates lack of equilibrium or disbalance of nature and pollution of air, water, etc. It is concerned not only with human beings and their environment, but animal life and plant-life as well. Jainism, presents various solution of this ecological problem through its theory of non-violence, Jainas hold that not only human and animal being but earth, water, air, fire and vegetable kingdom are also sentient and living beings. For Jainas to pollute, to disturb, to hurt and to destroy them means commit the violence against them, which is a sinful act. Thus their firm belief in the doctrine that earth, water, air, fire and vegetables paves the way for the protection of ecological balance. Their every religious activity starts with seeking forgiveness and repentance for disturbing or hurting earth, water, air and vegetation. Jainacaryas had made various restrictions of the use of water, air and green vegetables, not only for monks and nuns but for laities also. Jainas have laid more emphasis on the protection of wild-life and plants. According to them hunting is one of the seven serious offences or vices. It is prohibited for every Jaina whether a monk or a laity. Prohibitions for hunting and meateating are the fundamental conditions for being a Jaina. The similarity between plant-life and human life is beautifully explained in Acarargasutra. To hurt the plant life is as sinful act as to hurt human life. In Jainism monks are not allowed to eat raw-vegetables and to drink unboiled water. They cannot enter the river or tank for bathing. Not only this, there are restrictions, for monks, on crossing the river on their way of tours. These rules are prevalent and observed even today. The Jaina monks and nuns are allowed to drink only boiled water or lifeless water. They can eat only ripe fruits, if their seeds are taken out. Not only monks, but in Jaina community some householders are also observing these rules. Monks and nuns of some of the Jaina sects, place a peace on their mouths to check the air pollution. Jaina monks are not allowed to pluck even a leaf or a flower form a tree. Not only this, while walking they always remain conscious that no insector greenery is trampled under their feet. They use very soft brushes to avoid the violence of smallest living beings. In short Jaina monks and nuns are over conscious about the pollution of air, water, etc. So far as Jaina house-holders are concerned they take such vows as to use a limited and little quantity of water and vegetables for their daily

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152 Jainism in a Globle Perspective use. For a Jaina, water is more precious than ghee or butter. To cut forest or to dry the tanks or ponds are considered very serious offence for an house holder. As per rule Jaina house-holders are not permitted to run such type of large scale industries which pollute air and water and lead to the violence of plant-life and animal-kingdom. The industries which produce smoke in large quantity are also prohibited by Jainacaryas. The types of these industries are termed as 'maharambha'or greatest sin and larger violence. It is considered as one of the causes for hellish life. Thus Jainas take into consideration not only the violence of small creatures but even earth, water, air, etc. also. The fifteen types of industries and bussiness, prohbited for the house-holder are mainly concerned with ecological disbalance, pollution of environment and violence of living beings. Jainacaryas permitted agriculture for house-holders, but the use of pesticides in the agriculture is not agreeable to them, because it not only kills the insects but pollutes the atomosphere as well as our food items also. To use pesticides in agriculture is against their theory of nonviolence. Thus we can conclude that Jainas were well aware of the problem of ecological disbalance and they made certain restrictions to avoid the same and to maintain ecological equilibrium, for it is based on their supreme principle of non-violence. References Uttaradhyayana, Edited by Sadhvi Chandanaji, Virayatan Prakashan, Agara, 1972, 32/29. 2. Ibid., 32/8. Ibid., 9/48. Acaranga, (Angasuttani) Editor - Muni Nathmal, Jaina Visva Bharati, Ladnun, V.S. 2031, 1/8/4. 5. Sutrakrtanga, (Part I-II) Editor - Madhukar Muni, Agam Prakashan Samiti, Beawar 1982, 1/6/23. Uttaradhyayana, 6/6. 7. Acaranga, 1/3/4. 8. Sutraktanga, 1/1/1/1. 9. Uttaradhyayana, 9/34.

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* The Solutions of world problems from Jaina Perspective 153 10. Jain Journal, Vol. 22, July 1987, No. 1, pp. 16-17. 11. ekka Manussa Jai -- Acararga Niryukti, Editor Shri Vijayajine surishwar, Shri Harsa Puspamrita Jaina Granthamala, Lakhabavala, (Saurashtra), Gatha, 19. (Compiled by Yuvacharya Maha Prajna, Published by Jaina Viswa Bharti, Ladnun). 12. Acaranga, 1/2/3/75. 13. Tattvarthasutra, Editor - Pt. Sukhlal Sanghavi, P.V. Research Institute, Varanasi - 1976. 5/21. 14. Sthanargasutra, Editor Madhukar Muni, APS, Beawar 1981, 10/35. 15. Uttaradhyayan, 4/5. 16. Vaishali Institute Research Bulletin, No. 4, p. 31. 17. Sutrakitanga, 1/1/2/23. 18. Lokatattvanirnaya, Haribhadra, 38. 19. Mahadevastotra, Hemcandra, 44.

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Jaina Concept of Peace PROF. SAGARMAL JAIN Peace: The Need of our Age We are living in the age of science and technology. The advancement in our scientific knowledge has removed our religious superstitions and false dogmas. But unfortunately and surprisingly, side by side, it has also shaken our mutual faith, and faith in moral virtues as well as religiospiritual values. The old social and spiritual values of life, acting as binding on humanity and based on religious beliefs, has been made irrelevant by scientific knowledge and logical thinking. Till date, we have been unable to formulate or evolve a new value structure, so necessary for meaningful and peaceful living in society, based on our scientific and logical outlook. We are living in a state of total chaos. Infact, the present age is the age of transition, old values have become irrelevant, and new ones have not been yet established. We have more knowledge and faith in atomic structure and power than the values needed for meaningful and peaceful life. Today, we strongly rely on the atomic power as our true rescuer, and discard the religio-spiritual values as mere superstitions. Mr. D.R. Mehta rightly observed, "In the present day world with religion getting separated from daily life and spreading commercialisation killing (violence) has increased manyfold and sensitivity to (other) life whether animal or human has declined in proportion." For us human being is either a complicated machine or at least a developed animal, governed by his instincts and endowed with some faculties of mechanical reasoning. Thus, we have developed a totally materialistic and selfish outlook. The advancement in all the walks of life and knowledge could not sublimate our animal and selfish nature. The animal instinct lying within us is still forceful and is dominating our individual and social behaviour and due to this our life is full of excitements, emotional disorders and

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Jaina Concept of Peace mental tensions. The more advanced a nation, more stronger the grip of these evils of our age over it. The single most specific feature by which our age may be characterised is that of tension. Now a days not only the individuals, but the total human race is living in tension. Though outwardly we are pleading for peace and non-violence yet by heart we still have strong faith in the law of the jungle, i.e. the dictum'might is right.' We are living for the satisfaction of our animal nature only, though we talk of higher social and spiritual values. This duality or the gulf between our thought and action is the sole factor disturbing our inner as well as outer peace. Once the faith in higher values or even in our fellow beings is shaken and we start seeing each and every person or a community or a nation with the eyes of doubt, definitely, it is the sign of disturbed mentality. 155 Because of materialistic and mechanical outlook our faculty in faith has been destroyed and when the mutual faith and faith in higher values of co-operation and co-existence is destroyed, doubts take pace. The doubt causes fear, fear gives birth to violence and violence triggers violence. The present violence is the result of our materialistic attitude and doubting nature. The most valuable thing, human race has lost in the present age, is none other than peace. Science and technology has given us all the amenities of life. Though due to the speedy advancement in science and technology, nowadays, life on earth is so luxurious and pleasant as it was never before, yet because of the selfish and materialistic outlook and doubting nature of man, which we have developed today, no body is happy and cheerful. We are living in tension all the times and deprived of, even a pleasant sound sleep. The people, materially more affluent having all the amenities of life, are more in the grip of tensions. Medical as well as psychological survey reports of advance nations confirm this fact. Tendency to consume alcoholic and sedative drugs is increasing day by day. It also supports the fact that we have lost our mental peace at the cost of this material advancement. Not only this, we have also been deprived of our natural way of living. S. Bothara maintains "What unfortunately has happened, is that the intoxication of ambition and success has made us forget even the natural discipline, which we, inherited from the animal kingdom."2.

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156 Jainism in a Global Perspective Because of the development of mental faculties we have not only denied to accept social or religious checkpost but we also have denied natural checks. Now our life-cart has only accelerator, no break. Our amibitions and desires have no limits. They always remain unfulfilled and these unfulfilled desires create frustrations. These frustrations or resentments are the cause of our mental tension. Due to the light legged means of transportation, physical distances are no bars to meet the peoples of different nations, cultures and religions and thus, our world is shrinking. But unluckily and disdainfully because of the meterialistic and selfish outlook, the distance of our hearts is increasing day by day. Instead of developing mutual love, faith and co-operation we are spreading hatred, doubt and hostility and thus deprived of peace, mental as well as environmental, the first and foremost conditionof human living. Rabindra Nath Tagore rightly observes, "For man to come near to one another and yet to continue to ignore the claims of humanity is a sure process of suicide."3 Meaning of Peace in Jainism The term 'Peace' has various connotations. It can be defined in different ways from different angles. Intrinsically peace means a state of tranquillity of mind. It is the state in which self rests in its own nature, undisturbed by external factors. Peace means soul devoid of passions and desires. Acararga, mentions that an aspirant who has attained peace has no desire. Peace means cessation of all desires. Sutrakitanga equates it with Niravana i.e.. the emancipation from all desires, in other word, it is the state of self-contentmentor total subjectivity i.e. the state of pure Seer. Acaranga maintains that one who is aware of peace will not fall in the grip of passions. While defining peace, Saint Thomas Aquinas has rightly maintained the same view. He says, "peace implies two things first our self should not be disturbed by external factors and secondly, our desires should find rest in onei.e. the self."6 This inner peace can also be explained from negative and positive view-points. Negatively, it is the state of the cessation of all the passions and desires. It is the freedom from the vectors of attachment and aversion. Positively, it is the state of bliss and self contentment. But we must remember that these positive and negative aspects of inner peace are interdependent on each other, they are like the

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Jaina Concept of Peace two sides of the same coin and they can not exist without each other. We can only distinguish them but not divide them. The inner peace is not mere and abstract idea, but it is something, which is whole and concrete. It represents our infinite self. 157 Now we turn to the external peace. While the inner peace is the peace of our self, external peace is the peace of society. We can also define it as environmental peace. In Jainism, the Prakrta word 'santi'-- Samskrta equivalent Ksanti, also means forgiveness. In Sutrakrtanga, among ten virtues the first and foremost is forgiveness, the basic need for social peace. It is the state of cessation of wars and hostilities, among individuals, individuals and society, different social groups and nations on the earth. So far as this outer peace or the peace of the society is concerned it can also be defined in both ways negatively as well as positively. Defined, negatively it is the state of cessation of wars and hostilities. It is the state of harmonious living of individuals as well as societies and nations. It is the state of social co-operation and co-existance. But we must be aware of the fact that the real external peace is more than non-war. It is a vital peace. It is the state, free from mutual doubts and fears. So far as the doubts and apprehensions against each other exist, inspite of the absence of actual war, really. It is not the state of peace. Because where there is fear, the war exists. In modern world we term it as cold war. War is war, whether it is cold or actual, it disturbs the peace of society. Real external peace is only possible, when our hearts are free from doubts and fear and each and every individual has firm faith not only in the dictum 'Live and Let live', but 'Live for other.' According to Jaina Philosopher Umasvati, "By nature living being are made for other, (Parasparopagrahojivanam)".' So long as our heart are full of doubts and fear and we do not have full control on our selfish animal instincts as well as firm belief in mutual co-operation and co-existence, real social peace on earth will not be possible. Real peace dawns only if our hearts are full of universal love, which is something different from mere attachment, because, for Jainas attachment is always linked with aversion. But universal love is based on the concept of equality of all beings and firm faith in the doctrine that by nature living beings are made for each other. We must also be aware of

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158 Jainism in a Global Perspective . the fact that this external or environmental peace depends on the mental peace of individuals, since, our external behaviour is only an expression of our inner will and attitude towards life. Thus, the various aspects of peace are not mutually exclusive but inclusive. The peace of society or in other words the environmental peace is disturbed, when the inner peace of the individual is disturbed and vice versa. In my humble opinion hostilities and wars are the expressions and outcomes of sick mentality. It is the agressive and selfish outlook of an individual or a society that gives birth to confrontations among individual, individual and society as well as different social or religious groups and nations. At the root of all types of confrontations and wars, which disturb our environmental peace, there lies the feeling of discontentment as well as will for power, possession and hoarding. Thus social disturbances, conflict and confrontations are only symptoms of our mental tensions orsick mentality. In fact, the peace of society depends on the psychology or mental make-up of its members, but it is also true that our attitude towards life and behavioural pattern is shaped by our social environment and social training. The behavioural pattern and mentality of the members of nonviolent society will surely be different from that of a violent society. While on the one side social norms, ideals and conditions affect the mental make-up and behavioural pattern of the individual, on the other side there are also individuals, who shape the sccial norms, ideals and conditions. Though, it is correct that in many cases disturbed social conditions and environmental factors may be responsible for vitiating our mental peace, yet they can not disturb the persons, strong spiritually. According to Jainism spiritually developed soul remains unaffected at his mental level by external factors. But on the other hand disturbed mental state necessarily affects our social and environmental peace. Thus, for Jainas the inner peace of the soul is the cause and that of the society is the effect. Modern tension theory also supports this view. A book namely "Tensions that causes Wars' tells us that 'economic inequalities, insecurities and frustrations create groups and national conflicts, but for Jainas economic inequalities and feeling of insecurities can not disturb those persons, who are self-contented and free from doubts and fears. So far as the frustrations are concerned they are generated by our ambitions and resentments and

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Jaina Concept of Peace 159 can be controlled only by extinction of desires. Therefore, we must try first to retain inner peace or the peace of soul. In Jaina texts, we find certain references about the importance and nature of peace. In Sutrakrtanga, it is said that has the earth is the abode for all living beings so the peace is the abode for all the enlightened beings of past, present and future." These souls having attained the spiritual heights always rest in peace and preaches for peace. For Jainas peace means the tranquillity or calmness of mind and so they equated the term peace (santi)with the term equanimity or samata. For them peace rests on mental equanimity and social equality. When mental equanimity is disturbed inner peace is disturbed and when social equality is disturbed external or social peace is disturbed. Jainism as a religion is nothing but a practice for mental equanimity and social equality. For the same, they use particular Praksta word 'samaiya' (samata), the principal concept of the Jainism. It is the pivot around which the whole Jainism revolves. In English, the term 'Samaiya'connotes various meanings such as equanimity, tranquillity, equality, harmony and righteousness, in different contexts. Sometimes it means a balanced state of mind undistrubed by any kind of emotional excitement, pleasure or pain, achievement and disappointment, sometimes it refers to the personality, completely free from the vectors of aversion and attachment, i.e. a dispassionate personality. These are the intrinsic definitions of 'Samata or santi'. But when this word is used extrinsically it means the feeling of equality with all the living beings and thus it conveys social equality and social harmony. Peace as the ultimate Goal of Life According to the Jaina thinkers, the ultimate goal of life is to attain peace or tranquillity our essential nature. In Acarangasutra, one of the earliest Jaina canonical texts, we find two definitions of religion, one as 'tranquillity'and other as non-violence. Lord Mahavira mentions "Worthy people preached religion as tranquillity or equanimity."10 This tranquillity or peace of mind is considered as the core of religious practice, because it is the real nature of living beings, including human beings. In an another Jaina text known as Bhagavatisutra, there is a conversation between Lord Mahavira and Gautama. Gautama asked Mahavira "What is the nature of self and Mahavira answered "O Gautama' the nature of self

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160 Jainism in a Global Perspective is tranquillity i.e. peace. Gautama again asked 'O, Lord what is the ultimate goal of self, Mahavira answered 'O, Gautama, the ultimate goad of self is also to attain tranquillity or peace." #11 In Sutrakrtanga, the term peace is equated with emancipation.12 Thus, for Jainas, peace being an essential nature sva-svabhava of self, it is considered as ultimate goal of life. In Jainism, religion is nothing but a practice for the realisation of one's own essential nature or sva-svabhava which is nothing but the state of tranquillity or peace of mind. This enjoying of one's own essential nature means to remain constant in Saksibhavai.e. to remain undisturbed by external factors. It is the state of pure subjectivity which is technically known in Jainism as Samayika. In this state, the mind is completely free from constant flickerings, excitements and emotional disorders. To get freedom from mental tensions, the vibhavas or impure states of mind, is the precondition for enjoying spiritual happiness which is also a positive aspect of inner peace. No body wants to live in a state of mental tensions, every one would like not tension but relaxation, not anxiety but contentment. This shows that our real nature is working in us for tranquillity or mental peace. Religion is nothing but a way of achieving this inner peace. According to Jainism, the duty of a religious order is to explain the means by which man can achieve this peace: inner as well as external. In Jainism, the method of achieving mental peace is called as Samayika, the first and foremost duty among six essential duties of monks and house-holders. Now the question arises how this tranquillity (Samata) can be attained? According to the Jaina view-point, it can be attained through the practice of 'non-attachment'. For attachment is the sole cause of disturbing our inner peace or tranquillity. Attachment, the cause of mental tensions : As I have already mentioned that the most burning problem of our age is the problem of mental tensions. The nations, claiming to be more civilised and economically more advanced, are much more in the grip of mental tension. The main objective of Jainism is to emancipate man from his sufferings and mental tensions. First of all, we must know the cause of these mental tensions. For Jainism, the basic human sufferings are not

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Jaina Concept of Peace physical, but mental. These mental sufferings or tensions are due to our attachment towards worldly object. It is the attachment, which is fully responsible for them. The famous Jaina text Uttaradhyayana-sutra mentions "The root of all sufferings-physical as well as mental, of every body including gods, is attachment towards the objects of worldly enjoyment. It is the attachment, which is the root cause of mental tension. Only a detached attitude towards the objects of worldly enjoyment can free mankind from mental tension."133 According to Lord Mahavira to remain attached to sensuous object is to remain in the whirl. He says "Misery is gone in the case of a man who has no delusion, while delusion is gone in the case of a man who has no desire; desire is gone in the case of a man who has no attachment."14 The efforts made to satisfy the human desires through material objects can be likened to the chopping off the branches while watering the roots. Thus, we can conclude that the lust for and the attachment towards the objects of worldly pleasure is the sole cause of human sufferings and conflicts. 161 If mankind is to be freed from mental tensions, it is necessary to grow a detached outlook in life. Jainism believes that lesser will be the attachment, the greater will be the mental peace. It is only when attachment is vanished, the human mind will be free from mental tensions and emotional disorders. Non-Possession to resolve economic inequality The attachment gives birth to desire for possession, occupation and hoarding, which is nothing but an expression of one's greedy attitude. It is told in Jaina scriptures that greediness is the root of all sins. It is the destroyer of all the good qualities.15 Anger, pride, deceit etc. all are the offshoots of attachment or mineness or greed. Violence, which disturbs our social and environmental peace, is due to the will for possession. In Sutrakrtanga, it is mentioned that those having possession of whatever sort, great or small, living or non-living, can not get rid or sufferings and conflicts (1/1/2). Possession and hoarding lead to economic inequality, which cause wars. Thus, to achieve peace and the norm of non-violence is social life, the prime need is to restrict the will for possession mental as well as physical also, that is why Mahavira propounded the vow of complete non-possession for the monks and nuns, while for laity, he

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162 Jainism in a Global Perspective . propounded the vow of limitation of possession (Parigraha Parimana) and vow of control over consumption (Bhogopabhoga Parimana). Jainism holds that if we want to establish peace on the earth then economic inequality and vast differences in the mode of consumptions should be atleast minimised. Among the causes of wars and conflicts, which disturb our social peace, the will for possession is the prime, because it causes economic disbalance. Due to economic disbalance or inequality, classes of poor and rich came into existence and resulted in class conflicts. According to Jainas, it is only through the self-imposed limitation of possession and simple living, we can restore peace and prosperity on the earth, Non-Violence as means to establish peace Tranquillity is a personal or inner experience of peace. When it is applied in the social life or it is practised outwardly, it becomes nonviolence. Non-violence is a social or outer expression of this inner peace. In Acaranga, Lord Mahavira remarks, "The worthy men of the past, present and the future all say thus, speak thus, declare thus, explain thus; all breathing, existing, living and sentient creatures should not be slain, nor treated with violence, not abused, nor tormented. This is the pure, eternal and unchangeable law or the tenet of religion."16 In orther words, non-violence is the eternal and pure form of religion. In Jainism, non-violence is the pivot round which its whole ethics revolves. For Jainas, violence represents all the vices and nonviolence represents all the virtues. Non-violence is not a single virtue but it is a group of virtues. In Prasnavyakaranasutra the term non-violence is equated with sixty virtuous qualities, just as peace, harmony, welfare, trust, fearlessness, etc. 17 Thus, non-violence is a wider term, which comprehends all the good qualities and virtues. Non-violence is nothing but to treat all living beings as equal. The concept of equality is the core of the theory of non-violence. The observance of non-violence is to honour each and every from of life. Jainism does not discriminate human beings on the basis of their caste, creed and colour. According to Jaina point of view, all the barriers of caste, creed and colour are artificial. All the human beings have equal

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Jaina Concept of Peace 163 right to lead a peaceful life. Though violence is unavoidable yet it can not be the directive principle of our living. Because it goes against the judgements of our faculty of reasoning and the concept of natural law. If I think that nobody has any right to take my life then on the same ground of reasoning I have also no right to take another's life. The principle, live on other or 'living by killing' is self-contradictory. The principle of equality propounds that every one has the right to live. The directive principle of living is not 'Living on other' or 'Living by killing' but 'Living with other' or 'Live for others' (Parasparopagrahojivanam).18 Though, in our worldly life, complete non-violence is not possible yet our motto should be 'Lesser killing is better Living'. Not struggle but co-operation is the law of life. I need other's co-operation for my very existence and so I should also co-operate in other's living. Further, we must be aware of the fact that in Jainism non-violence is not merely a negative concept i.e. not to kill; but it has positive side also i.e. service to mankind. Once a question was asked to Mahavira, 'O Lord, one person is rendering his services to the needy ones while other is offering Puja to you, of these two, who is the real follower ? Mahavira replied 'one who is rendering services to the needy ones is my real follower because he is following my teachings."19 The concept of non-violence and the regard for life is accepted by almost all the religions of the world. But Jainism observes it minutely. Jainism prohibits not only killing of human beings and animals but of the vegetable kingdom also. Harming the plants, polluting water and air are also the act of violence or himsa. Because they disturb ecological balance or peace. Its basic principle is that the life, in whatever from it may be, should be respected. We have no right to take another's life. Schweitzer remarks "To maintain, assist or enhance life is good. To destroy, harm or hinder is evil." He further says. "A day may come when reverence for all life will win universal recognition."20 "The Dasavaikalika mentions that every one wants to live and not to die, as we do, for this simple reason Niggantha that prohibit violence."21 It can be said that the Jaina concept of non-violence is extremist and non practical, but we cannot challenge its relevance for human society. Though Jainsim sets its goal as the ideal ofcomplete non-violence, external as well as internal, yet the realisation of this ideal in practical life is by no means easy. Non-violence is a spiritual

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164 Jainism in a Global Perspective : ideal, fully realisable only in the spiritual plane. The real life of an individual is a physio-spiritual complex; at this level complete nonviolence is not possible. According to Jaina thinkers the violence is of fourkinds :(i) deliberate (samkalpi)or aggressive violencei.e. intentional killing, (ii) protective violence i.e. the violence which takes place in saving the life of one's own or his fellow being or in order to make peace and ensure justice in the society, (iii) occupational i.e. violence which takes place in doing agriculture or in running the factories and industries, (iv) and violence, which is involved in performing the daily routine work of house-holder such as bathing, cooking, walking etc. A person can proceed towards the fulness of non-violent life to the extent as he rises above the physical level. The first form of violence, which is deliberate, is to be shunned by all, because it relates to our mental proclivities. So far as the thoughts are concerned, a man is his own master, so it is obligatory for all to be non-violent in this sphere. External circumstances can influence our mind at this level, but they cannot govern us. From the behavioural point of view, deliberate violence is aggressive. It is neither necessary for self-defence nor for the living. So all can avoid it. The other forms of violence, i.e. protective and occupational are inevitable, so far as man is living on a physical level.But this does not mean that the ideal of non-violence is not practicable and so it is not necessary for human race. The second form of violence is defensive which takes place in the activity of defence. It becomes necessary for the security of one's own life, the life of his fellow beings and the protection of property. External circumstances may compel a person to resort to be violent or to counter attack in defence of his own life or that of his companions or for the protection of his belongings. As those, who are attached to the physical world and has a social obligation to protect others life and property, are unable to dispense with this defensive violence. A person living in family is unable to keep away completely from this type of violence, because he is committed to the security of family members and their belongings. In the same way the persons, who are in government can not get rid of it. For they are the custodians of human rights and national property, Prof. Murthy also maintains. "Aggressive and unjust wars have been condemned by Hindu, Buddhist, Jaina scriptures and moralists, but they had to admit

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Jaina Concept of Peace 165 that defensive and just wars may have to be undertaken without giving up maitri (friendliness) and karuna (compassion) for people of both the sides."22 It is true that in our times Gandhi planned a non-violent method of opposition and applied it successfully. But it is not possible for all to oppose non-violently with success. Only a man, unattached to his body and material objects and with heart free from malice, can protect his rights non-violently. Again, such efforts can bear fruits only in a civilized and cultured human society. A non-violent opposition may be fruitful only if ranged against an enemy, having a human heart. Its success becomes dubitable if it has to deal with an enemy having no faith in human values and is bent upon serving his selfish motives by violent means. As far as occupational violence and the violence, taking place in routine-activities of the life, is concerned everyone cannot shake it off. For, so long as a person has to earn his livelihood and to seek fu of his physical needs, deliberate violence of vegitable kingdom is unavoidable. In Jainism, intentional violence to mobile animals by a house-holder has been forbidden even when it becomes necessary for the maintenance of life and occupation. So far as the violence takes place in defensive activities and wars, Jainas hold, that it should be minimised as for as it is possible and innocent persons should not be killed at any cost. Jaina thinkers suggested various methods for non-violent wars and to minimise the violence in even just wars. The war, fought between Bharata and Bahubali was an example of non-violent war. Though some or other form of violence is inevitable in our life yet we should not conclude that the observance of non-violence is of no use at present. Just as violence is inevitable for living, non-violence is also inevitable for the very existence of human race. So far as the existence of human society is concerned it depends on mutual co-operation, sacrifice of one's interest for that of his fellow-beings and regard for others' life. If above mentioned elements are essential for our social life, how can we say that non-violence is not necessary for human life. Society does not stand on violence but on non-violence, not on claiming our rights but on accepting the rights of others as our duty. Thus, the non-violence, is an inevitable principle for the existence of human society. At present we are

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166 Jainism in a Global Perspective living in an age of nuclear weapons due to which the very existence of human race is in danger. Lord Mahavira has said in Acararga that there are weapons superior to each other, but nothing is superior to nonviolence.23 Only the observance of non-violence, cansave the human race. Mutual credibility and the belief in the equality of all beings, can alone restore peace and harmony in human society. Peacecan be established and prosperity can be protected on the earth through non-violence and mutual faith-only. Regard for others ideologies and faith Fanaticism or intolerance is the another curse of our age. Jainism, since its inception, believes in and preaches for peace, harmony and tolerance. It has been tolerant and respectful towards other faiths and religious ideologies throughout its history of existence. In Jainism, one hardly comes across with instances of religious conflicts involving, violence and bloodshed. Atmost one meets with instances of disputations and strongly worded debates concerning ideological disagreements. The Jaina men of learning, while opposing the different ideologies and religious stand-points, paid full regard to them and accepted that the opponents' convictions may also be valid from a certain stand-point. Among the causes, generating fanaticism and intolerance, the blind faith is the prime one. It results from passionate attachment, hence is uncritical or'unexamining' outlook. It causes perverse attitude. In Jainism, various types of attachment are enumerated; among them darsanamohal drstiraga (blind faith), due to its very disposition, has been reackoned "Paramount". In point of fact, it is considered central in religious intolerance. It leads one's attitude towards a strong bias for one's own and against other's religion. Non-attachment is, therefore, considered as a precondition for the right attitude or perception. A perverse, hence defiled attitude renders it impossible to view the things rightly, just as a person wearing coloured glasses or suffering from jaundice is unable to see the true colour of objects as they are. "Attachment and hatred are the two great enemies of philosophical thinking. Truth can reveal itself to an impartial thinker. 24 One who is unbiased and impartial can perceive the truth in his opponent's ideologies and faiths and thus, can possess deference to them.

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Jaina Concept of Peace Intense attachment unfailingly generates blind faith in religious leaders, dogmas, doctrines and rituals and consequently religious intolerance and fanaticism came into existence. 167 Jainism holds that the slightest even pious attachment, towards the prophet, the path, and the scripture is also an hindrance to a seeker of truth and an aspirant of perfection. Attachment, be it pious or impious, cannot go without aversion or repulsion. Attachment results in blind faith and superstition and repulsion consequences into intolerant conduct. The Jainas, therefore, laid stress on the elimination of attachment, the root cause of bias and intolerance. Though, in Jainism, right faith plays an important role-- it is one of its three "jewels" - it is the blind faith, which causes intolerance. Jainism, therefore, does not support blind faith. Jaina thinkers maintain that the right faith should be followed by right knowledge. The faith seconded by right knowledge or truthful reasoning cannot be blind one. According to Jaina thinkers, reason and faith are complementary and actually there is no contention between the two. Faith without reason, as the Jaina thinkers aver, is blind and reason without faith is unsteady or vacilliating. They hold that the religious codes and rituals should be critically analysed. In the Uttaradhyayanasutra, Gautama, the chief disciple of Mahavira strongly supports this views before Kesi, the pontiff of the church of Jina Parsva. Said he, "The differences in the Law must be critically evaluated through the faculty of reasoning. It is the reason which can ascertain the truth of Law."25 If one maintains that religion has to be solely based on faith and there is no place for reason in it, then he will unfailingly develop an outlook that only his prophet is the only saviour of mankind; his mode of worship is the only way of experiencing the bliss and the Laws or commands of his scripture are only the right one hence he is unable to make a critical estimate of his religious prescriptions. While one who maintains that the reason also plays an important role in the religious life, will critically evaluate the pros and cons of religious prescriptions, rituals and dogmas. An 'attached' or biased person believes in the dictum 'Mine is true'. Acarya Haribhadra says, "I possess no bias for Lord Mahavira and no prejudice against Kapila and other saints and thinkers; whosoever is

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Jainism in a Global Perspective rational and logical ought to be accepted. "26 Thus, when religion tends to be rational, there will hardly be any room for intolerance. One who is throughly rational in religious matters, certainly, would not be rigid and intolerant. 168 Dogmaticism and fanaticism are the born children of absolutism. An extremist or absolutist holds that whatsoever he propounds is correct and what others say is false, while a relativist is of the view that he and his opponent, both may be correct if viewed from two different angles hence a relativist adopts a tolerant outlook towards other faiths and ideologies. It is the doctrine of Anekantavada or non-absolutism of the Jainas, the concept of religious tolerance is based upon. For the Jainas non-violence is the essence of religion from which the concept of nonabsolutism Syadvada emanates. Absolutism represents "violence of thought", for, it negates the truth-value of its opponent's view and thus, hurts the feeling of others. A non-violent search for truth finds nonabsolutism. Non-absolutism of the Jainas forbids the individual to be dogmatic and one-sided in approach. It pleads for a broader outlook and an open mindedness, which alone can resolve the conflicts that emerge from differences in ideologies and faiths. Non-absolutism regard the views of the opponent also as true. Remarks Siddhasena Divakara (C. 5th A.D.) "All schools of thought are valid when they are understood from their own stand-point and in so far as they do not discard the truth-value of others. The knower of non-absolutism does not divide them into the category of true and false. They become false only when they reject the truth-value of other."27 It was this broader outlook of non-absolutism which made Jainas tolerant. While expounding this tolerant outlook of the Jainas, Upadhyaya Yasovijaya (C. 17th A.D.) mentioned "A true non-absolutist does not disdain to any faith and he treats all the faiths equally like a father to his sons. For, a non-absolutist does not have any prejudice and biased outlook in his mind. A true believer of syadvada is that who pays equal regards to all the faiths. To remain impartial to the various faiths is the essence of being religious. A little knowledge which induces a person to be impartial is more worthwhile than the unilateral vast knowledge of scriptures." #28

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Jaina Concept of Peace 169 Jainas believe in the unity of world religions, but unity, according to them, does not imply omnivorous unity in which all lose their entity and identity. They believe in the unity in which all the alien faiths will conjoin each other to form an organic whole, without lossing their own independent existence. In other owrds, it believes in a harmonious co-existence or a liberal synthesis in which though all the organs have their individual existence, yet work for a common goal i.e. the peace of mankind. To eradicate the religious conflicts and violence from the world, some may give a slogan, "one world religion", but it is neither possible nor practicable, so far as the diversities in human thoughts are in existence. In the Niyamasara it is said that there are different persons, their different activities or karmas and different levels or capacities, so one should not engage himself in hot discussions, neither with other sects nor within one's own sect."29 Haribhadra remarks that the diversity in the teaching of the sages is due to that in the levels of their disciples or in stand-points adopted by the sages or in the period of time when they preached, or it is only an apparent diversity. Just as a physician prescribes medicine according to the nature of patient, the illness and the climate, so is the case of diversity of religious teachings.30 So far as diversity in time, place, levels and understanding of disciples is inevitable, vividity in religious ideologies and practices is essential. The only way to remove the religious conflicts is to develop a tolerantoutlook and to establish harmony among them. Thus, Jaina theory of Anekantavada prevents us from being dogmatic and one-sided in our approach. It preaches us a broader outlook and open mindedness, more essential in solving the conflicts owing to the differences in ideologies and faiths. Prof. T.G. Kalghatgi rightly observes "The spirit of Anekanta is very much necessary in society, specially in the present day, when conflicting ideologies are trying to assert supermacy aggressively, Anekanta brings the spirit of intellectual and social tolerance." For the present day society what is awfully needed is the virtue of tolerance. This virtue of tolerance i.e. regard for other's ideologies and faiths is maintained in 'Jainism from its earlier time by these days. Mahavira mentions in Sutrakrtargathose, who praise their own faiths and ideologies and blame that of their opponents and thus distort the truth, will

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Jainism in a Global Perspective remain confined to the cycle of birth and death. 32 Jaina philosophers all the time maintain that all the view-points are true in respect of what they have themselves to say, but they are false in so far as they refute totally other's view-points. 170 Jaina saints also tried to maintain the harmony in different religiousfaiths and to avoid religious conflicts. That is why Jainism can survive through the ages. The basic problems of the present society are mental tensions, poverty, violence, fundamentalism and the conflicts of ideologies and faiths. Jainism try to solve these problems of mankind through three basic tenets of non-attachment (Aparigraha), non-violence (Ahimasa) and nonabsolutism (Anekanta). If mankind collectively observes these three principles, peace and harmony can certainly be established in the world. Reference 1. Bothara, Surendra, Ahimsa: The Science of Peace, Foreword, D.R. Mehata, p. XVII. Ibid, p. 46. David, C.W., The Voice of Humanity, p. 1. Acaranga (Ayaro), Jaina Visva Bharati, Ladnun, 1/7/149. 2. 3. 4. 5. 6. 7. 8. See, K.S. Murthy, The Quest for Peace, p. 157. 9. Sutrakrtanga (Suyagado), Jaina Visva Bharati, Ladnun, 1/11/36. 10. Acaranga (Ayaro), Jaina Visva Bharati, Ladnun, 1/8/3. 11. Bhagavatisutra (Bhagavati) Jaina Visva Bharati, Ladnun, 1/9. 12. Sutrakrtanga (Suyagado) Jaina Visva Bharati, Ladnun, 1/11/11. Uttaradhyayanasutra, ed. by Sadhvi Chandana, 32/19. 13. 14. Ibid, 32/7-8. 15. Dasvaikaliksutra (Dasavealiyam) Jaina Visva Bharati, Ladnun, Ibid, 2/4/96. Encyclopaedia of Religion and Ethics, Vol. IX, p. 700. Umasvati, Tattvarthasutra, 5/21. 5/37. 16. Acaranga (Ayaro), Jaina Visva Bharati, Ladnun, 1/4/1.

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Jaina Concept of Peace 171 17. Prasnavyakaranasutra, Agama Prakashana Samiti, Byavara, 2/1/21. 18. Umasvati, Tattvarthasutra, 5/21. 19. Avasyakavrtti, Ratlam, pp. 661-662. 20. See, Schweitzer, An Anthology, ed. C.R. Joy, pp. 248-83. Quoted by K.S. Murthy, The Quest for Peace, p. 42. 21. Dasvaikalikasutra (Ladanun), 6/10 22. K.S. Murthy, The Quest for Peace; Prologue, p. XXI. 23. Acaranga (Ayaro) Jaina Visva Bharati, Ladnun, 1/3/4. 24. Tatia, N.M., Studies in Jaina Philosophy, P.V. Research Institute, Varanasi, p. 22. Uttradhyayanasutra, Sanmati Jnanapitha, Agra, 23/25. 26. Haribhadra, Lokatattva Nirnaya, Jaina Granth Prakashaka Sabha, Ahmedabad, Verse 38. Siddhasena, Sanmatiprakarana (Jnanodaya Trust, Ahmedabad), 1/28. 28. Yasovijaya, Adhyatmopanisat (Jainadharma Prakasaka Sabha, Bhavanagar). 29. Kundakunda, Niyamasara, (The Central Jaina Publishing House, Lucknow), 155. 30. Haribhadra, Yogadrsti Samuccaya, (L.D. Institute, Ahmedabad). 31. Vaisali Institute Research Bulletin, No. 4, p 31, 133. 32. Sutrakrtanga (Suyagado), Jaina Visva Bharati, Ladnun, 1/1/2/25.

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The Concept of Non-violence in Jainism PROF. SAGARMAL JAIN The concept of non-violence has been preached by almost all the religions of the world. All the thinkers of humanity and the founders of religious orders universally accepted it as a core principle of human conduct and cardinal religious virtue. In Indian religions in general and Jainism in particular non-violence is considered as a supreme moral virtue (Ahissa paramo dharmah). In Acaranga, a canonical Jaina Text of 4th cent. B.C., Lord Mahavira declares that "All the worthy men of the past, the present and the future say thus, speak thus, declare thus, explain thus, that all the breathing, existing, living and sentient creatures should not be slain, nor treated with violence, nor abused, nor tormented. This is the pure, eternal and unchangeable law or the tenet of religion." 'Bhaktaparijna'also mentions the superiority of non-violence over all other virtues. It says "just as in the world there is nothing higher than mountain Meru and nothing extended than the sky, so also in the world) there is nothing excellent and universal than the virtue of non-violence is considered as a shelter to all the living beings. In it Ahimsa is equated with sixty virtuous qualities such as peace, harmony, welfare, trust, fearlessness etc.' For Jainas non-violence is a wider term comprehending all the virtues. It is not a single virtue but a group of virtues. Acarya Amrtacandra in his famous work Purusarthasiddhupaya maintains that "all moral practices such as truthfulness etc. are included in Ahimsa (non-violence), similarly all the vices are comprehended in Himsa (violence) because virtues do not vitiate the real nature of self while vices do vitiate. Thus, in Jainism non-violence represents all the virtues and violence all the vices. The same view is also propounded in the famous Hindu work Mahabharata. It says 'As the foot-prints of all smaller animals are

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The Concept of Non-Violence in Jainism 173 encompassed in the footprintof an elephant in the same way all the virtues (dharmas) are included in Ahimsa (non-violence). Further it maintains that there is nothing higher than the virtue of non-violence because it comprehends all the virtues'. Lord Buddha in Dhammapada also remarks enmity is never appeased by emnity, but only by non-enmity- it is an eternal law. In other words it is not the violence, but non-violence that can be accepted as an universal law of human conduct. Not only in indigenous religions, but in the Sematic religions also non-violence is accepted as religious virtues. 'Thou shall not kill" is one of the ten commandments, which is perscribed by prophet Moses. In the Holy Bible Jesus Christ also said 'Love thy enemy'.' In Islam the supreme being (Allaha) is called the Beneficent (Al-Rahman) and the Merciful (Al-Raheem). These injuctions of the great prophets and law givers of the world show that it is the doctrine of non-violence which can only be a universal law of an advanced human society. This universal acceptance of the ideal of non-violence does not mean that the ideal has been practised by all the religions of the world, in the same spirit and by all the means. In Vedic religion we have the injunction such as "Consider all the creatures of the world as your friend"10 or "see all the beings as your ownself"," yet in practice we find that; in early Vedic religion there are sanctions for not only animal sacrifices but for the human sacrifices also. In Vedas, we have the prayers to the deities for the total destruction of the enemy and victory over it.' This shows that the primitive religion and early Vedic religion also were not very much cooped with the doctrines of non-violence. It is also true in the case of Judaism and Islam. Though in Judaism 'thou Shalt not kill' is accepted as one of the ten commandments, but for the Jews people, this injunction only means not to kill the people of their own group and faith. Similarly in Islam, the ideal of non-violence is confined to the follower of their own faith. In it we have the sanction for Jehada. Both of these Sematic religions also have sanction for animal sacrifices. Thus, we can say that in early Vedic religion, Judaism and Islam alongwith the other primitive form religions ofthe world, the concept of non-violence is only confined to the non-violence towards the people of one's own group and faith. In the history of Sematic religion." Christianity for the first time totally condemned the human killing. Lord Jesus Christ bestowed his compassion

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174 Jainism in a Global Perspective on all the human beings, though in Christianity, we do not have any sanction for animal sacrifices in the name of religion, but for the sake of human food animal killing is allowed in it. In the history of indigenous religions Vaisnavism, Jainism and Buddhism, condemned all the violence towards the animal-kingdom. Though in Buddhist countries meat-ea is a common practice yet we must be aware of the fact that this does not have any religious sanction on the part of Buddhism. Vaisnavism prohibit the violence towards the vegetable kingdom. It is in Jainism the first time that the violence towards the vegetable kingdom as well as other subtle being of the water, earth, air and fire is totally shunned off. A Jaina monk neither can eat raw vegetables, nor can accept the meal which is prepared for him. He can drink only boiled water or water which is completely lifeless. He observes non-violence by all the nine means, i.e.(1-3) not to do violence through mind, body and speech, (4-6) not to order for violence through mind, body and speech and (7-9) not to recommend violence through mind, body and speech.13 So far as the conduct of house-holder is considered, he has been prohibited only from the intentional violence of mobile beings. In Pali Tripitaka', Buddha himself prohibited the meat eating to the monks, if it is seen, known or heard that the animal was killed for them. Though, Buddha allowed his monks to accept invitations for meals i.e. to accept the meals which is prepared for them. Buddha also not prohibited his monks from eating raw vegetable and drinking the water of well or river. All this shows a development in the meaning of the term non-violence. This development did not take place in a chronological order, but through the cultural and rational development of human society. The development in the meaning of the term non-violence is three dimensional: (1) to refrain from the violence of human beings, to vegetable kingdom and life existing in the finest particles of earth, water, air and fire (2) to refrain from the external act to the internal will of violence i.e. from outward violence to inward violence and (3) to refrain from the violence of other self to the violence of one's own self. Religious sanction for violence and Jaina view-point The acceptance for the 'inevitability of violence in the social and individual life is something different from giving it a religious sanction.

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The Concept of Non-Violence in Jainism Though Jaina thinkers accept that complete non-violence as they consider it, is not possible in this worldly life. Yet neither they gave the religious sanction to the violence nor they degraded this ideal of non-violence by saying it as impracticable. Even if some sort of violence is permitted to the house-holders and in some cases to monks in the Jaina scriptures such as Nisithacurni1s etc., they never say that this type of violence is not violence at all. For example, in building the temple of Jina, there will be unintentional violence of one sensed being of earth, water etc. and there may occur unintentional violence of two or more sensed beings. But they never said that violence done in the name of religion is not violence at all, as Vedic scriptures propound. They say that it is a violence, done for the sake of the greater good of the individual and society. It is a little demerit conducive to greater merit. If in a situation violence is inevitable, Jaina thinkers advice to opt the lesser violence for the greater good. Intentional violence of immobile one-sensed living beings for lively-hood and in religious performances is permitted to house holders only. Rational Foundtion of Non-Violence Mackenzi, an eminent Western scholar, believes that the ideal of non-violence is an outcome of fear.16 But Indian thinkers in general and Jainas in particular never accepted this view. For them the basis of nonviolence is the concept of equality of all beings. They based this ideal not on the emotional basis but on the firm footings of reason. The Dasavaikalika, a Jaina canonical text of 3rd century B.C. mentions that every one wants to live and not to die. For this simple reason Nigganthas prohibit the violence.17 It is also mentioned that just as pain is not dear to oneself, having known this regarding all other beings, one should treat all the beings equally and should keep sympathy with all of them on the simple basis of equality.18 The simplest rule of our behaviour towards the others is whatever you desire for yourself and whatever you do not desire for yourself, desire that or do not desire that for others." This experience of likeness of all beings and the regard for the right of all to live are the basement for the practice of non-violence,lt is not only in Jainism, but in Buddhism and Hinduism also non-violence is supported on the rational ground of equality of all beings. In Dhamampada Lord Buddha also remarks 'All men tremble at 175

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Jainism in a Global Perspective torture and love life and fear death, remember that you are like unto them, so do not kill nor cause slaughter.20 In Isopanisad it is declared "For a man who realises this truth, all beings need, become the self; when one thus sees unity, what delusion and what sorrow can one have." This idea of the Isopanisad (6 & 7) is echoed thus, in the Gita: "The man whose self has been integrated by yoga sees the Self in all beings and all beings in the Self : he sees the same everywhere." Sarvatra samadarsinah. "One who sees, by analogy with oneself, the same everywhere, whether it is pleasure or pain, is the best yogi, Atm'aupamyena samam pasyati. (Gita, 5.29,32) Our classical commentators have rightly brought out its implication. By analogy with oneself (atmaupamya) when one realizes that what is good or bad for oneself must be so for others, one would always do only what is good for others. He would be engaged in the welfare of all beings (Sarvabhutahita), hating none, and with friendliness and compassion for 176 all. Non-violence is nothing but to treat all living being as equal. The concept of equality is the core of the theory of non-violence. The observance of non-violence is to honour each and every form of life. According to Jaina point of view, all the beings have equal right to lead a peaceful life. Though violence is unavoidable yet it can not be the directive principle of our living, because it goes against the judgements of our faculty of reasoning. If I think that nobody has any right to take my life on the same ground, I have also no right to take another's life. The principle, 'live on others' or 'living by killing' is self-contradictory. The principle of equality propounds that every one has the right to live. The directive principle of living is not Living on others' or 'Living by killing' but 'Living with others', or Live for others (Parasparopagrahojivanam).21 Though in our worldly life complete non-violence is not possible yet our motto should be 'Lesser violence is better Living'. It is not the struggle but co-operation is the law of life. I need other's co-operation for my very existence and so I should also co-operate in other's living. The meaning of Non-violence The term non-violence (Ahimsa) has various connotations. Generally it means not to kill, slain or hurt any living being. Ahimsa means abstention or refraining from himsa, Himsa means violence, injury,

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The Concept of Non-Violence in Jainism 177 harm, deprivation, mutilation, disfigurement and causing pain and suffering to others. In Tattvarthasutra the term violence is defined as to hurt the vitalities of a living being through the operation of intense passion infected activity of mind, body and speech. This definition of hissa covers two aspects external and internal. In Jainism, violence is considered of two types -- Dravyahimsa and Bhavahimsa.22 The act of harming or hurting is Dravyahimsai.e.extemal violence and the intention to hurt or to kill is Bhavahimsa i.e. internal violence. There is a causal relation between Dravyahimsa and Bhavahimsa. Generally, Dravyahimsa caused by entertaining impure or passionate thought activities such as anger, pride, deceit, greed, sorrow, fear, sex-desire etc. An outer act of hurting others vitalities if procceded by impure thought activity i.e. illwell then it really becomes an act of violence. On the basis of dravya and Bhava himsa we have four alternatives of violence (1) both intention and act of killing, (2) only there is an intention of killing, not the act of killing. (3) act of killing minus intension of killing and (4) neither the act of killing and nor the will,23 though apparently it seems an act of hurting. In Jainism, violence not only involves the killing or causing harms to other beings but it is also related to our ownself. To hurt the vitalities of other beings is called para-himsa, i.e. violence of others while to entertain impure thought activity or ill-will is the violence towards our ownself. Impure thought activity or ill-will injures the real nature of this soul by disturbing its equanimity. The evil thought activity vitiates the purity and equanimity of the soul hence called sva-himsa i.e. violence of our ownself. This violence of our ownself is more than the violence of others, because the later may only be possible when former had taken place. Generally, we cannot kill or cause harm to others without impure thought activity or ill-will i.e. the violence towards others implies the violence of our ownself. Bhaktaparijna mentions "killing of other beings is killing one's ownself and compassion for others is the compassion for one's ownself." Thus, will is the mother of activity. It will causes sinful activity. The violence towards others can only be committed after committing violence towards one's ownself. Acaranga says, "he who ignores or negates other beings, ignores or negates one's own self. He whom you wish to kill or control or on whom you wish to inflict suffering is yourself."24 We can not kill or harm other without killing our ownself

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178 Jainism in a Global Perspective i.e. without vitiating our equanimity, the real nature of ourself. It is the attachment and hatred which make violence possible., In the state of equanimity i.e. non-attachment and non-hatred commission of violence is an impossibility. Thus, passions necessarily lead to the violence of our ownself as well as to otherselves. Acarya Amrtacandra in his famous work Purusartha-siddhyupaya mentions "The absence of attachment and other passions is non-violence, while presence of these is violence. This is the essence of Jaina scriptures. There will be no violence even if vitalities are injured when a person is not moved by any kind of passions and is careful in his activity. But if one acts carelessly moved by the influence of passions, there is certainly a violence whether a living being is killed or not. Because a passionate person first injures his ownself through the self. It does not matter whether there is subsequently an injury is caused to another being or not."25 The will to injure and act of injuring, both constitute violence, but of these two, first is more vital, so far as the principle of bondage is concerned. Thus, in Jainism every activity of mind, body and speech infatuated with passions and carelessness is called violence and absense of violence is non-violence. Positive aspect of Non-violence Further, we must be aware of the fact that in Jainism non-violence is not merely a negative concepti.e. not to kill; but it has positive meaning also as compassion and service to living beings. Once a question was asked to Mahavira 'O Lord, one person is rendering his services to the needy persons while other is offering pujato you, of these two who is your real follower. Mahavira answered 'first one is the real follower of mine, because he is following my teaching. 26 Non-violence and War Just as peace and non-violence are synonyms so are the war and violence. There can be no war without violence. One who is engaged in war is definitely engaged in violence. Though agressive and unjust wars have been condemned by all the religions yet defensive wars are considered as moral and just. Judiasm, Islam, Christianity and Hinduism all support those wars which are fought for a religious and just cause. Islam considers Jehad as a religious duty. In Hinduism Bhagavadgita also supports warfor the sake of just cause.

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The Concept of Non-Violence in Jainism 179 Now, we shall consider the position of Jainas in this regard. Jaina thinkers advocate non-resistance towards all the force whether used justly or unjustly. Jaina monks are totally prohibited for any resistance which involves violence. For Jainas, war is always immoral act, for it is always waged due to our attachment and involve violence : external as well as internal. In Jaina canons it is said "what is the use of fighting with others. If one wants to fight he should fight with himself because it is your passionate self which is to be conquered. One who conquers his ownself conquers four passions and five senses and ultimately conquers all the enemies.27 All wars have their origin in passions and attachment and so generally speaking are all unjust. Jaina monks are not permitted to violent resistance even for the protection of their own life, but as an exceptional case if the very existence of Jaina order is in danger, they are permitted even for the violent resistence. In Jaina canons we have the example of Acarya Kalaka, who engaged himself in warfare against the king of Avanti for the rescue of his nun sister Sarasvati. But all that resistances of that nature are considered as an exception. So far as the house-holders are concerned, they are allowed to involve in such wars, fought for the just cause. But it should be noted here that the war fought for the just cause must be a defensive one and not an offensive one. The aggressive wars fought by Jaina kings were never considered by Jaina thinkers as moral act. It was Jainism that gave the idea of wars where in violence was not involved. This spirit may be understood by the story of Bharat and Bahubali; Bharat who wanted to be a Cakravarti King attacked Bahubali who accept his sovereignty. Both were engaged in war, refused to when they were suggested for a non-violent method of war, both of them agreed to. In our age Mahatma Gandhi had demonstrated the way of passive resistance i.e. Satyagraha. Jainism sets its goal as the ideal of complete non-violence external as well as internal : The realisation of this ideal in the practical life is by no means easy. Non-violence is a spiritual ideal, fully realisable only in the spiritual plane. The real life of an individual is a physio-spiritual complex; at this level complete non-violence is not possible. According to Jaina thinkers the violence is of four kinds (i) deliberate (Samkalpi)or

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180 Jainism in a Global Perspective aggressive violence i.e. international killing (ii) protective violence i.e. the violence which takes place in saving the life of one's own or his fellow being or in order to make peace and ensure justice in the society (iii) occupational i.e. violence taking place in doing agriculture or in running the factories and industries (iv) violence, is involved in performing the daily routine of a house-holder such as bathing, cooking, walking etc. The first form of violence must be shunned by all, because it relates to our mental proclivities. So far as the thoughts are concerned, a man is his own master. So it is obligatory for all to be non-violent in this sphere. From the behavioural point of view, deliberate violence is aggressive. It is neither necessary for self-defence nor for the living. The second form of violence is defensive taking place in the activity of defence. It becomes necessary for the security of one's life. External circumstances may compel a person to be a violent or to counter attack in defence of his own life or that of his companions or for the protection of his belongings. A person living in family is unable to keep away compleltely from this type of violence because he is committed to the security of family members and their belongings. It will not be possible for him to resist not-violently with success. Only a man, unattached to his body and material objects, his heart free from malice, can protect his rights non-violently. A non-violent opposition only may be fruitful against an enemy with human heart. So far as occupational violence is concerned everyone cannot shake it off. For so long as a person has to earn his livelihood and to seek fulfilment of his physical needs, deliberate violence of vegetable kingdom is unavoidable. In Jainism intentional violence to mobile animals by a house-holder has been forbidden even when it becomes necessary for the maintenance of life and occupation. Undoubtedly, one or other form of violence is inevitable in our life, but on this basis we can not take decision that the observance of nonviolence is of no use in the present. Just as violence is inevitable in the world for living, non-violence is also inevitable for the very existence of human race. So far as the existence of human society is concerned it depends on mutual co-operation, sacrifice of ones interest in the interest of his fellow-beings and regard for other's life. If above mentioned,

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The Concept of Non-violence in Jainism 181 elements are essential for our social life, how can we say that nonviolence is not necessary for human life. Society does not stand on violence but on non-violence, not on fulfilment of self-interest but on sacrifice of self-interest, not accepting our own rights but in accepting the rights of others as our duty. Thus, we can say that the non-violence is an inevitable principle of the existence, for human society. At present we are living in age of nuclear weapons and due to this the existence of human race is in danger. At present it is only the observance of non-violence, which can save the human race. It is mutual credibility and the belief in the equality of human beings which can restore peace and harmony in human society. We are living in the age of science and technology. Science and technology has given us all the amenities of life. Due to the tremendous advancement in science and technology now a days, life on earth is so luxurious and pleasant that it was never before, yet because of materialistic and mechanical out look and selfish nature, which we have developed these days, no body is happy and cheerful. Our desires have no limits. These unfulfilled desires creates frustrations and tensions. We are living all the times in tensions and deprived of even a sound sleep. The people and nations in scientific-technology more advanced and materially more affluent having all the amenities of life are more in the grip of mental tensions. Medical and psychological reports of advanced nations confirm this fact. Tendency to consume alchohalic and sedative drugs is increasing day by day in there nations, which shows that we have lost our mental peace at the cost of this material advancement. Not only this, we have also been deprived of our natural way of living, due to this scientific advancement. S. Bothara maintains "what unfortunately happened is that the intoxication of ambition and success over nature has made us forget even the natural desciplene which we inherited from animal kingdom". "We have not only denied to accept social and religious check-post but we have also denied natural check-post. Now our life has only accelerator, no brake. Our ambitions and desires have no limits, they always remain unfulfilled and these unfulfilled desires create fustrations and frustrations or resentments which are the cause of our mental tensions. Thus we are deprived of mental peace and happiness.

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182 Jainism in a Global Perspective Secondly, owing to tremendous advancement in science and technology, we have light legged means of transportation, physical distences have no bars to meet the people of different nations, cultures and religions. Now a days world is shrinking, but unfortunately distences of our hearts is increasing day by day unluckily and disdainfully. Instead of developing mutual love, faith and co-operation, we are spreading hatred and hostility, while Jaina Acaryas always maintain that our essential nature is co-operative. Thirdly, the advancement in our scientific knowledge has removed our religious superstitions and false dogmas, but unfortunately side by side it has also shakened our mutual faith and faith in higher values of life. The old social and spiritual values of life, acting as binding force on humanity and based an our religious beliefs has been made irrelevant by the scientific and logical out look. Today we strangly rely on the atomic power as our true rescuer which is in no way our true recuer but destroye. We know much more about atom and atomic power than the values needed for a peaceful and meaningful life. The advencement in all the walks of life and knowledge could not sublimate our animal nature, the animal instincts and passions lying with in us is still more dominating our individual and social behaviour. Owing to scientific advancement our suceess has made us more greedy. We remain all the time greedy and self-centered. Science and technology provided us atomic weapons for our safty, but remain unable to provide a sense of security. Though these arms and weapons are considered as means of security, yet instead of giving security generate fear and thus sense of insecurity in the opposite party which causes a mad race of weapons. Lord Mahavira had seen this truth centuries before that there is no end of this mad race of weapons. He declared that there are number of weapons superior to each othere, but nothing is superior than nonviolence. One thing which I want to clear you that science is neither good nor bad but it is use of scientifice knowladge and technology which makes it good or bad. Thus in this age of science and technology we need the nonviolence as a only alternative for the survival of mankind.

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The Concept of Non-Violence in Jainism 183 i mi in oro Reference: 1. Acaranga, Ed. Madhukar Muni, Agam Prakashan Samiti, Vyavara, 1/1/4/2. Bhaktaparijna, 9. 3. Prasnavyakarana, 2/1/21. Purusarthasiddhyupaya, 42. Mahabharata (santiparva) 259/19. Mahabharata (Adiparva) 11/13. Dhammapada, 201. Bible Old Testaments, Ten Commandments. Bible New Testaments, Sermon on the mount. Bible New Testaments, Sermon on the mount. 10. Yajurveda, 36/18. 11. Mahabharata (Anusasanaparva), 115/19. 12. Rgveda, Dayanand Sansthan, New Delhi. 10/133] 1-5. 13. Dasavaikalika, 4/14. 14. Arguttara Nikaya, 3/53. 15. Darsavaikalika, 4/14. 16. Mackenzi, Hindu Ethics. 17. Dasavaikalika, 6/11. 18. Acaranga, 1/2/3. 19. (i) Suttanipata, 3/37/210. (ii) Brhatkalpabhasya, 4584. 20. Dhammapada, 10/1. 21. Tattvartha Sutra, 5/21. 22. Abhidhana-Rajendra-Kosa, Vol. 7, p. 1228. 23. Ibid, Vol. 7, p. 1231. 24. Acaranga, 1/5/4. 25. Purusarthasiddhyupaya, 45. 26. Avasyakavrtti (Ratlam), pp. 661-62.. 27. Uttaradhyayana Sutra, 9/34.

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Role of Women in Jaina Religion DR. KUMARPAL DESAI Among the living Religions, Jaina Religion has contributed some orginal ideologies to the world. Its most significant aspect is that it has always respected the smallest of the insects among living organisms and this attitude extends even to the inanimate world, to even a blade of grass. As a legitimate consequence, equality amongst men and fraternity with the animals, the insects and nature in all its manifestations has become the essential feature of Jaina ideology. It is but natural for such a religion to cultivate an attitude of respect towards women. The period when Jaina religion emerged as a major religion also witnessed casteism and classhatred ruling supreme. A few of the classes or castes styled themselves as superior to others and the inferior classes were required to serve them as bonded labourers. Jaina religion opposed this inhuman class distinction and glorified the soul that dwelt within each human being. Obviously, therefore, it emphasised equality between men and women. Jaina religion regarded the women as an equal partners of men in strong contrast to the common concept of women as an inferior being, having just the status of a maid-servant. In the Jaina fold in every religious and social functions, a woman enjoys as many rights as a man does; it would be therefore be sheer ignorance to treat woman as inferior. Jaina religion has preached that where a man goes, woman can go; what a man does, woman can also do. Achievements of man and woman should be considered on equal level. Matters of religious achievements and self development are related to the soul rather than to the body. All the differences of sex are merely on the physical level only. Thus a woman is equally free to perform the religious worship as a man. Both are equally entitled for liberation by freeing themselves from the bondage of Karma caused by desires and passions. Jaina religion believes that there is no difference or distinction so for as the souls of a man and woman are concerned, on the spiritual level. Thus, it

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Role of Women in Jaina Religion 185 would be illogical, for a man to treat woman as inferrior. The approach of Jaina religion towards woman is based on the concept of equality. Jaina religion is emancipation oriented religion. It mainly emphasises the values of renunciation, detachment and liberation. Normally, in almost all religions a woman is considered as an abstacle in the way of emancipation for the reason that she evokes passions and carnal desires, and thus to be kept at a safe distance. But in the Jaina fold, the approach is totally different. "Sutrakrtanga Niryukti" specifically mentions that just as a woman is liable to destroye the character of a man, so a man might destroy the character of a woman. Hence, women averse to worldly pleasures should save herselves from men, in the same manner as men have to save themselves from women. Jaina religion has also probed some of the deeper aspects of manwoman relationship. The significance of the word Nari has been fully explained in 'Sutrakrtanga Niryukti'and Cumi'. There a woman has been classified as 'Dravya Stri'and 'Bhava Stri'. Dravya stri means the physical formation of a woman and Bhava Stri means her temperament. So also in 'Uttaradhyayana Cumi', 'Nisitha Cumi' and 'Acararga cumni' the female temprament is elaborately described. Again, 'Tandulavaicarika Prakiraka dwells upon some 94 innate characteristics of a woman. Indeed, at some places the description seems to be derogatory butit is specifically mentioned in 'Bhagavati Aradhana' that this description of the shortcomings applies only to ordinary and unchaste women. It also mentions how the glory of a virtuous woman spreads everywhere and she is like a goddess on earth. She is worshipped even by the gods and no words are adequate to praise her. Jaina Agamas regard wife (stri) as 'dhammasahaya', one who helps in religion. Thus the role of women in Jaina religion has been very significant. From the early period of Rsabhadeva, the first Tirtharikara of Jaina religion, education was imparted to young daughters. Jnatadharmakatha and 'Jambudvipa Prajnapti'give an account of Sixty-four arts of women who used to acquire mastery in dance, music fine arts and culinary art besides language, mathematics and writing. Marudevi, Rsabhadeva's mother, was compasssion incarnate. Brahmi, Rsabhadeva's daughter, was intelligent and virtuous and was also acquainted with the Sixty-four arts.

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186 Jainism in a Global Perspective She studied the 18 scripts and taught the science of the scritps to others. Ultimately she became a sadhvi and renounced the world. She inspired as many as three lacs sadhvis and five lacs fifty four thousand vratharini sravikas to follow the path of spiritual advancement. Sundari, next daughter of Rsabhadeva had profound knowledge of mathematics. Motherhood is a distinct aspect of woman's personality : Bhagavana Mahavira, himself, did not get initiated to asceticism till his mother was alive. He did so not to hurt the feelings and tenderness of his mother. He has referred to womanhood as motherhood. Jaina scriptures give very inspiring accounts of the mothers of the Tirthankaras and describe them as having noble thoughts, virtuous character and lofty ideals. Bhagavana Mahavira's mother Trsala herself had a superbly inspiring character. Tirthankara Sumatinatha's mother Mangala was a learned lady devoted to justice. There are many instances of her keen insight in administering justice. It is not only the Tirthankara who have achieved spiritual advancement, but their mothers too have attained the devaloka, the abode of the gods, through spiritual pursuits. Moreover, the Tirthnkaras who were married before their initiation also express great respect for their wives. Bhagavana Mahavira's wife Yasodhara appreciated the sense of renunciation of her husband and was always eager to see that no harm was done to him. She listened to the preachings of Vardhamana Mahavira in worldly life, with great respect and tried her utmost to put them into practice. When prince Vardhamana left for the 'diksa', the spiritual initiation, she gave him a smiling farewell. Jyestha, the wife of Nandivardhana, Prince Vardhamana's elder brother, remained steadfast in her loyalty to her husband, despite many temptations from the gods. The early Agamas like, Uttaradhyayana Sutra', 'Gnantadharmakatha, 'Antakrddasa' specifically mention that both men and women are equally eligible for the ultimate goal i.e. liberation. Moreover, there are a number of references to women having attained liberation. According to the Svetambara tradition Jaina Tirthankara Malli attained 'Kevalajnanain 'Stri Yoni' itself. The most outstanding aspect about Malli is that she attained 'Kevalajnana on the very day on which she was initiated. For years together she preached religion by roaming in rural and urban areas and showed the people the way to self purification. With the conferring upon the right to

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Role of Women in Jaina Religion 187 being eligible for liberation, the women automatically became entitled to other rights. A significant aspect of the role of women in Jaina religion is that since prehistoric times the Jaina Sramanas (ascetics) are outnumbered by Jaina Sadhvis. Similarly the number of women Sravikas, who first joined the fold is far greater than that of Sravakas. The twenty-third and twenty-fourth Tirtharikaras--Parsvanatha and Mahavira unhesitatingly admitted Sadhvis along with the Sadhus and Sravikas with the Sravakas. Thus, the Jaina religion was committed to the equality of all in fact, it achieved equality between men and women. The ancient sculptures of Mathura contain the sculpture of Sadhvi very similar to that of a Sadhu and another sculpture of a men and woman together offering prayer. This is an enough as an indication of how in ancient times men and women were treated as equals in the Jaina tradition. So also the ancient edicts of Mathura also contain female names along with those of males. Women participated equally with men in religious ceremonies, gave donations as per their desires and collaborated in the construction of temples. During the time of Bhagavana Parsvanatha, sixteen thousand Sravikas attained spiritual uplift through initiation or 'Diksa'under the inspiring guidance of Sadhvi, Pusyacula. The followers of Bhagavana Mahavira included only fourteen thousand Sadhus as against thirty six thousand Sadhvis; the Sravakas were one and a half lacs whereas the number of Sravikas exceeded three lacs. These figures are indicative of the honour and respect women commanded in the Jaina religion, Mahasati Candanbala independently managed this sect of thirty six thousand Sadhvis. Candanabala is aremarkable personality in Jaina religion. Bhagavana Mahavira accepted food from Candanabala, a maid servant which may be conceived as the gesture of abolition of casteism. After her initiation she was nominated to the post of Pravartins and was given rights equal to those of the post of a senior Acarya in a Sangha. Under the impact of religious discourses of Sadhvi Candana many a king renounced the material world. Candana herself attained 'Siddhatva' in that birth itself through rigorous penance. The Sangha of Jaina Sadhvis contained women of all castes and communities. Candanbala, Kali, Sukali, Mahakali, Krsna and such other women belonged to the Ksatriyacommunity whereas Devananda and other

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188 Jainism in a Global Perspective were from Brahmin community. A religion that conferred the right to liberation to each and every woman would not confine itself within the bonds of casteism. It is not that only the women from royal families have joined Sadhvi Sangha, women from lower strata like maid servants and concubines have also accepted "Diksa' and won respectable status in the society. Knowledge, chastity and penance of these Sadhvis won social acceptance and respect. The king of a region or a person of a very high social status would, according to the rule, get up from their seats to pay their respects to such Sadhvis. Brahmi, Sundari, Candana and such other Sadhvis are worshipped even today and names of sixteen 'Satis" pious women are remembered along with the names of the Tirtharkaras. A look at Jaina Sadhvi Sangha reveals that women from all castes, creeds and classes were admitted to it without any discrimination. Their spirituality and learning had a great social impact. Sadhvi Sulasa did not deviate from her religious pursuits despite numerous hindrances in life. Because of her pious deeds. Sulasa would attain the status of Tirtharikara in the next life cycle. Jayanti, daughter of King of Kausambi, was a learned woman in the times of Bhagavana Mahavira and she was very knowledgable in the essentials of religion. Jayanti was a follower of Bhagavana Mahavira and yet she unhesitatingly asked questions to Bhagavana Mahavira during his religious discourses. Usually, the males preach but Jaina religion has many instances of women preachers given the guidence to the males on their path of purification. In 'Uttaradhyayana' Queen Kamalavati guides King Isukara to the better way of life. 'Avasyaka Curni' refer to Brahmi and Sundari having preached Muni Bahubali. 'Uttaradhyayana' and 'Dasavaikalika Curni' contain an episode of Rajimati preaching to Rathanemi, Kosa, a concubine, guided the Sthulibhadra staying with her to path of righteousness. The religious sincerity of Prabhavati inspired her husband King Udayana to follow the religious way of life whereas Mrgavati could prevent a war by herself having been initiated. Queen Pritha, wife of Cetaka, who presided over the Republic of Vaisali groomed and trained her seven daughters in the different arts and all of them won wide acclaim. These seven sisters had a great impact on the contemporary women community. Bhadra, wife of Gobhadra, had unusual insight in managing

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Role of Women in Jaina Religion 189 business affairs. When Campa Sravika observed fast for six months, this fastimpressed the Moghal emperor Akbar who gave orders to stop violence throughout the state for as many days as the vow of fasting was to last. Jaina women have also significantly contributed to the field of literary creation and in the exercise of the power of memorising. Sadhvi Yaksa had the power to repeat verbatim any difficult passage of prose or a piece of poem that she would listen only one. Arya Poyani played a significant role in the conference organised in the early years of the fourth centenary of Bhagavana Mahavira's 'Nirvana', with a view to systematising and protecting Agamic literature. About 500 Sramanas of the tradition of Acarya Susthita had gathered on the occasion and 300 Sadhvis participated in the conference of Agama reading under the guidance of Arya Poyani. Jaina Princess Auve of Cher state in South India was a poetess of ancient Tamil literature. For her stirring voice and moral preaching, Tamil speaking people still admire and adore her as mother Auve (Aryika Ma). Vasuki, the wife of world-famous literary writer Thiruvalluvara, adopted a saintly way of life and played a significant role in the life of Thiruvalluvara. Udaya Vidyadhara's wife Saviyabbe died fighting in the battle of Begepur along with her husband. There is an edict at Sravanabelgola which gives an account of this courageous woman having a sword in her hand and mountedon the horse. She is depicted as hitting at a warrior who is mounted on an elephant. An equally courageous woman was Candravallabha, wife of King Rajamal, the second. She ruled over her teritory and established a huge Jaina idols. Atimbbe from South India was known for her donations in the closing years of the tenth century. She had strongly opposed the practice of Sati-widow-immolation. She got thousands of copies of the manuscript of "Santi Purana" written by the Kannad poet Ponne, and distributed all these handwritten copies, and thus she managed to save the original manuscript. This led to the survival of many volumes and to the spread of education and literature in Karnatak. She was instrumental in the establishment of many Jaina idols. Mahakavi Ratna gave her the title of "Danacintamani". In 1037 A.D. Akkadevi sister of Calukya King Satyasraya,

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190 Jainism in a Global Perspective was entrusted with the reign of one province in view of her proficiency in state administration. In South India women like Ketaldevi, Santaldevi, Acaladevi are reputed for having constructed temples. As per an edict of 1147 A.D. Princess Pampadevi is known to have composed Asta Vidyarcana-Mahabhiseka' and 'Caturbhakti'. Yakini Mahattara is regarded as a most scholarly woman of the eighth century A.D.. Women also inspired to men in many cases. It was because of the inspiration of Hemacandracarya's mother Pahini that he was conferred the reputation as the "Ocean of Knowledge", Kavi Dhanpala was inspired by his sister Sundari in writing his monumental work of 'Amarakosa'. So also women like Sridevi and AnupamaDevi provided inspiration to their husbands spend their wealth for religious purposes. Even in this century, there have been numerous sadhvis and sravikas who have earned high reputation in various fields. Impressed by the personality of Mahasati Ujjvalkumari, Gandhiji himself went to visit her. Harkunvar Sethani constructed the Hathisinha temples of imense grandeur and sponsored a huge procession of pilgrims and thereby exhibited her skill of management. Mahattara Mrigavatisri constructed the Vallabhasmaraka at New Delhi. Saradabai Mahasatiji, Sadhvi Pramukha Kanakaprabhasriji and many other Sadhvi's have provided fruitful guidance and leadership to the society. It is because of this emphatic and positive role of Sadhvis and Sravikas that the Jaina religion, did not approve the 'Sati' system which was prevalent in the Middle Ages. So also it has strongly resisted the 'Dasi' system (women slavery) and the practice of the trading of women. 'Dasi' system was regarded as a symbol of affluence and prestige. Many Dasis were bought from various countries for the pleasure of Meghakumara. But Bhagavana Mahavira protested strongly this practice. Sadhvi Yaksakunvaraji struggled incessantly to end the practice of sacrificing animals. As Jaina religion is fundamentally opposed to the seven vices like polygamy, adultery,addiction to alcoholic drinks,harlotry and gambling, women from this religion are saved from the torture that results from these evils. In Jnatadharma Katha King Drupada asks Draupadi to select husband for herself. As mentioned in 'Upasaka Dasanga', Mahasataka does not compel his wife Revati in any way as regards religious faith, food habits and other

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Role of Women in Jaina Religion 191 matters. On the other hand women, like the wife of Sravaka Ananda very willingly and joyously follow the faith of their husbands and perform the 'Upasaka' vows of Bhagavana Mahavira. Thus, since the Agamic period women were allowed total freedom as regards religious faith and life style. Sadhvis used to live and move independently from the company of the Sadhus, and arranged for their own security by appointing a Sadhvi as like a pratihari-guard. Bhagavana Mahavira has glorified the vow of celibacy and women were also allowed to refuse the married way of life and go for the celibate way of living. Women like Brahmi, Sundari, Malli, Candanabala, Jayanti and others accepted the lifelong vow of celibacy. In view of the prevailing traditions and circumstances, it was considered inevitable in those times for women to live a married life. But Jaina religion has left such a personal issue of marriage to the discretion of women, a woman may herself decide whether to marry or not. If she felt that the unmarried way of life was better for her effective religious pursuits, she was entitled for 'Diksa' without getting married. At the 'Samavasarana', spiritual congregation for hearing the preachings of Bhagavana Mahavira, women enjoyed as much freedom as the men did. They attended such congregations without any restraint or restriction, listened to the preachings and satisfied their curiosity by publicly asking questions as in the case of Jayanti who settled her doubts by raising questions. Thus, the role of women in Jaina religion has been very progressive and ennobling on the whole. As mothers they have given birth to "Tirtharikaras', as wives they have provided inspiration to their husbands; as individuals they have managed large trade and commerce independently. In the Jaina way of life, woman has always been bold enough to protect her chastity and defeat the enemy. Her learning has for ever been honoured everywhere. Sadhvis have set an example for the society in matters relating to the ultimate achievement of spiritual progress. The liberation of women, the freedom of women and the advancement of women are integrated in Jaina religion. These principles are sure to guide and lead the people in the ensuring decades towards the new path of attainment of the liberty of women.

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Jainism : The Oldest Religion DR. VILAS SANGAVE 1. Introduction Jainism is a significant and prominent religion of India along with other religons in India like Hinduism, Buddhism, Christianity and Islam. Jainism has creditably retained this important place even though it has the limited number of followers known as the Jainas. The Jainas have the smallest population and they constitute only 0.48 per cent of the total population of India as per the 1981 Census of India. It means that per 10,000 persons in India, 8,264 are Hindus, 1,135 are Muslims, 243 are Christians, 196 are Sikhs, 71 are Buddhists and only 48 are Jainas. Further, Jainism is an independent religion of India and this fact is now acknowledged on all hands. It is established beyond doubt that Jainism is a distinct religion of India and not an offshoot of either Hinduism or Buddhism. The Jaina religion, philosophy, ethics, gods, temples, sacred places, scriptures, teachers, ascetics, vows, holy days, festivals and outlook on life and culture, with an emphasis on Ahimsa, are not only distinct from their Hindu counterparts but also not accepted and followed by the Hindus. Even in the observance of certain common customs and manners, the Jaina way of looking at them is quite different from that of the Hindus. In view of these differences in the tenets and practices of Jainism from other religions of India, Jainism is regarded on all hands as a distinct religion of India. Moreover, Jainism is not only an ancient religion of India, but it has got an unbroken continuity. During all these centuries, the followers of Jainism never undertook religious expeditions on a large scale in India or in foreign countries with a view to convert their residents to Jainism. In this way, Jainism has never a proselytising religion and it has retained its characteristic as a traditional, ancient and prominent religion of India.

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Jainism: The Oldest Religion 193 2. Meaning of Jainism Literally, Jina means a conqueror, that is, one who has conquered the worldly passions like desire, hatred, anger, greed, pride, etc. by one's own strenuous efforts and has liberated himself from the bonds of worldly existence, the cycle of births and deaths. Jina, therefore, is a human being and not a supernatural being or an incarnation of Almighty God. Hence the term Jina is applied to a person who is a spiritual victor. Further, human beings have the potentiality to become Jinas and as such, Jinas are persons of this world who have attained supreme knowledge, subjugated their passions and are free from all sorts of attachment and aversion. Jainism is thus a set of principles preached by the Jinas. Hence, Jainism is not an apauruseya religion, i.e. a religion propounded by a nonhuman being or based on a sacred book of non-human origin. On the contrary, it is a religion of purely human origin and is preached by one who has attained omniscience and self-control by his own personal effort. In short, Jainism is the substance of the preachings of those perfect souls who have attained the state of Jinas. Again the term 'Jainism' connotes the religion professed by the Jainas, i.e. the followers of the path, which was practised and preached by the Jinas. This term Jainism is an English rendering of the original Sanskrit word Jaina-dharma or Jina-dharma. That is why some German Jainologists, like Leumann, Winternitz and Schubring prefer the term Jinismus or Jinism. Both the terms are, however, correct.since Jainism means the religion followed by the Jainas and Jinism means the religion of the Jina. But between the two terms, Jainism and Jinism, the former is more popular and in current use both in literature and common parlance. 3. The Jaina Tradition of Tirthankara As the Jinas possessed the supreme knowledge, they are called the Kevali-Jinas, i.e. the Jinas who attained the Kevalajnana, that is, the infinite knowledge. These Kevali-Jinas are also of two kinds, viz. Samanya-kevali and Tirthankara-kevali. While the Samanya-kevalis are those Jinas who are mainly concerned with their own salvaton, the Tirthankara-kevalis are the Jinas who after the attainment of Kevalajnana, i.e. the infinite knowledge are not only concerned with their own salvation but are also concerned with showing the path of liberation to all.

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194 Jainism in a Global Perspective . These Tirtharkara-kevalis are generally known as Tirthankaras, because they are builders of the ford which leads human beings across the great ocean of mundane-existence. The term Tirthankara literally means : tarati samsara-maharmavam yena nimittena tat tirtham, or tirtham karoti iti Tirthankarah. That is, the contrivance which helps us to cross the great ocean of worldly life is known as Tirtha and the person who makes the Tirtha is termed as a Tirtharikara. Hence, the Tirtharikaras are the personages who delineate the path of final liberation or emancipation of all living beings from a succession of births and deaths. As per Jaina tradition, in every descending and ascending cycle of time 24 Tirthankaras take-place, there were 24 such Tirthankaras, i.e. the Great Spiritual Guides, in the past ascending era, there have been 24 in the present descending era and there will be 24 in the future ascending era. In Jaina tradition, the names of 24 Tirthankaras, of the present descending era are : 1. Rsabhanatha or Adinatha 2. Ajitanatha 3. Sambhavanatha 4. Abhinandananatha Sumatinatha 6. Padmaprabha 7. Suparsvanatha 8. Candraprabha 9. Puspadanta or Suvidhinatha 10. Sitalanatha 11. Sreyamsanatha 12. Vasupujya 13. Vimalanatha 14. Anantanatha 15. Dharmanatha 16. Santinatha 17. Kunthunatha 18. Aranatha 19. Mallinatha 20. Muni Suvratanatha 21. Naminatha 22. Neminatha 23. Parsvanatha 24. Mahavira Vardhamana or Sanmati.

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Jainism: The Oldest Religion 195 Thus the tradition of Tirtharikaras in the present age begins with Rsabha, the first Tirthankara, and ends with Mahavira, the twenty fourth Tirthankara. Naturally, there is a continuous link among these twenty four Tirtharkaras who flourished in different periods of history in India. It, therefore, means that the religion first preached by Ksabha in the remote past was preached in succession by the remaining twenty three Tirtharkaras during their life-time for the benefit of living beings. As seen above, Mahavira is the twenty fourth Tirtharkara in this line of Tirtharkaras. As Mahavira happens to be the last Tirtharikara, he is regarded by the common people as the founder of Jaina Religion. Obviously, this is misconception. Now the historians have come to accept the fact that Mahavira did not found Jaina religion but he preached the religion which was in existence from the remote past. 4. Historicity of the Jaina Tradition The historicity of the Jaina tradition is amply bome out both by literary and archaeological evidences. This traditional history of Jainism from the earliest times to the age of the last Tirthankara Mahavira (6th century B.C.) can be consistently traced from the facts maintained by Jaina religion. As per the Jaina tradition, Lord Rsabha, the son of Nabhiraja and Marudevi, was the first Tirtharikaraor expounder of Jaina religion of this era. This Lord Rsbha is considered the harbinger of human civilization because he inaugurated the karma-bhumi (the age of action); founded the social institutions of marriage, family, law, justice, state, etc., taught mankind the cultivation of land, different arts and crafts, reading, writing and arithmetic; built villages, towns and cities; and in short, pioneered the different kinds of activities with a view to provide a new kind of social order meant for increasing the welfare of human beings. Lord Rsabha had two daughters and one hundred sons. After guiding human beings for a considerable period of time, Lord Rsabha abdicated his temporal powers in favour of his eldest son, Bharata, who in the course of time, became the Cakravarti, i.e. paramount sovereign of this country, led a life of complete renunciation, attained Kevala-jnana, i.e. liberation at Mount Kailasa.

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196 Jainism in a Global Perspective . After Lord Rsabha, the first Tirtharkara, there was a succession of twenty three other Tirtharikaras, who came one after the other at intervals varying in duration. In this way, the Jaina traditionof 24 Tinhankaras was established in the course of historical times beginning from the first Tirthankara Lord Rsabha and ending with the 24th Tirhankara Lord Mahavira. Thus it is now an accepted fact that Mahavira (599-527 B.C.) was the last Tirtharikara, or prophet of Jaina religion and that he preached the religion which was promulgated in the 8th century B.C. by his predecessor Parsvanatha, the 23rd Tirtharkara with certain modifications in code of conduct suiting to his age. The historicity of Tirthankara Parsavanatha (877-777 B.C.) has been established. Parsvanatha, the son of King Visvasena and Queen Vamadevi of the kingdom of Kasi, led the life of an ascetic, practised severe penance, obtained omniscience, became a Tirtharkara, propagated Jaina religion and attained nirvana or salvation at Sammed Shikhar, i.e. Parasanatha Hill in Hazaribagh District of Bihar State. Eminent historians like Vincent Smith, R.C. Majumdar and R.K. Mookerji regard Parsvanatha as a historical personage and great preacher of Jaina religion. The predecessor of Parsvanatha was Neminatha or Aristanemi, the 22nd Tirthankara whose historicity like that of Parsvanatha, can be easily established. Neminatha, according to the Jaina tradition, was the cousin of the Lord Krsna of the Mahabharata fame as Samudravijaya, the father of Neminatha and Vasudeva, the father of Krsna, were brothers. Neminatha was unique personality due to his great compassion towards animals, This is clearly revealed by a significant incident in his life. While Neminatha was proceeding at the head of his wedding procession to the house of his bride, Princess Rajulakumari, the daughter of King Ugrasena of Gujarat, he heard the moans and groans of animals kept in an enclosure for some meat-eaters and instantly decided not to marry at all as his marraige would involve a slaughter of so many innocent animals. Immediately Neminatha renounced his royal title and became an ascetic. Learning this renunciation of Neminatha, the betrothed princess Rajulakumari or Rajamati also became a nun and entered the ascetic order. Nemi after achieving omniscience preached religion for a long time and finally attained nirvana on the Mount Gimnar in Junagadh

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Jainism: The Oldest Religion District of Gujarat. Since the great war of Mahabharata is a historical event and Krsna is historical personage, his cousin brother Nemi too occupies a place in this historical picture. There is also an inscriptional evidence to prove the historicity of Neminatha. Dr. Fuherer also declared on the basis of Mathura Jaina antiquities that Neminatha was an historical personage (vide Epigraphia Indica, I, 389 and II, 208-210). Further, we find Nemi images of the Indo-scythian period bearing inscriptions mentioning his name. These and many other inscriptions corrobrate the historicity of 22nd Tirthankara Neminatha. 197 Among the remaining 21 Tirthankaras of the Jaina tradition, there are several references found from different literary sources to the first Tirthankara Rsabha. We have also find mention of the names of some other Tirthankaras in Hindu and Buddhist literature. Thus the tradition of twenty four Tirthankaras is firmly established among the Jainas and what is really remarkable is that this finds confirmation from non-Jaina sources, especially Buddhist and Hindu sources. 5. Jaina Tradition and Buddhism As Mahavira was the senior contemporary to Gautam Buddha, the founder of Buddhism, it is natural that in the Buddhist literature, there should be several references of a personal nature to Mahavira. It is, however, very significant to note that in Buddhist books, Mahavira is always described as nigantha Nataputta (Nirgrantha Jnatrputra), i.e. the naked ascetic of the Jnatr clan and never as the founder of Jainism. Further, in the Buddhist literature, Jainism is not shown as a new religion but is referred to as an ancient religion. There are ample references in Buddhist books to the Jaina ascetics, to the worship of Arhatas in Jaina Caityas or temples and to the caturyama-dharma (i.e. fourfold religion) of 23rd Tirthankara Parsvanatha. Moreover, it is very pertinent to find that the Buddhist literature refers to the Jaina tradition of Tirthankaras and specifically mentions the names of Jaina Tirthankaras like Rsabhadeva, Padmaprabha, Candraprabha, Puspadanta, Vimalanatha, Dharmanatha and Neminatha. The Dharmottara-pradipa, the well-known Buddhist book mentions Rsabhadeva along with the name of Mahavira or Vardhamana as an Apta or Tirthankara. The Dhammika-sutta of the Anguttara-nikaya speaks of

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198 Jainism in a Global Perspective Aristanemi as one of the six Tirthankaras mentioned there. The Buddhist book Manoratha-purani mentions the names of many laymen and women as followers of the Parsvanatha tradition and among them is the name of Vappa, the uncle of Gautama Buddha. In fact, it is mentioned in the Buddhist literature that Gautama Buddha himself practised penance according to the Jaina way before he propounded his new religion. 6. Jania Tradition and Hinduism The Jaina tradition of 24 Tirthankaras seems to have been accepted by the Hindus like the Buddhists, as could be seen from their ancient scriptures. The Hindus, indeed, never disputed the fact that Jainism was founded by Rsabhadeva and placed his time almost at what they conceived to the commencement of the world. They acknowledged him as a divine person. They gave the same parentage (father Nabhiraja and mother Marudevi) of Rsabhadeva as the Jainas do and they even agree that after the name of Rsabhadeva's eldest son Bharata, this country is known as Bharata Varsa. In connection with the question of derivation of the name Bharata Varsa, it is pertinent to note that as many as three Bharatas had been prominent in ancient India. In Ramayana, there is one Prince Bharata, the younger brother of famous king Ramacandra, but considering his limited role, it is nowhere mentioned that after him, this country is known as Bharat Varsa. Similarly, another Prince Bharata, the son of king Dusyanta from Sakuntala, is known mainly from the most popular drama Abhijnana Sakuntalar written by the celebrated poet Kalidasa. But as there have been very few references in ancient Indian literature relating to outstanding military and other achievements of this Bharata, it cannot be maintained that this country's name Bharat Varsa is derived from him. On the contrary the well-known prince Bharata, the eldest son of the first Jaina Tirthankara Lord Rsabhadeva is most famous as Cakravarti, i.e. Emperor Bharata, due to his great military exploits of bringing all kingdoms in India under his rule, and that is why, India is named Bharata Varsa after him. This fact is amply bome out by Bhagavata, Markandeya, Vayu, Brahmanda, Skanda, Visnu and other Hindu Puranas. For example, in the Skanda-purana (Chapter 37), it is specifically stated :

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Jainism : The Oldest Religion 199 nabheh putrasca Rsabhah Rsabhad Bharato' bhavat / tasya namna tvidam varsam Bharatam ceti kirtyate // This is, Rsabha was the son of Nabhi and Rsabha gave birth to son Bharata and after the name of this Bharata, this country is known Bharata Varsa. In the Rgveda, there are clear references to Rsabha, the Ist Tirtharkara, and to Aristanemi, the 22nd Tirtharkara. The Yajurveda also mentions the names of three Tirtharkaras, viz. Rsabha, Ajita and Aristanemi. Further, the Atharvaveda specifically mentions the sect of Vratyas and this sect signifies Jainas on the ground that the term Vratya means the observer of Vratas or vows as distinguished from Hindus at those times. Similarly, in the Atharvaveda, the term Mahavratya occurs and it is supposed that this term refers to Rsabhadeva, who could be considered as the great leader of the Vratyas. 7. Jaina tradition and Archaeological Evidence From some historic references, it can be regarded that Rsabhadeva must be the founder of Jainism. In this connection, Dr. Jacobi writes. 'There is nothing to prove that Parsva was the founder of Jainism. Jaina tradition is unanimous in making Rsabha, the first Tithankara, as its founder and there may be something historical in the tradition which makes him the first Tirthankara'. There is evidence to show that so far back as the first century B.C., there were people who were worshipping Rsabhadeva. It has been recorded that king Kharavela of Kalinga in his second invasion of Magadha in 161 B.C., brought back treasures from Magadha and in these treasures, there was the idol, known as Agrajina, of the first Jina(Rsabhadeva), which had been carried away from Kalinga three centuries earlier by king Nanda-I. This means that in the 5th century B.C., Rsabhadeva was worshipped and his statue was highly valued by his followers. As we get in ancient inscriptions, authentic historical references to the statues of Rsabhadeva, it can be asserted that he must have been the founder of Jainism. Other archaeological evidences belonging to the Indus Valley Civilization of the Bronze Age in India also lend support to the hoary

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200 Jainism in a Global Perspective antiquity of the Jaina tradition and suggest the prevalence of the practice of worship of Rsabhadeva, the 1st Tirthankara along with the wroship of other deities. Many relics from the Indus Valley excavations suggest the prevalence of Jaina religion in that ancient period (3500 to 3000 B.C.). i. It is observed that in the Indus Valley Civilization, there is a great preponderence of pottery figures of female deities over those of male deities and that the figures of male deities are shown naked. In this regard, Dr. Earnest Mackay, the renowned archaeologist intimately connected with the Indus Valley excavations, mentions that. For some reason which it is difficult to understand, figures of male deities in pottery are distinctly rare, They are entirely nude, in contrast with the female figures, which invariably wear a little clothing; necklaces and bangles, may be worn, but is by no means always the case. This fact clearly reveals the traces of Jaina religion among the Indus Valley people as the worship of nude male deities is a very well established practice in Jaina religion. ii. For example, we find that the figures of six male deities in nude form, are engraved on one seal and that each figure is shown naked and standing erect in a contemplative mood with both hands keeping close to the body. Since this Kayotsarga(i.e. in standing posture) posture of practising penance is peculiar only to the Jainas and as the figures are of naked ascetics, it can be maintained that these figures represent the Jaina Tirtharkaras. iii. Again, the figures of male deities in contemplative mood and in sitting posture engraved on the seals resemble the figures of Jaina Tirtharkaras because in these, the male deities are depicted as having one face only, while the figures of male deities, supposed to be the prototypes of Lord Siva, are gener ally depicted as having three faces, three eyes and three horns. iv. Moreover, on some seals, we find the figure of a bull engraved below the figure of a nude male deity practising penance in the Kayotsarga mudra i.e. in a standing posture. These figures

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Jainism: The Oldest Religion 201 appear to be the representation of Rsabhadeva, the 1st Jaina Tirthankara, because of the fact that among the Jainas, there is an established practice of depicting the lanchana, i.e. the emblem of each Tithankara below his idol and that the emblem of Rsabhadeva is a bull. v. In addition, the sacred signs of svastika are found engraved on a number of seals. It is pertinent to note that the svastika signs engraved on seal nos. 502, 503 and 514 exactly resemble the established Jaina and Hindu practices of drawing svastika signs. vi. Furthermore, there some motifs on the seals found in Mohenjodaro and it is suggested that these motifs are identical with those found in the ancient Jaina art of Mathura. From these archaeological evidences, it can be stated that there was prevalence of worship of Jaina Tirthankara Rsabhadeva along with the worship of the Hindu God who is considered to be the prototype of Lord Siva in the Indus Valley Civilization. This presence of Jaina tradition in the earliest period of Indian history is supported by many scholars like Dr. Radha Kumud Mookerji, Gustav Roth, Prof. A. Chakravarti, Prof. Ram Prasad Chanda, T.N. Ramchandran, I. Mahadevan, Kamata Prasad Jaina and others. Recently, the reputed scholar-saint Acarya Vidyanandaji, form his detailed research studies of seals and other relics of archaeological importance from the excavations carried our at Mohenjodaro in the Indus Valley, has conclusively brought out various facts which prove the prevalence of Jaina religion at least 5000 years ago in India. As a result, Jainism is now recognized as one of the oldest religions of the world.

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Jainism and World Peace SHANTILAL V. SHETH World Problems and Doctrines of Jainism Today, dreaded by fear, frustration and war, humanity is on the crossroads of destiny. The present world can be called as an age of restlessness or conflicts. Every country in the world and individuals are suffering in one form or the other, be it food-shortage, vexing communal tangles, terrorism, poverty, political or social problems, psychological tensions etc. Every country, or individual is trying to find a way out of these difficulties in their own way viz. by development plans, arms and ammunitions, nuclear arms, more developments of science and technology etc. as it is believed that by these means mankind would be safeguarded against want and misery and that these efforts would pave the way for peace and prosperity. Have these means given us the solution? In my opinion, certainly not. The solution lies in the cult of non-violence and other doctrines of Jainism which can succeed in bringing the much desired and devoutly wished for peace to the tormented humanity. We need not delve into the past history of the world to seek support to this Thesis, as in the present-day itself many examples can be cited in support of this. The Jaina Religion Let me clarify, in the beginning, that I do not believe 'Jainism' to be restricted and confined in a small circle of any sect, community or creed. Instead, I believe and perceive 'Jainism' as a human religion of spiritual peace, brotherhood and universal love. Jainism is a religion propounded by Jina Principles enunciated by 'Jina'constitute Jainism and the followers of Jainism are known as 'Jains'. The word 'Jaina' is derived from Jina which means victor or conquerer. Conquest in this connection implies spiritual conquest of attachment and enmity. A Jaina is one who conquers

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Jainism and World Peace 203 himself and his greed as well as wrath and pride. "Thou are Thine own Master" is a Jaina doctrine of supreme potentiality and consolation. Auspicious religion of Lord Mahavira In response to the query-what is the auspicious religion of mankind? Lord Mahavira proclaimed that "non-violence, self-restraint and penance are the three tenets of most auspicious religion. Lord Mahavira further said that religion is not mysterious. He also said that nobody should accept Jainism the religion of mankind without examining it. Do not accept anything by force or by blind belief. Jaina religion is an ethical religion par excellence. It has developed an unique system of metaphysical thinking based upon its own unique epistemology which recognises both empirical and transcendental experience to be within the scope of human knowledge. Jaina Culture Indian culture is remarkable for its peculiarities. It consists of two main trends- Brahmanic and Shramanic. The Vedic, Aryans or Hindu tradition come under the Brahmanic trend. The Shramanic trend covers the Jaina, Buddhist and similar other ascetic traditions. The Jaina culture which represents the Shramanic culture is in negative non-Vedic, non-Aryan and non Brahmanic. It is equally incorrect to maintain that Jainism is nothing more than a revolt against the Vedic religion. Antiquity of Jainism Jainism is one of the oldest religions of the world. It is wrong to say that Jainism was founded by Lord Mahavira. In fact, there are twenty four omniscient teachers or Tirtharikaras in the current descending cycle of time. The first Tirtharikara was Lord Rsabhadeva, who was born several tens of thousand of years ago. References to him are even found in Vedas, Visnupurana and Bhagavat Purana. Lord Mahavira, the twenty fourth of the Tirtharkaras was born in 599 B.C. Lord Mahavira called himself the expounder of the tenets held by a succession of twenty three earlier Thirtharkaras. He was not so much the founder of new faith as the reformer of the previously existing creed of the twenty third Tirthankara Lord Parsvanatha, who lived in the eighth century B.C. Jaina and nonJaina scholars have adduced authentic evidence to prove that Jainism is

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Jainism in a Global Perspective the oldest religion in the history of mankind. In support of these findings, these scholars have given spiritual evidence. The relics, unerthed at Mohanjodaro and Harappa, Kankali Tila at Mathura and many epigraphs and images show the antiquity of Jainism. 204 Principal Doctrines of Jainism Concepts of Jainism incorporated in its theory are primarily meant to emphasise the need for the reconstruction of society on a solid foundation of right faith, non-violence and fundamental equality of men. The Doctrines and concepts of Ahimsa, Anekanta, Aparigraha and other ethics have for centuries influenced the life course of the people for realisation of the higher values of life. The doctrines of Jainism can be grouped into three categories. They are Metaphysics, Philosophy and Ethics. In Ethics the most important doctrine is Ahimsa. All vows and religious precepts in Jainism are intrinsically linked with the doctrine of Ahimsa. The entire Jaina philosophy is based on the foundation of Ahimsa. It embraces all concepts in Jainism like the all pervading ether existing in the universe. Ahimsa - Non-violence Lord Mahavira was convinced that not only mankind but all the moving and non-moving living being should not be harmed because each one of them just like the human beings, does not want any harm to be done to it. He preached to the people his conviction in these words: savve pana piyaua, suhasaya dukkhapadikula appiyavaha piyajivino jiviukama savvesim jiviyam piyam. Acaranga - 12/3/63 "All beings are found of life like pleasure, hate, pain, shun destruction, like life and love to live. To all life is dear". In order to emphasise this conviction, the Acarangsutra declares that: je ya aiya je ya paduvanna, je ya agamissa arahanta bhagavanto te savve evamaikhanti, evam bhasanti, evam pannavimti evam paruventi savve pana savve bhuya savve jiva savve sattana hantavva" na ajjhaviyavvana parighettavva

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Jainism and World Peace na pariyaveyavva, na uddaveyavva esa dhamme suddhe niyiye sasaye samicca loye niunnehim paveyiye." "The Arhatas and Bhagavatas of the past, present and future all say thus, speak thus, declare thus, explain thus. "All breathing, existing, living, sentient creatures should not be slain, nor treated with violence, nor abused, nor tormented nor driven away." - Acarangasutra 1/4/11. -- This is the pure, unchangeable, eternal law, which the clever ones, who understand the world, have declared above. The question is asked to the propagators of violence: patteyam pucchissamo-ham bho! pavauya! kim bhe! sayam dukkham uyahu asayam; samiya padivanne yavievem buya savvesim sattanam asayam! aparinivvanam mahabbhayam dukkham tti! -- Acaranga, 1/4/2. "Ye Professor, is pain pleasant to you, or unpleasant?" and on right reply it is clear that - "For all sorts of living beings pain is unpleasant, disagreeable and greatly feared so why should one kill others?" ..... 205 In this way killing of living-beings of all types was denounced and the doctrine of non-violence was accepted as the principle of good life. It is quite evident from the cultural history of India, that maximum value has been attached to the doctrine of Ahimsa. Acarya Subhacandra says this in the foollowing words" sruyate sarvasastresu sarvesu samayesu ca/ ahimsa laksano dharmah tadviparyayassa patakam // tapa-sruta-yama-jnana-dhyana danadi karmanam/ satya sila vratadinam ahimsa Janani mata // i.e. "in all kinds of scriptures Ahimsa is considered as the distinctive mark of religion and its contrary as sin and Ahimsa is regarded as the 'mother' of all good virtues, like austerities, learning, religious duty knowledge, meditation, charity and vows of truth, good conduct etc.,"

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206 Jainism in a Global Perspective The doctrine of Ahimsa has been actually put into practice by the Jains during the last so many centuries. As the principle of Ahimsa permeates the lifeof the Jains, the Jaina culture is referred to as the Ahimsa culture. Jains are known for the evolution of Ahimsa culture since they practiced and propagated that culture from ancient times. The antiquity and continuity of Ahimsa culture is mainly due to the inccessant efforts of the Jaina Saints and Jaina Sravakas. What is Ahinisa - Non-violence ? After all what is Ahimsa - non-violence? -- To establish unity with all the living-beings without any kind of distinction is Ahimsa (non-violence). Words of Lord Mahavira even today inspire the whole world : savva bhuyappabhuyarasa samam bhuyais pasao. thihiyasayassa dantassa pavakammam na bandhai. -- Dasavaikalika 4/9 "I have friendship with all the living beings, I have no revenge nor enemity with anybody" -- this is the ideal motto of the doctrine of Ahimsa -non-violence. Ahimsa is also the key to world peace and friendship; Ahimsa is not limited to Humanity; on the contrary, it must be extended to all living beings. Unhampered and unmolested by any one else. Ahimsa really means, 'molest no one, not even your own soul.' A way to Non-violence The preachings and professions of Lord Mahavira though on the face of them straight and simple are difficult to be practiced. Man has to cultivate a firm conviction in a way of life based on the principles of nonviolence, viz. atmanah pratikulani paresam na samacaret. "Don't do to others what you do not want to be done to yourself". kim tena padhiyae payakodim vi palalabhuyae, jai etto vi na janam parassa pida na kayavva !

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Jainism and World Peace "There is no use to memorise thousands of verses, which do not even teach a man to be non-violent"., purisa jam hantavvam ti mannasi tam tumameva ceva. 207 -- Acaranga. "Think that the one whom you are hurting is none else but yourself". ahimsa savva-bhuya-hiyakari! - Prasnavyakarana -1 "Ahimsa is a thing for universal benefit". Ahimsa is a great truth. Ahimsa in practical life is nothing but the exercise of forgiveness, freindliness, tolerance, self control, fearlessness, etc., and to practice Ahimsa with determination in tackling the problems of life the various forms of Himsa like anger, lust, vanity, avarice, etc. are to be given up. The practice of Ahimsa is possible only through the total destruction of egoism, possessiveness, selfishness and hankering after sensual pleasures. Getting rid of egoism is possible only through the achievement of selflessness, humility and a sense of non-retaliation against greatest or slightest provocation. Ahimsa is a bridge to cross the ocean of sufferings. Ahimsa could convert a foe into a friend and effect mutual understanding and reconciliation between two opposing parties and persons. This doctrine of Ahimsa has given a new turn to every sphere of humanexistence. It is the essential principle for promoting any kind of peace in any field of human activity-social, political and religious. esa sa bhagavati ahimsa ja sa bhiyanam viva saranam pakkhinam viva gamanam! khuhiyanam viva asanam, samuddamajjhe va poyavahanam ! cauppayanam va asamapayam, duhattiyanam osahibalam! adavimajjhe va satthagamanam-etto vi visitthatariya 'ahimsa'! ja sa pudhavi-jala-agani-maruya - vanassai-biya-hariya-jalayara thalayara-kheyara-tasa-thavara-savva-bhuya-khemamkari ahimsa. Prasnavyakarana - 1

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208 Jainism in a Global Perspective "Goddess Ahimsa is superior to that which is Protection to the terrified, Flight to the birds, Water to the thirsty, Food to the hungry, Boat for spanning an ocean, A place to stay in to the quadruped, Medicine to the ailing ones and Company to those gone stray in a wilderness". Ahimsa the main doctrine of Jainism, has been always central to man's progress, but at no time its need and relevance has been more than today. Man's very survival in the modern age depends on science and Ahimsa. Ahimsa is not, and cannot be, in the very nature of things a static doctrine. On the contrary, like science, it is an exploration where every sincere effort and practice opens new possibilities and new horizons. Anekantavada -Omni-Perception A well versed Jaina Scholar has narrated the definition of Jainism as follows: syadvado vartate yasmin, paksapato na vidyate. nastanyapidanam kincita, Jaina dharmah sa ucyate. i.e. "Where the theory of Syadvada or Anekantavada exists where no partiality of any kind persists and where injury of any sort or harming to any creature is completely restricted - is Jainaism." The doctrine of Ankantavada postulates the right method of realising the truth of the ultimate reality in its varied aspects thus paving the way to understand the opposing viewpoints of relativity. The Syadvada rationalises human thought and equips it with the spirit of reconciliation, mutual understanding, toleration and brotherhood. It elevates the individual self to the realm of the universal self or the cosmic self. Jaina philosophy advocates Anekantavadaor the synthesis in different view points on the ultimate reality. Jainism has abhored in unequivocal

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Jainism and World Peace 209 terms the concept of Ekantavada, which is one of the root causes of misunderstanding, disunity and conflicts in society. By conceiving every human and spiritual problem in the most comprehensive and universal way, all philosophical thoughts opposed to each other are represented in Jainism. Therefore, one can easily assert that Jaina philosophy is a synthesis of all philosophies. Because of this accommodative tendency, Jaina philosophy is called Syadvada it is also Nayavadaor Anekantavada. In the memorable words of Acarya Siddhasena Divakara "there are as many number of Nayas or correct view-points like varieties of sentences. At the same time, there are also several womg view-points as many as the number of sentences". By this interpretation, Siddhasena wanted to convey that we should minutely examine each and every sentence. In his view, a little carelessness will change, the right viewpoint into a wrong view-point and a little generosity in our intelligence will turn every wrong view-point into a correct view-point. This philosophy of Naya interpreted by Siddhasena can be applied to each & every problem of life from politics to religion. On the basis of this philosophy, one will be encouraged with generosity to carefully examine the rival's view will ultimately lead to reconciliation between opposing view-points resulting in the termination of misunderstanding and quarrel and finally achieve peace. Therefore, it is needless to state that our top ranking sociologists will have to agree with the Syadvada principles of reconciliation for promoting universal peace and brotherhood. This is the practical method of cooling down the differences and controversies and reaching the goal of world-brotherhood. This approach of life says that, "I am concerned with truths only. So the other person's view point can also be right and acceptable". "saccam logammi sarabhuyam"truth alone matters. Truth is the substance. If we accept this approach of life, all the disagreements in the world will end. This omniperception is the synthesis of non-insistence and impartial thinking. This is a mental non-violence. In fact, this is a wonder drug that can bring back health to our society, suffering from perplexity. Ifthis 'Syadvada'oromniperception is used to untangle the complex soical, religious and political strategies, the world can be free from the tense and poisonous atmosphere

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210 Jainism in a Global Perspective. and it can have a fresh air full of strength and friendship. Such is the power of the principle of omni-perception. Aparigraha - Non-Possession The third proclamation of the non-violent life of Lord Mahavira is aparigraha or non-possession. The root cause of the pains and poverties of human beings is social inequality. To remove this inequality, Lord Mahavira has preached the rich and the wealthy people of the society "Control your desires. Put a limit to indulgence. Free the abundant wealth and mony that you control. Disperse your wealth and have proper sense of proportion." Because if you don't then, vittena tanam na labhe pamatte-Uttaradhyayana 4/5. Your wealth won't be able to protect you. In this sense, the principle of non-possession is the sure remedy for removing misery, poverty and social unequality. Lord Mahavira has stated two forms of non-possession : viz., proportion of wealth and control over seeking sensual pleasures. When a limit is put on the desire for sensual pleasure, automatically there is a control over the desire to accumulate the endless resources of the world. Lord Mahavira has clearly stated : asamvibhagi, asangaharus appamanabhoi..... se tarisaye, narahaye, vayaminam. Prasnavyakarana 8/5. "Any person who accumulates more than his requirements becomes partner in the offence of theft", means he commits theft to the society. This philosophy of non-possession of Lord Mahavira has energised the process of purification of the society. Because of this, society started respecting renunciation rather than possession. People turned to wards self-realisation rather than infatuation. Charity and renunciation were practised and penance was praised. And this is the proof of the purity and greatness of the society. Samata - Equanimity : One of the essence of Jainism is equanimity. The common and

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Jainism and World Peace 211 simple meaning of equanimity is to remain peaceful, to have patience. But the deeper meaning is to have even mindedness with regard to entire existence and to maintain calm and equilibrium, stability and impartiality of mind in any kind of circumstances whether favourable or adverse. 'samoya e sarnano hoi'- means that you can be Sramana only when you can observe equanimity. To be able to ramain in true equanimity is the sign of ultimate inclusions, bravery and fortitude. Lord Mahavira observed equanimity during his intire life and then attained the state of Mahavira i.e. great conqueror. The virtue of equanimity consists of three invaluable parts viz. Samyak Darsana(right vision), Samyak jnana(right knowledge) and Samyak Caritra ( right conduct). Practical approach towards world peace For the manifestation of equanimity, peace and amity Bhagavana Mahavira has shown three means of non-violence : A. Equipoise, B. Love and Friendship - good will and C. Service - attendance. A. Equipoise Think of all creatures like yourself. This is the basis of social awareness and self-liberation. Regarding the same, Bhagavana Mahavira has clearly stated that - savve pana piyauy........, savvesim jiviyam piya. -- Acaranga - 2/3/4. i.e. "All the creatures love their lives. All like happiness and dislike unhappiness. No one likes to be slaughtered. All the creatures want to live and not to die. All seek harmony and peace. So no creature should be treated with violence. Because - tumamsi nama saccheva jam hamtavvam tti mannasi tumarsi nama saccheva jam ajjhaveyavvam tti mannasi tumassi nama saccheva jar pariyaveyavvam tti mannasi The one, whom you want to kill is you only. The one, whom you want to rule is you only. -

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212 Jainism in a Global Perspective . The one, whom you want to torture is you only. Maintaining such equipoise towards all creature and practising nonviolence is the essence of life. B. Love and Friendship Do not fight or quarrel with the persons who are close to you. Have a feeling of friendship with everyone. And try to cultivate love for the people of the world at large. mittim bhuchim kappaye. - Uttaradhyayana Sutra, 6/2. mitti me savvabhuyesu, veram majjham na kenai - Avasyaka Sutra-4.5. Keep friendship with every human being. All the creatures are my friends, I have no enemity with anyone. Such love can win even the deadly enemy. C. Service - Attendance veyavaccenas titthayara namagottam kammam nibamdhai-- Uttaradhyayana Sutra- 29/43. Bhagavana Mahavira has narrated the spirit of service as the source of sweet social relations and joy. When there is no co-operation between two persons, how can there be any social relation? Bhagavana Mahavira has told the most important thing about 'Service' that - 'Being of service to any old, diseased or helpless person is more valuable and important than worshipping me'. With this spirit of service the individual can raise the self to divine level of "Tirthankara'. There is no Dharmalike kindness, no charity better than feeding the hungry, no fame better than to be known truthful, and no ornament better than good character. Be ever ready to help those who are helpless, and needy who cry for protection or support. One should promptly, willingly and carefully nurse and treat those who are illing, so that they may be cured and recover health. It is the selfless service of others that enables the soul to attain perfection and become a Tirtharikara.

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Jainism and World Peace 213 This trio of non-violence washes away the dirt of vanity and spreads the fragrance of love and friendship. It bears the fruits of world-welfare. Today's World problems Three of the most important aspects of modern world are development in Science and Technology, concern of environment and fall in social and ethical values in different spheres. I would like to touch briefly on these three issues and the beneficial effects Jaina Doctrines can have. Science and Technology The state of world today is deeply disturbing. Basically the cause lies in a gross imbalance between science and self-knowledge. We are far too busy gathering knowledge and paying too little attention to acquisition of wisdom. Ever since the great discovery of nuclear fission, the arsenals of nuclear weapons are growing. Other problems such as population explosion and its related problems are also terrible. These are in a depper sense, but outward symptom of a deeper malady. A fundamental reason is that where as modern science tells us much about matter and how to manipulate it, tells a lot about universe of stars, galaxies, atoms, energy, DNA etc., the picture is totally alien to what is beauty, happiness, love, pain, tolerance and a thousand other things that gives meaning to and direction to our lives. The extraordinary strength of modern science lies in its objectivity, on the total exclusion of subjectivity. The advancement of science and technology and its use for human welfare-economy, social and culture will be in jeopardy unless there is a moral advancement of man and strengthening of human spirit. Science and technology without self control and doctrine of Ahimsacan only result in widening the frightening gap still further between rich and poor and multiply tensions mistrust and fear and lead to disaster and doom. The leader of Sarvodaya Movement Saint Vinoba Bhave says that "the synthesis of science, technology and spirituality cum Ahimsa is essential for the welfare of human beings hence to erect a bridge between science and spirituality is necessary. If we fail to do so then science and

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214 Jainism in a Global Perspective technology will perish the whole world. This is a great danger to the whole humanity." Science and Technology plus spirituality or Ahimsa is equal to Sarvodaya, i.e., welfare to everyone. Science and Technology minus spirituality or Ahimsa is equal to sarvanasa i.e. destruction of human beings of the world. Environment parasparopagraho Jivanam. -- Tattvartha Suura - 5/2. "All living beings are mutually obliged to each other". Ancient Indian Philosophies have given the highest honour to "Life" or living beings, Jainism even recognises the Pancabhutas i.e., Fire, Air, Earth, etc., also to be forms of "Life". Destruction of the life in any form is manifested as violence in Jainism. Since the Industrial Revolution, in the race for development mankind has been paying scant attention to nature and preservation of enviornment which has caused tremendous environmental degradation. The concern for environment is reflected in various forms and activities. The recent 'Earth 2000 Conference 'was the biggest such event recently indicating the importance and concern of the World Community towards Environment, pollution and conservation. One of the foremost concern of mankind should also be to leave a balanced environment for our future generation. Mahatma Gandhi has said that - "not to think of the future generation is also a form of violence" The concept of manavadharma proclaims or calls for non-violence and non-possessiveness in every act of human activity. These principles and concerns also applies to preservation of environment, species, life, vegetation, etc. The practical form of implementation of these principles are well known and have been elucidated in quite a few publication. It is obvious that the whole approach towards nature and its utilisation in different forms can undergo a sea change by adhering to the principles of Ahimsaand its manifestations. The concept of conservation, non-killing and reduction of want etc., can have tremendous impact on all

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Jainism and World Peace 215 forms of enviommental degradation like air pollution, water pollution, cutting down of forests, Industrial pollution, as well as human and other forms of life. Social and Ethical Values There are now new forms of violence emerging in the modern world. These manifest due to the political, social, ethical and other forms of decline of value systems. These can be broadly grouped as -- A. Politics without moral principles B. Money earning without vital efforts C. Sensual practices without dicretion. D. Sciecne without humanity E. Business without morality F. Knowledge without character G. Worship without austerity. These social misdeeds are considered now a days routine and part of life and also quite a number of times prestigious. The broad meaning of these forms of non-violence are mostly known to each one of us. Most of them manifest with the tendency of self thinking and keeping to sole goal of life as consumption. These sins disturb the social fabric consisting of values such as co-operation, love, sacrifice, good neighbour relation, etc. Giving highest values to these social sins and considering human being engaged in such activities as reaching high points in their lives is like setting wrong examples. This leads to decline of right thinking and human values. According to Acararga Sutra - "Self controlled people will not develop the destiny of their lives by violence to other". Self control for self means not to harm others for self gain and hence not committing social sins as indicated above. It is considered essential to cultivate the concept of Jainism in life and make non-violent behaviour as the living force of social obligation. Homage to Lord Mahavira and his doctrines of world-peace I wish to quote a homage given by Mahatma Gandhi, Father of our

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216 Jainism in a Global Perspective Nation - "No religion of the world has explained the principle of Ahimsa as deeply and systematically as discussed with its applicability in life in Jainism. As and when this benevolent principle of Ahimsawill be sought for practice by the people of the world to achieve their ends of life in this world and beyond, Jainism is sure to have the uppermost status and Bhagavana Mahavira is sure to be respected as the greatest authority on Ahimsa. If anybody developed the doctrine of non-violece, it was Lord Mahavira, think over it and transiate in into action." Conclusion In my talk I have very briefly touched upon how the different doctrines of Jainism contribute to a stable society. Unless religious faith and moral idealism have their effect naturally on human minds, there can be no safety to the society nor scope for preservation of the freedom of man. In the modern world, the search for relevance of the validity of religious doctrines cannot be left only to the religion professionals, but scientists, philosophers, humanists, sociologists etc., have to collaborate with them by providing an intellectual consent and background to the understanding of the logical doctrines and to the practice of ethical codes in the regulation of individual, national and international relationships. The principles of non-violence, love of truth, absence of greed, self control, avoidence of undue attachment form a practical code of conduct for individuals as well as social groups. The ethical and spiritual values of Jainism are scientifically valid and would continue to hold good for ages to come. Lord Mahavira said. uvasmena hana koham manam madhyavava Jine mayamajjava bhavenam loham santosao Jine. -- Dasavaikalika Sutra, 8/38. Conquer your anger not by anger, but by forgiveness. Conquer your pride not by pride, but by politness or modesty. Conquer your hypocrisy not by hyprocrisy, but by mode of modesty. Conquer your greed not by greed, but by own satisfaction.

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Jainism and World Peace 217 This is the foremost substance of conquest. The Doctrines of Jainism are the source of conquest of light over darkness, love over contempt, good behaviourover revenge and goodnesses over wickedness. This is the key for victory of virtues over the vices of the world. I conclude with famous saying that -- visva samanvaya anekantapatha, sarvodaya ka pratipala gana/ maitri, karuna sabajivon para, visva dharma Jagajyoti mahana // Pursue oneness of world through the path of omni-perception. Song of Sarvodaya -i.e., welfare of all the living beings. Profound compassion towards downtrodden and suffering souls. Fraternity and friendship amongst all. That is visvadharma based on doctrines of Jainism. .

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Concept of God in Jainism DR. JITENDRA B. SHAH Jainism is one of the oldest religions (C. 600 B.C.) of India. It was the period in the history of world civilization, marked by intelectual stir and spiritual urge. Socrates is Greece, Confucius in China, Mahavira (active 519-477 B.C.) and Buddha (c. 563-483 B.C.) in India sparked a revolution in th thoughts of their respective countries. At that time Indian society was undergoing fundamental transformation. It was the time when Lord Mahavira preached Jainism against the sanctity of Vedic lore. Though it was propagated by his predecessor Parsvanatha (c. 7th-6th century B.C.), it flourished under Lord Mahavira. It was not a collection of putried dogams but a dynamic movement. It flourished because it represented the outraged conscience of humanity against the oppressive priest craft. It challenged the divine authority of Vedas, an infallibility of the priests who were the custodians of the divine words. Vedic sacerdotalism was succeded to creat an impression in the popular minds that a suitable combination rights, priest and object of sacrifice has the magical power to please the God and to get the boons desired. That Vedic God, conceived as sole ground and prime cause of the phenomenal universe- the non-dual, self determining. self-existent, free creator, sustainer and regulator of the countless plurality of living beings and nonliving beings - is infinite, absolute, omnipotent, omnipresent and omniscient. Jainism challenged this concept of God. In Jainism, in sense of extra cosmic personal creator, God has no place at all. If flatly and distinctly denies such a creator as illogical and irrelevant in the scheme of the universe. On the contrary it asserts that an ordinary man can progress to such an extent that he can become an object of worship or veneration for not only human beings but for gods too. Jainism does not hold that there is eternal God but it believes in the eternity of existence of the very substance and universality of life. Not only in Vedic religions buteven in Islam and Christianity, God has been defined as creator of the world. Western theologians like Thomes Aqunias, Augustine, Paul Tillich, Spinoza, Luther, Zwingli, Calvin and

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Concept of God in Jainism Schleiermaker have proved God as a creator. They also believe that "God is a highest being from all other beings.... He has brought the Universe into being at a certain moment, governs it according to plan, directs it towards an end, interferes with its ordinary process.... and will bring it to consummation in a final catastrophe." In Upanisads and Vedantic tradition God has been defined as Saksi or mere preceiver who is not effected by his own creation, and by the passage of time Polytheism of Vedic religion culminated in Monotheism or monistic philosophy like Advaita Vedanta. Jainism holds neither God as a creator nor a saksi (perceiver). The concept of God in Jainism denotes the highest state of existence of Jiva or soul. When a soul gets itself free from all karmas (deeds), it attains perfect divinity. A soul is itself God but it is mundane till it is covered by the encrustations of the karmas, no sooner it becomes free form all types of karma it gets transformed in its real nature, infinite knowledge, infinite perception and infinite power. This purified self is called as Paramatma or God2 in Jainism. Once it returns to its real nature it never becomes defiled or effected by karmas. Just as a nugget or gold ore excavated from a mine is impure but once it goes through the process of purification it can not be converted again as impure3 In Jainism the soul has been defined generally of two types 1. Baddha or mundane soul 2. Mukta or liberated soul but in latter part of Jaina literature the soul exists in three different forms 1. Bahiratma [External soul] 2. Antaratma [Inner soul] 219 3. Paramatma [supreme soul] Bahiratma or external soul This soul is concerned with the external world. It enjoys the gross through its senses. Antaratma or inner soul The soul which realises the futility of the material world is Antaratma. --

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220 Jainism in a Global Perspective Paramatma or Supreme soul -- It is the highest state of soul, free from all types of karma and has attained the state of perfect spirituality. It is capable of maintaining causal relation with the series of karma and absolute bodiless state. The very nature of both Antaratmaand Bahiratma is equal yet the first one, being attached with the Karma, does not get liberated whereas supreme soul gets liberated. This concept of Atma is more similar to the Vedantic (Gaudpadiya) concept of self but specific to Jainism is that it considers every soul as a separate entity and many, while in Vedantic tradition Atma is identical to the Brahma who is one and non-dual. The nature of Karmawhcih causes the bondage of soul falls into two main categories -- 1. Ghati or destructive Karmas 2. Aghati or Non-destructive karmas (i) Ghati karmas are those which have direct negative effect upon the quality of the soul. It comprises four sub categories -- 1. Jnanavaraniya or knowledge obscuring Karma. 2. Darshanavaraniya or intuition obscuring karma. 3. Mohaniya or deluding karma., 4. Antaraya or obstructive karma. ii, Aghati or non destructive karmas comprise four sub-categories1. Vedaniya or feeling karma. 2. Ayusya or age determining karma. 3. Namkarma or body making karma. 4. Gotra or family determining karma. The prime cause of the association of the soul with the above mentioned karmas is -Mithyattva or wrong belief, Avirati or lack of self control, Kasaya or passions and Yoga or activities of mind, speech and body performed by Jiva".

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Concept of God in Jainism 221 The combination of karma particles with the soul causes bondage of soul. And when all these Karmas become exhausted by penance and austerity through right knowledge, right faith and right conduct, the three jewels of Jainism, the soul acquires final emancipation and manifests infinite knowledge, perception, power and bliss. It is called Sarvajna. Tinthankara, Kevala jnanior Jivana mukta. Tirthankara (ford maker) Jainism regards Tirthankara as a personage who delineates the path of liberation. The soul which finds a ford (tirtha) to cross the great ocean of worldly life after annihilation of all types of karma, is called Tirthankara. According to another definition one who establishes fourfold communities (Caturvidha sargha) of monks, nuns, male and female lay-followers is called Tirtharikara. Tirtharkaras even after enlightenment live in this world an preach the truth to the mankind. They are also called Jina' as they have conquered over the four passions (kasaya) - Krodha (Anger), Mana (Pride), Maya (Delusion of mind) and lobha (temptation). As he is free from all worldly attachment he is also called Vitaraga (above from all desires). In this stage he is free from all the demerits of the soul as appetite, thirst, fear, affection, delusion, anxiety, aging, disease, death, pain, sweat, pride, dissatisfaction, surprise, birth, sadness and condemnation. Since he is detached from all worldly pain and pleasure, he does not become effected a least with their demerits. A Tirhankara has four supernatural manifestations (Atisayas')1. Jnanatisaya or the super manifestation of knowledge. 2. Vacanatisaya or the super manifestation of speech. 3. Pujatisaya or the super manifestation of worship. Samanya Kevali When the soul gets perfection after destroying four Ghati or destructive karmas by hard penance and austerity, is called Samanya kevali. But he is not supposed to establish four tirthas and having 34 Atisays!?. He is also not free from embodied existence as the four aghati or non destructive karinas remain and one of them Ayusya karma is still

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222 Jainism in a Global Perspective to be exhausted, he has the physical structure but there is no influx of karmas. He attains enlightenment and still lives in this world to preach the truth. This very stage of Samanya kevali of Jainism can be compared with Jivanmukta of Samkhya and Vedanta tradition of Indian philosophy and apratisthitanirvana of Mahayana Buddhism. Prof. H. Zimmer has compared this attitude of Samanya kevali with the function of a lamp. "As a lamp that lights a room remains unconcerned with what is going on in it..... the room, similarly the self enacts the role of lighting the phenomenal expersonality solely for the maintenance of the body not for the pursuit of any good or any gratification of senses or any timely goal."13 Siddha Attainment of this stage is possible only after complete annihilation of both destructive and non-destructive karmas. As total karmas are exhausted, the soul attains dis-embodied liberation. It experiences bliss which is super sensuous, unique and infinite. This stage can be compared by Videhamukti of Vedanta system of Indian philosophy. After attaining this stage of perfection the Siddha has upward motion and goes to siddhasila - plateau at the apex of the universe which is abode of the omniscient soul. Siddha is worshiped as God. It has eight qualities - infinite knowledge, infinite perception, infinite power, infinite conduct, infinite bliss, immortality, steadiness and formlessness. In a single time cycle Siddhas may be numberless 15 or infinite where Tirthankaras are supposed to be twenty four in each ascending and descending eon of one time cycle. Siddhas are said to be of fifteen types16 Jina, non-jina, tirtha, nontirha, house holder, different religious, same religous, male, female, eunuch, Pratyekbuddha, Swayamsambuddha, Buddhabodhita, one and many. World creativitism and Jaina Dharma As I have mentioned in the beginning that the concept of God in general is very much related to the evolution and dissolution of the universe. All the Veda-oriented philosophical and religious systems assert that this whole universe is evolved out of one primordial element and that is God. He is defined as trinity of super Gods-Brahma as a creator,

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Concept of God in Jainism 223 Visnu as a sustainer and Mahesa as destroyer. They are omnipresent, at and omniscient. The bearers of this concept argue that the world is looked upon as a product or effect and since it consists of components so it must have a maker, His action in creation is solely caused by a compassion. He punishes and rewards according to karmas of the living beings. Contrary to this, no such supreme element as a cause of this universe has been accepted in Jainism. They distinctly deny such a extra cosmic personal being. Accordingly concept of God as a creator is strongly refuted by Jaina scholars!? They argue, if God created the world, where was he before creating it? How could a formless or immaterial substance like God can create the world of matter, and if matter existed before, why not to take the universe as eternal. It is presumed that like Muktatma(freed soul) the god is also disembodied, if it is true, no action would be possible in that state. How can a formless being create the well formed world. If God is self sufficient, He has no need to create the world. There is no motive on the part of God to create the world, and if there is motive, it would vitiate His omnipotence. If God created the world as mere play of His will, it would be making god childish and then He may not be called 'Aptakama' (free from all desires). If he has desires, He has created the world out of His grace, He would not have brought into existence the misery, poverty, disparity, etc., and there is no excuse for God to such a patent compassion to create this world full of misery and sin. As it is further argued that everything that exists must have a maker that himself would, stand in need of another maker and in this way He will be landed in infinite regress. Jainism holds that God may not be in the root of all that exists. It postulates a theory that this universe has neither beginning nor end, for its existence all the being themselves and no body else is accountable. In Jainism the very place of God is wholly assigned to the law of karma. It believes that the wheel of this world moves on and on due to karmic effect of the living beings of the world's. The Vedic almighty god's management is also regulated by karma, as he punishes and rewards according to karmas of living beings. Peculiarity of Jainism is that it holds only to the karma, a motive force of the world.

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224 Jainism in a Global Perspective. Theory of Incarnation Avataravada or theory of incarnation is a very old term used in Indian philosophical and religious literature. The term avatara etymologically means a descent of divinity or gods crossing over from the celestial regions to the earth. In other words it is the manifestation of the power of the deity19. In religion the term avatarasignifies both the descent of the divinity from heaven to earth and his appearance in animal or human form. As it is defined in Vedic theism, the main objective of God's incarnation is to propound the Dharma and demolish the devils. Lord Krsna say in Bhagavadgitao "Whenever the evil forces raise their heads then I do generate myself of earth for protection of God, establishment of Dharma and destruction of evildoers. I come into being age after age." Jainism does not hold any theory of incamationor Avataravada. The question, as to why God creates such periodical crisis and then comes down to solve them through special manifestastions of His unique power? Why in His cosmic plan he has left room for the growth of forces which threaten to destroy the harmony of this world process? Why in His original design, He had not exercised his omnipotence and omniscience as such way as to produce a harmonious world free from devils and sinners? Atheism and Jain Dharma Jainism is regarded as a atheistic religion since it falls in three major heterodox systems of Indian Philosophy. But acceptance of God is not an essential criteria to be recognised as orthodox, because Mimansa, one of the six orthodox systems of Indian philosophy does not accept God as creator. It very much stands by Jainism with regard to refutation of the postulate that God is in the root of everything which exists. Jainism is happy to be called as a atheistic one if the term theism consists of only with the God as creator. Actually "Theism is a type of religion or religious philosophy which incorporates a conception of God as unitary being", The unitarians, follower of unitarianism hold only - the highest regard for Jesus but refuse to bind that regard to a trinitarian (creator, sustainer and destroyer), metaphysics.22 The same is with Jainism they regard Mahavira as 'Siddha'or God but not as a creator of the Universe. So if God is the

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Concept of God in Jainism 225 name of 'Perfect being', the Jainism is a theistic religion. Thus it is erfluous to consider Jainism as atheistic one. It is regarded as heterodox since it does not believe in authority of Vedas. In Jainism there is no need of God to create the world since it holds that the world is infinite. The changes which occur in the world are according to its very nature. A being or soul is his own master. Jainism believes in the theory of ripe time. To adopt a way leading to bondage or liberation concerns solely with the self and its karma performed. Lord Mahavira snatched away from God and gods the fate of man and put it in hands of man himself. He preached that man is master of his own fate and no body else.23 You are happy or otherwise on account of your karmas. Karma itself yields the result and it is notentrusted to God. So Jainism does not maintain any conceptof God who is all eternal, one, omnipresent and cause of catastrophe, but it believes in Parmatma the supreme soul. Concept of God, depicted in Jaina hymnic Literature In Jaina religion Tirthankara and Kevali Vitaragais educeted as part of worship. One can easily trace the multiple hymns of praise in Sutrakrtanga?4 (c. 2nd-3rd century A.D.), Bhagavati 25 (c. 2nd-3rd) century A.D.) and Avasyaka Sutra (c. 1st-2nd century A.D.). In these canons Lord Mahavira has been defined as one who possesses infinite knowledge, infinite qualities and noble character. He is called as leader of the Universe (lokanayaka), supreme, preacher, imparter of faith and fearlessness, embodiment of uninterrupted knowledge and faith. No where God is praised as creator or destroyer of the world. He is described as one who is benevolent, freed, ascetic, forbearing and winner over his senses? His Teachings Tinthankaras are full of compassion, benevolence, and the spirit of friendship, they candle the path of liberation to the others. They have put more emphasis on purification of conduct as well as to practice nonviolence and non-possession. Non-violence, truth, celibacy, non-stealing, and non-possession are their main teachings28. They have preached mahavratas for saints and anuvratas for sravakas or house holders as means of salvation. They have introduced the theory of manifold aspect (anekantavada) which is an elixir of synthesis and harmony. It gives

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Jainism in a Global Perspective vitality to belief of others and create a spirit of religious tolerance. He taught not to indulge in war exploitation and not to snatch freedom from any one. These were the norms for self purification. 226 Role of Purusartha: (Self Effort) Apart from the concept of Swarga (heaven) Jainism has given more emphasis on means to attain salvation. Salvation is annihilation of all karmas and to obtain it, one's self effort or Purusartha is most important. Though Jainism believes in faith, fate and Adrsta or destiny but these are useful only to the man who treads on the path of liberation. Soul possesses infinit power so it can shape its future, the way it likes. A soul may be a slave of its ignorance and inclinations but at the same time it is capable to reach at the extreme of knowledge and detachment. Once it determines to get liberated, faith and fate assist it. It is independent one. A man can get salvation only by his own effort, for which he is all capable, and need not beg assistance from others. Worship and Prayer In Jainism the concept of worship and prayer are not the means of demand of wealth or prosperity but the devotee draws inspiration from Tirthankaras and inclucates in himself those very virtues latent in him. Tirthankara, Kevali and Siddhas are objects of veneration, since they have attained perfection. By wroshiping one gets inspiration and happiness which culminates, in meditation, one of the means of attaining salvation. The special Features of God in Jainism 1. In Jainism the term God is denoted by the highest state of soul who possesses infinite knowledge, perception, bliss and power. 2. Existence of God as a prime cause of the Universe or creator, has no place in Jainism. 3. Jainism admits the very existence of gods (celestial beings) residing in heaven or on this earth. But they are considered as mortal beings not eternal or immortal, even they have nothing to do with creation and sustenance of the world. 4. Jainism holds that transformation of Atma into Paramatma is the ultimate goal of soul, but the soul maintains its separate entity. It does

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Concept of God in Jainism not merge into Brahma or any super entity as Vedanta holds. 5. Jainism advocates that any one that may be of any sex, caste, creed and sects can obtain salvation, there is no difference in man and women so for as ability for salvation is concerned. (a Svetambara view) 6. The God of Jainism inculcates the spirit of self reliance among the minds of the people. Because prevalent ideology of the God as a creator engendered a feeling of divine dispensation and complete dependence on God. Jainism teaches Purusarthavada which denotes that a man is himself the master of his own fate. References i. Paul Tillich, Systematic Theology, University of Chicago Press - Copyright 1975, Vol. 2. pp. 5-10. ii. Harold H. Titus and Naylone H. Heeps "The Range of Philosophy", Affiliated East West Press Pvt. Ltd. Delhi, 1974, pp. 324-325. i. tatah ksinacatuskarma, praptothakhyatasamyamam-bij-bandhannirmuktah, snatakah paramesvarah. 1. 2. 3. 4. 5. Umas vati, Tattvarthadhigama Sutra 5, Raichandra Jainshastramala, Paramashrutaprabhavaka Jaina Mandala, Bombay-2, V.S. 1989. ii. pariksina sakalakarma isvarahi. Muni Nyayavijay, Jaina Darshana, Hemacandracarya Jaina Sabha, Patan-1952. p. 39. 227 - jadh veh kancanovalasamyogonaisantatigao vi. vucchijjai savayam, tah jogo jivakammanam.. Visesavasyak Bhasya, Editor-Pt. Dalsukh Malvania, L.D. Institute of Indology, Ahmedabad, 1968, Pt. II, Gatha - 2274. i. Acarya Kundakunda, Moksaprabhrta, (Satprabhitadisangraha,) Shrimanikchand-Digambara-Jaina Granthamala-Samiti, Bombay-1977, 4. ii. Acarya Kundakunda, Niyamasara, Jaina Ratnakara KaryalayHirabag-Bombay-1916. 149. mithyadarsanavirati pramada kasaya yoga bandhahetavah. Umasvati, Tatvarthadhigama Sutra, 8/1.

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228 6. i. smyagdarsana Jnana caritrani moksamargah. Umasvati, Tatvarthadhigamsutra, 1-1. ii. nanam ca damsanam ceva carittam ca tavo taha. esa maggo ti pannato jinehim varadamsihim. Uttaradhyayana Sutra, Editor-Punyavijayji, Mahavira Jaina Vidyalaya, Bombay 1977, 28/2. 7. mohaksayat jnanadarsananantarayaksayacca kevalam.. Umasvati, Tattvarthadhigam Sutra, 10/1. taranti yena samsarasagaramiti tirtha pravacanam tadavyatirekacceh sanghastirtham tatkaranasilatva tirthankarah. Bhagvati, Editor-Bechardas Doshi, Mahavira Jaina Vidyalaya, Bombay 1977, 2-1-1. cattari kasaya pannatta, tanjaha kodhakasae manakasae mayakasae lobhakasae. Sthananga, Editor-Muni Jambuvijaya, Shri Mahavira Jaina Vidyalaya, Bombay-1985., 4-4-249: 8. 9. Jainism in a Global Perspective 10. jugupsabhyajnannidraviratyam, gabhrhasysugdvesamithyatvaragaih. nayo ratyaratyantarayaih siseve, sa ekah paratma gatirme jinendrah. Siddhasena Divakara - Srivardhmanadvatrimsika, Lavanyasuriswar Jnanmandir, Botad (Saurastra), 1977, 3. 11. Mallisenasuri, Syadvadamanjari, Jinasasan Aradhana Trust, Bombay-2. p.5. 13. 12. Samavayanga Sutra, Editor-Jambu vijayji, Mahavira Jaina Vidyalaya, Bombay, 1985, 34 pp. 392-396. Shri Vijay H.Zimmer, Philosophies of India, Editor, Joseph Campbell, Motilal Banarasi Dass, Delhi-1990, pp. 446. 14. krtsnakarmaksayo moksah, Tatvarthadhigamsutra, 10-3. 15. siddhanam jivadavvani huntinantani. Navatattva, Jaina Shreyaskarmandala, Mahesana-1981, -4. 16. Pannavana, Editor-Punyavijayji, Pt. Dalsukh Malvania, Mahavira Jaina Vidyalaya, Bombay 1969, 1-16.

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Concept of God in Jainism 229 17. i. Gunratnasuri, Saddarsanasamuccaya Tika, Editor, Mahendra Kumar Jain, Bharatiya Gyanpith, Delhi, 1989. pp. 166-187. ii. Mallisenasuri, Syadavadamanjari, Jinasasan Aradhana Trust, Bombay, Samvat-2042, pp. 61-82. 18. atmatvenavisistasya, vaicitryantasya yadvsat. naradirupam taccitramahastam karmasaninitam.. Navyah Pancakarmagranthah 3, Bharatiya-Prachya-tattvaPrakashak samiti-Pindvada, Samvat-2033. Prashant Miranda, Avatara And Incarnation Harman Publishing House, New Delhi- 1990, p. 50. 20. Bhagavadgita, Gita Press Gorakhpura, 1975, iv-7-8. Mallisenasuri, Syadavadamanjari - p. 6, 22. Dictionary of Philosophy, Jaicao Books-Delhi, p. 316, 326. 23. Uttaradhyayanasutra, 20/37. 24. Viratthui-Sutrakstanga-Adhyayan-6, Editor Shrichand Surana, Aagamprakashak Samiti-Vyavara-1982. 25. Viahapannattisuttar, Part 1, Sri Mahavira Jaina Vidyalaya, Bombay 1974., 1/4/2. Logass-Aavasyakasutra-21/12, Editor-Punyavijayji, Mahavira Jaina Vidyalaya, Bombay, 1977. 27. Siddhasena Divakara-Srivardhamanadvatrimsika-8-9, Shri Vijaylavanyasuriswara Juanmandir, Botad (Saurashtra), 1977 28. i. Uttaradhyayanasutra - 20/37. ii. Sutrakrtanga - 1/8/19.

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Legacy of Virchand Gandhi and Jaina Philosophy www RANESH T. SOLANKI Introduction India is the cradle of civilization and the mother of all religions. Those of us, who have migrated from our motherland, brought with us our culture and religious faith. Weshall pass our heritage to the next generation with a hope that this trend will continue. Those of us who are actively engaged in promoting and preserving our religious faith in this country, are grateful to a Jaina Scholar and Philosopher, Mr. Virchand Gandhi. Several scholars and philosophers who left their foot prints on this globe were born during the nineteenth century. Rabindranath Tagore, Aurobindo Ghosh, Swami Vivekananda, and two Gandhis' were among them. One was Virchand Gandhi, a Jaina Scholar and philosopher. Other was Mahatma Gandhi, also known as the Father of India. 1893 Parliament One hundred years ago at the Parliament of the World's religions conference held in Chicago, America and the western world for the first time heard the determined and spirited voice of ancient India, and the message of Indian philosophy and culture. An Indian delegate Mr.Virchand Gandhi participated in this conference and awakened the western world to the spiritual heritage of India. He was the Jaina Philosopher who brought the principles of Jainism to the western world. Virchand Gandhi, a young man of twenty nine, impressed the delegates not only by his enthusiasm, but also by the sheer weight of his scholarship. At the Parliament, he was dressed in a impressive Indian attire with a turban on his head and country shoes. The external appearance bore

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Legacy of Virchand Gandhi and Jaina Philosophy 231 the imprint of India. The scholarship, the impartiality of the outlook and the excellent oratory of this man fascinated the delegates of the Parliament. An American newspaper wrote-- "of all Eastern Scholars it was this youth whose lecture on Jaina religion and philosophy was listened to with the interest engaging the greatest attention." At the conference, Virchand Gandhi made a brief but striking presentation on the fundamentals of the Jaina religion. He illustrated the specific Jaina code of conduct, the Jaina way of life and explained the cardinal principles of Jaina cosmology, comparing it with other religions. His discourses convinced the delegates that the Jaina religion has an authentic and rational religious tradition. Expressing his joy about this new knowledge, an American delegate gave his opinion about Virchand Gandhi in these words. "In this religious gathering a number of philosophers, preachers and scholars came from India and delivered lectures and each one of them presented a new perspective and a new element. Among them was an outstanding young man of Jaina religion who gave new ideas about morality and philosophy. Though he is only a house holder and not a monk or religious preacher, he can expound so well. Who must then be his Guru? This simple but striking philosophy of life is worth knowing, worth understanding". Life Sketch Virchand Gandhi was born in Mahuva, a small town in the state of Gujarat in India on August 25, 1864. Virchand's parents were of modest means and well respected within the community. After completing a high school education in his hometown, Virchand Gandhi went to college in Bombay and graduated with a Bachelor of Arts Degree with honors in 1884. Virchand Gandhi was married and had one son. Accomplishments Virchand Gandhi was one of the extraordinary Indians of his time. The short life-span of Virchand Gandhi was filled with the challenges. He became the first honorary Secretary of the Jaina Association of India. Through this institution, Virchand Gandhi got deeply involved in the Social reform and services to the community. Some of his accomplishments include, the removal of a head tax that was levied of the Jaina

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232 Jainism in a Global Perspective pilgrims at the mountain of Palitana. This was a difficult task to strike a compromise between the British ruler and the Maharajaof Palitana. But the goal was achieved through intense negotiations. Every religion has a holy place. The City of Jerusalem is a holy place for Christians, Jewish and Muslims. The City of Ayodhya in India is a holy place for Hindus. The City of Sammet Shikhar in Bihar, India, is a sacred place for Jainas, where twenty two Tirtharkaras attained their salvation (Nirvana). An Englishman started the construction of a factory for slaughtering pigs and making tallow out of them on the sacred hill of Sammeta Shikhara. This sacred hill was going to become a slaughter hill, thus violating the very first principle of non-violence. Virchand Gandhi challenged this matter through the legal system and won the case, and the factory was removed from the Mount Sammeta Shikhara. In 1993, Virchand Gandhi was selected to represent Jainism at the Parliament of World's Religions Conference in Chicago. At the Parliament, he brought the message and motifs of Jaina perspective. After the Parliament was over, he travelled in the United States. Virchand Gandhi was given a warm reception and shown highest appreciation from clubs, literary and church organizations, philosophical and spiritual associations in the United States. He impressed the America's audience with his lofty ideas and simple living. His mission was to disseminate and spread the knowledge of Jaina philosophy and the wisdom of India. He corrected the false, twisted and perverse impression of India as being the land of Maharaja, tigers and cobras Mr. Gandhi had also studied the philosophy of Hinduism, Buddhism and Christianity well. In Chicago, Mr. Virchand Gandhi had published a book "On the Life of Jesus Christ". During his stay in the United States, he organized a ship loaded of grain and financial aid for famine relief in India. Virchand Gandhi dedicated his whole life for the good of mankind. In the year 1901, he passed away at an early age of 37 in the harness of work. Virchand Gandhi will be remembered as a great champion of Jaina religion and will enjoy the pride of place in the galaxy ofr Indian thinkers and philosophers.

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Legacy of Virchand Gandhi and Jaina Philosophy 233 Virchand Gandhi left an imprint in India and in the Western world that will always be remembered. Jaina Philosophy Today, Jainism along with other faith is participating in the interfaith dialogue and building a bridge of unity. We the Jains would like to share our thoughts and beliefs. The Jaina philosophy of ecological harmony which is virtually synonymous with the principle of non-violence the Central theme of Jaina philosophy, is running through the Jaina tradition for centuries. In the twentieth century, the most vibrant and renownedexample was Mahatma Gandhi who was much impressed by the principles of Jaina philosophy. The discipline of non-violence, deeply influenced Mahatma Gandhi and it altered the course of Indian history. Martin Luther King, Jr. followed the example of Mahatma Gandhi, and it altered the value of human rights in the United States. This is the largest contribution that any religion has made for the betterment of human life and human value. The principle of non-violence is not just for human beings, but, for all living beings. It is the way of life.

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Jaina Agamic Literature PRAVIN K. SHAH Background Lord Mahavira's preaching was orally compiled into many texts (Sutras) by his disciples. Collectively these texts are called Jaina canonical or Agama literature. The Agama Sutras show great reverence for all forms of life and strict codes of vegetarianism, asceticism, nonviolence, and opposition to war. Traditionally these sutras were orally pass on from teachers (acaryas or gurus) to the disciples for several centuries. Also, during the course of time many learned acaryas (elder monks) compiled commentaries on the various subjects of the Agamic literature. In olden times, the book were hand-written and rare. Also the religious books and scriptures were considered possessions and attachments for ascetics. Therefore Agama sutras were rarely documented and not widely distributed for or by ascetics. During the course of time, it became extremely difficult to keep memorizing the entire Jaina literature (Agama sutras and Commentary literature) compiled by the many scholars. Also there occurred a twelve years of famine around 350 B.C. It was extremely difficult for the Jaina ascetics to survive during this time. Under such circumstances they could not preserve the entire canonical literature. In fact, a significant number of Agama sutras were already forgotten and lost after the famine. Later, when the Jaina congregation relaxed the vow of nonpossession with regards to religious scriptures for ascetics, they had already forgotten much of the oldest canonical literature such as twelfth Anga-agama known as Drastivada, which included fourteen Purvas. The rest of agamas were polluted with some modifications and errors.

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Jaina Agamic Literature 235 The Digambara Jaina sect maintained that after the famine, the entire Jainacanonical literature (Agama Sutras) became extinct. However the Svetambara sect believed that only fourteen Purvas were forgotten but the significant portion of the remaining Agama Sutras were remembered by their ascetics and hence they doucumented the Agama Sutras(canonical literature) as remembered by them at various time. Jaina history indicates that during the course of time, Svetambara ascetics held three conferences for the preservation of the Jaina canonical, commentaries on canonical, and noncanonical literature. The documentation occurred during second and third conferences. Name of City Time 1. Patliputra @320 B.C. 2. Mathura and Valabhi @380 A.D. 3. Valabhi @520 A.D. Around 1400 to 1600 A.D. the Svetambara sect also divided into three subsects known as Svetambara Murtipujaka, Sthanakvasi, and Terapanthi, Differences also exist among all three Svetambara Jaina sects in their acceptence of the validity and interpretations of the documented Jaina scriptures (Agama Sutras) and other literature. Jaina Literature Jaina literature is classified into two major categories : 1. Agama or Canonical Literature (Agama Sutras) Agama literature consists of many texts, which are the sacred books of the Jaina religion. They are written in the Ardha-magadhi Praksta language. 2. Non-agama Literature Non-agama literatrue consists of commentary and explanation of Agama literature, and independent works compiled by ascetics and scholars. They are written in many languages such as Prakrta, Sanskrta, Apabhrams, Old Marathi, Rajasthani, Gujarati, Hindi, Kannad, Tamil, German, and English. .

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236 Jainism in a Global Perspective 1. Agama Literature Lord Mahavira's preaching was methodically compiled by his immediate disciples known as Gandharas, and elder monks known as Sruta-kevalisinto many texts known as Sutras. These Sutras are collectively known as Agamas or Agama Sutras, the sacred books of the Jaina religion. Hence, the Jaina religion does not have one sacred book like the Bible or Koran, but it has many books compiled by several Gandharas and Sruta-kevalisduring 150 years after Lord Mahavira's nirvana(death). Agama literature is also divided into two groups : A. Anga-agamas or Anga-pravista-agamas B. Anga-bahya-agamas (outside of Anga-agamas) Anga-agamas or Anga-pravista-agamas : Lord Mahavira's immediate disciples were known as Ganadharas. All Ganadharas possessed perfect knowledge kevala-jnana and attained liberation at the end of their human life. They orally compiled the direct preacing of Loard Mahavira into twelve main texts (sutras). These texts are known as Anga-agamas. Hence the Anga-agamas are the oldest religious scriptures and the backbone of Jaina literature. Number of Ang-agamas Lost Number of Anga-agamas Survived Present Status of Anga-agamas : Jaina sects Total Anga-agamas Recognized Digambara Svetambara Murtipujaka | 12 Svetambara Sthanakavasi | 12 Svetambara Terapanthi 12 12 The twelfth Anga-agama iscalled Drstivada. The Drstivadaconsists of fourteen Purva texts, also known as Purvas or Purva-agamas. Among Anga-agamas, Purvas were the oldest sacred texts. All Jaina sects believe that knowledge of the Purvas (Dsstivada) was gradually lost starting about one hundred fifty years after Lord Mahavir's nirvana (death).

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Jaina Agamic Literature 237 However, other Jaina scriptures and literature have reference of the subject matter of the Purvas. The Digambara Jaina sect also believes that the other remaining eleven Anga-agamas were gradually lost. All Svetambara Jains believe that the eleven Anga-agamas were remembered by their ascetics and were properly documented by them during the last two conferences that were held in Mathura and Valabhi around one thousand years after Lord Mahavira's nirvana. Anga-bahya-agamas (outside of Anga-agamas): Monks who had knowledge of minimum of ten Purvas were known as Sruta-kevlis. They possessed the total knowledge of reality (soul, matter, their relationship etc.) through scriptures. The sruta-kevlis wrote many texts (sutras) expanding the subject matter of the Anga-agamas. Collectively these texts are called Anga-bahya-agamas meaning outside of Anga-agamas. Jaina sects Number of Anga-bahyaagama Recognized Number of Anga-bahya. agama Lost Number of Anga-bahya-agama Survived Digambara 14 Svetambara Murtipujaka 34 Svetambara Sthanakvasi Svetambara Terapanthi 12 The Digambara sect believes that all Anga-bahya-agamas were also gradually lost starting about two hundred years after Lord Mahavira's nirvana. Hence in its opinion, the complete Jaina agama literature is lost within few hundred years after Lofd Mahavira's nirvana. Classification of Anga-bahya-agamas The Svetambara sect has divided Anga-bahya-Agamas into the following categories : Upanga-sutras or Upanga-agamas : The scriptures, which provide further explanation of Anga-agamas, are called Upanga-agamas.

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238 Jainism in a Global Perspective Cheda-sutras or Cheda-agamas : The subject matters decribed in Cheda-sutras are only for ascetics not for lay people. They relate to the conduct and behavior of monks and nuns. They also explain how they can repent for their sins and mistakes. Mula-sutras : The scriptures, which are essential for ascetics to study in the eariler stages of their monkhood, are called Mula-sutras. Culika-sutras : The scriptures, which further enhance or decorate the meaningof Anga-agamas are known as Culika-sutras. Prakirna-sutras : * The scriptures, which describe independentor miscellaneous subjects of the Jaina religion, are known as Prakima-sutras. Following is the list of number of Anga-bahya-agamas recognized as authentic scriptures by different Jaina Svetambara Sects : Category of Anga-bahya-agamas Svetambara Sthanakvasi and Martipajaka Terapanthi Upanga-agamas Cheda-sutra-agamas Mula-sutra-agamas Culika-sutra-agamas Prakira-sutra-agamas Total Anga-bahya-agamas none - 21 Digambara Jaina literature The Digambara sect believes that there were 26 Agama-sutras (12 Anga-agamas+14 Anga-bahya-agamas). However, they were gradually lost starting from one hundred fifty years after Lord Mahavir's nirvana. Hence they do not recognize the existing Agama-sutras (which are recognized by the Svetambara sects) as their authentic scriptures.

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Jaina Agamic Literature In the absence of authentic scriptures, Digambaras use two main texts, three commentaries on main texts, and four Anuyogas consisting of more then 20 texts as the basis for their religious philosophy and practices. These scriptures were written by great Acaryas (scholars) from 100 to 1000 A.D. They have used the original Agama Sutras as the basis for their work. Main Texts: 1. Satkhandagama or Maha-kammapayadi-pahuda or Maha-karmaprabhrta. 2. Kasaya-pahuda or kasaya prabhrta Commentary Texts: 1. Dhavala-tika : Commentary on Satkhandagama 2. Maha-dhavala-tika : Commentary on Satkhandagama 3. Jaya-dhavala-tika : Commentary on Kasaya-pahuda Four Anuyogas : 1. Pratham-anuyoga or Dharma-kathanuyoga 2. Carananuyoga 3. Karananuyoga 4. Dravyanuyoga 239 Religious Stories Conduct Mathematics Philosophy Satkhandagama The Satkhandagama is also known as Mahakammapayadi-pahuda or Maha-karma-prabhrta. Two Acaryas Puspadanta and Bhutabali around 160 AD wrote it. The second Purva-agama named Agrayaniya was used as the basis for this text. The text contains six volumes. Acarya Virasena wrote two commentary texts, known as Dhavala-tika on the first five volumes and Maha-dhavala-tika on the sixth volume of this scripture, around 780 A.D. Kasaya-pahuda or Kasaya-prabhrta Acarya Gunadhara wrote the Kasaya-pahuda. The fifth Purvaagamanamed Jnana-pravada was used as a basis for this scripture. Acarya Virasena and his disciple, Jinasena, wrote a commentary text known as Jaya-dhavala-tika around 780 AD.

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240 Jainism in a Global Perspective Four Anuyogas : 1. Prathamanuyoga (Dharma-kathanuyoga) - Religious Stories This anuyogaconsists of the following texts, which contain religious stories, art, literature, history, poetry, and like literature. Name Author Time Padmapurana Harivamsa-purana Adi-purana Uttara-purana Ravisena Jinasena II Jinasena II Gunabhadra 650 AD 783 AD 783 AD 879 AD 2. Carnauyoga - Conduct This anuyogaconsists of the following texts, which contain pinciples of observances, conduct, behavior, and like literature. Mulacara Vattakera 600 A.D. Trivarnacara Vattakera 600 A.D. Ratna-karanda-sravakacara Samantabhadra 600 A.D. 3. Karananuyoga (Gasitanuyoga) - Mathematics This anuyoga expounded the texts, which had mathematical viewpoints. It consists of the following texts, which contain geography, mathematics, astronomy, astrology, and like literature. Surya-prajnapti Candraprajnapti Jayadhavala-tika Gommatsara Unknown Unknown Virasen/Jinasen Nemicandra Siddhanta Cakravarti 780 A.D. 1000 A.D. 4. Dravyanuyoga - Philosophy This anuyoga consists of the following texts, which contain philosophical doctrine, theories, metaphysics, tattvajnana, and like literature. Niyamasara Pancastikaya Pravacanasara Samaya-sara Kundakunda Kundakunda Kundakunda Kundakunda 100 A.D. 100 A.D. 100 A.D. 100 A.D.

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Jaina Agamic Literature 241 Tattvartha-sutra Commentary on Tattvartha-sutra Commentary on Tattvartha-sutra Commentary on Tattvartha-sutra Commentary on Tattvartha-sutra Umasvati Samantabhadra Pujyapada Akalanka Vidyananda 200 A.D. 600 A.D. 700 A.D. 750 A.D. 800 A.D. Summary : The Jaina literature, which was compiled by Ganadharas and Srutakevlis, is known as Agama literature. These texts are the Holy scriptures of the Jaina religon. The Agama Sutras show great reverence for all forms of life and strict codes of vegetarianism, asceticism, non-violence, and opposition to war. The existing Agama sutras are accepted as the authentic preaching of Lord Mahavira by the Svetambara sects, but the Digambara sect does not accept them as authentic. Digambaras follow two main text and four Anuyogas written by great Acaryas (scholars) from 100 to 1000 AD as the basis for their religious philosophy and practices. The Jaina literature, which is not classified as Agama Sutras, is known as non-agama literature. Summary of Jaina Agamas Anga-agamas : Anga-agamas are the oldest religious scriptures and the backbone of Jaina literature. 1. Acuranga Sutra (Ayaranga): This agama describes the code of conduct and behavior of ascetic life. It also describes the penance of Lord Mahavira. This is the oldest agama from a linguisticpoint of view. 2. Sutrakstanga Sutra (Suyagadanga) : This agama describes non-violence, Jaina metaphysiscs, and the refutation of other religious theories such as Kriyavada, Akriyavada, Ajnanavada, and Vinayavada.

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242 Jainism in a Global Perspective 3. Sthananga Sutra (Thanaiga): This agama defines and catalogues the main substances of the Jaina metaphysics. 4. Samavayanga Sutra : This agamadefines and catalogues the main substances of the Jaina religion from a different perspective than the Sthananga Sutra. 5. Vakhya Prajnapti or Bhagavati Sutra (Viyaha Pannatti): This agamaexplains the subtle knowledge of soul, matter, and other related subjects. Thirty-six thousands (36000) questions and answers are presented in discussion form. It is the largest of the eleven Arga-agamas. 6. Jnatadharma Kathaiga Sutra (Nayadhammakahao): This agama explains Jaina principles through exmples and stories. This text is very useful in understanding the mode of Lord Mahavira's religious preaching. 7. Upasakadasanga Sutra (Uvasagadasao): This agama explains the code of conduct of the ten lay followers (Sravakas) of Lord Mahavira. This agama is very useful for unerstanding the code of conduct of ordinary people (Sravaka Dharma) in the Jaina religion. 8. Antaksadasanga Sutra (Anatagaddasao): This agama tells the stories of ten sacred monks attaining libertion (Moksa) by dissipating their karmas. 9. Anutaroupapatika Dasanga Sutra (Anuttarovaiya Dasao): This agamacontains the stories of additional ten sacred monks who attained the top-most heaven, known as Anuttara heaven. 10. Prasnavyakrana Sutra (Panhavagarnain) : This agama describes the five great vows (mahavratas) and the five worst sins defined in the Jaina religion.

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Jaina Agamic Literature 11. Vipaka Sutra (Vivagasuyam): This agama explains the results of good and bad karmas through several stories. 243 12. Drstivada Sutra : The twelfth Anga-agama Drstivada is considered lost by all Jain Sects. The description, which is found in the other Jaina Sutras relating to Drstivada, indicates that this Anga-agama was the largest of all Agama Sutras. It was classified in five parts; (1) Prakarana, (2) Sutra (3) Purvagata (4) Prathamanuyoga and (5) Culika. The third part, Purvagata contained 14 Purvas. They contain the Jaina religion's endless treasure of knowledge on every subject. Some scholars believe that it was so named, the knowledge, which existed before Lord Mahavira, was called 'Purva'. Upanga-agamas : The scriptures, which were created in relation to Anga-agamas, are called Upanga-agams. They provide further explanation of Anga-agamas. 1. Aupapatika Sutra (Ovavaiya): This agama describes the splendid procession (view) of King Konika when he visited Lord Mahavira. It also explains how a person can attain heaven in the next life. 2. Rajaprasniya Sutra (Rayapasenijja): This agama describes the story of Monk Kesi. Monk Kesi was the Ganadhara of Lord Parsvanatha. He removed the doubts of King Pradesi regarding the existence and attributes of the soul. Monk Kesi made the King a follower of the Jaina religion. After his death, the king was born in heaven as a deva. He appeared from heaven to shower Lord Mahavira with unprecedented pomp and splendor. The thirty-two dramas (plays) described in this agama throw light upon the ancient dramatic art of India. 3. Jivabhigama Sutra: This agama describes the universe and the subtle description of all living beings (souls) of the universe. It gives very important information to the scholars of biology and botany.

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244 Jainism in a Global Perspective 4. Prajnapana Sutra (Pannavana): This agama describes the form and attributes of souls from a different perspective. 5. Surya Prajnapti Sutra (Surya Panntti) : This agama describes the Sun, the Planets and the associated mathematics regarding their motion. 6. Candra Prajnapti Sutra : This agama also describes the Moon, the planets and the associated, mathematics regarding their motion. Both of these Upangas, the Candra Prajnapti and Surya Prajnapati, are very important for understanding the astrology of olden times. 7. Jambudvipa Prajnapti Sutra : This agama provides a description of Jambudvipa. Jambudvipa is a big island located in the center of the middle world as explained in the Jaina geography. It also provides information on ancient kings. 8. Nirayavali Sutra : This agama describes the story often brotherprinces. All ten princes fought with King Cetaka of Vaisali in cooperation with King Konika. King Cetaka was the half brother of the ten princes. In the end all ten princes went to hell after dying in war. 9. Kalpavatansika Sutra (Kappavadarsiao): This agama describes the story of King Konika's children. They did not fight with King Cetaka in the war. They renounced the world and became monks. After their death, they went to heaven. 10. Puspika Sutra (Puspiao): This agama describes the previous lives of certain devas (angels) who worshiped Lord Mahavira. 11. Puspa Culika Sutra : This agama describes stories similar to those in the Puspika.

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Jaina Agamic Literature 245 12. Vrsnidasa Sutra (Vanhidasao): This agama explains how Lord Neminatha convinced ten kings in the Vrsni region to follow the Jaina religion. Cheda Sutra Agamas : The subject matter described in the Ched-sutras is for ascetics and not for lay people. It provides the rule of conduct, punishment, and repentance for ascetics. It also explains how they can repent for their sins and mistakes. 1. Nisitha Sutra (Nisiha) : This agama explains the procedure of repentance (Prayascitta) in the form of punishment for the monks and nuns who have violated the rules of ascetics. 2. Vshat Kalpa Sutra This agama explains which of the ten kinds of repentance (Prayacittas) is appropriate for a particular wrong doing done by monks and nuns. It also defines the acceptable conduct of monks and nuns. 3. Vyavahara Sutra : This agama describes the system of confession for monks and nuns who fall from proper conduct. It explains the qualifications of the listening monk or nun and with what sort of feeling the confession should be made. It also explains what sort of repentance (Prayasitta) the monk should perform. There are several other indications of the limits of ascetic life. 4. Dasasrutaskandha Satra (Ayaradasa) : There are ten chapters in this Sutra. In contains the following information : Chapter Subject 20 places of Asamadhi 21 major faults bringing weakness in conduct 33 Asatanas of Guru 8 Sampadas of Acaryas and their kinds 10 places of Citta Samadhi

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246 246 Jainism in a Global Perspective 11 Pratimas of layperson Pratimas of ascetics (monks and nuns) Kalpasutra - (recited during the Paryusana) 30 places of bondage of Mohniya karma 9 Nidanas (Niyane) 5. Panca Kalpa Sutra : This sutraexplains the daily rituals which the monks and nuns have to perform. only scattered chapters of this agama are now available. However, the commentaries (Bhasyaand Curni) written about this agama by some elder monks are available. 6. Mahanisitha Sutra : This agam explains the process of confession and repentance (Prayascitta) for monks and nuns. It explains the magnitude of pain one has to suffer if he or she breaks the fourth vow (chastity). It also describes and explains the conduct of good and bad monks. Mula-sutras : The scriptures, which are essential for monks and nuns to study in the early stages of their ascetic life, are called Mulasutras. 1. Avasyaka Sutras: The daily retuals or routines, which is necessary to perform during the day and night for the purification of soul, are called Avasyaka. A description of the six routines (Avasyakas) is explained in this agama. The six routines are; Samayika, Caturvinsatistava, Vandana, Pratikramana, Kayotsaraga, and Pratyakhyana. 2. Dasavaikalika Sutra This agama briefly describes and explains the conduct of ascetic life. 3. Uttaradhyayana Sutra This agamahas the same place in Jaina literature as the Dhammapada in Buddhism and the Gita in the Hindu religion. It contains preachings regarding religious principles and practices, and many stories, dialogues, and examples based on such principles and practices.

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Jaina Agamic Literature 247 . 4. Ogha Niryukti or Pinda Niryukti Sutra : This agama explains certain rules and procedures for monks with respect to travelling, staying, and accepting food and other necessities from lay people. Culika-sutras The scriptures, which enhance or decorate the meaning of Anga-agamas are know as Culika-sutras or some times known as Sutras. 1. Nandi Sutra : This agama contains an elaborate description of Tisthankaras, Ganadharas, and five types of knowledge (Jnana); Mati, Sruta, Avadhi, Manahparyaya, and Kevala-Joana. 2. Anuyogadvara Sutra : This agama provides the description of many rights regarding the mode of preaching. Prakirna-agamas: The scriptures, which describe independent or miscellaneous subjects of the Jaina religion, are known as Prakirna-sutra described as under. 1. Catuhsarana : This agama contains prayers to the four benevolent beings : Arihanta God in the form of perfect human being Siddha God in the form of pure consciousness (Liberated one) Sadhu Ascetics Dharma Religion 2. Atura Pratyakhyana (Ayura-Paccakhana) : This agama explains differences in the death of children, youths, adults, and old people. It also describes the types of vows a wise person should take during various states of illness and how he should beg the pardon of all living beings in the universe.

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248 Jainism in a Global Perspective 3. Bhaktaparijna (Bhatta-parinna): This agama describes the process of fasting and how one should reflect at the time of death. 4. Sanstaraka (Santhara) : This agama describes the process of dying by one's own desire (Santhara) and its glory. 5. Tandulavaicarika : This agama describes the state of pregnancy and provides knowledge about the human body. 6. Candravedhyaka : This agama describes the method of concentrated meditation (Dhyana) that one should observe through the descriptionof Radhavedha. 7. Devendrastava : This agama describes the names, positions, and residences of Devas (angels) that live in heaven. It also provides a description of the moon, sun, planets, and stars. 8. Ganita vidiya (Ganivijja): This agama describes palmistry and how it is used to predict the future (Nimitta). 9. Mahapratyakhyana : This agama explains how to completely give up the worst sins and how to repent for these sins. 10. Virastava : This agama is considered lost. However, it appears from literature referencing this agama that it contained prayers of Lord Mahavira. Note: These 13 Agamas are not recognized by the Sthanakvasi and Terapanthi Svetambara Jaina sects.

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Jaina Agamic Literature 249 List* of Acaryas after Mahavira's Nirvana Svetambara Tradition A B C Keval-Jnani Acaryas Sudharma-svami 20 20 506 BC Jambu-svami 44 64 462 BC Digambara Tradition A B C Kevala-jnani Acaryas Gautam-svami 12 12 514 BC Sudharma-svami 12 24 502 BC Jambu-svami 38 62 464 BC Sruta-kevalins (14 Purvis) Visnu 14 76 450 BC Nandimitra 16 92 434 BC Aparajita 22 114 412 BC Govardhana 19 133 393 BC Bhadrabahu 29 162 364 BC Dasa-purvi-Acaryas (10 Purvis) Visakha 10 172 354 BC Prosthila 19 191 335 BC Ksatriya 17 208 318 BC Jayasena 21 229 Nagasena 18 247 279 BC Siddhartha 17 264 262 BC Dhrtisena 18 282 244 BC Vijaya 13 295 Buddhilinga 20 315 211 BC Deva 14 329 197 BC Dharmasena 16 345 181 BC BC Sruta-kevalins (14 Purvis) Prabhava 11 75 451 BC Sayambhava 23 98 428 BC Yasobhadra 50 148 378 BC Sarbhuti-vijaya 8 156 370 BC Bhadrabahu 14 170 356 BC Dasa purvi-Acaryas (10 Purvis) Sthulabhadra 45 215 311 BC Mahagiri 30 245 281 BC Suhastin 46 291 235 BC Gunasundara 44 335 191 BC Kalaka(Syama) 41 376 150 BC Skandila (Sandila) 38 414 112 BC Revatimitra 36 450 76 BC Mangu 20 470 56 BC Dharma 24 494 32 BC Bhadragupta 39 533 7 AD Srigupta 45 548 22 AD Vajra 36 584 58 AD 9Purvi Acarya Arya Raksita 13 597 71 AD Four Anuyogs (classification) 231 BC 39 AD Ekadasanga-dbaris 220 565 Naksatra Jasapala (Jaypala) Pandu This list is prepared on traditionl belief. Scholars have different views. Editor.

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250 Jainism in a Global Perspective Dhruvasena Kansacarya 118 683 157 AD Acaranga-dharis Subhadra 8 Purvi Acarya Durbalika Puspamitra ? Purvi Acarya Arya-Skandila 827 to 840 314 AD Arya-Nagarjuna 1 Purvi Acarya 980 to 1000 474 AD Devardhi-gani Purvas extinct 1000 474 AD Yasobhadra Yasobahu Lohacarya All Agamas extinct - 6 83 157 AD A = Number of years lived as a Acarya B = Jaina Calendar year (Mahavira's Nirvana Samvat) C = Christian Calendar year Note : Jaina Calendar = 526 BC(Nirvana (Death) of Lord Mahavira) Hindu Calendar = 56 BC(Vikram Samvat) Example : 1993 A.D. = 2049 Hindu Calendar = 2519 Jaina Calendar Time Period/Authors of Agama Literature Anga Agamas Composed by Ganadharas Before 500 B.C. Upanga Agamas 4, Prajnapany Syama (Kalaka) carya 191 BC to 150 BC 5. Jambudvipaprajnapti Ancient Agama 300 BC 6. Suryaprajnapti Ancient Agama 300 BC 7. Candraprajnapti Ancient Agama 300 BC The first three Upangas are mentioned in both sects. Cheda Sutra Agamas 3. Vyavahara Bhadrabahu Svami 370 BC to 356 BC 4. Dasasruta-skandha Bhadrabahu Svami 370 BC to 356 BC 5. Bphatkalpa Bhadrabahu Svami 370 BC to 356 BC 2. Mahanisitha 6. Jitakalpa Jinbhadragani 6th Century AD

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Mula Sutra Agamas 2. Dasavaikalika 4. Pindaniryukti 1. Avasyaka Culika-Sutra-Agamas 1. Nandi 2. Anuyogadvara Prakirnaka Agamas 1. Catuhsarana 3. Aturapratyakhyana 4. Bhakta-parijna Jaina Agamic Literature Svetambara Literature 1. Acaranga Sutra Mahakalpa sutra Brhatkalpa Vyavahara Sutra 4. Uttaradhyayana Sutra Sayambhava Suri Bhadrabahu Svami Parisaha-adhyayana Works Composed on the basis of Purvas Nisithadhyayana (Chapter) 2. Dasavaikalika Sutra (Arya Sayambhava) Dharmaprajnapti (Chapter) Digambara Literature 1. Satkhandagama 451 BC to 428 BC 370 BC to 356 BC It is referred in Anga Agamas before 500 BC Devavacakagani Arya Raksita Virabhadragani Virabhadragani Virabhadragani Pindaisana (Chapter) Vakya-suddhi (Chapter) All other chapters 3. Cheda Sutra Agamas (composed by Acarya Bhadrabahu) Dasasrutaskandha 454 A.D. to 474 A.D. 2nd century 10th century 10th century 10th century 9th Pratyakhyana Purva 251 7th Atma-pravada Purva 8th Karma-pravada Purva 6th Satya-Pravada Purva 9th Pratyakhyana Purva 9th Pratyakhyana Purva 9th Pratyakhyana Purva 9th Pratyakhyana Purva 8th Karma-pravadapurva (Maha-Kammapayadi-pahuda or Maha

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252 Jainism in a Global Perspective Karma-prabhrta) Reference 2nd Agrayaniya Purva Authors Dharmasena and his disciples Puspadanta and Bhutabali 2. Kasayapahuda Reference 5th Inana-pravada Purva Author Gunadhara Acarya Also most of the karma theory composed in the non-agamic literature of both the sects were also adopted from the 8th Karma-pravad Purva. I Commentary Literature Niryukti Literature Bhasya Literature Curni Literature Tika literature Niryukti Literature (a) Poetic Form, Praksta Language, Provides Meaning and explana tion of Jaina technical terms, Index of subject matter of that Agama, Examples and name of the Stories, Contains Historical Incidences, Old Traditions, Religion Philosophy, Principles, Conducts. Time and outhor: Written on 10 Agamas, Author- Arya Bhadra (2nd Century) or Bhadrabahu Svami (6th century). Independent Niryukties Sanstaraka Niryukti Darsana Prabhavaka Sastra Aradhana Niryukti, Govinda Niryukti Bhasya Literature Written on Agama Sutras and Niryuktis. , Poetic Form, Praksta

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Jaina Agamic Literature Language, Provides Specific Meaning and detailed discussions on philosophical and ethical issues. Contains History of Jainism, Conducts and behavior of Monks with exceptions. Authors Sanghadasagani, Jinbhadra-gani, (6th century). Curni Literature Prose Form, Prakrta mixed Samskrta Language and Contains, Jataka and Religious Stories, provides good understanding, Social Customs, Business, Food Habits, Festivals, Clothings. Author-Jinadasagani Mahattara 600 A.D. Tika Literature Samskrta mixed with Prakrta commentaries, most important to understand Agama literature Prominent Tika Authors Haribhadra Suri (705 to 755 A.D.) Prajnapana, Avasyaka, Nandi Dasavaikalika, Anuyogadvara Silanka-suri (8th century A.D.) Acaranga, Sutrakrtanga Abhayadeva suri (11th century A.D.) 9 of 11 Angas Malladhari Hemcandra (1100 A.D.) 253 Anuyogadvara Acarya Malayagiri (1100 A.D.) Nandi, Prajnapana, Jivabhigama, Brhatkalpa Rajaprasniya, Candra prajnapti, Avasyaka Santi-suri (1563 A.D.) Uttaradhyayana Sutra Vrhat Tika

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254 Jainism in a Global Perspective Commentary on Agama Sutras Niryukti Bhasya Curni Z Z Anga 1. Acararga 2. Sutrakrtanga 3. Sthananga 4. Samavayanga 5. Vyakhyaprajnaptior Bhagavati 6. Jnatadharmakathanga 7. Upasakadasanga 8. Antakrtadasanga 9. Anuttaroupapatikadasanga 10. Prasnavyakarana 11. Vipaka Sutra 12. Dustivada Upanga 1. Aupapatika 2. Rajaprasniya 3. Jivabhigama 4. Prajnapana 5. Jambudvipaprajnapti 6. Suryaprajnapti 7. Candraprajnapti 8. Nirayavali or Kalpika tamsika 10. Puspika 11. Puspaculika 12. Vrsnidasa Cheda 1. Nisitha 2. Mahanisitha NBC

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Mula 3. Vyavahara 4. Dasasrutaskandha Jaina Agamic Literature 5. Brhatkalpa 6. 7. Jitakalpa 1. Avasyaka Pancakalpa (now extinct) Avasyakaniryukti 2. Dasavaikalika 3. Uttaradhyayana 4. Oghaniryukti 5. Pinda-niryukti Culika 1. Nandi 2. Anuyogadvara Prakirnaka -None *Original Sutras are Niryukties. Kundakundacarya (1) Asta-Pahuda Barasa Anuvekkha (Anupreksa) Dasa-Bhakti Grantha Niyamasara Pancastikaya Pravacansara Samayasara Umasvati/Umasvami (2) Tattvartha Sutra Prasamarati Prakarana Niryukti Bhasya Curni Z Z Z N N N N Zzzz Jaina Authors and their works N* N* B B B B B B B B B B 255 # C s s s s C O OU C C s 00 BBBBBBB AB

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256 Jainism in a Global Perspective Tattvartha Bhasya Siddhasena Divakara (5) Dvatrsaka Dvatrnsika Kalyana Mandira Stotra (S) Nyayavatara Sanmatitarkaprakarana Tattvartha Bhasya Samantabhadra (5) Aptamimansa (Devagama Stotra) Ratna-Karanda-Sravakacara Stuti Vidya Svayambhu Stotra Pujyapada (Devanandi) (6) Istopadesa Jainendra Vyakarana Samadhi Sataka Samadhi Tantra Sarvartha Siddhi (Tattvartha Tika) Siddhi Priya Stotra Akalanka (7) Astasahastri (Aptamimansa tika) Laghiyastraya Nyaya Viniscaya Pramana Sangraha Siddhi Viniscaya Haribhadra suri (8) Anekanta Jayapataka Anuyogadvara Vrtti Dharma Bindu Dharma Samgrahani Dhurtakhyana A KK HEA ELKK F GO CAK EEEEE [1] E FFO Q

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Jaina Agamic Literature 257 . Jambudvipa Prajnapti Jivabhigama Laghu-Vrtti Lalitavistara Nandi Nyaya Pravesa (tika-non Jaina text) Samaraiccakaha Savaya Pannatti Saddarsana-Samuccaya Tattvartha Sutra Vrtti Upadesa Pada Yoga Bindu Yogadisti Samuccaya Yoga Sataka Vidyananda Apta Pariksa Astasahasri (Aptamimarsa tika) Nayavivarnar Patrapariksa Pramana Pariksa Satya sasana Pariksa Tattvarthaslokavartika (tika) Nemicandra Siddhanta Cakravarti (10) Bshat Dravya Sangraha Gommatsara Jivakanda Gommatsara Karmakanda Ksetra Ganita Labdhisara (Gommatsara puraka) Raghava Pandaviya Kavya Triloksara

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258 Somdeva (11) Adhyatma Tarangini Nitivakyamrta Syadvadopanisad Upasakaddhayayana Yasastilaka Campu Hemacandra (12) Abhidhana Cintamani Alankara Cudamani Anyayogavyavacchedika Anekartha Namamala Arhanniti Chandanusasana Desi Namamala Jainism in a Global Perspective Dvayasrya Mahakavya Kavyanusasana Mahadeva Stotra Nighantukosa Paramatma Prakarana Parisista Parva Pramana Mimamsa Sesa Namamala Siddha Hemacandra Vyakarana Siddhahema Sabdanusasana Trisasti Salaka Purusa Vadanusasana Vitaraga Stotra Yoga Sastra Yoga Sastra Vrtti Yoga Vinsika CDC FI U s PNE PUMA MMK PC J E P 0 O E K 4000 C C

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Jaina Agamic Literature 259 Yasovijaya (18) Adhyatma Pariksa Adhyatmasara Adhyatma Upanisad Astasahasri Vivarana Dharma Pariksa Dvatrimsaddvatrinsika Jaina Tarkabhasa Jnana Bindu-sara Karma-prakrti Tika Naya pradipa Naya rahasya Nayamsta Tarangini Nyaya Khandana Khadya Nyayaloka Tattvartha Sutra Vitti Upadesa Rahasya Jaina Literature Classification A = Metaphysics / Tattvajnana B = Philosophy / Darsana C = Meditation / Yoga / Dhyana Karma E = Logic / Naya/Pramana F = Conduct/Carnanuyoga G = Moral, Preaching/Niti, Upadesa H = Astronomy/Geography/Loka Svarupa I = Purana Sastra, Pauranika Caritra J = History/Itihasa K = Stotra, Mantra, Puja L = Mathematics/Ganita

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260 Jainism in a Global Perspective M = Poetry, Drama/Lalit Kavya, Nataka N = Figures of Speech/Alankara O = Grammar/Vyakarana Dictionary/Kosa, Lokajnana Q = Metaphor, Ironic/Rupaka, Vyangya Music/Sangita S = Astrology/Jyotisa T = Science of Matter/Padartha Vijnana U = Politics/Rajniti V = Stories, Tales/Akhyana Classification of Jaina Literature based on Subjects Tattvajnana/Metaphysics Name Author Century Tattvartha Sutra Umasvati/Umasvami 3-4th A.D. Tattvartha Bhasya Umasvati -doTattvartha Bhasya Siddhasena Gani 6-7th A.D. (Gandha Hastina) Sarvartha Siddhi (Tattvarthatika) Pujyapada (Devanandi) Tattvartha Rijavartika (Tika) Akalanka Saddarsanasamuccaya Haribhadra Suri Jivabhigama Haribhadra Suri Tattvarthasloka Vrtti Haribhadra Suri Sruta Sagari tika (Tattvartha) Srutasagara Bhattaraka Tattvarthaslokavartika (Tika) Vidyananda Tattvarthasara (tika) Amrtacandra Bthat Dravya Sangraha Nemicandra Siddhanta Cakravarti Anekantavada Jayapataka Tippana Muni Candra-Suri $addarsanasamuccaya Vitti Gunaratna

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Jaina Agamic Literature Tattvartha Sutra Vrtti Karma Granthas Six (old) Karma Granthas Five (new) Three Bhasyas Dandaka Jiva-vicara Ksetra Samasa Navatattva Pravacanasaroddhara Vrhat Samgrahoi Laghu Samgrahani Yasovijaya Davendra Suri Devendra Suri Devendra Suri Gajasara muni santi Suri Adhyatma/Philosophy Century Samayasara Pravacanasara Pancastikaya Asta Pahuda Niyamasara Baras Anuvekkha (Anupreksa) Dasa Bhakti Grantha Kartikeyanupreksha (Anuvekkha) Prasamarati Prakarana Kundakundacarya Kundakundacarya Kundakundacarya Kundakundacarya Kundakundacarya Kundakundacarya Kundakundacarya Svami Kumara Paramatma Prakasa Umasvati Yogindu Muni Candra Suri Adhyatma Kalpadrum 1. By the Literary and epigraphical evdences it is now clear that Kndakunda may not be assigned any date prior to 6th century A.D. (See - Dates of Kundakundacarya, an article by Prof. M.A.Dhaky in Aspects of Jainology, Vol. III, P.V., Varanasi, 1993.

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262 Jainism in a Global Perspective Vinaya-vijaya Yasovijaya Yasovijaya Yasovijaya Yasovijaya Harsavardhana Santa Sudharasa Bhavana Adhyatma Upanisad Adhyatmasara Adhyatma Pariksa Jnana Bindu Sara Adhyatma Bindu Adhyatma Gita Atmavabodha Paramananda Citta Samadhi Prakarana Sambhava Sataka Parama Sukhadvatrissika Yoga/ Meditation/Dhyana Name Author Century Jnanajhayana Dhyana Sataka Samadhi Tantra Yogasara Paramatma Prakarana Anitya Pancasata Jinabhadragani Jinabhadragani Pujyapada (Devanandi) Indradeva Indradeva Padmanandi Panca Vinsatika Padmanandi Amitgani (first) Haribhadra suri Haribhadra suri Haribhadra suri Yogasara Prabhrta Yoga Bindu Yoga Drsti Samuccaya Yoga Sataka Samayasara Kalasa (tika) Syadvada Upanisad Adhyatma Tarangini Yogasara Tattva-Dipika Amrtacandra Somadeva Somadeva Amitagani (Second)

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Jaina Agamic Literature Tattvanusasana Doha-pahuda Jnanarnava Suprabha Doha Yoga Sastra Yoga Sastravrtti Yoga Vimsika Paramatma Prakarana Yoga Sara Yoga Pradipa Dhyana Sara Dhyana Vicara Dhyana Dipika Ramsena-muni Ramsinha-muni Subhacandra Suprabhacarya Hemacandra Hemacandra Hemacandra Hemacandra Yogacandra Yogacandra Buddisagarasuri Sakalcandra Upadhyaya Karma Author Century Siva-sarma Suri Merutunga Suri Amitgani (first) Name Karma-prakiti Karma-prakrti Tika Panca Samgraha Labdhisara (Gommatasara Puraka) Gommatsara Jivakanda Gommatsara Karmakarda Karma-prakrti Tika Nemicandra Siddhanta Cakravarti Nemicandra Siddhanta Cakravarti Nemicandra Siddhanta Cakravarti Yasovijaya 10 10 10 Century Logic/Naya Pramana/Darsana Name Author Trilaksana Darsana Patra-kesari Apta Mimarsa (Devagama Stotra)Samantabhadra Nyayavatara Siddhasena Divakara Sanmati-tarka prakarana Siddhasena Divakara

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264 Jainism in a Global Perspective Sanmati Tika Mallavadi Suri Dvadasara-Naya-cakra Mallavadi Suri Astasahasri (AptaMimarsa tika) Akalanka Laghiyastraya Akalanka Pramana Samgraha Akalanka Nyaya Viniscaya Akalanka Siddhi Viniscaya Akalanka Sanmti-tark Tika Abhayadeva Anekanta-Jayapataka Haribhadra suri Nyaya Pravesa Haribhadra suri AstaSahasri (Apta Mimansa Tika)Vidyananda Apta Pariksa Vidyananda Satya Sasana Pariksa Vidyananda Pramana Pariksa Vidyananda Naya-vivarnam Vidyananda Pramana Bharga Ananta-kirti Brhat Sarvajna Siddhi Ananta-kirti Pariksamukha Sutra Manikya Suri Alapa Paddhati Devasena Prakasan Nayacakra Mailla Dhavala Dravya Svabhava Mailla Dhavala Syadvada Siddha Vadibhasimha Nyaya Viniscaya Vivarana Vadiraja Vadmanjari Vadiraja Pramana Nirmaya Vadiraja Navatattva-lokalankara Ananta virya Vadanusasana Hemacandra Anyayoga Vyavachchedika Hemacandra Pramana Mimansa Hemacandra 0 10 11 11 11 12

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Jaina Agamic Literature 265 Syadvadamanjari (tika) Mallisena Pramana Naya Tattvaloka Vadideva Suri Saptabhangi Tarangini Vimaladasa Nyaya Dipika Dharma Bhusana Syadvada Kalika Rajasekhara Tarka-rahasya Dipika Gunaratna Astasahasri Vivarana Yasovijaya Naya-rahasya Yasovijaya Naya-pradipa Yasovijaya Naya Khandana Khadya Yasovijaya Nayamsta Tarangini Yasovijaya Nyayaloka Yasovijaya Jaina Tarka Paribhasa Yasovijaya Saptatika Grantha (sixth) Candra-mahattara Pramana Sundara Padmasundara gani Syadvada Bhasa Subha vijaya Conduct/Carnanuyoga Name Author Acara Pradipa Ratna Sekhara Suri Anagara Dharmamsta Asadhara Bhagavati Aradhana or Mularadhana Sivarya Dharma Bindu Haribhadra-Suri Dharma Pariksa Yasovijaya Dharma Ratna santi Suri Mulacara Vattakera Purusartha Siddhyupaya Amstacandra RatnaKaranda Sravakacara Samantabhadra - Sagara Dharmamsta Asadhara Savaya Pannatti Haribhadra-Suri Century

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266 Jainism in a Global Perspective 12 Sraddha Vidhi Sravakacara Upasakadhyayana Visesavasyaka Bhasya Ratna Sekhara-Suri Vasunandi Somadeva Jinabhadragani ksmasramana Upadesa-Niti/Moral Preaching Atmanusasana Gunabhadra Dharma Ratnakara Jayasena Dharma Sangrahani Haribhadra Suri Dharma Sangraha Mana vijaya Istopadesa Pujyapada (Devanandi) Prasnottara Ratna Malika Amoghavarsa Nrupatung Sirdurprakara Somaprabha Suri Subhasita Ratna Sandoh Amitgani (first) Sukta Muktavali Somaprabha-Suri Thiru Kural Tiruvallar Upadesa Mala Upadesa Pada Haribhadra Suri Upadesa Prasada Somadharma Upadesa Rahasya Yasovijaya Upadesa Rasayana Jinadatta Suri Upadesa Ratna-kosa Jinesvara Suri Upadesa Ratnakara Sundara Suri Upadesa Ratnamala Jinesvara Suri Upadesa Sangraha Jayasundara Suri Upadesa Saptatika Somadharma Upadesa Sara Devabhadra Upadesa Sataka Merutunga Suri Upadesa Tarangini Ratna Mandira Gani

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Name Paumacariyam Padma Purana Vasudeva hindi Varanga Carita Maha Purana Harivamsa Purana Uttara Purana Ramayana Pampa Bharata Maha Purana Tilaka Manjari Pradyumna Caritra Maha Purana Yasastilaka Campu Jivaka Cintamani Jaina Agamic Literature Purana Sastra/Pauranika Caritra Author Vimala Suri Ravisena Candraprabha Carita Dharma Sarmabhyudaya Jivandhara Campu Gadya Cintamani Ksatra Cudamani Yasodhara Carita Parsava Carita Trisishti Salaka Purusa Pandava Purana Name Kalkacharya Kathanaka Sanghadasagani Jatasimhanandi Jinsenasuri Jinasenasuri Gunabhadra Svayambhu Mahakavi Adipampa Camundaraya Dhanapala Dhakkada Mahasena Puspadanta Somadeva Tirutakkadeva Vira-nandi Haricanda Kavi Harichanda Kavi Vadibhasimha Vadibhasimha Vadiraja Vadiraja Hemcandra Subhacandra History Author Mahesvara suri 267 Century 1 6 6 7 7 7 8 8 10 99999999 10 10 10 10 10 10 10 11 11 11 11 11 11 12 16 Century

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268 Jainism in a Global Perspective 12 14 14 14 Prabavaka Caritra Prabhacandra Parisista Parva Hemacandra Kalpa Pradipa Jinaprabha Suri Vividha Tirtha Kalpa Jinaprabha Suri Prabandha Cintamani Merutunga Suri Prabandha Kosa Rajsekhara Kumarpala Prabandha Somatilaka Suri Ardhakathanaka Banarasidasa Rajavali Katha Devacandra Vastupala Tejpala Prasasti Kavya Jayasimha Suri 14 14 17 19 Century Stotra/Mantra/Puja Name Author Tijayapahutta Stotra Manadeva Suri Svayambhu stotra Samantabhadra Stuti Vidya Samantabhadra DvatrimsadDvatrimsika Stotra Siddhasena Divakara Kalyana Mandira Stotra (D) Kumudacandra Kalyana Mandira Stotra (S) Siddhasena Divakara Uvasaggahara Stotra Bhadrabahu (second) Siddhi Priya Stotra Pujyapada (Devanandi) Visapahara Dhananjaya Jina-Sahasra-Nama Jinasena suri Bhaktamara Stotra Mantunga suri Namiuna Stotra Manatunga suri Ajitasanti Stotra Nandisena Bhavana Dvatrimsika Amitagani (first) Brhat Santi Stotra Santi-suri (Vadivetala) Ekibhava Vadiraja Mahadeva Stotra Hemacandra Vitaraga Stotra Hemacandra

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Jaina Agamic Literature 269 Santikarm Stotra Dvatrimsad Dvatrimsika Jina Caturavinsati Stotra Muni Sundar suri Yasovijaya Bhupala Name Jambudvipa Prajnapti Ganitasara-Sangraha Ksetra Ganita Ganita-sara Pati-ganita Ganitasamgraha Mathematics Author Century Haribhadra Suri Mahaviracarya Nemicandra Siddhanta Cakravarti Thakkara Feru Ananala Yallacarya Loka-swarupa/Geography/Astronomy Name Author Century Lokavibhaga Sarvanandi Jambudvipa Prajnapti Sangraha Padma nandi Tiloya Pannatti (Triloka Prajnapti)Vrsabhacarya Triloksara Nemicandra Siddhanta Cakravarti 10 Poetry/Drama/Lalita Kavya Name Author Century Dvisandhana Kavya Dhananjaya Parsvabhyudaya Jinesena-svami Narayana Mahakavya Manikya-Suri Raghava Pardaviya Kavya Nemicandra Siddhanta Cakravarti Chandinusasana Jayakirti Chandanusasana Hemacandra Kavyanusasana Hemacandra Dvayasraya Mahakavya Hemacandra Natya Darpana Ramacandra Suri Padmananda Kavya Amaracandra Suri

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270 Jainism in a Global Perspective Bala Bharata Amaracandra Suri Harisou-bhajana Kavya Devavimala Vijaya-prasasti Kavya Devavimala Jaina Meghaduta Merutunga Suri Jaina Kumarasambhava Merutunga Kannad Chandambudhi Nagvarya Dvayasraya Mahakavya (Sanskrita)Udayaprabha Dvayasraya Mahakavya (Prakrita) Udayaprabha Dharmabhyudaya Mahakavya Udayaprabha Kavyanusasana Vagbhatta Chandonusasana Vagbhatta Nemi Nirvana Vagbhatta Nara-Narayanananda Kavya Vastupala Nemiduta Kavya Vikrama Alamkara Author Century Name Alamkara Sangraha Alamkara Cintamani Alamkara Cudamani Candrasekhara Alamkara Sara Kavya Kalpalata Chandaratnavali Chandah-sastra Jaideva-chandas Alamkara Mandana Alarkara Mahodadhi Vagbhatta Alamkara Smigarnava Candrika Kavi Siksa Amstanandi Ajitasena Hemacandra Rajasekhara Bhava-Suri Amaracandra Suri Amaracandra Suri Buddhisagara Jaydeva Mandana Mantri Narendra Prabhu Vagbhatta Vijaya-vani Vinayacandra-suri

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Jaina Agamic Literature 271 Name Century Sangita Mandana Sarigita Samayasara Sargitopanisad Sangita-sara Music/Sangita Author Mandana Mantri Parsvacandra gani Sudha-kalasa 4 Sudha-kalasa 14 12 Ayajnana Tilaka Arittha Samuccaya Prasna Prakasa Bhvana Dipaka Jata Tilaka Naracandra Jyotihsara Astrology/Jyotisa Vosaribhatta Durgadeva Padalipta Suri Padmaprabha Suri Sridharacarya Naracandra-Suri 12. 13 14 Dhatu Utpatti Ratna Pariksa Dravya Pariksa Science of Matter Thakkara Feru Thakkara Feru Thakkara Feru Nitivakyamita Arhan-niti Politics Somadeva Hemacandra Akhyana Samyam Manjari Mahesvara Suri Tarangavai or Taraniga lola Padalipta Suri Kuvalayamala Udyotana-Suri Sirivala Mayana Suridari Kaha Virasena Samaraiccakaha Haribhadra Suri Bhavisayatta Kaha Dhanapala Dhakkad 10

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272 Jainism in a Global Perspective Grammar Century Name Author Katantra Sarva-dharma Jainendra Vyakarana Pujyapada (Devanandi) Sabdanusasana Sakatayana Palyakirti Siddha-Hemacandra-Vyakarana Hemacandra Siddhahemashabdanusasana Hemacandra Pnca-granthi Buddhisagara Jainendra Vyakarana Pancamgi Aindra Vyakarana (Sabda Prabhrta) Musti Vyakarana (Sabdanusaaana)Malayagiri Malaygiri Vyakarana Malaygiri Chintamani Vyakarana Subhacandra Vidyananda Vyakarana Vidyananda Century Dictionary/Kosa/Loka/Jnana Name Author Dhananjaya Namamala Dhananjaya Nandi Laghu Vritti Haribhadra Suri Paiya LachchiNamamala Dhanapala Dhakkada Prameya Kamalamartanda Prabhacandra Suri Desinamamala Hemacandra Anekartha Namamala Hemacandra Nighantukosa Hemacandra Sesanamamala Hemacandra Abhidhana Cintamani Hemacandra Saradiya Namamala Harsakirti Suri Manimala Sabda-ratnakara Sadhu Sundara Gani Siloncha Namamala Jinadeva Suri

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Jaina Agamic Literature 273 Nama Sangraha Bhanucandra Padartha Chintamani/Sabdarmava Padmasundara Rupaka/Vyangya/Katha Literature Name Author Century Visesanavati Jinabhadragani Ksamasramana Dhurtakhyana Haribhadra suri Bihatkatha-Kosa Harisena Upamitibhava Prapanca Siddharsigani Aradhana Satya Katha Prabandha Prabhacandra Kathavali Bhadresvara Samyaktva Kaumudi Nagdeva (Jindeva) Punyasraya Kathakosa Ramcandra Mumuksu Aradhana Kosa Sricanda/Brahma-nemidatta TE BERE O o on a Bibliography: 1. Jaina Agama (Hindi) Pt. Dalsukha Malvania The Jaina Path of Purification Dr. Padmanabh S. Jaini Jaina Dharma Sara Dhirajlal Tokarshi Shah (Gujarati) Gyan Chand Bharill (English) Jaina Agama Sahityanu Svarupa (Gujarati) Kokilaben C. Bhatt Agametara Jaina Sahityana Mukhya Granth-ratno (Gujarati) Dr. Jyoti Prasad Jain Jaina Agama and Jaina Sahitya (Gujarati) Kapurchand Ranachhodadas Varaiya Agamonu Vyakhya Sahitya (Gujarati) Kokilaben C. Bhatt 8. Sri Jaina Tattva Prakasa (Gujarati) Sri Amolakha Rsiji Maharaja .

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274 Jainism in a Global Perspective 9. Guidelines of Jainism Bhadrabahu Vijaya (Gujarati) Shri K. Ramappa (English) 10. Jaina Religion and Philosophy Shri Devendra Muni Shastri (Hindi) Dr. K.K. Mittal (English) 11. A Source-Book in Jaina Philosophy Shri Devendra Muni Shastri (Hindi) lans. Dr. T.G. Kalghatgi (English) 12. Studies in Jainism (Part One) Dr. Hermann Jacobi 13. Lord Mahavira and His Times Kailash Chand Jaina 14. Jainism in North India Chimanlal J. Shah Religion and Culture of the Jains Dr. Jyoti Prasad Jain Jaina Ontology Dr. K.K. Dixit Jaina Literature Article Dr. Paul Marett 16. 17.

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Jainism and Freedom of Mankind VINOD KAPASHI In a presedential inaugural speech on the 20th January 1961, the late presidednt of the U.S.A., John F. Kennedy said... "My fellow Americans: ask not what your country can do for you -- ask what you can do for your country. My fellow citizens of the world: ask not what America will do for you but what together we can do for the freedom of man.' "11 I believe the question we must still ask today is: "What we can do for the freediom of man....?" To discover what we can do for the freedom of man, we must first define what is the meaning of true freedom. No matter where we live in the world, or who we are, we are all forced to acknowledge the very first fact of life; that it is difficult. Our lives are riddled with family worries, money worries and work worries. According to Jainism there is only one way to alleviate our worries and to find true freedom and that is by non-attachment and non-aversion. Jainism states that our happiness is not dependent on external factors: a job, a car, the opinions of society or external happiness. The true happiness is to be found within, by following a path of nonattachment to posessions. By placing so much emphasis on material things, we are creating a cycle of discontent. John Robbins, the heir to the BaskinRobbins empire is just one example of someone who has renounced worldliness and masterialism to find true freedom. From an early age he was groomed to manage the popular ice-cream empire even the family swimming pool was shaped into an ice-cream. But he decided this wasn't the key to freedom and happiness. Instead, he is now working to end world hunger. Today we are standing on the threshold of the 21st century and are undergoing a rapid transformation of our society, our environment and our

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276 Jainism in a Global Perspective everyday life. We live in a society where people take pride in saying that they do not believe in religion. Indeed, it's become fashionable to say that religion has no place in modern society. People talk about nature and the environment and about truth and values from different angles but they tend to disregard the teachings of religion. It would appear that this lateral thinking and our belief that religion has no part in modern life has many pitfalls. What can religion contribute to modern life? Can Jainism provide solutions to everyday problems? And is there a connection between true freedom, nature and Jainism? If Jainism is more than about ourselves, how could it help to find a solution to our common problems : the loss of the worlds' rainforests, rising populations, pollution and acid rain? It may seem impossible that religion could provide answers which are more commonly seen as the domain of politicians. But if we look more closely we see that Jainism is about the interplay between nature and ourselves. Jainism cannot be separated from the environment. In essence, it is inextricably intertwined with nature. Jainism recognises that we are all naturally connected and inter-dependent. Globally, over forty million people die each year from starvation and hunger related diseases. Animals reared for meat consume forty per cent of the world's grain - food which could be used more efficiently for feeding people. There is no doubt that a diet without meat, high in grains, pulses, vegetables and fruit could feed the world population. It's not surprising therefore if Jainism says that we should take the natural path by abstaining from meat. The balance between nature (our own automatic behaviour pattern) and the environment is perfect harmony. This is precisely what Eastern philosophy seeks to attain. A noted Jaina scripture called Tattvartha Sutra maintains that all species including trees are interdependent and owe their lives to each other -- parasparopagraho jivanam.? The message is not merely to live but to help others to live so that we can live. One of the basic laws of nature is that nothing disappears when it's thrown away. In Britain, over twenty three million tonnes of household and commercial waste is thrown away. If we all had basic necessities, and learnt to respect what we have, instead of

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Jainism and Freedom of Mankind 277 attain more, than may be then we could all find the happiness, which has eluded us. Today, we not only have luxuries but our definition of basic necessities has also changed. As we desire more we have become more and more greedy. We have built our skyscrapers on the foundations of greed, and have established our bnusinesses on the foundations of so-called competitiveness. We have generated technology out of the desire to become masters of our own destiny. But we will never have a clear vision of the Truth from a skyscraper, and wealth will not make us masters of our own destiny. By creating this so-called "progress," we have created more long-term problems for ourselves -some of which may take years to solve. Let us see how Jainism helps to find the solution of these problem. Long back in 6th century B.C. Mahavira gave mankind a simple message of non-violence. When Mahavira spoke of non-violence, he did not just mean absence of violence. He meant by non-violence -- not to commit violence by mind, body and speech. He included taking care in one's speech and actions. Thinking badly about someone, or speaking badly of them are also a forms of violence. Non-violence or "Ahimsa" as it's called by Jainas is the intrinsic nature of the pure soul, the state of perfect equlibrium, unruffled peace, complete equanimity and non-violence. Mahavira said that violence, the opposite of ahimsa is committed by careless behaviour -- "pramattayogat pranavyaparopnam hissa." "Where there is carelessness, there always is violence" The environment can be damaged in the ruthless pursuit of greedy motives. Ahimsa can be broken by carelessly acquiring wealth and by creating an unbalanced and unjust society. Even proclaiming thai your faith alone is right and just faith, is considered an act of "violence." Thus, the definition of Ahimsa is all-encompassing. Mahatma Gandhi absorbed and accepted the idea of ahimsa into his own life-style. He recognised that ahimsa is a way of life which when applied collectively can solve global problems. While talking about Ahimsa, Mahatma Gandhi said that injustice, inequality and the careless use of resources are all forms of violence.

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278 Jainism in a Global Perspective Individuals, he claimed, should act with due regard for and responsibility towards their surroundings. To illustrate just how all-encompassing ahimsa is, it even includes microbes. Jainas say there are microbes in the air, water and even in fire. One should ensure that these are not harmed by carelessly discarding waste or gases into the air. Jainism states that he who follows the path of non-violence is on the way to moral and spiritual advancement. Non-violence is the natural path to truth, built on self-realisation. Let's not forget that religion cannot save one who is engaged in destruction. Religion is more than prayer, it is a way of life. No faith can save one who's greedy pursuits take a toll on the lives of others. No ideology can save a man who merely asks, but is not ready for answers. The Jaina faith has shown the way towards nirvana or the 'final liberation." The emphasis is on an 'enlightened world view' (samyagdarsana), an 'enlightened knowledge' (samyag Jnana) and an enlightened conduct (samyag caritra). With the help of these three jewels man is able to cultivate virtues like truth and non-possessiveness.. Eastern religions teach us the importance of eternal and lasting happiness and the ways and means to achieve this happiness in this life and beyond. The Hindu holy book, Gita' says-- "One whose happiness is within, who is active within, who rejoices within is actively the perfect mystic, he is liberated and ultimately he attains the Supreme." (Gita, 5.24) The Buddhist scripture, Dhammapada' Says: "natthi ragsamo aggi, natthi dosa samo kali natthi khandha disa dukhha nathi santipararn sukham." There is no fire like the fire of attachment, there is no loss like the loss due to aversion, there is no misery like the misery of four skandhas and there is no happiness like the happiness with peace.S Jaina Tirtharkaras say that: "To achieve happiness one must live in

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Jainism and Freedom of Mankind harmony with nature whilst recognising the fact that all living beings want to live and all want happiness." This recognition is the key to the Jaina code of conduct. 279 Acaranga Sutra mentions that "He who knows his own happiness and pains, knows others happiness and pains and he who knows others' feelings knows his own feelings. This is the way one must compare himself with others. He who has obtained this knowledge would not wish to live after killing other living beings." Thus, Jainism has gone some way towards providing an answer to happiness. When practised, the truth of ahimsa spells real and eternal peace, as well as peaceful co-existence and freedom. Here, one should note that Jaina ahimsa is neither negative nor passive. Our ahimsa is compassion and charity but it is tolerance and equanimity. Jainism is not a religion which closes its eyes towards the problems of the world and ignores other forms of life. Indeed, the first scripture Acaranga Sutra preaches the importance of helping others to live and to be happy: being free and freeing others. This freedom may be the freedom from the clutches of greed and misery... from the cycle of birth and death, but it is. still freedom, it is nirvana. Let us turn to Emma lazurus' famous inscription on the Statue of Liberty: "Give me your tired, your poor, your huddled masses yearning to breath free. The wretched refuse of your teeming shore, Send these, the homeless, tempest-tossed to me, I lift my lamp beside the golden door!" I hope the lamp of enlightened faith, knowledge and conduct will also guide us through darkness and despair. As we are standing on the threshold of inter-religious harmony and brotherhood, let us resolve to work towards this common goal of creating a society which is based on non-violence (ahimsa) and peace with dignity. This is the True freedom. It is the freedom which reaches the common man on the face of this globe, and which not only comes in the form of bread and

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280 Jainism in a Global Perspective butter for the poor but in the form of spiritual advancement for the mankind. Ref. 1. 2. 3. The late president of U.S.A. John Kennedy's speech. 1961. Tattvartha Sutra 1/1 and 5/21 Gita 5/24. DhammaPada, 202. Dhammapada, Sukhavaggo, 6. Acaranga Sutra 1/5/44. 4. 6.

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Anuvrata : the Jaina Path to SelfTransformation and World Peace S.L. GANDHI Anuvrata is a network of self-transformed people w ho volunteer to discipline themselves by accepting small vows and adhering to them out of conviction without expecting any reward for it. It is a movement of small vows or what we call a movement to rid society, nation and the world of moral filth and hatred. It is based on the view that the transformation of an individual into a responsible self-disciplined human being will lead naturally to the ushering in of a nonviolent socio-political world order paving the way for the lasting peace in the world which is torn by strife, terrorism and narrow nationalistic considerations. Selfishness seems to hold the people fast in its grip. It is being institutionalized rapidly and the outlook of the people is getting narrower and narrower. The Anuvrata Movement has been engaged in the noble task of uplifting human life and revitalizing the rapidly crumbling moral and spiritual values among the people of the world irrespective of caste, creed and colour for the last forty four years. Launched on March 1, 1949 by Acarya Sri Tulasi the head of a Jaina Sect and a leading visionary of India - the movement has since grown steadily in size and stature. Though it does not lay claim to any spectacular success or achievement, there is no gainsaying the fact that its universal appeal for self-awakening has created a great impact on the outlook and behaviour of many people. It was halied and patronized by eminent people like late Dr. Rajendra Prasad, C. Rajgopalachari, Pt. Jawaharlal Nehru, Dr. S. Radhakrishnan and Jai Prakash Narayan. It has been striving to infuse with new life people degenerating fast into what T.S. Eliot aptly calls 'automations or living shadows inhabiting the great wasteland.'

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282 Jainism in a Global Perspective On the day the Anuvrata Movement was launched, Acarya declared : 1. First comes religion; and then the community or sect. 2. Though sects can be many, there can be only one religion. 3. Religion and politics must be kept apart. 4. Religion must take care of and improve the life of the people in the present and must not merely stress the hereafter. 5. It is character and not worship that is central to religion. For those concerned about religious reconciliation and welfare of all human beings the message was clear. Narrow sectarianism and parochialism of all kinds was subversive of true religion. If there is only one religion, it will be for all humans whatever and wherever they are. Though there is no acceptable name for this human religion, it would be humanism in the best sense of the world. Hinduism, Christianity, Judaism, Islam, Jainism will all be then names of different sects and not of religions. If taken in the right spirit the above formulation will rule out the possibility of all feuds and wars in the name of religion, for by definition the latter can only be a unifying factor and an instrument for common weal. Further, life in this world is more important than that after death. Religious concerns should directly aim at improving the quality of life and righteousness of conduct should take precedence over formal and ritualistic practices associated with orthodox religion. Here was a veritable manifesto of good living and doing good. Anuvrata means a small or diminutive vow. No vow, truly speaking, is either small or great. What is meant by a small vow is a vow that is not accepted in its fullness. The name has its origin in the Jaina tradition. Lord Buddha laid down the middle path for the monks. Lord Mahavira set forth a middle Path for the ordinary householders. It is Anuvrata. Acarya Tulasi took cue from Mahavira's programme to purify the life of his Sravakas and gave it the form of a mass movement transcending all sectarian bounds. As a way it stands between violence and non-violence. As far as possible, it is the path of non-violence. A life without any restraint results in violence, whereas complete restraint leads to non-violence. The former is harmful;

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Anuvrata the Jaina Path to Self-Transformation and World Peace 283 the latter very difficult to achieve. It was this insight that lay behind anuvrata. If one finds complete restraint impossible, let him exercise minimum necessary restraint. Anuvrata implies such a minimum necessary restraint. Perfection or the greatest being cannot be divided but it takes several steps to reach it and each step upwards brings the destination closer. The anuvrats or diminutive vows are graded steps to reach moral perfection. What laid to the birth of Anuvrata movement were the prevailing circumstances after India got independence. After independence every thing was new - the elections, the Government, the administrative experience and the social order. Other leaders got bogged down in their respective political parties. The unity attained during the struggle for freedom was lost. Basic problems which remained hidden under the dazzle of independence surfaced gradually casteism, untouchability, communalism, economic disparity, rising cost and beggary were India's basic problems. Then there were post-independence problems like indiscipline, love of office, over-ambition, regionalism, terrorism and language controversies. These and other similar problems caused a lot of suffering to the people as well as a decline in their character. Meanwhile, there was growth in education and general intellectual development. Old beliefs were weakening. New principles were coming into existence. Religious leaders were decrying intellectuals who in turn were trying to reinterpret the past to the former. On the whole the situation was more destructive than constructive and generated more excitement than introspection. None was satisfied with it. Dissatisfaction prevailed in all fields - social, religious and national People were growing impatient of loss of character and indiscipline. The Anuvrata Movement was bom in these circumstances. Emphasizing old vows and values, although it had hothing new in it, it gave a correct assessment of the prevailing situation, The people felt assured because the movement was launched as both a diagnosis of and a remedy for the prevailing malady. Acarya Sri and his companions did not imagine the wide extent of the Anuvrata Movements's welcome and impact. Initially, they had a modest desire to change the outlook of those in their immediate contact. These people should regard religion not merely as part of worship but as

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284 Jainism in a Global Perspective an instrument of purifying character. They should be models of good religious living. This thought troubled his mind for a year or two. Occasionally it was also talked about. It finally matured in 1949. Keeping the Sravakas in view a list of vows were drawn. Acarya Sri felt that it should be further expanded more and more. Compilation of lists of evil habits as well as of vows went on. Finally an outline emerge and Acarya Sri launched the Asuvrata Movement in Sardarshahar on March 1, 1949. Earlier, nine-point and thirteen-point programmes had been propagated in an experimental manner. These programmes had been adopted by some twenty-five thousand people. They could be regarded as a prelude to the Anuvrata Movement. The Movement was originally called Anuvrati Sangh (Anuvrata Association). It started with Acarya Sri's long marches. In the prevailing situation movements aimed at developing character greatly needed. Anuvrata Sangha or Anuvrata Association fulfilled a felt need and therefore it did not take long to become popular. The public welcomed it as a beacon. Hundreds of people would gather in small villages, hear the vows of the Movement and adopt them. The Movement had already crossed the boundaries of India. At the time of the inaugural session newspapers in England and America had given beautiful coverage on it. The well-known New York Weekly Time in its edition of May 15, 1950 wrote under the caption "The Atomic Bomb". Like some people in other places a lean, short, bright - eyed Indian is extremely worried about the present world situation. He is thirty-four yearold Acarya Tulasi who is the head of the Terapantha Sect of the Jains. It is a religious community which believes in non-violence. Acarya Tulasi founded the Anuvrati Sangha in 1949. After he has won over the whole of India to his vows, he plans to do the same with the rest of the world.' The Anuvrata attracted notice in Japan also. The reactions of the people of all these countries reached the Acarya. Briefly the feelings of those people was that the vows had been propounded keeping India in mind and that a number of them were not useful for them. Then the Acarya decided to effect changes in the outline of the vows. The changes were necessary if the Movement was to have a worldwide impact. They were motivated by the thought that since the basic nature of man is universally

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Anuvrata the Jaina Path to Self-Transformation and World Peace 285 uniform, only vows in consonance with it may be widely propagated. Thus the number of basic vows went up to 42. According to the original outline there were no graded steps or stages for the followers of the Movement. Those who accepted the thirteen-point plan did not consider themselves members of the Movement, Then while there were some people who did not resort to malpractices like pay-offs and income tax evasion, there were others who found themselves unable to avoid them. Under these circumstances it was felt that it would be good to lay down progressive stages for the anuvratis (followers of anuvrata). On the basis three classes of anuvratis were prescribed : 1. New Entrant Anuvratis, 2. Anuvratis, 3. Advanced Anuvratis. The vows prescribed for these classes were 11, 42 and 4 respectively. Sarvodaya leader Acarya Vinoba Bhave criticised the atomic vow concernig truth. He felt that there can be an atomic vow of non-violence, but truth is indivisible and it therefore admits of only totality in the form of mahavrata (total allegiance to truth). Acarya Sri gave it a serious consideration but Vinoba's argument did not carry conviction with him. Truth is no different from non-violence. There can be no truth where there is violence. Both non-violence and truth are intrinsically indivisible. Height cannot be divided but it takes several steps to reach it and each step is different from the other. The anuvratas or atomic vows are graded steps to reach spiritual heights. In some quarters there was a rumbling that the Anuvrata Movement does not go to the base. It merely skims the surface. Without solving the economic problem it is in vain to think of moral development. Acarya Sri did not term it a one-sided untruth but he did not subscribe to the view that people having no economic problems are necessarily moral. People have a very limited view of morality. Is the aggressive instinct not immoral? The Movement mainly aims at creating a climate of nonaggression, peaceful living and satisfaction with one's rightful share of things. Is this not something basic? Some thinkers expressed the opinion that if individuals like Lord Mahavira, Lord Buddha and Mahatma Gandhi could not make the world moral, how could Acarya Sri do it? To this Acarya Sri replied, when do I say that I am going to make the whole world moral? of course our efforts

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286 Jainism in a Global Perspective shoule be directed towards that goal. The torch of morality should never be allowed to go out. Our efforts may not succeed, but we will at least not be blamed for not making them. The work relating to anuvrata made some headway. But a new confusion arose. Our own followers started saying, 'Acarya Sri no longer insists on the people becoming Jains. He has slackened the propagation of Terapantha-- on the other hand some non-Jains started saying that Acarya Sri wanted to convert everyone to Jainism under the cover of anuvrata. If on one side there were these reactions, on the other quite a few people stressed the great need for the Movement. C. Rajgopalachari had written at the time of the first session of anuvrata. 'In my opinion this (Anuvrata Movement) is the first step in the direction of people's moral and cultural emancipation'. While many Western celebrities like Bertrand Russel 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 Hiroshirma and Nagasaki by a strange coincidence, as it were, a relatively unknown religious preceptor of the East heading a Jaina sect, seated far away in a remote town of the Thara desert of Rajasthan, was engaged in an indentical mission, thought in a small way, of rousing the masses against violence and moral torpor. He heard the inner call that commanded him to throw off the yoke of sectarian dogmatism and launched a crusade against caste, untouchability, subjection of women and religious intolerance. His response to the call resulted in the birth of Anuvrata Movement. It was in this very way that Simon and Andrew responded when Jesus walking by the sea of Galilee called to them. The only difference was that the call which Acarya Tulasi heard came from within, not unlike the one Saint Joan had heard centuries before in France. But unlike as in her case the inner voice directed the Acarya to launch a movement for liberating the individual from a bigoted sectarian outlook, fanaticism and an unethical approach, thereby automatically ensuring the emancipation of mankind. The root of the malady lies in the individual. The Acarya realized that society cannot be purged without an inner transformation of man. Instinc

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Anuvrala the Jaina Path to Self-Transformation and World Peace 287 tively motivated by the maxim : In small proportion we just beauties see; And in short measures, life may perfect be. Acarya Tulasi began his mission by carefully drawing up a code of conduct for all individuals in society. The Movement embodies a vision of a harmonious society free from exploitation and conflict. There is a striking similarity between his vision and that of Tagore's heaven of freedom as pictured by him in his immortal work Gitanjali. The most important thing about the Movement is that it strives after the middle path steering clear of the two extremes of absolute asceticism (mahavratas) and unbridled materialism resulting in moral torpor. The Anuvrata Movement aims at ushering in an era of self-awakening - the antithesis of the Atomic Age. Acarya carries his message far and wide covering thousands of miles on foot, enjoining on the people the discipline of anuvrats. The voice of the Movement has by now permeated the masses focussing their attention on the importance of self-restraint. The phenomenal rise in incidents of communal clashes and racial riots in the fast-growing multicultural societies mushrooming all over the world giving rise to frenzied massacres like the ones the world watched helplessly in Sri Lanka, Lebanan, South Aftica, Middle east and Bosnia makes it imperative for everyone to carry the Movement across the seas to ensure amity and reconciliation between differing groups and cultures. Acarya Sri realized in the wake of his experiment of enjoining the discipline of anuvrats on the individuals that a radical attitudinal change in man was not possible merely through the advocacy of the anuvratacode of conduct. It must be accompanied by another effective tool that can gradually induce him to introspect. Yuvacarya Mahaprajna (now an Acarya) came up with a bright idea of a unique technique of meditation called Preksa Dhyana as a means to bring about a mass psychological transformation. Acarya Sri added Preksa meditation to his programme of reconstruction of moral and spiritual values. Fortified with this potent means of an attitudinal change in man, the Anrvrata Movement has added a new and important dimension. A follower of anuvratacode has to practise

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288 Jainism in a Global Perspective Preksa meditation every day, which inclines him naturally to imbibe the anuvrata discipline. It ultimately becomes an integral part of his character. After the nuclear holocaust witnessed in Hiroshima and Nagasaki thousands of peace organizations sprang up in all parts of the world raising their voices against nuclear weapons and demanding complete disarmament. We feel heartened to note that some success has been achieved in reducing nuclear arsenal. These people say that their main aim is to save the world from the third world war but as a matter of fact many will agree with me when I say that the third world war has already begun. It is war against nature. Environmental and ecological disaster that closes in on humanity now will result in the annihilation of all forms of life on this earth. Its impact is likely to be more ghastly and horrible than the tragedy of Hiroshima. It is the duty of the Parliament of the World's Religions to let the world know that if our life style doesn't change, if we continue to destroy forests, plants and other species just to satiate our thirst for physical comforts, fashions and grab all resources for our family and for a few people ignoring national and social interests, we are in for a bigger catastrophe and that is the end of life itself on this planet. We must spread the message of deep ecology that all life is bound together. We must limit our needs. Anuvrata Movement is in fact an ecological and environmental ethic which all should join to save the world. It is not an organization. It is a self-transformation network. Everyone irrespective of his caste and creed is invited to join it. The Rajsamand Declaration and Ladnun Declaration issued by the First and Second International Conferences in 1988 and 1991 at Ladnun and Rajsamand, set forth a concrete action plan based on deep ecology for saving this planet from ruination. This ecological ethic is summed up in the following vows: 1. I will not kill any innocent creature. 2. I will neither attack anybody nor support aggression and will endeavour to bring about world peace and disarmament. 3. I will not take part in violent agitations or in any destructive activities.

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Anuvrata the Jaina Path to Self-Transformation and World Peace 289 4. I will believe in human unity, will not discriminate on the basis of caste, colour, etc. and will not practise untouchability. I will practise religious tolerance. 5. 6. I will observe rectitude in business and general behaviour. 7. I will by degrees develop a pure tenor of life and control over senses. 8. I will not resort to unethical practices in elections. 9. I will not use intoxicants like alcohol, hemp, heroin, etc. 10. I will lead a life free from addictions. 11. I will do my best to avoid contributing to pollution. Commenting upon the Anuvrata Movement, Dr. S. Radhakrishnan, the former President of India has made the following observations in his article on Acarya Tulasi published in the book Living with a Purpose: "Acarya Sri Tulasi has been the head of the order of Terapanthis for twenty-five years. It has large number of monks and lacs of laymen. The great respect which they all have for Acarya Tulasi is a sign of his outstanding personality. Acarya Sri Tulasi's impact on the Indian community is due to the Anuvrata Movement which he has started. There is a general feeling in the country that while we are attending to the material progress and doing substantial work in that direction, we are neglecting the human side of true progress. A civilized human being must be free from greed, vanity, passions, anger etc. Civilizations decline if there is a coarsening of moral fibre, if there is a callousness of heart. Man is tending to becoming a robot, a mechanical instrument caring for nothing except his material welfare, incapable of exercising his intelligence and responsibility. He seems to prefer comfort to liberty. Our politicians are resorting to direct action to enforce their particular viewpoints or to fulfil their desires. This is unfortunate and to remedy this growing indiscipline, lack of rectitude, egotism, the Anuvrata Movement was started on March 1, 1949. It requires strict adherence to the principles of good life. It is intended to impart education in moral and spiritual values.

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290 Jainism in a Global Perspective We cannot say that, as a result of this movement, things have improved very considerably. Public spirit, commercial integrity, individual rectitude, family life, peaceful behaviour, these require to be cultivated. These cannot be achieved by merely talking about them. The only way in which this can be brought about is by imparting to our young people the essentials of our culture. These may be summarized in the three great words-abhaya, ahimsa, asarigawhich are the common possessions of all systems of religious thought." I cannot resist the temptation of quoting here Acarya Tulasi and Yuvacarya Mahaprajna's message issued to the Parliament of the World's Religions about Anuvrata Philosophy. They say: "The twentieth century is a century of scientific achievements. During this period science has made advances in all directions. Their social advantages are self-evident. The facilities and conveniences available today were not there in the past. As a result of these facilities all physical discomforts have been considerably reduced. One is reminded of an ancient Sanskrit maxim - Skandhat skandhantaram nayat - it is a human havit to transfer the burden from one shoulder to another and thus feel comforted. It is not indicative of the present state of affairs. We are exchanging one kind of unhappiness for another. This succinctly characterizes the tendency to yield to convenience. The hedonistic attitude gave birth to materialism and the latter created an endless appetite for the accumulation of wealth. According to us violence, terrorism and other similar evils are not basic but derivative. The real factors causing them are the attitudes rooted in consumerism, acquisitiveness and hedonism. Those who are actually engaged in violence and are terrorizing people have no different attitude. Ordinary people in society desire convenience, consumer items and wealth; so do those spreading violence and terror. No effective method of preventing terroristic activities and crimes can be found without having an integrated approach to economic planning. Intellectually it was felt that all such problems would be resolved automatically with economic development. However, experience has shown that economic development has further complicated these problems. The solution to the problem can be summed up in one word-self-restraint. It is essential that it should be practised on an extensive scale. Self-restraint

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Anuvrata the Jaina Path to Self-Transformation and World Peace 291 connotes reduction and limitation. It means exercising restraint in relation to conveniences, consumption and wealth. It is in this context that Anuvrata Declaration 'self-restraint alone is life' (samyamah khalu Jivanam) is capable of providing a permanent solution to the present day problems. Man lives by bread but he cannot live by it alone. Even what we eat and drink proves nourshing only when it is accompanied by restraint. Thus it can be said that what gives life to life or the supreme life-sustaining principle is self-restraint. And if there is any one thing that has been most neglected in the scientific age, it is self-restraint. The message of Anuvrata is that of self-restraint. The philosophy of Anuvrata is that of self-restraint. To spread this message extensively we will have to study both our past and our present. And the greatest concentration has to be on the present education system which is responsible for the present-day hedonism, consumerism and acquisitiveness. We can hope for a new man, a new society and a new world if the seeds of self-restraint are sown in the young students' minds from the very beginning. Materialistic expansion and spread of armaments cannot bring about a new world order. It is a reality and we will do ourselves immense good by accepting it. For if we refuse to accept it now, the problems arising in the future will compel us to do so. Anuvrata was relevant when it was started. But today it is infinitely more relevant. Its relevance has increased a thousandfold. What is needed now is that we should all come together and apply our minds collectively to the basic cause of our problem. Mere prunning of leaves or watering the plant will not do. We have to find out the root cause. We will find that the biggest problem today lies in our education and life-style. To find a solution serious deliberations are needed by putting all the heads together. The Anuvrata philosophy is must for a happy and peaceful life. From this point of view it can be said that the twenty-first century will be the century of Anuvrata, the century of spirituality.We hope that the people will give serious thought to it and will adopt anuvrata as the way of life for ensuring survival of not only human beings but all forms of life. What is Anuvrata? Briefly the following points can encapsulate it: 1. It is a human code of conduct.

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292 Jainism in a Global Perspective 2. It is a non-sectarian religion. 3. It is a philosophy of life which gives primacy to character or righteousness and holds worship to be secondary. 4. It is a philosophy which relatively gives more importance to the present than to the past or the future and concentrates on ways of proper living and evaluating the present. 5. It is a new formula for solving our problems. 6. It is a vow to reduce one's wants and limit one's consumption. It asserts the following truths which keep stirring our consciousness. Let the world be transformed through the Anuvrats. If we believe in religion, we must unite ourselves to stop the dance of violence and purge religion of the stigma that it generates more violence and hatred than love Anuvrata is one way. Acarya Tulasi makes an important point in his message. He says that seeds of non-violence should be sown in the minds of young people. Seville statement issued by the top scientists of the world in 1985-the International year of Peace-also stresses on the same point. 'Both war and peace originate in the mind of man.' Let us strive to root out the seeds of violence that sprout in our minds with the help of Anuvrata.

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Evolution of Jainism in North America, Achievements and Challenges DR. SULEKH C. JAIN Prof. Paul Dundas in his recently published book "The Jains" writes that Jainism, India's and possibly the worlds' oldest Religion is least known and least understood outside India. Jains through the ages have made great contributions to the culture, literature, art, architecture, education, welfare and betterment of the Indian society. Recently about two months ago an article titled "Radiance of Jainism on Western Horizon" authored by Prof. Noel King of University of California and Dr. Surendra Singhvi of Cincinati was published in JAINA convention souvenier in Pitsburgh. This article deals in great length with the evolution of Jainism in North America. For our audience here, I would like to touch upon some key points. "Jainas and Jaina scholars did leave India's shore many times during the last 2000 years. In eighteenth and nineteenth century Jainism was somewhat known to the west then some of the Indian books which found their way to Europe and then to New England in U.S.A. These were mostly brought here by Christian Missionaries and scholars." Our clear and documented story begines 100 years ago in 1893. A New York Times article in Sept. 1893 talked of degnitaries from India who arrived in New York aboard the steam ship PARIS in transit to Chicago to attend the first Parliament of world's Religions. Among them was a Jaina Virchand R. Gandhi who was described as a youngman with a heavy black mustache. To Mr. Pipe-- a reporter of the New York Times Mr. Gandhi explained that Jaina faith was the oldest in the world and that he had great difficulty in leaving Bombay.

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294 Jainism in a Global Perspective "It's the first time a priest of your sect has ever left his country, is it not? asked Mr. Pipe. "Oh, No" replied Mr. Gandhi. "Why, when did ever that happen"? asked Mr. Pipe. "About 2000 years ago" replied Gandhi in a matter of fact tone "No one has made a pilgrimage since then." The Reporter's assumption that it was virtually impossible for a member of such an esoteric religion ever to have left India was based on his own sense of wonder at someone so very different from himself. The response, equally surprising, that only 2000 years ago a pilgrimage outside of India had been made, showed the antiquity of the faith in which 2000 years were seen as inconsequential. To a press reporter in a nation little more than 100 years old then the response must have seemed incredible. After Mr. Gandhi's visit, the literary and academic interest in Jainism in U.S.A. took roots. Several books and research papers were published from University of Pensylvania and other places. Upto 1960 there were a few Jainas and practitioners of Jainism here but their number remained small till the landmark changes in the U.S. imigration laws in 1965 that admitted large number of immigrants from India and Pakistan. The religious groups formed by these new immigrants have exerted and will continue to exert significant influence upon the fabric of the American religion and culture. The first Jaina centre in North America in New York was established by a handful of families in 1965. Engineers, Professors and Doctors founded these and other centers and suddenly the whole tradition fell on their shoulders to transform the community, establish traditions, develop programmes for the youngsters and build temples. Initially these groups continued to meet in homes and rented halls for religious festivals until the group was large enough. Soon, schools, houses, garages, apartments, buildings, churches, movie theatres, warehouses and commercial buildings were converted to temples and places of worship. In some cases, lands were purchased and brand new temples were constructed. Also in early 1970s two prominent Jaina scholars and monks- Gurudeva Chitrabhanuji

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Evolution of Jainism in North America, Achievements and Challenges 295 and Acharya Sushil Kumarji migrated to United States and provided guidance and religious leadership to the Jainacommunity. Thus slowly and slowly our transition from invisible to visible took place. This is an exciting period for we Jains in North America that starting from a handful in 1965, now about 50,000 Jains live in U.S.A. and Canada. In the last 28 years, we have established a strong infrastructure that we all can be proud of. Now there is a Jaina organization or a group in practically every major city here. In fact there are more than 70 Jaina organizations now. Twelve years ago a unique and an historical event happened here. This was the creation of a national organization (The Federation of Jaina Associations in North America in short JAINA). This organization now represents nearly all the Jainas here. Starting with the first Jaina Temple in Boston in 1981 we now have more than twenty temples and places of worship with Jaina deities. Just two months ago, Jains inaugurated the largest and one of the most beautiful Jaina temples outside India right here in this city of Chicago. This summer alone we have had installation of Jaina idols in six temples in North America. Several more temples are being designed or being constructed. This is a remarkable achievement. Suitable, appropriate, easy to read and understand educational and Puja materials have been made available and several more are in progress. several vedio and audio tapes are now available. A couple of Libraries, especially Jaina Libraries in Lubbock Tx. and Toronto arerealy to serve the needs of the community. We now celebrate our holy festivals on a very reguler basis. Many of our rituals, places of worship and publications are non sectarian. Jaina conventions and other such functions have become gathering places for all Jains to meet, debate and discuss issues. Participation in inter faith movements, visits and availability of Jaina scholars, publications of at least three Jaina Magazines (Jaina Digiest, Jaina Study Circular and Jinamanjari) and the start of Jaina studies at several universities in the U.S.A. and Canada are bringing new awareness within the Jaina community. Other examples of Jaina community's forward and progressive march are the celebration of Paryusana and Dasa Laksana Parvas on grand scale,

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296 Jainism in a Global Perspective many long Tapasyas (fasts), caturmas, donation to charities, youth camps, seminars, Ahimsa Day celebrations, movements in ecology and environment, youth essay competition, and start of an electronic bulletin board on Jaina news and education. Jainas are doing well and are positioned to do even better in the future, not because of some sophisticated strategy or some miraculous divine power but we are doing well because of our committment, character and dedicated and vissonary leadership. However, if people think that future is merely an extension of the past then we have a real problem. In reality we do have many challenges - both internal and external . Let me brifly try to describe some of these challenges. The whole world is one big family. With the advancement of science, technology, communication, commerce and travel, almost every corner of the world is interconnected. The world has now become a global village. Can we afford not to co-operate and work together for a better world, for a better society and for a better future? If the beginning of this decade is any indication, the next century will shape upto be a time of unusual challenges and opportunities for all of us. We will have to choose our paths and priorities carefully and in some cases depart dramatically. History of United States is a history of immigration. Today, more than 100,000 Jains live outside India, nearly 50,000 in North America alone. Jainism, Hinduism and Sikkhism have become global religions in the past 50 years at a scale not conceived before. Communication, media, leadership, travel and immigration has made this possible. New religious and community leaders must face this fact. Temples, mosques, gurudvaras are changing the religious landscope of this country. Are we Jains ready to join the committee of other major world religions and play our proper role? Many of us who came here during the last 30 years are called first generation immigrants. Our children either born or raised here are called second generation and their children will be called third generation. Third generation in most cases is not yet formed. What children of first generation immigrants reject, the third generation accept and adopt. This

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Evolution of Jainism in North America, Achievements and Challenges 297 is a historical fact. Are we Jaina thinking and planning to meet their needs? Our second generation is very well educated, effluent, open minded, liberal professionals who have been raised here in materialistic, scientific, fast changing world. This generation has limited knowledge of their mother tongue, Indian customs, traditions, rituals and religion. These youths do not simply accept our traditions and beliefs on face value. They always ask why and how? Do we have proper answer in a language and style they understand? Unlike the first generation, in second generation faimily structure, both the spouses are generally professional and both work. Their children in many cases are and will be raised by baby sitters, nurseries, day care centers and not by a looking and caring mother. How we Jains are going to provide Jaina cultural upbringing of these children. Today, in this world, there are many ethnic and religious strifes and conflicts. There is increasing concern for the earth and the environment and thus the survival of the human race. By being here, our youths - will interact professionally, socially, culturally, academically in business, sports and entertainment with people whose ethnicity, views, life style, upbringing and religious practices and beliefs are mostly different than those of ours. In some cases, our youths will find life partners and marry outside their Jaina community. In fact, it has already started happening here. In our life time, the distinction between community and planet seem to have appeared. The health of the whole depends than ever on the strength of the unities and their ability to live harmoniously together, conscious of their independence. Within the Jaina community in India there is no historical tradition of a united Jaina commutity, a national organization to represent and speak for all the Jaina, a vision road map or national agenda. Many of our organizations are regional, sectarian and linguistic in nature. Many times because of this lack of unity and national leadership not only we duplicate or triplicate each others efforts buteven waste our resources. Twelve years ago, a bold step was undertaken here in this country to createnational organization or Federation of Jaina Associations in North America called

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298 Jainism in a Global Perspective JAINA. This concept is so new but also unnatural for us Jains. This is still in an experimental stage. There are forces always to derail this experiment and destabilize this organization. If we Jains want to be a member of the world religious community and become a global religion, then we not only have to create strong national Jaina organizations in each country where Jains live but also to create and establish an international organization like World Buddhist Congress, World council of Churches etc. Until this happens Jainism will remain into a closet. Another challenge that we Jains face is that we must discard the baggage of sectarianism, language, orthdoxy and regionalism that we first generation immigrants brought with us from India. Sometime because of this baggage, we see its ugly head which causes friction in the community. We have come here with different upbringing, religious traditions, practices, languages, food habits, but we are a small number, scattered all over North America, separated by large distances. Also we are educated, open minded, affluent, and acomplished professionals. It is time that we leave or discard all this baggage that divides us and concentrate on factors that unite us. Until that happens our energies will be fragmented and will not be strong internally. I can go on and on. Also I have not drawn up a blue print for the next year or next decade. This has to be done by the leaders united in purpose. Recently at the Jaina convention, I asked a good friend of mine and well known clinical psychologist, Dr. Michael Giannelli of Los Angeles about the identity, and role of Jains in North America. Here are his views : "At the Pittsburgh convention, some Jains directed my attention to certain problems encountered by Jainism in North America. These difficulties include: no tradition of evangelism of self-promotion; abstinence from political activism : being open-minded "to a fault;" being handicapped by racial and ethnic prejudice; a tendency for self-segregation among older Jains; and, concern about cultural erosion among younger Jains. As a doctor of clinical psychology and an animal rights advocate, I truly believe that Jainism has a great deal to offer, despite its problems. Jainism can exercise a powerful and positive role on American Culture, without having to compromise any of its inspiring traditional values.

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Evolution of Jainism in North America, Achievements and Challenges 299 The U.S. is a pragmatic, results-oriented country. In my view, Jains would do well to tap into this temperament and chiefly by example -- appeal to a wide variety of "special interest" groups by finding common ground with them. For example, to the animal rights community, Jains may honestly say, "We too have a strong commitment to animal protection. Let's talk." To advocates of higher education, Jains may say, "We also place great value on learning. To worldly proponents of financial prosperity, Jains may say, "We too value affluence, not simply for personal betterment, but also to support social altruism." To connoisseurs of fine art, Jains may say, "We have treasured fine art and cultural programming for millennia." To health conscious consumers, Jains may say, "Physical health is one major benefit from our vegetarianism." To activists for world peace, Jains may say, "Ahimsa is the foundation of our lifestyle." To environmental adherents, Jains may say, "Our historical tradition teaches us to cherish our earth and its ecology." To those seeking a spiritual reawakening, Jains may say, "Our ancient culture has much to offer regarding religion and philosophy." And so forth. Jainism's adherents need not try to become "salesmen" in the crowded and competitive American marketplace of Ideas, attempting to join the so-called "mainstream." Jainism does not need to "commercialize" nor "advertise." Americans are value conscious, and the true test of the value in Jainism is its remarkable history and the impressive accomplishments of its people. Just as appealing-and so urgently needed in the troubled world of today-is the compassionate and benevolent vitality which Jainism is eager to share with all." This is just a short list of broad challenges. We Jains outside India have a special duty and also a place in history. This is now morning here dit is a wake up call for we Jains. Let us not procrastinate but get started. Let it be our cause to do our very best and be proud of being Jain. Within us individually these should be a searching, a reaching, a grasping, or a quizzical attitude, a questioning of society, a questioning of ourselves. I believe, we are doing O.K. but we can do much better. Remember, the only limits as always are those of vision.

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300 Jainism in a Global Perspective The communities and organizations that find a way to engage every mind, harness every volt of passionate energy, bring excitement to the lives of their people, and break every artificial barrier between people will be the communities that will survive, win and thrive in the 90s and beyond.

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Can Jainism Survive in the 21st Century MEERA SHAH The 21st Century The earth struggling to support a population which is taking more from her than it is giving back. The environment is being choked to death by the earth's myopic inhabitants, who care more for their own short-lived comfort than that of the future generations. Acquisition of material wealth is the aim of each human being. Cutthroat competition in this harsh economic climate brings an standard of life. Dire social consequences, such as an increased crime rate, result. Conflict is sparked off around the world by greed for power and wealth. There is much pain and suffering. In search of a higher standard of living, man inadvertently achieves a lower standard of life. Could Jainism survive in such a world. If the picture that I have painted is indeed what the 21st century beholds, I should rephrase my statement to question 'Can Jainism survive in the 21st century?' The Tattvartha Sutra in its first chapter states that right belief, right knowledge and right conduct is the trifold path to liberation i.e. Moksa or liberation from the cycles of birth and death, pain and pleasure. The elements of this trifold path form the basis of my paper on whether Jainism, as a religion, can survive in the 21st century: Knowledge Conduct Perception or Belief Jnana Caritra Darsana However, I shall be using the three elements in a different way from the Tattvartha Sutra. Whereas in TS belief is the cause, and knowledge and conduct are the effects, in my paper I shall take knowledge and conduct as

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302 Jainism in a Global Perspective the causes, resulting in belief (darsana) as the effect. My reason for doing this is as follows. The Tirtharkaras were the pioneers who propounded the principles. The only available starting point for them was observance of human nature. Hence, for them it was belief of the universe which led to right knowledge and right conduct. On the other hand, today we are much more fortunate in that the self-realised Sages have written down their experiences in the form of scriptures. This leads to a reversal in the role of belief, conduct and knowledge for us. Knowledge is already available to us, being contained in the scriptures. Right conduct too, has been prescribed by the enlightened Sages. Knowing and practicing will thus lead to understanding of the Truth. In other words, the Sages began the quest for Truth. Once they had discovered it, what was their cause with the resultant effect, switched to become the effect and cause respectively of their followers. The doctrines of the Jaina Philosophy are well documented, so there is no doubt that the knowledge will survive in the 21st century, and indeed as long as people are able to read what is written on Jainism. But I pause here to make a distinction between the Jaina Philosophy and the Jaina religion. To me, the Jaina religion is something more than the mere philosophy, which may be an active area for intellectual debate, but alone will do little to fulfil the purpose of its creation. The Jaina religion is meant to guide people to lead a moral and ethical life. This would benefit both oneself (accelerating the process of attaining Moksa), and in addition, the entire society. Therefore, to be a follower of the Jaina religion, one not only requires a knowledge of the Jaina Philosophy, but in addition, one has to put into practice those known doctrines, i.e. make them one's code of conduct. Thus, a religion requires a philosophy and practice. Only by putting into practice what we know, will we be able to achieve the third element of the trifold path of liberation i.e. right conduct. Only by practicing its propounded principles in day-to-day life will there be sufficient spiritual development to ensure that Jainism survives in the 21st century.

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Can Jainism Survive in the 21st Century 303 Study of Scriptures For in the hustle and bustle of modern life, it is unlikely that anyone will be able to make a committed and detailed study of the philosophy especially on one's own. Even if one does embark on such a mission, noone else will be available to answer the questions and doubts, which may arise during one's study. This will lead to confusion and frustration which will result in abandoning the study of something so earnestly begun. It therefore, appears that the philosophy willexist only as an adornment in the scriptures, with everyone acknowledging its existence, but few ever sparing the time or energy to learn what is in them. In such a situation, even the acknowledgement of the scriptures will decrease with each successive generation, for there is no point in remembering something from which you derive no positive benefit. There thus arises the danger that Jainism will not survive in the 21st century. In many ways Jainism is already on the brink of extinction. Ishall cite an example. The Halari Oshwals have been followers of the Jaina faith for many centuries. In search of better economic conditions, many migrated from India to other continents. The majority prospered in the economic field, but this economic prosperity was not accompanied by spiritual prosperity. They still call themselves Jainas, but many have little knowledge of what their religion teaches them. My own experience has been with the younger generation of Oshwals settled in the UK and Kenya. Some would not think twice about eating meat or hurting others, even though Ahimsa is the cardinal doctrine of Jainism. Many would not think twice about lying, although Satyagraha is another great virtue identified with a Jaina. Unless community leaders step up the effort to bring Jainism to the Jainas, it is inevitable that Jainism will die out in the 21st century, especially among the Jaina communities away from the sub-continent. Many Jaina youths have told me that they would like to find out more about Jainism, but do not know where to turn. Performing rituals without understanding the background philosophy has become a common practice

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304 Jainism in a Global Perspective for their parents and grandparents, and I can understand why some youths feel that the religion is confined to the middle-aged and elderly. This is unfortunate, since the Jaina philosophy exists to guide people throughout life, and it perhaps is during the teenage years that such guidance is most needed. It is indeed commendable that Jaina studies are going to be introduced into school curricula and degree courses. But my approach to spread the message of Jainaism would have been different. I do not believe that Jainism can be studied in the same way as we study History, Maths, Geography, or other subjects which culminate with a written examination at the end of a short course. Ideally, I would like to see Jainism being taught not in classrooms, but in study circles, which one can continue attending throughout life. The examination of this life-long course shall not be a written paper, but one's conduct in everyday life. Such study circles or Satsargas are a common practice among the middle-aged and elderly Jainas. There is no reason why such study circles cannot be created for the youths as well. There would be about a dozen people attending each study circle. Each group would have as its leader a learned Jaina, who would be able to explain the philosoplhy. The study would last for a couple of hours each week, being comprised of a study of the scriptures, followed by a discussion of that particular week's study. In this way there will be a continual reinforcement of what has been learnt. As the philosophy is gradually revealed, the whys and wheres of life will become clearer. Study circles are not a novel concept. Many faiths adopt them, and I personally have attended and led Satsangas. I have found that spending just a couple of hours each week in intense contemplation of the Ultimatewill be a source of relaxation and comfort, away from the unnecessary worries of the world. It will rejuvenate you to face boldly the challenges of the coming week. My request to the community leaders is that. Jainism is dying, and will not live to see the 21st century unless we awake and act immediately. The ambassadors of Jainism into the 21st century are the

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Can Jainism Survive in the 21st Century youths of today, but how can they be envoys of a faith that they themselves do not appreciate. It is therefore our duty to teach them. Many youths have misconceptions that learning about their religion will strict their liberty. Little do they know that their religion provides a key to free them from the bondage that currently enslaves them. We have no right to deprive the youths of their religion. So, arrange such study circles everywhere in the world that Jaina communities flourish. There are many people well-versed in the Jaina philosophy who would be more happy to share their knowledge, and become leaders of such study circles. 305 We were not made for Jainism, but Jainism was made for us. We are obliged to save our religion from extinction by giving to our children this rich spiritual heritage, the only true wealth we can pass on. We alone have the power to determine whether or not Jainism can survive in the 21st century. Time is running out and unless we act now, there is no doubt that the days of Jainism are numbered. My message to the Jaina youths is that moment has come to rise above the maze of aimless actions. We have in our midst a real jewel. To let it slip out of our hands would be suicidal. Be open-minded. Within a few hours you will discover that it is in your religion that you are able to find what you have been seeking all your lives. The future of Jainism depends on you. Neglect it, and neither it nor you will be able to see a peaceful 21st century. I have so far discussed a method by which Jainism can survive in the 21st century. But is there need for Jainism to survive in the 21st century? What does Jainism have to offer in the 21st century that makes it worthy of preservation. Although I was born to a Jaina family, it was not until a few years ago that I began to understand what the religion was actually saying. Throughout life we are constantly going back and forth, here and there in search of happiness. This is because it is our true nature to be happy. But the veil of Maya- (illusion), makes us waste our time on external things, from which we derive only split-second satisfaction. Krodha (anger), Lobha (greed) and Mana (Pride) are among the destructive

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306 emotions that arise from Raga-Dvesa - (attachment and aversion) of the external materialistic world. Jainism in a Global Perspective Happiness is not something external, but internal. To discover it, all we need to do is to remove the veil of Maya and overcome our internal enemies. Unless and until we do this, we will continue to be incarcerated in the cycles of life and death, forever chasing fleeting illusions of happiness. The past couple of centuries have seen rapid economic development. This is set to accelerate in the next century. As the world continues to be dominated by more materialism, man will lose sight of the meaning and value of religion. From time immemorial Jainism has managed to raise man when he is sunk deep in the swamps of immorality. Jainism will similarly instil new hope among mankind in the 21st century. There is once again great need for Jainism. I shall now explain further what I mean by knowledge, conduct and belief. To begin with, we must have knowledge of what we are trying to achieve. Lord Mahavira has said that man alone can be his own best friend and also his own worst enemy. And man alone has the power to make himself his own best friend or his worst enemy. So the true conquerer is not the man on the battlefield who has slayed thousands, but the man who has managed to conquer his own internal enemies of: illusion anger greed pride Maya Krodha Lobha Mana A Jina is a conquerer of his internal enemies. The Jaina in the 21st century will have to fight even harder than before to combat these enemies. I shall illustrate the operation of these internal enemies by means of an example. A teenager may look at her friend's new clothes and say, "How happy

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Can winism Survive in the 21st Century 307 I would be if I too had such a lovely outfit." She may acquire such an outfit, but within a few days her desire for the clothes dies down. On looking at the outfit she no longer derives anywhere near the same quantum of happiness that she had when she initially bought it. She next turns her attention to a golden watch which another friend received as a birthday present, and mekes up her mind to obtain a similar watch. She may persuade her parents to buy her an early birthday present, but within a few days of being given the watch, her interest in it fades as way. What goes on in that teenager's life also goes on in the life of most people. The example serves to illustrate two points. Firstly, we are constantly looking for things which will make us happy, i.e. bliss is our true nature and we are constantly seeking happiness. Secondly, materialism can only bring us temporary satisfaction. The spiritual path alone can bring permanent happiness. Let us look at how the internal enemies are at play within the teenager, and we can also examine some of the ways in which she can overcome these enemies. Firstly, Maya (illusion) The girl is under an illusion that the new outfit, or the gold watch will give her happiness. It must be remembered that no external object will provide permanent happiness. Bliss is within you - for you to discover - so remove the veil of Maya and seek yourself, and you shall find true happiness. Secondly, Lobha (Greed) The girl desires initially the outfit, and then the gold watch. Once desire for one item has been quenched, she craves for something else. Materialism leads to such an infinite spiral of desire and greed. Just when you think you have found happiness, you realise you have lost it. If you desire true happiness, then stop this craving for material wealth, it will get you nowhere, and instead have only one desire, a desire to know the true nature of the self. Thirdly, Krodha (Anger) What if the girl had not been able to obtain the desired outfit? Her strong desire for the outfit would have been vented as anger. She would

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308 Jainism in a Global Perspective have wasted valuable energy, which she could instead have used more constructively elsewhere. Had the girl not obtained the watch, she would have been filled with envy towards the friend with the gold watch, perhaps at the cost of breaking their friendship. Both anger and jealousy arise from attachment - Raga. Try to conquer them with detachment. Jainism does not preach that one should not wear good clothes or gold watches. There is nothing wrong with wanting such things. But make sure that you can control your wishes. Do not let your desires control you. If you do obtain the items, then be content. However, if for some reason you are not able to get them, then still be satisfied with what you have. Such detachment will spare your body and soul from selfconsumption, and the disastrous consequences of the burning fire of jealousy and Krodha (Anger). Finally Mana (ego/pride) After obtaining the gold watch, the girl may be overcome by a sense of ego to such an extent that she may feel that teenagers without gold watches are simply not worth associating with, and hence sever allties with non-gold-watch-wearers. Yet pride comes before a fall. The gold watch may be stolen, then will the girls see herself as a lessar being without a gold watch? Overcome this nonsense egoism. It leads to nothing but hatred and conflict. Make it your mission in life to spread compassion and peace. Humility is the best means of achieving this. The example I have given above is neither trivial nor far-fetched. The teenager represents most of us, lost in a world of glittering and yet false objects, forever trying to seek happiness, but never really succeding. Knowledge teaches us to learn to recognise the "new clothes" and "gold watches" of the world, and to live a life of detachment and free from illusion, and ultimately realise that what we are seeking can be found within ourselves. Hence, know that only by overcoming these internal enemies of Raga-Dvesa, Krodha, Lobha, Manaand Mayawe can be liberated from the cycles of pain and pleasure, and attain Moksa, and everlasting happiness. This knowledge is germane to what our aim should be.

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Can Jainism Survive in the 21st Century 309 There is another sort of knowledge which I believe is of great importance. That is knowing to read the scriptures which contain these pearls of wisdom. Many of the authentic Jaina scriptures have been written in Prakrit and Sanskrit, and it is not possible for everyone to know these ancient enchanting languages. Much Jaina literature has been translated to Gujarati, Hindi and other modern Indian languages. There is always a price to pay when scriptures are translated the cost of making the scriptures available to the masses involves losing some of the charm and effect of the words. Fortunately, since the modern Indian languages are only modified forms of Sanskrit and Prakrit, translation into these languages is not accompanied by a huge tradeoff. However when these scriptures become translated further into English and other European languages there is the danger that there will not be adequate or appropriate words in the language to preserve the spirit of the religion, which may lead to much distortion and dilution in meaning. Hence, I believe that for Jainism to survive in the 21st century knowledge of the Classical languages or at least modern Indian languages in which translated scriptures can be obtained is not merely an advantage but a requirement. How to put Philosophy into Practice At university, people often tell me that the philosophy sounds fine in theory but seems impossible to practice in the reality of the modem world. I defy this. I believe that such comments only arise out of ignorance - people do not really understand what we are trying to achieve. Jainism is not asking us as laypeople to renounce the world or sit in meditation all day long. Jainism is a way of life. Indeed there is one set of strict rules for the monks - the Sadhus and Sadhavis who have renounced the world, and another set of more lenient rules (yet preserving the purpose of Jainism) for the Sravakas and Sravikas (layfollowers). I suppose the word doctrines would be more appropriate than 'rules' for rules suggests a strict, inflexible set of commandments. The beauty of the Jaina doctrines is that they are not limited any particular era for they represent the fundamentals of peacefulliving, and hence can be made to fit into any age or generation. The same set of doctrines preached by Lord Mahavira more than 2500 years ago, if earnestly practiced by the youths of today, will determine whether

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310 Jainism in a Global Perspective Jainism can survive in the 21st century. The five great vows common to all Jainas (be they layfollowers or a monks) to guide them in their daily conduct are: Brahmacarya Celibacy (Self Control) discipline at the physical level Ahimsa non-violence discipline at the mental level Satya truthfulness discipline at the intellectual level Asteya non-stealing Aparigraha non-acquisition Ishall attempt to give examples of how these vows can be practiced in our daily lives. Bhrahmacarya (Celibacy -- Self Control) The physical entity in man longs for contact with the world of objects for gaining sense gratification. The eyes wish to see beautiful forms and colours, the tongue craves for good food, the nose likes to smell pleasant fragrance and so on. Thus, when an individual continues to live on mere gratification of his sensual demands, his passions breed and swarm in legions which ultimately mutilate and consume him. To avoid such selfafflicted ills, Brahmacarya was prescribed as a discipline at the physical level, Brahmacarya means living in self-control with respect to all our sense enjoyments and does not mean their total self-denial. The world of objects is meant for us to enjoy and the scriptures do not deny us the freedom to enjoy them. They merely advise us to be masters of our enjoyments and not allow them to dominate and enslave us. With a heart full of love, our Preceptors cry out, "Enjoy the world but let not the world enjoy you." You may eat food, let not the food eat you. You may drink but let not the drink, drink you. The interpretation of Brahmacarya has been so badly contorted and distorted that the real significance and value of this discipline has been lost. It is popularly misunderstood to mean complete abstinence from sexual life. This is absurd. What the Mahatmas advise us is to abstain from excessive indulgence in any sensual pleasure.

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Can Jainism Survive in the 21st Century 311 In short, to talk too much or listen to a radio all day would be breaking the vow of Brahmacarya. If this sacred docrine is not followed, man abdicates hisown freedom and becomes a slave to the ever changing environment and circumstances. Ahimsa (non-violence) The second vow, prescribed for the mental level, is Ahimsa which means 'non-injury'. Ahimsa does not mean 'non-killing' or 'non-injury at the physical level'. Sometimes we may have to be cruel and injurious externally even though our heart behind our actions is full of love and kindness. It is, therefore, to be understood as a mental attitude to our relationship with others in life. For example, a surgeon may appear cruel and bloody while performing his operations, but his heart means well. Such actions, though physically hurting and causing pain, would fall under Ahimsa. Compassion for even the smallest living being is the role of the Jaina hence most Jainas are vegetarians. It is important for us to remember the reason why we are vegetarian. Lord Mahavira said that all living beings desire life and not death. Therefore, no one has the right to take away life of any other being, especially when he has no power to take away Kfe of any other being, especially when he has no power to give life. Hence the killing of life is the greatest sin. I have met people who, although vegetarians, have cravings to eat meat, and vegetarian dishes made to look like meat in their diet. I have also come across with the people who refuse to do Biology practicals which involve cutting open a fish and yet spend most of their time in idle gossip about others. On the other hand, there are people, who, because of duress of circumstances, having been brought up in a meateating community, are non-vegetarians, and yet one can detect immaculate ideas of non-violence in their thoughts and words. Often at school, college and university, circumstances may be such that we cannot maintain a strict vegetarian diet. Try to remain vegetarian as far as possible, but remain vegetarian with the right intentions i.e. with the intention of spreading the message of ahimsa, and not with the hypocrisy of showing off to the world that you are vegetarian. When practicing Ahimsa, it is the intentions behind .

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312 Jainism in a Global Perspective acts which matter more than the acts themselves. Therefore, practicing this mental discipline will purify your intentions. Satyam (Truthfulness) The third principle is Satyam or truthfulness, a value of life to be lived at the intellectual plane. Satyam enjoins that one whould live honestly with one's own intellectual convictions. Everyone of us has ideals of his own, but only a few live up to them. We are led to compromise with our ideals when temptations induce us and we fall a prey to our senses. This is asatyam or dishonest living. The dignity of man lies in living up to his own convictions at all times. Asteya (Non-stealing) Refrain from taking that for which we are not entitled to. By stealing, we are not only depriving other people of what is lawfully theirs, but we are also adding to our own bad karmas, the price of which we will. undoubtedly have to pay due to the operation of the Law of Karma. Once again question your intentions? On the one hand, a poor person may steal a loaf of bread to feed his starving family of six. On the other hand, a well-fed boy, driven by the desire of sensegratification may steal a sweet. The intentions of the poor man were much more noble than the boy's. Far from wanting to fill his own stomach, his intention was to feed his wife and children, and hence he is much closer to being a Jaina than the boy, the boy having no real need of the sweet. Aparigraha (Non-acquisition/possession) As already explained, material accumulation can only bring temporary, fleeting satisfaction. Acquisition brings with it additional problems. In order to safeguard what has been acquired, you will have to install a security system, which will bring extra expense, and that means that you are confronted by more stress and tension, arising from the need to work harder. Eventually, you may find that your mind would be at greater peace if you had fewer possessions.

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Can Jainism Survive in the 21st Century 313 Learn to see through the Maya that shrouds clear vision. Permanent bliss is only possible by self-realisation, which comes from within. Therefore, if external objects cannot yield true happiness, why acquire more than is necessary? Over and above all this, your conduct should be guided by the doctrine of Anekantavada. The purpose of the Parliament of World's Religions is captured in this single word Anekantavada. It is the theory of Relativity or non-absolutism, which teaches us to realise truth in its varied aspects. The religions of the world are simply different paths to the same goal. Calling water, l'eau in French, or Maji in Swahili, or Pani in Hindi, does not change the nature of the water. Similarly, just as different languages have different names for the same water, so, different religions have different names for the same Ultimate Truth. Individual perception of the Ultimate may be different, yet this does not make the Ultimate different. So follow your own religion in earnest, but do not reject any other religion, because by so doing you will be rejecting the Ultimate Truth, which is the goal of your own religion, and hence, indirectly, you will be rejecting your own faith. Two reasonable people can reach opposite but still reasonable conclusions. There are very few things which are manifestly or absolutely wrong, and those which do exist are well-known to us. Therefore, when we say that something is wrong or right, it is often only relatively wrong or right, i.e. wrong or right according to us. How many times do we actually bother to see the picture from the viewpoint of another. We are often so busy voicing our own opinions, that what other people think is of no consequence to us. This makes us very myopic, selfish and partial in our outlook. A friend of mine at University who was an atheist, started attending Bible Study groups. After a few lessons, she professed to being a Christian, and as a Christian she decided she could not accept what was preached by the Hindu Philosophy. This sort of bigotry arises only from ignorance, for I have discovered much common ground during my studies of both the Hinduism and Christianity.

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314 Jainism in a Global Perspective I realised that what she had said was really a microcosm of what was happening worldwide. Attending a Bible study group does not make you a Christian, any more than doing Puja every morning makes you a Hindu. Until you have digested the essence of the religion, you cannot claim to be a Christian or a Hindu or a Jaina, and once you have truly digested the religion, you would not mind being addressed as either a Christian, or a Hindu, or a Jaina, as the Ultimate Truth that all true religious preachings are identical. Nothing saddens me more than people professing to fight in the name of religion, because if they truly understood the religion there would be nothing to fight over. Hatred and wars start when people impose their own viewpoints and become selectively deaf to the opinions of others. How can we spread compassion and peace in the world if we do not respect the rights of others. Let us not impose our own thoughts or views on others, but instead reconcile with their thoughts or viewpoints. Let us make it our mission to remove the awful hindrance of ignorance among mankind, which has made neighbour kill neighbour. Remember Anekantavada. Only by being catholic and tolerant in our outlook and attitude towards others can we bring peaceful co-existence and unity in the world. The edifice of life stands on these great principles. If we follow them, the humanity shall rise to eminence and glory. Conclusion Iconclude in the belief that as things stand today there is great doubt whether Jainism can survive in the 21st century. The knowledge seems to be confined to a handful of scholars. It is not reaching the masses, especially the youths who need it, most desperately. It is not difficult to bring Jainism to the lay people. Only a little effort is required to start up the regular study circles. Circumstances in the world today are such that there is need for such spirituality. People will flock to these Satsangas. We go back home after work each day. Why? Because that is where we belong. In the same way, by studying Jainism and applying the Philosophy in our daily lives, we will be taking our soul - Atman - back

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Can Jainism Survive in the 21st Century 315 where it belongs. Let us become not mere preachers but practisers of the faith. Let us not merely claim to be Jains, but let us become Jainas. Let us increase our knowledge and improve our conduct by becoming better Jainas. This will enable us to understand ourselves, and once we are able to fine-tune ourselves, we will be able to spread this understanding to others. Therefore, know that we are seeking to attain liberation by conquering our internal enemies, Raga-Dvesa, Krodha, Lobha, Mana, Maya. Without putting the philosophy into practice, the knowledge is as good as ignorance. Only if the philosophy is practiced can Jainism survive in the 21st century. So, adopt a code of conduct guided by doctrines of Ahimsa, Satya, Asteya, Brahmacarya and Aparigraha, which will enable you to conquer your inner enemies. If you can take Jainism into the next century, the 21st century shall not be the bleak premonition described in the beginning of my speach. We will be able to save the world from environmental disaster by demanding less from her. By living in peace and harmony with nature and each other, there will be less conflict. By conquering greed and attachment to materialism, we will increase spirituality and morality. The world shall be a better place to live in, and one in which Jainism shall survive as a manual for attaining Moksa - liberation. A request to community leaders and a message to the Jaina youths is all I have to offer today. We have the power to make it or break it. Abandon it, and we will perish. Cherish it, and we will flourish. I would like to conclude by reciting a verse which depicts the need for unity in the world -- There is only one Sun. There is only one Sky/Universe. There is only one Earth. Be so kind as to unite the world O Lord ! So that all may have only one religion. .

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RX JAINISM and RELIGIOUS TOLERANCE DR. JAGDISH N. SHETH CHARLES H. KELLSTADT

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* World desparately needs economic growth Example : High unemployment It is not likely to come from the advanced countries Example : Poor GDP growth * * The 21st century will belong to developing nations Examples: China India Mexico Jainism and Religions Tolerance Geopolitical alliances will take place to capture growth from developing nations Examples : NAFTA Eastern Europe ASEAN Bloc * INEVITIBILITY OF NORTH-SOUTH INTEGRATION 317

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318 Jainism in a Global Perspective ALLIANCE ALLIANCE MODEL ECONOMIC MILITARY COLONIAL MODEL TAKEOVER NON-COLONIAL APPROACH TO ECONOMIC GROWTH AS res

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NORTH Know-how Technology WHAT CAN EACH OFFER THE OTHER? Investment Cheap Labor SOUTH Large Market Natural Resources Jainism and Religions Tolerance 319

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INFORMATION THE FOUR FLOWS MODEL OF ECONOMIC INTEGRATION PRODUCTS AND SERVICES FOUR FLOWS OF ECONOMIC INTEGRATION MONEY PEOPLE 320 Jainism in a Global Perspective

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Jain Education international INTERGENERATION DIVERSITY ADA ECONOMIC DIVERSITY CONSEQUENCES OF INTEGRATION CULTURAL DIVERSITY Murivate Personalisering Jainism and Religions Tolerance RELIGIOUS DIVERSITY * CONSEQUENCES OF NORTH-SOUTH INTEGRATION 321 ainelibrary.org

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322. Stone Cultural Diversity Examples: United States Europe ASEAN Block Religious Diversity Examples : United States EC 92 India Economic Diversity Examples: United States Ec 92 Russia Jainism in a Global Perspective Integration Diversity * CONSEQUENCES OF NORTH-SOUTH INTEGRATION Examples: United States Japan China

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go 02 BARRARO Semen Respect for Diversity Examples: Insects Animals Vegetation en Tolerant Coexistence Examples: Religious Co-existence Social Co-existence Economic Co-existence Non-violence Examples: Behavior Thoughts Words Jainism and Religions Tolerance * FOUNDATIONS OF JAINISM PRINCIPLES AND PRACTICES 323

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JAINISM and BUSINESS ETHNICS DR. JAGDISH N. SHETH CHARLES H. KELLSTADT

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"JAINISM and BUSINESS ETHNICS This presentation material is proprietary to Sheth Associates, Inc., and it has permitted Professor Jag Sheth to use it for this presentation. Any other use without prior written notice from Sheth Associates, inc. is prohibited. Inquiries should be directed to: Sheth Associates 1626 Mason Mill Road Atlanta Georgia 30329 404-325-0313 (Fax)404-325-0091

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326 Jainism in a Global Perspective S THE THREE GEMS OF JAINISM Proper Conduct (Samyag Caritra) + True Knowledge (Samyag Jnana) True Vision (Samyag Darsana

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Jainism and Business Ethnics THE THREE GEMS OF JAINISM PRACTICE (CARITRA) * TOLERANCE LEARNING PROPER CONDUCT OF BUSINESS + EMPOWERMENT 327

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328 Jainism in a Global Perspective INCREASING NEED FOR TOLERANCE * DIVERSITY OF WORKFORCE * DIVERSITY OF MARKETS * INCREASING VIOLENCE * INSTITUTIONAL ALIENATION * VIGILANTE LAW AND ORDER

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Jainism and Business Ethnics 329 INCREASING NEED FOR EMPOWERMENT * NEITHER THEORY X NOR THEORY Y WORKS ANYMORE * PEOPLE ARE FURTHER ALONG ON MASLOW'S NEED HIERARCHY Safety and security Love and Affection Self-esteem and Independence * BEST MOTIVATION IS SELF MOTIVATION * MAKES PEOPLE ACCOUNTABLE FOR THEIR BEHAVIOR * REDUCES THE COST OF MANAGING PEOPLE (STAFF FUNCTIONS)

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330 Jainism in a Global Perspective INCREASING NEED FOR LEARNING HALF-LIFE OF KNOWLEDGE AND PRACTICE IS GETTING SHORTER.THEREFORE, CONTINUOUS LEARNING IS ESSENTIAL . TECHNOLOGICAL ADVANCES ENABLE US TO LEARN ANY TIME, ANYWHERE. en GLOBAL VILLAGE ALLOWS US TO EXPE RIENCE A VARIETY OF ENCOUNTERS TO LEARN FROM LEARNING ENABLES CONTINUOUS SELF-IMPROVEMENT.

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Jainism and Business Ethnics 331 BUSINESS BENEFITS FROM CARITRA PRODUCTIVITY IMPROVEMENTS Para HARMONY AT THE WORKPLACE AND MARKETPLACE CO-OPERATION VS. COMPETITION FOR GROWTH AND SYNERGY O INCLUSION VS. EXCLUSION POLICY SELF-INTEREST MATCHES WITH OTHER INTEREST (WIN-WIN SITUATION) e BETTER SHAREHOLDER VALUE

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Past and Present of a Jaina Festivel MS. NALINI BALBIR In the 'Jain Digest', a Quarterly news magazine published by the Federation of Jaina Associations in North America, we read the following information : "Anandiben Gadiya, mother of Subhash Gadiyaof the Jaina Society of Houston, completed her Varsitapa Tapasya. The Parana ceremony was on May 10, 1992. Mridulaben Sutaria, a member of the Houston Jaina Center, is compleing her Varsitapa Tapasya!". And in another issue of the same magazine?, we learn that a certain Jyotiben Shah of the Jaina Society of Greater Detroit decided to undertake Varsitapaon the occasion of Paryusana Parva in August September 1990. Varsitapa and Parana are two important terms, wich refer to the area of fasting. Even if in Sanskrit, tapa and tapasya theoretically designate all manifestations of asceticism ad penance, these terms have come to almost exclusively mean fast and fasting in the Jaina tradition. As a matter of fact, the emphasis laid on fasting and dietary restrictions is a fundamental aspect of Jainism and all followers of this religion know how many varieties of fasts there are, each having a different name. The word Varsitapa is used among Hindi and Gujarati Jaina speakers to denote a fast observed during one full year (13 months and 14 days according to some), or even for two continuous years. The process is generally as follows : "the fasting is followed by the so called ayambila, that is a food without oil, ghee, suger, salt, curd, dry or green fruits. Two consecutive fasts follow if there is a tithi (sacred date) falling immediately after a fast." There may be slight variations or adjustments in the practice (about which I would be glad to learn from you), but one thing remains : the great difficulty of this penance, and the steadfastness it requires. Given this, it is easy to understand that the breaking of the fast (called parana) is an important event for all those who participated in the fast or helped the fasting person in one way or the other. This normally takes place on Vaisakha sudi.3, that

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Past and Present of a Jaina Festivel 333 is towards the end of April or the beginning of May and has become an annual festival of the Jaina calendar celebrated by the communities, whether Svetambaras or Digambaras. In this paper, I have tried to give a descriptive account of the Jaina festivals as I witnessed the festivals five years ago in India. A festival presupposes the existence of two factors : first, an event which it commemorates, and, second, a regular date for the commemoration which will be the occasion for a given community to come together. In case of religious festivals, it is generally, very difficult to ascertain when exactly a festival orginated. This applies everywhere, so, for instance, in the case of Christmas : the association of Jesus' birth with the 25th December and the festival resulting therefrom did not always exist; they started in some specific area at a certain point of time.* One point should be clear : an attempt to trace the origin of our Jaina festival, in other terms assuming that it is not something eternal, should not be viewed as negative and is not meant to reduce its value or its impact. On the contrary, such an attempt is meant to underline the richness of Jaina literary tradition thanks to which we are able to follow a track along so many centruries and establish some sort of connection between past and present. Obviously, Jaina festivals will be mostly connected with the 'Tirtharikaras' lives. Thus for instance Mahavira Jayanti is meant to celebrate the 24th Jina's birth; Dipavali is meant to commemorate his nirvana. Normally, the legendary origin of Jaina festivals is quite clear: one festival corresponds to only one legend, unlike what we see in Hinduism for instance, where it is quite common to see different Puranas giving different accounts for the origin of one and the same festival. These remarks hold true in the case of our festival too : the connection is here with and important event in the life of the first Tirtharkara, Rsabhadeva. Itcan be summarized as follows:Rsabhadeva had to wander for one year without food, because his religious conduct forbade him to accept all types of alms which were offered to him, until one day various dreams made prince Sreyansakumara aware of what should be given in such a case, namely some sugar-cane juice, so that the Jina could break his fast. The prince himself was rewarded by five marvelous gifts. The importance of this episode comes from the fact that it actually marks the birth of right

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Jainism in a Global Perspective alms-giving on earth. In the Jaina mythology, the period when Rsabhadeva lived is viewed as a kind of golden age when many new things and phenomena emerged, and Rsabhadeva is considered as a kind of discoverer who invented civilization. Thus the discovery of script, of agriculture and other techniques is ascribed to him. Similarly, our episode is meant to indicate that alms-giving was also at that time an unknown phenomenon which needed special conditions to come to existence. 334 In the Canonical or early post-Canonical texts written in Prakrit and dating back to the first century of our era, there is nothing more than what I have just summarized, namely a significant episode in Rsabhadeva's religious career. As can be expected, the report of such an episode would not be limited to an early period. As a rule, Jaina authors often retell the same stories. But this does not mean that the stories remain identical. A careful reading shows that various kinds of innovations have discreetly crept in. Thus, as we follow the later authors who take up the same topic, we regularly discover a new element which is always located at the end of the accounts: "Rsabhadeva having told Sreyansa that this was an undecaying gift (aksayattiya)". This reference is found in as Apabhramsa work from the 9th century. It is, to my knowledge, the earliest passage connecting Rsabhadeva's fast-breaking with a particular date. At the same time such a sentence gives the impression that the connection is true from time immemorial. It would be irrelevant here to list all the available data. Suffice it to say that various subsequent authors between the 10th and the 14th centuries, both from Svetambara and Digambara affiliation, take up this association, and sometimes supply additional information, Thus, they state that Aksayatrtiya is the "third day of the bright half of the month Vaisakha". Apart form mentioning the mere date, some of them also clearly indicate that it became a special day in religious life, since they call it a Parva. Moreover, when they add that it is widespread everywhere and still in force in their time, they also enhance its value by laying emphasis on its permanence. In this way we see how a tradition was created and enforced, to the extent that, taking it for granted, one writer clearly says that Rsbhadeva's first fast breaking took place on Aksayatrtiya, and that another one lays stress on the sequence of events, writing that on the second day of the bright half of Vaisakha Sreyansakumara had the dreams and that on the third, Rsabhadeva received the proper alms. Thus

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Past and Present of a Jaina Festivel the chronological element which was totally absent at an earlier period seems to have gained more and more importance. A methodological remark is necessary at this stage : it might be argued that the absence of any date in earlier texts is due to mere chance, and cannot be taken as proof. After all, even after the 9th century, all texts do not necessarily mention the date of Aksayatrtiya, even though we have textual evidence showing that is was surely known by that time. Thus connecting the episode with the date, one might think, may be a matter of choice. This cannot be totally excluded. 335 Anyway, the following question has to be answered: why was Rsabhadeva's fast-breaking connected with this very date, and not with another one? In order to find an answer, one has to investigate what the connotations of this date are and this has to be done by collecting all available data from the various Indian circles. As a matter of fact, Aksayatrtiya as the special name of the third day of the bright half of Vaisakha appears to be well-known all over India and evidenced in several Jaina and non Jaina inscriptions dating back at least to the 11th century. It is said to be especially auspicious when falling on a Wednesday and connected with the Naksatra Rohini. Among the religious acts performed on this day, we find ritual baths in the Ganges or other sacred water and offerings for the benefit of one's own ancestors. It was known as an especially favourable day for making gifts, which were then thought to be undecaying, as is stressed in some Puranas. Many inscriptions bear testimony to the installation of new images; many manuscripts were also copied on that day. An inscription of the 12th century found in the Vimalavasahi Jaina temple at Mt. Abu (Rajasthan) is interesting because it shows a kind of syncretism between Jaina and non-Jaina trends: it records the installation, prompted by a minister, of the images of his father and mother, and specifies that these were placed in front of Rsabha's statue. On the other hand, this day also marks the so-called yugadi, namely the anniversary of the beginning of an era. And there may be more than a mere play on words in a Jaina chronicle where the Aksayatrtiya is qualified as "being purified by the fast-breaking of the Lord who started the era", that is Rsabhadeva himself, who is often called Yugadisvara. At present I am not in a position to say whether this date was first used in Jaina or non-Jaina circles, and it might well be that such a question is

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336 Jainism in a Global Perspective meaningless. I would rather be inclined to think that this date was astrologically considered auspicious for gifts: in Hindu as well as in Jaina texts, we often meet the etymological connection between the name of the festival and the fact that gifts made on this occasion would be undecaying. Hence its connection with the episode narrating the gift made by Sreyansakumara to Rsabhadeva was not every problematic. The situation we face here is not exceptional: we find a similar pattern in the case of two other festivals, namely Divali and Holi, which are known under the same name among Jainas and among Hindus, are celebrated by both, but in different ways and for a different reason. The question of priority could not be answered in these cases either, although Divali, for instance, was the subject of a thorough investigation by the Indian scholar P.K. Gode. Since the Jaina literary tradition is exceptionally rich in books defining the moral conduct of the laity, we could expect to find some information regarding the procedure of Varsitapaor the way the celebration of the Aksayatrrtiya should be carried out. Unfortunately, the so-called Sravakacara- treatises of the classical period hardly yield any material. Until now the only one where I was able to glcan somethings is the Sraddhavidhiprakarana written by the monk Ratnasekharasuri in 1450. The word "Aksayatrtiya" appears in a list included in the third section, devoted to the topic of parvas. We are told that on parva-days, one should try to restrict one's food and clothes, observe fasting and make all possible efforts to offer gifts and to practice religious charity. Thus, we only find general observations which hold true for all types of parvas, put no specific detail regarding our Parva. For that, we then have to turn to modern or contemporary literature. Such texts belong to the Vratakatha literature, and are meant for the use of Jaina laydeovtees, during the time they observe a specific vow and on the day the completion of the vow is celebrated. As a matter of fact, reading of kathas connected with the vow by the performers themselves, or more often listening to such kathas narrated by the monks are normally a part of the celebrations. These texts are of three types: (i) in our case, at least two vyakhyanas written in Sanskrit by two prolific Jaina monks of the 17th and the 19th centuries (ii) numerous anonymous Aksayatrtiyakathas, especially in old Gujarati, which are still in the form of manuscripts housed in the Jaina Bhandaras; and (iii) the modern "ephemeral literature 6

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Past and Present of a Jaina Festivel 337 of the street vendors?" consisting in small individual pamphlets in Hindi or Gujarati, sometimes dedicated to one or several individuals who accomplished Varsitapa. Quite often, the contents are repetitive. Yet, one has to collect as many as possible of them, in case they conceal some valuable information. Let me briefly analyse their structure. First comes the legend. In our case, Rsabhadeva's wandering without food for one year, Sreyansakumara's dreams and the gift are the main events which are either summarized or greatly detailed. Beside these elements, which have been borrowed from the oldest scriptural tradition and handed down identically, we come across two new secondary motives apparently born in the mediaeval period: When Rsabhadeva is about to receive the sugar-cane juice, his two hands start quarrelling and are made to talk, each one defining its own properties and right. The quarrel is finally solved as follows : both hands together receive the gift. For some reason, this literary motif, well-known fromother sources, came to be incorporated in this legend. The fact that alms-giving was unknown at Rsabhadeva's time was apparently not sufficientliy convincing to account for the fact that he has to stay without food for one year, and an additional explanation was devised : this was due, the storytellers say, to the fact that Rsabhadeva accumulated a variety of karman known as Antaraya-karman which was effective for one year, when he advised some peasants to obstruct the mouths of their bulls, there by acting against ahimsa. Many of the pamphlets end in this way. Some of them however supply information about the Vidhi, the process of carrying out the vow, and about the udyapana, the way to accomplish it on the festival-day. The basic idea is that there should be a very close parallel between the mythology accounting for the festival and the way it is performed. The fasting individuals (who are called tapasvis) are so-to-say re-incarnations of Rsabhadeva. But the adherence cannot be perfect: for obvious reasons the tapasvis cannot totally fast for a complete year (360 or 400 days exactly). Hence Varsitapa is the result of an adjustment. Whatever the

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Jainism in a Global Perspective rules for observing it or its exact duration (which are subject to variations) it always implies a complete fast but on alternate days. The type of food to be consumed every second day may differ from case to case: either ayambil or normal food, for instance. Fasting is of course accompanied by other religious acts, like the performance of Kayotsarga, recitation of Pratikramanas and Japa of mantras dedicated to Rsabhadeva. The difficulty of this fast is such that it is probably almost impossible to have a normal activity while observing it. This partly explains why the female tapasvis far outnumber their male counterparts, and why the Varsitapa is rather observed by elderly people who are free from professional obligations. There are even extreme cases like this man who died after having observed Varsitapa for two continuous years. 338 From the modern accounts, we see that Aksayatrtiya is an integrating Jaina festival which can involve every willing individual. On the one hand, although it is specially in force among Svetambaras (Murtipujaka and Sthanakvasins), it is also celebrated among Digambaras and among Terapanthins conducted by Late Acarya Tulasi : thus on the occasion of the Acharya's tour to Gujarat in 1983, 86 men and women who had observed varsitapa put an end to it. Acarya Tulasi received his alms from the hands of those who had fasted in that manner. The tapasvis offered his sugar-cane juice'. Similar celebrations also take place in South India1o. On the other hand, Aksayatriya unites together all the members of the Jaina sangha, because even if most tapasvis are laypersons, monks and nuns may also practice Varsitapa and all paranas are celebrated simultaneously11 Theoretically, the parana ceremony does not seem to have been connected with any special tirtha. It can be celebrated in any local Jaina temple, either in a sober manner or with great pump if the tapasvis belong to rich families. Yet it is often preferred to have it performed in a Rsabhadeva temple. In the course of time, it became usual to consider that the best place was Satrunjaya/Palitana, because of the general importance of this site, and probably also because a large and famous temple dedicated to Rsabhadeva is located on the hill. Thus, from a study on "Pilgrim circulation in Gujarat", we learn that in 1966 about 12,000 pilgrims gathered there on this occasion and performed the fast-breaking on about 1000 tapasvis. In recent years, Hastinapur in Uttar Pradesh has also been promoted for these celebrations, as will be seen below, and it

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Past and Present of a Jaina Festivel 339 attracts more and more pilgrims (about 5000 for 269 tapasvis in 1987; about 6500 for 400 tapasvisin 1988; etc.). It may happen that some heroic tapasvis undertake a long trip on food to reach the tirtha: in 1970, a Jaina weekly recorded the case of a Jaina couple who walked from Pune to Satrunjaya!?. In 1988, one lady did the same, walking from Delhi to Hastinapur. The main elements of the religious routine on the parana-day are : -- going to the temple in order to worship Rsabhadeva's images and sing hymns of praise to him. (We know of special parana hymns composed for the occasion'). making donations and offering gifts to the tapasvis, while they offer in turn alms to monks. This is an important episode of the festival, since it is obviously the occasion for well-off families to show their social status; listening to vyakhyanas connected with the occasion; breaking the fast with sugar-cane juice, or, if this is not available, with water sweetened with sugar. As an instance, let me quote here the description given by Jain and Fischer in their book Art and Rituals, 2500 Years of Jainism: "The relatives of the participants go to a nearby shop of sugar-cane crusher, wash the press with boiled water and collect the juice in earthen pots. They bring the juice to the temple and offer the participants 108 small cups full of juice.Other accounts would show that their is no real fixity in the performance of the ritual. It is now time for me to depict how Aksayatitiya is celebrated on a large scale in Hastinapur, in Uttar Pradesh. Hastinapur is big village, or, if one prefers, a very small town at about 3-4 hours' bus from Delhi. There is hardly any Jaina population permanently living there. Still as a Jaina tirtha the place does count in today's Jaina sacred geography. This is so for two reasons : first, Hastinapur is indeed one of the oldest tirthas, the existence of which is confirmed by Jaina scriptures: the lives of at least four Tirtharkaras are connected with it; second, in the past twenty-five years, the Jaina lay communities from Delhi, Ambala, and Gujarat have shown a strong will

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Jainism in a Global Perspective to invest in the development of this tirtha and have succeeded in reviving it. There are at present three main religious Jaina complexes in Hastinapur, all concentrated along a small street adjacent to the main road at one end of the village: 340 1. The two big Svetambara temples managed by the Svetambara samiti connected with the Atma Vallabha Samarak in Delhi; 2. The Digambara temple; 3. The so-called Jambudvipa structure managed by the Digambaras and founded under the impulse of Aryika Gyanamati. Compared with the busy and polluted neighbouring towns of Meerut and Mavana, it is still a country-side place. A canal passing through the middle of the village irrigates the numerous fields of sugarcane. In the peaceful forest protected area not far from the Jaina temples, monkeys can often be seen playing. Apart from the three main religious complexes just mentioned, there are some small sanctuaries further in the wildness (the so-called nisiyams) where only daring pilgrims go: local people peddle many horrible stories, about the dangers of these spots! Thus, there is, undoubtedly, something attractive and ideally peaceful in the tirtha (if one is able to forget about the general poverty of the inhabitants, about all the shops closed down and the high rate of unemployment, all contrasting with the brightness of the Jaina complex). In the last fifteen years, the celebration of the Aksayatrtiya festival in Hastinapur has become an important affaire, especially on the Svetambara side. Although some seem to regret it, the Digambaras do not attach so much importance to it and manifest their presence on different other occasions. This was helped by the fact that according to the oldest scriptures, Hastinapur is actually mentioned as the place where Rsabhadeva broke his fast. Already in the seventies, the Jaina press started advertising the festival and incited people to go to Hastinapur for this yearly fastbreaking. However, the fact that no temple dedicated to the first Tirthankara existed in Hastinapur was probably felt as a shortcoming (the main Svetambara temple is dedicated to the 16th Jina, Santinatha). Hence the real take off took place in 1978: in May of that year, a small temple located in the same compound as the main temple and built at the back of it was

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Past and Present of a Jaina Festivel 341 inaugurated. Itcontains the full images of Rsabhadeva and Sreyansakumara, thus exactly depicting the event celebrated by Aksayatrtiya. On the other hand, a temple especially dedicated to Rsabhadeva to commemorate the occasion of his fast-breaking (and called Paranamndira) was built in 1985-86, about two kilometers away in the wildness. Since then, the daily routine of aksayatitiya celebrations included a procession (rathayatra) from the main temple inside the village to this new construction. The formerly muddy path has now been replaced by a macadamized road. The official programme of the festival gives details for a whole week of celebration (in 1988, it took place from 13th to 20th April). But the first few days are rather peaceful. The mandapas are installed, and only a few occasional pilgrims prepare themselves for pujameet the monks and nuns, or undertake a quite march up to the Paranamandira, not yet fully prepared for the great day. There, they can worship the images of Tirthrikaras placed under individual stupas, enjoying the quietness of the landscape. The sermons delivered by the leading monks of the gacchawho have come for the occasion are not yet so well attended. Every early morning, a procession starts, going up to the Parana Mandira, the ratha is already at the entrance, waiting for the image which is at the moment being taken around the temple. The ratha will be attached to a tractor. The main donor who bids the highest auction (boli), and a few members of his family will have the honour and privilege of standing on the ratha, and will be engaged in fanning the sacred image ofa Tirthankara placed on the ratha. On the next day, a similar procession will start, but this time the tractor leads a silver elephant, on the back of which the main donor and his wife sit. The route is purified by a mixture of milk and water poured from a small lotaby a young man walking in front. All processions are headed by a powerful hand, immediately followed by the monks here the youngest one about ten years old. Occasionally, participants spontaneously express their joy by a vivid dance, and groups of ladies start singing some hymn. When reaching the Paranamandira, groups of devotees worship the central stupa, where the main events of Rsabhadeva's life are depicted, or the lateral once, before sitting together and listening to various songs or recitations performed by lay devotees. Back to the main temple (at about 9.30 a.m.), they prepare the items required for the main puja, grinding sandal paste or buying flowers.

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342 Jainism in a Global Perspective On the eve of the main day the leading monk (in this case Acarya Vijayendradinnasuri of the Tapagaccha), delivers a preach (vyakhyana) of about half-an-hour dealing with the occasion of the festival, thus connecting himself with all monks of the past who wrote Aksayatrtiyavratakathas. Like the readers of these texts, the audience is aptly reminded of the various episodes which are the starting point of the festival. The vyakhyana is a skillful combination of traditional elements and creative improvisation. On the next morning, the preparations start for the parana-ceremony. Large quantities of sugar-can are bought from land-owners of the neighbourhood and brought to the temple-complex. They will be crushed in the press owned by the temple and poured into big earthern pots and jars. The tapasvis (those who kept the varsitapa-fast) and their relatives start taking their seat on the cushions prepared for them in the pandala. Many are elegantly and richly dressed. The tapasvis are garlanded and near by one can see plastic bags containing the various presents which the different members of the family will offer to honour their own tapasvi. People have brought their own vessels, since only the small earthern lota needed for the ceremony is supplied by the temple-administration. A relative of the tapasvitakes it to fetch sugar-cane juice which is served by those who have gained the right to do so through auction. Excitation is increasing tremendously. The 400 tapasvisare now symbolically fed with a small amount of the sacred juice. All relatives have to perform this ritual gesture. We are now with the family of Madhukantaben Shah, a fifty-five years old lady from Baroda who after her parana of 1988 again undertook varsitapa for the year 1988-89, and planned to celebrate this second parana in Palitana. Though they are expected to do that in turn, the relatives mostly rush in order to forcibly feed their heroic tapasvi, and all at the same time strongly wish to touch the small recipient containing the juice, a situation not so easy to cope with for the exhausted tapasvi. Mostly, the tapas vi will be honoured through presents, including small amounts of money. For the time being, the few drops of juice are the only food the tapasvis will get. Taking solid food resumes only on the next day, which is thus an equally important part of the celebration, After that all tapasvis are gathered in the temple eating-hall, and served a special meal by the young volunteers appointed for this task.

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This is how, wherever there are courageous tapasvis the old mythological pattern involving Rsabhadeva and Sreyansakumara is kept alive every year until our time. 4. 5. References : 1. Jain Digest, July 1992, vol. 19, no. 3, p. 5. 2. Jain Digest, Oct. 1990, vol. 17, no. 4, p. 11. N.K. Singhi, p. 144-145 in the Assembly of Listeners. See Encyclopedia of Religion under "Christmas". akkhaya-danu bhanevi Seyamsaho akkhayataiyanaukiu divasaho, Svayambhudeva, Paumacariu 2, 17, 6. 7. 8. 9. 10. Past and Present of a Jaina Festivel 6-8. 343 Kanakakusala and Ksamakalyana. C.G. Diehl, Instrument and purpose, Lund. 1956, p. 43. Ex. Aksayatrtiya by Jayabhikkhu for Shrimati Chandrakantaben who completed her varsitap on 1st May 1949 and went to Satrunjaya, Sri Aksayatrtiya, Publ. in the Shri Harshapushpamrit Jain Granthamala for two ladies and one man who accomplished varsitapa in 1979. Cf. Anuvrat 1-15 June 1983, p. 96. Cf. Tulsi Prajna 5, 1-2, April-May 1979, p. 80 Seven tapasvis were involved in the ceremony. 11. E.g. varsitap observed by Muni Ramnikvijayji (see introduction to the Dharmabhyudaya, Bombay, 1949, Singhi Jain Series 4), and Saptahik Sraman Bharati (Agra) of 18.4.1988 inviting people for a general parana in a place called Durg. 12. Jain (Bhavangar) 23.4.1970. 13. Cf. Jaina Ratnasara, p. 527 Adi Jinesar Parano (Shatrunjaya); p. 528 Rishabh Jinesar Parno (Hastinapur); Sadhvi Svarnaji, Nirvana Pathik Svarna Jyoti, p. 123 Adinath parana. 14. Aryika Gyanmatiji, Meri Smrtiyan, p. 616, 741, 770.

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Practicing Non-Violence through our Daily Food MS. IRENA UPENIEKS The main focus and attention of the Parliament of World Religions centres in issues of peace, brotherhood, spiritual love and harmony as well as violence, wars, men's cruelty to men, cruelty towards other living beings and the destruction of environment. In my talk, I would like to touch briefly upon compassion, ethics, vegetarianism, health and our daily food. It is at this point here, that I have to say, with great sadness, that the biggest attrocities and violence in the world are committed for the plate on our table - the food we eat. We have seen increased violence everywhere around us and wonder why. The answer is simple but human beings like to avoid hearing it at all costs. It begins with the food humankind consumes. Food has a direct impact on the brain, nervous system and blood stream. Most people don't realize and hardly ever give a thought to it, that billions and billions of animals are raised and slughtered for the enjoyment of the human palate. Often I refer to this as -blood sacrifice. This is the very beginning and root cause of all killing and all violence. From an early age, children are taught and forced to eat animal flesh. They eventually become the grown-ups who, in their turn, continue this same practice and in this way, re-enforce this as an (continuous) unending mechanical habit and tradition. Yet, we do not need to kill and have animal flesh to maintain our existence and health. That has been proven long ago, by strict vegetarians, who never touched any kind of animal flesh. But today, more than ever,

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Practicing Non-Violence through our Daily Food 345 humans are influenced, through print and electronic media, to continue the consumption of animal products by "scientists" and "medical practitioners", if not for anything else than for health reasons - the so called animal protein. The multi-billion dollar agricultural corporations, who make immense profits in raising and slaughtering animals around the world, have had their impact on society and human consciousness as well. The word used on the stock exchange for the many body parts of an animal, is : commodity. The human intellectcan coldly rationalize and justify anything it wants - in this case, monetary profits gained through killing. The animal slaughter, though, has been going on for thousands of years. Humans have developed a taste and addiction to the burning and roasting of animal flesh, called meat. No major religions have interfered in this, what I can only describe as - an orgy of slaughter. Some religions have actually condoned this by proclaiming that animals have no souls - only humans have souls. That they are here for our consumption and domination. And so we, as the followers of various religions, have accepted this from an early childhood, without ever questioning the truth of it. As a Westerner, who had been conditioned as a meat eater through the influence of family and religious tradition, I know this to be so. And, I had to learn that this is not so, by reading philosophers and writers like Albert Schweitzer and George Bernard Shaw, and stopped using animal flesh as my food, 30 years ago. I have also maintained excellent health since then. Except for the ancient religion of the Jains, no group of people or religions haveever spoken up or maintained, consistently and continuously through the ages, a strong uncompromising stand on vegetarian lifestyle and non-killing of animals for daily food. The Jaina religious leaders, monks, nuns and their lay followers have never eaten meat and yet, Jainism is one of the world's oldest religion - going back into antiquity. As I observe various religions and see much violence, war and brutality committed in the name of religion and their doctrines, I wonder, how is it possible, for the Jaina religion, to have maintained their

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346 Jainism in a Global Perspective uncompromising stand of non-killing, from the ages past, to the present time. They are unique in the history of mankind in never participating and condoning war, animal sacrifice and killing of animals for food or clothing. It is -because their omniscient religious teachers -Jinas, having discovered the Eternal Laws of Life, placed Ahimsa - non-violence and non-injury - first and foremost, as the essence of their religion. All other practices and restraints are only to support the Law of Non-violence. There was one individual -one of the Christian saints, who very closely resembled the ideal of the Jaina Ahimsa Dharma. St. Francis of Assissi, who lived in the 12th Century in Italy, is well known for his great compassion for all living creatures. Flocks of birds and other creatures surrounded him when he was in the state of prayer, He spoke to the wolf, the rats and other lowely creatures and called theme all: his brothers and sisters. He even referred to the wind, the fire, the clouds, rain, moon, stars and the sun as his brothers and sisters. St. Francis would not touch meat and spoke out for a vegetarian way of life. Alas, his followers have not heeded his plea. The Franciscans have never followed his teaching. Many other individuals, through the ages, have pleaded and emplored mankind to abandon the killing, the torturing, the sacrifical animal religious rituals, the usage of animals for sports games and the killing of animals for food. Individuals like : Socrates, Plato, Pythagoras, Leonardo da Vinci, Shelley, Browning, Ruskin, Emerson, Thoreau, Count Leo Tolsstoy, Mahatma Gandhi, Einstein among them and Gautama Buddha (although most of the Buddhists have not heeded Buddhas plea either and are meat eaters today). The responsibility, the calling out to mankind for the abandonment of killing animals for food, though, should have rested on the shoulders of organized religions and their spiritual leaders. But no leader of major religions and churches have ever come out, against the usage of animals for food. Religious leaders do preach and teach in their churches, mosques, temples and sinagogues about love, peace, compassion and non-killing. These words sound lofty andofhigh spiritual integrity-unfortunately, they only include the human species, excluding all of the other living creatures on this planet.

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Practicing Non-Violence through our Daily Food Generally we use high sounding abstract words like peace, harmony, spiritual joy, divine love - but when we sit at our inner table, we become part of the biggest killing undertaken and sanctioned by the majority of religious men and women everywhere. And in so doing - we are passing on this cruelty and disregard for life, other than human, to our children. For humans today, due to the invention of cold storages and availability of refrigeration system in every household, are consuming more than ever, in its entire history, animal flesh without any remorse or conscience. Some kind of meat is used now three times a day and at every meal, instead of only once a week, or once a month in ages past. But, there is a price to pay - through sickness and deadly diseases like never before. 347 I feel that all of the world's religions and various churches should begin to address this issue very seriously. How else can cruelty and indifference to cruelty be addressed? Not just by a few lonely individuals alone. One could also ask, how is it possible, that the killing of animals for food has never been connected with the killing of our own human species? And why has this issue been so igngored by most religions and so called spirituality? For, there is a definite and direct link through the consumption of animal flesh, the killing of an animal and the cruelty involved with it (even though someone else may do it for us). As the animal is killed, the vibrations of violence connected with this action, is absorbed by the helpless, dying animal. By eating the flesh of the animal, these vibrations are absorbed by the human body and has a direct impact on our body cells, nervous system, our glands, blood, our brain and our consciousness beginning from an early childhood. This, then, later on, extends to and expresses in killing and inflicting various tortures on our own species, with the same indifference that we show towards the killing of animals for our food. Cruelty and violence does begin with the plate on our table. Our religious spiritual leaders, clergy, priests, monks and nuns should, themselves, first become an example to their parishioners and then, to the rest of mankind, by abandoning and abstaining from any kind of flesh eating. For, it has not worked by preaching about love, peace and non-violence, yet

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348 Jainism in a Global Perspective afterwards consuming other creatures at one's table, no matter, how well disguised, the animal may look on that plate. Mankind is not taught in their churches to respect all life. Compassion, conscience, ethics, unconditional love and non-violence is part of our human spirit. It should embrace all of the life forms. As the Jaina religion and their followers have remained vegetarians through thousands of years and have managed to live harmoniously with reverence for all life, so can all other religions achieve this, if they so wanted and so choose. Then peace could finally come to humans and to all creation around us. The last omniscient religious teacher of Jainism, Mahavira, 2500 years ago proclaimed non-violence (Ahimsa) as Universal unchanging Law. This is the essence of Jainism according to Mahavira: "The Arhatas of the past, those of the present and the future narrate thus, discourse thus, proclaim thus, and affirm thus: one should not injure, subjugate, enslave, torture or kill any animal, living being, organism or sentient being. this doctrine of Non-Violence (Ahimsa Dharma) is immaculate, immutable and eternal." George Bernrad Shaw wrote a poem in which he says: "We are the living graves of murdered beasts slaughtered to satisfy our appetites. Like carrion crows we live and feed on meat regardless of the sufferings and the pain." Man is not a carnivorous animal. Humans are incapable of catching and killing animals with their bare hands or teeth, and then immediately afterwards devouring the animal as is, without using the fire for cooking, roasting and seasoning the animal flesh. It was never meant, is not and never will be the natural food for mankind. On this planet food sustains our lives. Without food we cannot live. We need our daily intake of some kind of substance. All religious or nonreligious people have to eat every day. Let then our daily food be nonviolent - not saturated with the screams of animals and their pain and suffering. My hope is, that the Jaina Ahimsa Dharma, the Religion of Nonviolence, will touch the hearts and minds of all people who read it. By

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Practicing Non-Violence through our Daily Food 349 practicing non-violence through our daily food, we all will be lifting our own consciousness, the consciousness of the world, reducing violence, developing in compassion and embracing all forms of life. This is the vision of my faith to living peacefully with each other and with our planet earth.

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Transformation of Consciousness of a Lay Person MS. IRENA UPENIEKS I choose this rather complex and obscure subject, as I felt that most people don't understand that they have a great opportunity for SelfTransformation in and through their daily living, if they so wanted. Most people think that the opposite is true. That their daily life prevents them from any real change or higher spiritual development. But spiritual transformation is possible despite material conditions. There is a great need to understand this particular function in the human psyche: and what it is that we have to do, to achieve some degree of change in consciousness, Is this even possible for a householder - a lay person? So we have to examine and seek answers to few of the following questions : - What does transformation mean? What are the steps? Where to begin. How difficult is it for a householder to achieve any degree of change in consciousness? Is there any effort required? Is there a beginning to this process or is this process an automatic mechanical function? Perhaps, we could take a moment and together observe the life of a lay person or householder, immersed in the struggles and involvements of a dailylife which involves, first of all, the struggle for survival: acquiring shelter, food and clothing. But after the basic needs have been secured then a desire seems to arise to "better oneself", often through the influence of the society around us. We start to expand energy for all kinds of body comforts, more refined food, clothing, jewelery, and furniture etc. acquir

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Transformation of Consciousness of a Lay Person ing more spacious homes, surrounded by art objects and other beautiful things. And we strongly identify with all this. The things and the comforts we get, give us a kind of secure and comfortable feeling. It also gives a false feeling of contentment and happiness. 351 Then our mental and emotional desires start to become stronger. There's entertainment in various forms, desire for a change of scenery - the so called holidays. A want for intellectual stimulation arises and we seek. One pre-condition is the desire to change oneself. One may have the experience of inner dissatisfaction with oneself or with one's life -- even when everything is going smoothly. Disappointments and sufferings in life are sometimes also very helpful to give us enough of a jolt, a shock to look with disenchantment toward life's ups and downs and to question the values we hold. At this point, instead of becoming depressed or negative -- the usual human response one is to seek and long for a change in one's consciousness, in our own being. Not to run away, not to blame others, one's work place, surroundings or destiny for one's unhappiness and misery, but long for and seek some new knowledge how to change oneself and one's attitude. This is the very beginning to initiate a process towards inner transformation and spiritual development. -- In today's society, filled with so much violence, anger, greed, envy and pride, the human egotistic tendencies have blown out of all proportions. The craving for fame, name, self-adoration of one's own personality, either the mental or intellectual part of personality, have subtly and then, not so subtly, corrupted the average person and even spiritual leaders and spiritual followers alike. Is there a way out? Yes, there always is. -- There are very few individuals who can become total renunciates. Our world and our times have changed. There are fewer and fewer monks and nuns in the world practicing and participating in a totally ascetic life-style. There are fewer and fewer truly self-realized spiritual masters and teachers who could lead by example; by their humility, gentleness and high level of spiritual consciousness. This, of course, would affirm the Jaina 'cosmic wheel of time' theory and

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352 Jainism in a Global Perspective it's corresponding downward cycles, with the sharp decline in morals, ethics, craving for material things and success, and increased violence and cruelty in the world. We are in the 5th downward cycle right now. So what is a lay person to do? How and where do we begin our development. And what aspects of our daily life give us the opportunity for self-transformation. We begin where we are. In our homes or work place, with our joys and sorrows. The one important principle is to be always remembered that one's Being 'conscious of, also means alertness, attentiveness, vigilance, carefulness, noticing. These words are used in many spiritual teachings. In the Jaina ancient scriptures, Mahavira again and again reminded ascetics and other followers not to forget to be alert and attentive as they go about their daily tasks. -- We do not act but react mostly in our lives. Again, this reminder is found in many esoteric teachings but it is particularly emphasized in the Jaina sacred Sutras. Mahavira stressed the importance of conscious attention to one's thoughts, speech and action, because he knew that man is not conscious of his own thoughts, words and his many activities. Conscious attention as a spiritual practice, was required on daily basis for monks, nuns and lay followers. Because we so easily fall into mechanical behaviour and mechanical habits, which do not require attentiveness, we re-enforce the same desires, cravings and old conditionings in body, mind, thinking and emotions. Anger, pride, greed, envy repeat themselves through our personality quite mechanically. When 'conscious awareness' is absent from the five senses, one is not mindful of one's speech, thinking, feelings or actions. When passions in the form of pride, greed, anger and deceit become active, one is unable to stop them and the person becomes the pride, the greed the anger and the deceit. And accordingly, karmic bondage is formed. To stop the our own karma we should become 'conscious of our speech, thinking and actions. Each day can become a challenge, in spiritual practice, for a lay person, if he or she understands the importance of this practice. Then everything that happens, from morning until night, can be viewed as

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Transformation of Consciousness of a Lay Person 353 an opportunity instead of a limitation. One can use this practice at home, in the office, travelling, speaking, cating, sitting, walking, laying down. Knowing this, one cannot complain that there is not, enough time for contemplation or formal meditation. For the same type of one-pointed concentration used in a sitting down meditation, has to be generated and applied in our busy daily life, while all the ongoing activities surround us. It is not easy, but by constant remembering and practice, we will see change taking place in our consciousness. The benefits of this work enhances our practical life in many ways. A few of them are mentioned here: We are living more in the present moment without allowing the mind to continuously drift to past or future free of what Mahavira described as : "one's inner enemies." There are no enemies outside --the enemies are found inside the human consciousness. Combined with conscious awareness, the work of self-transformation never fails. This is what is meant 'living in the now'. Embracing moment to moment everything that comes our way without wishing to escape, to be somewhere else, or to be with someone else, This then becomes freedom and 'dynamic living'. By practicing living with 'conscious attentiveness' we are freeing ourselves from old and new karmic bondages and slowly emerging with a transformed spiritual consciousness.

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Appendix - A Parliament of World's Religions,Chicago,93 Contributions of Jains DR. AMBAR JAIN The Parliament of World Religions, 1893 had quite a number of limited objectives such as (i) Promotion of knowledge about different religions of the world and to provide literature about them. (ii) Promotion of contacts and co-operation among various religious communities of the world. (iii) Promotion of religion as a major factor to the cause of world peace. However, the last 100 years since then, could not produce the expected dent in getting to these objectives. Moreover, the world has become more complex and problematic. In view of this, the objectives of the second Parliament were extended to promote harmony, interfaith dialogues and universal brotherhood to make the world better and happier. The extended objectives of Parliament of World's Religions (PWR), 1993 were: (i) Promotion of understanding and co-operation among different religious communities and Institutions. (ii) Encouragement of spirit of harmony and to celebrate, with open ness and mutual respect, the rich diversity of religions. (iii) Assessment and renewal of the role of religion in the world in relation to personal spiritual growth and to critical issues and challenges facing the global community. (iv) Promotion and sponsor of conferences, workshops and studies, interfaith encounters, conversations and exchanges, publications,

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Parliament of World's Religions Chicago,93 355 exhibits and festivals of religious art, music, dance, ritual and other appropriate activities in anticipation for improving religious harmony. (V) Development and encouragement of interfaith groups and pro grams to carry the spirit of parliament into the twenty-first century. (vi) Preparation and proclaimation of 'Global Code of Ethics' after due dialogues and discussions for better global environment. (vii) Identification of common principles of different religions and develop the concept of a world religion. The holding of second PWR took place five years of planning and execution. The Parliament had 198 co-sponsor institutions across the globe including four Jaina Institutions- Anubibha, Institute of Jainology, London, International Mahavira Jaina Mission and Jaina Society of Greater Chicago and 84 donors. The Jaina institutions contacted other institutions like Mahasamiti, Mahavira Memorial and Mahasabha etc. who nominated their representatives for participation in the PWR. The organisation covered extreme labour of 28 officers, volunteers, computerists and accountants which yielded one of the most impressive global function of this century. There were twenty five religious heads nominated as presidents out of which nine were Indians including Dr. L.M. Singhvi .. There were 14 host committees including a three-member Jaina host committee with Dr. T.J. Salgia as executive member. The PWR, 1993 was held in August-September, 1993 in the multistorey Palmer House hotel in the center of Chicago, USA in its four dozen lecture rooms, five halls and many residential rooms. The Chicago weather was very fine at that time. Barring few, all the Jaina representatives were accommodated in this hotel and the Jaina society of Chicago arranged for their hospitality. The Jaina community in general is obliged to the Jaina host committee for providing all these facilities. Nearly 6000 people participated in it which is roughly 15 times in number in 1893. Twelve Categories of Programs of PWR, 1993 In view of the above objectives, there was a variety of programs of

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356 Jainism in a Global Perspective (3) the parliament starting from 6.30 a.m. and continuing upto nearly 10p.m.roughly 15-16 hours daily. These programs also included some entertaining programs (also covering the themes of parliament) to make the participants relaxed and always afresh. The PWR brought out a 152 page bulletin giving details about 889 programs under different categories. They could be classified under twelve heads as below: (1) Meditation of different faiths, 6.30-7.30a.m., Jaina meditation was taught by Muni Sushilkumarji on one morning. (2) Inter-religious celebrations: Prayers and music of different faiths. Plenary Sessions like opening, concluding, specific lectures etc. (4) Major Presentations: 184 on specific topics, 36 presentations/day, the Jainas has 9 such presentations. Seminars and lectures; 462: reading of papers, approx. 90 per day, the Jainas had 25 lectures. The seminars on religious literatures of world, Theosophy and world issues etc. were also very important. (6) Parliament of People; 4 : held for 4 days between 12 - 2 p.m. covering daily programs and expressions about how to succeed in fulfilling the PWR objectives. Dr. Pranav Pandya and N.L. Jain participated in it. Video-films: 32 : They were meant to entertain and refresh the participants. Sympossia and Conferences: 101: They covered current topics and problems like multi-cultural environment, religion and violence, ethics in business etc. These programs seemed to be the life-line of PWR. (9) Performing Arts: 47 : Dance, drama, music etc. including the concluding one, 12 per day. (10) Body and Mind :9: Postures and exercise of different religions. (11) Festival of Sacred Arts : Musical recital of mantras and prayers of different religions. Kumari Mangalam of Virayatana had a high appreciation in this program. (8)

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Parliament of World's Religions Chicago,93 357 (12) Exhibit halls: Exhibitions by different religious groups. The Jainas had an exhibition. The lectures, seminars and other literary programs covered six major topics; (i) Sciences, technology and religion, (ii) Social challenges, (iii) Society and culture, (iv) Language of spirituality, (v) Different religions of the World and (vi)Body and mind. The program listings show that there were more than 20% speakers from India in these programs and the Jainas formed 4.5% of the speakers. The program summary is given in Table 1 including the Jaina contribution. Impressive Contribution of the Jainas in PWR, 1993 Shri V.R. Gandhi was the first Jaina member to attend the first PWR in 1893 but his lectures were very impressive and he had to overstay abroad sufficiently for Jinistic promotion. However, this time, the number of Jainas attending the PWR was about 200 and there were monks (8), nuns (3), votaries and votaresses including politicians (2), Indian Jainologists (8) and foreign Jainologists (12). There was the four fold order of Mahavira present in PWR. They have been trying to impress upon the Jaina heritage throughout the globe since 1960s. The West has been impressed by.their consecration ceremonies and newer literature instilling large interest in Jainism there. That is why there are about 1000 Jainologists abroad. This led to larger participation of the Jainas making their impressive record of their activities as is evident from Table 1. This indicates that it is not the number of followers, but the scientificity of Jainism which has secured such an important place in PWR, 1993. It was also encouraging to find honorable places in the PWR organisational wings. It is also heartening to learn that there were six representatives from the state of Madhyapradesha (India) alone out of 34 speakers. The Jainas contributed in eight of the programs as shown in Table 1. Table 1 Programs of PWR, 1993 and Contribution of Jainas No. Program Total No. No. Jainas Percentage participating 1. Meditation 2. Inter-religious festivals 10 16

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358 3. Major Presentations 4. Lectures/Seminars 5. Parliament of people 6. Video-films 7. Academia 8. Conflict/Globalisation 9. Science: Future of mankind 10. Religion and Violence 11. Ethics in Work place 12. Media in 21st Century Jainism in a Global Perspective 13. Performing Arts 14. Body and Mind 15. Performing Sacred Arts 16. Exhibition Total 184 462 4 32 53 15 11 16 - 224 12 47 Other Details 1. Host Committee 24 2. Nominated Trustees 14 3. Co-sponsor Institutions 198 4. Nomination of Religious heads 25 5. Indian Speakers 150 9 15 16 889 9 25 I 0 0 0 0 1 0 0 0 0 1 1 40 03 01 04 1 36 4.8 5.2 many speaker 0 0 0 0 6 0 OOOO76 0 0 0 4.5 Participation of the Jainas in PWR Programs (1) Lectures The major participation of the Jainas was in the area of major presentations, lectures, meditation and exhibition. Their representatives participated in nine major presentations and twenty five lectures. The subject contents were -- 2724 2 (i) Non-violence - 9, (ii) History and Tradition - 5, (iii) Meditation and Prayer 4, (iv) Environment - 3, (v) Twentyfirst century - 3, (vi) Jainism as World religion - 5, (vii) Misc. subjects - 5. 22

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Parliament of World's Religions Chicago,93 It was observed that lectures on vegetarianism and environment, meditation and prayer, Jainism as a world religion and Twentyfirstcentury-related subjects received good appreciation from the audience. It was also found that some lectures had very thin audience. Also some lectures had a very limited scopes while they could have a wider perspective. 359 Besides these lectures, Dr. Singhvi had two good lectures on "The coalition of the World Religions for ecology, distress relief and peace' and 'A multy cultural vision of the 21st century'. Muni Sushilkumarji also had a good psychological lecture on Religion and violence. Acharya Chandanaji has her own impressive theme. Dr. Singhvi and N.P. Jain participated in drafting the 'Global Code of Ethics' which was proclaimed in the concluding session. The basic point in this draft was that it did not have any word related with God. This indicates the PWR opinion that religion is not superhuman but it is scientific way of leading a better life. The draft had all the principles of Jainism included in it like (i) respect for life and non-violence, (ii) just and equitable distribution of possessions, (iii) equality of sexes and (iv) truth and tolerance towards others. This proclaimation is an indirect way of Jainise the world. This participation is a very notable point in assessing Jaina contribution in PWR, 1993. (2) Exhibition Stall The Jainas had a good exhibition stall alongwith other religious system in Exhibition hall. Shri Nemu Chanderia, Dr. Salgia, R.P. Jain, R.C. Jain and C.N. Singhvi contributed to its success. It had a statue of V.R. Gandhi. It had Jina images, pictures, posters, graphs and charts. It had eight informative pamphlets published in London for distribution to visitors. It also had some books like Jaina System in Nutshell' which was appreciated by many. There were cassettes and video cassettes too. However, looking to the occasion, the distribution literature was too scanty. It was also felt that the Jaina stall was not as impressive as the stalls of other faiths. It is hoped that this deficiency will be made up in future. (3) Media Publicity In comparison to the Exhibition stall, the media publicity was highly impressive. It was organised by R.P. Jain of Delhi. He had

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360 Jainism in a Global Perspective interviews with prominent T.V. channels of US-CBS,ABC, CNNT and others. He also gave an interview with a group of 47 TV channels televised countrywise there. The news on Jaina programs were also flashed 10 Newspapers on front pages which created large effect on the western people. Shri N.P. Jain, Acharya Chandanaji also had TV interviews. She declared, "Let friendship be our religion." (4) Participation in other activities Besides participating in Jaina activities, many representatives participated in many other activities like meditation of other faiths, interfaith concerts and festivals of music and prayers. Review of Jaina Participation in PWR, 1993 Certain points emerge from Table 1 to be taken care of in future. They may be mentioned here: 1. Not much interest in Inter-religious/faith programs It is evident that it is not just sufficient to presume that Jainism is a universal religion. It is also necessary that the non-Jaina world should also accept this thesis. The Jainas should place their tenets constantly in inter-religious and inter-faith forums with due legistics and their scientificity. On this front, the Jainas did not seem to stand on firm footing. For example, there were the following interfaith programs where Jaina participation was nil or negligible: (i) World Scriptures It had four sessions with 19 lectures. No article on Jaina scriptures was there. (Of course, there was Mr. P. Shah's paper in different section. It should have been in this seminar). (ii) History of Religions Jainism was not included by the speakers in their lectures. No Jaina scholar read his paper in this section too. (iii) Comparative Liturgy It had two sittings with Hindu, Bauddha, Muslim and Parasi speakers. Jaina liturgy was not spoken on.

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Parliament of World's Religions Chicago,93 361 (iv) Comparative religions and Interfaith Dialogues The Jainas did neither organise any such program nor they did participate in such programs. In the days of comparative philosophy and religions, such programs lead to promote the system in wider arena. (v) Dis-interest in Other Programs It is observed that there were some 101 programs in which Jainas should have taken active part. These include seminars on 'Religion and Violence', Conflict resolution and Globalisation', 'Ethics in Workplaces', and 'Science and Religion' and the like. These are the topics which the Jainas feel as their own special field. These topics are related with our current life problems. By not participating in such programs, the Jainas have substantiated the charge that they are more past-oriented and they do not bother about present or future. This charge must be removed so that the Jainas may be called liberal. (vi) Parliament of People The Jainas, in general, did not participate in this activity (except one person from India). The views expressed in this program influence the policies and performances of PWR. Of course, it is a secondary program but its importance is heavy. It is hoped that active participation in such interfaith and comparative religious programs will become most important point for future occasions. 2. Complexity in programming Jaina Lectures The Program Bulletin shows the complexity of setting different lectures, presentations and other activities in such a way that the participants may attend maximum of them. However, this might not be possible. Many programs of the same section/group have to be kept at the same time. Many programs are running parallelly. This create restraints on the audiences. This also reduces the number of audience in programs. Some lectures are taken as read. To minimise this complexity, one speake or should be given only one chance to speak. Seven of the Jaina speakers had two lectures. If this system is accepted, this will reduce the complexity by about 10%. This point should be taken care of when selection of papers etc. are done.

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362 Jainism in a Global Perspective 3. Effect of Monks and Elders (Bhattarakas) It was pleasure to see that the monks and nuns of all prominent Jaina sects participated in PWR. However, their different dresses indicated their diversity of practices among the Jainas. Their dresses not only represent the sects but their inner sectarial attitude also. The true religion teaches subduation of these separatist egoes. A common dress should be prescribed for such global interfaith conferences to impress upon the unity and solidarity of Jaina faith and practices. I heard many westerners feeling about so many sects in a very minor but important religion of the world. This is an important point for future concerns. Though the suggestion of a uniform dress may be to the unliking of these people but this is the head of such programs to keep Jainism in impression. 4. Organisational Care and Liberal Attitude The participants and even casual visitors attending such multidimensional global functions hope homely help and treat from the organisers. However, there are some inadvertant lapses in such programs. For example, it took many hours for a representative Jaina scholarto reach his destination. Similarly, a representative of a noted Jaina organisation from India was not only responded but when he reached the venue, there were large number of questions on him as if he was an 'unexpected worry rather than pleasure'. It was good that he could be accommodated with the help of other participants there, but..... The traveliers are expected to face such difficulties. However, the organisers should sympathise with them and try to minimise their inconveniences and show religious brotherhood. Similarly, the Jaina society of Chicago welcomed the participants in their newly erected Jaina temple there where a consecration ceremony as recently held. The participants were refused for the pamphlets on this occasion. Per chance, the office bearers might not have given instructions about it. Despite many such petty instances, the organising team of Jaina Society of Chicago requires the visitor's commendations. Conclusion The PWR, 1993 has been one most extra-ordinary and wonderful global functions of twentieth century. The participants were very fortunate to be part of it in any way. The presence of people of many diverse faiths

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Parliament of World's Religions Chicago,93 363 on one stage at PWR suggests that the people are eager to move towards the friendship between science and spirituality and they wish to make the world more pleasant. Perhaps, the discussions, dialogues and other activities of PWR, 1993 willencourage the industrial and economic world to move on the path of universal brotherhood. The Jainas have a high role to catalyse this movement. It is hoped that they will rise to the occasion. It is a difficult task to review such a global function objectively. However, it is believed that the Jainas will be able to place Jainism on a better impression and encourage other to agree to its universality on the basis of its quality-based tenets and practices, in the coming years, by realising the deficiencies in their performance in current program and making efforts to enhance their participation in activities in which they could not participate this time. This will lead to better interests in Jainism by the wider world. Thanks are due to many persons who have helped in this write-up.

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10 DOWNING STREET LONDON SW 1A 2AA THE PRIME MINISTER I offer my warm congratulations on the occassion of the centennial meeting of the Parliament of World's Religions in Chicago. This aims and endeavours of the Parliament are as important and relevant now as they were 100 years ago, and I hope that this historic forrum will promote inter -religious understanding and co-operation well into the next century. I wish it every success in this and all its endeavours. John Maine H. E. Dr. L. M. Singhvi July 1993

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PRME MINISTER MESSAGE The Parliament of World's Religions held in Chicago a century ago was momentous congregation of spiritual and religious leaders from all parts of the world. It had a special significance for India as it was here that Swami Vivekanand pioneered the vision of interfaith understanding and presented India's philosophy to the West. I am happy to learn that this historic event is being celebrated by the Council for the Parliament of the World's Religions to revive and foster its spirit. Harmony and understanding among the religions of the world are essential for promoting peace. Equal respect for all religions is an article of faith with us. It is message we would like to spread far and wide. P. V.Naren (P. V. Narsimha Rao) New Delhi July 3, 1993 Dr. I

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The undersigned are pleased to propose the following statement for consideration and adoption by the Assembly of Religions and Spiritual leaders with a request and an open invitation for all interested to join on the basis of equal participation. Robert Muller H.E. Dr. L.M. Singhvi Chancellor of the U.N. University for Peace High Commissioner of India to U.K. London, UK. Costa Rica Dr. N.P. Jain Fm. Ambassador to U.N. Bombay, India Nemu Chandaria Jain Host Committee London, UK. Rohinton Rivetna Zeroastrian Host Committee Chicago U.S.A. Dr. Atul Tolia Delegate to the Parliment Toronto, Canada STATEMENT Hanne Strong Manitou Foundation Colorado U.S.A. The Parliment of the World's Religions constitutes a significant event of this century. It heralds the beginning of closer and more purposeful interfaith cooperation for the welfare of Humanity in harmonious balance with nature and living as all life is bound together by mutual support and interdependence. The Declaration of Global Ethics proposed at this universal assembly of religious and spiritual leaders and thinkers symbolizes not only the carrying forward of the vision of 1993. but giving it a new dynamic thrust. The Assembly hereby resolves that the lofty vision of spiritual resurgence in synthesis with scientific advancement and ethical renaissance should now be transformed into a global agenda of action. From now on our combined concerted globlal efforts should be institutionalized. The momentum gained at this historic conference needs to be kept up by the agreement in principle to set up a permanent international institution like the United Nation Organization. To give this institution a constitutional and substantive shape. The Parliment decides to set up a Preparatory Committee of interested individuals with the supportive role of the present council of the Parliment of World's religions. The Preparatory Committee should formulate it's report within a year and propagate to the participants through the President's of the 1993 Parliment of the World's Religions, drawing upon the experience and cooperation of existing national and international bodies devoted to interfaith cooperation.

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The Assembly also recommends that interfaith committees should be established in all countries to carry our the action mandate of this assembly in terms of specific programmes to promote Non-violence, Enviornmental Conservation, interfaith harmony in the spirit of tolerance and compassion with respect for all lifeforms and viewpoints. The Assembly adopts the foregoing statement jointly sponsored by many individuals and organizations on an initiative undertaken by the global Jain community

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Contributors of this Volume Gurudeva Shree Chitrabhanu Jaina Meditation International Centre 401, East 86 Street 20 A, New York, 10028. H.H. Atmanandji Maharaj Shrimad Rajchandra Adhyatmika Sadhana Kendra Koba, Gandhi Nagar, Gujrat (India). Br. Sneh Rani Jain C-58, University of Sagar, Sagar, M.P.(India) Padmabhushan Dr. L.M. Singhvi Former Indian High Commissioner to the UK. M.P. Rajyasabha, Government of India, India Dr. N.P. Jain Former Secretary, Ministry of External Affairs, India Ambassador of India to ECC Nepal, Maxico, Belgium, Ambassodor/DPR to UN. B-7, Gulmohar Extn. Saket, Indore, M.P.(India) Dr. Ramjee Singh Former Vice Chancellor Jaina Vishva Bharati, Ladnun, Rajasthan (India) Prof. Sagarmal Jain Director Emeritus, Parshvanath Vidyapeeth I.T.I. Road, Karaundi B.H.U., Varanasi -5.(India)

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Dr. Kumarpal Desai, Reader, Department of Languages Gujarat University, Ahmedabad Co-ordinator, Institute of Jainology 13 B. Chandan Nagar Society Near Pankaj Society, Paldi Ahmedabad, Gujarat (India) Dr. Vilas Sangave Honarary Director Shahu Research Institute Shivaji University Kolhapur, Maharashtra( India). Shantilal V. Sheth Sheth Printograph Pvt. Ltd. 40, Laxmi Complex K.H. Road Fort, Banglore, India Dr. Jitendra B. Shah Director, Sharadaben Chimanbhai Educational Research Centre Opp. Ranakpur Society, Shahibaugh Ahmedabad, Gujarat (India). Ramesh T. Solanki 1625 Briar Cliffe Blvd. Wheaton, IL 60187 Pravin K. Shah President, Jaina Study Centre of North Carolina 401, Farmstead Drive CARY, N.C. U.S.A. Vinod Kapasi 11 Lindsay Drive Kenton Middle Ex NA 3 OTT U.K.

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S.L. Gandh International Secretary Anuvrat Global Organisation (Anuvibha) B.94, Saraswati Marg, Bajaj Nagar Jaipur, Rajasthan (India) Dr. Sulekh C. Jain President, JAINA 9831, Tall Timber Drive Cincinnati, Ohio 54241 Ms. Meera Shah, London Dr. Jagdish N. Sheth & Charles Kellstadt Professor of Marketing Emory University Sheth Associates 1226 Mason Mill Road Atlanta. Georgia- 30329 Mr. Nalini Balbir University of Paris III 32, Rue des Bruyeres 92310 Sevres (France) Ms. Irena Upenieks 261, Jedburgh Road Toranto, Ontario, Canada, MSM3K3 Ambar Jain Urbana, U.S.A.

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General Editor Prof. Sagarmal Jain Important Publications 1. Studies in Jaina Plilosophy -Dr. Nathamal Tatia 2. Jaina Temples of Western India ---Dr. Harihar Singh 3. Jaina Epistemology -I.C. Shastri 4. Concept of Pancasila in Indian Thought - Dr. Kamla Jain 5. Concept of Matter in Jaina Plilosophy -Dr. J.C. Sikdar 6. Jaina Theory of Reality -Dr. J.C. Sikdar 7. Jaina Perspective in Philosophy & Religion --Dr. Ramji Singh 8. Aspects of Jainology ( Complete Set : Vols. I to VII) 9. An Introduction to Jaina Sadhana - Dr. Sagarmal Jain 10. Pearls of Jaina Wisdom -Duli Chand Jain 11. Scientific Contents in Prakrit Canons -N.L. Jain 12. The Heritage of the Last Arhat : Mahavira -C. Krause 13. The Path of Arhat -T.U. Mehta 14. Jainism: The Oldest Living Religion - Dr. Jyoti Prasad Jain 15. Values of Human Life -Dr. Jagdish Sahay 16. Doctrine of Karma in Jaina Philosophy-Dr. H.V. Glasenapp 17. A parigraha : The Humane Solution -Dr. Kamla Jain 18. The History of Jaina Art - Dr. U.P. Shah 19. Jaina Monastic Jurisprudence - Dr. S.B. Deo 20. Risbhasita : A Study -Dr. Sagarmal Jain 21. A Cultural History of Nisithacurni - Dr. Madhu Sena 22. Political History of Northern India from Jaina Sources -Dr. G. C. Chaudhari Parsvanatha Vidyapitha, Varanasi - 221005 INDIA